5. After they have regaled four or eight women, who are not widows, with lumps of vegetables, Sur4, and food, these should perform a dance four times.
6. The same deities (they worship also) on behalf of the man,
7, And Vaisravama and fsana.
8. Then follows the distribution of food to Brahmavas.
Kuawpa 12.
1. The bridegroom, who has bathed and for whom auspicious ceremonies have been performed, is escorted by happy young women, who are not widows, to the girl’s house.
2. To these he shall not behave unobsequiously, except where forbidden food or a transgression is concerned.
3- Having obtained their permission, he then gives her the garment with (the verse), ‘The Raibhi was’ (Rig-veda X, 85, 6).
4. The ‘king Pratyanika’ has given origin to a very curious misunderstanding in the Simbavya-Grchya and its commentary ; see p. 127 of the German edition.
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4. With (the verse), ‘Mind was the cushion’ (ibid. 7) he takes up the salve-box.
5. The verse for the anointing is, ‘May the Visve devas anoint (or, unite),’ (ibid. 47.)
6. ‘As this (has protected) Saét the beloved one, and Aditi the mother of noble sons, and Apala who was free from widowhood, may it thus here protect thee, N. N.!’—with these words (the bridegroom) gives her into her right hand the quill of a porcupine (and) a string of three twisted threads,
7. With the verse, ‘Shape by shape’ (Rig-veda VI, 47, 18) a mirror into the left.
8. Her relations tie (to her body) a red and black, woollen or linen cord with three (amulet) gems, with the verse, ‘Dark-blue and red’ (Rigveda X, 85, 28).
g. With the verse, ‘Full of honey the herbs’ (Rig-veda IV, 57, 3), (the bridegroom) ties (to her body) Madhdka flowers.
12, 5. On the ceremony of ‘salving together’ (samafgana), comp. Paraskara I, 4, 14; Gobhila II, 2, &c. Professor Stenzler is certainly wrong in translating Paraskara’s samafgayati by ‘heisst sie beide zusammentreten’ (according to Gayardma’s explication, sammukhfkaroti). It is clear from Sankhayana, that a real anointing of bridegroom and bride took place. This was performed, according to Gobhila, by the ‘ audaka’ (this seems to be the same person that is mentioned in Paraskara I, 8, 3), of whom it is said, panigrfham (i.e. the bridegroom) mardhadese 'vasizfati, tathetaram. Nérdyama, on the contrary, in his note on our passage, says that it is the bridegroom who anoints the eyes of the girl with the verse quoted. But the word sam-afgana, and the obvious meaning of the whole rite, make it rather probable that both were anointed, and that this was done by a third person.
6. Comp. below, chap. 22, 8, where the use of a porcupine’s quill is prescribed at the stmantonnayana ceremony; and see chap. 22, 10.
(29) D
34 sANKHAYANA-GRIHYA-SOTRA.
10. At the wedding one cow, when the Argha ceremony has been performed; in the house one cow: these are the two Madhuparka cows.
Comp. below, chap. 22, 8, where the use of a porcupine’s quill is prescribed at the stmantonnayana ceremony; and see chap. 22, 10.
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34 sANKHAYANA-GRIHYA-SOTRA.
10. At the wedding one cow, when the Argha ceremony has been performed; in the house one cow: these are the two Madhuparka cows.
11. (The bridegroom) makes the girl sit down behind the fire, and while she takes hold of him he makes three oblations with the Mahavy4hzttis.
1o. As to the meaning of arhayitv4 I differ from the opinion of NarAyama (see his note on p. 127 of the German edition), who takes gam as the object of this verb (gam arhayitva pfgayitva m4t& rudrazim ity rrkam gapitva [comp. Paraskara I, 3, 27]). The real meaning of arhayati is, to perform the Argha ceremony for a guest. Evidently in this Sftra two different occasions are stated on which the Argha reception, eventually with the killing of a cow, should be performed; firstly, the bridegroom should be so received in the house of the bride’s father; secondly, when the newlymarried people have arrived at their own house, an Argha reception should there be offered to them, perhaps, as the commentaries state, by the A4arya.
11. According to Narayana it is the A#drya who performs the rite prescribed in this Sfitra; RAmaéandra, on the contrary, refers it to the bridegroom, which seems to me right. Comp. Gobhila II, r.
In Sankhayana’s description of the wedding ceremonies the point at which the bride passes over from the paternal power into that of her new husband is not expressly indicated. P&raskara (I, 4,15) clearly indicates it (pitra prattém Adaya), and in the Parisish/a of the Asvalayana-Grthya this act of handing over the girl is treated of in detail (I, 22). On this depends the description in the Prayogaratna, fol. 69; comp. also Colebrooke’s Miscell. Essays, I, 210. The Paddhati of Ramafandra does not fail to mention the kanydprad4na, but I do not think that the succession of the different rites is stated there correctly. According to the Paddhati the bridegroom goes to the house of the girl’s father, and there, after the madhuparka has been offered, the bride is given over to him; he then (labdhavadhfikaf) goes (chap. 12, 1), accompanied by young women, to the kautuk4g4ra, where the ceremonies described in chap. 12, 3 seq. take place. Pdraskara, on the contrary, describes the handing over of the garments, the anointing, &c., as preceding the giving over of the girl, and indeed it is scarcely possible to see in the acts of dressing, adorning the girl, &c., in which both the bridegroom and her relations
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12. A fourth (oblation) with (the three Mahavyéhrttis) together is to be understood from this rule.
13. In this way, where no express rule is stated, in all sacrifices that procure happiness, one is to sacrifice before and afterwards with these same (Mahavy4hr‘tis).
Kuawpa 13.
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12. A fourth (oblation) with (the three Mahavyéhrttis) together is to be understood from this rule.
13. In this way, where no express rule is stated, in all sacrifices that procure happiness, one is to sacrifice before and afterwards with these same (Mahavy4hr‘tis).
Kuawpa 13.
1. ‘Be queen with thy father-in-law, with this verse (Rig-veda X, 85, 46) her father or brother sacrifices with a sword’s point on her head, or with the Sruva, standing while she is sitting, with his face turned to the west, while her face is turned to the east.
2. ‘I seize thy hand for the sake of happiness’ (Rig-veda X, 85, 36), with these words (the bridegroom) seizes with his right hand her right hand with the thumb, both hands being turned with the palms upwards, he standing while she is sitting, with his face turned to the west, while her face is turned to the east.
3- And when he has murmured the following five verses,
4. (He continues thus,) ‘This am I, that art thou;
take part, anything but preparatory performances that precede the decisive moment. The sacrifice, on the contrary, which the bridegroom performs, according to chap. 12, 11, in common with his bride, seems to presuppose that he has already received her from her father; and the ceremonies described in chap. 13, the p4nigrahama, the pronouncing of the Mantra, chap. 13, 4, which reminds one of the Roman formula ubi tu Gaius, the seven steps—all that should be understood not as intended to establish the power of the husband over his wife, but as presupposing that power and showing an exercise of it.
13, 4. N4r&yaza states that here four Brahmanas should repeat
D2
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that art thou, this am I; the heaven I, the earth thou; the Azé art thou, the Saman I. So be thou devoted to me.
‘Well! Let us here marry. Let us beget offspring. Let us acquire many sons who may reach old age.’
