Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In the oblations of cooked food, however, the points in the Srué, the middle in the Sruva, the roots in the Agya pot. 15. When he then has thrown them (into the fire) with the words, ‘Agni’s garment art thou, 16. And has put on (the fire) three pieces of wood, 17. (Water) is sprinkled round (the fire) as stated above. 18, Oblations for which only the deities are indicated, but no texts prescribed, are to be made merely with the word SvAuA, ‘To such and such a deity svah4! To such and such a deity svaha!’ 19. The ritual (here) declared of the sacrifice (to served in the MS. There the two Sfitras 10 and 11 are placed before the Mantra in SQtra 9. This Mantra then is given down to svaheti, then follows 4gyena, which seems to me to form part of the same Sfitra, and to refer to the oblations to which the Mantra belongs. Then the MS. goes on: mah4vy4hrrtishu sarvaprayaskittdram (sic) etad 4vapasthanam Agyahavishi vy4hrztishu sarvaprayasittéram (the syllables prayaskittaram seem to be expunged) svish/akrzto sthalipake. In the commentary I find the following Slokas, which I give exactly as they are read in the MS.: tisrzn4m vy4hritinam ka prayashittahutir api yad antaram tad 4pap4sthanam sarpiApradhanake. sthalipake vyahritinadm yat tat svish/akrztottaram ahutinam pradhananam nanédaivatakhandasdm yas tu kalas tad 4vapasthanam ita&yate budhaiAz tatas tat tam ma 4rabhya prayasfittahutiz kramat. 17. See above, chap. 8, 17. 19. This Sfitra, though reckoned in the Indian tradition to 30 SANKHAYANA-GRIHYA-SOTRA. be performed) when (the father’s) assent (to give away his daughter) has been declared— Kuawpa 10. 1. Forms the standard for all sacrifices that procure happiness, 2. And for all Agya offerings, 3. For the sacrifice of animals which are tied to a branch, 4. And for the offerings of boiled (rice) grains and of cooked food. 5. These are performed, all the offerings of cooked food, without PrayAea and AnuyAaga oblations, without (the invocation of) the IzA, without Nicapa recitation, and without SAMIDHEN? verses. 6. There are also the following Slokas : chap. 9, seems to me clearly to belong to the next chapter, and to contain the subject, to which the predicate is given in 10,1. For pratisrute, see chap. 7, 1. 10, 1. ‘As in the Srauta ritual the sacrifice of the full and new moon forms the standard for the ishfs, the pasubandha, &c., thus the pratisrut-kalpa is the standard for the vikrztis of the Smarta ritual, such as the gatakarman (chap. 24), &c.’ Nérdyana. 3. ‘It is the standard of the sacrifices prescribed in the rules, “The animal (offered) to the teacher is sacred to Agni; to an officiating priest, to Brzhaspati, &c.”’ Néar&yava. This refers to the sacrifice of animals which forms part of the Arghya ceremony; see II, 15, 4 seq. 4. Kartinam pikayagfanim ka, Narayana.
2This refers to the sacrifice of animals which forms part of the Arghya ceremony; see II, 15, 4 seq. 4. Kartinam pikayagfanim ka, Narayana. 5. On the five Praydgas and the three Anuy4gas (introductory oblations and oblations following on the principal offerings) prescribed in the Srauta ritual, comp. Hillebrandt’s Neu- und Vollmondsopfer, pp. 94 seq., 134 seq. On the Ila, see ibid., 122 seq.; on nigada, Weber’s Ind. Studien, IX, 217, &c.; on the SAmidhent verses, Hillebrandt, loc. cit., pp. 74 seq. On this Sfitra compare also the passage in Katyd4yana’s Srauta-sfitra, VI, 10, 22 seq. I ADHYAYA, II KHANDA, 2. 31 7. ‘(An oblation is called) Huta, (if made) by the performing of the Agnihotra; Anuta (i.e. unsacrificed, if) by the Bali offering; PranuTa (i.e. sacrificed up, if) by a sacrifice to the Manes; PrAsira (i.e. tasted, if) deposited as an offering in a Brahmama. 8. ‘Without raising his knees, with spread knees let him always offer his oblation ; for the gods never accept an offering (that has been made holding the hand) not between (the knees). g. ‘But when he has repeated a text sacred to Rudra, to the Rakshas, to the Manes, to the Asuras, or that contains an imprecation, let him touch water, and so also when he has touched his own body.’ Kuaypa 11. 1. Now when the bride is to be carried away (to the bridegroom’s house) that night, or on the next, or on the third night, 2. On that night, when (the darkness of) night is gone, they wash the girl up to her head with (water that has been made fragrant by) all sorts of herbs and the choicest fruits together with scents ; 4. Comp. chap. 5, 1. 