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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Where 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, 2. Asvalayana-Grihya III, 6, 7. 3. Péraskara III, 15, 17. 5. I propose to read, nirréthai® saha. 6. Atharva-veda VI, 124,1. Read sukrztam krztena. 7. Atharva-veda VI, 124,2. The Atharva-veda shows the way to correct the corrupt third Pada. 8 seq. Comp. P&raskara III, 15, 7 seq. I PRASNA, 5 PATALA, 16 SECTION, 16. 181 whose arrow is the wind, to Rudra! Adoration to Rudra who dwells at the cross-roads !’—this (formula) he murmurs when he comes to a cross-road ; 9. ‘Adoration to him who dwells among cattle, whose arrow is the wind, to Rudra! Adoration to Rudra who dwells among cattle!’—thus at a dungheap ; 10. ‘Adoration to him who dwells among the serpents, whose arrow is the wind, to Rudra! Adoration to Rudra who dwells among the serpents!’—thus at a place that is frequented by serpents. 11. ‘Adoration to him who dwells in the air, whose arrow is the wind, to Rudra! Adoration to Rudra who dwells in the air!’—this (formula) let him murmur, if overtaken by a tornado. 12. ‘Adoration to him who dwells in the waters, whose arrow is the wind, to Rudra! Adoration to Rudra who dwells in the waters! ’—this (formula) he murmurs when plunging into a river which is full of water. 13. ‘Adoration to him who dwells there, whose arrow is the wind, to Rudra! Adoration to Rudra who dwells there !’—this (formula) he murmurs when approaching a beautiful place, a sacrificial site, or a big tree. 14. If the sun rises whilst he is sleeping, he shall fast that day and shall stand silent during that day ; 15. The same during the night, if the sun sets whilst he sleeps. 16. Let him not touch a sacrificial post. By 14, 15. Apastamba Il, 5, 12, 13.14; Gobhila III, 3, 34, &c. 16. Gobhila III, 3, 34. Should it be esha te vayur iti? 182 GRIHYA-SOTRA OF HIRANYAKESIN. touching it, he would bring upon himself (the guilt of) whatever faults have been committed at that sacrifice. If he touches one (sacrificial post), he should say, ‘This is thy wind;’ if two (posts), ‘ These are thy two winds ;’ if many (posts), ‘ These are thy winds.’ 17. ‘The voices that are heard after us (?) and around us, the praise that is heard, and the voices of the birds, the deer’s running (?) athwart: that we fear (?) from our enemies ’—this (verse) he murmurs when setting out on a road. 18, ‘ Like an Udgatvz, O bird, thou singest the Saman; like a Brahman’s son thou recitest thy hymn, when the Soma is pressed. ‘A blessing on us, O bird; bring us luck and be kind towards us!’—(This Mantra) he murmurs against an inauspicious bird ; 19. ‘If thou raisest thy divine voice, entering upon living beings, drive away our enemies by thy voice. O death, lead them to death !’—(thus) against a solitary jackal.
2‘A blessing on us, O bird; bring us luck and be kind towards us!’—(This Mantra) he murmurs against an inauspicious bird ; 19. ‘If thou raisest thy divine voice, entering upon living beings, drive away our enemies by thy voice. O death, lead them to death !’—(thus) against a solitary jackal. 20. Then he throws before the (jackal, as it were), a fire-brand that burns at both ends, towards that region (in which the jackal’s voice is heard), with (the words), ‘Fire! Speak to the fire! Death! Speak to the death!’ Then he touches water, 17. The Mantra is very corrupt. Perhaps anihfttam should be corrected into anuhfitam, which is the reading of the Apastambtya Mantrapasha. In the last Pada bhay&masi is corrupt; the meaning seems to be, ‘that we (avert from ourselves and) turn it to our enemies.’ Probably Dr. Kirste is right in reading bhag4masi. 18. Comp. Rig-veda II, 43, 2 1g. As to ekasrzka, «solitary jackal,’ comp. Biihler’s note on Apastamba I, 3, 10, 17 (S. B. E., II, 38). Matrzdatta says, srigalo mrigasabdam kurvana ekasrzka ity uéyate. I PRASNA, 5 PATALA, I7 SECTION, 4. 183 21. And worships (the jackal) with the Anuvaka, ‘Thou art mighty, thou -arriest away’ (Taitt. Samhita I, 3, 3). Parata 5, SEcTIon 17. 1. A she-wolf (he addresses) with (the verse), ‘Whether incited by others or whether on its own accord the Bhayedaka (? Bhayodaka, var. lect.) utters this cry, may Indra and Agni, united with Brahman, render it blissful to us in our house.’ 