Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
114, 2. The treading on the stone is prescribed in chap. 13, 12. 38 SANKHAYANA-GRIHYA-SOTRA. ing upon the stone, (are repeated) in the same way for a second time, 3. And in the same way a third time. 4. Silently, if they like, a fourth time. 5. (The Aéarya ?) makes (them) step forward in a * orth-eastern direction seven steps (with the words), 6. ‘ For sap with one step, for juice with two steps, for the prospering of wealth with three steps, for comfort with four steps, for cattle with five steps, for the seasons with six steps. Friend be with seven steps.’ 7. (The As#drya?) ‘appeases’ those (foot-steps) with water. 8. With the three Apohish¢stya verses (Rig-veda X, 9, 1-3) he wipes (them) with the Sthey4 water, g. And sprinkles it on their heads. 10. (The bridegroom then) says, ‘I give you a cow.’ 11. Let him give something to the Brahmawas each time at the Sth4lipakas and other rites; 12, To him who knows the Sdrya hymn the bride’s shift. 5, 7. According to Narayana it is the teacher who makes them walk the seven steps; the Paddhati says that the bridegroom or the Afarya causes her to do so. Comp. Paraskara I, 8, 1; Asvalayana I, 7, 19, &c. 8. Comp. chap. 13, 9. g. Probably we should read mardhanf (acc. dual.), not m@rdhani. Asvalay ana has sirasi. Of course the heads of both the bridegroom and the bride were sprinkled with water ; comp. Asvalayana I, 7, 20, &c. 12. The Sfrya hymn is Rig-veda X, 85. Comp. the note above on chap. 13, 4. I ADHYAYA, 15 KHANDA, 3. 39 13. A cow is the optional gift to be given by a Brahmaza, 14. A village by a Raganya, 15. A horse by a Vaisya. 16. A hundred (cows) with a chariot (he gives to a father) who has only daughters. 17. To those versed in the sacrificial rites he gives a horse. KuHawpa 15, 1. The three verses, ‘I loosen thee’ (Rig-veda X, 85, 24), when she departs from the house. 2. ‘The living one they bewail’ (Rig-veda X, 40, 10), if she begins to cry. 3. The wife then smears the axle of the chariot with clarified butter with this (verse), ‘They feasted, they got drunk’ (Rig-veda I, 82, 2), 13-15. These Sfitras, treating of the fee for the sacrifice, are identical with Pdaraskara I, 8, 15-18. Apparently they are taken from the same lost original from which several identical passages in the Sfitras of Paraskara and Sankhfyana seem to be derived (see the notes on chap. 5,13; 13, 7). They stand rather out of place here, for they return to the same subject which had already been treated of in Sfitra 10, though in that Sfitra, as very frequently is the case in our text and in similar ones, only the case of the bridegroom being a Brahmama has been taken notice of.
25,13; 13, 7). They stand rather out of place here, for they return to the same subject which had already been treated of in Sfitra 10, though in that Sfitra, as very frequently is the case in our text and in similar ones, only the case of the bridegroom being a Brahmama has been taken notice of. 16. Comp. the passages quoted by Professor Stenzler on Paraskara I, 8,18. Nd&rayana has the following note: ‘To a duhitrzmat, i.e. to the father of a girl who has no brother, he shall give a hundred cows and besides a chariot, in order to destroy the guilt brought about by marrying a girl who has no brother.’ Possibly we should here emancipate ourselves from the authority of the commentators, and explain duhitrzmat ‘he who gives his daughter in marriage,’ the bride’s father. Comp. Apastamba II, 11,18; II, 13,12; Weber, Indische Studien, V, 343, note 2. 15, 3. Probably the use of this verse on this occasion rests on the assonance of its opening word akshan and aksha (rathaksha), 40 SANKHAYANA-GRIHYA-SOUTRA. 4. And with the two (verses), ‘Pure are thy wheels, ‘Thy two wheels’ (Rig-veda X, 85, 12. 16), of the two wheels the first with the first (verse) and the second with the second (verse), 5. And the two bulls. 6. After (the wife?) has put, with this (verse), ‘In the box of the wheel’ (Rig-veda VIII, 80, 7), a branch of a fruit-bearing tree into each of the holes destined for the pins, 7. Or, if (such branches) are (already) fixed, has recited (that verse) over them, 8. They then harness the two bulls with the two (verses), ‘ Harnessed be thy right one’ (Rig-veda I, 82, 5-6), (the bridegroom) reciting the half-verse, ‘White the two bulls’ (Rig-veda X, 85, 10), over them when they have been harnessed. 