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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1May Sarasvati give strength to him who praises her !’— 4. And with the three (verses), ‘O waters, ye are’ (Vag. Samhité XI, 50 seqq.). 5. Then (follows) feeding of the Brahmazas. KawnpikA 6, ‘ 1. Now the cure for headache. 2. Having moistened his hands, he passes them < over his eye-brows with (the verse), ‘ From the eyes, from the ears, from the whiskers, from the chin, from the forehead, I drive away this disease of the head.’ 3. If (only) one side (of the head aches, he recites the verse), ‘Cleaver! Thou with the disfigured eyes! White-wing! Renowned one! And thou with the various-coloured wing! Let his head not ache.’ 4. Then it will get better. KaynikA 7. 1. (Now will be declared) the making water round about a servant who is disposed to run away. 2. While (the servant) is sleeping, he should discharge his urine into the horn of a living animal, and should three times walk round him, turning his left side towards him, and sprinkle (the urine) round him, 7,1. UtGla-parimehad’. Itis probable that utila, as meaning a slave who habitually runs away, is connected with the use of that word as the name of a tribe in the north-west of India. II KANDA, 8 KANDIKA, 3. 351 with (the verse), ‘ From the mountain (on which thou art born), from thy mother, from thy sister, from thy parents and thy brothers, from thy friends I sever thee. ‘Run-away servant, I have made water round thee. Having been watered round, where wilt thou go?’ 3. Should he run away (nevertheless, his master) should establish a fire that has been taken from a wood that is on fire, and should sacrifice (in that fire) Kusa plates (used for protecting the hands when holding a hot sacrificial pan) that have been anointed with ghee, with (the formula), ‘May the stumbler stumble round thee, .... may he tie thee with Indra’s fetter, loosen thee for me, and may he lead another one up (to me).’ 4. Then he will quietly remain (in his master’s house). KanpikA 8. 1. The spit-ox (sacrificed to Rudra). 2. It procures (to the sacrificer) heavenly rewards, cattle, sons, wealth, renown, long life. 3. Having taken the sacred domestic fire to the 3. Ukha yabhyam grzhyate tév indvau. Comm. on Katy4yana, Sraut. XVI, 4, 2 In the Mantra I propose to read, pari tva hvalano, &c. Nivrzttendravirudhaf seems to be corrupt; it seems to be a compound of nivretta, a second member which is doubtful, and virudh (the plant). The meaning may have been ‘ giving it up to consume the plants.’ 4. This Sfitra is word for word identical with chap. 6, 4. 8, 1. Asvalayana-Grshya IV, 8. 2. Asvalfyana, loc. cit. § 35. _ 3- The ‘outspreading’ is the establishing of the three sacred Srauta fires, so that the Grzhya fire is considered as the Garhapatya, and the Ahavaniya and Dakshivdgni are taken from it. 352 PARASKARA-GRIHY A-SOTRA. forest, and having performed the ‘ outspreading,’ he should sacrifice the animal to Rudra. 4. One that is not gelded. 5. Or (it may be) a cow, on account of the designation.
2352 PARASKARA-GRIHY A-SOTRA. forest, and having performed the ‘ outspreading,’ he should sacrifice the animal to Rudra. 4. One that is not gelded. 5. Or (it may be) a cow, on account of the designation. 6. Having cooked the omentum, a mess of sacrificial food, and the portions cut off (of the victim), he sacrifices the omentum to Rudra, the fat to the Air, and the cut-off portions together with the mess of cooked food to Agni, Rudra, Sarva, Pasupati, Ugra, Asani, Bhava, Mahddeva, fsdna. 7. (Then follows a sacrifice to) Vanaspati. 8. (To Agni) Svish¢akvzt at the end. g. Then (follows) the sprinkling round to the different quarters (of the horizon). 10. After the sprinkling has been performed, they sacrifice the Patni-samy4ga offerings to Indrami, Rudrézi, Sarvazt, Bhavani, and Agni Gvzhapati. 11. The blood he offers in leaves, on (grass-) bunches, as a Bali to Rudra and to his hosts, with (the Mantras), ‘The hosts, Rudra, which thou hast to the east, to them this Bali (is given). To them and to thee be adoration! ‘The hosts, Rudra, which thou hast to the south ... tothe west. ..tothe north... upwards... 5. On account of the designation of the sacrifice as sla-gava. 6. Asvalayana, loc. cit. § 19. g. Gayarama: disim vyagharamzam kartavyam iti sftraseshah. tak ka vasaya bhavati yathdgnishomiye. 10. On the Patni-samydga offerings, so called because they are chiefly directed to the wives of the gods, see Hillebrandt, Neu- und Vollmondsopfer, pp. 151 seqq. 11. Asvaldyana, loc. cit. § 22. Ill KANDA, 9 KANDIKA, 4. 