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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
18. 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. g. When he returns from a journey, he embraces his son’s head and murmurs, ‘From limb by limb thou art produced; out of the heart thou art born. Thou indeed art the self called son; so live a hundred autumns!’—(thus) he kisses him three times on his head. 10. The rite only (without the Mantra is performed) for a girl. KawnpikA 16. 1. In the sixth month the Annaprdsana (i.e. the first feeding with solid food). 2. Goat’s flesh, if he is desirous of nourishment, 3. Flesh of partridge, if desirous of holy lustre, 4. Boiled rice with ghee, if desirous of splendour : 5. (Such) food, mixed with curds, honey and ghee he should give (to the child) to eat with (the verse), ‘Lord of food, give us food painless and strong; 16, x seq. Comp. Sankh.-Grzhya I, 27, 1 seq. The two texts are nearly word for word identical. 184 AsVALAYANA-GRIHYA-SOTRA. bring forward the giver; bestow power on us, on men and animals.’ | 6. The rite only (without the Mantra) for a girl. KawoikA 17. 1. In the third year the aula (i.e. the tonsure of the child’s head), or according to the custom of the family. 2. To the north of the fire he places vessels which are filled respectively, with rice, barley, beans, and sesamum seeds ; 3. To the west (the boy) for whom the ceremony shall be performed, in his mother’s lap, bull-dung in a new vessel, and Samt leaves are placed. 4. To the south of the mother the father (is seated) holding twenty-one bunches of Kusa grass. 5. Or the Brahman should hold them. 6. To the west of (the boy) for whom the ceremony is to be performed, (the father) stations himself and pours cold and warm water together with (the words), ‘With warm water, O V4yu, come hither !’ 7. Taking of that (water), (and) fresh butter, or (some) drops of curds, he three times moistens (the boy’s) head, from the left to the right, with (the formula), ‘May Aditi cut thy hair; may the waters moisten thee for vigour !’ 8. Into the right part (of the hair) he puts each 4. He cuts off the hair four times on the right side (Sftras ro— 14), three times on the left side (Sdtra 15); each time three Kusa bunches are required. This is the reason why twenty-one bunches are prescribed. 8. Each of the four times and of the three times respectively that he cuts off the hair; see the preceding note. I ADHYAYA, 17 KANDIKA, 16. 185 time three Kusa bunches, with the points towards (the boy) himself, with (the words), ‘Herb! protect him!’ g. (With the words,) ‘Axe! do no harm to him!’ he presses a copper razor (on the Kusa blades),
2I ADHYAYA, 17 KANDIKA, 16. 185 time three Kusa bunches, with the points towards (the boy) himself, with (the words), ‘Herb! protect him!’ g. (With the words,) ‘Axe! do no harm to him!’ he presses a copper razor (on the Kusa blades), 10. And cuts (the hair) with (the verse), ‘The razor with which in the beginning Savityz the knowing one has shaved (the beard) of king Soma and of Varuza, with that, ye Brahmamas, shave now his (hair), that he may be blessed with long life, with old age.’ 11, Each time that he has cut, he gives (the hairs) with their points to the east, together with Sami leaves, to the mother. She puts them down on the bull-dung. 12. ‘With what Dhatz has shaven (the head) of Brzhaspati, Agni and Indra, for the sake of long life, with that I shave thy (head) for the sake of long life, of glory, and of welfare’—thus a second time. 13. ‘ By what he may at night further see the sun, and see it long, with that I shave thy (head) for the sake of long life, of glory, and of welfare’—thus a third time. 14. With all (the indicated) Mantras a fourth time. 15. Thus three times on the left side (of the head). 16. Let him wipe off the edge of the razor with (the words), ‘If thou shavest, as a shaver, his hair with the razor, the wounding, the well-shaped, purify his head, but do not take away his life.’ 13. Instead of yena bhfyas 4a ratryam, Paraskara (II, 1, 16) has, yena bhfiris ara divam. 