‘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.
‘Hither are called the cows; hither are called goats and sheep; and the sweet essence (?) of food is called hither to our house.’
3. Having approached the (sacred) domestic fire with the verse, ‘This Agni is glorious to us, this is highly glorious. Worshipping him (?) may we suffer no harm; may he bring us to supremity’—
4. Let him pronounce auspicious words.
5. When accepting the water for washing the feet he says, ‘The milk of Virag art thou; may I obtain
7,2. On ktlala, see chap. 3, 1. §. Pady4 virag is the Virag metre, so far as it consists of
{29] H
98 sANKHAYANA-GRIHYA-SOTRA.
the milk of Virag; in me (may) the milk of Padya Virag (dwell) !’
Kuanpa 8.
1. When one who has not set up the (sacred Srauta) fires, is going to partake of the first-fruits (of the harvest), let him sacrifice to the Agrayana deities with (Agni) Svishéakvzt as the fourth, and with the word SvAunA, on his (sacred) domestic fire.
2. Having recited over (the food) which he is going to eat (the formula), ‘To Pragdpati I draw thee, the proper portion, for luck to me, for glory to me, for food to me!’—
3. He thrice eats of it, sprinkling it with water, with (the verse), ‘From the good you have led us to the better, ye gods! Through thee, the nourishment, may we obtain thee. Thus enter into us, O potion, bringing refreshment; be a saviour to us, to men and animals!’
4. With (the verse), ‘This art thou, breath; the truth I speak. This art thou; from all directions thou hast entered (into all beings). Thou driving away old age and sickness from my body be at home with me. Do not forsake us, Indra !’—he touches the place of the heart;
Padas; in this connection, of course, the phrase is intended besides to convey the meaning of ‘the splendour which dwells in the feet.’ Comp. Paraskara I, 3, 12 and Professor Stenzler’s note there. My German translation of this Sitra of Sankhayana rests on a misunderstanding.
8, 1. The Agrayaneshéi is the corresponding rite of the Srauta ritual. Comp. Indische Studien, X, 343. The deities of that sacrifice are Indra and Agni; the Visve devas; Heaven and Earth.
3. In the text read for tvayd gvasena, tvayAsvasena.
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5. With (the words), ‘The navel art thou; do not fear; the knot of the breathing powers art thou; do not loosen thyself,’ (he touches) the navel ;
6. With the verse, ‘ Bliss with our ears’ (Rig-veda I, 89, 8), (he touches) the limbs as stated (in that verse) ;
7. Worshipping the sun with the verse, ‘ Yonder eye’ (Rig-veda VII, 66, 16).
Kuanpa 9.
1. ‘May the noisy (goddesses) keep you away from slaughtering hosts. May the entire share, O cows, that belongs to this lord of cows, suffer no harm among you—(and)
Worshipping the sun with the verse, ‘ Yonder eye’ (Rig-veda VII, 66, 16).
Kuanpa 9.
1. ‘May the noisy (goddesses) keep you away from slaughtering hosts. May the entire share, O cows, that belongs to this lord of cows, suffer no harm among you—(and)
‘May Pdshan go after our cows’ (Rig-veda VI, 54, 5}-this he shall speak over the cows when they go away (to their pasture-grounds).
2. ‘May Pfshan hold’ (Rig-veda VI, 54, 10), when they run about.
3. ‘May they whose udder with its four holes is full of sweet and ghee, be milk-givers to us; (may they be) many in our stable, rich in ghee’—and, ‘The cows have come’ (Rig-veda VI, 28), when they have come back.
4. The last (verse) when he puts them in (into the stable).
5. The hymn, ‘Refreshing wind’ (Rig-veda X, 169), (he recites over the cows), when they are gone into the stable.
Kuanpa 10.
1. The new moon that follows after the Phalguna
9,1. The noisy ones are the winds; comp. the passage of Sankha4yana-Srauta-sfitra, quoted p. 144 of the German edition.
H 2
p. 100
full moon, falls under (the Nakshatra) Revatt: on that (new moon day) he shall have the marks made (on his cattle),
2. With (the words), ‘Thou art the world, thousandfold prospering. To Indra may exertion (?) give thee. Inviolate art thou, unhurt, sap, food, protection. For as many (cows) I shall do this now, for more (than these) may I do it in the latest year.’
3- Of that (cow) that calves first let him sacrifice the biestings with the two verses, ‘ Yearly the milk of the cow’ (Rig-veda X, 87, 17. 18).
4. If she brings forth twin-calves, let him sacrifice with the Mahavy4hr“tis, and give the mother of the twins (to the Brahmazas).
Kuawpa 11.
1. Now (follows) the Vvcshotsarga (i.e. setting a bull at liberty).
2. On the Kéarttika full moon day or on that day of the Asvayuga (month) that falls under (the Nakshatra) Revati—
3. He sacrifices, after having kindled amid the cows a well-inflamed fire, Agya oblations (with the words),
4. ‘Here is delight; take delight here. Svaha!
10, 2. The reading of tva sramo dadat is doubtful. See the Various Readings in the German edition.
11,1. A part of this chapter is nearly identical with the corresponding section of the Ka/haka-grzhya; see Jolly’s article, Das Dharma-sfitra des Vishzu, &c. (Sitzung der philos. philol. Classe der Bairischen Academie, 7 Juni, 1879), p. 39. Comp. also Paraskara III, 9; Vishwu LXXXVI, and Jolly’s remarks, in Deutsche Rundschau X, p. 428.
III ADHYAYA, II KHANDA, 16. IOI
Here is still-standing; here is (your) own stillstanding. Svaha!
‘I have let the calf join its mother. May the calf, sucking its mother’s breast, support increase of wealth among us. Svah4!’
5. With the verse, ‘May Pdshan go after our cows’ (Rig-veda VI, 54, 5) he sacrifices from (a mess of sacrificial food) belonging to Pdshan.
6. Having murmured the Rudra-(hymns),
7. (He takes) a one-coloured, two-coloured, or three-coloured (bull),
Svah4!’
5. With the verse, ‘May Pdshan go after our cows’ (Rig-veda VI, 54, 5) he sacrifices from (a mess of sacrificial food) belonging to Pdshan.
6. Having murmured the Rudra-(hymns),
7. (He takes) a one-coloured, two-coloured, or three-coloured (bull),
8. Or one that protects the herd, g. Or that is protected by the herd,
10. Or it may also be red.
11. It should have all its limbs complete, and be the finest (bull) in the herd.
12. Having adorned that (bull),
13. And the four best young cows of the herd, having adorned those too,
14. (He says,) ‘This young (bull) I give you as your husband; sporting with him, your lover, walk about. Do not desert us (?), being joined (with us) from your birth. In increase of wealth, in food may we rejoice. Svaha!’
15. When (the bull) is in the midst (of the cows), he recites over (them), ‘ Refreshing,’ &c. (Rig-veda X, 169, 1 seq.) down to the end of the Anuvaka.
16. With the milk of all of them he shall cook milkrice and feed Brahmawas with it.
6. Rig-veda I, 43. 1143 I, 33; VII, 46.
14. The translation ‘do not desert us,’ rests on the conjecture mAvasth4ta; see the Various Readings, and the note on p. 145 of the German edition.
