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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(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. 1o. Narayana: tisr¢bhis tantubhir vrztte sAtre udumbaraphalani... gale... badhnati. Ihave translated accordingly. Paraskara I, 15, 6 uses the same expression trivrzt. Professor Stenzler there translates it, on the authority of Gayardma, ‘dreifache Haarflechte,’ and says in his note on that passage that, according to Sankhayana, he would have to tie the things with a threefold string to the neck of the woman, as if Sankhdyana’s statement were different from that of Paraskara. But both authors have the same word, and only the commentators differ in their explanations thereof. 11. Asvalayana more explicitly says (I, 14, 6), Somam raganam samgayet4m iti. 13. In my German translation there is a mistake which should be corrected. I have there referred shalr7ka to the verses RAk4m I ADHYAYA, 24 KHANDA, I. 49 ‘May Vishzu take care of thy womb,’ ‘I call Raka’ (Rig-veda X, 184, 1; II, 32, 4-8). 14. Let him then touch her (with the words), 15. ‘The winged one art thou, the Garutmat; the Trivyzt (stoma) is thy head, the GAyatra thy eye, the metres thy limbs, the Yagus thy name, the SAman thy body.’ 16. Let him cause her to sing merrily, 17. Wearing, if she likes, many gold ornaments. 18. A bull is the fee for the sacrifice. Kuawpa 23. 1. Let him pound the roots of the plants kakAtant, makakadéatant, kosatakt, of the egg-plant, and of the indigo plant, and besmear (therewith) the place in which she is going to be confined, in order to drive away the Rakshas. Kuawpa 24. 1. Now the G&étakarman (i.e. ceremony for the new-born child). aham, which are actually only five in number. The six verses are Vishzur yonim, &c., and the five verses mentioned. 15. Vagasaneyi Samhita XII, 4. 16, 17. Narfyana: modamanim harshayuktam tam mangalikair gitair g4yayet ...mah&hemavatim bahv4abharamayuktam v4 gayayet. 24, 1. Comp. Dr. Speijer’s essay on the Gatakarman (Leiden, 1872). Ndardyana observes that, as it is prescribed below (chap. 25, 4) that a mess of food is to be cooked in the sfitik4gni, here the sfitik&gni is established, and sacrifice is performed therein. The Sfitra 1, 25, 4, from which it is to be inferred that the sftik4gni should be kept, is considered, accordingly, as a Grdpaka (see Professor Biihler’s notes on Apastamba I, 11, 7; Gautama (29) E 50 SANKHAYANA-GRIHYA-SOTRA. 2. Let (the father) breathe three times on the new-born child and then draw in his breath with the words, ‘ Draw in your breath with the Az, breathe within with the Yagus, breathe forth with the SAman.’ 3. Let him mix together butter and honey, milk curds and water, or grind together rice and barley, and give it to eat (to the child) thrice from gold (i.e. from a golden vessel or with a golden spoon),
2Let him mix together butter and honey, milk curds and water, or grind together rice and barley, and give it to eat (to the child) thrice from gold (i.e. from a golden vessel or with a golden spoon), 4. With (the verse), ‘I administer to thee honey food for the festival, the wisdom (“veda”) raised by Savitar the bountiful; long-living, protected by the gods, live a hundred autumns in this world, N. N.!’— (with these words) he gives him a name beginning with a sonant, with a semivowel in it, consisting of two syllables, or of four syllables, or also of six syllables; he should take a kvzt (suffix), not a taddhita. 5. That (name only) his father and his mother should know. 6. On the tenth day a name for common use, which is pleasing to the Brahmazas. 7. Let him pulverise black and white and red hairs of a black ox, intermix (that powder) with those four substances (see Sdtra 3), and give it to eat (to the child) four times: such (is the opinion of) Mazdtkeya. I, 31; Ndardyama’s note on chap. 25, 4, p. 133 of the German edition). z. Abhyavanya should be corrected into abhyap4nya, as in IV, 18, 1 nearly all the MSS. read nivata instead of nipata. The Sdmbavya MS. reads in the text, trir abhy4nyanuprazya; in ‘the commentary trir anyapany4nupramy4. Comp., on the terminology of the different vital airs, Speijer, Gatakarma, p. 64 seq. ; Eggeling, S. B. E., vol. xii, p. 20. I ADHYAYA, 25 KHANDA, I. 51 8. If he likes (let him do so) with the words, ‘Bhds! The Rig-veda I lay into thee, N. N., svaha! ‘Bhuvas! The Yagur-veda I lay into thee, N.N., svaha ! ‘Svah! The Sama-veda I lay into thee, N.N., svaha ! ‘Bhdr bhuvas svak! VAkovakya (colloquies), Itihasa, and Puraza—Om! All the Vedas I lay into thee, N. N., svaha!’ 