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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
127. He melts the Agya, pours the Agya into the Agya pot over which he has laid the purifiers, takes some coals (from the fire) towards the north, puts (the Agya) on these (coals), throws light (on the 23. Gobhila I, 7, 21 seq.; Saénkh4yana I, 8,14 seq. The water mentioned in this Sfitra is the Pravfta water. 24. Regarding the Prokshavf water, see Sankhfyana I, 8, 25 note. The word which I have translated by ‘vessels’ is bilavanti, which literally means ‘the things which have brims.’ Probably this expression here has some technical connotation unknown to me. Ma&tridatta simply says, bilavanti pAtrizii‘ As before’ means, ‘as stated with regard to the Prawfta water.’ 25. P&raskara I, 1, 3. 27. Sankhayana I, 8, 18 seq. I PRASNA, I PATALA, 2 SECTION, 8. 14! Agya by means of burning Darbha blades), throws two young Darbha shoots into it, moves a fire-brand round it three times, takes it (from the coals) towards the north, pushes the coals back (into the fire), purifies the Agya three times with the two purifiers, holding their points towards the north, (drawing them through the Agya from west to east and) taking them back (to the west each time), throws the two purifiers into the fire, Parata 1, SECTION 2. 1, And lays the (three) pegs round (the fire). 2. On the west side (of the fire) he places the middle (peg), with its broad end to the north, 3. On the south side (of the fire the second peg), so that it touches the middle one, with its broad end to the east, 4. On the north side (of the fire the third peg), so that it touches the middle one, with its broad end to the east. 5. To the west of the fire (the teacher who is going to initiate the student), sits down with his face turned towards the east. 6. To the south (of the teacher) the boy, wearing the sacrificial cord over his left shoulder, having sipped water, sits down and touches (the teacher). 7. Then (the teacher) sprinkles water round the fire (in the following way) : 8. On the south side (of the fire he sprinkles 2,1. The ‘pegs’ are the pieces of wood mentioned above, 1, 19. 4-10. Gobhila I, 3,1 seq. The vocative Sarasvate instead of Sarasvati is given by the MSS. also in the Khadira-Grshya I,2, 19. 142 GRIHYA-SOTRA OF HIRANYAKESIN, water) from west to east with (the words), ‘ Aditi! Give thy consent ! ’— g. On the west side, from south to north, with (the words), ‘Anumati! Give thy consent!’ On the north side, from west to east, with (the words), ‘Sarasvatt! Give thy consent !’— 10. On all sides, so as to keep his right side turned towards (the fire), with (the Mantra), ‘God Savitvz! Give thy impulse!’ (Taitt. Samh. I, 7, 7, 1).
2Give thy consent!’ On the north side, from west to east, with (the words), ‘Sarasvatt! Give thy consent !’— 10. On all sides, so as to keep his right side turned towards (the fire), with (the Mantra), ‘God Savitvz! Give thy impulse!’ (Taitt. Samh. I, 7, 7, 1). 11. Having (thus) sprinkled (water) round (the fire), and having anointed the fuel (with Aya), he puts it on (the fire) with (the Mantra), ‘ This fuel is thy self, Gatavedas! Thereby thou shalt be inflamed and shalt grow. Inflame us and make us grow; through offspring, cattle, holy lustre, and through the enjoyment of food make us increase. Svaha!’ 12, He then sacrifices with the (spoon called) Darvi (the following oblations) : 13. Approaching the Darvi (to the fire) by the northerly junction of the pegs (laid round the fire), and fixing his mind on (the formula), ‘To Pragdpati, to Manu svah4!’ (without pronouncing that Mantra), he sacrifices a straight, long, uninterrupted (stream of Agya), directed towards the south-east. 14. Approaching the Darvi (to the fire) by the southern junction of the pegs (laid round the fire), 11, As to the Mantra, compare Sankhayana II, 10, 4, &c. 13,14. The two oblations described in these Sftras are the so-called Agharas ; see Sfitra 15, and Paraskara I, 5, 3; Asvalayana I, 10,13. Regarding the northern and the southern junction of the Paridhi woods, see above, Sfitras 3 and 4. According to M&trzdatta, the words ‘long, uninterrupted’ (Sfitra 13) are to be supplied also in Stra 14. I PRASNA, I PATALA, 2 SECTION, 18, 143 (he sacrifices) a straight (stream of Agya), directed towards the north-east, with (the Mantra which he pronounces), ‘To Indra svaha!’ 15. Having (thus) poured out the two Agh4ra oblations, le sacrifices the two Agyabhagas, 16. With (the words), ‘To Agni svaha!’ over the easterly part of the northerly part (of the fire) ; with (the words), ‘To Soma svaha!’ over the easterly part of the southerly part (of the fire). 17. Between them he sacrifices the other (oblations). 18. (He makes four oblations with the following Mantras) : ‘ Thou whom we have set to work, GAta- " vedas! carry forward (our offerings). Agni! Perceive this work (i.e. the sacrifice), as it is performed (by us). Thou art a healer, a creator of medicine. Through thee may we obtain cows, horses, and men. Svaha! ‘Thou who liest down athwart, thinking, “ It is I who keep (all things) asunder :” to thee who art propitious (to me), I sacrifice this stream of ghee in the fire. Svaha! ‘To the propitious goddess svaha! ‘To the accomplishing goddess svaha !’ 16. Asvalayana I, 10, 13; Sankh4yana J, 9, 7, &c. As to the expressions uttarardhapfrvardhe and dakshi#4rdhapfrvardhe, comp. Gobhila I, 8, 14 and the note. 17. I.e. between the places at which the two ‘Agya portions’ are offered. Comp. Sankhayana I, 9, 8 18. Satapatha Brahmana XIV, 9, 3, 3 (=Brrhad Aranyaka VI, 3,1; S. B.E,, vol. xv, p. 210); Mantra-Brahmaza I, 5, 6 144 GRIHYA-SOTRA OF HIRANYAKESIN.
3Gobhila I, 8, 14 and the note. 17. I.e. between the places at which the two ‘Agya portions’ are offered. Comp. Sankhayana I, 9, 8 18. Satapatha Brahmana XIV, 9, 3, 3 (=Brrhad Aranyaka VI, 3,1; S. B.E,, vol. xv, p. 210); Mantra-Brahmaza I, 5, 6 144 GRIHYA-SOTRA OF HIRANYAKESIN. Parata 1, SEcTION 3. 1. This is the rite for all Darvi-sacrifices. 2. At the end of the Mantras constantly the word Svaha (is pronounced). 3. (Oblations) for which no Mantras are prescribed (are made merely with the words), ‘To such and such (a deity) svaha !’—according to the deity (to whom the oblation is made). 4. He sacrifices with the Vy4hritis, ‘Bhoh! Bhuvad ! Suva#! ’—with the single (three Vyahr‘tis) and with (the three) together. 5. (The Mantras for the two chief oblations are), the (verse), ‘ Life-giving, Agni!’ (Taitt. Brahmaza I, 2, 1, 11), (and), ‘ Life-giving, O god, choosing long life, thou whose face is full of ghee, whose back is full of ghee, Agni, drinking ghee, the noble ambrosia that comes from the cow, lead this (boy) to old age, as a father (leads) his son. Sv4ha!’ 6. (Then follow oblations with the verses), ‘This, O Varuna’ (Taitt. Samh. II, 1, 11, 6), ‘For this I entreat thee’ (Taitt. Samzh., loc. cit.), 8, 2. Gobhila I, 9, 25. 3. Sankhayana I, 9, 18. 4. Sankhayana I, 12, 12. 13; Gobhila I, 9, 27. As to suvaé, the spelling of the Taittirlyas for svahk, see Indische Studien, XIII, 105. 5, 6. In the second Mantra we should read vrzz4no instead of grin4no; comp. Atharva-veda II, 13,1. As to the Mantras that follow, comp. Paraskara I, 2, 8; Taittiriya Aranyaka IV, 20, 3.