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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11. The two verses commencing ‘ Vastoshpati!’ (Taitt. Samh. III, 4, 10, 1). 27, 4. The text has the reading gagat4 saha; comp. the note on Sankhdyana III, 2, 9. 8. Comp. Atharva-veda III, 11, §; this text shows the way to correct the blunders of the Hiranyakesin MSS. 28, 1. Comp. Rig-veda VII, 54, 2; Taitt. Brahm. III, 7, 14, 4; Rig-veda X, 18, 1 ; Taitt. Brahm. III, 7, 14, 5. 206 GRIHYA-SOTRA OF HIRANYAKESIN. ‘V4stoshpati! Be our furtherer; make our wealth increase in cows and horses, O Indu (i.e. Soma), Free from decay may we dwell in thy friendship; give us thy favour, as a father to his sons. Svaha! ‘May death go away; may immortality come to us. May Vivasvat’s son (Yama) protect us from danger. May wealth, like a leaf (that falls) from a tree, fall down over us, May Saétpati (i.e. Indra) be with us. Sv4ha! ‘Go another way, O death, that belongs to thee, separated from the way of the gods. V4Astoshpati ! To thee who hears us, I speak: do no harm to our offspring nor to our heroes. Svaha! ‘To this most excellent place of rest we have gone, by which we shall victoriously gain cows, treasures, and horses, May wealth, like a leaf (that falls) from a tree, fall down over us. May Safipati be with us, Svaha! ‘This, O Varuza’ (&c.; see chap. 27, Satra 1, down to): ‘ Hail! Good luck!’ 2. In this way the ground (on which the house stands) should be expiated every year ; 3. Every season, according to some (teachers). ParaLa 8, SECTION 29. 1. ‘ House, do not fear, do not tremble; bringing strength we come back. Bringing strength, gaining wealth, wise I come back to the house, rejoicing in my mind. ‘Of which the traveller thinks, in which much joy 29, 1. Sankh&yana-Grrhya III, 7, 2; Atharva-veda VII, 60, I PRASNA, 8 PATALA, 29 SECTION, 5. 207 dwells, the house I call. May it know us as we know it. ‘Hither are called the cows; hither are called goats and sheep; and the sweet essence of food is called hither to our house. ‘Hither are called many friends, the sweet companionship of friends. May our dwellings always be unharmed with all our men. ‘Rich in sap, rich in milk, refreshing, full of joy and mirth, free from hunger (?) and thirst, O house, do not fear us’—with (these verses) he approaches his house (when returning from a journey). 2. ‘To thee I turn for the sake of safety, of péace. The blissful one! The helpful one! Welfare! Welfare ! —with (this formula) he enters. 3. On that day, on which he has arrived, he shouts avoid all quarrelling. . ‘The joyful house I enter which does not bring death to men; most manly (I enter) the auspicious one. Bringing refreshment, with genial minds (we enter the house); joyfully I lie down in it '—with (this verse) he lies down. 5. ‘ May we find our way with thee through all hostile powers, as through streams of water ’—with (this verse) he looks at his wife; he looks at his wife. End of the First Prasna. 5. Comp. above, chap. 20, Stra 5; Rig-veda II, 7, 3. 208 GRIHYA-SUTRA OF HIRANYAKESIN,
25. ‘ May we find our way with thee through all hostile powers, as through streams of water ’—with (this verse) he looks at his wife; he looks at his wife. End of the First Prasna. 5. Comp. above, chap. 20, Stra 5; Rig-veda II, 7, 3. 208 GRIHYA-SUTRA OF HIRANYAKESIN, Prasna IJ, Parara 1, Section 1. 1. Now (follows) the Simantonnayana (or parting of the pregnant wife’s hair). 2. In the fourth month of her first pregnancy, in the fortnight of the increasing moon, under an auspicious constellation he puts wood on the fire, performs the rites down to the Vyahz‘ti oblations, and makes four oblations to Dhatvz with (the verse), ‘May Dhatrvz give us wealth’ (and the following three verses, Taitt. Samh. III, 3, 11, 2. 3). 3. ‘This, O Varuza’ (&c. ; see I, chap. 27, Sftra 2, down to): ‘Hail! Good luck!’ He then makes the wife who has taken a bath, who wears a clean dress and ornaments, and has spoken with a Brahmaza, sit down to the west of the fire, facing the east, in a round apartment. Standing to the east (of the wife), facing the west he parts her hair upwards (i.e. beginning from the front) with a porcupine’s quill that has three white spots, holding (also) a bunch of unripe fruits, with the Vy4hvztis (and) with the two (verses), ‘I invoke Rak,’ (and), ‘Thy graces, O R&k4’ (Taitt. Samzh. III, 3, 11, 5). Then he recites over (his wife the formulas), ‘Soma alone is our king, thus say the Brahmama tribes, sitting near thy banks, O Ganga, 1, 3. The corrupt word vivrittakakra(#) seems to contain a vocative fem. referring to Gange—avivrittakakra? The Apastambfya Mantrap4/ha reads, vivrittakakra Asinas tiresa yamune tava. Comp. Asvalayana I, 14, 7; Paraskara I, 15, 8. II PRASNA, I PATALA, 2 SECTION, 6. 