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.
13. Sankhdyana-Grzhya I, 18, 3; 13,173 14,1p. 169 to Agni; may he, god Aryaman, loosen her from this, and not from that place, Svaha!
‘To god Varuva the girls have made sacrifice, to Agni; may he, god Varuza, &c.
‘To god Pfshan the girls have made sacrifice, to Agni; may he, god Pfshan, &c.’—with (these verses recited by the bridegroom) she should sacrifice (the fried grain) without opening her joined hands, as if (she did so) with the (spoon called) Srué.
14. Without that leading round (the fire, she sacrifices grain) with the neb of a basket towards herself silently a fourth time.
15. Some lead the bride round each time after the fried grain has been poured out: thus the two last oblations do not follow immediately on each other.
16. He then loosens her two locks of hair, if they are made, (i.e. if) two tufts of wool are bound round her hair on the two sides,—
17. With (the Az), ‘I release thee from the band of Varuna’ (Rig-veda X, 85, 24).
18. The left one with the following (Az2).
19. He then causes her to step forward in a northeastern direction seven steps with (the words), ‘ For sap with one step, for juice with two steps, for thriving of wealth with three steps, for comfort with four steps, for offspring with five steps, for the seasons
14, 15. According to those teachers whose opinion is related in Sfitras 6-14, the leading round the fire, the treading on the stone, and the offering of fried grain (with the three parts of the Mantra, Sfitra 13) are repeated thrice ; then follows the offering prescribed in Sfitra 14, so that the last two offerings follow immediately on each other. This is not the case, if in the first three instances the order of the different rites is inverted, as stated in Sdtra 15.
In Stra 14 Narayana explains sirpapu/a by koma.
19. Sankhayana-Grshya I, 14, 5. 6; 13, 2; Paraskara I, 8, 1.
170 AsvaLAYANA-GRIHYA-SOTRA.
with six steps. Be friend with seven steps. So be thou devoted to me. Let us acquire many sons who may reach old age!’
20. Joining together their two heads, (the bridegroom? the Aéarya?) sprinkles them (with water) from the water-pot.
21. And she should dwell that night in the house of an old Brahmaza woman whose husband is alive and whose children are alive.
22. When she sees the polar-star, the star Arundhatt, and the seven Azshis (ursa major), let her break the silence (and say), ‘May my husband live and I get offspring.’
KawoixA 8,
1. If (the newly-married couple) have to make a journey (to their new home), let him cause her to mount the chariot with the (verse), ‘May Pdshan lead thee from here holding thy hand’ (Rig-veda X, 85, 26).
If (the newly-married couple) have to make a journey (to their new home), let him cause her to mount the chariot with the (verse), ‘May Pdshan lead thee from here holding thy hand’ (Rig-veda X, 85, 26).
2. With the hemistich, ‘Carrying stones (the river) streams; hold fast each other’ (Rig-veda X, 53, 8) let him cause her to ascend a ship.
3. With the following (hemistich) let him make her descend (from it).
4. (He pronounces the verse), ‘The living one they bewail’ (Rig-veda X, 40, 10), if she weeps.
5. They constantly carry the nuptial fire in front.
20. Sankhdyana-Grthya I, 14, 9; Praskara I, 8, 5.
22. Sankhayana-Grzhya I, 17, 2 seq.; Paraskara I, 8, 19. 8, 1. Sankhayana-Grzhya I, 15, 13.
2. Sinkhdyana-Grehya I, 15, 17. 18.
4. Sankhayana-Grzhya I, 15, 2.
p. 171
6. At lovely places, trees, and cross-ways let him murmur (the verse), ‘May no waylayers meet us’ (Rig-veda X, 85, 32).
7. At every dwelling-place (on their way) let him look at the lookers on, with (the verse), ‘Good luck brings this woman’ (Rig-veda X, 85, 33).
8. With (the verse), ‘ Here may delight fulfil itself to thee through offspring’ (Rig-veda X, 85, 27) he should make her enter the house.
g. Having given its place to the nuptial fire, and having spread to the west of it a bull’s hide with the neck to the east, with the hair outside, he makes oblations, while she is sitting on that (hide) and takes hold of him, with the four (verses), ‘May Pragdpati create offspring to us’ (Rig-veda X, 85, 43 seq.), verse by verse, and with (the verse), ‘May all the gods unite’ (Rig-veda X, 85, 47), he partakes of curds and gives (thereof) to her, or he besmears their two hearts with the rest of the Agya (of which he has sacrificed).
10. From that time they should eat no saline food, they should be chaste, wear ornaments, sleep on the ground three nights or twelve nights ;
11. Or one year, (according to) some (teachers) ; thus, they say, a R7shi will be born (as their son).
12, When he has fulfilled (this) observance (and has had intercourse with his wife), he should give the bride’s shift to (the Braéhmaza) who knows the Sarya hymn (Rig-veda X, 85);
13. Food to the Brahmazas;
6. Sankhayana-Grshya I, 15, 14.
8. Sankhfyana-Grshya I, 15, 22; 16, 12. g. Sankhfyana-Grshya I, 16, 1. 2.
12. Sankhayana-Grshya I, 14, 12.
172 AsVALAYANA-GRIHYA-SOTRA.
14. Then he should cause them to pronounce auspicious words.
KanpikA 9.
1. Beginning from the seizing of (the bride’s) hand (i.e. from the wedding), he should worship the domestic (fire) himself, or his wife, or also his son, or his daughter, or a pupil.
2. (The fire) should be kept constantly.
3. When it goes out, however, the wife should fast: thus (say) some (teachers).
4. The time for setting it in a blaze and for sacrificing in it has been explained by (the rules given with regard to) the Agnihotra,
5. And the sacrificial food, except meat.
(The fire) should be kept constantly.
3. When it goes out, however, the wife should fast: thus (say) some (teachers).
4. The time for setting it in a blaze and for sacrificing in it has been explained by (the rules given with regard to) the Agnihotra,
5. And the sacrificial food, except meat.
6. But if he likes he may (perform the sacrifice) with rice, barley, or sesamum.
7. He should sacrifice in the evening with (the formula), ‘To Agni svaha!’ in the morning with (the formula), ‘To Sfrya svaha!’ Silently the second (oblations) both times.
Kawpika 10.
1. Now the oblations of cooked food on the (two) Parvan (i.e. the new and full moon) days.
2. The fasting (which takes place) thereat has been declared by (the corresponding rules regarding) the Darsapfirzamasa sacrifices.
9, 1. Comp. Sankhayana-Grzhya II, 17, 3.
