Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
14. The word Invakés means Myzgasiras; the word Nish¢y4 means Svati. 5. At the wedding one cow; 6. In the house one cow: 7. With the (first cow) he should prepare an Argha reception for the bridegroom as for a guest, 8. With the other (the bridegroom [?] should do so) for a person whom he reveres. 9. These are the occasions for killing a cow: (the arrival of) a guest, (the Ashéaké sacrifice offered to) the Fathers, and marriage. 10. Let (the wooer) avoid in his wooing a girl that sleeps, or cries, or has left home. _ 11. And let him avoid one who has been given (to another), and who is guarded (by her relations), and one who looks wicked (?), or who is a most 3- Comp. Taittirtya Brahmana I, 5, 2, 3. 4- Comp. Sfitra 3, and above, Section 2, Sfitra 16. 5-8. Comp. Sankhfyana-Grehya I,12, 10. It is clear that with the first cow the bride’s father has to receive the bridegroom. The ‘house’ mentioned in Sfitra 6 seems to be the house of the newlymarried couple. In the expression ‘whom he reveres,’ ‘he,’ according to the commentaries, is the bridegroom. 10. This S@tra forms a half-sloka. 11. Most expressions in this Sfitra are quite doubtful, and their translation rests on the explanations of the commentators (see Pp. 44, 45 of Dr. Winternitz’s edition), which are evidently for the most part only guesses. 1 PATALA, 3 SECTION, 20. 257 excellent one (?), or (who is like the fabulous deer) sarabha (?), a hunch-back, a girl of monstrous appearance, a bald-headed girl, a girl whose skin is like a frog’s (?), a girl who has gone over to another family (?), a girl given to sensual pleasures (?), or a herdess, or one who has too many friends, or who has a fine younger sister, or one whose age is too near to that of the bridegroom (?). 12. Girls who have the name of a Nakshatra, or of a river, or of a tree, are objectionable. 13. And all girls in whose names the last letter but one is r or 1, one should avoid in wooing. 14. If possible, he should place (the following) objects hidden before the girl, and should say to her, ‘Touch (one of these things).’ 15. (The objects are), different kinds of seeds mixed together, loose earth from (the kind of sacrificial altar called) vedi, an earth-clod from a field, cow-dung, and an earth-clod from a cemetery. 16. If she touches one of the former (objects, this portends) prosperity as characterized (by the nature of what she has touched). 17. The last is regarded as objectionable. 18. Let him marry a girl of good family and character, with auspicious characteristics, and of good health. 19. Good family, a good character, auspicious characteristics, learning, and good health: these are the accomplishments of a bridegroom. 20. A wife who is pleasing to his mind and his 12, 13. These Sfitras would require only slight alterations to make a sloka. 16. The seeds mean offspring, and so on. [30] S) 258 GRIHYA-SOTRA OF APASTAMBA.
220. A wife who is pleasing to his mind and his 12, 13. These Sfitras would require only slight alterations to make a sloka. 16. The seeds mean offspring, and so on. [30] S) 258 GRIHYA-SOTRA OF APASTAMBA. eyes, will bring happiness to him; let him pay no attention to the other things: such is the opinion of some. ParaLta 2, SECTION 4. 1. Let him send out as his wooers friends who have assembled, who are versed in the Mantras. 2. He should recite over them the first two verses (Mantrap. I, 1, 1. 2). 3. When he himself has seen (the bride), let him murmur the third (verse; M. I, 1, 3). 4. With the fourth (M. I, 1, 4) let him behold her. 5. Let him seize with his thumb and fourth finger a Darbha blade, and let him wipe (therewith) the interstice between her eye-brows with the next Yagus (M. I, 1, 5), and let him throw it away towards the west. 6. If an omen occurs (such as the bride’s or her relations’ weeping), let him murmur the next (verse ; M. I, 1, 6). 7. With the next (verse; M. I, 1, 7) let him send an even number of persons who have assembled there, and who are versed in the Mantras, to fetch water. 8. With the next Yagus (M. I, 1, 8) he places a round piece of Darbha net-work on her head; on that, with the next (verse; M. I, 1, 9) he places a right yoke-hole; on this hole he lays with the next (verse; M. I, 1, 10), a piece of gold, and washes her with the next five verses (M. I, 2, 1-5), (so that the 4, 8. As to the last sentence of this Sfitra, comp. the statements collected by Hillebrandt, Neu- und Vollmondsopfer, p. 59. 