Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Samh. 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). 3. Or (instead of performing these rites in the neighbourhood of water) they make an enclosure in a cow-stable and cover it (from all sides); that (the student) enters before sunrise, and in that (enclosure) the whole (ceremony) is performed. ‘On that day the sun does not shine upon him,’ some say. ‘For he who shines (i. e. the sun), shines by the splendour of those who have taken the bath. Therefore the face of a SnAtaka is, as it were, resplendent (?).’ 4. (His friends or relations) bring him all sorts of 10, 3. Rephfyativa dipyattva. Méatrrdatta. Comp. Apastamba Dharma-sétra II, 6, 14, 13, and Babler’s note, S. B. E., vol. ii, p. 135: 4- Comp. above, I, 2, 8, 4. 166 GRIHYA-SOTRA OF HIRANYAKESIN. perfumes, or ground sandal wood; he besprinkles that (with water), and worships the gods by raising his joined hands towards the east, with (the formulas), ‘ Adoration to Graha (the taker) and to Abhigraha (the seizer)! Adoration to Saka and Gatgabha! Adoration to those deities who are seizers!’ (Then) he anoints himself with (that salve of sandal wood) with (the verse), ‘The scent that dwells with. the Apsaras, and the splendour that dwells with the Gandharvas, divine and human scent: may that here enter upon me!’ 5. They bring him a pair of (new) garments that have not yet been washed. He besprinkles them (with water) and puts on the under garment with (the formula), ‘Thou art Soma’s body; protect my body! Thou who art my own body, enter upon me; thou who art a blissful body, enter upon me.’ Then he touches water, (puts on) the upper garment with the same (Mantra), and sits down to the west of the fire, facing the east. 6. They bring him two ear-rings and a perforated pellet of sandal wood or of Badart wood, overlaid with gold (at its aperture) ; these two things he ties to a Darbha blade, holds them over the fire, and pours over them (into the fire) oblations (of ghee) with (the Mantras), ‘May this gold which brings long life and splendour and increase of wealth, and which gets through (all adversities), enter upon me for the sake of long life, of splendour, and of victory. Svaha! 6. Regarding the first Mantra, comp. Vagas. Samhité XXXIV, 50. In the fifth Mantra we ought to read oshadhis trayam4zé. Comp. below, I, 3, 11, 3; PAraskara I, 13; Atharva-veda VIII, 2, 6. I PRASNA, 3 PATALA, II SECTION, 2. 167 ‘(This gold) brings high gain, superiority in battles, superiority in assemblies ; it conquers treasures. All perfections unitedly dwell together in this gold. Svaha ! ‘I have obtained an auspicious name like (the name) of a father of gold. Thus may (the gold) make me shine with golden lustre; (may it make me) beloved among many people; may it make me full of holy lustre. Svaha!
2All perfections unitedly dwell together in this gold. Svaha ! ‘I have obtained an auspicious name like (the name) of a father of gold. Thus may (the gold) make me shine with golden lustre; (may it make me) beloved among many people; may it make me full of holy lustre. Svaha! ‘Make me beloved among the gods; make me beloved with Brahman (i.e. among the Brahmamzas), beloved among Vaisyas and Siddras; make me beloved among the kings (i.e. among the Kshatriyas). Svah4! ‘This herb is protecting, overcoming, and powerful. May it make me shine with golden lustre; (may it make me) beloved among many people; may it make me full of holy lustre. Svaha!’ 7. Having thrice washed (the two ear-rings) in a vessel of water with the same five (Mantras), without the word Sv4h4, (moving them round in the water) from left to right— ParaLa 3, SEcTIon 11. 1. He puts on the two ear-rings, the right one to his right ear, the left one to his left ear, with (the verse which he repeats for each of the two earrings), ‘Virdg and Svarag, and the aiding powers that dwell in our house, the prosperity that dwells in the face of royalty: therewith unite me.’ 2. With (the Mantra), ‘ With the seasons and the combinations of seasons, for the sake of long life, of 11, 2. The end of the Mantra is corrupt. We ought to read, as 168 GRIHYA-SOTRA OF HIRANYAKESIN. splendour, with the sap that dwells in the year: therewith we make them touch the jaws ’—he clasps the two ear-rings. 