102 sSANKHAYANA-GRIHYA-SOTRA.
Kuawpa 12.
1. After the Agrahdyamt (or the full moon day of the month Margastrsha) (follow) the three Ash¢ak4s in the second fortnight (of the M4rgasirsha and of the two following months).
2. At the first of these he sacrifices vegetables,
3. With (the verse), ‘She who shone forth first is this (earth); she walks, having entered into this (earth). The wife has brought forth (children), the new-creating mother. May the three powers follow her. Svaha!’
4. Now (the oblation for Agni) Svish¢akrtt,
5. With (the verses), ‘She in whom Yama, the son of Vivasvat, and all gods are contained, the Ashéaka whose face is turned to all sides, she has satiated my desires.
‘They call thy teeth “the pressing-stones;” thy
12,1. On the Ashé/aka festivals, of which some texts reckon three, while others have four, comp. Weber, Naxatra (second article), pp. 337, 341 seq.; Biihler, S. B. E., II, p. 214; Ludwig, Rig-veda, vol. iv, pp. 424 seq.; Atharva-veda III, ro. The last Ash/aka, which is celebrated in the dark fortnight of M&gha, is called Ekash/aka; this Ash/aké is called the ‘ wife of the year,’ ‘the image of the year,’ ‘the disposer of the days.’ If the Phalguna month is reckoned as the first of the year, this Ashfaka precedes the year’s beginning only by a few days; there are also some Vedic passages which point to the Ekash/aka’s following shortly after the beginning of the year; see Weber, loc. cit., p. 342.
3. Instead of navakrvt the parallel texts (except the Mantrabrahmava II, 2, 12) have navagat, which is explained by nfitanavivahavatt (Ludwig, loc. cit.); the ‘three powers’ are understood by Madhava (in the commentary on Taitt. Samh. IV, 3, 11) as Agni, Sfrya, and Kandra.
5. After pavamanaA there is evidently a word wanting that
cit.); the ‘three powers’ are understood by Madhava (in the commentary on Taitt. Samh. IV, 3, 11) as Agni, Sfrya, and Kandra.
5. After pavamanaA there is evidently a word wanting thatp. 103 udder is (Soma) Pavamana;.... are the months and half-months. Adoration to thee, O glad-faced one! Svaha!’
Kuaypa 13.
1. At the middle (Ash¢ak4) and in the middle of the rainy season,
2. The four Mahavy4hvttis (and) the four (verses), ‘ They who have thirsted’ (Rig-veda X, 15, 9 seq.): having quickly recited (these verses) he shall sacrifice the omentum ;
3. Or (he shall do so) with the verse, ‘Carry the omentum, GAtavedas, to the Manes, where thou knowest them in the world of virtue. May streams of fat flow to them; may the wishes of the sacrificer be fulfilled. Svaha!’
4. (Then follow) the four Mah4vy4hvztis (and) the four (verses), ‘They who have thirsted’ (see Sdtra 2): (thus is offered) an eightfold oblation of cooked food, together with the cut-off portions.
indicated the limb of the Ash/aka’s body identified with the months and half-months.
13, 1. On madhy4varsha, comp. Weber, loc. cit., pp. 331, 337. Narayana understands not ‘in the middle of the rainy season,’ but ‘in the middle of the year’ (see his note, p. 146 of the German edition). I cannot help thinking that the word madhy4varshe, given by the MSS. here and in P4raskara III, 3, 13, and explained by Narayama, is a corrupt reading which we should correct into m4ghyavarshe (‘the festival celebrated during the rainy season under the Nakshatra Magh4s’), or something like that. The MSS, of Asvalayana-Grshya II, 5, 9 have maghy4varsham, maghavarsham, madhy4varsham. Vishnu (LXXVI, 1, comp. LXXVIII, 52, and Professor Jolly’s note, Sacred Books of the East, VII, p. 240) mentions ‘the three Ash/akas, the three Anvash/akis, a Magha day which falls on the thirteenth of the dark half of the month Praush/hapada.’ Comp. Manu III, 273, varshasu 4a maghasu 4a; YAgfavalkya I, 260.
p. 104
5. Or, ‘Interposed are the mountains; interposed is the wide earth to me. With the sky and all the points of the horizon I interpose another one instead of the father. To N.N. svaha!
‘Interposed to me are the seasons, and days and nights, the twilight’s children. With the months and half-months I interpose another one instead of the father. To N.N. svaha!
‘With the standing ones, with the streaming ones, with the small ones that flow about: with the waters, the supporters of all I interpose another one instead of the father. To N.N. svaha!
‘Wherein my mother has done amiss, going astray, faithless to her husband, that sperm may my father take as his own; may another one fall off from the mother. To N.N. svah4!’—these four (verses) instead of the Mah4vy4hrvtis, if (the sacrificer) is an illegitimate child.
6. Or milk-rice (should be offered).
To N.N. svah4!’—these four (verses) instead of the Mah4vy4hrvtis, if (the sacrificer) is an illegitimate child.
6. Or milk-rice (should be offered).
7. On the next day the Anvash¢akya ceremony (i.e. ceremony following the Ash¢ak4) in accordance with the rite of the Pizdapitrzyagiia.
Kuawpa 14.
1. On the last (Ash¢aka) he sacrifices cakes,
2. With the words, ‘The Ukthya and the Atirétra, the Sadya#kri together with the metre—Ash/éaké!
5. Instead of ‘N.N.’ (the text has the feminine amushyai) the sacrificer inserts the name of his mother. For m4s4s, ardham4sds I propose to read, mAsais, ardhamAsais.
7. On Anvash/akya, comp. Biihler, S. B. E., XIV, p. 55; Jolly, loc. cit., p. 59.
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Preparer of cakes! Adoration to thee, O glad-faced one. Svaha!’
3. A cowora goat is the animal (to be sacrificed), or a mess of cooked food (should be offered).
4. Or he may optionally offer food to a cow.
5. Or he may optionally burn down brushwood in the forest and say, ‘ This is my Ash¢aka.’
6. But let him not neglect to do (one of these things). But let him not neglect to do (one of these things).
Here ends the Third Adhy4ya.
14, 3-6. This is one of the passages which the author has taken unchanged from a more ancient Sfitra; see Asv. II, 4, 8-11; Gobhila IV, 1 (end of the chapter). The Sfitras do not refer, as their position would seem to indicate, to the third, but to the second Ash/ak4.
5. Comp. Weber, loc. cit., p. 342, note 1.
p. 106
ApuydAyva IV, Kuayopa 1.
1. Let him offer (Sraddha oblations) every month to the fathers.
2. Having invited an uneven number of Brahmazas, versed in the Veda, at least three, to sit down as (representing) the fathers,
1, 1. Khandas 1-4 contain the rules regarding the Sraddha oblations directed to the Manes. The dinners offered in connection with these Srfddha sacrifices to Bréhmanzas and also—though of this of course no notice is taken in Vedic texts—to Sramamas stood in the first line among the exhibitions of liberality of lay people towards priests and monks. Thus we find among the stock phrases that constantly reoccur in the Pali Pitakas, the mention of Samazas and Brahmamas ‘who have eaten the food given to them out of faith’ (saddhAdeyy4ni bhogan4ni bhuagitv4)}— wherein the ‘food given out of faith’ (saddhadeyya) either chiefly or exclusively means the Sraddha dinners, which are so called because the sacrificer gives them ‘full of faith’ (sraddhasamanvita, Manu III, 275) to the Brahmazas and through them to the Manes.