4. Sinkh4yana-Grzhya I, 1, 12; Asvalayana-Srauta II, 2.
5. Asvaldyana-Srauta II, 3, 1 seq. Narayana: By the prohibition of meat which is expressed in the words ‘ Except meat,’ it is to be understood that the food to be sacrificed, as stated in other Sastras, may likewise be chosen.
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3. And (so has been declared) the binding together of the fuel and of the Barhis,
4. And the deities (to whom those oblations belong), with the exception of the Upamsuy4ga (offerings at which the formulas are repeated with low voice), and of Indra and Mahendra.
5. Other deities (may be worshipped) according to the wishes (which the sacrificer connects with his offerings).
6. For each single deity he pours out four handsful (of rice, barley, &c.), placing two purifiers (i. e. Kusa blades, on the vessel), with (the formula), ‘Agreeable to such and such (a deity) I pour thee out.’
7. He then sprinkles them (those four portions of Havis with water) in the same way as he had poured them out, with (the formula), ‘Agreeable to such and such (a deity) I sprinkle thee.’
8. When (the rice or barley grains) have been husked and cleansed from the husks three times, let him cook (the four portions) separately, g. Or throwing (them) together.
10. If he cooks them separately, let him touch the grains, after he has separated them, (and say,) ‘ This to this god; this to this god.’
11. But if he (cooks the portions) throwing (them) together, he should (touch and) sacrifice them, after he has put (the single portions) into different vessels.
12. The portions of sacrificial food, when they
10, 3. See Asvalayana-Srauta I, 3, 28 Scholion; Katy.-Srauta Il, 7, 22.
4. See Hillebrandt, Das altindische Neu- und Vollmondsopfer, p. 1113; my note on Sankhayana-Grihya I, 3, 3.
12. In the Mantra we have a similar play upon words (iddha,
p. 174
See Asvalayana-Srauta I, 3, 28 Scholion; Katy.-Srauta Il, 7, 22.
4. See Hillebrandt, Das altindische Neu- und Vollmondsopfer, p. 1113; my note on Sankhayana-Grihya I, 3, 3.
12. In the Mantra we have a similar play upon words (iddha,p. 174 have been cooked, he sprinkles (with Aya), takes them from the fire towards the north, places them on the Barhis, and sprinkles the fuel with Agya with the formula, ‘ This fuel is thy self, Gatavedas ; thereby burn thou and increase, and, O burning One, make us increase and through offspring, cattle, holy lustre, and nourishment make us_ prosper. Svaha!’
13. Having silently poured out the two Agharas (or Agya oblations poured out with the Sruva, the one from north-west to south-east, the other from south-west to north-east), he should sacrifice the two Agya portions with (the formulas), ‘To Agni svaha! To Soma svaha!’—
14. The northern one belonging to Agni, the southern one to Soma.
15. It is understood (in the Sruti), ‘ The two eyes indeed of the sacrifice are the A sya portions,
16. ‘ Therefore of a man who is sitting with his face to the west the southern (i.e. right) eye is northern, the northern (i.e. left) eye is southern.’
17. In the middle (of the two Agya portions he lit, or burning, and samedhaya, make us prosper) as in Sankh.- Grthya II, 10, 4.
13. Paraskara I, 5, 3; Sankh.-Grrhya I, 9, 5 seq.
14. Sankh.-Grshya I, 9, 7.
15. Professor Stenzler here very pertinently refers to Satapatha Brahmaza I, 6, 3, 38.
16. It is doubtful whether this paragraph should be considered as forming part of the quotation from the Sruti. The object of this passage is, in my opinion, to explain why the southern Agyabhaga belongs to Soma, who is the presiding deity of the north, and the northern Agyabhiga to Agni, the presiding deity of the south-east. Professor Stenzler’s opinion about this paragraph is somewhat different. ,
17. Sankh.-Grehya I, 9, 8p. 175 sacrifices the other) Havis, or more to the west, finishing (the oblations) in the east or in the north.
18. To the north-east the oblation to (Agni) Svish¢akrt.
19. He cuts off (the Avadana portions) from the Havis from the middle and from the eastern part ;
20. From the middle, the eastern part and the western part (the portions have to be cut off) by those who make five Avadanas;
21. From the northern side the portion for Svishtakrit.
22. Here he omits the second pouring (of Agya) over (what is left of) the sacrificial food.
23. ‘What I have done too much in this ceremony, or what I have done here too little, all that may Agni Svish/akvzt, he who knows it, make well sacrificed and well offered for me. To Agni Svishéakrtt, to him who offers the oblations for general expiation, so that they are well offered, to him who makes us succeed in what we desire! Make us in all that we desire successful! Svaha!’
24. He pours out the full vessel on the Barhis.
25. This is the Avabhvttha.
To Agni Svishéakrtt, to him who offers the oblations for general expiation, so that they are well offered, to him who makes us succeed in what we desire! Make us in all that we desire successful! Svaha!’
24. He pours out the full vessel on the Barhis.
25. This is the Avabhvttha.
19, 20. See above, the note on I, 7, 9 about the Avadana portions and the peculiar custom of the descendants of Gamadagni with regard to them.
22. Comp. above, I, 7,10. ‘Here’ means, at the Svishfakrit oblation.
23. Comp. P4raskara I, 2,11; Satapatha Brahmana XIV, 9, 4,24. On the oblations for general expiation (sarvaprdyashittahuti) comp. Sankh.-Grzhya I, 9, 12, and the note.
24. ‘A full vessel which has been put down before, he should now pour out on the Barhis.’ Narayana.
25. This pouring out of the vessel holds here the place of the Avabhritha bath at the end of the Soma sacrifice. See Weber, Indische Studien, X, 393 seq.
176 AsVALAYANA-GRIHYA-SOTRA.
26. This is the standard form of the Pakayagéias.
27. What has been left of the Havis is the fee for the sacrifice.
KawoikA 11.
1. Now (follows) the ritual of the animal sacrifice.
2. Having prepared to the north of the fire the place for the Samitra fire, having given drink (to the animal which he is going to sacrifice), having washed the animal, having placed it to the east (of the fire) with its face to the west, having made oblations with the two Azkas, ‘Agni as our messenger’ (Rig-veda I, 12, 1 seq.), let him touch (the animal) from behind with a fresh branch on which there are leaves, with (the formula), ‘Agreeable to such and such (a deity) I touch thee.’
3. He sprinkles it from before with water in which rice and barley are, with (the formula), ‘Agreeable to such and such (a deity) I sprinkle thee.’
4. Having given (to the animal) to drink of that (water), he should pour out the rest (of it) along its right fore-foot.
5. Having carried fire round (it), performing that act only (without repeating a corresponding Mantra), they lead it to the north.
