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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1With the next two (verses; M. I, 6, 2. 3), he ‘ puts the two animals to the chariot ; 21. First the right one. 22, When she mounts (the chariot), he recites over her the next (verses; M. I, 6, 4-7). 11, 12. See Section 2, Sftras 7. 8; Section 4, Sfitra 8. 12 seq. Comp. Hiranyakesin I, 7, 22, 1 seq. 262 GRIHYA-SOTRA OF APASTAMBA. 23. With the next (verse; M. I, 6, 8), he spreads out two threads in the wheel-tracks (in which the chariot is to go), a dark-blue one in the right (track), a red one in the left. 24. With the next (verses; M. I, 6, 9-11), he walks on these (threads). ‘25. And when they pass by bathing-places, posts, or cross-roads, let him murmur the next (verse ; M. I, 6, 12). ParaLa 2, SECTION 6. 1, The next (verse; M. I, 6, 13), he recites over a boat (with which they are going to cross a river). 2. And let the wife, when she is crossing, not see the crew. 3. When they have crossed, let him murmur the next (verse; M.I, 6, 14). 4. If they have to pass over a cemetery, or if any article (which they carry with them), or their chariot is damaged, the ceremonies from the putting of wood on the fire down to the Agyabhaga oblations are performed, and while she takes hold of him, he offers the oblations (indicated by the) next (Mantras ; M.I, 7, 1-7), then he enters upon the performance of the Gaya and following oblations, and performs (the rites) down to the sprinkling (of water) round (the fire). 5. If they pass by trees with milky sap or bye other trees that serve as marks, by rivers or by deserts, he should murmur the next two (verses ; M. I, 7, 8. 9), according to the characteristics in them (which refer to these different cases). 6. With the next (verse) he shows her the house (M. I, 7, 10). 2 PATALA, 6 SECTION, 12. 263 7. With the next two (verses; M. I, 7, 11. 12) he unyokes the two animals; the right one first. 8. Having, with the next (verse; M. I, 8, 1), spread out, in the centre of the house, a red bull’s skin with the neck to the east, with the hair up, he causes her to recite the next (verse; M. I, 8, 2), while he makes her enter the house, (which she does) with her right foot. g. And she does not stand on the threshold. 10. In the north-east part of the house the ceremonies from the putting of wood on the fire down to the Agyabh4ga oblations are performed, and while she takes hold of him, he offers the oblations (indicated by the) next (Mantras; M. I, 8, 3-15); then he enters upon the performance of the Gaya and following oblations, and performs (the rites) down to the sprinkling (of water) round (the fire). Then they sit down with the next (verse; M. I, 9, 1) on the skin, the bridegroom ‘to the north. 11. He then places with the next (verse; M. I, 9, 2), the son of ‘a wife who has only sons and whose children are alive, in her lap, gives fruits to the (child) with the next Yagus (M. I, 9, 3), and murmurs the next two (verses; M. I, 9, 4-5). Then he (and his wife) observe silence until the stars appear.
2I, 9, 2), the son of ‘a wife who has only sons and whose children are alive, in her lap, gives fruits to the (child) with the next Yagus (M. I, 9, 3), and murmurs the next two (verses; M. I, 9, 4-5). Then he (and his wife) observe silence until the stars appear. 12. When the stars have appeared, he goes out (of the house with her) in an easterly or northerly direction, and shows her the polar star and (the star) Arundhatt with the next two verses (M. I, 9, 6-7), according to the characteristics (contained in those verses). 264 GRIHYA-SOTRA OF APASTAMBA. ParaLa 8, SECTION 7, 1. He then makes her offer the sacrifice of a Sthaltpaka sacred to Agni. 2, The wife husks (the rice grains out of which this Sthaltpaka is prepared). 3. After he has cooked (the Sthaltpaka), and has sprinkled (Agya) over it, and has taken it from the fire towards the east or the north, and has sprinkled (Agya) over it while it stands (there near the fire), (the ceremonies) from the putting of wood on the fire down to the Agyabh4ga oblations (are performed), and while she takes hold of him, he sacrifices of that Sthaltpaka. 4. The ‘ spreading under’ and the sprinkling over (of Agya are done) once; two Avadanas (or cut-off portions are taken). 5. Agni is the deity (of the first oblation) ; offering is made with the word Svah4. 6. Or he may sacrifice after having picked out, once, a portion (of the sacrificial food with the Darvi spoon). 