The principal form of Sraddha is that treated of in chap. 1, which is designated in other texts (see, for instance, Asvalayana- Grthya IV, 7,1) as parvana sraddha. There are, however, besides the parvan of the new moon, other times also considered as admissible for the performing of this monthly Sraddha; see Gautama XV, 2 seq.; Apastamba II, 16, &c.; and comp. on the Sraddhas in general the passages quoted by Professor Jolly, Das Dharma-sfitra des Vishzu (Sitzung der Bair. Akademie, phil. Classe, 4 Juni, 1879), pp. 46 seq. ; Max Miiller, ‘India, what can it teach us?’ pp. 234 seq., 374 seq.
2. ‘“As the fathers” means: he invites the youngest, middleaged, and eldest Brahmamas to sit down in the place of the father, the grandfather, and the great-grandfather ’ (Ndaray: ana). A similar explanation of pitvzvat is mentioned by Narayana on Asvalayana-
p. 107
3. And having strewn sesamum into an uneven number of water-pots,
4. He shall pour them out over the hands of the Braéhmaaas, assigning (this gift) to them with the words, ‘N.N.! This to thee!’
5. After this they should be adorned ;
6. And after he has (respectfully) spoken to them, and has put food into the fire,
7. Assigning (the food) to them with the words, ‘N.N.! This to thee!’ he shall cause them to eat.
8. While they are eating, he shall murmur the Mahavyd4hrttis, the Savitri, the Madhuvattya-verses (Rig-veda I, 90, 6 seq.), and verses addressed to the Manes and to (Soma) Pavam4na.
Grihya IV, 7,2. My German translation of this Sftra ought to be altered accordingly.
Besides the Brahmamas mentioned in this SQtra, who represent the fathers, according to all the commentaries, other Brahmanas had to be invited as representing the Visve devas. Narayana gives detailed statements as to the number of the paitrzka and of the daivika Braéhmazas to be invited, and though at first sight a European reader would rather be inclined to doubt whether at the Sraddha ceremony, as the author of the text intended to describe it, any Brahmazas at all had to be present except the paitrzkas, the Sftra 2, 5 shows that the commentators are quite right in their statements regarding both categories of Brahmazas.
5-7. It would be more natural to alter the division of the Sfitras, so as to bring 4mantrya in the fifth,annaz ka in the seventh Sfitra. In this case we should have to translate: 5. After this, having (respectfully) spoken to them who have been adorned (by him with flowers, ornaments, &c.); 6. And having put (food) into the fire, 7. And having assigned the food to them, &c., he shall cause them to eat.—The respectful address mentioned in the fifth Sftra consists, according to Narayama, in the announcement, ‘ Ye Brahmazas, I will put (food) into the fire!’ (comp. Asv.- Grihya IV, 7, 18), which he subsequently does with the formulas, *To Agni Kavyavahana svaha! To Soma Pitr:mat svaha! To Yama Angirasvat Pitr¢mat svah4!’ Comp. Baudhayana II, 14, 8.
p. 108
Asv.- Grihya IV, 7, 18), which he subsequently does with the formulas, *To Agni Kavyavahana svaha! To Soma Pitr:mat svaha! To Yama Angirasvat Pitr¢mat svah4!’ Comp. Baudhayana II, 14, 8.
p. 108
9. When they have finished with eating, he shall offer the lumps (of flour).
10. Before (their dinner he shall offer) the lumps, according to some (teachers).
11. Behind (these he places the lumps) for their wives, putting something between (these and the preceding ones).
12. To the Brahmazas he shall announce the remnants.
13. The rites of the putting (of food) into the fire (see Sitra 6), &c. have been declared (in the Srauta-sitra) by the Pizdapitvzyagha.
Kuanpa 2.
1. Now (follows) the Ekoddishéa (i.e. the Sraddha ceremony directed to a single dead person),
2. With one strainer, . . One (pot of) Argha-water, . One lump (of flour). . No inviting (takes place here), nor the putting
Mn & &
g. As to the way in which the Pizdas should be offered, Narayana refers to the Srauta-sftra (IV, 4).
10, 11. Pizdan evidently belongs to the tenth Sftra, not, as the Indian tradition takes it, to the eleventh. Between the Pindas of the fathers and those belonging to the mothers he puts, according to Nardyaa, for instance, Darbha grass.
13. Srauta-sfitra IV, 3 seq.
2,1. Eka uddish/o yasmin srfddhe tad ekoddishfam (Nar.). This is the kind of Sraddha sacrifice which is to be performed for one twice-born during the first year after his death ; see Manu III, 247; Yagiiavalkya I, 250.
3. This rule about the Argha water corresponds to those given with regard to the Parvaza Sriddha in the SQtras 3 and 4 of the preceding chapter.
5. ‘ Because the 4vahana (inviting) is forbidden here, it follows
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(of food) into the fire, nor (do) the Visve dev4s (take part in this ceremony). ‘ Relished ?’—thus are they to be asked whether they are satiated. ‘May it approach (the fathers),’ instead of ‘imperishable.’
6. ‘Be satisfied,’ when sending them away.
7. Thus through one year, when one has died.
8. And (then) omission of the fourth one.
Kuaypa 3.
1. Now (follows) the Sapizaikarama (i.e. reception of a dead person into the community of Pindaofferings with the other Manes).
‘Be satisfied,’ when sending them away.
7. Thus through one year, when one has died.
8. And (then) omission of the fourth one.
Kuaypa 3.
1. Now (follows) the Sapizaikarama (i.e. reception of a dead person into the community of Pindaofferings with the other Manes).
that it must take place at the Parvana Sraddha’ (Nar.). According to Ramafandra’s Paddhati he shall say to the Brahmaaas, ‘I will invite hither the fathers;’ and when they give their consent, he invites them with Rig-veda X, 16,12. Comp. Yagfavalkya I, 232 seq.,&c. Regarding the Visve devas comp. the note on chap. 1, 2; as to the trsptaprasna (the question whether they are satiated) comp. Manu III, 251; Yagn. I, 240. At the Parvana Sraddha, after the Brahmazas have finished their dinner and rinsed their mouths, and after the Pizdas have been offered, the sacrificer says, ‘May what has been given at this Sraddha to our father N.N., who belongs to the gotra N..N., be imperishable!’ (comp. Yag%. I, 242.) This phrase is to be altered at the Ekoddish‘a Sraddha in the way indicated in this Stra.
8. After the Ekoddish/a Sraddha has been performed for a dead person during the first year after his death, he is to be admitted, by the Sapizdikarana ceremony, among the other Manes, and receives thenceforward his Pinda together with them at the ordinary Parvana Sraddha. As the ritual of this Sraddha requires that the number of the ‘fathers’ worshipped should be three, the accession of a new person makes necessary the omission of the pra-prapitamaha, who has now become fourth among the fathers.
3, 1. It appears to me that this whole chapter is a later addition to the original text. The last Sfitra of the preceding chapter, treating of the omission of the fourth ‘father,’ which forms, as shown in the preceding note, a consequence of the Sapiadikarana,
IIo SANKHAYANA-GRIHYA-SOTRA.
