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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Thus KhAd. I, 1, 14 mantrantam avyaktam parasy4adigrahanena vidyAat evidently corresponds to Latyayana I, 1, 3, uttaradiZ pdrvantalakshazam, and Khdad. I, 1, 24 avyavrittim yagiangair avyavayam kekhet is identical with Laty. I, 2, 15, avyavayo-svy4vrittis ka yagnangaik. Upon the whole, though certainly the Khadira-Grthya does not contain much matter which is not known to us from other sources, it notwithstanding possesses a certain interest, since it shows by a very clear example how a Satrakara of the later time would remodel the work of a more ancient author, trying to surpass him by a more correct arrangement, and especially by what became more and more appreciated as the chief accomplishment of Sdtra composition, the greatest possible succinctness and economising of words. To an interpreter of Gobhila the comparison of the Khadira-Grvzhya no doubt will suggest in many instances a more correct understanding of his text than he would have been likely to arrive at without that aid, and perhaps even readings of Gobhila which seemed hitherto subject to no doubt, will have to give way to readings supplied by the Grantha MSS. of the Khadira- Grihya. Thus, Gobhila III, 8,16, I do not hesitate to correct asamsvAdam, on the authority of Kh4d. III, 3, 13, into asamkh&adam or asamkhddan}?. 1 Comp. Paraskara II, 10, 15, and the quotations given by Bohtlingk-Roth s. v. sam-khad. Forms derived from the two roots, khad and svad, are frequently interchanged in the MSS.; see the two articles in the Dictionary. INTRODUCTION. 373 As the text of the Khadira-Gvzhya is very short and has not yet been published, it has been printed at the foot of the page, together with references to the parallel passages of Gobhila. For further explanations of the single Satras, I refer to my translation of Gobhila which will form part of the second volume of the Gvzhya-sfitras, where I shall also hope to give some extracts from Rudraskanda’s commentary on the Khadira-Gvzhya. KHADIRA-GR/HYA-SUTRA. Parata I, Kuawpa 1. 1. Now henceforth the domestic sacrifices (will be explained). 2. During the northern course of the sun, at the time of the increasing moon, on auspicious days, before noon: this is the time at which the constellations are lucky, unless a special statement is given. 3. At the end (of the ceremonies) he should give to the Brahmawas to eat according to his ability. 4. The sacrificial cord is made of a string or [of Kusa grass. 5. If he suspends it round his neck and raises the right arm (so as to wear the cord on his left shoulder), he becomes yagZopavitin. 6. (If he raises) the left (arm and wears the cord on his right shoulder, he becomes) pra#inAvitin. 7. After having sipped water three times, let him wipe off the water twice.
26. (If he raises) the left (arm and wears the cord on his right shoulder, he becomes) pra#inAvitin. 7. After having sipped water three times, let him wipe off the water twice. I, 1, 1. athato grehyakarmazy. 2. udagayanapfirvapakshapunyaheshu prag dvartandd anubha kalosnddese. 3. pavarge yathotsaham brahmavin dsayed. 4. yag#opavitam sautram kausam va. 5. grivdydm pratimudya dakshivam bahum uddhritya yagopavitt bhavati. 6. savyam prafinavitl. 7. trir damyapo dvif parimrigita. I, 1,1=GobhilaI, 1,1. 2=I1, 1,3. 3=I1,1,6. 4-6=I, 2, 1seqq. 7-10=I, 2, 5 seqq. I PATALA, I KHANDA, 17. 375 8. Having besprinkled his feet (with water), let him besprinkle his head. 9. Let him touch the organs of his senses (i.e. his eyes, his nose, and his ears) with water (i.e. with a wet hand). 10. When he has finally touched (water) again, he becomes pure. 11. (If) sitting, standing, or lying down (is prescribed), he should understand (that it is to be done) on northward-pointed Darbha grass, with the face turned to the east, to the west of the fire with which _ the sacrifice is performed. 12. If the word Sn4na (or bathing) is used, (this refers to the whole body) with the head. 13. (The different ceremonies are) performed with the right hand, if no special rule is given. 14. If it is not clear where a Mantra ends, one should discern it by (adverting to) the beginning of the next Mantra. 15. The Mantras have the word sv4h4 at their end, when offerings are made. 16. The term Pakayag#a is used of every sacrifice that is performed with one fire. 17. There the Brahman is (present as) officiating priest, with the exception of the morning and evening oblations. 8. pad&év abhyukshya siroxbhyukshed. g. indriyany adbhih samsprised. 10. antatak pratyupasprésya sukir bhavaty. 11. 4sanasthanasamvesanany udagagreshu darbheshu pranmukhasya pratiyat paséad agner yatra homa syat. 412. sahasirasam snAnasabde. 13. dakshizena pAmin& krityam anfdese. 14. mantrintam avyaktam parasyAdigrahamena vidyat. 15. svah4nté mantra homeshu. 16. pakayag#a ityakhya yah kas faikagnau. 17. tatra ritvig brahma s4yamprétarhomavargam. 11-14 desunt. 15=I, 9, 25. 16 deest. 17,18=I. 9, 8. 9. 376 KHADIRA-GRIHYA-SOTRA. 18. The Hotv?’s place is filled by (the sacrificer) himself. 19. To the south of the fire the Brahman sits facing the north, silently, until the oblation has been performed, on eastward-pointed (Darbha grass). 20. But if he likes, he may speak of what refers to the sacrifice. 21. Or if he has spoken (words) which are unworthy of the sacrifice, let him murmur the Mahavyahrttis, 22. Or (the verse), ‘Thus has Vishau’ (Sv. I, 222). 23. If he does himself the work both of the Brahman and of the Hotvz, let him sit down on the Brahman’s seat, and (leave that seat) placing a parasol on it, or an outer garment, or a water-pot, and then let him perform his other duties.