9. The production of intelligence (is performed) by thrice saying in his right ear, ‘Speech!’ 10, And let him recite over (the child the following text), ‘Speech, the goddess, united with mind, together with breath, the child, uttered by Indra— may she rejoice in thee, the goddess, for the sake of joy, the great one, the sweet sounding, the music, full of music, the flowing, self-produced.’ 11. Let him tie a piece of gold to a hempen string, 12. And bind it to (the child’s) right hand until (the mother) gets up (from childbed). 13. After the tenth day let him give it to the Brdhmazas, 14. Or keep it himself. Kuawpa 25. 1. After ten days the getting up (of the mother from childbed). 8. Veti vikalparthe. bhar rzgvedam ity4difaturbhir mantrair as4v ity atra pfrveva (read pfirvavat?) kumaranamagrahaapfrvakam kumaram prasayet. Narayana. 12. Balasya dakshize haste. Nardyana. 25, 1. After ten days the impurity (asauga) that falls on the mother at her confinement, ceases ; see Gautama XIV, 16; Manu V, 62; Vasish/ha IV, 21. E2 52 SANKHAYANA-GRIHYA-SOUTRA. 2. Father and mother with washed heads, wearing (new) clothes which have not yet been washed; 3. And so also the child.
3After ten days the impurity (asauga) that falls on the mother at her confinement, ceases ; see Gautama XIV, 16; Manu V, 62; Vasish/ha IV, 21. E2 52 SANKHAYANA-GRIHYA-SOUTRA. 2. Father and mother with washed heads, wearing (new) clothes which have not yet been washed; 3. And so also the child. 4. Let (the father) cook a mess of food in that same fire that has been kept from her confinement, 5. And let him make oblations to the Tithi of (the child’s) birth and to three constellations with their (presiding) deities. 6. Let him place in the middle the oblation to that constellation under which (the child) is born; the deity, however, is constantly to precede (the corresponding Nakshatra). 7. (He then makes two other oblations with the verses,) ‘(May) this Agni, the excellent one, (give) thee to-day life for (our) prayers; give us life that we may live long,—(and,) ‘ Life-giving, Agni, be strong by Havis; may thy face and thy seat be full of ghee; drinking ghee, the sweet honey of the cow, protect, as a father (protects) his son, here N.N.’ The tenth oblation of the mess of cooked food with the verse, ‘Thou, Soma, givest bliss to the old one’ (Rig-veda I, 91, 7). 8. Having pronounced aloud (the child’s) name, 9g. And caused the Brahmazas to say auspicious words, 1o. And having sacrificed in the same way every month to the Tithi of (the child’s) birth, 11. He sacrifices, when one year has expired, on the (ordinary) domestic fire. 4. Comp. the note on chap. 24, I. 4. The first Mantra is corrupt; in the Asvalayana-Srauta-sdtra (II, 10, 4) its text runs thus, 4yush /e visvato dadhad ayam agnir varenyah, &c. Comp. Atharva-veda VII, 53, 6. 11. ‘The words ‘every month” (Sftra ro) retain their value I ADHYAYA, 26 KHANDA, 20. 53 Kuawpa 26, To Agni, to the KvzttikAs, To Pragdapati, to Rohit. To Soma, to Mvzgasiras. To Rudra, to the ArdrAs. To Aditi, to the two Punarvasus. To Brzhaspati, to Pushya. To the Serpents, to the Asleshds. - To the Manes, to the Maghas. To Bhaga, to the two Phalgunts. To Aryaman, to the two Phalgunts. 11. To Savitar, to Hasta. 12. To Tvashéar, to Aitra. 13- To Vayu, to Svati. 14. To Indra and Agni, to the two Visékhas. 15. To Mitra, to Anuradha. 16. To Indra, to Gyeshd¢ha. 17. To Nirvzti, to Mala. 18. To the Waters, to the Ashadhas. 19. To the Visve devas, to the AshadhAs. 20. To Brahman, to Abhigit. OO STAN HRY bP Oo -_ (here also). Thus the sfitikagni is to be kept through one year. After the lapse of that year one should sacrifice every month on the domestic fire as long as his life lasts. As it is said “in the domestic fire,” the sftikagni is not to be kept any longer.’ Narayana.