— Regarding the Mantra tvam Agne ay4si (sic), comp. Taitt. Brah. II, 4,1, 93 Asvalayana-Srauta-stitra I, 11, 13; Katy4yana-Srautasfitra XXV, 1,11; Indische Studien, XV, 125. I PRASNA, I PATALA,; 3 SECTION, II. 145 ‘Thou, Agni’ (Taitt. Sah. II, 5, 12, 3), ‘Thus thou, Agni’ (Taitt. Samh., loc. cit.), ‘Thou, Agni, art quick, Being quick, appointed (by us) in our mind (as our messenger), thou who art quick, carriest the offering (to the gods). O quick one, bestow medicine on us! Sv4h4!’—(and finally) the (verse), ‘ Pragdpati !’ (Taitt. Samh. I, 8, 14, 2). 7. (With the verse), ‘What I have done too much in this sacrifice, or what I have done here deficiently, all that may Agni Svish¢akvzt, he who knows it, make well sacrificed and well offered for me. To Agni Svish¢akrit, the offerer-of well-offered (sacrifices), the offerer of everything, to him who makes us succeed in our offerings and in our wishes, svaha !’ —he offers (the Svish¢akvzt oblation) over the easterly part of the northerly part (of the fire), separated from the other oblations. 8. Here some add as subordinate oblations, before the Svish¢akvzt, the Gaya, Abhy4t4na, and Rash/rabhvzt (oblations). 9. The Gaya (oblations) he sacrifices with (the thirteen Mantras), ‘Thought, sv4ha! Thinking, svaha!’—or, ‘To thought svaha! To thinking svaha!’ (&c.) ;
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.
127. He melts the Agya, pours the Agya into the Agya pot over which he has laid the purifiers, takes some coals (from the fire) towards the north, puts (the Agya) on these (coals), throws light (on the 23. Gobhila I, 7, 21 seq.; Saénkh4yana I, 8,14 seq. The water mentioned in this Sfitra is the Pravfta water. 24. Regarding the Prokshavf water, see Sankhfyana I, 8, 25 note. The word which I have translated by ‘vessels’ is bilavanti, which literally means ‘the things which have brims.’ Probably this expression here has some technical connotation unknown to me. Ma&tridatta simply says, bilavanti pAtrizii‘ As before’ means, ‘as stated with regard to the Prawfta water.’ 25. P&raskara I, 1, 3. 27. Sankhayana I, 8, 18 seq. I PRASNA, I PATALA, 2 SECTION, 8. 14! Agya by means of burning Darbha blades), throws two young Darbha shoots into it, moves a fire-brand round it three times, takes it (from the coals) towards the north, pushes the coals back (into the fire), purifies the Agya three times with the two purifiers, holding their points towards the north, (drawing them through the Agya from west to east and) taking them back (to the west each time), throws the two purifiers into the fire, Parata 1, SECTION 2. 1, And lays the (three) pegs round (the fire). 2. On the west side (of the fire) he places the middle (peg), with its broad end to the north, 3. On the south side (of the fire the second peg), so that it touches the middle one, with its broad end to the east, 4. On the north side (of the fire the third peg), so that it touches the middle one, with its broad end to the east. 5. To the west of the fire (the teacher who is going to initiate the student), sits down with his face turned towards the east. 6. To the south (of the teacher) the boy, wearing the sacrificial cord over his left shoulder, having sipped water, sits down and touches (the teacher). 7. Then (the teacher) sprinkles water round the fire (in the following way) : 8. On the south side (of the fire he sprinkles 2,1. The ‘pegs’ are the pieces of wood mentioned above, 1, 19. 4-10. Gobhila I, 3,1 seq. The vocative Sarasvate instead of Sarasvati is given by the MSS. also in the Khadira-Grshya I,2, 19. 142 GRIHYA-SOTRA OF HIRANYAKESIN, water) from west to east with (the words), ‘ Aditi! Give thy consent ! ’— g. On the west side, from south to north, with (the words), ‘Anumati! Give thy consent!’ On the north side, from west to east, with (the words), ‘Sarasvatt! Give thy consent !’— 10. On all sides, so as to keep his right side turned towards (the fire), with (the Mantra), ‘God Savitvz! Give thy impulse!’ (Taitt. Samh. I, 7, 7, 1).
