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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
114. ‘A Pafikavattin cuts off three portions. Having performed the Upastarama and the Pratyabhigh4rama (the first and second pouring out of Agya) he sacrifices (the cut-off portions)” Narayama. 15. On the rites regarding the spit, see Katyayana VI, ro, 1 seq. ; Indische Studien, X, 346. 12, 1. There seems to be no doubt that Professor Stenzler is right in giving to Aaitya in this chapter its ordinary meaning of religious shrine (‘Denkmal’). The text shows that the Xaitya sacrifice was not offered like other sacrifices at the sacrificer’s home, but that in some cases the offering would have to be sent, at least symbolically, to distant places. This confirms Professor Stenzler’s translation of kaitya. Narayava explains faitya by Aitte bhava, and says, ‘If he makes a vow to a certain deity, saying, “If I obtain such and such a desire, I shall offer to thee an Agya sacrifice, or a Sthalfpfka, or an animal’’—and if he then obtains what he had wished for and performs that sacrifice to that deity: this is a kaitya sacrifice.’ I do not know anything that supports this statement as to the meaning of daitya. 2. ‘He should make of a leaf a messenger and a carrying-pole.’ Narayana. It is not clear whether besides this image of a messenger there was also a real messenger who had to carry the Bali to the Kaitya, I ADHYAYA, 13 KANDIKA, 2. 179 3. With the Azé, ‘Where thou knowest, O tree’ (Rig-veda V, 5, 10), let him make two lumps (of food), put them on a carrying-pole, hand them over to the messenger, and say to him, ‘Carry this Bali to that (Kaitya).’ 4. (He gives him the lump) which is destined for the messenger, with (the words), ‘ This to thee.’ 5. If there is anything dangerous between (them and the Xaitya), (he gives him) some weapon also. 6. If a navigable river is between (them and the Kaitya, he gives him) also something like a raft with (the words), ‘ Hereby thou shalt cross,’ 7. At the Dhanvantari sacrifice let him offer first a Bali to the Purohita, between the Brahman and the fire. KaypixA 13. 1. The Upanishad (treats of) the Garbhalambhana, the Pumsavana, and the Anavalobhana (i.e. the ceremonies for securing the conception of a child, the male gender of the child, and for preventing disturbances which could endanger the embryo). 2. If he does not study (that Upanishad), he or whether the whole rite was purely symbolical, and based on the principle: In sacris ficta pro veris accipiuntur. 3. Comp. Paraskara III, 11, 10. 6. Paraskara III, 11, 11, 4. Comp. above, chap. 3, 6 13, 1, N&rdyana evidently did not know the Upanishad here referred to; he states that it belongs to another Sakh&. Comp. Professor Max Miller's note on Brzhad Aranyaka VI, 4, 24 (S. B.E., vol. xv, p. 222). 2. ‘He should give her the two beans as a symbol of the testicles, and the barley grain as a symbol of the penis.’ Narayana. N 2 180 ASVALAYANA-GRIHYA-SOUTRA.
2Comp. Professor Max Miller's note on Brzhad Aranyaka VI, 4, 24 (S. B.E., vol. xv, p. 222). 2. ‘He should give her the two beans as a symbol of the testicles, and the barley grain as a symbol of the penis.’ Narayana. N 2 180 ASVALAYANA-GRIHYA-SOUTRA. should in the third month of her pregnancy, under (the Nakshatra) Tishya, give to eat (to the wife), after she has fasted, in curds from a cow which has a calf of the same colour (with herself), two beans and one barley grain for each handful of curds, 3. To his question, ‘What dost thou drink ? What dost thou drink?’ she should thrice reply, ‘Generation of a male child! Generation of a male child !’ 4. Thus three handfuls (of curds). 5. He then inserts into her right nostril, in the shadow of a round apartment, (the sap of) an herb which is not faded, 6. According to some (teachers) with the PragAvat and Givaputra hymns. 