Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1I, 2, 6, 7). 12. She should put forward her right foot (first) and should follow with the left. 13. (The bridegroom) should say (to her), ‘Do not put the left (foot) before the right.’ 14. The lookers-on he should address with (the verse), ‘Auspicious ornaments wears this woman’ (1. 1. 8). 15. To the west of the fire the water-carrier follows (their way) and besprinkles the bridegroom on his forehead, and also the other one (i.e. the bride), 8. As to the words ‘in the same way,’ see the second Sftra of this chapter. 14-16. Khédira-Grehya I, 3, 27-31. 15. Comp. Sankh4yana-Grthya I, 12, 5 note (vol. xxix, p. 33) The water-carrier is the person mentioned chap. 1, 13. 1I PRAPATHAKA, 3 KANDIKA, 8. 47 with this verse (which the bridegroom murmurs), ‘May (the Visve dev4s) anoint (or, unite)’ (1. 1. 9). 16. After she has been (thus) besprinkled, he puts up her joined hands with his left hand, seizes with his right hand her right hand with the thumb, her hand being turned with the palm upwards, and murmurs these six verses referring to the seizing of (a girl’s) hand, ‘I seize thy hand’ (MB. I, 2, 10-15). 17. When (these verses) are finished, they carry her away— KAyoixA 3. 1. To a convenient house of a Brahmama, which is situated in a north-easterly direction. 2. There wood has been put on the (nuptial) fire. 3. To the west of the fire a red bull’s hide has been spread out, with the neck to the east and with the hair outside. 4. On that they make the woman, who has to keep silence, sit down. 5. And (there) she remains sitting until the stars appear. 6. When (somebody) has said that a star has appeared, (the husband) sacrifices six oblations of Agya with the (six verses) commencing with (the verse), ‘In the junctions of the lines’ (1. 1. I, 3, 1-6). 7. The remnants of each oblation he should pour out over the bride’s head. 8. After the sacrifice they arise, go out (of the house), and he shows her the ‘firm star’ (i.e. the polar-star). 3, 1 seqq. Kh&dira-Grthya I, 4, 1 seqq. 3. This is the standing description of the bull’s hide used at the Srauta or Grthya ceremonies; comp. Sankhayana I, 16, 1 note, 48 GRIHYA-SOTRA OF GOBHILA. 9. (Repeating the formula): ‘Firm art thou. May I, N. N., become firm in the house of N. N., my husband’—she should pronounce her husband's and her own name. 10. And (he shows her besides the star) Arundhatt. 11. (She says): ‘I (N. N.) am held fast, &c., as above (Satra 9). 12. He then addresses her with the verse, ‘ Firm is the sky’ (MB. I, 3, 7). 13. After she has been addressed (thus), she respectfully calls her Guru by his Gotra name. + 14. Thus she breaks her silence. 15. From that time through a period of three nights they should both avoid eating saline or pungent food, and should sleep together on the ground without having conjugal intercourse. 16. Here, they say, an Argha reception (should be offered to the young husband).
2Thus she breaks her silence. 15. From that time through a period of three nights they should both avoid eating saline or pungent food, and should sleep together on the ground without having conjugal intercourse. 16. Here, they say, an Argha reception (should be offered to the young husband). 17. Some say (that this reception should be offered) when (the bridegroom and his companions) have arrived (at the house of the bride’s father). 18. The first food which he eats, should be food 10. Asvalayana-Grthya I, 7, 22. 11. The play on words (Arundhati—ruddh§) is untranslatable. 13. ‘Her Guru’ means, according to the commentary, her husband. The commentary quotes the well-known sentence: patir eko guruf strizim. Perhaps we may also take the Guru for the Brahmaaa in whose house they stay. Comp. also chap. 4, 11. 14. Comp. above, Sfitra 4. 16,17. Kh&dira-Grihya I, 4,7.8. Comp. Sankha4yana-Grthya I, 12, 10 note. The Gobhila commentary states that this Argha reception should be offered by the bride’s father. On the different opinions of the Sankhayana commentaries see the note quoted. 18. Khadira-Grzhya I, 4, ro. II PRAPATHAKA, 4 KANDIKA, 3. 49 fit for sacrifice, over which he has murmured (the verses quoted in Sftra 21). 19. Or he should prepare on the following day a mess of cooked food, of which they eat together. 20. The deities to whom it belongs, are, Agni, Pragapati, the Visve dev4s, and Anumati. 