Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
15. (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. 6. After he has sacrificed the omentum, he cuts off the Avad4na portions, 11, 1. The branch replaces the sacrificial post (yfpa) of the Srauta ritual. As to agreza, comp. Katy.-Sraut. VI, 2, rz and the commentary. 2. See Katy.-Sraut. VI, 3, 15 on the parivyayama, ibid. §§ 19, 26 on the upakarawa, § 27 on the niyogana, § 33 on the prokshasa. 3. Katyayana VI, 5, 22: He sacrifices (Agya) with the words, ‘Svaha to the gods.’ § 24: He sacrifices (Agya) with the words, ‘To the gods svaha.’ In the commentary on § 25 these two oblations are called paripasavyahuti. 4. See Katydyana VI, 6, 13; Asvalayana-Grthya I, 11, 10. 5. See above, Sfitra 2. III KANDA, 12 KANDIKA, 4. 361 7. All of them, or three, or five. 8. He sacrifices the Avadana portions together with the mess of cooked food. g. A limb of the animal is the sacrificial fee. 10. At (a sacrifice) directed to a special deity he should sacrifice (an animal) belonging to that deity, should make a portion for that (god), and should say to him (i.e. to the messenger who is to convey that offering to a place sacred to that deity): ‘Take care that this may reach that (god).’ 11. If there is a river between (the sacrificer and that sacred place), he may have a boat made, or he may dispense with this. KawopikA 12, 1. Now (follows) the penance for a student who has broken the vow of chastity. 2. On a new-moon day he shall sacrifice an ass on a cross-road (to the goddess Nirv‘ti). 3. (And) he shall offer a mess of cooked food to Nirvzti. 4. The Avadana portions are sacrificed into water (and not into fire). 7. The complete number of the Avadanas (i.e. the portions of the killed animal which have to be cut off, such as the heart, the tongue, &c.) is eleven; see Kéty.-Sraut. VI, 7, 6; Asvalayana- Grihya I, 11, 12. 8. Asvalayana-Grthya, loc. cit. § 13. 10,11. The way for interpreting these Sitras is shown by Asvalayana-Grihya I, 12. I do not think that they have anything to do, as Gayarfma states, with reference to Sfttra 11, with the offering due to a relative who has died while being absent on a journey (chap. 10, 44). 12, 1. See the parallel passages quoted by Professor Biihler in his note on Apastamba I, 26, 8 (S.B.E., II, 85), and besides, Katyayana I, 1, 13 seqq.; Gautama XXIII, 17 seqq., &c. 4. This Satra is identical with Katy4yana I, 1, 16. 362 PARASKARA-GRIHYA-SOUTRA. 5. The Purod4sa (or sacrificial cake), which belongs to the animal sacrifice, is cooked on the ground (and not in the Kapalas). 6. (The guilty person) should put on the skin (of the ass), 7. With the tail turned upwards, according to some (teachers). 8. He should through one year go about for alms, proclaiming his deed.
26. (The guilty person) should put on the skin (of the ass), 7. With the tail turned upwards, according to some (teachers). 8. He should through one year go about for alms, proclaiming his deed. g. After that time he sacrifices two Agya oblations with (the formulas), ‘O Lust, I have broken my vow of chastity. I have broken my vow of chastity, O Lust. To Lust svaha!’—‘O Lust, I have done evil. I have done evil, O Lust. To Lust svaha!’ 10. He then approaches (the fire) with (the verse), ‘May the Maruts besprinkle me, may Indra, may Brzhaspati, may this Agni besprinkle me with offspring and with wealth.’ 11. This is the penance. KawpikA 13. 1. Now the entering of a court of justice. 2. He approaches the court with (the words), ‘Court! Thou that belongest to the Angiras! Trouble art thou by name; vehemence art thou by name. Thus be adoration to thee!’ 3. He then enters (the court) with (the words), ‘(May) the court and the assembly, the two unani- 5. This Stra is identical with Katyayana I, 1, 15. g. Baudhayana II, 1, 34. ro. Baudhayana II, 1, 35. 13, 2, The regular Sandhi would be sabha (for sabhe) 4ngirasi, instead of which the text has sabhangirasi. 3. In Sanskrit the words sabh4 (court) and samiti (assembly) are of feminine gender. I have translated upa mA sa tish¢ret in the sense indicated by Pazini I, 4, 87. III KANDA, 14 KANDIKA, 2. 363 mous daughters of Pragdpati (protect me). May one who does not know me, be below me. May (all) people be considerate in what they say.’ 4. When he has arrived at the assembly, he should murmur, ‘ Superior (to my adversaries) I have come hither, brilliant, not to be contradicted. The lord of this assembly is a man insuperable in his power.’ 