Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Sv4ha! (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! (f) ‘The servants of Kuvera, Visvavdsa (?), sent by the king of demons, all of one common origin, 3, 7. According to Paraskara (I, 16, 23) this is done daily in the morning and in the evening, until the mother gets up from childbed.—Comp. the names of the demons, Péraskara I, 16, 23.—For vikhuram (Mantra i) the Apastambfya Mantrap4/ha has vidhuram (‘distress ’ or ‘a distressed one ’). P2 212 GRIHYA-SOTRA OF HIRANYAKESIN, walk through the villages, visiting those who wake (?). Svaha! (g) ‘“ Kill them! Bind them!” thus (says) this messenger of Brahman, Agni has encompassed them. Indra knows them; Brzhaspati knows them ; I the Brahmaza know them who seize (men), who have prominent teeth, rugged hair, hanging breasts. Svaha ! (h) ‘The night-walkers, wearing ornaments on their breasts, with lances in their hands, drinking out of skulls! Svaha! (i) ‘Their father UAéaihsravyakarnaka walks (?) at their head, their mother walks in the rear, seeking a vikhura (?) in the village. Sv4ha! (k) ‘The sister, the night-walker, looks at the family through the rift (?)—she who wakes while people sleep, whose mind is turned on the wife that has become mother. Svaha! (1) ‘O god with the black path, Agni, burn the lungs, the hearts, the livers of those (female demons) ; burn their eyes. Svaha!’ 8. Then he washes his hands and touches the ground with (the verses), ‘O thou whose hair is well parted! Thy heart that dwells in heaven, in the moon: of that immortality impart to us. May I not weep over distress (falling to my lot) through my sons. ‘I know thy heart, O earth, that dwells in heaven, in the moon; thus may I, the lord of immortality, not weep over distress (falling to my lot) through my sons.’ 9. Now (follows) the medh4ganana (or production 8. Paraskara I, 6, 17. Il PRASNA, I PATALA, 4 SECTION, I. 213 of intelligence). With (an instrument of) gold over which he has laid a Darbha shoot tied (to that piece of gold) he gives to the child, which is held so that it faces the east, ghee to eat, with the formulas, ‘Bhos! I sacrifice the Azkas over thee! Bhuvak! I sacrifice the Yagus over thee! Suvak! I sacrifice the SAmans over thee! Bhfdr bhuvas suvah! I sacrifice the Atharvan and Angiras hymns over thee !’ 10. He then bathes the child with lukewarm water with (the following Mantras) : ‘From chronic disease, from destruction, from wile, from Varuza’s fetter I release thee. I make thee guiltless before the Brahman; may both Heaven and Earth be kind towards thee. ‘May Agni together with the waters bring thee bliss, Heaven and Earth together with the herbs; may the air together with the wind bring thee bliss ; may the four quarters of the heaven bring thee bliss.
2I make thee guiltless before the Brahman; may both Heaven and Earth be kind towards thee. ‘May Agni together with the waters bring thee bliss, Heaven and Earth together with the herbs; may the air together with the wind bring thee bliss ; may the four quarters of the heaven bring thee bliss. ‘Rightly have the gods released the sun from darkness and from the seizing demon; they have dismissed him from guilt; thus I deliver this boy from chronic disease, from curse that comes from his kin, from wile, from Varuza’s fetter.’ 11. He then places the child in his mother’s lap with (the verse): Parata 1, SEcTION 4. 1. ‘The four divine quarters of the heaven, the consorts of Wind, whom the sun surveys: to their to. Comp. Atharva-veda II, 10; Taitt. Brahm. II, 5, 6. 214 GRIHYA-SOTRA OF HIRANYAKESIN. long life I turn thee; may consumption go away to destruction !’ 2. Having placed (him there) he addresses (his wife with the Mantra), ‘ May no demon do harm to thy son, no cow that rushes upon him (?). Mayst thou become the friend of treasures; mayst thou live in prosperity in thy own way.’ 3. He washes her right breast and makes her give it to the child with (the formula), ‘May this boy suckle long life; may he reach old age. Let thy breast be exuberant for him, and life, glory, renown, splendour, strength.’ 4. In the same way the left breast. 5. With (the words), ‘ He does not suffer, he does not cry, when we speak to him and when we touch him’—he touches both breasts. Then he places a covered water-pot near her head, with (the formula), ‘O waters, watch in the house. As you watch with the gods, thus watch over this wife, the mother of a good son.’ 6. On the twelfth day the mother and the son take a bath. 7. They make the house clean. 8. They take the Sftikagni away, and they bring the Aupdsana fire. 9. Having put wood on that fire, and having performed the rites down to the Vy4hvzti oblations, they sacrifice twelve oblations with the verses, ‘May Dhatvz give us wealth’ (III, 3, 11, 2-5); according to some (teachers they make) thirteen (oblations). 4, 2. Iam not certain about the translation of dhenur atisarizi. The Apastambiya Mantrapa/ha has atyAédrint. Atisfrin means, suffering from diarrhoea; perhaps we should read abhis@rinf. 8. Comp. chap. 3, Sfitra 4. II PRASNA, I PATALA, 4 SECTION, I[7. 215 10. ‘ This,O Varuzta’ (&c.; see I, chap. 27, Sftra 2, down to): ‘ Hail! ‘Good luck!’ Then let him give a name to the child, of two syllables or of four syllables, beginning with a sonant, with a semi-vowel in it, with a long vowel (or) the Visarga at its end, or a name that contains the particle su, for such a name has a firm foundation; thus it is understood. 11. Let the father and the mother pronounce (that name) first. For it is understood, ‘My name first, O GAtavedas.’ 12. He should give him two names. For it is understood (Taitt. Saveh. VI, 3, 1, 3), ‘Therefore a Brahmaza who has two names, will have success.’
