Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
17. 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— 9. Singing the Yama song and murmuring the Yama hymn, according to some (teachers). 10. If (the dead person) has received the initiation, g. According to the commentators, a goat is sacrificed. 10. See chap. 8. 10, 2. Manu V, 68; YAgaavalkya III, 1. 4. Manu V, 68; Y4gvavalkya III, 1. g. The Yama song is stated to be the second verse of Taittiriya Aranyaka VI, 5, 3 (‘He who day by day leads away cows, horses, men, and everything that moves, Vivasvat’s son Yama is insatiable of the five human tribes’); the Yama hymn is Rig-veda X, 14. Comp. YAgviavalkya III, 2. 10. The bhimigoshaza (election of the site for the Smasna) is Aa 2 356 PARASKARA-GRIHYA-SOTRA. (the rites) from the election of the site (for the Smasana) down to their descending into water (in order to bathe themselves) are the same as those prescribed for persons who have set up the (sacred Srauta) fires. 11. They burn him with his (sacred) domestic fire, if he has kept that; 12. Silently, with a common fire, other persons. 13. They should ask one who is related (to the deceased person) by blood or by marriage, for (his permission to perform) the water-libation, in the words, ‘ We shall perform the libation.’ 14. (He replies), ‘Do so now and never again,’ if the deceased person was not a hundred years old. 15. (He says) only, ‘ Do so,’ if he was. 16. All relations (of the deceased), to the seventh or to the tenth degree, descend into water. 17. If dwelling in the same village, (all) as far as they can trace their relationship. 18. They wear (only) one garment, and have the sacred cord suspended over the right shoulder. 1g. With the fourth finger of the left hand they spirt away (the water) with (the words), ‘May he drive evil away from us with his splendour’ (Vag. Samh. XX XV, 6). 20. Facing the south, they plunge (into the water). 21. They pour out with joined hands one libation of water to the deceased person with (the words), ‘N.N.! This water to thee!’ 22. When they have come out (of the water) and treated of in Satapatha Brahmaza XIII, 8, 1, 6 seqq.; K4ty4yana Srauta-sfitra XXI, 3, 15 seqq. On the bath taken after the ceremony, see Satapatha Brahmava XIII, 8, 4,5 ; Katy4yana XXI, 4, 24. 16. Yagfavalkya III, 3. 22. Yagiavalkya III, 7: apavadeyus tan itihasai# puratanaih. 11 KANDA, 10 KAWDIKA, 31. 357 have sat down on a pure spot that is covered with grass, (those who are versed in ancient tales) should entertain them (by telling such tales). 23. They return to the village without looking back, in one row, the youngest walking in front. 24. In the doors of their houses they chew leaves of the PiZumanda (or Nimba) tree, sip water, touch water, fire, cowdung, white mustard seeds, and oil, tread upon a stone, and then they enter.
223. They return to the village without looking back, in one row, the youngest walking in front. 24. In the doors of their houses they chew leaves of the PiZumanda (or Nimba) tree, sip water, touch water, fire, cowdung, white mustard seeds, and oil, tread upon a stone, and then they enter. 25. Through a period of three nights they should remain chaste, sleep on the ground, do no work and charge nobody (to do it for them). 26. Let them eat food which they have bought or received (from others); (they should eat it) only in the day-time, (and should eat) no meat. 27. Having offered to the deceased person the Pinda, naming his name at the washing, at the offering (of the Pizda), and at the second washing— 28. They should that night put milk and water in an earthen vessel into the open air with (the words), ‘ Deceased one, bathe here!’ 29. The impurity caused by death lasts through three nights ; 30. Through ten nights, according to some (teachers). 31. (During that period they) should not perform Svadhy4ya (or study the Vedic texts for themselves). 23. Yagvavalkya III, 12. 24. Yagnavalkya III, 12. 13. 25, 26. Yagfavalkya III, 16; Manu V, 73; Vasishéha IV, 15. 24. See on the washing and on the offering of the Pinda, KA&tyAyana-Srauta-sitra IV, 1, 10,11. Comp. Weber, Indische Studien, X, 82. 28. Yagvavalkya III, 17. 29, 30. YAgravalkya III, 18; Manu V, 59. 358 PARASKARA-GRIHYA-SOTRA. 