8. Comp. the Grzhya-samgraha-parisish/a I, 46, and the note, Zeitschrift der Deutschen Morgenl. Gesellschaft, XXXV, 556. Narayana: dakshinam bahum gAnvor antare kritvety arthad, sarvada sarvasminn api karmamzi havir homadravyam guhuyat. 9. This verse is found also in the Karmapradfpa III, 8, 4. 11, 1. The ceremony described in this chapter is called Indrztkarman. The goddess Indr4zf is mentioned in Sftra 4 among the deities to whom Agya oblations are made. 2. Nisdk4le, nisé madhyastham praharadvayam, tasmin kAle attte. Narayana. On the anvarambha, comp. Weber’s Indische Studien, IX, 224. 2 sSANKHAYANA-GRIHYA-SOTRA. Cod 3. They put on her a newly-dyed garment or (a new one) which has not yet been washed ; 4. Then (the AZarya of the bride’s family) makes the girl sit down behind the fire, and while she takes hold of him he sacrifices with the Mahavydahr‘tis, and then he makes Agya oblations to Agni, to Soma, to Pragdpati, to Mitra, to Varuza, to Indra, to Indrazi, to the Gandharva, to Bhaga, to Pdshan, to Tvash/éar, to Bvzhaspati, to the king Pratydnika. 5. After they have regaled four or eight women, who are not widows, with lumps of vegetables, Sur4, and food, these should perform a dance four times. 6. The same deities (they worship also) on behalf of the man, 7, And Vaisravama and fsana.
35. After they have regaled four or eight women, who are not widows, with lumps of vegetables, Sur4, and food, these should perform a dance four times. 6. The same deities (they worship also) on behalf of the man, 7, And Vaisravama and fsana. 8. Then follows the distribution of food to Brahmavas. Kuawpa 12. 1. The bridegroom, who has bathed and for whom auspicious ceremonies have been performed, is escorted by happy young women, who are not widows, to the girl’s house. 2. To these he shall not behave unobsequiously, except where forbidden food or a transgression is concerned. 3- Having obtained their permission, he then gives her the garment with (the verse), ‘The Raibhi was’ (Rig-veda X, 85, 6). 4. The ‘king Pratyanika’ has given origin to a very curious misunderstanding in the Simbavya-Grchya and its commentary ; see p. 127 of the German edition. I ADHYAYA, I2 KHANDA, 9. 33 4. With (the verse), ‘Mind was the cushion’ (ibid. 7) he takes up the salve-box. 5. The verse for the anointing is, ‘May the Visve devas anoint (or, unite),’ (ibid. 47.) 6. ‘As this (has protected) Saét the beloved one, and Aditi the mother of noble sons, and Apala who was free from widowhood, may it thus here protect thee, N. N.!’—with these words (the bridegroom) gives her into her right hand the quill of a porcupine (and) a string of three twisted threads, 7. With the verse, ‘Shape by shape’ (Rig-veda VI, 47, 18) a mirror into the left. 8. Her relations tie (to her body) a red and black, woollen or linen cord with three (amulet) gems, with the verse, ‘Dark-blue and red’ (Rigveda X, 85, 28). g. With the verse, ‘Full of honey the herbs’ (Rig-veda IV, 57, 3), (the bridegroom) ties (to her body) Madhdka flowers. 12, 5. On the ceremony of ‘salving together’ (samafgana), comp. Paraskara I, 4, 14; Gobhila II, 2, &c. Professor Stenzler is certainly wrong in translating Paraskara’s samafgayati by ‘heisst sie beide zusammentreten’ (according to Gayardma’s explication, sammukhfkaroti). It is clear from Sankhayana, that a real anointing of bridegroom and bride took place. This was performed, according to Gobhila, by the ‘ audaka’ (this seems to be the same person that is mentioned in Paraskara I, 8, 3), of whom it is said, panigrfham (i.e. the bridegroom) mardhadese 'vasizfati, tathetaram. Nérdyama, on the contrary, in his note on our passage, says that it is the bridegroom who anoints the eyes of the girl with the verse quoted. But the word sam-afgana, and the obvious meaning of the whole rite, make it rather probable that both were anointed, and that this was done by a third person. 6. Comp. below, chap. 22, 8, where the use of a porcupine’s quill is prescribed at the stmantonnayana ceremony; and see chap. 22, 10. (29) D 34 sANKHAYANA-GRIHYA-SOTRA. 10. At the wedding one cow, when the Argha ceremony has been performed; in the house one cow: these are the two Madhuparka cows.
