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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Comp. Sankh.-Grshya I, 8, 12. 5. On the two Agyabh4gas offered to Agni and Soma comp. below, chap. 10, 13; Sankh.-Grthya I, 9, 5 seq. 6. Comp. on these exceptions the Sfitras below, I, 12, 7; IV, 8, 15. ‘4, Comp. Sankh.-Grrhya I, 9, 18. 9. On the oblation to Agni Svish/akrit, see Indische Studien, IX, 217. M 2 164 AsvALAYANA-GRIHYA-SUTRA. Barhis, and the same Svishéakvzt, even if the deity (of those sacrifices) is not the same.’ KawnpikA 4, 1. During the northern course of the sun, in the time of the increasing moon, under an auspicious Nakshatra the tonsure (of the child’s head), the initiation (of a Brahmaéérin), the cutting of the beard, and marriage (should be celebrated). 2. According to some (teachers), marriage (may be celebrated) at any time. 3. Before those (ceremonies) let him sacrifice four Agya oblations— 4. With the three (verses), ‘Agni, thou purifiest life’ (Rig-veda IX, 66, 10 seq.), and with (the one verse), ‘ Pragapati, no other one than thou’ (Rig-veda X, 121, 10). 5. Or with the Vyahz‘ztis. 6. According to some (teachers), the one and the other. 7. Nosuch(oblations), according to some (teachers). 8. At the marriage the fourth oblation with the verse, ‘Thou (O Agni) art Aryaman towards the girls’ (Rig-veda V, 3, 2). KayoikA 5. 1. Let him first examine the family (of the intended bride or bridegroom), as it has been said above, 4,1. Sankh.-Grchya I, 5, 2-5. 5. With the words, bhi, bhuvad’, svaf, and with the three words together. 6. Thus eight oblations are offered, four with the four Rzas quoted in the fourth Sutra, and four with the Vyahritis. 4. Neither the oblations with the Aséas nor those with the Vyahritis. 5, 1. Srauta-sitra IX, 3, 20, ‘Who on their mother’s as well as I ADHYAYA, 5 KANDIKA, 5. 165 ‘Those who on the mother’s and on the father’s side.’ 2. Let him give the girl to a (young man) endowed with intelligence. . 3. Let him marry a girl that shows the characteristics of intelligence, beauty, and moral conduct, and who is free from disease. 4. As the characteristics (mentioned in the preceding Sfitra) are difficult to discern, let him make eight lumps (of earth), recite over the lumps the following formula, ‘ Right has been born first, in the beginning; on the right truth is founded. For what (destiny) this girl is born, that may she attain here. What is true may that be seen,’ and let him say to the girl, ‘ Take one of these.’ 5. If she chooses the (lump of earth taken) from a field that yields two crops (in one year), he may know, ‘ Her offspring will be rich in food.’ If from a cow-stable, rich in cattle. If from the earth of a Vedi (altar), rich in holy lustre. If from a pool which does not dry up, rich in everything. If from a gambling-place, addicted to gambling. If from a place where four roads meet, wandering to different directions. If from a barren spot, poor. If from a burial-ground, (she will) bring death to her husband.
2If from a pool which does not dry up, rich in everything. If from a gambling-place, addicted to gambling. If from a place where four roads meet, wandering to different directions. If from a barren spot, poor. If from a burial-ground, (she will) bring death to her husband. on their father’s side through ten generations are endowed with knowledge, austerity, and meritorious works,’ &c. 4. I prefer the reading of the Bibliotheca Indica edition, countenanced by Nardyana’s commentary, durvigney4ni lakshaz4nfti, &c. The lumps are to be taken from the eight places mentioned in Sitra 5. 5. No doubt the correct reading is not that given by Narayana and accepted by Professor Stenzler, dvipravraginf, but vipravrAginf, as four of Professor Stenzler’s MSS. read (see his Variae Lectiones, p. 48, and the Petersburg Dictionary s. v. vipravragin). 166 ASVALAYANA-GRIHYA-SOTRA. KawnpikA 6. 1. (The father) may give away the girl, having decked her with ornaments, pouring out a libation of water: this is the wedding (called) Brahma. A son born by her (after a wedding of this kind) brings purification to twelve descendants and to twelve ancestors on both (the husband’s and the wife's) sides. 2. He may give her, having decked her with ornaments, to an officiating priest, whilst a sacrifice with the three (Srauta) fires is going on: this (is the wedding called) Daiva. (A son) brings purification to ten descendants and to ten ancestors on both sides. 