18, 1. This chapter continues the description of the Pratyavarohana begun in the preceding chapter.
RagabandhavaiA, as our text has, should be corrected into ragabandhavis; comp. Asv. II, 3, 3.
K 2
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4. Sprinkles (it with water) with (the verse), ‘ From the sea the wave’ (Rig-veda IV, 58, 1),
5. And spreads out a layer (of straw) with (the verse), ‘Be soft, O earth’ (Rig-veda I, 22, 15).
6. They then lie down on their sides, the eldest one to the right hand—
7. With (the words), ‘In the Brahman I establish myself, in the Kshatra,’ on (their) right (sides) ;
8. With (the words), ‘ Among the horses I establish myself, among the cows,’ on (their) left (sides) ;
9. With (the words), ‘ Among the cattle I establish myself, in prosperity,’ on (their) right (sides) ;
10. With (the words), ‘Among offspring I establish myself, in food,’ on (their) left (sides).
11. With (the verse), ‘Arise, the living’ (Rigveda I, 113, 16), they arise.
12. During that night they lie on that layer.
13. Afterwards where they like.
Kuyawpa 19.
1, On the full moon day of Xaitra,
2. (Taking) jujube leaves, and making of meal (images) of couples of animals as it happens.
3. A figure with prominent navel to Indra and Agni.
4. Balls to Rudra.
5. According to custom the Nakshatras and (their ?) images (?). According to custom the Nakshatras and (their ?) images (?).
Here ends the Fourth Adhydya.
19, 2-5. Several points in the translation of these Sftras are uncertain. See the extracts from the commentary of Narayavea, pp. 156 seq. of the German edition.
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ApuyAya V, Kuawpa 1.
1. Now when he intends to set out on a journey, he makes (his sacred) fire enter into himself, (or) into the two kindling sticks, or into (an ordinary) log of wood,
2. Once with (the text), ‘Come, enter into my Prdzas,’ twice silently.
3. Or with (the verse), ‘ This is thy womb’ (Rigveda III, 29, 10) he warms the two kindling sticks,
4. Or an (ordinary log of) wood.
5. And before sunset the kindling (by attrition),
6. And at the time of the Vaisvadeva sacrifice.
7. Having carried a common fire to a place that has been smeared (with cowdung), which is elevated, and
Or an (ordinary log of) wood.
5. And before sunset the kindling (by attrition),
6. And at the time of the Vaisvadeva sacrifice.
7. Having carried a common fire to a place that has been smeared (with cowdung), which is elevated, and
1,1. The ceremony of Samfrohaza, by which the duties towards the sacred fire are suspended, by causing the fire to ‘enter’ into the sacrificer’s body, or into the two Aramis, or into another piece of wood, is already mentioned in several passages of the Brahmaza texts; comp. the quotations given by Professor Weber, Indische Studien, IX, 311. Comp. besides Asvalayana-Srauta-sttra III, 10; Sankhayana-Sraut. II, 17. The Sam4rohasa into the sacrificer’s own body is done by warming the hands at the sacred fire ; see Asv., loc. cit., Stra 6. In the Sankhayana-Srauta-sQtra the corresponding rule, which regards there of course the Ahitagni, runs thus, ‘If he performs the Samarohama, he warms his hands at the Garhapatya fire, and then touches his Prézas with the words, «<Come, enter into my Prazas.”’ On the two other cases, see the Sfitras 3 and 4. Sftras 2, 3, 5 are taken word for word from the Srauta-siitra.
2. This Sfitra refers only to the case where he causes the fire to enter into himself.
5. Comp. the commentary on Asy.-Sraut., loc. cit. 8. He makes the fire redescend from his body or from the Aranis by performing the Manthana (kindling the fire by attrition of the Aramis).
4. The Mantra alluded to here is given in the Srauta-sitra. Itp. 134 which has been sprinkled (with water), he makes (the sacred fire) redescend (from its receptacle, with the formula), ‘ Redescend !’
8. If the fire goes out, he sacrifices the two Sarvaprayas&itta oblations (oblations for general expiation) and (other oblations) with (the formulas), ‘Protect us, Agni, that we may prosper. Svaha! Protect us that we may obtain all wealth. Sv4ha! The sacrifice protect, O resplendent one! Svaha! Protect everything, O hundredfold wise one. Svaha!’
g. In the case of a breach of his vow let him fast and sacrifice (an oblation) of Agya with (the verse), ‘Thou, Agni, art the lord of the vow’ (Rig-veda VIII, 11, 1).
Kuaypa 2.
1. Now about (the consecration of) ponds, wells, and tanks,
2. In the bright fortnight, or on an auspicious Tithi,
3. Having cooked barley-grains with milk,
4. He shall sacrifice with the two (verses), ‘Thou
runs thus, ‘ Redescend, O Gaitavedas ; carry again offerings to the gods, knowing us. Long life, offspring, wealth bestow on us; uninjured shine in our dwelling!’
8-9. These Sftras stand in no connection with the Sam4rohanza treated of before.
On the two Sarvaprdyaséitta oblations see above, I, 9, 12 and the note there.
The vow spoken of in Sfitra 9 Narayana refers to the restrictions regarding the food which the sacrificer and his wife are to eat on the Upavasatha days, connected with the festivals of the full and new moon.
2, 1 seq. Comp. Asvalayana-Parisish/a IV, 9.
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The vow spoken of in Sfitra 9 Narayana refers to the restrictions regarding the food which the sacrificer and his wife are to eat on the Upavasatha days, connected with the festivals of the full and new moon.
2, 1 seq. Comp. Asvalayana-Parisish/a IV, 9.
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hast us, Agni’ (Rig-veda IV, 1, 4. 5), (and with the verses), ‘We propitiate thy wrath’ (I, 24, 14), ‘ This my prayer, Varuza’ (I, 25, 19), ‘Loosen the highest, Varuna’ (I, 24, 15), ‘This prayer of the man who exercises himself’ (VIII, 42, 3),
5. (And with the words), ‘The domestic one, he who goes away from the house, the refreshing one, he who goes into the kennel, he who dwells in the kennel, he who comes out of it, the greedy one, the destroyer of enemies’—to the different directions (of the horizon), beginning with that belonging to Varuza (i.e. the west), from left to right.
6. In the centre he makes oblations with milk with (the verses), ‘Having eyes all around’ (Rig-veda X, 81, 3), ‘ This has Vishzu’ (Rig-veda I, 22, 17),
7. Plunging (into the water) with (the verse), ‘Whatever here’ (Rig-veda VII, 89, 5).
8. A cow and a pair of clothes is the fee for the sacrifice.
9. Then feeding of the Brahmazas.
Kuavnopa 38.
1. Now at (the consecration of) a garden: having established the (sacred) fire (in that garden),
2. (And) having prepared a mess of cooked food,
3. He shall sacrifice with (the formulas), ‘To
5. These are names of Agni dwelling in the waters; see Paraskara II, 6, 10; Mantrabrahmama I, 7, 1. Several of the names are here misspelled ; thus Gréhya, Apagrztya should be, no doubt, Gohya, Upagohya, which is the reading given in Paraskara, loc. cit.
3, x seqq. Comp. Asvalayana-Parisish/a IV, 10. Nardyana uses for the ceremony here described the expressions Ar&mapratish/Aa, Ar&motsarga.
136 sANKHAYANA-GRIHYA-SOTRA.
