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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1the note of Professor Buhler, Sacred Books of the East, vol. ii, p. 43. Cc 2 20 SANKHAYANA-GRIHYA-SCTRA. the verse, ‘O Indra, the best treasures’ (II, 21, 6); the verse, ‘The swan dwelling in purity’ (IV, 40, 5); the verse, ‘Adoration to the great ones’ (I, 27, 13); the verse, ‘What we fear, Indra’ (VIII, 50, 13); the verse, ‘And of the sleep’ (I, 120, 12); the verse, ‘He who says to me, O king’ (II, 28, 10); the hymn, ‘Let glory be mine, Agni’ (X, 128); and the five verses, ‘Bliss may create for us’ (V, 51, II seq.). Kuanpa 5. 1. There are four kinds of Pakayagzias, viz. the Huta, the AuutTa, the PrauuTa, and the PrAsita. 2. On the following five occasions, viz. the wedding, the tonsure (of the child’s head), the initiation (of the BrahmaZ4rin), the cutting of the beard, and the parting of the hair, (on these occasions) in the outer hall— 3. To a place that has been smeared (with cowdung), which is elevated, and which has been sprinkled (with water), he carries forward the fire, 4. Having kindled it by rubbing, according to some teachers, at his marriage. 5. During the northern course of the sun, in the 5, 1. This SQtra and the following ones down to the fifth are identical with Paraskara I, 4, 1-5; it seems to me that we have here before us the opening Sitras of a lost text from which this passage has been copied both by Sankhayana and Paraskara. Comp. the preface of the second volume of the Grzhya-sitras. With regard to the fourfold division of Pakayagias stated here comp. below, chap. 10, 7. 2. Comp. the Karika quoted by Nardyaaa, ‘vivahddishu bahyo ’gnir mandape 4a tad ishyata iti.’ 3. On the Agni-prazayana comp. the details given in the Grzhyasamgraha-parisish/a (Zeitschrift der Deutschen Morgenlandischen Gesellschaft, vol. xxxv), I, 64-69. I ADHYAYA, 6 KHANDA, 5. “at time of the increasing moon, on an auspicious day he shall seize the hand of a girl, 6. Who should possess (the auspicious) characteristics (required), 7. Whose limbs should be proportionate, 8. Whose hair should be smooth, 9. Who should also have at her neck two curls turned to the right. . 10. (Of such a girl) he shall know that she will give birth to six men. Kuanpa 6, 1. If he will acquire a wife, let him recite over the wooers (whom he sends to the girl’s father) when they go away, the verse, ‘ Thornless’ (Rigveda X, 85, 23). 2. When they arrive, they take flowers, fruits, barley, and a pot of water. 3. They say thrice, ‘Here I am, sir!’ 4. When these words have been uttered, they ask the girl in marriage, reciting the clan names, the dwellers turning their faces to the east, the visitors to the west. 5. When the matter pleases both sides, let them touch a full vessel into which have been put flowers, g. On Avartau comp. the note in the German edition, p. 121. 6, 1. ‘The wooers, i.e. his own father, &c.’ Narayana.
