Gobhilagrihyasutra 2

2.1.1

puṇye nakṣatre dārān kurvīta,

Under a propitious Nakshatra let him take a wife—

2.1.2

lakṣaṇapraśastān kuśalena.

Who should possess the auspicious characteristics in due way.

2.1.3

tadalābhe piṇḍān

If he can find no such (woman, he should take) earth-clods—

2.1.4

vedyāḥ sītāyā hradād goṣṭhāc catuṣpathād ādevanād ādahanād iriṇāt,

From an altar, a furrow, a pool, a cow-stable, a place where four roads meet, a gambling-place, a place where corpses are burnt, and from sterile soil;

2.1.5

sarvebhyaḥ sambhāryaṃ navamam,

A ninth (earth-clod) mixed of all.

2.1.6

samān kṛtalakṣaṇān

(These he should make) equal (and should) make marks at them.

2.1.7

pāṇāv ādhāya kumāryā upanāmayed: ṛtam eva prathamam, ṛtam nā 'tyeti kaścana, rta iyaṃ pṛthivī śritā, sarvam idam asau bhūyād iti tasyā nāma gṛhītvai 'ṣām ekaṃ gṛhāṇe 'ti brūyāt.

Taking them in his hand he should offer them to the girl, and (reciting the formula): 'Right alone is the first; right nobody oversteps; on right this earth is founded. May N.N. become this universe!'—he should pronounce her name and should say: 'Take one of these.'

2.1.8

pūrveṣāṃ caturṇāṃ gṛhṇantīm upayacchet;

If she takes one of the first four (clods), he should marry her,

2.1.9

sambhāryam api tv eke.

And according to some (teachers) also, if (she takes) the mixed one.

2.1.10

- klītakair yavair māṣair vā ''plutāṃ suhṛt surottamena saśarīrāṃ trir mūrdhany abhiṣiñcet kāma, veda te nāma, mado nāmā 'sī 'ti, samānayā 'mum iti patināma gṛhṇīyāt, svāhākārāntābhir, upastham uttarābhyāṃ plāvayet:

After she has been washed with Klîtaka, barley and beans, a friend should besprinkle her three times at her head, so that her whole body becomes wet, with Surâ of first quality, with (the formula), 'Kâma! I know thy name. Intoxication thou art by name,' &c. (Mantra-Brâhmana I, 1, 2). (In the passage of the formula), 'Bring hither N.N.,' he should pronounce the husband's name. (The Mantras should have) the word Svâhâ at their end. With the two following verses he should wash her private parts.

2.1.11

jñātikarmai 'tat.

That has to be done by (female) relatives (of the bride).

2.1.12

- pāṇigrahaṇe purastāc chālāyā upalipte 'gnir upasamāhito bhavati.

At the wedding wood has been put on the fire to the east of the house, on a surface besmeared (with cow-dung).

2.1.13

atha janyānām eko dhruvāṇām apāṃ kalaśaṃ pūrayitvā, sahodakumbhaḥ prāvṛto vāgyato 'greṇā 'gniṃ parikramya dakṣiṇata udaṅmukho 'vatiṣṭhate;

Then one of the people who assist at the wedding, fills a cup with 'firm' water, and having walked with the water-pot round the fire on its front side, silent, wrapped in his robe, he stations himself to the south (of the fire), facing the north

2.1.14

prājanenā 'nyaḥ.

Another person with a goad (walks in the same way and stations himself in the same place).

2.1.15

śamīpalāśamiśrām̐ś ca lājām̐ś caturañjalimātrāñ chūrpeṇo 'pasādayanti paścād agneḥ,

They place roasted grain mixed with Samî leaves, to the amount of four handfuls, in a winnowing basket behind the fire,

2.1.16

dṛṣatputraṃ ca.

And an upper mill-stone.

2.1.17

atha yasyāḥ pāṇiṃ grahīṣyan bhavati, saśiraskā sā ''plutā bhavati.

Now (the girl) whose hand he is going to seize, has been washed, (her whole body) including her head.

2.1.18

ahatena vasanena patiḥ paridadhyād yā akṛntann ity etaya rcā, paridhatta dhatta vāsase 'ti ca.

The husband should put on her a (new) garment which has not yet been washed, with the verse, 'They who spun' (Mantra-Brâhmana I, 1, 5), and with (the verse), 'Put on her, dress her' (l.l. 6).

2.1.19

prāvṛtāṃ yajñopavītinīm abhyudānayan japet somo 'dadad gandharvāye 'ti.

Leading forward (from the house to the sacred fire, the bride) who is wrapped in her robe and wears the sacrificial cord over her left shoulder, he should murmur (the verse), 'Soma gave her to the Gandharva' (MB. I, 1, 7).

2.1.20

paścād agneḥ saṃveṣṭitaṃ kaṭam, evaṃjātīyaṃ vā 'nyat, padā pravartayantīṃ vācayet pra me patiyānaḥ panthāḥ kalpatāṃ iti;

While she, to the west of the fire, pushes forward with her foot a rush-mat or something else of that kind, veiled (with clothes), he should make her say: 'May the way which my husband goes, be open to me.'

2.1.21

svayaṃ japed ajapantyāṃ prā 'syā iti.

If she does not murmur (these words out of shame, &c.), he should murmur (them, saying), 'To her' (instead of 'To me').

2.1.22

barhiṣo 'ntaṃ kaṭāntaṃ prāpayet;

She should make the end of the rush-mat (Sûtra 20) reach the end of the Barhis.

2.1.23

pūrve kaṭānte dakṣiṇataḥ pāṇigrāhasyo 'paviśati.

On the east end of the rush-mat she sits down to the right of the bridegroom.

2.1.24

dakṣiṇena pāṇinā dakṣiṇam am̐sam anvārabdhāyāḥ ṣaḍ ājyāhutīr juhoty agnir etu prathama ity etatprabhṛtibhiḥ,

While she touches his right shoulder with her right hand, he sacrifices six oblations of Âgya with (the verse), 'May Agni go as the first,' and the following (verses) (MB. I, 1, 9-14)—

2.1.25

mahāvyāhṛtibhiś ca pṛthak,

And (three oblations) with the Mahâvyâhritis, one by one;

2.1.26

samastābhiś caturthīm.