5. (The Af&rya) fills, with the words bhdr bhuvad sva&, a new water-pot,
6. Throws into it (branches) with milky sap and leaves, of a tree the name of which is masculine, together with Kusa grass,
7. And gold, according to some (teachers),
8. And hands it over to a student who observes silence.
9. They should walk round this Stheya water, (placed) to the north-east, so that they turn their right sides towards it.
the Sfrya hymn (Rig-veda X, 85) to the bride. That, according to Sankhayana, that hymn is recited at the wedding, is clear from chap. 14, 12.
9. They should walk round this Stheya water, (placed) to the north-east, so that they turn their right sides towards it.
the Sfrya hymn (Rig-veda X, 85) to the bride. That, according to Sankhayana, that hymn is recited at the wedding, is clear from chap. 14, 12.
6. Sakshfrant sapalas4nt sakusan. Nardyana’s commentary divides sa kusfn, and refers sa to the 44arya. But this sa would be superfluous, and the substantive to which sakshiran and sapalasdn are to be referred, is, as both the nature of the case and the corresponding passages show, sakhan and not kus4n. Comp. the Srauta-sfitra IV,17,5: palasasikham sapalasam nikhaya, and a passage concerning the very rite here described, Asvalayana-parisish/a I, 24: audumbaryarddhaya& (read, ardraya?) sdkhaya sapaldsaya sahirazyapavitray& sadfirvapavitrayad. The MS. of the Sdmbavya-sfitra has sakshfran palasan sakusan.
9. ‘The Stheya water has to be so placed that when the bride and the bridegroom walk (their seven steps, see chap. 14, 5 seq.), their right sides are turned towards it’ Ndrdyaxa. Comp., regarding the Sthey4 water and its bearer, the Grzhya-samgrahaparisish/a II, 26. 30. 35.
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10. And after (the Aéarya) has placed a stone towards the northern direction,
11. (The bridegroom) makes her rise with the words, ‘Come, thou joyful one,’
12. And makes her tread with the tip of her right foot on the stone, with the words, ‘Come, tread on the stone; like a stone be firm. Tread the foes down; overcome the enemies.’
13. He then leads her round the fire so that their right sides are turned to it,
14. And gives her a second garment with the same text (chap. 12, § 3).
15. Her father or brother pours out of a basket fried grain mixed with Sami leaves into her joined
‘hands.
16. The spreading under, the sprinkling over, and the second sprinkling over (are done) with Agya.
17. She sacrifices those (fried grains).
Kuaypa 14,
1. ‘This woman, strewing grains, prays thus, “May I bring bliss to my relations; may my husband live long. Svaha!”’—while the husband murmurs (this) text, she sacrifices standing.
2. (All the ceremonies,) beginning from the tread-
14. I believe that the words forming this Sftra, tA% guhoti, are taken from the same lost old Grzhya text which Sankh4yana has followed word for word also in I, 5, 1-5 and elsewhere. This is made probable by the comparison of P&raskara I, 6, 2. The author of our text, while literally adopting the words of his original, has not quite succeeded in welding them together with his own statements; thus the sacrifice of grains is treated of in this Sftra and in the first Sfttra of the next chapter, as if there were two different acts, while indeed it is one and the same.
14, 2. The treading on the stone is prescribed in chap. 13, 12.
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ing upon the stone, (are repeated) in the same way for a second time,
3. And in the same way a third time.
4. Silently, if they like, a fourth time.
14, 2. The treading on the stone is prescribed in chap. 13, 12.
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ing upon the stone, (are repeated) in the same way for a second time,
3. And in the same way a third time.
4. Silently, if they like, a fourth time.
5. (The Aéarya ?) makes (them) step forward in a * orth-eastern direction seven steps (with the words),
6. ‘ For sap with one step, for juice with two steps, for the prospering of wealth with three steps, for comfort with four steps, for cattle with five steps, for the seasons with six steps. Friend be with seven steps.’
7. (The As#drya?) ‘appeases’ those (foot-steps) with water.
8. With the three Apohish¢stya verses (Rig-veda X, 9, 1-3) he wipes (them) with the Sthey4 water,
g. And sprinkles it on their heads.
10. (The bridegroom then) says, ‘I give you a cow.’
11. Let him give something to the Brahmawas each time at the Sth4lipakas and other rites;
12, To him who knows the Sdrya hymn the bride’s shift.
5, 7. According to Narayana it is the teacher who makes them walk the seven steps; the Paddhati says that the bridegroom or the Afarya causes her to do so. Comp. Paraskara I, 8, 1; Asvalayana I, 7, 19, &c.
8. Comp. chap. 13, 9.
g. Probably we should read mardhanf (acc. dual.), not m@rdhani. Asvalay ana has sirasi. Of course the heads of both the bridegroom and the bride were sprinkled with water ; comp. Asvalayana I, 7, 20, &c.
12. The Sfrya hymn is Rig-veda X, 85. Comp. the note above on chap. 13, 4.
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13. A cow is the optional gift to be given by a Brahmaza,
14. A village by a Raganya,
15. A horse by a Vaisya.
16. A hundred (cows) with a chariot (he gives to a father) who has only daughters.
17. To those versed in the sacrificial rites he gives a horse.
KuHawpa 15,
1. The three verses, ‘I loosen thee’ (Rig-veda X, 85, 24), when she departs from the house.
2. ‘The living one they bewail’ (Rig-veda X, 40, 10), if she begins to cry.
3. The wife then smears the axle of the chariot with clarified butter with this (verse), ‘They feasted, they got drunk’ (Rig-veda I, 82, 2),
13-15. These Sfitras, treating of the fee for the sacrifice, are identical with Pdaraskara I, 8, 15-18. Apparently they are taken from the same lost original from which several identical passages in the Sfitras of Paraskara and Sankhfyana seem to be derived (see the notes on chap. 5,13; 13, 7). They stand rather out of place here, for they return to the same subject which had already been treated of in Sfitra 10, though in that Sfitra, as very frequently is the case in our text and in similar ones, only the case of the bridegroom being a Brahmama has been taken notice of.
5,13; 13, 7). They stand rather out of place here, for they return to the same subject which had already been treated of in Sfitra 10, though in that Sfitra, as very frequently is the case in our text and in similar ones, only the case of the bridegroom being a Brahmama has been taken notice of.
16. Comp. the passages quoted by Professor Stenzler on Paraskara I, 8,18. Nd&rayana has the following note: ‘To a duhitrzmat, i.e. to the father of a girl who has no brother, he shall give a hundred cows and besides a chariot, in order to destroy the guilt brought about by marrying a girl who has no brother.’ Possibly we should here emancipate ourselves from the authority of the commentators, and explain duhitrzmat ‘he who gives his daughter in marriage,’ the bride’s father. Comp. Apastamba II, 11,18; II, 13,12; Weber, Indische Studien, V, 343, note 2.
15, 3. Probably the use of this verse on this occasion rests on the assonance of its opening word akshan and aksha (rathaksha),
p. 40
4. And with the two (verses), ‘Pure are thy wheels, ‘Thy two wheels’ (Rig-veda X, 85, 12. 16), of the two wheels the first with the first (verse) and the second with the second (verse),
5. And the two bulls.
6. After (the wife?) has put, with this (verse), ‘In the box of the wheel’ (Rig-veda VIII, 80, 7), a branch of a fruit-bearing tree into each of the holes destined for the pins,
7. Or, if (such branches) are (already) fixed, has recited (that verse) over them,
8. They then harness the two bulls with the two (verses), ‘ Harnessed be thy right one’ (Rig-veda I, 82, 5-6), (the bridegroom) reciting the half-verse, ‘White the two bulls’ (Rig-veda X, 85, 10), over them when they have been harnessed.