3Or (the verse), ‘Thus has Vishau’ (Sv. I, 222). 23. If he does himself the work both of the Brahman and of the Hotvz, let him sit down on the Brahman’s seat, and (leave that seat) placing a parasol on it, or an outer garment, or a water-pot, and then let him perform his other duties. 24. Let him take care not to turn his back to, or become separated (by any person or thing interposed) from what belongs to the sacrifice. Kuanpa 2. 1. In the eastern part of his dwelling he should besmear (the place on which the sacrifice will be 18. svayamhautram. 19. dakshizatosgner udanmukhas tfish#im dste brahma homéat pragagreshu. 20. kimam tv adhiyagiam vyahared. 21. ayagaiyim va vyahritya mahavyahrittr gaped. 22. idam vishnur ita va. 23. hautrabrahmatve svayam kurvan brahmésanam [sic] upavisya &dattram uttarasahgam kamandalum va tatra kritvathanyat kuryéd. 24. avyavrittim yagndngair avyavayam hekhet. 2, 1. pfirve bhdge vesmano gomayenopalipya tasya madhyadese lakshazam kuryad. 19=I, 6,13 seqq. 20-22=1,6,17seqq. 23=I,6, 21. 24 deest. 2, 1 seqq.=Gobhila I, 1, 9 seqq. I PATALA, 2 KHANDA, II. 377 performed) with cowdung, and should draw in the middle of it the lines. 2. To the south he should draw a line from west to east. 3. From the beginning of that line (he should draw a line) from south to north; from the end (of the last-mentioned line) one from west to east; between (the first and the third line) three (lines) from west to east. 4. He besprinkles that (place) with water, 5. Establishes the fire (thereon), 6. Wipes along around (the fire) with the three verses, ‘This praise’ (MB. II, 4, 2-4). 7. To the west of the fire he touches the earth with his two hands turned downwards, with (the verse), ‘We partake of the earth’s’ (MB. II, 4, 1). 8. In night-time (he pronounces that Mantra so that it ends with the word) ‘ goods’ (vasu). 9. Having strewn Darbha grass to the west (of the fire), let him draw (some grass) from the south-. end and from the north-end (of what he has strewn), in an eastern direction. 10. Or let him omit this drawing (of Darbha grass to the east), 11. And let him strew (the grass) beginning in the east, so as to keep his right side turned to the 2. dakshizatah prafim rekh4m ullikhya. 3. tadarambh4d udttim tadavasanat prafim tisro madhye prafis. 4. tad abhyukshya. 5. sgnim upasamadhaya. 6. imam stomam iti parisamfthya trzfena. 7. paskad agner bhQmau nyazifau pat kritvedam bhdmer iti. 8. vasvantam ratrau. 9. paskdd darbhan 4stirya dakshinatah prakin prakarshed uttaratas 44. 10. sprakrishya va. 11. pdrvopakramay pradakshizam agnim strinuyan mflany agrais £4adayan trivritam pafikavritam vo. 6-8=IV, 5, 3 seqq. g-11=I, 7, 9 seqq. 378 KHADIRA-GRIHYA-SOTRA. fire, covering the roots (of the Darbha blades) with the points, in three layers or in five layers. 12. Sitting down he cuts off two span-long Darbha points, not with his nail, with (the words), ‘ Purifiers are ye, sacred to Vishzu.’
