| Grihya Sûtra of Hiranyakesin — Prasna I, Patala 3 | Title page | Grihya Sûtra of Hiranyakesin — Prasna I, Patala 5 |
[ p. 170 ]
1. They bring him a chariot, (or) a horse, or an elephant.
2. [1] ‘Thou art the (Sâman called) Rathantara; thou art the Vâmadevya; thou art the Brihat;’ the (verse), ‘The two Aṅkas, the two Nyaṅkas’ (Taitt. Sarihitâ I, 7, 7, 2); (the verse), ‘May this your chariot, O Arivins, not suffer damage, neither in pain nor in joy. May it make its way without damage, dispersing those who infest us;’ (and the formula), ‘Here is holding, here is keeping asunder; here is enjoyment, here may it enjoy itself:’ with (these texts) he ascends the chariot, if he enters (the village) on a chariot.
3. [2] ‘A horse art thou, a steed art thou’—with these eleven ‘horses’ names’ (Taitt. Samh. VII, 1, 12) (he mounts) the horse, if (he intends to enter the village) on horseback.
4. [3] With (the formula), ‘With Indra’s thunderbolt I bestride thee; carry (me); carry the time; carry me forward to bliss. An elephant art thou. The elephant’s glory art thou. The elephant’s splendour art thou. May I become endowed with the elephant’s glory, with the elephant’s splendour’—(he mounts) the elephant, if (he intends to proceed to the village) on it. [ p. 171 ]
5. [4] He goes to a place where they will do honour to him.
6. With (the verse), ‘May the quarters (of the horizon) stream together with me; may all delight assemble (here). May all wishes that are dear to us, come near unto us; may (our) dear (wishes) stream towards us’—he worships the quarters of the horizon.
7. While approaching the person who is going to do honour to him, he looks at him with (the words), ‘Glory art thou; may I become glory with thee.’
8. Then (the host who is going to offer the Argha reception to the Snâtaka), having prepared the dwelling-place (for his reception), says to him, ‘The Argha (will be offered)!’
9. (The guest) replies, ‘Do so!’
10. [5] They prepare for him (the Madhuparka or ‘honey mixture’) consisting of three or of five substances.
11. The three substances are, curds, honey, and ghee.
12. The five substances are, curds, honey, ghee, water, and ground grains.
13. Having poured curds into a brass vessel, he pours honey into it, (and then the other substances stated above).
14. [6] Having poured (those substances) into a smaller vessel, and having covered it with a larger (cover than the vessel is), (the host) makes (the guest) accept (the following things) separately, one after the other, viz. a bunch of grass (to sit down on), [ p. 172 ] water for washing the feet, the Argha water, water for sipping, and the honey-mixture (Madhuparka).
15. [7] Going after (the single objects which are brought to the guest, the host) in a faultless, not faltering (?) voice, announces (each of those objects to the guest).
16. The bunch of grass (he announces by three times saying), ‘The bunch of grass!’
17. [8] (The guest) sits down thereon facing the east, with (the formula), 'A giver of royal power art thou, a teacher’s seat; may I not withdraw from thee.’
18. (The host) then utters to him the announcement, ‘The water for washing the feet!’
19. [9] With that (water) a _Sûdra or a S_ûdra woman washes his feet; the left foot first for a Brâhmaûdra or a a, the right for a person of the two other castes.
1. [10] With (the formula), ‘The milk of Virâg art thou. May the milk of Padyâ Virâg (dwell) in me’—(the guest) touches the hands of the person that [ p. 173 ] washes his feet, and then he touches himself with (the formula), ‘May in me dwell brilliancy, energy, strength, life, renown, splendour, glory, power!’
2. (The host) then makes to him the announcement, ‘The Argha water!’
3. [11] (The guest) accepts it with (the formula), ‘Thou camest to me with glory. Unite me with brilliancy, splendour, and milk. Make me beloved by all creatures, the lord of cattle.’
4. [12] ‘To the ocean I send you, the imperishable (waters); go back to your source. May I not suffer loss in my offspring. May my sap not be shed’—this (verse the guest) recites over the remainder (of the Argha water), when it is poured out (by the person who had offered it to him).
5. Then he utters to him the announcement, ‘The water for sipping!’
6. [13] With (the formula), ‘Thou art the first layer for Ambrosia,’ he sips water.
