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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1I know thee as the navel of the universe. May I become the navel of this country. ‘As the navel is the centre of the PrAzas, thus I am the navel. May hundred-and-onefold evil befall him who hates us and whom we hate; may more than hundred-and-onefold merit fall to my lot!’ 2. Having spoken there with a person that he likes, and having returned to the house, he causes her to sacrifice a mess of cooked food. 3. The wife husks (the rice grains of which that Sthalipaka is prepared). 4. She cooks (that SthaltpAka), sprinkles (Agya) on it, takes it from the fire, sacrifices to Agni, and then sacrifices to Agni Svish¢akrzt. 5. With (the remains of) that (Sth4lipaka) he entertains a learned Brahmaza whom he reveres. 6. To that (Brahmaza) he makes a present of a bull. 7. From that time he constantly sacrifices (yagate) on the days of the full and of the new moon a mess of cooked food sacred to Agni. 8. In the evening and in the morning he constantly sacrifices (guhoti) with his hand (and not with the Darvi) the two following oblations of rice or of barley: ‘To Agni Sv4h4! To Pragapati Svaha!’ 9. Some (teachers) state that in the morning the 5, 6. In the commentary these Sfitras are divided thus: 5. tena brahmanam vidydvantam pariveveshi; 6. yo=sy4pasito bhavati tasm& rishabham dadati. (5. Therewith he entertains a learned Brahmana. 6. To one whom he reveres, he presents a bull.) The commentator observes that some authorities make one Sftra of the two, so that the Brahmaza who receives the food and the one to whom the bull is given, would be the same person. I PRASNA,; 7 PATALA,; 24 SECTION, I. 197 former (of these oblations) should be directed to Sfrya. 10. Through a period of three nights they should eat no saline food, should sleep on the ground, wear ornaments, and should be chaste. 11. In the fourth night, towards morning, he puts wood on the fire, performs the (regular) ceremonies down to the (regular) expiatory oblations, and sacrifices nine expiatory oblations (with the following Mantras) : Parata 7, SECTION 24. 1. ‘Agni! Expiation! Thou art expiation. I, the Br4hmaza, entreat thee, desirous of protection. What is terrible in her, drive that away from here. Svaha! ‘Vayu! Expiation! Thou art expiation. I, the Brahmaza, entreat thee, desirous of protection. What is blameful in her, drive that away from here. Svaha! ‘Sun! Expiation! Thou art expiation. I, the Brahmaza, entreat thee, desirous of protection. What dwells in her that is death-bringing to her husband, drive that away from here. Svaha! ‘Sun! Expiation! &c. ‘Vayu! Expiation! &c. ‘Agni! Expiation! &c. ‘Agni! Expiation! &c. ‘Vayu! Expiation! &c. ‘Sun! Expiation! &c.’
2I, the Brahmaza, entreat thee, desirous of protection. What dwells in her that is death-bringing to her husband, drive that away from here. Svaha! ‘Sun! Expiation! &c. ‘Vayu! Expiation! &c. ‘Agni! Expiation! &c. ‘Agni! Expiation! &c. ‘Vayu! Expiation! &c. ‘Sun! Expiation! &c.’ 11. According to the commentary he performs the regular ceremonies down to the oblation offered with the Mantra, ‘ Thus thou, Agni’ (see above, I, 3, 5, and compare Péraskara I, 2, 8). Matrédatta says, prayasfittiparyantam kritva sa tvam no Agna ity etadantam kritva nava prayaséittir guhoti . . . vyahrrtiparyantam kritva imam me Varuneti fatasro (I, 3, 5) hutvaita guhoti. 198 “GRIHYA-SOTRA OF HIRANYAKESIN, 2. Having sacrificed (these oblations), he then pours the remainder as an oblation on her head, with (the formulas), ‘Bhd! I sacrifice fortune over thee. Sv4ha! Bhuva4! I sacrifice glory over thee. Svah4! Suvas! I sacrifice beauty over thee. Svaha! Bhar bhuvas suvah! I sacrifice brightness over thee. Svaha!’ 3. There (near the sacrificial fire) he places a water-pot, walks round the fire (and that water-pot) keeping his right side turned towards it, makes (the wife) lie down to the west of the fire, facing east or north, and touches her secret parts, with (the formula), ‘We touch thee with the five-forked, auspicious, unhostile (?), thousandfoldly blessed, glorious hand that thou mayst be rich in offspring !’ 