Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 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. 6. He ties (the Udumbara fruits, &c.) to a string of three twisted threads with (the words), ‘Rich in sap © is this tree; like the tree, rich in sap, be thou fruitful,’ 7. (The husband) then says to two lute-players, ‘Sing ye the king, or if anybody else is still more valiant.’ 8. Here some also prescribe a certain stanza (to be sung by the lute-players) : ‘Soma alone is our king. May these human tribes dwell on thy banks, O (river) whose dominion is unbroken, N.N.!’—here he names the name of the river near which they dwell. 9. Then (follows) feeding of the Brahmazas. KawpikA 16. 1. Soshyantim adbhir abhyukshaty egatu dasamAsya iti (Vag. Sah. VIII, 28) prag yasyai ta iti (ibid. 29). 2. AthAvardévapatanam, avaitu pvzsni sevalam sune garayv attave, naiva mamsena pivari na kasmims kanayatam ava garayu padyatdm iti. 3. When the boy is born, he performs for him, before the navel-string is cut off, the medhaganana 6. Sankh4yana I, 22, ro. 4. Sankh4yana 1.1. § 11, 12; Asvalayana 1.1. § 6. 8. Asvalayana 1.1. § 7. I take avimuktagakre to be the vocative of the feminine. 16, 1. Satapatha Brahmana XIV, 9, 4, 22. 2. Atharva-veda I, 11, 4. 294 PARASKARA-GRIHYA-SOTRA. (production of intelligence) and the 4yushya (rite for procuring long life). 4. (The medhaganana is performed in the following way:) With his fourth finger and with (an instrument of) gold he gives (to the child) honey and ghee, or ghee (alone), to eat with (the formulas), ‘Bhds I put into thee; bhuva% I put into thee; svak I put into thee. Bhir bhuva% svak everything I put into thee.’ 5. He then performs the 4yushya. 6. Near his navel or his right ear he murmurs: ‘Agni is long-lived; through the trees he is longlived. By that long life I make thee long-lived. ‘Soma is long-lived ; through the herbs he is, &c. ‘The Brahman is long-lived; through the Brahmazas it is, &c. ‘The gods are long-lived; through ambrosia (amrzta) they are, &c. ‘The Azshis are long-lived; through their observances they are, &c. ‘The Fathers are long-lived; through the Svadh4 oblations (or oblations made to the Manes) they are, &c. ‘Sacrifice is long-lived ; through sacrificial fee it is, &c. ‘The ocean is long-lived; through the rivers it is long-lived. By that long life I make thee long-lived;’ 7. And three times the verse, ‘ The threefold age’ (Vag. Sawh. ITI, 62). 8. If he desires, ‘May he live his full term of 4. Comp. Satapatha Bréahmaza XIV, 9, 4, 23 seqq. (Brzhad Arany aka VI, 4, 24 seqq.; S.B.E., XV, 222 seq.) The text has anamikaya suvarvdntarhitayé, which literally is ; with the nameless (or fourth) finger, between which (and the food) gold has been put. I KANDA, I6 KANDIKA, 18. 295
2Comp. Satapatha Bréahmaza XIV, 9, 4, 23 seqq. (Brzhad Arany aka VI, 4, 24 seqq.; S.B.E., XV, 222 seq.) The text has anamikaya suvarvdntarhitayé, which literally is ; with the nameless (or fourth) finger, between which (and the food) gold has been put. I KANDA, I6 KANDIKA, 18. 295 life,’ he should touch him with the Vatsapra hymn (Vag. Samh. XII, 18-29). 9. From the Anuvéka beginning with ‘From heaven’ (XII, 18 seqq.) he omits the last Azé (XII, 29). to. Having placed five Brahmazas towards the (five) regions, he should say to them, ‘ Breathe ye upon this (child).’ 11, The (Brahmava placed) to the east should say, ‘Up-breathing!’ ; 12. The one to the south, ‘ Back-breathing !’ 13. The one to the west, ‘ Down-breathing !’ 14. The one to the north, ‘ Out-breathing !’ 15. The fifth one, looking upwards, should say, ‘ On-breathing !’ 16. Or (the father) may do that himself, going round (his child), if he can find no (Brahmazas). 17. He recites over the place at which (the child) is born: ‘I know, O earth, thy heart that dwells in heaven, in the moon. That I know; may it know me. May we seea hundred autumns; may we livea hundred autumns; may we hear a hundred autumns.’ 18. He then touches him with (the verse), ‘ Be a stone, be an axe, be imperishable gold. Thou indeed art the Self called son; thus live a hundred autumns.’ 11 seqq. In translating the technical terms for the different kinds of breath, I adopt the expressions chosen by Professor Max Miiller, S. B.E., XV, 94. As to the whole rite, comp. Satap. Br. XI, 8, 3) 6. . 17. Comp. above, I, 11, 9. The comparison of the parallel Mantra leaves scarcely any doubt that veda (the first word of the verse) is the first, not the third person, and bhfimi the vocative case. Compare the vocative darvi of the Vag. Samhita, while the Atharva-veda has darve. Lanman, Noun-Inflection, p. 390. 18. Satapatha Brahmanza XIV, 9, 4, 26; Asvalayana I, 15, 3- 296 PARASKARA-GRIHYA-SOTRA, 19. He then recites over his mother (the verse), ‘Thou art Ida, the daughter of Mitra and Varuna; thou strong woman hast born a strong son. Be thou blessed with strong children, thou who hast blessed us with a strong son.’ 20. He then washes her right breast, and gives it to the child with (the verse), ‘ This breast’ (V4g. Samh. XVII, 87); 21. The left (breast) with (the verse), ‘ Thy breast which ’ (ibid. X X XVIII, 5)—with these two (verses). 22. He puts down a pot of water near her head with (the verse), ‘O waters, you watch with the gods. As you watch with the gods, thus watch over this mother who is confined, and her child.’
