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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1When it is said that Soma is bought for a goat, gold, &c., that it is re-bought from the priests by means of a fee, or that at the time of the Diksh4, the purification and initiation of a sacrificer, clothes, gold, grain, &c., should be given, these are cases not of aut-aut but of et-et. The Soma-plant, which is supposed to be bought from northern barbarians, is botanically described in an Ayurvedic extract, quoted in the Dhidrtasvami-bhashyasika (MS. E.1.H. 531, p. 3°), as 330 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS. sy4malamla fa nishpatra kshirizi tvaki mAmmsal4, sleshmala vamani valli somakhy4 Aagabhoganam. ‘ The creeper called Soma is dark, sour, without leaves, milky, fleshy on the surface, producing phlegm and vomiting, food for goats.’ This passage, quoted from some Ayur-vedic text, is still the only one which gives an approximative description of the Soma-plant. Dr. Hooker says that the predicates ‘ sour and milky’ point to Sarcostemma, but the question is not decided yet. For further information see George Watt, The Soma Plant, an extract from the third volume of the Dictionary of Economic Products of India, and Hillebrandt, Vedische Mythologie, pp. 14 seq. Sttra LITI. If one has performed an offering to Rudra, to the Rakshasas, to Nirvzti, or to the Pitvzs, if one has cut or broken or thrown away anything, or rubbed oneself, &c., one should touch water. Commentary. The touching of water is for the sake of purification. Nirasana is left out in some MSS. The a, inserted after abhimarsan4ni, is explained, as usual, as including other acts also, corresponding to our etc. Sotra LIV. All priestly performances take place on the northern side of the Vih4ra. Commentary. Uttarata-upadrak has to be taken as a compound. Vih4ra is explained as vihriyante:gnayak patrani ka yasmin dese, i.e. the sacrificial ground. Upaéara is explained as adhvaryvadinam samara, and this samara, according to Katyayana I, 3, 42, is the path between the KAtvAla and Utkara, the Utkara being on the west, the pramitas on the east of the Vihara. KaAty4yana I, 8, 26, expresses the same rule by uttarata-upakdro yagiak, the vihara being the place where the yag#a takes place. sOTRAS LIII—LX. 331 Strra LV. The priest should never turn away from the fire, i.e. should never turn his back on the altar. Sétra LVI. Nor from the Vih4dra. Sotra LVII. Sacrificial utensils should be turned inside, the performers being outside. Commentary. The meaning is that the priest should carry such things as spoons, vessels, &c., holding them towards the altar. The sacrificer and his wife should likewise be on the inside of the priest, and the priests should take precedence sideways according to their rank. Sotra LVIII. After a sacrificial object has been hallowed by a Mantra, the priest should not toss it about. Sotra LIX.
2The sacrificer and his wife should likewise be on the inside of the priest, and the priests should take precedence sideways according to their rank. Sotra LVIII. After a sacrificial object has been hallowed by a Mantra, the priest should not toss it about. Sotra LIX. Sacrificial acts intended for the gods, should be performed by the priest towards the east or towards the north, after he has placed the Brahmanic cord over the left and under the right arm (yag#opavitin), and turning towards the right. Sotra LX. Sacrificial acts intended for the Fathers should be performed by the priest towards the south, after he has placed the Brahmanic cord over the right and 332 APASTAMBA’S YAGAA-PARIBHASHA-SOTRAS, under the left arm (praétnavttin), and turning towards the left. Soétra LXI. Ropes which have to be joined, should be joined by the priest from left to right, after having tied them from right to left. Sotra LXII. Ropes which are not joined (single ropes), should be tied by the priest from left to right. Commentary. The exact process here intended is not quite clear. The ropes seem to have been made of vegetable fibres. See Katy. I, 3, 15-17. Sétra LXIII. Let a man sacrifice with the Am4vAsya sacrifice at the time of the Am4vA4sy4, new moon. Commentary. Am4a-vAsy4 is