Vishwu sv4ha! To Indra and Agni svahé! To Visvakarman svaha!’ (and with the verses), ‘Whom the men’ (Rig-veda III, 8, 6 seq.), verse by verse. 4. He recites over (the garden), ‘O tree with thy hundred branches’ (Rig-veda III, 8, 11). 5. The fee for the sacrifice is gold.
Kuyanpa 4.
1. Now if a half-monthly sacrifice has not been performed, one or the other of them, then a mess of rice (is to be offered as an expiation),
2. With (the words), ‘To Agni Vaisvanara svaha! To Agni Tantumat svaha!’
3. In the case of an intermission of the (morning or evening) oblations—
4. (He shall make expiatory oblations), in the evening with (the formula), ‘Enlightener of the darkness, adoration! Svaha!’
5. In the morning with (the formula), ‘ Enlightener of the morning, adoration! Svaha!’
6. After he has sacrificed as many oblations as there had been sacrifices (left out), the sacrifice (itself goes on) as (stated) above.
Kuanpa 5.
1. If a dove or an owl sits down (on his house),
2. Let him sacrifice with (the hymn), ‘O gods, the dove’ (Rig-veda X, 165), verse by verse.
Svaha!’
6. After he has sacrificed as many oblations as there had been sacrifices (left out), the sacrifice (itself goes on) as (stated) above.
Kuanpa 5.
1. If a dove or an owl sits down (on his house),
2. Let him sacrifice with (the hymn), ‘O gods, the dove’ (Rig-veda X, 165), verse by verse.
4, 6. Narayava: ‘After he has thus taken and sacrificed as many Sruvas full of Agya as there were sacrifices omitted through his guilt, the morning and evening sacrifices have to be performed as (stated) above (I, 3, 10) with oblations of rice or barley.’
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3. If he has seen a bad dream or an occurrence boding misfortune,
4. Or when the cawing of a crow is heard in (the dead of) night,
5. And in the case of other prodigies,
6. Let him cook rice-grains with milk,
7. With the milk of a cow that has a calf of the same colour (with her own),
8. But in no case of a black (cow), g. And let him sacrifice with the night-hymn (Rigveda X, 127), verse by verse.
10. Having eaten the remnants of those oblations with the Mahavyahritis,
11. And having recited over his ears (the verse), ‘Blessing with our ears’ (Rig-veda I, 89, 8),
12. And over himself (the verse), ‘May a hundred autumns be before us, ye gods’ (ibid. 9),
13. He shall give something to the Brahmazas.
Kuawpa 6,
1. When a disease has befallen him,
2. Let him offer boiled rice-grains with Gavedhuk4-grass with (the hymn), ‘These (prayers) to Rudra, the strong one, with braided hair’ (Rig-veda I, 114), verse by verse.
Kuanpa 7,
1. If (his wife) gives birth to a child, without the Simantonnayana having been performed,
2. (Or if) the Gatakarman has not been performed (for the child),
7,1. On the Simantonnayana, see I, 22. 2. The Gatakarman has been described I, 24.
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3. He places, when ten days have elapsed since (the delivery), the little child in the mother’s lap,
4- And after he has sacrificed with the Mahavyahvitis, the sacrifice (that had been omitted, is performed) as (stated) above.
Kuanopa 8.
1. If a post puts forth shoots,
2. Let him prepare a mess of cooked food and offer the boiled rice with the two (verses), ‘In that way bringing forth deeds’ (Srauta-sdtra III, 17, 1), ‘Of tawny shape, weighty, a giver of vigour’ (Rigveda II, 3, 9).
3. Should the pot for the Prazita water, the Agyapot, or any other earthen (vessel) be damaged and leak,
4. He sacrifices the two Sarvaprayas&itta oblations and recites the three verses, ‘He who without’ (Rig-veda VIII, 1, 12 seq.), over the broken (vessel).
5. Should the two (Kusa blades which are used as) strainers be spoiled before the completion of the sacrifice,
6. Let him sacrifice the Sarvaprayaséitta and make new ones with (the verse), ‘In the water, Agni’ (Rigveda VIII, 43, 9).
KHANDA 9.
1. Now (follows) the Sapizdikaraza.
3. On the ten days, comp. I, 25, 1 and the note there. 8, 3. On the Pranita water, sce above, I, 8, 8. 25.
4. Comp. I, g, 12 and the note there.
KHANDA 9.
1. Now (follows) the Sapizdikaraza.
3. On the ten days, comp. I, 25, 1 and the note there. 8, 3. On the Pranita water, sce above, I, 8, 8. 25.
4. Comp. I, g, 12 and the note there.
5. See I, 8, 14 seqq. 6. See Sftra 4. 9, 1 seqq. Comp. above, IV, 3 and the notes there.
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2. Let him fill four water-pots (for the Manes) from the father upwards,
3. And prepare in the same way lumps (of flour),
4. And let him distribute the first lump on the (other) three with (the verses), ‘ They who commonly, concordantly (dwell) in Yama’s realm, the fathers : for them be space, freedom, adoration, sacrifice established among the gods.
‘They who commonly, harmoniously (dwell), the living among the living, mine: may their prosperity fall to my lot in this world through a hundred years’ —
And with the two (verses), ‘Equal the design’ (Rig-veda X, 191, 3. 4).
5. In the same way the vessels with Argha water.
6. In the same way for the mother, for a brother, and for a wife that has died before (her husband), adding (the lump belonging to that person) to those (other) lumps.
Kuawopa 10.
1. If the bees make honey in his house,
2. Let him fast and sacrifice a hundred and eight pieces of Udumbara wood, which are besmeared with curds, honey, and ghee, with the two (verses), ‘ No (harm) to us in our offspring’ (Rig-veda I, 114, 8. 9).
3. And let him murmur the hymn, ‘ For welfare may Indra and Agni’ (Rig-veda VII, 35); and (the same hymn should be used) at all (ceremonies), such
2. On these four vessels, see IV, 3, 4 seq.
5. These are the vessels mentioned in the second Satra.
10, 3. This is a supplementary rule belonging to the exposition of the general type of sacrifice. On the ‘ Pratisruta’ sacrifice, see
I, 7, 1 seqq.; I, 9, 19.
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as that of the sacrifice after assent has been declared (see above, I, 7, 1).
4. After he has sacrificed seventeen one span long pieces of Pal4sa wood, he then seizes the Sruva.
5. Fifteen at the full and new moon sacrifices.
6. At the Ash¢ak4 ceremony in the middle of the rainy season there may optionally be three (pieces of wood) ; the sacrifice as at the Pitvzyagzia.
Kuawnpa 11.
1. If an anthill arises in his house, the house should be abandoned.
2. Then, after having fasted three nights (and days), he should perform the great expiation.
Here ends the Fifth AdhyAya.
4. See I, 9, 1. 3.
6. Comp. ITI, 13, 1 with the note.
11, 2. Narayana understands the ‘great expiation’ as a rite directed to Ganesa and to the planets (comp. YAgéavalkya I, 276 seq., 292, &c.); that this ceremony was known already to the author of this Sfitra seems very doubtful. Another ‘mahas4nti’ is frequently mentioned in the Kausika-sfitra (quoted in Béhtlingk- Roth’s Dictionary); comp. my German edition of Sankh4yana, P- 159.
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Apvuydya VI, Kuawopa 1.
Another ‘mahas4nti’ is frequently mentioned in the Kausika-sfitra (quoted in Béhtlingk- Roth’s Dictionary); comp. my German edition of Sankh4yana, P- 159.