2 PATALA, 4 SECTION, 17. 259 water runs over that gold and through the yokehole); with the next (verse; M. I, 2, 6) he causes her to dress in a fresh garment, and with the next (M. I, 2, 7) he girds her with a rope. g. Then he takes hold of her with the next (verse; M. I, 2, 8) by her right hand, leads her to the fire, spreads a mat, west of the fire, so that the points of the blades in it are directed towards the north, and on this mat they both sit down, the bridegroom to the north. 10. After the ceremonies have been performed from the putting of wood on the fire down to the Agyabhaga oblations, he recites over her the first two (verses of the third Anuvdka). 11. Then he should take with his right hand, palm down, her right hand which she _ holds palm up. 12. If he wishes that only daughters may be born to him, he should seize only the fingers (without the thumb) ; _ 13. If he wishes that only sons may be born to him, the thumb. 14. He takes (her hand) so as just to touch her thumb and the little hairs (on her hand), 15. With the four verses, ‘I take thy hand’ (Mantrap. I, 3, 3-6). 16. He then makes her step forward with her right foot, to the north of the fire, in an easterly or northerly direction, with (the formula), ‘One step for sap’ (M. I, 3, 7). 17. At her seventh step he murmurs, ‘Be a friend’ (M. I, 3, 14). $2 260 GRIHYA-SOTRA OF APASTAMBA. ParaLa 2, SECTION 5.
316. He then makes her step forward with her right foot, to the north of the fire, in an easterly or northerly direction, with (the formula), ‘One step for sap’ (M. I, 3, 7). 17. At her seventh step he murmurs, ‘Be a friend’ (M. I, 3, 14). $2 260 GRIHYA-SOTRA OF APASTAMBA. ParaLa 2, SECTION 5. 1. Having before the sacrifice gone round the fire, so that their right sides are turned towards it, 2. They sit down in their former position, and while she takes hold of him, he offers the oblations (indicated by the) next (Mantras), with (the Mantras), ‘To Soma, the acquirer of a wife, Svaha!’ (M. I, 4, I-16), one oblation with each Mantra. 3. He then causes her, to the north of the fire, to tread with her right foot on a stone, with (the verse), ‘Tread’ (M. I, 5, 1). 4. Having ‘spread under’ Agya into her joined hands, he pours roasted grain twice (into them), and sprinkles Agya over it. 5. Some say that an uterine relation of hers pours the grain (into her hands). 6. He (?) sacrifices (that grain) with (the verse), ‘This wife’ (M.I, 5, 2). 7. Having gone round the fire, with the right side turned towards it, with the next three (verses; M, I, 5, 3-5) he makes her tread on the stone as above (M. I, 5, 6). 8. And the oblation (is performed) with the next (verse; M. I, 5, 7). g. (Then follow) again the circumambulation (M. I, 5, 8-10), the injunction to tread on the stone 5, 2. See 4, 9. 3. See below, IV, ro, 9g. 6. ‘ The action of sacrificing belongs to the bridegroom ; the hands of the wife represent the sacrificial vessel.’ Haradatta.— It is the bridegroom who sacrifices the grain with the verse, ‘“ This wife.”’ Sudarsanarya. 4. See above, Satra 3. 2 PATALA, 5 SECTION, 22. 261 (I, 5, 11), and the oblation with the next (verse; I, 5, 12); 10. (Then) the circumambulation again (I, 5, 13-15). 11. He enters upon the performance of the Gaya and following oblations. 12. Having performed (the rites) down to the sprinkling (of water) round (the fire), and having untied the rope with the next two verses (I, 5, 16. 17), he should then make her depart (from her father’s house in a vehicle), or should have her taken away. 13. Having put that fire (with which the marriage rites have been performed, into a vessel), they carry it behind (the newly-married couple). 14. It should be kept constantly, 15. If it goes out, (a new fire) should be kindled by attrition, 16. Or it should be fetched from the house of a Srotriya. 17. Besides, if (the fire) goes out, one of them, either the wife or the husband, should fast. 18. Or he may sacrifice with the next (verse; M. I, 5, 18), and not fast. 19. The next (verse; M.I, 6, 1) is for putting the chariot (on which the young couple is to depart), in position ; 20. With the next two (verses; M. I, 6, 2. 3), he ‘ puts the two animals to the chariot ; 21. First the right one. 22, When she mounts (the chariot), he recites over her the next (verses; M. I, 6, 4-7).