3. They fulfil the law together : this (is the wedding called) Praégdpatya. (A son) brings purification to eight descendants and to eight ancestors on both sides. 4. He may marry her after having given a bull and a cow (to the girl’s father): this (is the wedding called) Arsha. (A son) brings purification to seven descendants and to seven ancestors on both sides. 5. He may marry her, after a mutual agreement has been made (between the lover and the damsel) : this (is the wedding called) Gandharva. 6. He may marry her after gladdening (her father) by money: this (is the wedding called) Asura. 6, 1. Comp. Vasish/ha I, 30; Apastamba II, 11,17; Baudhayana I, 20, 2. 2. Vasishsha I, 31; Apastamba II, 11, 19; Baudhayana I, 20, 5. 3. Baudhayana I, 20, 3. 4. Vasish/ha I, 32; Apastamba II, 11, 18; Baudhayana I, 70) 4. 5. Vasishéha I, 33; Apastamba II, 11, 20; Baudhfyana I, 20, 6 6. Vasishéha I, 35 (where this rite is designated as Manusha) ; Apastamba II, 12, 1; Baudhayana I, 20, 7. I ADHYAYA, 7 KANDIKA, 5. 167 7. He may carry her off while (her relatives) sleep or pay no attention: this (is the wedding called) Paisdka. 8. He may carry her off, killing (her relatives) and cleaving (their) heads, while she weeps and they weep : this (is the wedding called) RAkshasa. KawolkAa 7%, 1. Now various indeed are the customs of the (different) countries and the customs of the (different) villages: those one should observe at the wedding. 2. What, however, is commonly accepted, that we shall state.
3KawolkAa 7%, 1. Now various indeed are the customs of the (different) countries and the customs of the (different) villages: those one should observe at the wedding. 2. What, however, is commonly accepted, that we shall state. 3. Having placed to the west of the fire a millstone, to the north-east (of the fire) a water-pot, he should sacrifice, while she takes hold of him. Standing, with his face turned to the west, while she is sitting and turns her face to the east, he should with (the formula), ‘I seize thy hand for the sake of happiness’ seize her thumb if he desires that only male children may be born to him; 4. Her other fingers, (if he is) desirous of female (children) ; 5. The hand on the hair-side together with the 7. Baudhayana I, 20, 9. 8. Vasishéha I, 34 (where this rite is called Kshatra) ; Apastamba ‘ II, 21, 2; Baudh4yana I, 20, 8. The text of this Sfitra seems to be based on a hemistich hatv4 bhittva 4a sfrshazi rudadbhyo rudatim haret; comp. Manu III, 33. 7, 3. Professor Stenzler is evidently right in taking asm4nam as in apposition to dr7shadam. NaArdyana says, drishat prasiddh& asma tatputrakaA. tatrobhayo/ pratish/Aapanam siddham. The sacrifice is that prescribed in Sankh.-Grchya I, 12, 11. 12. Regarding the rite that follows, comp. Sankh.-Grrhya I, 13, 2. 168 ASVALAYANA-GRIHYA-SOTRA. thumb, (if) desirous of both (male and female children). 6. Leading her three times round the fire and the water-pot, so that their right sides are turned towards (the fire, &c.), he murmurs, ‘This am I, that art thou; that art thou, this am I; the heaven I, the earth thou; the Sd4man I, the zs thou. Come! Let us here marry. Let us_ beget offspring. Loving, bright, with genial mind may we live a hundred autumns.’ 7. Each time after he has lead her (so) round, he makes her tread on the stone with (the words), ‘ Tread on this stone; like a stone be firm. Overcome the enemies; tread the foes down.’ 8. Having ‘spread under’ (i.e. having first poured Agya over her hands), her brother or a person acting in her brother’s place pours fried grain twice over the wife’s joined hands. g. Three times for descendants of Gamadagni. 10. He pours again (Agya) over (what has been left of) the sacrificial food, 11. And over what has been cut off. 12, This is the rule about the portions to be cut off. 13. ‘Togod Aryaman the girls have made sacrifice, 6. Sankhayana-Grihya I, 13, 4. 9. 13. 7. Sinkhdyana-Grihya I, 13, 12. 8, Sankhayana-Grshya I, 13, 15. 16. 9. The two portions of fried grain poured over the bride’s hands, together with the first (upastaraza) and the second (pratyabhigh4rama) pouring out of Agya, constitute the four Avattas, or portions cut off from the Havis. The descendants of Gamadagni were pavkavattinas, i.e. they used to cut off five such portions (see Katydyana I, 9, 3; Weber, Indische Studien, X, 95); so they had to pour out the fried grain three times. 13. Sankhdyana-Grzhya I, 18, 3; 13,173 14,1
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.