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Apvuydya VI, Kuawopa 1.
1. Now, after having paid reverence to Brahman, to the Brahmavvzshi, to (those who descend from) Brahman’s womb, to Indra, PragApati, Vasishtha, Vamadeva, Kahola Kaushitaki, Mahdkaushitaki, Suyagiia Sankhdyana, Asvalayana, Aitareya, Mahaitareya, Katydyana, Satydyana, Sakalya, Babhru, Babhravya, Mazdu, Mazdavya, and to all the teachers of the past, we will henceforth explain the rules for the Aranyaka as forming the subject of Svadhydya (private recitation of a text).
2. The teacher abstains through one day and one night from sexual intercourse and from eating flesh.
3. Raw flesh, a Kandla, a woman that has lately been confined, or that has her courses, seeing blood or persons whose hands have been cut off: (these persons and things he shall know form) impediments for the study.
4. And of the corpse-like (animals ?).
5. Those which enter (their dens?) with the mouth first (?).
1, 1 seqq. Comp. the general remarks on this sixth book in the Introduction, p. 11.
For the names in the opening invocation, comp. above, IV, 10; on the Vratas and the study of the different Aranyaka sections chiefly treated of in this book, see above, II, 11. 12, and the Introduction, p. 8.
2. Comp. II, 11, 6.
3-5. Comp. II, 12, 10, and the note of Narayana, p. 160 of the German edition.
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6. When he has vomited, or when his beard has been shaved,
7. When he has eaten flesh or partaken of a Sraddha or birth dinner,
8. During the days that immediately follow on (days of) study in the village,
9. Three nights (and days), if (he has been) put out of order, to. (Or has been violently) seized by others,
11. And during the second half of the days that precede (?) the Parvan days,
12. And if fire-flames, lightning, thunder, (heavy) rains, and great clouds appear,
13. And if a storm (blows) that carries away pebbles, as long as that lasts.
2, 1. During four months after the full moon of Ashadsa let him not study.
2. Especially the Sakvari verses (are concerned by what has been declared). Such are the rules.
Kuawnpa 2.
3. Let them go to a clean spot in the north-eastern direction, that receives its light from the east.
4. The drawing of water (should be done) before sunrise,
6. Comp. IV, 7, 42. See also Ait. Aranyaka V, 3, 9.
4. Comp. IV, 7, 5.
2, 2. It seems to me that this Sfitra should be divided into two (after sakvaryah), so that the words iti niyam& would correspond to iti bhashikam, chap. 2, 13.
3. Comp. II, 12, 11. Perhaps the Petersburg Dictionary is right in proposing for prdggyotisham the translation, vor Anbruch des Lichtes. Ndarayaza says, prak purastat gyotir yasmin tam... pradesam.
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2, 13.
3. Comp. II, 12, 11. Perhaps the Petersburg Dictionary is right in proposing for prdggyotisham the translation, vor Anbruch des Lichtes. Ndarayaza says, prak purastat gyotir yasmin tam... pradesam.
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5. And the entering into the circle with this verse, ‘She who smells of salve’ (Rig-veda X, 146, 6).
6. The circle should have its entrance to the east or to the north; it should be (praised as) excellent among the people, not too spacious, not too narrow.
7. The final expiation (should extend) to the Vamadevya.
8. And the invitation to resume the recitation (is done in the following way) :
9. After they have sipped water that stands outside the circle,
10. Let them resume the recitation, having performed the expiation.
11. If the vessel used in the expiation is damaged, sprinkling (with water forms) the expiatory act (to be performed for it).
12. (That) sprinkling, however, (one should perform) holding gold or a bunch of Darbha grass in his hand.
2. The teacher sits down with his face to the east, the others, according to their rank, (sit down) towards the south, with their faces to the north.
g. The Mandala is a circular space marked by a line of water.
6. Iam doubtful whether we should read va gan4griyam and translate as I-have done in accordance with the note of Narayaaa, or if the reading should be vasganagriyam, ‘not in the presence of people,’ so that ganagriya would mean gananém agre.
4. On the expiation (s&nti) comp. chap. 3, 12.
3, 2, 3. Comp. IV, 8, 2-4.
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3. If that is impossible, with their faces to all directions.
4. Let them expect the rising of the sun,
5. And when they behold it in its splendour,
6. Let them with (the words), ‘ Recite, sir!’ seize with their hands, holding the right hand uppermost, the feet of the teacher, which have been washed, with the right (hand) the right (foot), with the left the left,
7. And having then put (the hands) into the vessel used for the expiation, into water in which pieces of Darva stalks are, let them begin their study, when their hands have ceased to drip.
8. This is the rite. But when they are tired, let one of them bring it about that the vessel used for the expiation be not empty.
9. And all (should do so) at the beginning and the end of (each) Adhy4ya.
10. (All) that is done continuously, without interruption.
11. Now the expiation.
12. The syllable Om, the Mahavy4hvztis, the SAvitri, the Rathantara, the Brvzhat, the Vamadevya; Brzhat and Rathantara with repetition and Kakubhforming.
6. Comp. above, II, 5, 10, &c.
7. The translation of apinvamanaih pazibhif is conjectural. Narayama’s explanation of apinvam4na by asamsrishéa is inadmissible.
6. Comp. above, II, 5, 10, &c.
7. The translation of apinvamanaih pazibhif is conjectural. Narayama’s explanation of apinvam4na by asamsrishéa is inadmissible.
10. Narayana explains this Sitra in the following way. If it is impossible, for any reason, to recite the whole text, only the beginning and the concluding words of each Adhydya (see Sftra 9) are to be repeated; and these should be recited without interruption so as to form one continual text.
12. Comp. above, III, 4, 5.
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13. These (holy words and verses) are (thus) made to attain (the number of) ten.
14. ‘Of decades consists the Virag’'—thus says the Brahmaza.
Kuawnpa 4.
1. ‘Unerring mind, vigorous eye (is) the sun, the noblest of the stars. Inauguration, do no harm to me !’—with (these words) they look at Savitzz (i.e. the sun).
13. The GAyatri is one verse; the Rathantara and the Brshat are Prag4thas which are changed in the usual way into Trrkas; the VAmadevya is one Trzka: thus the number of ten is obtained.
14. Kaush. Brahmana 17, 3; 19, 5.
4,1. The formula ‘Adabdham mana,’ &c. has to be recited before each of the single Aranyaka texts (the Sakvarf verses, the Mahfvrata, &c.); to this formula are added, before or after it, as the case may be, other texts specified in the Sfttras 2-8. Of these there can be no doubt about the meaning of Sfitras 7, 8, treating of the introductory formulas of the Samhita section (Kaush. Ar. VII-VIII) and of the Mantha section (ibid. IX): before the text adabdham, &c. are to be added, in the first case the formula ritam vadishy4mi, &c., in the second case two Rrkas addressed to Savitr?, These formulas and verses have been received into the Arazyaka text and are found there in the order here stated, at the beginning of books VII and IX. The meaning of the words samhitanam tu pfirvam (Sftra 7) having thus been established, I can see no reason why we should not interpret the words sakvartz4m tu pfirvam (Sftra 3) quite in the same way. Thus the introductory benediction for the recital of the Sakvarf verses would consist, firstly of the verses stated in Sfttra 4, then of the formula adabdham, &c.; those verses would have to be repeated again after the Sakvarf verses (end of Sfitra 4). The recitation of the Mahavrata (Sfitras 1, 2) and of the Upanishads (Stra 5) is preceded by adabdham, &c., and then by the four verses stated in Sfitra 2. The interpretation which Narayana gives of this Sfitra is not quite the same as that which I have here proposed; see p. 163 of the German edition.
