Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1If it meant a chieftain of Nishddas, it might be meant for a Kshatriya who happens to be a chieftain of Nishadas. Here it is meant for a chieftain who is himself a NishAda, a native settler. He is admitted to the Gavedhuka sacrifice. Again, although, as a rule, the sacrificer must have finished his study of the Veda and be married, a sacrifice is mentioned which a Brahmaé§rin, a student, may perform. The case thus provided for is, yo brahmasari striyam upeyat, sa gardabham pasum 4Alabheta. As these sacrificers are not upanita, and _ therefore without the sacred fires, their sacrifices have to be performed with ordinary fires, and the sacrificial offerings, the purod4sas, are not cooked in kap4las, jars, but on the earth, while the avaddnas (cuttings), heart, tongue, &c., are sacrificed in water, and not in fires The Nishada chieftain has to learn the necessary Vedic verses by heart, without having passed through a regular course of Vedic study. The same applies to women, who have to recite certain verses during the sacrifice. That certain women are admitted to the sacrifice, is distinctly stated by KAty4yana, I, 1, 7, stri Faviseshat. Sétra III. The sacrifice is prescribed by the three Vedas. Commentary. In order to know the whole of the sacrifice, one Veda is not sufficient, still less one sAkh4 (recension) only. The sacrifice is conceived as a whole, and its members (angas) are described in different parts of the three Vedas. Sotra IV. By the Riy-veda, the Yagur-veda, the Samaveda (is the sacrifice prescribed). 318 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS. Sotra V. The Darsa-ptrzam4sau, the new and fullmoon sacrifices, are prescribed by the Azg-veda and the Yagur-veda. Sotra VI. The Agnihotra is prescribed by the Yagur-veda. Stra VII. The Agnishéoma is prescribed by all. Commentary. By saying all, the Atharva-veda is supposed to be included, at least according to one commentator. The Agnish¢éoma requires sixteen priests, the Pasu sacrifices six, the Katurmasyas five, the Darsa-pfirzamAsas four. Sotra VIII. With the Azg-veda and Sama-veda the performance takes place with a loud voice (uééaih). Commentary. Even lines of the Yagur-veda, if they are contained in the Rig-veda and S4ma-veda, would have to be pronounced with a loud voice. Certain mantras, however, are excepted, viz, the gapa, abhimantramza, and anumantrazamantras. Sotra IX. With the Yagur-veda the performance takes place by murmuring (up4msu). Commentary. This murmuring, up4msu, is described as a mere opus operatum, the words being repeated without voice and without thought. One may see the movements of the vocal organs in murmuring, but one should not hear them at a distance. If verses from the Rig-veda or Sama-veda sSOTRAS Y—-XII. 319 occur in the Yagur-veda, they also have to be murmured. See Katy. I, 3, 10. Sotra X. With the exception of addresses, replies, choosing of priests (pravara), dialogues, and commands. Commentary.
2If verses from the Rig-veda or Sama-veda sSOTRAS Y—-XII. 319 occur in the Yagur-veda, they also have to be murmured. See Katy. I, 3, 10. Sotra X. With the exception of addresses, replies, choosing of priests (pravara), dialogues, and commands. Commentary. As all these are meant to be understood by others, they have therefore to be pronounced in a loud voice. The address (4sruta) is om sravaya; the reply (praty4sruta) is astu srausha#!; the choosing of priests (pravara) is agnir devo hot4; a dialogue (samvada) is brahman prokshishyAmi, om proksha; a command (sampresha) is prokshamir Asadaya. Sotra XI, In the SAmidhent hymns the recitation is to be between (the high and the low tone). Commentary. The Samidhenis are the hymns used for lighting the fire. One commentator explains antara, between, as between high tone (krush¢a) and the murmuring (upAmsu). Another distinguishes three high tones, the krush#a (also called tara or krau#a), the madhyama, and the mandra, and assigns the madhyama to the Samidhent hymns, The mandra notes come from the chest, the madhyama notes from the throat, the uttama notes from the head. Sotra XII. Before the Agyabh4gas (such as the Agya-portions at the Darsa-pdQrzamAsa), and at the morning Savana (oblation of Soma), the recitation is to be with the soft (mandra) voice. 1 See Hillebrandt, Das Altind. Neu- und Vollmondsopfer, p. 94. 