9. Now should any part of the chariot break or burst, let him take the girl to the house of one who keeps the sacred fires, 10. And repair (the damage) with the verse, ‘Cover thyself with the Khadiras’ (Rig-veda III, 53> 19). 11. A knot with the verse, ‘Him like a horse’ (Rig-veda X, 143, 2). 12. He then murmurs the five verses, ‘ May prosperity give us’ (Rig-veda V, 51, 11-15). 13. ‘Adorned with Kimsuka flowers’ (Rig-veda X, 85, 20), when she mounts the chariot ; 14. ‘May no waylayers meet us’ (ibid. 32), at a cross-way ; 15. ‘Which the woman’s’ (ibid. 31), near a cemetery; 16. The half-verse,‘O tree with thy hundred 6. See Narayana’s note on samy4garta, p. 129 of the German edition. .1 ADHYAYA, 16 KHANDA, 3. 4! branches’ (Rig-veda III, 8, 11), he mutters near a big tree; 17. ‘The good protectress’ (Rig-veda X, 63, 10), when she ascends a ship; 18. ‘Carrying stones’ (Rig-veda X, 53, 8), when she crosses a river; 19. Optionally (he) also (murmurs the same verse, if that is done) with the harnessed chariot ; 20. ‘Up may your wave’ (Rig-veda III, 33, 13), at deep places (in the river) ; 21. And (at such places) let her not look out.
3‘Carrying stones’ (Rig-veda X, 53, 8), when she crosses a river; 19. Optionally (he) also (murmurs the same verse, if that is done) with the harnessed chariot ; 20. ‘Up may your wave’ (Rig-veda III, 33, 13), at deep places (in the river) ; 21. And (at such places) let her not look out. 22. The seven verses, ‘Here may delight’ (Rigveda X, 85, 27 seq.), when she has reached the house, omitting the verses already employed. Kuawopa 16. 1. ‘A bull’s hide’—this has been declared. 2. On that hide the husband makes her sit down and sacrifices, while she takes hold of him, four oblations (with the following formulas), 3. ‘With god Agni, with the earth-world of the worlds, and the Rig-veda of the Vedas: therewith I appease thee, N. N., svaha! ‘With god VAyu, with the air-world of the worlds, 16, 1. In chap. 15, 22 it is said that the bride arrives at the house; in 16, 12, that she enters the house. Probably we are to understand, therefore, that the sacrifice prescribed in this chapter, Sfitras 2 seq., is performed before the house, like the Vastoshpatiya karman (below, III, 4). The words, ‘has been declared,’ refer to the Srauta-s(tra (IV, 16, 2), ‘Having spread a red bull’s skin, with the neck to the north or to the east, with the hair outside, behind the fire, they sit down,’ &c. 2. On anvarambha comp. the quotation in the note on chap. 11, 2. 42 SANKHAYANA-GRIHYA-SUTRA. with the Yagur-veda of the Vedas: therewith I appease thee, N.N., svaha! ‘With god Sfrya, with the heaven-world of the worlds, with the Sama-veda of the Vedas: therewith I appease thee, N.N., svaha! ‘With god andra, with the world of the quarters (of the horizon) of the worlds, with the Brahmaveda of the Vedas: therewith I appease thee, N.N., svahéa !’ 4. Or, ‘BhaZ! What harm dwells in thee, bringing death to thy husband, death to thy husband’s brother, that I make death-bringing to thy paramour, N.N., svah4!’—thus the first (of the beforementioned formulas) may be joined with the first Mahavydhrzti, the second with the second, the third with the third, the fourth with (the three Mahavyahvztis) together. 5. With (the verse), ‘With no evil eye’ (Rigveda X, 85, 44), let him besmear (her) eyes with Agya salve. 6. (The bridegroom,) having touched the ends of her hair with the three (verses), ‘How may us the resplendent one...’ (Rig-veda IV, 31, 1-3), 7. And having quickly recited the four verses, ‘And those divine medicines’ (Rig-veda VIII, 18, 8), at the end (of that text) with the word svaha (pours out) the remainder on (her) head. 8. Here some place a boy of good birth on both sides, in her lap, with this (verse), ‘Into thy womb’ (see below, chap. 19, 6), 8. It should be noted that the verse 4 te yonim is quoted here only with the Pratika, while its full text is given below, chap. 19, 6. Can the Sftras describing this ceremony with the kum 4ra ubhayatak-sugata be a later addition? I ADHYAYA, I7 KHANDA, 9. 43 g. Or also silently.
