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.
Kuawpa 5.
1. After one year (the teacher) recites the SAvitri (to the student), (Or) after three nights, Or immediately. Let him recite a Gayatrt to a Brahmaza, A Trishéubh to a Kshatriya, A Gagati to a Vaisya. But let it be anyhow a verse sacred to Savitar. They seat themselves to the north of the fire, g. The teacher with his face turned eastward, the other westward.
SWAKPE Sh
5. According to Narayana the student correspondingly answers, to the teacher’s word, ‘A student art thou,’ ‘I will’ (as4ni), to ‘Put on fuel,’ ‘I will put it on,’ &c. Eating water means sipping water after having eased oneself. On the putting on of fuel, comp. Stra 6 and chap. 10. The whole formula given in this Sfitra is already found in the Satapatha Brahmama XI, 5, 4, 5-
5,1. The study of the Veda is opened by the Savitri. Comp. Satapatha Bréhmama, loc. cit., §§ 6 seq.
4-6. The Gayatri which the teacher shall recite to a Brahmaua is the same verse of which it is said below, chap. 7, 11, that it belongs to Visvamitra (Rig-veda III, 62, 10); the Trish¢ubh which is taught to the Kshatriya is a verse ascribed to Hiranyastipa, Rig-veda I, 35, 2; the Gagatt which is to be repeated to a Vaisya is Rig-veda IV, 40, 5, belonging to Vimadeva, or Rig-veda I, 35, 9, belonging to Hiramyastipa. See the note on chap. 7, ro.
9. The same position is prescribed, in the same words, for the study of the main part of the Veda, below, chap. 7, 3; during
’
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1o. After (the student) has said, ‘ Recite, sir! ’—
11. The teacher, having pronounced the word Om, then causes the other one to say, ‘Recite the Savitri, sir!’
12. He then recites the SAvitrt to him, the verse ‘That glorious (splendour) of Savitar’ (Rig-veda III, 62, 10); (firstly) pada by pada, (then) hemistich by hemistich, (and finally) without a stop.
Kuawopa 6.
1. ‘Waters are ye by name; happy ones are ye by name; sappy ones are ye by name; undecaying ones are ye by name; fearless ones are ye by name; immortal ones are ye by name. Of you, being such, may I partake; receive me into your favour ’—with these words (the teacher) makes the student sip water three times,
2. And hands over to him the staff with the five the study of the Arasyaka the position is slightly different (VI, 3, 2). According to Narayana this Sfitra would contain a nishedha of the Sfitras 828 and 829 of the Rig-veda-Pratisakhya (p. ccxcii of Professor Max Miiller’s edition).
And hands over to him the staff with the five the study of the Arasyaka the position is slightly different (VI, 3, 2). According to Narayana this Sfitra would contain a nishedha of the Sfitras 828 and 829 of the Rig-veda-Pratisakhya (p. ccxcii of Professor Max Miiller’s edition).
10, 11. The Indian tradition divides these Sfitras after 4f4ryah, so that the words adhfhi bho would have to be pronounced by the teacher. Thus also N&rdyama explains, 444rya adhthi bho 3 iti maézavakam uktv4, &c. In my opinion it is the student or the students who say adhthi bho. Thus the Pratisakhya (Stra 831, ed. Max Miller) says, ‘ They invite him with the words adhihi bho 3, all the students the teacher, having embraced his feet.’ Comp. also below, IV, 8, 12, the greater part of which SAtra is word for word identical with these rules; VI, 3,6; Gautama I, 46; Gobhila II, ro, 38.
6, 1,2. Ramafandra: ‘. . . with this Mantra which the teacher tells him, and which he (the student) pronounces, he sips water
F 2
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verses, ‘Blessing may give us’ (Rig-veda V, 51, LI-15).
3. An optional gift is the fee for the sacrifice.
4. After (the teacher) has led him round the fire, turning his right side towards it, (the student) goes through the village to beg food.
5. (Let him beg,) however, of his mother first,
6. Or of a woman who will not refuse.
7. Having announced the alms to his teacher, he may eat (the food himself) with the master’s permission.
8. The daily putting on of fuel, the going for alms, the sleeping on the ground, and obedience to the teacher: these are the standing duties of a student.
three times . . . He (the teacher) then gives him again the staff, which he had given him before silently.’ I do not think that this double handing over of the staff agrees with the real meaning of the text; Gobhila also (II, 10) and Asvalayana (I, 22, r) prescribe the damzdapradana after the repetition of the Savitri, without mentioning that the same had been already done before; Paraskara II, 2, 11 speaks of the handing over of the staff before the recital of the Savitri, and does not state that it should be repeated afterwards.
All these ceremonies, the teaching of the Savitri as well as the dandaprad4na, were considered as forming part of the Upanayana, even though a longer or shorter space of time (chap. 5, 1-3) might elapse between the first arrival of the student at the teacher’s house and the performing of these rites. This follows from chap. 11, Sfitras 2-4.
2. These five verses have already occurred above at I, 15, 12.
3. Comp. I, 14, 13-15.
4 seq. On the student’s begging of alms compare the more detailed rules in Paraskara II, 5; Apastamba I, 3, &c.
7. Comp. the passages quoted by Professor Bihler on Apastamba I, 3, 31 (S. B. E,, vol. ii, p. 12).
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Kuawpa 7,
1. Now (follows the exposition) of the study of the Veda.
2. Both sit down to the north of the fire,
7. Comp. the passages quoted by Professor Bihler on Apastamba I, 3, 31 (S. B. E,, vol. ii, p. 12).
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Kuawpa 7,
1. Now (follows the exposition) of the study of the Veda.
2. Both sit down to the north of the fire,
3. The teacher with his face to the east, the other one to the west.
4. After (the student) has reverentially saluted the teacher’s feet and has sprinkled his (own) hands (with water),
5. And has kneeled down with his right knee on young Kusa shoots at their roots,
6. And has grasped round (those Kusa shoots) in their middle with his hands, holding the right uppermost,
7. The teacher, having seized them at their tops
7,1. Narayana: ‘Now (atha), i.e. after the observance of the Sukriya vrata,’ &c. On the Sukriya vrata which has to be undergone before the Anuvafana treated of in this chapter can be performed, see the note on chap. 4, 1, and below, chap. 11,9. One would have expected that in the arrangement of Sankhfyana the rites belonging to the Sukriya vrata would precede the exposition of the Anuvakana. Perhaps it was in consequence of the exact analogy of the Sukriya with the Sakvara, Vratika, Aupanishada vratas, that the description of the former has been postponed till the latter had to be treated of.
Ramakandra’s Paddhati has the following remark here, ‘Now the way of studying the Veda, called Anuvafana, is set forth. This can be done only after the Sukriya vrata has been enjoined on the student; before that nothing but the SAvitri can be taught to him.’
2 seq. Comp. above, chap. 2, 8 seq.
4. The way in which this reverential salutation should be performed is described below, IV, 12, 1 seq.
6. On dakshizottarabhydm, see chap. 2, 11 and Nardyana’s note there.
70 sANKHAYANA-GRIHYA-SOTRA.
with his left hand, and with his right hand sprinkling them with water, then makes the other say:
8. ‘Recite the Savitri, sir!’ says the other.
g. ‘I recite the SAvitrt to thee!’ says the teacher.