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.
1In the oblations of cooked food, however, the points in the Srué, the middle in the Sruva, the roots in the Agya pot. 15. When he then has thrown them (into the fire) with the words, ‘Agni’s garment art thou, 16. And has put on (the fire) three pieces of wood, 17. (Water) is sprinkled round (the fire) as stated above. 18, Oblations for which only the deities are indicated, but no texts prescribed, are to be made merely with the word SvAuA, ‘To such and such a deity svah4! To such and such a deity svaha!’ 19. The ritual (here) declared of the sacrifice (to served in the MS. There the two Sfitras 10 and 11 are placed before the Mantra in SQtra 9. This Mantra then is given down to svaheti, then follows 4gyena, which seems to me to form part of the same Sfitra, and to refer to the oblations to which the Mantra belongs. Then the MS. goes on: mah4vy4hrrtishu sarvaprayaskittdram (sic) etad 4vapasthanam Agyahavishi vy4hrztishu sarvaprayasittéram (the syllables prayaskittaram seem to be expunged) svish/akrzto sthalipake. In the commentary I find the following Slokas, which I give exactly as they are read in the MS.: tisrzn4m vy4hritinam ka prayashittahutir api yad antaram tad 4pap4sthanam sarpiApradhanake. sthalipake vyahritinadm yat tat svish/akrztottaram ahutinam pradhananam nanédaivatakhandasdm yas tu kalas tad 4vapasthanam ita&yate budhaiAz tatas tat tam ma 4rabhya prayasfittahutiz kramat. 17. See above, chap. 8, 17. 19. This Sfitra, though reckoned in the Indian tradition to 30 SANKHAYANA-GRIHYA-SOTRA. be performed) when (the father’s) assent (to give away his daughter) has been declared— Kuawpa 10. 1. Forms the standard for all sacrifices that procure happiness, 2. And for all Agya offerings, 3. For the sacrifice of animals which are tied to a branch, 4. And for the offerings of boiled (rice) grains and of cooked food. 5. These are performed, all the offerings of cooked food, without PrayAea and AnuyAaga oblations, without (the invocation of) the IzA, without Nicapa recitation, and without SAMIDHEN? verses. 6. There are also the following Slokas : chap. 9, seems to me clearly to belong to the next chapter, and to contain the subject, to which the predicate is given in 10,1. For pratisrute, see chap. 7, 1. 10, 1. ‘As in the Srauta ritual the sacrifice of the full and new moon forms the standard for the ishfs, the pasubandha, &c., thus the pratisrut-kalpa is the standard for the vikrztis of the Smarta ritual, such as the gatakarman (chap. 24), &c.’ Nérdyana. 3. ‘It is the standard of the sacrifices prescribed in the rules, “The animal (offered) to the teacher is sacred to Agni; to an officiating priest, to Brzhaspati, &c.”’ Néar&yava. This refers to the sacrifice of animals which forms part of the Arghya ceremony; see II, 15, 4 seq. 4. Kartinam pikayagfanim ka, Narayana.
2This refers to the sacrifice of animals which forms part of the Arghya ceremony; see II, 15, 4 seq. 4. Kartinam pikayagfanim ka, Narayana. 5. On the five Praydgas and the three Anuy4gas (introductory oblations and oblations following on the principal offerings) prescribed in the Srauta ritual, comp. Hillebrandt’s Neu- und Vollmondsopfer, pp. 94 seq., 134 seq. On the Ila, see ibid., 122 seq.; on nigada, Weber’s Ind. Studien, IX, 217, &c.; on the SAmidhent verses, Hillebrandt, loc. cit., pp. 74 seq. On this Sfitra compare also the passage in Katyd4yana’s Srauta-sfitra, VI, 10, 22 seq. I ADHYAYA, II KHANDA, 2. 31 7. ‘(An oblation is called) Huta, (if made) by the performing of the Agnihotra; Anuta (i.e. unsacrificed, if) by the Bali offering; PranuTa (i.e. sacrificed up, if) by a sacrifice to the Manes; PrAsira (i.e. tasted, if) deposited as an offering in a Brahmama. 8. ‘Without raising his knees, with spread knees let him always offer his oblation ; for the gods never accept an offering (that has been made holding the hand) not between (the knees). g. ‘But when he has repeated a text sacred to Rudra, to the Rakshas, to the Manes, to the Asuras, or that contains an imprecation, let him touch water, and so also when he has touched his own body.’ Kuaypa 11. 1. Now when the bride is to be carried away (to the bridegroom’s house) that night, or on the next, or on the third night, 2. On that night, when (the darkness of) night is gone, they wash the girl up to her head with (water that has been made fragrant by) all sorts of herbs and the choicest fruits together with scents ; 4. Comp. chap. 5, 1. 