3. With (the Mantra), ‘This herb is protecting, overcoming, and powerful. May it make me shine with golden lustre ; (may it make me) beloved among many people ; may it make me full of holy lustre. Thou -art not a bond ’—he ties the pellet (of wood, mentioned above, Section 10, Sfitra 6) to his neck. 4. He puts on a wreath with the two (verses), ‘Beautiful one, elevate thyself to beauty, beautifying my face. Beautify my face and make my fortune increase '—(and), ‘(The wreath) which Gamadagni has brought to Sraddh4 to please her, that I put on (my head) together with fortune and splendour.’ 5. ‘The salve coming from the Trikakud (mountain), born on the Himavat, therewith I anoint you (i.e. the eyes), and with fortune and splendour. (I put ?) into myself the demon of the mountain (?)’ —with (this verse) he anoints himself with Traikakuda salve, (or) if he cannot get that, with some other (salve). 6. With (the verse), ‘ My mind that has fled away’ (Taitt. Samhita VI, 6, 7, 2) he looks into a mirror. Dr. Kirste has shown, tena samhanu krénmasi (Av. V, 28, 13). MAtrzdatta says, samgrihnite:pidh4nenfpidadhati pratigrahasamgrahanayoh samyuktatvad ekApavargatvat. 3. The Mantra, with the exception of the last words, is identical with the last verse of Section 10, Sfitra 6. Here the MSS. again have oshadhe for oshadhis. 4. Comp. Atharva-veda VI, 137: yam Gamadagnir akhanad duhitre, &c.; P&raskara II, 6, 23.
33. The Mantra, with the exception of the last words, is identical with the last verse of Section 10, Sfitra 6. Here the MSS. again have oshadhe for oshadhis. 4. Comp. Atharva-veda VI, 137: yam Gamadagnir akhanad duhitre, &c.; P&raskara II, 6, 23. 5. Regarding the Traikakuda salve, comp. Zimmer, Altindisches Leben, p. 69, and see Atharva-veda IV, 9, 9. I PRASNA, 3 PATALA, II SECTION, II. 169 7. With (the formula), ‘On the impulse of the god,’ &c., he takes a staff of reed (which somebody hands him), and with (the formula), ‘Thou art the thunderbolt of Indra. O Asvins, protect me!’— he thrice wipes it off, upwards from below. 8. With (the formula), ‘Speed! Make speed away from us those who hate us, robbers, creeping things, beasts of prey, Rakshas, Pisi#as. Protect us, O staff, from danger that comes from men ; protect us from every danger; from all sides destroy the robbers ’—{and with the verse), ‘ Not naked (i. e. covered with bark) thou art born on all trees, a destroyer of foes. Destroy all hosts of enemies from every side like Maghavan (Indra) ’—he swings (the staff) three times from left to right over his head. g. With (the formula), ‘The divine standingplaces are you. Do not pinch me’—he steps into the shoes. 10. With (the formula), ‘ Pragdpati’s shelter art thou, the Brahman’s covering ’—he takes the parasol. 11. With the verse, ‘ My staff which fell down in the open air to the ground, that I take up again for the sake of long life, of holiness, of holy lustre ’— he takes up his staff, if it has fallen from his hand, End of the Third Padala. 4. He takes the staff with the well-known SAvitra formula, ‘On the impulse of the god Savitr? . . . I take thee.’ 9. Asvalayana II, 8, 19; Paraskara II, 6, 30. 10. Asvaldyana III, 8, 19; Paraskara II, 6, 29. 11. Instead of yamayushe I propose to read dyushe. Comp. Péraskara II, 2, 12. 170 GRIHYA-SOTRA OF HIRANYAKESIN. Prasna I, Parara 4, Section 12. 1. They bring him a chariot, (or) a horse, or an elephant. 2. ‘Thou art the (Sdman called) Rathantara; thou art the VAmadevya; thou art the Brzhat;’ the (verse), ‘The two Ankas, the two Nyankas’ (Taitt. Samhita I, 7, 7, 2); (the verse), ‘May this your chariot, O Asvins, not suffer damage, neither in pain nor in joy. May it make its way without damage, dispersing those who infest us ;’ (and the formula), ‘Here is holding, here is keeping asunder; here is enjoyment, here may it enjoy itself:’ with (these texts) he ascends the chariot, if he enters (the village) on a chariot. 3. ‘A horse art thou, a steed art thou’—with these eleven ‘horses’ names’ (Taitt. Sah. VII, 1, 12) (he mounts) the horse, if (he intends to enter the village) on horseback.
