Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ready’ (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). 2. In the morning, after,she has been washed, sitting on northward-pointed Darbha grass, (all over her body) including her head, she sits down to the west of the fire on northward-pointed Darbha grass, facing the east. 3. Her husband, standing behind her, should grasp down with his right hand over her right shoulder, and should touch the uncovered place of her navel with the verse, ‘The two men, Mitra and Varuza’ (MB. I, 4, 8). 4. Then they may do what they like. 5. Then afterwards (the following ceremony should be performed). 6. In a north-easterly direction, having bought for three times seven barley corns or beans a Nyagrodha shoot which has fruits on both sides, which is not dry and not touched by worms, he should set that up. 7. (He buys it with the Mantras) : 6,1 seq. The Pumsavana. Khadira-Grrhya II, 2,17 seq. On Adisadese the commentary says, Adisadese Adisamfpapradese prathame tritiyabhage, ity etat. Adimadesa iti pa*ke vyakta evarthah. To me it seems probable that 4dimade-se is the true reading. 4. The first Mantra consists of seven sections; with each of II PRAPATHAKA, 6 KANDIKA, II. 53 ‘If thou belongest to Soma, I buy thee for the king Soma. ‘If thou belongest to Varusa, I buy thee for the king Varuma. ‘If thou belongest to the Vasus, I buy thee for the Vasus. «If thou belongest to the Rudras, I buy thee for the Rudras. ‘If thou belongest to the Adityas, I buy thee for the Adityas. ‘If thou belongest tq the Maruts, I buy thee for the Maruts. ‘If thou belongest to the Visve devas, I buy thee for the Visve devas.’ 8. He should set it up with (the Mantra), ‘Ye herbs, being well-minded, bestow strength on this (shoot); for it will do its work.’ Then he should put grass around it, should take it, and place it in the open air. 9. Having washed a nether mill-stone, a student or a (wife) addicted (to her husband), a person who is a Brahmaza by birth (only and not by learning), or a girl, pounds (that Nyagrodha shoot) without moving backward (the stone with which she pounds it). 10. In the morning, after she has been washed, sitting on northward-pointed Darbha grass, (all over her body), including her head, she lies down to the west of the fire on northward-pointed Darbha grass, with her head to the east. 11. Her husband, standing. behind her, should seize (the pounded Nyagrodha shoot) with the these sections he should, according to the commentary, give three barley corns or beans to the owner of the Nyagrodha tree, or put them down at the root of the tree. 54 GRIHYA-SUTRA OF GOBHILA. thumb and the fourth finger of his right hand, and should insert it into her right nostril with the verse, ‘A man is Agni, a man is Indra’ (MB. I, 4, 9).
254 GRIHYA-SUTRA OF GOBHILA. thumb and the fourth finger of his right hand, and should insert it into her right nostril with the verse, ‘A man is Agni, a man is Indra’ (MB. I, 4, 9). 12, Then they should do what they like. KAwpikA 7%. 1. Now (follows) the Stmantakarawa (or parting of the hair), in her first pregnancy,— 2. In the fourth, or sixth, or eighth month (of her pregnancy). 3. In the morning, after she has been washed, sitting on northward-pointed Darbha grass, (all over her body), including her head, she sits down to the west of the fire on northward-pointed Darbha grass, facing the east. 4. Her husband, standing behind her, ties (to her neck) an Udumbara branch with an even number of unripe fruits on it, with (the verse), ‘ Rich in sap is this tree’ (MB. I, 5, 1). 5. He then parts her hair upwards (i. e. beginning from the front), the first time with Darbha blades, with (the word), ‘Bhas!’ the second time with (the word), ‘ Bhuvah!’ the third time with (the word), ‘Svah !’— 6. Then with (a splint of) Viratara (wood) with this verse, ‘ With which Aditi’s’ (ibid. 2) ; 7,1 seq. The Simantakaraza or Stmantonnayana. Khadira- Grthya II, 2, 24 seq. 3. This Stra is identical with chap. 6, 2. 4. sal€éugrathnam should be emended, in my opinion, so as to read sala/ugrapsam. (Comp. Paraskara I, 15, 4: yugmena saéilugrapsenaudumbarena. Asvalayana I, 14,4: yugmena salA/uglapsena. Hiramyakesin II, 1: salétugrapsam upasamgrthya. II PRAPATHAKA, 7 KANDIKA, 18. 55 7. Then with a full spindle, with this verse, ‘I invoke Rak’ (ibid. 3. 