Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The words puna svaha at the end of the Mantra seem to be corrupt; the frequent repetition of pum4msam and pum4n through the whole verse suggests the correction pumse sv4ha, or pumbhyaé svaha, ‘to the man svaha !’ or ‘to the men svahé |’ 10, 1. ‘The same fire’ is the senagni (the fire belonging to the army) in the case of the king, the nuptial fire in the second case. The two Mantras are the two parts of Vag. Samh. VIII, 51 a. 288 PARASKARA-GRIHYA-SOUTRA. (Vag. Samh. XX, 10), and with the (verse), ‘I have seized thee’ (ibid. XII, 11). 3. The two beasts that draw the chariot, constitute the sacrificial fee. 4. (This is) the penance. 5. Then (follows) feeding of the Brahmamas. KawoikA 11. 1. In the fourth night (after the wedding), towards morning, (the husband) establishes the fire within (the house), assigns his seat, to the south (of it), to the Brahman, places a pot of water to the north, cooks a mess of sacrificial food, sacrifices the two Agya portions, and makes (other) Agya oblations with (the following Mantras) : 2. ‘Agni! Expiation! Thou art the expiation of the gods. I, the Brahmaza, entreat thee, desirous of protection. The substance which dwells in her that brings death to her husband, that extirpate in her. Svahé! ‘Vayu! Expiation! Thou art the expiation of the gods. I, the Braéhmaza, entreat thee, desirous of protection. The substance which dwells in her that brings death to her children, that extirpate in her. Svaha! ‘SQrya! Expiation! Thou art the expiation of the gods. I, the Braéhmavza, entreat thee, desirous of protection. The substance which dwells in her that brings death to cattle, that extirpate in her. Svaha! ‘Kandra! Expiation! Thou art the expiation of the gods. I, the Brahmaza, entreat thee, desirous 11, 2. Comp. Sénkhayana-Grehya I, 18, 3. I KANDA, II KANDIKA, 8. 289 of protection. The substance which dwells in her that brings destruction to the house, that extirpate inher. Svaha! ‘Gandharva! Expiation! Thou art the expiation of the gods. I, the Brahmama, entreat thee, desirous of protection. The substance which dwells in her that brings destruction to fame, that extirpate in her. Svaha !’ 3. He sacrifices of the mess of cooked food with (the words), ‘To Pragdpati svaha !’ 4. Each time after he has sacrificed, he pours the remainder of the oblations into the water-pot, and out of that (pot) he besprinkles her on her head with (the words), ‘ The evil substance which dwells in thee that brings death to thy husband, death to thy children, death to cattle, destruction to the house, destruction to fame, that I change into one that brings death to thy paramour. Thus live with me to old age, N.N.!’ 5. He then makes her eat the mess of cooked food with (the words), ‘I add breath to thy breath, bones to thy bones, flesh to thy flesh, skin to thy skin.’
2Thus live with me to old age, N.N.!’ 5. He then makes her eat the mess of cooked food with (the words), ‘I add breath to thy breath, bones to thy bones, flesh to thy flesh, skin to thy skin.’ ‘6. Therefore one should not wish for sport with the wife of a Srotriya who knows this; for the other one is a person who knows this (and is thereby enabled to destroy a lover of his wife). 7. After he has led her to his house, he should cohabit with her after each of her monthly periods, 8. Or as he likes, because it has been said, ‘May we have intercourse as we like, until a child is born.’ 4. The water-pot is that mentioned in Sftra 1. 6. Satapatha Br&éhmaaa I, 6, 1, 18; XIV, 9, 4, 11 (=Brzhad Aranyaka VI, 4, 12; Sacred Books of the East, vol. xv, p. 218). 8. Taittirtya Samhita II, 5, 1, 5. [29] U 290 PARASKARA-GRIHYA-SOTRA. g. He then touches her heart, (reaching) over her right shoulder, with (the verse), ‘O thou whose hair is well parted! Thy heart that dwells in heaven, in the moon, that I know; may it know me. May we see a hundred autumns; may we live a hundred autumns; may we hear a hundred autumns.’ 10. In the same way afterwards. KawpikA 12, 1. At the beginning of each half-month he cooks a mess of sacrificial food, sacrifices to the deities of the festivals of the new and full moon (as stated in the Srauta ritual), and then sacrifices to the following deities: to Brahman, to Pragdpati, to the Visve dev4s, and to Heaven and Earth. 