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.
1Samh. 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). 3. Or (instead of performing these rites in the neighbourhood of water) they make an enclosure in a cow-stable and cover it (from all sides); that (the student) enters before sunrise, and in that (enclosure) the whole (ceremony) is performed. ‘On that day the sun does not shine upon him,’ some say. ‘For he who shines (i. e. the sun), shines by the splendour of those who have taken the bath. Therefore the face of a SnAtaka is, as it were, resplendent (?).’ 4. (His friends or relations) bring him all sorts of 10, 3. Rephfyativa dipyattva. Méatrrdatta. Comp. Apastamba Dharma-sétra II, 6, 14, 13, and Babler’s note, S. B. E., vol. ii, p. 135: 4- Comp. above, I, 2, 8, 4. 166 GRIHYA-SOTRA OF HIRANYAKESIN. perfumes, or ground sandal wood; he besprinkles that (with water), and worships the gods by raising his joined hands towards the east, with (the formulas), ‘ Adoration to Graha (the taker) and to Abhigraha (the seizer)! Adoration to Saka and Gatgabha! Adoration to those deities who are seizers!’ (Then) he anoints himself with (that salve of sandal wood) with (the verse), ‘The scent that dwells with. the Apsaras, and the splendour that dwells with the Gandharvas, divine and human scent: may that here enter upon me!’ 5. They bring him a pair of (new) garments that have not yet been washed. He besprinkles them (with water) and puts on the under garment with (the formula), ‘Thou art Soma’s body; protect my body! Thou who art my own body, enter upon me; thou who art a blissful body, enter upon me.’ Then he touches water, (puts on) the upper garment with the same (Mantra), and sits down to the west of the fire, facing the east. 6. They bring him two ear-rings and a perforated pellet of sandal wood or of Badart wood, overlaid with gold (at its aperture) ; these two things he ties to a Darbha blade, holds them over the fire, and pours over them (into the fire) oblations (of ghee) with (the Mantras), ‘May this gold which brings long life and splendour and increase of wealth, and which gets through (all adversities), enter upon me for the sake of long life, of splendour, and of victory. Svaha! 6. Regarding the first Mantra, comp. Vagas. Samhité XXXIV, 50. In the fifth Mantra we ought to read oshadhis trayam4zé. Comp. below, I, 3, 11, 3; PAraskara I, 13; Atharva-veda VIII, 2, 6. I PRASNA, 3 PATALA, II SECTION, 2. 167 ‘(This gold) brings high gain, superiority in battles, superiority in assemblies ; it conquers treasures. All perfections unitedly dwell together in this gold. Svaha ! ‘I have obtained an auspicious name like (the name) of a father of gold. Thus may (the gold) make me shine with golden lustre; (may it make me) beloved among many people; may it make me full of holy lustre. Svaha!
2All perfections unitedly dwell together in this gold. Svaha ! ‘I have obtained an auspicious name like (the name) of a father of gold. Thus may (the gold) make me shine with golden lustre; (may it make me) beloved among many people; may it make me full of holy lustre. Svaha! ‘Make me beloved among the gods; make me beloved with Brahman (i.e. among the Brahmamzas), beloved among Vaisyas and Siddras; make me beloved among the kings (i.e. among the Kshatriyas). Svah4! ‘This herb is protecting, overcoming, and powerful. May it make me shine with golden lustre; (may it make me) beloved among many people; may it make me full of holy lustre. Svaha!’ 7. Having thrice washed (the two ear-rings) in a vessel of water with the same five (Mantras), without the word Sv4h4, (moving them round in the water) from left to right— ParaLa 3, SEcTIon 11. 1. He puts on the two ear-rings, the right one to his right ear, the left one to his left ear, with (the verse which he repeats for each of the two earrings), ‘Virdg and Svarag, and the aiding powers that dwell in our house, the prosperity that dwells in the face of royalty: therewith unite me.’ 2. With (the Mantra), ‘ With the seasons and the combinations of seasons, for the sake of long life, of 11, 2. The end of the Mantra is corrupt. We ought to read, as 168 GRIHYA-SOTRA OF HIRANYAKESIN. splendour, with the sap that dwells in the year: therewith we make them touch the jaws ’—he clasps the two ear-rings. 