16. Comp. Paraskara II,1, 19; Atharva-veda VIII, 2, 17. 186 ASVALAYANA-GRIHYA-SOTRA. 17. Let him give orders to the barber, ‘ With lukewarm water doing what has to be done with water, without doing harm to him, arrange (his hair) well.’ 18, Let him have the arrangement of the hair made according to the custom of his family. 19. The rite only (without the Mantras) for a girl. KanoikA 18, 1. Thereby the Godénakarman (i.e. the ceremony of shaving the beard, is declared). 2. In the sixteenth year. 3. Instead of the word ‘hair’ he should (each time that it occurs in the Mantras) put the word ‘ beard.’ 4. Here they moisten the beard. 5. (The Mantra is), ‘ Purify his head and his face, but do not take away his life.’ 6. He gives orders (to the barber with the words), ‘Arrange his hair, his beard, the hair of his body, and his nails, ending in the north.’ 7. Having bathed and silently stood during the rest of the day, let him break his silence in the presence of his teacher, (saying to him,) ‘I give an optional gift (to thee).’ 8. An ox and a cow is the sacrificial fee. 18. On these family customs, see Grihya-samgraha-parisishéa II, 40; Roth, Zur Literatur und Geschichte des Weda, p. 120; Max Miller, History of A. S. L., p. 54seq.; Weber, Indische Studien, X, 95. 18, 4. See above, chap. 17, 7. 5. See chap. 17, 16.
3An ox and a cow is the sacrificial fee. 18. On these family customs, see Grihya-samgraha-parisishéa II, 40; Roth, Zur Literatur und Geschichte des Weda, p. 120; Max Miller, History of A. S. L., p. 54seq.; Weber, Indische Studien, X, 95. 18, 4. See above, chap. 17, 7. 5. See chap. 17, 16. 6. According to Narayawa, he says to the barber (chap. 17, 17), ‘With lukewarm water doing what has to be done with water, without doing harm to him, arrange his hair, his beard, the hair of his body, and his nails, ending in the north.’ 7, 8. On restrictions like that contained in the eighth Sftra as to the object in which the vara (optional gift) had to consist, see Weber, Indische Studien, V, 343. I ADHYAYA, I9 KANDIKA, 12. 187 g. Let (the teacher) impose (on the youth the observances declared below) for one year. KawpikA 19. In the eighth year let him initiate a Brahmama, Or in the eighth year after the conception ; In the eleventh a Kshatriya ; In the twelfth a Vaisya. Until the sixteenth (year) the time has not passed for a Brahmama ; 6. Until the twenty-second for a Kshatriya ; 7. Until the twenty-fourth for a Vaisya. 8. After that (time has passed), they become patitasAvitrika (i.e. they have lost their right of learning the SAvitrt). 9. No one should initiate such men, nor teach them, nor perform sacrifices for them, nor have intercourse with them. 10. (Let him initiate) the youth who is adorned and whose (hair on the) head is arranged, who wears a (new) garment that has not yet been washed, or an antelope-skin, if he is a Brahmamza, the skin of a spotted deer, if a Kshatriya, a goat's skin, if a Vaisya. 11. If they put on garments, they should put on dyed (garments): the Br&hmamza a reddish yellow one, the Kshatriya a light red one, the Vaisya a yellow one. 12. Their girdles are: that of a Brahmaza made of Mugga grass, that of a Kshatriya a bow-string, that of a Vaisya woollen. Ake ps g. See below, chap. 22, 22. 19, 10. By the ‘arranging of the hair’ the cutting of the hair is implied, as is seen from chap. 22, 22. 188 AsVALAYANA-GRIHYA-SOTRA. 13. Their staffs are: that of a Brahmama of Palasa wood, that of a Kshatriya of Udumbara wood, that of a Vaisya of Bilva wood. KawpikA 20. 1. Or all (sorts of staffs are to be used) by (men of) all (castes). 2. While (the student) takes hold of him, the teacher sacrifices and then stations himself to the north of the fire, with his face turned to the east. 3. To the east (of the fire) with his face to the west the other one.