6. In front of it they carry a fire-brand.
11, 2. The Samitra fire (literally, the fire of the Samitrz, who prepares the flesh of the immolated animal) is the one mentioned below in Sftras 7 and 10. Comp. Indische Studien, X, 345. ‘I touch thee’ is updkaromi; comp. KAatydyana-Srauta-sftra VI, 3, 19. 26.
6. It seems that this fire-brand is the same which had been carried round the animal, according to Sitra 5. Comp. Katyayana- Srauta-sfitra VI, 5, 2-5.
p. 177
7. This is the Samitra (fire).
8. With the two Vap4srapamt ladles the ‘performer’ touches the animal. ;
9. The sacrificer (touches) the performer.
Comp. Katyayana- Srauta-sfitra VI, 5, 2-5.
p. 177
7. This is the Samitra (fire).
8. With the two Vap4srapamt ladles the ‘performer’ touches the animal. ;
9. The sacrificer (touches) the performer.
10. To the west of the SAmitra (fire) he (the Samitvz) kills (the animal), the head of which is turned to the east or to the west, the feet to the north; and having placed a grass-blade on his side of the (animal’s) navel, (the ‘ performer’) draws out the omentum, cuts off the omentum, seizes it with the two Agnisrapazts, sprinkles it with water, warms it at the SAmitra (fire), takes it before that fire, roasts it, being seated to the south, goes round (the two fires), and sacrifices it.
11, At the same fire they cook a mess of food.
12. Having cut off the eleven Avadanas (or portions which have to be cut off) from the animal, from all its limbs, having boiled them at the Sdmitra (fire),
7. Comp. Sfitra 2.
8. On the two Vapasrapanis, comp. K4tydyana-Srauta-sitra VI, 5, 7; Indische Studien, X, 345. The act which is here attributed to the kartr? (‘performer’), belongs in the Srauta ritual to the incumbencies of the Pratiprasthatr#.
ro. On the way in which animals had to be killed at sacrifices, see Weber's Indische Studien, IX, 222 seq.
On the position of the head and the feet of the victim, comp. K4ty4yana-Srauta-siitra VI, 5, 16. 17.
According to K&tyayana VI, 6, 8 seq. a grass-blade is placed on the dead animal’s body before the navel (agreza nabhim); through that grass-blade he cuts into the body and draws out the omentum.
‘That fire’ is, according to Narayana, not the Samitra but the Aupasana fire. In the same way in the Srauta ritual the warming of the omentum is performed at the SAmitra, the boiling at the Ahavantya fire. KAtydyana VI, 6, 13. 16.
1x. The Aup4sana fire is referred to.
12. The eleven portions are indicated by Katyayana, Srauta-sfitra VI, 7; 6.
{29] N
178 AsVALAYANA-GRIHYA-SOTRA.
and having warmed the heart on a spit, let him sacrifice first from the mess of cooked food (mentioned in Satra 11);
13. Or together with the Avadana portions.
14. From each of the (eleven) Avadanas he cuts off two portions.
15. They perform the rites only (without corresponding Mantras) with the heart's spit (i.e. the spit on which the heart had been; see Sftra 12).
KanpikaA 12.
1. At a Xaitya sacrifice he should before the Svishéakvzt (offering) offer a Bali to the Kaitya.
2. If, however, (the Kaitya) is distant, (he should send his Bali) through a leaf-messenger.
14. ‘A Pafikavattin cuts off three portions. Having performed the Upastarama and the Pratyabhigh4rama (the first and second pouring out of Agya) he sacrifices (the cut-off portions)” Narayama.
15. On the rites regarding the spit, see Katyayana VI, ro, 1 seq. ; Indische Studien, X, 346.
14. ‘A Pafikavattin cuts off three portions. Having performed the Upastarama and the Pratyabhigh4rama (the first and second pouring out of Agya) he sacrifices (the cut-off portions)” Narayama.
15. On the rites regarding the spit, see Katyayana VI, ro, 1 seq. ; Indische Studien, X, 346.
12, 1. There seems to be no doubt that Professor Stenzler is right in giving to Aaitya in this chapter its ordinary meaning of religious shrine (‘Denkmal’). The text shows that the Xaitya sacrifice was not offered like other sacrifices at the sacrificer’s home, but that in some cases the offering would have to be sent, at least symbolically, to distant places. This confirms Professor Stenzler’s translation of kaitya. Narayava explains faitya by Aitte bhava, and says, ‘If he makes a vow to a certain deity, saying, “If I obtain such and such a desire, I shall offer to thee an Agya sacrifice, or a Sthalfpfka, or an animal’’—and if he then obtains what he had wished for and performs that sacrifice to that deity: this is a kaitya sacrifice.’ I do not know anything that supports this statement as to the meaning of daitya.
2. ‘He should make of a leaf a messenger and a carrying-pole.’ Narayana.
It is not clear whether besides this image of a messenger there was also a real messenger who had to carry the Bali to the Kaitya,
p. 179
3. With the Azé, ‘Where thou knowest, O tree’ (Rig-veda V, 5, 10), let him make two lumps (of food), put them on a carrying-pole, hand them over to the messenger, and say to him, ‘Carry this Bali to that (Kaitya).’
4. (He gives him the lump) which is destined for the messenger, with (the words), ‘ This to thee.’
5. If there is anything dangerous between (them and the Xaitya), (he gives him) some weapon also.
6. If a navigable river is between (them and the Kaitya, he gives him) also something like a raft with (the words), ‘ Hereby thou shalt cross,’
7. At the Dhanvantari sacrifice let him offer first a Bali to the Purohita, between the Brahman and the fire.
KaypixA 13.
1. The Upanishad (treats of) the Garbhalambhana, the Pumsavana, and the Anavalobhana (i.e. the ceremonies for securing the conception of a child, the male gender of the child, and for preventing disturbances which could endanger the embryo).
2. If he does not study (that Upanishad), he or whether the whole rite was purely symbolical, and based on the principle: In sacris ficta pro veris accipiuntur.
3. Comp. Paraskara III, 11, 10.
6. Paraskara III, 11, 11,
4. Comp. above, chap. 3, 6
13, 1, N&rdyana evidently did not know the Upanishad here referred to; he states that it belongs to another Sakh&. Comp. Professor Max Miller's note on Brzhad Aranyaka VI, 4, 24 (S. B.E., vol. xv, p. 222).
2. ‘He should give her the two beans as a symbol of the testicles, and the barley grain as a symbol of the penis.’ Narayana.
N 2
p. 180
Comp. Professor Max Miller's note on Brzhad Aranyaka VI, 4, 24 (S. B.E., vol. xv, p. 222).
2. ‘He should give her the two beans as a symbol of the testicles, and the barley grain as a symbol of the penis.’ Narayana.