9. Now should any part of the chariot break or burst, let him take the girl to the house of one who keeps the sacred fires,
10. And repair (the damage) with the verse, ‘Cover thyself with the Khadiras’ (Rig-veda III, 53> 19).
11. A knot with the verse, ‘Him like a horse’ (Rig-veda X, 143, 2).
12. He then murmurs the five verses, ‘ May prosperity give us’ (Rig-veda V, 51, 11-15).
13. ‘Adorned with Kimsuka flowers’ (Rig-veda X, 85, 20), when she mounts the chariot ;
14. ‘May no waylayers meet us’ (ibid. 32), at a cross-way ;
15. ‘Which the woman’s’ (ibid. 31), near a cemetery;
16. The half-verse,‘O tree with thy hundred
6. See Narayana’s note on samy4garta, p. 129 of the German edition.
.1 ADHYAYA, 16 KHANDA, 3. 4!
branches’ (Rig-veda III, 8, 11), he mutters near a big tree;
17. ‘The good protectress’ (Rig-veda X, 63, 10), when she ascends a ship;
18. ‘Carrying stones’ (Rig-veda X, 53, 8), when she crosses a river;
19. Optionally (he) also (murmurs the same verse, if that is done) with the harnessed chariot ;
20. ‘Up may your wave’ (Rig-veda III, 33, 13), at deep places (in the river) ;
21. And (at such places) let her not look out.
‘Carrying stones’ (Rig-veda X, 53, 8), when she crosses a river;
19. Optionally (he) also (murmurs the same verse, if that is done) with the harnessed chariot ;
20. ‘Up may your wave’ (Rig-veda III, 33, 13), at deep places (in the river) ;
21. And (at such places) let her not look out.
22. The seven verses, ‘Here may delight’ (Rigveda X, 85, 27 seq.), when she has reached the house, omitting the verses already employed.
Kuawopa 16.
1. ‘A bull’s hide’—this has been declared.
2. On that hide the husband makes her sit down and sacrifices, while she takes hold of him, four oblations (with the following formulas),
3. ‘With god Agni, with the earth-world of the worlds, and the Rig-veda of the Vedas: therewith I appease thee, N. N., svaha!
‘With god VAyu, with the air-world of the worlds,
16, 1. In chap. 15, 22 it is said that the bride arrives at the house; in 16, 12, that she enters the house. Probably we are to understand, therefore, that the sacrifice prescribed in this chapter, Sfitras 2 seq., is performed before the house, like the Vastoshpatiya karman (below, III, 4). The words, ‘has been declared,’ refer to the Srauta-s(tra (IV, 16, 2), ‘Having spread a red bull’s skin, with the neck to the north or to the east, with the hair outside, behind the fire, they sit down,’ &c.
2. On anvarambha comp. the quotation in the note on chap. 11, 2.
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with the Yagur-veda of the Vedas: therewith I appease thee, N.N., svaha!
‘With god Sfrya, with the heaven-world of the worlds, with the Sama-veda of the Vedas: therewith I appease thee, N.N., svaha!
‘With god andra, with the world of the quarters (of the horizon) of the worlds, with the Brahmaveda of the Vedas: therewith I appease thee, N.N., svahéa !’
4. Or, ‘BhaZ! What harm dwells in thee, bringing death to thy husband, death to thy husband’s brother, that I make death-bringing to thy paramour, N.N., svah4!’—thus the first (of the beforementioned formulas) may be joined with the first Mahavydhrzti, the second with the second, the third with the third, the fourth with (the three Mahavyahvztis) together.
5. With (the verse), ‘With no evil eye’ (Rigveda X, 85, 44), let him besmear (her) eyes with Agya salve.
6. (The bridegroom,) having touched the ends of her hair with the three (verses), ‘How may us the resplendent one...’ (Rig-veda IV, 31, 1-3),
7. And having quickly recited the four verses, ‘And those divine medicines’ (Rig-veda VIII, 18, 8), at the end (of that text) with the word svaha (pours out) the remainder on (her) head.
8. Here some place a boy of good birth on both sides, in her lap, with this (verse), ‘Into thy womb’ (see below, chap. 19, 6),
8. It should be noted that the verse 4 te yonim is quoted here only with the Pratika, while its full text is given below, chap. 19, 6. Can the Sftras describing this ceremony with the kum 4ra ubhayatak-sugata be a later addition?
p. 43
g. Or also silently.
19, 6),
8. It should be noted that the verse 4 te yonim is quoted here only with the Pratika, while its full text is given below, chap. 19, 6. Can the Sftras describing this ceremony with the kum 4ra ubhayatak-sugata be a later addition?
p. 43
g. Or also silently.
10. Into this (boy’s) joined hands (the bridegroom) gives fruits and causes (the Brahmamas) to wish an auspicious day.
11. Thus she becomes the mother of male children.
12. With the rest of the hymn, ‘Stay ye here both’ (Rig-veda X, 85, 42 seq.), they make them enter the house.
Kuaypa 17.
1. With the verse, ‘I praised DadhikrAvan’ (Rigveda IV, 39, 6), let them drink together curds.
2. Let them sit silent, when the sun has set, until the polar-star appears.
3. He shows her the polar-star with the words, ‘Firm be thou, thriving with me!’
4. Let her say, ‘I see the polar-star; may I obtain offspring.’
5. Through a period of three nights let them refrain from conjugal intercourse.
6. Let them sleep on the ground.
7. Let them eat together boiled rice with curds, with the three verses, ‘ Drink and satiate yourselves’ (Rig-veda VIII, 35, 10).
8. Let them serve the nuptial fire in the evening and in the morning with the words, ‘To Agni svaha! To Agni Svish¢akrzt svaha !’
g. ‘Let the two men Mitra and Varuma, let the two men, the Asvins both, let the man Indra and also Agni make a man grow in me. Sv4ha!’—with
17, 2, 3. I have changed in the translation the division of these Sfitras; the native authorities divide after dhruvadarsan4t, while I propose to divide after astamite.
p. 44
(these words she offers) the first oblation if she is desirous of pregnancy.
10. For ten days they are not to set out (from home).
Kuawpa 18.
1. Now the rites of the fourth day.
2. When the three nights have elapsed, he makes offerings of cooked food (with the texts),
3. ‘Agni! Thou art expiation; thou art the expiation of the gods. What substance dwells in her that brings death to her husband, that drive away from her.
‘Vayu! Thou art expiation; thou art the expiation of the gods. What substance dwells in her that brings sonlessness, that drive away from her.
‘Sdrya! Thou art expiation; thou art the expiation of the gods. What substance dwells in her that brings destruction to the cattle, that drive away from her.
‘To god Aryaman the girls have made sacrifice, to Agni; may he, god Aryaman, loosen her from this, and not from that place.
‘To god Varuza the girls have made sacrifice, to Agni; may he, god Varuna, &c.
‘To god Pashan the girls have made sacrifice, to Agni; may he, god Pashan, &c.’
4. The seventh oblation with the verse, ‘ Pragapati’ (Rig-veda X, 121, 10).
5. The eighth to (Agni) Svish¢akvtt.
18, 3. As to preto mu#4#4tu mamutah compare Paraskara I, 6,2: preto mufkatu ma pater. This passage shows what itak and amutak refer to. Comp. Professor Weber’s note 3 at Indische Studien, V, 347.