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.
18. 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. g. When he returns from a journey, he embraces his son’s head and murmurs, ‘From limb by limb thou art produced; out of the heart thou art born. Thou indeed art the self called son; so live a hundred autumns!’—(thus) he kisses him three times on his head. 10. The rite only (without the Mantra is performed) for a girl. KawnpikA 16. 1. In the sixth month the Annaprdsana (i.e. the first feeding with solid food). 2. Goat’s flesh, if he is desirous of nourishment, 3. Flesh of partridge, if desirous of holy lustre, 4. Boiled rice with ghee, if desirous of splendour : 5. (Such) food, mixed with curds, honey and ghee he should give (to the child) to eat with (the verse), ‘Lord of food, give us food painless and strong; 16, x seq. Comp. Sankh.-Grzhya I, 27, 1 seq. The two texts are nearly word for word identical. 184 AsVALAYANA-GRIHYA-SOTRA. bring forward the giver; bestow power on us, on men and animals.’ | 6. The rite only (without the Mantra) for a girl. KawoikA 17. 1. In the third year the aula (i.e. the tonsure of the child’s head), or according to the custom of the family. 2. To the north of the fire he places vessels which are filled respectively, with rice, barley, beans, and sesamum seeds ; 3. To the west (the boy) for whom the ceremony shall be performed, in his mother’s lap, bull-dung in a new vessel, and Samt leaves are placed. 4. To the south of the mother the father (is seated) holding twenty-one bunches of Kusa grass. 5. Or the Brahman should hold them. 6. To the west of (the boy) for whom the ceremony is to be performed, (the father) stations himself and pours cold and warm water together with (the words), ‘With warm water, O V4yu, come hither !’ 7. Taking of that (water), (and) fresh butter, or (some) drops of curds, he three times moistens (the boy’s) head, from the left to the right, with (the formula), ‘May Aditi cut thy hair; may the waters moisten thee for vigour !’ 8. Into the right part (of the hair) he puts each 4. He cuts off the hair four times on the right side (Sftras ro— 14), three times on the left side (Sdtra 15); each time three Kusa bunches are required. This is the reason why twenty-one bunches are prescribed. 8. Each of the four times and of the three times respectively that he cuts off the hair; see the preceding note. I ADHYAYA, 17 KANDIKA, 16. 185 time three Kusa bunches, with the points towards (the boy) himself, with (the words), ‘Herb! protect him!’ g. (With the words,) ‘Axe! do no harm to him!’ he presses a copper razor (on the Kusa blades),
2I ADHYAYA, 17 KANDIKA, 16. 185 time three Kusa bunches, with the points towards (the boy) himself, with (the words), ‘Herb! protect him!’ g. (With the words,) ‘Axe! do no harm to him!’ he presses a copper razor (on the Kusa blades), 10. And cuts (the hair) with (the verse), ‘The razor with which in the beginning Savityz the knowing one has shaved (the beard) of king Soma and of Varuza, with that, ye Brahmamas, shave now his (hair), that he may be blessed with long life, with old age.’ 11, Each time that he has cut, he gives (the hairs) with their points to the east, together with Sami leaves, to the mother. She puts them down on the bull-dung. 12. ‘With what Dhatz has shaven (the head) of Brzhaspati, Agni and Indra, for the sake of long life, with that I shave thy (head) for the sake of long life, of glory, and of welfare’—thus a second time. 13. ‘ By what he may at night further see the sun, and see it long, with that I shave thy (head) for the sake of long life, of glory, and of welfare’—thus a third time. 14. With all (the indicated) Mantras a fourth time. 15. Thus three times on the left side (of the head). 16. Let him wipe off the edge of the razor with (the words), ‘If thou shavest, as a shaver, his hair with the razor, the wounding, the well-shaped, purify his head, but do not take away his life.’ 13. Instead of yena bhfyas 4a ratryam, Paraskara (II, 1, 16) has, yena bhfiris ara divam. 