311. Let the father and the mother pronounce (that name) first. For it is understood, ‘My name first, O GAtavedas.’ 12. He should give him two names. For it is understood (Taitt. Saveh. VI, 3, 1, 3), ‘Therefore a Brahmaza who has two names, will have success.’ 13. The second name should be a Nakshatra name. 14. The one name should be secret ; by the other they should call him. 15. He should give him the name Somayégin (i.e. performer of Soma sacrifices) as his third name ; thus it is understood. 16. When he returns from a journey, or when his son returns, he touches him with (the formula), ‘With Soma’s lustre I touch thee, with Agni’s splendour, with the glory of the sun.’ 17. With (the formula), ‘With the humk4ra (the mystical syllable hum) of the cattle I kiss thee, N. N.! For the sake of long life and of glory! Hum!’ he 11. The verse beginning with ‘My name,’ &c., contains the words, ‘which my father and my mother have given me in the beginning ’ (pita mata 4a dadhatur yad agre). 13. Comp. Professor Weber’s second article, ‘Die vedischen Nachrichten von den Naxatra’ (Abh. der Berliner Akademie), Pp. 316 seq. 17. Comp. above, I, 2, 5, 14. 216 GRIHYA-SOTRA OF HIRANYAKESIN. kisses his head. Then he seizes with his right hand (his son’s) right hand together with the thumb, with the five sections, ‘ Agni is long-lived.’ 18. ‘May Agni bestow on thee long life everywhere’ (Taitt. Sah. I, 3, 14, 4)—this (verse) he murmurs in (his son’s) right ear as above. Parara 1, Section 5. 1. Then (follows) in the sixth month the Annaprasana (i.e. the first feeding with solid food). 2. In the fortnight of the increasing moon, under an auspicious constellation, he puts wood on the fire, performs the rites down to the Vy4hv‘ti oblations, and sacrifices (with the Mantras), ‘This, O Varuma’ (&c.; see I, chap. 27, Stra 2, down to): ‘ Hail! Good luck!’ Then he gives (to the child) threefold food to eat, curds, honey, and ghee, with (the formula), ‘Bhd I lay into thee! Bhuvas I lay into thee! Suvas I lay into thee!’ 3. Then he gives him (other) food to eat with (the formula), ‘I give thee to eat the essence of water and of the plants. May water and plants be kind towards thee. May water and plants do no harm to thee.’ Parata 1, SEcTION 6, 1. Inthe third year (he performs) the Xdd4karman (i. e. the tonsure of the child’s head), 2. In the fortnight (&c., as in the preceding section, Sfdtra 2, down to): ‘Hail! Good luck!’ The boy sits down to the west of the fire, facing the east ; 18. I, 2, 5, 15; 2, 6, 1. II PRASNA, I PATALA, 6 SECTION, ITI. 217 3- To the north (of the fire) his mother or a student (brahmaférin) holds a-lump of bull’s dung ; 4. Therewith he (or she) receives the (cut-off) hair. 5. He then pours cold and warm water together. 6. Having poured warm water into cold water he moistens the hair near the right ear with (the formula), ‘May the waters moisten thee for life’ (Taitt. Samh. I, 2, 1, 1).