10, ‘Recite the G4yatrt, sir!’ says the other.
‘I recite the Gayatri to thee!’ says the teacher.
11. ‘Recite the verse of Visvamitra, sir!’ says the other.
‘I recite the verse of Visvamitra to thee!’ says the teacher.
12. ‘ Recite the Ashis, sir!’ says the other.
‘I recite the Rishis to thee!’ says the teacher.
13. ‘ Recite the deities, sir!’ says the other.
‘I recite the deities to thee!’ says the teacher.
14. ‘Recite the metres, sir!’ says the other.
‘TI recite the metres to thee!’ says the teacher.
15. ‘Recite the Sruti, sir!’ says the other.
‘I recite the Sruti to thee!’ says the teacher.
16. ‘ Recite the Sm7‘ti, sir!’ says the other.
‘I recite the Smrzti to thee!’ says the teacher.
17. ‘Recite faith and insight, sir!’ says the other.
‘I recite faith and insight to thee!’ says the teacher.
10. Comp. the note on chap. 5, 4-6. Narayana states, in accordance with these Sfitras of the fifth chapter, that in case the student belongs to the second or third caste, an Uha (i.e. a corresponding alteration of the formulas; from the Srauta-sfitra, VI, 1, 3 the definition is quoted here sabdavikaram fham bruvate) takes place. If he is a Kshatriya, he has to say, ‘Recite the Trishfubh, sir !’—‘Recite the verse of Hiranyastipa (Rig-veda I, 35, 2), sir!’ A Vaisya has to say, ‘Recite the Gagati, sir!’—‘ Recite the verse of Hiranzyastipa (or, of Vamadeva, Rig-veda I, 35, 9 or IV, 40, 5), sir!’
17. Comp. Indische Studien, X, 132, note 1.
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18. In that way, according to what Ashi each hymn belongs to and what its deity and its metre is, thus (with the corresponding indications of /zshi, &c.) let him recite each hymn ;
19. Or also, if he does not know the Arshis, deities, and metres, the teacher recites this verse, ‘That glorious (splendour) of Savitar’ (Rig-veda III, 62, 10), pada by pada, hemistich by hemistich, (and finally) without a stop, and says, when he has finished, ‘This (verse belongs to Savitar; it is a Gayatri; Visv4mitra is its Azshi).’
18-20. I do not think that Professor Weber (Indische Studien, X, 132) has quite exactly rendered the meaning of these Sitras when he says, ‘ The teacher then (i. e. after the formula of Stra 17 has been pronounced) teaches him first the R:shi, the deity, and the metre of each Mantra. In case he does not know them himself for a Mantra, he recites the holy Savitri (tat Savitur varezyam). After this he teaches him in due order either (1) the single Aishis, i.e. the hymns belonging to each Rishi, or (2) the single Anuvakas,’ &c.— It does not seem quite probable to me that the student should have had to learn first the Aishis, deities, and metres of the whole Veda, before the text of the hymns was taught him; I rather believe that hymn by hymn the indication of the Reshis, &c. preceded the anuvakana of the text itself, and with this opinion the statement of Narayana agrees, ‘Evam pfrvoktena prak4rena rishidevataéAandaApfirvakam tam tam Agnim f/a ityddikam mantram mAnavakayakaryo snubrfyat.’
preceded the anuvakana of the text itself, and with this opinion the statement of Narayana agrees, ‘Evam pfrvoktena prak4rena rishidevataéAandaApfirvakam tam tam Agnim f/a ityddikam mantram mAnavakayakaryo snubrfyat.’
tg. According to Narfyama by esheti (literally, ‘This [is the Rrk}’) it is meant that the teacher, after having recited the SAvitrf in the three ways mentioned, should say to the student, ‘ This R24 is in the Gayatri metre. If recited pada by péda, it has three pAdas. Thus also this Az, if recited hemistich by hemistich, has two Avas&nas (pauses), the first at the end of the hemistich, the second at the end of the third 4araza (or pada). Thus also this Ave is recited without stopping; at the end of the three faramas, or of the twenty-four syllables, the pause (avasdna) should be made. Thus I recite to thee the SAvitrf; I recite to thee the Gayatri; I recite to thee the verse of Visvamitra.’ ‘ For,’ adds Narayana, ‘if the Gayatri has been recited, the whole complex of the Veda being of that very
72 sSANKHAYANA-GRIHYA-SOTRA.
20. Let him thus recite (the hymns belonging to) each A7zshi, or (each) Anuvaka ;
21. Of the short hymns (in the tenth Mazdala) an Anuviaka,
22. Or as much as the master may think fit.
23. Or optionally he may recite the first and last hymn of (each) Ashi,
24. Or of (each) Anuvaka,
25. (Or) one (verse) of the beginning of each hymn.
26. The teacher may optionally say at the beginning of the hymn, ‘ This is the commencement.’
27. This has been (further) explained in (the treatise about) the Azshisvadhydya.
substance, a complete knowledge thereof has been produced.’ The commentator then indicates a shorter form for the teacher’s words which our Sfitra prescribes by esheti, ‘This verse belongs to Savitar; it is a Gayatri; its Reshi is Visvamitra.’
21. The Kshudrasfiktas are the hymns Rig-veda X, 129-191.
24 seq. This seems to be an abridged method by which students who had not the intention of becoming Vedic scholars, and probably chiefly students of the Kshatriya and Vaisya caste, could fulfil their duty of learning the Veda; a student who knew the first and last hymn of a Rishi, or of an Anuvaka, was, as would seem from these Sfitras, by a sort of fiction considered as though he had known the whole portion belonging to that Ashi, or the whole Anuvika.
27. Narfyana explains R/shisvadhyaya by mantrasamhité, He says, ‘The Anuvafana which has been declared here, is to be understood also with regard to the svadhydya, i.e. to the Samhité of the Mantras.’ I think there is a blunder in the MS., and instead of tad apisvadhydye .. . giieyam we ought to read tad rishisvadhydye ...gneyam. In this case we should have to translate the quoted passage, ‘ . . . is to be understood with regard to the Reshisvadhydya, i.e. to, &c.—I think, however, that the true meaning of the Sutra is different from what Nardyaza believes it to be. The expression vyakhyatam apparently conveys a reference to another treatise in which the rules regarding the Xeshisvidhyaya would seem to have been fully set forth, The Srauta-sQtra contains
11 ADHYAYA, 8 KHANDA, I. 73
28. When (the lesson) is finished, he takes the young Kusa shoots, makes of cow-dung a pit at their roots, and sprinkles water on the Kusa (shoots) for each hymn.
29. For the rest of the day standing and fasting.
Kuaywpa 8.
. In the afternoon, having obtained by begging fried barley grains, he shall sacrifice them with his hand on the fire according to the rites of the Agya oblations with the text, ‘The lord of the seat, the no passage which could be the one here referred to; we may suppose, therefore, that either a chapter of a Pratisakhya is quoted here, or a separate treatise on the special subject of the Arshisvadhyaya. References to such treatises are found in the Sftra texts in several instances, of which the most important is that in the Gobhila-Grzhya I, 5, 13, ‘On what day the moon becomes full, the knowledge thereof is contained in a special text; that one either should study or ascertain when the Parvan is from those who have studied it.’
