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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1He anoints the Kimsuka (flowers and leaves) with Agya, and sacrifices with (the Mantras), ‘Devoured is the gadfly; devoured is thirst (?); devoured is the stinging worm.’ ‘ Devoured is the stinging worm; devoured is thirst; devoured is the gadfly,’ §- I am not sure about the translation of viéashi. Perhaps it is only a blunder for vitrésh/i, which is the reading of the Apastambiya Mantrap4¢ha. Comp. Winternitz, Der Sarpabali, ein altindischer Schlangencult (Wien, 1888), p. 28. 238 GRIHYA-SOTRA OF HIRANYAKESIN. ‘Devoured is thirst; devoured is the gadfly; devoured is the stinging worm.’ 6. He takes a water-pot and a handful of Darbha grass, goes forth, his face turned towards the east, spreads the Darbha grass out with its points towards the east, and makes four Bali-offerings on that (grass) with (the formulas), ‘To the terrestrial Serpents I offer this Bali, ‘To the aerial, &c.; to the celestial, &c.; to the Serpents dwelling in the quarters (of the world),’ &c. 7. Having given there collyrium and (other) salve (to the Serpents), he worships them with the Mantras, ‘ Adoration be to the Serpents’ (Taitt. Samhita IV, 2, 8, 3). 8. He should take a water-pot and should at that distance in which he wishes the serpents not to approach, three times walk round his house, turning his right side towards it, and should sprinkle water round it with (the formulas), ‘Beat away, O white one, with thy foot, with the fore-foot and with the hind-foot, these seven human females and the three (daughters) of the king's tribe. ‘Within the dominion of the white one the Serpent has killed nobody. To the white one, the son of Vidarva, adoration ! ‘ Adoration to the white one, the son of Vidarva!’ 9. Then he worships the Serpents towards the different regions, one by one with (the corresponding section of) these Mantras, ‘ The convergent one thou art called, the eastern region’ (Taitt. Samzh. V, 5, 10, I seq.). 8. Comp. Pfraskara II, 14, 19. In the first Mantra I read rfgabandhavif ; comp. the note on Par, II, 14, 4. II PRASNA, 7 PATALA, 17 SECTION, 2. 239 10. From that time he daily makes the Baliofferings till the full-moon day of Margastrsha. 11. Here the Kimsuka offerings (see § 5) are not repeated. 12, The sprinkling (of water) round (the house) does not take place (see § 8). 13. The last Bali he offers with (the words), ‘Going to acquit myself, going to acquit myself.’ End of the Sixth Pafala. Prasna II, Parata 7, Section 17. 1. We shall explain the Agrah4yamt ceremony. 2. On the full-moon day of M4rgastrsha he puts wood on the fire, strews (Darbha grass) on the entire surface round the fire, cooks a mess of sacrificial food with milk, sprinkles it (with Agya), takes it from the fire, performs the rites down to the Vyahrti oblations, and sacrifices (four oblations) with (the following Mantras) : ‘ This offering, the creeping of Id4, rich in ghee, moving and not moving, accept gladly, O Gatavedas.
213. Some authorities understand, as MA4trzdatta states, that he should offer the Bali only with the words as they stand in the Sftra, others prescribe the formula (comp. § 6): ‘ To the terrestrial (aerial, &c.) Serpents I offer this Bali going to acquit myself, going to acquit myself.’ 17, 1. Comp. on the Agrahayant ceremony S4nkhayana IV, 17; Paraskara III, 2, &c.; Winternitz, Sarpabali, 32 seq. 2. The first Mantra is very corrupt; comp. Atharva-veda III, 10, 6. Regarding the legend of Idi, who was procreated out of Manu’s P&ka-sacrifice, and ‘came forth as if dripping, and clarified butter gathered on her step,’ comp. Satapatha Brahmaaa I, 8, 1, 7 (M. M., India, what can it teach us? p. 136). 240 .GRIHYA-SOTRA OF HIRANYAKESIN. What domestic animals there are, of all shapes, all seven kinds of them: may they gladly dwell here and may they prosper. Svaha! ‘The night which men welcome like a cow that comes to them, (the night) which is the consort of the year, may that (night) be auspicious to us. Svaha! “‘Bringing bliss to the cattle, to the wife, bringing bliss by night and by day, may this (night) which is the consort of the year, be auspicious to us, Svaha! ‘The full-moon night, bringing abundance, visiting one after another, dividing the months and fortnights: may this (night), the full one, protect us. Svaha !’ 