Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Asvalayana-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. 10, 11. Comp. Apastamba I, 1, 2, 31.32. Méatr¢datta has received into his explanation of the eleventh Sfitra the words, ‘he should shave the rest of the hair,’ which in the Apastambtya- “stra are found in the text. 14. Asvalayana-Grihya I, 22, 3; Apastamba Dharma-sfitra I, 1, 2, 12 Seq. I PRASNA, 3 PATALA, 9 SECTION, 3. 161 twenty-four (years), or twelve (years), or until he has learnt (the Veda). 15. He should not, however, omit keeping the observances. 16. At the beginning and on the completion of the study of a KAzda (of the Black Yagur-veda he sacrifices) with (the verse), ‘The lord of the seat, the wonderful one, the friend of Indra, the dear one, I have entreated for the gift of insight. Svaha!’ In the second place the Azshi of the Kamda (receives an oblation). (Then follow oblations with the verses), ‘This, O Varuna ;’ ‘ For this I entreat thee ;’ ‘Thou, Agni ;’ ‘Thus thou, Agni;’ ‘Thou, Agni, art quick ;’ ‘ Pragapati!’ and, ‘What I have done too much in this sacrifice. Here some add as subordinate oblations the Gaya, Abhydténa, and RAsh/rabhzzt (oblations) as above. End of the Second Padala. Prasna I, Parata 3, SECTION 9. 1. After he has studied the Veda, the bath (which signifies the end of his studentship, is taken by him). 2. We shall explain that (bath). 3. During the northern course of the sun, in the time of the increasing moon, under (the Nakshatra) Rohizt, (or) Mvzgasiras, (or) Tishya, (or) Uttara 16. Rig-veda I, 18, 6. As the Azshis of the single K4ndas are considered, Prag&pati, Soma, Agni, the Visve devas, Svayambhf. Regarding the Mantras quoted in the last section of this Sftra, see above, I, 1, 3, 5-7. [30] M 162 GRIHYA-SOTRA OF HIRANYAKESIN. Phalguni, (or) Hasta, (or) Aitra, or the two Visékhas: under these (Nakshatras) he may take the bath. 4. He goes to a place near which water is, puts wood on the fire, performs the rites down to the oblations made with the Vy4hrztis, and puts a piece of Paldsa wood on (the fire) with (the verse), ‘ Let us prepare this song like a chariot, for Gatavedas who deserves it, with our prayer. For his foresight in this assembly is a bliss to us. Agni! Dwelling in thy friendship may we not suffer harm. Svaha!’ — 5. Then he sacrifices with the VyAhvvtis as above, 6. (And another oblation with the verse), ‘The threefold age of Gamadagni, Kasyapa’s threefold age, the threefold age that belongs to the gods: may that threefold age be mine. Svaha!’ 7. (Then follow oblations with the verses), ‘ This, O Varuma,’ &c. (see above, I, 2, 8, 16, down to the end of the Satra).
2Svaha!’ 7. (Then follow oblations with the verses), ‘ This, O Varuma,’ &c. (see above, I, 2, 8, 16, down to the end of the Satra). 8. After he has served food to the Brahmamzas, and has caused them to say, ‘An auspicious day! Hail! Good luck!’ he discharges himself of his vow by (repeating) these (Mantras), ‘Agni, lord of the vow, I have kept the vow.’ 9. Having (thus) discharged himself of his vow, he worships the sun with the two (verses), ‘ Upwards 9, 4. Comp. I, 1, 3,4; Rig-veda I, 94, 1. ‘ Where the words are used, “‘ He puts wood on the fire ” (agnim upasamAdhfya), he should prepare the ground by raising it, &c., should carry the fire to that place, should put wood on it, and then he should sacrifice in the fire. Where those words are not used, he should (only) strew grass round the fire which is (already) established in its proper place, and should thus perform the sacrifice.’ MAtrzdatta. 6. Sankhayana I, 28, 9. 8. Comp. I, 2, 7, 25; 8, 7. I PRASNA, 3 PATALA, 9 SECTION, I2. 163 that (GAtavedas)’ (Taitt. Samh. I, 4, 43, 1), and, -* The bright’ (ibid.). 