Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1As thou art inflamed, Agni, through that piece of wood, thus inflame me through wisdom, insight, offspring, cattle, holy lustre, and through the enjoyment of food. Svaha!’— 3. (Then he puts on the fire) two (pieces of wood with the same Mantra, using the dual instead of the 7, 1 seq. Comp. Asvalayana I, 21,1; Sankhayana II, 10, &c. ‘The putting of fuel on the fire, and what follows after it, form a part of the chief ceremony, not of the recitation of the SAvitrf. Therefore in the case of one who has not yet been initiated (see I, 2, 6, 7), it ought to be performed immediately after (the student) has been given in charge (to the gods and demons; I, 2, 6, 5).’ Matrrdatta. 2. Paraskara II, 4, 3. 156 GRIHYA-SOTRA OF HIRANYAKESIN. singular), ‘To Agni (I have brought) two pieces of wood ;’ 4. (Then) four (pieces of wood, using the plural), ‘To Agni (I have brought) pieces of wood.’ 5. He then sprinkles (water) round (the fire) as above. 6. ‘Thou hast given thy consent;’ ‘Thou hast given thy impulse ’—thus he changes the end of each Mantra. 7. He then worships the (following) deities (with the following Mantras), 8. Agni with (the words), ‘ Agni, lord of the vow, I shall keep the vow;’ 9. Vayu with (the words), ‘ Vayu, lord of the vow, (&c.) ;’ 10. Aditya (the sun) with (the words), ‘ Aditya, lord of the vow, (&c.) ;’ 11. The lord of the vows with (the words), ‘ Lord of the vows, ruling over the vows (&c.).’ 12. He then gives an optional gift to his Guru (i. e. to the teacher). 13. (The teacher) makes him rise with (the verse which the student recites), ‘Up! with life’ (Taitt. Samh. I, 2, 8, 1); he gives him in charge (to the sun) with (the words), ‘Sun! This is thy son; I give him in charge to thee;’ and he worships the sun with (the Mantra), ‘That bright eye created by the gods which rises in the east : may we see it a hundred autumns ; may we live a hundred autumns; may we 5. Comp. above, I, 1, 2, 7 seq. 6. He says, ‘Anumati! Thou hast given thy consent!’ &c. 8 seq. Comp. Gobhila II, 10, 16. 12. Comp. Sankhayana I, 14, 13 seq. 13. Paraskara I, 8, 7; I, 6, 3. I PRASNA, 2 PATALA, 7 SECTION, 21. 157 rejoice a hundred autumns; may we be glad a hundred autumns; may we prosper a_ hundred autumns ; may we hear a hundred autumns; may we speak a hundred autumns; may we live undecaying a hundred autumns ; and may we long see the sun.’ 14. ‘May Agni further give thee life. May Agni further grant thee bliss. May Indra with the Maruts here give (that) to thee; may the sun with the Vasus give (it) to thee ’—with (this verse the teacher) gives him a staff, and then hands over to him a bowl (for collecting alms). 15. Then he says to him, ‘ Go out for alms.’ 16. Let him beg of his mother first ; 17. Then (let him beg) in other houses where they are kindly disposed towards him. 18. He brings (the food which he has received) to his Guru (i. e. to the teacher), and announces it ta him by saying, ‘(These are) the alms.’
2Let him beg of his mother first ; 17. Then (let him beg) in other houses where they are kindly disposed towards him. 18. He brings (the food which he has received) to his Guru (i. e. to the teacher), and announces it ta him by saying, ‘(These are) the alms.’ 19. (The teacher accepts it) with the words, ‘Good alms they are.’ . 20. ‘ May all gods bless thee whose first garment we accept. May after thee, the prosperous one, the well-born, many brothers and friends be born ’—with (this verse the teacher) takes (for himself) the former garment (of the student). 21, When the food (with which the Brahmamzas shall be entertained) is ready, (the student) takes some portion of boiled rice, cakes, and flour, mixes 14. Sankhayana II, 6, 2, &c. 16 seq. Sankhdyana II, 6, 4 seq.; Apastamba I, 3, 28 seq. 17. The commentary explains ratikuleshu by g#&tiprabhrstishu;—comp. yossya ratir bhavati, I, 3, 9, 18. 20. See above, I, 1, 4, 2, and comp. Atharva-veda II, 13, 5. 158 GRIHYA-SOTRA OF HIRANYAKESIN. (these substances) with clarified butter, and sacrifices with (the formulas), ‘To Agni svahi! To Soma svaha! To Agni, the eater of food, svaha! To Agni, the lord of food, svaha! To Pragdpati svaha! To the Visve dev4s svah4! To all deities svaha! To Agni Svish¢akvzt svaha !’ 22. Thus (let him sacrifice) wherever (oblations of food are prescribed) for which the deities (to whom they shall be offered) are not indicated. 