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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Bring me cattle and maintenance from all quarters of the heaven. Sv4ha! ‘May GAtavedas do no harm to us, to cows and horses, to men and to all that moves. Come hither, 3. The Mantra is very corrupt. I think it ought to be corrected somehow in the following way: samsth4 stha samstha vo bhiy4sam akyut4 stha m4 mad kyodhvam maham bhavatibhyas £yoshi. Comp. also Dr. Kirste’s note. §- In the second verse I propose to change abibhrad into 186 GRIHYA-SOTRA OF HIRANYAKESIN. Agni, fearlessly; make me attain to welfare! Svaha !’— And with (the two verses), ‘ This is the influx of the waters, and ‘ Adoration to thee, the rapid one, the shining one’ (Taitt. Samh. IV, 6, 1, 3). 6. (Then follow oblations with the verses), ‘ This, O Varuna’ (&c.; see I, 2, 8, 16, down to the end of the Satra). End of the Fifth Padala. Prasna I, Parata 6, Section 19. 1. After he has returned from the teacher's house, he should support his father and mother. 2. With their permission he should take a wife belonging to the same caste and country, a ‘ naked’ girl, a virgin who should belong to a different Gotra (from her husband’s). 3. Whatever he intends to do (for instance, taking a wife), he should do on an auspicious day only, during one of the following five spaces of time, viz. in the morning, the forenoon, at midday, in the afternoon, or in the evening. abibhyad; comp. Atharva-veda XIX, 65,1: ava tam gahi haras4 GA&tavedo = bibhyad ugrosrisha divam 4 roha sfrya. The last words of this verse should be sriyam m4 pratipadaya, or something similar. 19, 2. sagitam savarnim samanabhiganim ka. Métridatta. As to the meaning of ‘a naked girl,’ (i.e. a girl who has not yet the monthly illness), comp. Gobhila III, 4, 6 and note. 3. According to Matr¢datta, ‘morning’ means one Nadika before and one Naaik4 after sunrise; ‘forenoon’ means one Nadika before and one Nadik4 after the moment at which the first quarter of the day has elapsed ; and thus each of the other three day-times I PRASNA, 6 PATALA, IQ SECTION, 7. 187 4. Having put wood on the fire, and having performed (the preparatory rites) down to the laying of (three) branches round (the fire, the bridegroom) looks at the bride who is led to him, with (the verse), ‘ Auspicious ornaments does this woman wear. Come up to her and behold her. Having brought luck to her, go away back to your houses.’ 5. To the south of the bridegroom the bride sits down. 6. After she has sipped water, she touches him, and he sprinkles (water) round (the fire) as above. 7. After he has performed the rites down to the oblations made with the Vy4h7‘tis, he sacrifices with (the following Mantras), ‘May Agni come hither, the first of gods. May he release the offspring of this wife from the fetter of death. That may this king Varua grant, that this wife may not weep over distress (falling to her lot) through her sons. Svaha4!
2May he release the offspring of this wife from the fetter of death. That may this king Varua grant, that this wife may not weep over distress (falling to her lot) through her sons. Svaha4! ‘May Agni Garhapatya protect this woman. May he lead her offspring to old age. With fertile womb may she be the mother of living children. May she experience delight in her sons. Svaha! ‘May no noise that comes from thee, arise in the house by night. May the (she-goblins called) the weeping ones take their abode in another (woman) is understood to comprise two Nadikas. As the whole day consists of sixty NAdik4s, it is the sixth part of the day (=10 N&dik4s) which is considered as auspicious for such purposes as taking a wife. 4. See I, 1,2,1seq. Rig-veda X, 85, 33; Paraskara I, 8, 9, &c. 6. See I, 1, 2,7 seq. 4. P4raskara I, 6,11. With the third verse comp.-Atharva-veda XI, 9, 14. 