28. Narayana: ‘First stand the Mantras, then the Bréhmaaa, because it contains the viniyoga (the ritual use of the Mantras), then the Smrti texts such as Manu, &c. When he has repeated these texts to the student, after the end of the Anuvafana, the teacher should take from the student the Kusa blades which had been taken up before for the sake of the Anuvafana (see Sfitras 5 seq.),’ &c.—The teacher is made the subject of this rule also by Ra&magandra. On yathasfiktam Narayana observes that according to some teachers these water oblations were directed to the Rishis of the different hymns (rshin uddisyeti kefit). This statement seems to be countenanced by IV, 6, 6. Comp. the note below on IV, 9g, 1
29. ‘ This rule concerns the Brahmaffrin.’ Narayana. See also Asvalayana I, 22, 11.
8,1. This is the Anupravasantyahoma treated of by Asvalayana at I, 22, 12 seq. There it is stated that this sacrifice should be performed as well after the recitation of the Savitri as after the other
74 sANKHAYANA-GRIHYA-SOTRA.
wonderful’ (Rig-veda I, 18, 6 seq.), verse by verse, down to the end of the hymn,
2. Causing the teacher by (the gift of) food to pronounce auspicious wishes.
Kuanpa 9.
wonderful’ (Rig-veda I, 18, 6 seq.), verse by verse, down to the end of the hymn,
2. Causing the teacher by (the gift of) food to pronounce auspicious wishes.
Kuanpa 9.
1. In the forest, with a piece of wood in his hand, seated, he performs the Sandhyé (or twilight devotion) constantly, observing silence, turning his face north-west, to the region between the chief (west) point and the intermediate (north-western) point (of the horizon), until the stars appear,
2. Murmuring, when (the twilight) has passed, the Mahavydhritis, the Savitri, and the auspicious hymns. _
3. In the same way in the morning, turning his face to the east, standing, until the disk of the sun appears.
10, 1. When (the sun) has risen, the study (of the Veda) goes on.
portions of the Veda, for instance, as the commentary there has it, after the Mahanamnfs, the Mahavrata, and the Upanishad have been recited. N4Ardyava indicates the time of this sacrifice in the words, ‘On that same fast-day (chap. 7, 29) in the afternoon.’
2. ‘He shall, by pronouncing such words as svasti bhavanto bruvantu, dispose the teacher favourably so that he may say svastil’ Narayana,
9, 1, On the Sandhy4 ceremony comp. chiefly Baudhayana II, 7. Samitp4zi of course is not samyatap4ni, as Narayana explains it, On anvash/amadesa comp. Professor Stenzler’s note on Asvalayana III, 7, 4.
z. The Svastyayanas are texts such as Rig-veda I, 89; IV, 31.
10, 1. This Satra evidently should be placed at the end of the ninth chapter; comp. 1V, 6,9. The fact that, as the commentary observes, the words nityam vagyatah (chap. 9, Sfitra 1) are to be
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Kuawpa 10,
2. Every day in the evening and in the morning,
3. He establishes the fire (in its proper place), wipes (with his hand the ground) round (it), sprinkles (water) round (it), bends his right knee,
4. (And puts fuel on the fire with the texts,) ‘To Agni I have brought a piece of wood, to the great Gatavedas; may he, G&tavedas, give faith and insight to me. Svaha!
‘Firewood art thou; may we prosper. Fuel art thou; splendour art thou; put splendour into me. Svaha !
‘Being inflamed make me prosperous in offspring and wealth. Svaha!
‘ Thine is this fuel, Agni; thereby thou shalt grow and gain vigour. And may we grow and gain vigour. Svaha!’
supplied here also points in the same direction. That this Sftra has nothing to do with the Agniparifary4, of which the tenth chapter treats, becomes evident also from R&amagandra’s Paddhati.
In the Atharva-veda XIX, 64, 1 the MSS. have Agne samidham &harsham. Professors Roth and Whitney have conjectured in this passage agre instead of Agne. It is shown by our passage and the corresponding ones in the other Sftras that the true reading is Agnaye. Instead of ah4rsham we should read 4h4rsham, as all the parallel texts have. In the passage ‘Firewood art thou; might we prosper,’ there is a play upon words untranslatable in English, ‘edhossy edhishimahi.’ Perhaps instead of samiddho m4m samardhaya we should read samr#ddho mam samardhaya. As the Mantra referred to the Samidh-offering,samrzddha could very easily be supplanted by the participle of sam-idh. In the parallel texts indicated p. 139 of the German edition it should _ be, Vag. Samh. II, 14.
76 sANKHAYANA-GRIHYA-SOTRA.
5. Having then sprinkled (water) round (the fire),
6. He approaches the fire with the verse, ‘May Agni (vouchsafe) to me faith and insight, not-forgetting (what I have learned) and memory; may this praiseful GAtavedas give blessing to us.’
[7. He makes with ashes the tripuzdhra sign (the sign of three strokes) which is set forth in the (treatise on the) Sauparzavrata, which is revealed, which agrees with the tradition handed down by the ancients, with the five formulas ‘ The threefold age’ (see above, I, 28, 9), one by one, on five (places), viz. the forehead, the heart, the right shoulder and the left, and then on the back. ]
8. He who approaches the fire after having sacrificed thus, studies of these Vedas, one, two, three, or all.
° Kuayopa 11.
1. Now (follows) the directing to the (special) observances.
2. The rules for it have been explained by the initiation.
3. He does not recite the SAvitrt.
7. This Satra is wanting in one of the Haug MSS. and in the Sambavya MS.; Ramagandra’s Paddhati takes no notice of it. I take it for a later addition. It should be noticed that the words dakshizaskandhe ... 4a pawikasu form a half Sloka.
11, 1. On the four Vratas, of which the Sukriya precedes the study of the main part of the Veda, the Sakvara, Vratika, and Aupanishada that of the different sections of the Aranyaka, see the note on chap. 7, 1 and the Introduction, p. 8. On the name of the Sukriya Ramakandra says, sukriyasabdo vedavaéi, tatsambandhad vratam api sukriyam.
2, 4. See the note on chap. 6, 1. 2.
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4. Some say that the handing over of the staff forms the end (of this ceremony).
5. During the northern course of the sun, in the time of the increasing moon—
6. The teacher having abstained through one day and one night from sexual intercourse and from eating flesh—
7. With the exclusion of the fourteenth day and of the eighth (of the half-month),
5. During the northern course of the sun, in the time of the increasing moon—
6. The teacher having abstained through one day and one night from sexual intercourse and from eating flesh—
7. With the exclusion of the fourteenth day and of the eighth (of the half-month),
8. And of the first and last, according to some (teachers),
9. Or on what day else the constellation seems lucky to him, on that day he shall direct (the student) to the duties of holiness according to the Sukriya rite.
10. Let him observe (those) duties through three days, or twelve days, or one year, or as long as the master may think fit.
11, The Sakvara (observance), however, (is to be kept) one year.
12. (So also) the Vratika and Aupanishada (observances),
13. When the time has elapsed, when the duties
4. On the dandapradana, see chap. 6, 2.
6. The pleonasm brahmagaryam upetya... brahmasart should be removed by expunging brahma4a4ri, which is omitted in the Sambavya text. Comp. chap. 12, Saitra 8; VI, 1, 2.