A fourth with (the four Mahâvyâhritis) together.

2.2.1

hutvo 'pottiṣṭhataḥ,

After the sacrifice they both arise.

2.2.2

anupṛṣṭhaṃ patiḥ parikramya dakṣiṇata udaṅmukho 'vatiṣṭhate vadhvañjaliṃ gṛhītvā;

The husband passes behind her back, stations himself to the south, with his face turned to the north, and seizes the woman's joined hands.

2.2.3

pūrvā mātā lājān ādāya, bhrātā vā, vadhūm ākrāmayed aśmānaṃ dakṣiṇena prapadena;

(Standing) to the east (of the girl) her mother or her brother, having taken the roasted grain, should make the bride tread on the stone with the tip of her right foot.

2.2.4

pāṇigrāho japatī 'mam aśmānam ārohe 'ti.

The bridegroom murmurs: 'Tread on this stone' (MB. I, 2, 1).

2.2.5

sakṛtsaṃgṛhītaṃ lājānām añjaliṃ bhrātā vadhvañjalāv āvapati;

Her brother filling once his joined hands with roasted grain, pours it into the bride's joined hands.

2.2.6

taṃ so 'pastīrṇābhighāritam agnau juhoty avicchindaty añjalim iyaṃ nāry upabrūta iti,

After (Âgya) has been spread under and poured over (the fried grain), she sacrifices that in the fire without opening her joined hands, with (the verse which the bridegroom [?] recites), 'This woman says' (MB. I, 2, 2).

2.2.7

aryamaṇaṃ nu devaṃ, pūṣaṇam ity uttarayoḥ.

(The verses), 'The god Aryaman,' and, 'Pûshan' (l.l. 3. 4) (are repeated) at the two following (oblations of fried grain).

2.2.8

hute patir yathetaṃ parivrajya pradakṣiṇam agniṃ pariṇayati, mantravān vā brāhmaṇaḥ, kanyalā pitṛbhya iti.

After that sacrifice the husband, passing (behind her back), returns in the same way, and leads her round the fire so that their right sides are turned towards it, or a Brâhmana versed in the Mantras (does the same), with (the verse), 'The maid from the fathers' (MB. I, 2, 5).

2.2.9

pariṇītā, tathai 'vā 'vatiṣṭḥate, tathā ''krāmati, tathā japati, tathā ''vapati, tathā juhoti;

After she has thus been lead round, she stands as before (Sûtras 1. 2), and treads (on the stone) as before (Sûtra 3), and he murmurs the (Mantra) as before (Sûtra 4), and (her brother) pours (the fried grain into her hands) as before (Sûtra 5), and she sacrifices as before (Sûtra 6).

2.2.10

evaṃ triḥ.

In the same way three times.

2.2.11

śūrpeṇa śeṣam agnāv opya prāgudīcīm abhyutkrāmayanty ekam iṣa iti;

After (she) has poured the remnants (of the fried grain) into the fire, they make (her) step forward in a north-easterly direction with (the formula), 'For sap with one step' (MB. I, 2, 6. 7).

2.2.12

dakṣiṇena prakramya savyenā 'nukrāmet;

She should put forward her right foot (first) and should follow with the left.

2.2.13

mā savyena dakṣiṇam atikrāme 'ti brūyāt.

(The bridegroom) should say (to her), 'Do not put the left (foot) before the right.'

2.2.14

īkṣakān pratimantrayeta sumaṅgalīr iyaṃ vadhūr iti.

The lookers-on he should address with (the verse), 'Auspicious ornaments wears this woman' (I. 1. 8).

2.2.15

apareṇā 'gnim audako 'nusaṃvrajya pāṇigrāham mūrdhadeśe 'vasiñcati, tathe 'tarāṃ, samañjantv ity etaya rcā.

To the west of the fire the water-carrier follows (their way) and besprinkles the bridegroom on his forehead, and also the other one (i.e. the bride), with this verse (which the bridegroom murmurs), 'May (the Visve devâs) anoint (or, unite)' (l.l. 9).

2.2.16

avasiktāyāḥ savyena pāṇinā 'ñjalim upodgṛhya, dakṣiṇena pāṇinā dakṣiṇaṃ pāṇiṃ sāṅguṣṭham uttānaṃ gṛhītvai 'tāḥ ṣaṭ pāṇigrahaṇīyā japati gṛbhṇāmi ta iti.

After she has been (thus) besprinkled, he puts up her joined hands with his left hand, seizes with his right hand her right hand with the thumb, her hand being turned with the palm upwards, and murmurs these six verses referring to the seizing of (a girl's) hand, 'I seize thy hand' (MB. I, 2, 10-15).

2.2.17

- samāptāsū 'dvahanti

When (these verses) are finished, they carry her away—

2.3.1

prāgudīcyāṃ diśi yad brāhmaṇakulam abhirūpam.

To a convenient house of a Brâhmana, which is situated in a north-easterly direction.

2.3.2

tatrā 'gnir upasamāhito bhavati.

There wood has been put on the (nuptial) fire.

2.3.3

apareṇā 'gnim ānaḍuhaṃ rohitaṃ carma prāggrīvam uttaralomāstīrṇaṃ bhavati;

To the west of the fire a red bull's hide has been spread out, with the neck to the east and with the hair outside.

2.3.4

tasminn enāṃ vāgyatām upaveśayanti;

On that they make the woman, who has to keep silence, sit down.

2.3.5

sā khalv āsta evā ''nakṣatradarśanāt.

And (there) she remains sitting until the stars appear.

2.3.6

prokte nakṣatre ṣaḍ ājyāhutīr juhoti lekhāsandhiṣv ity etatprabhṛtibhiḥ;

When (somebody) has said that a star has appeared, (the husband) sacrifices six oblations of Âgya with the (six verses) commencing with (the verse), 'In the junctions of the lines' (l.l. I, 3, 1-6).