2. When one year has elapsed, or three halfmonths,
3. Or on a day when something good happens,
4. He fills four water-pots with sesamum, scents, and water,
5. Three for the fathers, one for the (newly) dead person,
6. And pours the pot that belongs to the (newly) dead person out into the pots of the fathers with the two verses, ‘They who commonly’ (Vagasaneyi Samhité XIX, 45. 46).
7. Thus also the lump (of flour).
8. This is the Sapizdikarama.
Kuaypa 4.
1. Now (follows) the Abhyudayika (i.e. the Sraddha ceremony referring to good luck).
46).
7. Thus also the lump (of flour).
8. This is the Sapizdikarama.
Kuaypa 4.
1. Now (follows) the Abhyudayika (i.e. the Sraddha ceremony referring to good luck).
supposes this ceremony to be known and to require no special explanation. Had the intention of the author been to treat of the Sapindikaraza, this would have been the right place for mentioning the Aaturthavisarga, and not, as we really read it, the end of the chapter treating of the Ekoddish/a. As pointing in the same direction I will mention that the Sambavya-Grzhya, while giving the first, second, and fourth chapter of this Adhyaya, omits the third. Finally it seems decisive to me that the fifth (Parisishfa) book of the Sankhayana-Grzhya treats of the Sapizdikaraza in a whole chapter (V, 9), which shows that the text itself, as the author of the Parisish/a read it, gave no exposition of this ceremony.
2. Narayana says that tripaksha means either three pakshas, i.e. one month and a half, or one paksha deficient by three days, i.e. twelve days. We need not say that the latter explanation is inadmissible ; it evidently rests on a wrong conclusion drawn from a passage of another Sfitra quoted by him, in which it is stated that the Sapindikarana should be performed samvatsarante dv4dasahe va.
4, 1. The Abhyudayika Sréddha has to be performed on such
IV ADHYAYA, 4 KHANDA, I4. III
2. In the fortnight of the increasing moon, on an auspicious day,
3. After the sacrifice to the mothers has been performed,
4. And an even number of (Brahmamas) versed in the Veda have been invited to sit down ;
5. In the forenoon ;
6. The rite is performed from left to right.
7. The murmuring with the omission of the verses belonging to the Manes.
8. The Darbha blades are straight.
g. Barley is to be used instead of sesamum.
10. The lumps are mixed with curds, jujube fruits, fried grain.
11. On inviting (the Manes, he should say), ‘The NAndimukha (glad-faced ?) Manes will I invite.’
12. ‘May the N&ndimukha Manes be rejoiced,’ instead of ‘imperishable.’
13. ‘The N4ndtmukha Manes will I make speak,’ when he makes (the Brahmazas) speak.
14. ‘(Was it) well done ?’—thus are they to be asked whether they are satiated.
occasions as the birth of a son, the marriage of a son or a daughter, the performance of ceremonies such as the ndmakarman, A(d4karman, &c. See YAgfiavalkya I, 249.
3. A Sraddha ceremony directed to the mothers here precedes that consecrated to the fathers.
6. Professor Stenzler’s translation of Yagfavalkya, loc. cit. (pradakshin4vritka = die Ehrfurcht beobachtend), has to be corrected according to this Sftra.
4. See chap. 1, 8. g. See chap. 1, 3.
11. Concerning the ‘invitation’ (4vahana) see the note on chap. 2, 5.
12. See chap. 2, 5 and the note there.
13. ‘ When he causes them to say Svadha.’ Narayana. Comp.
Asv.-Grzhya IV, 7, 30.
14. Comp. chap. 2, 5.
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4. See chap. 1, 8. g. See chap. 1, 3.
11. Concerning the ‘invitation’ (4vahana) see the note on chap. 2, 5.
12. See chap. 2, 5 and the note there.
13. ‘ When he causes them to say Svadha.’ Narayana. Comp.
Asv.-Grzhya IV, 7, 30.
14. Comp. chap. 2, 5.
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15. The rest is the same (as in the other kinds of Sraddha rites), as far as it is not prohihited (by contrary rules).
Kuawopa 5.
1. Now (follows) the U pakarama (i.e. the ceremony by which the annual course of study is opened).
2. When the herbs appear, under the Nakshatra Hasta or Sravana,
3. Let him make oblations of the flour of fried barley and of grains, mixed with curds and ghee, with the (whole) Veda, verse by verse: thus say some (teachers).
4. Or with the first verses of the Sdktas and Anuvakas.
5. With the first verses of the Adhydyas and of the sections belonging to the (different) Azshis, according to Mazdtikeya.
6. But Kaushitaki has said:
7. ‘I praise Agni the Purohita’ (Rig-veda I, 1, 1), this one verse,
8. ‘The Kushumbhaka (mungoose ?) has said it ;’ ‘If thou criest, O bird, announce luck to us ;’ ‘Sung by Gamadagni;’ ‘In thy abode the whole world rests;’
5,1. As to the Upakaraza, see the statements of Professor Weber in his second article on the Nakshatras, Abhandlungen der Berliner Akademie, 1861, p. 338, and of Professor Biihler in his notes on Apastamba, S.B.E., II, pp. 110, 111.
2. The Nakshatra Sravaza is evidently considered as particularly fit for this occasion because of its name containing an allusion to sruti, &c.
4. Lhave followed Narayaza, but perhaps I ought to have translated, ‘Sfktas or Anuvakas,’ and in the fifth Stra, ‘Adhyayas or the sections, &c.’
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‘Come to our sacrifice, O you that are worthy of sacrifice, with care ;’ ‘Whosoever, be he ours, be he alien ;’ ‘Look on, look about;’ ‘Come here, Agni, the Maruts’ friend ;’ ‘The oblation, O king, cooked for thee :’ each time two verses, g. ‘ That blessing and bliss we choose ’—this one verse (the first and last verse of each Mazdala),
10. (Taking something) of the remnants of the sacrificed (food) they partake of that sacrificial food with this (verse), ‘I praised Dadhikravan’ (Rigveda IV, 39, 6).
11. They sip water, sit down,
12. Murmur the Mahdavy4hr‘tis, the Savitri, and the auspicious hymns commencing from the beginning of the Veda,
13. And cause the teacher to pronounce auspicious wishes.
11. They sip water, sit down,
12. Murmur the Mahdavy4hr‘tis, the Savitri, and the auspicious hymns commencing from the beginning of the Veda,
13. And cause the teacher to pronounce auspicious wishes.
g. According to Kaushitaki, the oblations are made with the first and last rz#as of each Mandala. The last rzk of the tenth Mandala quoted here, tak &ham yor 4 vrinimahe, is different from the verse with which our Samhita (the Sikala Samhita of the Rig-veda) closes. It is well known that tak ham yor 4 vrinimahe is the last verse in the Bashkala S4kh& which was adopted by the Sankhéyana school (comp. Indische Studien, IV, 431; Weber, Verzeichniss der Berliner Sanskrit-Handschriften, p. 314, &c.; Indische Literaturgeschichte, second edition, Nachtrag, p. 2). It was also known long since that the Bashkala Sakh@ of the Rig-veda contains eight hymns more than the Sdkala Sakha. The XaranavyQha Bhashya (comp. Dr. von Schroeder’s Introduction to his excellent edition of the Maitréyamt Samhita, vol. i, p. xxiv), known to me through the kindness of Professor Weber, tells which eight hymns these are. There it is said (folio 22 of Professor Weber’s MS.) that in the Bashkala Samhit4 there followed after VIII, 48 the first two of the V4lakhilya hymns, after VIII, 94 the Valakhilya hymns 3-7, and at the end of the whole collection the so-called samgvAna hymn (see Professor Max Miiller’s edition, vol. vi, p. 32), which ends with the very verse quoted in our Sfitra, tak kham yor 4 vrigsimahe.