2. A bird (he addresses) with (the verse), ‘ Thou fliest, stretching out thy legs; the left eye ...; may nothing here suffer harm (through thee) ;’ 3. An owl (pingala) with (the verse), ‘The bird with the golden wings flies to the abode of the gods. Flying round the village from left to right portend us luck by thy cry, O owl!’ 4. ‘May my faculties return into me; may life return, prosperity return; may the divine power return into me; may my goods return to me. ‘And may these fires that are stationed on the (altars called) Dhishwy4s, be in good order here, each in its right place. Sv4ha! ‘My self has returned, life has returned to me; breath has returned, design has returned to me. (Agni) Vaisvanara, grown strong with his rays, may he dwell in my mind, the standard of immortality. Sv4ha! ‘ The food which is eaten in the evening, that does 17, 2. The commentary explains sakuni (bird) by dhvanksha (crow). In the translation of the Mantra (Taitt. Ar. IV, 35) I have left out the unintelligible words nipepi 4a. The way to correct the last Pada is shown by Atharva-veda VI, 57, 3; X, 5, 23. 4. Comp. Asvalayana-Grrhya III, 6, 8. 184 GRIHYA-SOTRA OF HIRANYAKESIN. not satiate in the morning him whom hunger assails. May all that (which we have seen in our dreams), do no harm to us, for it has not been seen by day. To Day sv4ha!’—with these (verses) he sacrifices sesamum seeds mixed with Agya, if he has seen a bad dream.
3184 GRIHYA-SOTRA OF HIRANYAKESIN. not satiate in the morning him whom hunger assails. May all that (which we have seen in our dreams), do no harm to us, for it has not been seen by day. To Day sv4ha!’—with these (verses) he sacrifices sesamum seeds mixed with Agya, if he has seen a bad dream. 5. Now the following expiations for portents are prescribed. A dove sits down on the hearth, or the bees make honey in his house, or a cow (that is not a calf) sucks another cow, or a post puts forth shoots, or an anthill has arisen (in his house) : cases like these (require the following expiation) : 6. He should bathe in the morning, should put on clean garments, should show patience (with everybody) during the day, and should speak (only) with Brahmazas. Having put wood on the fire in an inner apartment, and having performed the rites down to the Vy4hrzti oblations, he sacrifices with (the verses), ‘ This, O Varuna,’ &c. (see above I, 2, 8, 16, down to the end of the Sitra), Then he serves food to the Brahmamas and causes them to say, ‘An auspicious day! Hail! Good luck!’ Parata 5, Section 18. 1. ‘May Indra and Agni make you go. May the two Asvins protect you. Brzhaspati is your herdsman. May Pishan drive you back again’— 5. Sankhayana V, 5. 8.11; Asvalayana ITI, 7, &c. Kuptvé is corrupt; we should expect a locative. We ought to correct kuptv4m, as Dr. Kirste has observed, comp. Apastamba-Grihya VIII, 23, 9 6. Comp. above, I, 4, 14,2315, 5; I, 2, 8,16; I, 3, 9, 7. 8. 18, 1 seq. Comp. ‘Saakhayana Ill, 9; Gobhila Ill, 6; Asvalayana II, 10. I PRASNA, 5 PATALA, 18 SECTION, 5. 185 this (verse) he recites over the cows when they go away (to their pasture-grounds), and (the verse), ‘May Pashan go after our cows’ (Taitt. Samzh. IV, 1, II, 2). 2. With (the verse), ‘ These cows that have come hither, free from disease and prolific, may they swim (full of wealth) like rivers; may they pour out (wealth), as (rivers discharge their floods) into the ocean ’—he looks at the cows, when they are coming back. 3. With (the formula), ‘You are a stand at rest; may I (?) become your stand at rest. You are immovable. Do not move from me. May I not move from you, the blessed ones’—(he looks at them) when they are standing still. 4. With (the formula), ‘I see you full of sap. Full of sap you shall see me’—(he looks at them) when they are gone into the stable, and with (the formula), ‘May I be prosperous through your thousandfold prospering.’ 5. Then having put wood on the fire amid the cows, and having performed the rites down to the Vy4hvzti (oblations), he makes oblations of milk with (the verses), ‘ Blaze brightly, O GAtavedas, driving destruction away from me. Bring me cattle and maintenance from all quarters of the heaven. Sv4ha! ‘May GAtavedas do no harm to us, to cows and horses, to men and to all that moves. Come hither,
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.