188 GRIHYA-SOTRA OF HIRANYAKESIN. than thee. Mayst thou not be beaten at thy breast by (the she-goblin) Vikest (“the rough-haired one”). May thy husband live, and mayst thou shine in thy husband's world, beholding thy genial offspring! Svaha! ‘May Heaven protect thy back, V4yu thy thighs, and the two Asvins thy breast. May Savitv2 protect thy suckling sons. Until the garment is put on (thy sons ?), may Brzhaspati guard (them ?), and the Visve devas afterwards. Svaha! ‘ Childlessness, the death of sons, evil, and distress, I take (from thee), as a wreath (is taken) from the head, and (like a wreath) I put all evil on (the head of) our foes. Sv4ha! ‘With this well-disposed prayer which the gods have created, I kill the Pisdé#as that dwell in thy womb. The flesh-devouring death-bringers I cast down. May thy sons live to old age. Sv4ha!’ 8. After he has sacrificed with (the verses), ‘ This, O Varuaa,’ ‘For this I entreat thee, ‘ Thou Agni,’ ‘ Thus thou, Agni,’ ‘ Thou, Agni, art quick,’ ‘ Pragapati’—he makes her tread on a stone, with (the verse), ‘ Tread on this stone; like a stone be firm. Destroy those who seek to do thee harm ; overcome thy enemies.’ 9. To the west of the fire he strews two layers of northward-pointed Darbha grass, the one more to the west, the other more to the east. On these both (the bridegroom and the bride) station themselves, the one more to the west, the other more to the east. 8. See above, I, 1, 3, 5; I, 1, 4,1. I PRASNA, 6 PATALA, 20 SECTION, 2. 189 Prasna I, Parara 6, Section 20. 1. Facing the east, while she faces the west, or facing the west, while she faces the east, he should seize her hand. If he desires to generate male children, let him seize her thumb; if he desires (to generate) female children, her other fingers; if he desires (to generate) both (male and female children), let him seize the thumb together with the other _ fingers, (so as to seize the hand) up to the hairs (on the hair-side of the hand). (He should do so with the two Mantras),
3(He should do so with the two Mantras), ‘Sarasvatt! Promote this (our undertaking), O gracious one, rich in studs, thou whom we sing first of all that is. ‘I seize thy hand that we may be blessed with offspring, that thou mayst live to old age with me, thy husband. Bhaga, Aryaman, Savitrz, Purandhi, the gods have given thee to me that we may rule our house.’ 2. He makes her turn round, from left to right, so that she faces the west, and recites over her (the following texts), ‘With no evil eye, not bringing death to thy husband, bring luck to the cattle, be full of joy and 20, 1. Sankhayana I, 13, 2; Asvalayana I, 7, 3 seq., &c. The text of the first Mantra ought to be corrected according to Paraskara I, 7, 2; in the second Mantra we ought to read yath4sah instead of yath4sat; comp. Rig-veda X, 85, 36; P4raskara I, 6, 3. The bridegroom and the bride, of course, are to face each other ; thus, if the bridegroom stands on the eastern layer of grass (Sftra 9 of the preceding section), he is to face the west; if on the western, he is to face the east. 2. The words, agrena dakshizam amsam ... abhy4vartya, evidently have the same meaning which is expressed elsewhere (SA4nkh4yana 190 GRIHYA-SOTRA OF HIRANYAKESIN. vigour. Give birth to living children, give birth to heroes, be friendly. Bring us luck, to men and animals. ‘Thus, Pdshan, lead her to us, the highly blessed one, into whom men pour forth their sperm, y4 na ord usati visray4tai (read, visrayAtai), yasyam usantah praharema sepam. ‘Soma has acquired thee first (as his wife); after him the Gandharva has acquired thee. Thy third husband is Agni; the fourth am I, thy human husband. ‘Soma has given her to the Gandharva; the Gandharva has given her to Agni. Agni gives me cattle and children, and thee besides. ‘ This am I, that art thou; the heaven I, the earth thou; the SAman I, the Azé thou. Come! Let us join together. Let us unite our sperm that we may generate a male child, a son, for the sake of the increase of wealth, of blessed offspring, of strength. ‘ Bountiful Indra, bless this woman with sons and with a happy lot. Give her ten sons; let her husband be the eleventh.’ 3. After he has made her sit down in her proper place (see Sitra 5 of the preceding section), and has sprinkled Agya into her joined hands, he twice pours fried grain into them, with (the verse), ‘ This grain I pour (into thy hands): may it bring prosperity to me, and may it unite thee (with me). May this Agni grant us that.’ II, 3, 2), dakshizam bahum anv4vritya. With the first Mantra comp. Rig-veda X, 85, 44; PAraskara I, 4, 16; with the second, Rig-veda, loc. cit., 37 ; Paraskara, loc. cit.; with the following ones, Rig-veda X, 85, 40. 41. 45; Paraskaral, 4,16; 6, 3, &c. 3 seq. Comp. Sankh4yana I, 13,15 seq. I PRASNA, 6 PATALA, 20 SECTION, IO. 191
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.