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Kuawnpa 19,
5. The eighth to (Agni) Svish¢akvtt.
18, 3. As to preto mu#4#4tu mamutah compare Paraskara I, 6,2: preto mufkatu ma pater. This passage shows what itak and amutak refer to. Comp. Professor Weber’s note 3 at Indische Studien, V, 347.
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Kuawnpa 19,
1. Let him pound the root of the Adhy4zd4 plant and sprinkle it at the time of her monthly period with the two (verses), ‘Speed away from here; a husband has she’ ( Rig-veda X, 85, 21. 22), with svah4 at the end of each, into her right nostril.
2. ‘The mouth of the Gandharva Visvavasu art thou’—with these words let him touch her, when he is about to cohabit with her.
3. When he has finished, let him murmur,
4. ‘Into thy breath I put the sperm, N.N.!’
5. Or, ‘As the earth is pregnant with Agni, as the heaven is with Indra pregnant, as Vayu dwells in the womb of the regions (of the earth), thus I place an embryo into thy womb, N.N.!’
6. Or, ‘May a male embryo enter thy womb, as an arrow the quiver; may a man be born here, a son after ten months.
‘Give birth to a male child; may after him (another) male be born; their mother shalt thou be, of the born, and (to others) mayst thou give birth.
‘In the male verily, in the man dwells the sperm ; he shall pour it forth into the woman: thus has said DhAtar, thus PragApati has said.
‘Pragdpati has created him, Savitar has shaped him. Imparting birth of females to other (women) may he put here a man.
‘From the auspicious sperms which the men pro-
19, 6. The first verse is that quoted already at chap. 16, 8. The text of the verses quoted in this SAtra is very corrupt; see the notes on p. 36 of the German edition.
46 sSANKHAYANA-GRIHYA-SOTRA.
duce for us, produce thou a son; be a well-breeding cow.
‘Roar, be strong, put into her an embryo, achieve it; a male, thou male, put into her; to generation we call thee.
‘Open thy womb; take in the man’s sperm; may a male child be begotten in the womb. Him thou shalt bear; (having dwelt) ten months in the womb may he be born, the most excellent of his kin.’
Kuanpa 20,
1. In the third month the Pumsavana (i.e. the ceremony to secure the birth of a male child),
2. Under (the Nakshatra) Pushya or Sravama.
3. Having pounded a Soma stalk, or a Kusa needle, or the last shoot of a Nyagrodha trunk, or . the part of a sacrificial post which is exposed to the fire,
4. Or (having taken) after the completion of a sacrifice the remnants from the Guht ladle,
5. Let him sprinkle it into her right nostril with the four verses, ‘By Agni may good’ (Rig-veda I, I, 3), ‘ That sperm to us’ (III, 4, 9), ‘May he succeed who lights fire’ (V, 37, 2), ‘Of tawny shape’ (II, 3, 9), with Svaha at the end (of each verse).
20, 3. On sunga compare the note of Narayana and the verse quoted from the Karmapradipa, p. 131 of the German edition.
20, 3. On sunga compare the note of Narayana and the verse quoted from the Karmapradipa, p. 131 of the German edition.
On kusakanfaka Né&radyana says, kusakanfakam kuso darbhas tasya kaz/akahk sift (sia, MS. Berol. Orient. fol. 602) tam va peshayitva. Ido not understand why the commentators of Paraskara, whom Professor Stenzler has followed in his translation of Par. I, 14, 4, make kaz/aka equal to mfila.
sg. Nasto dakshizatad stands here as in chap. 19,1. Asvalayana I, 13, 6 has dakshinasyam n4sik4y4m, and so has also
p. 47
Kuanpa 21,
1. In the fourth month the Garbharakshaza (i.e. the ceremony for the protection of the embryo),
2. Sacrificing six oblations from a mess of cooked food with (the six verses of the hymn), ‘ Agni, joined with the prayer’ (Rig-veda X, 162),
3. With (the verses), ‘From thy eyes, thy nose’ (Rig-veda X, 163), verse by verse besmearing her limbs with Agya salve.
Kuanpa 22,
1. In the seventh month, at her first pregnancy, the Stmantonnayana (or parting of the hair).
2. He causes her, after she has bathed and put on a (new) garment which has not yet been washed, to sit down behind the fire.
3. He sacrifices, while she takes hold of him, with the Mahavydhrttis.
4. He cooks a mess of food,
5. According to some (teachers) boiled rice with Mudga beans.
6. The implements used and the Nakshatra should be of male gender.
7. (He then sacrifices with the following texts,) ‘May Dhatar give to his worshipper further life and safety ; may we obtain the favour of the god whose laws are truthful.
‘ Dhatar disposes of offspring and wealth; Dhatar has created this whole world; Dhatar will give a
Paraskara I, 13. Comp. the natthukamma treated of in the Pali Buddhist texts (Mah4vagga VI, 13) and in the medical literature.
p. 48
son to the sacrificer: to him you shall sacrifice, an offering rich in ghee.’
(Besides) with the three verses, ‘ Negamesha, fly away’ (Rig-veda Khailika sdkta, after X, 184, vol. vi, p- 31), and in the sixth place the verse, ‘ Pragdpati’ (Rig-veda X, 121, 10).
8. (The husband then) parts her hair, upwards, beginning from the middle, with a porcupine’s quill that has three white spots, or with a Darbha needle together with unripe Udumbara fruits, with the words, ‘Bhar bhuvas svak.’
9. He lays down (the thing he has used) in her lap,
10. Ties (the fruits) to a string of three twisted threads and fastens them to her neck with the words, ‘Rich in sap is this tree; like the sappy one be thou fruitful.’
11. (The husband) then says to lute-players, ‘Sing ye the king—
12. ‘Or if anybody else is still more valiant.’
13. Having poured fried grain into a water-pot, let him cause her to drink it with the six verses,
22, 8. Comp. above, chap. 12, 6.
(The husband) then says to lute-players, ‘Sing ye the king—
12. ‘Or if anybody else is still more valiant.’
13. Having poured fried grain into a water-pot, let him cause her to drink it with the six verses,
22, 8. Comp. above, chap. 12, 6.
1o. Narayana: tisr¢bhis tantubhir vrztte sAtre udumbaraphalani... gale... badhnati. Ihave translated accordingly. Paraskara I, 15, 6 uses the same expression trivrzt. Professor Stenzler there translates it, on the authority of Gayardma, ‘dreifache Haarflechte,’ and says in his note on that passage that, according to Sankhayana, he would have to tie the things with a threefold string to the neck of the woman, as if Sankhdyana’s statement were different from that of Paraskara. But both authors have the same word, and only the commentators differ in their explanations thereof.
13. In my German translation there is a mistake which should be corrected. I have there referred shalr7ka to the verses RAk4m
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‘May Vishzu take care of thy womb,’ ‘I call Raka’ (Rig-veda X, 184, 1; II, 32, 4-8).
14. Let him then touch her (with the words),
15. ‘The winged one art thou, the Garutmat; the Trivyzt (stoma) is thy head, the GAyatra thy eye, the metres thy limbs, the Yagus thy name, the SAman thy body.’
16. Let him cause her to sing merrily,
17. Wearing, if she likes, many gold ornaments.
18. A bull is the fee for the sacrifice.
Kuawpa 23.
1. Let him pound the roots of the plants kakAtant, makakadéatant, kosatakt, of the egg-plant, and of the indigo plant, and besmear (therewith) the place in which she is going to be confined, in order to drive away the Rakshas.