1Where 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, 2. Asvalayana-Grihya III, 6, 7. 3. Péraskara III, 15, 17. 5. I propose to read, nirréthai® saha. 6. Atharva-veda VI, 124,1. Read sukrztam krztena. 7. Atharva-veda VI, 124,2. The Atharva-veda shows the way to correct the corrupt third Pada. 8 seq. Comp. P&raskara III, 15, 7 seq. I PRASNA, 5 PATALA, 16 SECTION, 16. 181 whose arrow is the wind, to Rudra! Adoration to Rudra who dwells at the cross-roads !’—this (formula) he murmurs when he comes to a cross-road ; 9. ‘Adoration to him who dwells among cattle, whose arrow is the wind, to Rudra! Adoration to Rudra who dwells among cattle!’—thus at a dungheap ; 10. ‘Adoration to him who dwells among the serpents, whose arrow is the wind, to Rudra! Adoration to Rudra who dwells among the serpents!’—thus at a place that is frequented by serpents. 11. ‘Adoration to him who dwells in the air, whose arrow is the wind, to Rudra! Adoration to Rudra who dwells in the air!’—this (formula) let him murmur, if overtaken by a tornado. 12. ‘Adoration to him who dwells in the waters, whose arrow is the wind, to Rudra! Adoration to Rudra who dwells in the waters! ’—this (formula) he murmurs when plunging into a river which is full of water. 13. ‘Adoration to him who dwells there, whose arrow is the wind, to Rudra! Adoration to Rudra who dwells there !’—this (formula) he murmurs when approaching a beautiful place, a sacrificial site, or a big tree. 14. If the sun rises whilst he is sleeping, he shall fast that day and shall stand silent during that day ; 15. The same during the night, if the sun sets whilst he sleeps. 16. Let him not touch a sacrificial post. By 14, 15. Apastamba Il, 5, 12, 13.14; Gobhila III, 3, 34, &c. 16. Gobhila III, 3, 34. Should it be esha te vayur iti? 182 GRIHYA-SOTRA OF HIRANYAKESIN. touching it, he would bring upon himself (the guilt of) whatever faults have been committed at that sacrifice. If he touches one (sacrificial post), he should say, ‘This is thy wind;’ if two (posts), ‘ These are thy two winds ;’ if many (posts), ‘ These are thy winds.’ 17. ‘The voices that are heard after us (?) and around us, the praise that is heard, and the voices of the birds, the deer’s running (?) athwart: that we fear (?) from our enemies ’—this (verse) he murmurs when setting out on a road. 18, ‘ Like an Udgatvz, O bird, thou singest the Saman; like a Brahman’s son thou recitest thy hymn, when the Soma is pressed. ‘A blessing on us, O bird; bring us luck and be kind towards us!’—(This Mantra) he murmurs against an inauspicious bird ; 19. ‘If thou raisest thy divine voice, entering upon living beings, drive away our enemies by thy voice. O death, lead them to death !’—(thus) against a solitary jackal.
2‘A blessing on us, O bird; bring us luck and be kind towards us!’—(This Mantra) he murmurs against an inauspicious bird ; 19. ‘If thou raisest thy divine voice, entering upon living beings, drive away our enemies by thy voice. O death, lead them to death !’—(thus) against a solitary jackal. 20. Then he throws before the (jackal, as it were), a fire-brand that burns at both ends, towards that region (in which the jackal’s voice is heard), with (the words), ‘Fire! Speak to the fire! Death! Speak to the death!’ Then he touches water, 17. The Mantra is very corrupt. Perhaps anihfttam should be corrected into anuhfitam, which is the reading of the Apastambtya Mantrapasha. In the last Pada bhay&masi is corrupt; the meaning seems to be, ‘that we (avert from ourselves and) turn it to our enemies.’ Probably Dr. Kirste is right in reading bhag4masi. 18. Comp. Rig-veda II, 43, 2 1g. As to ekasrzka, «solitary jackal,’ comp. Biihler’s note on Apastamba I, 3, 10, 17 (S. B. E., II, 38). Matrzdatta says, srigalo mrigasabdam kurvana ekasrzka ity uéyate. I PRASNA, 5 PATALA, I7 SECTION, 4. 183 21. And worships (the jackal) with the Anuvaka, ‘Thou art mighty, thou -arriest away’ (Taitt. Samhita I, 3, 3). Parata 5, SEcTIon 17. 1. A she-wolf (he addresses) with (the verse), ‘Whether incited by others or whether on its own accord the Bhayedaka (? Bhayodaka, var. lect.) utters this cry, may Indra and Agni, united with Brahman, render it blissful to us in our house.’ 