Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
18. 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.) ; 10. The Abhydtana (oblations) with (the eighteen Mantras), ‘Agni is the lord of beings; may he protect me’ (&c.). 11. (The words), ‘In this power of holiness, in 4. Asvalayana-Grthyal, 10,23; Satapatha Brahmaaa XIV, 9, 4,24. 8. Comp. the next Sftras and Paraskara I, 5, 7-10. g. Taittirfya Samhita III, 4, 4. 10. Taittirtya Samhita ITI, 4, 5. 11. See the end of the section quoted in the last note. [30] L 146 GRIHYA-SOTRA OF HIRANYAKESIN. this worldly power (&c.)’ are added to (each section of) the Abhy4t4na formulas. _ 12. With (the last of the Abhydt4éna formulas), ‘Fathers! Grandfathers!’ he sacrifices or performs worship, wearing the sacrificial cord over his right shoulder. 13. The RAshérabhvzt (oblations he sacrifices) with (the twelve Mantras), ‘The champion of truth, he whose law is truth.’ After having quickly repeated (each) section, he sacrifices the first oblation with (the words), ‘To him sv4h4!’ the second (oblation) with (the words), ‘To them svaha!’ 14. Having placed a stone near the northerly junction of the pegs (which are laid round the fire), (the teacher) — ParaLa 1, SEcTION 4. 1. Makes the boy tread on (that stone) with his right foot, with (the verse), ‘Tread on this stone ; like a stone be firm. Destroy those who seek to do thee harm ; overcome thy enemies.’ 12. ‘He performs worship with that Mantra, wearing the sacrificial cord over his right shoulder, to the Manes. According to others, he worships Agni. But this would stand in contradiction to the words (of the Mantra).’ Méatrzdatta. 13. Taittirtlya Samhita III, 4, 7. ‘To him’ (tasmai) is masculine, ‘to them’ (tabhya#) feminine. The purport of these words will be explained best by a translation of the first section of the Rashfrabhrit formulas: ‘ The champion of truth, he whose law is truth, Agni is the Gandharva. His Apsaras are the herbs; “sap” is their name. May he protect this power of holiness and this worldly power. May they protect this power of holiness and this worldly power. To him sv4ha! To them svahé !’ 14. See above, section 2, § 13. 4, 1. Comp. Sankhayana I, 13,12; Paraskara I, 7, 1. T PRASNA, I PATALA, 4 SECTION, 4. 147 2. After (the boy) has taken off his old (garment), (the teacher) makes him put on a (new) garment that has not yet been washed, with (the verses), ‘The goddesses who spun, who wove, who spread out, and who drew out the skirts on both sides, may those goddesses clothe thee with long life. Blessed with life put on this garment. ‘Dress him; through (this) garment make him reach a hundred (years) of age; extend his life. Brzhaspati has given this garment to king Soma that he may put it on.
2Blessed with life put on this garment. ‘Dress him; through (this) garment make him reach a hundred (years) of age; extend his life. Brzhaspati has given this garment to king Soma that he may put it on. ‘Mayst thou live to old age ; puton the garment ! Be a protector of the human tribes against imprecation. Live a hundred years, full of vigour; clothe thyself in the increase of wealth.’ 3. Having (thus) made (the boy) put on (the new garment, the teacher) recites over him (the verse), ‘Thou hast put on this garment for the sake of welfare; thou hast become a protector of thy friends against imprecation. Live a hundred long years; a noble man, blessed with life, mayst thou distribute wealth.’ 4. He then winds the girdle three times from left to right round (the boy, so that it covers) his navel. (He does so only) twice, according to some (teachers). (It is done) with (the verse), 2. Paraskara I, 4,13. 12; Atharva-veda II, 13, 2. 3 (XIX, 24). Instead of parid&tav4 u, we ought to read, as the Atharva-veda has, paridhatava u. 3. Atharva-veda II, 13, 3; XIX, 24, 6. 4. Sankh4yana II, 2, 1; P&raskara II, 2,8. The text of the Mantra as given by Hirazyakesin is very corrupt, but the corruptions may be as old as the Hirayakesi-sftra itself, or even older. L2 148 GRIHYA-SOTRA OF HIRANYAKESIN. ‘Here she has come to us who drives away sin, purifying our guard and our protection, bringing us strength by (the power of) inhalation and exhalation, the sister of the gods, this blessed girdle.’ 