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.
1Sv4ha! (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! (f) ‘The servants of Kuvera, Visvavdsa (?), sent by the king of demons, all of one common origin, 3, 7. According to Paraskara (I, 16, 23) this is done daily in the morning and in the evening, until the mother gets up from childbed.—Comp. the names of the demons, Péraskara I, 16, 23.—For vikhuram (Mantra i) the Apastambfya Mantrap4/ha has vidhuram (‘distress ’ or ‘a distressed one ’). P2 212 GRIHYA-SOTRA OF HIRANYAKESIN, walk through the villages, visiting those who wake (?). Svaha! (g) ‘“ Kill them! Bind them!” thus (says) this messenger of Brahman, Agni has encompassed them. Indra knows them; Brzhaspati knows them ; I the Brahmaza know them who seize (men), who have prominent teeth, rugged hair, hanging breasts. Svaha ! (h) ‘The night-walkers, wearing ornaments on their breasts, with lances in their hands, drinking out of skulls! Svaha! (i) ‘Their father UAéaihsravyakarnaka walks (?) at their head, their mother walks in the rear, seeking a vikhura (?) in the village. Sv4ha! (k) ‘The sister, the night-walker, looks at the family through the rift (?)—she who wakes while people sleep, whose mind is turned on the wife that has become mother. Svaha! (1) ‘O god with the black path, Agni, burn the lungs, the hearts, the livers of those (female demons) ; burn their eyes. Svaha!’ 8. Then he washes his hands and touches the ground with (the verses), ‘O thou whose hair is well parted! Thy heart that dwells in heaven, in the moon: of that immortality impart to us. May I not weep over distress (falling to my lot) through my sons. ‘I know thy heart, O earth, that dwells in heaven, in the moon; thus may I, the lord of immortality, not weep over distress (falling to my lot) through my sons.’ 9. Now (follows) the medh4ganana (or production 8. Paraskara I, 6, 17. Il PRASNA, I PATALA, 4 SECTION, I. 213 of intelligence). With (an instrument of) gold over which he has laid a Darbha shoot tied (to that piece of gold) he gives to the child, which is held so that it faces the east, ghee to eat, with the formulas, ‘Bhos! I sacrifice the Azkas over thee! Bhuvak! I sacrifice the Yagus over thee! Suvak! I sacrifice the SAmans over thee! Bhfdr bhuvas suvah! I sacrifice the Atharvan and Angiras hymns over thee !’ 10. He then bathes the child with lukewarm water with (the following Mantras) : ‘From chronic disease, from destruction, from wile, from Varuza’s fetter I release thee. I make thee guiltless before the Brahman; may both Heaven and Earth be kind towards thee. ‘May Agni together with the waters bring thee bliss, Heaven and Earth together with the herbs; may the air together with the wind bring thee bliss ; may the four quarters of the heaven bring thee bliss.
2I make thee guiltless before the Brahman; may both Heaven and Earth be kind towards thee. ‘May Agni together with the waters bring thee bliss, Heaven and Earth together with the herbs; may the air together with the wind bring thee bliss ; may the four quarters of the heaven bring thee bliss. ‘Rightly have the gods released the sun from darkness and from the seizing demon; they have dismissed him from guilt; thus I deliver this boy from chronic disease, from curse that comes from his kin, from wile, from Varuza’s fetter.’ 11. He then places the child in his mother’s lap with (the verse): Parata 1, SEcTION 4. 1. ‘The four divine quarters of the heaven, the consorts of Wind, whom the sun surveys: to their to. Comp. Atharva-veda II, 10; Taitt. Brahm. II, 5, 6. 214 GRIHYA-SOTRA OF HIRANYAKESIN. long life I turn thee; may consumption go away to destruction !’ 2. Having placed (him there) he addresses (his wife with the Mantra), ‘ May no demon do harm to thy son, no cow that rushes upon him (?). Mayst thou become the friend of treasures; mayst thou live in prosperity in thy own way.’ 3. He washes her right breast and makes her give it to the child with (the formula), ‘May this boy suckle long life; may he reach old age. Let thy breast be exuberant for him, and life, glory, renown, splendour, strength.’ 4. In the same way the left breast. 5. With (the words), ‘ He does not suffer, he does not cry, when we speak to him and when we touch him’—he touches both breasts. Then he places a covered water-pot near her head, with (the formula), ‘O waters, watch in the house. As you watch with the gods, thus watch over this wife, the mother of a good son.’ 6. On the twelfth day the mother and the son take a bath. 7. They make the house clean. 8. They take the Sftikagni away, and they bring the Aupdsana fire. 9. Having put wood on that fire, and having performed the rites down to the Vy4hvzti oblations, they sacrifice twelve oblations with the verses, ‘May Dhatvz give us wealth’ (III, 3, 11, 2-5); according to some (teachers they make) thirteen (oblations). 4, 2. Iam not certain about the translation of dhenur atisarizi. The Apastambiya Mantrapa/ha has atyAédrint. Atisfrin means, suffering from diarrhoea; perhaps we should read abhis@rinf. 8. Comp. chap. 3, Sfitra 4. II PRASNA, I PATALA, 4 SECTION, I[7. 215 10. ‘ This,O Varuzta’ (&c.; see I, chap. 27, Sftra 2, down to): ‘ Hail! ‘Good luck!’ Then let him give a name to the child, of two syllables or of four syllables, beginning with a sonant, with a semi-vowel in it, with a long vowel (or) the Visarga at its end, or a name that contains the particle su, for such a name has a firm foundation; thus it is understood. 11. Let the father and the mother pronounce (that name) first. For it is understood, ‘My name first, O GAtavedas.’ 12. He should give him two names. For it is understood (Taitt. Saveh. VI, 3, 1, 3), ‘Therefore a Brahmaza who has two names, will have success.’