10. With (the words), ‘ (Loosen) from us thy highest band, Varuma,’ he takes off the upper garment which he has worn during his studentship, and puts on another (garment). With (the words), ‘ (Loosen) the lowest (fetter), (he takes off) the under garment; with (the words), ‘(Take) away the middle (fetter), the girdle. With (the words), ‘And may we, O Aditya, under thy law (&c.),’ (he deposes) his staff. The girdle, the staff, and the black antelope’s skin he throws into water, sits down to the west of the fire, facing the east, and touches the razor (with which he is going to be shaven), with (the formula), ‘Razor is thy name; the axe is thy father. Adoration to thee! Do no harm to me!’ 11, Having handed over (that razor) to the barber, he touches the water with which his hair is to be moistened, with (the formula), ‘Be blissful, (O waters), when we touch you.’ [(The barber) then pours together warm and cold water. Having poured warm (water) into cold (water)—] 12. (The barber) moistens the hair near the right ear with (the words), ‘May the waters moisten thee for life, for old age and splendour’ (Taitt. Samhita I, 2,1, 1). 10. The words quoted in this Sftra are the parts of a Ark which is found in Taittirfya Samhita I, 5, 11, 3. 11, The words which I have included in brackets are wanting in some of the MSS., and are not explained in the commentaries. They are doubtless a spurious addition. Comp. Asvalayana I, 17, 6, &c. 12, Paraskara II, 1, 9. The same expression dakshinam god4nam, of which I have treated there in the note, is used in this Sfitra. Comp., besides, Sankh4yana-Grchya I, 28, 9; Apa- M2 164 GRIHYA-SOTRA OF HIRANYAKESIN. 13. With (the words), ‘Herb! protect him’ (Taitt. Samh., loc. cit.), he puts an herb with the point upwards into (the hair). 14. With (the words), ‘Axe! do no harm to him!’ (Taitt. Samh., loc. cit.), he touches (that herb) with the razor.
313. With (the words), ‘Herb! protect him’ (Taitt. Samh., loc. cit.), he puts an herb with the point upwards into (the hair). 14. With (the words), ‘Axe! do no harm to him!’ (Taitt. Samh., loc. cit.), he touches (that herb) with the razor. 15. With (the words), ‘Heard by the gods, I shave that (hair)’ (Taitt. Samzh., loc. cit.), he shaves him. 16. With (the formula), ‘If thou shavest, O shaver, my hair and my beard with the razor, the wounding, the well-shaped, make our face resplendent, but do not take away our life’—(the student who is going to take the bath), looks at the barber. 17. He has the beard shaven first, then the hair in his arm-pits, then the hair (on his head), then the hair of his body, then (he has) his nails (cut). 18. A person who is kindly disposed (towards the student), gathers the hair, the beard, the hair of the body, and the nails (that have been cut off), in a lump of bull’s dung, and buries (that lump of dung) in a cow-stable, or near an Udumbara tree, or in a clump of Darbha grass, with (the words), ‘Thus I stamba-Srauta-siitra X, 5, 8; Satapatha-Br. III, 1, 2, 6. According to M&trrdatta, there is some difference of opinion between the different teachers as to whether the Mantras for the moistening of the hair and the following rites are to be repeated by the teacher or by the barber. 13. Asvalayana I, 17,8; Paraskara II, 1, 10; Apastamba-Sraut., loc. cit.; Katyayana-Sraut. VII, 2, 10. The parallel texts prescribe that one Kusa blade, or three Kusa blades, should be put into the hair. 14. Yagfikadeva in his commentary on Katy4yana (loc. cit.) says, kshurev4bhinidh4ya kshuradh4ram antarhitatrzzasyopari nidh4ya, 16. Asvalayana I, 17, 16. Comp. also Rig-veda I, 24, 11. 1 PRASNA, 3 PATALA, IO SECTION, 4. 165 hide the sin of N.N., who belongs to the Gotra N.N.’ 19. Having rubbed himself with powder such as is used in bathing, he cleanses his teeth with a stick of Udumbara wood— PaTraLa 3, SECTION 10. 1, With (the formula), ‘Stand in your places for the sake of the enjoyment of food. Stand in your places for the sake of long life. Stand in your places for the sake of holy lustre. May I -be blessed with long life, an enjoyer of food, adorned with holy lustre.’ 2. Then (the teacher) makes him wash himself with lukewarm water, with the three verses, ‘O waters, ye are wholesome’ (Taitt. Samh. IV, 1, 5, 1), with the four verses, ‘ The gold-coloured, clean, purifying (waters)’ (Taitt. Samh. V, 6, 1), and with the Anuvaka, ‘The purifier, the heavenly one’ (Taitt. Brahmamza I, 4, 8).