7. Then he utters to him the announcement, ‘The honey-mixture!’
8. [14] He accepts that with both hands with the Sâvitra (formula), and places it on the ground with (the formula), ‘I place thee on the navel of the earth in the abode of Idâ.’ He mixes (the different substances) three times from left to right with his thumb and his fourth finger, with (the formula), ‘What is the honied, highest form of honey which consists in the enjoyment of food, by that honied, [ p. 174 ] highest form of honey may I become highest, honied, and an enjoyer of food.’ He partakes of it three times with (the formula), ‘I eat thee for the sake of brilliancy, of luck, of glory, of power, and of the enjoyment of food,’ and gives the remainder to a person who is kindly disposed towards him.
9. [15] Or he may eat the whole (Madhuparka). Then he sips water with (the formula), ‘Thou art the covering of Ambrosia.’
10. [16] Then he utters to him the announcement, ‘The cow!’
11. That (cow) is either killed or let loose.
12. If he chooses to let it loose, (he murmurs), 'This cow will become a milch cow.
‘The mother of the Rudras, the daughter of the Vasus, the sister of the Âdityas, the navel of immortality. To the people who understand me, I say, “Do not kill the guiltless cow, which is Aditi.”
‘Let it drink water! Let it eat grass’—
(And) gives order (to the people), ‘Om! Let it loose.’
13. [17] If it shall be killed, (he says), ‘A cow art thou; sin is driven away from thee. Drive away my sin and the sin of N.N.! Kill ye him whoever hates me. He is killed whosoever hates me. Make (the cow) ready!’
14. [18] If (the cow) is let loose, a meal is prepared with other meat, and he announces it (to the guest) in the words, ‘It is ready!’ [ p. 175 ]
15. He replies, ‘It is well prepared; it is the Virâ_g_; it is food. May it not fail! May I obtain it! May it give me strength! It is well prepared!’—and adds, ‘Give food to the Brâhmanas!’
16. [19] After those (Brâhmanas) have eaten, (the host) orders blameless (?) food to be brought to him (i.e. to the guest).
17. He accepts that with (the formula), ‘May the heaven give it to thee; may the earth accept it. May the earth give it to thee; may breath accept it. May breath eat thee; may breath drink thee.’
18. With (the verse), ‘May Indra and Agni bestow vigour on me’ (Taitt. Samh. III, 3, 3, 3) he eats as much as he likes, and gives the remainder to a person who is kindly disposed towards him.
19. If he desires that somebody may not be estranged from him, he should sip water with (the Mantra), ‘Whereon the past and the future and all worlds rest, therewith I take hold of thee; I (take. hold) of thee; through the Brahman I take hold of thee for myself, N.N.!’—
1. And should, after that person has eaten, seize his right hand,
2. [20] If he wishes that one of his companions, or a pupil, or a servant should faithfully remain with him and not go away, he should bathe in the morning, should put on clean garments, should show [ p. 176 ] patience (with that servant, &c.) during the day, should speak (only) with Brâhmanas, and by night he should go to the dwelling-place of that person, should make water into a horn of a living animal, and should three times walk round his dwelling-place, sprinkling (his urine) round it, with (the Mantra), ‘From the mountain (I sever?) thee, from thy brother, from thy sister, from all thy relations. parishîdah kleshyati (i.e. kvaishyasi?) snsnmnnnknidâ, ûlena parimînoऽsi parimînoऽsy ûlena.’
3. He puts down the horn of the living animal in a place which is generally accessible.
4. [21] One whose companions, pupils, or servants use to run away, should rebuke them with (the Mantra), ‘May he who calls hither (?), call you hither! He who brings back, has brought you back (?). May the rebuke of Indra always rebuke you. If you, who worship your own deceit, despise me (?), . . . . may Indra bind you with his bond, and may he drive you back again to me.’ [ p. 177 ]
5. Then he enters his house, puts a piece of Sidhraka wood on (the fire), and sacrifices with the ‘on-drawing verse,’ ‘Back-bringer, bring them back’ (Taitt. Samh. III, 3, 10, 1).