209 whose wheel does not roll back (?)!’ (and), ‘May we find our way with thee through all hostile powers, as through streams of water’ (above I, 20, 5). Parata 1, SEcTION 2. 1. Now (follows) the Pumsavana (i.e. the ceremony for securing the birth of a male child). 2. In the third month, in the fortnight of the increasing moon, under an auspicious constellation (&c.; see the preceding section, Satras 2 and 3,: down to:) in a round apartment. He gives her a barley-grain in her right hand with (the formula), ‘A man art thou;’ 3. With (the formula), ‘ The two testicles are ye,’ two mustard seeds or two beans, on both sides of that barley-grain. 4. With (the formula), ‘ Svavrztat’ (? svavrcttat ?) (he pours) a drop of curds (on those grains). That he gives her to eat. 5. After she has sipped water, he touches her belly with (the formula), ‘With my ten (fingers) I touch thee that thou mayst give birth to a child after ten months.’ 6. (He pounds) the last shoot of a Nyagrodha trunk (and mixes the powder) with ghee, or a silkworm (and mixes the powder) with a pap prepared of panick seeds, or a splinter of a sacrificial post taken from the north-easterly part (of that post) exposed to the fire, or (he takes ashes or soot [?] of)
3(He pounds) the last shoot of a Nyagrodha trunk (and mixes the powder) with ghee, or a silkworm (and mixes the powder) with a pap prepared of panick seeds, or a splinter of a sacrificial post taken from the north-easterly part (of that post) exposed to the fire, or (he takes ashes or soot [?] of) 2, 2. Comp. the note on Asvalfyana I, 13, 2. 6. The translation of this Sftra should be considered merely as tentative. Some words of the text are uncertain, and the remarks of M&trzdatta are very incorrectly given in the MSS. [30] P 210 GRIHYA-SOTRA OF HIRANYAKESIN. a fire that has been kindled by attrition, and inserts that into the right nostril of (the wife) whose head rests on the widely spread root (of an Udumbara tree ?). 7. If she miscarries, he should three times stroke (her body), from the navel upwards, with her wet hand, with (the formula), ‘ Thitherwards, not hitherwards, may Tvash¢vz bind thee in his bonds. Making (the mother) enter upon the seasons, live ten months (in thy mother’s womb) ; do not bring death to men.’ 8. When her confinement has come, he performs the kshipraprasavana (i.e. the ceremony for accelerating the confinement). Having placed a waterpot near her head and a Taryantt plant near her feet, he touches her belly. Parata 1, SEcTION 3. 1. ‘As the wind blows, as the ocean waves, thus may the embryo move; may it come forth together with the after-birth —with (this verse) he strokes (her body) from above downwards, 2. When the child is born, he lays an axe on a stone, and a piece of gold on that axe; after he has turned these things upside down (so that the stone lies uppermost), he holds the boy over them with (the two verses), ‘Be a stone, be an axe, be insuperable gold. Thou indeed art the Veda called son; so live a hundred autumns. 8. Comp. Apastamba-Grzhya VI, 14, 143 Asvaldyana II, 8, 14; IV, 4, 8. II PRASNA, I PATALA, 3 SECTION, 7. 2I!I ‘From limb by limb thou art produced; out of the heart thou art born. Thou indeed art the self (Atman) called son ; so live a hundred autumns.’ 3. (The contents of this Sdtra are similar to those of Paéraskara I, 16, 2.) 4. They take the Aup4sana (or regular Grzhya) fire away, and they bring the Sftik4gni (or the fire of the confinement). 5. That (fire) is only used for warming (dishes, etc.). 6. No ceremonies are performed with it except the fumigation (see the next Satra). 7. He fumigates (the child) with small grains mixed with mustard seeds. These he throws into the coals (of the Sfitikagni) (eleven times, each time with one of the following Mantras) : (a) ‘May Sazda and Marka, Upavira, Sazdikera, Uldkhala, Xyavana vanish from here. Sv4ha! (b) ‘Alikhat, Vilikhat, Animisha, Kimvadanta, Upasruti. Svaha! (c) ‘Aryamza, Kumbhin, Satru, Patrapaai, Nipuzi. Svaha! (a) ‘May Antrtmukha, Sarshap4ruza vanish from here. Svaha! (e) ‘Kesint, Svalomint, Bag4bogé, Upak4sint—go away, vanish from here. Svaha!