25. When the matter pleases both sides, let them touch a full vessel into which have been put flowers, g. On Avartau comp. the note in the German edition, p. 121. 6, 1. ‘The wooers, i.e. his own father, &c.’ Narayana. 3. ‘When the father of the suitor and the others, together with their AAarya, have arrived at the house of him who is to give away the girl, they station themselves in the hall, and the father of the suitor says thrice, “Here am I, N.N. (amukasarman), Sir!”—in these words he announces himself three times . . . . For at the house of the person who gives the gin away, there arrive also, in order ‘o see the festivities, many other people. In order to distinguish himself from these, he pronounces his name.’ Nardyama. 22 sANKHAYANA-GRIHYA-SOTRA. fried grain, fruits, barley, and gold, and let them recite (the formula), ‘Undisturbed art thou, the undisturbable vigour of the gods, not cursed, protecting against a curse, unexposed to a curse. Might I straightway attain to truth. Put me into prosperity.’ 6. With the verse, ‘Offspring may produce us’ (Rig-veda X, 85, 43), the AZ#arya of the girl's (family), standing up, places (the vessel) on her head (saying), ‘Offspring I put into thee, cattle I put into thee, splendour and holy lustre I put into thee.’ Kuanpa 7%, 1. When assent has been declared (by the girl’s father, the bridegroom) sacrifices. 2. He besmears a quadrangular space with cowdung. 3- (Let him consider in the ceremonies to be performed,) of the two eastern intermediate directions, the southern one as that to which (the rites) should be directed, if the rites belong to the Manes, 6. The position of the words as well as the sense favours combining the genitive kany4y4A with adaryaA, not with mf@rdhani, though Ramagandra says that the varapakshaéarya is to be understood. 7, 1 seq. Here follows a description of the sacrifice which is to be performed when the girl’s father has declared his assent (pratisrute) to give her away in marriage: this is the general model for all Grzhya sacrifices.—‘ Varo guhoti,’ Narayaza. 3. ‘He here states an exception to the rule, “The ceremonies sacred to the Manes are directed towards the south” (Srauta-sftra I, 1, 14)... . He should consider the south-eastern direction, sacred to Agni, as that to which the ceremonies are to be directed (pra&im pfirvam kalpayet) which are sacred to the Manes, such as I ADHYAYA, 7 KHANDA, II. 23 4. The northern one, if the rites belong to the gods, 5- Or rather the east (itself) according to some (teachers). 6. He draws in the middle (of the sacrificial ground) a line from south to north, 7. Upwards from this, turned upwards, to the south one line, in the middle one, to the north one. 8. These he sprinkles (with water), g. Carries forward the fire with the verse, ‘I carry forward Agni with genial mind; may he be the assembler of goods. Do no harm to us, to the old nor to the young; be a saviour to us, to men and animals,’
38. These he sprinkles (with water), g. Carries forward the fire with the verse, ‘I carry forward Agni with genial mind; may he be the assembler of goods. Do no harm to us, to the old nor to the young; be a saviour to us, to men and animals,’ 10. Or (he carries it forward) silently, 11. Then he wipes with his wet hand three times around the fire, turning his right side to it. This they call Saméuana (sweeping together). prescribed in the Sfitra, ‘‘Let him make oblations every month to the Fathers” (IV, 1, 1) .. . . He states an exception to the rule, “The ceremonies sacred to the gods are directed towards the east” (Sraut. I, 1, 13)... . The northern of the two eastern intermediate directions, sacred to tsana, should be considered as that to which the ceremonies sacred to the gods, such as oblations, &c., are to be directed..—Comp. Asvalayana-Sraut. I, 12, 4. 6-7. See the quotations from R&maéandra’s and Né@rayana’s commentaries, p. 123 of the German edition. An illustration of the form of the sthazdila with the lines drawn thereon is given by Dr. Bloomfield in his note on the Grzhya-samgraha-parisish/a I, 52 seq.; instead of the three lines, however, which are here prescribed in Sfitra 7, there are four indicated in accordance with the doctrine of that Parisishfa and of Gobhila himself, which are stated to be sacred to Prithivi, Prag&pati, Indra, and Soma, while the line turned from south to north is sacred to Agni. g. On the Agniprazayana (carrying forward of the fire) see the Grihya-samgraha-parisish/a I, 64-69. 24 SANKHAYANA-GRIHYA-SOTRA. 12. Once, turning his left side to it, in the rites belonging to the Manes. Kuawpa 8. 1. Now (follows) the strewing (of grass) around (the fire). 2. He strews eastward-pointed Kusa grass around it, in three layers or in five layers, 3. Beginning on the east side, then to the west, then to the west. 4. He covers the roots (of the grass-blades) with the points. 5. And all kinds of rites are to be performed beginning south, ending north. 6. He places the Brahman south with the words, Bute Buuvan Svaz, 7. Adorns him with flowers, 8. Carries forward on the north side the Prawita waters with the words, ‘Who carries ye forward ?’— g. Takes up with the left hand the Kusa blades, and arranges them (on the ground) with the right hand, 8, x. Comp. the passages quoted in Professor Eggeling’s note on Satapatha Br. I, 1, 1, 22. 6. Ordinarily there was no real Brahman present, and his place was filled by a bundle of Kusa grass that represented him. Nar4yana, states that this bundle should consist of fifty blades of Kusa grass. Comp. also the Grzhya-samgraha-parisish/a I, 89-90. 8. Comp. the passages quoted by Dr. Bloomfield, Zeitschrift der Deutschen Morgenland. Gesellschaft, vol. xxxv, p. 565, note 2.
