The Grihya Sutras, Part 1 (SBE29), by Hermann Oldenberg, , at sacred-texts.com
1 1. Beginning from the wedding the worshipping of the Aupâsana (i.e. sacred domestic) fire (is prescribed).
2 2. After sunset and before sunrise (the fire should
be worshipped) with (oblations of) curds, (rice) grains, or fried grains.
3. (He sacrifices) in the evening with (the formulas), 'To Agni svâhâ! To Pragâpati svâhâ!'
4. In the morning with (the formulas), 'To Sûrya svâhâ! To Pragâpati svâhâ!'
5 5. 'Men are both Mitra and Varuna; men are both the Asvins; men are Indra and Sûrya. May a man be born in me! Again svâhâ!'with (this verse) a wife who desires to conceive, (should offer) the first (oblation).
286:1 9, 1. The expression which I have translated 'beginning from the wedding' is upayamanaprabhriti. The Indian commentators and Professor Stenzler explain the term upayamana as implying a reference to the Sûtra I, 1, 4, upayamanân kusân âdâya ('having taken up the Kusa blades with which he is to take hold of the lower surface of the Âgya pot'). 'The worshipping of the domestic fire,' says Stenzler, following the native authorities, 'consists in the rites which have been prescribed above (I, 1, 4), beginning from the word upayamana, i.e. in the taking up of the Kusa blades, the putting of wood on the fire, the sprinkling and sacrificing. As the rites preceding that word, such as the preparation of the sacrificial spoon (I, 1, 3), are hereby excluded, the oblations are offered with the hand.' It would be easy to show that the upayamanâh kusâh have nothing at all to do with the regular morning and evening oblations of which these Sûtras treat. The comparison of Âsvalâyana-Grihya I, 9, 1 (see also Manu III, 67, &c.) leaves no doubt that upayamana is to be understood here as derived from upayakkhati in its very frequent meaning of marrying. I have translated the Sûtra accordingly.
286:2 On the different statements of Vedic authors with regard to the proper time of the morning oblations, see Weber's Indische Studien, X, 329.
287:5 Comp. Sâṅkhâyana-Grihya I, 17, 9, where the reading and the construction slightly differ. The words punah svâhâ at the end of the Mantra seem to be corrupt; the frequent repetition of pumâmsam and pumân through the whole verse suggests the correction pumse svâhâ, or pumbhyah svâhâ, 'to the man svâhâ!' or 'to the men svâhâ!'