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.
11. The two verses commencing ‘ Vastoshpati!’ (Taitt. Samh. III, 4, 10, 1). 27, 4. The text has the reading gagat4 saha; comp. the note on Sankhdyana III, 2, 9. 8. Comp. Atharva-veda III, 11, §; this text shows the way to correct the blunders of the Hiranyakesin MSS. 28, 1. Comp. Rig-veda VII, 54, 2; Taitt. Brahm. III, 7, 14, 4; Rig-veda X, 18, 1 ; Taitt. Brahm. III, 7, 14, 5. 206 GRIHYA-SOTRA OF HIRANYAKESIN. ‘V4stoshpati! Be our furtherer; make our wealth increase in cows and horses, O Indu (i.e. Soma), Free from decay may we dwell in thy friendship; give us thy favour, as a father to his sons. Svaha! ‘May death go away; may immortality come to us. May Vivasvat’s son (Yama) protect us from danger. May wealth, like a leaf (that falls) from a tree, fall down over us, May Saétpati (i.e. Indra) be with us. Sv4ha! ‘Go another way, O death, that belongs to thee, separated from the way of the gods. V4Astoshpati ! To thee who hears us, I speak: do no harm to our offspring nor to our heroes. Svaha! ‘To this most excellent place of rest we have gone, by which we shall victoriously gain cows, treasures, and horses, May wealth, like a leaf (that falls) from a tree, fall down over us. May Safipati be with us, Svaha! ‘This, O Varuza’ (&c.; see chap. 27, Satra 1, down to): ‘ Hail! Good luck!’ 2. In this way the ground (on which the house stands) should be expiated every year ; 3. Every season, according to some (teachers). ParaLa 8, SECTION 29. 1. ‘ House, do not fear, do not tremble; bringing strength we come back. Bringing strength, gaining wealth, wise I come back to the house, rejoicing in my mind. ‘Of which the traveller thinks, in which much joy 29, 1. Sankh&yana-Grrhya III, 7, 2; Atharva-veda VII, 60, I PRASNA, 8 PATALA, 29 SECTION, 5. 207 dwells, the house I call. May it know us as we know it. ‘Hither are called the cows; hither are called goats and sheep; and the sweet essence of food is called hither to our house. ‘Hither are called many friends, the sweet companionship of friends. May our dwellings always be unharmed with all our men. ‘Rich in sap, rich in milk, refreshing, full of joy and mirth, free from hunger (?) and thirst, O house, do not fear us’—with (these verses) he approaches his house (when returning from a journey). 2. ‘To thee I turn for the sake of safety, of péace. The blissful one! The helpful one! Welfare! Welfare ! —with (this formula) he enters. 3. On that day, on which he has arrived, he shouts avoid all quarrelling. . ‘The joyful house I enter which does not bring death to men; most manly (I enter) the auspicious one. Bringing refreshment, with genial minds (we enter the house); joyfully I lie down in it '—with (this verse) he lies down. 5. ‘ May we find our way with thee through all hostile powers, as through streams of water ’—with (this verse) he looks at his wife; he looks at his wife. End of the First Prasna. 5. Comp. above, chap. 20, Stra 5; Rig-veda II, 7, 3. 208 GRIHYA-SUTRA OF HIRANYAKESIN,
25. ‘ May we find our way with thee through all hostile powers, as through streams of water ’—with (this verse) he looks at his wife; he looks at his wife. End of the First Prasna. 5. Comp. above, chap. 20, Stra 5; Rig-veda II, 7, 3. 208 GRIHYA-SUTRA OF HIRANYAKESIN, Prasna IJ, Parara 1, Section 1. 1. Now (follows) the Simantonnayana (or parting of the pregnant wife’s hair). 2. In the fourth month of her first pregnancy, in the fortnight of the increasing moon, under an auspicious constellation he puts wood on the fire, performs the rites down to the Vyahz‘ti oblations, and makes four oblations to Dhatvz with (the verse), ‘May Dhatrvz give us wealth’ (and the following three verses, Taitt. Samh. III, 3, 11, 2. 3). 3. ‘This, O Varuza’ (&c. ; see I, chap. 27, Sftra 2, down to): ‘Hail! Good luck!’ He then makes the wife who has taken a bath, who wears a clean dress and ornaments, and has spoken with a Brahmaza, sit down to the west of the fire, facing the east, in a round apartment. Standing to the east (of the wife), facing the west he parts her hair upwards (i.e. beginning from the front) with a porcupine’s quill that has three white spots, holding (also) a bunch of unripe fruits, with the Vy4hvztis (and) with the two (verses), ‘I invoke Rak,’ (and), ‘Thy graces, O R&k4’ (Taitt. Samzh. III, 3, 11, 5). Then he recites over (his wife the formulas), ‘Soma alone is our king, thus say the Brahmama tribes, sitting near thy banks, O Ganga, 1, 3. The corrupt word vivrittakakra(#) seems to contain a vocative fem. referring to Gange—avivrittakakra? The Apastambfya Mantrap4/ha reads, vivrittakakra Asinas tiresa yamune tava. Comp. Asvalayana I, 14, 7; Paraskara I, 15, 8. II PRASNA, I PATALA, 2 SECTION, 6. 