Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Comp. 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. 6. He makes (the child) look at the sun, pronouncing (the verse), ‘That eye’ (Vag. Samhité XXXVI, 24). KanpikA 18. 1. When he returns from a journey, he approaches his house in the manner stated above. 2. When he sees his son, he 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!’ 3. He then kisses his head with (the words), ‘*With the hiskara (the mystical syllable hin) of Pragapati, which gives thousandfold life, I kiss thee, N.N.! Live a hundred autumns !’— 4. And three times with (the words), ‘With the hiwkara of the cows.’ 5. In his right ear he murmurs, ‘ Bestow on us, O bountiful, onward-pressing Indra, plentiful, rich treasures. Give us a hundred autumns to live; give us many heroes, strong-jawed Indra ;’ 6. In the left ear, ‘Indra, bestow on us the best treasures, insight of mind, happiness, increase of wealth, health of our bodies, sweetness of speech, and that our days may be good days.’ 7. For a girl he only kisses the head silently. 18, 1. See KAtydyana, Srauta-sitra IV, 12, 22 seq.: With the words, ‘House, be not afraid,’ &c. (Vag. Samh. III, 41) he approaches the house. With, ‘For peace you’ (III, 43) he enters it. 5. Rig-veda III, 36, ro. 6. Rig-veda II, 21, 6. I KANDA, I9 KANDIKA, 8. 299 KawoikA 19. 1. In the sixth month the Annaprdsana (or first feeding with solid food). 2. Having cooked a mess of sacrificial food, and sacrificed the two Agyabhagas, he offers two Agya oblations, (the first with the verse,) ‘The gods have generated the goddess Speech; manifold animals speak her forth. May she, the sweet-sounding, the cow that (for milk) gives sap and juice to us, Speech, the highly-praised one, come to us. Svdha!’ 3. And the second (oblation) with (the verse), ‘May vigour us to-day’ (VAg. Samhita XVIII, 33). 4. He then sacrifices (four oblations) of cooked food with (the formulas), ‘Through up-breathing may I enjoy food. Svaha! ‘Through down-breathing may I enjoy smells. Svaha ! ‘Through my eye may I enjoy visible things. Svaha! ‘Through my ear may I enjoy renown. Svaha!’ 5. After he has eaten (himself), he should set apart food of all kinds, and of all different sorts of flavour,and should give it to him (i.e. to his son) to eat, 6. Silently or with (the word), ‘Hanta’ (i.e. Well !). For it is said in the Sruti, ‘Men (live on) the word hanta.’ 7. (He feeds the child) with flesh of (the bird called) Bhéradv4gt, if he wishes (to the child) fluency of speech, 8. With flesh of partridge, if abundance of nourishment, 2. Rig-veda VIII, 100, 11. 6. Brzhad Aranyaka V, 8. 300 PARASKARA-GRIHYA-SOTRA. g. With fish, if swiftness,
2(He feeds the child) with flesh of (the bird called) Bhéradv4gt, if he wishes (to the child) fluency of speech, 8. With flesh of partridge, if abundance of nourishment, 2. Rig-veda VIII, 100, 11. 6. Brzhad Aranyaka V, 8. 300 PARASKARA-GRIHYA-SOTRA. g. With fish, if swiftness, 10. (With flesh) of (the bird) Kvzkash, if long life, 11, (With flesh) of (the bird) Adi, if desirous of holy lustre, 12. With all, if desirous of all. 13. Or each (sort of) food one by one. Then (follows) feeding of the Brahmaaas, or each (sort of) food one by one. Then feeding of the Brahmazas. End of the First Kazda. d II KANDA, I KANDIKA, 9. 301 KaAwpa II, Kawo1KA 1. 1. When (the son) is one year old, the XfdAkarana (i.e. the tonsure of his head, should be performed), 2. Or before the lapse of the third (year). 3. When he is sixteen years old, the Kesdnta (i.e. the shaving of his beard, is to be done), 4. Or, according as it is considered auspicious by all (the different families). 5. After food has been distributed to the Brahmamas, the mother takes the boy, bathes him, puts on him an under and an upper garment which have not yet been washed, and putting him on her lap, she sits down to the west of the fire. 6. The father taking hold (of his wife) sacrifices Agya oblations, and after he has partaken of the (sacrificial) food, he pours warm water into cold water with (the words), ‘With warm water come hither, Vayu! Aditi, cut the hair. 7. At the Kesdnta ceremony (Sftra 3), ‘hair and beard’ (instead of ‘ hair’). 8. He throws a piece of fresh butter, or of ghee, or some curds into it (i.e. into the water, Sdtra 6). 