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2. One (verse), ‘You both the gladdening one’ (Rig-veda X, 131, 4), and the three (verses), ‘ Blessing to us on the paths’ (Rig-veda X, 63, 15-17) (are to be repeated before the recitation) of the Mahavrata (chapter).
3. But (at that) of the Sakvart (verses) before (the formula mentioned in the first Satra) :
3. But (at that) of the Sakvart (verses) before (the formula mentioned in the first Satra) :
4. The three Trzéas, ‘To him, the thirsty one’ (Rig-veda VI, 42, 1-3), ‘The wealthiest (Soma), O wealthy one’ (VI, 44, 1-3), ‘ Him who does no harm to you’ (VI, 44, 4-6), (the verse), ‘To him, to him the sap of the herb’ (VI, 42, 4), (and the verse), ‘Verily thou art a hero’ (VIII, 81, 28)—thus for the Sakvari (verses) before and afterwards.
5. Now for the Upanishad (texts)—
6. The same (recitation) as for the Mahavrata.
7. For the Sasmhitds, however, before (the text given in the first Sdtra the formula has to be recited), ‘I shall speak right, I shall speak truth (&c.)’—this is the difference {in the case of the Samzhitds).
8. Now for the Mantha the two verses (have to be recited) before (the formula given in the first Satra), ‘This we entreat of Savitar, ‘ That glorious (splendour) of Savitar’ (Rig-veda V, 82, 1; III, 62, 10).
4. According to the reading of some MSS. we should have to translate, or (the verse), ‘ Verily,’ &c.
7. On the Samhitas (Kaush. Ar. VII, VIII) see Max Miller, Rigveda Pratisakhya, pp. 4 seq.; Ait. Arawyaka III (pp. 305 seqq., ed. Bibl. Ind. ; Sacred Books of the East, I, pp. 247 seq.)
8. Regarding the description of the Mantha sacrifice (Kaush. Ar.
1X) which has to be performed by one who wishes to attain greatness, comp. Satap. Brihmanva XIV, 9, 2; Khand. Up. V, 2, 4; Sacred Books of the East, I, p. 75.
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9. With (the formula), ‘ Unerring mind’ (see Satra 1), then follow the expiatory formulas that belong to the (different) sections.
10. (All) this on one day.
Kuanpa 5.
Khazda 4, 11. Now if the time for rising has come, they drive away (all) evil,
12. Perform the standing expiation,
13. And look at the sun with (the words), ‘ From here I take out the brightness (?).’
Khazda 5, 1. -‘That (I place) within myself’— with (these words they turn their thoughts to the universal) Self that is placed (within themselves ?)— three times repeated (?).
2. With (the formula), ‘May happiness rejoice in me and glory; may happiness rejoice with me and glory ;—
3. ‘ Together with Indra, with the hosts, with power, with glory, with strength I will rise ’—he rises up.
11, 12, Narfyana has the following note: ‘The evil which is attached to their body, such as dirt, they drive away, i.e. they remove it by means of their reciting (of the sacred texts), and then they perform the standing expiation which has been declared above, which begins with the syllable Om and with the Mahévyahritis’ (see chap. 3, 12).
they remove it by means of their reciting (of the sacred texts), and then they perform the standing expiation which has been declared above, which begins with the syllable Om and with the Mahévyahritis’ (see chap. 3, 12).
5, 1. Narayana says that dadhe is supplied to this Mantra from the preceding Sfitra, and so indeed the Mantra is given in the Aitareya recension. The translation of abhinihitam trir hitam is merely tentative; see Narayana’s note, p. 165, of the German edition. Perhaps abhinihitam should be taken in its grammatical value, and the Sfira should be translated, ‘“That (I place) into myself (4tmani)”—with these words (they look) at themselves, pronouncing (the word 4tmani) with Abhinidhana, three times repeated (?).. On abhinidhana, comp. Professor .Max Miiller’s edition of the Rig-veda Pratisékhya, pp. cxvii seqq.
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148 sANKHAYANA-GRIHYA-SOTRA.
4. ‘May happiness rise to me; may glory rise to me ’—when he has risen.
5. ‘Hereby I shake off the hater, the rival, the evil one, and the bringer of misfortune '—with (this formula) having shaken the end of the garment,—
6. The hymn, ‘Away those to the east’ (Rig-veda X, 131), the two (verses), ‘And may Indra have mercy upon us’ (II, 41, 11. 12), the one (verse), ‘ Of what we are in fear, O Indra’ (VIII, 50, 13)—(when these texts have been murmured), they look with (the verse), ‘A ruler indeed, great art thou’ (X, 152, 1) to the east; with (the verse), ‘The giver of bliss’ (X, 152, 2) to the south, turned to the right; with (the verse), ‘Away the Rakshas’ (X, 152, 3) to the west; with (the verse), ‘Destroy, O Indra, our’ (X, 152, 4) to the north, turned to the left; with (the verse), ‘Away, O Indra’ (X, 152, 5) to the sky, turned to the right.
Kuanpa 6,
1. Having worshipped the Sun with (the verses), ‘Savitvz from the west,’ ‘This eye’ (Rig-veda X, 36,14; VII, 66, 16),
2. They turn away, come back, sit down.
3. With (the words), ‘ As the water is appeased ’— they draw water out of the vessel used for the expiation,
4. Pour it out on the ground,
5. Spread (some) of that (water over the ground) with (the words), ‘As the earth (is appeased),,—
6, 2. Narayana explains vydvartamanaé by pardvartam4anadharmayuktéd. 5. Perhaps we should read asyam (scil. prithivyam) abhi-
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6. He (then) smears it on his right shoulder with (the words), ‘ Thus may peace dwell in me.’
7. In the same way a second time.
8. In the same way a third time.
g. ‘ Piece by piece thou art produced ; piece by piece thou risest up; bring welfare to us, O house !’— with (this text they) take pieces of Darva stalks (out of the vessel of water), put them on their heads,
10. (And make water-offerings with the formulas), ‘May Agni satiate himself; may V4yu satiate himself; may Sfrya satiate himself; may Vishzu satiate himself; may Pragdpati satiate himself; may Vir(paksha satiate himself; may Sahasrdksha satiate himself; may all beings satiate themselves.’
(And make water-offerings with the formulas), ‘May Agni satiate himself; may V4yu satiate himself; may Sfrya satiate himself; may Vishzu satiate himself; may Pragdpati satiate himself; may Vir(paksha satiate himself; may Sahasrdksha satiate himself; may all beings satiate themselves.’
11, (Then) Sumantu, Gaimini, Vaisamp4yana, Paila, and the other teachers (receive their offerings).
12. (Then) every one (worships in the same way) his fathers.
13. With (the text), ‘To the sea you’ (Sraut. IV, 11, 11) they pour out the water,
14. Murmur the Vamadevya,
15. And separate according to their pleasure.
16. (The final benedictory formula runs thus), ‘Through the power of wisdom, of Sruti and Smzrtti, as handed down by tradition, through (that power) which has its measure in (the Vedic texts) that have been gone through(?), and which is possessed of karshanti, and translate, ‘they draw (lines of that water) on this (earth).’