6. Now (we shall explain) how one should guard his wife.
7. [22] One whose wife has a paramour, should grind big centipedes (?) to powder, and should insert (that powder), while his wife is sleeping, into her secret parts, with the Mantra, ‘Indra. . . . from other men than me.’
8. Now (follows the sacrifice for procuring) prosperity in trade.
9. He cuts off (some portion) from (every) article of trade and sacrifices it—
1. [23] With (the verse), ‘If we trade, O gods, trying by our wealth to acquire (new) wealth, O gods, may [ p. 178 ] Soma thereon bestow splendour, Agni, Indra, Brihaspati, and Îriâna. Svâhâ!’
2. Now (follows) the way for appeasing anger.
3. [24] He addresses the angry person with (the verses), 'The power of wrath that dwells here on thy forehead, destroying thy enemy (?), may the chaste, wise gods take that away.
‘If thou shootest, as it were, the thought dwelling in thy face, upwards to thy forehead, I loosen the anger of thy heart like the bow-string of an archer.
‘Day, heaven, and earth: we appease thy anger, as the womb of a she-mule (cannot conceive).’
4. Now (follows) the way for obtaining the victory in disputes.
5. [25] He puts wood on the fire at night-time in an inner apartment, performs the rites down to the Vyâhriti oblations, and sacrifices small grains mixed with A ya, with (the verse), ‘Tongueless one, thou who art without a tongue! I drive thee away through my sacrifice, so that I may gain the victory in the dispute, and that N.N. may be defeated by me. Svâhâ!’
6. [26] Then in the presence (of his adversary), turned towards him, he murmurs (the verses), 'I take away the speech from thy mouth, (the speech) that dwells in thy mind, (the speech) from thy heart. Out of every limb I take thy speech. Wheresoever thy speech dwells, thence I take it away.
[ p. 179 ]
‘Rudra with the dark hair-lock! Hero! At every contest strike down this my adversary, as a tree (is struck down) by a thunderbolt.
‘Be defeated, be conquered, when thou speakest. Sink down under the earth, when thou speakest, struck down by me irresistibly (?) with the hammer of . . . (?). That is true what I speak. Fall down, inferior to me, N.N.!’
7. 7 He touches the assembly-hall (in which the contest is going on), and murmurs, ‘The golden-armed, blessed (goddess), whose eyes are not faint, who is decked with ornaments, seated in the midst of the gods, has spoken for my good. Svâhâ!’
8. 8 ‘For me have the high ones and the low ones, for me has this wide earth, for me have Agni and Indra accomplished my divine aim’—with (this verse) he looks at the assembly, and murmurs (it) turned towards (the assembly).
End of the Fourth Patala.
| Grihya Sûtra of Hiranyakesin — Prasna I, Patala 3 | Title page | Grihya Sûtra of Hiranyakesin — Prasna I, Patala 5 |
170:2 12, 2. Comp. Pâraskara III, 14, 3-6. ↩︎
170:3 In this Sûtra three ‘horses’ names’ are given as the Pratîka of the Yagus quoted, ‘Thou art agva, thou art haya, thou art maya.’ Mâtgdatta observes that the third of them is not found in the Taittirîya Saghitâ, which gives only ten, and not eleven, horses’ names. ↩︎
170:4 Pâraskara III, 15, 1 seq. ↩︎
171:5 Âsvalâyana III, 9, 3; Sâṅkhâyana III, 1, 14. ↩︎
171:10 10 seq. Pâraskara I, 3, 5; Âsvalâyana I, 24, 5 seq. ↩︎
171:14 Pâraskara, loc. cit.; Âsvalâyana, loc. cit., § 7. ↩︎
