5. Rules (regarding the performance of sacrifices), (texts) to be used (at the sacrifices according to those rules), and reasoning (on the meaning of the rites and texts): that is the Veda.
6. Some say (that the Veda should be studied) with its six Angas ;
stated in Sfitra 41. But if the omission has been perpetuated through three generations, the descendant of such persons is subject to the rules stated in Sftras 42 and 43.
43. Katyayana, after having given the rules on the Vratyastoma sacrifice (see Weber, Indische Literaturgeschichte, 2nd edition, Pp. 73 seq.), says: ‘Intercourse with them (who have performed that sacrifice) is permitted’ (Sraut. XXII, 4, 28).
6, 2. See above, chap. 5, 13.
3. See chap. 5, 14.
5. The expressions of the text for the three categories are, vidhi, vidheya, tarka.
6. I.e. with the supplementary treatises on ritual, grammar, astronomy, etymology, pronunciation of the Mantras, and metrics.
p. 313
7. Not so that he only knows the ceremonial.
8. But optionally by one who knows the sacrifices (the bath may be taken).
9. (The student) after having embraced (the feet of) his teacher, and put the pieces of wood on the fire, places himself northwards of an enclosure, on eastward-pointed Kusa grass, to the east of eight vessels with water.
10. ‘The fires that dwell in the waters; the fire which must be hidden, the fire which must be covered, the ray of light, the fire which kills the mind, the unwavering one, the pain-causing one, the destroyer of the body, the fire which kills the organs —those I leave behind. The shining one, that I seize here’—with (this formula) he draws water out of one (of the eight vessels) ;
11. With that he besprinkles himself with (the words), ‘ Therewith I besprinkle myself for the sake of prosperity, of glory, of holiness, of holy lustre.’
12. (A second time he draws water out of a second of the eight vessels with the formula given in Sftra 10, putting instead of the words, ‘The shining one, &c.,’ the verse): ‘By which you have created prosperity, by which you have touched sur4, with which you have anointed the eyes, which is your glory, O Asvins.’
10. As to the names of the eight hostile powers of Agni, comp. S&nkhayana-Gréhya V, 2; Atharva-veda XIV, 1, 38; XVI, 1; Mantrabrahmaza I, 7, 1.
12. The reading of the Mantra seems to be corrupt. Compare the form in which it is given by Bhavadeva, quoted in Professor Stenzler’s note on this Satra. Instead of sriyam we have probably to read, as Bhavadeva has, striyam; instead of akshyau, akshan. Professor Stenzler very pertinently compares Atharva-veda XIV, 1, 35-36. Comp. also Mantrabrahmaaa I, 7, 5.
p. 314
13. (And he draws water out of three other vessels) with (the three verses), ‘Ye waters are’ (Vag. Samh. XI, 50-52), verse by verse.
14. With (water drawn out of) the three other (vessels he besprinkles himself) silently.
Comp. also Mantrabrahmaaa I, 7, 5.
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13. (And he draws water out of three other vessels) with (the three verses), ‘Ye waters are’ (Vag. Samh. XI, 50-52), verse by verse.
14. With (water drawn out of) the three other (vessels he besprinkles himself) silently.
15. Having loosened his girdle with (the verse), ‘The highest band’ (Vag. Samh. XII, 12), having put it down, having put on another garment, he worships the sun—
16. With (the formulas), ‘ Rising, bearing a shining spear, Indra stands with the Maruts; he stands with the gods who walk in the morning. Thou art a tenfold winner; make me a tenfold winner. Make me attain to renown.
‘Rising, bearing a shining spear, Indra stands with the Maruts; he stands with the gods who walk in day-time. Thou arta hundredfold winner; make me a hundredfold winner. Make me attain to renown.
‘Rising, bearing a shining spear, Indra stands with the Maruts; he stands with the gods who walk in the evening. Thou art a thousandfold winner ; make me a thousandfold winner. Make me attain to renown.’
17. Having eaten curds or sesamum seeds, and having had his matted hair, the hair of his body, and his nails cut, he should cleanse his teeth with an Udumbara branch with (the verse), ‘Array yourselves for the enjoyment of food. Here has come king Soma: he will purify my mouth with glory and fortune.’
16. In the Mantra the Paraskara MSS. give bhragabhrishauh and bhragabhrishfi4, and the Gobhila MSS. (Grshya III, 4) bhragabhrishfbhiz. Possibly the instrumental case is right. Béhtlingk and Roth propose to read bhragadrishiéif.
p. 315
18. Having anointed himself and bathed again, he takes up the salve for nose and mouth with (the words), ‘Satiate my up-breathing and down-breathing; satiate my eye; satiate my ear!’
19. Having poured out to the south the water with which he has washed his hands, with (the words), ‘Ye fathers, become pure,’ he should salve himself and murmur, ‘May I become well-looking with my eyes, well-shining with my face, well-hearing with my ears.’
20. He then should put on a garment which has not yet been washed, or not been soaked in lie, with (the formula), ‘For the sake of putting on, of bringing fame, of long life I shall reach old age. I livea hundred long autumns. For the sake of the increase of wealth I will clothe myself.’
21. Then the upper garment with (the verse), ‘With glory (come) to me, Heaven and- Earth. With glory, Indra and Brzhaspati! May glory and fortune come to me! may glory be my lot!’
22. If (he has only) one (garment), he should cover himself (with a part of that garment as if it were an upper garment) with the second part of the former (Mantra; Sftra 20).
23. He takes flowers with (the formula), ‘(The
20. Comp. Katyayana, Srauta-sfitra VII, 2, 18, to which Sftra Professor Stenzler refers.
23. He takes flowers with (the formula), ‘(The
20. Comp. Katyayana, Srauta-sfitra VII, 2, 18, to which Sftra Professor Stenzler refers.
22. I give this translation merely as tentative. Professor Stenzler translates: Wenn er nur Ein Gewand hat, so bedecke er sich (noch einmal) mit dem oberen Theile des zuerst angelegten. Gayarfma (MS. Chambers 373) says: ekam fet tatrapi paridhanamantram paéhitva vastrardham paridhaya dvir 44amya uttarardhe grihitva uttarlyam [sic] mantram pa/hitvottariyam kritva punar dvir f#amed ity arthah.
23. Hirany.-Grthya I, 3, 11, 4.
p. 316
flowers) which Gamadagni has brought for the sake of faith (has brought to Sraddh4?), of love, of the senses, them I take with glory and with fortune.’
24. He then ties them (to his head) with (the verse), ‘The high, wide glory, which Indra has created for the Apsarases, the flowers bound up with that, I tie on to me, to bring me glory!’
25. He binds a turban to his head with (the verse), ‘A youth, well attired.’
26. (He puts on) the two ear-rings with (the words), ‘An ornament art thou; may more ornaments be mine.’