353 downwards, to them this Bali (is given). To them and to thee be adoration!’ 12. The contents of the stomach and of the entrails, besmeared with blood, he throws into the fire or buries them in the earth. 13. Having placed the animal so that the wind blows from himself to it, he approaches it with the Rudra hymns, or with the first and last Anuvaka. 14. They do not take anything of that animal to the village. 15. Thereby (also) the cow-sacrifice has been declared. 16. (It is combined) with (the offering of) milkrice; (the rites) not corresponding (to that special occasion) are omitted. 17. The sacrificial fee at that (sacrifice) is a cow of the same age (as the victim). KanpixA 9. 1. Now the letting loose of the bull. 2. (The ceremony) has been declared in the cowsacrifice. 3. (It is performed) on the full-moon day of KArttika, or on the (day on which the moon stands in conjunction with) Revatt in the Asvayuga month. 4. Having set a fire in a blaze in the midst of the 12. As to tvadhya, comp. Asvalayana, § 28. 13. The Rudra hymns form the sixteenth Adhy4ya of the Vagasaneyi Samhita. Either that whole Adhy4ya or the first and last Anuvaka of it is recited. 15. Gobhila III, 6. 9, 1 seqq. Comp. Sankhayana ITI, 11. 2. See above, chap. 8, 15. 3. Sankh4yana, loc. cit. § 2. 4. Sankhdyana, § 3. Of course, in Professor Stenzler’s translation, ‘in der Mitte der Kiiche’ is a misprint for ‘in der Mitte der Kite.’
315. Gobhila III, 6. 9, 1 seqq. Comp. Sankhayana ITI, 11. 2. See above, chap. 8, 15. 3. Sankh4yana, loc. cit. § 2. 4. Sankhdyana, § 3. Of course, in Professor Stenzler’s translation, ‘in der Mitte der Kiiche’ is a misprint for ‘in der Mitte der Kite.’ (29] Aa 354 PARASKARA-GRIHYA-SOTRA. cows, and having prepared Agya, he sacrifices six (oblations) with (the Mantras), ‘Here is delight’ (Vag. Samh. VITI, 51). 5. With (the verses), ‘May Pishan go after our cows; may Pishan watch over our horses; may Pashan give us strength —he sacrifices of (the sacrificial food) destined for Pashan. 6. After murmuring the Rudra hymns they adorn 4 one-coloured or a two-coloured (bull) who protects the herd or whom the herd protects. Or it should be red, deficient in no limb, the calf of a cow that has living calves and is a milk-giver ; and it should be the finest (bull) in the herd. And besides they should adorn the best four young cows of the herd and let them loose with this (verse), ‘This young (bull) I give you as your husband ; run about sporting with him, your lover. Do not bring down a curse upon us, by nature blessed ones. May we rejoice in increase of wealth and in comfort.’ 7. When (the bull) stands in the midst of the cows, he recites over it (the texts beginning with) ‘Bringing refreshment,’ down to the end of the Anuvaka (Vag. Samh. XVIII, 45-50). 8. With the milk of all (the cows) he should cook milk-rice and give it to the Brahmamas to eat. 5. Rig-veda VI, 54, 5; Sankhayana, § 5. 6. Sankhf4yana, §§ 6-14. On the Rudra hymns, see above, chap. 8, § 13. Perhaps the words m& na& sapta are corrupt; the correct reading may possibly be, ma =vasthata. 4. SAnkhayana, §15. There is no Mantra in the Vagasaneyi Samhita beginning with the word mayobhf4, but this word occurs in the middle of XVIII, 45a; the texts which he recites begin at that word and extend down to the end of the Anuvaka. It is clear that mayobhfi/ was intended in the original text, from which both Sankhayana and Paraskara have taken this Sftra, as the Ayrk- Pratika, Rig-veda X, 169, 1. III KANDA, IO KANDIKA, 10. 355 9. Some also sacrifice an animal. 10. The ritual thereof has been declared by the (ritual for the) spit-ox. KawpikA 10. 1. Now the water libations (which are performed for deceased persons). 2. When (a child) that has not reached the age of two years dies, his father and mother become impure. 3. The other (relations) remain pure. 4. (The impurity lasts) through one night or three nights. 5. They bury the body without burning it. 6. If (a child dies) during the impurity of his mother (caused by the child’s birth), the impurity lasts till the (mother’s) getting up (from child-bed), in the same way as the impurity caused by a child’s birth. 7. In this case (of the child being younger than two years) no water libations (are performed). 8. If a child of more than two years dies, all his relations should follow (the corpse) to the cemetery—
