Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
119, 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. 10. Into this (boy’s) joined hands (the bridegroom) gives fruits and causes (the Brahmamas) to wish an auspicious day. 11. Thus she becomes the mother of male children. 12. With the rest of the hymn, ‘Stay ye here both’ (Rig-veda X, 85, 42 seq.), they make them enter the house. Kuaypa 17. 1. With the verse, ‘I praised DadhikrAvan’ (Rigveda IV, 39, 6), let them drink together curds. 2. Let them sit silent, when the sun has set, until the polar-star appears. 3. He shows her the polar-star with the words, ‘Firm be thou, thriving with me!’ 4. Let her say, ‘I see the polar-star; may I obtain offspring.’ 5. Through a period of three nights let them refrain from conjugal intercourse. 6. Let them sleep on the ground. 7. Let them eat together boiled rice with curds, with the three verses, ‘ Drink and satiate yourselves’ (Rig-veda VIII, 35, 10). 8. Let them serve the nuptial fire in the evening and in the morning with the words, ‘To Agni svaha! To Agni Svish¢akrzt svaha !’ g. ‘Let the two men Mitra and Varuma, let the two men, the Asvins both, let the man Indra and also Agni make a man grow in me. Sv4ha!’—with 17, 2, 3. I have changed in the translation the division of these Sfitras; the native authorities divide after dhruvadarsan4t, while I propose to divide after astamite. 44 SANKHAYANA-GRIHYA-SUTRA. (these words she offers) the first oblation if she is desirous of pregnancy. 10. For ten days they are not to set out (from home). Kuawpa 18. 1. Now the rites of the fourth day. 2. When the three nights have elapsed, he makes offerings of cooked food (with the texts), 3. ‘Agni! Thou art expiation; thou art the expiation of the gods. What substance dwells in her that brings death to her husband, that drive away from her. ‘Vayu! Thou art expiation; thou art the expiation of the gods. What substance dwells in her that brings sonlessness, that drive away from her. ‘Sdrya! Thou art expiation; thou art the expiation of the gods. What substance dwells in her that brings destruction to the cattle, that drive away from her. ‘To god Aryaman the girls have made sacrifice, to Agni; may he, god Aryaman, loosen her from this, and not from that place. ‘To god Varuza the girls have made sacrifice, to Agni; may he, god Varuna, &c. ‘To god Pashan the girls have made sacrifice, to Agni; may he, god Pashan, &c.’ 4. The seventh oblation with the verse, ‘ Pragapati’ (Rig-veda X, 121, 10). 5. The eighth to (Agni) Svish¢akvtt. 18, 3. As to preto mu#4#4tu mamutah compare Paraskara I, 6,2: preto mufkatu ma pater. This passage shows what itak and amutak refer to. Comp. Professor Weber’s note 3 at Indische Studien, V, 347. I ADHYAYA, I9 KHANDA, 6. 45 Kuawnpa 19,
25. The eighth to (Agni) Svish¢akvtt. 18, 3. As to preto mu#4#4tu mamutah compare Paraskara I, 6,2: preto mufkatu ma pater. This passage shows what itak and amutak refer to. Comp. Professor Weber’s note 3 at Indische Studien, V, 347. I ADHYAYA, I9 KHANDA, 6. 45 Kuawnpa 19, 1. Let him pound the root of the Adhy4zd4 plant and sprinkle it at the time of her monthly period with the two (verses), ‘Speed away from here; a husband has she’ ( Rig-veda X, 85, 21. 22), with svah4 at the end of each, into her right nostril. 2. ‘The mouth of the Gandharva Visvavasu art thou’—with these words let him touch her, when he is about to cohabit with her. 3. When he has finished, let him murmur, 4. ‘Into thy breath I put the sperm, N.N.!’ 5. Or, ‘As the earth is pregnant with Agni, as the heaven is with Indra pregnant, as Vayu dwells in the womb of the regions (of the earth), thus I place an embryo into thy womb, N.N.!’ 6. Or, ‘May a male embryo enter thy womb, as an arrow the quiver; may a man be born here, a son after ten months. ‘Give birth to a male child; may after him (another) male be born; their mother shalt thou be, of the born, and (to others) mayst thou give birth. ‘In the male verily, in the man dwells the sperm ; he shall pour it forth into the woman: thus has said DhAtar, thus PragApati has said. ‘Pragdpati has created him, Savitar has shaped him. Imparting birth of females to other (women) may he put here a man. ‘From the auspicious sperms which the men pro- 19, 6. The first verse is that quoted already at chap. 16, 8. The text of the verses quoted in this SAtra is very corrupt; see the notes on p. 36 of the German edition. 