6. Nar4yana says that all the students are to do so.
to. Comp. above, IV, 9. On the way in which this Tarpama is to be performed, Narayana refers to the Stra II, 7, 5.
11. Comp. above, IV, ro.
12. Comp. above, IV, 10, 4-6.
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undisputed firmness, may peace be with us in welfare. Adoration be to gods, Xzshis, Manes, and men! May they whom we have adored, make happy life, beauty, health, peace, incolumity, imperishableness, vigour, splendour, glory, power, holy lustre, renown, age, offspring, cattle, adoration, increase. From wrongly spoken, wrongly used (prayer), from everything that is deficient or excessive, for the good of gods and Rishis, may the Brahman and Truth protect me; may the Brahman and Truth protect me!’
End of the Sixth Adhydya.
End of the SAnkhdyana - Grzhya.
ASVALAYANA-GR/HYA- SUTRA.
af
INTRODUCTION
TO THE ASVALAVANA-GR/HYA-SUTRA.
MosT of the questions referring to the Grzhya-sitra of Asvalayana will be treated of more conveniently in connection with the different subjects which we shall have to discuss in our General Introduction to the Grzhya-siatras. Here I wish only to call attention to a well-known passage of Shadgurusishya, in which that commentator gives some statements on the works composed by Asvalayana and by his teacher Saunaka. As an important point in that passage has, as far as I can see, been misunderstood by several eminent scholars, I may perhaps be allowed here to try and correct that misunderstanding, though the point stands in a less direct connection with the Gvzhya-sfitra than with another side of the literary activity of Asvalayana.
Shadgurusishya!, before speaking of Asvalayana, makes the following statements with regard to Asvalayana’s teacher, Saunaka. ‘There was,’ he says, ‘the SAkala Samhita (of the Rig-veda), and the Bashkala Samhita ; following these two Samhités and the twenty-one Brahmazas, adopting principally the Aitareyaka and supplementing it by the other texts, he who was revered by the whole number of great Azshis composed the first Kalpa-sitra.’ He then goes on to speak of Asvalayana— * Saunaka’s pupil was the venerable Asvalayana. He who knew everything he had learnt from that teacher, composed a Sfitra and announced (to Saunaka that he had done so)?” Saunaka then destroyed his own Sitra, and
* See Max Miiller’s History of Ancient Sanskrit Literature, pp. 230 seqq. ; Indische Studien, I, 102.
* This seems to me to be the meaning of sQtram kritva4 nyavedayat;
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determined that Asvaldyana’s Stra should be adopted by the students of that Vedic Sakh4. Thus, says Shadgurusishya, there were twelve works of Saunaka by which a correct knowledge of the Rig-veda was preserved, and three works of Asvalayana. Saunaka’s dasa granthAs were, the five Anukramawzis, the two Vidhanas, the Barhaddaivata, the Pratisakhya, and a Smarta work. Asvalayana, on the other hand, composed the Srauta-sitra in twelve Adhyayas, the Grvzhya in four Adhydyas, and the fourth Aranyaka: this is Asvalayana’s great Sdtra composition.
Here we have an interesting and important statement by which the authorship of a part of the Aitareydrazyaka, which would thus be separated from the rest of that text, is ascribed, not to Mahiddsa Aitareya, but to an author of what may be called the historical period of Vedic antiquity, to Asvalayana.
But what is the fourth Arazyaka to which this passage refers? Is it the text which is now set down, for instance, in Dr. RAgendralala Mitra’s edition, as the fourth Aranyaka of the Aitareyinas ?
Before we give an answer to this question, attention must be called to other passages referring, as it could seem, to another part, namely, the fifth part of the Arawyaka.
Sayaza, in his great commentary on the Rig-veda, very frequently quotes the pazdamdrazyaka as belonging to Saunaka. Thusin vol. i, p.112, ed. Max Miiller, he says: pa#kamaranyaka aushvihatrzkasitir iti khavde Saunakena sQtritamz surdpakvztnum dtaya iti trivy endra sdnasim rayim iti dve iti. There is indeed in the fifth Aravyaka a chapter beginning with the words aushwihi trzkasitiZ, in which the words quoted by Sayava occur*. Similar quotations, in the case is similar to that where a pupil gocs on his rounds for alms and announces (nivedayati) to his teacher what he has received. Prof. Max Miiller translates these words differently; according to him they mean that Asvalayana ‘made a Sitra and taught it.’
* Comp. Prof. Biihler’s article in the Journal As. Soc. of Bengal, 1866, Pp. 149 seqq.
Prof. Max Miiller translates these words differently; according to him they mean that Asvalayana ‘made a Sitra and taught it.’
* Comp. Prof. Biihler’s article in the Journal As. Soc. of Bengal, 1866, Pp. 149 seqq.
2 Dvadasadhydyakam sitram datushkam grihyam eva a daturtharanyakam eti hy Asvalayanasitrakam,
> See p. 448 of Dr. Ragendralala Mitra’s edition in the Bibliotheca Indica.
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which the fifth Arazyaka is assigned to Saunaka, are found in Sayava’s commentary on the Aranyaka itself; see, for instance, p. 97, line 19, p. 116, line 3.
Thus it seems that the authorship of both the fourth and the fifth Arazyaka was ascribed to teachers belonging to the Satra period of Vedic literature, viz. to Saunaka and to Asvalayana respectively. And so we find the case stated by both Professor Weber, in his ‘ Vorlesungen iiber indische Literaturgeschichte!, and Dr. Ragendralala Mitra, in the Introduction to his edition of the Aitareya Aranyaka?.
But we must ask ourselves: Are the two books of the Aranyaka collection, ascribed to those two authors, really two different books? It is a surprising fact that Shadgurusishya, while speaking of Asvalayana’s authorship of the fourth book, and while at the same time intending, as he evidently does, to give a complete list of Saunaka’s compositions, does not mention the fifth Aranyaka among the works of that author. In order to account for this omission the conjecture seems to suggest itself that Shadgurusishya, when speaking of the fourth Arazyaka as belonging to Asvalayana, means the same work which Sayana sets down as the fifth, and which he ascribes to Saunaka. At first sight this conjecture may seem perhaps rather hazardous or unnatural ; however I believe that, if we compare the two texts themselves which are concerned, we shall find it very probable and even evident. What do those two Aranyaka books contain? The fourth is very short: it does not fill more than one page in the printed edition. Its contents consist exclusively of the text of the Mah4n4mni or Sakvari verses, which seem to belong to a not less remote
1 and edition, p. 53: Obwohl wir fiir das vierte Buch des letztern (i.e. of the Aitareya Aranyaka) sogar die directe Nachricht haben, dass es dem Asvalayana, dem Schiiler eines Saunaka angehdrt, so wie auch ferner fiir das fiinfte Buch desselben dieser Saunaka selbst als Urheber gegolten zu haben scheint, nach dem was Colebrooke Misc. Ess. I, 47 n. dariiber berichtet.
? P. 11: If this assumption be admitted, the proper conclusion to be arrived at would also be that the whole of the fifth Book belongs to Saunaka, and the whole of the fourth Book to Asvalayana, P.12: The writings of both ayana and Saunaka which occur in the Aranyaka, etc.