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1May Sarasvati give strength to him who praises her !’— 4. And with the three (verses), ‘O waters, ye are’ (Vag. Samhité XI, 50 seqq.). 5. Then (follows) feeding of the Brahmazas. KawnpikA 6, ‘ 1. Now the cure for headache. 2. Having moistened his hands, he passes them < over his eye-brows with (the verse), ‘ From the eyes, from the ears, from the whiskers, from the chin, from the forehead, I drive away this disease of the head.’ 3. If (only) one side (of the head aches, he recites the verse), ‘Cleaver! Thou with the disfigured eyes! White-wing! Renowned one! And thou with the various-coloured wing! Let his head not ache.’ 4. Then it will get better. KaynikA 7. 1. (Now will be declared) the making water round about a servant who is disposed to run away. 2. While (the servant) is sleeping, he should discharge his urine into the horn of a living animal, and should three times walk round him, turning his left side towards him, and sprinkle (the urine) round him, 7,1. UtGla-parimehad’. Itis probable that utila, as meaning a slave who habitually runs away, is connected with the use of that word as the name of a tribe in the north-west of India. II KANDA, 8 KANDIKA, 3. 351 with (the verse), ‘ From the mountain (on which thou art born), from thy mother, from thy sister, from thy parents and thy brothers, from thy friends I sever thee. ‘Run-away servant, I have made water round thee. Having been watered round, where wilt thou go?’ 3. Should he run away (nevertheless, his master) should establish a fire that has been taken from a wood that is on fire, and should sacrifice (in that fire) Kusa plates (used for protecting the hands when holding a hot sacrificial pan) that have been anointed with ghee, with (the formula), ‘May the stumbler stumble round thee, .... may he tie thee with Indra’s fetter, loosen thee for me, and may he lead another one up (to me).’ 4. Then he will quietly remain (in his master’s house). KanpikA 8. 1. The spit-ox (sacrificed to Rudra). 2. It procures (to the sacrificer) heavenly rewards, cattle, sons, wealth, renown, long life. 3. Having taken the sacred domestic fire to the 3. Ukha yabhyam grzhyate tév indvau. Comm. on Katy4yana, Sraut. XVI, 4, 2 In the Mantra I propose to read, pari tva hvalano, &c. Nivrzttendravirudhaf seems to be corrupt; it seems to be a compound of nivretta, a second member which is doubtful, and virudh (the plant). The meaning may have been ‘ giving it up to consume the plants.’ 4. This Sfitra is word for word identical with chap. 6, 4. 8, 1. Asvalayana-Grshya IV, 8. 2. Asvalfyana, loc. cit. § 35. _ 3- The ‘outspreading’ is the establishing of the three sacred Srauta fires, so that the Grzhya fire is considered as the Garhapatya, and the Ahavaniya and Dakshivdgni are taken from it. 352 PARASKARA-GRIHY A-SOTRA. forest, and having performed the ‘ outspreading,’ he should sacrifice the animal to Rudra. 4. One that is not gelded. 5. Or (it may be) a cow, on account of the designation.
2352 PARASKARA-GRIHY A-SOTRA. forest, and having performed the ‘ outspreading,’ he should sacrifice the animal to Rudra. 4. One that is not gelded. 5. Or (it may be) a cow, on account of the designation. 6. Having cooked the omentum, a mess of sacrificial food, and the portions cut off (of the victim), he sacrifices the omentum to Rudra, the fat to the Air, and the cut-off portions together with the mess of cooked food to Agni, Rudra, Sarva, Pasupati, Ugra, Asani, Bhava, Mahddeva, fsdna. 7. (Then follows a sacrifice to) Vanaspati. 8. (To Agni) Svish¢akvzt at the end. g. Then (follows) the sprinkling round to the different quarters (of the horizon). 10. After the sprinkling has been performed, they sacrifice the Patni-samy4ga offerings to Indrami, Rudrézi, Sarvazt, Bhavani, and Agni Gvzhapati. 11. The blood he offers in leaves, on (grass-) bunches, as a Bali to Rudra and to his hosts, with (the Mantras), ‘The hosts, Rudra, which thou hast to the east, to them this Bali (is given). To them and to thee be adoration! ‘The hosts, Rudra, which thou hast to the south ... tothe west. ..tothe north... upwards... 5. On account of the designation of the sacrifice as sla-gava. 6. Asvalayana, loc. cit. § 19. g. Gayarama: disim vyagharamzam kartavyam iti sftraseshah. tak ka vasaya bhavati yathdgnishomiye. 10. On the Patni-samydga offerings, so called because they are chiefly directed to the wives of the gods, see Hillebrandt, Neu- und Vollmondsopfer, pp. 151 seqq. 11. Asvaldyana, loc. cit. § 22. Ill KANDA, 9 KANDIKA, 4. 