320 APASTAMBA'S YAGNA-PARIBHASHA-SOTRAS. Commentary. The pronunciation is loud, uésaik, but soft, mandra. Satyavrata restricts this rule to the passages mentioned in Stra X. He also treats the second part of Sdtras XII, XIII, and XIV as separate Sitras. Sérra XIII. Before the Svish¢akrvzt (at the Darsa-pdraamA4sa) sacrifice, and at the midday Savana, the recitation is to be with the middle voice. Sotra XIV. In the remainder and at the third Savana with the sharp (krush#a) voice 1. Commentary. The remainder refers to the Darsa-ptirzamAsa sacrifice, the three Savanas to the Soma sacrifice. Satyavrata takes all these rules as referring to the cases mentioned in Sdtra X. Sotra XV. The movement of the voice is the same. Commentary. In the three cases mentioned before, the voice moves quickly, when the words are to be pronounced high; slowly, when low; and measuredly, when neither loud nor low. Sétra XVI. The Hotvz-priest performs with the Azg-veda. Sotra XVII. The UdgAtvz-priest with the SAma-veda. 1 See on this, Rig-veda Pratisakhya 13, 17; Asval. I, 5, 27; Sankh. I, 14; Hillebrandt, 1. c. p. 103. SOTRAS XIII-XXIL 321 Sétra XVIII. The Adhvaryu-priest with the Yagur-veda. Sétra XIX. The Brahma-priest with all. Commentary. ‘With all’ means with the three Vedas, because the Brahma-priest, or superintendent of the whole sacrifice, must be acquainted with the three Vedas. Others would include the Atharva-veda. Sotra XX. When it is expressly said, or when it is rendered impossible, another priest also may act, Commentary.
3Others would include the Atharva-veda. Sotra XX. When it is expressly said, or when it is rendered impossible, another priest also may act, Commentary. Vipratishedha is explained by asambhava and asakti, Stra XXI. The priestly office (4rtvigya) belongs to the Brahmaaas. Commentary. Sacrifices may be performed for Kshatriyas, Vaisyas, and, in certain cases, even for others, but never by any but Brahmazas. The reason given for this is curious,— because Brahmamas only are able to eat the remains of a sacrifice. See Satap. Br. II, 3, 1, 39; Katyayana IV, 14, 11; also I, 2, 8, com. Sotra XXII. For all sacrifices the fires are laid once. Commentary. The sacrificial fires have to be arranged for the first time [30] ¥ 322 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS. by a peculiar ceremony, called the Agny4dhana. They are generally three (Tret4), the Garhapatya, the father ; the Dakshima, the son; and the Ahavaniya, the grandson. The first laying of the Gdrhapatya fire-altar takes place in spring for a Brahmavza, in summer for a R4ganya, in winter for a Vaisya. Sotra XXIII. If it is said, guhoti, ‘he sacrifices, it should be known that sarpir 4gya, melted butter, is meant. Commentary. Sarpis is here taken as an adjective, running; yad asarpat tat sarpir abhavat. Agya is explained as navanitavikdradravyagatiyavakanak sabdaf, i.e. a word signifying any kind of substance made of fresh butter. In the Aitareya-Brahmaza I, 3, we read 4gyam vai devanam surabhi, ghriztam manushy4z4m, ayutam pitr#zam, navanitam garbhan4m, ‘Agya is sweet or fragrant to the gods, ghrzta to men, ayuta to the manes, navanita to children.’ Here the commentator explains that 4gya is butter, when melted (vilinam sarpis), ghrzta, when hardened. Ayuta, sometimes called astu, is butter, when slightly melted, nishpakva, when thoroughly melted. According to Katyayana I, 8, 37, agya is of different kinds. It may be simple ghrzta, which, as a rule, should be made of the milk of cows. But in the absence of 4gya, the milk of buffaloes (mAhisha), or oil (taila), or sesam-oil (g4rtila), or linseed oil (atasisneha), &c., may be taken. Sotra XXIV. If it is said, guhoti, it should be known that the Adhvaryu is meant as performer. Commentary. Though there is a man who offers the sacrifice, yet the actual homa, the throwing of butter &c. into the fire, has to be performed by the Adhvaryu priest. SOTRAS XXIII-XXXI. 323 Sotra XXV. Likewise, the spoon (guh4) as the vessel. Commentary. Guha, the spoon, is so called because it is used for pour- ing out (guhoti, homa). SOrra XXVI. If the guhf has been elsewhere employed, let it be done with a ladle (sruva). Commentary. The guha is a srué&, a spoon, the sruva, a ladle. Sotra XXVIII. The offering is made in the Ahavantya fire. Sotra XXVIII. The sacrificial vessels are kept from the first laying of the fires (4dh4na) for the whole life. Commentary.
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.