(29) I
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14. Of this (ceremony) it is also said,
15. ‘Desirous (of acquiring) for the hymns inexhaustible vigour, reverence, and also soundness, the Avzshis, by the power of their austerities, have discovered the Upakarman.
16. ‘Therefore a constant performer of the six kinds of works should, in order that his Mantras might be successful, perform the U pakarman—-so they say—if he wishes for success of his (holy) works.
17. ‘At the time of the Updkarman and of the Utsarga an interruption (of the Veda-study) shall take place for (three days and) three nights, likewise at the Ash¢akds for one day and one night, and so on the last night of each season.’
Kuawpa 6.
1. On the first day of the bright fortnight of Magha,
2. To the north-east,
3. In a place covered with herbs,
4. Having murmured the hymns sacred to the Sun, ‘Upwards that GAtavedas’ (Rig-veda I, 50), ‘The bright face of the gods’ (I, 115), ‘ Adoration to Mitra’s (eye)’ (X, 37), ‘From the sky (where he dwells) may Sdrya protect us’ (X, 158),
16. The six kinds of works are, performing sacrifices (yagana), officiating at the sacrifices of others (yagana), studying the Veda (adhyayana), teaching the Veda to others (adhy4pana), giving (déna), and accepting gifts (pratigraha). Narayana.
17. Concerning the Utsarga, see chap. 6. This Sloka occurs also Manu IV, r19 with the reading kshepazam instead of kshapazam (‘kshapamam khandasam virdma anadhydyah,’ Narayana). Kshapazam is correct.
Narayana.
17. Concerning the Utsarga, see chap. 6. This Sloka occurs also Manu IV, r19 with the reading kshepazam instead of kshapazam (‘kshapamam khandasam virdma anadhydyah,’ Narayana). Kshapazam is correct.
6, 1. This Khanda treats of the Utsarga, i.e. the ceremony performed at the end of the term.
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5. And having thrown clods of earth (on the ground) to the different quarters (of the horizon), from the left to the right, with the hymn, ‘A ruler indeed’ (Rig-veda X, 152), verse by verse,
6. And having satiated (with water) the Azshis, the metres, the deities, faith and insight, and the fathers man by man,
7. They interrupt (the study of) the hymns for six months and a half,
8. Or for five and a half.
9. But if they (wish to) recite them (nevertheless), let the recitation go on after a pause of one day and one night.
Kuawpa 7%,
1. Now the interruption (of the Veda recitation) :—
2. In the case of prodigies until the same time (next day),
3. And in the case of other miracles ;
4. In the case of lightning, thunder, and rains (the recitation shall be interrupted) till the twilight has thrice passed;
5. Ata Sraddha-dinner for one day ;
6. If a death (of relations) or birth has happened, for ten days ;
7. On the fourteenth days (of the fortnights), the new moon days, and the Ash¢aké days,
6. On the tarpaza, comp. chaps. 9 and 1o.
7,2. The translation of 4k4lam given in my German edition (Wahrend der betreffenden Zeit) is wrong: comp. the commentary there quoted at p. 150; Gautama XVI, 22; Professor Stenzler’s mote on P4raskara II, 11, 2.
6. Agham sapindasodakayor maranmam. Ndardyana.
4. According to Nar4yana the a at the end of this Sftra would
p. 12
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8. And on misty days.
g. And when the teacher has died, for ten days ;
1o. When he has heard of it, for three days ;
11, And (on the death) of those whose familyhead he is.
12. On receiving (gifts) as at the Sraddha.
13. On (the death of) a fellow-student ;
14. When he has followed (the funeral of) a dead person,
15. And when he has laid down the lumps of flour to the fathers,
16, At night ;
17. During twilight ;
18. On the full and change of the moon;
19. After sunset ;
20. In the neighbourhood of a Sadra ;
21. When the sound of a Sdman is heard ;
22. On a burial ground ;
be intended to convey the meaning that on the pratipad days of each fortnight the study should also be interrupted.
8. The translation of nabhya is quite conjectural. Narayana gives a different meaning to this word; comp. p. 150 of the German edition.
11. Adaryaputradayah. Narayana.
8. The translation of nabhya is quite conjectural. Narayana gives a different meaning to this word; comp. p. 150 of the German edition.
11. Adaryaputradayah. Narayana.
21. The reason why the recitation of the Rig-veda is forbidden when the sound of a Séman is heard, becomes manifest, for instance, from Apastamba I, 10, 7, where the discontinuance of the Veda-study is prescribed when the barking of dogs, the braying of asses, the cry of a wolf, &c., the sound of musical instruments, of weeping, and of a Siman is heard. Loud sounds like these would disturb the recitation of Azk or Yagus texts. A very curious opinion has been recently brought forward by Professor Aufrecht (see his edition of the Rig-veda, second edition, vol. ii, p. xxxviii) that the incompatibility of the recitation of A7& hymns and of Samans ‘beruht auf der Kenntniss von der Willkiir und der zum Theil unwiirdigen Weise, in welcher der alte Text des Rig-veda in diesem Gesangbuche (i.e. the Simavedardika) behandelt ist.’
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23. In a wilderness which belongs to the village ;
24. Ina village where a corpse is ;
25. On seeing forbidden sights ;
26. On hearing what is forbidden ;
27. On smelling a foul smell ;
28. If a high wind blows ;
29. If a cloud emits (heavy) rain;
30. On a carriage road ;
31. And while the sound of a lute is heard;
32. While being on a chariot ;
33. (In the neighbourhood) of a dog as (in that) of a Sfdra ;
34. Having climbed up a tree;
35. Having descended into a pit ;
36. (Immersed) in water ;
37. While anybody cries ;
38. While suffering bodily pain ;
- 39. While he is naked ;
40. Whilst impure with the remnants of food ;
41. On a bridge ;
42. On the occasion of the shaving of the hair and the beard until the bath;
43. While being rubbed ;
44. While bathing ;
45. When having sexual intercourse ;
46. While being anointed ;
47. (In the neighbourhood) of a man who has to touch corpses (a corpse-bearer, &c.), of a woman that has recently been confined, or that has her courses, as (in the neighbourhood) of a Sidra ;
23. Gramaranye gramam (read, grima?) evaranyam vanam tatra nAdhfyita. Ndardyama.
2g. Except during the rainy season. Ndardyama.
45. Narayana also understands maithuna, and I think that the German translation ought to be corrected accordingly.
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48. With veiled hands;
49. In an army;
50. In presence of a Brahmaza who has not had his meal, and of cows (that have eaten nothing) ;
51. When (these impediments) have passed, let them (continue to) recite (the Veda).
52. Should any of these cases arise against his will, let him (continue to) recite after having held his breath and looked at the sun.