23. If the deity is indicated, (let him sacrifice) with (the words), ‘ To such and such (a deity) svaha!’— according to which deity it is. 24. Taking (again) some portion of the same kinds of food, he offers it as a Bali on eastwardpointed Darbha grass, with (the words), ‘To VAstupati (i.e. Vastoshpati) sv4ha !’ 25. After he has served those three kinds of food to the Brahmazas, and has caused them to say, ‘An auspicious day! Hail! Good luck!’— ParaLa 2, SECTION 8. 1. He keeps through three days the (following) vow: 2. He eats no pungent or saline food and no vegetables ; he sleeps on the ground ; he does not drink out of an earthen vessel; he does not give the remnants of his food to a SQdra; he does not eat honey or meat; he does not.sleep in the day- 23. Comp. above, I, 1, 3, 3. 24. ‘The same,’ of course, refers to Sftra 21. 25. See above, I, 1, 1, 6. 8, 1. This is the SAvitra-vrata. Comp. I, 2, 6, 7; Sankhfyana, , Introduction, p. 8. 2. Regarding the term ‘ pungent food,’ comp. Professor Bihler’s notes on Apastamba I, 1, 2, 23; II, 6, 15, 15. I PRASNA, 2 PATALA, 8 SECTION, 5. 159 time; in the morning and in the evening he brings (to his teacher) the food which he has received as alms and a pot of water; every day (he fetches) a bundle of firewood; in the morning and in the evening, or daily in the evening he puts fuel on (the fire, in the following way):
3159 time; in the morning and in the evening he brings (to his teacher) the food which he has received as alms and a pot of water; every day (he fetches) a bundle of firewood; in the morning and in the evening, or daily in the evening he puts fuel on (the fire, in the following way): 3. Before sprinkling (water) round (the fire), he wipes (with his wet hand) from left to right round (the fire) with the verse, ‘As you have loosed, O Vasus, the buffalo-cow’ (Taitt. Samh. IV, 7, 15, 7), and sprinkles (water) round (the fire) as above. 4. (Then) he puts (four) pieces of wood (on the fire) with the single (Vyahvztis) and with (the three Vy4hritis) together, and (four other pieces) with (the following ‘four verses), ‘This fuel is thine, Agni ; thereby thou shalt grow and gain vigour. And may we grow and gain vigour. Svaha ! ‘May Indra give me insight; may Sarasvatt, the goddess, (give) insight ; may both Asvins, wreathed with lotus, bestow insight on me. Svaha! ‘The insight that dwells with the Apsaras, the mind that dwells with the Gandharvas, the divine insight and that which is born from men: may that insight, the fragrant one, rejoice in me! Svaha! ‘May insight, the fragrant one, that assumes all shapes, the gold-coloured, mobile one, come to me. Rich in sap, swelling with milk, may she, insight, the lovely-faced one, rejoice in me! Sv4ha!’ 5. Having wiped round (the fire) in the same way, he sprinkles (water) round (the fire) as above. 3. See I, 1, 2, 7 seq.; Apastamba Dharma-sitra I, 1, 4, 18. 4. Apastamba I, 1, 4, 16; Sankh4yana II, 10, 4, &c. 5. See SQtra 3 and the note. 160 GRIHYA-SOTRA OF HIRANYAKESIN. 6. He worships the fire with the Mantras, ‘ What thy splendour is, Agni, may I thereby’ (Taitt. Samh. II], s, 3, 2), and ‘On me may insight, on me offspring’ (Taitt. Arawyaka X, 44). 7, After the lapse of those three days (Sdtra 1) he serves in the same way the three kinds of food (stated above) to the Brahmamas, causes them to say, ‘An auspicious day! Hail! Good luck!’ and discharges himself of his vow by (repeating) these (Mantras) with (the necessary) alterations, ‘ Agni, lord of the vow, I have kept the vow’ (see above, I, 2, 7, 8). 8. He keeps the same observances afterwards (also), 9. Dwelling in his teacher’s house. He may eat, (however,) pungent and saline food and vegetables. 10. He wears a staff, has his hair tied in one knot, and wears a girdle, 11, Or he may tie the lock on the crown of the head in a knot. 12, He wears (an upper garment) dyed with red Loth, or the skin (of an antelope, &c.). 13. He does not have intercourse with women. 14. (The studentship lasts) forty-eight years, or 6. Asvalayana-Gribya I, 21, 4. 4. See I, 2, 7, 21. 25. 8. He keeps the observances stated in Sfitra 2. g. See above, Stra 2. Comp. Apastamba Dharma-sitra I, r, 2, 11, and Sfitra 23 of the same section, which stands in contradiction to this Stra of Hiranyakesin.