21. Having taken that food out (of the vessel in which it is), and having spread it out, he should touch one part of it with his hand, with (the verses), ‘With the tie of food, with the jewel’ (MB. I, 3, 8-10). 22. After he has eaten, and has given the rest to the wife, (they may do) what they like. 23. A cow is the sacrificial fee. KAwpikA 4. 1. When she mounts the chariot, let him murmur the verse, ‘Adorned with Kimsuka flowers, of Salmali wood’ (MB. I, 3, 11). 2. On the way he should address crossways, rivers and unevennesses (of the soil), big trees, and burial grounds, with (the verse), ‘May no waylayers meet us’ (ibid. 12). 3. If the axle breaks, or something that is bound gets loose, or if the chariot is overturned, or if some other accident happens, they should put wood on the fire which they carry with themselves, should 22. Khadira-Grzhya I, 4, 11.14. 23. Khadira-Grzhya I, 4, 6. 4. The way of the bridegroom with the bride to their new home, and their arrival. 2. Perhaps a part of this Stra is based on a half Sloka, the two parts of which have been transposed in the prose version, mah&vrikshan smasainam ka nadts 4a vishamani a. 3. Comp. Paraskara I, ro. [30] E 50 GRIHYA-SOTRA OF GOBHILA. make oblations (of Agya) with the Vy4hritis, should procure a new piece (instead of that which has been damaged), and should besmear it with the remnants of the Agya (that has been offered), with (the verse), ‘He who without binding’ (SAma-veda I, 244). 4. Having sung the Vamadevya, he should mount (again).
34. Having sung the Vamadevya, he should mount (again). 5, When they have arrived, the Vamadevya (is sung), 6. When (the bride) has reached the house, Brahmaza women of good character, whose husbands and sons are living, make her descend (from the chariot), and make her sit down on a bull’s hide with (the verse which the husband recites), ‘ Here, ye cows, bring forth calves’ (MB. I, 3, 13). 7. They should place a boy in her lap. 8. Into the joined hands of that (boy) they should throw lotus-roots (?), g. Or fruits. 10. After she has made that boy rise, she sacrifices the eight ‘firm’ Agya oblations with (the formula), ‘Here is steadiness’ (MB. I, 3, 14). 11. When she has finished, she puts a piece of wood (on the fire) and respectfully salutes the Gurus, according to seniority, with their Gotra names. Then they may do what they like. 8. The explanation of sakalo/a as s4lfika is doubtful. Prof. Weber believes that we ought to read sakalosh/4n (lumps of dung); see Indische Studien, V, 371. 10. ‘Firm’ oblations seem to mean oblations by which the wife obtains a firm abode in her husband’s house. Comp, Indische Studien, V, 376. Il PRAPATHAKA, 5 KANDIKA, 9. 51 KAwo1kA 5. 1. Now (follow) the ceremonies of the fourth day. 2. Having put wood on the fire, he four times sacrifices expiatory Agya oblations with (the formula), ‘Agni! Thou art expiation’ (MB, I, 4, 1}— 3. (And with the same formula), putting instead of Agni, Vayu, Kandra, and Sarya; 4. A fifth oblation (with the names of the four gods) together, changing (in the Mantra the singular) into the plural. = * 5. The remnants of each oblation he should pour into a water-pot. 6. With that (Agya) they besmear her body, including her hair and nails, remove (that water and Agya by rubbing her), and wash her. 7. After three nights have passed, they should cohabit, according to some (teachers). 8. When she has had her monthly illness and the blood has ceased to flow, that is the time for cohabiting. 9. With his right hand he should touch her secret parts with the verse, ‘May Vishzu make thy womb 5,1. The Xaturthikarman. 2, 3. Comp. Sankh4yana-Grthya I, 18, 3; KhAdira-Grrhya I, 4, 12. 4. I.e. instead of prayaskitte (expiation) he uses the plural prayaskittayak; and he says, ‘you are the expiations of the gods,’ &c. 6. Khadira-Grrhya I, 4,13. Hrdsayitva literally means, ‘having shortened her.’ She is ‘shortened’ by the removing of the substance with which they have besmeared her (hrasayitva udvartan4dina tad abhya%ganam apantya, says the commentary). Comp. on the technical meaning of hraésana the Grzhya-samgraha II, 38, 8-10; Khadira-Grthya I, 4, 15. 16. E2 52 GRIHYA-SOTRA OF GOBHILA. ready’ (MB. I, 4, 6), and with that, ‘Give conception, Sintvalt’ (1. 1. 7). 10. When those two verses are finished, they cohabit. KAwoika 6. 1. The beginning of the third month of pregnancy is the time for the Pumsavana (i.e. the ceremony to secure the birth of a son).