353 downwards, to them this Bali (is given). To them and to thee be adoration!’ 12. The contents of the stomach and of the entrails, besmeared with blood, he throws into the fire or buries them in the earth. 13. Having placed the animal so that the wind blows from himself to it, he approaches it with the Rudra hymns, or with the first and last Anuvaka. 14. They do not take anything of that animal to the village. 15. Thereby (also) the cow-sacrifice has been declared. 16. (It is combined) with (the offering of) milkrice; (the rites) not corresponding (to that special occasion) are omitted. 17. The sacrificial fee at that (sacrifice) is a cow of the same age (as the victim). KanpixA 9. 1. Now the letting loose of the bull. 2. (The ceremony) has been declared in the cowsacrifice. 3. (It is performed) on the full-moon day of KArttika, or on the (day on which the moon stands in conjunction with) Revatt in the Asvayuga month. 4. Having set a fire in a blaze in the midst of the 12. As to tvadhya, comp. Asvalayana, § 28. 13. The Rudra hymns form the sixteenth Adhy4ya of the Vagasaneyi Samhita. Either that whole Adhy4ya or the first and last Anuvaka of it is recited. 15. Gobhila III, 6. 9, 1 seqq. Comp. Sankhayana ITI, 11. 2. See above, chap. 8, 15. 3. Sankh4yana, loc. cit. § 2. 4. Sankhdyana, § 3. Of course, in Professor Stenzler’s translation, ‘in der Mitte der Kiiche’ is a misprint for ‘in der Mitte der Kite.’
315. Gobhila III, 6. 9, 1 seqq. Comp. Sankhayana ITI, 11. 2. See above, chap. 8, 15. 3. Sankh4yana, loc. cit. § 2. 4. Sankhdyana, § 3. Of course, in Professor Stenzler’s translation, ‘in der Mitte der Kiiche’ is a misprint for ‘in der Mitte der Kite.’ (29] Aa 354 PARASKARA-GRIHYA-SOTRA. cows, and having prepared Agya, he sacrifices six (oblations) with (the Mantras), ‘Here is delight’ (Vag. Samh. VITI, 51). 5. With (the verses), ‘May Pishan go after our cows; may Pishan watch over our horses; may Pashan give us strength —he sacrifices of (the sacrificial food) destined for Pashan. 6. After murmuring the Rudra hymns they adorn 4 one-coloured or a two-coloured (bull) who protects the herd or whom the herd protects. Or it should be red, deficient in no limb, the calf of a cow that has living calves and is a milk-giver ; and it should be the finest (bull) in the herd. And besides they should adorn the best four young cows of the herd and let them loose with this (verse), ‘This young (bull) I give you as your husband ; run about sporting with him, your lover. Do not bring down a curse upon us, by nature blessed ones. May we rejoice in increase of wealth and in comfort.’ 7. When (the bull) stands in the midst of the cows, he recites over it (the texts beginning with) ‘Bringing refreshment,’ down to the end of the Anuvaka (Vag. Samh. XVIII, 45-50). 8. With the milk of all (the cows) he should cook milk-rice and give it to the Brahmamas to eat. 5. Rig-veda VI, 54, 5; Sankhayana, § 5. 6. Sankhf4yana, §§ 6-14. On the Rudra hymns, see above, chap. 8, § 13. Perhaps the words m& na& sapta are corrupt; the correct reading may possibly be, ma =vasthata. 4. SAnkhayana, §15. There is no Mantra in the Vagasaneyi Samhita beginning with the word mayobhf4, but this word occurs in the middle of XVIII, 45a; the texts which he recites begin at that word and extend down to the end of the Anuvaka. It is clear that mayobhfi/ was intended in the original text, from which both Sankhayana and Paraskara have taken this Sftra, as the Ayrk- Pratika, Rig-veda X, 169, 1. III KANDA, IO KANDIKA, 10. 355 9. Some also sacrifice an animal. 10. The ritual thereof has been declared by the (ritual for the) spit-ox. KawpikA 10. 1. Now the water libations (which are performed for deceased persons). 2. When (a child) that has not reached the age of two years dies, his father and mother become impure. 3. The other (relations) remain pure. 4. (The impurity lasts) through one night or three nights. 5. They bury the body without burning it. 6. If (a child dies) during the impurity of his mother (caused by the child’s birth), the impurity lasts till the (mother’s) getting up (from child-bed), in the same way as the impurity caused by a child’s birth. 7. In this case (of the child being younger than two years) no water libations (are performed). 8. If a child of more than two years dies, all his relations should follow (the corpse) to the cemetery—
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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