5. Should he think, ‘This person is angry with me, he addresses him with (the verses), ‘The destroy- ing power of wrath and anger that dwells here on thy forehead, that the chaste, wise gods may take away. ‘Heaven am I and I am Earth; we both take away thy anger; the she-mule cannot bring forth offspring; N.N.!’ 6. But if he should think, ‘This person will do evil to me, he addresses him with (the words), ‘I take away the speech in thy mouth, I take away (the speech) in thy heart. Wheresoever thy speech dwells, thence I take it away. What I say, is true. Fall down, inferior to me.’ 7. The same is the way to make (a person) subject (to one’s self). KawoikA 14. 1. Now the mounting of a chariot (is declared). 2. After he has given the order, ‘ Put the horses to it, and it has been announced, ‘ They are,’ he goes to (the chariot, saying), ‘ This is the Virag,’ and touches the two wheels, 5. Perhaps we should read garbhemAsvatarya# saha: we take away thy anger together with the offspring of the she-mule (that cannot foal). Comp. Kullavagga VII, 2,5; S.B.E., XX, 238. 6. It is impossible to give a sure restoration of this corrupt Mantra. Perhaps we should read something like this: 4 te vidam Asya 4 te hridaya Adade. Comp. Hirazy.-Grshya I, 4, 15, 6.
3Comp. Kullavagga VII, 2,5; S.B.E., XX, 238. 6. It is impossible to give a sure restoration of this corrupt Mantra. Perhaps we should read something like this: 4 te vidam Asya 4 te hridaya Adade. Comp. Hirazy.-Grshya I, 4, 15, 6. 364 PARASKARA-GRIHYA-SUTRA. 3. The right (wheel) with (the words), ‘The ’ Rathantara art thou ’— 4. The left with (the words), ‘The Bvzhat art thou ’— 5. The pole with (the words), ‘The Vamadevya art thou.’ 6. He touches the interior of the chariot with his hand (saying), ‘The two Ankas, the two Nyankas which are on both sides of the chariot, which move forward with the rushing wind, the far-darting one with keen senses, the winged one, may these fires, the promoters, promote us.’ 7. With (the words), ‘ Adoration to M4zifara,’ he drives on the beast on the right side. 8. (If going in his chariot) toward (images of) gods, let him descend (from the chariot) before he has reached them; if toward Brahmamas, just before (reaching them) ; if toward cows, when amid them; if toward fathers, when he has reached them. 9. A woman or a Vedic student shall not be charioteers. 14, 6. The meaning of ankau and nyankau cannot be determined, as far as I can see. The commentators explain the words as the two wheels and the two sides of the chariot, or as the two right wheels and the two left wheels of a four-wheeled chariot. Professor Zimmer (Altindisches Leben, pp. 251 seq.) compares anka with dvrvé, and says, ‘Mit ankau (resp. ankQ) ware daher die obere Einfassung des Wagenkastens (kosa, vandhura) bezeichnet, mit nyanhkau (resp. nyankf) ein zu grésserer Befestigung etwas weiter unten (ni) herumlaufender Stab.’ To me it seems that ankau and nyankau are to be understood both as designations of certain parts of the chariot and as names of different forms of Agni dwelling in the chariot.—Comp. Taittiriya Samhita I, 7, 7, 2; Paviéavimsa Brahmava I, 7, 5. 7. The name of the demon Mawikara occurs, as far as I know, only here. III KANDA, 15 KANDIKA, 4. 365 10. Having driven a moment beyond (the point to which he intends to go) he should murmur, ‘ Here is rest, rest here’ (VAg. Samh. VIII, 51). 11. Some add (the words), ‘ Here shall be no rest.’ 12. If the chariot is weak, he should murmur, after he has mounted it, ‘May this your chariot, O Asvins, suffer no damage on bad ways or by being overthrown.’ 13. If the horses run away with the chariot, he should touch the post (?) or the earth and should murmur, ‘ May this your chariot, O Asvins, suffer no damage on bad ways or by being overthrown.’ 14. Thus he will suffer no harm and no damage. 15. When he has finished his way, and has unyoked the horses, let him have grass and water given to them. ‘For thus satisfaction is given to the beast that draws (the cart) ’—says the Sruti. KawpikA 15. 1. Now how he should mount an elephant. 2. He goes to the elephant and touches it (saying), ‘The elephants’ glory art thou. The elephants’ honour art thou.’
