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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Samh. IV, 5), or with the first and last of them. Parata 8, SECTION 9. 1. Now follows the distribution of Paldsa leaves (at different places). 2. ‘ Protector of the house, touch them! To the protector of the house sv4h4! Protectress of the 9, 1. The text has baudAyavih4ra, on which the commentary observes, baudAyani palfsaparnani, tesh4m viharo viharamam n4nadeseshu sthapanam baudhyaviharah, karmanéma va. The baudfyavihara is, as its description clearly shows, a ceremony for propitiating Rudra and his hosts and for averting evil from the cattle and the fields. The commentary understands it as forming part of the s(ilagava described in chap. 8, and with this opinion it would agree very well that no indication of the time at which the baudsyavihara ought to be performed (such as Apfiryamamapakshe punye nakshatre) is given, Comp. also Apastamba VII, 20, 5 seq. II PRASNA, 3 PATALA, 9 SECTION, 7. 223 house, touch them! To the protectress of the house svaha! Protector of the door, touch them! To the protector of the door svah4! Protectress of the door, touch them! To the protectress of the door svaha!’— with (these formulas) he puts down four leaves; (then other leaves) with (the formulas), ‘ Noisy ones, touch them! To the noisy ones sv4h4! Quivered ones... ye that run in the rear... Minglers (?)... Choosers ... Eaters, touch them! To the eaters svaha !’— 3. Then again ten (leaves) with (the formula), ‘Divine hosts, touch them! To the divine hosts svaha !’ 4. Then other ten (leaves) with (the formula), ‘Divine hosts that are named and that are not named, touch them! To them svaha!’ 5. Then he makes a basket of leaves, puts into it a lump of boiled rice with an ‘ under-spreading’ (of Agya) and sprinkling (Agya) on it, goes outside his pasture-grounds, and hangs (the basket) up at a tree with (the formula), ‘Quivered ones, touch it! To the quivered ones svaha !’ 6. He then performs worship (before that basket) with (the formula), ‘ Adoration to the quivered one, to him who wears the quiver! To the lord of the thieves adoration !’ 7. With sandal salve, sura and water, unground, fried grains, cow-dung, with a bunch of darva grass, with Udumbara, Paldsa, Samt, Vikankata, and 5. I have translated avadh4ya (instead of avaddya), as Apastamba VII, 20, 7 reads. 6. Taittirlya Samhita IV, 5, 3,1. Of course the god to whom these designations refer is Rudra. 7. The commentary explains surodaka as rain-water, or as rainwater which has fallen while the sun was shining. 224 GRIHYA-SOTRA OF HIRANYAKESIN. Asvattha (branches), and with a cow-tail he besprinkles his cows, the bull first, with (the words), ‘Bring luck! Bring luck!’ Then (the bull) will bring him luck. 8. He then cooks that mess of sacrificial food, sacred to Kshetrapati (the lord of the field), with milk, sprinkles it (with Agya), takes it from the fire, and performs a sacrifice to Kshetrapati on the path where his cows use to go, without a fire, on four or on seven leaves.
28. He then cooks that mess of sacrificial food, sacred to Kshetrapati (the lord of the field), with milk, sprinkles it (with Agya), takes it from the fire, and performs a sacrifice to Kshetrapati on the path where his cows use to go, without a fire, on four or on seven leaves. 9. He has him (i. e. the Kshetrapati ? an ox representing Kshetrapati ?) led (to his place) in the same way as the sflagava (chap. 8, § 2). 10. He sacrifices quickly, (for) the god has a strong digestion (?). 11. He then performs worship with (the two verses), ‘With the lord of the field, ‘Lord of the field’ (Taitt. Samh. I, 1, 14, 2. 3). 12, Of (the remains of that sacrificial food) sacred to Kshetrapati his uterine relations should partake, according as the custom of their family is. End of the Third Padala. 8. M&tridatta says, kshaitrapatyam kshetrapatidevatékam payasi sthalipakam, &c. The meaning of the expression ‘that (enam) mess of sacrificial food’ is doubtful; the commentary says, enam iti pOrvapeksham pfirvavad aup4sana evasy4pi srapandrtham.—The last words (on four or on seven leaves) the commentator transfers to the next Sfitra, but he mentions the different opinion of other authorities. 10. nfrtte sighram yagate. kutah. yatak sa devahk pikah pakanasflas tikshmas (read, tikshvas) tasmat. Matr/datta.