3The left (breast) with (the verse), ‘ Thy breast which ’ (ibid. X X XVIII, 5)—with these two (verses). 22. He puts down a pot of water near her head with (the verse), ‘O waters, you watch with the gods. As you watch with the gods, thus watch over this mother who is confined, and her child.’ 23. Having established near the door the fire that has been kept from (the wife’s) confinement, he throws into that fire at the time of the morning and evening twilight, until (the mother) gets up (from childbed), mustard seeds mixed with rice chaff (pronouncing the following names of demons and goblins): ‘May Savzda and Marka, Upavira, Sausdikeya, Ulikhala, Malimluéa, Droxz&sa, Ayavana vanish hence. Svaha! ‘May Alikhat, Animisha, Kisvadanta, Upasruti, Haryaksha, Kumbhin, Satru, Patrapazi, Nvzmami, Hantrimukha, Sarshaparuza, Ayavana vanish hence. Svaha !’ 24. If (the demon bringing disease) Kumara attacks the boy, the father covers him with a net 19. Satapatha Brahmamal.1.§27. Comp. Professor Max Miiller’s note, S.B.E., XV, 223 seq. 21. Satapatha Brahmama l. |. § 28. 23. On the sitikAgni, comp. Satap. Br. 1.1.§23; Sankhayana- Grihya I, 25, 4, &c. 24. Kfarkura seems to me, and this is also Professor Stenzler’s I KANDA, 17 KANDIKA, 4. 297 or with an upper garment, takes him on his lap, and murmurs: ‘Karkura, Sukdrkura, Kiarkura, who holds fast children. Ket! fet! doggy! let him loose. Reverence be to thee, the Sisara, barker, bender. ‘ That is true that the gods have given a boon to thee. Hast thou then chosen even this boy ? ‘Ket! det! doggy! let him loose. Reverence be to thee, the Sisara, barker, bender. ‘That is true that (the divine she-dog) Saramé is thy mother, Sisara thy father, the black and the speckled (two dogs of Yama) thy brothers. ‘Ket! £et! doggy! let him loose. Reverence be to thee, the Stsara, barker, bender.’ 25. He then touches (the boy) with (the words), ‘He does not suffer, he does not cry, he is not stiff, he is not sick, when we speak to him and when we touch him.’ Kawnpikd 17. 1. On the tenth day (after the birth of the child) the father, having made (his wife) get up, and having fed the Brahmamas, gives a name (to the child), 2. Of two syllables, or of four syllables, beginning with a sonant, with a semivowel in it, with a long vowel (or) the Visarga (at its end), with a Kvrzt (suffix), not with a Taddhita ; 3. With an uneven number of syllables, ending in 4, with a Taddhita (suffix) to a girl. 4. (The name) of a Brahmama (should end in) opinion, identical with kurkura, kukkura (‘dog’). The Petersburg Dictionary explains it, ‘Name eines die Kinder bedrohenden Damons (vielleicht eine Personification des Hustens).’ 17, 1. Comp. Gobhila II, 8, 14; Asvalayana I, 19, 4. 298 PARASKARA-GRIHYA-SOTRA. sarman (for inst. Vishzusarman), that of a Kshatriya in varman (for inst. Lakshmivarman), that of a Vaisya in gupta (for inst. Aandragupta). 5. In the fourth month (follows) the going out.