7. Comp. below, IV, 7, 7.
9. In the Sambavya text this Sfitra has a fuller form. It runs there thus, ‘ . . . he shall direct (the student) to the duties of holiness according to the Sukriya rite, the teacher saying, “Be a Sukriyabrahmafarin ;” the other one replying, “I will be a Sukriya-brahmafarin.” Thus also at the other observances he shall pronounce each time the name of the observance to which he directs him.’
10. Comp. above, II, 5, 1.
13. The Samyu Ba&rhaspatya, i.e. the verse beginning with the
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-have been observed, when the Veda has been studied down to the Samyu-Barhaspatya-(hymn), let (the teacher then), should he intend to instruct (the student) in the secret (part of the Veda), ascertain the time (through which the student has to observe the special rites) and the rules to be observed, from the (special) directions (that are handed down on this subject).
Kuaypa 12,
1. After (the student) has eaten something in the morning, in the afternoon, to the north-east— words tak kham yor 4 vrinimahe, is the last verse of the Rigveda in the Bashkala redaction. See below, the note on IV, g, 9.
On kalaniyamam, see Narayana’s note, pp. 140 seq. of the German edition.
After (the student) has eaten something in the morning, in the afternoon, to the north-east— words tak kham yor 4 vrinimahe, is the last verse of the Rigveda in the Bashkala redaction. See below, the note on IV, g, 9.
On kalaniyamam, see Narayana’s note, pp. 140 seq. of the German edition.
12, 1 seq. The Indian tradition (with the exception only, as far as is known to me, of the Sémbavya commentary) refers the ceremonies described in this chapter, like those treated of in chap. 11, as well to the Sukriya as to the Sakvara and the other Vratas. This is not correct. The eleventh chapter gives the rites common to the four Vratas; the Sukriya vrata is connected with no special ceremonies beside those, so that the exposition of this Vrata is brought to an end in that chapter. The last Stra of chap. 11 marks the transition to the special rites which are peculiar to the three other Vratas, and are connected with the character of mystical secrecy attributed to the Aranyaka, and thus it is with the exclusion of the Sukriya that the twelfth chapter refers only to those Vratas. The difference which we have pointed out between the two chapters finds its characteristic expression in SQtras 9 and 11 of chap. 11, compared with chap. 12, 13. 14; in the former Sftras the statements there given are expressly extended to the Sukriya, the Sakvara, the Vratika, and the Aupanishada, while in the latter passage mention is made first of the Mahandmnis, i.e. the text corresponding to the Sakvara vrata, and then the uttarazi prakarazdni (the following sections) are referred to, i.e. the Mahavrata and the Upanishad, so that the Sukriya vrata or the texts, the study of which is entered upon by that Vrata, are left out here.
There is a good deal of confusion in the several commentaries
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2. Having sacrificed, the teacher then asks him with regard to those deities to whom he has been given in charge (see above, chap. 3, 1), ‘Hast thou fulfilled the duties of holiness before Agni, Indra, the Sun, and the Visve devas ?’
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2. Having sacrificed, the teacher then asks him with regard to those deities to whom he has been given in charge (see above, chap. 3, 1), ‘Hast thou fulfilled the duties of holiness before Agni, Indra, the Sun, and the Visve devas ?’
with regard to the succession of the different ceremonies taught in this chapter. They all agree in stating that after the lapse of the year through which the Vrata is kept, a ceremony is performed called Uddikshanika, i.e. the giving up of the Dfksh4, or preparatory observance. This Uddtkshawik consists chiefly in the teacher’s ascertaining whether the student has fulfilled the duties involved by the Vrata (see Sftras 2 and 3). Besides that, there is no doubt that a repetition of the Upanayana (chap. 11, 2) also formed part of the preparatory rites for the study of the Aranyaka. As to the way in which these different ceremonies and the other rites described in this chapter would have to be arranged according to our text, it is perhaps best to follow the statements given in an epitome from the bal€vabodhanartham Rishidaivatakhandopaddhati (MS. Berol. Chambers, 199 a, fols. 13-16) ; the slight confusion therein is not difficult to get rid of. There we read, ‘The Sakvara, however, is to be kept one year (chap. 11, 11). When the Uddikshawika has been performed, and three nights (chap. 12, 6) or one day and one night (ibid. 7) have elapsed, the Upanayana should be performed as above (chap. 11, 2), with this difference that at the end of the formula mama vrate, &c. (chap. 4, 1) one should say, “ May Brzhaspati join thee to me for the holy observance of the Sakvara through one year, O Devadatta!” (On this formula, resting on a misunderstanding of chap. 4, Sftra 2, see the Introduction, p. 8.) The rest is the same as at the Sukriya. Then, when the year (chap. 11, 11) has elapsed, and the Uddikshamika has been performed, and the three days or the night have passed (chap. 12, 6. 7), he should go out of the village... and in the north-eastern direction,’ &c. (here follows the description of how the secret doctrines should be taught to the student, according to Sankh. V1). The confusion showing itself in the double mention of the Uddikshaik4, before and after the Upanayana, should no doubt be put to the account of the excerptor or perhaps even of the MS.; what the meaning of the original Paddhati was is sufficiently shown in the remarks on the following Vratas, for instance, on the Vratika (fol. 16), ‘Now follows the Vratika vrata. It lasts one year (chap.
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3. If he answers, ‘I have fulfilled them, sir !’—
4. The teacher three times envelops, from the left to the right, with a fresh garment the face (of the student) who is standing behind the fire, in front of the teacher, with his face to the east.
5. He turns the skirt (of that garment) upwards so that it cannot slip down,
The teacher three times envelops, from the left to the right, with a fresh garment the face (of the student) who is standing behind the fire, in front of the teacher, with his face to the east.
5. He turns the skirt (of that garment) upwards so that it cannot slip down,
6. (And says:) ‘Leaving off for three days the putting on of fuel, the going for alms, the sleeping on the ground, and the obedience to the teacher, fast in the forest, in a god’s house or in a place where Agnihotra is performed, keeping silence, with earnest care.’
11,12). When the Sakvara has reached its end [here we find added at the margin of the MS., “ After the Uddikshawika has been performed.” These words ought not to be received into the text; in the corresponding passage on the Aupanishada vrata they are not found] he performs the whole ceremony, beginning from the smearing (of the Sthazdila with cow-dung), the drawing of the lines, &c., as at the Upanayana ... and then, when one year has elapsed, he performs the Uddikshamika, and the rules [given in chap. 12, 9 seq.] are observed as above.’ I think that here the meaning of the text is correctly represented; first comes the Upanayana, then follows the Vrata lasting one year, then the Uddikshawikaé. After this ceremony the teacher gives to the student the directions mentioned in chap. 12, 16; then follow the three days, or the one night (chap. 12, 6. 7), and finally they both go out of the village to the north-east, and in the forest they recite the Rahasya.
On the whole ceremonies connected with the study of the Aranyaka the sixth book should be compared.
5. Narayana: Vastrasya dasa4 prantabhaga[m] uparishét kritva tatha badhniydd yatha na sambhrasyeta adhastan na patati tatha vidheyam.