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.
15. (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. 6. After he has sacrificed the omentum, he cuts off the Avad4na portions, 11, 1. The branch replaces the sacrificial post (yfpa) of the Srauta ritual. As to agreza, comp. Katy.-Sraut. VI, 2, rz and the commentary. 2. See Katy.-Sraut. VI, 3, 15 on the parivyayama, ibid. §§ 19, 26 on the upakarawa, § 27 on the niyogana, § 33 on the prokshasa. 3. Katyayana VI, 5, 22: He sacrifices (Agya) with the words, ‘Svaha to the gods.’ § 24: He sacrifices (Agya) with the words, ‘To the gods svaha.’ In the commentary on § 25 these two oblations are called paripasavyahuti. 4. See Katydyana VI, 6, 13; Asvalayana-Grthya I, 11, 10. 5. See above, Sfitra 2. III KANDA, 12 KANDIKA, 4. 361 7. All of them, or three, or five. 8. He sacrifices the Avadana portions together with the mess of cooked food. g. A limb of the animal is the sacrificial fee. 10. At (a sacrifice) directed to a special deity he should sacrifice (an animal) belonging to that deity, should make a portion for that (god), and should say to him (i.e. to the messenger who is to convey that offering to a place sacred to that deity): ‘Take care that this may reach that (god).’ 11. If there is a river between (the sacrificer and that sacred place), he may have a boat made, or he may dispense with this. KawopikA 12, 1. Now (follows) the penance for a student who has broken the vow of chastity. 2. On a new-moon day he shall sacrifice an ass on a cross-road (to the goddess Nirv‘ti). 3. (And) he shall offer a mess of cooked food to Nirvzti. 4. The Avadana portions are sacrificed into water (and not into fire). 7. The complete number of the Avadanas (i.e. the portions of the killed animal which have to be cut off, such as the heart, the tongue, &c.) is eleven; see Kéty.-Sraut. VI, 7, 6; Asvalayana- Grihya I, 11, 12. 8. Asvalayana-Grthya, loc. cit. § 13. 10,11. The way for interpreting these Sitras is shown by Asvalayana-Grihya I, 12. I do not think that they have anything to do, as Gayarfma states, with reference to Sfttra 11, with the offering due to a relative who has died while being absent on a journey (chap. 10, 44). 12, 1. See the parallel passages quoted by Professor Biihler in his note on Apastamba I, 26, 8 (S.B.E., II, 85), and besides, Katyayana I, 1, 13 seqq.; Gautama XXIII, 17 seqq., &c. 4. This Satra is identical with Katy4yana I, 1, 16. 362 PARASKARA-GRIHYA-SOUTRA. 5. The Purod4sa (or sacrificial cake), which belongs to the animal sacrifice, is cooked on the ground (and not in the Kapalas). 6. (The guilty person) should put on the skin (of the ass), 7. With the tail turned upwards, according to some (teachers). 8. He should through one year go about for alms, proclaiming his deed.
26. (The guilty person) should put on the skin (of the ass), 7. With the tail turned upwards, according to some (teachers). 8. He should through one year go about for alms, proclaiming his deed. g. After that time he sacrifices two Agya oblations with (the formulas), ‘O Lust, I have broken my vow of chastity. I have broken my vow of chastity, O Lust. To Lust svaha!’—‘O Lust, I have done evil. I have done evil, O Lust. To Lust svaha!’ 10. He then approaches (the fire) with (the verse), ‘May the Maruts besprinkle me, may Indra, may Brzhaspati, may this Agni besprinkle me with offspring and with wealth.’ 11. This is the penance. KawpikA 13. 1. Now the entering of a court of justice. 2. He approaches the court with (the words), ‘Court! Thou that belongest to the Angiras! Trouble art thou by name; vehemence art thou by name. Thus be adoration to thee!’ 3. He then enters (the court) with (the words), ‘(May) the court and the assembly, the two unani- 5. This Stra is identical with Katyayana I, 1, 15. g. Baudhayana II, 1, 34. ro. Baudhayana II, 1, 35. 13, 2, The regular Sandhi would be sabha (for sabhe) 4ngirasi, instead of which the text has sabhangirasi. 3. In Sanskrit the words sabh4 (court) and samiti (assembly) are of feminine gender. I have translated upa mA sa tish¢ret in the sense indicated by Pazini I, 4, 87. III KANDA, 14 KANDIKA, 2. 363 mous daughters of Pragdpati (protect me). May one who does not know me, be below me. May (all) people be considerate in what they say.’ 4. When he has arrived at the assembly, he should murmur, ‘ Superior (to my adversaries) I have come hither, brilliant, not to be contradicted. The lord of this assembly is a man insuperable in his power.’ 