9. Taking some (water) he moistens the hair near the right ear with (the formula), ‘On the impulse of Savity2 may the divine waters moisten 1, 6. I see no reason why we should not take Aditi for the name of the goddess. Comp. Atharva-veda VI, 68, 2: Aditi# smasru vapatu. Asvalayana-Grihya I, 17, 7. Stenzler translates: Ungebundener, die Haare schneide. 9. The text has, dakshinam godénam undati. The commentary on Ka&tyayana V, 2, 14 explains dakshiza godéna: dakshisakarnasamipavartinam sirakpradesam, SAyana on Satapatha Braéhmana III, 1, 2, 4 (p. 323, ed. Weber): godanam néma karnasyopari pradesak. The Mantra reoccurs in Katy4yana, loc. cit—Savitra 302 PARASKARA-GRIHYA-SOTRA. thy body in order that long life and splendour may be thine.’ 10. Having unravelled (the hair) with a porcupine’s quill that has three white spots, he puts three young Kusa shoots into it with (the formula), ‘ Herb’ (Vag. Samh. IV, 1). 11. Taking up a copper razor with (the formula), ‘Friendly by name’ (V4g. Samh. III, 63 a), he cuts (the hair) with (the formula), ‘I cut off’ (ibid. 63b), (and with the formula,) ‘The razor with which Savitrz, the knowing one, has shaven (the beard) of king Soma and Varuza, with that, ye Brahmamas, shave his (head), in order that he may be blessed with long life and may reach old age.’
363b), (and with the formula,) ‘The razor with which Savitrz, the knowing one, has shaven (the beard) of king Soma and Varuza, with that, ye Brahmamas, shave his (head), in order that he may be blessed with long life and may reach old age.’ 12. Cutting off (the Kusa shoots) together with the hair, he throws them on a lump of bull’s dung which they keep northwards of the fire. 13. In the same way two other times silently. 14. The moistening and the other rites are repeated with the two other (tufts of hair). 15. Behind with (the verse), ‘The threefold age’ (Vag. Samh. ITI, 62). 16. Then on the left side with (the verse), ‘ With that prayer by which mayst thou, a mighty one, go to heaven, and long mayst thou see the sun: with that prayer I shave thee for the sake of life, of existence, of glory, of welfare.’ prasfitaA should not be translated as Prof. Stenzler does: von Sav. erzeugt, but: von Sav. angetrieben. 10. This Sftra is identical with Katyayana-Sraut. V, 2, 15. 11. Compare Katydyana 1.1. § 17. The Mantra, Vag. Samh. III, 63b, is that given by Katydyana, the following one is that which the other Grzhya texts prescribe. 16. See the various readings of the Mantra given by Professor Stenzler, p. 53 of his critical annotations, and compare Asvalayana- Grihya I, 17, 13. II KANDA, 2 KANDIKA, 2. 303 17. Three times he shaves round the head, from left to right ; 18. Including the face, at the Kesanta ceremony. 19. (He recites the verse,) ‘When the shaver shaves his hair with the razor, the wounding, the well-shaped, purify his head, but do not take away his life.’ . 20. He adds (the word), ‘his face’ at the KesAnta ceremony. 21. With that water (Sdtras 6, 8) he moistens his head, and gives the razor to the barber with (the words), ‘ Without wounding him, shave him.’ 22. The locks of hair which are left over, are to be arranged as it is considered auspicious (in his family). 23. Having put away that lump of dung with the hair so that it is hidden in a cow-stable, or in a small pond, or in the vicinity of water, he gives an optional gift to the teacher ; 24. A cow at the Kesdnta ceremony. 25. After the Kesdnta has been performed, (the youth) should observe chastity and should not be shaven through one year, or twelve nights, or six nights, or at least three nights. KawnpikAa 2. 1. He should initiate a Brahmaza, when he is eight years old, or in the eighth year after the conception, 2. A R4ganya, when he is eleven years old, 19. Asvalfyana 1.1. § 16; Atharva-veda VIII, 2, 17. 20. He repeats the Mantra, given in Sftra 1g, in this form: “When the shaver shaves his hair and his face,’ &c. 23. See above, Sfitra 12. 304 PARASKARA-GRIHYA-SOTRA. 3. A Vaisya, when he is twelve years old. 4. Or according as it is considered auspicious by all (the different families). 5. He should feed the Brahmazas. And they lead him (i. e. the boy who is to be initiated) on, with his head shaven all round,and decked with ornaments.
