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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
14. Sacrifices connected with special wishes and Bali sacrifices (should be performed) as stated (even against the clauses of the last Sftra). 5. Whenever the fire flames up of itself, he should put two pieces of wood on it with the next two (verses; M. I, 9, 9-10), 6. Or with (the two formulas), ‘May fortune reach me! May fortune come to me!’ 7. Let him notice the day on which he brings his wife home. 8. (From that day) through three nights they should both sleep on the ground, they should be chaste, and should avoid salt and pungent food. 9. Between their sleeping-places a staff is interposed, which is anointed with perfumes and wrapped round with a garment or a thread. 10. In the last part of the fourth night he takes up the (staff) with the next two (verses; M. I, 10, 1-2), washes it and put; it away; then (the ceremonies) from the putting of wood on the fire down to the Agyabhaga oblations (are -performed), and while she takes hold of him, he sacrifices the oblations (indicated by the) next (Mantras; M. IJ, 10, 3-9); then he enters upon the performance of the Gaya and following oblations, and performs (the 268 GRIHYA-SOTRA OF APASTAMBA. rites) down to the sprinkling (of water) round (the fire). Then he makes her sit down to the west of the fire, facing the east, and pours some Agya of the remains (of those oblations) on her head with the (three) VyAhvztis and the word Om as the fourth (M. I, 10, 10-13). Then they look at each other with the next two verses (M. I, 11, 1-2), according to the characteristics (contained in those verses); with the next verse (M. I, 11, 3) he besmears the region of their hearts with remains of Agya; then he should murmur the next three verses (I, 11, 4-6), and should murmur the rest (of the Anuvaka; I, 11, 7-11) when cohabiting with her. 11. Or another person. should recite (the rest of the Anuvd4ka) over her, (before they cohabit). 12. During her (first) monthly illness he instructs her about the things forbidden (to menstruous women), contained in the Brahmaza, in the section, ‘A menstruous woman with whom,’ &c. 13. After the appearance of her monthly illness, hé should, when going to cohabit with her after her illness, recite over her, after she has bathed, the next verses (M. I, 12, 1-13, 4). Parata 8, SECTION 9. 1. Each following night with an even number, from the fourth (after the beginning of her monthly illness) till the sixteenth, brings more excellent offspring to them, if chosen for the (first) cohabiting after her illness; thus it is said. 2. If he sneezes or coughs while going about on 12. Taittirlya Samhita II, 5, 1, 6 seq. 3 PATALA, 9 SECTION, 5. 269 business, he should touch water and should murmur the two following (verses; M. I, 13, 5. 6) according to the characteristics (which they contain).
22. If he sneezes or coughs while going about on 12. Taittirlya Samhita II, 5, 1, 6 seq. 3 PATALA, 9 SECTION, 5. 269 business, he should touch water and should murmur the two following (verses; M. I, 13, 5. 6) according to the characteristics (which they contain). 3. In the same way with the next (Mantras—M. I, 13, 7-10—he should address the following objects), according to the characteristics (which those Mantras contain) : a conspicuous tree, a heap of excrements, the skirt (of his garment) which is blown against him by the wind, and a shrieking bird. 4. One (for instance, the wife’s father) who wishes that the hearts of both (husband and wife) may be in accord should observe chastity through at least three nights and should prepare a Sthaltpaka. Then (the ceremonies) from the putting (of wood) on (the fire) down to the Agyabh4ga oblations (are performed), and while the wife takes hold of him, he sacrifices of the Sthalipaka the oblations (indicated by the) next (Mantras; M. I, 14, 1-7); then he enters upon the performance of the Gaya and following oblations, and performs (the rites) down to the sprinkling (of water) round (the fire). (The remains of) the (sacrificial food) with butter, he should give to eat to an even number of Brahmazas, at least to two, and should cause them to pronounce wishes for his success, 5. When the moon, on the following day, will be in conjunction with Tishya, she strews three times seven barley-grains around (the plant) Clypea Hernandifolia with (the formula), ‘If thou belongest to Varuma, I redeem thee from Varuma. If thou belongest to Soma, I redeem thee from Soma.’ 9, 5. Comp. Gobhila II, 6, 6 seq. 270 GRIHYA-SOTRA CF APASTAMBA. 