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.
1Asvalayana-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. 10, 11. Comp. Apastamba I, 1, 2, 31.32. Méatr¢datta has received into his explanation of the eleventh Sfitra the words, ‘he should shave the rest of the hair,’ which in the Apastambtya- “stra are found in the text. 14. Asvalayana-Grihya I, 22, 3; Apastamba Dharma-sfitra I, 1, 2, 12 Seq. I PRASNA, 3 PATALA, 9 SECTION, 3. 161 twenty-four (years), or twelve (years), or until he has learnt (the Veda). 15. He should not, however, omit keeping the observances. 16. At the beginning and on the completion of the study of a KAzda (of the Black Yagur-veda he sacrifices) with (the verse), ‘The lord of the seat, the wonderful one, the friend of Indra, the dear one, I have entreated for the gift of insight. Svaha!’ In the second place the Azshi of the Kamda (receives an oblation). (Then follow oblations with the verses), ‘This, O Varuna ;’ ‘ For this I entreat thee ;’ ‘Thou, Agni ;’ ‘Thus thou, Agni;’ ‘Thou, Agni, art quick ;’ ‘ Pragapati!’ and, ‘What I have done too much in this sacrifice. Here some add as subordinate oblations the Gaya, Abhydténa, and RAsh/rabhzzt (oblations) as above. End of the Second Padala. Prasna I, Parata 3, SECTION 9. 1. After he has studied the Veda, the bath (which signifies the end of his studentship, is taken by him). 2. We shall explain that (bath). 3. During the northern course of the sun, in the time of the increasing moon, under (the Nakshatra) Rohizt, (or) Mvzgasiras, (or) Tishya, (or) Uttara 16. Rig-veda I, 18, 6. As the Azshis of the single K4ndas are considered, Prag&pati, Soma, Agni, the Visve devas, Svayambhf. Regarding the Mantras quoted in the last section of this Sftra, see above, I, 1, 3, 5-7. [30] M 162 GRIHYA-SOTRA OF HIRANYAKESIN. Phalguni, (or) Hasta, (or) Aitra, or the two Visékhas: under these (Nakshatras) he may take the bath. 4. He goes to a place near which water is, puts wood on the fire, performs the rites down to the oblations made with the Vy4hrztis, and puts a piece of Paldsa wood on (the fire) with (the verse), ‘ Let us prepare this song like a chariot, for Gatavedas who deserves it, with our prayer. For his foresight in this assembly is a bliss to us. Agni! Dwelling in thy friendship may we not suffer harm. Svaha!’ — 5. Then he sacrifices with the VyAhvvtis as above, 6. (And another oblation with the verse), ‘The threefold age of Gamadagni, Kasyapa’s threefold age, the threefold age that belongs to the gods: may that threefold age be mine. Svaha!’ 7. (Then follow oblations with the verses), ‘ This, O Varuma,’ &c. (see above, I, 2, 8, 16, down to the end of the Satra).
2Svaha!’ 7. (Then follow oblations with the verses), ‘ This, O Varuma,’ &c. (see above, I, 2, 8, 16, down to the end of the Satra). 8. After he has served food to the Brahmamzas, and has caused them to say, ‘An auspicious day! Hail! Good luck!’ he discharges himself of his vow by (repeating) these (Mantras), ‘Agni, lord of the vow, I have kept the vow.’ 9. Having (thus) discharged himself of his vow, he worships the sun with the two (verses), ‘ Upwards 9, 4. Comp. I, 1, 3,4; Rig-veda I, 94, 1. ‘ Where the words are used, “‘ He puts wood on the fire ” (agnim upasamAdhfya), he should prepare the ground by raising it, &c., should carry the fire to that place, should put wood on it, and then he should sacrifice in the fire. Where those words are not used, he should (only) strew grass round the fire which is (already) established in its proper place, and should thus perform the sacrifice.’ MAtrzdatta. 6. Sankhayana I, 28, 9. 8. Comp. I, 2, 7, 25; 8, 7. I PRASNA, 3 PATALA, 9 SECTION, I2. 163 that (GAtavedas)’ (Taitt. Samh. I, 4, 43, 1), and, -* The bright’ (ibid.). 