3. With (the Mantra), ‘This herb is protecting, overcoming, and powerful. May it make me shine with golden lustre ; (may it make me) beloved among many people ; may it make me full of holy lustre. Thou -art not a bond ’—he ties the pellet (of wood, mentioned above, Section 10, Sfitra 6) to his neck. 4. He puts on a wreath with the two (verses), ‘Beautiful one, elevate thyself to beauty, beautifying my face. Beautify my face and make my fortune increase '—(and), ‘(The wreath) which Gamadagni has brought to Sraddh4 to please her, that I put on (my head) together with fortune and splendour.’ 5. ‘The salve coming from the Trikakud (mountain), born on the Himavat, therewith I anoint you (i.e. the eyes), and with fortune and splendour. (I put ?) into myself the demon of the mountain (?)’ —with (this verse) he anoints himself with Traikakuda salve, (or) if he cannot get that, with some other (salve). 6. With (the verse), ‘ My mind that has fled away’ (Taitt. Samhita VI, 6, 7, 2) he looks into a mirror. Dr. Kirste has shown, tena samhanu krénmasi (Av. V, 28, 13). MAtrzdatta says, samgrihnite:pidh4nenfpidadhati pratigrahasamgrahanayoh samyuktatvad ekApavargatvat. 3. The Mantra, with the exception of the last words, is identical with the last verse of Section 10, Sfitra 6. Here the MSS. again have oshadhe for oshadhis. 4. Comp. Atharva-veda VI, 137: yam Gamadagnir akhanad duhitre, &c.; P&raskara II, 6, 23.
33. The Mantra, with the exception of the last words, is identical with the last verse of Section 10, Sfitra 6. Here the MSS. again have oshadhe for oshadhis. 4. Comp. Atharva-veda VI, 137: yam Gamadagnir akhanad duhitre, &c.; P&raskara II, 6, 23. 5. Regarding the Traikakuda salve, comp. Zimmer, Altindisches Leben, p. 69, and see Atharva-veda IV, 9, 9. I PRASNA, 3 PATALA, II SECTION, II. 169 7. With (the formula), ‘On the impulse of the god,’ &c., he takes a staff of reed (which somebody hands him), and with (the formula), ‘Thou art the thunderbolt of Indra. O Asvins, protect me!’— he thrice wipes it off, upwards from below. 8. With (the formula), ‘Speed! Make speed away from us those who hate us, robbers, creeping things, beasts of prey, Rakshas, Pisi#as. Protect us, O staff, from danger that comes from men ; protect us from every danger; from all sides destroy the robbers ’—{and with the verse), ‘ Not naked (i. e. covered with bark) thou art born on all trees, a destroyer of foes. Destroy all hosts of enemies from every side like Maghavan (Indra) ’—he swings (the staff) three times from left to right over his head. g. With (the formula), ‘The divine standingplaces are you. Do not pinch me’—he steps into the shoes. 10. With (the formula), ‘ Pragdpati’s shelter art thou, the Brahman’s covering ’—he takes the parasol. 11. With the verse, ‘ My staff which fell down in the open air to the ground, that I take up again for the sake of long life, of holiness, of holy lustre ’— he takes up his staff, if it has fallen from his hand, End of the Third Padala. 4. He takes the staff with the well-known SAvitra formula, ‘On the impulse of the god Savitr? . . . I take thee.’ 9. Asvalayana II, 8, 19; Paraskara II, 6, 30. 10. Asvaldyana III, 8, 19; Paraskara II, 6, 29. 11. Instead of yamayushe I propose to read dyushe. Comp. Péraskara II, 2, 12. 170 GRIHYA-SOTRA OF HIRANYAKESIN. Prasna I, Parara 4, Section 12. 1. They bring him a chariot, (or) a horse, or an elephant. 2. ‘Thou art the (Sdman called) Rathantara; thou art the VAmadevya; thou art the Brzhat;’ the (verse), ‘The two Ankas, the two Nyankas’ (Taitt. Samhita I, 7, 7, 2); (the verse), ‘May this your chariot, O Asvins, not suffer damage, neither in pain nor in joy. May it make its way without damage, dispersing those who infest us ;’ (and the formula), ‘Here is holding, here is keeping asunder; here is enjoyment, here may it enjoy itself:’ with (these texts) he ascends the chariot, if he enters (the village) on a chariot. 3. ‘A horse art thou, a steed art thou’—with these eleven ‘horses’ names’ (Taitt. Sah. VII, 1, 12) (he mounts) the horse, if (he intends to enter the village) on horseback.
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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