Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1N.!’— Parata 4, SEcTIon 14. 1. And should, after that person has eaten, seize his right hand. 2. If he wishes that one of his companions, or a pupil, or a servant should faithfully remain with him and not go away, he should bathe in the morning, should put on clean garments, should show 16. The meaning of anusamvriginam (comp. above, I, 4, 12,15) is uncertain. See the commentary, p. 120 of Dr. Kirste’s edition. 14, 2. Matridatta: ‘The description of the Samavartana is finished. 176 GRIHYA-SOTRA OF HIRANYAKESIN, patience (with that servant, &c.) during the day, should speak (only) with Brahmazas, and by night he should go to the dwelling-place of that person, should make water into a horn of a living animal; and should three times walk round his dwellingplace, sprinkling (his urine) round it, with (the Mantra), ‘From the mountain (I sever ?) thee, from thy brother, from thy sister, from all thy relations. parishidad# kleshyati (i.e. kvaishyasi ?) sasvat parikupilena samkramen4vikshida, Olena parimtdho =: si parimidho:sy filena. 3. He puts down the horn of the living animal in a place which is generally accessible. 4. One whose companions, pupils, or servants use to run away, should rebuke them with (the Mantra), ‘May he who calls hither (?), call you hither! He who brings back, has brought you back (?). May the rebuke of Indra always rebuke you. If you, who worship your own deceit, despise me (?),.... may Indra bind you with his bond, and may he drive you back again to me.’ Now some ceremonies connected with special wishes of the person who has performed the Samavartana and has settled in a house, will be described.’ In my opinion, it would be more correct to consider Sfitra 18 of the preceding section as the last of the aphorisms that regard the Sam4vartana. With Sfitra 2 compare P4raskara III, 7; Apastamba VIII, 23, 6. It seems impossible to attempt to translate the hopelessly corrupt last lines of the Mantra. 4. A part of this Mantra also is most corrupt. In the first line I propose to write, nivarto vo nyavivritat. With the last line comp. Pfraskara III, 7, 3. I think that the text of Paraskara should be corrected in the following way: pari tva hvalano hvalan nivartas tv4 nyavivritat, indrak pAsena sitva tv mahyam .. . (three syllables) fnayet. The Apastambtya Mantrapf/fa, according to Dr. Winternitz’s copy. gives the following text: anupohvad anuhvayo vivartto I PRASNA, 4 PATALA, I5 SECTION, I. 177 5. Then he enters his house, puts a piece of Sidhraka wood on (the fire), and sacrifices with the ‘on-drawing verse,’ ‘ Back-bringer, bring them back’ (Taitt. Samh. III, 3, 10, 1). 6. Now (we shall explain) how one should guard his wife. 7. One whose wife has a paramour, should grind big centipedes (?) to powder, and should insert (that powder), while his wife is sleeping, into her secret parts, with the Mantra, ‘Indra .... from other men than me.’ 8. Now (follows the sacrifice for procuring) prosperity in trade.
27. One whose wife has a paramour, should grind big centipedes (?) to powder, and should insert (that powder), while his wife is sleeping, into her secret parts, with the Mantra, ‘Indra .... from other men than me.’ 8. Now (follows the sacrifice for procuring) prosperity in trade. 9. He cuts off (some portion) from (every) article of trade and sacrifices it— Parata 4, SEcTION 15. 1. With (the verse), ‘If we trade, O gods, trying by our wealth to acquire (new) wealth, O gods, may vo nyavivridhat. aindra# parikroso tu vah parikrosatu sarvatah. yadi mam atimany4dva 4 deva devavattara indra# pdsena sitkva vo mahyam id vasam 4nay&t svaha. Comp. Prof. Pischel’s remarks, Philologische Abhandlungen, Martin Hertz zum siebzigsten Geburtstage von ehemaligen Schiilern dargebracht (Berlin, 1888), p. 69 seq. 7. On sthfra dridhA[h] Matridatta says, sthird dridhah sthdrah satapadyak. A part of the Mantra is untranslatable on account of the very corrupt condition of the text. The reading given by most of the MSS. is, Indraya yasya sepham alikam anyebhyad purushebhyo-nyatra mat. The Apastambiya Mantrapasha reads, indrfyasya phaligam anyebhya# purushebhyonyatra mat. The meaning very probably is that Indra is invoked to keep away from the woman the sepha of all other men except her husband’s. 15, 1. Comp. Atharva-veda III, 15, 5; Gobhila IV, 8, 19. [30] N 178 GRIHYA-SOTRA OF HIRANYAKESIN. Soma thereon bestow splendour, Agni, Indra, Brzhaspati, and fsana. Svaha!’ 