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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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 I ADHYAYA, 7 KANDIKA, I9. 169 to Agni; may he, god Aryaman, loosen her from this, and not from that place, Svaha! ‘To god Varuva the girls have made sacrifice, to Agni; may he, god Varuza, &c. ‘To god Pfshan the girls have made sacrifice, to Agni; may he, god Pfshan, &c.’—with (these verses recited by the bridegroom) she should sacrifice (the fried grain) without opening her joined hands, as if (she did so) with the (spoon called) Srué. 14. Without that leading round (the fire, she sacrifices grain) with the neb of a basket towards herself silently a fourth time. 15. Some lead the bride round each time after the fried grain has been poured out: thus the two last oblations do not follow immediately on each other. 16. He then loosens her two locks of hair, if they are made, (i.e. if) two tufts of wool are bound round her hair on the two sides,— 17. With (the Az), ‘I release thee from the band of Varuna’ (Rig-veda X, 85, 24). 18. The left one with the following (Az2). 19. He then causes her to step forward in a northeastern direction seven steps with (the words), ‘ For sap with one step, for juice with two steps, for thriving of wealth with three steps, for comfort with four steps, for offspring with five steps, for the seasons 14, 15. According to those teachers whose opinion is related in Sfitras 6-14, the leading round the fire, the treading on the stone, and the offering of fried grain (with the three parts of the Mantra, Sfitra 13) are repeated thrice ; then follows the offering prescribed in Sfitra 14, so that the last two offerings follow immediately on each other. This is not the case, if in the first three instances the order of the different rites is inverted, as stated in Sdtra 15. In Stra 14 Narayana explains sirpapu/a by koma. 19. Sankhayana-Grshya I, 14, 5. 6; 13, 2; Paraskara I, 8, 1. 170 AsvaLAYANA-GRIHYA-SOTRA. with six steps. Be friend with seven steps. So be thou devoted to me. Let us acquire many sons who may reach old age!’ 20. Joining together their two heads, (the bridegroom? the Aéarya?) sprinkles them (with water) from the water-pot. 21. And she should dwell that night in the house of an old Brahmaza woman whose husband is alive and whose children are alive. 22. When she sees the polar-star, the star Arundhatt, and the seven Azshis (ursa major), let her break the silence (and say), ‘May my husband live and I get offspring.’ KawoixA 8, 1. If (the newly-married couple) have to make a journey (to their new home), let him cause her to mount the chariot with the (verse), ‘May Pdshan lead thee from here holding thy hand’ (Rig-veda X, 85, 26).
2If (the newly-married couple) have to make a journey (to their new home), let him cause her to mount the chariot with the (verse), ‘May Pdshan lead thee from here holding thy hand’ (Rig-veda X, 85, 26). 2. With the hemistich, ‘Carrying stones (the river) streams; hold fast each other’ (Rig-veda X, 53, 8) let him cause her to ascend a ship. 3. With the following (hemistich) let him make her descend (from it). 4. (He pronounces the verse), ‘The living one they bewail’ (Rig-veda X, 40, 10), if she weeps. 5. They constantly carry the nuptial fire in front. 20. Sankhdyana-Grthya I, 14, 9; Praskara I, 8, 5. 22. Sankhayana-Grzhya I, 17, 2 seq.; Paraskara I, 8, 19. 8, 1. Sankhayana-Grzhya I, 15, 13. 2. Sinkhdyana-Grehya I, 15, 17. 18. 4. Sankhayana-Grzhya I, 15, 2. I ADHYAYA, 8 KANDIKA, 13. 171 6. At lovely places, trees, and cross-ways let him murmur (the verse), ‘May no waylayers meet us’ (Rig-veda X, 85, 32). 7. At every dwelling-place (on their way) let him look at the lookers on, with (the verse), ‘Good luck brings this woman’ (Rig-veda X, 85, 33). 8. With (the verse), ‘ Here may delight fulfil itself to thee through offspring’ (Rig-veda X, 85, 27) he should make her enter the house. g. Having given its place to the nuptial fire, and having spread to the west of it a bull’s hide with the neck to the east, with the hair outside, he makes oblations, while she is sitting on that (hide) and takes hold of him, with the four (verses), ‘May Pragdpati create offspring to us’ (Rig-veda X, 85, 43 seq.), verse by verse, and with (the verse), ‘May all the gods unite’ (Rig-veda X, 85, 47), he partakes of curds and gives (thereof) to her, or he besmears their two hearts with the rest of the Agya (of which he has sacrificed). 