2.3.7

āhuter āhutes tu sampātaṃ mūrdhani vadhvā avanayet.

The remnants of each oblation he should pour out over the bride's head.

2.3.8

hutvo 'potthāyo 'paniṣkramya dhruvaṃ darśayati:

After the sacrifice they arise, go out (of the house), and he shows her the 'firm star' (i.e. the polar-star).

2.3.9

dhruvam asi dhruvā 'haṃ patikule bhūyāsam amuṣyā 'sāv iti patināma gṛhṇīyād ātmanaś ca,

(Repeating the formula): 'Firm art thou. May I, N.N., become firm in the house of N.N., my husband'—she should pronounce her husband's and her own name.

2.3.10

arundhatīṃ ca:

And (he shows her besides the star) Arundhatî.

2.3.11

ruddhā 'ham asmī 'ty evam eva.

(She says): 'I (N.N.) am held fast,' &c., as above (Sûtra 9).

2.3.12

athai 'nām anumantrayate dhruvā dyaur ity etaya rcā.

He then addresses her with the verse, 'Firm is the sky' (MB. I, 3, 7).

2.3.13

anumantritā guruṃ gotreṇā 'bhivādayate;

After she has been addressed (thus), she respectfully calls her Guru by his Gotra name.

2.3.14

so 'syā vāgvisargaḥ.

Thus she breaks her silence.

2.3.15

- tāv ubhau tatprabhṛti trirātram akṣārālavaṇāśinau brahmacāriṇau bhūmau saha śayīyātām.

From that time through a period of three nights they should both avoid eating saline or pungent food, and should sleep together on the ground without having conjugal intercourse.

2.3.16

atrā 'rghyam ity āhuḥ,

Here, they say, an Argha reception (should be offered to the young husband).

2.3.17

āgateṣv ity eke.

Some say (that this reception should be offered) when (the bridegroom and his companions) have arrived (at the house of the bride's father).

2.3.18

- haviṣyam annaṃ prathamaṃ parijapitaṃ bhuñjīta,

The first food which he eats, should be food fit for sacrifice, over which he has murmured (the verses quoted in Sûtra 21).

2.3.19

śvo bhūte vā samaśanīyaṃ sthālīpākaṃ kurvīta;

Or he should prepare on the following day a mess of cooked food, of which they eat together.

2.3.20

tasya devatā agniḥ prajāpatir viśve devā anumatir iti.

The deities to whom it belongs, are, Agni, Pragâpati, the Visve devâs, and Anumati.

2.3.21

uddhṛtya sthālīpākaṃ, vyuhyai 'kadeśaṃ pāṇinā 'bhimṛśed annapāśena maṇine 'ti.

Having taken that food out (of the vessel in which it is), and having spread it out, he should touch one part of it with his hand, with (the verses), 'With the tie of food, with the jewel' (MB. I, 3, 8-10).

2.3.22

bhuktvo 'cchiṣṭaṃ vadhvai pradāya, yathārtham.

After he has eaten, and has given the rest to the wife, (they may do) what they like.

2.3.23

- gaur dakṣiṇā.

A cow is the sacrificial fee.

2.4.1

yānam ārohantyāṃ sukiṃśukaṃ śalmalim ity etām ṛcaṃ japet.

When she mounts the chariot, let him murmur the verse, 'Adorned with Kimsuka flowers, of Salmali wood' (MB. I, 3, 11).

2.4.2

adhvani catuṣpathān pratimantrayeta, nadīś ca viṣamāṇi ca mahāvṛkṣān śmaśānaṃ ca, mā vidan paripanthina iti.

On the way he should address crossways, rivers and unevennesses (of the soil), big trees, and burial grounds, with (the verse), 'May no waylayers meet us' (ibid. 12).

2.4.3

akṣabhaṅge naddhavimokṣe yānaviparyāse 'nyāsu cā ''patsu yam evā 'gniṃ haranti, tam evo 'pasamādhāya vyāhṛtibhir hutvā 'nyad dravyam āhṛtya ya ṛte cid abhiśriṣa ity ājyaśeṣenā 'bhyañjet;

If the axle breaks, or something that is bound gets loose, or if the chariot is overturned, or if some other accident happens, they should put wood on the fire which they carry with themselves, should make oblations (of Âgya) with the Vyâhritis, should procure a new piece (instead of that which has been damaged), and should besmear it with the remnants of the Âgya (that has been offered), with (the verse), 'He who without binding' (Sâma-veda I, 244).

2.4.4

vāmadevyaṃ gītvā ''rohet.

Having sung the Vâmadevya, he should mount (again).

2.4.5

- prāpteṣu vāmadevyam.

When they have arrived, the Vâmadevya (is sung).

2.4.6

gṛhagatāṃ patiputraśīlasampannā brāhmaṇyo 'varopyā ''naḍuhe carmaṇy upaveśayantī 'ha gāvaḥ prajāyadhvam iti;

When (the bride) has reached the house, Brâhmana women of good character, whose husbands and sons are living, make her descend (from the chariot), and make her sit down on a bull's hide with (the verse which the husband recites), 'Here, ye cows, bring forth calves' (MB. I, 3, 13).

2.4.7

tasyāḥ kumāram upastha ādadhyuḥ;

They should place a boy in her lap.

2.4.8

tasmai śakaloṭān añjalāv āvapeyuḥ,

Into the joined hands of that (boy) they should throw lotus-roots (?),

2.4.9

phalāni vā.

Or fruits.

2.4.10

utthāpya kumāraṃ dhruvā ājyāhutīr juhoty aṣṭāv iha dhṛtir iti.

After she has made that boy rise, she sacrifices the eight 'firm' Âgya oblations with (the formula), 'Here is steadiness' (MB. I, 3, 14).

2.4.11

samāptāsu samidham ādhāya, yathāvayasaṃ gurūn gotreṇā 'bhivadya, yathārtham.