2Give thy consent!’ On the north side, from west to east, with (the words), ‘Sarasvatt! Give thy consent !’— 10. On all sides, so as to keep his right side turned towards (the fire), with (the Mantra), ‘God Savitvz! Give thy impulse!’ (Taitt. Samh. I, 7, 7, 1). 11. Having (thus) sprinkled (water) round (the fire), and having anointed the fuel (with Aya), he puts it on (the fire) with (the Mantra), ‘ This fuel is thy self, Gatavedas! Thereby thou shalt be inflamed and shalt grow. Inflame us and make us grow; through offspring, cattle, holy lustre, and through the enjoyment of food make us increase. Svaha!’ 12, He then sacrifices with the (spoon called) Darvi (the following oblations) : 13. Approaching the Darvi (to the fire) by the northerly junction of the pegs (laid round the fire), and fixing his mind on (the formula), ‘To Pragdpati, to Manu svah4!’ (without pronouncing that Mantra), he sacrifices a straight, long, uninterrupted (stream of Agya), directed towards the south-east. 14. Approaching the Darvi (to the fire) by the southern junction of the pegs (laid round the fire), 11, As to the Mantra, compare Sankhayana II, 10, 4, &c. 13,14. The two oblations described in these Sftras are the so-called Agharas ; see Sfitra 15, and Paraskara I, 5, 3; Asvalayana I, 10,13. Regarding the northern and the southern junction of the Paridhi woods, see above, Sfitras 3 and 4. According to M&trzdatta, the words ‘long, uninterrupted’ (Sfitra 13) are to be supplied also in Stra 14. I PRASNA, I PATALA, 2 SECTION, 18, 143 (he sacrifices) a straight (stream of Agya), directed towards the north-east, with (the Mantra which he pronounces), ‘To Indra svaha!’ 15. Having (thus) poured out the two Agh4ra oblations, le sacrifices the two Agyabhagas, 16. With (the words), ‘To Agni svaha!’ over the easterly part of the northerly part (of the fire) ; with (the words), ‘To Soma svaha!’ over the easterly part of the southerly part (of the fire). 17. Between them he sacrifices the other (oblations). 18. (He makes four oblations with the following Mantras) : ‘ Thou whom we have set to work, GAta- " vedas! carry forward (our offerings). Agni! Perceive this work (i.e. the sacrifice), as it is performed (by us). Thou art a healer, a creator of medicine. Through thee may we obtain cows, horses, and men. Svaha! ‘Thou who liest down athwart, thinking, “ It is I who keep (all things) asunder :” to thee who art propitious (to me), I sacrifice this stream of ghee in the fire. Svaha! ‘To the propitious goddess svaha! ‘To the accomplishing goddess svaha !’ 16. Asvalayana I, 10, 13; Sankh4yana J, 9, 7, &c. As to the expressions uttarardhapfrvardhe and dakshi#4rdhapfrvardhe, comp. Gobhila I, 8, 14 and the note. 17. I.e. between the places at which the two ‘Agya portions’ are offered. Comp. Sankhayana I, 9, 8 18. Satapatha Brahmana XIV, 9, 3, 3 (=Brrhad Aranyaka VI, 3,1; S. B.E,, vol. xv, p. 210); Mantra-Brahmaza I, 5, 6 144 GRIHYA-SOTRA OF HIRANYAKESIN.