N 2
p. 180
should in the third month of her pregnancy, under (the Nakshatra) Tishya, give to eat (to the wife), after she has fasted, in curds from a cow which has a calf of the same colour (with herself), two beans and one barley grain for each handful of curds,
3. To his question, ‘What dost thou drink ? What dost thou drink?’ she should thrice reply, ‘Generation of a male child! Generation of a male child !’
4. Thus three handfuls (of curds).
5. He then inserts into her right nostril, in the shadow of a round apartment, (the sap of) an herb which is not faded,
6. According to some (teachers) with the PragAvat and Givaputra hymns.
7. Having sacrificed of a mess of cooked food sacred to Pragdpati, he should touch the place of her heart with the (verse,) ‘What is hidden, O thou whose hair is well parted, in thy heart, in Pragdpati, that I know; such is my belief. May I not fall into distress that comes from sons.’
5. Narayana (comp. also the Prayogaratna, folio 40 ; Asvalayaniya-Grthya-Parisishfa I, 25; MS. Chambers 667) separates this rite from the ceremony described in Sfittras 2-4. He says that Sfitras 2-4—as indeed is evidently the case—refer to the Pumsavana, and in Stra 5 begins the Anavalobhana (comp. garbharakshana, Sankh. I, 21). To me it seems more probable that the text describes one continuous ceremony. There is no difficulty in supposing that of the Anavalobhana, though it is mentioned in Sfitra 1, no description is given in the following Sfitras, the same being the case undoubtedly with regard to the Garbhalambhana, of which a description is found in the Asv.-Parisishéa I, 25.
6. Two texts commencing 4 te garbho yonim etu and Agnir etu prathamaAé. See Stenzler’s Various Readings, p. 48, and the Bibliotheca Indica edition, p. 61.
p. 181
KawopikA 14,
1. In the fourth month of pregnancy the Simantonnayana (or parting of the hair, is performed).
2. In the fortnight of the increasing moon, when the moon stands in conjunction with a Nakshatra (that has a name) of masculine gender—
3. Then he gives its place to the fire, and having spread to the west of it a bull’s hide with the neck to the east, with the hair outside, (he makes oblations,) while (his wife) is sitting on that (hide) and takes hold of him, with the two (verses), ‘May DhAtvz give to his worshipper,’ with the two verses, ‘I invoke R4ka’ (Rig-veda II, 32, 4 seq.), and with (the texts), ‘ Negamesha,’ and, ‘ Pragdpati, no other one than thou’ (Rig-veda X, 121, 10).
4. He then three times parts her hair upwards (i.e. beginning from the front) with a bunch containing an even number of unripe fruits, and with a porcupine’s quill that has three white spots, and with three bunches of Kusa grass, with (the words), ‘Bhar, bhuvaZ, svar, om!’
5. Or four times.
6. He gives orders to two lute-players, ‘Sing king Soma.’
7. (They sing,) ‘May Soma our king bless the human race. Settled is the wheel of N.N.’—(here they name) the river near which they dwell.
14, 3. Comp. above, chap. 8,9. Regarding the two verses Dhat& dadatu dasushe, see Sinkh.-Grzhya I, 22,7. The Negamesha hymn is Rig-veda Khailika sfkta, vol. vi, p. 31, ed. Max Miller.
4. Comp. Paraskara I, 15, 8. The Gatha there is somewhat different. I cannot see why in the Asvalayana redaction of it nivish/akakrdsau should not be explained, conformably to the
p. 182
8. And whatever aged Brahmaza woman, whose husbands and children are alive, tell them, that let them do.
g. A bull is the fee for the sacrifice.
KawopikA 15.
1. When a son has been born, (the father) should, before other people touch him, give him to eat from gold (i.e. from a golden vessel or with a golden spoon) butter and honey with which he has ground gold(-dust), with (the verse), ‘I administer to thee the wisdom (‘veda’) of honey, of ghee, raised by Savityz the bountiful. Long-living, protected by the gods, live a hundred autumns in this world!’
2. Approaching (his mouth) to (the child’s) two ears he murmurs the ‘production of intelligence :’ ‘Intelligence may give to thee god Savitvz, intelligence may goddess Sarasvatt, intelligence may give to thee the two divine Asvins, wreathed with lotus.’
3. He touches (the child’s) two shoulders with (the verse), ‘Be a stone, be an axe, be insuperable gold. Thou indeed art the Veda, called son; so live a hundred autumns’—and with (the verses), ‘Indra, give the best treasures’ (Rig-veda II, 21, 6), ‘Bestow on us, O bountiful one, O speedy one’ (Rig-veda III, 36, ro).
4. And let them give him a name beginning with regular Sandhi laws, as nivish/akakra asau. The wheel of course means the dominion.
15, 1. Comp. Asv.-Grihya-Parisishfa I, 26. I follow Professor Stenzler, who corrects maghondm into maghon4a; comp. Sankh.- Grihya I, 24, 4.
3. Wedo may as well be the nominative of veda as that of vedas (‘ property’).
p. 183
a sonant, with a semivowel in it, with the Visarga at its end, consisting of two syllables,
5. Or of four syllables ;
6. Of two syllables, if he is desirous of firm position; of four syllables, if he is desirous of holy lustre ;
7. But in every case with an even number (of syllables) for men, an uneven for women.
8. And let him also find out (for the child) a name to be used at respectful salutations (such as that due to the A#drya at the ceremony of the initiation) ; that his mother and his father (alone) should know till his initiation.
8. And let him also find out (for the child) a name to be used at respectful salutations (such as that due to the A#drya at the ceremony of the initiation) ; that his mother and his father (alone) should know till his initiation.
g. When he returns from a journey, he embraces his son’s head and murmurs, ‘From limb by limb thou art produced; out of the heart thou art born. Thou indeed art the self called son; so live a hundred autumns!’—(thus) he kisses him three times on his head.
10. The rite only (without the Mantra is performed) for a girl.
KawnpikA 16.
1. In the sixth month the Annaprdsana (i.e. the first feeding with solid food).
2. Goat’s flesh, if he is desirous of nourishment,
3. Flesh of partridge, if desirous of holy lustre,
4. Boiled rice with ghee, if desirous of splendour :
5. (Such) food, mixed with curds, honey and ghee he should give (to the child) to eat with (the verse), ‘Lord of food, give us food painless and strong;
16, x seq. Comp. Sankh.-Grzhya I, 27, 1 seq. The two texts are nearly word for word identical.
184 AsVALAYANA-GRIHYA-SOTRA.
bring forward the giver; bestow power on us, on men and animals.’ | 6. The rite only (without the Mantra) for a girl.
KawoikA 17.