8. Comp. the Grzhya-samgraha-parisish/a I, 46, and the note, Zeitschrift der Deutschen Morgenl. Gesellschaft, XXXV, 556. Narayana: dakshinam bahum gAnvor antare kritvety arthad, sarvada sarvasminn api karmamzi havir homadravyam guhuyat. 9. This verse is found also in the Karmapradfpa III, 8, 4. 11, 1. The ceremony described in this chapter is called Indrztkarman. The goddess Indr4zf is mentioned in Sftra 4 among the deities to whom Agya oblations are made. 2. Nisdk4le, nisé madhyastham praharadvayam, tasmin kAle attte. Narayana. On the anvarambha, comp. Weber’s Indische Studien, IX, 224. 2 sSANKHAYANA-GRIHYA-SOTRA. Cod 3. They put on her a newly-dyed garment or (a new one) which has not yet been washed ; 4. Then (the AZarya of the bride’s family) makes the girl sit down behind the fire, and while she takes hold of him he sacrifices with the Mahavydahr‘tis, and then he makes Agya oblations to Agni, to Soma, to Pragdpati, to Mitra, to Varuza, to Indra, to Indrazi, to the Gandharva, to Bhaga, to Pdshan, to Tvash/éar, to Bvzhaspati, to the king Pratydnika. 5. After they have regaled four or eight women, who are not widows, with lumps of vegetables, Sur4, and food, these should perform a dance four times. 6. The same deities (they worship also) on behalf of the man, 7, And Vaisravama and fsana.
35. After they have regaled four or eight women, who are not widows, with lumps of vegetables, Sur4, and food, these should perform a dance four times. 6. The same deities (they worship also) on behalf of the man, 7, And Vaisravama and fsana. 8. Then follows the distribution of food to Brahmavas. Kuawpa 12. 1. The bridegroom, who has bathed and for whom auspicious ceremonies have been performed, is escorted by happy young women, who are not widows, to the girl’s house. 2. To these he shall not behave unobsequiously, except where forbidden food or a transgression is concerned. 3- Having obtained their permission, he then gives her the garment with (the verse), ‘The Raibhi was’ (Rig-veda X, 85, 6). 4. The ‘king Pratyanika’ has given origin to a very curious misunderstanding in the Simbavya-Grchya and its commentary ; see p. 127 of the German edition. I ADHYAYA, I2 KHANDA, 9. 33 4. With (the verse), ‘Mind was the cushion’ (ibid. 7) he takes up the salve-box. 5. The verse for the anointing is, ‘May the Visve devas anoint (or, unite),’ (ibid. 47.) 6. ‘As this (has protected) Saét the beloved one, and Aditi the mother of noble sons, and Apala who was free from widowhood, may it thus here protect thee, N. N.!’—with these words (the bridegroom) gives her into her right hand the quill of a porcupine (and) a string of three twisted threads, 7. With the verse, ‘Shape by shape’ (Rig-veda VI, 47, 18) a mirror into the left. 8. Her relations tie (to her body) a red and black, woollen or linen cord with three (amulet) gems, with the verse, ‘Dark-blue and red’ (Rigveda X, 85, 28). g. With the verse, ‘Full of honey the herbs’ (Rig-veda IV, 57, 3), (the bridegroom) ties (to her body) Madhdka flowers. 12, 5. On the ceremony of ‘salving together’ (samafgana), comp. Paraskara I, 4, 14; Gobhila II, 2, &c. Professor Stenzler is certainly wrong in translating Paraskara’s samafgayati by ‘heisst sie beide zusammentreten’ (according to Gayardma’s explication, sammukhfkaroti). It is clear from Sankhayana, that a real anointing of bridegroom and bride took place. This was performed, according to Gobhila, by the ‘ audaka’ (this seems to be the same person that is mentioned in Paraskara I, 8, 3), of whom it is said, panigrfham (i.e. the bridegroom) mardhadese 'vasizfati, tathetaram. Nérdyama, on the contrary, in his note on our passage, says that it is the bridegroom who anoints the eyes of the girl with the verse quoted. But the word sam-afgana, and the obvious meaning of the whole rite, make it rather probable that both were anointed, and that this was done by a third person. 6. Comp. below, chap. 22, 8, where the use of a porcupine’s quill is prescribed at the stmantonnayana ceremony; and see chap. 22, 10. (29) D 34 sANKHAYANA-GRIHYA-SOTRA. 10. At the wedding one cow, when the Argha ceremony has been performed; in the house one cow: these are the two Madhuparka cows.
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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