1If it meant a chieftain of Nishddas, it might be meant for a Kshatriya who happens to be a chieftain of Nishadas. Here it is meant for a chieftain who is himself a NishAda, a native settler. He is admitted to the Gavedhuka sacrifice. Again, although, as a rule, the sacrificer must have finished his study of the Veda and be married, a sacrifice is mentioned which a Brahmaé§rin, a student, may perform. The case thus provided for is, yo brahmasari striyam upeyat, sa gardabham pasum 4Alabheta. As these sacrificers are not upanita, and _ therefore without the sacred fires, their sacrifices have to be performed with ordinary fires, and the sacrificial offerings, the purod4sas, are not cooked in kap4las, jars, but on the earth, while the avaddnas (cuttings), heart, tongue, &c., are sacrificed in water, and not in fires The Nishada chieftain has to learn the necessary Vedic verses by heart, without having passed through a regular course of Vedic study. The same applies to women, who have to recite certain verses during the sacrifice. That certain women are admitted to the sacrifice, is distinctly stated by KAty4yana, I, 1, 7, stri Faviseshat. Sétra III. The sacrifice is prescribed by the three Vedas. Commentary. In order to know the whole of the sacrifice, one Veda is not sufficient, still less one sAkh4 (recension) only. The sacrifice is conceived as a whole, and its members (angas) are described in different parts of the three Vedas. Sotra IV. By the Riy-veda, the Yagur-veda, the Samaveda (is the sacrifice prescribed). 318 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS. Sotra V. The Darsa-ptrzam4sau, the new and fullmoon sacrifices, are prescribed by the Azg-veda and the Yagur-veda. Sotra VI. The Agnihotra is prescribed by the Yagur-veda. Stra VII. The Agnishéoma is prescribed by all. Commentary. By saying all, the Atharva-veda is supposed to be included, at least according to one commentator. The Agnish¢éoma requires sixteen priests, the Pasu sacrifices six, the Katurmasyas five, the Darsa-pfirzamAsas four. Sotra VIII. With the Azg-veda and Sama-veda the performance takes place with a loud voice (uééaih). Commentary. Even lines of the Yagur-veda, if they are contained in the Rig-veda and S4ma-veda, would have to be pronounced with a loud voice. Certain mantras, however, are excepted, viz, the gapa, abhimantramza, and anumantrazamantras. Sotra IX. With the Yagur-veda the performance takes place by murmuring (up4msu). Commentary. This murmuring, up4msu, is described as a mere opus operatum, the words being repeated without voice and without thought. One may see the movements of the vocal organs in murmuring, but one should not hear them at a distance. If verses from the Rig-veda or Sama-veda sSOTRAS Y—-XII. 319 occur in the Yagur-veda, they also have to be murmured. See Katy. I, 3, 10. Sotra X. With the exception of addresses, replies, choosing of priests (pravara), dialogues, and commands. Commentary.
2If verses from the Rig-veda or Sama-veda sSOTRAS Y—-XII. 319 occur in the Yagur-veda, they also have to be murmured. See Katy. I, 3, 10. Sotra X. With the exception of addresses, replies, choosing of priests (pravara), dialogues, and commands. Commentary. As all these are meant to be understood by others, they have therefore to be pronounced in a loud voice. The address (4sruta) is om sravaya; the reply (praty4sruta) is astu srausha#!; the choosing of priests (pravara) is agnir devo hot4; a dialogue (samvada) is brahman prokshishyAmi, om proksha; a command (sampresha) is prokshamir Asadaya. Sotra XI, In the SAmidhent hymns the recitation is to be between (the high and the low tone). Commentary. The Samidhenis are the hymns used for lighting the fire. One commentator explains antara, between, as between high tone (krush¢a) and the murmuring (upAmsu). Another distinguishes three high tones, the krush#a (also called tara or krau#a), the madhyama, and the mandra, and assigns the madhyama to the Samidhent hymns, The mandra notes come from the chest, the madhyama notes from the throat, the uttama notes from the head. Sotra XII. Before the Agyabh4gas (such as the Agya-portions at the Darsa-pdQrzamAsa), and at the morning Savana (oblation of Soma), the recitation is to be with the soft (mandra) voice. 1 See Hillebrandt, Das Altind. Neu- und Vollmondsopfer, p. 94. 