27. He salves his two eyes with (the formula), ‘Vritra’s’ (Vag. Samh. IV, 3b).
28. With (the words), ‘ Brilliant art thou,’ he looks at his image in a mirror.
29. He takes a parasol with (the words), ‘Thou art Brzhaspati’s covering. Shelter me from evil. Do not shelter me from splendour and glory.’
30. With (the words), ‘ You are supports; protect me from all sides,’ he puts on the two shoes.
31. With (the words), ‘From all powers of destruction protect me on all sides,’ he takes a bamboo staff.
32. (For) the tooth-cleaner, &c. (the Mantras stated above are to be used) in every case; (for) the garment, the parasol, and the shoes, the Mantra (should only be recited) if they have not been used before.
Kawpika 7.
1. We shall state the rules of conduct for a Snataka.
2. Another (may observe those rules) optionally.
25. See above, chap. 2, 9.
Il KANDA, 7 KANDIKA, 12. 317
3. Dancing, singing, and playing musical instruments, let him neither perform himself nor go (to see or hear it).
4. Sing, however, he may at his pleasure, for there is another saying, ‘He sings either or he rejoices in (other people’s) singing.’
5. If everything goes well, he shall not go by night to another village, and shall not run.
6. He shall avoid looking into a well, climbing up a tree, gathering fruits, crawling through narrow openings, bathing naked, jumping over uneven ground, using harsh language, looking at the sun while it is rising or setting, and begging. For there is a Sruti: ‘After he has bathed, he should not beg, For he who bathes, drives away from himself begging.’
7. If it rains, he shall go without an upper garment, and shall say, ‘May this, my thunderbolt, drive away evil.’
8. He shall not look at himself in water.
9. Agatalomnim vipumsim shandham ka nopahaset.
10. Let him call a pregnant woman ‘vigany&’ (one who will give birth to a child) ;
If it rains, he shall go without an upper garment, and shall say, ‘May this, my thunderbolt, drive away evil.’
8. He shall not look at himself in water.
9. Agatalomnim vipumsim shandham ka nopahaset.
10. Let him call a pregnant woman ‘vigany&’ (one who will give birth to a child) ;
11. An ichneumon (nakula), sakula ;
12. A skull (kap4la), bhagala ;
7, 3- Comp. the similar rule given in the Buddhist Vinaya, Mah4vagga I, 56.
4. Satapatha Brahmaza VI, 1, 1, 15.
5. If no accident happens that makes his going to another village necessary.
6. The passage of the Sruti quoted is found in the Satapatha Brahmava XI, 3, 3, 7. Comp. Vasish/ka XII, 2, 10, 25; Gautama IX, 32, 61, &c.
12. Gautama IX, 21.
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13. A rainbow (Indra-dhanu, Indra’s bow), mazidhanu (the jewelled bow).
14. A cow that suckles (her calf) he should not point out to another (person).
15. Let him not void urine or excrements on a ploughed field, on uncovered ground, or while rising up or standing.
16. He shall wipe himself with wood that has fallen off by itself.
17. He should not wear a dyed garment.
18. He should be fixed in his intentions, protect everybody's life, and be everybody's friend, as it were.
KanpikA 8.
1. Through a period of three nights (after the Samavartana) he should keep (the following) observances.
2. He shall eat no flesh and not drink out of an earthen vessel.
3. He shall avoid seeing women, Siddras, dead bodies, black birds, and dogs, and shall not talk to (such beings).
18. Before easing himself, he shall first cover the ground with grass or the like.
17. Gautama IX, 4; Apastamba I, 30, 10.
8,1. The words of this Stra are repeated from Satapatha Brahmana XIV, 1, 1, 28 (only for arati it is said here aret).
2. Satapatha Brahmama |. 1. § 30.
3. Satapatha Brahmawa |. |. § 31. Black birds, according to the commentators, mean crows.
4. Funeral food is such food as described below, III, 10, 26.
p. 319
Sfdra, or of a woman lying-in (during the period of her impurity).
5. He shall not void urine or excrements, or spit out in the sun-shine, and shall not cover himself against the sun.
6. He shall take warm water for (the rites) in which water is wanted.
7. Atnight he shall eat by the light (of a lamp or a fire-brand).
8. Or only speaking the truth (suffices instead of the other observances).
g. Also a person who has received the diksh4 (or inauguration for a Soma sacrifice), should observe these rules beginning from (that which regards) the sun-shine (Satra 5), if he performs the Pravargya ceremony.
KanpixkA 9.
1. Now (follow) the five great sacrifices.
g. Also a person who has received the diksh4 (or inauguration for a Soma sacrifice), should observe these rules beginning from (that which regards) the sun-shine (Satra 5), if he performs the Pravargya ceremony.
KanpixkA 9.
1. Now (follow) the five great sacrifices.
2. Of the Vaisvadeva food he should, after having sprinkled (water) round (the sacred fire), make oblations, with the word Sv4h4 (each time repeated), to Brahman, to Fragdpati, to the (deities) of the house, to Kasyapa, and to Anumati.
3. To the domestic deities (he offers) three
9. The Pravargya ceremony, one of the preparatory ceremonies of the Soma sacrifice (Indische Studien, X, 363), was not performed at every Soma sacrifice, but there were certain restrictions regarding its performance; see Indische Studien, IX, 219 seq.
9,1. The five Mahayagfias are, the sacrifice to the gods, the sacrifice to living Beings, the sacrifice to the Fathers, the sacrifice to the Brahman, the sacrifice to men. As to the meaning of the five categories, see Asvalayana-Grthya III, 1.
2. Compare above, I, 12, 3.
3. Compare above, I, 12, 2.
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(Balis) in.the water-pot : to Parganya, to the waters, to the Earth;
4. To Dhatryz and Vidhatzz at the two doorposts ;
5. To the different quarters (of the horizon), to Vayu and (to the presiding deities) of the quarters ;
6. In the middle three (Balis) to Brahman, to the Air, to the Sun.
7. To the north of those (he offers Balis) to the Visve devas and to all the beings ;
8. Further on to Ushas and to the Lord of beings ;
9. To the south (to the Fathers) with (the words), ‘To the Fathers, Svadh4! Adoration!’
10. Having rinsed out the vessel, he should pour it out towards the north-west with (the words), ‘Consumption! this to thee!’
11. Taking the Brahmaza’s portion (of the food which he is going to distribute), he should give it to a Brahmawza, after he has made him wash himself, with (the words), ‘ Well! (this) to thee!’
12. To (religious) mendicants and to guests they should apportion (food) as due to them.
13. The persons belonging to the house, the young and the old, should eat what is due to them ;
14. Afterwards the householder and his wife.
15. Or the householder (should eat) first, because
11. What I have translated ‘the Brahmama’s portion’ is agra. See on this word the remark of Nilakan‘ha quoted by Bohtlingk- Roth s.v. agrahara : agram brahmazabhoganam, tadartham hriyante ragadhanat prethakkriyante tesgraharah kshetrddaya#. According to different commentators and lexicographers one Agra is equal to four or to sixteen mouthfuls of food.
