{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/sbe29/sbe29170.htm","path":"hin/sbe29/sbe29170.htm","source_url":"https://sacred-texts.com/hin/sbe29/sbe29170.htm","text":"The Grihya Sutras, Part 1 (SBE29), by Hermann Oldenberg, [1886]\n1 1. Soshyant\u00eem adbhir abhyukshaty egatu dasam\u00e2sya iti (V\u00e2g. Samh. VIII, 28) pr\u00e2g yasyai to iti (ibid. 29).\n2 2 Ath\u00e2var\u00e2vapatanam, avaitu prisni sevalam sune gar\u00e2yv attave, naiva m\u00e2msena p\u00eevari na kasmims kan\u00e2yatam ava gar\u00e2yu padyat\u00e2m iti.\n3. When the boy is born, he performs for him, before the navel-string is cut off, the medh\u00e2ganana\n[paragraph continues] (production of intelligence) and the \u00e2yushya (rite for procuring long life).\n4 4. (The medh\u00e2ganana is performed in the following way:) With his fourth finger and with (an instrument of) gold he gives (to the child) honey and ghee, or ghee (alone), to eat with (the formulas), 'Bh\u00fbh I put into thee; bhuvah I put into thee; svah I put into thee. Bh\u00fbr bhuvah svah everything I put into thee.'\n5. He then performs the \u00e2yushya.\n6. Near his navel or his right ear he murmurs: 'Agni is long-lived; through the trees he is long-lived. By that long life I make thee long-lived.\n'Soma is long-lived; through the herbs he is, &c.\n'The Brahman is long-lived; through the Br\u00e2hmanas it is, &c.\n'The gods are long-lived; through ambrosia (amrita) they are, &c.\n'The Rishis are long-lived; through their observances they are, &c.\n'The Fathers are long-lived; through the Svadh\u00e2 oblations (or oblations made to the Manes) they are, &c.\n'Sacrifice is long-lived; through sacrificial fee it is, &c.\n'The ocean is long-lived; through the rivers it is long-lived. By that long life I make thee long-lived;'\n7. And three times the verse, 'The threefold age' (V\u00e2g. Samh. III, 62).\n8. If he desires, 'May he live his full term of\nlife,' he should touch him with the V\u00e2tsapra hymn (V\u00e2g. Samh. XII, 18-29).\n9. From the Anuv\u00e2ka beginning with 'From heaven' (XII, 18 seqq.) he omits the last Rik (XII, 29).\n10. Having placed five Br\u00e2hmanas towards the (five) regions, he should say to them, 'Breathe ye upon this (child).'\n11 11. The (Br\u00e2hmana placed) to the east should say, Up-breathing!\n12. The one to the south, 'Back-breathing!'\n13. The one to the west, 'Down-breathing!'\n14. The one to the north, 'Out-breathing!'\n15. The fifth one, looking upwards, should say, 'On-breathing!'\n16. Or (the father) may do that himself, going round (his child), if he can find no (Br\u00e2hmanas).\n17 17. He recites over the place at which (the child) is born: 'I know, O earth, thy heart that dwells in heaven, in the moon. That I know; may it know me. May we see a hundred autumns; may we live a hundred autumns; may we hear a hundred autumns.'\n18 18. He then touches him with (the verse), 'Be a stone, be an axe, be imperishable gold. Thou indeed art the Self called son; thus live a hundred autumns.'\n19 19. He then recites over his mother (the verse), 'Thou art Id\u00e2, the daughter of Mitra and Varuna; thou strong woman hast born a strong son. Be thou blessed with strong children, thou who hast blessed us with a strong son.'\n20. He then washes her right breast, and gives it to the child with (the verse), 'This breast' (V\u00e2g. Samh. XVII, 87);\n21 21. The left (breast) with (the verse), 'Thy breast which' (ibid. XXXVIII, 5)\u2014with these two (verses).