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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Blessed with life put on this garment !’ 14. (The bride’s father ?) anoints the two, (while the bridegroom recites the verse,) ‘May the Visve devas, may the waters unite our hearts. May Matarisvan, may Dhatzz, may Deshéri (the ‘showing’ goddess) join us.’ 15. (The bridegroom), having accepted her who is given away by her father, takes her and goes away (from that place) with (the verse), ‘When thou wanderest far away with thy heart to the regions of the world like the wind, may the gold-winged Vaikarza (i.e. the wind ?) grant that thy heart may dwell with me! N.N.!’ 16. He then makes them look at each other (while the bridegroom repeats the verses), ‘ With no evil eye, not bringing death to thy husband, bring luck to the cattle, be full of joy and vigour. Give birth to heroes; be godly and friendly. Bring us luck, to men and animals. ‘Soma has acquired (thee) first (as his wife) ; after him the Gandharva has acquired (thee). Thy third husband is Agni; the fourth is thy human husband. 14. The literal translation would be: ‘ He salves together (samagayati) the two... May the waters salve together (samazigantu) our hearts.’ It was a real anointing of the bridegroom and of the bride, that took place, and we cannot accept Professor Stenzler’s translation (based on Gayardéma’s note: samaiigayati parasparam sammukhikaroti), by which the proper signification of samafigayati is effaced: Dann heisst (der Vater der Braut) sie beide zusammentreten. Sce the note on Sankha@yana-Grshya IJ, 12, 5. The parallel passage of the Khadira-Grczhya runs thus: aparez@gnim auduko gatva pinigraham mordhany avasi#fed, vadhfm ka, samaiigantv ity avasikta/. 16. Comp. Rig-veda X, 85, 44. 40. 41. 37. I KANDA, 5 KANDIKA, 7. 279 ‘Soma has given thee to the Gandharva; the Gandharva has given thee to Agni. Wealth and children Agni has given to me, and besides this wife. ‘Pashan! Lead her to us, the highly blessed one. S4 na ard usatt vihara, yasyAm usantaé praharama sepam yasyam u k4m4 bahavo nivish¢y4 (nivishéA ?) iti.’ KawoikA 5. 1. Having led her around the fire, keeping it on his right side, according to some (teachers)— 2. Having pushed with his right foot a bundle of grass or a mat to the west of the fire, he sits down. 3. While (the bride) touches him, (the following oblations are made:) the two Agh4ra oblations, the two Agya portions, the Mah4vy4hr‘tis, the general expiation, the Prag4patya oblation, and the Svishtakret. 4. These are regular (oblations) at every sacrifice. 5. The Svish¢akzzt comes before the Mahavyéhr‘tis, if the sacrificial food is different from Agya. 6. The place for the insertion (of the peculiar oblations belonging to the different sacrifices) is the interval between the general expiation and the oblation to Pragapati. 7. At the wedding (he may make oblations) with the RAashérabhvzt formulas (i.e. the formulas procuring royal power), if he likes, and with the Gaya and Abhyétana formulas (i.e. the formulas procuring
27. At the wedding (he may make oblations) with the RAashérabhvzt formulas (i.e. the formulas procuring royal power), if he likes, and with the Gaya and Abhyétana formulas (i.e. the formulas procuring 5, 3. See the note on Sankh4yana-Grvhya I, 9, 12. 6. See the note |. ].—I have altered the division of Sitras 6 and 7,80 as to draw the word viv4he to the seventh Stra. The rule in § 6 has an entirely general character; the formulas stated in § 7 are given for the particular occasion of the vivaha ceremony. 280 PARASKARA-GRIHYA-SOTRA. victory, and aiming [at the hostile powers]), if he knows them— 8. Because it has been said, ‘ By what sacrifice he wishes to attain success.’ 9. (The Gaya formulas run thus): ‘ Thought and thinking. Intention and intending. The understood and understanding. The mind and the Sakvart (verses). The new moon and the full moon. Brzhat and Rathantara. ‘ Prag&pati, the powerful one in victorious battles, has given victories (or, the Gaya formulas) to manly Indra. To him all subjects bowed down; he has become powerful and worthy of sacrifice. Svaha!’ 