15. I cannot indicate any more than Professor Stenzler could, where the passage here quoted occurs in a Brahmana.
p. 321
the Sruti says, ‘Therefore the householder should eat the sweetest food before his guests.’
15. I cannot indicate any more than Professor Stenzler could, where the passage here quoted occurs in a Brahmana.
p. 321
the Sruti says, ‘Therefore the householder should eat the sweetest food before his guests.’
16. Every day he should sacrifice with the word svaha. If he has no food (to offer, he should make his offering) with something else, be it even a piece of wood (only), to the gods, or be it (only) a waterpot, to the Fathers and to men.
KawoikA 10.
1. Now (follows) the Adhy4yop4karman (or opening ceremony at the beginning of the annual course of study).
2. When the herbs appear, (when the moon stands in conjunction) with Sravaza, on the full-moon day of the Sraévaza month, or on the fifth (Tithi) of the Sravaza month under (the Nakshatra) Hasta ;
3. Having sacrificed the two Agya portions, he offers two Agya oblations, (namely,) —
4. To the Earth and to Agni, if (he studies) the kig-veda,
5. To the Air and to Vayu, if the Yagur-veda,
6. To the Heaven and to the Sun, if the SAmaveda,
7. To the quarters (of the horizon) and to the Moon, if the Atharva-veda;
8. (Besides) to the Brahman, to the metres in every case,
9. And to Pragdpati, to the gods, to the A’shis, to Faith, to Insight, to Sadasaspati, to Anumati.
10, 2. Comp. Asvalayana-Grihya III, 5, 2. 3 and my note.
to. On the different vratas (observances) connected with the
[29] Yp. 322 observances are imposed (on a student) or given up (by him, after having been kept through the prescribed period of time).
11. With (the verse), ‘Sadasaspati’ (V4g. Sash. XXXII, 13) (the teacher) three times (sacrifices) fried grains.
12. All should repeat (that verse after him).
13. After each oblation they should each time put on the fire three pieces of Udumbara wood, fresh branches with leaves, anointed with ghee, reciting the Savitri.
14. And the students (should put wood on the fire) in the manner stated above.
15. With (the verse), ‘Luck may bring us’ (Vag. Samh. IX, 16) they should eat the fried grains without chewing them.
16. With the verse, ‘Of Dadhikraévan’ (Vag. Samh. X XIII, 32) they should eat curds.
17. As many pupils as he wishes to obtain, so many sesamum grains should he sacrifice with a dice-board, with the SAvitrit or with the Anuvd4ka, ‘ Bright-resplending’ (Vag. Sah. XVII, 80 seqq.).
18. After they have eaten (the remainder of the sacrificial food, the teacher) should pronounce the word Om and then repeat the Savitri three times, and the beginnings of the Adhy4yas to (the students) who are seated facing the west;
study of the Veda, such as the Sukriya-vrata, the Sakvara-vrata, &c., comp. especially Sinkhayana-Grthya II, 11. 12 and the notes there.
14. See above, chap. 4.
especially Sinkhayana-Grthya II, 11. 12 and the notes there.
14. See above, chap. 4.
17. Akarshaphalakena. Rimakrishwa states that this is a board of Udumbara wood, of the length of an arm, and of the shape of a serpent. (See Professor Stenzler’s note.)
18. The following Sfitras clearly show that this rule is intended for students of the Yagur-veda only.
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19. The beginnings of the sections belonging to the (different) Azshis, if they are Bahvrzéas (i.e. if they study the Azg-veda),
20. The Parvans, if they are AKandogas (i.e. if they study the SAma-veda),
21. The Sdktas, if they are Atharvans,
22. All murmur: ‘May it be ours in common; may it bless us in common; may this Brahman be powerful with us together. Indra knows that through which, and in which way, no hatred may spring up amongst us.’
23. Through a period of three nights they should not study (the Veda).
24. And they should not cut the hair of their bodies and their nails.
25. Some say (that this should not be done) till the Utsarga (i.e. the concluding ceremony of the annual course of study).
KawopikA 11.
1. If (a strong) wind is blowing, and on the newmoon day there is an entire interruption of study.
2. If one has partaken of a Sraddha dinner, if a meteor falls, or distant thundering is heard, or if the earth quakes, or if fiery apparitions are seen, and when a new season begins, (the study shall be interrupted) until the same time next day.
3. If the Utsarga ceremony has been performed,
20. On the division of the SAma-veda into Parvans, comp. Weber, Indische Literaturgeschichte, 2nd edition, p. 72.
11, 1. ‘Entire interruption’ means, according to the commentators, that not only the study of the Veda itself, but also that of the Vedangas, or even all sorts of worldly instruction are forbidden.
3. I have left the words sarvarfipe £a untranslated. Evidently
Y2
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if clouds appear,...., (it shall be interrupted) through a period of three nights or till twilight has thrice passed.
4. After he has eaten, until he has (washed and) dried his hands; while being in water; at nighttime; at the time of the morning and evening twilight ; while a dead body or a Kamndala is in the village.
5. While running, while seeing a person of bad fame or who has lost his caste, if a miraculous or happy event happens, as long as (that which occasions the interruption of study) endures.
6. If hoar-frost (lies on the ground), if a musical instrument is heard, or the cry of a person in pain, at the border of the village, in a burial ground, or if a dog, an ass, an owl, a jackal, or a Sdman song is heard, or if a learned person approaches, as long as (that occasion) endures.
7. If his Guru has died, let him go down into water (for offering water-oblations) and interrupt (the study) for ten nights.
8. If one who has performed with him the TAndnaptra ceremony, or a fellow-pupil (has died), for three nights.
7. If his Guru has died, let him go down into water (for offering water-oblations) and interrupt (the study) for ten nights.
8. If one who has performed with him the TAndnaptra ceremony, or a fellow-pupil (has died), for three nights.
9. If one who is not his fellow-pupil, (has died,) for one night.
sarvaripa is identical with the doubtful word savarfipa which twice occurs in the Sankhayana-Grzhya. See the discussion on that word in the note on Sankh4yana II, 12, 10.
4. On antardivakirtye, comp. Manu V, 85. Gautama XVI, 19.
8. The T4nfinaptra is an invocation directed to Tan(naptr7 (i.e. the wind) by which the officiating priests and the Yagam4na at a Soma sacrifice pledge their faith to do no harm to each other. See Indische Studien, X, 362.
Il KANDA, 12 KANDIKA, 4. 325
10. After having studied five months and a half, they should celebrate the Utsarga,
11. Or six months and a half.
12, They then mutter this Azé: ‘Ye two young sages! The relation which has expired among us, the friendship we dissolve, (turning away) from the condition of friendship.’