5. On the north side of the navel he makes a threefold knot (in the girdle) and draws that to the south side of the navel. 6. He then arranges for him the skin (of an antelope, &c., see Siitra 7) as an outer garment, with (the Mantras), ‘The firm, strong eye of Mitra, glorious splendour, powerful and flaming, a chaste, mobile vesture, this skin put on, a valiant (man), N. N.! ‘May Aditi tuck up thy garment, that thou mayst study the Veda, for the sake of insight and belief and of not forgetting what thou hast learnt, for the sake of holiness and of holy lustre !’ 7. The skin of a black antelope (is worn) by a Braéhmaza, the skin of a spotted deer by a Raganya, the skin of a he-goat by a Vaisya. 8. He then gives him in charge (to the gods), a Bréhmama with (the verse), ‘We give this (boy) in charge, O Indra, to Brahman, for the sake of great learning. May he (Brahman ?) lead him to old age, and may he (the boy) long watch over learning. 6. I propose to correct garishau into darishnu. See Sankhéyana IT, 1, 30. 4. Sankh4yana II, 1, 2. 4. 5, &c, 8. In the first hemistich I propose to correct pari dadhmasi into pari dadmasi. The verse seems to be an adaptation of a Mantra which contained a form of the verb pari-dh4& (comp. Atharva-veda XIX, 24, 2); thus the reading pari... dadhmasi found in the MSS. may be easily accounted for. The second hemistich is very corrupt, but the Atharva-veda (loc. cit. ; yathainam garase nayat) shows at least the general sense.
3Atharva-veda XIX, 24, 2); thus the reading pari... dadhmasi found in the MSS. may be easily accounted for. The second hemistich is very corrupt, but the Atharva-veda (loc. cit. ; yathainam garase nayat) shows at least the general sense. I PRASNA, I PATALA, 4 SECTION, 13. 149 A Raganya (he gives in charge to the gods) with (the verse), ‘We give this boy in charge, O Indra, to Brahman, for the sake of great royalty. May he lead him to old age, and may he long watch over royalty.’ A Vaisya (he gives in charge) with (the verse), ‘We give this boy in charge, O Indra, to Brahman, for the sake of great wealth. May he lead him to old age, and may he long watch over wealth.’ 9. (The teacher) makes him sit down to the west of the fire, facing the north, and makes him eat the remnants of the sacrificial food, with these (Mantras), ‘ On thee may wisdom, on thee may offspring’ (Taitt. Aranyaka, Andhra redaction, X, 44),—altering (the text of the Mantras). 10. Some make (the student) eat ‘sprinkled butter.’ 11. (The teacher) looks at (the student) while he is eating, with the two verses, ‘ At every pursuit we invoke strong (Indra)’ (Taitt. Samwh. IV, 1, 2, 1), (and), ‘ Him, Agni, lead to long life and splendour’ (Taitt. Sah. II, 3, 10, 3). 12, Some make (the boy) eat (that food with these two verses). 13. After (the boy) has sipped water, (the teacher) causes him to touch (water) and recites over him (the verse), ‘A hundred autumns are before us, O gods, before ye have made our bodies decay, before (our) g. The text of those Mantras runs thus, ‘On me may wisdom, &c.’; he alters them so as to say, ‘On thee,’ &c. . 1o. Regarding the term ‘sprinkled butter,’ comp. Asvalayana- Grthya IV, 1, 18. 19. 13. Rig-veda I, 89. 9. 150 GRIHYA-SOTRA OF HIRANYAKESIN. sons have become fathers; do not destroy us before we have reached (our due) age.’ End of the First Pafala. Prasna I, Parata 2, Section 5. 1. To him who comes (to us), we have come. Drive ye away death! May we walk with him safely; may he walk here in bliss; (may he) walk in bliss until (he returns) to his house ’—this (verse the teacher repeats) while (the boy) walks round the fire so as to keep his right side turned towards it. 2. (The teacher) then causes him to say, ‘I have come hither to be a student. Initiate me! I will be a student, impelled by the god Savitrz.’ 3. (The teacher then) asks him: 4. ‘What is thy name?’ 5. He says, ‘N. N !’—what his name is. 6. (The teacher says), ‘ Happily, god Savitrz, may I attain the goal with this N. N.’—here he pronounces (the student’s) two names, 7. With (the verse), ‘ For bliss may the goddesses afford us their protection; may the waters afford drink to us. With bliss and happiness may they overflow us’—both wipe themselves off. 5, 1. I read, pra su mrtyum yuyotana; comp. Mantra-Brahmama I, 6, 14 (Rig-veda I, 136, 1, &c.). As to the last Pada, comp. Rigveda III, 53, 20.