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.
1(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. 1o. Narayana: tisr¢bhis tantubhir vrztte sAtre udumbaraphalani... gale... badhnati. Ihave translated accordingly. Paraskara I, 15, 6 uses the same expression trivrzt. Professor Stenzler there translates it, on the authority of Gayardma, ‘dreifache Haarflechte,’ and says in his note on that passage that, according to Sankhayana, he would have to tie the things with a threefold string to the neck of the woman, as if Sankhdyana’s statement were different from that of Paraskara. But both authors have the same word, and only the commentators differ in their explanations thereof. 11. Asvalayana more explicitly says (I, 14, 6), Somam raganam samgayet4m iti. 13. In my German translation there is a mistake which should be corrected. I have there referred shalr7ka to the verses RAk4m I ADHYAYA, 24 KHANDA, I. 49 ‘May Vishzu take care of thy womb,’ ‘I call Raka’ (Rig-veda X, 184, 1; II, 32, 4-8). 14. Let him then touch her (with the words), 15. ‘The winged one art thou, the Garutmat; the Trivyzt (stoma) is thy head, the GAyatra thy eye, the metres thy limbs, the Yagus thy name, the SAman thy body.’ 16. Let him cause her to sing merrily, 17. Wearing, if she likes, many gold ornaments. 18. A bull is the fee for the sacrifice. Kuawpa 23. 1. Let him pound the roots of the plants kakAtant, makakadéatant, kosatakt, of the egg-plant, and of the indigo plant, and besmear (therewith) the place in which she is going to be confined, in order to drive away the Rakshas. Kuawpa 24. 1. Now the G&étakarman (i.e. ceremony for the new-born child). aham, which are actually only five in number. The six verses are Vishzur yonim, &c., and the five verses mentioned. 15. Vagasaneyi Samhita XII, 4. 16, 17. Narfyana: modamanim harshayuktam tam mangalikair gitair g4yayet ...mah&hemavatim bahv4abharamayuktam v4 gayayet. 24, 1. Comp. Dr. Speijer’s essay on the Gatakarman (Leiden, 1872). Ndardyana observes that, as it is prescribed below (chap. 25, 4) that a mess of food is to be cooked in the sfitik4gni, here the sfitik&gni is established, and sacrifice is performed therein. The Sfitra 1, 25, 4, from which it is to be inferred that the sftik4gni should be kept, is considered, accordingly, as a Grdpaka (see Professor Biihler’s notes on Apastamba I, 11, 7; Gautama (29) E 50 SANKHAYANA-GRIHYA-SOTRA. 2. Let (the father) breathe three times on the new-born child and then draw in his breath with the words, ‘ Draw in your breath with the Az, breathe within with the Yagus, breathe forth with the SAman.’ 3. Let him mix together butter and honey, milk curds and water, or grind together rice and barley, and give it to eat (to the child) thrice from gold (i.e. from a golden vessel or with a golden spoon),
2Let him mix together butter and honey, milk curds and water, or grind together rice and barley, and give it to eat (to the child) thrice from gold (i.e. from a golden vessel or with a golden spoon), 4. With (the verse), ‘I administer to thee honey food for the festival, the wisdom (“veda”) raised by Savitar the bountiful; long-living, protected by the gods, live a hundred autumns in this world, N. N.!’— (with these words) he gives him a name beginning with a sonant, with a semivowel in it, consisting of two syllables, or of four syllables, or also of six syllables; he should take a kvzt (suffix), not a taddhita. 5. That (name only) his father and his mother should know. 6. On the tenth day a name for common use, which is pleasing to the Brahmazas. 7. Let him pulverise black and white and red hairs of a black ox, intermix (that powder) with those four substances (see Sdtra 3), and give it to eat (to the child) four times: such (is the opinion of) Mazdtkeya. I, 31; Ndardyama’s note on chap. 25, 4, p. 133 of the German edition). z. Abhyavanya should be corrected into abhyap4nya, as in IV, 18, 1 nearly all the MSS. read nivata instead of nipata. The Sdmbavya MS. reads in the text, trir abhy4nyanuprazya; in ‘the commentary trir anyapany4nupramy4. Comp., on the terminology of the different vital airs, Speijer, Gatakarma, p. 64 seq. ; Eggeling, S. B. E., vol. xii, p. 20. I ADHYAYA, 25 KHANDA, I. 51 8. If he likes (let him do so) with the words, ‘Bhds! The Rig-veda I lay into thee, N. N., svaha! ‘Bhuvas! The Yagur-veda I lay into thee, N.N., svaha ! ‘Svah! The Sama-veda I lay into thee, N.N., svaha ! ‘Bhdr bhuvas svak! VAkovakya (colloquies), Itihasa, and Puraza—Om! All the Vedas I lay into thee, N. N., svaha!’ 