53. (The same rules hold good,) except (those regarding) lightning, thunder, and rain, for (the study of) the Kalpa. During the five months and a half (they have to behave) as while it rains.
54. Thereof it is also said,
53. (The same rules hold good,) except (those regarding) lightning, thunder, and rain, for (the study of) the Kalpa. During the five months and a half (they have to behave) as while it rains.
54. Thereof it is also said,
55. ‘ Food, water, roots and fruits, and whatsoever else Sraddha-food there may be: even when he has (only) accepted thereof, the study should be interrupted; the Brahmaza’s hand is his mouth; so it is taught.’
53. I think that this Stra contains two different rules which have to be separated, viz. 1. vidyutstanayitnuvarshavargam kalpe; 2. varshavad ardhashash/eshu. The first of these rules would extend the cases of anadhy4ya mentioned in this chapter to the study of the Kalpa-sftra, except the cases of lightning, rain, &c. The second would refer to the five months and a half following on the Utsarga ceremony (comp. chap. 6, 8), and would imply that during this time the same texts are to be studied or not, according as their study is allowed or forbidden during rainfall: i.e. the study of the Samhita is to be discontinued, while that of the Kalpa is allowed to go on. RAamasandra and Nariyana differ from this interpretation; see p. 151 of the German edition.
55. Comp. Manu IV, 117; Vasish/4a XIII, 16.
Iv ADHYAYA, 8 KHANDA, 16. 119
Kuanpa 8.
1. And to (students) who have been duly initiated he shall set forth (the Veda) ;
2. The teacher sitting to the east or to the north, the other one to the south, with his face turned to the north.
3. Or two (students shall be so seated).
4. But more (than two) as there is room (for them).
5. He should not sit on a high seat in presence of a Guru,
6. Nor on the same seat (with him),
7. Nor with outstretched feet,
8. Nor stretching his arms under his knees,
9. Nor leaning his body (against a support),
10. Nor forming with his feet a lap,
11. Nor holding his feet like an axe.
12. After (the student) has said, ‘Recite, sir!’ the teacher shall cause him to pronounce the syllable Om.
13. ‘Om,’ replies the other.
14. Thereafter let him recite uninterruptedly.
15. When he has recited, he embraces (his teacher’s feet),
16. Says, ‘We have finished, sir!’ and (goes away) according to his business.
11. Karamam kufharikarQpam kritva na pashked ity arthad. Narayana.
12. The words adhfhi bho (recite, sir!) are pronounced by the student ; this follows from the passages quoted in the note on II, 5,10. Nardyana states that those words are pronounced by the teacher (4#4ryo guru’ sishyam adhyapanartham adhifhi bho 3 iti sabdam uktva ...).
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17. (He shall say,) ‘Leave! Pause meanwhile!’ according to some (teachers).
18. Let no one step between (a teacher and students) who study.
19. Let no one change his place during the recitation.
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17. (He shall say,) ‘Leave! Pause meanwhile!’ according to some (teachers).
18. Let no one step between (a teacher and students) who study.
19. Let no one change his place during the recitation.
20. Should any fault be committed, let him fast three days, or one day and one night, repeat the SAvitrt as long as he can, and give something to the Brahmazas; then after an interruption of one day and one night the study should go on.
Kuanpa 9.
1. Having bathed, 2, And having submerged himself at the time prescribed for the bath, he satiates the deities:
1g. The translation of 4tm4nam vipariharet is conjectural ; comp. also Nardyamna’s note, p. 151 of the German edition.
9, 1. It is not expressly stated in our text for what occasion the tarpana (i.e. satiating of deities, R/shis, &c. with water-offerings), which is treated of in chap. 9-10, shall be prescribed. The comparison of Baudhdyana II, 9 might perhaps lead us to believe that the ceremony in question is to be performed whenever the sacrificer takes a bath. But the two texts which are most closely connected with ours, the Simbavya and Asvalayana Grrhyas, seem to point clearly to another conclusion. The Sdimbavya-sfitra transposes the rules about the tarpaza to the place which would correspond to Sfitra II, 7, 28 of our text. The passage of the SambavyasQitra runs thus: mile kuzdam kriztva yathoktam adbhiz parishiwfaty athemas (so the MS.) tarpayati Agnif# Pragépatir Virfiipakshas, &c. It ends: pitarak pitamahaA’ prapitamahas PailaZ Kaho/ah Kaushitakad& (sic) Kaho/laya Kaushitakaye svadhdastv iti pratipurushad (sic) pitrims tarpayitva. The last words are taken from the Sftra IV, 6, 6 of our text. Thus there can be no doubt that Sambavya intended to prescribe the tarpawza for the conclusion of the
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3. ‘Agni may satiate himself; Vayu may satiate himself ; Sfrya may satiate himself; Vishzu may satiate himself; Pragdpati may satiate himself; Virdp4ksha may satiate himself; Sahasraksha may satiate himself ; Soma, Brahman, the Vedas, the gods, the Rishis, and all the metres, the word Om, the word Vasuar, the Mahavyd4hrztis, the SAvitri, the sacrifices, heaven and earth, the Nakshatras, the air, days and nights, the numbers, the twilights, the oceans, the rivers, the mountains, fields, herbs, trees, Gandharvas and Apsaras, the serpents, the birds, the Siddhas, the Sadhyas, the Vipras, the Yakshas, the Rakshas, the beings that have these (Rakshas, &c.) at their end, may satiate themselves.
‘TI satiate the Sruti; I satiate the Smvzti; I satiate the firmness; I satiate the delight ; I satiate
‘TI satiate the Sruti; I satiate the Smvzti; I satiate the firmness; I satiate the delight ; I satiate vedadhyayana. The same can be said of Asvalayana, who also by the position which he assigns to the tarpaza sections (III, 4) brings it into a similar connection with the ved4dhyayana (see Narayana’s commentary on Asyv., loc. cit.). We may also refer to the treatise about the study of the Aranyaka, which is appended to the SAnkhayana-Grzhya as its sixth book; there the tarpaza is mentioned quite in the same.connection (VI, 6, ro seq.). I believe, therefore, that in our text, chapters g and ro have found their place here as a sort of supplementary addition to chap. 6, 6, just as in the first book the list of Nakshatras seems likewise appended to the Sftra I, 25, 5.
According to Narayana, sn4ta in the first Sftra would refer to the bath which forms part of the Sam4vartana ceremony (see III, 1, 1), so that it would be the Grzhastha, who has taken the Sam4vartana bath, to whom the following rules refer.
3. Comp. the similar lists of Asvalayana, Grzhya III, 4; Sambavya, quoted in my German edition of Sankhayana, p.153; and Baudhiayana II, 9 (S. B. E,, vol. xiv, pp. 252 seq.). The last geems to be the most modern.
It should be observed that the section of the list contained in this Sfitra, as well as that given below, chap. 10, 3, is divided intop. 122 the success; I satiate the thought; I satiate belief and insight, and the memory, cows and Brahmamas, movable and immovable things. All beings may satiate themselves !’—so far with the sacrificial cord suspended over the left shoulder.
Kuanpa 10.
