The Grihya Sutras, Part 1 (SBE29), by Hermann Oldenberg, , at sacred-texts.com
1. On the full-moon day of Mârgasîrsha the Âgrahâyanî ceremony (is performed).
2 2. He cooks a mess of sacrificial food, sacrifices two Âgya oblations as at the Sravanâ sacrifice, and other oblations with (the following verses):
'The night whom men welcome like a cow that comes to them, (the night) which is the consort of the year, may that (night) be auspicious to us. Svâhâ!
'The night which is the image of the year, that we worship. May I reach old age, imparting strength to my offspring. Svâhâ!
'To the Samvatsara, to the Parivatsara, to the Idâvatsara, to the Idâvatsara, to the Vatsara bring ye great adoration. May we, undecayed, unbeaten, long enjoy the favour of these (years) which are worthy of sacrifices. Svâhâ!
'May summer, winter and spring, the rains be friendly, and may autumn be free of danger to us. In the safe protection of these seasons may we dwell, (and) may (they) last (to us) through a hundred years. Svâhâ!'
3. He makes oblations of the cooked food to Soma, to (the Nakshatra) Mrigasiras, to the full moon of Mârgasîrsha, and to the winter.
4 4. After he has eaten (of the sacrificial food), he throws the remainder of the flour into a basket, (and then follow the same rites that have been stated above) from (the sacrificer's) going out down to their cleaning themselves.
5. After the cleaning he says, 'The Bali offering is finished.'
6 6. After they have spread out to the west of the fire a layer (of straw) and a garment that has
not yet been washed, they 'redescend,' having bathed, wearing garments which have not yet been washed: the master (of the house) southward, his wife to the north (of her husband, and then the other persons belonging to the house) so that each younger one lies more to the north.
7. Having caused the Brahman to sit down southward, and having placed to the north a water-pot, a Samî branch, an earth-clod taken out of a furrow, and a stone, he murmurs, looking at the fire: 'This Agni is most valiant, he is most blessed, the best giver of a thousand boons, highly powerful. May he establish us both in the highest place.'
8. To the west of the fire he joins his hands (and holds them) towards the east.
9. With the three (verses), 'The divine ship' (Vâg. Samh. XXI, 6-8) they ascend the layer (of straw).
10 10-11. He addresses the Brahman: 'Brahman, we will redescend.'
11. The Brahman having given his permission, they redescend with (the words), 'Life, fame, glory, strength, enjoyment of food, offspring!'
12 12. Those who have received the initiation murmur, 'May a good winter, a good spring, a good summer be bestowed on us. Blessed may be to us the rains; may the autumns be blessed to us.'
13. With (the verse), 'Be soft to us, O earth' (Vâg. Samh. XXXV, 21), they lie down on their right sides, their heads turned towards the east.
14 14. They arise with (the verse), 'Up! with life, with blessed life. Up! with Parganya's eye, with the seven spaces of the earth.'
15. This (they repeat) two other times, with the Brahman's permission.
16. Let them sleep on the ground four months (after the Pratyavarohana), or as long as they like.
338:2 2, 2. The two oblations belonging to the Sravanâ ceremony are those stated above, II, 14, 4. 5.
2. The first verses in which the Âgrahâyanî night is called the consort of the year, or the image of the year, occur elsewhere with reference to the Ekâshtakâ night. See Atharva-veda III, 10; Taitt. p. 339 Samhitâ V, 7, 2, 1. See also below, Pâraskara III, 3, 5. Samvatsara, Parivatsara, Idâvatsara, &c. are terms designating the different years of the quinquennial period of the Yuga. See Zimmer, Altindisches Leben, 369, 370.
339:4 See above, II, 14, 1I-21 (not 19-21 as indicated by Professor Stenzler).
339:6 'Redescending' means that they do not sleep any longer on high bedsteads, which they did from the Srâvanî day till the Âgrahâyanî, on account of the danger from the snakes, but on the ground. See the notes on Sâṅkh.-Grihya IV, 15, 22; 17, 1.
340:10-11 10, 11. See the note on § 6.
340:12 On upeta, which means a person for whom the Upanayana has been performed, see my note, Sâṅkhâyana-Grihya II, 1, 1.