7. Agni Svish¢akrzt is the second (deity). 8. (At the Svishéakvzt oblation) the ‘ spreading under’ and taking an Avad4na are done once, the sprinkling over (of Ayya) twice. 9. The Avadana for the first deity (is taken) out of the middle (of the Sthaltp4ka) ; 10. It is offered over the centre (of the fire). 7, 1 seq. Hiranyakesin I, 7, 23, 2 seq. 6. As to the technical meaning of upahatya or upaghatam, comp. the note on Gobhila I, 8, 2; Grihya-samgraha I, 111. 3 PATALA, 7 SECTION, 19. 265 11, (The Avadana) for the second (deity is taken) from the northern part (of the Sthaltpaka) ; 12. It is offered over the easterly part of the northerly part (of the fire). 13. Having silently anointed (a part of) the Barhis (by dipping it) into the remains both (of the Sthalipaka and the Agya) in the way prescribed (in the Srauta ritual) for the (part of the Barhis called) Prastara, he throws (that part of the Barhis) into the fire. 14. (The rule regarding) the second sprinkling (of water round the fire) is valid (here). 15. He gives (the remains of) that (sacrificial food) with butter to a Brahmaza to eat— 16. Whom he reveres. To that (Brahmama) he makes the present of a bull. 17. In the same way, with the exception of the sacrificial gift, they should sacrifice a SthaltpAka from then onwards, on the days of the new and full moon, after having fasted. 18. Some say that a vessel full (of grain) is the sacrificial gift.
3To that (Brahmama) he makes the present of a bull. 17. In the same way, with the exception of the sacrificial gift, they should sacrifice a SthaltpAka from then onwards, on the days of the new and full moon, after having fasted. 18. Some say that a vessel full (of grain) is the sacrificial gift. 19. From then onwards he should offer morning and evening with his hand these two oblations (to Agni and to Agni Svish¢akrz.) of (rice) grains or of barley. 13. Comp. Srauta-sfitra III, 5, 9 seqq.—On the prastara, see Hillebrandt, Neu- und Vollmondsopfer, 64. 142. 146. 14. See above, I, 2,8. The upahomas prescribed above, I, 2, 7, are not performed here, but the second parisheana is. 16. I have altered in my translation the division of the two sentences. Comp. Hirasyakesin I, 7, 23, 5-6, and the note there. 19. The two regular daily oblations corresponding to the Agnihotra of the Srauta ritual. 266 GRIHYA-SOTRA OF APASTAMBA. 20. The deities are the same as at the Sthaltpdka (just described), 21. Some say that the first oblation in the morning is sacred to Sfrya. 22. Before and after (those oblations) the sprinkling (of water) round (the fire is performed) as stated above. 23. By the sacrifice of the new and full moon the other ceremonies have been explained (the knowledge of) which is derived from practice. 24. The deities (of those rites) are as stated (with regard to each particular case), having their place between Agni (Satra 5) and Svish¢akrzt (Satra 7). 25. The sacrifice (of a cow) on the arrival of a guest (should be performed as stated below) without alterations, 26. (The deities) of the Vaisvadeva ceremony are the Visve devas, 27. Of ceremonies performed on -full-moon days, the full-moon day on which they are performed. Parata 3, SEcTION 8. 1. At the opening and concluding ceremonies of the Vedic study, the Azshi who is indicated (as the 22. See I, 2, 3. 8. 23. See I, 1,1. 25. See below, V, 13, 16. 26. See Apastamba Dharma-sfitra II, .2, 3, 1 (S.B.E., vol. ii, p. 103). 27. For instance, the Sravant paurmamiasi is the deity of the ceremonv described below, VII, 18, 5 seq. 8, 1. Haradatta observes that at the kamdopakarana and kandasamfpana the Ashi of that kanda, at the general adhy4yopakarana and samfpana all k4sdarshis, should be worshipped. 3 PATALA, 8 SECTION, IO. 267 Rishi of the Kanda which they study, is the deity to whom the ceremony belongs), 2. And in the second place Sadasaspati (cf. Mantrap. I, 9, 8). 3. They reject a sacrifice performed by a wife or by one who has not received the Upanayana initiation, and a sacrifice of salt or pungent food, or of such food as has an admixture of a despised sort of food. 4. Sacrifices connected with special wishes and Bali sacrifices (should be performed) as stated (even against the clauses of the last Sftra). 5. Whenever the fire flames up of itself, he should put two pieces of wood on it with the next two (verses; M. I, 9, 9-10),
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.
