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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1the 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 9. (The teacher) with his pupils goes in an easterly or northerly direction, and where they find a pleasant water with a pleasant bathing-place, they dive into it and perform three suppressions of the breath with the Agharmarshama hymn (Rig-veda X, 190= Taitt. Ar. X, 1, 13. 14). Holding purifiers (i.e. Darbha blades) in their hands they bathe with the three (verses), ‘Ye waters, ye are wholesome’ (Taitt. Samh. IV, 1, 5, 1), with the four (verses), ‘The gold-coloured, pure, purifying waters’ (T.S. V, 6, I, 1 seq.), and with the Anuvd4ka, ‘(Soma) which clears itself, the heavenly being’ (Taitt. Br. I, 4, 8): giving the Darbha blades to each other and feigning to try to seize (??) each other. 10. Then they arrange on a pure spot that is inclined towards the east, seats of eastward-pointed Darbha grass, so that they end in the north— Parata 8, SEcTION 19. 1. For Brahman, Pragdpati, Brzhaspati, Agni, VAyu, the Sun, the Moon, the Stars, king Indra, king Yama, king Varuza, king Soma, king Vaisravana, for the Vasus, the Rudras, the Adityas, the Visve devas, the Sadhyas, the Azbhus, the Bhvzgus, the Maruts, the Atharvans, the Angiras: for these divine beings. g. On the last words of this Sfittra, MAtr:datta says, ditsanta iveti datum ifshanta ivanyonyam prati. athava Aditsanta iveti pashah. Aditsanto mushanta ivinyonyam.—Professor Kielhorn’s text MS. has, Atsamta ivanyonyam; Professor Bihler’s text MS., ditsamta ivinyonyam. 19, 1. According to M&trddatta, they prepare a seat for Brahman with the words, ‘ For Brahman I prepare (a seat),’ and so on. Comp. chap. 20, 3. R 2 244 GRIHYA-SOTRA OF HIRANYAKESIN. 2. Visvamitra, Gamadagni, Bharadvaga and Gautama, Atri, Vasish¢za, Kasyapa: these are the seven A?zshis. 3. Wearing their sacrificial cords below (round their body) they arrange towards the north, at a place that is inclined towards the north, seats of northward-pointed Darbha grass, so that they end in the east, for Visvamitra, Gamadagni, Bharadvaga, Gautama, Atri, Vasish¢Za, Kasyapa. 4. Between Vasish¢4a and Kasyapa they arrange (a seat) for Arundhatt, (the wife of Vasish¢fa) ; 5. Towards the south, in a place inclined towards the east, for Agastya.
24. Between Vasish¢4a and Kasyapa they arrange (a seat) for Arundhatt, (the wife of Vasish¢fa) ; 5. Towards the south, in a place inclined towards the east, for Agastya. 6. Then for the (following) teachers, ending with those who teach (only) one Veda (?), viz. for Kvzshva Dvaipayana, Gatdkarzya, Taruksha, Tyevabindu, Varmin, Vardthin, Vagin, Vagasravas, Satyasravas, Susravas, Sutasravas, Somasushmayama, Satvavat, Brzhaduktha V4madev(y)a, Vagiratna, Haryagvayana, Udamaya, Gautama, Aenazigaya, Ritaigaya, Krita#igaya, Dhanafgaya, Babhru, Tryaruza, Trivarsha, Tridhatu, Sibinta, Pardsara, Vishzu, Rudra, Skanda, KaAsisvara, Gvara, Dharma, Artha, K4ma, Krodha, Vasish¢ha, Indra, Tvash¢rvz, Kartsz, Dhartrz, Dhatz#, Mvityu, Savityz, Savitri, and for each Veda, for the Rig-veda, the Yagur-veda, the Sd4ma-veda, the Atharva-veda, the Itihdsa and Purdza. 7. Towards the south, with their sacrificial cords suspended over their right shoulders, in a place inclined towards the south, they arrange seats of southward-pointed Darbha grass, so that they end in the west— 2. This is a frequently quoted versus memorialis. Il PRASNA, 8 PATALA, 20 SECTION, 9. 245 ParaLa 8, SEcTION 20. 1. For Vaisampayana, Palingu, Tittira [sic], Ukha, Atreya, the author of the Pada-text, Kaumainya the author of the commentary, for the authors of the Satras, for Saty4sh4dsa (Hirazyakesin), for the handers-down of the text, for the teachers, the Rishis, the hermits dwelling in the woods, the chaste ones, for those who have only one wife. 2. They prepare (seats) each for his own fathers and maternal ancestors. 3. With (the words), ‘For N.N. I prepare (a seat); for N.N.I prepare (a seat)’ (he prepares) a seat. 4. With (the words), ‘I satiate N. N.; I satiate N. N.’ (he makes offerings of) water. 5. With (the words), ‘Adoration to N.N.! Adoration to N.N.!’ (he offers) perfumes, flowers, incense, and lamps. 6. With (the words), ‘To N.N.svaha! To N.N. svah4 !’ (he offers) food. 7. With (the words), ‘I satiate N.N.; I satiate N.N.’ (he offers) water with fruits in it. 8. Having worshipped them with (the words), ‘Adoration to N.N.! Adoration to N. N.!’— g. Having put wood on the fire to the west of the surface (on which he had performed the Tarpama), 20, 1. The K4adanukrama of the Atreyt-sakha, which has been printed by Professor Weber in his edition of the Taittirtya Samhita, vol. ii, p. 356, shows that the dative Palingave ought to be corrected to Paingaye. The ‘vrittikira’ is there called not Kauzdinya, but Kuadina. 9. There is only one difference between the text of this Sftra 246 GRIHYA-SOTRA OF HIRANYAKESIN. and having performed the rites down to the Vyahvtti oblations (&c., as above, chap. 18, 3-7). 10. With the two (verses), ‘From joint to joint, ‘Thou who with a hundred’ (Taitt. Samh. IV, 2, 9, 2) they plant Darva grass at the shore of the water. 11, They stir up waves in the water and run a race in an easterly or northerly direction until they lose their breath.
318, 3-7). 10. With the two (verses), ‘From joint to joint, ‘Thou who with a hundred’ (Taitt. Samh. IV, 2, 9, 2) they plant Darva grass at the shore of the water. 11, They stir up waves in the water and run a race in an easterly or northerly direction until they lose their breath. 12. When they have returned (from that race ? or when they have returned from the whole ceremony to the village ?) they offer cakes, coarsely ground grain, and boiled rice to the Brahmazas. 13. The same (rites are repeated) when they have finished the study of the whole Veda, with the exception of the planting of Darva4 grass, of (stirring up) the water, and of the race. 14. Thus they satiate daily (after the Brahmayagta) the gods, the Azshis, and the Fathers with water; they satiate them with water. End of the Hiramyakesi-sdtra. and that of chap. 18, 3-7: instead of hutva trin 4dito snuvak4n adhfyate (18, 4) we read here, hutva prathamen4nuvakenAdhiyate, which I believe must be translated, ‘ Having sacrificed with the first Anuvaka, they recite (that Anuvaka).’ Ma&tridatta says, hutva prathamottam4nuvakam adhiyate. 13. See Sfitras 10 and 11. GRIHYA-SUTRA OF APASTAMBA. Digitized by Google INTRODUCTORY NOTE TO THE GR/JHYA-SOTRA OF APASTAMBA. THE short treatise of Apastamba on the Grshya ritual forms one Prasna of the great corpus of the Apastambfya- Kalpa-sftra (see Sacred Books, vol. ii, p. xii) and stands, among the Grithya texts, in closest connection with the Hirazyakesi-Grzhya-sitra. The chief difference between these two Sftras, both belonging to the Taittiritya School of the Black Yagur-veda, consists herein, that Apastamba, just as has been stated above! with regard to Gobhila, gives only the rules for the performance of the Grihya rites without the Mantras, which are contained in a special collection, the Mantrap4¢ha, standing by the side of the Sdtras: Hirazyakesin, on the other hand, follows the more usual practice, as adopted by Sankh4yana, Asvalayana, Paraskara, of interweaving the description of the ceremonies with the text of the corresponding Mantras. <As to the relation in which the Apastambiya-sitras stand to the Mantrap4//a, there is, so far as I can see, no reason why we should not extend the theory which we have tried to establish with regard to Gobhila, to the evidently parallel case of Apastamba: the Sdtras presuppose the existence of the Mantrapatha, just as the latter text seems to presuppose the Sdtras.—The questions regarding the historical relation of Apastamba to Hiranyakesin have been treated of by Professor Bihler in his Introduction to Apastamba’s Dharma-satra, S. B. E., vol. ii, pp. xxiii seq. I have here to thank Dr. Winternitz, to whom we are indebted for an excellent edition of the Apastambtya- Grihya-sitra, for having placed at my disposal, before publi- 1 See above, pp. 3 seq. 250 GRIHYA-SOTRA OF APASTAMBA.