46 sSANKHAYANA-GRIHYA-SOTRA. duce for us, produce thou a son; be a well-breeding cow. ‘Roar, be strong, put into her an embryo, achieve it; a male, thou male, put into her; to generation we call thee. ‘Open thy womb; take in the man’s sperm; may a male child be begotten in the womb. Him thou shalt bear; (having dwelt) ten months in the womb may he be born, the most excellent of his kin.’ Kuanpa 20, 1. In the third month the Pumsavana (i.e. the ceremony to secure the birth of a male child), 2. Under (the Nakshatra) Pushya or Sravama. 3. Having pounded a Soma stalk, or a Kusa needle, or the last shoot of a Nyagrodha trunk, or . the part of a sacrificial post which is exposed to the fire, 4. Or (having taken) after the completion of a sacrifice the remnants from the Guht ladle, 5. Let him sprinkle it into her right nostril with the four verses, ‘By Agni may good’ (Rig-veda I, I, 3), ‘ That sperm to us’ (III, 4, 9), ‘May he succeed who lights fire’ (V, 37, 2), ‘Of tawny shape’ (II, 3, 9), with Svaha at the end (of each verse). 20, 3. On sunga compare the note of Narayana and the verse quoted from the Karmapradipa, p. 131 of the German edition.
320, 3. On sunga compare the note of Narayana and the verse quoted from the Karmapradipa, p. 131 of the German edition. On kusakanfaka Né&radyana says, kusakanfakam kuso darbhas tasya kaz/akahk sift (sia, MS. Berol. Orient. fol. 602) tam va peshayitva. Ido not understand why the commentators of Paraskara, whom Professor Stenzler has followed in his translation of Par. I, 14, 4, make kaz/aka equal to mfila. sg. Nasto dakshizatad stands here as in chap. 19,1. Asvalayana I, 13, 6 has dakshinasyam n4sik4y4m, and so has also I ADHYAYA, 22 KHANDA, 7. 47 Kuanpa 21, 1. In the fourth month the Garbharakshaza (i.e. the ceremony for the protection of the embryo), 2. Sacrificing six oblations from a mess of cooked food with (the six verses of the hymn), ‘ Agni, joined with the prayer’ (Rig-veda X, 162), 3. With (the verses), ‘From thy eyes, thy nose’ (Rig-veda X, 163), verse by verse besmearing her limbs with Agya salve. Kuanpa 22, 1. In the seventh month, at her first pregnancy, the Stmantonnayana (or parting of the hair). 2. He causes her, after she has bathed and put on a (new) garment which has not yet been washed, to sit down behind the fire. 3. He sacrifices, while she takes hold of him, with the Mahavydhrttis. 4. He cooks a mess of food, 5. According to some (teachers) boiled rice with Mudga beans. 6. The implements used and the Nakshatra should be of male gender. 7. (He then sacrifices with the following texts,) ‘May Dhatar give to his worshipper further life and safety ; may we obtain the favour of the god whose laws are truthful. ‘ Dhatar disposes of offspring and wealth; Dhatar has created this whole world; Dhatar will give a Paraskara I, 13. Comp. the natthukamma treated of in the Pali Buddhist texts (Mah4vagga VI, 13) and in the medical literature. 48 SANKHAYANA-GRIHYA-SOTRA. son to the sacrificer: to him you shall sacrifice, an offering rich in ghee.’ (Besides) with the three verses, ‘ Negamesha, fly away’ (Rig-veda Khailika sdkta, after X, 184, vol. vi, p- 31), and in the sixth place the verse, ‘ Pragdpati’ (Rig-veda X, 121, 10). 8. (The husband then) parts her hair, upwards, beginning from the middle, with a porcupine’s quill that has three white spots, or with a Darbha needle together with unripe Udumbara fruits, with the words, ‘Bhar bhuvas svak.’ 9. He lays down (the thing he has used) in her lap, 10. Ties (the fruits) to a string of three twisted threads and fastens them to her neck with the words, ‘Rich in sap is this tree; like the sappy one be thou fruitful.’ 11. (The husband) then says to lute-players, ‘Sing ye the king— 12. ‘Or if anybody else is still more valiant.’ 13. Having poured fried grain into a water-pot, let him cause her to drink it with the six verses, 22, 8. Comp. above, chap. 12, 6.