Kuawpa 24.
1. Now the G&étakarman (i.e. ceremony for the new-born child).
aham, which are actually only five in number. The six verses are Vishzur yonim, &c., and the five verses mentioned.
24, 1. Comp. Dr. Speijer’s essay on the Gatakarman (Leiden, 1872). Ndardyana observes that, as it is prescribed below (chap. 25, 4) that a mess of food is to be cooked in the sfitik4gni, here the sfitik&gni is established, and sacrifice is performed therein. The Sfitra 1, 25, 4, from which it is to be inferred that the sftik4gni should be kept, is considered, accordingly, as a Grdpaka (see Professor Biihler’s notes on Apastamba I, 11, 7; Gautama
(29) E
p. 50
2. Let (the father) breathe three times on the new-born child and then draw in his breath with the words, ‘ Draw in your breath with the Az, breathe within with the Yagus, breathe forth with the SAman.’
3. Let him mix together butter and honey, milk curds and water, or grind together rice and barley, and give it to eat (to the child) thrice from gold (i.e. from a golden vessel or with a golden spoon),
Let him mix together butter and honey, milk curds and water, or grind together rice and barley, and give it to eat (to the child) thrice from gold (i.e. from a golden vessel or with a golden spoon),
4. With (the verse), ‘I administer to thee honey food for the festival, the wisdom (“veda”) raised by Savitar the bountiful; long-living, protected by the gods, live a hundred autumns in this world, N. N.!’— (with these words) he gives him a name beginning with a sonant, with a semivowel in it, consisting of two syllables, or of four syllables, or also of six syllables; he should take a kvzt (suffix), not a taddhita.
5. That (name only) his father and his mother should know.
6. On the tenth day a name for common use, which is pleasing to the Brahmazas.
7. Let him pulverise black and white and red hairs of a black ox, intermix (that powder) with those four substances (see Sdtra 3), and give it to eat (to the child) four times: such (is the opinion of) Mazdtkeya.
I, 31; Ndardyama’s note on chap. 25, 4, p. 133 of the German edition).
z. Abhyavanya should be corrected into abhyap4nya, as in IV, 18, 1 nearly all the MSS. read nivata instead of nipata. The Sdmbavya MS. reads in the text, trir abhy4nyanuprazya; in ‘the commentary trir anyapany4nupramy4. Comp., on the terminology of the different vital airs, Speijer, Gatakarma, p. 64 seq. ; Eggeling, S. B. E., vol. xii, p. 20.
p. 51
8. If he likes (let him do so) with the words, ‘Bhds! The Rig-veda I lay into thee, N. N., svaha!
‘Bhuvas! The Yagur-veda I lay into thee, N.N., svaha !
‘Svah! The Sama-veda I lay into thee, N.N., svaha !
‘Bhdr bhuvas svak! VAkovakya (colloquies), Itihasa, and Puraza—Om! All the Vedas I lay into thee, N. N., svaha!’
9. The production of intelligence (is performed) by thrice saying in his right ear, ‘Speech!’
10, And let him recite over (the child the following text), ‘Speech, the goddess, united with mind, together with breath, the child, uttered by Indra— may she rejoice in thee, the goddess, for the sake of joy, the great one, the sweet sounding, the music, full of music, the flowing, self-produced.’
11. Let him tie a piece of gold to a hempen string,
12. And bind it to (the child’s) right hand until (the mother) gets up (from childbed).
13. After the tenth day let him give it to the Brdhmazas,
14. Or keep it himself.
Kuawpa 25.
1. After ten days the getting up (of the mother from childbed).
25, 1. After ten days the impurity (asauga) that falls on the mother at her confinement, ceases ; see Gautama XIV, 16; Manu V, 62; Vasish/ha IV, 21.
E2
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2. Father and mother with washed heads, wearing (new) clothes which have not yet been washed;
3. And so also the child.
After ten days the impurity (asauga) that falls on the mother at her confinement, ceases ; see Gautama XIV, 16; Manu V, 62; Vasish/ha IV, 21.
E2
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2. Father and mother with washed heads, wearing (new) clothes which have not yet been washed;
3. And so also the child.
4. Let (the father) cook a mess of food in that same fire that has been kept from her confinement,
5. And let him make oblations to the Tithi of (the child’s) birth and to three constellations with their (presiding) deities.
6. Let him place in the middle the oblation to that constellation under which (the child) is born; the deity, however, is constantly to precede (the corresponding Nakshatra).
7. (He then makes two other oblations with the verses,) ‘(May) this Agni, the excellent one, (give) thee to-day life for (our) prayers; give us life that we may live long,—(and,) ‘ Life-giving, Agni, be strong by Havis; may thy face and thy seat be full of ghee; drinking ghee, the sweet honey of the cow, protect, as a father (protects) his son, here N.N.’ The tenth oblation of the mess of cooked food with the verse, ‘Thou, Soma, givest bliss to the old one’ (Rig-veda I, 91, 7).
8. Having pronounced aloud (the child’s) name,
9g. And caused the Brahmazas to say auspicious words,
1o. And having sacrificed in the same way every month to the Tithi of (the child’s) birth,
11. He sacrifices, when one year has expired, on the (ordinary) domestic fire.
4. Comp. the note on chap. 24, I.
4. The first Mantra is corrupt; in the Asvalayana-Srauta-sdtra (II, 10, 4) its text runs thus, 4yush /e visvato dadhad ayam agnir varenyah, &c. Comp. Atharva-veda VII, 53, 6.
11. ‘The words ‘every month” (Sftra ro) retain their value
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Kuawpa 26,
To Agni, to the KvzttikAs,
To Pragdapati, to Rohit.
To Soma, to Mvzgasiras.
To Rudra, to the ArdrAs.
To Aditi, to the two Punarvasus.
To Brzhaspati, to Pushya.
To the Serpents, to the Asleshds.
- To the Manes, to the Maghas.
To Bhaga, to the two Phalgunts.
To Aryaman, to the two Phalgunts. 11. To Savitar, to Hasta.
12. To Tvashéar, to Aitra.
13- To Vayu, to Svati.
14. To Indra and Agni, to the two Visékhas.
15. To Mitra, to Anuradha.
16. To Indra, to Gyeshd¢ha.
17. To Nirvzti, to Mala.
18. To the Waters, to the Ashadhas.
19. To the Visve devas, to the AshadhAs.
20. To Brahman, to Abhigit.
OO STAN HRY bP Oo
-_
(here also). Thus the sfitikagni is to be kept through one year. After the lapse of that year one should sacrifice every month on the domestic fire as long as his life lasts. As it is said “in the domestic fire,” the sftikagni is not to be kept any longer.’ Narayana.
OO STAN HRY bP Oo
-_
(here also). Thus the sfitikagni is to be kept through one year. After the lapse of that year one should sacrifice every month on the domestic fire as long as his life lasts. As it is said “in the domestic fire,” the sftikagni is not to be kept any longer.’ Narayana.