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.
114, 2. The treading on the stone is prescribed in chap. 13, 12. 38 SANKHAYANA-GRIHYA-SOTRA. ing upon the stone, (are repeated) in the same way for a second time, 3. And in the same way a third time. 4. Silently, if they like, a fourth time. 5. (The Aéarya ?) makes (them) step forward in a * orth-eastern direction seven steps (with the words), 6. ‘ For sap with one step, for juice with two steps, for the prospering of wealth with three steps, for comfort with four steps, for cattle with five steps, for the seasons with six steps. Friend be with seven steps.’ 7. (The As#drya?) ‘appeases’ those (foot-steps) with water. 8. With the three Apohish¢stya verses (Rig-veda X, 9, 1-3) he wipes (them) with the Sthey4 water, g. And sprinkles it on their heads. 10. (The bridegroom then) says, ‘I give you a cow.’ 11. Let him give something to the Brahmawas each time at the Sth4lipakas and other rites; 12, To him who knows the Sdrya hymn the bride’s shift. 5, 7. According to Narayana it is the teacher who makes them walk the seven steps; the Paddhati says that the bridegroom or the Afarya causes her to do so. Comp. Paraskara I, 8, 1; Asvalayana I, 7, 19, &c. 8. Comp. chap. 13, 9. g. Probably we should read mardhanf (acc. dual.), not m@rdhani. Asvalay ana has sirasi. Of course the heads of both the bridegroom and the bride were sprinkled with water ; comp. Asvalayana I, 7, 20, &c. 12. The Sfrya hymn is Rig-veda X, 85. Comp. the note above on chap. 13, 4. I ADHYAYA, 15 KHANDA, 3. 39 13. A cow is the optional gift to be given by a Brahmaza, 14. A village by a Raganya, 15. A horse by a Vaisya. 16. A hundred (cows) with a chariot (he gives to a father) who has only daughters. 17. To those versed in the sacrificial rites he gives a horse. KuHawpa 15, 1. The three verses, ‘I loosen thee’ (Rig-veda X, 85, 24), when she departs from the house. 2. ‘The living one they bewail’ (Rig-veda X, 40, 10), if she begins to cry. 3. The wife then smears the axle of the chariot with clarified butter with this (verse), ‘They feasted, they got drunk’ (Rig-veda I, 82, 2), 13-15. These Sfitras, treating of the fee for the sacrifice, are identical with Pdaraskara I, 8, 15-18. Apparently they are taken from the same lost original from which several identical passages in the Sfitras of Paraskara and Sankhfyana seem to be derived (see the notes on chap. 5,13; 13, 7). They stand rather out of place here, for they return to the same subject which had already been treated of in Sfitra 10, though in that Sfitra, as very frequently is the case in our text and in similar ones, only the case of the bridegroom being a Brahmama has been taken notice of.
25,13; 13, 7). They stand rather out of place here, for they return to the same subject which had already been treated of in Sfitra 10, though in that Sfitra, as very frequently is the case in our text and in similar ones, only the case of the bridegroom being a Brahmama has been taken notice of. 16. Comp. the passages quoted by Professor Stenzler on Paraskara I, 8,18. Nd&rayana has the following note: ‘To a duhitrzmat, i.e. to the father of a girl who has no brother, he shall give a hundred cows and besides a chariot, in order to destroy the guilt brought about by marrying a girl who has no brother.’ Possibly we should here emancipate ourselves from the authority of the commentators, and explain duhitrzmat ‘he who gives his daughter in marriage,’ the bride’s father. Comp. Apastamba II, 11,18; II, 13,12; Weber, Indische Studien, V, 343, note 2. 15, 3. Probably the use of this verse on this occasion rests on the assonance of its opening word akshan and aksha (rathaksha), 40 SANKHAYANA-GRIHYA-SOUTRA. 4. And with the two (verses), ‘Pure are thy wheels, ‘Thy two wheels’ (Rig-veda X, 85, 12. 16), of the two wheels the first with the first (verse) and the second with the second (verse), 5. And the two bulls. 6. After (the wife?) has put, with this (verse), ‘In the box of the wheel’ (Rig-veda VIII, 80, 7), a branch of a fruit-bearing tree into each of the holes destined for the pins, 7. Or, if (such branches) are (already) fixed, has recited (that verse) over them, 8. They then harness the two bulls with the two (verses), ‘ Harnessed be thy right one’ (Rig-veda I, 82, 5-6), (the bridegroom) reciting the half-verse, ‘White the two bulls’ (Rig-veda X, 85, 10), over them when they have been harnessed. 