1Bring me cattle and maintenance from all quarters of the heaven. Sv4ha! ‘May GAtavedas do no harm to us, to cows and horses, to men and to all that moves. Come hither, 3. The Mantra is very corrupt. I think it ought to be corrected somehow in the following way: samsth4 stha samstha vo bhiy4sam akyut4 stha m4 mad kyodhvam maham bhavatibhyas £yoshi. Comp. also Dr. Kirste’s note. §- In the second verse I propose to change abibhrad into 186 GRIHYA-SOTRA OF HIRANYAKESIN. Agni, fearlessly; make me attain to welfare! Svaha !’— And with (the two verses), ‘ This is the influx of the waters, and ‘ Adoration to thee, the rapid one, the shining one’ (Taitt. Samh. IV, 6, 1, 3). 6. (Then follow oblations with the verses), ‘ This, O Varuna’ (&c.; see I, 2, 8, 16, down to the end of the Satra). End of the Fifth Padala. Prasna I, Parata 6, Section 19. 1. After he has returned from the teacher's house, he should support his father and mother. 2. With their permission he should take a wife belonging to the same caste and country, a ‘ naked’ girl, a virgin who should belong to a different Gotra (from her husband’s). 3. Whatever he intends to do (for instance, taking a wife), he should do on an auspicious day only, during one of the following five spaces of time, viz. in the morning, the forenoon, at midday, in the afternoon, or in the evening. abibhyad; comp. Atharva-veda XIX, 65,1: ava tam gahi haras4 GA&tavedo = bibhyad ugrosrisha divam 4 roha sfrya. The last words of this verse should be sriyam m4 pratipadaya, or something similar. 19, 2. sagitam savarnim samanabhiganim ka. Métridatta. As to the meaning of ‘a naked girl,’ (i.e. a girl who has not yet the monthly illness), comp. Gobhila III, 4, 6 and note. 3. According to Matr¢datta, ‘morning’ means one Nadika before and one Naaik4 after sunrise; ‘forenoon’ means one Nadika before and one Nadik4 after the moment at which the first quarter of the day has elapsed ; and thus each of the other three day-times I PRASNA, 6 PATALA, IQ SECTION, 7. 187 4. Having put wood on the fire, and having performed (the preparatory rites) down to the laying of (three) branches round (the fire, the bridegroom) looks at the bride who is led to him, with (the verse), ‘ Auspicious ornaments does this woman wear. Come up to her and behold her. Having brought luck to her, go away back to your houses.’ 5. To the south of the bridegroom the bride sits down. 6. After she has sipped water, she touches him, and he sprinkles (water) round (the fire) as above. 7. After he has performed the rites down to the oblations made with the Vy4h7‘tis, he sacrifices with (the following Mantras), ‘May Agni come hither, the first of gods. May he release the offspring of this wife from the fetter of death. That may this king Varua grant, that this wife may not weep over distress (falling to her lot) through her sons. Svaha4!
2May he release the offspring of this wife from the fetter of death. That may this king Varua grant, that this wife may not weep over distress (falling to her lot) through her sons. Svaha4! ‘May Agni Garhapatya protect this woman. May he lead her offspring to old age. With fertile womb may she be the mother of living children. May she experience delight in her sons. Svaha! ‘May no noise that comes from thee, arise in the house by night. May the (she-goblins called) the weeping ones take their abode in another (woman) is understood to comprise two Nadikas. As the whole day consists of sixty NAdik4s, it is the sixth part of the day (=10 N&dik4s) which is considered as auspicious for such purposes as taking a wife. 4. See I, 1,2,1seq. Rig-veda X, 85, 33; Paraskara I, 8, 9, &c. 6. See I, 1, 2,7 seq. 4. P4raskara I, 6,11. With the third verse comp.-Atharva-veda XI, 9, 14. 188 GRIHYA-SOTRA OF HIRANYAKESIN. than thee. Mayst thou not be beaten at thy breast by (the she-goblin) Vikest (“the rough-haired one”). May thy husband live, and mayst thou shine in thy husband's world, beholding thy genial offspring! Svaha! ‘May Heaven protect thy back, V4yu thy thighs, and the two Asvins thy breast. May Savitv2 protect thy suckling sons. Until the garment is put on (thy sons ?), may Brzhaspati guard (them ?), and the Visve devas afterwards. Svaha! ‘ Childlessness, the death of sons, evil, and distress, I take (from thee), as a wreath (is taken) from the head, and (like a wreath) I put all evil on (the head of) our foes. Sv4ha! ‘With this well-disposed prayer which the gods have created, I kill the Pisdé#as that dwell in thy womb. The flesh-devouring death-bringers I cast down. May thy sons live to old age. Sv4ha!’ 8. After he has sacrificed with (the verses), ‘ This, O Varuaa,’ ‘For this I entreat thee, ‘ Thou Agni,’ ‘ Thus thou, Agni,’ ‘ Thou, Agni, art quick,’ ‘ Pragapati’—he makes her tread on a stone, with (the verse), ‘ Tread on this stone; like a stone be firm. Destroy those who seek to do thee harm ; overcome thy enemies.’ 