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.
1I, 2, 6, 7). 12. She should put forward her right foot (first) and should follow with the left. 13. (The bridegroom) should say (to her), ‘Do not put the left (foot) before the right.’ 14. The lookers-on he should address with (the verse), ‘Auspicious ornaments wears this woman’ (1. 1. 8). 15. To the west of the fire the water-carrier follows (their way) and besprinkles the bridegroom on his forehead, and also the other one (i.e. the bride), 8. As to the words ‘in the same way,’ see the second Sftra of this chapter. 14-16. Khédira-Grehya I, 3, 27-31. 15. Comp. Sankh4yana-Grthya I, 12, 5 note (vol. xxix, p. 33) The water-carrier is the person mentioned chap. 1, 13. 1I PRAPATHAKA, 3 KANDIKA, 8. 47 with this verse (which the bridegroom murmurs), ‘May (the Visve dev4s) anoint (or, unite)’ (1. 1. 9). 16. After she has been (thus) besprinkled, he puts up her joined hands with his left hand, seizes with his right hand her right hand with the thumb, her hand being turned with the palm upwards, and murmurs these six verses referring to the seizing of (a girl’s) hand, ‘I seize thy hand’ (MB. I, 2, 10-15). 17. When (these verses) are finished, they carry her away— KAyoixA 3. 1. To a convenient house of a Brahmama, which is situated in a north-easterly direction. 2. There wood has been put on the (nuptial) fire. 3. To the west of the fire a red bull’s hide has been spread out, with the neck to the east and with the hair outside. 4. On that they make the woman, who has to keep silence, sit down. 5. And (there) she remains sitting until the stars appear. 6. When (somebody) has said that a star has appeared, (the husband) sacrifices six oblations of Agya with the (six verses) commencing with (the verse), ‘In the junctions of the lines’ (1. 1. I, 3, 1-6). 7. The remnants of each oblation he should pour out over the bride’s head. 8. After the sacrifice they arise, go out (of the house), and he shows her the ‘firm star’ (i.e. the polar-star). 3, 1 seqq. Kh&dira-Grthya I, 4, 1 seqq. 3. This is the standing description of the bull’s hide used at the Srauta or Grthya ceremonies; comp. Sankhayana I, 16, 1 note, 48 GRIHYA-SOTRA OF GOBHILA. 9. (Repeating the formula): ‘Firm art thou. May I, N. N., become firm in the house of N. N., my husband’—she should pronounce her husband's and her own name. 10. And (he shows her besides the star) Arundhatt. 11. (She says): ‘I (N. N.) am held fast, &c., as above (Satra 9). 12. He then addresses her with the verse, ‘ Firm is the sky’ (MB. I, 3, 7). 13. After she has been addressed (thus), she respectfully calls her Guru by his Gotra name. + 14. Thus she breaks her silence. 15. From that time through a period of three nights they should both avoid eating saline or pungent food, and should sleep together on the ground without having conjugal intercourse. 16. Here, they say, an Argha reception (should be offered to the young husband).
2Thus she breaks her silence. 15. From that time through a period of three nights they should both avoid eating saline or pungent food, and should sleep together on the ground without having conjugal intercourse. 16. Here, they say, an Argha reception (should be offered to the young husband). 17. Some say (that this reception should be offered) when (the bridegroom and his companions) have arrived (at the house of the bride’s father). 18. The first food which he eats, should be food 10. Asvalayana-Grthya I, 7, 22. 11. The play on words (Arundhati—ruddh§) is untranslatable. 13. ‘Her Guru’ means, according to the commentary, her husband. The commentary quotes the well-known sentence: patir eko guruf strizim. Perhaps we may also take the Guru for the Brahmaaa in whose house they stay. Comp. also chap. 4, 11. 14. Comp. above, Sfitra 4. 16,17. Kh&dira-Grihya I, 4,7.8. Comp. Sankha4yana-Grthya I, 12, 10 note. The Gobhila commentary states that this Argha reception should be offered by the bride’s father. On the different opinions of the Sankhayana commentaries see the note quoted. 18. Khadira-Grzhya I, 4, ro. II PRAPATHAKA, 4 KANDIKA, 3. 49 fit for sacrifice, over which he has murmured (the verses quoted in Sftra 21). 19. Or he should prepare on the following day a mess of cooked food, of which they eat together. 20. The deities to whom it belongs, are, Agni, Pragapati, the Visve dev4s, and Anumati. 