156 AsvALAYANA-GRIHYA-SOTRA.
156 AsvALAYANA-GRIHYA-SOTRA.
antiquity than the average of the Rig-veda hymns. They can indeed be considered as forming part of the Rig-veda Samhita, and it is only on account of the peculiar mystical holiness ascribed to these verses, that they were not studied in the village but in the forest!, and were consequently received not into the body of the Samhita itself, but into the Arazyaka. They are referred to in all Brahmawa texts, and perhaps we can even go so far as to pronounce our opinion that some passages of the Rig-veda hymns themselves allude to the Sakvari verses: yak khakvarishu brzhatAé ravevendre sushmam adadhata Vasish¢#ah (Rig-veda VII, 33, 4). rikim tvah posham Aste pupushvan gayatram tvo gayati sakvarishu (Rig-veda X, 71, 11).
So much for the fourth Arazyaka. The fifth contains a description of the Mah4vrata ceremony. To the same subject also the first book is devoted, with the difference that the first book is composed in the Brahmaza style, the fifth in the Sdtra style *.
Now which of these two books can it be that Shadgurusishya reckons as belonging to the ‘ Asvalayanas(traka?’ It is impossible that it should be the fourth, for the Mahanamni verses never were considered by Indian theologians as the work of a human author; they shared in the apaurusheyatva of the Veda, and to say that they have been composed by Asvalayana, would be inconsistent with the most firmly established principles of the literary history of the Veda both as conceived by the Indians and by ourselves. And even if we were to admit that the Mahanamni verses can have been assigned, by an author like Shadgurusishya, to Asvalayana,—and we cannot admit
4 See Sankhdyana-Grthya II, 12, 13.
* Thus Sayama, in his note on V, 1, 1, says: Nanu prathamaranyakespi atha mahavratam Indro vai Vritram hatvetyddina mahavrataprayogo sbhihitah, paftkame spi tasyaivabhidhane punaruktié syat. nayam dosha, sitrabrahmasarfipevza tayor vibhedat. pavéamaranyakam rishiproktam siitram, prathamarazyakan tv apaurusheya# brihmarzam, ata eva tatrarthavadaprapaf#fena sahita vidhayad sriyante, pa#téame tu na ko py arthavddossti.... aranya cvaitad adhyeyam ity abhiprety4dhyetara 4ranyakande x ntarbhavyadhiyate.
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pavéamaranyakam rishiproktam siitram, prathamarazyakan tv apaurusheya# brihmarzam, ata eva tatrarthavadaprapaf#fena sahita vidhayad sriyante, pa#téame tu na ko py arthavddossti.... aranya cvaitad adhyeyam ity abhiprety4dhyetara 4ranyakande x ntarbhavyadhiyate.
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this,—there is no possibility whatever that he can have used the expression ‘AsvalayanasQtrakam’ with regard to the Mahan4mnis; to apply the designation of a Satra to the Mahan4mnit hymn would be no less absurd than to apply it to any Sikta whatever of the Rzk-Samhita. On the other hand, the fifth book of the Arazyaka is a Sdtra ; it is the only part of the whole body of the Arazyaka collection which is composed in the Sftra style. And it treats of a special part of the Rig-veda ritual the rest of which is embodied in its entirety, with the omission only of that very part, in the two great Sdtras of Asvalayana. There seems to me, therefore, to be little doubt as to the fifth Arazyaka really being the text referred to by Shadgurusishya, though I do not know how to explain his setting down this book as the fourth, And I may add that there is a passage, hitherto, as far as I know, unnoticed, in SAyaza’s SAma-veda commentary, in which that author directly assigns the fifth Arazyaka not, as in the Rig-veda commentary, to Saunaka, but to Asvalayana. Sayama there says!: yath4 bahvrz#im adhydpaké mah4vrataprayogapratipadakam A svalayananirmitam kalpasitram aranye:dhiyamanak pawkamam drazyakam iti vedatvena vyavaharanti.
Instead of asserting, therefore, that of the two last Aranyakas of the Aitareyinas the one is ascribed to Saunaka, the other to Asvalayana, we must state the case otherwise: not two Arazyakas were, according to Sdyana and Shadgurusishya, composed by those Sftrakaras, but one, viz. the fifth, which forms a sort of supplement to the great body of the Sdtras of that Karaza, and which is ascribed either to Saunaka or to Asvalayana. Perhaps further research will enable us to decide whether that Stra portion of the Arazyaka, or we may say quite as well, that Arazyaka portion of the Sftra, belongs to the author of the Srauta-sitra, or should be considered as a remnant of a more ancient composition, of which the portion studied in the forest has survived, while the portion
1 Sama-veda (Bibl. Indica), vol. i, p. 19.
158 AsvALAYANA-GRIHYA-SOTRA.
which was taught in the village was superseded by the more recent Asvalayana-sitra.
There would be still many questions with which an Introduction to Asvalayana would have to deal; thus the relation between Asvalayana and Saunaka, which we had intended to treat of here with reference to a special point, would have to be further discussed with regard to several other of its bearings, and the results which follow therefrom as to the position of Asvalayana in the history of Vedic literature would have to be stated. But we prefer to reserve the discussion of these questions for the General Introduction to the Grihya-sitras.
But we prefer to reserve the discussion of these questions for the General Introduction to the Grihya-sitras.
ASVALAYANA-GR/HYA-SUTRA.
ApuyAdya I, KaworkA 1.
1. The (rites) based on the spreading (of the three sacred fires) have been declared ; we shall declare the Grihya (rites).
2. There are three (kinds of) P&kayag#ias, the hutas, (i.e. the sacrifices) offered over the fire ; over something that is not the fire, the prahutas; and at the feeding of Brahmamzas, those offered in the Brahman.
3. And they quote also Azéas, ‘He who with a piece of wood or with an oblation, or with knowledge (“veda”).’
1, 1. The spreading (vitana or, as it is also called, vihara or vistara) of the sacred fires is the taking of two of the three sacrificial fires, the Ahavantya fire and the Dakshindgni, out of the GArhapatya fire (see, for instance, Weber’s Indische Studien, IX, 216 seq.). The rites based on, or connected with the vit4na, are the rites forming the subject of the Srauta ritual, which are to be performed with the three fires.
2. Comp. Sankhayana-Grzhya I, 5,1; I, 10, 7. The division here is somewhat different from that given by Sdnkhayana; what Sankh4yana calls ahuta,is here prahuta (‘sacrificed up’); the prahutas of Sankhayana form here no special category ; the prasitas of Sankh4yana are the brahmazi hut4s of Asvalayana. Thus Asvalayana has three categories, while Sankhayana (and quite in the same way P4araskara I, 4, 1) gives four. Nd&rdyana mentions as an example of prahuta sacrifices the baliharaza prescribed below, I, 2, 3.
3. Rig-veda VIII, 19, 5, ‘The mortal who with a piece of wood, or with an oblation, or with knowledge worships Agni, who with adoration (worships him) offering rich sacrifices,’ &c.
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4. Even he who only puts a piece of wood (on the fire) full of belief, should think, ‘ Here I offer a sacrifice ; adoration to that (deity) !’
(The Az& quoted above then says), ‘ He who with an oblation’—and, ‘He who with knowledge; even by learning only satisfaction is produced (in the gods).
Seeing this the Ashi has said,‘To him who does not keep away from himself the cows, to him who longs for cows, who dwells in the sky, speak a wonderful word, sweeter than ghee and honey.’ Thereby he means, ‘ This my word, sweeter than ghee and honey, is satisfaction (to the god); may it be sweeter.’