9. To the west of the fire he strews two layers of northward-pointed Darbha grass, the one more to the west, the other more to the east. On these both (the bridegroom and the bride) station themselves, the one more to the west, the other more to the east. 8. See above, I, 1, 3, 5; I, 1, 4,1. I PRASNA, 6 PATALA, 20 SECTION, 2. 189 Prasna I, Parara 6, Section 20. 1. Facing the east, while she faces the west, or facing the west, while she faces the east, he should seize her hand. If he desires to generate male children, let him seize her thumb; if he desires (to generate) female children, her other fingers; if he desires (to generate) both (male and female children), let him seize the thumb together with the other _ fingers, (so as to seize the hand) up to the hairs (on the hair-side of the hand). (He should do so with the two Mantras),
3(He should do so with the two Mantras), ‘Sarasvatt! Promote this (our undertaking), O gracious one, rich in studs, thou whom we sing first of all that is. ‘I seize thy hand that we may be blessed with offspring, that thou mayst live to old age with me, thy husband. Bhaga, Aryaman, Savitrz, Purandhi, the gods have given thee to me that we may rule our house.’ 2. He makes her turn round, from left to right, so that she faces the west, and recites over her (the following texts), ‘With no evil eye, not bringing death to thy husband, bring luck to the cattle, be full of joy and 20, 1. Sankhayana I, 13, 2; Asvalayana I, 7, 3 seq., &c. The text of the first Mantra ought to be corrected according to Paraskara I, 7, 2; in the second Mantra we ought to read yath4sah instead of yath4sat; comp. Rig-veda X, 85, 36; P4raskara I, 6, 3. The bridegroom and the bride, of course, are to face each other ; thus, if the bridegroom stands on the eastern layer of grass (Sftra 9 of the preceding section), he is to face the west; if on the western, he is to face the east. 2. The words, agrena dakshizam amsam ... abhy4vartya, evidently have the same meaning which is expressed elsewhere (SA4nkh4yana 190 GRIHYA-SOTRA OF HIRANYAKESIN. vigour. Give birth to living children, give birth to heroes, be friendly. Bring us luck, to men and animals. ‘Thus, Pdshan, lead her to us, the highly blessed one, into whom men pour forth their sperm, y4 na ord usati visray4tai (read, visrayAtai), yasyam usantah praharema sepam. ‘Soma has acquired thee first (as his wife); after him the Gandharva has acquired thee. Thy third husband is Agni; the fourth am I, thy human husband. ‘Soma has given her to the Gandharva; the Gandharva has given her to Agni. Agni gives me cattle and children, and thee besides. ‘ This am I, that art thou; the heaven I, the earth thou; the SAman I, the Azé thou. Come! Let us join together. Let us unite our sperm that we may generate a male child, a son, for the sake of the increase of wealth, of blessed offspring, of strength. ‘ Bountiful Indra, bless this woman with sons and with a happy lot. Give her ten sons; let her husband be the eleventh.’ 3. After he has made her sit down in her proper place (see Sitra 5 of the preceding section), and has sprinkled Agya into her joined hands, he twice pours fried grain into them, with (the verse), ‘ This grain I pour (into thy hands): may it bring prosperity to me, and may it unite thee (with me). May this Agni grant us that.’ II, 3, 2), dakshizam bahum anv4vritya. With the first Mantra comp. Rig-veda X, 85, 44; PAraskara I, 4, 16; with the second, Rig-veda, loc. cit., 37 ; Paraskara, loc. cit.; with the following ones, Rig-veda X, 85, 40. 41. 45; Paraskaral, 4,16; 6, 3, &c. 3 seq. Comp. Sankh4yana I, 13,15 seq. I PRASNA, 6 PATALA, 20 SECTION, IO. 191
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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