1With the next two (verses; M. I, 6, 2. 3), he ‘ puts the two animals to the chariot ; 21. First the right one. 22, When she mounts (the chariot), he recites over her the next (verses; M. I, 6, 4-7). 11, 12. See Section 2, Sftras 7. 8; Section 4, Sfitra 8. 12 seq. Comp. Hiranyakesin I, 7, 22, 1 seq. 262 GRIHYA-SOTRA OF APASTAMBA. 23. With the next (verse; M. I, 6, 8), he spreads out two threads in the wheel-tracks (in which the chariot is to go), a dark-blue one in the right (track), a red one in the left. 24. With the next (verses; M. I, 6, 9-11), he walks on these (threads). ‘25. And when they pass by bathing-places, posts, or cross-roads, let him murmur the next (verse ; M. I, 6, 12). ParaLa 2, SECTION 6. 1, The next (verse; M. I, 6, 13), he recites over a boat (with which they are going to cross a river). 2. And let the wife, when she is crossing, not see the crew. 3. When they have crossed, let him murmur the next (verse; M.I, 6, 14). 4. If they have to pass over a cemetery, or if any article (which they carry with them), or their chariot is damaged, the ceremonies from the putting of wood on the fire down to the Agyabhaga oblations are performed, and while she takes hold of him, he offers the oblations (indicated by the) next (Mantras ; M.I, 7, 1-7), then he enters upon the performance of the Gaya and following oblations, and performs (the rites) down to the sprinkling (of water) round (the fire). 5. If they pass by trees with milky sap or bye other trees that serve as marks, by rivers or by deserts, he should murmur the next two (verses ; M. I, 7, 8. 9), according to the characteristics in them (which refer to these different cases). 6. With the next (verse) he shows her the house (M. I, 7, 10). 2 PATALA, 6 SECTION, 12. 263 7. With the next two (verses; M. I, 7, 11. 12) he unyokes the two animals; the right one first. 8. Having, with the next (verse; M. I, 8, 1), spread out, in the centre of the house, a red bull’s skin with the neck to the east, with the hair up, he causes her to recite the next (verse; M. I, 8, 2), while he makes her enter the house, (which she does) with her right foot. g. And she does not stand on the threshold. 10. In the north-east part of the house the ceremonies from the putting of wood on the fire down to the Agyabh4ga oblations are performed, and while she takes hold of him, he offers the oblations (indicated by the) next (Mantras; M. I, 8, 3-15); then he enters upon the performance of the Gaya and following oblations, and performs (the rites) down to the sprinkling (of water) round (the fire). Then they sit down with the next (verse; M. I, 9, 1) on the skin, the bridegroom ‘to the north. 11. He then places with the next (verse; M. I, 9, 2), the son of ‘a wife who has only sons and whose children are alive, in her lap, gives fruits to the (child) with the next Yagus (M. I, 9, 3), and murmurs the next two (verses; M. I, 9, 4-5). Then he (and his wife) observe silence until the stars appear.
2I, 9, 2), the son of ‘a wife who has only sons and whose children are alive, in her lap, gives fruits to the (child) with the next Yagus (M. I, 9, 3), and murmurs the next two (verses; M. I, 9, 4-5). Then he (and his wife) observe silence until the stars appear. 12. When the stars have appeared, he goes out (of the house with her) in an easterly or northerly direction, and shows her the polar star and (the star) Arundhatt with the next two verses (M. I, 9, 6-7), according to the characteristics (contained in those verses). 264 GRIHYA-SOTRA OF APASTAMBA. ParaLa 8, SECTION 7, 1. He then makes her offer the sacrifice of a Sthaltpaka sacred to Agni. 2, The wife husks (the rice grains out of which this Sthaltpaka is prepared). 3. After he has cooked (the Sthaltpaka), and has sprinkled (Agya) over it, and has taken it from the fire towards the east or the north, and has sprinkled (Agya) over it while it stands (there near the fire), (the ceremonies) from the putting of wood on the fire down to the Agyabh4ga oblations (are performed), and while she takes hold of him, he sacrifices of that Sthaltpaka. 4. The ‘ spreading under’ and the sprinkling over (of Agya are done) once; two Avadanas (or cut-off portions are taken). 5. Agni is the deity (of the first oblation) ; offering is made with the word Svah4. 6. Or he may sacrifice after having picked out, once, a portion (of the sacrificial food with the Darvi spoon). 7. Agni Svish¢akrzt is the second (deity). 