When she has finished, she puts a piece of wood (on the fire) and respectfully salutes the Gurus, according to seniority, with their Gotra names. Then they may do what they like.

2.5.1

athā 'taś caturthīkarma.

Now (follow) the ceremonies of the fourth day.

2.5.2

agnim upasamādhāya prāyaścittājyāhutīr juhoty agne prāyaścitta iti catuḥ,

Having put wood on the fire, he four times sacrifices expiatory Âgya oblations with (the formula), 'Agni! Thou art expiation' (MB. I, 4, 1)—

2.5.3

agneḥ sthāne vāyucandrasūryāḥ;

(And with the same formula), putting instead of Agni, Vâyu, Kandra, and Sûrya;

2.5.4

samasya pañcamīṃ bahuvadūhya;

A fifth oblation (with the names of the four gods) together, changing (in the Mantra the singular) into the plural.

2.5.5

āhuter āhutes tu sampātam udapātre 'vanayet.

The remnants of each oblation he should pour into a water-pot.

2.5.6

tenai 'nāṃ sakeśanakhām abhyajya hrāsayitvā ''plāvayanti.

With that (Âgya) they besmear her body, including her hair and nails, remove (that water and Âgya by rubbing her), and wash her.

2.5.7

ūrdhvaṃ trirātrāt sambhava ity eke;

After three nights have passed, they should cohabit, according to some (teachers).

2.5.8

yada rtumatī bhavaty uparataśoṇitā, tadā sambhavakālaḥ.

When she has had her monthly illness and the blood has ceased to flow, that is the time for cohabiting.

2.5.9

dakṣiṇena pāṇino 'pastham abhimṛśed viṣṇur yoniṃ kalpayatv ity etaya rcā, garbhaṃ dhehi sinīvālī 'ti ca;

With his right hand he should touch her secret parts with the verse, 'May Vishnu make thy womb ready' (MB. I, 4, 6), and with that, 'Give conception, Sinîvâlî' (l.l. 7).

2.5.10

samāpya rcau sambhavataḥ.

When those two verses are finished, they cohabit.

2.6.1

tṛtīyasya garbhamāsasyā ''disadeśe pum̐savanasya kālaḥ.

The beginning of the third month of pregnancy is the time for the Pumsavana (i.e. the ceremony to secure the birth of a son).

2.6.2

prātaḥ saśiraskā ''pluto 'dagagreṣu darbheṣu, paścād agner udagagreṣu darbheṣu prācy upaviśati;

In the morning, after she has been washed, sitting on northward-pointed Darbha grass, (all over her body) including her head, she sits down to the west of the fire on northward-pointed Darbha grass, facing the east.

2.6.3

paścāt patir avasthāya, dakṣiṇena pāṇinā dakṣiṇam am̐sam anvavamṛśyā 'nantarhitaṃ nābhideśam abhimṛśet pumām̐sau mitrāvaruṇāv ity etaya rcā.

Her husband, standing behind her, should grasp down with his right hand over her right shoulder, and should touch the uncovered place of her navel with the verse, 'The two men, Mitra and Varuna' (MB. I, 4, 8).

2.6.4

atha yathārtham.

Then they may do what they like.

2.6.5

- athā 'param.

Then afterwards (the following ceremony should be performed).

2.6.6

prāgudīcyāṃ diśi nyagrodhaśuṅgām ubhayataḥphalām asrāmām akṛmiparisṛptāṃ triḥsaptair yavair māṣair vā parikrīyo 'tthāpayet:

In a north-easterly direction, having bought for three times seven barley corns or beans a Nyagrodha shoot which. has fruits on both sides, which is not dry and not touched by worms, he should set that up.
7 (He buys it with the Mantras):
'If thou belongest to Soma, I buy thee for the king Soma.
'If thou belongest to Varuna, I buy thee for the king Varuna.
'If thou belongest to the Vasus, I buy thee for the Vasus.
'If thou belongest to the Rudras, I buy thee for the Rudras.
'If thou belongest to the Âdityas, I buy thee for the Âdityas.
'If thou belongest to the Maruts, I buy thee for the Maruts.
'If thou belongest to the Visve devâs, I buy thee for the Visve devâs.'

2.6.7

yady asi saumī somāya tvā rājñe parikrīṇāmi, yady asi vāruṇī varuṇāya tvā rājñe parikrīṇāmi, yady asi vasubhyo vasubhyas tvā parikrīṇāmi, yady asi rudrebhyo rudrebhyas tvā parikrīṇāmi, yady asy ādityebhya ādityebhyas tvā parikrīṇāmi, yady asi marudbhyo marudbhyas tvā parikrīṇāmi, yadi asi viśvebhyo devebhyo viśvebhyas tvā devebhyaḥ parikrīṇāmi;

2.6.8

oṣadhayaḥ sumanaso bhūtvā 'syāṃ vīryaṃ samādhatte 'yaṃ karma kariṣyatī 'ty utthāpya, tṛṇaiḥ paridhāyā ''hṛtya vaihāyasīṃ nidadhyāt.

He should set it up with (the Mantra), 'Ye herbs, being well-minded, bestow strength on this (shoot); for it will do its work.' Then he should put grass around it, should take it, and place it in the open air.

2.6.9

dṛṣadaṃ prakṣālya brahmacārī vratavatī vā, brahmabandhuḥ kumārī vā 'pratyāharantī pinaṣṭi.

Having washed a nether mill-stone, a student or a (wife) addicted (to her husband), a person who is a Brâhmana by birth (only and not by learning), or a girl, pounds (that Nyagrodha shoot) without moving backward (the stone with which she pounds it).

2.6.10

prātaḥ saśiraskā ''pluto 'dagagreṣu darbheṣu, paścād agner udagagreṣu darbheṣu prākśirāḥ saṃviśati;

In the morning, after she has been washed, sitting on northward-pointed Darbha grass, (all over her body), including her head, she lies down to the west of the fire on northward-pointed Darbha grass, with her head to the east.