2. A bird (he addresses) with (the verse), ‘ Thou fliest, stretching out thy legs; the left eye ...; may nothing here suffer harm (through thee) ;’ 3. An owl (pingala) with (the verse), ‘The bird with the golden wings flies to the abode of the gods. Flying round the village from left to right portend us luck by thy cry, O owl!’ 4. ‘May my faculties return into me; may life return, prosperity return; may the divine power return into me; may my goods return to me. ‘And may these fires that are stationed on the (altars called) Dhishwy4s, be in good order here, each in its right place. Sv4ha! ‘My self has returned, life has returned to me; breath has returned, design has returned to me. (Agni) Vaisvanara, grown strong with his rays, may he dwell in my mind, the standard of immortality. Sv4ha! ‘ The food which is eaten in the evening, that does 17, 2. The commentary explains sakuni (bird) by dhvanksha (crow). In the translation of the Mantra (Taitt. Ar. IV, 35) I have left out the unintelligible words nipepi 4a. The way to correct the last Pada is shown by Atharva-veda VI, 57, 3; X, 5, 23. 4. Comp. Asvalayana-Grrhya III, 6, 8. 184 GRIHYA-SOTRA OF HIRANYAKESIN. not satiate in the morning him whom hunger assails. May all that (which we have seen in our dreams), do no harm to us, for it has not been seen by day. To Day sv4ha!’—with these (verses) he sacrifices sesamum seeds mixed with Agya, if he has seen a bad dream.
3184 GRIHYA-SOTRA OF HIRANYAKESIN. not satiate in the morning him whom hunger assails. May all that (which we have seen in our dreams), do no harm to us, for it has not been seen by day. To Day sv4ha!’—with these (verses) he sacrifices sesamum seeds mixed with Agya, if he has seen a bad dream. 5. Now the following expiations for portents are prescribed. A dove sits down on the hearth, or the bees make honey in his house, or a cow (that is not a calf) sucks another cow, or a post puts forth shoots, or an anthill has arisen (in his house) : cases like these (require the following expiation) : 6. He should bathe in the morning, should put on clean garments, should show patience (with everybody) during the day, and should speak (only) with Brahmazas. Having put wood on the fire in an inner apartment, and having performed the rites down to the Vy4hrzti oblations, he sacrifices with (the verses), ‘ This, O Varuna,’ &c. (see above I, 2, 8, 16, down to the end of the Sitra), Then he serves food to the Brahmamas and causes them to say, ‘An auspicious day! Hail! Good luck!’ Parata 5, Section 18. 1. ‘May Indra and Agni make you go. May the two Asvins protect you. Brzhaspati is your herdsman. May Pishan drive you back again’— 5. Sankhayana V, 5. 8.11; Asvalayana ITI, 7, &c. Kuptvé is corrupt; we should expect a locative. We ought to correct kuptv4m, as Dr. Kirste has observed, comp. Apastamba-Grihya VIII, 23, 9 6. Comp. above, I, 4, 14,2315, 5; I, 2, 8,16; I, 3, 9, 7. 8. 18, 1 seq. Comp. ‘Saakhayana Ill, 9; Gobhila Ill, 6; Asvalayana II, 10. I PRASNA, 5 PATALA, 18 SECTION, 5. 185 this (verse) he recites over the cows when they go away (to their pasture-grounds), and (the verse), ‘May Pashan go after our cows’ (Taitt. Samzh. IV, 1, II, 2). 2. With (the verse), ‘ These cows that have come hither, free from disease and prolific, may they swim (full of wealth) like rivers; may they pour out (wealth), as (rivers discharge their floods) into the ocean ’—he looks at the cows, when they are coming back. 3. With (the formula), ‘You are a stand at rest; may I (?) become your stand at rest. You are immovable. Do not move from me. May I not move from you, the blessed ones’—(he looks at them) when they are standing still. 4. With (the formula), ‘I see you full of sap. Full of sap you shall see me’—(he looks at them) when they are gone into the stable, and with (the formula), ‘May I be prosperous through your thousandfold prospering.’ 5. Then having put wood on the fire amid the cows, and having performed the rites down to the Vy4hvzti (oblations), he makes oblations of milk with (the verses), ‘ Blaze brightly, O GAtavedas, driving destruction away from me. Bring me cattle and maintenance from all quarters of the heaven. Sv4ha! ‘May GAtavedas do no harm to us, to cows and horses, to men and to all that moves. Come hither,
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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