—Possibly Dr. Kirste is right in reading tQrtam; the corresponding Sfitra of Apastamba has kshipram (VII, 20, 1g), and, as the Satapatha Brahmaza (VI, 3, 2, 2) observes, ‘ yad vai kshipram tat tQrtam.’ II PRASNA, 4 PATALA, IO SECTION, 5. 225 Prasna II, Parata 4, Section 10, . On the new-moon day, in the afternoon, or on days with an odd number in the dark fortnight the monthly (Sraddha is performed). 2. Having prepared food for the Fathers and having arranged southward-pointed Darbha grass as seats (for the Brahmazas whom he is going to invite), he invites an odd number of pure Brahmazas who are versed in the Mantras, with no deficient limbs, who are not connected with himself by consanguinity or by their Gotra or by the Mantras, (such as his teacher or his pupils). 3. In feeding them he should not look at any (worldly) purposes, - 4. Having put wood on the fire and strewn southward pointed and eastward-pointed Darbha grass around it, having prepared the Agya in an Agya pot over which he has laid one purifier, having sprinkled water round (the fire) from right to left, and put a piece of Udumbara wood on (the fire), he sacrifices with the (spoon called) Darvi which is made of Udumbara wood. 5. Having performed the rites down to the Agyabh4ga offerings, he suspends his sacrificial cord over his right shoulder and calls the Fathers (to his sacrifice) with (the verse), ‘Come hither, O Fathers, friends of Soma, on your hidden, ancient paths, bestowing on us offspring and wealth and long life, a life of a hundred autumns.’
310, 1. Comp. Sankh4yana IV, 1; Asvalayana II, 5, 10 seq.; 1V, 7; P4raskara III, 10; Gobhila IV, 3. 4- Comp. above, I, 1, 1, 11 seq. 27; 2, 7 seq. [30] Q 226 GRIHYA-SOTRA OF HIRANYAKESIN. 6. He sprinkles water in the same direction (i.e. towards the south) with (the verse), ‘ Divine waters, send us Agni. May our Fathers enjoy this sacrifice. May they who receive their nourishment every month bestow on us wealth with valiant heroes.’ - 7. Having performed the rites down to the _ Vy4hvzti oblations with his sacrificial cord over his left shoulder, he suspends it over his right shoulder and sacrifices with (the following Mantras) : ‘To Soma with the Fathers, svadha! Adoration! ‘To Yama with the Angiras and with the Fathers, svadha! Adoration! ‘With the waters that spring in the east and those that come from the north: with the waters, the supporters of the whole world, I interpose another one between (myself and) my father. Svadha! Adoration ! ‘I interpose (another one) through the mountains; I interpose through the wide earth; through the sky and the points of the horizon, through infinite bliss I interpose another one between (myself and) my grandfather. Svadh4a! Adoration! ‘I interpose (another one) through the seasons, through days and nights with the beautiful twilight. Through half-months and months I interpose another one between (myself and) my great-grandfather. Svadha! Adoration!’ Then he sacrifices with their names: ‘To N.N. svadha! Adoration! To N.N. svadh4! Adoration !’ 6. Comp. Atharva-veda XVIII, 4, 40. 7. Comp. Sankhayana III, 13, 5. The translation there given of the words anyam antah pitur dadhe ought to be changed accordingly—For 4bhur anyopapadyat&m read mAtur anyo svapadyatam as Sankh4yana has, II PRASNA, 4 PATALA, IT SECTION, 3. 227 ‘Wherein my mother has done amiss, abandoning her duty (towards her husband), may my father také that sperm as his own; may another one fall off from the mother. Svadha! Adoration!’ In the same way a second and a third verse with the alteration of the Mantra, ‘Wherein my grandmother,’ ‘Wherein my great-grandmother.’ ParaLa 4, SEcTION 11. 1. ‘The Fathers who are here and who are not here, and whom we know and whom we do not know: Agni, to thee they are known, how many they are, G4tavedas. May they enjoy what thou givest them in our oblation. Svadh4! Adoration | ‘Your limb that this flesh-devouring (Agni) has burnt, leading you to the worlds (of the Fathers), GAtavedas, that I restore to you again. Unviolated with all your limbs arise, O Fathers! Svadh4! Adoration! ‘Carry the Agya, GAtavedas, to the Fathers, where thou knowest them resting afar. May streams of Agya flow to them; may their wishes with all their desires be fulfilled! Svadh4! Adoration!’ In the same way a second and a third verse with the alteration of the Mantra, ‘to the grandfathers,’ ‘to the great-grandfathers.’ 2. In the same way he sacrifices of the food, altering the Mantra, ‘ Carry the food, &c.’