13. After having remained together through a period of three nights, they separate.
KanpikA 12,
1. In (the month) Pausha, under (the Nakshatra) Rohizi, or at the middle AshZak4 let them celebrate the conclusion of the study (of the Veda).
2. Let them go to the brink of water and make water oblations to the gods, the metres, the Vedas, the Azshis, the ancient teachers, the Gandharvas, the other teachers, the year with its divisions, and to their own ancestors and teachers.
3. After having four times quickly recited the Savitri, they should say, ‘We have finished.’
4. Interruption (of the study) and (continuation of the) teaching as stated above.
12. The reading of the Mantra is doubtful. I think it should stand as Professor Stenzler has printed it, except that I should propose to correct yuv4 into yuvan4 (comp. Asvaldyana-Srauta VI, 12, 12). It is probable that the gods addressed are the two Asvins, who are called kavt and yuv4na in several passages of the Vedas.
12, 1. See Asvalayana-Grihya III, 5, 20; SAankhayana-Grzhya IV, 6. On the three Ashfkds, see below, III, 3, 1.
4. Sankh4yana-Gréhya IV, 5, 17, where the same expression kshapana for interruptions of the study is used. The words ‘as above’ refer to chap. 10, 23. 24.
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KawnikA 13.
1. On an auspicious day the harnessing to the plough. Or under (the Nakshatra) Gyesh¢Aé, (because that rite is) sacred to Indra.
2. To Indra, Parganya, the two Asvins, the Maruts, Udalakasyapa, Svatik4ri, Sita, and Anumati, he offers curds, rice grains, perfumes, and fried grains, and then makes the bullocks eat honey and ghee.
3. He should put them to the plough with (the verse), ‘They harness to the ploughs’ (Vag. Samh. XII, 67).
4. With (the verse), ‘ For luck may us the ploughshares’ (V4g. Samh. XII, 69) let him plough or touch the plough-share.
3. He should put them to the plough with (the verse), ‘They harness to the ploughs’ (Vag. Samh. XII, 67).
4. With (the verse), ‘ For luck may us the ploughshares’ (V4g. Samh. XII, 69) let him plough or touch the plough-share.
5. Or (he may) not (do so), because (that verse) has been prescribed for (the erection of) the Agni (-altar), and the act of sowing stands in connection (with it).
6. After the front-bullock has been sprinkled (with water), they then should plough unploughed ground.
13, 1. Indra is the presiding deity over the constellation Gyeshéha; see SAankhayana-Grehya I, 26, 16, &c.
2. The names of the genius Udalakasyapa and of the female genius Svatikari occur, as far as I know, only here. Bdéhtlingk- Roth propose to read Sphatimkarf (‘the goddess who gives abundance’).
5. At the Agni-fayana ceremony furrows are drawn with the plough on the Agni-kshetra with the verses Vag. Samh. XII, 69-72. Afterwards grains of different kinds are sown. See Katydyana XVII, 2, 12; 3, 8; Indische Studien, XIII, 244 seq. Thus in the Srauta ritual the verse Vag. Samh. XII, 69 stands in a connection which does not conform to the occasion for which it would be used here.
Il KANDA, I4 KANDIKA, 7. 327
7. He should make oblations of cooked sacrificial food to the same deities as above, when sowing both rice and barley, and at the sacrifice to Sitd.
8. Then (follows) feeding of the Brahmazas.
KawnoikA 14.
1. Now (follows) the Sravaz4 ceremony,
2. On the full-moon day of the Sraévaza month.
3. He cooks a mess of sacrificial food, fried grains, and a cake in one dish, pounds the greater part of the grains, sacrifices the two Agya portions, and two (other) Agya oblations (with the following verses) :
4. ‘Beat away, O white one, with thy foot, with the fore-foot and with the hind-foot, these seven [children] of Varuza and all (daughters) of the king’s tribe. Svaha!
5. ‘Within the dominion of the white one, the Serpent has seen nobody. To the white one, the son of Vidarva, adoration! Svaha!’
6. He makes oblations of the mess of cooked sacrificial food to Vishzu, to Sravamza, to the full moon of Sravama, and to the rainy season,
7. (And oblations) of the grains with (the verse), ‘Accompanied with grains’ (Vag. Samh. XX, 29).
7. “As above’ refers to Sfitra 2. On the Sitd-yagiia, see below, chap. 17.
14, 1 seqq. Comp. Sankhéyana IV, 5; Asvalayana II, 1; Gobhila III, 7.0
4. Asvalayana II, 3, 3; Sankh4yanalV, 18,1. For Varunaih and ragabandhavaih I read Varunth, ragabandhaviz. Pragah is an interpolation.
5. Asvalayana, loc. cit. One is rather tempted to correct ahir dadamsa kafkana, but Ramakandra’s Paddhati on Sankhayana gives the reading dadarsa, as the Paraskara MSS. do.
p. 328
8. He sacrifices flour, over which ghee has been poured, to the serpents (with the following Mantras) :
9. ‘To the lord of the serpents belonging to Agni, of the yellowish, terrestrial ones, svaha !
do.
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8. He sacrifices flour, over which ghee has been poured, to the serpents (with the following Mantras) :
9. ‘To the lord of the serpents belonging to Agni, of the yellowish, terrestrial ones, svaha !
‘To the lord of the white serpents belonging to Vayu, of the aerial ones, svaha!
‘To the lord of the overpowering serpents belonging to Sdrya, of the celestial ones, svaha!
10. The (cake) in one dish he offers entirely (without leaving a remainder for the sacrificer) with (the formula), ‘To the firm one, the son of the Earth, svaha !’
11. After he has eaten (of the sacrificial food), he throws a portion of the flour into a basket, goes out, besmears an elevated spot outside the hall (with cowdung), says, while a fire-brand is held (before him), ‘Do not step between (myself and the fire),’ and without speaking (anything except the Mantras), he causes the serpents to wash themselves, (pouring out water for them, with the formulas :)
12. ‘Lord of the serpents belonging to Agni, of the yellowish, terrestrial ones, wash thyself !
‘Lord of the white serpents belonging to V4yu, of the aerial ones, wash thyself !
‘Lord of the overpowering serpents belonging to Strya, of the celestial ones, wash thyself!’
13. Each time after the washing has been done, he offers to the serpents a Bali of flour, picking out
11. The ceremony with the fire-brand seems to stand in connection with the rule given by Asvalayana, II, 1, 13, that before the sacrificer has ‘given himself in charge’ to the serpents, nobody is allowed to step between him and the Bali destined for the serpents. Comp. also below, Sfitra 23.
13. I have translated upaghatam by ‘picking out.’ On the full
Il KANDA, 14 KANDIKA, 18. 329
(portions of it) with (the spoon called) Darvt (with the formulas) :
14. ‘Lord of the serpents belonging to Agni, of the yellowish, terrestrial ones, this is thy Bali!
‘Lord ofthe white serpents belonging to Vayu, of the aerial ones, this is thy Bali!