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.
1the 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 9. (The teacher) with his pupils goes in an easterly or northerly direction, and where they find a pleasant water with a pleasant bathing-place, they dive into it and perform three suppressions of the breath with the Agharmarshama hymn (Rig-veda X, 190= Taitt. Ar. X, 1, 13. 14). Holding purifiers (i.e. Darbha blades) in their hands they bathe with the three (verses), ‘Ye waters, ye are wholesome’ (Taitt. Samh. IV, 1, 5, 1), with the four (verses), ‘The gold-coloured, pure, purifying waters’ (T.S. V, 6, I, 1 seq.), and with the Anuvd4ka, ‘(Soma) which clears itself, the heavenly being’ (Taitt. Br. I, 4, 8): giving the Darbha blades to each other and feigning to try to seize (??) each other. 10. Then they arrange on a pure spot that is inclined towards the east, seats of eastward-pointed Darbha grass, so that they end in the north— Parata 8, SEcTION 19. 1. For Brahman, Pragdpati, Brzhaspati, Agni, VAyu, the Sun, the Moon, the Stars, king Indra, king Yama, king Varuza, king Soma, king Vaisravana, for the Vasus, the Rudras, the Adityas, the Visve devas, the Sadhyas, the Azbhus, the Bhvzgus, the Maruts, the Atharvans, the Angiras: for these divine beings. g. On the last words of this Sfittra, MAtr:datta says, ditsanta iveti datum ifshanta ivanyonyam prati. athava Aditsanta iveti pashah. Aditsanto mushanta ivinyonyam.—Professor Kielhorn’s text MS. has, Atsamta ivanyonyam; Professor Bihler’s text MS., ditsamta ivinyonyam. 19, 1. According to M&trddatta, they prepare a seat for Brahman with the words, ‘ For Brahman I prepare (a seat),’ and so on. Comp. chap. 20, 3. R 2 244 GRIHYA-SOTRA OF HIRANYAKESIN. 2. Visvamitra, Gamadagni, Bharadvaga and Gautama, Atri, Vasish¢za, Kasyapa: these are the seven A?zshis. 3. Wearing their sacrificial cords below (round their body) they arrange towards the north, at a place that is inclined towards the north, seats of northward-pointed Darbha grass, so that they end in the east, for Visvamitra, Gamadagni, Bharadvaga, Gautama, Atri, Vasish¢Za, Kasyapa. 4. Between Vasish¢4a and Kasyapa they arrange (a seat) for Arundhatt, (the wife of Vasish¢fa) ; 5. Towards the south, in a place inclined towards the east, for Agastya.
24. Between Vasish¢4a and Kasyapa they arrange (a seat) for Arundhatt, (the wife of Vasish¢fa) ; 5. Towards the south, in a place inclined towards the east, for Agastya. 6. Then for the (following) teachers, ending with those who teach (only) one Veda (?), viz. for Kvzshva Dvaipayana, Gatdkarzya, Taruksha, Tyevabindu, Varmin, Vardthin, Vagin, Vagasravas, Satyasravas, Susravas, Sutasravas, Somasushmayama, Satvavat, Brzhaduktha V4madev(y)a, Vagiratna, Haryagvayana, Udamaya, Gautama, Aenazigaya, Ritaigaya, Krita#igaya, Dhanafgaya, Babhru, Tryaruza, Trivarsha, Tridhatu, Sibinta, Pardsara, Vishzu, Rudra, Skanda, KaAsisvara, Gvara, Dharma, Artha, K4ma, Krodha, Vasish¢ha, Indra, Tvash¢rvz, Kartsz, Dhartrz, Dhatz#, Mvityu, Savityz, Savitri, and for each Veda, for the Rig-veda, the Yagur-veda, the Sd4ma-veda, the Atharva-veda, the Itihdsa and Purdza. 7. Towards the south, with their sacrificial cords suspended over their right shoulders, in a place inclined towards the south, they arrange seats of southward-pointed Darbha grass, so that they end in the west— 2. This is a frequently quoted versus memorialis. Il PRASNA, 8 PATALA, 20 SECTION, 9. 245 ParaLa 8, SEcTION 20. 1. For Vaisampayana, Palingu, Tittira [sic], Ukha, Atreya, the author of the Pada-text, Kaumainya the author of the commentary, for the authors of the Satras, for Saty4sh4dsa (Hirazyakesin), for the handers-down of the text, for the teachers, the Rishis, the hermits dwelling in the woods, the chaste ones, for those who have only one wife. 2. They prepare (seats) each for his own fathers and maternal ancestors. 3. With (the words), ‘For N.N. I prepare (a seat); for N.N.I prepare (a seat)’ (he prepares) a seat. 4. With (the words), ‘I satiate N. N.; I satiate N. N.’ (he makes offerings of) water. 5. With (the words), ‘Adoration to N.N.! Adoration to N.N.!’ (he offers) perfumes, flowers, incense, and lamps. 6. With (the words), ‘To N.N.svaha! To N.N. svah4 !’ (he offers) food. 7. With (the words), ‘I satiate N.N.; I satiate N.N.’ (he offers) water with fruits in it. 8. Having worshipped them with (the words), ‘Adoration to N.N.! Adoration to N. N.!’— g. Having put wood on the fire to the west of the surface (on which he had performed the Tarpama), 20, 1. The K4adanukrama of the Atreyt-sakha, which has been printed by Professor Weber in his edition of the Taittirtya Samhita, vol. ii, p. 356, shows that the dative Palingave ought to be corrected to Paingaye. The ‘vrittikira’ is there called not Kauzdinya, but Kuadina. 9. There is only one difference between the text of this Sftra 246 GRIHYA-SOTRA OF HIRANYAKESIN. and having performed the rites down to the Vyahvtti oblations (&c., as above, chap. 18, 3-7). 10. With the two (verses), ‘From joint to joint, ‘Thou who with a hundred’ (Taitt. Samh. IV, 2, 9, 2) they plant Darva grass at the shore of the water. 11, They stir up waves in the water and run a race in an easterly or northerly direction until they lose their breath.
318, 3-7). 10. With the two (verses), ‘From joint to joint, ‘Thou who with a hundred’ (Taitt. Samh. IV, 2, 9, 2) they plant Darva grass at the shore of the water. 11, They stir up waves in the water and run a race in an easterly or northerly direction until they lose their breath. 12. When they have returned (from that race ? or when they have returned from the whole ceremony to the village ?) they offer cakes, coarsely ground grain, and boiled rice to the Brahmazas. 13. The same (rites are repeated) when they have finished the study of the whole Veda, with the exception of the planting of Darva4 grass, of (stirring up) the water, and of the race. 14. Thus they satiate daily (after the Brahmayagta) the gods, the Azshis, and the Fathers with water; they satiate them with water. End of the Hiramyakesi-sdtra. and that of chap. 18, 3-7: instead of hutva trin 4dito snuvak4n adhfyate (18, 4) we read here, hutva prathamen4nuvakenAdhiyate, which I believe must be translated, ‘ Having sacrificed with the first Anuvaka, they recite (that Anuvaka).’ Ma&tridatta says, hutva prathamottam4nuvakam adhiyate. 13. See Sfitras 10 and 11. GRIHYA-SUTRA OF APASTAMBA. Digitized by Google INTRODUCTORY NOTE TO THE GR/JHYA-SOTRA OF APASTAMBA. THE short treatise of Apastamba on the Grshya ritual forms one Prasna of the great corpus of the Apastambfya- Kalpa-sftra (see Sacred Books, vol. ii, p. xii) and stands, among the Grithya texts, in closest connection with the Hirazyakesi-Grzhya-sitra. The chief difference between these two Sftras, both belonging to the Taittiritya School of the Black Yagur-veda, consists herein, that Apastamba, just as has been stated above! with regard to Gobhila, gives only the rules for the performance of the Grihya rites without the Mantras, which are contained in a special collection, the Mantrap4¢ha, standing by the side of the Sdtras: Hirazyakesin, on the other hand, follows the more usual practice, as adopted by Sankh4yana, Asvalayana, Paraskara, of interweaving the description of the ceremonies with the text of the corresponding Mantras. <As to the relation in which the Apastambiya-sitras stand to the Mantrap4//a, there is, so far as I can see, no reason why we should not extend the theory which we have tried to establish with regard to Gobhila, to the evidently parallel case of Apastamba: the Sdtras presuppose the existence of the Mantrapatha, just as the latter text seems to presuppose the Sdtras.—The questions regarding the historical relation of Apastamba to Hiranyakesin have been treated of by Professor Bihler in his Introduction to Apastamba’s Dharma-satra, S. B. E., vol. ii, pp. xxiii seq. I have here to thank Dr. Winternitz, to whom we are indebted for an excellent edition of the Apastambtya- Grihya-sitra, for having placed at my disposal, before publi- 1 See above, pp. 3 seq. 250 GRIHYA-SOTRA OF APASTAMBA.
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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