32. They should intermit the standing rites, except those performed with the three (Srauta) fires, 33. And (with the exception of those performed) with the (sacred) domestic fire, according to some (teachers). 34. Others should perform (those rites for them). 35. Those who have touched the dead body should not enter the village until the stars appear. 36. If (they have touched it) in the night-time, (they should not enter) till sunrise. 37. The entering and what follows after it is the same (for these persons) as for the others. 38. (Their) impurity lasts through one or two fortnights. 39. The same (rites should be performed) when the teacher (has died), 40. Or the maternal grandfather or grandmother, 41. Or unmarried females. 42. For those who were married, the others should do it, 43. And they for the (others). 44. If one dies while being absent on a journey, (his relations) shall sit (on the ground, as prescribed for impure persons) from the time when they have heard (of his death), performing the water libation 37. The position of this Stra after 35, 36 seems to me to indicate that it refers to those who have touched the dead body ; comp. Yagfiavalkya III, 14: pravesanadikam karma pretasamsparsindm api. I believe that the same persons are concerned also in Stra 38. 42. I.e. the husband and his relatives. Comp. Vasish¢ha IV, 19. 43. A married female should perform the rites for her husband and his relatives. See Professor Biihler’s note on Vasish¢ha IV, 19; S.B.E., XIV, 28.
3I believe that the same persons are concerned also in Stra 38. 42. I.e. the husband and his relatives. Comp. Vasish¢ha IV, 19. 43. A married female should perform the rites for her husband and his relatives. See Professor Biihler’s note on Vasish¢ha IV, 19; S.B.E., XIV, 28. 44. Yagitavalkya III, 21; Manu V, 75, 76. Comp. Gautama XIV, 37; Vasishéa IV, 14. III KANDA, 10 KANDIKA, 55. 359 (at that time), until the period (of their impurity) has expired ; 45. If (that period has already) elapsed, through one night or three nights. 46. Optional is the water libation for an officiating priest, a father-in-law, a friend, for (distant) relations, for a maternal uncle, and for a sister’s son; 47. And for married females. 48. On the eleventh day he should give to an uneven number of Brahmazas a meal at which meat is served. 49. Some also kill a cow in honour of the deceased person. 50. When the Pizdas are prepared, the deceased person, if he has sons, shall be considered as the first of the (three) Fathers (to whom Pizdas are offered). 51. The fourth one should be left out. 52. Some (make Pinda offerings to a deceased person) separately through one year (before admitting him to a share in the common Pitrzyag#a). 53. But there is a rule, ‘ There can be no fourth Pinda’—for this is stated in the Sruti. 54. Every day he shall give food to him (i.e. to the deceased person), and if he was a Brahmama, a vessel with water. 55. Some offer also a Pinda. 47. See above, § 42. 51. See Sankhayana-Grshya IV, 2, 8. 52. Sankha4yana-Grthya VIII, 2. Comp. the description of the Sapindikaraaa, ibid., chap. 3. 53. There would be four Pindas, if one were to be offered to the recently deceased person, and three others to those Fathers who had received Pinzda offerings before his death. Therefore one of these three Fathers is omitted; see § 51. 54. Comp. Apastamba I, 13, 1; Baudhfyana I], 11, 3. 360 PARASKARA-GRIHYA-SOTRA. KawoikA 11. 1. If an animal (is to be sacrificed), let him wash it, if it is not a cow; let him walk round the fires and drive in front (of them) a Palasa branch into the ground. 2. The winding (of a Kusa rope) round (that branch), the touching (of the animal with the grassblade), the binding (of it to the branch), and the sprinkling (of the animal with water) should be performed in the way prescribed (in the Srauta-sdtra), and whatever else (is to be done). 3. After he has sacrificed the two oblations before and after the killing of the animal, (he) silently (sacrifices) five other (oblations, directed to Pragdpati). 4. And the omentum is taken out (of the killed animal). He should besprinkle it (with water) and name the deity (to whom the sacrifice is directed). 5. (He should name that deity also) at the touching (of the animal with the grass-blade), at (its) being bound (to the branch), at its being sprinkled (with water), and at (the preparation and oblation) of the mess of cooked food.