320 APASTAMBA'S YAGNA-PARIBHASHA-SOTRAS. Commentary. The pronunciation is loud, uésaik, but soft, mandra. Satyavrata restricts this rule to the passages mentioned in Stra X. He also treats the second part of Sdtras XII, XIII, and XIV as separate Sitras. Sérra XIII. Before the Svish¢akrvzt (at the Darsa-pdraamA4sa) sacrifice, and at the midday Savana, the recitation is to be with the middle voice. Sotra XIV. In the remainder and at the third Savana with the sharp (krush#a) voice 1. Commentary. The remainder refers to the Darsa-ptirzamAsa sacrifice, the three Savanas to the Soma sacrifice. Satyavrata takes all these rules as referring to the cases mentioned in Sdtra X. Sotra XV. The movement of the voice is the same. Commentary. In the three cases mentioned before, the voice moves quickly, when the words are to be pronounced high; slowly, when low; and measuredly, when neither loud nor low. Sétra XVI. The Hotvz-priest performs with the Azg-veda. Sotra XVII. The UdgAtvz-priest with the SAma-veda. 1 See on this, Rig-veda Pratisakhya 13, 17; Asval. I, 5, 27; Sankh. I, 14; Hillebrandt, 1. c. p. 103. SOTRAS XIII-XXIL 321 Sétra XVIII. The Adhvaryu-priest with the Yagur-veda. Sétra XIX. The Brahma-priest with all. Commentary. ‘With all’ means with the three Vedas, because the Brahma-priest, or superintendent of the whole sacrifice, must be acquainted with the three Vedas. Others would include the Atharva-veda. Sotra XX. When it is expressly said, or when it is rendered impossible, another priest also may act, Commentary.
3Others would include the Atharva-veda. Sotra XX. When it is expressly said, or when it is rendered impossible, another priest also may act, Commentary. Vipratishedha is explained by asambhava and asakti, Stra XXI. The priestly office (4rtvigya) belongs to the Brahmaaas. Commentary. Sacrifices may be performed for Kshatriyas, Vaisyas, and, in certain cases, even for others, but never by any but Brahmazas. The reason given for this is curious,— because Brahmamas only are able to eat the remains of a sacrifice. See Satap. Br. II, 3, 1, 39; Katyayana IV, 14, 11; also I, 2, 8, com. Sotra XXII. For all sacrifices the fires are laid once. Commentary. The sacrificial fires have to be arranged for the first time [30] ¥ 322 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS. by a peculiar ceremony, called the Agny4dhana. They are generally three (Tret4), the Garhapatya, the father ; the Dakshima, the son; and the Ahavaniya, the grandson. The first laying of the Gdrhapatya fire-altar takes place in spring for a Brahmavza, in summer for a R4ganya, in winter for a Vaisya. Sotra XXIII. If it is said, guhoti, ‘he sacrifices, it should be known that sarpir 4gya, melted butter, is meant. Commentary. Sarpis is here taken as an adjective, running; yad asarpat tat sarpir abhavat. Agya is explained as navanitavikdradravyagatiyavakanak sabdaf, i.e. a word signifying any kind of substance made of fresh butter. In the Aitareya-Brahmaza I, 3, we read 4gyam vai devanam surabhi, ghriztam manushy4z4m, ayutam pitr#zam, navanitam garbhan4m, ‘Agya is sweet or fragrant to the gods, ghrzta to men, ayuta to the manes, navanita to children.’ Here the commentator explains that 4gya is butter, when melted (vilinam sarpis), ghrzta, when hardened. Ayuta, sometimes called astu, is butter, when slightly melted, nishpakva, when thoroughly melted. According to Katyayana I, 8, 37, agya is of different kinds. It may be simple ghrzta, which, as a rule, should be made of the milk of cows. But in the absence of 4gya, the milk of buffaloes (mAhisha), or oil (taila), or sesam-oil (g4rtila), or linseed oil (atasisneha), &c., may be taken. Sotra XXIV. If it is said, guhoti, it should be known that the Adhvaryu is meant as performer. Commentary. Though there is a man who offers the sacrifice, yet the actual homa, the throwing of butter &c. into the fire, has to be performed by the Adhvaryu priest. SOTRAS XXIII-XXXI. 323 Sotra XXV. Likewise, the spoon (guh4) as the vessel. Commentary. Guha, the spoon, is so called because it is used for pour- ing out (guhoti, homa). SOrra XXVI. If the guhf has been elsewhere employed, let it be done with a ladle (sruva). Commentary. The guha is a srué&, a spoon, the sruva, a ladle. Sotra XXVIII. The offering is made in the Ahavantya fire. Sotra XXVIII. The sacrificial vessels are kept from the first laying of the fires (4dh4na) for the whole life. Commentary.
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.
No commentary for this page.