1Comp. Sankh.-Grshya I, 8, 12. 5. On the two Agyabh4gas offered to Agni and Soma comp. below, chap. 10, 13; Sankh.-Grthya I, 9, 5 seq. 6. Comp. on these exceptions the Sfitras below, I, 12, 7; IV, 8, 15. ‘4, Comp. Sankh.-Grrhya I, 9, 18. 9. On the oblation to Agni Svish/akrit, see Indische Studien, IX, 217. M 2 164 AsvALAYANA-GRIHYA-SUTRA. Barhis, and the same Svishéakvzt, even if the deity (of those sacrifices) is not the same.’ KawnpikA 4, 1. During the northern course of the sun, in the time of the increasing moon, under an auspicious Nakshatra the tonsure (of the child’s head), the initiation (of a Brahmaéérin), the cutting of the beard, and marriage (should be celebrated). 2. According to some (teachers), marriage (may be celebrated) at any time. 3. Before those (ceremonies) let him sacrifice four Agya oblations— 4. With the three (verses), ‘Agni, thou purifiest life’ (Rig-veda IX, 66, 10 seq.), and with (the one verse), ‘ Pragapati, no other one than thou’ (Rig-veda X, 121, 10). 5. Or with the Vyahz‘ztis. 6. According to some (teachers), the one and the other. 7. Nosuch(oblations), according to some (teachers). 8. At the marriage the fourth oblation with the verse, ‘Thou (O Agni) art Aryaman towards the girls’ (Rig-veda V, 3, 2). KayoikA 5. 1. Let him first examine the family (of the intended bride or bridegroom), as it has been said above, 4,1. Sankh.-Grchya I, 5, 2-5. 5. With the words, bhi, bhuvad’, svaf, and with the three words together. 6. Thus eight oblations are offered, four with the four Rzas quoted in the fourth Sutra, and four with the Vyahritis. 4. Neither the oblations with the Aséas nor those with the Vyahritis. 5, 1. Srauta-sitra IX, 3, 20, ‘Who on their mother’s as well as I ADHYAYA, 5 KANDIKA, 5. 165 ‘Those who on the mother’s and on the father’s side.’ 2. Let him give the girl to a (young man) endowed with intelligence. . 3. Let him marry a girl that shows the characteristics of intelligence, beauty, and moral conduct, and who is free from disease. 4. As the characteristics (mentioned in the preceding Sfitra) are difficult to discern, let him make eight lumps (of earth), recite over the lumps the following formula, ‘ Right has been born first, in the beginning; on the right truth is founded. For what (destiny) this girl is born, that may she attain here. What is true may that be seen,’ and let him say to the girl, ‘ Take one of these.’ 5. If she chooses the (lump of earth taken) from a field that yields two crops (in one year), he may know, ‘ Her offspring will be rich in food.’ If from a cow-stable, rich in cattle. If from the earth of a Vedi (altar), rich in holy lustre. If from a pool which does not dry up, rich in everything. If from a gambling-place, addicted to gambling. If from a place where four roads meet, wandering to different directions. If from a barren spot, poor. If from a burial-ground, (she will) bring death to her husband.
2If from a pool which does not dry up, rich in everything. If from a gambling-place, addicted to gambling. If from a place where four roads meet, wandering to different directions. If from a barren spot, poor. If from a burial-ground, (she will) bring death to her husband. on their father’s side through ten generations are endowed with knowledge, austerity, and meritorious works,’ &c. 4. I prefer the reading of the Bibliotheca Indica edition, countenanced by Nardyana’s commentary, durvigney4ni lakshaz4nfti, &c. The lumps are to be taken from the eight places mentioned in Sitra 5. 5. No doubt the correct reading is not that given by Narayana and accepted by Professor Stenzler, dvipravraginf, but vipravrAginf, as four of Professor Stenzler’s MSS. read (see his Variae Lectiones, p. 48, and the Petersburg Dictionary s. v. vipravragin). 166 ASVALAYANA-GRIHYA-SOTRA. KawnpikA 6. 1. (The father) may give away the girl, having decked her with ornaments, pouring out a libation of water: this is the wedding (called) Brahma. A son born by her (after a wedding of this kind) brings purification to twelve descendants and to twelve ancestors on both (the husband’s and the wife's) sides. 2. He may give her, having decked her with ornaments, to an officiating priest, whilst a sacrifice with the three (Srauta) fires is going on: this (is the wedding called) Daiva. (A son) brings purification to ten descendants and to ten ancestors on both sides. 3. They fulfil the law together : this (is the wedding called) Praégdpatya. (A son) brings purification to eight descendants and to eight ancestors on both sides. 