7. Having sacrificed of a mess of cooked food sacred to Pragdpati, he should touch the place of her heart with the (verse,) ‘What is hidden, O thou whose hair is well parted, in thy heart, in Pragdpati, that I know; such is my belief. May I not fall into distress that comes from sons.’ 5. Narayana (comp. also the Prayogaratna, folio 40 ; Asvalayaniya-Grthya-Parisishfa I, 25; MS. Chambers 667) separates this rite from the ceremony described in Sfittras 2-4. He says that Sfitras 2-4—as indeed is evidently the case—refer to the Pumsavana, and in Stra 5 begins the Anavalobhana (comp. garbharakshana, Sankh. I, 21). To me it seems more probable that the text describes one continuous ceremony. There is no difficulty in supposing that of the Anavalobhana, though it is mentioned in Sfitra 1, no description is given in the following Sfitras, the same being the case undoubtedly with regard to the Garbhalambhana, of which a description is found in the Asv.-Parisishéa I, 25. 6. Two texts commencing 4 te garbho yonim etu and Agnir etu prathamaAé. See Stenzler’s Various Readings, p. 48, and the Bibliotheca Indica edition, p. 61. I ADHYAYA, 14 KANDIKA, 7. 181 KawopikA 14, 1. In the fourth month of pregnancy the Simantonnayana (or parting of the hair, is performed). 2. In the fortnight of the increasing moon, when the moon stands in conjunction with a Nakshatra (that has a name) of masculine gender— 3. Then he gives its place to the 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 (his wife) is sitting on that (hide) and takes hold of him, with the two (verses), ‘May DhAtvz give to his worshipper,’ with the two verses, ‘I invoke R4ka’ (Rig-veda II, 32, 4 seq.), and with (the texts), ‘ Negamesha,’ and, ‘ Pragdpati, no other one than thou’ (Rig-veda X, 121, 10).
34. He then three times parts her hair upwards (i.e. beginning from the front) with a bunch containing an even number of unripe fruits, and with a porcupine’s quill that has three white spots, and with three bunches of Kusa grass, with (the words), ‘Bhar, bhuvaZ, svar, om!’ 5. Or four times. 6. He gives orders to two lute-players, ‘Sing king Soma.’ 7. (They sing,) ‘May Soma our king bless the human race. Settled is the wheel of N.N.’—(here they name) the river near which they dwell. 14, 3. Comp. above, chap. 8,9. Regarding the two verses Dhat& dadatu dasushe, see Sinkh.-Grzhya I, 22,7. The Negamesha hymn is Rig-veda Khailika sfkta, vol. vi, p. 31, ed. Max Miller. 4. Comp. Paraskara I, 15, 8. The Gatha there is somewhat different. I cannot see why in the Asvalayana redaction of it nivish/akakrdsau should not be explained, conformably to the 182 ASVALAYANA-GRIHYA-SUTRA. 8. And whatever aged Brahmaza woman, whose husbands and children are alive, tell them, that let them do. g. A bull is the fee for the sacrifice. KawopikA 15. 1. When a son has been born, (the father) should, before other people touch him, give him to eat from gold (i.e. from a golden vessel or with a golden spoon) butter and honey with which he has ground gold(-dust), with (the verse), ‘I administer to thee the wisdom (‘veda’) of honey, of ghee, raised by Savityz the bountiful. Long-living, protected by the gods, live a hundred autumns in this world!’ 2. Approaching (his mouth) to (the child’s) two ears he murmurs the ‘production of intelligence :’ ‘Intelligence may give to thee god Savitvz, intelligence may goddess Sarasvatt, intelligence may give to thee the two divine Asvins, wreathed with lotus.’ 3. He touches (the child’s) two shoulders with (the verse), ‘Be a stone, be an axe, be insuperable gold. Thou indeed art the Veda, called son; so live a hundred autumns’—and with (the verses), ‘Indra, give the best treasures’ (Rig-veda II, 21, 6), ‘Bestow on us, O bountiful one, O speedy one’ (Rig-veda III, 36, ro). 4. And let them give him a name beginning with regular Sandhi laws, as nivish/akakra asau. The wheel of course means the dominion. 15, 1. Comp. Asv.-Grihya-Parisishfa I, 26. I follow Professor Stenzler, who corrects maghondm into maghon4a; comp. Sankh.- Grihya I, 24, 4. 3. Wedo may as well be the nominative of veda as that of vedas (‘ property’). I ADHYAYA, 16 KANWDIKA, 5. 183 a sonant, with a semivowel in it, with the Visarga at its end, consisting of two syllables, 5. Or of four syllables ; 6. Of two syllables, if he is desirous of firm position; of four syllables, if he is desirous of holy lustre ; 7. But in every case with an even number (of syllables) for men, an uneven for women. 8. And let him also find out (for the child) a name to be used at respectful salutations (such as that due to the A#drya at the ceremony of the initiation) ; that his mother and his father (alone) should know till his initiation.