1. Now with the sacrificial cord suspended over the right shoulder,
2. Looking in the direction that belongs to the Manes (i.e. the south) :
3. ‘The (Aishis) of the hundred (Azéas), the (Rishis) of the middle (Mamdalas), Gvitsamada, Visvamitra, Gamadagni, Vamadeva, Atri, Bharadvaga, Vasish¢ha, the Pragdthas, the (Azshis) of the Pavamana hymns, the (Ashis) of the short hymns and of the long hymns, Sumantu, Gaimini, Vaisampayana, Paila, the Sdtras, the Bhashyas, Gargya, Babhru, Babhravya, Mazdu, Mandavya, Gargi Va-
two parts, in the first of which the name of the being to be worshipped is given in the nominative case, with the verb tr/pyatu, while in the second it stands in the accusative, with the verb tarpaydmi. The first part of this section contains the names of gods and of divine beings, such as the rivers, the mountains, &c.; in the second part are found abstract qualities or notions, such as mati, dhr:ti, sruti. Similarly in chapter 10, 3 the Vedic poets, a few ancient teachers, and wise women, such as G4rgt or Sulabha, form the first part of the list, and then follow, in the accusative case, the names of such doctors as Sankhayana, Asvalayana, Sakalya. In Asvaliyana’s Stra of the first of our two sections only the first part reoccurs, the second is omitted, while the second section is found there in its entirety, with the same difference of names given in the nominative and accusative cases. The conjectures, however, which I had once based on this difference (see my German edition, pp. 152, 153) as to the distinction of a more ancient part of the list, and of later supplements, are perhaps too hazardous.
‘(I satiate) Kahola Kaushitaki, Mahdkaushttaki, Suyag#a Sankhdyana, Asvalayana, Aitareya, Mahaitareya, Bharadvaga, Gatikarmzya, Paingya, Mah4paingya, Bdshkala, Gargya, Sakalya, M4zddkeya, Mahdadamatra, Audavahi, Mahaudavahi, Sauy4mi, Saunaki, Sakapizi, Gautami; and whatsoever other teachers there are, may they all satiate themselves.
4. ‘The fathers man by man.
5. ‘The ancestry of the father may satiate itself.
6. ‘The ancestry of the mother may satiate itself.’
Kuaypa 11.
1. Let him not look at a naked woman, except during sexual intercourse,
2. Nor (look) at the sun while it rises or sets,
3. At an enemy,
4. At an evil-doer,
5. Ata person that has to touch dead bodies.
6. Let him not talk with a woman who has recently been confined or who has her courses,
7. Nor with those (mentioned before).
8. Let him not eat food from which its strength is taken away.
9. Let him not do his work with implements wasted by use.
10. Let him not eat together (with his wife),
11, 1 seq. Rules of conduct for a Snataka, i.e. a man who has completed his studentship.
4. Etai# pfirvoktaif# anaptadibhir na samvadet. Narayana.
10. N&rayaza states that ‘ with his wife’ is to be supplied to this Stra, which indeed is rendered probable through the comparison of Gautama IX, 32; Manu IV, 43, &c.
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11. Nor remnants (of food).
12. Remnants of (food belonging to the) Manes, gods, guests, and servants he may eat.
13. Gleaning ears of corn, receiving alms unasked for, or for which he has asked the good, performing sacrifices for others, are the means of livelihood ;
14. (Of these) each preceding one is the more respectable. __
13. Gleaning ears of corn, receiving alms unasked for, or for which he has asked the good, performing sacrifices for others, are the means of livelihood ;
14. (Of these) each preceding one is the more respectable. __
15. Orif (his livelihood) cannot be gained (in one of the ways mentioned), let him follow the occupation of a Vaisya.
16. (He shall be) careful about his duties towards Manes and gods.
17. In due time (he shall) have intercourse with his wife.
18. He shall not lie down (to sleep) in the day-time,
19. Nor during the first or the last watch of the night.
20. Let him not sit on the bare ground.
21. He shall constantly perform the prescribed duties regarding the use of water.
22. (And constantly) have his sacrificial cord suspended over his left shoulder.
23. Let him not abandon his teacher,
24. Except on (his teacher's) command,
25. Or with (his) permission.
Kuanpa 12.
1. Every day he shall respectfully salute his teacher,
11. Here also Narayava understands bharyaya bhuktasesham.
15. Comp. Professor Biihler’s note on Gautama X, 5, S. B. E., vol. ii, p. 225.
4. When he returns from a journey, (also) one who is not a Srotriya. .
5. In the words, ‘I am N.N., sir!’ pronouncing his own name, crossing his hands (so as to seize with his right hand the right foot, and with his left hand the left of the other person).
6. (The person who has been thus saluted, in reply addressing him with his name,) ‘N.N.!’ and seizing his hands, pronounces a wish to him.
7. Let him not go to a sacrifice without being chosen (thereto).
8. And let him beware of (doing) wrong.
g. Let him not go to assemblies of people.
10. If he has come upon (such assemblies), let him not point out (anything evil) against (anybody).
11. He shall not be a reviler, nor slanderous, nor a wanderer from house to house, nor a prattler.
12. He shall not walk alone,
13. Nor naked,
14. Nor with veiled hands.
15. Gods’-houses (he shall walk round) keeping the right side turned to them.
12, 5. N&rayama: ‘As to how that respectful salutation (abhivadana) should be performed, he says . . . with his own right hand he touches the right foot of the Aéarya or other person (whom he salutes), and with his left hand the left foot (comp. Manu II, 72) (and says), “I am N.N. (amukasarman) of the Gotra N.N., sir! I offer my respectful salutation !”’
6. ‘The Aéarya or other person seizes the hands of the saluting person,’ &c. Nardyara.
to. See Narfyana’s commentary, p. 154 of the German edition.
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16. Let him not run.
17. Let him not spit.
18. Let him not scratch himself.
19. Let him not look on urine and excrements.
20. Let him sit with veiled head,
21. Not on the bare (ground),
22. If he has only one garment, suspending his sacrificial cord on his ear,
23. Not turning his face to the sun,
17. Let him not spit.
18. Let him not scratch himself.
19. Let him not look on urine and excrements.
20. Let him sit with veiled head,
21. Not on the bare (ground),
22. If he has only one garment, suspending his sacrificial cord on his ear,
23. Not turning his face to the sun,
24. Nor his rump,
25. In the day-time with his face to the north, at night to the south.
26. He shall not (eject) phlegm into water, nor in the neighbourhood (of water).
27. He shall not climb up a tree.
28. He shall not look down into a well.
29. He shall not go to an execution-place,
30. And in no case to a cemetery.
31. Let him bathe day by day with his clothes on.
32. When he has bathed, let him put on another garment before he is dry.
Kuawpa 13.
1. Under (the Nakshatra) Rohivi he shall have the ploughing done.
2. Before it is done, he shall offer at the eastern boundary of his field a Bali to Heaven and Earth.
3. With a verse sacred to Heaven and Earth and with the words, ‘Adoration to Heaven and Earth!’ (he performs his) worship (to Heaven and Earth).
16, According to Narayaza we should have to supply, ‘ while it is raining,’ which is countenanced by a number of parallel texts, for instance, Asv.-Grzhya III, 9, 6.