6. The things which the student here is ordered to leave off for three days are the same that are mentioned above, chap. 6, 8, as his standing duties. According to Narayana this would be the Adesa mentioned in chap. 11, 13.
Il ADHYAYA, 12 KHANDA, I0. 81
7. Here some (teachers) prescribe the same observances only for one night, during which he is to stand.
8. The teacher refrains from eating flesh and from sexual intercourse.
9. When those three days or that night has elapsed, going out from the village he shall avoid to look at the following (persons or things) that form impediments for the study (of the Veda):
10. Raw flesh, a Xamd4la, a woman that has lately been confined, or that has her courses, blood, persons whose hands have been cut off, cemeteries, and all sorts of corpse-like (animals ?) which enter (their dens ?) with the mouth first (?), keeping them away from the place where he dwells.
8. Comp. chap. 11, 6.
8. Comp. chap. 11, 6.
1o. With S@tika is meant a woman during the first ten days after her confinement, for which period the asauéa lasts.—A pahasta is rendered by Narayana by £Ainnahasta; the comment on the Sdmbavya-Grzhya mentions 4yudhankitahastams ha. The translation of the last words of this Sfitra (sarvazi ka savarip4ni yany 4sye na [or 4syena?] praviseyus svasya vasan nirasan) is absolutely uncertain. Ndardyava says that such animals as lions, serpents, &c. are designated in common use as savar(pazi. (This literally means, ‘ having the form of acorpse.’ Immediately afterwards Narayana gives a nearly identical explanation of savarfpa as different from the one stated first. So perhaps we may conjecture that his first explanation rests on a reading sarparipazi; comp. the reading sarvarfipa of Paraskara.) Of these the animals entering their dwelling-places with the mouth first (asyena) are to be understood here as forming, when looked at, an impediment for the study. N&rayaza then says that other authorities understand sava in the sense of a dead human body; then savarfip4zi are beings having the form thereof (tadrfpazi), such as dogs, jackals, &c. The words yany 4syena praviseyuA signify that the study is impeded also on the sight of lions, tigers, &c. ; for these enter their dwelling-places with their faces first (? anumukhaid kritv4). The words svasya vasdn nirasan mean,
[29] G
82 sANKHAYANA-GRIHYA-SOTRA.
11. Going out (from the village) in a north-eastern direction the teacher sits down on a clean spot, turning his face to the east.
12. When the sun has risen, he recites, in the way prescribed for the Veda-study, (the Aranyaka texts to the student) who is to keep silence and who wears a turban.
13. This rule is to be observed only for the Mahanaémni verses.
14. At the sections however that follow (after the Mahandmnis) the other one hears while the teacher recites them for himself.
15. He gives (to the teacher) the turban, a vessel, a good cow.
16. (The teacher accepts the gifts) with the verses,
14. At the sections however that follow (after the Mahandmnis) the other one hears while the teacher recites them for himself.
15. He gives (to the teacher) the turban, a vessel, a good cow.
16. (The teacher accepts the gifts) with the verses, according to Nar., ‘when he—i.e. the teacher—goes out of his dwelling-place. Ra&makandra says that savaripa either means lions, snakes, and other dangerous animals, or nails, horns, and other such things that fall off or are severed from the body. The text of the Sdmbavya MS. is sarvami ka sy4marfpani yavany4 (?) praviseyud, which the commentary explains, sarvams ka bhakshyavargdms a, I think there can be little doubt that the text of SAnkhdyana is correct (except that some doubt will remain as to A4syena or d4sye na), the more so as the passage reoccurs, nearly identically, below at VI, 1, 4.5. As to the translation we can only go so far as to venture the opinion that the Sinkhayana text does not admit the interpretation given by Gayarama, and accepted by Professor Stenzler (who compares Apastamba I, 11, 27; Gautama XVI, 41) in Paraskara II, rr, 3 for sarvardpa, which consequently should, in our opinion, be rejected also in that passage of Paraskara. For ascertaining the true meaning of savarfipa we shall have to wait until new parallel passages have been discovered.
12. The rules for the Anuvaséana have been given above in chap. 7.
13. The Mahandmni verses are given in the fourth Aranyaka of the Aitareyinas. See Sacred Books of the East, I, p. xliii.
11 ADHYAYA, 13 KHANDA, 7. 83
‘Thou him’ (Rig-veda I, 18, 5), and, ‘ High in the sky’ (Rig-veda X, 107, 2), or (he accepts them) all with the Prazava (i.e. the syllable Om).
17. Here some prepare a mess of rice for the Visve devas at all sections (of the Aranyaka) ;
18. For the gods to whom he has been given in charge, according to Mazddkeya.
Kuayopa 13.
1. Now (follow) the rules regarding the staff.
2. Let him not leave a passage between himself and the staff.
3. Now should any one of these things, viz. staff, girdle, or sacrificial cord, break or rend, the same penance (takes place) therefore which (has been prescribed) at the wedding with regard to the chariot.
4. If the girdle cannot be repaired, he makes another and speaks over it (the following verses) :
5. ‘ Thou who knowest the distinction of pure and impure, divine protectress Sarasvati, O girdle, prolong my vow unimpaired, unbroken.
‘Thou, Agni, art the pure bearer of vows. Agni, carry hither the gods to our sacrifice and our oblation.
‘ Bearing the vows, the infallible protector of vows, be our messenger, undecaying and mighty. Giving treasures, merciful, Agni, protect us, that we may live, GAtavedas !’
6. And he ties the sacrificial cord to the staff.
7. Here it is said also:
18, Comp. the second Sfittra of this chapter. 13, 3. See above, I, 15, 9 seq.
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Giving treasures, merciful, Agni, protect us, that we may live, GAtavedas !’
6. And he ties the sacrificial cord to the staff.
7. Here it is said also:
18, Comp. the second Sfittra of this chapter. 13, 3. See above, I, 15, 9 seq.
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8. ‘Let him sacrifice the sacrificial cord and the staff, the girdle and also the skin in water after the completion of his vow with a Varuma-verse or with the essence (of the Vedas, i.e. the syllable Om).’
Kuawpa 14.
1. Now (follows) the Vaisvadeva (sacrifice).
2. The rite of the sacrifice has been explained.
3- Let him pour oblations of prepared Vaisvadeva food in the evening and in the morning into the (sacred) domestic fire.
4. ‘To Agni svaha! To Soma svéhé! To Indra and Agni sv4ha! To Vishzu sv4ha! To Bharadvaga Dhanvantari sv4ha! To the Visve devas svaha! To PragApati svaha! To Aditi svaha! To Anumati svaha! To Agni Svishéaksrt
8. Narayana here quotes Rig-veda I, 24, 6, which is the first verse in the Rig-veda addressed to Varuma (i.e. to Varuza alone, not to Mitra and Varuna, &c.),
14, 1. The rules regarding the Vaisvadeva sacrifice stand here, as I have already pointed out in the German edition, p. 142, in a very strange position amid the matter that concerns the student, and before the description of the ceremony that concludes studentship (the Samévartana; III, 1). On the first word of the chapter, atha, Nardyama observes that thereby the householder is marked as the subject of the following rules. It seems rather forced to explain the position of this chapter, as Narayana does, by pointing out that in some cases, for instance when the teacher is away on a journey, a student also can eventually be called upon to perform the Vaisvadeva sacrifice (comp. below, chap. 17, 3)-
2. This Sfitra shows, according to Narayama, that the Vaisvadeva offering does not follow the ordinary type of sacrifice (the Pratisrute homakalpa, as it is termed above, I, 9, 19), but the form described in the Agnikaryaprakarama, above, chap. 10,
3 seq.