16. Comp. Paraskara II,1, 19; Atharva-veda VIII, 2, 17. 186 ASVALAYANA-GRIHYA-SOTRA. 17. Let him give orders to the barber, ‘ With lukewarm water doing what has to be done with water, without doing harm to him, arrange (his hair) well.’ 18, Let him have the arrangement of the hair made according to the custom of his family. 19. The rite only (without the Mantras) for a girl. KanoikA 18, 1. Thereby the Godénakarman (i.e. the ceremony of shaving the beard, is declared). 2. In the sixteenth year. 3. Instead of the word ‘hair’ he should (each time that it occurs in the Mantras) put the word ‘ beard.’ 4. Here they moisten the beard. 5. (The Mantra is), ‘ Purify his head and his face, but do not take away his life.’ 6. He gives orders (to the barber with the words), ‘Arrange his hair, his beard, the hair of his body, and his nails, ending in the north.’ 7. Having bathed and silently stood during the rest of the day, let him break his silence in the presence of his teacher, (saying to him,) ‘I give an optional gift (to thee).’ 8. An ox and a cow is the sacrificial fee. 18. On these family customs, see Grihya-samgraha-parisishéa II, 40; Roth, Zur Literatur und Geschichte des Weda, p. 120; Max Miller, History of A. S. L., p. 54seq.; Weber, Indische Studien, X, 95. 18, 4. See above, chap. 17, 7. 5. See chap. 17, 16.
3An ox and a cow is the sacrificial fee. 18. On these family customs, see Grihya-samgraha-parisishéa II, 40; Roth, Zur Literatur und Geschichte des Weda, p. 120; Max Miller, History of A. S. L., p. 54seq.; Weber, Indische Studien, X, 95. 18, 4. See above, chap. 17, 7. 5. See chap. 17, 16. 6. According to Narayawa, he says to the barber (chap. 17, 17), ‘With lukewarm water doing what has to be done with water, without doing harm to him, arrange his hair, his beard, the hair of his body, and his nails, ending in the north.’ 7, 8. On restrictions like that contained in the eighth Sftra as to the object in which the vara (optional gift) had to consist, see Weber, Indische Studien, V, 343. I ADHYAYA, I9 KANDIKA, 12. 187 g. Let (the teacher) impose (on the youth the observances declared below) for one year. KawpikA 19. In the eighth year let him initiate a Brahmama, Or in the eighth year after the conception ; In the eleventh a Kshatriya ; In the twelfth a Vaisya. Until the sixteenth (year) the time has not passed for a Brahmama ; 6. Until the twenty-second for a Kshatriya ; 7. Until the twenty-fourth for a Vaisya. 8. After that (time has passed), they become patitasAvitrika (i.e. they have lost their right of learning the SAvitrt). 9. No one should initiate such men, nor teach them, nor perform sacrifices for them, nor have intercourse with them. 10. (Let him initiate) the youth who is adorned and whose (hair on the) head is arranged, who wears a (new) garment that has not yet been washed, or an antelope-skin, if he is a Brahmamza, the skin of a spotted deer, if a Kshatriya, a goat's skin, if a Vaisya. 11. If they put on garments, they should put on dyed (garments): the Br&hmamza a reddish yellow one, the Kshatriya a light red one, the Vaisya a yellow one. 12. Their girdles are: that of a Brahmaza made of Mugga grass, that of a Kshatriya a bow-string, that of a Vaisya woollen. Ake ps g. See below, chap. 22, 22. 19, 10. By the ‘arranging of the hair’ the cutting of the hair is implied, as is seen from chap. 22, 22. 188 AsVALAYANA-GRIHYA-SOTRA. 13. Their staffs are: that of a Brahmama of Palasa wood, that of a Kshatriya of Udumbara wood, that of a Vaisya of Bilva wood. KawpikA 20. 1. Or all (sorts of staffs are to be used) by (men of) all (castes). 2. While (the student) takes hold of him, the teacher sacrifices and then stations himself to the north of the fire, with his face turned to the east. 3. To the east (of the fire) with his face to the west the other one.
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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