10. From that time they should eat no saline food, they should be chaste, wear ornaments, sleep on the ground three nights or twelve nights ; 11. Or one year, (according to) some (teachers) ; thus, they say, a R7shi will be born (as their son). 12, When he has fulfilled (this) observance (and has had intercourse with his wife), he should give the bride’s shift to (the Braéhmaza) who knows the Sarya hymn (Rig-veda X, 85); 13. Food to the Brahmazas; 6. Sankhayana-Grshya I, 15, 14. 8. Sankhfyana-Grshya I, 15, 22; 16, 12. g. Sankhfyana-Grshya I, 16, 1. 2. 12. Sankhayana-Grshya I, 14, 12. 172 AsVALAYANA-GRIHYA-SOTRA. 14. Then he should cause them to pronounce auspicious words. KanpikA 9. 1. Beginning from the seizing of (the bride’s) hand (i.e. from the wedding), he should worship the domestic (fire) himself, or his wife, or also his son, or his daughter, or a pupil. 2. (The fire) should be kept constantly. 3. When it goes out, however, the wife should fast: thus (say) some (teachers). 4. The time for setting it in a blaze and for sacrificing in it has been explained by (the rules given with regard to) the Agnihotra, 5. And the sacrificial food, except meat.
3(The fire) should be kept constantly. 3. When it goes out, however, the wife should fast: thus (say) some (teachers). 4. The time for setting it in a blaze and for sacrificing in it has been explained by (the rules given with regard to) the Agnihotra, 5. And the sacrificial food, except meat. 6. But if he likes he may (perform the sacrifice) with rice, barley, or sesamum. 7. He should sacrifice in the evening with (the formula), ‘To Agni svaha!’ in the morning with (the formula), ‘To Sfrya svaha!’ Silently the second (oblations) both times. Kawpika 10. 1. Now the oblations of cooked food on the (two) Parvan (i.e. the new and full moon) days. 2. The fasting (which takes place) thereat has been declared by (the corresponding rules regarding) the Darsapfirzamasa sacrifices. 9, 1. Comp. Sankhayana-Grzhya II, 17, 3. 4. Sinkh4yana-Grzhya I, 1, 12; Asvalayana-Srauta II, 2. 5. Asvaldyana-Srauta II, 3, 1 seq. Narayana: By the prohibition of meat which is expressed in the words ‘ Except meat,’ it is to be understood that the food to be sacrificed, as stated in other Sastras, may likewise be chosen. I ADHYAYA, IO KANDIKA, 12. 173 3. And (so has been declared) the binding together of the fuel and of the Barhis, 4. And the deities (to whom those oblations belong), with the exception of the Upamsuy4ga (offerings at which the formulas are repeated with low voice), and of Indra and Mahendra. 5. Other deities (may be worshipped) according to the wishes (which the sacrificer connects with his offerings). 6. For each single deity he pours out four handsful (of rice, barley, &c.), placing two purifiers (i. e. Kusa blades, on the vessel), with (the formula), ‘Agreeable to such and such (a deity) I pour thee out.’ 7. He then sprinkles them (those four portions of Havis with water) in the same way as he had poured them out, with (the formula), ‘Agreeable to such and such (a deity) I sprinkle thee.’ 8. When (the rice or barley grains) have been husked and cleansed from the husks three times, let him cook (the four portions) separately, g. Or throwing (them) together. 10. If he cooks them separately, let him touch the grains, after he has separated them, (and say,) ‘ This to this god; this to this god.’ 11. But if he (cooks the portions) throwing (them) together, he should (touch and) sacrifice them, after he has put (the single portions) into different vessels. 12. The portions of sacrificial food, when they 10, 3. See Asvalayana-Srauta I, 3, 28 Scholion; Katy.-Srauta Il, 7, 22. 4. See Hillebrandt, Das altindische Neu- und Vollmondsopfer, p. 1113; my note on Sankhayana-Grihya I, 3, 3. 12. In the Mantra we have a similar play upon words (iddha, 174 ASVALAYANA-GRIHYA-SOTRA.
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.