3. He sacrifices the oblation to Agni Svish¢Zakrzt with (the verse), ‘Agni, make this (sacrifice) full that it may be well offered. Be victorious, O god, in all battles. Shine far and wide, showing us a wide path. Bestow on us long life, full of splendour and free from decay. Svah4!’ 4. Then he washes his hands and touches: the earth with (the formulas), ‘In power I establish myself, in royalty. Among the horses I establish myself, among the cows. In the limbs I establish myself, in the self. In the Pramas I establish myself, in prosperity. In Heaven and Earth I establish myself, in sacrifice. ‘May the three times eleven gods, the thirty-three, the gracious ones, whose Purohita is Byzhaspati, on the impulse of the god Savitv7z—may the gods with (all) the gods give me bliss!’ 5. The master of the house sits down at their southerly end, 3. Comp. Taitt. Br. II, 4, 1, 4; PAaraskara III, 1, 3. II PRASNA, 8 PATALA, 18 SECTION, 2. 241 6. The other persons to the north, 7. According to their seniority. 8. They who know the Mantras among them, murmur the Mantras (which will be stated). 9. With (the verse), ‘Be soft to us, O earth, free from thorns; grant us rest; afford us wide shelter’ (Taitt. Ar. X,1, 10), and with the two (verses), ‘Verily of the mountains’ (Taitt. Sawh. II, 2, 12, 2. 3) they lie down on their right sides. 10. With (the verse), ‘Up! with life’ (Taitt. Samh. I, 2, 8, 1) they arise. 11. When they have arisen, they murmur, ‘We have arisen; we have become immortal.’ 12. In that way they (lie down and) arise that night three times.
3Sawh. II, 2, 12, 2. 3) they lie down on their right sides. 10. With (the verse), ‘Up! with life’ (Taitt. Samh. I, 2, 8, 1) they arise. 11. When they have arisen, they murmur, ‘We have arisen; we have become immortal.’ 12. In that way they (lie down and) arise that night three times. 13. Having served food to the Brahmazas and having caused them to say, ‘An auspicious day! Hail! Good luck!’ they rest that night. End of the Seventh Padala. Prasna II, Parara 8, Section 18, 1. Now we shall explain the opening and the conclusion (of the annual course of study). 2. During the fortnight that precedes the Sravaza 13. ‘Here end the Grzhya ceremonies,’ says M4trzdatta. Dr. Kirste (Preface, p. viii), accordingly, believes that the three last chapters may be later additions. It may be observed in connection with this, that in the Apastamblya-Grihya, which throughout is so closely related to our text, the ceremonies of the Upakarana and Utsargana, of which these three chapters treat, are not described. 18, 2. Sravandpaksha means, according to Matridatta, stava- [30] R 242 GRIHYA-SOTRA OF HIRANYAKESIN. full moon, when the herbs have appeared, under (the Nakshatra) Hasta or on the full-moon day (itself), the opening ceremony of the (annual course of) study (is performed). 3. Having put wood on the fire and performed the rites down to the Vy4hv7ti oblations, he sacrifices (with his pupils) to the Azshis of the KAzdas: ‘To Pragapati, the Azshi of a Kawda, svaha! To Soma, the Azshi of a K4zda, svaha! To Agni, the Reshi of a Kazda, svaha! To the Visve devds, the Azshis of a Kazda, sviaha! To Svayambhd, the Aéshi of a K Anda, svah4 !’—these are the Azshis of the KAsdas. Or (he sacrifices) to the names of the KAzdas, to the SAvitrt, to the Rig-veda, the Yagur-veda, the Samaveda, the Atharva-veda, and to Sadasaspati. 4. Having (thus) sacrificed, they repeat the first three Anuvakas, 5. Or the beginnings of all KAmdas. 6. He enters upon (sacrificing) the Gaya, &c. (oblations ; see above, I, 1, 3, 8). 7. After all rites down to the Svish¢akvzt oblation have been performed, they stop studying three days or one day; then they should go on studying so as to commence where they have broken off: so say the teachers. 8. During the fortnight that precedes the Taishi full moon, under (the Nakshatra) Rohiat or on the full-moon day (itself), the Utsarga (or conclusion of the term of study) is celebrated. nap(irvapaksha, and indeed the moon stands in conjunction with the Nakshatra Hasta only on one day of the first, not of the second, fortnight of the month Sravaza (comp. the note on Asval4yana- Grthya III, 5, 2. 3). Comp. taishtpakshasya rohinyam, below, § 8. 8. As to taishipaksha, comp. the note on Sfitra 2. II PRASNA, 8 PATALA, I9 SECTION, I. 243
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.