21. Having taken that food out (of the vessel in which it is), and having spread it out, he should touch one part of it with his hand, with (the verses), ‘With the tie of food, with the jewel’ (MB. I, 3, 8-10). 22. After he has eaten, and has given the rest to the wife, (they may do) what they like. 23. A cow is the sacrificial fee. KAwpikA 4. 1. When she mounts the chariot, let him murmur the verse, ‘Adorned with Kimsuka flowers, of Salmali wood’ (MB. I, 3, 11). 2. On the way he should address crossways, rivers and unevennesses (of the soil), big trees, and burial grounds, with (the verse), ‘May no waylayers meet us’ (ibid. 12). 3. If the axle breaks, or something that is bound gets loose, or if the chariot is overturned, or if some other accident happens, they should put wood on the fire which they carry with themselves, should 22. Khadira-Grzhya I, 4, 11.14. 23. Khadira-Grzhya I, 4, 6. 4. The way of the bridegroom with the bride to their new home, and their arrival. 2. Perhaps a part of this Stra is based on a half Sloka, the two parts of which have been transposed in the prose version, mah&vrikshan smasainam ka nadts 4a vishamani a. 3. Comp. Paraskara I, ro. [30] E 50 GRIHYA-SOTRA OF GOBHILA. make oblations (of Agya) with the Vy4hritis, should procure a new piece (instead of that which has been damaged), and should besmear it with the remnants of the Agya (that has been offered), with (the verse), ‘He who without binding’ (SAma-veda I, 244). 4. Having sung the Vamadevya, he should mount (again).
34. Having sung the Vamadevya, he should mount (again). 5, When they have arrived, the Vamadevya (is sung), 6. When (the bride) has reached the house, Brahmaza women of good character, whose husbands and sons are living, make her descend (from the chariot), and make her sit down on a bull’s hide with (the verse which the husband recites), ‘ Here, ye cows, bring forth calves’ (MB. I, 3, 13). 7. They should place a boy in her lap. 8. Into the joined hands of that (boy) they should throw lotus-roots (?), g. Or fruits. 10. After she has made that boy rise, she sacrifices the eight ‘firm’ Agya oblations with (the formula), ‘Here is steadiness’ (MB. I, 3, 14). 11. When she has finished, she puts a piece of wood (on the fire) and respectfully salutes the Gurus, according to seniority, with their Gotra names. Then they may do what they like. 8. The explanation of sakalo/a as s4lfika is doubtful. Prof. Weber believes that we ought to read sakalosh/4n (lumps of dung); see Indische Studien, V, 371. 10. ‘Firm’ oblations seem to mean oblations by which the wife obtains a firm abode in her husband’s house. Comp, Indische Studien, V, 376. Il PRAPATHAKA, 5 KANDIKA, 9. 51 KAwo1kA 5. 1. Now (follow) the ceremonies of the fourth day. 2. Having put wood on the fire, he four times sacrifices expiatory Agya oblations with (the formula), ‘Agni! Thou art expiation’ (MB, I, 4, 1}— 3. (And with the same formula), putting instead of Agni, Vayu, Kandra, and Sarya; 4. A fifth oblation (with the names of the four gods) together, changing (in the Mantra the singular) into the plural. = * 5. The remnants of each oblation he should pour into a water-pot. 6. With that (Agya) they besmear her body, including her hair and nails, remove (that water and Agya by rubbing her), and wash her. 7. After three nights have passed, they should cohabit, according to some (teachers). 8. When she has had her monthly illness and the blood has ceased to flow, that is the time for cohabiting. 9. With his right hand he should touch her secret parts with the verse, ‘May Vishzu make thy womb 5,1. The Xaturthikarman. 2, 3. Comp. Sankh4yana-Grthya I, 18, 3; KhAdira-Grrhya I, 4, 12. 4. I.e. instead of prayaskitte (expiation) he uses the plural prayaskittayak; and he says, ‘you are the expiations of the gods,’ &c. 6. Khadira-Grrhya I, 4,13. Hrdsayitva literally means, ‘having shortened her.’ She is ‘shortened’ by the removing of the substance with which they have besmeared her (hrasayitva udvartan4dina tad abhya%ganam apantya, says the commentary). Comp. on the technical meaning of hraésana the Grzhya-samgraha II, 38, 8-10; Khadira-Grthya I, 4, 15. 16. E2 52 GRIHYA-SOTRA OF GOBHILA. ready’ (MB. I, 4, 6), and with that, ‘Give conception, Sintvalt’ (1. 1. 7). 10. When those two verses are finished, they cohabit. KAwoika 6. 1. The beginning of the third month of pregnancy is the time for the Pumsavana (i.e. the ceremony to secure the birth of a son).
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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