1. In the third year the aula (i.e. the tonsure of the child’s head), or according to the custom of the family.
2. To the north of the fire he places vessels which are filled respectively, with rice, barley, beans, and sesamum seeds ;
3. To the west (the boy) for whom the ceremony shall be performed, in his mother’s lap, bull-dung in a new vessel, and Samt leaves are placed.
4. To the south of the mother the father (is seated) holding twenty-one bunches of Kusa grass.
5. Or the Brahman should hold them.
6. To the west of (the boy) for whom the ceremony is to be performed, (the father) stations himself and pours cold and warm water together with (the words), ‘With warm water, O V4yu, come hither !’
7. Taking of that (water), (and) fresh butter, or (some) drops of curds, he three times moistens (the boy’s) head, from the left to the right, with (the formula), ‘May Aditi cut thy hair; may the waters moisten thee for vigour !’
8. Into the right part (of the hair) he puts each
4. He cuts off the hair four times on the right side (Sftras ro— 14), three times on the left side (Sdtra 15); each time three Kusa bunches are required. This is the reason why twenty-one bunches are prescribed.
8. Each of the four times and of the three times respectively that he cuts off the hair; see the preceding note.
p. 185
time three Kusa bunches, with the points towards (the boy) himself, with (the words), ‘Herb! protect him!’
g. (With the words,) ‘Axe! do no harm to him!’ he presses a copper razor (on the Kusa blades),
p. 185
time three Kusa bunches, with the points towards (the boy) himself, with (the words), ‘Herb! protect him!’
g. (With the words,) ‘Axe! do no harm to him!’ he presses a copper razor (on the Kusa blades),
10. And cuts (the hair) with (the verse), ‘The razor with which in the beginning Savityz the knowing one has shaved (the beard) of king Soma and of Varuza, with that, ye Brahmamas, shave now his (hair), that he may be blessed with long life, with old age.’
11, Each time that he has cut, he gives (the hairs) with their points to the east, together with Sami leaves, to the mother. She puts them down on the bull-dung.
12. ‘With what Dhatz has shaven (the head) of Brzhaspati, Agni and Indra, for the sake of long life, with that I shave thy (head) for the sake of long life, of glory, and of welfare’—thus a second time.
13. ‘ By what he may at night further see the sun, and see it long, with that I shave thy (head) for the sake of long life, of glory, and of welfare’—thus a third time.
14. With all (the indicated) Mantras a fourth time.
15. Thus three times on the left side (of the head).
16. Let him wipe off the edge of the razor with (the words), ‘If thou shavest, as a shaver, his hair with the razor, the wounding, the well-shaped, purify his head, but do not take away his life.’
13. Instead of yena bhfyas 4a ratryam, Paraskara (II, 1, 16) has, yena bhfiris ara divam.
17. Let him give orders to the barber, ‘ With lukewarm water doing what has to be done with water, without doing harm to him, arrange (his hair) well.’
18, Let him have the arrangement of the hair made according to the custom of his family.
19. The rite only (without the Mantras) for a girl.
KanoikA 18,
1. Thereby the Godénakarman (i.e. the ceremony of shaving the beard, is declared).
2. In the sixteenth year.
3. Instead of the word ‘hair’ he should (each time that it occurs in the Mantras) put the word ‘ beard.’
4. Here they moisten the beard.
5. (The Mantra is), ‘ Purify his head and his face, but do not take away his life.’
6. He gives orders (to the barber with the words), ‘Arrange his hair, his beard, the hair of his body, and his nails, ending in the north.’
7. Having bathed and silently stood during the rest of the day, let him break his silence in the presence of his teacher, (saying to him,) ‘I give an optional gift (to thee).’
8. An ox and a cow is the sacrificial fee.
18. On these family customs, see Grihya-samgraha-parisishéa II, 40; Roth, Zur Literatur und Geschichte des Weda, p. 120; Max Miller, History of A. S. L., p. 54seq.; Weber, Indische Studien, X, 95.
18, 4. See above, chap. 17, 7.
5. See chap. 17, 16.
An ox and a cow is the sacrificial fee.
18. On these family customs, see Grihya-samgraha-parisishéa II, 40; Roth, Zur Literatur und Geschichte des Weda, p. 120; Max Miller, History of A. S. L., p. 54seq.; Weber, Indische Studien, X, 95.
18, 4. See above, chap. 17, 7.
5. See chap. 17, 16.
6. According to Narayawa, he says to the barber (chap. 17, 17), ‘With lukewarm water doing what has to be done with water, without doing harm to him, arrange his hair, his beard, the hair of his body, and his nails, ending in the north.’
7, 8. On restrictions like that contained in the eighth Sftra as to the object in which the vara (optional gift) had to consist, see Weber, Indische Studien, V, 343.
p. 187
g. Let (the teacher) impose (on the youth the observances declared below) for one year.
KawpikA 19.
In the eighth year let him initiate a Brahmama, Or in the eighth year after the conception ;
In the eleventh a Kshatriya ;
In the twelfth a Vaisya.
Until the sixteenth (year) the time has not passed for a Brahmama ;
6. Until the twenty-second for a Kshatriya ;
7. Until the twenty-fourth for a Vaisya.
8. After that (time has passed), they become patitasAvitrika (i.e. they have lost their right of learning the SAvitrt).
9. No one should initiate such men, nor teach them, nor perform sacrifices for them, nor have intercourse with them.
10. (Let him initiate) the youth who is adorned and whose (hair on the) head is arranged, who wears a (new) garment that has not yet been washed, or an antelope-skin, if he is a Brahmamza, the skin of a spotted deer, if a Kshatriya, a goat's skin, if a Vaisya.
11. If they put on garments, they should put on dyed (garments): the Br&hmamza a reddish yellow one, the Kshatriya a light red one, the Vaisya a yellow one.
12. Their girdles are: that of a Brahmaza made of Mugga grass, that of a Kshatriya a bow-string, that of a Vaisya woollen.
Ake ps
g. See below, chap. 22, 22. 19, 10. By the ‘arranging of the hair’ the cutting of the hair is implied, as is seen from chap. 22, 22.
188 AsVALAYANA-GRIHYA-SOTRA.
13. Their staffs are: that of a Brahmama of Palasa wood, that of a Kshatriya of Udumbara wood, that of a Vaisya of Bilva wood.
KawpikA 20.
1. Or all (sorts of staffs are to be used) by (men of) all (castes).
2. While (the student) takes hold of him, the teacher sacrifices and then stations himself to the north of the fire, with his face turned to the east.
3. To the east (of the fire) with his face to the west the other one.
1. Or all (sorts of staffs are to be used) by (men of) all (castes).
2. While (the student) takes hold of him, the teacher sacrifices and then stations himself to the north of the fire, with his face turned to the east.