26,1. This chapter is not found in the SAambavya-Grzhya, and N&raéyana expressly designates it as kshepaka khazda. It is a sort of appendix to the Sfitras 25, 5. 6; a sacrifice having there been prescribed to three Nakshatras with their presiding deities, an enumeration of the Nakshatras and deities is here given. Compare, on similar lists, Weber’s second article on the Nakshatras (Abhandlungen der Berliner Akademie der Wissenschaften, 1861), pp. 289 seq., 315, 367 seq.
p. 54
21. To Vishzu, to Sravama.
22. To the Vasus, to the Dhanish¢fds.
23. To Varuza, to Satabhishag.
24. To Aga ekapad, to the Prosh¢hapadas.
25. To Ahi budhnya, to the Prosh¢hapadas.
26. To Pishan, to Revatt.
27. To the two Asvins, to the two Asvints.
28. To Yama, to the Bharavzis.
KHAwpaA 27.
1. In the sixth month the Annapr4sana (i.e. the first feeding with solid food).
2. Goat’s flesh, if he is desirous of nourishment,
3. Flesh of partridge, if desirous of holy lustre,
4. Fish, if desirous of swiftness,
5- Boiled rice with ghee, if desirous of splendour—
6. (Such) food, prepared with milk curds, honey, and ghee, he should give (to the child) to eat.
7. After he has made oblations with (the verses), ‘Lord of food, give us food, painless and strong ; bring forward the giver; bestow power on us, on men and animals ;’ ‘ Whatsoever’ (Rig-veda IV, 12, 4); ‘Even of great’ (ibid. 5), ‘Him, Agni, (lead) to long life and splendour; sharp strength (mayst thou), Varuva, king Soma, protection may Aditi, like a
27, 2-6. These rules stand here, in the beginning of the chapter, as introductory remarks; the act of feeding itself (Sutra 10) does not follow till after the sacrifice and the other performances prescribed in Sfitras 7-9.
3. This rule evidently rests on the allusion of taittira (partridge flesh) to the Taittiriya school.
4. Both metre and construction show that the Pada imam Agna ayushe var&ase is incomplete; the Simbavya-Grthya and Taitt. Samhita II, 3, 10, 3 add krsdhi after varkase.
1 ADHYAYA, 28 KHANDA, 9. 55
mother, afford to him, and all the gods that he may reach old age’—
8. And has recited over (the child) the verse, ‘ Powers of life, Agni’ (Rig-veda IX, 66, 19),
9. And has set him down on northward pointed Kusa grass with (the verse), ‘ Be soft, O earth’ (Rigveda I, 22, 15)}—
10. The act of feeding is performed with the Mahivyéahritis.
11. Let the mother eat the remnant.
Kuawpa 28.
1. After one year the AddAkarman (i.e. the tonsure of the child’s head);
2. Or in the third year ;
3. In the fifth for a Kshatriya ;
4. In the seventh for a Vaisya.
5- Having placed the fire (in the outer hall; see chap. 5, 2)—
11. Let the mother eat the remnant.
Kuawpa 28.
1. After one year the AddAkarman (i.e. the tonsure of the child’s head);
2. Or in the third year ;
3. In the fifth for a Kshatriya ;
4. In the seventh for a Vaisya.
5- Having placed the fire (in the outer hall; see chap. 5, 2)—
6. And having filled vessels with rice and barley, sesamum seeds and beans,
7. And having put down northwards bull-dung and a layer of Kusa grass for receiving the hair, a mirror, fresh butter, and a razor of copper,
8. He pours cold water into warm with (the verse), ‘Mix yourselves, ye holy ones, with your waves, ye honied ones, mixing milk with honey, ye lovely ones, for the obtaining of wealth.’
g- ‘May the waters moisten thee for life, for old age and splendour. The threefold age of Gamadagni, Kasyapa’s threefold age, the threefold age of
28, 1. Af/akarman literally means, the preparing of the lock or the locks (left when the rest of the hair is shaven).
p. 56
Agastya, the threefold age that belongs to the gods, that threefold age I produce for thee! N. N.!’—with these words he sprinkles the right part of his hair three times with lukewarm water.
‘10. Having loosened the tangled locks, according to some (teachers), with a porcupine’s quill,
11. And having anointed (his hair) with fresh butter,
12. He puts a young Kusa shoot among (the hairs) with the words, ‘ Herb, protect him!’
13. Having touched the hair and the Kusa shoot with the mirror,
14. He takes up the copper razor with the words, ‘Sharpness art thou; the axe is thy father. Do no harm to him!’
15. With (the words), ‘The razor with which in the beginning Savitar, the knowing one, has shaven the beard of king Varuza, and with which Dhatar Brzhaspati has shaven Indra’s head, with that, ye Brahmazas, shave this (head) to-day; blessed with long life, with old age be this man N.N.!’ he cuts the tips of the hairs and the Kusa shoot.
16. In the same way a second time; in the same way a third time.
17. In the same way twice on the left side.
18. Under the armpits a sixth and a seventh time at the Goddnakarman (ceremony of shaving the beard).
19. The Goddnakarman is identical with the Kodakarman.
15. The parallel texts show that instead of Brzhaspatir we have to read Brzhaspater, instead of adya, asya. So the correct translation would be, ‘. . . with what Dhatar has shaveri Brrhaspati’s and Indra’s head, with that do ye Brahmamas shave this head of this (child).’
p. 57
‘20. (It is to be performed) in the sixteenth or in the eighteenth year. —
21. Atthe third turn of shaving, however, he gives a cow and a garment that has not yet been washed.
22. Silently the rites (are performed) for girls.
23. To the north-east, in a place covered with herbs, or in the neighbourhood of water they bury the hairs in the earth.
24. To the barber the vessels of grain. To the barber the vessels of grain.
24. See Sfitra 6.
p. 58
22. Silently the rites (are performed) for girls.
23. To the north-east, in a place covered with herbs, or in the neighbourhood of water they bury the hairs in the earth.
24. To the barber the vessels of grain. To the barber the vessels of grain.
24. See Sfitra 6.
p. 58
ApuyAya II, Kuawopa 1.
1. In the eighth year after the conception let him initiate a Brahmamza,
2. With an antelope-skin,
1, 1. With regard to the standing terminology of the Upanayana, or the initiation of the student, we may observe that upa-nf does not mean, as, for instance, Professor Stenzler seems to understand it, ‘to introduce a student to his teacher.’ Thus P4raskara’s Sfitra II, 2,1, ash/4varsham brahmamzam upanayet, &c., is translated by that distinguished scholar, ‘Den achtjahrigen Brahmana soll er (beim Lehrer) einfiihren,’ &c. (comp. also Asvalayana- Grthya I, 19, 1). The texts clearly point to another translation of upa-ni, for they show that the person that introduces the student (upanayati or upanayate; the middle is used very frequently, for instance, Satapatha Brahmana XI, 5, 4,1; Sankh. II, 1, 28) is not the father or a relation of the youth who could be supposed to lead him to the teacher, but the teacher himself; he introduces (upanayati) him to the brahmaé&arya, or introduces him with himself, and the student enters upon (upaiti) the brahma&arya, or enters with (upaiti) the teacher; he who has thus entered upon studentship, is consequently designated as upeta (Sankh. IV, 8, 1; Paraskara III, ro, 10), and for the initiation, which is usually called upanayana, occasionally also the word up4yana is used (see the Manava-Grthya I, 22, quoted by Professor Jolly in his article, Das Dharma-sfitra des Vishnu, p. 79). The following passages may be quoted here as supporting our opinion on this terminology. At Satapatha Brahmaaa XI, 5, 3, 13 Saudeya says to Uddalaka Aruri, ‘I will enter (as a student) with the reverend One’ (up4yani bhagavantam); and Aruni replies, ‘Come, enter (with me)!’ (ehy upehi), ‘and he initiated him’ (tam hopaninye). Ibid. XI, 5, 4, 16 it is stated that according to some a teacher who has initiated a Brahmana as a student (brahmazam brahma&aryam upaniya) should abstain from sexual intercourse, for a student who enters upon studentship (yo brahmaaryam upaiti) becomes, as it were, a garbha, &c. Finally we may add that the Buddhist terminology regarding the entering into the order or upon a life of righteousness is clearly connected with that followed, for instance, in the dialogue between
p. 59
3. Or in the tenth year after the conception.
4. In the eleventh year after the conception a Kshatriya with the skin of a spotted deer,
5. In the twelfth year after the conception a Vaisya with a cow-hide.
6. Until the sixteenth year the time has not passed for a Brahmaza,
7. Until the twenty-second for a Kshatriya,
8. Until the twenty-fourth for a Vaisya.
In the twelfth year after the conception a Vaisya with a cow-hide.