2. To the Visve devas a Bali is offered, to the domestic deities, and to Ak4sa (i.e. the Ether). 3. From the Vaisvadeva food he makes oblations in the fire with (the formulas), ‘To Agni svaha! To Pragdpati svaha! To the Visve devas svaha! To Agni Svish¢akvzt svaha!’ 4. Outside (the house) the wife offers the Bali with (the formulas), ‘Adoration to the wife! Adoration to the man! To every time of life, adoration! To the white one with the black teeth, the lord of the bad women, adoration! ‘They who allure my offspring, dwelling in the village or in the forest, to them be adoration; I offer g. See above, chap. 8, 8. 12, 1. Comp. Sankhayana-Grshya I, 3, 3. The deities of the corresponding Srauta festivals are, at the full moon, Agni and Agni-shomau ; at the new moon, Agni, Vishzu, and Indragnf. 2. Comp. below, I, 9, 3. 3. Sankhayana-Grvhya IT, 14, 3, 4. I KANDA, 14 KANDIKA, 3. 291 a Bali to them. Be welfare tome! May they give me offspring.’ 5. The remainder he washes out with water. Then (follows) feeding of the Brahmamzas. KawopikA 13. 1. If she does not conceive, he should, after having fasted, under (the Nakshatra) Pushya, lay down (in his house) the root of a white-blooming Sisht plant, and on the fourth day, after (his wife) has bathed, he should in the night-time crush it in water and insert it into her right nostril with (the verse), ‘This herb is protecting, overcoming, and powerful. May I, the son of this great (mother), obtain the name of a father!’ KawnpikA 14.
3May I, the son of this great (mother), obtain the name of a father!’ KawnpikA 14. 1. Now the Pumsavana (i.e. the ceremony to secure the birth of a male child), 2. Before (the child in his mother’s womb) moves, in the second or third month (of pregnancy). 3. On a day on which the moon stands in conjunction with a Nakshatra (that has a name) of masculine gender, on that day, after having caused (his wife) to fast, to bathe, and to put on two garments which have not yet been washed, and after having in the night-time crushed in water descending roots and shoots of a Nyagrodha tree, he inserts (that into her right nostril) as above, with the two (verses), 13, 1. I have translated according to the reading of a similar Mantra found in the Atharva-veda (VIII, 2, 6), which no doubt is correct, sahasvattf instead of sarasvati. 14, 3. The words ‘as above’ refer to chap. 13, I. U2 292 PARASKARA-GRIHYA-SUTRA. ‘The gold-child’ (Vag. Samh. XIII, 4) and ‘ Formed of water’ (ibid. XX XI, 17); 4. A Kusa needle and a Soma stalk, according to some (teachers). 5. And he puts gall of a tortoise on her lap. If he desires, ‘May (the son) become valiant,’ he recites over him (i.e. over the embryo), modifying the rite (?), ‘The Suparva art thou’ (Vag. Samh. XII, 4), (the Yagus) before (the formulas called) ‘steps of Vishzu.’ KawpiKA 15. 1. Now the Simantonnayana (or parting of the pregnant wife’s hair). 2. (It is performed) like the Pumsavana ; 3. In her first pregnancy, in the sixth or eighth month. 4. After he has cooked a mess of sacrificial food, containing sesamum and Mudga beans, and has sacrificed to Pragdpati, he parts for the wife, who is seated to the west of the fire on a soft chair, her hair upwards (i.e. beginning from the front) with a bunch containing an even number of unripe Udumbara 4. Comp. Sankhayana-Grzhya I, 20, 3. 5. The commentators state that kQrmapitta (gall of tortoise) means ‘a dish with water.’ I place noconfidence in this statement, though I cannot show at present what its origin is. I am not sure about the translation of vikr7tya (or vikrztya?). But it seems impossible to me that it should be the name of the metre Vikriti. ‘Steps of Vishzu’ is a name for the Yagus following in the Samhita on the one prescribed in this Satra. It begins, ‘ Vishzu’s step art thou, &c.’ (Vag. Samh. XII, 5). 15, 2. I.e. the Nakshatra under which the ceremony is performed, should be of male gender; the wife is to fast, &c. (see chap. 14, 3). 4. Sankhayana-Grvhya I, 22, 8; Asvalayana I, 14, 4. 1 KAWDA, 16 KANDIKA, 3. 293 fruits, and with three bunches of Darbha grass, with a porcupine’s quill that has three white spots, with a stick of Viratara wood, and with a full spindle, with the words, ‘ Bhar bhuvad sva.’ 5. Or (he parts the hair once) with each of the (three) Mahavy4hrtis.