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.
119, 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. 10. Into this (boy’s) joined hands (the bridegroom) gives fruits and causes (the Brahmamas) to wish an auspicious day. 11. Thus she becomes the mother of male children. 12. With the rest of the hymn, ‘Stay ye here both’ (Rig-veda X, 85, 42 seq.), they make them enter the house. Kuaypa 17. 1. With the verse, ‘I praised DadhikrAvan’ (Rigveda IV, 39, 6), let them drink together curds. 2. Let them sit silent, when the sun has set, until the polar-star appears. 3. He shows her the polar-star with the words, ‘Firm be thou, thriving with me!’ 4. Let her say, ‘I see the polar-star; may I obtain offspring.’ 5. Through a period of three nights let them refrain from conjugal intercourse. 6. Let them sleep on the ground. 7. Let them eat together boiled rice with curds, with the three verses, ‘ Drink and satiate yourselves’ (Rig-veda VIII, 35, 10). 8. Let them serve the nuptial fire in the evening and in the morning with the words, ‘To Agni svaha! To Agni Svish¢akrzt svaha !’ g. ‘Let the two men Mitra and Varuma, let the two men, the Asvins both, let the man Indra and also Agni make a man grow in me. Sv4ha!’—with 17, 2, 3. I have changed in the translation the division of these Sfitras; the native authorities divide after dhruvadarsan4t, while I propose to divide after astamite. 44 SANKHAYANA-GRIHYA-SUTRA. (these words she offers) the first oblation if she is desirous of pregnancy. 10. For ten days they are not to set out (from home). Kuawpa 18. 1. Now the rites of the fourth day. 2. When the three nights have elapsed, he makes offerings of cooked food (with the texts), 3. ‘Agni! Thou art expiation; thou art the expiation of the gods. What substance dwells in her that brings death to her husband, that drive away from her. ‘Vayu! Thou art expiation; thou art the expiation of the gods. What substance dwells in her that brings sonlessness, that drive away from her. ‘Sdrya! Thou art expiation; thou art the expiation of the gods. What substance dwells in her that brings destruction to the cattle, that drive away from her. ‘To god Aryaman the girls have made sacrifice, to Agni; may he, god Aryaman, loosen her from this, and not from that place. ‘To god Varuza the girls have made sacrifice, to Agni; may he, god Varuna, &c. ‘To god Pashan the girls have made sacrifice, to Agni; may he, god Pashan, &c.’ 4. The seventh oblation with the verse, ‘ Pragapati’ (Rig-veda X, 121, 10). 5. The eighth to (Agni) Svish¢akvtt. 18, 3. As to preto mu#4#4tu mamutah compare Paraskara I, 6,2: preto mufkatu ma pater. This passage shows what itak and amutak refer to. Comp. Professor Weber’s note 3 at Indische Studien, V, 347. I ADHYAYA, I9 KHANDA, 6. 45 Kuawnpa 19,
25. The eighth to (Agni) Svish¢akvtt. 18, 3. As to preto mu#4#4tu mamutah compare Paraskara I, 6,2: preto mufkatu ma pater. This passage shows what itak and amutak refer to. Comp. Professor Weber’s note 3 at Indische Studien, V, 347. I ADHYAYA, I9 KHANDA, 6. 45 Kuawnpa 19, 1. Let him pound the root of the Adhy4zd4 plant and sprinkle it at the time of her monthly period with the two (verses), ‘Speed away from here; a husband has she’ ( Rig-veda X, 85, 21. 22), with svah4 at the end of each, into her right nostril. 2. ‘The mouth of the Gandharva Visvavasu art thou’—with these words let him touch her, when he is about to cohabit with her. 3. When he has finished, let him murmur, 4. ‘Into thy breath I put the sperm, N.N.!’ 5. Or, ‘As the earth is pregnant with Agni, as the heaven is with Indra pregnant, as Vayu dwells in the womb of the regions (of the earth), thus I place an embryo into thy womb, N.N.!’ 6. Or, ‘May a male embryo enter thy womb, as an arrow the quiver; may a man be born here, a son after ten months. ‘Give birth to a male child; may after him (another) male be born; their mother shalt thou be, of the born, and (to others) mayst thou give birth. ‘In the male verily, in the man dwells the sperm ; he shall pour it forth into the woman: thus has said DhAtar, thus PragApati has said. ‘Pragdpati has created him, Savitar has shaped him. Imparting birth of females to other (women) may he put here a man. ‘From the auspicious sperms which the men pro- 19, 6. The first verse is that quoted already at chap. 16, 8. The text of the verses quoted in this SAtra is very corrupt; see the notes on p. 36 of the German edition. 