‘Lord of the overpowering serpents belonging to Sirya, of the celestial ones, this is thy Bali!’
15. After he has made them wash themselves as above, he combs them with combs (with the formulas) :
16. ‘Lord of the serpents belonging to Agni, of the yellowish, terrestrial ones, comb thyself !
‘Lord of the white serpents belonging to Vayu, of the aerial ones, comb thyself !
‘Lord of the overpowering serpents belonging to Siarya, of the celestial ones, comb thyself!’
17. (He offers) collyrium, ointment, and garlands with (the same formulas), putting at their end, respectively, the words, ‘Salve thy eyes!’ ‘Anoint thyself!’ ‘Put on garlands!’
18. The remainder of the flour he pours out on the elevated spot (mentioned in Sftra 11), pours water on it out of a water-pot, and worships the
The remainder of the flour he pours out on the elevated spot (mentioned in Sftra 11), pours water on it out of a water-pot, and worships the technical meaning of the term, which implies the omission of the upastaraza and abhigh4raza, see Bloomfield’s note on Grihya-samgraha IJ, r11 (Zeitschrift der deutschen Morgenlandischen Gesellschaft, XXXV, 568).
15. The words ‘as above’ refer to Sfitra 11. Pralikhati, which I have translated ‘he combs them,’ is the same act for which Sankh4yana (IV, 15, 7) says, phazena desh/ayati. I think Professor Stenzler is wrong in translating : Er scharrt (das Mehl) mit Kammen zusammen. Gayarama says: pralekhanam ka kramena pratimantram balikavdfyanam kankataif. tani 4a vaikankatiydni pradesamatrany ekatodantani kash/4ani bhavanti.
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serpents with the three (verses), ‘Adoration be to the serpents’ (Vag. Sameh. XIII, 6 seqq.).
19. At that distance in which he wishes the serpents not to approach (the house), he should three times walk round the house, sprinkling an uninterrupted stream of water round it, with the two (verses), ‘Beat away, O white one, with thy foot’ (Sftras 4 and 5).
20. He gives away the (spoon called) Darvi (Satra
13) and the basket (Sitra 11), having washed and warmed them.
21. Near the door (of the house) they clean themselves with the three (verses), ‘O waters, ye are’ (Vag. Sah. XI, 50 seqq.).
22. Having put away that remainder of flour in a hidden place, he should from that time daily till the Agrahayaxi, after sunset, when he has performed the service to the fire, offer to the serpents a Bali of flour, picking out (portions of it) with the Darvi (spoon).
23. When he is offering (the Bali), let no one step between (the sacrificer and the Bali).
24. With the Darvi (spoon) he rinses his mouth. Having washed it, he puts it away.
zo. According to the commentators he gives these things to the man who holds the fire-brand (Satra 11).
22. The Agrahayani is the full-moon day of M4rgasirsha, on which the Pratyavarohava ceremony is celebrated. See below, III, 2 ; Weber, die vedischen Nachrichten von den Naxatra, II, 332. The expression darvyopaghatam is the same that has occurred above in Satra 13.
23. Comp. Asvalayana-Grihya II, 1, 13, and see above, Sfitra 11.
24. Prakshdlya seems to me to referto the Darvt; see Sftra 20.
Il KANDA, I5 KANDIKA, 4. 331
25. They eat the (rice) grains which must not form one coherent mass.
26. Then (follows) the feeding of the Brahmamas.
Kawo1kA 15.
1. On the full-moon day of Praush¢kapada the sacrifice to Indra.
2. Having cooked milk-rice for Indra and cakes, and having put cakes round (the fire), he sacrifices the two Agya portions and Agya oblations to Indra, to Indr4zi, to Aga Ekapad, to Ahi Budhnya, and to the Prosh¢kapadas.
3. After he has eaten (his portion of the sacrificial food), he offers a Bali to the Maruts. For the Sruti says, ‘The Maruts eat what is not-sacrificed.’
3. After he has eaten (his portion of the sacrificial food), he offers a Bali to the Maruts. For the Sruti says, ‘The Maruts eat what is not-sacrificed.’
4. (This Bali he offers) in Asvattha leaves, because it is said, ‘The Maruts stood in the Asvattha tree.’
15, 2. After these Agya oblations follows the chief oblation of the whole sacrifice, the oblation of milk-rice to Indra. In one of Professor Stenzler’s MSS. there is a special Sfitra inserted after Sfitra 2, ‘Of the cooked food he makes an oblation with (the formula), “To Indra svaha.”’ I do not, however, think it right to receive this Sfitra into the text, as the other MSS. do not support it, and the commentators did not find it in the text which they read.
3. Professor Stenzler’s translation, ‘ Die Maruts essen kein Opfer,’ seems to me not quite exact. I should prefer to say, ‘Die Maruts essen Nicht-Opfer.’ This passage, taken from Satapatha Bréhmana IV, 5, 2, 16, is quoted as supporting the rule that a Bali offering should be made to the Maruts; for in the technical language the term ahuta is applied to Bali offerings (Sankhayana-Grthya I, 10, 7, hutosgnihotrahomena, ahuto balikarmama).
4. When Indra called them to his help against Vritra. Satapatha Brahmana IV, 3, 3, 6
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5. (He offers it) with (the texts), ‘Brilliantly resplendent’ (Vag. Samh. XVII, 80-85), Mantra by Mantra,
6. And with the (Mantra called) Vimukha.
7. (This Mantra he repeats only) in his mind.
8. For the Sruti says, ‘ These are their names.’
9. He murmurs, ‘To Indra the divine’ .(V4g. Samh. XVII, 86).
10. Then (follows) the feeding of the Brahmamas.
KawnpikA 16,
1. On the full-moon day of Asvayuga the (offerings of) Przshatakas (are made).
2. Having cooked milk-rice for Indra he sacrifices it, mixed with curds, honey, and ghee, to Indra, Indrazi, the two Asvins, the full moon of Asvayuga, and to the autumn.
3. After he has eaten (his portion of the sacrificial food), he sacrifices with his joined hands a Prshataka prepared with curds, with the words, ‘May what is deficient be made full to me; may what is full not decay to me. Svaha!’
4. The inmates of the house look at the mixture of curds, honey, and ghee, with the Anuvaka,
5. This Sfittra is identical with the last words of Katy. XVIII, 4, 23.
6. This is the first part of Vag. Samh. XVII, 86.
8. Satapatha Brahmava IX, 3, 1, 26. There it is said that sukragyotis (‘brilliantly resplendent’) &c. (the words used in Vag. Samh. XVII, 80) are names of the Maruts.
9. This Stra is identical with Katy. XVIII, 4, 25.
16, 1. Przshataka means a mixture of curds and butter. Comp. Sankhayana IV, 16, 3; Asvalayana II, 2, 3; Grthya-samgrahaparisish/a II, 59.