(And another “zshi says), ‘To thee, O Agni, by this Azé we offer an oblation prepared by our heart; may these be oxen, bulls, and cows.’ (Thereby he means), ‘ They are my oxen, bulls, and cows (which I offer to the god), they who study this text, reciting it for themselves (as their Svadhydya).’
(And further on the #74 quoted above says), ‘He who (worships Agni) with adoration, offering rich sacrifices.’ ‘ Verily also by the performing of adoration (the gods may be worshipped); for the gods are not beyond the performing of adoration; adoration verily is sacrifice-—thus runs a Brahmama.
4. The words of the Az, ‘with an oblation,’ are here repeated, the Vedic instrumental 4huti being replaced and explained by the regular form ahutya.
The following Azk is taken from the eighth Mandala, 24, 20. The god compared there with a rutting bull is Indra.
The following verse is Rig-veda VI, 16, 447; we may doubt as to the correctness of the explanation given in our text, by which te te is referred to the persons studying the hymns of the Azshi. All these quotations of course are meant to show that the knowledge of the Veda and the performing of namas (adoration) is equivalent to a real sacrifice.
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KawpixkA 2,
1. Now he should make oblations in the evening and in the morning of prepared sacrificial food,
2. To the deities of the Agnihotra, to Soma Vanaspati, to Agni and Soma, to Indra and Agni, to Heaven and Earth, to Dhanvantari, to Indra, to the Visve devas, to Brahman.
3. He says SvahA, and then he offers the Balis—
4. To those same deities, to the waters, to the herbs and trees, to the house, to the domestic deities, to the deities of the ground (on which the house stands),
5. To Indra and Indra’s men, to Yama and Yama’s men, to Varuza and Varuza’s men, to Soma and Soma’s men—these (oblations he makes) to the different quarters (of the horizon, of which those are the presiding deities).
6. To Brahman and Brahman’s men in the middle,
2, 1. This is the Vaisvadeva sacrifice ; comp. Sankhayana-Grzhya II, 14, &c.
2. The deities of the Agnihotra are Sfirya, Agni, and Prag4pati.
On Soma Vanaspati see the quotations given in Béhtlingk-Roth’s Dictionary s. v. vanaspati, 2.
3. I think the division of the Sfitras should be altered, so that sv4heti would belong to Sfitra 2, and the third Sfitra would consist only of the words atha baliharamam. In this case we should have to translate,
(1) Now he should make oblations, &c.
(2) With the words, ‘To the deities of the Agnihotra (i.e. to Agni, to Sfrya, to Pragapati), to Soma Vanaspati, &c., svaha !’
(3) Then (follows) the offering of the Balis.
Comp. Sankh.-Grthya IT, 14, 4. 5, which passage seems to confirm the view expressed here.
5- Manu III, 87.
(29] M
162 AsVALAYANA-GRIHYA-SOTRA.
7. To the Visve devas, to all day-walking beings— thus by day;
8. To the night-walking (beings)—thus at night.
9. To the Rakshas—thus to the north.
10. ‘SvadhA to the fathers (i.e. Manes)’—with these words he should pour out the remnants to the south, with the sacrificial cord suspended over the right shoulder.
KawoikA 38,
To the night-walking (beings)—thus at night.
9. To the Rakshas—thus to the north.
10. ‘SvadhA to the fathers (i.e. Manes)’—with these words he should pour out the remnants to the south, with the sacrificial cord suspended over the right shoulder.
KawoikA 38,
1. Now wherever he intends to perform a sacrifice, let him besmear (with cowdung) a surface of the dimension at least of an arrow on each side; let him draw six lines thereon, one turned to the north, to the west (of the spot on which the fire is to be placed); two (lines) turned to the east, at the two different ends (of the line mentioned first); three (lines) in the middle (of those two); let him sprinkle that (place with water), establish the (sacred) fire (thereon), put (two or three pieces of fuel) on it, wipe (the ground) round (the fire), strew (grass) round (it), to the east, to the south, to the west, to the north, ending (each time) in the north. Then (follows) silently the sprinkling (of water) round (the fire).
2. With two (Kusa blades used as) strainers the purifying of the Agya (is done).
3. Having taken two Kusa blades with unbroken tops, which do not bear a young shoot in them, of the measure of a span, at their two ends with his
3, 1. Comp. Sankh.-Grehya I, 7, 6 seq., where the statements regarding the lines to be drawn are somewhat different, and the note there.
3. Comp. the description of this act of purifying the Agya, which is in some points more detailed, in Sankh.-Grzhya I, 8, 14-21.
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thumbs and fourth fingers, with his hands turned with the inside upwards, he purifies (the Agya, from the west) to the east, with (the words), ‘By the impulse of Savitv¢ I purify thee with this uninjured purifier, with the rays of the good sun’—once with this formula, twice silently.
4. The strewing (of grass) round (the fire) may be done or not done in the Agya offerings.
5. So also the two Agya portions (may optionally be sacrificed) in the Pakayagaias.
6. And the (assistance of a) Brahman (is optional), except at the sacrifice to Dhanvantari and at the sacrifice of the spit-ox (offered to Rudra).
7. Let him sacrifice with (the words), ‘To such and such a deity sv4ha!’
8. If there is no rule (as to the deities to whom the sacrifice belongs, they are) Agni, Indra, Pragépati, the Visve dev4s, Brahman.
9. (Different PAkayag#ias, when) offered at the same time, should have the same Barhis (sacrificial grass), the same fuel, the same Agya, and the same (oblation to Agni) Svish¢akrt.
10. With reference thereto the following sacrificial stanza is sung:
‘He who has to perform (different) Pakayagzas, should offer them with the same Agya, the same
4. Comp. Sankh.-Grshya I, 8, 12.
5. On the two Agyabh4gas offered to Agni and Soma comp. below, chap. 10, 13; Sankh.-Grthya I, 9, 5 seq.
6. Comp. on these exceptions the Sfitras below, I, 12, 7; IV, 8, 15.
‘4, Comp. Sankh.-Grrhya I, 9, 18.
Comp. Sankh.-Grshya I, 8, 12.
5. On the two Agyabh4gas offered to Agni and Soma comp. below, chap. 10, 13; Sankh.-Grthya I, 9, 5 seq.
6. Comp. on these exceptions the Sfitras below, I, 12, 7; IV, 8, 15.
‘4, Comp. Sankh.-Grrhya I, 9, 18.
9. On the oblation to Agni Svish/akrit, see Indische Studien, IX, 217.
M 2
164 AsvALAYANA-GRIHYA-SUTRA.
Barhis, and the same Svishéakvzt, even if the deity (of those sacrifices) is not the same.’
KawnpikA 4,
1. During the northern course of the sun, in the time of the increasing moon, under an auspicious Nakshatra the tonsure (of the child’s head), the initiation (of a Brahmaéérin), the cutting of the beard, and marriage (should be celebrated).
2. According to some (teachers), marriage (may be celebrated) at any time.
3. Before those (ceremonies) let him sacrifice four Agya oblations—
4. With the three (verses), ‘Agni, thou purifiest life’ (Rig-veda IX, 66, 10 seq.), and with (the one verse), ‘ Pragapati, no other one than thou’ (Rig-veda X, 121, 10).