9. The production of intelligence (is performed) by thrice saying in his right ear, ‘Speech!’ 10, And let him recite over (the child the following text), ‘Speech, the goddess, united with mind, together with breath, the child, uttered by Indra— may she rejoice in thee, the goddess, for the sake of joy, the great one, the sweet sounding, the music, full of music, the flowing, self-produced.’ 11. Let him tie a piece of gold to a hempen string, 12. And bind it to (the child’s) right hand until (the mother) gets up (from childbed). 13. After the tenth day let him give it to the Brdhmazas, 14. Or keep it himself. Kuawpa 25. 1. After ten days the getting up (of the mother from childbed). 8. Veti vikalparthe. bhar rzgvedam ity4difaturbhir mantrair as4v ity atra pfrveva (read pfirvavat?) kumaranamagrahaapfrvakam kumaram prasayet. Narayana. 12. Balasya dakshize haste. Nardyana. 25, 1. After ten days the impurity (asauga) that falls on the mother at her confinement, ceases ; see Gautama XIV, 16; Manu V, 62; Vasish/ha IV, 21. E2 52 SANKHAYANA-GRIHYA-SOUTRA. 2. Father and mother with washed heads, wearing (new) clothes which have not yet been washed; 3. And so also the child.
3After ten days the impurity (asauga) that falls on the mother at her confinement, ceases ; see Gautama XIV, 16; Manu V, 62; Vasish/ha IV, 21. E2 52 SANKHAYANA-GRIHYA-SOUTRA. 2. Father and mother with washed heads, wearing (new) clothes which have not yet been washed; 3. And so also the child. 4. Let (the father) cook a mess of food in that same fire that has been kept from her confinement, 5. And let him make oblations to the Tithi of (the child’s) birth and to three constellations with their (presiding) deities. 6. Let him place in the middle the oblation to that constellation under which (the child) is born; the deity, however, is constantly to precede (the corresponding Nakshatra). 7. (He then makes two other oblations with the verses,) ‘(May) this Agni, the excellent one, (give) thee to-day life for (our) prayers; give us life that we may live long,—(and,) ‘ Life-giving, Agni, be strong by Havis; may thy face and thy seat be full of ghee; drinking ghee, the sweet honey of the cow, protect, as a father (protects) his son, here N.N.’ The tenth oblation of the mess of cooked food with the verse, ‘Thou, Soma, givest bliss to the old one’ (Rig-veda I, 91, 7). 8. Having pronounced aloud (the child’s) name, 9g. And caused the Brahmazas to say auspicious words, 1o. And having sacrificed in the same way every month to the Tithi of (the child’s) birth, 11. He sacrifices, when one year has expired, on the (ordinary) domestic fire. 4. Comp. the note on chap. 24, I. 4. The first Mantra is corrupt; in the Asvalayana-Srauta-sdtra (II, 10, 4) its text runs thus, 4yush /e visvato dadhad ayam agnir varenyah, &c. Comp. Atharva-veda VII, 53, 6. 11. ‘The words ‘every month” (Sftra ro) retain their value I ADHYAYA, 26 KHANDA, 20. 53 Kuawpa 26, To Agni, to the KvzttikAs, To Pragdapati, to Rohit. To Soma, to Mvzgasiras. To Rudra, to the ArdrAs. To Aditi, to the two Punarvasus. To Brzhaspati, to Pushya. To the Serpents, to the Asleshds. - To the Manes, to the Maghas. To Bhaga, to the two Phalgunts. To Aryaman, to the two Phalgunts. 11. To Savitar, to Hasta. 12. To Tvashéar, to Aitra. 13- To Vayu, to Svati. 14. To Indra and Agni, to the two Visékhas. 15. To Mitra, to Anuradha. 16. To Indra, to Gyeshd¢ha. 17. To Nirvzti, to Mala. 18. To the Waters, to the Ashadhas. 19. To the Visve devas, to the AshadhAs. 20. To Brahman, to Abhigit. OO STAN HRY bP Oo -_ (here also). Thus the sfitikagni is to be kept through one year. After the lapse of that year one should sacrifice every month on the domestic fire as long as his life lasts. As it is said “in the domestic fire,” the sftikagni is not to be kept any longer.’ Narayana.
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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