10. With (the words), ‘ (Loosen) from us thy highest band, Varuma,’ he takes off the upper garment which he has worn during his studentship, and puts on another (garment). With (the words), ‘ (Loosen) the lowest (fetter), (he takes off) the under garment; with (the words), ‘(Take) away the middle (fetter), the girdle. With (the words), ‘And may we, O Aditya, under thy law (&c.),’ (he deposes) his staff. The girdle, the staff, and the black antelope’s skin he throws into water, sits down to the west of the fire, facing the east, and touches the razor (with which he is going to be shaven), with (the formula), ‘Razor is thy name; the axe is thy father. Adoration to thee! Do no harm to me!’ 11, Having handed over (that razor) to the barber, he touches the water with which his hair is to be moistened, with (the formula), ‘Be blissful, (O waters), when we touch you.’ [(The barber) then pours together warm and cold water. Having poured warm (water) into cold (water)—] 12. (The barber) moistens the hair near the right ear with (the words), ‘May the waters moisten thee for life, for old age and splendour’ (Taitt. Samhita I, 2,1, 1). 10. The words quoted in this Sftra are the parts of a Ark which is found in Taittirfya Samhita I, 5, 11, 3. 11, The words which I have included in brackets are wanting in some of the MSS., and are not explained in the commentaries. They are doubtless a spurious addition. Comp. Asvalayana I, 17, 6, &c. 12, Paraskara II, 1, 9. The same expression dakshinam god4nam, of which I have treated there in the note, is used in this Sfitra. Comp., besides, Sankh4yana-Grchya I, 28, 9; Apa- M2 164 GRIHYA-SOTRA OF HIRANYAKESIN. 13. With (the words), ‘Herb! protect him’ (Taitt. Samh., loc. cit.), he puts an herb with the point upwards into (the hair). 14. With (the words), ‘Axe! do no harm to him!’ (Taitt. Samh., loc. cit.), he touches (that herb) with the razor.
313. With (the words), ‘Herb! protect him’ (Taitt. Samh., loc. cit.), he puts an herb with the point upwards into (the hair). 14. With (the words), ‘Axe! do no harm to him!’ (Taitt. Samh., loc. cit.), he touches (that herb) with the razor. 15. With (the words), ‘Heard by the gods, I shave that (hair)’ (Taitt. Samzh., loc. cit.), he shaves him. 16. With (the formula), ‘If thou shavest, O shaver, my hair and my beard with the razor, the wounding, the well-shaped, make our face resplendent, but do not take away our life’—(the student who is going to take the bath), looks at the barber. 17. He has the beard shaven first, then the hair in his arm-pits, then the hair (on his head), then the hair of his body, then (he has) his nails (cut). 18. A person who is kindly disposed (towards the student), gathers the hair, the beard, the hair of the body, and the nails (that have been cut off), in a lump of bull’s dung, and buries (that lump of dung) in a cow-stable, or near an Udumbara tree, or in a clump of Darbha grass, with (the words), ‘Thus I stamba-Srauta-siitra X, 5, 8; Satapatha-Br. III, 1, 2, 6. According to M&trrdatta, there is some difference of opinion between the different teachers as to whether the Mantras for the moistening of the hair and the following rites are to be repeated by the teacher or by the barber. 13. Asvalayana I, 17,8; Paraskara II, 1, 10; Apastamba-Sraut., loc. cit.; Katyayana-Sraut. VII, 2, 10. The parallel texts prescribe that one Kusa blade, or three Kusa blades, should be put into the hair. 14. Yagfikadeva in his commentary on Katy4yana (loc. cit.) says, kshurev4bhinidh4ya kshuradh4ram antarhitatrzzasyopari nidh4ya, 16. Asvalayana I, 17, 16. Comp. also Rig-veda I, 24, 11. 1 PRASNA, 3 PATALA, IO SECTION, 4. 165 hide the sin of N.N., who belongs to the Gotra N.N.’ 19. Having rubbed himself with powder such as is used in bathing, he cleanses his teeth with a stick of Udumbara wood— PaTraLa 3, SECTION 10. 1, With (the formula), ‘Stand in your places for the sake of the enjoyment of food. Stand in your places for the sake of long life. Stand in your places for the sake of holy lustre. May I -be blessed with long life, an enjoyer of food, adorned with holy lustre.’ 2. Then (the teacher) makes him wash himself with lukewarm water, with the three verses, ‘O waters, ye are wholesome’ (Taitt. Samh. IV, 1, 5, 1), with the four verses, ‘ The gold-coloured, clean, purifying (waters)’ (Taitt. Samh. V, 6, 1), and with the Anuvaka, ‘The purifier, the heavenly one’ (Taitt. Brahmamza I, 4, 8).
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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