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.
14. The word Invakés means Myzgasiras; the word Nish¢y4 means Svati. 5. At the wedding one cow; 6. In the house one cow: 7. With the (first cow) he should prepare an Argha reception for the bridegroom as for a guest, 8. With the other (the bridegroom [?] should do so) for a person whom he reveres. 9. These are the occasions for killing a cow: (the arrival of) a guest, (the Ashéaké sacrifice offered to) the Fathers, and marriage. 10. Let (the wooer) avoid in his wooing a girl that sleeps, or cries, or has left home. _ 11. And let him avoid one who has been given (to another), and who is guarded (by her relations), and one who looks wicked (?), or who is a most 3- Comp. Taittirtya Brahmana I, 5, 2, 3. 4- Comp. Sfitra 3, and above, Section 2, Sfitra 16. 5-8. Comp. Sankhfyana-Grehya I,12, 10. It is clear that with the first cow the bride’s father has to receive the bridegroom. The ‘house’ mentioned in Sfitra 6 seems to be the house of the newlymarried couple. In the expression ‘whom he reveres,’ ‘he,’ according to the commentaries, is the bridegroom. 10. This S@tra forms a half-sloka. 11. Most expressions in this Sfitra are quite doubtful, and their translation rests on the explanations of the commentators (see Pp. 44, 45 of Dr. Winternitz’s edition), which are evidently for the most part only guesses. 1 PATALA, 3 SECTION, 20. 257 excellent one (?), or (who is like the fabulous deer) sarabha (?), a hunch-back, a girl of monstrous appearance, a bald-headed girl, a girl whose skin is like a frog’s (?), a girl who has gone over to another family (?), a girl given to sensual pleasures (?), or a herdess, or one who has too many friends, or who has a fine younger sister, or one whose age is too near to that of the bridegroom (?). 12. Girls who have the name of a Nakshatra, or of a river, or of a tree, are objectionable. 13. And all girls in whose names the last letter but one is r or 1, one should avoid in wooing. 14. If possible, he should place (the following) objects hidden before the girl, and should say to her, ‘Touch (one of these things).’ 15. (The objects are), different kinds of seeds mixed together, loose earth from (the kind of sacrificial altar called) vedi, an earth-clod from a field, cow-dung, and an earth-clod from a cemetery. 16. If she touches one of the former (objects, this portends) prosperity as characterized (by the nature of what she has touched). 17. The last is regarded as objectionable. 18. Let him marry a girl of good family and character, with auspicious characteristics, and of good health. 19. Good family, a good character, auspicious characteristics, learning, and good health: these are the accomplishments of a bridegroom. 20. A wife who is pleasing to his mind and his 12, 13. These Sfitras would require only slight alterations to make a sloka. 16. The seeds mean offspring, and so on. [30] S) 258 GRIHYA-SOTRA OF APASTAMBA.
220. A wife who is pleasing to his mind and his 12, 13. These Sfitras would require only slight alterations to make a sloka. 16. The seeds mean offspring, and so on. [30] S) 258 GRIHYA-SOTRA OF APASTAMBA. eyes, will bring happiness to him; let him pay no attention to the other things: such is the opinion of some. ParaLta 2, SECTION 4. 1. Let him send out as his wooers friends who have assembled, who are versed in the Mantras. 2. He should recite over them the first two verses (Mantrap. I, 1, 1. 2). 3. When he himself has seen (the bride), let him murmur the third (verse; M. I, 1, 3). 4. With the fourth (M. I, 1, 4) let him behold her. 5. Let him seize with his thumb and fourth finger a Darbha blade, and let him wipe (therewith) the interstice between her eye-brows with the next Yagus (M. I, 1, 5), and let him throw it away towards the west. 6. If an omen occurs (such as the bride’s or her relations’ weeping), let him murmur the next (verse ; M. I, 1, 6). 7. With the next (verse; M. I, 1, 7) let him send an even number of persons who have assembled there, and who are versed in the Mantras, to fetch water. 8. With the next Yagus (M. I, 1, 8) he places a round piece of Darbha net-work on her head; on that, with the next (verse; M. I, 1, 9) he places a right yoke-hole; on this hole he lays with the next (verse; M. I, 1, 10), a piece of gold, and washes her with the next five verses (M. I, 2, 1-5), (so that the 4, 8. As to the last sentence of this Sfitra, comp. the statements collected by Hillebrandt, Neu- und Vollmondsopfer, p. 59. 