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svaha !’—having thus offered the oblations belonging to those deities,
5. He then shall offer Balis (i.e. portions of food) in the centre of the floor to the same deities; (then another Bali with the words,) ‘Adoration to Brahman and to the Braéhmazas!’ and (with the verse), ‘Vastoshpati, accept us’ (Rig-veda VII, 54, 1) in the centre of the floor to V4stoshpati.
6. He then distributes Balis, from the left to the right, through the different quarters (of the horizon, to the presiding deities) in due order (with the words),
7. ‘Adoration to Indra and to those belonging to Indra! Adoration to Yama and to those belonging to Yama! Adoration to Varuma and to those belonging to Varuza! Adoration to Soma and to those belonging to Soma! Adoration to Byzhaspati and to those belonging to Brzhaspati!’
8. Then (turned) towards the disk of the sun, ‘Adoration to Aditi and to the Adityas! Adoration
Adoration to Varuma and to those belonging to Varuza! Adoration to Soma and to those belonging to Soma! Adoration to Byzhaspati and to those belonging to Brzhaspati!’
8. Then (turned) towards the disk of the sun, ‘Adoration to Aditi and to the Adityas! Adoration
5. ‘He shall offer a Bali to those deities, i. e. to those ten deities to whom he has sacrificed, to Agni, &c. (see Sftra 4), addressing them with the word, “ Adoration (to such and such a deity”)— because in the other cases the word “ adoration” (nama/) has been prescribed for the Bali.’ Néardyama.
6, 7. The distribution of Balis begins in the east, which is the part of the horizon sacred to Indra; it then proceeds to the south, the west, the north, which are sacred respectively to Yama, Varuva, and Soma. Finally the Bali belonging to Brzhaspati and the Barhaspatyas is offered, according to Narayana, to the north-east.
8. The commentators (see p. 142 of the German edition) differ as to whether 4dityamazdala means the disk of the sun towards which this Bali should be offered, or a place or an apartment of circular form (Adityamazdalaripe mandalagare, as in my opinion we ought to correct the reading in N4&rayana’s note).
86 sANKHAYANA-GRIHYA-SOTRA.
to the Nakshatras, to seasons, to months, to halfmonths, to days and nights, to years!’
9. ‘To Pishan, the path-maker; to Dhatar, to Vidhdtar, and to the Maruts’ — (thus) on the thresholds.
10. To Vishzu on the grindstone.
11. ‘ To the tree ’—(thus) in the mortar.
12. ‘To the herbs’—(thus) where the herbs are kept.
13. ‘To Parganya, to the waters ’—(thus) near the water-pot.
14. ‘Adoration to Sri’—(thus) in the bed at the head, ‘to Bhadrak4lt’ at the foot.
15. In the privy, ‘Adoration to Sarvannabhati!’
16. Then (he throws a Bali) into the air, in the evening with the words,‘ To the night-walkers,’ in the morning with the words, ‘ To the day-walkers,’ and with the verse, ‘ Which gods’ (Rig-veda I, 139, 11).
17. To the unknown deities to the north, and to Dhanapati (i.e. the Lord of treasures).
18. With the sacrificial cord suspended over the right shoulder he pours out the remnant to the south with the verse, ‘They whom the fire has burnt’ (Rig-veda X, 15, 14).
19. When he has made his offerings to gods, fathers (i.e. Manes), and men, let him give food to a Srotriya (i.e. to a learned Brahmaza).
20. Or let him give alms (of food) to a student.
21. Let him immediately afterwards offer food to a female under his protection, to a pregnant woman, to boys, and to old people.
21. Comp. Bohtlingk-Roth s. v. suvasini, and Professor Bihler’s Note on Gautama V, 25.
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22, Let him throw (some food) on the ground for the dogs, for the dog-butchers, and for the birds.
23. Let him eat nothing without having cut off (and offered as a Bali) a portion thereof.
24. (Let him) not (eat) alone,
25. Nor before (the others).
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22, Let him throw (some food) on the ground for the dogs, for the dog-butchers, and for the birds.
23. Let him eat nothing without having cut off (and offered as a Bali) a portion thereof.
24. (Let him) not (eat) alone,
25. Nor before (the others).
26. With regard thereto it has been said also in the Az&, ‘In vain the fool gains food’ (Rig-veda X, 117, 6).
Kuanpa 15.
1. Should any one of the six persons (mentioned in the Srauta-sitra and in the Sfitras 4-9) to whom the Arghya reception is due, visit (him), let him make (ready) a cow, a goat, or what (sort of food) he thinks most like (thereto).
2. Let the Argha not be without flesh.
3. On the occasion of a sacrifice and of a wedding let (the guest) say, ‘ Make it (ready).’
22, 23. Probably these Sftras should be divided after iti.
23. ‘Pfrvam means, he should not eat before his relations (bandhubhya’ pfirvam prathamata’).’ Ndarayana.
15, 1. This Stra presupposes the Srauta-sfitra IV, 21, 1: ‘To six persons the Argha reception is due, viz. to the teacher, to an officiating priest, to the father-in-law, to a king, to a Snataka, to a friend.’ Here the fourth person mentioned is the svasura, while in the Grzhya text the expression vaivahya is used. It is difficult not to believe that both words are used in the same sense, and accordingly Narayana says vivahyah svasurak. Comp. Professor Stenzler’s note on P4raskara I, 3, 1; Apastamba II, 8,7; Gautama V, 27.
Saémfnyatamam sadrisatamam mashidikam (makhadikam the MS.) annam. N§Arfyana.
2,3. These Sfitras are identical with Paraskara I, 3, 29. 30. The following Sftra of Paéraskara stands in the Sinkh4yana text as
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4. The animal (offered) to the teacher is sacred to Agni;
5. If offered to an officiating priest, to Brzhaspati ;
6. If to the father-in-law, to Pragdpati ;
7. If to a king, to Indra;
8. If to a friend, to Mitra;
g. If to a Snataka, to Indra and Agni;
to. Even if he performs more than one Soma sacrifice during a year, let only priests who have received (from him) the Arghya reception officiate for him, not such who have not received it.
11. Here it is said also:
Sdtra 10. Probably Paraskara here represents the text which both Sfitrakaras follow, more exactly, and the enumeration given by Sankhayana in Sfitras 4-9 of the different categories of Arghyas with the corresponding deities, is an addition to that original stock of rules.
Here it is said also:
Sdtra 10. Probably Paraskara here represents the text which both Sfitrakaras follow, more exactly, and the enumeration given by Sankhayana in Sfitras 4-9 of the different categories of Arghyas with the corresponding deities, is an addition to that original stock of rules.