3. Asvalayana Il, 2, 3.
Il KANDA, 17 KANDIKA, 6. 333
‘May Indra come hither’ (Vag. Samh. XX, 47 seqq.).
5. They let the calves join their mothers that night and the Agrahayami night.
Comp. Sankhayana IV, 16, 3; Asvalayana II, 2, 3; Grthya-samgrahaparisish/a II, 59.
3. Asvalayana Il, 2, 3.
Il KANDA, 17 KANDIKA, 6. 333
‘May Indra come hither’ (Vag. Samh. XX, 47 seqq.).
5. They let the calves join their mothers that night and the Agrahayami night.
6. Then (follows) the feeding of the Brahmamas.
KawnpikA 17.
1. Now (follows) the sacrifice to Sita.
2. Wherever he sacrifices, be it (on a field) of rice or of barley, of that grain he should prepare a mess of cooked food.
3. One who has sacrificed may, if he likes, prepare elsewhere also a mess of cooked food, either of rice or of barley.
4. (There should be) no doubt (as to whether rice or barley is to be taken), as a rule thereon has been stated above.
5. If it is impossible (to take one of the two species of corn), (that) is excluded.
6. To the east or to the north of the field, on a
5. Sankhayana IV, 16, 4.
17, 1. The goddess Sita is, as her name indicates, the rustic deity of the furrow.
3. Perhaps the meaning is that a person who has already once performed the Stta-yagia on the field, is allowed, when repeating the sacrifice another time, to celebrate it elsewhere, and to choose at his will between rice and barley.
4. A rule has been given in the Srauta-sitra (Katy. I, 9, 1: ‘ Rice or barley, if a Havis [is prescribed] ’) which shows that it is indifferent whether rice or barley is taken. Thus the sacrificer is free to elect the one or the other. At least this is the traditional meaning of this Sitra. But possibly we had better understand it otherwise. The sacrificer should offer, according to Sfitra 3, rice or barley. Whether he has to take the one or the other, there can be no doubt, as the rule given above (Sftra 2) shows that rice should be cooked, if the ceremony is performed for a rice-field, and barley, if for a barley-field.
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clean spot that has been ploughed, so that the crop be not damaged,
7. Or in the village, because (there) both (rice and barley) are united, and because no obstacle is there.
8. Where he intends to cook (the sacrificial food), he establishes the fire on a place that has been smeared (with cowdung), which is elevated, and which has been sprinkled (with water), strews (round the fire) Darbha grass mixed with (stalks of) that (sort of corn to which the sacrifice refers), sacrifices the two Agya portions and Agya oblations (with the following Mantras) :
g. ‘For whom earth and heaven, the intermediate points and the chief points (of the horizon) are veiled with light, that Indra I invoke here. May his weapons be friendly towards us. Svaha!
‘Whatsoever it be that I wish for at this sacrifice, O killer of Vvztra, may all that be fulfilled to me, and may I live a hundred autumns. Svaha!
‘May success, prosperity, earth, rain, eminence, excellence, luck here protect the creatures. Svaha!
May his weapons be friendly towards us. Svaha!
‘Whatsoever it be that I wish for at this sacrifice, O killer of Vvztra, may all that be fulfilled to me, and may I live a hundred autumns. Svaha!
‘May success, prosperity, earth, rain, eminence, excellence, luck here protect the creatures. Svaha!
‘In whose substance dwells the prosperity of all Vedic and worldly works, Indra’s wife Sita I invoke. May she not abandon me in whatever work I do. Svaha !
‘Her, who rich in horses, rich in cows, rich in delight indefatigably supports living beings, Urvara (i.e. the field) who is wreathed with threshing-floors, I invoke at this sacrifice, the firm One. May she not abandon me. Svaha!’ ,
10. He makes oblations of the cooked sacrificial food to Sita, Yaga (the goddess of sacrifice), Sama (the goddess of zealous devotion), Bhitti (the goddess of welfare).
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11. Some say that the giving (of the sacrificial food to the deities) accompanies the Mantras.
12. But this is excluded, as the Sruti says, ‘The giving (of the oblation to the deity) accompanies the word Svaha.’
13. On the Kusa grass which is left over from the strewing (of grass round the fire), he offers a Bali to the protecting demons of the furrow with (the Mantra), ‘They who are sitting towards the east with strong bows and quivers, may they protect thee from the east, and be vigilant and not abandon thee. To them I bring adoration, and I offer this Bali to them.’
14. Then to the south with (the Mantra), ‘They who are sitting towards the south, not winking the eyes, wearing armour, may they protect thee from the south, and be vigilant and not abandon thee. To them I bring adoration, and I offer this Bali to them.’
15. Then to the west with (the Mantra), ‘The powerful ones, the excellent ones, prosperity, earth, Parshwi, Sunamkuri, may they protect thee from the west, and be vigilant and not abandon thee. To them I bring adoration, and I offer this Bali to them.’
16.. Then to the north with (the Mantra), ‘ The fearful ones, like to Vayu in speed, may they protect
12. The quotation has not been as yet identified in the Sruti itself, but the words quoted are found in Katy.-Sraut. I, 2, 7.
14. Some words in the beginning of the Mantra are lost. We should probably write: atha dakshizatah. ye dakshizato=nimishad ... varmina dsate, &c. Of course it is impossible}to say which is the word that is wanting before (or perhaps after) varminah.
15. Parshzz, which means ‘heel,’ stands here, of course, as the name of a protecting demon.
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thee from the north, on the field, on the threshingfloor, in the house, on the way, and be vigilant and not abandon thee. To them] bring adoration, and I offer this Bali to them.’
17. Of another (sort of food) as the chief (food used at this sacrifice), and with the remainder of Agya, he distributes Balis as above.
18, And the women should make accompanying oblations, because such is the custom.
To them] bring adoration, and I offer this Bali to them.’
17. Of another (sort of food) as the chief (food used at this sacrifice), and with the remainder of Agya, he distributes Balis as above.
18, And the women should make accompanying oblations, because such is the custom.
19. When the ceremony is finished, he should feed the Brahmazas. He should feed the Br&hmazas.
End of the Second Kanda.
17. See above, chap. 13, 2.
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KAwpa III, KawoiKA 1.
1. (Now shall be explained) the partaking of the first-fruits (of the harvest), of a person who has not set up the (sacred Srauta) fires.
2. He cooks a mess of fresh sacrificial food, sacrifices the two Agya portions, and two Agya oblations, (with the formulas),
‘To the hundredfold armed, Hundredfold valiant, hundredfold blissful one, the vanquisher of enemies —he who may create a hundred autumns for us, Indra,—may he lead us across (the gulf of) misfortune. Svaha!
‘The four paths that go between heaven and earth, trodden by the gods—of these (paths) lead us to that which may bring us freedom from decay and decline, O all ye gods. Svaha!’