6. On the following day she should set upright (the plant) with the next (verse; M. I, 15, 1), should recite the next three (verses; M. I, 15, 2-4) over it, should tie (its root) with the next (verse; M. I, 15, 5) to her hands so that (her husband) does not see it, and should, when they have gone to bed, embrace her husband with her arms, with the verse alluding to the word upadh4na (‘putting on;’ M. I, 15, 6). 7. Thus he will be subject to her. . 8. By this (rite) also (a wife) overcomes her cowives. g. For this same purpose she worships the sun daily with the next Anuvaka (M. I, 16). 10. If a wife is affected with consumption or is otherwise sick, one who has to observe chastity, should rub her limbs with young lotus leaves which are still rolled up, and with lotus roots, with the next (formulas, limb by limb) according to the characteristics (contained in those formulas; M. I, 17, 1-6), and should throw away(the leaves and roots) towards the west. 11. With the next (verses; M. I, 17, 7-10) he should give the wife’s garment (which she has worn at the wedding (?]) to (a Brahmaza) who knows this (ceremony). Parata 4, SEection 10. 1. We shall explain the Upanayana (or initiation of the student). 2. Let him initiate a Brahmama in the eighth year after the. conception,
3I, 17, 7-10) he should give the wife’s garment (which she has worn at the wedding (?]) to (a Brahmaza) who knows this (ceremony). Parata 4, SEection 10. 1. We shall explain the Upanayana (or initiation of the student). 2. Let him initiate a Brahmama in the eighth year after the. conception, 3- A R4aganya in the eleventh, a Vaisya in the twelfth year after the conception. 4 PATALA, 10 SECTION, 9. 271 4. Spring, summer, autumn: these are the (fit) seasons (for the Upanayana), corresponding to the order of the castes. 5. (The boy’s father) serves food to Brahmazas and causes them to pronounce auspicious wishes, and serves food to the boy. (The teacher ?) pours together, with the first Yagus (of the next Anuvaka, warm and cold) water, pouring the warm water into the cold, and moistens (the boy’s) head with the next (verse; M. II, 1, 2). 6. Having put three Darbha blades into his hair (towards each of the four directions) (the teacher [?]) shaves his hair with the next four (verses; M. II, 1, 3-6) with the different Mantras, towards the different (four) directions. 7. With the following (verse, M.II,1, 7, somebody) addresses him while he is shaving. . 8. Towards the south, his mother or a Brahma- Aarin strews barley-grains on a lump of bull’s dung ; with this (dung) she catches up the hair (that is cut off), and puts it down with the next (verse; M. II, 1, 8) at the root of an Udumbara tree or in a tuft of Darbha grass. 9. After (the boy) has bathed, and (the ceremonies) from the putting (of wood) on (the fire) down to the Agyabh4ga oblations (have been performed), he causes him to put a piece of Pal4sa wood on the 10, 6, 7. The difference which Haradatta makes between the teacher who begins to shave him (pravapati) and the barber who goes on with shaving (vapantam) seems too artificial. 4. Haradatta: The teacher addresses the barber, &c.—Sudarsanfrya: The mother of the boy or a Brahmaééarin [comp. Sfitra 8] . - addresses the teacher who shaves him. ' g. Comp. above, II, 4, 3. 272 GRIHYA-SOTRA OF APASTAMBA. fire with the next (verse; M. II, 2, 1), and makes him tread with his right foot on a stone to the north of the fire, with (the verse), ‘Tread’ (M. II, 2, 2). 10. Having recited the next two (verses; M. II, 2, 3. 4) over a garment that has been spun and woven on one day, and has caused him, with the next three (verses; M. II, 2, 5-7), to put it on, he recites over him, after he has put it on, the next (verse; M,II, 2, 8). 11. He ties thrice around him, from left to right, a threefold-twisted girdle of Muzga grass with the next two (verses; M. II, 2, 9. 10), and (gives him) a skin as his outer garment with the next (verse; II, 2, 11).