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.
1Comp. 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. 6. He makes (the child) look at the sun, pronouncing (the verse), ‘That eye’ (Vag. Samhité XXXVI, 24). KanpikA 18. 1. When he returns from a journey, he approaches his house in the manner stated above. 2. When he sees his son, he 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!’ 3. He then kisses his head with (the words), ‘*With the hiskara (the mystical syllable hin) of Pragapati, which gives thousandfold life, I kiss thee, N.N.! Live a hundred autumns !’— 4. And three times with (the words), ‘With the hiwkara of the cows.’ 5. In his right ear he murmurs, ‘ Bestow on us, O bountiful, onward-pressing Indra, plentiful, rich treasures. Give us a hundred autumns to live; give us many heroes, strong-jawed Indra ;’ 6. In the left ear, ‘Indra, bestow on us the best treasures, insight of mind, happiness, increase of wealth, health of our bodies, sweetness of speech, and that our days may be good days.’ 7. For a girl he only kisses the head silently. 18, 1. See KAtydyana, Srauta-sitra IV, 12, 22 seq.: With the words, ‘House, be not afraid,’ &c. (Vag. Samh. III, 41) he approaches the house. With, ‘For peace you’ (III, 43) he enters it. 5. Rig-veda III, 36, ro. 6. Rig-veda II, 21, 6. I KANDA, I9 KANDIKA, 8. 299 KawoikA 19. 1. In the sixth month the Annaprdsana (or first feeding with solid food). 2. Having cooked a mess of sacrificial food, and sacrificed the two Agyabhagas, he offers two Agya oblations, (the first with the verse,) ‘The gods have generated the goddess Speech; manifold animals speak her forth. May she, the sweet-sounding, the cow that (for milk) gives sap and juice to us, Speech, the highly-praised one, come to us. Svdha!’ 3. And the second (oblation) with (the verse), ‘May vigour us to-day’ (VAg. Samhita XVIII, 33). 4. He then sacrifices (four oblations) of cooked food with (the formulas), ‘Through up-breathing may I enjoy food. Svaha! ‘Through down-breathing may I enjoy smells. Svaha ! ‘Through my eye may I enjoy visible things. Svaha! ‘Through my ear may I enjoy renown. Svaha!’ 5. After he has eaten (himself), he should set apart food of all kinds, and of all different sorts of flavour,and should give it to him (i.e. to his son) to eat, 6. Silently or with (the word), ‘Hanta’ (i.e. Well !). For it is said in the Sruti, ‘Men (live on) the word hanta.’ 7. (He feeds the child) with flesh of (the bird called) Bhéradv4gt, if he wishes (to the child) fluency of speech, 8. With flesh of partridge, if abundance of nourishment, 2. Rig-veda VIII, 100, 11. 6. Brzhad Aranyaka V, 8. 300 PARASKARA-GRIHYA-SOTRA. g. With fish, if swiftness,
2(He feeds the child) with flesh of (the bird called) Bhéradv4gt, if he wishes (to the child) fluency of speech, 8. With flesh of partridge, if abundance of nourishment, 2. Rig-veda VIII, 100, 11. 6. Brzhad Aranyaka V, 8. 300 PARASKARA-GRIHYA-SOTRA. g. With fish, if swiftness, 10. (With flesh) of (the bird) Kvzkash, if long life, 11, (With flesh) of (the bird) Adi, if desirous of holy lustre, 12. With all, if desirous of all. 13. Or each (sort of) food one by one. Then (follows) feeding of the Brahmaaas, or each (sort of) food one by one. Then feeding of the Brahmazas. End of the First Kazda. d II KANDA, I KANDIKA, 9. 301 KaAwpa II, Kawo1KA 1. 1. When (the son) is one year old, the XfdAkarana (i.e. the tonsure of his head, should be performed), 2. Or before the lapse of the third (year). 3. When he is sixteen years old, the Kesdnta (i.e. the shaving of his beard, is to be done), 4. Or, according as it is considered auspicious by all (the different families). 5. After food has been distributed to the Brahmamas, the mother takes the boy, bathes him, puts on him an under and an upper garment which have not yet been washed, and putting him on her lap, she sits down to the west of the fire. 6. The father taking hold (of his wife) sacrifices Agya oblations, and after he has partaken of the (sacrificial) food, he pours warm water into cold water with (the words), ‘With warm water come hither, Vayu! Aditi, cut the hair. 7. At the Kesdnta ceremony (Sftra 3), ‘hair and beard’ (instead of ‘ hair’). 8. He throws a piece of fresh butter, or of ghee, or some curds into it (i.e. into the water, Sdtra 6). 