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.
1As thou art inflamed, Agni, through that piece of wood, thus inflame me through wisdom, insight, offspring, cattle, holy lustre, and through the enjoyment of food. Svaha!’— 3. (Then he puts on the fire) two (pieces of wood with the same Mantra, using the dual instead of the 7, 1 seq. Comp. Asvalayana I, 21,1; Sankhayana II, 10, &c. ‘The putting of fuel on the fire, and what follows after it, form a part of the chief ceremony, not of the recitation of the SAvitrf. Therefore in the case of one who has not yet been initiated (see I, 2, 6, 7), it ought to be performed immediately after (the student) has been given in charge (to the gods and demons; I, 2, 6, 5).’ Matrrdatta. 2. Paraskara II, 4, 3. 156 GRIHYA-SOTRA OF HIRANYAKESIN. singular), ‘To Agni (I have brought) two pieces of wood ;’ 4. (Then) four (pieces of wood, using the plural), ‘To Agni (I have brought) pieces of wood.’ 5. He then sprinkles (water) round (the fire) as above. 6. ‘Thou hast given thy consent;’ ‘Thou hast given thy impulse ’—thus he changes the end of each Mantra. 7. He then worships the (following) deities (with the following Mantras), 8. Agni with (the words), ‘ Agni, lord of the vow, I shall keep the vow;’ 9. Vayu with (the words), ‘ Vayu, lord of the vow, (&c.) ;’ 10. Aditya (the sun) with (the words), ‘ Aditya, lord of the vow, (&c.) ;’ 11. The lord of the vows with (the words), ‘ Lord of the vows, ruling over the vows (&c.).’ 12. He then gives an optional gift to his Guru (i. e. to the teacher). 13. (The teacher) makes him rise with (the verse which the student recites), ‘Up! with life’ (Taitt. Samh. I, 2, 8, 1); he gives him in charge (to the sun) with (the words), ‘Sun! This is thy son; I give him in charge to thee;’ and he worships the sun with (the Mantra), ‘That bright eye created by the gods which rises in the east : may we see it a hundred autumns ; may we live a hundred autumns; may we 5. Comp. above, I, 1, 2, 7 seq. 6. He says, ‘Anumati! Thou hast given thy consent!’ &c. 8 seq. Comp. Gobhila II, 10, 16. 12. Comp. Sankhayana I, 14, 13 seq. 13. Paraskara I, 8, 7; I, 6, 3. I PRASNA, 2 PATALA, 7 SECTION, 21. 157 rejoice a hundred autumns; may we be glad a hundred autumns; may we prosper a_ hundred autumns ; may we hear a hundred autumns; may we speak a hundred autumns; may we live undecaying a hundred autumns ; and may we long see the sun.’ 14. ‘May Agni further give thee life. May Agni further grant thee bliss. May Indra with the Maruts here give (that) to thee; may the sun with the Vasus give (it) to thee ’—with (this verse the teacher) gives him a staff, and then hands over to him a bowl (for collecting alms). 15. Then he says to him, ‘ Go out for alms.’ 16. Let him beg of his mother first ; 17. Then (let him beg) in other houses where they are kindly disposed towards him. 18. He brings (the food which he has received) to his Guru (i. e. to the teacher), and announces it ta him by saying, ‘(These are) the alms.’
2Let him beg of his mother first ; 17. Then (let him beg) in other houses where they are kindly disposed towards him. 18. He brings (the food which he has received) to his Guru (i. e. to the teacher), and announces it ta him by saying, ‘(These are) the alms.’ 19. (The teacher accepts it) with the words, ‘Good alms they are.’ . 20. ‘ May all gods bless thee whose first garment we accept. May after thee, the prosperous one, the well-born, many brothers and friends be born ’—with (this verse the teacher) takes (for himself) the former garment (of the student). 21, When the food (with which the Brahmamzas shall be entertained) is ready, (the student) takes some portion of boiled rice, cakes, and flour, mixes 14. Sankhayana II, 6, 2, &c. 16 seq. Sankhdyana II, 6, 4 seq.; Apastamba I, 3, 28 seq. 17. The commentary explains ratikuleshu by g#&tiprabhrstishu;—comp. yossya ratir bhavati, I, 3, 9, 18. 20. See above, I, 1, 4, 2, and comp. Atharva-veda II, 13, 5. 158 GRIHYA-SOTRA OF HIRANYAKESIN. (these substances) with clarified butter, and sacrifices with (the formulas), ‘To Agni svahi! To Soma svaha! To Agni, the eater of food, svaha! To Agni, the lord of food, svaha! To Pragdpati svaha! To the Visve dev4s svah4! To all deities svaha! To Agni Svish¢akvzt svaha !’ 22. Thus (let him sacrifice) wherever (oblations of food are prescribed) for which the deities (to whom they shall be offered) are not indicated. 