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. Sacrifices connected with special wishes and Bali sacrifices (should be performed) as stated (even against the clauses of the last Sftra). 5. Whenever the fire flames up of itself, he should put two pieces of wood on it with the next two (verses; M. I, 9, 9-10), 6. Or with (the two formulas), ‘May fortune reach me! May fortune come to me!’ 7. Let him notice the day on which he brings his wife home. 8. (From that day) through three nights they should both sleep on the ground, they should be chaste, and should avoid salt and pungent food. 9. Between their sleeping-places a staff is interposed, which is anointed with perfumes and wrapped round with a garment or a thread. 10. In the last part of the fourth night he takes up the (staff) with the next two (verses; M. I, 10, 1-2), washes it and put; it away; then (the ceremonies) from the putting of wood on the fire down to the Agyabhaga oblations (are -performed), and while she takes hold of him, he sacrifices the oblations (indicated by the) next (Mantras; M. IJ, 10, 3-9); then he enters upon the performance of the Gaya and following oblations, and performs (the 268 GRIHYA-SOTRA OF APASTAMBA. rites) down to the sprinkling (of water) round (the fire). Then he makes her sit down to the west of the fire, facing the east, and pours some Agya of the remains (of those oblations) on her head with the (three) VyAhvztis and the word Om as the fourth (M. I, 10, 10-13). Then they look at each other with the next two verses (M. I, 11, 1-2), according to the characteristics (contained in those verses); with the next verse (M. I, 11, 3) he besmears the region of their hearts with remains of Agya; then he should murmur the next three verses (I, 11, 4-6), and should murmur the rest (of the Anuvaka; I, 11, 7-11) when cohabiting with her. 11. Or another person. should recite (the rest of the Anuvd4ka) over her, (before they cohabit). 12. During her (first) monthly illness he instructs her about the things forbidden (to menstruous women), contained in the Brahmaza, in the section, ‘A menstruous woman with whom,’ &c. 13. After the appearance of her monthly illness, hé should, when going to cohabit with her after her illness, recite over her, after she has bathed, the next verses (M. I, 12, 1-13, 4). Parata 8, SECTION 9. 1. Each following night with an even number, from the fourth (after the beginning of her monthly illness) till the sixteenth, brings more excellent offspring to them, if chosen for the (first) cohabiting after her illness; thus it is said. 2. If he sneezes or coughs while going about on 12. Taittirlya Samhita II, 5, 1, 6 seq. 3 PATALA, 9 SECTION, 5. 269 business, he should touch water and should murmur the two following (verses; M. I, 13, 5. 6) according to the characteristics (which they contain).
22. If he sneezes or coughs while going about on 12. Taittirlya Samhita II, 5, 1, 6 seq. 3 PATALA, 9 SECTION, 5. 269 business, he should touch water and should murmur the two following (verses; M. I, 13, 5. 6) according to the characteristics (which they contain). 3. In the same way with the next (Mantras—M. I, 13, 7-10—he should address the following objects), according to the characteristics (which those Mantras contain) : a conspicuous tree, a heap of excrements, the skirt (of his garment) which is blown against him by the wind, and a shrieking bird. 4. One (for instance, the wife’s father) who wishes that the hearts of both (husband and wife) may be in accord should observe chastity through at least three nights and should prepare a Sthaltpaka. Then (the ceremonies) from the putting (of wood) on (the fire) down to the Agyabh4ga oblations (are performed), and while the wife takes hold of him, he sacrifices of the Sthalipaka the oblations (indicated by the) next (Mantras; M. I, 14, 1-7); then he enters upon the performance of the Gaya and following oblations, and performs (the rites) down to the sprinkling (of water) round (the fire). (The remains of) the (sacrificial food) with butter, he should give to eat to an even number of Brahmazas, at least to two, and should cause them to pronounce wishes for his success, 5. When the moon, on the following day, will be in conjunction with Tishya, she strews three times seven barley-grains around (the plant) Clypea Hernandifolia with (the formula), ‘If thou belongest to Varuma, I redeem thee from Varuma. If thou belongest to Soma, I redeem thee from Soma.’ 9, 5. Comp. Gobhila II, 6, 6 seq. 270 GRIHYA-SOTRA CF APASTAMBA. 