1He anoints the Kimsuka (flowers and leaves) with Agya, and sacrifices with (the Mantras), ‘Devoured is the gadfly; devoured is thirst (?); devoured is the stinging worm.’ ‘ Devoured is the stinging worm; devoured is thirst; devoured is the gadfly,’ §- I am not sure about the translation of viéashi. Perhaps it is only a blunder for vitrésh/i, which is the reading of the Apastambiya Mantrap4¢ha. Comp. Winternitz, Der Sarpabali, ein altindischer Schlangencult (Wien, 1888), p. 28. 238 GRIHYA-SOTRA OF HIRANYAKESIN. ‘Devoured is thirst; devoured is the gadfly; devoured is the stinging worm.’ 6. He takes a water-pot and a handful of Darbha grass, goes forth, his face turned towards the east, spreads the Darbha grass out with its points towards the east, and makes four Bali-offerings on that (grass) with (the formulas), ‘To the terrestrial Serpents I offer this Bali, ‘To the aerial, &c.; to the celestial, &c.; to the Serpents dwelling in the quarters (of the world),’ &c. 7. Having given there collyrium and (other) salve (to the Serpents), he worships them with the Mantras, ‘ Adoration be to the Serpents’ (Taitt. Samhita IV, 2, 8, 3). 8. He should take a water-pot and should at that distance in which he wishes the serpents not to approach, three times walk round his house, turning his right side towards it, and should sprinkle water round it with (the formulas), ‘Beat away, O white one, with thy foot, with the fore-foot and with the hind-foot, these seven human females and the three (daughters) of the king's tribe. ‘Within the dominion of the white one the Serpent has killed nobody. To the white one, the son of Vidarva, adoration ! ‘ Adoration to the white one, the son of Vidarva!’ 9. Then he worships the Serpents towards the different regions, one by one with (the corresponding section of) these Mantras, ‘ The convergent one thou art called, the eastern region’ (Taitt. Samzh. V, 5, 10, I seq.). 8. Comp. Pfraskara II, 14, 19. In the first Mantra I read rfgabandhavif ; comp. the note on Par, II, 14, 4. II PRASNA, 7 PATALA, 17 SECTION, 2. 239 10. From that time he daily makes the Baliofferings till the full-moon day of Margastrsha. 11. Here the Kimsuka offerings (see § 5) are not repeated. 12, The sprinkling (of water) round (the house) does not take place (see § 8). 13. The last Bali he offers with (the words), ‘Going to acquit myself, going to acquit myself.’ End of the Sixth Pafala. Prasna II, Parata 7, Section 17. 1. We shall explain the Agrah4yamt ceremony. 2. On the full-moon day of M4rgastrsha he puts wood on the fire, strews (Darbha grass) on the entire surface round the fire, cooks a mess of sacrificial food with milk, sprinkles it (with Agya), takes it from the fire, performs the rites down to the Vyahrti oblations, and sacrifices (four oblations) with (the following Mantras) : ‘ This offering, the creeping of Id4, rich in ghee, moving and not moving, accept gladly, O Gatavedas.
213. Some authorities understand, as MA4trzdatta states, that he should offer the Bali only with the words as they stand in the Sftra, others prescribe the formula (comp. § 6): ‘ To the terrestrial (aerial, &c.) Serpents I offer this Bali going to acquit myself, going to acquit myself.’ 17, 1. Comp. on the Agrahayant ceremony S4nkhayana IV, 17; Paraskara III, 2, &c.; Winternitz, Sarpabali, 32 seq. 2. The first Mantra is very corrupt; comp. Atharva-veda III, 10, 6. Regarding the legend of Idi, who was procreated out of Manu’s P&ka-sacrifice, and ‘came forth as if dripping, and clarified butter gathered on her step,’ comp. Satapatha Brahmaaa I, 8, 1, 7 (M. M., India, what can it teach us? p. 136). 240 .GRIHYA-SOTRA OF HIRANYAKESIN. What domestic animals there are, of all shapes, all seven kinds of them: may they gladly dwell here and may they prosper. Svaha! ‘The night which men welcome like a cow that comes to them, (the night) which is the consort of the year, may that (night) be auspicious to us. Svaha! “‘Bringing bliss to the cattle, to the wife, bringing bliss by night and by day, may this (night) which is the consort of the year, be auspicious to us, Svaha! ‘The full-moon night, bringing abundance, visiting one after another, dividing the months and fortnights: may this (night), the full one, protect us. Svaha !’ 