8. (At the Svishéakvzt oblation) the ‘ spreading under’ and taking an Avad4na are done once, the sprinkling over (of Ayya) twice. 9. The Avadana for the first deity (is taken) out of the middle (of the Sthaltp4ka) ; 10. It is offered over the centre (of the fire). 7, 1 seq. Hiranyakesin I, 7, 23, 2 seq. 6. As to the technical meaning of upahatya or upaghatam, comp. the note on Gobhila I, 8, 2; Grihya-samgraha I, 111. 3 PATALA, 7 SECTION, 19. 265 11, (The Avadana) for the second (deity is taken) from the northern part (of the Sthaltpaka) ; 12. It is offered over the easterly part of the northerly part (of the fire). 13. Having silently anointed (a part of) the Barhis (by dipping it) into the remains both (of the Sthalipaka and the Agya) in the way prescribed (in the Srauta ritual) for the (part of the Barhis called) Prastara, he throws (that part of the Barhis) into the fire. 14. (The rule regarding) the second sprinkling (of water round the fire) is valid (here). 15. He gives (the remains of) that (sacrificial food) with butter to a Brahmaza to eat— 16. Whom he reveres. To that (Brahmama) he makes the present of a bull. 17. In the same way, with the exception of the sacrificial gift, they should sacrifice a SthaltpAka from then onwards, on the days of the new and full moon, after having fasted. 18. Some say that a vessel full (of grain) is the sacrificial gift.
3To that (Brahmama) he makes the present of a bull. 17. In the same way, with the exception of the sacrificial gift, they should sacrifice a SthaltpAka from then onwards, on the days of the new and full moon, after having fasted. 18. Some say that a vessel full (of grain) is the sacrificial gift. 19. From then onwards he should offer morning and evening with his hand these two oblations (to Agni and to Agni Svish¢akrz.) of (rice) grains or of barley. 13. Comp. Srauta-sfitra III, 5, 9 seqq.—On the prastara, see Hillebrandt, Neu- und Vollmondsopfer, 64. 142. 146. 14. See above, I, 2,8. The upahomas prescribed above, I, 2, 7, are not performed here, but the second parisheana is. 16. I have altered in my translation the division of the two sentences. Comp. Hirasyakesin I, 7, 23, 5-6, and the note there. 19. The two regular daily oblations corresponding to the Agnihotra of the Srauta ritual. 266 GRIHYA-SOTRA OF APASTAMBA. 20. The deities are the same as at the Sthaltpdka (just described), 21. Some say that the first oblation in the morning is sacred to Sfrya. 22. Before and after (those oblations) the sprinkling (of water) round (the fire is performed) as stated above. 23. By the sacrifice of the new and full moon the other ceremonies have been explained (the knowledge of) which is derived from practice. 24. The deities (of those rites) are as stated (with regard to each particular case), having their place between Agni (Satra 5) and Svish¢akrzt (Satra 7). 25. The sacrifice (of a cow) on the arrival of a guest (should be performed as stated below) without alterations, 26. (The deities) of the Vaisvadeva ceremony are the Visve devas, 27. Of ceremonies performed on -full-moon days, the full-moon day on which they are performed. Parata 3, SEcTION 8. 1. At the opening and concluding ceremonies of the Vedic study, the Azshi who is indicated (as the 22. See I, 2, 3. 8. 23. See I, 1,1. 25. See below, V, 13, 16. 26. See Apastamba Dharma-sfitra II, .2, 3, 1 (S.B.E., vol. ii, p. 103). 27. For instance, the Sravant paurmamiasi is the deity of the ceremonv described below, VII, 18, 5 seq. 8, 1. Haradatta observes that at the kamdopakarana and kandasamfpana the Ashi of that kanda, at the general adhy4yopakarana and samfpana all k4sdarshis, should be worshipped. 3 PATALA, 8 SECTION, IO. 267 Rishi of the Kanda which they study, is the deity to whom the ceremony belongs), 2. And in the second place Sadasaspati (cf. Mantrap. I, 9, 8). 3. They reject a sacrifice performed by a wife or by one who has not received the Upanayana initiation, and a sacrifice of salt or pungent food, or of such food as has an admixture of a despised sort of food. 4. Sacrifices connected with special wishes and Bali sacrifices (should be performed) as stated (even against the clauses of the last Sftra). 5. Whenever the fire flames up of itself, he should put two pieces of wood on it with the next two (verses; M. I, 9, 9-10),
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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