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 words puna svaha at the end of the Mantra seem to be corrupt; the frequent repetition of pum4msam and pum4n through the whole verse suggests the correction pumse sv4ha, or pumbhyaé svaha, ‘to the man svaha !’ or ‘to the men svahé |’ 10, 1. ‘The same fire’ is the senagni (the fire belonging to the army) in the case of the king, the nuptial fire in the second case. The two Mantras are the two parts of Vag. Samh. VIII, 51 a. 288 PARASKARA-GRIHYA-SOUTRA. (Vag. Samh. XX, 10), and with the (verse), ‘I have seized thee’ (ibid. XII, 11). 3. The two beasts that draw the chariot, constitute the sacrificial fee. 4. (This is) the penance. 5. Then (follows) feeding of the Brahmamas. KawoikA 11. 1. In the fourth night (after the wedding), towards morning, (the husband) establishes the fire within (the house), assigns his seat, to the south (of it), to the Brahman, places a pot of water to the north, cooks a mess of sacrificial food, sacrifices the two Agya portions, and makes (other) Agya oblations with (the following Mantras) : 2. ‘Agni! Expiation! Thou art the expiation of the gods. I, the Brahmaza, entreat thee, desirous of protection. The substance which dwells in her that brings death to her husband, that extirpate in her. Svahé! ‘Vayu! Expiation! Thou art the expiation of the gods. I, the Braéhmaza, entreat thee, desirous of protection. The substance which dwells in her that brings death to her children, that extirpate in her. Svaha! ‘SQrya! Expiation! Thou art the expiation of the gods. I, the Braéhmavza, entreat thee, desirous of protection. The substance which dwells in her that brings death to cattle, that extirpate in her. Svaha! ‘Kandra! Expiation! Thou art the expiation of the gods. I, the Brahmaza, entreat thee, desirous 11, 2. Comp. Sénkhayana-Grehya I, 18, 3. I KANDA, II KANDIKA, 8. 289 of protection. The substance which dwells in her that brings destruction to the house, that extirpate inher. Svaha! ‘Gandharva! Expiation! Thou art the expiation of the gods. I, the Brahmama, entreat thee, desirous of protection. The substance which dwells in her that brings destruction to fame, that extirpate in her. Svaha !’ 3. He sacrifices of the mess of cooked food with (the words), ‘To Pragdpati svaha !’ 4. Each time after he has sacrificed, he pours the remainder of the oblations into the water-pot, and out of that (pot) he besprinkles her on her head with (the words), ‘ The evil substance which dwells in thee that brings death to thy husband, death to thy children, death to cattle, destruction to the house, destruction to fame, that I change into one that brings death to thy paramour. Thus live with me to old age, N.N.!’ 5. He then makes her eat the mess of cooked food with (the words), ‘I add breath to thy breath, bones to thy bones, flesh to thy flesh, skin to thy skin.’
2Thus live with me to old age, N.N.!’ 5. He then makes her eat the mess of cooked food with (the words), ‘I add breath to thy breath, bones to thy bones, flesh to thy flesh, skin to thy skin.’ ‘6. Therefore one should not wish for sport with the wife of a Srotriya who knows this; for the other one is a person who knows this (and is thereby enabled to destroy a lover of his wife). 7. After he has led her to his house, he should cohabit with her after each of her monthly periods, 8. Or as he likes, because it has been said, ‘May we have intercourse as we like, until a child is born.’ 4. The water-pot is that mentioned in Sftra 1. 6. Satapatha Br&éhmaaa I, 6, 1, 18; XIV, 9, 4, 11 (=Brzhad Aranyaka VI, 4, 12; Sacred Books of the East, vol. xv, p. 218). 8. Taittirtya Samhita II, 5, 1, 5. [29] U 290 PARASKARA-GRIHYA-SOTRA. g. He then touches her heart, (reaching) over her right shoulder, with (the verse), ‘O thou whose hair is well parted! Thy heart that dwells in heaven, in the moon, that I know; may it know me. May we see a hundred autumns; may we live a hundred autumns; may we hear a hundred autumns.’ 10. In the same way afterwards. KawpikA 12, 1. At the beginning of each half-month he cooks a mess of sacrificial food, sacrifices to the deities of the festivals of the new and full moon (as stated in the Srauta ritual), and then sacrifices to the following deities: to Brahman, to Pragdpati, to the Visve dev4s, and to Heaven and Earth. 