2.6.11

paścāt patir avasthāya, dakṣiṇasya pāṇer aṅguṣṭheno 'pakaniṣṭhikayā cā 'ṅgulyā 'bhisaṃgṛhya dakṣiṇe nāsikāsrotasy avanayet pumān agniḥ pumān indra ity etaya rcā.

Her husband, standing behind her, should seize (the pounded Nyagrodha shoot) with the thumb and the fourth finger of his right hand, and should insert it into her right nostril with the verse, 'A man is Agni, a man is Indra' (MB. I, 4, 9).

2.6.12

atha yathārtham.

Then they should do what they like.

2.7.1

atha sīmantakaraṇaṃ prathamagarbhe:

Now (follows) the Sîmantakarana (or parting of the hair), in her first pregnancy,—

2.7.2

caturthe māsi ṣaṣṭhe 'ṣṭame vā.

In the fourth, or sixth, or eighth month (of her pregnancy).

2.7.3

prātaḥ saśiraskā ''pluto 'dagagreṣu darbheṣu, paścād agner udagagreṣu darbheṣu prācy upaviśati;

In the morning, after she has been washed, sitting on northward-pointed Darbha grass, (all over her body), including her head, she sits down to the west of the fire on northward-pointed Darbha grass, facing the east.

2.7.4

paścāt patir avasthāya yugmantam audumbaraṃ śalāṭugrathnam ābadhnāty ayam ūrjāvato vṛkṣa iti.

Her husband, standing behind her, ties (to her neck) an Udumbara branch with an even number of unripe fruits on it, with (the verse), 'Rich in sap is this tree' (MB. I, 5, 1).

2.7.5

atha sīmantam ūrdhvam unnayati bhūr iti darbhapiñjūlībhir eva prathamaṃ, bhuvar iti dvitīyaṃ, svar iti tṛtīyam.

He then parts her hair upwards (i.e. beginning from the front), the first time with Darbha blades, with (the word), 'Bhûh!' the second time with (the word), 'Bhuvah!' the third time with (the word), 'Svah!'—

2.7.6

atha vīratareṇa yenā 'diter ity etaya rcā.

Then with (a splint of) Vîratara (wood) with this verse, 'With which Aditi's' (ibid. 2);

2.7.7

atha pūrṇacātreṇa rākām aham ity etaya rcā,

Then with a full spindle, with this verse, 'I invoke Râkâ' (ibid. 3. 4)

2.7.8

triḥśvetayā ca śalalyā yās te rāke sumataya iti.

And with a porcupine's quill that has three white spots, with (the verse), 'Which are thy blessings, O Râkâ' (ibid. 5).

2.7.9

kṛsaraḥ sthālīpāka uttaraghṛtas, tam avekṣayet:

(There should be prepared) a mess of boiled rice with sesamum seeds, covered with ghee; at that he should make her look.

2.7.10

kiṃ paśyasī 'ty uktvā, prajām iti vācayet:

Let him say to her, 'What dost thou see?' and make her answer, 'Offspring!'

2.7.11

taṃ sā svayaṃ bhuñjīta;

That (food) she should eat herself.

2.7.12

vīrasūr jīvasūr jīvapatnī 'ti brāhmaṇyo maṅgalyābhir vāgbhir upāsīran.

Brâhmana women should sit by her side, pronouncing auspicious words (such as), 'A mother of valiant sons! A mother of living sons! A living husband's wife!'

2.7.13

atha soṣyantīhomaḥ.

Now (follows) the sacrifice for the woman in labour.

2.7.14

pratiṣṭhite vastau paristīryā 'gnim ājyāhutī juhoti yā tiraścī 'ty etaya rcā, vipaścit puccham abharad iti ca.

When the child is appearing, he strews (Darbha grass) round the fire and sacrifices two Âgya oblations with this verse, 'She who athwart' (MB. I, 5, 6), and with (the verse), 'Vipaskit has taken away' (ibid. 7).

2.7.15

pumān ayaṃ jaṇiṣyate 'sau nāme 'ti nāmadheyaṃ gṛhṇāti,

'A male he will be born, N.N. by name'—(in this passage of the last verse) he pronounces a name.

2.7.16

yat tad guhyam eva bhavati.

What that (name is), is kept secret.

2.7.17

- yadā 'smai kumāraṃ jātam ācakṣīrann, atha brūyāt kāṅkṣata nābhikṛntanena stanapratidhānena ce 'ti.

When they announce to him that a son has been born, he should say, 'Delay still cutting off the navel-string and giving him the breast.'

2.7.18

vrīhiyavau peṣayet tayai 'vā ''vṛtā, yayā śuṅgām.

Let him have rice and barley-grains pounded in the same way as the (Nyagrodha) shoot.

2.7.19

dakṣiṇasya pāṇer aṅguṣṭheno 'pakaniṣṭhikayā cā 'ṅgulyā 'bhisaṃgṛhya kumārasya jihvāyāṃ nimārṣṭī 'yam ājñe 'ti

Seizing (that pounded substance) with the thumb and the fourth finger of his right hand, he smears it on the tongue of the boy, with the formula, 'This order' (MB. I, 5, 8).

2.7.20

- tathai 'va medhājananaṃ sarpiḥ prāśayet,

In the same way the production of intelligence (is performed). He should give to eat (to the child) clarified butter.

2.7.21

jātarūpeṇa vā ''dāya kumārasya mukhe juhoti medhāṃ te mitrāvaruṇāv ity etaya rcā, sadasas patim adbhutam iti ca -

Or he takes it with gold (i.e. with a golden spoon) and sacrifices it on the face of the boy with this verse, 'May Mitra and Varuna bestow intelligence on thee' (MB. I, 5, 9), and with (the verse), 'The lord of the seat, the wonderful' (Sâma-veda I, 171).

2.7.22

kṛntata nābhim iti brūyāt, stanaṃ ca pratidhatte 'ti. ata ūrdhvam asamālambhanam ā daśarātrāt.

Let him say, 'Cut off the navel-string,' and, 'Give the breast (to the child).'