5. Or with the Vyahz‘ztis.
6. According to some (teachers), the one and the other.
7. Nosuch(oblations), according to some (teachers).
8. At the marriage the fourth oblation with the verse, ‘Thou (O Agni) art Aryaman towards the girls’ (Rig-veda V, 3, 2).
KayoikA 5. 1. Let him first examine the family (of the intended bride or bridegroom), as it has been said above,
4,1. Sankh.-Grchya I, 5, 2-5.
5. With the words, bhi, bhuvad’, svaf, and with the three words together.
6. Thus eight oblations are offered, four with the four Rzas quoted in the fourth Sutra, and four with the Vyahritis.
4. Neither the oblations with the Aséas nor those with the Vyahritis.
5, 1. Srauta-sitra IX, 3, 20, ‘Who on their mother’s as well as
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‘Those who on the mother’s and on the father’s side.’
2. Let him give the girl to a (young man) endowed with intelligence. .
3. Let him marry a girl that shows the characteristics of intelligence, beauty, and moral conduct, and who is free from disease.
4. As the characteristics (mentioned in the preceding Sfitra) are difficult to discern, let him make eight lumps (of earth), recite over the lumps the following formula, ‘ Right has been born first, in the beginning; on the right truth is founded. For what (destiny) this girl is born, that may she attain here. What is true may that be seen,’ and let him say to the girl, ‘ Take one of these.’
5. If she chooses the (lump of earth taken) from a field that yields two crops (in one year), he may know, ‘ Her offspring will be rich in food.’ If from a cow-stable, rich in cattle. If from the earth of a Vedi (altar), rich in holy lustre. If from a pool which does not dry up, rich in everything. If from a gambling-place, addicted to gambling. If from a place where four roads meet, wandering to different directions. If from a barren spot, poor. If from a burial-ground, (she will) bring death to her husband.
If from a pool which does not dry up, rich in everything. If from a gambling-place, addicted to gambling. If from a place where four roads meet, wandering to different directions. If from a barren spot, poor. If from a burial-ground, (she will) bring death to her husband.
on their father’s side through ten generations are endowed with knowledge, austerity, and meritorious works,’ &c.
4. I prefer the reading of the Bibliotheca Indica edition, countenanced by Nardyana’s commentary, durvigney4ni lakshaz4nfti, &c. The lumps are to be taken from the eight places mentioned in Sitra 5.
5. No doubt the correct reading is not that given by Narayana and accepted by Professor Stenzler, dvipravraginf, but vipravrAginf, as four of Professor Stenzler’s MSS. read (see his Variae Lectiones, p. 48, and the Petersburg Dictionary s. v. vipravragin).
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KawnpikA 6.
1. (The father) may give away the girl, having decked her with ornaments, pouring out a libation of water: this is the wedding (called) Brahma. A son born by her (after a wedding of this kind) brings purification to twelve descendants and to twelve ancestors on both (the husband’s and the wife's) sides.
2. He may give her, having decked her with ornaments, to an officiating priest, whilst a sacrifice with the three (Srauta) fires is going on: this (is the wedding called) Daiva. (A son) brings purification to ten descendants and to ten ancestors on both sides.
3. They fulfil the law together : this (is the wedding called) Praégdpatya. (A son) brings purification to eight descendants and to eight ancestors on both sides.
4. He may marry her after having given a bull and a cow (to the girl’s father): this (is the wedding called) Arsha. (A son) brings purification to seven descendants and to seven ancestors on both sides.
5. He may marry her, after a mutual agreement has been made (between the lover and the damsel) : this (is the wedding called) Gandharva.
6. He may marry her after gladdening (her father) by money: this (is the wedding called) Asura.
6, 1. Comp. Vasish/ha I, 30; Apastamba II, 11,17; Baudhayana I, 20, 2.
2. Vasishsha I, 31; Apastamba II, 11, 19; Baudhayana I, 20, 5.
3. Baudhayana I, 20, 3.
4. Vasish/ha I, 32; Apastamba II, 11, 18; Baudhayana I, 70) 4.
5. Vasishéha I, 33; Apastamba II, 11, 20; Baudhfyana I, 20, 6
6. Vasishéha I, 35 (where this rite is designated as Manusha) ; Apastamba II, 12, 1; Baudhayana I, 20, 7.
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7. He may carry her off while (her relatives) sleep or pay no attention: this (is the wedding called) Paisdka.
8. He may carry her off, killing (her relatives) and cleaving (their) heads, while she weeps and they weep : this (is the wedding called) RAkshasa.
KawolkAa 7%,
1. Now various indeed are the customs of the (different) countries and the customs of the (different) villages: those one should observe at the wedding.
2. What, however, is commonly accepted, that we shall state.
KawolkAa 7%,
1. Now various indeed are the customs of the (different) countries and the customs of the (different) villages: those one should observe at the wedding.
2. What, however, is commonly accepted, that we shall state.
3. Having placed to the west of the fire a millstone, to the north-east (of the fire) a water-pot, he should sacrifice, while she takes hold of him. Standing, with his face turned to the west, while she is sitting and turns her face to the east, he should with (the formula), ‘I seize thy hand for the sake of happiness’ seize her thumb if he desires that only male children may be born to him;
4. Her other fingers, (if he is) desirous of female (children) ;
5. The hand on the hair-side together with the
7. Baudhayana I, 20, 9.
8. Vasishéha I, 34 (where this rite is called Kshatra) ; Apastamba ‘ II, 21, 2; Baudh4yana I, 20, 8. The text of this Sfitra seems to be based on a hemistich hatv4 bhittva 4a sfrshazi rudadbhyo rudatim haret; comp. Manu III, 33.
7, 3. Professor Stenzler is evidently right in taking asm4nam as in apposition to dr7shadam. NaArdyana says, drishat prasiddh& asma tatputrakaA. tatrobhayo/ pratish/Aapanam siddham.
The sacrifice is that prescribed in Sankh.-Grchya I, 12, 11. 12. Regarding the rite that follows, comp. Sankh.-Grrhya I, 13, 2.
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thumb, (if) desirous of both (male and female children).
6. Leading her three times round the fire and the water-pot, so that their right sides are turned towards (the fire, &c.), he murmurs, ‘This am I, that art thou; that art thou, this am I; the heaven I, the earth thou; the Sd4man I, the zs thou. Come! Let us here marry. Let us_ beget offspring. Loving, bright, with genial mind may we live a hundred autumns.’
7. Each time after he has lead her (so) round, he makes her tread on the stone with (the words), ‘ Tread on this stone; like a stone be firm. Overcome the enemies; tread the foes down.’
8. Having ‘spread under’ (i.e. having first poured Agya over her hands), her brother or a person acting in her brother’s place pours fried grain twice over the wife’s joined hands.
g. Three times for descendants of Gamadagni.
10. He pours again (Agya) over (what has been left of) the sacrificial food,
11. And over what has been cut off.
12, This is the rule about the portions to be cut off.
13. ‘Togod Aryaman the girls have made sacrifice,
6. Sankhayana-Grihya I, 13, 4. 9. 13.
7. Sinkhdyana-Grihya I, 13, 12.
8, Sankhayana-Grshya I, 13, 15. 16.
9. The two portions of fried grain poured over the bride’s hands, together with the first (upastaraza) and the second (pratyabhigh4rama) pouring out of Agya, constitute the four Avattas, or portions cut off from the Havis. The descendants of Gamadagni were pavkavattinas, i.e. they used to cut off five such portions (see Katydyana I, 9, 3; Weber, Indische Studien, X, 95); so they had to pour out the fried grain three times.