4. He then cohabits with her with (the formula), ‘United is our soul, united our hearts, united our navel, united our skin. I will bind thee with the bond of love; that shall be insoluble.’ 5. He then embraces her with (the formula), ‘ Be devoted to me; be my companion. What dwells in thee that is death-bringing to thy husband, that I make death-bringing to thy paramours. Bring luck to me; be a sharp-cutting (destroyer) to thy paramours.’ 6. He then seeks her mouth with his mouth, with (the two verses), ‘Honey! Lo! Honey! This is honey! my. tongue’s speech is honey; in my mouth dwells the honey of the bee; on my teeth dwells concord, ‘The (magic charm of) concord that belongs to the akravaka birds, that is brought out of the 6. With the first verse comp. Taitt. Samh. VII, 5, 10,1; Kétyayana XIII, 3, 21; Latyayana IV, 3, 18. I PRASNA, 7 PATALA, 25 SECTION, I. 199 rivers, of which the divine Gandharva is possessed, thereby we are concordant.’ 7. A woman that has her monthly courses, keeps through a period of three nights the observances prescribed in the Brahmaaa. 8. In the fourth night (the husband) having sipped water, calls (the wife) who has taken a bath, who wears a clean dress and ornaments, and has spoken with a Braéhmaza, to himself (with the following verses) : ParaLa 7, SECTION 25, 1. (a) ‘May Vishzu make thy womb ready ; may Tvashérd frame the shape (of the child); may Pragapati pour forth (the sperm); may DhAtzz give thee conception !
3(a) ‘May Vishzu make thy womb ready ; may Tvashérd frame the shape (of the child); may Pragapati pour forth (the sperm); may DhAtzz give thee conception ! (b) ‘Give conception, Sintvali; give conception, Sarasvatt! May the two Asvins, wreathed with lotus, give conception to thee! (c) ‘The embryo which the two Asvins produce with their golden kindling-sticks: that embryo we call into thy womb, that thou mayst give birth to it after ten months. (d) ‘As the earth is pregnant with Agni, as the heaven is with Indra pregnant, as Vayu dwells in the womb of the regions (of the earth), thus I place an embryo into thy womb. 4. Taitt. Samhita II, 5,1, 5.6: Therefore one should not speak with a woman that has her monthly courses, nor sit together with her, nor eat food that she has given him, &c. 25, 1 (a-c). Rig-veda X, 184, 1-3; comp. S. B.E., vol. xv, p. 221. (d-f). Sankhayana-Grrhya I, 19. It should be observed that the text of Hiranyakesin has in the beginning of (e) quite the same blunder which is found also in the Sankh4yana MSS., yasya instead of vyasya. 200 GRIHYA-SOTRA OF HIRANYAKESIN. (e) ‘Open thy womb; take in the sperm; may a male child, an embryo be begotten in the womb. The mother bears him ten months; may he be born, the most valiant of his kin. (f) ‘May a male embryo enter thy womb, as an arrow the quiver; may a man be born here, thy son, after ten months. (g) ‘I do with thee (the work) that is sacred to Pragdpati; may an embryo enter thy womb. May a child be born without deficiency, with all its limbs, not blind, not lame, not sucked out by Pisdfas. (h) ‘ By the superior powers which the bulls shall produce for us, thereby become thou pregnant; may he be born, the most valiant of his kin. (i) ‘Indra has laid down in the tree the embryo of the sterile cow and of the cow that prematurely produces ; thereby become thou pregnant; be a wellbreeding cow’— And (besides with the two Mantras), ‘ United are our names’ (above, 24, 4), and, ‘ The concord of the kakravaka birds’ (24, 6). 2. (He should cohabit with her with the formulas), ‘Bhos! Through Pragdpati, the highest bull, I pour forth (the sperm) ; conceive a valiant son, N. N.!— Bhuvaf! Through Prag4pati, &c,—Suvah! Through Pragapati, &c.’ Thus he will gain a valiant son. 3. The Mantras ought to be repeated whenever they cohabit, according to Atreya, 4. Only the first time and after her monthly courses, according to Badardyama. (g) Comp. Atharva-veda III, 23,5. The Apastambtya Mantrapasha reads (a)pisasadhftad. (h) Sankhayana-Grrhya I, 19, 6; Atharva-veda III, 23, 4. (i) Comp. Atharva-veda III, 23, 1. I PRASNA, 7 PATALA, 26 SECTION, 6. 201 Parata 7, SECTION 261. 1. The fire which (the sacrificer keeps) from the time of his marriage, is called the Aupdsana (or sacred domestic fire). 2. With this fire the sacred domestic ceremonies are performed.