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4. When the plough is being put into motion first, let a Brdhmama touch the plough reciting this (verse), ‘For luck may us the plough-shares’ (Rig-veda IV, 57, 8).
5. ‘Through the lord of the field’—with (this hymn) (Rig-veda IV, 57), verse by verse, to the different directions (of the sky), from left to right, worship is done.
Kuawopa 14,
1. When going to cross water, he performs the Svastyayana (ceremony for lucky progress).
2. He sacrifices thrice with his joined hands full of water into the waters, with the words, ‘ Adoration to the Sea, the child of the reed! Adoration to Varuma, the lord of righteousness! Adoration to all rivers |’—
3. Murmuring, ‘May Visvakarman, the father of them all, relish the food offered.’
4. Against the stream for flowing (waters); up into the air for standing ones.
5. Should he while crossing apprehend any danger, let him murmur the hymn of Vasish¢fa, ‘ The eldest of which is the sea’ (Rig-veda VII, 49); this (will serve to him as) a boat.
Kuawoa 15,
1. The Sravaza (oblation) he offers on the full moon day that falls under (the Nakshatra) SravishthAs, of the flour of fried barley, or of cooked food,
2. With (the words), ‘To Vishzu svah4! To (the Nakshatra) Sravaza svéha! To the full moon of Sravana sv4h4! To the rainy season svaha!’
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3. Having established the (sacred) domestic fire outside, and having mixed together fried grain and the flour of fried barley with butter, he sacrifices—
4. With (the words), ‘To the Lord of the celestial Serpents svaha! To the celestial Serpents svaha!’
5. Having placed to the north of the fire a new water-pot on eastward-pointed, fresh Kusa grass,
With (the words), ‘To the Lord of the celestial Serpents svaha! To the celestial Serpents svaha!’
5. Having placed to the north of the fire a new water-pot on eastward-pointed, fresh Kusa grass,
6. With (the words), ‘May the Lord of the celestial Serpents wash himself! May the celestial Serpents wash themselves !’—he pours water into it.
7. With (the words), ‘May the Lord of the celestial Serpents comb himself! May the celestial Serpents comb themselves!’—he makes movements with a comb.
8. With (the words), ‘May the Lord of the celestial Serpents paint himself! May the celestial Serpents paint themselves!’—he pours out portions of paint.
9. With (the words), ‘May the Lord of the celestial Serpents tie (this) to (himself)! May the celestial Serpents tie (this) to themselves!’—he offers flowers.
10. With (the words), ‘May the Lord of the celestial Serpents clothe himself! May the celestial Serpents clothe themselves !’—he offers a thread.
11. With (the words), ‘May the Lord of the celestial Serpents anoint (his eyelashes)! May the celestial Serpents anoint (their eyelashes)!’—he spirts out (small portions of collyrium) with a young Kusa shoot.
12. With (the words), ‘May the Lord of the celestial Serpents look (at himself)! May the celestial Serpents look (at themselves)!’—he makes them look in a mirror.
15, 7. For this signification of phaza, comp. Xullavagga V, 2, 3.
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13. With (the words), ‘Lord of the celestial Serpents, this is thy Bali! Celestial Serpents, this is your Bali! ’—he makes a Bali-offering.
14. In the same way for the aérial (Serpents).
15. For those dwelling in the directions (of the horizon).
16. For the terrestrial ones.
17. (He repeats these Mantras) thrice each time, the first (part) with higher voice each time,
18, The second (part) with lower voice each time.
19. In this way he shall offer day by day with the spoon, in small portions, a Bali of the flour of fried barley with water, down to the Pratyavarohama (or the ceremony of the ‘redescent’), at night, keeping silence.
20. And (his wife) shall put (it) down silently.
21. The close of the ceremony is the same as the
- beginning.
22. With (the verse), ‘The good protectress’ (Rigveda X, 63, 10), let him ascend the (high) couch.
17,18. The text has ukdaistardam—ufhaistardm, and ntkaistardm—nikaistaradm. Nardyanza(comp.the text of his scholion, Pp. 155 of the German edition) understands this in a different way ; he says that in the water-pot mentioned in the fifth Sftra two different sthanas are to be distinguished, a higher part of it anda lower (uttaradharatay4). Now when the sacrificer, for instance, as prescribed in Sfitra 6, invites the Lord of the celestial Serpents, and the celestial Serpents to wash themselves, the pouring out of water would have to be performed first thrice for the Lord of the celestial Serpents in the higher place, then thrice for the celestial Serpents in the lower place.
22, ‘From the Sravani till the Agrahayant (see chap. 17, 1) one shall not sleep on the ground out of fear of the snakes.’ Narayana.
[29] K
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Kuawnpa 16,
1. On the full moon day of Asvayuga a milk-rice oblation to Indra.
2. Having sacrificed Agya with (the words), ‘To the two Asvins svaha! To the two Asvayug svaha! To the full moon of Asvayuga svaha! To the autumn svaha! To Pasupati svaha! To the tawny one svaha ! ’—
3. He shall sacrifice a mixture of curds and butter with this hymn, ‘The cows came hither’ (Rig-veda VI, 28), verse by verse.
4. That night they let the calves join their mothers.
5. Then feeding of the Brahmamas.
Kuanpa 17.
1. On the Agrahdyamt full moon day he shall redescend,
2. (Or) under (the Nakshatra) Rohiai, or under the Prosh¢hapadas.
3. In the morning, having taken a handfull of Samt leaves, Madhika flowers, reeds, Apamarga plants, and of Sirisha, Udumbara, Kusa shoots, and jujube fruits, and an earth-clod (taken) out of a furrow,
4. Having put (all that) into a water-pot,
16, 3. Ghritamisram dadhi pr’shatakam. Narayaza. Comp. the Grhya-samgraha II, 59.
17, 1. The Pratyavarohama (i.e. redescent) here described is the ceremony performed at the end of the time during which sleeping on high bedsteads is prescribed (chap. 15, 22). Beginning from the Sravavt full moon till the Pratyavarohama, the offerings to the Serpents mentioned above have to be repeated every day (chap. 15, 19); the Pratyavarohama is the concluding ceremony of these rites devoted to the Serpents.
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5. And, after he has quickly repeated the Mahavyahvztis and the Savitri, having repeatedly immersed (it) therein with this hymn, ‘May he burn away from us pain’ (Rig-veda I, 97), he shall drive away the evil from the persons standing under his protection, from left to right, and pour out (the water) to the north.
6. A Madhuparka is the fee for the sacrifice.
Kuanpa 18.
1. ‘May summer, winter and spring, autumn and rainy season be well-ordered to us. May we be under the safe protection of these seasons, and may they last (to us) through a hundred years. Svaha!
‘ Beat away, Owhite one, with thy foot, with the forefoot and with the hind-foot, these seven daughters of Varuza and all that belong to the king’s tribe. Svaha!
‘To the white one, the son of Vidarva sv4ha! To Vidarva svaha! To Takshaka Vaisdleya svaha! To VisAla svaha !’—with (these words) he sacrifices (oblations) of Agya.
2. ‘May a good winter, a good spring, a good summer be bestowed (on us). May the rains be to us happy rains; may the autumns be blessed to us.’
3. With (the verse), ‘Blessing on us, Mitra’ (Rigveda I, 90, 9), he sweeps (the floor) with a Palasa branch,