2. Now (follows) the way for appeasing anger. 3. He addresses the angry person with (the verses), ‘The power of wrath that dwells here on thy forehead, destroying thy enemy (?), may the chaste, wise gods take that away. ‘If thou shootest, as it were, the thought dwelling in thy face, upwards to thy forehead, I loosen the anger of thy heart like the bow-string of an archer. ‘Day, heaven, and earth: we appease thy anger, as the womb of a she-mule (cannot conceive).’ 4. Now (follows) the way for obtaining the victory in disputes. 5. He puts wood on the fire at night-time in an inner apartment, performs the rites down to the Vy4hvzti oblations, and sacrifices small grains mixed with Agya, with (the verse), ‘ Tongueless one, thou who art without a tongue! I drive thee away through my sacrifice, so that I may gain the victory in the dispute, and that N.N. may be defeated by me. Sv4ha !’ 6. Then in the presence (of his adversary), turned towards him, he murmurs (the verses), ‘I take away the speech from thy mouth, (the speech) that dwells in thy mind, (the speech) from thy heart. Out of every limb I take thy speech. Wheresoever thy speech dwells, thence I take it away. 3. Paraskara III, 13, 5. Possibly we ought to correct mr#ddhasya into mrdhrasya. Avady4m ought to be ava gy4m; see Atharva-veda VI, 42, 1. 5. The commentary explains kas (small grains) as oleander (karavira) seeds. 6. Comp. Paraskara III, 13, 6. The text of the Mantras is corrupt. I PRASNA, 5 PATALA, 16 SECTION, I. 179
3Possibly we ought to correct mr#ddhasya into mrdhrasya. Avady4m ought to be ava gy4m; see Atharva-veda VI, 42, 1. 5. The commentary explains kas (small grains) as oleander (karavira) seeds. 6. Comp. Paraskara III, 13, 6. The text of the Mantras is corrupt. I PRASNA, 5 PATALA, 16 SECTION, I. 179 ‘Rudra with the dark hair-lock! Hero! At every contest strike down this my adversary, as a tree (is struck down) by a thunderbolt. ‘Be defeated, be conquered, when thou speakest. Sink down under the earth, when thou speakest, struck down by me irresistibly (?) with the hammer of... (?). That is true what I speak. Fall down, inferior to me, N.N.!’ 7. He touches the assembly-hall (in which the contest is going on), and murmurs, ‘ The goldenarmed, blessed (goddess), whose eyes are not faint, who is decked with ornaments, seated in the midst of the gods, has spoken for my good. Svaha!’ 8. ‘For me have the high ones and the low ones, for me has this wide earth, for me have Agni and Indra accomplished my divine aim’— with (this verse) he looks at the assembly, and murmurs (it) turned towards (the assembly). End of the Fourth Pagala. Prasna I, Parata 5, SEcTIon 16. 1. When he has first seen the new moon, he sips water, and holding (a pot of) water (in his hands) he worships (the moon) with the four (verses), ‘Increase’ (Taitt. Samh. I, 4, 32), ‘May thy milk’ (ibid. IV, 2, 7, 4), ‘New and new again (the moon) becomes, being born’ (ibid. II, 4, 14,1), ‘That Soma which the Adityas make swell’ (ibid. II, 4, 14, 1). 4. Probably we should write agitAkshi. 8. Matridatta says, prativadinam abhigapaty eva. ‘ 16. This chapter contains different Prayaséittas. N2 180 GRIHYA-SOTRA OF HIRANYAKESIN. 2. When he has yawned, he murmurs, ‘(May) will and insight (dwell) in me.’ 3. If the skirt (of his garment) is blown upon him (by the wind), he murmurs, ‘A skirt art thou. Thou art not a thunderbolt. Adoration be to thee. Do no harm to me.’ 4. He should tear off a thread (from that skirt) and should blow it away with his mouth. 5- Ifa bird has befouled him with its excrements, he murmurs, ‘ The birds that timidly fly together with the destroyers, shall pour out on me happy, blissful splendour and vigour.’ Then let him wipe off that (dirt) with something else than his hand, and let him wash himself with water. 6. ‘From the sky, from the wide air a drop of water has fallen down on me, bringing luck. With my senses, with my mind I have united myself, protected by the prayer that is brought forth by the righteous ones’—this (verse) he should murmur, if a drop of water unexpectedly falls down on him. 7. ‘Ifa fruit has fallen down from the top of a tree, or from the air, it is Vayu (who has made it fall). Where it has touched our bodies or the garment, (there) may the waters drive away destruction’ _ —this (verse) he should murmur, if a fruit unexpectedly falls down on him. 8. ‘Adoration to him who dwells at the cross-roads,
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.