the dwelling together, i.e. the conjunction, of sun and moon, an astronomical expression which was adopted in the common language of the people at a very early time. It does not occur, however, in the Rig-veda. In our Sfitra am4vasy4 is used in the sense both of new moon and new-moon sacrifice. Sotra LXIV. And let a man sacrifice with the PaurzamAasy4 sacrifice at the time of the Paurzamésft, full moon, thus it is said. Commentary. Here the full moon is called paurzamAsi, the sacrifice paurzamasy4a. Satyavrata joins the two Sftras in one, and leaves out yageteti, which may have belonged to the commentary. SOTRAS LXI-LXV. 333 Sotra LXV. Let a man observe that full-moon day as a day of abstinence on which the moon comes out full before. Commentary. The full moon (paurzamAs?) is really the very moment on which the moon is full and therefore begins to decrease. That moment on which sun and moon are, as the Hindus said, at the greatest distance from each other, is called the parva-sandhi, the juncture of the two phases of the moon. Thus the name of paurzamAst belongs to the last day of the one and to the first day (pratipad) of the other phase, and both days might be called paurmamAsi. If therefore the moon is full on the afternoon, the evening, or the twilight of one day, that day should be observed as a fastday, and the next day should be the day of sacrifice.
3If therefore the moon is full on the afternoon, the evening, or the twilight of one day, that day should be observed as a fastday, and the next day should be the day of sacrifice. The meaning of purast4d, which I have translated by before, is doubtful. One commentator says it has no object, and should be dropped, purastad ity etat padam asmin sitra idanim anvayam na labhate prayoganabhavat. Purast4d, before, may, however, mean before the second day, on which the real sacrifice takes place, and the commentator mentions purastat-paurzam4si as a name of the £aturdasi-yukt§, i.e. the full moon beginning on the fourteenth day. The same kind of full moon is also called Anumati, Pirv4-paurzamAsi, and Sandhy4-paur#zam Asi, while that which takes place on the pratipad, the first day of the lunar phase, is called R4ka, Uttar4-paurzamasi, Astamitodita, and Svakporita. Corresponding to these two kinds of PaurzamAst there are also two kinds of AmAvasy4. That which falls on the fourteenth day is called Pirva-am4vasy4, or Sinivalf, the én xal véa; that which falls on the pratipad, the first day of the new phase, is called Kuhd, Uttara-amavasyA, Svoyukt4. See also Ait.-Braéhm. II, 4; Nir. XI, 31-32. 334 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS. Sotra LXVI. Or the day when one says, To-morrow it will be full. : Commentary. In that case the day before should be observed as a day of abstinence. The real full moon would then take place in the fore-noon, pirvdhze, of the next day. Abstinence, upavaAsa, consists in abstaining from meat and from maithuna, in shaving beard and head, cutting the nails, and, what seems a curious provision, in speaking the truth. See Katy.-Srauta-sdtras II, 1, 8-12. Sotra LXVII. The V4gasaneyins mention a third, the K harvika full moon. Commentary. Kharva means small. If one divides the night into twelve parts, and if in a portion of the twelfth part the greatest distance of sun and moon takes place, then the full moon is called kharvik4, also kshin4. Or, if on the sixteenth day, the full moon takes place before noon, that also is called kharvika paurzamAsi. In that case abstinence or fasting takes place on the sixteenth day (tasyam shodaseshany upavasah). Both paurzamasts are also called sadyaskala. Sotra LXVIII. Let a man observe: that new-moon day (am4vAsy4) as a day of abstinence, on which the moon is not seen. Commentary. This Stra has to be connected with Sitra LXV. The abstinence takes place on the day, if the actual new moon, the nearest approach of sun and moon, falls on the afternoon, at night, or at twilight. And this new moon, the junction of the fifteenth day and the pratipad, is called Kuh@. We should read am4vasy4m. SOTRAS LXVI-LXXI. 335 Sotra LXIX. Or the day when one says, To-morrow they will not see it. 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.