10. (The Abhy&téna formulas run thus): ‘May Agni, the lord of beings, protect me. May Indra, (the lord) of the noblest, Yama, of the earth, V4yu, of the air, the Sun, of heaven, the Moon, of the Nakshatras, Brzhaspati, of the Brahman, Mitra, of truth, Varuza, of the waters, the sea, of the rivers, food, the lord of royalty, protect me. May Soma, (the lord) of herbs, Savitvz, of impulses, Rudra, of cattle, Tvash¢72, of forms, Vishzu, of mountains, the Maruts, the lords of hosts, protect me. May the fathers, 8. Taittirtya Samhita III, 4, 6, 1 : ‘By what sacrifice he wishes to attain success, at that (sacrifice) he should make oblations with them (i.e. with the Abhyatana Mantras): then he will attain success by that sacrifice.’ g. Instead of sa i havyah we ought to read probably sa u havya4, or, as the Taitt. Samh. III, 4, 4, 1 gives, sa hi havyad. The Maitr. Samh. has vihavyaA (II, ro, 2). to. The words, ‘in this power of holiness . . . svah4!’ are to be added to each member of the whole formula (comp. Atharva-veda V, 24). The expressions ‘fathers’ and ‘grandfathers,’ which are twice identically repeated in the translation, stand the first time for pitarad pitamah4A, and then for tatas tatamah4d of the Sanskrit text. a I KANDA, 6 KANDIKA, I. 281 the grandfathers, the former, the later, the fathers, the grandfathers protect me here in this power of holiness, in this worldly power, in this prayer, in this Purohitaship, in this sacrifice, in this invocation of the gods. Sv4h4!’—this is added each time. 11. (He then makes other oblations with the following texts :) ‘May Agni come hither, the first of gods. May he release the offspring of this wife from the fetter of death. That may this king Varuza grant, that this wife may not weep over distress (falling to her lot) through her sons. Svahé!
311. (He then makes other oblations with the following texts :) ‘May Agni come hither, the first of gods. May he release the offspring of this wife from the fetter of death. That may this king Varuza grant, that this wife may not weep over distress (falling to her lot) through her sons. Svahé! ‘May Agni Gérhapatya protect this woman. May he lead her offspring to old age. With fertile womb may she be the mother of living children. May she experience delight in her sons. Svaha! ‘Make, Agni, all ways of heaven and earth blissful to us, O thou who art worthy of sacrifices. What is great, born on this (earth), and praised, (born) in heaven, that bestow on us, rich treasures. SvAha! ‘Come hither, showing us an easy path. Give us bright, undecaying life. May death go away; may immortality come to us. May Vivasvat’s son make us safe from danger. Sv4h4!’ 12. And the (verse), ‘Another way, O death’ (Vag. Samh. XXXV, 7), after the eating (of the remnant of the sacrificial food), according to some (teachers). KanpikA 6. 1. The girl's brother pours out of his joined hands into her joined hands fried grain mixed with Sami leaves. 6, 1. Sankhayana I, 13, 15; Asvalayana I, 7, 8 282 PARASKARA-GRIHYA-SOTRA. 2. This she sacrifices, with firmly joined hands, standing, (while the bridegroom recites the verses,) ‘To the god Aryaman the girls have made sacrifice, to Agni; may he, god Aryaman, loosen us from here, and not from the husband. Sv4ha! ‘This woman, strewing grains, prays thus, “ May my husband live long; may my relations be prosperous.” Svaha! ‘These grains I throw into the fire: may this bring prosperity to thee, and may it unite me with thee. May Agni grant us that. N.N.! Svaha!’ 3. He then seizes her right hand together with the thumb, with (the verses), ‘I seize thy hand for the sake of happiness, that thou mayst live to old age with me, thy husband. Bhaga, Aryaman, Savityz, Purandhi, the gods have given thee to me that we may rule our house. ‘ This am I, that art thou; that art thou, this am I. The SAman am I, the A7é thou; the heaven I, the earth thou. ‘Come! Let us marry. Let us unite our sperm. Let us beget offspring. Let us acquire many sons, and may they reach old age. ‘Loving, bright, with genial minds may we see a hundred autumns, may we live a hundred autumns, may we hear a hundred autumns!’ KawopikA 7, 1. He then makes her tread on a stone, to the north of the fire, with her right foot, (repeating the tA A > * A 2. Sinkhayana I, 18, 3; 14, 1; Asvaldyana I, 7, 13. 3. Rig-veda X, 85, 36; Sinkhayana I, 13, 4, &c. 7, 1. Asvaldyana-Grthya I, 7, 7; Sankhayana-Grrhya I, 13, 12. I KAnpDA, 8 KANDIKA, I. 283 verse,) ‘Tread on this stone; like a stone be firm. Tread the foes down ; turn away the enemies.’