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 note of Professor Buhler, Sacred Books of the East, vol. ii, p. 43. Cc 2 20 SANKHAYANA-GRIHYA-SCTRA. the verse, ‘O Indra, the best treasures’ (II, 21, 6); the verse, ‘The swan dwelling in purity’ (IV, 40, 5); the verse, ‘Adoration to the great ones’ (I, 27, 13); the verse, ‘What we fear, Indra’ (VIII, 50, 13); the verse, ‘And of the sleep’ (I, 120, 12); the verse, ‘He who says to me, O king’ (II, 28, 10); the hymn, ‘Let glory be mine, Agni’ (X, 128); and the five verses, ‘Bliss may create for us’ (V, 51, II seq.). Kuanpa 5. 1. There are four kinds of Pakayagzias, viz. the Huta, the AuutTa, the PrauuTa, and the PrAsita. 2. On the following five occasions, viz. the wedding, the tonsure (of the child’s head), the initiation (of the BrahmaZ4rin), the cutting of the beard, and the parting of the hair, (on these occasions) in the outer hall— 3. To a place that has been smeared (with cowdung), which is elevated, and which has been sprinkled (with water), he carries forward the fire, 4. Having kindled it by rubbing, according to some teachers, at his marriage. 5. During the northern course of the sun, in the 5, 1. This SQtra and the following ones down to the fifth are identical with Paraskara I, 4, 1-5; it seems to me that we have here before us the opening Sitras of a lost text from which this passage has been copied both by Sankhayana and Paraskara. Comp. the preface of the second volume of the Grzhya-sitras. With regard to the fourfold division of Pakayagias stated here comp. below, chap. 10, 7. 2. Comp. the Karika quoted by Nardyaaa, ‘vivahddishu bahyo ’gnir mandape 4a tad ishyata iti.’ 3. On the Agni-prazayana comp. the details given in the Grzhyasamgraha-parisish/a (Zeitschrift der Deutschen Morgenlandischen Gesellschaft, vol. xxxv), I, 64-69. I ADHYAYA, 6 KHANDA, 5. “at time of the increasing moon, on an auspicious day he shall seize the hand of a girl, 6. Who should possess (the auspicious) characteristics (required), 7. Whose limbs should be proportionate, 8. Whose hair should be smooth, 9. Who should also have at her neck two curls turned to the right. . 10. (Of such a girl) he shall know that she will give birth to six men. Kuanpa 6, 1. If he will acquire a wife, let him recite over the wooers (whom he sends to the girl’s father) when they go away, the verse, ‘ Thornless’ (Rigveda X, 85, 23). 2. When they arrive, they take flowers, fruits, barley, and a pot of water. 3. They say thrice, ‘Here I am, sir!’ 4. When these words have been uttered, they ask the girl in marriage, reciting the clan names, the dwellers turning their faces to the east, the visitors to the west. 5. When the matter pleases both sides, let them touch a full vessel into which have been put flowers, g. On Avartau comp. the note in the German edition, p. 121. 6, 1. ‘The wooers, i.e. his own father, &c.’ Narayana.