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.
1Thus KhAd. I, 1, 14 mantrantam avyaktam parasy4adigrahanena vidyAat evidently corresponds to Latyayana I, 1, 3, uttaradiZ pdrvantalakshazam, and Khdad. I, 1, 24 avyavrittim yagiangair avyavayam kekhet is identical with Laty. I, 2, 15, avyavayo-svy4vrittis ka yagnangaik. Upon the whole, though certainly the Khadira-Grthya does not contain much matter which is not known to us from other sources, it notwithstanding possesses a certain interest, since it shows by a very clear example how a Satrakara of the later time would remodel the work of a more ancient author, trying to surpass him by a more correct arrangement, and especially by what became more and more appreciated as the chief accomplishment of Sdtra composition, the greatest possible succinctness and economising of words. To an interpreter of Gobhila the comparison of the Khadira-Grvzhya no doubt will suggest in many instances a more correct understanding of his text than he would have been likely to arrive at without that aid, and perhaps even readings of Gobhila which seemed hitherto subject to no doubt, will have to give way to readings supplied by the Grantha MSS. of the Khadira- Grihya. Thus, Gobhila III, 8,16, I do not hesitate to correct asamsvAdam, on the authority of Kh4d. III, 3, 13, into asamkh&adam or asamkhddan}?. 1 Comp. Paraskara II, 10, 15, and the quotations given by Bohtlingk-Roth s. v. sam-khad. Forms derived from the two roots, khad and svad, are frequently interchanged in the MSS.; see the two articles in the Dictionary. INTRODUCTION. 373 As the text of the Khadira-Gvzhya is very short and has not yet been published, it has been printed at the foot of the page, together with references to the parallel passages of Gobhila. For further explanations of the single Satras, I refer to my translation of Gobhila which will form part of the second volume of the Gvzhya-sfitras, where I shall also hope to give some extracts from Rudraskanda’s commentary on the Khadira-Gvzhya. KHADIRA-GR/HYA-SUTRA. Parata I, Kuawpa 1. 1. Now henceforth the domestic sacrifices (will be explained). 2. During the northern course of the sun, at the time of the increasing moon, on auspicious days, before noon: this is the time at which the constellations are lucky, unless a special statement is given. 3. At the end (of the ceremonies) he should give to the Brahmawas to eat according to his ability. 4. The sacrificial cord is made of a string or [of Kusa grass. 5. If he suspends it round his neck and raises the right arm (so as to wear the cord on his left shoulder), he becomes yagZopavitin. 6. (If he raises) the left (arm and wears the cord on his right shoulder, he becomes) pra#inAvitin. 7. After having sipped water three times, let him wipe off the water twice.
26. (If he raises) the left (arm and wears the cord on his right shoulder, he becomes) pra#inAvitin. 7. After having sipped water three times, let him wipe off the water twice. I, 1, 1. athato grehyakarmazy. 2. udagayanapfirvapakshapunyaheshu prag dvartandd anubha kalosnddese. 3. pavarge yathotsaham brahmavin dsayed. 4. yag#opavitam sautram kausam va. 5. grivdydm pratimudya dakshivam bahum uddhritya yagopavitt bhavati. 6. savyam prafinavitl. 7. trir damyapo dvif parimrigita. I, 1,1=GobhilaI, 1,1. 2=I1, 1,3. 3=I1,1,6. 4-6=I, 2, 1seqq. 7-10=I, 2, 5 seqq. I PATALA, I KHANDA, 17. 375 8. Having besprinkled his feet (with water), let him besprinkle his head. 9. Let him touch the organs of his senses (i.e. his eyes, his nose, and his ears) with water (i.e. with a wet hand). 10. When he has finally touched (water) again, he becomes pure. 11. (If) sitting, standing, or lying down (is prescribed), he should understand (that it is to be done) on northward-pointed Darbha grass, with the face turned to the east, to the west of the fire with which _ the sacrifice is performed. 12. If the word Sn4na (or bathing) is used, (this refers to the whole body) with the head. 13. (The different ceremonies are) performed with the right hand, if no special rule is given. 14. If it is not clear where a Mantra ends, one should discern it by (adverting to) the beginning of the next Mantra. 15. The Mantras have the word sv4h4 at their end, when offerings are made. 16. The term Pakayag#a is used of every sacrifice that is performed with one fire. 17. There the Brahman is (present as) officiating priest, with the exception of the morning and evening oblations. 8. pad&év abhyukshya siroxbhyukshed. g. indriyany adbhih samsprised. 10. antatak pratyupasprésya sukir bhavaty. 11. 4sanasthanasamvesanany udagagreshu darbheshu pranmukhasya pratiyat paséad agner yatra homa syat. 412. sahasirasam snAnasabde. 13. dakshizena pAmin& krityam anfdese. 14. mantrintam avyaktam parasyAdigrahamena vidyat. 15. svah4nté mantra homeshu. 16. pakayag#a ityakhya yah kas faikagnau. 17. tatra ritvig brahma s4yamprétarhomavargam. 11-14 desunt. 15=I, 9, 25. 16 deest. 17,18=I. 9, 8. 9. 376 KHADIRA-GRIHYA-SOTRA. 18. The Hotv?’s place is filled by (the sacrificer) himself. 19. To the south of the fire the Brahman sits facing the north, silently, until the oblation has been performed, on eastward-pointed (Darbha grass). 20. But if he likes, he may speak of what refers to the sacrifice. 21. Or if he has spoken (words) which are unworthy of the sacrifice, let him murmur the Mahavyahrttis, 22. Or (the verse), ‘Thus has Vishau’ (Sv. I, 222). 23. If he does himself the work both of the Brahman and of the Hotvz, let him sit down on the Brahman’s seat, and (leave that seat) placing a parasol on it, or an outer garment, or a water-pot, and then let him perform his other duties.