1When it is said that Soma is bought for a goat, gold, &c., that it is re-bought from the priests by means of a fee, or that at the time of the Diksh4, the purification and initiation of a sacrificer, clothes, gold, grain, &c., should be given, these are cases not of aut-aut but of et-et. The Soma-plant, which is supposed to be bought from northern barbarians, is botanically described in an Ayurvedic extract, quoted in the Dhidrtasvami-bhashyasika (MS. E.1.H. 531, p. 3°), as 330 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS. sy4malamla fa nishpatra kshirizi tvaki mAmmsal4, sleshmala vamani valli somakhy4 Aagabhoganam. ‘ The creeper called Soma is dark, sour, without leaves, milky, fleshy on the surface, producing phlegm and vomiting, food for goats.’ This passage, quoted from some Ayur-vedic text, is still the only one which gives an approximative description of the Soma-plant. Dr. Hooker says that the predicates ‘ sour and milky’ point to Sarcostemma, but the question is not decided yet. For further information see George Watt, The Soma Plant, an extract from the third volume of the Dictionary of Economic Products of India, and Hillebrandt, Vedische Mythologie, pp. 14 seq. Sttra LITI. If one has performed an offering to Rudra, to the Rakshasas, to Nirvzti, or to the Pitvzs, if one has cut or broken or thrown away anything, or rubbed oneself, &c., one should touch water. Commentary. The touching of water is for the sake of purification. Nirasana is left out in some MSS. The a, inserted after abhimarsan4ni, is explained, as usual, as including other acts also, corresponding to our etc. Sotra LIV. All priestly performances take place on the northern side of the Vih4ra. Commentary. Uttarata-upadrak has to be taken as a compound. Vih4ra is explained as vihriyante:gnayak patrani ka yasmin dese, i.e. the sacrificial ground. Upaéara is explained as adhvaryvadinam samara, and this samara, according to Katyayana I, 3, 42, is the path between the KAtvAla and Utkara, the Utkara being on the west, the pramitas on the east of the Vihara. KaAty4yana I, 8, 26, expresses the same rule by uttarata-upakdro yagiak, the vihara being the place where the yag#a takes place. sOTRAS LIII—LX. 331 Strra LV. The priest should never turn away from the fire, i.e. should never turn his back on the altar. Sétra LVI. Nor from the Vih4dra. Sotra LVII. Sacrificial utensils should be turned inside, the performers being outside. Commentary. The meaning is that the priest should carry such things as spoons, vessels, &c., holding them towards the altar. The sacrificer and his wife should likewise be on the inside of the priest, and the priests should take precedence sideways according to their rank. Sotra LVIII. After a sacrificial object has been hallowed by a Mantra, the priest should not toss it about. Sotra LIX.
2The sacrificer and his wife should likewise be on the inside of the priest, and the priests should take precedence sideways according to their rank. Sotra LVIII. After a sacrificial object has been hallowed by a Mantra, the priest should not toss it about. Sotra LIX. Sacrificial acts intended for the gods, should be performed by the priest towards the east or towards the north, after he has placed the Brahmanic cord over the left and under the right arm (yag#opavitin), and turning towards the right. Sotra LX. Sacrificial acts intended for the Fathers should be performed by the priest towards the south, after he has placed the Brahmanic cord over the right and 332 APASTAMBA’S YAGAA-PARIBHASHA-SOTRAS, under the left arm (praétnavttin), and turning towards the left. Soétra LXI. Ropes which have to be joined, should be joined by the priest from left to right, after having tied them from right to left. Sotra LXII. Ropes which are not joined (single ropes), should be tied by the priest from left to right. Commentary. The exact process here intended is not quite clear. The ropes seem to have been made of vegetable fibres. See Katy. I, 3, 15-17. Sétra LXIII. Let a man sacrifice with the Am4vAsya sacrifice at the time of the Am4vA4sy4, new moon. Commentary. Am4a-vAsy4 is the dwelling together, i.e. the conjunction, of sun and moon, an astronomical