25. When the matter pleases both sides, let them touch a full vessel into which have been put flowers, g. On Avartau comp. the note in the German edition, p. 121. 6, 1. ‘The wooers, i.e. his own father, &c.’ Narayana. 3. ‘When the father of the suitor and the others, together with their AAarya, have arrived at the house of him who is to give away the girl, they station themselves in the hall, and the father of the suitor says thrice, “Here am I, N.N. (amukasarman), Sir!”—in these words he announces himself three times . . . . For at the house of the person who gives the gin away, there arrive also, in order ‘o see the festivities, many other people. In order to distinguish himself from these, he pronounces his name.’ Nardyama. 22 sANKHAYANA-GRIHYA-SOTRA. fried grain, fruits, barley, and gold, and let them recite (the formula), ‘Undisturbed art thou, the undisturbable vigour of the gods, not cursed, protecting against a curse, unexposed to a curse. Might I straightway attain to truth. Put me into prosperity.’ 6. With the verse, ‘Offspring may produce us’ (Rig-veda X, 85, 43), the AZ#arya of the girl's (family), standing up, places (the vessel) on her head (saying), ‘Offspring I put into thee, cattle I put into thee, splendour and holy lustre I put into thee.’ Kuanpa 7%, 1. When assent has been declared (by the girl’s father, the bridegroom) sacrifices. 2. He besmears a quadrangular space with cowdung. 3- (Let him consider in the ceremonies to be performed,) of the two eastern intermediate directions, the southern one as that to which (the rites) should be directed, if the rites belong to the Manes, 6. The position of the words as well as the sense favours combining the genitive kany4y4A with adaryaA, not with mf@rdhani, though Ramagandra says that the varapakshaéarya is to be understood. 7, 1 seq. Here follows a description of the sacrifice which is to be performed when the girl’s father has declared his assent (pratisrute) to give her away in marriage: this is the general model for all Grzhya sacrifices.—‘ Varo guhoti,’ Narayaza. 3. ‘He here states an exception to the rule, “The ceremonies sacred to the Manes are directed towards the south” (Srauta-sftra I, 1, 14)... . He should consider the south-eastern direction, sacred to Agni, as that to which the ceremonies are to be directed (pra&im pfirvam kalpayet) which are sacred to the Manes, such as I ADHYAYA, 7 KHANDA, II. 23 4. The northern one, if the rites belong to the gods, 5- Or rather the east (itself) according to some (teachers). 6. He draws in the middle (of the sacrificial ground) a line from south to north, 7. Upwards from this, turned upwards, to the south one line, in the middle one, to the north one. 8. These he sprinkles (with water), g. Carries forward the fire with the verse, ‘I carry forward Agni with genial mind; may he be the assembler of goods. Do no harm to us, to the old nor to the young; be a saviour to us, to men and animals,’
38. These he sprinkles (with water), g. Carries forward the fire with the verse, ‘I carry forward Agni with genial mind; may he be the assembler of goods. Do no harm to us, to the old nor to the young; be a saviour to us, to men and animals,’ 10. Or (he carries it forward) silently, 11. Then he wipes with his wet hand three times around the fire, turning his right side to it. This they call Saméuana (sweeping together). prescribed in the Sfitra, ‘‘Let him make oblations every month to the Fathers” (IV, 1, 1) .. . . He states an exception to the rule, “The ceremonies sacred to the gods are directed towards the east” (Sraut. I, 1, 13)... . The northern of the two eastern intermediate directions, sacred to tsana, should be considered as that to which the ceremonies sacred to the gods, such as oblations, &c., are to be directed..—Comp. Asvalayana-Sraut. I, 12, 4. 6-7. See the quotations from R&maéandra’s and Né@rayana’s commentaries, p. 123 of the German edition. An illustration of the form of the sthazdila with the lines drawn thereon is given by Dr. Bloomfield in his note on the Grzhya-samgraha-parisish/a I, 52 seq.; instead of the three lines, however, which are here prescribed in Sfitra 7, there are four indicated in accordance with the doctrine of that Parisishfa and of Gobhila himself, which are stated to be sacred to Prithivi, Prag&pati, Indra, and Soma, while the line turned from south to north is sacred to Agni. g. On the Agniprazayana (carrying forward of the fire) see the Grihya-samgraha-parisish/a I, 64-69. 24 SANKHAYANA-GRIHYA-SOTRA. 12. Once, turning his left side to it, in the rites belonging to the Manes. Kuawpa 8. 1. Now (follows) the strewing (of grass) around (the fire). 2. He strews eastward-pointed Kusa grass around it, in three layers or in five layers, 3. Beginning on the east side, then to the west, then to the west. 4. He covers the roots (of the grass-blades) with the points. 5. And all kinds of rites are to be performed beginning south, ending north. 6. He places the Brahman south with the words, Bute Buuvan Svaz, 7. Adorns him with flowers, 8. Carries forward on the north side the Prawita waters with the words, ‘Who carries ye forward ?’— g. Takes up with the left hand the Kusa blades, and arranges them (on the ground) with the right hand, 8, x. Comp. the passages quoted in Professor Eggeling’s note on Satapatha Br. I, 1, 1, 22. 6. Ordinarily there was no real Brahman present, and his place was filled by a bundle of Kusa grass that represented him. Nar4yana, states that this bundle should consist of fifty blades of Kusa grass. Comp. also the Grzhya-samgraha-parisish/a I, 89-90. 8. Comp. the passages quoted by Dr. Bloomfield, Zeitschrift der Deutschen Morgenland. Gesellschaft, vol. xxxv, p. 565, note 2.
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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