172:15 The text is corrupt and the translation very doubtful. The MSS. have, anusamvmminâ soऽnupakimmayâ vâmâ. Mâtmdatta’s note, which is also very corrupt, runs thus: anusamvraminâ saha kûrmâdinâ dravyema tad agrata_hmri_tvânugantâ. anusamvmmineti (sic: anugamamnnusamv°, Dr. Kielhorn’s MS.) pramâdapâma_h_. sampradâtânupakimmayâ na vidyata upaghâtikâ vâg yasya [yasyâ, Dr. K.’s MS.] seyam anupakimmâ vâk . . . kemid anusamvmmineti (anusamvramineti, Dr. Kirste) pâmântara_mmrimsmnmk_manti yathâ mmshmâ vâk samskmtâ vâk tathâ keti. apare yathâpâmam evârtham immanti.—Perhaps we may correct, anusamvmminayânupakimmayâ vâmâ. Comp. below, I, 4, 13, 16. ↩︎
172:17 See above, I, 2, 6, 9. ↩︎
172:19 Pâraskara I, 3, 10. 11; Âsvalâyana I, 24, 11. ↩︎
172:1 13, 1. Comp. Sâṅkhâyana III, 7, 5, &c. ↩︎
173:3 Pâraskara I, 3, 15. ↩︎
173:4 Pâraskara I, 3, 14. ↩︎
173:6 Âsvalâyana I, 21, 13. ↩︎
173:8 Pâraskara I, 3, 18 seq.; Âsvalâyana I, 21, 15 seq.—The Sâvitra formula is, ‘On the impulse of the god Savitri . . . I take thee.’ Comp. above, I, 3, 11, 7. ↩︎
174:9 Âsvalâyana I, 21, 27. 28. ↩︎
174:10 10 seq. Âsvalâyana I, 21, 30 seq.; Pâraskara I, 3, 26 seq.; Sâṅkhâyana II, 15, 2. 3 note; Gobhila IV, 10, 18 seq. ↩︎
174:13 N.N., of course, means the host’s name. ↩︎
174:14 14 seq. Comp. Gobhila I, 3, 16 seq.; Âpastamba II, 2, 3, 11. ↩︎
175:16 The meaning of anusamvmminam (comp. above, I, 4, 12, 15) is uncertain. See the commentary, p. 120 of Dr. Kirste’s edition. ↩︎
175:2 14, 2. Mâtridatta: ‘The description of the Samâvartana is finished. p. 176 Now some ceremonies connected with special wishes of the person who has performed the Samâvartana and has settled in a house, will be described.’ In my opinion, it would be more correct to consider Sûtra 18 of the preceding section as the last of the aphorisms that regard the Samâvartana, With Sûtra 2 compare Pâraskara III, 7; Âpastamba VIII, 23, 6. It seems impossible to attempt to translate the hopelessly corrupt last lines of the Mantra. ↩︎
176:4 A part of this Mantra also is most corrupt. In the first line I propose to write, nivarto vo nyavîvritat. With the last line comp. Pâraskara III, 7, 3. I think that the text of Pâraskara should be corrected in the following way: pari tvâ hvalano hvalan nivartas tvâ nyavîvritat, indra_hris_ena sitvâ tvâ mahyam . . . (three syllables) ânayet. The Âpastambîya Mantrapâria, according to Dr. Winternitz’s copy, gives the following text: anupohvad anuhvayo vivartto p. 177 vo nyavîvridhat. aindra_hrisrihrisrih_. yadi mâm atimanyâdvâ â devâ devavattara indra_hrisrisris_am ânayât svâhâ. Comp. Prof. Pischel’s remarks, Philologische Abhandlungen, Martin Hertz zum siebzigsten Geburtstage von ehemaligen Schülern dargebracht (Berlin, 1888), p. 69 seq. ↩︎
177:7 On sthûrâ dridhâ[h] Mâtdhdatta says, sthûrâ ddhdhâ_hdhhdhsdhh_. A part of the Mantra is untranslatable on account of the very corrupt condition of the text. The reading given by most of the MSS. is, Indrâya yâsya sdhh purushebhyoऽnyatra mat. The Âpastambîya Mantrapâdha reads, indrâyâsya phaligam anyebhyah purushebhyonyatra mat. The meaning very probably is that Indra is invoked to keep away from the woman the sepha of all other men except her husband’s. ↩︎
177:1 15, 1. Comp. Atharva-veda III, 15, 5; Gobhila IV, 8, 19. ↩︎
178:3 Pâraskara III, 13, 5. Possibly we ought to correct mriddhasya into mridhrasya. Avadyâm ought to be ava gyâm; see Atharva-veda VI, 42, 1. ↩︎
178:5 The commentary explains kanâs (small grains) as oleander (karavîra) seeds. ↩︎
178:6 Comp. Pâraskara III, 13, 6. The text of the Mantras is corrupt. ↩︎