2.8.1

jananād yas tṛtīyo jyautsnas, tasya tṛtīyāyāṃ prātaḥ saśiraskaṃ kumāram āplāvyā 'stamite vīte lohitimny añjalikṛtaḥ pito 'patiṣṭhate.

On the third (Tithi) of the third bright fortnight after his birth, in the morning the father has the child washed, including his head, and after sunset, when the evening-red has disappeared, he worships (the moon), holding up his joined hands.

2.8.2

atha mātā śucinā vasanena kumāram ācchādya dakṣiṇata udañcaṃ pitre prayacchaty udakśirasam;

Then the mother, having dressed the son in a clean garment, hands him, from south to north, with his face turned to the north, to the father.

2.8.3

anupṛṣṭhaṃ parikramyo 'ttarato 'vatiṣṭhate.

She then passes behind his back and stations herself to the north (of her husband).

2.8.4

atha japati yat te susīma iti-yathā 'yaṃ na pramīyeta putro janitryā adhī 'ti.

He then murmurs (the three verses), 'Thy heart, O thou whose hair is well parted' (MB. I, 5, 10-12), and after he has, with the words (standing at the end of verse 12), 'That this son may not come to harm (and thus be torn) from his mother'—

2.8.5

udañcaṃ mātre pradāya, yathārtham.

Handed him, from south to north, to his mother, they may do what they like.

2.8.6

- atha ye 'ta ūrdhvaṃ jyautsnāḥ, prathamoddiṣṭa eva, teṣu pito 'patiṣṭhate 'pām añjaliṃ pūrayitvā 'bhimukhaś candramasam;

Then in the following bright fortnights (at the time) stated above (Sûtra I), the father, filling his joined hands with water and turning his face towards the moon, worships it—

2.8.7

yad adaś candramasī 'ti sakṛd yajuṣā, dvis tūṣṇīm utsṛjya, yathārtham.

Letting (the water) flow (out of his joined hands) once with the Yagus, 'What in the moon' (MB. I, 5, 13), and twice silently. Then they may do what they like.

2.8.8

jananād daśarātre vyuṣṭe, śatarātre saṃvatsare vā, nāmadheyakaraṇam.

When ten nights have elapsed after (the child's) birth, or a hundred nights, or one year, the Nâmadheyakarana (or giving a name to the child, is performed).

2.8.9

atha yas tat kariṣyan bhavati, paścād agner udagagreṣu darbheṣu prāṅ upaviśati.

He who is going to perform (that ceremony—the father or a representative of the father), sits down to the west of the fire on northward-pointed Darbha grass, facing the east.

2.8.10

atha mātā śucinā vasanena kumāram ācchādya dakṣiṇata udañcaṃ kartre prayacchaty udakśirasam;

Then the mother, having dressed the son in a clean garment, hands him, from south to north, with his face turned to the north, to the performer (of the ceremony).

2.8.11

anupṛṣṭham parikramyo 'ttarata upaviśaty udagagreṣv eva darbheṣu.

She then passes behind his back and sits down to the north (of him), on northward-pointed Darbha grass.

2.8.12

atha juhoti prajāpataye tithaye nakṣatrāya devatāyā iti.

He then sacrifices to Pragâpati, to the Tithi (of the child's birth), to the Nakshatra (of the child's birth), and to the (presiding) deity (of that Tithi and of that Nakshatra).

2.8.13

tasya mukhyān prāṇān saṃmṛśan ko 'si katamo 'sī 'ty etaṃ mantraṃ japati;

He then murmurs the Mantra, 'Who art thou? What person art thou?' (MB. I, 5, 14. 15), touching the sense-organs at (the boy's) head.

2.8.14

āhaspatyaṃ māsaṃ praviśā 'sāv ity ante ca mantrasya ghoṣavadādy antarantasthaṃ dīrghābhiniṣṭhānāntaṃ kṛtaṃ nāma dadhyāt:

In (the passage of the Mantra), 'Enter upon the month, that belongs to Ahaspati (i.e. the lord of days), N.N.!' and at the end of the Mantra he should give him a name beginning with a sonant, with a semivowel in it, with a long vowel or the Visarga at the end, (and formed with) a Krit (suffix).

2.8.15

etad ataddhitam;

It should not contain a Taddhita (suffix).

2.8.16

ayug dāntaṃ strīṇām.

(He should give a name with) an odd (number of syllables), ending in -dâ, to girls.

2.8.17

mātre cai 'va prathamaṃ nāmadheyam ākhyāya, yathārtham.

And after he has told the name to the mother first, they may do what they like.

2.8.18

gaur dakṣiṇā.

A cow constitutes the sacrificial fee.

2.8.19

kumārasya māsi māsi saṃvatsare sāṃvatsarikeṣu vā parvasv agnīndrau dyāvāpṛthivī viśvān devām̐ś ca yajeta;

Every month (after the birth) of the boy, (or) after one year, or on the Parvan days of the year (i.e. on the last Tithi of each of the three seasons) he should sacrifice to Agni and Indra, to Heaven and Earth, and to the Visve devâs.

2.8.20

daivatam iṣṭvā tithiṃ nakṣatraṃ ca yajeta.

Having sacrificed to the deity (of the Tithi and of the Nakshatra respectively), he should sacrifice to the Tithi and to the Nakshatra.

2.8.21

viproṣya jyeṣṭhasya putrasyo 'bhābhyāṃ pāṇibhyāṃ mūrdhānaṃ parigṛhya japed, yadā vā pitā ma iti vidyād, upetasya vā, 'ṅgād aṅgāt sambhavasī 'ti;

When (the father) returns from a journey, or when (the son) begins to know, 'This is my father,' or when (the son) has been initiated, (the father) should grasp with his two hands his son round the head, and should murmur, 'From limb by limb thou art produced' (MB. I, 5, 16-18).

2.8.22

paśūnāṃ tvā hiṅkāreṇā 'bhijighrāmī 'ty abhijighrya, yathārtham.