3. To the east (of the fire) with his face to the west the other one.
4. (The teacher then) fills the two hollows of (his own and the student’s) joined hands with water, and with the verse, ‘That we choose of Savitrz’ (Rigveda V, 82, 1) he makes with the full (hollow of his own hands the water) flow down on the full (hollow of) his, (i.e. the student's hands.) Having (thus) poured (the water over his hands) he should with his (own) hand seize his (i.e. the student’s) hand together with the thumb, with (the formula), ‘ By the impulse of the god Savitrz, with the arms of the two Asvins, with, Pfashan’s hands I seize thy hand, N.N.!’
5. With (the words), ‘Savitv7 has seized thy hand, N.N.!’ a second time.
6. With (the words), ‘Agni is thy teacher, N.N.!’ a third time.
7. He should cause him to look at the sun while the teacher says, ‘God Savitv7, this is thy Brahma- Aarin; protect him; may he not die.’
20, 2. He offers the oblations prescribed above, chap. 1, 4, 3 seq.
p. 189
8. (And further the teacher says), ‘Whose Brahmafarin art thou? The breath’s BrahmaAérin art thou. Who does initiate thee, and whom (does he initiate)? To whom shall I give thee in charge ?’
9. With the half verse, ‘A youth, well attired, dressed came hither’ (Rig-veda III, 8, 4) he should cause him to turn round from the left to the right.
10. Reaching with his two hands over his (i.e. the student’s) shoulders (the teacher) should touch the place of his heart with the following (half verse).
11. Having wiped the ground round the fire, the student should put on a piece of wood silently. ‘Silence indeed is what belongs to Pragdpati. The student becomes belonging to Prag&pati’—this is understood (in the Sruti).
Kawoikad 21,
1. Some (do this) with a Mantra: ‘To Agni I have brought a piece of wood, to the great GAtavedas. Through that piece of wood increase thou, O Agni; through the Brahman (may) we (increase). Svahéa !’
2. Having put the fuel (on the fire) and having
11. On the wiping of the ground round the fire, comp. above, chap. 3, 1; Sankhéyana-Grzhya I, 7,11. Narayana here has the following remarks, which I can scarcely believe to express the real meaning of this Sftra: ‘ Here the wiping of the ground round the fire is out of place, because the Samsk4ras for the fire have already been performed. As to that, it should be observed that the wiping is mentioned here in order that, when fuel is put on the fire in the evening and in the morning, the sprinkling of water and the wiping may be perfarmed. But on this occasion (at the Upanayana) the student does not perform the wiping, &c., and silently puts a piece of wood on that fire.’
p. 190
But on this occasion (at the Upanayana) the student does not perform the wiping, &c., and silently puts a piece of wood on that fire.’
p. 190
touched the fire, he three times wipes off his face with (the words), ‘ With splendour I anoint myself.’
3. ‘For with splendour does he anoint himself ’— this is understood (in the Sruti).
4. ‘On me may Agni bestow insight, on me offspring, on me splendour.
‘On me may Indra bestow insight, on me offspring, on me strength (indriya).
‘On me may Sirya bestow insight, on me offspring, on me radiance.
‘What thy splendour is, Agni, may I thereby become resplendent.
‘What thy vigour is, Agni, may I thereby become vigorous.
‘What thy consuming poweris, Agni, may I thereby obtain consuming power ’—with (these formulas) he should approach the fire, bend his knee, embrace (the teacher’s feet), and say to him, ‘Recite, sir! The SAvitrt, sir, recite !’
5. Seizing with his (i.e. the student's) garment and with (his own) hands (the student's) hands (the teacher) recites the SAvitri, (firstly) Pada by Pada, (then) hemistich by hemistich, (and finally) the whole (verse).
6. He should make him recite (the SAvitrt) as far as he is able.
7. On the place of his (i.e. the student’s) heart (the teacher) lays his hand with the fingers upwards, with (the formula), ‘Into my will I take thy heart; after my mind shall thy mind follow; in my word thou shalt rejoice with all thy will; may Brzhaspati join thee to me.’
I ADHYAYA, 22 KANDIKA, 12. IgI
KawoikA 22.
1. Having tied the girdle round him and given him the staff, he should impose the (observances of the) Brahmaéarya on him—
2. (With the words), ‘A Brahmaéé4rin thou art. Eat water. Do the service. Do not sleep in the day-time. Devoted to the teacher study the Veda.’
3. Twelve years lasts the Brahmaéarya for (each) Veda, or until he has learnt it.
4. Let him beg (food) in the evening and in the morning.
5. Let him put fuel on (the fire) in the evening and in the morning.
6. Let him beg first of a man who will not refuse,
7. Or of a woman who will not refuse. .
8. (In begging he should use the words), ‘Sir, give food!’
g. Or, ‘(Sir, give) Anupravagantya (food).’
10. That (which he has received) he should announce to his teacher.
11. He should stand the rest of the day.
12, After sunset (the student) should cook the Bréhmaudana (or boiled rice with which the Brahmamas are to be fed) for the Anupravafantya sacrifice (the sacrifice to be performed after a part of the Veda has been studied), and should announce to the teacher (that it is ready).
22, 9. Food for the Anupravagantya offering; see Sitra 12.
to. Sankh4yana-Grzhya II, 6, 7; Paraskara II, 5, 8.
12. ‘The student should, according to the rules for the Pakayagiias, cook the Anupravaganfya food and announce it to the teacher in the words, “ The food is cooked.”’ Nar4yana.
192 AsVALAYANA-GRIHYA-SOTRA.
to. Sankh4yana-Grzhya II, 6, 7; Paraskara II, 5, 8.
12. ‘The student should, according to the rules for the Pakayagiias, cook the Anupravaganfya food and announce it to the teacher in the words, “ The food is cooked.”’ Nar4yana.
192 AsVALAYANA-GRIHYA-SOTRA.
13. The teacher should sacrifice, while the student takes hold of him, with the verse, ‘The wonderful lord of the abode’ (Rig-veda I, 18, 6).
14. A second time with the SAévitri—
15. And whatever else has been studied afterwards,
16. A third time to the Azshis.
17. A fourth time (the oblation) to (Agni) Svishéakrzt.
18. Having given food to the Brahmawas he should cause them to pronounce the end of the Veda (study).
19. From that time (the student) should eat no saline food; he should observe chastity, and should sleep on the ground through three nights, or twelve nights, or one year.
20. When he has fulfilled those observances, (the teacher) performs (for him) the ‘ production of intelligence,’ (in the following way) :
21. While (the student) towards an unobjectionable direction (of the horizon) sprinkles thrice (water) from the left to the right with a water-pot round a
15. Narayana mentions as such texts especially those belonging to the Aranyaka, viz. the Mahan4mnyas, the Mahavrata, and the Upanishad. But there isno reason why we should not think quite as well of the Rig-veda Samhit4 itself.