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.
17. 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— 9. Singing the Yama song and murmuring the Yama hymn, according to some (teachers). 10. If (the dead person) has received the initiation, g. According to the commentators, a goat is sacrificed. 10. See chap. 8. 10, 2. Manu V, 68; YAgaavalkya III, 1. 4. Manu V, 68; Y4gvavalkya III, 1. g. The Yama song is stated to be the second verse of Taittiriya Aranyaka VI, 5, 3 (‘He who day by day leads away cows, horses, men, and everything that moves, Vivasvat’s son Yama is insatiable of the five human tribes’); the Yama hymn is Rig-veda X, 14. Comp. YAgviavalkya III, 2. 10. The bhimigoshaza (election of the site for the Smasna) is Aa 2 356 PARASKARA-GRIHYA-SOTRA. (the rites) from the election of the site (for the Smasana) down to their descending into water (in order to bathe themselves) are the same as those prescribed for persons who have set up the (sacred Srauta) fires. 11. They burn him with his (sacred) domestic fire, if he has kept that; 12. Silently, with a common fire, other persons. 13. They should ask one who is related (to the deceased person) by blood or by marriage, for (his permission to perform) the water-libation, in the words, ‘ We shall perform the libation.’ 14. (He replies), ‘Do so now and never again,’ if the deceased person was not a hundred years old. 15. (He says) only, ‘ Do so,’ if he was. 16. All relations (of the deceased), to the seventh or to the tenth degree, descend into water. 17. If dwelling in the same village, (all) as far as they can trace their relationship. 18. They wear (only) one garment, and have the sacred cord suspended over the right shoulder. 1g. With the fourth finger of the left hand they spirt away (the water) with (the words), ‘May he drive evil away from us with his splendour’ (Vag. Samh. XX XV, 6). 20. Facing the south, they plunge (into the water). 21. They pour out with joined hands one libation of water to the deceased person with (the words), ‘N.N.! This water to thee!’ 22. When they have come out (of the water) and treated of in Satapatha Brahmaza XIII, 8, 1, 6 seqq.; K4ty4yana Srauta-sfitra XXI, 3, 15 seqq. On the bath taken after the ceremony, see Satapatha Brahmava XIII, 8, 4,5 ; Katy4yana XXI, 4, 24. 16. Yagfavalkya III, 3. 22. Yagiavalkya III, 7: apavadeyus tan itihasai# puratanaih. 11 KANDA, 10 KAWDIKA, 31. 357 have sat down on a pure spot that is covered with grass, (those who are versed in ancient tales) should entertain them (by telling such tales). 23. They return to the village without looking back, in one row, the youngest walking in front. 24. In the doors of their houses they chew leaves of the PiZumanda (or Nimba) tree, sip water, touch water, fire, cowdung, white mustard seeds, and oil, tread upon a stone, and then they enter.
223. They return to the village without looking back, in one row, the youngest walking in front. 24. In the doors of their houses they chew leaves of the PiZumanda (or Nimba) tree, sip water, touch water, fire, cowdung, white mustard seeds, and oil, tread upon a stone, and then they enter. 25. Through a period of three nights they should remain chaste, sleep on the ground, do no work and charge nobody (to do it for them). 26. Let them eat food which they have bought or received (from others); (they should eat it) only in the day-time, (and should eat) no meat. 27. Having offered to the deceased person the Pinda, naming his name at the washing, at the offering (of the Pizda), and at the second washing— 28. They should that night put milk and water in an earthen vessel into the open air with (the words), ‘ Deceased one, bathe here!’ 29. The impurity caused by death lasts through three nights ; 30. Through ten nights, according to some (teachers). 31. (During that period they) should not perform Svadhy4ya (or study the Vedic texts for themselves). 23. Yagvavalkya III, 12. 24. Yagnavalkya III, 12. 13. 25, 26. Yagfavalkya III, 16; Manu V, 73; Vasishéha IV, 15. 24. See on the washing and on the offering of the Pinda, KA&tyAyana-Srauta-sitra IV, 1, 10,11. Comp. Weber, Indische Studien, X, 82. 28. Yagvavalkya III, 17. 29, 30. YAgravalkya III, 18; Manu V, 59. 358 PARASKARA-GRIHYA-SOTRA. 32. They should intermit the standing rites, except those performed with the three (Srauta) fires, 33. And (with the exception of those performed) with the (sacred) domestic fire, according to some (teachers). 