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 know thee as the navel of the universe. May I become the navel of this country. ‘As the navel is the centre of the PrAzas, thus I am the navel. May hundred-and-onefold evil befall him who hates us and whom we hate; may more than hundred-and-onefold merit fall to my lot!’ 2. Having spoken there with a person that he likes, and having returned to the house, he causes her to sacrifice a mess of cooked food. 3. The wife husks (the rice grains of which that Sthalipaka is prepared). 4. She cooks (that SthaltpAka), sprinkles (Agya) on it, takes it from the fire, sacrifices to Agni, and then sacrifices to Agni Svish¢akrzt. 5. With (the remains of) that (Sth4lipaka) he entertains a learned Brahmaza whom he reveres. 6. To that (Brahmaza) he makes a present of a bull. 7. From that time he constantly sacrifices (yagate) on the days of the full and of the new moon a mess of cooked food sacred to Agni. 8. In the evening and in the morning he constantly sacrifices (guhoti) with his hand (and not with the Darvi) the two following oblations of rice or of barley: ‘To Agni Sv4h4! To Pragapati Svaha!’ 9. Some (teachers) state that in the morning the 5, 6. In the commentary these Sfitras are divided thus: 5. tena brahmanam vidydvantam pariveveshi; 6. yo=sy4pasito bhavati tasm& rishabham dadati. (5. Therewith he entertains a learned Brahmana. 6. To one whom he reveres, he presents a bull.) The commentator observes that some authorities make one Sftra of the two, so that the Brahmaza who receives the food and the one to whom the bull is given, would be the same person. I PRASNA,; 7 PATALA,; 24 SECTION, I. 197 former (of these oblations) should be directed to Sfrya. 10. Through a period of three nights they should eat no saline food, should sleep on the ground, wear ornaments, and should be chaste. 11. In the fourth night, towards morning, he puts wood on the fire, performs the (regular) ceremonies down to the (regular) expiatory oblations, and sacrifices nine expiatory oblations (with the following Mantras) : Parata 7, SECTION 24. 1. ‘Agni! Expiation! Thou art expiation. I, the Br4hmaza, entreat thee, desirous of protection. What is terrible in her, drive that away from here. Svaha! ‘Vayu! Expiation! Thou art expiation. I, the Brahmaza, entreat thee, desirous of protection. What is blameful in her, drive that away from here. Svaha! ‘Sun! Expiation! Thou art expiation. I, the Brahmaza, entreat thee, desirous of protection. What dwells in her that is death-bringing to her husband, drive that away from here. Svaha! ‘Sun! Expiation! &c. ‘Vayu! Expiation! &c. ‘Agni! Expiation! &c. ‘Agni! Expiation! &c. ‘Vayu! Expiation! &c. ‘Sun! Expiation! &c.’
2I, the Brahmaza, entreat thee, desirous of protection. What dwells in her that is death-bringing to her husband, drive that away from here. Svaha! ‘Sun! Expiation! &c. ‘Vayu! Expiation! &c. ‘Agni! Expiation! &c. ‘Agni! Expiation! &c. ‘Vayu! Expiation! &c. ‘Sun! Expiation! &c.’ 11. According to the commentary he performs the regular ceremonies down to the oblation offered with the Mantra, ‘ Thus thou, Agni’ (see above, I, 3, 5, and compare Péraskara I, 2, 8). Matrédatta says, prayasfittiparyantam kritva sa tvam no Agna ity etadantam kritva nava prayaséittir guhoti . . . vyahrrtiparyantam kritva imam me Varuneti fatasro (I, 3, 5) hutvaita guhoti. 198 “GRIHYA-SOTRA OF HIRANYAKESIN, 2. Having sacrificed (these oblations), he then pours the remainder as an oblation on her head, with (the formulas), ‘Bhd! I sacrifice fortune over thee. Sv4ha! Bhuva4! I sacrifice glory over thee. Svah4! Suvas! I sacrifice beauty over thee. Svaha! Bhar bhuvas suvah! I sacrifice brightness over thee. Svaha!’ 3. There (near the sacrificial fire) he places a water-pot, walks round the fire (and that water-pot) keeping his right side turned towards it, makes (the wife) lie down to the west of the fire, facing east or north, and touches her secret parts, with (the formula), ‘We touch thee with the five-forked, auspicious, unhostile (?), thousandfoldly blessed, glorious hand that thou mayst be rich in offspring !’ 4. He then cohabits with her with (the formula), ‘United is our soul, united our hearts, united our navel, united our skin. I will bind thee with the bond of love; that shall be insoluble.’ 