With (the formula), 'With the cattle's himkâra I kiss thee' (l.l. 19) he should kiss him. Then he may do what he likes.

2.8.23

evam evā 'vareṣām

In the same way (he should do) to his younger sons—

2.8.24

yathājyeṣṭhaṃ yathopalambhaṃ vā.

According to their age or in the order in which he meets them.

2.8.25

striyās tūṣṇīṃ mūrdhany abhijighraṇaṃ mūrdhany abhijighraṇam.

Girls he should silently kiss on their head; he should silently kiss them on their head.

2.9.1

athā 'tas tṛtīye varṣe cūḍākaraṇam.

Now follows the tonsure of the child's head, in the third year.

2.9.2

purastāc chālāyā upalipte 'gnir upasamāhito bhavati.

To the east of the house on a surface besmeared (with cow-dung) wood has been put on the fire.

2.9.3

tatrai 'tāny upakḷptāni bhavanti:

There the following things have been placed:

2.9.4

ekavim̐śatir darbhapiñjūlya uṣṇodakakam̐sa audumbaraḥ kṣura ādarśo vā kṣurapāṇir nāpita iti dakṣiṇataḥ,

To the south (of the fire) twenty-one Darbha blades, a brass vessel with hot water, a razor of Udumbara wood or a mirror, and a barber with a razor in his hand;

2.9.5

ānaḍuho gomayaḥ kṛsaraḥ sthālīpāko vṛthāpakva ity uttarataḥ;

To the north, bull's dung and a mess of boiled rice with sesamum seeds which may be more or less cooked.

2.9.6

vrīhiyavais tilamāṣair iti pṛthak pātrāṇi pūrayitvā purastād upanidadhyuḥ.

Let them fill vessels separately with rice and barley, with sesamum seeds and beans, and let them place (those vessels) to the east (of the fire).

2.9.7

kṛsaro nāpitāya sarvabījāni ce 'ti.

The boiled rice with sesamum seeds (Sutra 5) and all seeds (mentioned in Sûtra 6) are given to the barber.

2.9.8

atha mātā śucinā vasanena kumāram ācchādya paścād agner udagagreṣu darbheṣu prācy upaviśati;

Then the mother, having dressed the son in a clean garment, sits down to the west of the fire on northward-pointed Darbha grass, facing the east.

2.9.9

atha yas tat kariṣyan bhavati, paścāt prāṅ avatiṣṭhate.

To the west (of her), facing the east, the person stations himself who is going to perform that (ceremony).

2.9.10

atha japaty ā 'yam agāt savitā kṣureṇe 'ti savitāraṃ manasā dhyāyan nāpitaṃ prekṣamāṇaḥ;

He then murmurs, fixing his thoughts on Savitri, looking at the barber, (the Mantra), 'Hither has come Savitri with his razor' (MB. I, 6. 1).

2.9.11

uṣṇena vāya udakenai 'dhī 'ti vāyuṃ manasā dhyāyann uṣṇodakakam̐saṃ prekṣamāṇaḥ.

And fixing his thoughts on Vâyu, looking at the brass vessel with warm water, (he murmurs the Mantra), 'With warm water, O Vâyu, come hither' (ibid. 2).

2.9.12

dakṣiṇena pāṇinā 'pa ādāya dakṣiṇāṃ kapuṣṇikām undaty āpa undantu jīvasa iti.

Drawing water (out of that vessel) with his right hand he moistens the patch of hair on the right side (of the boy's head) with (the Mantra), 'May the waters moisten thee for life' (ibid. 3).

2.9.13

viṣṇor dam̐ṣṭro 'sī 'ty audumbaraṃ kṣuraṃ prekṣata, ādarśaṃ vā.

With (the Mantra), 'Vishnu's tusk art thou' (ibid. 4) he looks at the razor of Udumbara wood or at the mirror.

2.9.14

oṣadhe trāyasvai 'nam iti sapta darbhapiñjūlīr dakṣiṇāyāṃ kapuṣṇikāyām abhiśiro'grā nidadhāti.

With (tile Mantra), 'Herb! Protect him!' (ibid. 5) he puts seven Darbha blades, with their points turned towards (the boy's) head, into the patch of hair on the right side of his head.

2.9.15

tā vāmena pāṇinā nigṛhya, dakṣiṇena pāṇinau 'dumbaraṃ kṣuraṃ gṛhītvā ''darśaṃ vā, 'bhinidadhāti svadhite mai 'naṃ him̐sīr iti.

Pressing them down with his left hand, and seizing with his right hand the razor of Udumbara wood or the mirror, he touches with it (the Darbha blades), with the (Mantra), 'Axe! Do no harm to him!' (ibid. 6).

2.9.16

yena pūṣā bṛhaspater iti triḥ prāñcaṃ prohaty apracchindan, sakṛd yajuṣā, dvis tūṣṇīm.

With (the Mantra), 'With which Pûshan has shaven Brihaspati's head' (ibid. 7), he moves forward (that razor or the mirror) three times towards the east without cutting (the hair); once with the Yagus, twice silently.

2.9.17

athā ''yasena pracchidyā ''naḍuhe gomaye nidadhāti.

Then (the barber) with the razor of metal cuts the hair and throws (the cut off hair ends) on the bull's dung.

2.9.18

etayai 'vā ''vṛtā kapucchalam,

In the same way (after the same rites have been performed), he cuts the patch of hair on the back-side;

2.9.19

etayo 'ttarāṃ kapuṣṇikām;

And that on the left side.

2.9.20

undanaprabhṛti tv evā 'bhinivartayet,

He should repeat (when going to cut the hair on the back-side, and then again on the left side, the rites stated above), beginning from the moistening of the hair (Sûtra 12).

2.9.21

ubhābhyāṃ pāṇibhyāṃ mūrdhānaṃ parigṛhya japet tryāyuṣaṃ jamadagner iti

Grasping with his two hands (the boy) round his head he should murmur (the verse), 'The threefold age of Gamadagni' (MB. I, 6, 8).