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. ‘A Pafikavattin cuts off three portions. Having performed the Upastarama and the Pratyabhigh4rama (the first and second pouring out of Agya) he sacrifices (the cut-off portions)” Narayama. 15. On the rites regarding the spit, see Katyayana VI, ro, 1 seq. ; Indische Studien, X, 346. 12, 1. There seems to be no doubt that Professor Stenzler is right in giving to Aaitya in this chapter its ordinary meaning of religious shrine (‘Denkmal’). The text shows that the Xaitya sacrifice was not offered like other sacrifices at the sacrificer’s home, but that in some cases the offering would have to be sent, at least symbolically, to distant places. This confirms Professor Stenzler’s translation of kaitya. Narayava explains faitya by Aitte bhava, and says, ‘If he makes a vow to a certain deity, saying, “If I obtain such and such a desire, I shall offer to thee an Agya sacrifice, or a Sthalfpfka, or an animal’’—and if he then obtains what he had wished for and performs that sacrifice to that deity: this is a kaitya sacrifice.’ I do not know anything that supports this statement as to the meaning of daitya. 2. ‘He should make of a leaf a messenger and a carrying-pole.’ Narayana. It is not clear whether besides this image of a messenger there was also a real messenger who had to carry the Bali to the Kaitya, I ADHYAYA, 13 KANDIKA, 2. 179 3. With the Azé, ‘Where thou knowest, O tree’ (Rig-veda V, 5, 10), let him make two lumps (of food), put them on a carrying-pole, hand them over to the messenger, and say to him, ‘Carry this Bali to that (Kaitya).’ 4. (He gives him the lump) which is destined for the messenger, with (the words), ‘ This to thee.’ 5. If there is anything dangerous between (them and the Xaitya), (he gives him) some weapon also. 6. If a navigable river is between (them and the Kaitya, he gives him) also something like a raft with (the words), ‘ Hereby thou shalt cross,’ 7. At the Dhanvantari sacrifice let him offer first a Bali to the Purohita, between the Brahman and the fire. KaypixA 13. 1. The Upanishad (treats of) the Garbhalambhana, the Pumsavana, and the Anavalobhana (i.e. the ceremonies for securing the conception of a child, the male gender of the child, and for preventing disturbances which could endanger the embryo). 2. If he does not study (that Upanishad), he or whether the whole rite was purely symbolical, and based on the principle: In sacris ficta pro veris accipiuntur. 3. Comp. Paraskara III, 11, 10. 6. Paraskara III, 11, 11, 4. Comp. above, chap. 3, 6 13, 1, N&rdyana evidently did not know the Upanishad here referred to; he states that it belongs to another Sakh&. Comp. Professor Max Miller's note on Brzhad Aranyaka VI, 4, 24 (S. B.E., vol. xv, p. 222). 2. ‘He should give her the two beans as a symbol of the testicles, and the barley grain as a symbol of the penis.’ Narayana. N 2 180 ASVALAYANA-GRIHYA-SOUTRA.
2Comp. Professor Max Miller's note on Brzhad Aranyaka VI, 4, 24 (S. B.E., vol. xv, p. 222). 2. ‘He should give her the two beans as a symbol of the testicles, and the barley grain as a symbol of the penis.’ Narayana. N 2 180 ASVALAYANA-GRIHYA-SOUTRA. should in the third month of her pregnancy, under (the Nakshatra) Tishya, give to eat (to the wife), after she has fasted, in curds from a cow which has a calf of the same colour (with herself), two beans and one barley grain for each handful of curds, 3. To his question, ‘What dost thou drink ? What dost thou drink?’ she should thrice reply, ‘Generation of a male child! Generation of a male child !’ 4. Thus three handfuls (of curds). 5. He then inserts into her right nostril, in the shadow of a round apartment, (the sap of) an herb which is not faded, 6. According to some (teachers) with the PragAvat and Givaputra hymns. 7. Having sacrificed of a mess of cooked food sacred to Pragdpati, he should touch the place of her heart with the (verse,) ‘What is hidden, O thou whose hair is well parted, in thy heart, in Pragdpati, that I know; such is my belief. May I not fall into distress that comes from sons.’ 5. Narayana (comp. also the Prayogaratna, folio 40 ; Asvalayaniya-Grthya-Parisishfa I, 25; MS. Chambers 667) separates this rite from the ceremony described in Sfittras 2-4. He says that Sfitras 2-4—as indeed is evidently the case—refer to the Pumsavana, and in Stra 5 begins the Anavalobhana (comp. garbharakshana, Sankh. I, 21). To me it seems more probable that the text describes one continuous ceremony. There is no difficulty in supposing that of the Anavalobhana, though it is mentioned in Sfitra 1, no description is given in the following Sfitras, the same being the case undoubtedly with regard to the Garbhalambhana, of which a description is found in the Asv.