6. Until the sixteenth year the time has not passed for a Brahmaza,
7. Until the twenty-second for a Kshatriya,
8. Until the twenty-fourth for a Vaisya.
9. After that (time has passed), they become patitasAvitrika (men who have lost their right of learning the SAvitrt).
Saukeya and Aruzi. As Saukeya there says, up4y4ni bhagavantam, we frequently read in the Pali books expressions like this, upemi Buddham saranam dhammaw Api anuttaram, &c. (Dhammap. Aé/hakath4, p. 97, ed. Fausbdll), and as Aruni replies, ehy upehi, Buddha says to those who wish to be ordained, ehi bhikkhu, svakkhato dhammo, fara brahmafariyam, &c. (Mahavagga I, 6, 32, &c.; S.B.E., vol. xiii, p. 74, note).
The counting of the years not from the birth but from the conception occurs both in the Brahmanical and in the Buddhist ordinances, comp. H. O., Buddha, sein Leben, seine Lehre, seine Gemeinde, p. 354, note 1. Several Grshya texts (for instance, Asv. I, 19, 1. 2) admit both ways of counting the years. The number of years given for the Upanayana of persons of the three castes (Bréhmanas 8-16, Kshatriyas 11-22, Vaisyas 12-24) is evidently derived from the number of syllables of the three metres which are so very frequently stated to correspond to the three castes, to the three gods or categories of gods (Agni, Indra, Visve devas) &c., viz. the GAyatrf, the Trish/ubh, and the Gagatt. This is a very curious example, showing how in India phantastical speculations like those regarding the mystical qualities of the metres, were strong enough to influence the customs and institutions of real life.
9 seq. All these are standing expressions recurring nearly identically in most of the Grzhya and Dharma-sfitras. In the rule contained in Sfitra 13 a number of the parallel texts have vivaheyuA or vivahayeyuA’, others have vyavahareyuk. Comp. Vasishtha XI, 75; Indische Studien, vol. x, p. 21.
60 sANKHAYANA-GRIHYA-SOTRA.
10. Let them not initiate such men,
11. Nor teach them,
12. Nor perform sacrifices for them,
13. Nor have intercourse with them.
14. Or (let them initiate students of) all (castes) wearing a (new) garment that has not yet been washed.
And wearing a girdle.
15. The girdle of a Brahmama (shall be) made of Mufga grass,
16. That of a Kshatriya (shall be) a bowstring,
17. That of a Vaisya a woollen thread.
18. The staff of a Brahmama (shall be) made of Paldsa or of Bilva wood,
19. That of a Kshatriya of Nyagrodha wood,
20. That of a Vaisya of Udumbara wood.
21. That of the Brahmaza shall reach the tip of the nose,
22. That of the Kshatriya the forehead,
23. That of the Vaisya the hair.
24. Or all (sorts of staffs are to be used) by (men of) all (castes).
25. Whatsoever (the student) wears at his initiation, is at the disposal of the teacher.
14. This Sfitra should rather be divided into two, as indicated in the translation. As to the mekhal4(girdle)comp. below, chap. 2, 1.
24. Or all (sorts of staffs are to be used) by (men of) all (castes).
25. Whatsoever (the student) wears at his initiation, is at the disposal of the teacher.
14. This Sfitra should rather be divided into two, as indicated in the translation. As to the mekhal4(girdle)comp. below, chap. 2, 1.
21. There is no doubt that prdzasammito (which Narayana explains thus, ‘prdza is the wind [or breath]; [the staff should] reach to the place where the wind leaves the body, i.e. to the tip of the nose’) should either be corrected into, or explained as, ghrazasammito; the Sambavya MS. has ghra#4ntiko brahmamnasya. Comp. Gautama I, 26, &c. The parallel texts agree in assigning the longer staff to the higher, not as Sankhayana does, to the lower caste.
p. 61
26. Having had him shaved all round (his head)
he should initiate him. 27. After (the student) has washed and adorned himself,
28. (And) after (the teacher) has sacrificed, both station themselves behind the fire, the teacher with his face turned to the east, the other with his face to the west.
29. Let him initiate him standing while (the other also) stands.
30. [‘The firm, powerful eye of Mitra, glorious splendour, strong and prosperous, a chaste, flowing vesture, this skin I put on, a valiant (man).’]
Kuanpa 2,
1. ‘Here has come to us, protecting (us) from evil words, purifying our kin as a purifier, clothing herself, by (the power of) inhalation and exhalation, with strength, this friendly goddess, this blessed girdle’—with these words, three times repeated, he ties the girdle from left to right thrice round.
26. After the introductory remarks given in the preceding Sfitras the ritual itself of the Upanayana is now described.
28. Nardyana: hutv4 ’nadesaparibhashatah (see above, I, 12, 13) purastatsamgftakam hutv4 agnim sthapitagnim (see above, I, 5, 2) gaghanena .. . tish/hatah.
30. This Stra is wanting in most of the MSS. (see the note, p. 48 of the German edition), It contains the Mantra with which the Agina (the hide mentioned in Sftras 2, 4, 5 of this chapter) is put on. N4rayana gives the Mantra which he says is taken from the Madhyandina-Grzhya (in the Paraskara-Grrhya it is not found), after chap. 2, 3, and he states that the corresponding act to which it belongs has its place after the rites concerning the girdle (chap. 2, 1) and the sacrificial cord (2, 3).
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. (There should be) one knot, or also three, or also five.
3. He adjusts the sacrificial cord with (the words), ‘The sacrificial cord art thou. With the cord of the sacrifice I invest thee.’
4. He fills the two hollows of (his own and the student's) joined hands (with water), and then says to him: ‘What is thy name ?’
5. ‘lam N.N,, sir,’ says the other.
6. ‘Descending from the same Azshis ?’ says the teacher.
7. ‘Descending from the same Ashis, sir,’ says the other.
He fills the two hollows of (his own and the student's) joined hands (with water), and then says to him: ‘What is thy name ?’
5. ‘lam N.N,, sir,’ says the other.
6. ‘Descending from the same Azshis ?’ says the teacher.
7. ‘Descending from the same Ashis, sir,’ says the other.
2, 2. Ramagandra: ‘ Let him make one, or three, or five knots, according to (the student’s) Arsheya,’ i. e. accordingly as he belongs to a family that invokes, in the Pravara ceremony, one, or three, or five Rishis as their ancestors. Comp. Weber, Indische Studien, vol. x, p. 79.