4); 8. And with a porcupine’s quill that has three white spots, with (the verse), ‘Which are thy blessings, O R4ka’ (ibid. 5). 9. (There should be prepared) a mess of boiled rice with sesamum seeds, covered with ghee; at that he should make her look. 10. Let him say to her, ‘What dost thou see ?’ and make her answer, ‘ Offspring !’ 11, That (food) she should eat herself. 12, Brahmaza’ women should sit by her side, pronouncing auspicious words (such as), ‘A mother of valiant sons! A mother of living sons! A living husband’s wife !’ 13. Now (follows) the sacrifice for the woman in labour. 14. When the child is appearing, he strews (Darbha grass) round the fire and sacrifices two Agya oblations with this verse, ‘She who athwart’ (MB. I, 5, 6), and with (the verse), ‘Vipaséit has taken away’ (ibid. 7). 15. ‘A male he will be born, N. N. by name’—(in this passage of the last verse) he pronounces a name. 16, What that (name is), is kept secret. 17. When they announce to him that a son has been born, he should say, ‘ Delay still cutting off the navel-string and giving him the breast.’ 18. Let him have rice and barley-grains pounded in the same way as the (Nyagrodha) shoot. 13 seq. The soshyantthoma. Khédira-Grrhya II, 2, 28 seq. 17 seq. Ceremonies for the new-born child (GAtakarman). KhAdira-Grrhya II, 2, 32 seq. 18. See above, chap. 6, 9. 56 ‘ GRIHYA-SOTRA OF GOBHILA.
3Let him have rice and barley-grains pounded in the same way as the (Nyagrodha) shoot. 13 seq. The soshyantthoma. Khédira-Grrhya II, 2, 28 seq. 17 seq. Ceremonies for the new-born child (GAtakarman). KhAdira-Grrhya II, 2, 32 seq. 18. See above, chap. 6, 9. 56 ‘ GRIHYA-SOTRA OF GOBHILA. 19. Seizing (that pounded substance) with the thumb and the fourth finger of his right hand, he smears it on the tongue of the boy, with the formula, ‘This order’ (MB. I, 5, 8). 20. In the same way the production of intelligence (is performed). He should give to eat (to the child) clarified butter. 21. Or he takes it with gold (i.e. with a golden spoon) and sacrifices it on the face of the boy with this verse, ‘May Mitra and Varuaa bestow intelligence on thee’ (MB. I, 5, 9), and with (the verse), ‘ The lord of the seat, the wonderful’ (SAma-veda I, 171). 22. Let him say, ‘Cut off the navel-string,’ and, ‘Give the breast (to the child).’ 23. From that time let him not touch (his wife) until ten nights have passed. KAwoiké 8, 1. On the third (Tithi) of the third bright fortnight after his birth, in the morning the father has the child washed, including his head, and after sunset, when the evening-red has disappeared, he worships (the moon), holding up his joined hands. 2. Then the mother, having dressed the son ina clean garment, hands him, from south to north, with his face turned to the north, to the father. 19. Comp. above, chap. 6, 11. 23. The impurity (asauda) of the mother lasts through ten days after her confinement; comp. the note on Sankh4yana- Grihya I, 25,1 (vol. xxix, p. 51). 8, 1 seq. Khadira-Grrhya II, 3, 1 seq. II PRAPATHAKA, 8 KANDIKA, IO. 57 3. She then passes behind his back and stations herself to the north (of her husband). 4. He then murmurs (the three verses), ‘Thy heart, O thou whose hair is well parted’ (MB. I, 5, 10-12), and after he has, with the words (standing at the end of verse 12), ‘That this son may not come to harm (and thus be torn) from his mother ’— 5. Handed him, from south to north, to his mother, they may do what they like. 6. Then in the following bright fortnights (at the time) stated above (Sfitra 1), the father, filling his joined hands with water and turning his face towards the moon, worships it— 7. Letting (the water) flow (out of his joined hands) once with the Yagus, ‘What in the moon’ (MB. I, 5, 13), and twice silently. Then they may do what they like. 8. When ten nights have elapsed after (the child’s) birth, or a hundred nights, or one year, the Namadheyakarava (or giving a name to the child, is performed). 9. He who is going to perform (that ceremony— the father or a representative of the father), sits down to the west of the fire on northward-pointed Darbha grass, facing the east. 10. Then the mother, having dressed the son in a clean garment, hands him, from south to north,
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.