2.9.22

- etayai 'vā ''vṛtā striyāḥ,

In the same way (the rites are performed) for a girl,

2.9.23

tūṣṇīm;

(But) silently.

2.9.24

mantreṇa tu homaḥ

The sacrifice, however, (is performed) with the Mantra.

2.9.25

- udaṅṅ agner utsṛpya kuśalīkārayanti yathāgotrakulakalpam;

Walking away from the fire in a northerly direction they have the arrangement of (the boy's) hair made according to the custom of his Gotra and of his family.

2.9.26

ānaḍuhe gomaye keśān kṛtvā 'raṇyaṃ hṛtvā nikhananti,

They throw the hair on the bull's dung (mentioned above), take it to the forest, and bury it.

2.9.27

stambe hai 'ke nidadhati,

Some throw them on a bunch (of grass or the like).

2.9.28

yathārtham.

Then they may do what they like.

2.9.29

gaur dakṣiṇā.

A cow constitutes the sacrificial fee.

2.10.1

garbhāṣṭameṣu brāhmaṇam upanayet,

In the eighth year after the conception let him initiate a Brâhmana,

2.10.2

garbhaikādaśeṣu kṣatriyaṃ,

In the eleventh year after the conception a Kshatriya,

2.10.3

garbhadvādaśeṣu vaiśyam.

In the twelfth year after the conception a Vaisya.

2.10.4

ā ṣoḍaśād varṣād brāhmaṇasyā 'natītaḥ kālo bhavaty, ā dvāvim̐śāt kṣatriyasyā, ''caturvim̐śād vaiśyasya;

Until the sixteenth year the time has not passed for a Brâhmana, until the twenty-second for a Kshatriya, until the twenty-fourth for a Vaisya.

2.10.5

ata ūrdhvaṃ patitasāvitrīkā bhavanti:

After that (time has passed), they become patitasâvitrîka (i.e. they have lost their right of being taught the Sâvitrî).

2.10.6

nai 'nān upanayeyur, nā 'dhyāpayeyur, na yājayeyur, nai 'bhir vivaheyuḥ.

Let them not initiate such men, nor teach them, nor perform sacrifices for them, nor form matrimonial alliances with them.

2.10.7

- yad ahar upaiṣyan māṇavako bhavati, praga evai 'naṃ tad ahar bhojayanti kuśalīkārayanty āplāvayanty alaṅkurvanty ahatena vāsasā ''cchādayanti

On the day on which the youth is going to receive the initiation, on that day, early in the morning, they give him to eat, and have his hair arranged, and wash him, and deck him with ornaments, and put on him a (new) garment which has not yet been washed.

2.10.8

- kṣaumaśāṇakārpāsaurṇāny eṣāṃ vasanāni,

Their garments are made of linen, of hempen cloth, of cotton, or of wool (according to the caste to which the student belongs).

2.10.9

aiṇeyarauravājāny

The skins (which they wear), are an antelope-skin, or the skin of a spotted deer, or a goat's skin.

2.10.10

ajināni, muñjakāśatāmbalyo raśanāḥ,

Their girdles are made of Muñga grass, of Kâsa grass, of Tâmbala.

2.10.11

pārṇabailvāśvatthā daṇḍāḥ;

Their staffs are of Parna wood, of Bilva wood, of Asvattha wood.

2.10.12

kṣaumaṃ śāṇaṃ vā vasanaṃ brāhmaṇasya, kārpāsaṃ kṣatriyasyā, ''vikaṃ vaiśyasya:

The garment of a Brâhmana is made of linen, or of hempen cloth, that of a Kshatriya, of cotton, that of a Vaisya, of wool.

2.10.13

etenai 've 'tarāṇi dravyāṇi vyākhyātāni;

Thereby also the other articles have been explained.

2.10.14

alābhe vā sarvāṇi sarveṣām.

Or if (the proper articles prescribed) cannot be got, all (of them may be used) by (persons of) all castes.

2.10.15

- purastāc chālāyā upalipte 'gnir upasamāhito bhavati.

To the east of the house on a surface besmeared (with cow-dung) wood has been put on the fire.

2.10.16

agne vratapata iti hutvā paścād agner udagagreṣu darbheṣu prāṅ ācāryo 'vatiṣṭhate,

Having sacrificed with (the Mantras which the student recites) 'Agni! Lord of the vow' (MB. I, 6, 9-13), the teacher stations himself to the west of the fire, on northward-pointed Darbha grass, facing the east.

2.10.17

antareṇā 'gnyācāryau māṇavako 'ñjalikṛto 'bhimukha ācāryam udagagreṣu darbheṣu;

Between the fire and the teacher the student (stands), raising his joined hands, turning his face towards the teacher, on northward-pointed Darbha grass.

2.10.18

tasya dakṣiṇato 'vasthāya mantravān brāhmaṇo 'pām añjaliṃ pūrayati,

Standing on his south side a Brâhmana versed in the Mantras fills (the student's) joined hands with water,

2.10.19

upariṣṭāc cā ''cāryasya.

And afterwards (those) of the teacher.

2.10.20

prekṣamāṇo japaty āgantrā sam aganmahī 'ti.

Looking (at the student the teacher) murmurs (the verse), 'With him who comes to us, we have come together' (MB. I, 6, 14).

2.10.21

brahmacaryam āgām iti vācayati.

He causes (the student) to say, 'I have come hither to studentship' (ibid. 16).

2.10.22

ko nāmā 'sī 'ti nāmadheyaṃ pṛcchati tasyā ''cāryaḥ.

In (the words), 'What is thy name' (ibid. 17), he asks after his name.

2.10.23

abhivādanīyaṃ nāmadheyaṃ kalpayitvā

The teacher chooses for him a name which he is to use at respectful salutations,

2.10.24

devatāśrayaṃ vā nakṣatrāśrayaṃ vā,

(A name) derived from (the name of) a deity or a Nakshatra,

2.10.25

gotrāśrayam apy eke,

Or also of his Gotra, according to some (teachers).