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.
11 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. 6. He ties (the Udumbara fruits, &c.) to a string of three twisted threads with (the words), ‘Rich in sap © is this tree; like the tree, rich in sap, be thou fruitful,’ 7. (The husband) then says to two lute-players, ‘Sing ye the king, or if anybody else is still more valiant.’ 8. Here some also prescribe a certain stanza (to be sung by the lute-players) : ‘Soma alone is our king. May these human tribes dwell on thy banks, O (river) whose dominion is unbroken, N.N.!’—here he names the name of the river near which they dwell. 9. Then (follows) feeding of the Brahmazas. KawpikA 16. 1. Soshyantim adbhir abhyukshaty egatu dasamAsya iti (Vag. Sah. VIII, 28) prag yasyai ta iti (ibid. 29). 2. AthAvardévapatanam, avaitu pvzsni sevalam sune garayv attave, naiva mamsena pivari na kasmims kanayatam ava garayu padyatdm iti. 3. When the boy is born, he performs for him, before the navel-string is cut off, the medhaganana 6. Sankh4yana I, 22, ro. 4. Sankh4yana 1.1. § 11, 12; Asvalayana 1.1. § 6. 8. Asvalayana 1.1. § 7. I take avimuktagakre to be the vocative of the feminine. 16, 1. Satapatha Brahmana XIV, 9, 4, 22. 2. Atharva-veda I, 11, 4. 294 PARASKARA-GRIHYA-SOTRA. (production of intelligence) and the 4yushya (rite for procuring long life). 4. (The medhaganana is performed in the following way:) With his fourth finger and with (an instrument of) gold he gives (to the child) honey and ghee, or ghee (alone), to eat with (the formulas), ‘Bhds I put into thee; bhuva% I put into thee; svak I put into thee. Bhir bhuva% svak everything I put into thee.’ 5. He then performs the 4yushya. 6. Near his navel or his right ear he murmurs: ‘Agni is long-lived; through the trees he is longlived. By that long life I make thee long-lived. ‘Soma is long-lived ; through the herbs he is, &c. ‘The Brahman is long-lived; through the Brahmazas it is, &c. ‘The gods are long-lived; through ambrosia (amrzta) they are, &c. ‘The Azshis are long-lived; through their observances they are, &c. ‘The Fathers are long-lived; through the Svadh4 oblations (or oblations made to the Manes) they are, &c. ‘Sacrifice is long-lived ; through sacrificial fee it is, &c. ‘The ocean is long-lived; through the rivers it is long-lived. By that long life I make thee long-lived;’ 7. And three times the verse, ‘ The threefold age’ (Vag. Sawh. ITI, 62). 8. If he desires, ‘May he live his full term of 4. Comp. Satapatha Bréahmaza XIV, 9, 4, 23 seqq. (Brzhad Arany aka VI, 4, 24 seqq.; S.B.E., XV, 222 seq.) The text has anamikaya suvarvdntarhitayé, which literally is ; with the nameless (or fourth) finger, between which (and the food) gold has been put. I KANDA, I6 KANDIKA, 18. 295
2Comp. Satapatha Bréahmaza XIV, 9, 4, 23 seqq. (Brzhad Arany aka VI, 4, 24 seqq.; S.B.E., XV, 222 seq.) The text has anamikaya suvarvdntarhitayé, which literally is ; with the nameless (or fourth) finger, between which (and the food) gold has been put. I KANDA, I6 KANDIKA, 18. 295 life,’ he should touch him with the Vatsapra hymn (Vag. Samh. XII, 18-29). 9. From the Anuvéka beginning with ‘From heaven’ (XII, 18 seqq.) he omits the last Azé (XII, 29). to. Having placed five Brahmazas towards the (five) regions, he should say to them, ‘ Breathe ye upon this (child).’ 11, The (Brahmava placed) to the east should say, ‘Up-breathing!’ ; 12. The one to the south, ‘ Back-breathing !’ 13. The one to the west, ‘ Down-breathing !’ 14. The one to the north, ‘ Out-breathing !’ 15. The fifth one, looking upwards, should say, ‘ On-breathing !’ 16. Or (the father) may do that himself, going round (his child), if he can find no (Brahmazas). 17. He recites over the place at which (the child) is born: ‘I know, O earth, thy heart that dwells in heaven, in the moon. That I know; may it know me. May we seea hundred autumns; may we livea hundred autumns; may we hear a hundred autumns.’ 18. He then touches him with (the verse), ‘ Be a stone, be an axe, be imperishable gold. Thou indeed art the Self called son; thus live a hundred autumns.’ 11 seqq. In translating the technical terms for the different kinds of breath, I adopt the expressions chosen by Professor Max Miiller, S. B.E., XV, 94. As to the whole rite, comp. Satap. Br. XI, 8, 3) 6. . 17. Comp. above, I, 11, 9. The comparison of the parallel Mantra leaves scarcely any doubt that veda (the first word of the verse) is the first, not the third person, and bhfimi the vocative case. Compare the vocative darvi of the Vag. Samhita, while the Atharva-veda has darve. Lanman, Noun-Inflection, p. 390. 18. Satapatha Brahmanza XIV, 9, 4, 26; Asvalayana I, 15, 3- 296 PARASKARA-GRIHYA-SOTRA, 19. He then recites over his mother (the verse), ‘Thou art Ida, the daughter of Mitra and Varuna; thou strong woman hast born a strong son. Be thou blessed with strong children, thou who hast blessed us with a strong son.’ 20. He then washes her right breast, and gives it to the child with (the verse), ‘ This breast’ (V4g. Samh. XVII, 87); 21. The left (breast) with (the verse), ‘ Thy breast which ’ (ibid. X X XVIII, 5)—with these two (verses). 22. He puts down a pot of water near her head with (the verse), ‘O waters, you watch with the gods. As you watch with the gods, thus watch over this mother who is confined, and her child.’