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.
1Blessed with life put on this garment !’ 14. (The bride’s father ?) anoints the two, (while the bridegroom recites the verse,) ‘May the Visve devas, may the waters unite our hearts. May Matarisvan, may Dhatzz, may Deshéri (the ‘showing’ goddess) join us.’ 15. (The bridegroom), having accepted her who is given away by her father, takes her and goes away (from that place) with (the verse), ‘When thou wanderest far away with thy heart to the regions of the world like the wind, may the gold-winged Vaikarza (i.e. the wind ?) grant that thy heart may dwell with me! N.N.!’ 16. He then makes them look at each other (while the bridegroom repeats the verses), ‘ With no evil eye, not bringing death to thy husband, bring luck to the cattle, be full of joy and vigour. Give birth to heroes; be godly and friendly. Bring us luck, to men and animals. ‘Soma has acquired (thee) first (as his wife) ; after him the Gandharva has acquired (thee). Thy third husband is Agni; the fourth is thy human husband. 14. The literal translation would be: ‘ He salves together (samagayati) the two... May the waters salve together (samazigantu) our hearts.’ It was a real anointing of the bridegroom and of the bride, that took place, and we cannot accept Professor Stenzler’s translation (based on Gayardéma’s note: samaiigayati parasparam sammukhikaroti), by which the proper signification of samafigayati is effaced: Dann heisst (der Vater der Braut) sie beide zusammentreten. Sce the note on Sankha@yana-Grshya IJ, 12, 5. The parallel passage of the Khadira-Grczhya runs thus: aparez@gnim auduko gatva pinigraham mordhany avasi#fed, vadhfm ka, samaiigantv ity avasikta/. 16. Comp. Rig-veda X, 85, 44. 40. 41. 37. I KANDA, 5 KANDIKA, 7. 279 ‘Soma has given thee to the Gandharva; the Gandharva has given thee to Agni. Wealth and children Agni has given to me, and besides this wife. ‘Pashan! Lead her to us, the highly blessed one. S4 na ard usatt vihara, yasyAm usantaé praharama sepam yasyam u k4m4 bahavo nivish¢y4 (nivishéA ?) iti.’ KawoikA 5. 1. Having led her around the fire, keeping it on his right side, according to some (teachers)— 2. Having pushed with his right foot a bundle of grass or a mat to the west of the fire, he sits down. 3. While (the bride) touches him, (the following oblations are made:) the two Agh4ra oblations, the two Agya portions, the Mah4vy4hr‘tis, the general expiation, the Prag4patya oblation, and the Svishtakret. 4. These are regular (oblations) at every sacrifice. 5. The Svish¢akzzt comes before the Mahavyéhr‘tis, if the sacrificial food is different from Agya. 6. The place for the insertion (of the peculiar oblations belonging to the different sacrifices) is the interval between the general expiation and the oblation to Pragapati. 7. At the wedding (he may make oblations) with the RAashérabhvzt formulas (i.e. the formulas procuring royal power), if he likes, and with the Gaya and Abhyétana formulas (i.e. the formulas procuring
27. At the wedding (he may make oblations) with the RAashérabhvzt formulas (i.e. the formulas procuring royal power), if he likes, and with the Gaya and Abhyétana formulas (i.e. the formulas procuring 5, 3. See the note on Sankh4yana-Grvhya I, 9, 12. 6. See the note |. ].—I have altered the division of Sitras 6 and 7,80 as to draw the word viv4he to the seventh Stra. The rule in § 6 has an entirely general character; the formulas stated in § 7 are given for the particular occasion of the vivaha ceremony. 280 PARASKARA-GRIHYA-SOTRA. victory, and aiming [at the hostile powers]), if he knows them— 8. Because it has been said, ‘ By what sacrifice he wishes to attain success.’ 9. (The Gaya formulas run thus): ‘ Thought and thinking. Intention and intending. The understood and understanding. The mind and the Sakvart (verses). The new moon and the full moon. Brzhat and Rathantara. ‘ Prag&pati, the powerful one in victorious battles, has given victories (or, the Gaya formulas) to manly Indra. To him all subjects bowed down; he has become powerful and worthy of sacrifice. Svaha!’ 