2. To the Visve devas a Bali is offered, to the domestic deities, and to Ak4sa (i.e. the Ether). 3. From the Vaisvadeva food he makes oblations in the fire with (the formulas), ‘To Agni svaha! To Pragdpati svaha! To the Visve devas svaha! To Agni Svish¢akvzt svaha!’ 4. Outside (the house) the wife offers the Bali with (the formulas), ‘Adoration to the wife! Adoration to the man! To every time of life, adoration! To the white one with the black teeth, the lord of the bad women, adoration! ‘They who allure my offspring, dwelling in the village or in the forest, to them be adoration; I offer g. See above, chap. 8, 8. 12, 1. Comp. Sankhayana-Grshya I, 3, 3. The deities of the corresponding Srauta festivals are, at the full moon, Agni and Agni-shomau ; at the new moon, Agni, Vishzu, and Indragnf. 2. Comp. below, I, 9, 3. 3. Sankhayana-Grvhya IT, 14, 3, 4. I KANDA, 14 KANDIKA, 3. 291 a Bali to them. Be welfare tome! May they give me offspring.’ 5. The remainder he washes out with water. Then (follows) feeding of the Brahmamzas. KawopikA 13. 1. If she does not conceive, he should, after having fasted, under (the Nakshatra) Pushya, lay down (in his house) the root of a white-blooming Sisht plant, and on the fourth day, after (his wife) has bathed, he should in the night-time crush it in water and insert it into her right nostril with (the verse), ‘This herb is protecting, overcoming, and powerful. May I, the son of this great (mother), obtain the name of a father!’ KawnpikA 14.
3May I, the son of this great (mother), obtain the name of a father!’ KawnpikA 14. 1. Now the Pumsavana (i.e. the ceremony to secure the birth of a male child), 2. Before (the child in his mother’s womb) moves, in the second or third month (of pregnancy). 3. On a day on which the moon stands in conjunction with a Nakshatra (that has a name) of masculine gender, on that day, after having caused (his wife) to fast, to bathe, and to put on two garments which have not yet been washed, and after having in the night-time crushed in water descending roots and shoots of a Nyagrodha tree, he inserts (that into her right nostril) as above, with the two (verses), 13, 1. I have translated according to the reading of a similar Mantra found in the Atharva-veda (VIII, 2, 6), which no doubt is correct, sahasvattf instead of sarasvati. 14, 3. The words ‘as above’ refer to chap. 13, I. U2 292 PARASKARA-GRIHYA-SUTRA. ‘The gold-child’ (Vag. Samh. XIII, 4) and ‘ Formed of water’ (ibid. XX XI, 17); 4. A Kusa needle and a Soma stalk, according to some (teachers). 5. And he puts gall of a tortoise on her lap. If he desires, ‘May (the son) become valiant,’ he recites over him (i.e. over the embryo), modifying the rite (?), ‘The Suparva art thou’ (Vag. Samh. XII, 4), (the Yagus) before (the formulas called) ‘steps of Vishzu.’ KawpiKA 15. 1. Now the Simantonnayana (or parting of the pregnant wife’s hair). 2. (It is performed) like the Pumsavana ; 3. In her first pregnancy, in the sixth or eighth month. 4. After he has cooked a mess of sacrificial food, containing sesamum and Mudga beans, and has sacrificed to Pragdpati, he parts for the wife, who is seated to the west of the fire on a soft chair, her hair upwards (i.e. beginning from the front) with a bunch containing an even number of unripe Udumbara 4. Comp. Sankhayana-Grzhya I, 20, 3. 5. The commentators state that kQrmapitta (gall of tortoise) means ‘a dish with water.’ I place noconfidence in this statement, though I cannot show at present what its origin is. I am not sure about the translation of vikr7tya (or vikrztya?). But it seems impossible to me that it should be the name of the metre Vikriti. ‘Steps of Vishzu’ is a name for the Yagus following in the Samhita on the one prescribed in this Satra. It begins, ‘ Vishzu’s step art thou, &c.’ (Vag. Samh. XII, 5). 15, 2. I.e. the Nakshatra under which the ceremony is performed, should be of male gender; the wife is to fast, &c. (see chap. 14, 3). 4. Sankhayana-Grvhya I, 22, 8; Asvalayana I, 14, 4. 1 KAWDA, 16 KANDIKA, 3. 293 fruits, and with three bunches of Darbha grass, with a porcupine’s quill that has three white spots, with a stick of Viratara wood, and with a full spindle, with the words, ‘ Bhar bhuvad sva.’ 5. Or (he parts the hair once) with each of the (three) Mahavy4hrtis.
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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