-Parisishéa I, 25. 6. Two texts commencing 4 te garbho yonim etu and Agnir etu prathamaAé. See Stenzler’s Various Readings, p. 48, and the Bibliotheca Indica edition, p. 61. I ADHYAYA, 14 KANDIKA, 7. 181 KawopikA 14, 1. In the fourth month of pregnancy the Simantonnayana (or parting of the hair, is performed). 2. In the fortnight of the increasing moon, when the moon stands in conjunction with a Nakshatra (that has a name) of masculine gender— 3. Then he gives its place to the 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 (his wife) is sitting on that (hide) and takes hold of him, with the two (verses), ‘May DhAtvz give to his worshipper,’ with the two verses, ‘I invoke R4ka’ (Rig-veda II, 32, 4 seq.), and with (the texts), ‘ Negamesha,’ and, ‘ Pragdpati, no other one than thou’ (Rig-veda X, 121, 10).
34. He then three times parts her hair upwards (i.e. beginning from the front) with a bunch containing an even number of unripe fruits, and with a porcupine’s quill that has three white spots, and with three bunches of Kusa grass, with (the words), ‘Bhar, bhuvaZ, svar, om!’ 5. Or four times. 6. He gives orders to two lute-players, ‘Sing king Soma.’ 7. (They sing,) ‘May Soma our king bless the human race. Settled is the wheel of N.N.’—(here they name) the river near which they dwell. 14, 3. Comp. above, chap. 8,9. Regarding the two verses Dhat& dadatu dasushe, see Sinkh.-Grzhya I, 22,7. The Negamesha hymn is Rig-veda Khailika sfkta, vol. vi, p. 31, ed. Max Miller. 4. Comp. Paraskara I, 15, 8. The Gatha there is somewhat different. I cannot see why in the Asvalayana redaction of it nivish/akakrdsau should not be explained, conformably to the 182 ASVALAYANA-GRIHYA-SUTRA. 8. And whatever aged Brahmaza woman, whose husbands and children are alive, tell them, that let them do. g. A bull is the fee for the sacrifice. KawopikA 15. 1. When a son has been born, (the father) should, before other people touch him, give him to eat from gold (i.e. from a golden vessel or with a golden spoon) butter and honey with which he has ground gold(-dust), with (the verse), ‘I administer to thee the wisdom (‘veda’) of honey, of ghee, raised by Savityz the bountiful. Long-living, protected by the gods, live a hundred autumns in this world!’ 2. Approaching (his mouth) to (the child’s) two ears he murmurs the ‘production of intelligence :’ ‘Intelligence may give to thee god Savitvz, intelligence may goddess Sarasvatt, intelligence may give to thee the two divine Asvins, wreathed with lotus.’ 3. He touches (the child’s) two shoulders with (the verse), ‘Be a stone, be an axe, be insuperable gold. Thou indeed art the Veda, called son; so live a hundred autumns’—and with (the verses), ‘Indra, give the best treasures’ (Rig-veda II, 21, 6), ‘Bestow on us, O bountiful one, O speedy one’ (Rig-veda III, 36, ro). 4. And let them give him a name beginning with regular Sandhi laws, as nivish/akakra asau. The wheel of course means the dominion. 15, 1. Comp. Asv.-Grihya-Parisishfa I, 26. I follow Professor Stenzler, who corrects maghondm into maghon4a; comp. Sankh.- Grihya I, 24, 4. 3. Wedo may as well be the nominative of veda as that of vedas (‘ property’). I ADHYAYA, 16 KANWDIKA, 5. 183 a sonant, with a semivowel in it, with the Visarga at its end, consisting of two syllables, 5. Or of four syllables ; 6. Of two syllables, if he is desirous of firm position; of four syllables, if he is desirous of holy lustre ; 7. But in every case with an even number (of syllables) for men, an uneven for women. 8. And let him also find out (for the child) a name to be used at respectful salutations (such as that due to the A#drya at the ceremony of the initiation) ; that his mother and his father (alone) should know till his initiation.
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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