3Or (the verse), ‘Thus has Vishau’ (Sv. I, 222). 23. If he does himself the work both of the Brahman and of the Hotvz, let him sit down on the Brahman’s seat, and (leave that seat) placing a parasol on it, or an outer garment, or a water-pot, and then let him perform his other duties. 24. Let him take care not to turn his back to, or become separated (by any person or thing interposed) from what belongs to the sacrifice. Kuanpa 2. 1. In the eastern part of his dwelling he should besmear (the place on which the sacrifice will be 18. svayamhautram. 19. dakshizatosgner udanmukhas tfish#im dste brahma homéat pragagreshu. 20. kimam tv adhiyagiam vyahared. 21. ayagaiyim va vyahritya mahavyahrittr gaped. 22. idam vishnur ita va. 23. hautrabrahmatve svayam kurvan brahmésanam [sic] upavisya &dattram uttarasahgam kamandalum va tatra kritvathanyat kuryéd. 24. avyavrittim yagndngair avyavayam hekhet. 2, 1. pfirve bhdge vesmano gomayenopalipya tasya madhyadese lakshazam kuryad. 19=I, 6,13 seqq. 20-22=1,6,17seqq. 23=I,6, 21. 24 deest. 2, 1 seqq.=Gobhila I, 1, 9 seqq. I PATALA, 2 KHANDA, II. 377 performed) with cowdung, and should draw in the middle of it the lines. 2. To the south he should draw a line from west to east. 3. From the beginning of that line (he should draw a line) from south to north; from the end (of the last-mentioned line) one from west to east; between (the first and the third line) three (lines) from west to east. 4. He besprinkles that (place) with water, 5. Establishes the fire (thereon), 6. Wipes along around (the fire) with the three verses, ‘This praise’ (MB. II, 4, 2-4). 7. To the west of the fire he touches the earth with his two hands turned downwards, with (the verse), ‘We partake of the earth’s’ (MB. II, 4, 1). 8. In night-time (he pronounces that Mantra so that it ends with the word) ‘ goods’ (vasu). 9. Having strewn Darbha grass to the west (of the fire), let him draw (some grass) from the south-. end and from the north-end (of what he has strewn), in an eastern direction. 10. Or let him omit this drawing (of Darbha grass to the east), 11. And let him strew (the grass) beginning in the east, so as to keep his right side turned to the 2. dakshizatah prafim rekh4m ullikhya. 3. tadarambh4d udttim tadavasanat prafim tisro madhye prafis. 4. tad abhyukshya. 5. sgnim upasamadhaya. 6. imam stomam iti parisamfthya trzfena. 7. paskad agner bhQmau nyazifau pat kritvedam bhdmer iti. 8. vasvantam ratrau. 9. paskdd darbhan 4stirya dakshinatah prakin prakarshed uttaratas 44. 10. sprakrishya va. 11. pdrvopakramay pradakshizam agnim strinuyan mflany agrais £4adayan trivritam pafikavritam vo. 6-8=IV, 5, 3 seqq. g-11=I, 7, 9 seqq. 378 KHADIRA-GRIHYA-SOTRA. fire, covering the roots (of the Darbha blades) with the points, in three layers or in five layers. 12. Sitting down he cuts off two span-long Darbha points, not with his nail, with (the words), ‘ Purifiers are ye, sacred to Vishzu.’
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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