Apparently the two Sfitras 2 and 3 stand in contradiction to each other, as Sfitra 2 seems to prescribe that at the Argha meal in every case flesh should be given to the guest, and Sftra 3 specifies only two occasions on which the killing of the Argha cow cannot be dispensed with. Perhaps the meaning is this, that it is not necessary, except in the cases of a sacrifice and of a wedding, to kill a cow expressly for that purpose, but that in any case, even if the cow offered to the guest be declined by him, the host should take care that some flesh be served at that meal. So says Narayaza in his note on Asvalayana-Grthya I, 24, 33, ‘ Pasukaranapakshe tanmamsena bhoganam, utsarganapakshe mamsdntarena.’ Similarly the Buddhists distinguish between eating flesh and eating the flesh of an animal expressly killed in order to entertain that very guest.
6. The literal translation of vaivahya would be ‘a person related by marriage.’ But comp. the note on Sfittra 1.
8. Priya of course docs not mean gdmatar, as is stated in a number of commentaries. Gobhila says, priyostithid.
11, Other persons, for instance a king, can claim the Argha reception not more than once a year. Comp. Apastamba II, 8, 7; Gautama V, 28, 29, &c.
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Kuawpa 16,
1. ‘At the Madhuparka and at the Soma sacrifice, at the sacred rites for fathers (Manes) and gods only animals may be killed, not elsewhere: thus has Manu said.
2. ‘Both his teacher and his father, and also a friend who does not stay in his house as a guest: whatever these dispose, that let him do; such is the established custom.
3. ‘Let him not consider as a guest a person living in the same village, or one that comes in returning from a journey; (but let him consider as a guest only) one who has arrived at his house where the wife or the fires (of the host) are.
4. ‘(The fire of) the Agnihotra, bulls, and a guest that has come in at the right time, children and persons of noble families: these burn up him who neglects them.
5. ‘A bull, the Agnihotra, and a student, these three prosper only if they eat; there is no prosperity for them, if they do not eat.
6. ‘Day by day the domestic deities approach the man who performs the domestic rites, in order to receive their share; (that) let him pour out to them.
Kuawnpa 17.
1. ‘ Even if a man constantly gather grass and perform the Agnihotra, a Brahmaza who stays (in his
16, 3. Comp. Gautama V, 40, &c. 4. On the right time for the arrival of a guest, see Gautama, loc. cit.
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house) without receiving honour takes away all his good works.
1. ‘ Even if a man constantly gather grass and perform the Agnihotra, a Brahmaza who stays (in his
16, 3. Comp. Gautama V, 40, &c. 4. On the right time for the arrival of a guest, see Gautama, loc. cit.
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house) without receiving honour takes away all his good works.
2. ‘One should give (even) if it were only a water-pot; one should sacrifice (even) if it were a piece of wood; (even) down to one hymn or to one Anuvaka the Brahmayagfa is enjoined.
3. ‘When on a journey let him not fast; (during that time) the wife keeps the vow. Let his son, his brother, or his wife, or his pupil offer the Bali oblation.
4. ‘Those who perform this Vaisvadeva sacrifice in the evening and in the morning, they will prosper in wealth and (long) life, in fame and offspring.’
Kuanpa 18.
1. A student who is going to set out on a journey, speaks thus to his teacher :
2. ‘Of inhalation and exhalation’—(this he says) in a low voice; ‘Om, I will dwell’—this aloud.
3. (The teacher) in a low voice (replies), ‘To inhalation and exhalation I, the wide-extended one, resort with thee. To the protecting god I give thee in charge. God Savitar; this student belongs to thee; I give him in charge to thee; protect him; do not forsake him.’
4. ‘Om, hail!’ the teacher aloud. ‘Hail!’ the teacher aloud.
Here ends the Second Adhyaya.
18, 2. Perhaps vatsy4mii (I will dwell) is a sort of euphemism for pravatsy4mi (I will go away).
Ill ADHYAYA, I KHANDA, IO. gi
ApvuyAya III, Kuawpa 1.
1. A bath (shall be taken by the student) when he is going to return home (from his teacher).
2. ‘A bull’s hide’—this has been declared. On that hide he makes him sit down and have his hair and beard cut and the hair of the body and the nails.
3.. Having had (the cut-off hair-ends, &c.) thrown away together with rice and barley, with sesamumseed and mustard-seed, with Apamarga and Sadapushpt flowers,
4. Having sprinkled him (with water) with the Apohish¢Atya-hymn (Rig-veda X, 9),
5. Having adorned him,
6. Having dressed him with two garments with (the verse), ‘The garments both of you’ (Rig-veda I, 152, 1),
7. He then puts on him a golden ornament (with the words), ‘Giving life and vigour’ (Vagasaneyi Samhita XXXIV, 50).
8. With (the verse), ‘Mine, Agni, be vigour’ (Rig-veda X, 128, 1), the veiling (of the head is done).
9. With (the verse), ‘ House by house the shining one’ (Rig-veda I, 123, 4) (he takes) the parasol,
10. With (the verse), ‘ Rise up’ (Rig-veda X, 18, 6), the shoes,
1, 2. Comp. above, I, 16, 1, and the note there. 4. N&r4yana says here, enam mAzavakam abhishifya abhishekam snanam karayitva. Comp. P4raskara II, 6, 9 seq.
g2 SANKHAYANA-GRIHYA-SOTRA.
11. With (the verse), ‘Long be thy hook’ (Rigveda VIII, 17, 10) he takes a bamboo staff.
12. Let him sit that day in solitude.
13. With (the verses), ‘O tree! with strong limbs,’ and, ‘A ruler indeed’ (Rig-veda VI, 47, 26; X, 152,1) let him mount the chariot.
g2 SANKHAYANA-GRIHYA-SOTRA.
11. With (the verse), ‘Long be thy hook’ (Rigveda VIII, 17, 10) he takes a bamboo staff.
12. Let him sit that day in solitude.
13. With (the verses), ‘O tree! with strong limbs,’ and, ‘A ruler indeed’ (Rig-veda VI, 47, 26; X, 152,1) let him mount the chariot.
14. (Before returning home) let him first approach a place where they will perform Argha for him with a cow or a goat.
15. Or let him return (making his start) from cows or from a fruit-bearing tree.
16. With (the verses), ‘Indra, give us best goods,’ and, ‘Be friendly, O earth’ (Rig-veda II, 21, 6; I, 22, 15) he descends (from the chariot).
17. Let him eat that day his favourite food.
18. To his teacher he shall give (that) pair of garments, the turban, ear-rings and jewel, staff and shoes, and the parasol.
Kuawpa 2.
1. Ifhe wishes to have a house built, he draws with an Udumbara branch three times a line round (the building-ground) with (the words), ‘ Here I include the dwellings for the sake of food, and sacrifices in (its) centre on an elevated spot,
2. (With the texts,) ‘Who art thou? Whose art
12. Pratilfna evidently means the same thing that is so often expressed in the Buddhist texts by pa/isallina.
18. The pair of garments are those referred to in Saitra 6; on the turban see Sfitra 8. On staff and shoes comp. Sfitras 10, 11; on the parasol, Sfitra 9.
2, 1 seqqg. On the house of the Vedic Indians, comp. Zimmer, Altindisches Leben, pp. 148 seqq.
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thou? To whom do I sacrifice thee, desirous of (dwelling in the) village? Svaha!