2 PATALA, 4 SECTION, 17. 259 water runs over that gold and through the yokehole); with the next (verse; M. I, 2, 6) he causes her to dress in a fresh garment, and with the next (M. I, 2, 7) he girds her with a rope. g. Then he takes hold of her with the next (verse; M. I, 2, 8) by her right hand, leads her to the fire, spreads a mat, west of the fire, so that the points of the blades in it are directed towards the north, and on this mat they both sit down, the bridegroom to the north. 10. After the ceremonies have been performed from the putting of wood on the fire down to the Agyabhaga oblations, he recites over her the first two (verses of the third Anuvdka). 11. Then he should take with his right hand, palm down, her right hand which she _ holds palm up. 12. If he wishes that only daughters may be born to him, he should seize only the fingers (without the thumb) ; _ 13. If he wishes that only sons may be born to him, the thumb. 14. He takes (her hand) so as just to touch her thumb and the little hairs (on her hand), 15. With the four verses, ‘I take thy hand’ (Mantrap. I, 3, 3-6). 16. He then makes her step forward with her right foot, to the north of the fire, in an easterly or northerly direction, with (the formula), ‘One step for sap’ (M. I, 3, 7). 17. At her seventh step he murmurs, ‘Be a friend’ (M. I, 3, 14). $2 260 GRIHYA-SOTRA OF APASTAMBA. ParaLa 2, SECTION 5.
316. He then makes her step forward with her right foot, to the north of the fire, in an easterly or northerly direction, with (the formula), ‘One step for sap’ (M. I, 3, 7). 17. At her seventh step he murmurs, ‘Be a friend’ (M. I, 3, 14). $2 260 GRIHYA-SOTRA OF APASTAMBA. ParaLa 2, SECTION 5. 1. Having before the sacrifice gone round the fire, so that their right sides are turned towards it, 2. They sit down in their former position, and while she takes hold of him, he offers the oblations (indicated by the) next (Mantras), with (the Mantras), ‘To Soma, the acquirer of a wife, Svaha!’ (M. I, 4, I-16), one oblation with each Mantra. 3. He then causes her, to the north of the fire, to tread with her right foot on a stone, with (the verse), ‘Tread’ (M. I, 5, 1). 4. Having ‘spread under’ Agya into her joined hands, he pours roasted grain twice (into them), and sprinkles Agya over it. 5. Some say that an uterine relation of hers pours the grain (into her hands). 6. He (?) sacrifices (that grain) with (the verse), ‘This wife’ (M.I, 5, 2). 7. Having gone round the fire, with the right side turned towards it, with the next three (verses; M, I, 5, 3-5) he makes her tread on the stone as above (M. I, 5, 6). 8. And the oblation (is performed) with the next (verse; M. I, 5, 7). g. (Then follow) again the circumambulation (M. I, 5, 8-10), the injunction to tread on the stone 5, 2. See 4, 9. 3. See below, IV, ro, 9g. 6. ‘ The action of sacrificing belongs to the bridegroom ; the hands of the wife represent the sacrificial vessel.’ Haradatta.— It is the bridegroom who sacrifices the grain with the verse, ‘“ This wife.”’ Sudarsanarya. 4. See above, Satra 3. 2 PATALA, 5 SECTION, 22. 261 (I, 5, 11), and the oblation with the next (verse; I, 5, 12); 10. (Then) the circumambulation again (I, 5, 13-15). 11. He enters upon the performance of the Gaya and following oblations. 12. Having performed (the rites) down to the sprinkling (of water) round (the fire), and having untied the rope with the next two verses (I, 5, 16. 17), he should then make her depart (from her father’s house in a vehicle), or should have her taken away. 13. Having put that fire (with which the marriage rites have been performed, into a vessel), they carry it behind (the newly-married couple). 14. It should be kept constantly, 15. If it goes out, (a new fire) should be kindled by attrition, 16. Or it should be fetched from the house of a Srotriya. 17. Besides, if (the fire) goes out, one of them, either the wife or the husband, should fast. 18. Or he may sacrifice with the next (verse; M. I, 5, 18), and not fast. 19. The next (verse; M.I, 6, 1) is for putting the chariot (on which the young couple is to depart), in position ; 20. With the next two (verses; M. I, 6, 2. 3), he ‘ puts the two animals to the chariot ; 21. First the right one. 22, When she mounts (the chariot), he recites over her the next (verses; M. I, 6, 4-7).
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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