5. Should he think, ‘This person is angry with me, he addresses him with (the verses), ‘The destroy- ing power of wrath and anger that dwells here on thy forehead, that the chaste, wise gods may take away. ‘Heaven am I and I am Earth; we both take away thy anger; the she-mule cannot bring forth offspring; N.N.!’ 6. But if he should think, ‘This person will do evil to me, he addresses him with (the words), ‘I take away the speech in thy mouth, I take away (the speech) in thy heart. Wheresoever thy speech dwells, thence I take it away. What I say, is true. Fall down, inferior to me.’ 7. The same is the way to make (a person) subject (to one’s self). KawoikA 14. 1. Now the mounting of a chariot (is declared). 2. After he has given the order, ‘ Put the horses to it, and it has been announced, ‘ They are,’ he goes to (the chariot, saying), ‘ This is the Virag,’ and touches the two wheels, 5. Perhaps we should read garbhemAsvatarya# saha: we take away thy anger together with the offspring of the she-mule (that cannot foal). Comp. Kullavagga VII, 2,5; S.B.E., XX, 238. 6. It is impossible to give a sure restoration of this corrupt Mantra. Perhaps we should read something like this: 4 te vidam Asya 4 te hridaya Adade. Comp. Hirazy.-Grshya I, 4, 15, 6.
3Comp. Kullavagga VII, 2,5; S.B.E., XX, 238. 6. It is impossible to give a sure restoration of this corrupt Mantra. Perhaps we should read something like this: 4 te vidam Asya 4 te hridaya Adade. Comp. Hirazy.-Grshya I, 4, 15, 6. 364 PARASKARA-GRIHYA-SUTRA. 3. The right (wheel) with (the words), ‘The ’ Rathantara art thou ’— 4. The left with (the words), ‘The Bvzhat art thou ’— 5. The pole with (the words), ‘The Vamadevya art thou.’ 6. He touches the interior of the chariot with his hand (saying), ‘The two Ankas, the two Nyankas which are on both sides of the chariot, which move forward with the rushing wind, the far-darting one with keen senses, the winged one, may these fires, the promoters, promote us.’ 7. With (the words), ‘ Adoration to M4zifara,’ he drives on the beast on the right side. 8. (If going in his chariot) toward (images of) gods, let him descend (from the chariot) before he has reached them; if toward Brahmamas, just before (reaching them) ; if toward cows, when amid them; if toward fathers, when he has reached them. 9. A woman or a Vedic student shall not be charioteers. 14, 6. The meaning of ankau and nyankau cannot be determined, as far as I can see. The commentators explain the words as the two wheels and the two sides of the chariot, or as the two right wheels and the two left wheels of a four-wheeled chariot. Professor Zimmer (Altindisches Leben, pp. 251 seq.) compares anka with dvrvé, and says, ‘Mit ankau (resp. ankQ) ware daher die obere Einfassung des Wagenkastens (kosa, vandhura) bezeichnet, mit nyanhkau (resp. nyankf) ein zu grésserer Befestigung etwas weiter unten (ni) herumlaufender Stab.’ To me it seems that ankau and nyankau are to be understood both as designations of certain parts of the chariot and as names of different forms of Agni dwelling in the chariot.—Comp. Taittiriya Samhita I, 7, 7, 2; Paviéavimsa Brahmava I, 7, 5. 7. The name of the demon Mawikara occurs, as far as I know, only here. III KANDA, 15 KANDIKA, 4. 365 10. Having driven a moment beyond (the point to which he intends to go) he should murmur, ‘ Here is rest, rest here’ (VAg. Samh. VIII, 51). 11. Some add (the words), ‘ Here shall be no rest.’ 12. If the chariot is weak, he should murmur, after he has mounted it, ‘May this your chariot, O Asvins, suffer no damage on bad ways or by being overthrown.’ 13. If the horses run away with the chariot, he should touch the post (?) or the earth and should murmur, ‘ May this your chariot, O Asvins, suffer no damage on bad ways or by being overthrown.’ 14. Thus he will suffer no harm and no damage. 15. When he has finished his way, and has unyoked the horses, let him have grass and water given to them. ‘For thus satisfaction is given to the beast that draws (the cart) ’—says the Sruti. KawpikA 15. 1. Now how he should mount an elephant. 2. He goes to the elephant and touches it (saying), ‘The elephants’ glory art thou. The elephants’ honour art thou.’
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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