With the months and half-months I interpose another one instead of the father. Once, turning his left side to it, in the rites belonging to the Manes. Immersed in water; On this question I have ventured, in the preface to my German edition of Sankhayana 2 , to offer a few remarks which, however, I feel bound to say do not seem to myself quite decisive. With the sacrificial cord suspended over the right shoulder he pours out the remnant to the south with the verse, ‘ They whom the fire has burnt ‘ Rig-veda X, 15, The Darbha blades are straight. In a place covered with herbs, 4. Weber’s Indische Studien, vol.
When he has finished, let him murmur, 4. Having kindled it by rubbing, according to some teachers, at his marriage. With regard thereto it has been said also in the Rik, ‘ In vain the fool gains food’ Rig-veda X, ,6. Into this boy’s joined hands the bridegroom gives fruits and causes the Brahmawas to wish an auspicious day. Probably we are to understand, therefore, that the sacrifice prescribed in this chapter, Sutras 2 seq. With the words , ‘ Thine, Agni, is this piece of wood,’ he puts the fuel on the fire , or silently. With the other kinds of food no such pre- paration takes place. As to the meaning ofarhayitval differ from the opinion of Narayawa see his note on p.
With a genial mind, clean, on a pure, protected spot, having cooked a full, thin mess of rice, he offers that cooked oblation to the deities of the festivals of the new and full moon, distributing it in the due way. Sraddha to our father N. The principal form of Sraddha is that treated of in chap, i, which is designated in other texts see, for instance, A.?
Sakha of the Rig-veda con- tains eight hymns more than the akala -Sakha. The teacher refrains from eating flesh and from sexual intercourse. Takes it from the fire towards the north with the words, ‘ For juice thee ;’ The Gayatri which the teacher shall recite to a Brah- maa is the same verse of which it is said below, chap.
On the Agni-pra;zayana comp. And touching with the span of his right hand the student’s right shoulder, he murmurs: Afnihotra the lapse of that year one should sacrifice every month on the domestic fire as long as his life lasts.
With veiled hands; In the same way at the two pits to the south, to the west, and to the north. Now the atakarman i. The gesture is the same as that prescribed agnihootra the Paraskara- Grzhya I, 8, 8 to the bridegroom at the wedding ; the Mantra there is identical with -Sahkh. At the sections however that agnijotra after the Mahanamnis the other one hears while the teacher recites them for himself. Narayaa gives a different meaning to this word; comp.
Full text of “The Grihya-sûtras, rules of Vedic domestic ceremonies”
Rig-veda V, 62, 7. On receiving gifts as at the 6raddha. To Aditi, to the two Punarvasus. Paraskara I, 15, 6 uses the same expression trivrz’t. See above, I, 15, 9 seq. And having quickly recited the four verses, ‘And those divine medicines’ Rig-veda VIII, 18, 8at the end of that text rpisode the word svaha pours out the remainder on her head. Hillebrandt’s Neu- und Voll- mondsopfer, pp. In my opinion it is the student or the students who say adhihi bho. In a wilderness which belongs to the village ; Probably we should read murdhani ace.
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The oblations made with the Mahavyahrz’tayas are four in number ; the corresponding formulas are: Or he should agniihotra his nuptial fire. He states an exception to the rule, “The ceremonies sacred to the gods are directed towards the east” Sraut. And some say that the morning oblation may be made at the time of the evening oblation, in the case of danger. Let them serve the nuptial fire in the evening and in the morning with the words, ‘ To Agni svaha!
Eppisode he may optionally offer food to a cow. For the rest of the day standing and fasting. Now follows the exposition of the study of the Veda. They all agree in stating that after the lapse of the year through which the Vrata is kept, a ceremony is performed called Uddikshawika, i. The deities of the festivals of the new and full moon i. The treading on the stone is prescribed agniotra chap.
Her relations tie to her body a red and black, woollen or linen cord with three amulet gems, with the verse, ‘ Dark-blue and red ‘ Rig- veda X, 85, As to the translation we can only go so far as to venture elisode opinion that the -Sahkhayana text does not 3900 the interpretation given by Gayarama, and accepted by Professor Stenzler who compares Apastamba I, n, 27; Gautama XVI, 41 in Paraskara II, n, 3 for sarvarupa, which consequently should, in our opinion, be rejected also in that passage of Paraskara.
If a death of relations or birth has happened, for ten days ; 7. And gives her a agnihotga garment with the same text chap.
Adoration to the teachers! Professors Roth and Whitney have conjectured in this passage agre agniohtra of Agne. Or two students shall be so seated. Let us here marry.
Sick persons with the Mahavyahrztis. The wife has brought forth childrenthe new-creating mother. He should not sit on a high seat in presence of a Guru, 6. It appears to me that this whole chapter is a later addition to the original text.
Let him place in the middle the oblation to that constellation under which the child is born ; the deity, qgnihotra, is constantly to precede the corresponding Nakshatra. After they have regaled four or eight women, who are not widows, with lumps of vegetables, Sura, and food, these should perform a dance episore times.
For the reconstruction of the correct aggnihotra of the Sankha- yana-Grzhya, and occasionally also for its interpretation, it is of considerable importance that we possess, besides the Devanagari MSS.
In the privy, ‘Adoration to Sarvannabhuti!
Rig-veda X,i seq.