\n22. He puts down a pot of water near her head with (the verse), 'O waters, you watch with the gods. As you watch with the gods, thus watch over this mother who is confined, and her child.'\n23 23. Having established near the door the fire that has been kept from (the wife's) confinement, he throws into that fire at the time of the morning and evening twilight, until (the mother) gets up (from childbed), mustard seeds mixed with rice chaff (pronouncing the following names of demons and goblins): 'May Sanda and Marka, Upav\u00eera, Saundikeya, Ul\u00fbkhala, Malimluka, Dron\u00e2sa, Kyavana vanish hence. Sv\u00e2h\u00e2!\n'May \u00c2likhat, Animisha, Kimvadanta, Upasruti, Haryaksha, Kumbhin, Satru, P\u00e2trap\u00e2ni, Nrimani, Hantr\u00eemukha, Sarshap\u00e2runa, Kyavana vanish hence. Sv\u00e2h\u00e2!'\n24 24. If (the demon bringing disease) Kum\u00e2ra attacks the boy, the father covers him with a net\nor with an upper garment, takes him on his lap, and murmurs: K\u00fbrkura, Suk\u00fbrkura, K\u00fbrkura, who holds fast children. Ket! ket! doggy! let him loose. Reverence be to thee, the S\u00eesara, barker, bender.\n'That is true that the gods have given a boon to thee. Hast thou then chosen even this boy?\n'Ket! ket! doggy! let him loose. Reverence be to thee, the S\u00eesara, barker, bender.\n'That is true that (the divine she-dog) Saram\u00e2 is thy mother, S\u00eesara thy father, the black and the speckled (two dogs of Yama) thy brothers.\n'Ket! ket! doggy! let him loose. Reverence be to thee, the S\u00eesara, barker, bender.'\n25. He then touches (the boy) with (the words), 'He does not suffer, he does not cry, he is not stiff, he is not sick, when we speak to him and when we touch him.'\n293:1 16, 1. Satapatha Br\u00e2hmana XIV, 9, 4, 22.\n293:2 Atharva-veda I, II, 4.\n294:4 Comp. Satapatha Br\u00e2hmana XIV, 9, 4, 23 seqq. (Brihad \u00c2ranyaka VI, 4, 24 seqq.; S.B.E., XV, 222 seq.). The text has an\u00e2mikay\u00e2 suvarn\u00e2ntarhitay\u00e2, which literally is: with the nameless (or fourth) finger, between which (and the food) gold has been put.\n295:11 11 seqq. In translating the technical terms for the different kinds of breath, I adopt the expressions chosen by Professor Max M\u00fcller, S.B.E., XV, 94. As to the whole rite, comp. Satap. Br. XI, 8, 3, 6.\n295:17 Comp. above, I, 11, 9. The comparison of the parallel Mantra leaves scarcely any doubt that veda (the first word of the verse) is the first, not the third person, and bh\u00fbmi the vocative case. Compare the vocative darvi of the V\u00e2g. Samhit\u00e2, while the Atharva-veda has darve. Lanman, Noun-Inflection, p. 390.\n295:18 Satapatha Br\u00e2hmana XIV, 9, 4, 26; \u00c2sval\u00e2yana I, 15, 3.\n296:19 Satapatha Br\u00e2hmana l.l. \u00a7 27. Comp. Professor Max M\u00fcller's note, S.B.E., XV, 223 seq.\n296:21 Satapatha Br\u00e2hmana l.1. \u00a7 28.\n296:23 On the s\u00fbtik\u00e2gni, comp. Satap. Br. l.l. \u00a7 23; S\u00e2\u1e45kh\u00e2yana-Grihya I, 25, 4, &c.\n296:24 K\u00fbrkura seems to me, and this is also Professor Stenzler's p. 297 opinion, identical with kurkura, kukkura ('dog'). The Petersburg Dictionary explains it, 'Name eines die Kinder bedrohenden D\u00e4mons (vielleicht eine Personification des Hustens).'","title":"Grihya Sutras, Part 1 (SBE29): P\u00e2raskara-Grihya-S\u00fbtra: I, 16","type":"page"}