3. Having made oblations of the mess of cooked food to the Agrayama deities, he makes another oblation to (Agni) Svish¢fakvzt with (the verse), ‘Agni, make this (sacrifice) full, that it may be well offered. And may the god destroy all hostile powers. Come hither, showing us a good path. Bestow on us long life, full of splendour and free from decay. Svaha!’
4. He then eats (of the fresh fruits with the
1,1. The corresponding ceremony of the Srauta ritual is treated of in K4ty. IV, 6.
2. A fresh Sth4lipaka means probably a Sthalipaka prepared from the fresh grain of the new harvest.
3. The deities of the Agrayana ceremony, which occupies in the Srauta ritual the place corresponding to the rite described here, are Indra and Agni, the Visve dev4s, Heaven and Earth.
[29] Zp. 338 verses), ‘May Agni eat first, for he knows how the Havis (is fit for sacrifice) ; may he, the friend of all human tribes, make the herbs blessed to us.
‘From the good you have led us to the better, ye gods! Through thee, the nourishment, may we obtain thee. Thus enter into us, O potion, bringing refreshment, for the good of our children and of ourselves, and pleasant.’
5. Or with the (verse) sacred to Annapati (the Lord of food).
6. For barley, however, (he uses the Mantra), ‘ This barley, mixed with honey, they have ploughed through Sarasvatt under Manu. Indra was lord of the plough, the hundredfold wise one; ploughers were the Maruts, the exuberant givers.’
7. Then (follows) the feeding of the Brahmamas.
KawpikA 2.
1. On the full-moon day of Margasirsha the Agrahayami ceremony (is performed).
2. He cooks a mess of sacrificial food, sacrifices two Agya oblations as at the SravawA sacrifice, and other oblations with (the following verses) :
Then (follows) the feeding of the Brahmamas.
KawpikA 2.
1. On the full-moon day of Margasirsha the Agrahayami ceremony (is performed).
2. He cooks a mess of sacrificial food, sacrifices two Agya oblations as at the SravawA 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, Svaha!
5. The Annapatiya verse is Vag. Samh. XI, 83.
6. Comp. manav adhi, Rig-veda VIII, 72, 2.
2, 2. The two oblations belonging to the Sravan4 ceremony are those stated above, II, 14, 4. 5.
2. The first verses in which the Agrahdyanf night is called the consort of the year, or the image of the year, occur elsewhere with reference to the Ekash/aka night. See Atharva-veda III, 10; Taitt.
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‘The night which is the image of the year, that we worship. May I reach old age, imparting strength to my offspring. Svaha!
‘To the Samvatsara, to the Parivatsara, to the Idavatsara, to the Idvatsara, to the Vatsara bring ye great adoration. May we, undecayed, unbeaten, long enjoy the favour of these (years) which are worthy of sacrifices. Svaha!
‘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, Svaha!’
3. He makes oblations of the cooked food to Soma, to (the Nakshatra) Mvzgasiras, to the full moon of Margasirsha, and to the winter.
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. After they have spread out to the west of the fire a layer (of straw) and a garment that has
Samhita V, 7, 2, 1. See also below, Paraskara III, 3, 5. Samvatsara, Parivatsara, Id4vatsara, &c. are terms designating the different years of the quinquennial period of the Yuga. See Zimmer, Altindisches Leben, 369, 370.
4. See above, II, 14, 11-21 (not 19-21 as indicated by Professor Stenzler).
6. ‘Redescending’ means that they do not sleep any longer on high bedsteads, which they did from the Srévamit day till the Agrahfyanf, on account of the danger from the snakes, but on the ground. See the notes on Sankh.-Grzhya IV, 15, 22; 17, 1.
Z2
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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.
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 Sami 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.
g. With the three (verses), ‘The divine ship’ (Vag. Samh. X XI, 6-8) they ascend the layer (of straw).
10. 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. 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’ (Vag. Samh. XX XV, 21), they lie down on their right sides, their heads turned towards the east.
10, II. See the note on § 6. 12. On upeta, which means a person for whom the Upanayana has been performed, see my note, Sankhayana-Grvhya II, 1, 4.
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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 Pratyavarohaza), or as long as they like.
KawnpikA 3.
1. After the Agrahdyazt (full moon follow) the three Ashéakas.
2. (The Ashéaké is) sacred to Indra, to the Visve dev4s, to PragApati, and to the Fathers.
3. (The oblations are made) with cakes, flesh, and vegetables, according to the order (of the three AshéakAs).
4. The first Ash¢ak4 (is celebrated) on the eighth day of the fortnight.
5. Having cooked a mess of sacrificial food and having sacrificed the two Agya portions, he sacrifices Agya oblations with (the texts) :
(a) ‘Thirty sisters go to the appointed place,
14. The verse occurs, with a few differences, in the Kanva Sakh4 of the Vag. Samhita, II, 7, 5.
3, 1. On the Ash/aks, celebrated on the eighth days of the three dark fortnights following after the Agrahayant full moon, see Sankhayana III, 12 seqq. ; Asvaldyana II, 4; Gobhila III, 10.
2. As there are four deities named, I think it probable that they are referred to all Ash/ak4s indiscriminately ; comp. Asvalayana II, 4, 12, Thus in the Mantras prescribed for the first Ash/aka (Sfitras 5 and 6), Indra, the Visve devas, and Prag4pati are named ; to the Fathers belongs the Anvash/akya ceremony.
Asvalayana II, 4, 12, Thus in the Mantras prescribed for the first Ash/aka (Sfitras 5 and 6), Indra, the Visve devas, and Prag4pati are named ; to the Fathers belongs the Anvash/akya ceremony.
3. With regard to the order of these substances the Grvhya texts differ.
5. Comp. Taitt. Samhita IV, 3, 11; Atharva-veda III, ro.
(a) The thirty sisters seem to be the days of the month. As top. 342 putting on the same badge. They spread out the seasons, the knowing sages; having the metres in their midst they walk around, the brilliant ones. Svaha !
(b) ‘ The shining one clothes herself with clouds, with the ways of the sun, the divine night: manifold animals which are borp, look about in this mother’s lap. Svaha!
(c) ‘The Ekashéaké, devoting herself to austerities, has given birth to a child, to the majesty of Indra. Through him the gods have conquered the hostile tribes; he became the killer of the Asuras through his (divine) powers. Svaha!
(d) ‘You have made me who am not the younger (sister), the younger; speaking the truth I desire this: may I be in his (i.e. the sacrificer’s ?) favour, as you are; may none of you supplant the other in her work.
(e) ‘In my favour dwelt the omniscient one; he has found a firm standing; he has got a footing. May I be in his (i.e. the sacrificer’s ?) favour, as you are; may none of you supplant the other in her work.