3The left (breast) with (the verse), ‘ Thy breast which ’ (ibid. X X XVIII, 5)—with these two (verses). 22. He puts down a pot of water near her head with (the verse), ‘O waters, you watch with the gods. As you watch with the gods, thus watch over this mother who is confined, and her child.’ 23. Having established near the door the fire that has been kept from (the wife’s) confinement, he throws into that fire at the time of the morning and evening twilight, until (the mother) gets up (from childbed), mustard seeds mixed with rice chaff (pronouncing the following names of demons and goblins): ‘May Savzda and Marka, Upavira, Sausdikeya, Ulikhala, Malimluéa, Droxz&sa, Ayavana vanish hence. Svaha! ‘May Alikhat, Animisha, Kisvadanta, Upasruti, Haryaksha, Kumbhin, Satru, Patrapazi, Nvzmami, Hantrimukha, Sarshaparuza, Ayavana vanish hence. Svaha !’ 24. If (the demon bringing disease) Kumara attacks the boy, the father covers him with a net 19. Satapatha Brahmamal.1.§27. Comp. Professor Max Miiller’s note, S.B.E., XV, 223 seq. 21. Satapatha Brahmama l. |. § 28. 23. On the sitikAgni, comp. Satap. Br. 1.1.§23; Sankhayana- Grihya I, 25, 4, &c. 24. Kfarkura seems to me, and this is also Professor Stenzler’s I KANDA, 17 KANDIKA, 4. 297 or with an upper garment, takes him on his lap, and murmurs: ‘Karkura, Sukdrkura, Kiarkura, who holds fast children. Ket! fet! doggy! let him loose. Reverence be to thee, the Sisara, barker, bender. ‘ That is true that the gods have given a boon to thee. Hast thou then chosen even this boy ? ‘Ket! det! doggy! let him loose. Reverence be to thee, the Sisara, barker, bender. ‘That is true that (the divine she-dog) Saramé is thy mother, Sisara thy father, the black and the speckled (two dogs of Yama) thy brothers. ‘Ket! £et! doggy! let him loose. Reverence be to thee, the Stsara, barker, bender.’ 25. He then touches (the boy) with (the words), ‘He does not suffer, he does not cry, he is not stiff, he is not sick, when we speak to him and when we touch him.’ Kawnpikd 17. 1. On the tenth day (after the birth of the child) the father, having made (his wife) get up, and having fed the Brahmamas, gives a name (to the child), 2. Of two syllables, or of four syllables, beginning with a sonant, with a semivowel in it, with a long vowel (or) the Visarga (at its end), with a Kvrzt (suffix), not with a Taddhita ; 3. With an uneven number of syllables, ending in 4, with a Taddhita (suffix) to a girl. 4. (The name) of a Brahmama (should end in) opinion, identical with kurkura, kukkura (‘dog’). The Petersburg Dictionary explains it, ‘Name eines die Kinder bedrohenden Damons (vielleicht eine Personification des Hustens).’ 17, 1. Comp. Gobhila II, 8, 14; Asvalayana I, 19, 4. 298 PARASKARA-GRIHYA-SOTRA. sarman (for inst. Vishzusarman), that of a Kshatriya in varman (for inst. Lakshmivarman), that of a Vaisya in gupta (for inst. Aandragupta). 5. In the fourth month (follows) the going out.
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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