34. Others should perform (those rites for them). 35. Those who have touched the dead body should not enter the village until the stars appear. 36. If (they have touched it) in the night-time, (they should not enter) till sunrise. 37. The entering and what follows after it is the same (for these persons) as for the others. 38. (Their) impurity lasts through one or two fortnights. 39. The same (rites should be performed) when the teacher (has died), 40. Or the maternal grandfather or grandmother, 41. Or unmarried females. 42. For those who were married, the others should do it, 43. And they for the (others). 44. If one dies while being absent on a journey, (his relations) shall sit (on the ground, as prescribed for impure persons) from the time when they have heard (of his death), performing the water libation 37. The position of this Stra after 35, 36 seems to me to indicate that it refers to those who have touched the dead body ; comp. Yagfiavalkya III, 14: pravesanadikam karma pretasamsparsindm api. I believe that the same persons are concerned also in Stra 38. 42. I.e. the husband and his relatives. Comp. Vasish¢ha IV, 19. 43. A married female should perform the rites for her husband and his relatives. See Professor Biihler’s note on Vasish¢ha IV, 19; S.B.E., XIV, 28.
3I believe that the same persons are concerned also in Stra 38. 42. I.e. the husband and his relatives. Comp. Vasish¢ha IV, 19. 43. A married female should perform the rites for her husband and his relatives. See Professor Biihler’s note on Vasish¢ha IV, 19; S.B.E., XIV, 28. 44. Yagitavalkya III, 21; Manu V, 75, 76. Comp. Gautama XIV, 37; Vasishéa IV, 14. III KANDA, 10 KANDIKA, 55. 359 (at that time), until the period (of their impurity) has expired ; 45. If (that period has already) elapsed, through one night or three nights. 46. Optional is the water libation for an officiating priest, a father-in-law, a friend, for (distant) relations, for a maternal uncle, and for a sister’s son; 47. And for married females. 48. On the eleventh day he should give to an uneven number of Brahmazas a meal at which meat is served. 49. Some also kill a cow in honour of the deceased person. 50. When the Pizdas are prepared, the deceased person, if he has sons, shall be considered as the first of the (three) Fathers (to whom Pizdas are offered). 51. The fourth one should be left out. 52. Some (make Pinda offerings to a deceased person) separately through one year (before admitting him to a share in the common Pitrzyag#a). 53. But there is a rule, ‘ There can be no fourth Pinda’—for this is stated in the Sruti. 54. Every day he shall give food to him (i.e. to the deceased person), and if he was a Brahmama, a vessel with water. 55. Some offer also a Pinda. 47. See above, § 42. 51. See Sankhayana-Grshya IV, 2, 8. 52. Sankha4yana-Grthya VIII, 2. Comp. the description of the Sapindikaraaa, ibid., chap. 3. 53. There would be four Pindas, if one were to be offered to the recently deceased person, and three others to those Fathers who had received Pinzda offerings before his death. Therefore one of these three Fathers is omitted; see § 51. 54. Comp. Apastamba I, 13, 1; Baudhfyana I], 11, 3. 360 PARASKARA-GRIHYA-SOTRA. KawoikA 11. 1. If an animal (is to be sacrificed), let him wash it, if it is not a cow; let him walk round the fires and drive in front (of them) a Palasa branch into the ground. 2. The winding (of a Kusa rope) round (that branch), the touching (of the animal with the grassblade), the binding (of it to the branch), and the sprinkling (of the animal with water) should be performed in the way prescribed (in the Srauta-sdtra), and whatever else (is to be done). 3. After he has sacrificed the two oblations before and after the killing of the animal, (he) silently (sacrifices) five other (oblations, directed to Pragdpati). 4. And the omentum is taken out (of the killed animal). He should besprinkle it (with water) and name the deity (to whom the sacrifice is directed). 5. (He should name that deity also) at the touching (of the animal with the grass-blade), at (its) being bound (to the branch), at its being sprinkled (with water), and at (the preparation and oblation) of the mess of cooked food.
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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