5. He then embraces her with (the formula), ‘ Be devoted to me; be my companion. What dwells in thee that is death-bringing to thy husband, that I make death-bringing to thy paramours. Bring luck to me; be a sharp-cutting (destroyer) to thy paramours.’ 6. He then seeks her mouth with his mouth, with (the two verses), ‘Honey! Lo! Honey! This is honey! my. tongue’s speech is honey; in my mouth dwells the honey of the bee; on my teeth dwells concord, ‘The (magic charm of) concord that belongs to the akravaka birds, that is brought out of the 6. With the first verse comp. Taitt. Samh. VII, 5, 10,1; Kétyayana XIII, 3, 21; Latyayana IV, 3, 18. I PRASNA, 7 PATALA, 25 SECTION, I. 199 rivers, of which the divine Gandharva is possessed, thereby we are concordant.’ 7. A woman that has her monthly courses, keeps through a period of three nights the observances prescribed in the Brahmaaa. 8. In the fourth night (the husband) having sipped water, calls (the wife) who has taken a bath, who wears a clean dress and ornaments, and has spoken with a Braéhmaza, to himself (with the following verses) : ParaLa 7, SECTION 25, 1. (a) ‘May Vishzu make thy womb ready ; may Tvashérd frame the shape (of the child); may Pragapati pour forth (the sperm); may DhAtzz give thee conception !
3(a) ‘May Vishzu make thy womb ready ; may Tvashérd frame the shape (of the child); may Pragapati pour forth (the sperm); may DhAtzz give thee conception ! (b) ‘Give conception, Sintvali; give conception, Sarasvatt! May the two Asvins, wreathed with lotus, give conception to thee! (c) ‘The embryo which the two Asvins produce with their golden kindling-sticks: that embryo we call into thy womb, that thou mayst give birth to it after ten months. (d) ‘As the earth is pregnant with Agni, as the heaven is with Indra pregnant, as Vayu dwells in the womb of the regions (of the earth), thus I place an embryo into thy womb. 4. Taitt. Samhita II, 5,1, 5.6: Therefore one should not speak with a woman that has her monthly courses, nor sit together with her, nor eat food that she has given him, &c. 25, 1 (a-c). Rig-veda X, 184, 1-3; comp. S. B.E., vol. xv, p. 221. (d-f). Sankhayana-Grrhya I, 19. It should be observed that the text of Hiranyakesin has in the beginning of (e) quite the same blunder which is found also in the Sankh4yana MSS., yasya instead of vyasya. 200 GRIHYA-SOTRA OF HIRANYAKESIN. (e) ‘Open thy womb; take in the sperm; may a male child, an embryo be begotten in the womb. The mother bears him ten months; may he be born, the most valiant of his kin. (f) ‘May a male embryo enter thy womb, as an arrow the quiver; may a man be born here, thy son, after ten months. (g) ‘I do with thee (the work) that is sacred to Pragdpati; may an embryo enter thy womb. May a child be born without deficiency, with all its limbs, not blind, not lame, not sucked out by Pisdfas. (h) ‘ By the superior powers which the bulls shall produce for us, thereby become thou pregnant; may he be born, the most valiant of his kin. (i) ‘Indra has laid down in the tree the embryo of the sterile cow and of the cow that prematurely produces ; thereby become thou pregnant; be a wellbreeding cow’— And (besides with the two Mantras), ‘ United are our names’ (above, 24, 4), and, ‘ The concord of the kakravaka birds’ (24, 6). 2. (He should cohabit with her with the formulas), ‘Bhos! Through Pragdpati, the highest bull, I pour forth (the sperm) ; conceive a valiant son, N. N.!— Bhuvaf! Through Prag4pati, &c,—Suvah! Through Pragapati, &c.’ Thus he will gain a valiant son. 3. The Mantras ought to be repeated whenever they cohabit, according to Atreya, 4. Only the first time and after her monthly courses, according to Badardyama. (g) Comp. Atharva-veda III, 23,5. The Apastambtya Mantrapasha reads (a)pisasadhftad. (h) Sankhayana-Grrhya I, 19, 6; Atharva-veda III, 23, 4. (i) Comp. Atharva-veda III, 23, 1. I PRASNA, 7 PATALA, 26 SECTION, 6. 201 Parata 7, SECTION 261. 1. The fire which (the sacrificer keeps) from the time of his marriage, is called the Aupdsana (or sacred domestic fire). 2. With this fire the sacred domestic ceremonies are performed.
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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