18. ‘He should say, “Sirs! Pronounce the end of the Veda (study).” And they should reply, “ May an end of the Veda (study) be made.”’ Nérayama.
20. Comp. above, chap. 15, 2.
21. ‘ The objectionable directions are three, the south, the southeast, the south-west.’ Narayana.
Susravas, which I have translated by ‘glorious,’ at the same time means, ‘ endowed with good hearing,’ i.e. successful in study. The student therefore by the same word prays for glory and for success in Vedic learning.
p. 193
Palasa (tree) with one root, or round a Kusa bunch, if there is no Paldsa, (the teacher) causes him to say, ‘O glorious one, thou art glorious. As thou, O glorious one, art glorious, thus, O glorious one, lead me to glory. As thou art the preserver of the treasure of sacrifice for the gods, thus may I become the preserver of the treasure of the Veda for men.’
22. Thereby, beginning with his having the hair cut, and ending with the giving in charge, the imposing of observances has been declared.
23. Thus for one who has not been initiated before.
24. Now as regards one who has been initiated before :
25. The cutting of the hair is optional,
26. And the ‘ production of intelligence.’
27. On the giving in charge there are no express rules (in this case) ;
28. And on the time.
29. (He should recite to him) as the Savitri (the Rizk), ‘That we choose of god Savitrz’ (Rig-veda V, 82, 1).
KawoixA 23.
1. He chooses priests (for officiating at a sacrifice) with neither deficient nor superfluous limbs, ‘who on
And on the time.
29. (He should recite to him) as the Savitri (the Rizk), ‘That we choose of god Savitrz’ (Rig-veda V, 82, 1).
KawoixA 23.
1. He chooses priests (for officiating at a sacrifice) with neither deficient nor superfluous limbs, ‘who on
22. The rules stated above for the Upanayana, beginning with the prescription regarding the cutting of the hair (given chap. ro, ro in the words, ‘ whose [hair on the] head is arranged ;’ see the note there), and ending with the ceremony prescribed chap. 20, 8, are to be extended also to other cases of the imposing of a vow, such, for instance, as that mentioned chap. 18, 9.
25. See chap. 19, 10. 26. See above, Sitra 20.
27. See chap. 20, 8. 28. See chap. 4, I.
2g. Instead of the ordinary Savitrf, Rig-veda III, 62, ro.
194 AsvALAYANA-GRIHYA-SOTRA, the mother’s and on the father’s side (&c.),’ as it has been said above.
2. Let him choose young men as officiating priests : thus (declare) some (teachers).
3. He chooses first the Brahman, then the Hotz, then the Adhvaryu, then the Udgatvz,
4. Or all who officiate at the Ahina sacrifices and at those lasting one day.
5. The Kaushitakinas prescribe the Sadasya as the seventeenth, saying, ‘He is the looker-on at the performances.’
6. This has been said in the two Rzéas, ‘He whom the officiating priests, performing (the sacrifice) in many ways’ (Rig-veda VIII, 58, 1. 2).
7. He chooses the Hotz first.
8. With (the formula), ‘Agni is my Hotv7 ; he is my Hotrz; I choose thee N. N. as my Hotvz’ (he chooses) the Hotrz.
4. The Ahina sacrifices are those which last more than one day, but not more than twelve days. (Indische Studien, IX, 373; X, 355-) The priests officiating at such sacrifices are the sixteen stated in the Srauta-stitra IV, 1, 6. 7. Those besides the sixteen, though they are chosen (saty api varane) for taking part in the sacred performances, have not the rank of r/tvigas (officiating priests); such are the Sadasya, the Samitrz, and the Aamasédhvaryavah (schol. Srautas. loc. cit.) See Max Miller's History of A.S.L., pp. 450, 469 seq. As to the Sadasya, however, there was some difference of opinion (see the next Sitra).
5. On the office of the Sadasya, see Indische Studien, X, 136, 144.
6. The two Rrkas quoted here belong to the tenth among the Valakhilya hymns, a hymn omitted in many of the Rig-veda MSS. They give no special confirmation to the rules stated in our text, but contain only a general allusion to the unity of the sacrifice, which the various priests perform in many various ways.
7. ‘If the four (chief) priests have to be chosen, the choosing of the Brahmaxza stands first in order (see above, Sftra 3); if all (the sixteen), then the choosing of the Hotr? stands first in order.’ Narayana.
p. 195
7. ‘If the four (chief) priests have to be chosen, the choosing of the Brahmaxza stands first in order (see above, Sftra 3); if all (the sixteen), then the choosing of the Hotr? stands first in order.’ Narayana.
p. 195
9. With (the formula), ‘andramas (the moon) is my Brahman; he is my Brahman; I choose thee N.N. as my Brahman’ (he chooses) the Brahman,
10. With (the formula), ‘Aditya (the sun) is my Adhvaryu; (he is my Adhvaryu, &c.)’—the Adhvaryu.
11. With (the formula), ‘ Parganya is my Udgatr2; (he is my Udgatrz, &c.)’—the Udgatrz.
12. With (the formula), ‘The waters are my reciters of what belongs to the Hotrakas’—the Hotrakas.
13. With (the formula), ‘The rays are my KamasAdhvaryus’—the Kamas4dhvaryus.
14. With (the formula), ‘The ether is my Sadasya ’—the Sadasya.
15. He whom he has chosen should murmur, ‘A great thing thou hast told me; splendour thouhast told me; fortune thou hast told me; glory thou hast told me ; praise thou hast told me; success thou hast told me ; enjoyment thou hast told me ; satiating thou hast told me ; everything thou hast told me.’
16. Having murmured (this formula), the Hotrz declares his assent (in the words), ‘Agni is thy Hotz; he is thy Hotvz; thy human Hotvz am I.’
17. ‘andramas (the moon) is thy Brahman; he is thy Brahman (&c.)’—thus the Brahman.
18. In the same way the others according to the prescriptions (given above).
19. And if (the priest who accepts the invitation)
12. The twelve priests of the sixteen (see § 4 note) who do not stand at the head of one of the four categories. Those at the head are enumerated in the Sutras 8-11.
13, 14. See above, § 4 note.
19. Priests who only perform the Agnyddheya for a person, are, according to N&rdyaza’s note on this Sitra, not considered asp. 02p. 196 is going to perform the sacrifice (for the inviting person, he should add), ‘May that bless me; may that enter upon me; may I thereby enjoy (bliss).’ 20. The functions of an officiating priest are not to be exercised, if abandoned (by another priest), or at an Ahina sacrifice with small sacrificial fee, or for a person that is sick, or suffering, or affected with consumption, or decried among the people in his village, or of despised extraction: for such persons (the functions of a Aztvig should not be exercised). 21. He (who is chosen as a Aztvig) should ask the Somapravdka, ‘What sacrifice is it? Who are performing a sacrifice for him; consequently the formula given here is only to be used by priests who are elected for a Soma sacrifice. Stenzler translates, ‘ So spricht er, wenn er das Opfer durch sie vollziehen lassen will.’ But this would be yakshyamana, not yagayishyan.