9. Now should any part of the chariot break or burst, let him take the girl to the house of one who keeps the sacred fires, 10. And repair (the damage) with the verse, ‘Cover thyself with the Khadiras’ (Rig-veda III, 53> 19). 11. A knot with the verse, ‘Him like a horse’ (Rig-veda X, 143, 2). 12. He then murmurs the five verses, ‘ May prosperity give us’ (Rig-veda V, 51, 11-15). 13. ‘Adorned with Kimsuka flowers’ (Rig-veda X, 85, 20), when she mounts the chariot ; 14. ‘May no waylayers meet us’ (ibid. 32), at a cross-way ; 15. ‘Which the woman’s’ (ibid. 31), near a cemetery; 16. The half-verse,‘O tree with thy hundred 6. See Narayana’s note on samy4garta, p. 129 of the German edition. .1 ADHYAYA, 16 KHANDA, 3. 4! branches’ (Rig-veda III, 8, 11), he mutters near a big tree; 17. ‘The good protectress’ (Rig-veda X, 63, 10), when she ascends a ship; 18. ‘Carrying stones’ (Rig-veda X, 53, 8), when she crosses a river; 19. Optionally (he) also (murmurs the same verse, if that is done) with the harnessed chariot ; 20. ‘Up may your wave’ (Rig-veda III, 33, 13), at deep places (in the river) ; 21. And (at such places) let her not look out.
3‘Carrying stones’ (Rig-veda X, 53, 8), when she crosses a river; 19. Optionally (he) also (murmurs the same verse, if that is done) with the harnessed chariot ; 20. ‘Up may your wave’ (Rig-veda III, 33, 13), at deep places (in the river) ; 21. And (at such places) let her not look out. 22. The seven verses, ‘Here may delight’ (Rigveda X, 85, 27 seq.), when she has reached the house, omitting the verses already employed. Kuawopa 16. 1. ‘A bull’s hide’—this has been declared. 2. On that hide the husband makes her sit down and sacrifices, while she takes hold of him, four oblations (with the following formulas), 3. ‘With god Agni, with the earth-world of the worlds, and the Rig-veda of the Vedas: therewith I appease thee, N. N., svaha! ‘With god VAyu, with the air-world of the worlds, 16, 1. In chap. 15, 22 it is said that the bride arrives at the house; in 16, 12, that she enters the house. Probably we are to understand, therefore, that the sacrifice prescribed in this chapter, Sfitras 2 seq., is performed before the house, like the Vastoshpatiya karman (below, III, 4). The words, ‘has been declared,’ refer to the Srauta-s(tra (IV, 16, 2), ‘Having spread a red bull’s skin, with the neck to the north or to the east, with the hair outside, behind the fire, they sit down,’ &c. 2. On anvarambha comp. the quotation in the note on chap. 11, 2. 42 SANKHAYANA-GRIHYA-SUTRA. with the Yagur-veda of the Vedas: therewith I appease thee, N.N., svaha! ‘With god Sfrya, with the heaven-world of the worlds, with the Sama-veda of the Vedas: therewith I appease thee, N.N., svaha! ‘With god andra, with the world of the quarters (of the horizon) of the worlds, with the Brahmaveda of the Vedas: therewith I appease thee, N.N., svahéa !’ 4. Or, ‘BhaZ! What harm dwells in thee, bringing death to thy husband, death to thy husband’s brother, that I make death-bringing to thy paramour, N.N., svah4!’—thus the first (of the beforementioned formulas) may be joined with the first Mahavydhrzti, the second with the second, the third with the third, the fourth with (the three Mahavyahvztis) together. 5. With (the verse), ‘With no evil eye’ (Rigveda X, 85, 44), let him besmear (her) eyes with Agya salve. 6. (The bridegroom,) having touched the ends of her hair with the three (verses), ‘How may us the resplendent one...’ (Rig-veda IV, 31, 1-3), 7. And having quickly recited the four verses, ‘And those divine medicines’ (Rig-veda VIII, 18, 8), at the end (of that text) with the word svaha (pours out) the remainder on (her) head. 8. Here some place a boy of good birth on both sides, in her lap, with this (verse), ‘Into thy womb’ (see below, chap. 19, 6), 8. It should be noted that the verse 4 te yonim is quoted here only with the Pratika, while its full text is given below, chap. 19, 6. Can the Sftras describing this ceremony with the kum 4ra ubhayatak-sugata be a later addition? I ADHYAYA, I7 KHANDA, 9. 43 g. Or also silently.
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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