9. Taking some (water) he moistens the hair near the right ear with (the formula), ‘On the impulse of Savity2 may the divine waters moisten 1, 6. I see no reason why we should not take Aditi for the name of the goddess. Comp. Atharva-veda VI, 68, 2: Aditi# smasru vapatu. Asvalayana-Grihya I, 17, 7. Stenzler translates: Ungebundener, die Haare schneide. 9. The text has, dakshinam godénam undati. The commentary on Ka&tyayana V, 2, 14 explains dakshiza godéna: dakshisakarnasamipavartinam sirakpradesam, SAyana on Satapatha Braéhmana III, 1, 2, 4 (p. 323, ed. Weber): godanam néma karnasyopari pradesak. The Mantra reoccurs in Katy4yana, loc. cit—Savitra 302 PARASKARA-GRIHYA-SOTRA. thy body in order that long life and splendour may be thine.’ 10. Having unravelled (the hair) with a porcupine’s quill that has three white spots, he puts three young Kusa shoots into it with (the formula), ‘ Herb’ (Vag. Samh. IV, 1). 11. Taking up a copper razor with (the formula), ‘Friendly by name’ (V4g. Samh. III, 63 a), he cuts (the hair) with (the formula), ‘I cut off’ (ibid. 63b), (and with the formula,) ‘The razor with which Savitrz, the knowing one, has shaven (the beard) of king Soma and Varuza, with that, ye Brahmamas, shave his (head), in order that he may be blessed with long life and may reach old age.’
363b), (and with the formula,) ‘The razor with which Savitrz, the knowing one, has shaven (the beard) of king Soma and Varuza, with that, ye Brahmamas, shave his (head), in order that he may be blessed with long life and may reach old age.’ 12. Cutting off (the Kusa shoots) together with the hair, he throws them on a lump of bull’s dung which they keep northwards of the fire. 13. In the same way two other times silently. 14. The moistening and the other rites are repeated with the two other (tufts of hair). 15. Behind with (the verse), ‘The threefold age’ (Vag. Samh. ITI, 62). 16. Then on the left side with (the verse), ‘ With that prayer by which mayst thou, a mighty one, go to heaven, and long mayst thou see the sun: with that prayer I shave thee for the sake of life, of existence, of glory, of welfare.’ prasfitaA should not be translated as Prof. Stenzler does: von Sav. erzeugt, but: von Sav. angetrieben. 10. This Sftra is identical with Katyayana-Sraut. V, 2, 15. 11. Compare Katydyana 1.1. § 17. The Mantra, Vag. Samh. III, 63b, is that given by Katydyana, the following one is that which the other Grzhya texts prescribe. 16. See the various readings of the Mantra given by Professor Stenzler, p. 53 of his critical annotations, and compare Asvalayana- Grihya I, 17, 13. II KANDA, 2 KANDIKA, 2. 303 17. Three times he shaves round the head, from left to right ; 18. Including the face, at the Kesanta ceremony. 19. (He recites the verse,) ‘When the shaver shaves his hair with the razor, the wounding, the well-shaped, purify his head, but do not take away his life.’ . 20. He adds (the word), ‘his face’ at the KesAnta ceremony. 21. With that water (Sdtras 6, 8) he moistens his head, and gives the razor to the barber with (the words), ‘ Without wounding him, shave him.’ 22. The locks of hair which are left over, are to be arranged as it is considered auspicious (in his family). 23. Having put away that lump of dung with the hair so that it is hidden in a cow-stable, or in a small pond, or in the vicinity of water, he gives an optional gift to the teacher ; 24. A cow at the Kesdnta ceremony. 25. After the Kesdnta has been performed, (the youth) should observe chastity and should not be shaven through one year, or twelve nights, or six nights, or at least three nights. KawnpikAa 2. 1. He should initiate a Brahmaza, when he is eight years old, or in the eighth year after the conception, 2. A R4ganya, when he is eleven years old, 19. Asvalfyana 1.1. § 16; Atharva-veda VIII, 2, 17. 20. He repeats the Mantra, given in Sftra 1g, in this form: “When the shaver shaves his hair and his face,’ &c. 23. See above, Sfitra 12. 304 PARASKARA-GRIHYA-SOTRA. 3. A Vaisya, when he is twelve years old. 4. Or according as it is considered auspicious by all (the different families). 5. He should feed the Brahmazas. And they lead him (i. e. the boy who is to be initiated) on, with his head shaven all round,and decked with ornaments.
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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