6. On the following day she should set upright (the plant) with the next (verse; M. I, 15, 1), should recite the next three (verses; M. I, 15, 2-4) over it, should tie (its root) with the next (verse; M. I, 15, 5) to her hands so that (her husband) does not see it, and should, when they have gone to bed, embrace her husband with her arms, with the verse alluding to the word upadh4na (‘putting on;’ M. I, 15, 6). 7. Thus he will be subject to her. . 8. By this (rite) also (a wife) overcomes her cowives. g. For this same purpose she worships the sun daily with the next Anuvaka (M. I, 16). 10. If a wife is affected with consumption or is otherwise sick, one who has to observe chastity, should rub her limbs with young lotus leaves which are still rolled up, and with lotus roots, with the next (formulas, limb by limb) according to the characteristics (contained in those formulas; M. I, 17, 1-6), and should throw away(the leaves and roots) towards the west. 11. With the next (verses; M. I, 17, 7-10) he should give the wife’s garment (which she has worn at the wedding (?]) to (a Brahmaza) who knows this (ceremony). Parata 4, SEection 10. 1. We shall explain the Upanayana (or initiation of the student). 2. Let him initiate a Brahmama in the eighth year after the. conception,
3I, 17, 7-10) he should give the wife’s garment (which she has worn at the wedding (?]) to (a Brahmaza) who knows this (ceremony). Parata 4, SEection 10. 1. We shall explain the Upanayana (or initiation of the student). 2. Let him initiate a Brahmama in the eighth year after the. conception, 3- A R4aganya in the eleventh, a Vaisya in the twelfth year after the conception. 4 PATALA, 10 SECTION, 9. 271 4. Spring, summer, autumn: these are the (fit) seasons (for the Upanayana), corresponding to the order of the castes. 5. (The boy’s father) serves food to Brahmazas and causes them to pronounce auspicious wishes, and serves food to the boy. (The teacher ?) pours together, with the first Yagus (of the next Anuvaka, warm and cold) water, pouring the warm water into the cold, and moistens (the boy’s) head with the next (verse; M. II, 1, 2). 6. Having put three Darbha blades into his hair (towards each of the four directions) (the teacher [?]) shaves his hair with the next four (verses; M. II, 1, 3-6) with the different Mantras, towards the different (four) directions. 7. With the following (verse, M.II,1, 7, somebody) addresses him while he is shaving. . 8. Towards the south, his mother or a Brahma- Aarin strews barley-grains on a lump of bull’s dung ; with this (dung) she catches up the hair (that is cut off), and puts it down with the next (verse; M. II, 1, 8) at the root of an Udumbara tree or in a tuft of Darbha grass. 9. After (the boy) has bathed, and (the ceremonies) from the putting (of wood) on (the fire) down to the Agyabh4ga oblations (have been performed), he causes him to put a piece of Pal4sa wood on the 10, 6, 7. The difference which Haradatta makes between the teacher who begins to shave him (pravapati) and the barber who goes on with shaving (vapantam) seems too artificial. 4. Haradatta: The teacher addresses the barber, &c.—Sudarsanfrya: The mother of the boy or a Brahmaééarin [comp. Sfitra 8] . - addresses the teacher who shaves him. ' g. Comp. above, II, 4, 3. 272 GRIHYA-SOTRA OF APASTAMBA. fire with the next (verse; M. II, 2, 1), and makes him tread with his right foot on a stone to the north of the fire, with (the verse), ‘Tread’ (M. II, 2, 2). 10. Having recited the next two (verses; M. II, 2, 3. 4) over a garment that has been spun and woven on one day, and has caused him, with the next three (verses; M. II, 2, 5-7), to put it on, he recites over him, after he has put it on, the next (verse; M,II, 2, 8). 11. He ties thrice around him, from left to right, a threefold-twisted girdle of Muzga grass with the next two (verses; M. II, 2, 9. 10), and (gives him) a skin as his outer garment with the next (verse; II, 2, 11).
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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