‘Thou art the gods’ share on this (earth). From here have sprung the fathers who have passed away. The ruler has sacrificed, desirous of (dwelling in the) village, not omitting anything that belongs to the gods. Svaha!’
3- Having had the pits for the posts dug,
4. He pours water-gruel into them,
5- And with (the verse), ‘This branch of the immortal one I erect, a stream of honey, promoting wealth. The child, the young one, cries to it; the cow shall low to it, the unceasingly fertile one ’—he puts an Udumbara branch which has been besmeared with ghee into the pit for the right door-post.
6. ‘ This branch of the world I establish, a stream of honey, promoting wealth. The child, the young one, cries to it; the cow shall low to it that has a young calf ’—thus to the left.
7. In the same way at the two (pits) to the south, to the west, and to the north.
8. With (the verse), ‘This branch of this tree, that drops ghee, I erect in the immortal. The child, the young one, cries to it; cows shall flock to it, unceasingly fertile ones’—he erects the chief post.
9g. ‘May the young child come to it, may the calf....; may they come to it with a cup of Parisrut, with pots of curds.
The child, the young one, cries to it; cows shall flock to it, unceasingly fertile ones’—he erects the chief post.
9g. ‘May the young child come to it, may the calf....; may they come to it with a cup of Parisrut, with pots of curds.
g. On parisrut, see Zimmer, Altindisches Leben, p. 281. The words bhuvanas pari give no sense; Paraskara probably gives the true reading, 4 vatso gagadaiz saha (III, 4, 4; comp. Sftra 8: Vastims ka Rudran Adityan fsinam gagadaik saha; gagada is explained in Gayaréma’s commentary by anuga, anudara). The word gagada of course was exposed to all sorts of corruptions ;
94 sANKHAYANA-GRIHYA-SOTRA,
Kuanpa 3.
1. ‘Stand here, O post, firm, rich in horses and cows,....; stand safely, dropping ghee; stand here, fixed in the ground, prosperous, long-lasting (?), amid the prosperity of people who satiate themselves. May the malevolent ones not reach thee!
‘Hither are called the cows; hither are called goats and sheep; and the sweet essence (?) of food is called hither to our house.
‘Stand fast in the Rathantara; recline on the VAmadevya; establish thyself on the Brzhat’—with (these texts) he touches the chief post.
2. When the house has been built conformably (to its proper dimensions), he touches the posts.
3. The two (posts) to the east with (the words), ‘Truth and faith!’
4. Those to the south with (the words), ‘ Sacrifice and gift!’
5. Those to the west with (the words), ‘Strength and power!’
6. Those to the north with (the words), ‘The Brahman and the Kshatra!
7. ‘Fortune the pinnacle, law the chief post!
thus the text of Asvalayana has g4yat4m saka; the Atharva-veda (III, 12, 7) gagata saha; and from this gagat to the bhuvana found in our text the way is not very long.
3, 1. According to Nardyana the verse given in chap. 2, 9 forms one Mantra with those in 3,1. The meaning of sflam4vati is uncertain. The word reoccurs in Rig-veda X, 75, 8. Paraskara (II, 4, 4) has ‘sfinrztavatt. On tilvila, comp. Rig-veda V, 62, 7. The following word is quite uncertain both as to its reading and its meaning. Comp. p. 143 seq. of the German edition. On kildla, comp. Zimmer, loc. cit. p. 281.
7. Comp. Paraskara III, 4, 18.
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8. ‘ Day and night the two door-jambs!’
9. ‘The year the roof!’
10. With (the verse), ‘A bull, an ocean’ (Rig-veda V, 47, 3) let him bury an anointed stone under the pinnacle.
Kuanpa 4.
1. At the sacrifice to Vastoshpati—
2. Having established the (sacred) domestic fire outside with (the words), ‘I place (here) Agni with genial mind; may he be the assembler of goods. Do no harm to us, to the old nor to the young; be a saviour to us, to men and animals !’—
3- Having put a new water-pot on fresh eastwardpointed Kusa-grass,
4. And spoken over it (the words), ‘Unhurt be our men, may our riches not be squandered !’—
5. He sacrifices three oblations in the forenoon with the Stotriya text of the Rathantara with repetition and Kakubh-forming ;
And spoken over it (the words), ‘Unhurt be our men, may our riches not be squandered !’—
5. He sacrifices three oblations in the forenoon with the Stotriya text of the Rathantara with repetition and Kakubh-forming ;
6. (Three oblations with the Stotriya) of the Vamadevya at midday ;
7. Of the Bvzhat in the afternoon ;
8. The four Mah4vy4hrvtis, the three verses, ‘ VAstoshpati!’ (Rig-veda VII, 54, 1-3), (the single verses,) ‘ Driving away calamity,’ (and) ‘Vastoshpati,
4, 1. The sacrifice to Vastoshpati is celebrated when the sacrificer enters his new house.
2. Comp. above, I, 7, 9.
5-7. On the way of reciting a Pragdtha, so as to form three verses, see Indische Studien, VIII, 25; Zeitschrift der deutschen Morg. Gesellschaft, XXXVIII, 476. The Stotriya of the Rathantara is Rig-veda VII, 32, 22 seq.; that of the Vamadevya, IV, 31, 4-3 ; that of the Brzhat, VI, 46, 1 seq. ,
N
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a firm post’ (Rig-veda VII, 55,1; VIII, 17, 14), and to (Agni) Svish¢fakvzt a tenth oblation of cooked food at night.
9. Taking with himself his eldest son and his wife, carrying grain, let him enter (the house with the words),
‘Indra’s house is blessed, wealthy, protecting ; that I enter with my wife, with offspring, with cattle, with increase of wealth, with everything that is mine.’
Kuanpa 5.
1. ‘To every able one, to every blissful one, to you I turn for the sake of safety, of peace. Free from danger may we be. May the village give me in charge to the forest. All! give me in charge to the great one, —thus (he speaks) when leaving the village.
2. ‘May the forest give me in charge to the village. Great one! give me in charge to the all’—thus (he speaks) when entering the village, not without (carrying) something (with himself, such as fuel, flowers, &c.)
3. I enter the blessed, joyful house, which does not bring death to men; manly (I enter) that which is rich in men. Bringing refreshment, dropping ghee (we enter the house) in which I shall joyfully rest’—this verse is constantly to be pronounced (when he enters the house).
_ 5,3. For anyeshv aham we should read perhaps yeshv aham. Asvalayana-Sraut. II, 5, 17 has teshv aham.
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Kuawpa 6,
1. One who has not set up the (sacred Srauta) fires, when setting out on a journey, looks at his house.
2. (He murmurs the text,) ‘ Do ye both, Mitra and Varuza, protect this house for me; unscathed, undisturbed, may Pdshan guard it till our return ;’
3. And murmurs (the verse), ‘Upon the path we have entered’ (Rig-veda VI, 51, 16).
Kuyaypa 7.
1. When he then returns from his journey, he looks at his house (and says),
2. ‘House, do not fear, do not tremble ; bringing strength we come back. Bringing strength, joyful and wise, I come back to thee, to the house, rejoicing in my mind.
‘That of which the traveller thinks, that in which dwells much joy, that I call the house. May it know us as we know it.