1N.!’— Parata 4, SEcTIon 14. 1. And should, after that person has eaten, seize his right hand. 2. If he wishes that one of his companions, or a pupil, or a servant should faithfully remain with him and not go away, he should bathe in the morning, should put on clean garments, should show 16. The meaning of anusamvriginam (comp. above, I, 4, 12,15) is uncertain. See the commentary, p. 120 of Dr. Kirste’s edition. 14, 2. Matridatta: ‘The description of the Samavartana is finished. 176 GRIHYA-SOTRA OF HIRANYAKESIN, patience (with that servant, &c.) during the day, should speak (only) with Brahmazas, and by night he should go to the dwelling-place of that person, should make water into a horn of a living animal; and should three times walk round his dwellingplace, sprinkling (his urine) round it, with (the Mantra), ‘From the mountain (I sever ?) thee, from thy brother, from thy sister, from all thy relations. parishidad# kleshyati (i.e. kvaishyasi ?) sasvat parikupilena samkramen4vikshida, Olena parimtdho =: si parimidho:sy filena. 3. He puts down the horn of the living animal in a place which is generally accessible. 4. One whose companions, pupils, or servants use to run away, should rebuke them with (the Mantra), ‘May he who calls hither (?), call you hither! He who brings back, has brought you back (?). May the rebuke of Indra always rebuke you. If you, who worship your own deceit, despise me (?),.... may Indra bind you with his bond, and may he drive you back again to me.’ Now some ceremonies connected with special wishes of the person who has performed the Samavartana and has settled in a house, will be described.’ In my opinion, it would be more correct to consider Sfitra 18 of the preceding section as the last of the aphorisms that regard the Sam4vartana. With Sfitra 2 compare P4raskara III, 7; Apastamba VIII, 23, 6. It seems impossible to attempt to translate the hopelessly corrupt last lines of the Mantra. 4. A part of this Mantra also is most corrupt. In the first line I propose to write, nivarto vo nyavivritat. With the last line comp. Pfraskara III, 7, 3. I think that the text of Paraskara should be corrected in the following way: pari tva hvalano hvalan nivartas tv4 nyavivritat, indrak pAsena sitva tv mahyam .. . (three syllables) fnayet. The Apastambtya Mantrapf/fa, according to Dr. Winternitz’s copy. gives the following text: anupohvad anuhvayo vivartto I PRASNA, 4 PATALA, I5 SECTION, I. 177 5. Then he enters his house, puts a piece of Sidhraka wood on (the fire), and sacrifices with the ‘on-drawing verse,’ ‘ Back-bringer, bring them back’ (Taitt. Samh. III, 3, 10, 1). 6. Now (we shall explain) how one should guard his wife. 7. One whose wife has a paramour, should grind big centipedes (?) to powder, and should insert (that powder), while his wife is sleeping, into her secret parts, with the Mantra, ‘Indra .... from other men than me.’ 8. Now (follows the sacrifice for procuring) prosperity in trade.
27. One whose wife has a paramour, should grind big centipedes (?) to powder, and should insert (that powder), while his wife is sleeping, into her secret parts, with the Mantra, ‘Indra .... from other men than me.’ 8. Now (follows the sacrifice for procuring) prosperity in trade. 9. He cuts off (some portion) from (every) article of trade and sacrifices it— Parata 4, SEcTION 15. 1. With (the verse), ‘If we trade, O gods, trying by our wealth to acquire (new) wealth, O gods, may vo nyavivridhat. aindra# parikroso tu vah parikrosatu sarvatah. yadi mam atimany4dva 4 deva devavattara indra# pdsena sitkva vo mahyam id vasam 4nay&t svaha. Comp. Prof. Pischel’s remarks, Philologische Abhandlungen, Martin Hertz zum siebzigsten Geburtstage von ehemaligen Schiilern dargebracht (Berlin, 1888), p. 69 seq. 7. On sthfra dridhA[h] Matridatta says, sthird dridhah sthdrah satapadyak. A part of the Mantra is untranslatable on account of the very corrupt condition of the text. The reading given by most of the MSS. is, Indraya yasya sepham alikam anyebhyad purushebhyo-nyatra mat. The Apastambiya Mantrapasha reads, indrfyasya phaligam anyebhya# purushebhyonyatra mat. The meaning very probably is that Indra is invoked to keep away from the woman the sepha of all other men except her husband’s. 15, 1. Comp. Atharva-veda III, 15, 5; Gobhila IV, 8, 19. [30] N 178 GRIHYA-SOTRA OF HIRANYAKESIN. Soma thereon bestow splendour, Agni, Indra, Brzhaspati, and fsana. Svaha!’ 2. Now (follows) the way for appeasing anger. 