4. He may marry her after having given a bull and a cow (to the girl’s father): this (is the wedding called) Arsha. (A son) brings purification to seven descendants and to seven ancestors on both sides. 5. He may marry her, after a mutual agreement has been made (between the lover and the damsel) : this (is the wedding called) Gandharva. 6. He may marry her after gladdening (her father) by money: this (is the wedding called) Asura. 6, 1. Comp. Vasish/ha I, 30; Apastamba II, 11,17; Baudhayana I, 20, 2. 2. Vasishsha I, 31; Apastamba II, 11, 19; Baudhayana I, 20, 5. 3. Baudhayana I, 20, 3. 4. Vasish/ha I, 32; Apastamba II, 11, 18; Baudhayana I, 70) 4. 5. Vasishéha I, 33; Apastamba II, 11, 20; Baudhfyana I, 20, 6 6. Vasishéha I, 35 (where this rite is designated as Manusha) ; Apastamba II, 12, 1; Baudhayana I, 20, 7. I ADHYAYA, 7 KANDIKA, 5. 167 7. He may carry her off while (her relatives) sleep or pay no attention: this (is the wedding called) Paisdka. 8. He may carry her off, killing (her relatives) and cleaving (their) heads, while she weeps and they weep : this (is the wedding called) RAkshasa. KawolkAa 7%, 1. Now various indeed are the customs of the (different) countries and the customs of the (different) villages: those one should observe at the wedding. 2. What, however, is commonly accepted, that we shall state.
3KawolkAa 7%, 1. Now various indeed are the customs of the (different) countries and the customs of the (different) villages: those one should observe at the wedding. 2. What, however, is commonly accepted, that we shall state. 3. Having placed to the west of the fire a millstone, to the north-east (of the fire) a water-pot, he should sacrifice, while she takes hold of him. Standing, with his face turned to the west, while she is sitting and turns her face to the east, he should with (the formula), ‘I seize thy hand for the sake of happiness’ seize her thumb if he desires that only male children may be born to him; 4. Her other fingers, (if he is) desirous of female (children) ; 5. The hand on the hair-side together with the 7. Baudhayana I, 20, 9. 8. Vasishéha I, 34 (where this rite is called Kshatra) ; Apastamba ‘ II, 21, 2; Baudh4yana I, 20, 8. The text of this Sfitra seems to be based on a hemistich hatv4 bhittva 4a sfrshazi rudadbhyo rudatim haret; comp. Manu III, 33. 7, 3. Professor Stenzler is evidently right in taking asm4nam as in apposition to dr7shadam. NaArdyana says, drishat prasiddh& asma tatputrakaA. tatrobhayo/ pratish/Aapanam siddham. The sacrifice is that prescribed in Sankh.-Grchya I, 12, 11. 12. Regarding the rite that follows, comp. Sankh.-Grrhya I, 13, 2. 168 ASVALAYANA-GRIHYA-SOTRA. thumb, (if) desirous of both (male and female children). 6. Leading her three times round the fire and the water-pot, so that their right sides are turned towards (the fire, &c.), he murmurs, ‘This am I, that art thou; that art thou, this am I; the heaven I, the earth thou; the Sd4man I, the zs thou. Come! Let us here marry. Let us_ beget offspring. Loving, bright, with genial mind may we live a hundred autumns.’ 7. Each time after he has lead her (so) round, he makes her tread on the stone with (the words), ‘ Tread on this stone; like a stone be firm. Overcome the enemies; tread the foes down.’ 8. Having ‘spread under’ (i.e. having first poured Agya over her hands), her brother or a person acting in her brother’s place pours fried grain twice over the wife’s joined hands. g. Three times for descendants of Gamadagni. 10. He pours again (Agya) over (what has been left of) the sacrificial food, 11. And over what has been cut off. 12, This is the rule about the portions to be cut off. 13. ‘Togod Aryaman the girls have made sacrifice, 6. Sankhayana-Grihya I, 13, 4. 9. 13. 7. Sinkhdyana-Grihya I, 13, 12. 8, Sankhayana-Grshya I, 13, 15. 16. 9. The two portions of fried grain poured over the bride’s hands, together with the first (upastaraza) and the second (pratyabhigh4rama) pouring out of Agya, constitute the four Avattas, or portions cut off from the Havis. The descendants of Gamadagni were pavkavattinas, i.e. they used to cut off five such portions (see Katydyana I, 9, 3; Weber, Indische Studien, X, 95); so they had to pour out the fried grain three times. 13. Sankhdyana-Grzhya I, 18, 3; 13,173 14,1
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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