10. (The Abhy&téna formulas run thus): ‘May Agni, the lord of beings, protect me. May Indra, (the lord) of the noblest, Yama, of the earth, V4yu, of the air, the Sun, of heaven, the Moon, of the Nakshatras, Brzhaspati, of the Brahman, Mitra, of truth, Varuza, of the waters, the sea, of the rivers, food, the lord of royalty, protect me. May Soma, (the lord) of herbs, Savitvz, of impulses, Rudra, of cattle, Tvash¢72, of forms, Vishzu, of mountains, the Maruts, the lords of hosts, protect me. May the fathers, 8. Taittirtya Samhita III, 4, 6, 1 : ‘By what sacrifice he wishes to attain success, at that (sacrifice) he should make oblations with them (i.e. with the Abhyatana Mantras): then he will attain success by that sacrifice.’ g. Instead of sa i havyah we ought to read probably sa u havya4, or, as the Taitt. Samh. III, 4, 4, 1 gives, sa hi havyad. The Maitr. Samh. has vihavyaA (II, ro, 2). to. The words, ‘in this power of holiness . . . svah4!’ are to be added to each member of the whole formula (comp. Atharva-veda V, 24). The expressions ‘fathers’ and ‘grandfathers,’ which are twice identically repeated in the translation, stand the first time for pitarad pitamah4A, and then for tatas tatamah4d of the Sanskrit text. a I KANDA, 6 KANDIKA, I. 281 the grandfathers, the former, the later, the fathers, the grandfathers protect me here in this power of holiness, in this worldly power, in this prayer, in this Purohitaship, in this sacrifice, in this invocation of the gods. Sv4h4!’—this is added each time. 11. (He then makes other oblations with the following texts :) ‘May Agni come hither, the first of gods. May he release the offspring of this wife from the fetter of death. That may this king Varuza grant, that this wife may not weep over distress (falling to her lot) through her sons. Svahé!
311. (He then makes other oblations with the following texts :) ‘May Agni come hither, the first of gods. May he release the offspring of this wife from the fetter of death. That may this king Varuza grant, that this wife may not weep over distress (falling to her lot) through her sons. Svahé! ‘May Agni Gérhapatya protect this woman. May he lead her offspring to old age. With fertile womb may she be the mother of living children. May she experience delight in her sons. Svaha! ‘Make, Agni, all ways of heaven and earth blissful to us, O thou who art worthy of sacrifices. What is great, born on this (earth), and praised, (born) in heaven, that bestow on us, rich treasures. SvAha! ‘Come hither, showing us an easy path. Give us bright, undecaying life. May death go away; may immortality come to us. May Vivasvat’s son make us safe from danger. Sv4h4!’ 12. And the (verse), ‘Another way, O death’ (Vag. Samh. XXXV, 7), after the eating (of the remnant of the sacrificial food), according to some (teachers). KanpikA 6. 1. The girl's brother pours out of his joined hands into her joined hands fried grain mixed with Sami leaves. 6, 1. Sankhayana I, 13, 15; Asvalayana I, 7, 8 282 PARASKARA-GRIHYA-SOTRA. 2. This she sacrifices, with firmly joined hands, standing, (while the bridegroom recites the verses,) ‘To the god Aryaman the girls have made sacrifice, to Agni; may he, god Aryaman, loosen us from here, and not from the husband. Sv4ha! ‘This woman, strewing grains, prays thus, “ May my husband live long; may my relations be prosperous.” Svaha! ‘These grains I throw into the fire: may this bring prosperity to thee, and may it unite me with thee. May Agni grant us that. N.N.! Svaha!’ 3. He then seizes her right hand together with the thumb, with (the verses), ‘I seize thy hand for the sake of happiness, that thou mayst live to old age with me, thy husband. Bhaga, Aryaman, Savityz, Purandhi, the gods have given thee to me that we may rule our house. ‘ This am I, that art thou; that art thou, this am I. The SAman am I, the A7é thou; the heaven I, the earth thou. ‘Come! Let us marry. Let us unite our sperm. Let us beget offspring. Let us acquire many sons, and may they reach old age. ‘Loving, bright, with genial minds may we see a hundred autumns, may we live a hundred autumns, may we hear a hundred autumns!’ KawopikA 7, 1. He then makes her tread on a stone, to the north of the fire, with her right foot, (repeating the tA A > * A 2. Sinkhayana I, 18, 3; 14, 1; Asvaldyana I, 7, 13. 3. Rig-veda X, 85, 36; Sinkhayana I, 13, 4, &c. 7, 1. Asvaldyana-Grthya I, 7, 7; Sankhayana-Grrhya I, 13, 12. I KAnpDA, 8 KANDIKA, I. 283 verse,) ‘Tread on this stone; like a stone be firm. Tread the foes down ; turn away the enemies.’
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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