expression which was adopted in the common language of the people at a very early time. It does not occur, however, in the Rig-veda. In our Sfitra am4vasy4 is used in the sense both of new moon and new-moon sacrifice. Sotra LXIV. And let a man sacrifice with the PaurzamAasy4 sacrifice at the time of the Paurzamésft, full moon, thus it is said. Commentary. Here the full moon is called paurzamAsi, the sacrifice paurzamasy4a. Satyavrata joins the two Sftras in one, and leaves out yageteti, which may have belonged to the commentary. SOTRAS LXI-LXV. 333 Sotra LXV. Let a man observe that full-moon day as a day of abstinence on which the moon comes out full before. Commentary. The full moon (paurzamAs?) is really the very moment on which the moon is full and therefore begins to decrease. That moment on which sun and moon are, as the Hindus said, at the greatest distance from each other, is called the parva-sandhi, the juncture of the two phases of the moon. Thus the name of paurzamAst belongs to the last day of the one and to the first day (pratipad) of the other phase, and both days might be called paurmamAsi. If therefore the moon is full on the afternoon, the evening, or the twilight of one day, that day should be observed as a fastday, and the next day should be the day of sacrifice.
3If therefore the moon is full on the afternoon, the evening, or the twilight of one day, that day should be observed as a fastday, and the next day should be the day of sacrifice. The meaning of purast4d, which I have translated by before, is doubtful. One commentator says it has no object, and should be dropped, purastad ity etat padam asmin sitra idanim anvayam na labhate prayoganabhavat. Purast4d, before, may, however, mean before the second day, on which the real sacrifice takes place, and the commentator mentions purastat-paurzam4si as a name of the £aturdasi-yukt§, i.e. the full moon beginning on the fourteenth day. The same kind of full moon is also called Anumati, Pirv4-paurzamAsi, and Sandhy4-paur#zam Asi, while that which takes place on the pratipad, the first day of the lunar phase, is called R4ka, Uttar4-paurzamasi, Astamitodita, and Svakporita. Corresponding to these two kinds of PaurzamAst there are also two kinds of AmAvasy4. That which falls on the fourteenth day is called Pirva-am4vasy4, or Sinivalf, the én xal véa; that which falls on the pratipad, the first day of the new phase, is called Kuhd, Uttara-amavasyA, Svoyukt4. See also Ait.-Braéhm. II, 4; Nir. XI, 31-32. 334 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS. Sotra LXVI. Or the day when one says, To-morrow it will be full. : Commentary. In that case the day before should be observed as a day of abstinence. The real full moon would then take place in the fore-noon, pirvdhze, of the next day. Abstinence, upavaAsa, consists in abstaining from meat and from maithuna, in shaving beard and head, cutting the nails, and, what seems a curious provision, in speaking the truth. See Katy.-Srauta-sdtras II, 1, 8-12. Sotra LXVII. The V4gasaneyins mention a third, the K harvika full moon. Commentary. Kharva means small. If one divides the night into twelve parts, and if in a portion of the twelfth part the greatest distance of sun and moon takes place, then the full moon is called kharvik4, also kshin4. Or, if on the sixteenth day, the full moon takes place before noon, that also is called kharvika paurzamAsi. In that case abstinence or fasting takes place on the sixteenth day (tasyam shodaseshany upavasah). Both paurzamasts are also called sadyaskala. Sotra LXVIII. Let a man observe: that new-moon day (am4vAsy4) as a day of abstinence, on which the moon is not seen. Commentary. This Stra has to be connected with Sitra LXV. The abstinence takes place on the day, if the actual new moon, the nearest approach of sun and moon, falls on the afternoon, at night, or at twilight. And this new moon, the junction of the fifteenth day and the pratipad, is called Kuh@. We should read am4vasy4m. SOTRAS LXVI-LXXI. 335 Sotra LXIX. Or the day when one says, To-morrow they will not see it. 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.
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