209 whose wheel does not roll back (?)!’ (and), ‘May we find our way with thee through all hostile powers, as through streams of water’ (above I, 20, 5). Parata 1, SEcTION 2. 1. Now (follows) the Pumsavana (i.e. the ceremony for securing the birth of a male child). 2. In the third month, in the fortnight of the increasing moon, under an auspicious constellation (&c.; see the preceding section, Satras 2 and 3,: down to:) in a round apartment. He gives her a barley-grain in her right hand with (the formula), ‘A man art thou;’ 3. With (the formula), ‘ The two testicles are ye,’ two mustard seeds or two beans, on both sides of that barley-grain. 4. With (the formula), ‘ Svavrztat’ (? svavrcttat ?) (he pours) a drop of curds (on those grains). That he gives her to eat. 5. After she has sipped water, he touches her belly with (the formula), ‘With my ten (fingers) I touch thee that thou mayst give birth to a child after ten months.’ 6. (He pounds) the last shoot of a Nyagrodha trunk (and mixes the powder) with ghee, or a silkworm (and mixes the powder) with a pap prepared of panick seeds, or a splinter of a sacrificial post taken from the north-easterly part (of that post) exposed to the fire, or (he takes ashes or soot [?] of)
3(He pounds) the last shoot of a Nyagrodha trunk (and mixes the powder) with ghee, or a silkworm (and mixes the powder) with a pap prepared of panick seeds, or a splinter of a sacrificial post taken from the north-easterly part (of that post) exposed to the fire, or (he takes ashes or soot [?] of) 2, 2. Comp. the note on Asvalfyana I, 13, 2. 6. The translation of this Sftra should be considered merely as tentative. Some words of the text are uncertain, and the remarks of M&trzdatta are very incorrectly given in the MSS. [30] P 210 GRIHYA-SOTRA OF HIRANYAKESIN. a fire that has been kindled by attrition, and inserts that into the right nostril of (the wife) whose head rests on the widely spread root (of an Udumbara tree ?). 7. If she miscarries, he should three times stroke (her body), from the navel upwards, with her wet hand, with (the formula), ‘ Thitherwards, not hitherwards, may Tvash¢vz bind thee in his bonds. Making (the mother) enter upon the seasons, live ten months (in thy mother’s womb) ; do not bring death to men.’ 8. When her confinement has come, he performs the kshipraprasavana (i.e. the ceremony for accelerating the confinement). Having placed a waterpot near her head and a Taryantt plant near her feet, he touches her belly. Parata 1, SEcTION 3. 1. ‘As the wind blows, as the ocean waves, thus may the embryo move; may it come forth together with the after-birth —with (this verse) he strokes (her body) from above downwards, 2. When the child is born, he lays an axe on a stone, and a piece of gold on that axe; after he has turned these things upside down (so that the stone lies uppermost), he holds the boy over them with (the two verses), ‘Be a stone, be an axe, be insuperable gold. Thou indeed art the Veda called son; so live a hundred autumns. 8. Comp. Apastamba-Grzhya VI, 14, 143 Asvaldyana II, 8, 14; IV, 4, 8. II PRASNA, I PATALA, 3 SECTION, 7. 2I!I ‘From limb by limb thou art produced; out of the heart thou art born. Thou indeed art the self (Atman) called son ; so live a hundred autumns.’ 3. (The contents of this Sdtra are similar to those of Paéraskara I, 16, 2.) 4. They take the Aup4sana (or regular Grzhya) fire away, and they bring the Sftik4gni (or the fire of the confinement). 5. That (fire) is only used for warming (dishes, etc.). 6. No ceremonies are performed with it except the fumigation (see the next Satra). 7. He fumigates (the child) with small grains mixed with mustard seeds. These he throws into the coals (of the Sfitikagni) (eleven times, each time with one of the following Mantras) : (a) ‘May Sazda and Marka, Upavira, Sazdikera, Uldkhala, Xyavana vanish from here. Sv4ha! (b) ‘Alikhat, Vilikhat, Animisha, Kimvadanta, Upasruti. Svaha! (c) ‘Aryamza, Kumbhin, Satru, Patrapaai, Nipuzi. Svaha! (a) ‘May Antrtmukha, Sarshap4ruza vanish from here. Svaha! (e) ‘Kesint, Svalomint, Bag4bogé, Upak4sint—go away, vanish from here. Svaha!
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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