(f) ‘On the five dawns follows the fivefold milking ; on the cow with the five names, the five seasons. The five regions (of the sky) are estabmadhyefandas, comp. Taitt. Samh. loc. cit. § 1: Akandasvatt ushasa pepisdne; § 2: katushfomo abhavad yé turtya yaghasya pakshav réshayo bhavantt, gdyatrim trish/ubham gagatim anushfbham brzhad arkam yugiginaf suvar 4sbharann idam.
(d) Probably one Ash/aka addresses the others, her sisters, as Gayarama explains this verse.
(f) The explanation by which the ‘fivefold milking’ is referred to what is called in Taitt. Brihmava II, 2, 9, ‘the milkings of Pragapati,’ seems to me more than doubtful, for ‘the milkings rp. 343 lished through the fifteenfold (Stoma); with one common face (they look over) the one world. Svaha !
(g) ‘She who shone forth as the first, is the child of truth. One (of them) bears the majesty of the waters ; one wanders in the courses of the sun; one (in those) of the heat; Savitvz shall govern one. Svaha !
(h) ‘She who shone forth as the first has become a cow in Yama’s realm. Give us milk, thou who art rich in milk, year by year. Sv4ha!
(i) ‘She, the owner of bright bulls, has come to us with clouds and with light, she who has all shapes, the motley one, whose banner is fire. Carrying on the common work, leading us to old age, come to us thou who art exempt from old age, Ushas! Sva4ha!
Sv4ha!
(i) ‘She, the owner of bright bulls, has come to us with clouds and with light, she who has all shapes, the motley one, whose banner is fire. Carrying on the common work, leading us to old age, come to us thou who art exempt from old age, Ushas! Sva4ha!
(k) ‘ The consort of the seasons, the first one has come to us, the leader of days, the producer of offspring. Being one, thou shinest manifold, Ushas. Being free from old age, thou leadest to old age everything else. Svaha!’
6. He makes offerings of the mess of cooked food with (the verses) :
‘May the earth be peaceful, the air friendly to us;
of PragApati’ are only four: viz. the dark night, the moonlight, the twilight, and the day.
(i) Sukra-r’shabhé cannot be translated, as Professor Sterizler does, ‘die schénste unter den Lichtern’ (Madhava: sukreshu nakshatradishu sresh/4), for this meaning of rzshabh4 occurs only in later texts. The word is a Bahuvrihi compound, as the Petersburg Dictionary explains it.
6. In the first verse I have omitted vyasnavai, which impedes the construction and violates the metre. The word has found its way into the text, no doubt, in consequence of the phrase dirgham 4yur vyasnavai occurring in chap. 2, 2. In the second versep. 344 may the heavens give us bliss and safety. May the points (of the horizon), the intermediate points, the upper points give us bliss, and may day and night create long life for us. Svaha!
‘May the waters, the rays protect us from all sides; may the creator, may the ocean turn away evil. The present and the future, may all be safe for me. Protected by Brahman, may I be well guarded. Svaha!
‘May all Adityas and the divine Vasus, may the Rudras and Maruts be our protectors. May Pragépati, the highest lord, bestow on us vigour, offspring, immortality, long life. Svaha!’
7. And with (the formula), ‘To the Ash¢aka Svahéa !’
8. The middle Ashéaka (is celebrated) with (the sacrifice of) a cow.
9. He sacrifices the omentum of that (cow) with (the verse), ‘Carry the omentum, O GAtavedas, to the fathers’ (Vag. Samh. XX XV, 20).
10. On the day following each (Ash/ak4), the Anvashéaké day, (he brings a sacrifice) with the left ribs and the left thigh, in an enclosure, according to (the ritual of) the Pizdapitrzyagiia.
11. Also to the female (ancestors he makes Pizda offerings) and pours (for them) strong liquor and water oblations into pits, and (offers) collyrium, salves, and garlands.
12. (He may also make oblations), if he likes, to the teacher and to the pupils who have no children.
akrztad is corrupt. I have translated abhayam; comp. Asvalayana II, 4, 14. In the third verse I have left out mayi, as Professor Stenzler has done in his translation.
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13. And in the middle of the rainy season (there is) a fourth Ash¢aka on which vegetables are offered.
KawopikA 4.
1. Now the building of the house.
2. Let him have his house built on an auspicious day.
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13. And in the middle of the rainy season (there is) a fourth Ash¢aka on which vegetables are offered.
KawopikA 4.
1. Now the building of the house.
2. Let him have his house built on an auspicious day.
3. Into the. pits (in which the posts shall be erected) he pours an oblation with (the words), ‘To the steady one, the earth-demon, sv4ha!’
4. He erects the post.
‘This navel of the world I set up, a stream of wealth, promoting wealth. Here I erect a firm house ; may it stand in peace, dropping ghee.
‘Rich in horses and cows, rich in delight be set up, for the sake of great happiness. To thee may the young calf cry, to thee the lowing cows, the milkcows.
‘To thee (may) the young child (go), to thee the calf with its companions, to thee the cup of Parisrut, to thee (may they go) with pots of curds.
13. Ihave stated in the note on Sankhayana III, 13, 1 my reasons for believing that the true reading of this Sitra is not madhy4varshe (in the middle of the rainy season), but maghyavarshe (the festival celebrated during the rainy season under the Nakshatra Magh4s). There are no express rules given with regard to the third Ashfak4, but I think we should understand this Sftra as involving a statement on that Ash/ak4: (The third Ash/aka) and the fourth, on the Maghyavarsha day, are Sak4shfakds (Ash/akas on which vegetables are offered). SAankhdyana (Grehya III, 13, 1) declares that the ritual of the fourth Ash/aka is identical with that of the second.
4, 3. Asvalayana-Grshya II, 8, 15.
4. On gagadaif saha (in the third verse) see my note on Sankhayana-Grchya III, 2, 9.
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‘The consort of Peace, the great one, beautifully attired—bestow on us, O blessed one, wealth and manly power, which may be rich in horses and cows, full of sap like a tree’s leaf. May our wealth increase here, clothing itself with prospering ’—with (these four Mantras) he approaches the four (posts).
5. Having established the fire inside (the house), having made the Brahman sit down towards the south, having placed a water-pot to the north, and cooked a mess of sacrificial food, he goes out (of the house), and standing near the door, he addresses the Brahman, ‘Brahman, I enter (the house) !’
6. When the Brahman has given his consent, he enters with (the formula), ‘To right I advance, to luck I advance!’
7. Having prepared Agya and sacrificed two Agya oblations with (the two parts of the Mantra), ‘Here is joy’ (Vag. Samh. VIII, 51 a), he sacrifices other oblations with (the verses) :
(a) ‘ VAstoshpati! Receive us (into thy protection); give us good entering and drive away from us evil. For what we ask thee, with that favour us: be a saviour to us, to men and animals. Svaha!
(b) ‘ Vastoshpati! Be our furtherer; make our wealth increase in cows and horses, O Indu (i.e. Soma). Free from decay may we dwell in thy friendship ; give us thy favour, as a father to his sons. Svaha!