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.
18. 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.) ; 10. The Abhydtana (oblations) with (the eighteen Mantras), ‘Agni is the lord of beings; may he protect me’ (&c.). 11. (The words), ‘In this power of holiness, in 4. Asvalayana-Grthyal, 10,23; Satapatha Brahmaaa XIV, 9, 4,24. 8. Comp. the next Sftras and Paraskara I, 5, 7-10. g. Taittirfya Samhita III, 4, 4. 10. Taittirtya Samhita ITI, 4, 5. 11. See the end of the section quoted in the last note. [30] L 146 GRIHYA-SOTRA OF HIRANYAKESIN. this worldly power (&c.)’ are added to (each section of) the Abhy4t4na formulas. _ 12. With (the last of the Abhydt4éna formulas), ‘Fathers! Grandfathers!’ he sacrifices or performs worship, wearing the sacrificial cord over his right shoulder. 13. The RAshérabhvzt (oblations he sacrifices) with (the twelve Mantras), ‘The champion of truth, he whose law is truth.’ After having quickly repeated (each) section, he sacrifices the first oblation with (the words), ‘To him sv4h4!’ the second (oblation) with (the words), ‘To them svaha!’ 14. Having placed a stone near the northerly junction of the pegs (which are laid round the fire), (the teacher) — ParaLa 1, SEcTION 4. 1. Makes the boy tread on (that stone) with his right foot, with (the verse), ‘Tread on this stone ; like a stone be firm. Destroy those who seek to do thee harm ; overcome thy enemies.’ 12. ‘He performs worship with that Mantra, wearing the sacrificial cord over his right shoulder, to the Manes. According to others, he worships Agni. But this would stand in contradiction to the words (of the Mantra).’ Méatrzdatta. 13. Taittirtlya Samhita III, 4, 7. ‘To him’ (tasmai) is masculine, ‘to them’ (tabhya#) feminine. The purport of these words will be explained best by a translation of the first section of the Rashfrabhrit formulas: ‘ The champion of truth, he whose law is truth, Agni is the Gandharva. His Apsaras are the herbs; “sap” is their name. May he protect this power of holiness and this worldly power. May they protect this power of holiness and this worldly power. To him sv4ha! To them svahé !’ 14. See above, section 2, § 13. 4, 1. Comp. Sankhayana I, 13,12; Paraskara I, 7, 1. T PRASNA, I PATALA, 4 SECTION, 4. 147 2. After (the boy) has taken off his old (garment), (the teacher) makes him put on a (new) garment that has not yet been washed, with (the verses), ‘The goddesses who spun, who wove, who spread out, and who drew out the skirts on both sides, may those goddesses clothe thee with long life. Blessed with life put on this garment. ‘Dress him; through (this) garment make him reach a hundred (years) of age; extend his life. Brzhaspati has given this garment to king Soma that he may put it on.
2Blessed with life put on this garment. ‘Dress him; through (this) garment make him reach a hundred (years) of age; extend his life. Brzhaspati has given this garment to king Soma that he may put it on. ‘Mayst thou live to old age ; puton the garment ! Be a protector of the human tribes against imprecation. Live a hundred years, full of vigour; clothe thyself in the increase of wealth.’ 3. Having (thus) made (the boy) put on (the new garment, the teacher) recites over him (the verse), ‘Thou hast put on this garment for the sake of welfare; thou hast become a protector of thy friends against imprecation. Live a hundred long years; a noble man, blessed with life, mayst thou distribute wealth.’ 4. He then winds the girdle three times from left to right round (the boy, so that it covers) his navel. (He does so only) twice, according to some (teachers). (It is done) with (the verse), 2. Paraskara I, 4,13. 12; Atharva-veda II, 13, 2. 3 (XIX, 24). Instead of parid&tav4 u, we ought to read, as the Atharva-veda has, paridhatava u. 3. Atharva-veda II, 13, 3; XIX, 24, 6. 4. Sankh4yana II, 2, 1; P&raskara II, 2,8. The text of the Mantra as given by Hirazyakesin is very corrupt, but the corruptions may be as old as the Hirayakesi-sftra itself, or even older. L2 148 GRIHYA-SOTRA OF HIRANYAKESIN. ‘Here she has come to us who drives away sin, purifying our guard and our protection, bringing us strength by (the power of) inhalation and exhalation, the sister of the gods, this blessed girdle.’ 5. On the north side of the navel he makes a threefold knot (in the girdle) and draws that to the south side of the navel. 