46 sSANKHAYANA-GRIHYA-SOTRA. duce for us, produce thou a son; be a well-breeding cow. ‘Roar, be strong, put into her an embryo, achieve it; a male, thou male, put into her; to generation we call thee. ‘Open thy womb; take in the man’s sperm; may a male child be begotten in the womb. Him thou shalt bear; (having dwelt) ten months in the womb may he be born, the most excellent of his kin.’ Kuanpa 20, 1. In the third month the Pumsavana (i.e. the ceremony to secure the birth of a male child), 2. Under (the Nakshatra) Pushya or Sravama. 3. Having pounded a Soma stalk, or a Kusa needle, or the last shoot of a Nyagrodha trunk, or . the part of a sacrificial post which is exposed to the fire, 4. Or (having taken) after the completion of a sacrifice the remnants from the Guht ladle, 5. Let him sprinkle it into her right nostril with the four verses, ‘By Agni may good’ (Rig-veda I, I, 3), ‘ That sperm to us’ (III, 4, 9), ‘May he succeed who lights fire’ (V, 37, 2), ‘Of tawny shape’ (II, 3, 9), with Svaha at the end (of each verse). 20, 3. On sunga compare the note of Narayana and the verse quoted from the Karmapradipa, p. 131 of the German edition.
320, 3. On sunga compare the note of Narayana and the verse quoted from the Karmapradipa, p. 131 of the German edition. On kusakanfaka Né&radyana says, kusakanfakam kuso darbhas tasya kaz/akahk sift (sia, MS. Berol. Orient. fol. 602) tam va peshayitva. Ido not understand why the commentators of Paraskara, whom Professor Stenzler has followed in his translation of Par. I, 14, 4, make kaz/aka equal to mfila. sg. Nasto dakshizatad stands here as in chap. 19,1. Asvalayana I, 13, 6 has dakshinasyam n4sik4y4m, and so has also I ADHYAYA, 22 KHANDA, 7. 47 Kuanpa 21, 1. In the fourth month the Garbharakshaza (i.e. the ceremony for the protection of the embryo), 2. Sacrificing six oblations from a mess of cooked food with (the six verses of the hymn), ‘ Agni, joined with the prayer’ (Rig-veda X, 162), 3. With (the verses), ‘From thy eyes, thy nose’ (Rig-veda X, 163), verse by verse besmearing her limbs with Agya salve. Kuanpa 22, 1. In the seventh month, at her first pregnancy, the Stmantonnayana (or parting of the hair). 2. He causes her, after she has bathed and put on a (new) garment which has not yet been washed, to sit down behind the fire. 3. He sacrifices, while she takes hold of him, with the Mahavydhrttis. 4. He cooks a mess of food, 5. According to some (teachers) boiled rice with Mudga beans. 6. The implements used and the Nakshatra should be of male gender. 7. (He then sacrifices with the following texts,) ‘May Dhatar give to his worshipper further life and safety ; may we obtain the favour of the god whose laws are truthful. ‘ Dhatar disposes of offspring and wealth; Dhatar has created this whole world; Dhatar will give a Paraskara I, 13. Comp. the natthukamma treated of in the Pali Buddhist texts (Mah4vagga VI, 13) and in the medical literature. 48 SANKHAYANA-GRIHYA-SOTRA. son to the sacrificer: to him you shall sacrifice, an offering rich in ghee.’ (Besides) with the three verses, ‘ Negamesha, fly away’ (Rig-veda Khailika sdkta, after X, 184, vol. vi, p- 31), and in the sixth place the verse, ‘ Pragdpati’ (Rig-veda X, 121, 10). 8. (The husband then) parts her hair, upwards, beginning from the middle, with a porcupine’s quill that has three white spots, or with a Darbha needle together with unripe Udumbara fruits, with the words, ‘Bhar bhuvas svak.’ 9. He lays down (the thing he has used) in her lap, 10. Ties (the fruits) to a string of three twisted threads and fastens them to her neck with the words, ‘Rich in sap is this tree; like the sappy one be thou fruitful.’ 11. (The husband) then says to lute-players, ‘Sing ye the king— 12. ‘Or if anybody else is still more valiant.’ 13. Having poured fried grain into a water-pot, let him cause her to drink it with the six verses, 22, 8. Comp. above, chap. 12, 6.
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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