1The 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 I ADHYAYA, 7 KANDIKA, I9. 169 to Agni; may he, god Aryaman, loosen her from this, and not from that place, Svaha! ‘To god Varuva the girls have made sacrifice, to Agni; may he, god Varuza, &c. ‘To god Pfshan the girls have made sacrifice, to Agni; may he, god Pfshan, &c.’—with (these verses recited by the bridegroom) she should sacrifice (the fried grain) without opening her joined hands, as if (she did so) with the (spoon called) Srué. 14. Without that leading round (the fire, she sacrifices grain) with the neb of a basket towards herself silently a fourth time. 15. Some lead the bride round each time after the fried grain has been poured out: thus the two last oblations do not follow immediately on each other. 16. He then loosens her two locks of hair, if they are made, (i.e. if) two tufts of wool are bound round her hair on the two sides,— 17. With (the Az), ‘I release thee from the band of Varuna’ (Rig-veda X, 85, 24). 18. The left one with the following (Az2). 19. He then causes her to step forward in a northeastern direction seven steps with (the words), ‘ For sap with one step, for juice with two steps, for thriving of wealth with three steps, for comfort with four steps, for offspring with five steps, for the seasons 14, 15. According to those teachers whose opinion is related in Sfitras 6-14, the leading round the fire, the treading on the stone, and the offering of fried grain (with the three parts of the Mantra, Sfitra 13) are repeated thrice ; then follows the offering prescribed in Sfitra 14, so that the last two offerings follow immediately on each other. This is not the case, if in the first three instances the order of the different rites is inverted, as stated in Sdtra 15. In Stra 14 Narayana explains sirpapu/a by koma. 19. Sankhayana-Grshya I, 14, 5. 6; 13, 2; Paraskara I, 8, 1. 170 AsvaLAYANA-GRIHYA-SOTRA. with six steps. Be friend with seven steps. So be thou devoted to me. Let us acquire many sons who may reach old age!’ 20. Joining together their two heads, (the bridegroom? the Aéarya?) sprinkles them (with water) from the water-pot. 21. And she should dwell that night in the house of an old Brahmaza woman whose husband is alive and whose children are alive. 22. When she sees the polar-star, the star Arundhatt, and the seven Azshis (ursa major), let her break the silence (and say), ‘May my husband live and I get offspring.’ KawoixA 8, 1. If (the newly-married couple) have to make a journey (to their new home), let him cause her to mount the chariot with the (verse), ‘May Pdshan lead thee from here holding thy hand’ (Rig-veda X, 85, 26).
2If (the newly-married couple) have to make a journey (to their new home), let him cause her to mount the chariot with the (verse), ‘May Pdshan lead thee from here holding thy hand’ (Rig-veda X, 85, 26). 2. With the hemistich, ‘Carrying stones (the river) streams; hold fast each other’ (Rig-veda X, 53, 8) let him cause her to ascend a ship. 3. With the following (hemistich) let him make her descend (from it). 4. (He pronounces the verse), ‘The living one they bewail’ (Rig-veda X, 40, 10), if she weeps. 5. They constantly carry the nuptial fire in front. 20. Sankhdyana-Grthya I, 14, 9; Praskara I, 8, 5. 22. Sankhayana-Grzhya I, 17, 2 seq.; Paraskara I, 8, 19. 8, 1. Sankhayana-Grzhya I, 15, 13. 2. Sinkhdyana-Grehya I, 15, 17. 18. 4. Sankhayana-Grzhya I, 15, 2. I ADHYAYA, 8 KANDIKA, 13. 171 6. At lovely places, trees, and cross-ways let him murmur (the verse), ‘May no waylayers meet us’ (Rig-veda X, 85, 32). 7. At every dwelling-place (on their way) let him look at the lookers on, with (the verse), ‘Good luck brings this woman’ (Rig-veda X, 85, 33). 8. With (the verse), ‘ Here may delight fulfil itself to thee through offspring’ (Rig-veda X, 85, 27) he should make her enter the house. g. Having given its place to the nuptial fire, and having spread to the west of it a bull’s hide with the neck to the east, with the hair outside, he makes oblations, while she is sitting on that (hide) and takes hold of him, with the four (verses), ‘May Pragdpati create offspring to us’ (Rig-veda X, 85, 43 seq.), verse by verse, and with (the verse), ‘May all the gods unite’ (Rig-veda X, 85, 47), he partakes of curds and gives (thereof) to her, or he besmears their two hearts with the rest of the Agya (of which he has sacrificed). 