3. On the sacrificial cord (upavita) comp. the Grhya-samgrahaparisishéa II, 48 seq.
6, 7. A similar dialogue between the teacher and the student at the Upanayana is given in the Kausika-sftra (ap. Weber, Indische Studien, X, 71). The student there says, ‘Make me an Arsheya (a descendant of the Rishis) and one who has relations, and initiate me. And the teacher replies, ‘I make thee an Arsheya and one who has relations, and I initiate thee.’ As in this passage of the Kausika-sfitra the teacher is represented as having the power of making, by the Upanayana ceremony, an Arsheya of the student, thus, according to the view expressed by Professor Weber (loc. cit., p. 72 seq.), Sénkhadyana would even give it into the teacher's power to make the student his sam4n4rsheya, i.e. to extend his own Arsheya on as many pupils as he likes. Professor Weber understands the sixth Sftra so that the teacher would have to say, samA4n4rsheyo bhav4n brOhi (Narayaza: bhavan brfhiti brahmafart bhavin brohity ataZ [Sttra 8] simhdvalokananyayenatranushagyate. According to Ramaégandra’s Paddhati he is
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8. ‘ Declare (that thou art) a student, sir.’
g. ‘I am a student, sir,’ says the other.
10. With the words, ‘Bhar bhuvas svak’ (the teacher) sprinkles thrice with his joined hands (water) on the joined hands (of the student), .
11. And seizing (the student’s) hands with (his own) hands, holding the right uppermost, he murmurs,
12. ‘ By the impulse of the god Savitar, with the arms of the two Asvins, with Pfshan’s hands I initiate thee, N. N.’
13. Those who are desirous of a host (of adherents, he should initiate) with (the verse), ‘Thee, (the lord) of hosts’ (Rig-veda II, 23, 1).
14. Warriors with (the verse), ‘Come here, do not come to harm’ (Rig-veda VIII, 20, 1).
15. Sick persons with the Mah4vyd4hvvtis.
only to say samanfrsheyaf). The student answers, sam4nfrsheyo ’ham bho; Professor Weber, who supplies the imperative as4ni, translates this, ‘May I have the same Arsheya, sir!’
15. Sick persons with the Mah4vyd4hvvtis.
only to say samanfrsheyaf). The student answers, sam4nfrsheyo ’ham bho; Professor Weber, who supplies the imperative as4ni, translates this, ‘May I have the same Arsheya, sir!’
I think it more natural to simply translate the teacher’s question, ‘Art thou sam4nfrsheya?’ (or, supplying bhavan brdhi from Sfitra 8, ‘ Declare that thou art samAn4rsheya’), and the student’s reply, ‘I am sam4nfrsheya, sir!’ Thus we ought possibly to consider these formulas, which state a fictitious, ideal sam4n4rsheyatva of the teacher and the students as a trace, and as far as I can see as the only trace, of an ancient rule requiring a real saman4rsheyatva of teacher and student. As long as the ritual differences between the different Gotras, of which, as is well known, only a few traces have survived in the Vedic tradition, had retained their full importance, it can indeed scarcely have been considered as admissible that a young Brihmaza should be confided to the guidance of a teacher who sacrificed and invoked the gods in another way than the customs of the pupil’s own family required.
11. Narayana: dakshizottarabhy4m dakshiza uttara upari yayos tau dakshinottarau, &c.
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Kuanpa 3.
1. ‘ Bhaga has seized thy hand, Savitar has seized thy hand, Pashan has seized thy hand, Aryaman has seized thy hand. Mitra art thou by right, Agni is thy teacher, and I, N.N., both of us. Agni, I give this student in charge to thee. Indra, I give this student in charge to thee. Sun, I give this student in charge to thee. Visve devas, I give this student in charge to you, for the sake of long life, of blessed offspring and strength, of increase of wealth, of mastership of all Vedas, of renown, of bliss.’
2. ‘In Indra’s course I move; in the sun’s course I move after him’—with these words he turns round from left to right,
3. And grasping down with the span of his right hand over (the student's) right shoulder he touches the place of his heart with the words, ‘May I be dear to thy inviolate heart.’
8, 1. Narayana: ‘ Instead of asau (N.N.) he puts the name of the student in the vocative case.’ I think rather that the teacher here pronounced his own name. Comp. as4v aham bho, chap. 2, 5, &c., and the Mantra in Paraskara II, 2, 20.
The text of the Mantra shows that the Akarya here seizes the hand of the Brahmaéarin; comp. Asvaldyana I, 20, 4-6, where it is stated that he seizes the student’s hand together with the thumb, quite in the way prescribed for the wedding at Sankh. I, 13, 2 Comp. also Paraskara II, 2,17. Narayana: manavakasya grzhitasampuéa evikaryo Bhagas ta imam mantram gapan, &c.
Asvaldyana I, 20, 4-6, where it is stated that he seizes the student’s hand together with the thumb, quite in the way prescribed for the wedding at Sankh. I, 13, 2 Comp. also Paraskara II, 2,17. Narayana: manavakasya grzhitasampuéa evikaryo Bhagas ta imam mantram gapan, &c.
2. Literally, ‘he turns round, following his right arm.’ Narayana here has the following note, ‘ Addryo bafor dakshiz’am bahum hastam aindrim Avrztam iti mantrez4nvavartayet. ayam arthad, adarya imam mantram gaptva tam bafum ka vakayitva pradakshinavartam kArayet.’ I believe that the commentator here, as he frequently does, instead of interpreting the text of Sinkhayana, fathers
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4. Having silently turned round from right to left,
5. And then laying his hand with the fingers upwards on his (i.e. the student's) heart, he murmurs :
Kuawpa 4.
1. ‘ Under my will I take thy heart; my mind shall thy mind follow; in my word thou shalt rejoice with all thy heart; may Brzhaspati join thee to me.’
2. ‘Thou art the Brahma4érin of Kama, N.N.!’
3. With the same text (see chap. 3, 2) he turns round as before,
4. And touching with the span of his right hand (the student’s) right shoulder, he murmurs :
on him statements belonging to other Sitras, in this case probably to Asvalayana I, 20, 9. As our text has not anvavartya but anvAvritya, and in the Mantra not 4vartasva but 4varte, we must conclude that he turned round himself, and, as far as the statements of the text go, did not cause the pupil to do so.
5. The gesture is the same as that prescribed in the Paraskara- Grthya I, 8, 8 to the bridegroom at the wedding ; the Mantra there is identical with Sankh. II, 4,1, the only difference consisting in the name of the god who is invoked to unite the two: at the wedding this is PragApati, of course, because he is ‘lord of offspring, at the Upanayana, Brzhaspati, the Brahman kar’ éfoxnv among the gods. It is very natural that at the Upanayana and at the Vivaha, which both are destined to establish an intimate union between two persons hitherto strangers to each other, a number of identical rites should occur, for instance, the seizing of the hand; see the note on Sitra 1. .
4, 1. Comp. Parask. I, 8, 8, and the note on chap. 3, 3. See also Atharva-veda VI, 94, 2.
2. As to Kamasya brahmaéary asi, see my remarks in the Introduction, p. 9.
3. He turns round as described, chap. 3, 2. Narayana here also explains paryavretya paryavartanam karayitva. See our note above, loc. cit.
(29] F
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5. ‘A student art thou. Puton fuel. Eat water. Do the service. Do not sleep in the day-time. Keep silence till the putting on of fuel.’
6. With (the words), ‘Thine, Agni, is this piece of wood,’ he puts the fuel on (the fire), or silently.