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, 5), or with the first and last of them. Parata 8, SECTION 9. 1. Now follows the distribution of Paldsa leaves (at different places). 2. ‘ Protector of the house, touch them! To the protector of the house sv4h4! Protectress of the 9, 1. The text has baudAyavih4ra, on which the commentary observes, baudAyani palfsaparnani, tesh4m viharo viharamam n4nadeseshu sthapanam baudhyaviharah, karmanéma va. The baudfyavihara is, as its description clearly shows, a ceremony for propitiating Rudra and his hosts and for averting evil from the cattle and the fields. The commentary understands it as forming part of the s(ilagava described in chap. 8, and with this opinion it would agree very well that no indication of the time at which the baudsyavihara ought to be performed (such as Apfiryamamapakshe punye nakshatre) is given, Comp. also Apastamba VII, 20, 5 seq. II PRASNA, 3 PATALA, 9 SECTION, 7. 223 house, touch them! To the protectress of the house svaha! Protector of the door, touch them! To the protector of the door svah4! Protectress of the door, touch them! To the protectress of the door svaha!’— with (these formulas) he puts down four leaves; (then other leaves) with (the formulas), ‘ Noisy ones, touch them! To the noisy ones sv4h4! Quivered ones... ye that run in the rear... Minglers (?)... Choosers ... Eaters, touch them! To the eaters svaha !’— 3. Then again ten (leaves) with (the formula), ‘Divine hosts, touch them! To the divine hosts svaha !’ 4. Then other ten (leaves) with (the formula), ‘Divine hosts that are named and that are not named, touch them! To them svaha!’ 5. Then he makes a basket of leaves, puts into it a lump of boiled rice with an ‘ under-spreading’ (of Agya) and sprinkling (Agya) on it, goes outside his pasture-grounds, and hangs (the basket) up at a tree with (the formula), ‘Quivered ones, touch it! To the quivered ones svaha !’ 6. He then performs worship (before that basket) with (the formula), ‘ Adoration to the quivered one, to him who wears the quiver! To the lord of the thieves adoration !’ 7. With sandal salve, sura and water, unground, fried grains, cow-dung, with a bunch of darva grass, with Udumbara, Paldsa, Samt, Vikankata, and 5. I have translated avadh4ya (instead of avaddya), as Apastamba VII, 20, 7 reads. 6. Taittirlya Samhita IV, 5, 3,1. Of course the god to whom these designations refer is Rudra. 7. The commentary explains surodaka as rain-water, or as rainwater which has fallen while the sun was shining. 224 GRIHYA-SOTRA OF HIRANYAKESIN. Asvattha (branches), and with a cow-tail he besprinkles his cows, the bull first, with (the words), ‘Bring luck! Bring luck!’ Then (the bull) will bring him luck. 8. He then cooks that mess of sacrificial food, sacred to Kshetrapati (the lord of the field), with milk, sprinkles it (with Agya), takes it from the fire, and performs a sacrifice to Kshetrapati on the path where his cows use to go, without a fire, on four or on seven leaves.
28. He then cooks that mess of sacrificial food, sacred to Kshetrapati (the lord of the field), with milk, sprinkles it (with Agya), takes it from the fire, and performs a sacrifice to Kshetrapati on the path where his cows use to go, without a fire, on four or on seven leaves. 9. He has him (i. e. the Kshetrapati ? an ox representing Kshetrapati ?) led (to his place) in the same way as the sflagava (chap. 8, § 2). 10. He sacrifices quickly, (for) the god has a strong digestion (?). 11. He then performs worship with (the two verses), ‘With the lord of the field, ‘Lord of the field’ (Taitt. Samh. I, 1, 14, 2. 3). 12, Of (the remains of that sacrificial food) sacred to Kshetrapati his uterine relations should partake, according as the custom of their family is. End of the Third Padala. 8. M&tridatta says, kshaitrapatyam kshetrapatidevatékam payasi sthalipakam, &c. The meaning of the expression ‘that (enam) mess of sacrificial food’ is doubtful; the commentary says, enam iti pOrvapeksham pfirvavad aup4sana evasy4pi srapandrtham.—The last words (on four or on seven leaves) the commentator transfers to the next Sfitra, but he mentions the different opinion of other authorities. 10. nfrtte sighram yagate. kutah. yatak sa devahk pikah pakanasflas tikshmas (read, tikshvas) tasmat. Matr/datta.—Possibly Dr. Kirste is right in reading tQrtam; the corresponding Sfitra of Apastamba has kshipram (VII, 20, 1g), and, as the Satapatha Brahmaza (VI, 3, 2, 2) observes, ‘ yad vai kshipram tat tQrtam.’ II PRASNA, 4 PATALA, IO SECTION, 5. 225 Prasna II, Parata 4, Section 10, . On the new-moon day, in the afternoon, or on days with an odd number in the dark fortnight the monthly (Sraddha is performed). 2. Having prepared food for the Fathers and having arranged southward-pointed Darbha grass as seats (for the Brahmazas whom he is going to invite), he invites an odd number of pure Brahmazas who are versed in the Mantras, with no deficient limbs, who are not connected with himself by consanguinity or by their Gotra or by the Mantras, (such as his teacher or his pupils). 3. In feeding them he should not look at any (worldly) purposes, - 4. Having put wood on the fire and strewn southward pointed and eastward-pointed Darbha grass around it, having prepared the Agya in an Agya pot over which he has laid one purifier, having sprinkled water round (the fire) from right to left, and put a piece of Udumbara wood on (the fire), he sacrifices with the (spoon called) Darvi which is made of Udumbara wood. 5. Having performed the rites down to the Agyabh4ga offerings, he suspends his sacrificial cord over his right shoulder and calls the Fathers (to his sacrifice) with (the verse), ‘Come hither, O Fathers, friends of Soma, on your hidden, ancient paths, bestowing on us offspring and wealth and long life, a life of a hundred autumns.’
310, 1. Comp. Sankh4yana IV, 1; Asvalayana II, 5, 10 seq.; 1V, 7; P4raskara III, 10; Gobhila IV, 3. 4- Comp. above, I, 1, 1, 11 seq. 27; 2, 7 seq. [30] Q 226 GRIHYA-SOTRA OF HIRANYAKESIN. 6. He sprinkles water in the same direction (i.e. towards the south) with (the verse), ‘ Divine waters, send us Agni. May our Fathers enjoy this sacrifice. May they who receive their nourishment every month bestow on us wealth with valiant heroes.’ - 7. Having performed the rites down to the _ Vy4hvzti oblations with his sacrificial cord over his left shoulder, he suspends it over his right shoulder and sacrifices with (the following Mantras) : ‘To Soma with the Fathers, svadha! Adoration! ‘To Yama with the Angiras and with the Fathers, svadha! Adoration! ‘With the waters that spring in the east and those that come from the north: with the waters, the supporters of the whole world, I interpose another one between (myself and) my father. Svadha! Adoration ! ‘I interpose (another one) through the mountains; I interpose through the wide earth; through the sky and the points of the horizon, through infinite bliss I interpose another one between (myself and) my grandfather. Svadh4a! Adoration! ‘I interpose (another one) through the seasons, through days and nights with the beautiful twilight. Through half-months and months I interpose another one between (myself and) my great-grandfather. Svadha! Adoration!’ Then he sacrifices with their names: ‘To N.N. svadha! Adoration! To N.N. svadh4! Adoration !’ 6. Comp. Atharva-veda XVIII, 4, 40. 7. Comp. Sankhayana III, 13, 5. The translation there given of the words anyam antah pitur dadhe ought to be changed accordingly—For 4bhur anyopapadyat&m read mAtur anyo svapadyatam as Sankh4yana has, II PRASNA, 4 PATALA, IT SECTION, 3. 227 ‘Wherein my mother has done amiss, abandoning her duty (towards her husband), may my father také that sperm as his own; may another one fall off from the mother. Svadha! Adoration!’ In the same way a second and a third verse with the alteration of the Mantra, ‘Wherein my grandmother,’ ‘Wherein my great-grandmother.’ ParaLa 4, SEcTION 11. 1. ‘The Fathers who are here and who are not here, and whom we know and whom we do not know: Agni, to thee they are known, how many they are, G4tavedas. May they enjoy what thou givest them in our oblation. Svadh4! Adoration | ‘Your limb that this flesh-devouring (Agni) has burnt, leading you to the worlds (of the Fathers), GAtavedas, that I restore to you again. Unviolated with all your limbs arise, O Fathers! Svadh4! Adoration! ‘Carry the Agya, GAtavedas, to the Fathers, where thou knowest them resting afar. May streams of Agya flow to them; may their wishes with all their desires be fulfilled! Svadh4! Adoration!’ In the same way a second and a third verse with the alteration of the Mantra, ‘to the grandfathers,’ ‘to the great-grandfathers.’ 2. In the same way he sacrifices of the food, altering the Mantra, ‘ Carry the food, &c.’
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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