10. From that time they should eat no saline food, they should be chaste, wear ornaments, sleep on the ground three nights or twelve nights ; 11. Or one year, (according to) some (teachers) ; thus, they say, a R7shi will be born (as their son). 12, When he has fulfilled (this) observance (and has had intercourse with his wife), he should give the bride’s shift to (the Braéhmaza) who knows the Sarya hymn (Rig-veda X, 85); 13. Food to the Brahmazas; 6. Sankhayana-Grshya I, 15, 14. 8. Sankhfyana-Grshya I, 15, 22; 16, 12. g. Sankhfyana-Grshya I, 16, 1. 2. 12. Sankhayana-Grshya I, 14, 12. 172 AsVALAYANA-GRIHYA-SOTRA. 14. Then he should cause them to pronounce auspicious words. KanpikA 9. 1. Beginning from the seizing of (the bride’s) hand (i.e. from the wedding), he should worship the domestic (fire) himself, or his wife, or also his son, or his daughter, or a pupil. 2. (The fire) should be kept constantly. 3. When it goes out, however, the wife should fast: thus (say) some (teachers). 4. The time for setting it in a blaze and for sacrificing in it has been explained by (the rules given with regard to) the Agnihotra, 5. And the sacrificial food, except meat.
3(The fire) should be kept constantly. 3. When it goes out, however, the wife should fast: thus (say) some (teachers). 4. The time for setting it in a blaze and for sacrificing in it has been explained by (the rules given with regard to) the Agnihotra, 5. And the sacrificial food, except meat. 6. But if he likes he may (perform the sacrifice) with rice, barley, or sesamum. 7. He should sacrifice in the evening with (the formula), ‘To Agni svaha!’ in the morning with (the formula), ‘To Sfrya svaha!’ Silently the second (oblations) both times. Kawpika 10. 1. Now the oblations of cooked food on the (two) Parvan (i.e. the new and full moon) days. 2. The fasting (which takes place) thereat has been declared by (the corresponding rules regarding) the Darsapfirzamasa sacrifices. 9, 1. Comp. Sankhayana-Grzhya II, 17, 3. 4. Sinkh4yana-Grzhya I, 1, 12; Asvalayana-Srauta II, 2. 5. Asvaldyana-Srauta II, 3, 1 seq. Narayana: By the prohibition of meat which is expressed in the words ‘ Except meat,’ it is to be understood that the food to be sacrificed, as stated in other Sastras, may likewise be chosen. I ADHYAYA, IO KANDIKA, 12. 173 3. And (so has been declared) the binding together of the fuel and of the Barhis, 4. And the deities (to whom those oblations belong), with the exception of the Upamsuy4ga (offerings at which the formulas are repeated with low voice), and of Indra and Mahendra. 5. Other deities (may be worshipped) according to the wishes (which the sacrificer connects with his offerings). 6. For each single deity he pours out four handsful (of rice, barley, &c.), placing two purifiers (i. e. Kusa blades, on the vessel), with (the formula), ‘Agreeable to such and such (a deity) I pour thee out.’ 7. He then sprinkles them (those four portions of Havis with water) in the same way as he had poured them out, with (the formula), ‘Agreeable to such and such (a deity) I sprinkle thee.’ 8. When (the rice or barley grains) have been husked and cleansed from the husks three times, let him cook (the four portions) separately, g. Or throwing (them) together. 10. If he cooks them separately, let him touch the grains, after he has separated them, (and say,) ‘ This to this god; this to this god.’ 11. But if he (cooks the portions) throwing (them) together, he should (touch and) sacrifice them, after he has put (the single portions) into different vessels. 12. The portions of sacrificial food, when they 10, 3. See Asvalayana-Srauta I, 3, 28 Scholion; Katy.-Srauta Il, 7, 22. 4. See Hillebrandt, Das altindische Neu- und Vollmondsopfer, p. 1113; my note on Sankhayana-Grihya I, 3, 3. 12. In the Mantra we have a similar play upon words (iddha, 174 ASVALAYANA-GRIHYA-SOTRA.
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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