1ready’ (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). 2. In the morning, after,she has been washed, sitting on northward-pointed Darbha grass, (all over her body) including her head, she sits down to the west of the fire on northward-pointed Darbha grass, facing the east. 3. Her husband, standing behind her, should grasp down with his right hand over her right shoulder, and should touch the uncovered place of her navel with the verse, ‘The two men, Mitra and Varuza’ (MB. I, 4, 8). 4. Then they may do what they like. 5. Then afterwards (the following ceremony should be performed). 6. In a north-easterly direction, having bought for three times seven barley corns or beans a Nyagrodha shoot which has fruits on both sides, which is not dry and not touched by worms, he should set that up. 7. (He buys it with the Mantras) : 6,1 seq. The Pumsavana. Khadira-Grrhya II, 2,17 seq. On Adisadese the commentary says, Adisadese Adisamfpapradese prathame tritiyabhage, ity etat. Adimadesa iti pa*ke vyakta evarthah. To me it seems probable that 4dimade-se is the true reading. 4. The first Mantra consists of seven sections; with each of II PRAPATHAKA, 6 KANDIKA, II. 53 ‘If thou belongest to Soma, I buy thee for the king Soma. ‘If thou belongest to Varusa, I buy thee for the king Varuma. ‘If thou belongest to the Vasus, I buy thee for the Vasus. «If thou belongest to the Rudras, I buy thee for the Rudras. ‘If thou belongest to the Adityas, I buy thee for the Adityas. ‘If thou belongest tq the Maruts, I buy thee for the Maruts. ‘If thou belongest to the Visve devas, I buy thee for the Visve devas.’ 8. He should set it up with (the Mantra), ‘Ye herbs, being well-minded, bestow strength on this (shoot); for it will do its work.’ Then he should put grass around it, should take it, and place it in the open air. 9. Having washed a nether mill-stone, a student or a (wife) addicted (to her husband), a person who is a Brahmaza by birth (only and not by learning), or a girl, pounds (that Nyagrodha shoot) without moving backward (the stone with which she pounds it). 10. In the morning, after she has been washed, sitting on northward-pointed Darbha grass, (all over her body), including her head, she lies down to the west of the fire on northward-pointed Darbha grass, with her head to the east. 11. Her husband, standing. behind her, should seize (the pounded Nyagrodha shoot) with the these sections he should, according to the commentary, give three barley corns or beans to the owner of the Nyagrodha tree, or put them down at the root of the tree. 54 GRIHYA-SUTRA OF GOBHILA. thumb and the fourth finger of his right hand, and should insert it into her right nostril with the verse, ‘A man is Agni, a man is Indra’ (MB. I, 4, 9).
254 GRIHYA-SUTRA OF GOBHILA. thumb and the fourth finger of his right hand, and should insert it into her right nostril with the verse, ‘A man is Agni, a man is Indra’ (MB. I, 4, 9). 12, Then they should do what they like. KAwpikA 7%. 1. Now (follows) the Stmantakarawa (or parting of the hair), in her first pregnancy,— 2. In the fourth, or sixth, or eighth month (of her pregnancy). 3. In the morning, after she has been washed, sitting on northward-pointed Darbha grass, (all over her body), including her head, she sits down to the west of the fire on northward-pointed Darbha grass, facing the east. 4. Her husband, standing behind her, ties (to her neck) an Udumbara branch with an even number of unripe fruits on it, with (the verse), ‘ Rich in sap is this tree’ (MB. I, 5, 1). 5. He then parts her hair upwards (i. e. beginning from the front), the first time with Darbha blades, with (the word), ‘Bhas!’ the second time with (the word), ‘ Bhuvah!’ the third time with (the word), ‘Svah !’— 6. Then with (a splint of) Viratara (wood) with this verse, ‘ With which Aditi’s’ (ibid. 2) ; 7,1 seq. The Simantakaraza or Stmantonnayana. Khadira- Grthya II, 2, 24 seq. 3. This Stra is identical with chap. 6, 2. 4. sal€éugrathnam should be emended, in my opinion, so as to read sala/ugrapsam. (Comp. Paraskara I, 15, 4: yugmena saéilugrapsenaudumbarena. Asvalayana I, 14,4: yugmena salA/uglapsena. Hiramyakesin II, 1: salétugrapsam upasamgrthya. II PRAPATHAKA, 7 KANDIKA, 18. 55 7. Then with a full spindle, with this verse, ‘I invoke Rak’ (ibid. 3. 