6. He then arranges for him the skin (of an antelope, &c., see Siitra 7) as an outer garment, with (the Mantras), ‘The firm, strong eye of Mitra, glorious splendour, powerful and flaming, a chaste, mobile vesture, this skin put on, a valiant (man), N. N.! ‘May Aditi tuck up thy garment, that thou mayst study the Veda, for the sake of insight and belief and of not forgetting what thou hast learnt, for the sake of holiness and of holy lustre !’ 7. The skin of a black antelope (is worn) by a Braéhmaza, the skin of a spotted deer by a Raganya, the skin of a he-goat by a Vaisya. 8. He then gives him in charge (to the gods), a Bréhmama with (the verse), ‘We give this (boy) in charge, O Indra, to Brahman, for the sake of great learning. May he (Brahman ?) lead him to old age, and may he (the boy) long watch over learning. 6. I propose to correct garishau into darishnu. See Sankhéyana IT, 1, 30. 4. Sankh4yana II, 1, 2. 4. 5, &c, 8. In the first hemistich I propose to correct pari dadhmasi into pari dadmasi. The verse seems to be an adaptation of a Mantra which contained a form of the verb pari-dh4& (comp. Atharva-veda XIX, 24, 2); thus the reading pari... dadhmasi found in the MSS. may be easily accounted for. The second hemistich is very corrupt, but the Atharva-veda (loc. cit. ; yathainam garase nayat) shows at least the general sense.
3Atharva-veda XIX, 24, 2); thus the reading pari... dadhmasi found in the MSS. may be easily accounted for. The second hemistich is very corrupt, but the Atharva-veda (loc. cit. ; yathainam garase nayat) shows at least the general sense. I PRASNA, I PATALA, 4 SECTION, 13. 149 A Raganya (he gives in charge to the gods) with (the verse), ‘We give this boy in charge, O Indra, to Brahman, for the sake of great royalty. May he lead him to old age, and may he long watch over royalty.’ A Vaisya (he gives in charge) with (the verse), ‘We give this boy in charge, O Indra, to Brahman, for the sake of great wealth. May he lead him to old age, and may he long watch over wealth.’ 9. (The teacher) makes him sit down to the west of the fire, facing the north, and makes him eat the remnants of the sacrificial food, with these (Mantras), ‘ On thee may wisdom, on thee may offspring’ (Taitt. Aranyaka, Andhra redaction, X, 44),—altering (the text of the Mantras). 10. Some make (the student) eat ‘sprinkled butter.’ 11. (The teacher) looks at (the student) while he is eating, with the two verses, ‘ At every pursuit we invoke strong (Indra)’ (Taitt. Samwh. IV, 1, 2, 1), (and), ‘ Him, Agni, lead to long life and splendour’ (Taitt. Sah. II, 3, 10, 3). 12, Some make (the boy) eat (that food with these two verses). 13. After (the boy) has sipped water, (the teacher) causes him to touch (water) and recites over him (the verse), ‘A hundred autumns are before us, O gods, before ye have made our bodies decay, before (our) g. The text of those Mantras runs thus, ‘On me may wisdom, &c.’; he alters them so as to say, ‘On thee,’ &c. . 1o. Regarding the term ‘sprinkled butter,’ comp. Asvalayana- Grthya IV, 1, 18. 19. 13. Rig-veda I, 89. 9. 150 GRIHYA-SOTRA OF HIRANYAKESIN. sons have become fathers; do not destroy us before we have reached (our due) age.’ End of the First Pafala. Prasna I, Parata 2, Section 5. 1. To him who comes (to us), we have come. Drive ye away death! May we walk with him safely; may he walk here in bliss; (may he) walk in bliss until (he returns) to his house ’—this (verse the teacher repeats) while (the boy) walks round the fire so as to keep his right side turned towards it. 2. (The teacher) then causes him to say, ‘I have come hither to be a student. Initiate me! I will be a student, impelled by the god Savitrz.’ 3. (The teacher then) asks him: 4. ‘What is thy name?’ 5. He says, ‘N. N !’—what his name is. 6. (The teacher says), ‘ Happily, god Savitrz, may I attain the goal with this N. N.’—here he pronounces (the student’s) two names, 7. With (the verse), ‘ For bliss may the goddesses afford us their protection; may the waters afford drink to us. With bliss and happiness may they overflow us’—both wipe themselves off. 5, 1. I read, pra su mrtyum yuyotana; comp. Mantra-Brahmama I, 6, 14 (Rig-veda I, 136, 1, &c.). As to the last Pada, comp. Rigveda III, 53, 20.
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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