3. He addresses the angry person with (the verses), ‘The power of wrath that dwells here on thy forehead, destroying thy enemy (?), may the chaste, wise gods take that away. ‘If thou shootest, as it were, the thought dwelling in thy face, upwards to thy forehead, I loosen the anger of thy heart like the bow-string of an archer. ‘Day, heaven, and earth: we appease thy anger, as the womb of a she-mule (cannot conceive).’ 4. Now (follows) the way for obtaining the victory in disputes. 5. He puts wood on the fire at night-time in an inner apartment, performs the rites down to the Vy4hvzti oblations, and sacrifices small grains mixed with Agya, with (the verse), ‘ Tongueless one, thou who art without a tongue! I drive thee away through my sacrifice, so that I may gain the victory in the dispute, and that N.N. may be defeated by me. Sv4ha !’ 6. Then in the presence (of his adversary), turned towards him, he murmurs (the verses), ‘I take away the speech from thy mouth, (the speech) that dwells in thy mind, (the speech) from thy heart. Out of every limb I take thy speech. Wheresoever thy speech dwells, thence I take it away. 3. Paraskara III, 13, 5. Possibly we ought to correct mr#ddhasya into mrdhrasya. Avady4m ought to be ava gy4m; see Atharva-veda VI, 42, 1. 5. The commentary explains kas (small grains) as oleander (karavira) seeds. 6. Comp. Paraskara III, 13, 6. The text of the Mantras is corrupt. I PRASNA, 5 PATALA, 16 SECTION, I. 179
3Possibly we ought to correct mr#ddhasya into mrdhrasya. Avady4m ought to be ava gy4m; see Atharva-veda VI, 42, 1. 5. The commentary explains kas (small grains) as oleander (karavira) seeds. 6. Comp. Paraskara III, 13, 6. The text of the Mantras is corrupt. I PRASNA, 5 PATALA, 16 SECTION, I. 179 ‘Rudra with the dark hair-lock! Hero! At every contest strike down this my adversary, as a tree (is struck down) by a thunderbolt. ‘Be defeated, be conquered, when thou speakest. Sink down under the earth, when thou speakest, struck down by me irresistibly (?) with the hammer of... (?). That is true what I speak. Fall down, inferior to me, N.N.!’ 7. He touches the assembly-hall (in which the contest is going on), and murmurs, ‘ The goldenarmed, blessed (goddess), whose eyes are not faint, who is decked with ornaments, seated in the midst of the gods, has spoken for my good. Svaha!’ 8. ‘For me have the high ones and the low ones, for me has this wide earth, for me have Agni and Indra accomplished my divine aim’— with (this verse) he looks at the assembly, and murmurs (it) turned towards (the assembly). End of the Fourth Pagala. Prasna I, Parata 5, SEcTIon 16. 1. When he has first seen the new moon, he sips water, and holding (a pot of) water (in his hands) he worships (the moon) with the four (verses), ‘Increase’ (Taitt. Samh. I, 4, 32), ‘May thy milk’ (ibid. IV, 2, 7, 4), ‘New and new again (the moon) becomes, being born’ (ibid. II, 4, 14,1), ‘That Soma which the Adityas make swell’ (ibid. II, 4, 14, 1). 4. Probably we should write agitAkshi. 8. Matridatta says, prativadinam abhigapaty eva. ‘ 16. This chapter contains different Prayaséittas. N2 180 GRIHYA-SOTRA OF HIRANYAKESIN. 2. When he has yawned, he murmurs, ‘(May) will and insight (dwell) in me.’ 3. If the skirt (of his garment) is blown upon him (by the wind), he murmurs, ‘A skirt art thou. Thou art not a thunderbolt. Adoration be to thee. Do no harm to me.’ 4. He should tear off a thread (from that skirt) and should blow it away with his mouth. 5- Ifa bird has befouled him with its excrements, he murmurs, ‘ The birds that timidly fly together with the destroyers, shall pour out on me happy, blissful splendour and vigour.’ Then let him wipe off that (dirt) with something else than his hand, and let him wash himself with water. 6. ‘From the sky, from the wide air a drop of water has fallen down on me, bringing luck. With my senses, with my mind I have united myself, protected by the prayer that is brought forth by the righteous ones’—this (verse) he should murmur, if a drop of water unexpectedly falls down on him. 7. ‘Ifa fruit has fallen down from the top of a tree, or from the air, it is Vayu (who has made it fall). Where it has touched our bodies or the garment, (there) may the waters drive away destruction’ _ —this (verse) he should murmur, if a fruit unexpectedly falls down on him. 8. ‘Adoration to him who dwells at the cross-roads,
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.
No commentary for this page.