23. If the deity is indicated, (let him sacrifice) with (the words), ‘ To such and such (a deity) svaha!’— according to which deity it is. 24. Taking (again) some portion of the same kinds of food, he offers it as a Bali on eastwardpointed Darbha grass, with (the words), ‘To VAstupati (i.e. Vastoshpati) sv4ha !’ 25. After he has served those three kinds of food to the Brahmazas, and has caused them to say, ‘An auspicious day! Hail! Good luck!’— ParaLa 2, SECTION 8. 1. He keeps through three days the (following) vow: 2. He eats no pungent or saline food and no vegetables ; he sleeps on the ground ; he does not drink out of an earthen vessel; he does not give the remnants of his food to a SQdra; he does not eat honey or meat; he does not.sleep in the day- 23. Comp. above, I, 1, 3, 3. 24. ‘The same,’ of course, refers to Sftra 21. 25. See above, I, 1, 1, 6. 8, 1. This is the SAvitra-vrata. Comp. I, 2, 6, 7; Sankhfyana, , Introduction, p. 8. 2. Regarding the term ‘ pungent food,’ comp. Professor Bihler’s notes on Apastamba I, 1, 2, 23; II, 6, 15, 15. I PRASNA, 2 PATALA, 8 SECTION, 5. 159 time; in the morning and in the evening he brings (to his teacher) the food which he has received as alms and a pot of water; every day (he fetches) a bundle of firewood; in the morning and in the evening, or daily in the evening he puts fuel on (the fire, in the following way):
3159 time; in the morning and in the evening he brings (to his teacher) the food which he has received as alms and a pot of water; every day (he fetches) a bundle of firewood; in the morning and in the evening, or daily in the evening he puts fuel on (the fire, in the following way): 3. Before sprinkling (water) round (the fire), he wipes (with his wet hand) from left to right round (the fire) with the verse, ‘As you have loosed, O Vasus, the buffalo-cow’ (Taitt. Samh. IV, 7, 15, 7), and sprinkles (water) round (the fire) as above. 4. (Then) he puts (four) pieces of wood (on the fire) with the single (Vyahvztis) and with (the three Vy4hritis) together, and (four other pieces) with (the following ‘four verses), ‘This fuel is thine, Agni ; thereby thou shalt grow and gain vigour. And may we grow and gain vigour. Svaha ! ‘May Indra give me insight; may Sarasvatt, the goddess, (give) insight ; may both Asvins, wreathed with lotus, bestow insight on me. Svaha! ‘The insight that dwells with the Apsaras, the mind that dwells with the Gandharvas, the divine insight and that which is born from men: may that insight, the fragrant one, rejoice in me! Svaha! ‘May insight, the fragrant one, that assumes all shapes, the gold-coloured, mobile one, come to me. Rich in sap, swelling with milk, may she, insight, the lovely-faced one, rejoice in me! Sv4ha!’ 5. Having wiped round (the fire) in the same way, he sprinkles (water) round (the fire) as above. 3. See I, 1, 2, 7 seq.; Apastamba Dharma-sitra I, 1, 4, 18. 4. Apastamba I, 1, 4, 16; Sankh4yana II, 10, 4, &c. 5. See SQtra 3 and the note. 160 GRIHYA-SOTRA OF HIRANYAKESIN. 6. He worships the fire with the Mantras, ‘ What thy splendour is, Agni, may I thereby’ (Taitt. Samh. II], s, 3, 2), and ‘On me may insight, on me offspring’ (Taitt. Arawyaka X, 44). 7, After the lapse of those three days (Sdtra 1) he serves in the same way the three kinds of food (stated above) to the Brahmamas, causes them to say, ‘An auspicious day! Hail! Good luck!’ and discharges himself of his vow by (repeating) these (Mantras) with (the necessary) alterations, ‘ Agni, lord of the vow, I have kept the vow’ (see above, I, 2, 7, 8). 8. He keeps the same observances afterwards (also), 9. Dwelling in his teacher’s house. He may eat, (however,) pungent and saline food and vegetables. 10. He wears a staff, has his hair tied in one knot, and wears a girdle, 11, Or he may tie the lock on the crown of the head in a knot. 12, He wears (an upper garment) dyed with red Loth, or the skin (of an antelope, &c.). 13. He does not have intercourse with women. 14. (The studentship lasts) forty-eight years, or 6. Asvalayana-Gribya I, 21, 4. 4. See I, 2, 7, 21. 25. 8. He keeps the observances stated in Sfitra 2. g. See above, Stra 2. Comp. Apastamba Dharma-sitra I, r, 2, 11, and Sfitra 23 of the same section, which stands in contradiction to this Stra of Hiranyakesin.
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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