311. Let the father and the mother pronounce (that name) first. For it is understood, ‘My name first, O GAtavedas.’ 12. He should give him two names. For it is understood (Taitt. Saveh. VI, 3, 1, 3), ‘Therefore a Brahmaza who has two names, will have success.’ 13. The second name should be a Nakshatra name. 14. The one name should be secret ; by the other they should call him. 15. He should give him the name Somayégin (i.e. performer of Soma sacrifices) as his third name ; thus it is understood. 16. When he returns from a journey, or when his son returns, he touches him with (the formula), ‘With Soma’s lustre I touch thee, with Agni’s splendour, with the glory of the sun.’ 17. With (the formula), ‘With the humk4ra (the mystical syllable hum) of the cattle I kiss thee, N. N.! For the sake of long life and of glory! Hum!’ he 11. The verse beginning with ‘My name,’ &c., contains the words, ‘which my father and my mother have given me in the beginning ’ (pita mata 4a dadhatur yad agre). 13. Comp. Professor Weber’s second article, ‘Die vedischen Nachrichten von den Naxatra’ (Abh. der Berliner Akademie), Pp. 316 seq. 17. Comp. above, I, 2, 5, 14. 216 GRIHYA-SOTRA OF HIRANYAKESIN. kisses his head. Then he seizes with his right hand (his son’s) right hand together with the thumb, with the five sections, ‘ Agni is long-lived.’ 18. ‘May Agni bestow on thee long life everywhere’ (Taitt. Sah. I, 3, 14, 4)—this (verse) he murmurs in (his son’s) right ear as above. Parara 1, Section 5. 1. Then (follows) in the sixth month the Annaprasana (i.e. the first feeding with solid food). 2. In the fortnight of the increasing moon, under an auspicious constellation, he puts wood on the fire, performs the rites down to the Vy4hv‘ti oblations, and sacrifices (with the Mantras), ‘This, O Varuma’ (&c.; see I, chap. 27, Stra 2, down to): ‘ Hail! Good luck!’ Then he gives (to the child) threefold food to eat, curds, honey, and ghee, with (the formula), ‘Bhd I lay into thee! Bhuvas I lay into thee! Suvas I lay into thee!’ 3. Then he gives him (other) food to eat with (the formula), ‘I give thee to eat the essence of water and of the plants. May water and plants be kind towards thee. May water and plants do no harm to thee.’ Parata 1, SEcTION 6, 1. Inthe third year (he performs) the Xdd4karman (i. e. the tonsure of the child’s head), 2. In the fortnight (&c., as in the preceding section, Sfdtra 2, down to): ‘Hail! Good luck!’ The boy sits down to the west of the fire, facing the east ; 18. I, 2, 5, 15; 2, 6, 1. II PRASNA, I PATALA, 6 SECTION, ITI. 217 3- To the north (of the fire) his mother or a student (brahmaférin) holds a-lump of bull’s dung ; 4. Therewith he (or she) receives the (cut-off) hair. 5. He then pours cold and warm water together. 6. Having poured warm water into cold water he moistens the hair near the right ear with (the formula), ‘May the waters moisten thee for life’ (Taitt. Samh. I, 2, 1, 1).
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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