3. He sacrifices the oblation to Agni Svish¢Zakrzt with (the verse), ‘Agni, make this (sacrifice) full that it may be well offered. Be victorious, O god, in all battles. Shine far and wide, showing us a wide path. Bestow on us long life, full of splendour and free from decay. Svah4!’ 4. Then he washes his hands and touches: the earth with (the formulas), ‘In power I establish myself, in royalty. Among the horses I establish myself, among the cows. In the limbs I establish myself, in the self. In the Pramas I establish myself, in prosperity. In Heaven and Earth I establish myself, in sacrifice. ‘May the three times eleven gods, the thirty-three, the gracious ones, whose Purohita is Byzhaspati, on the impulse of the god Savitv7z—may the gods with (all) the gods give me bliss!’ 5. The master of the house sits down at their southerly end, 3. Comp. Taitt. Br. II, 4, 1, 4; PAaraskara III, 1, 3. II PRASNA, 8 PATALA, 18 SECTION, 2. 241 6. The other persons to the north, 7. According to their seniority. 8. They who know the Mantras among them, murmur the Mantras (which will be stated). 9. With (the verse), ‘Be soft to us, O earth, free from thorns; grant us rest; afford us wide shelter’ (Taitt. Ar. X,1, 10), and with the two (verses), ‘Verily of the mountains’ (Taitt. Sawh. II, 2, 12, 2. 3) they lie down on their right sides. 10. With (the verse), ‘Up! with life’ (Taitt. Samh. I, 2, 8, 1) they arise. 11. When they have arisen, they murmur, ‘We have arisen; we have become immortal.’ 12. In that way they (lie down and) arise that night three times.
3Sawh. II, 2, 12, 2. 3) they lie down on their right sides. 10. With (the verse), ‘Up! with life’ (Taitt. Samh. I, 2, 8, 1) they arise. 11. When they have arisen, they murmur, ‘We have arisen; we have become immortal.’ 12. In that way they (lie down and) arise that night three times. 13. Having served food to the Brahmazas and having caused them to say, ‘An auspicious day! Hail! Good luck!’ they rest that night. End of the Seventh Padala. Prasna II, Parara 8, Section 18, 1. Now we shall explain the opening and the conclusion (of the annual course of study). 2. During the fortnight that precedes the Sravaza 13. ‘Here end the Grzhya ceremonies,’ says M4trzdatta. Dr. Kirste (Preface, p. viii), accordingly, believes that the three last chapters may be later additions. It may be observed in connection with this, that in the Apastamblya-Grihya, which throughout is so closely related to our text, the ceremonies of the Upakarana and Utsargana, of which these three chapters treat, are not described. 18, 2. Sravandpaksha means, according to Matridatta, stava- [30] R 242 GRIHYA-SOTRA OF HIRANYAKESIN. full moon, when the herbs have appeared, under (the Nakshatra) Hasta or on the full-moon day (itself), the opening ceremony of the (annual course of) study (is performed). 3. Having put wood on the fire and performed the rites down to the Vy4hv7ti oblations, he sacrifices (with his pupils) to the Azshis of the KAzdas: ‘To Pragapati, the Azshi of a Kawda, svaha! To Soma, the Azshi of a K4zda, svaha! To Agni, the Reshi of a Kazda, svaha! To the Visve devds, the Azshis of a Kazda, sviaha! To Svayambhd, the Aéshi of a K Anda, svah4 !’—these are the Azshis of the KAsdas. Or (he sacrifices) to the names of the KAzdas, to the SAvitrt, to the Rig-veda, the Yagur-veda, the Samaveda, the Atharva-veda, and to Sadasaspati. 4. Having (thus) sacrificed, they repeat the first three Anuvakas, 5. Or the beginnings of all KAmdas. 6. He enters upon (sacrificing) the Gaya, &c. (oblations ; see above, I, 1, 3, 8). 7. After all rites down to the Svish¢akvzt oblation have been performed, they stop studying three days or one day; then they should go on studying so as to commence where they have broken off: so say the teachers. 8. During the fortnight that precedes the Taishi full moon, under (the Nakshatra) Rohiat or on the full-moon day (itself), the Utsarga (or conclusion of the term of study) is celebrated. nap(irvapaksha, and indeed the moon stands in conjunction with the Nakshatra Hasta only on one day of the first, not of the second, fortnight of the month Sravaza (comp. the note on Asval4yana- Grthya III, 5, 2. 3). Comp. taishtpakshasya rohinyam, below, § 8. 8. As to taishipaksha, comp. the note on Sfitra 2. II PRASNA, 8 PATALA, I9 SECTION, I. 243
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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