4); 8. And with a porcupine’s quill that has three white spots, with (the verse), ‘Which are thy blessings, O R4ka’ (ibid. 5). 9. (There should be prepared) a mess of boiled rice with sesamum seeds, covered with ghee; at that he should make her look. 10. Let him say to her, ‘What dost thou see ?’ and make her answer, ‘ Offspring !’ 11, That (food) she should eat herself. 12, Brahmaza’ women should sit by her side, pronouncing auspicious words (such as), ‘A mother of valiant sons! A mother of living sons! A living husband’s wife !’ 13. Now (follows) the sacrifice for the woman in labour. 14. When the child is appearing, he strews (Darbha grass) round the fire and sacrifices two Agya oblations with this verse, ‘She who athwart’ (MB. I, 5, 6), and with (the verse), ‘Vipaséit has taken away’ (ibid. 7). 15. ‘A male he will be born, N. N. by name’—(in this passage of the last verse) he pronounces a name. 16, What that (name is), is kept secret. 17. When they announce to him that a son has been born, he should say, ‘ Delay still cutting off the navel-string and giving him the breast.’ 18. Let him have rice and barley-grains pounded in the same way as the (Nyagrodha) shoot. 13 seq. The soshyantthoma. Khédira-Grrhya II, 2, 28 seq. 17 seq. Ceremonies for the new-born child (GAtakarman). KhAdira-Grrhya II, 2, 32 seq. 18. See above, chap. 6, 9. 56 ‘ GRIHYA-SOTRA OF GOBHILA.
3Let him have rice and barley-grains pounded in the same way as the (Nyagrodha) shoot. 13 seq. The soshyantthoma. Khédira-Grrhya II, 2, 28 seq. 17 seq. Ceremonies for the new-born child (GAtakarman). KhAdira-Grrhya II, 2, 32 seq. 18. See above, chap. 6, 9. 56 ‘ GRIHYA-SOTRA OF GOBHILA. 19. Seizing (that pounded substance) with the thumb and the fourth finger of his right hand, he smears it on the tongue of the boy, with the formula, ‘This order’ (MB. I, 5, 8). 20. In the same way the production of intelligence (is performed). He should give to eat (to the child) clarified butter. 21. Or he takes it with gold (i.e. with a golden spoon) and sacrifices it on the face of the boy with this verse, ‘May Mitra and Varuaa bestow intelligence on thee’ (MB. I, 5, 9), and with (the verse), ‘ The lord of the seat, the wonderful’ (SAma-veda I, 171). 22. Let him say, ‘Cut off the navel-string,’ and, ‘Give the breast (to the child).’ 23. From that time let him not touch (his wife) until ten nights have passed. KAwoiké 8, 1. On the third (Tithi) of the third bright fortnight after his birth, in the morning the father has the child washed, including his head, and after sunset, when the evening-red has disappeared, he worships (the moon), holding up his joined hands. 2. Then the mother, having dressed the son ina clean garment, hands him, from south to north, with his face turned to the north, to the father. 19. Comp. above, chap. 6, 11. 23. The impurity (asauda) of the mother lasts through ten days after her confinement; comp. the note on Sankh4yana- Grihya I, 25,1 (vol. xxix, p. 51). 8, 1 seq. Khadira-Grrhya II, 3, 1 seq. II PRAPATHAKA, 8 KANDIKA, IO. 57 3. She then passes behind his back and stations herself to the north (of her husband). 4. He then murmurs (the three verses), ‘Thy heart, O thou whose hair is well parted’ (MB. I, 5, 10-12), and after he has, with the words (standing at the end of verse 12), ‘That this son may not come to harm (and thus be torn) from his mother ’— 5. Handed him, from south to north, to his mother, they may do what they like. 6. Then in the following bright fortnights (at the time) stated above (Sfitra 1), the father, filling his joined hands with water and turning his face towards the moon, worships it— 7. Letting (the water) flow (out of his joined hands) once with the Yagus, ‘What in the moon’ (MB. I, 5, 13), and twice silently. Then they may do what they like. 8. When ten nights have elapsed after (the child’s) birth, or a hundred nights, or one year, the Namadheyakarava (or giving a name to the child, is performed). 9. He who is going to perform (that ceremony— the father or a representative of the father), sits down to the west of the fire on northward-pointed Darbha grass, facing the east. 10. Then the mother, having dressed the son in a clean garment, hands him, from south to north,
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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