3Gobhila I, 8, 14 and the note. 17. I.e. between the places at which the two ‘Agya portions’ are offered. Comp. Sankhayana I, 9, 8 18. Satapatha Brahmana XIV, 9, 3, 3 (=Brrhad Aranyaka VI, 3,1; S. B.E,, vol. xv, p. 210); Mantra-Brahmaza I, 5, 6 144 GRIHYA-SOTRA OF HIRANYAKESIN. Parata 1, SEcTION 3. 1. This is the rite for all Darvi-sacrifices. 2. At the end of the Mantras constantly the word Svaha (is pronounced). 3. (Oblations) for which no Mantras are prescribed (are made merely with the words), ‘To such and such (a deity) svaha !’—according to the deity (to whom the oblation is made). 4. He sacrifices with the Vy4hritis, ‘Bhoh! Bhuvad ! Suva#! ’—with the single (three Vyahr‘tis) and with (the three) together. 5. (The Mantras for the two chief oblations are), the (verse), ‘ Life-giving, Agni!’ (Taitt. Brahmaza I, 2, 1, 11), (and), ‘ Life-giving, O god, choosing long life, thou whose face is full of ghee, whose back is full of ghee, Agni, drinking ghee, the noble ambrosia that comes from the cow, lead this (boy) to old age, as a father (leads) his son. Sv4ha!’ 6. (Then follow oblations with the verses), ‘This, O Varuna’ (Taitt. Samh. II, 1, 11, 6), ‘For this I entreat thee’ (Taitt. Samzh., loc. cit.), 8, 2. Gobhila I, 9, 25. 3. Sankhayana I, 9, 18. 4. Sankhayana I, 12, 12. 13; Gobhila I, 9, 27. As to suvaé, the spelling of the Taittirlyas for svahk, see Indische Studien, XIII, 105. 5, 6. In the second Mantra we should read vrzz4no instead of grin4no; comp. Atharva-veda II, 13,1. As to the Mantras that follow, comp. Paraskara I, 2, 8; Taittiriya Aranyaka IV, 20, 3.— Regarding the Mantra tvam Agne ay4si (sic), comp. Taitt. Brah. II, 4,1, 93 Asvalayana-Srauta-stitra I, 11, 13; Katy4yana-Srautasfitra XXV, 1,11; Indische Studien, XV, 125. I PRASNA, I PATALA,; 3 SECTION, II. 145 ‘Thou, Agni’ (Taitt. Sah. II, 5, 12, 3), ‘Thus thou, Agni’ (Taitt. Samh., loc. cit.), ‘Thou, Agni, art quick, Being quick, appointed (by us) in our mind (as our messenger), thou who art quick, carriest the offering (to the gods). O quick one, bestow medicine on us! Sv4h4!’—(and finally) the (verse), ‘ Pragdpati !’ (Taitt. Samh. I, 8, 14, 2). 7. (With the verse), ‘What I have done too much in this sacrifice, or what I have done here deficiently, all that may Agni Svish¢akvzt, he who knows it, make well sacrificed and well offered for me. To Agni Svish¢akrit, the offerer-of well-offered (sacrifices), the offerer of everything, to him who makes us succeed in our offerings and in our wishes, svaha !’ —he offers (the Svish¢akvzt oblation) over the easterly part of the northerly part (of the fire), separated from the other oblations. 8. Here some add as subordinate oblations, before the Svish¢akvzt, the Gaya, Abhy4t4na, and Rash/rabhvzt (oblations). 9. The Gaya (oblations) he sacrifices with (the thirteen Mantras), ‘Thought, sv4ha! Thinking, svaha!’—or, ‘To thought svaha! To thinking svaha!’ (&c.) ;
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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