Who are
performing a sacrifice for him; consequently the formula given here is only to be used by priests who are elected for a Soma sacrifice. Stenzler translates, ‘ So spricht er, wenn er das Opfer durch sie vollziehen lassen will.’ But this would be yakshyamana, not yagayishyan.
20. The tradition takes ni#adakshizasya as in apposition to ahinasya, and I have translated accordingly. But I cannot help thinking that the two words should be separated, so that we should have to translate, ‘or at an Ahina, or for a person that gives small sacrificial fee Thus the Brahmana quoted by Apastamba (see the commentary on the Paiikavimsa Brahmama, vol. i, p. 6, ed. Bibl. Indica) gives the following questions which the Rztvig to be chosen should ask, ‘Is it no Ahina sacrifice? Is the Retvig office not abandoned by others? Is the sacrificial fee plentiful?’ It isa very singular fact, that on the one hand the assistance of a number of R:tvigas was unanimously declared necessary for the performance of an Ahfna sacrifice, while on the other hand it was considered objectionable, at least among some of the Vedic schools, to officiate at such a sacrifice. See Weber’s Indische Studien, X, 150, 151.
On anudesyabhisasta Narayana says, sadesinabhisastasyaivam eke. anye tu sraddhe pratishiddhasyety ahu#. It seems to me that anudesya (or rather Anudesya?) in Sankhdyana-Sraut. V, 1, 10 (Indische Studien, X, 147) means the same, though the commentary on that Sitra ascribes a different meaning to that word.
21. The Somapravaka is the messenger who invites the priests on behalf of the sacrificer to officiate at his intended Soma sacrifice. Comp. Indische Studien, IX, 308.
1 ADHYAYA, 24 KANDIKA, 7. 197
the priests officiating? What is the fee for the sacrifice ?’
22. If (all the conditions) are favourable, he should accept.
23. Let (the officiating priests) eat no flesh nor have intercourse with a wife until the completion of the sacrifice.
24. ‘ By this prayer, O Agni, increase’ (Rig-veda I, 31, 18)—with (this verse) let him offer (at the end of the sacrifice) an oblation of Agya in (his own) DakshinAgni, and go away where he likes ;
25. In the same way one who has not set up the (Srauta) fires, in his (sacred) domestic fire with this Azz, ‘ Forgive us, O Agni, this sin’ (Rig-veda I, 31, 16).
Kawoikaé 24,
1. When he has chosen the Aztvigas, he should offer the Madhuparka (i. e. honey-mixture) to them (in the way described in Sfttras 5 and following) ;
2. Toa Snataka, when he comes to his house;
3. And to a king ;
4. And for a teacher, the father-in-law, a paternal uncle, and a maternal uncle.
5. He pours honey into curds,
6. Or butter, if he can get no honey.
7. A seat, the water for washing the feet, the Arghya water (i. e. perfumed water into which flowers have been thrown), the water for sipping, the honey-
5. He pours honey into curds,
6. Or butter, if he can get no honey.
7. A seat, the water for washing the feet, the Arghya water (i. e. perfumed water into which flowers have been thrown), the water for sipping, the honey-
24, 1 seqq. Comp. Sankh4yana-Grehya II, 15. The second Sitra is paraphrased by N&rdyana thus, ‘To a person that has performed the Samavartana (see below, III, 8), when he comes on that day to his house with the intention of forming a matrimonial alliance.’
198 AsVALAYANA-GRIHYA-SOTRA.
mixture, a cow: every one of these things they announce three times (to the guest).
8. With (the verse), ‘I am the highest one among my people, as the sun among the thunderbolts. Here I tread on him whosoever infests me’—he should sit down on the seat (made of) northward-pointed (grass).
9. Or (he should do so) after he has trodden on it.
10. He should make (his host) wash his feet.
11. The right foot he should stretch out first to a Brahmaza,
12. The left to a Sidra.
13. When his feet have been washed, he receives the Arghya water in the hollow of his joined hands and then sips the water destined thereto, with (the formula), ‘Thou art the first layer for Ambrosia.’
14. He looks at the Madhuparka when it: is brought to him, with (the formula), ‘I look at thee with Mitra’s eye.’
15. He accepts it with his joined hands with (the formula), ‘ By the impulse of the god Savitz, with the arms of the two Asvins, with the hands of Pdshan I accept thee.’ He then takes it into his left hand, looks at it with the three verses, ‘ Honey the winds to the righteous one’ (Rig-veda I, 90, 6 seqq.), stirs it about three times from left to right with the fourth finger and the thumb, and wipes (his fingers) with (the formula), ‘May the Vasus eat thee with the Gayatri metre '—to the east ;
16. With (the formula), ‘May the Rudras eat thee with the Trish¢ubh metre ’—to the south;
17, With (the formula), ‘May the Adityas eat thee with the Gagati metre '—to the west ;
p. 199
18. With (the formula), ‘May the Visve devds eat thee with the Anushéubh metre ’—to the north.
19. With (the formula), ‘To the beings thee’—he three times takes (some of the Madhuparka substance) out of the middle of it.
_ 20. With (the formula), ‘The milk of Virag art thou ’—he should partake thereof the first time,
21. With, ‘ The milk of Virag may I obtain ’—the second time,
22. With, ‘In me (may) the milk of Padya Virag (dwell) ’—the third time.
23. (He should) not (eat) the whole (Madhuparka).
24. He should not satiate himself.
25. Toa Brahmama, to the north, he should give the remainder.
26. If that cannot be done, (he should throw it) into water.
27. Or (he may eat) the whole (Madhuparka).
28. He then makes a rinsing of his mouth follow (on the eating of the Madhuparka) with the water destined thereto, with (the formula), ‘Thou art the covering of Ambrosia.’
26. If that cannot be done, (he should throw it) into water.
27. Or (he may eat) the whole (Madhuparka).
28. He then makes a rinsing of his mouth follow (on the eating of the Madhuparka) with the water destined thereto, with (the formula), ‘Thou art the covering of Ambrosia.’
29. With (the formula), ‘Truth! Glory! Fortune! May fortune rest on me !’—a second time.
30. When he has sipped water, they announce to him the cow.
31. Having murmured, ‘Destroyed is my sin; my sin is destroyed,’ (he says,) ‘Om, do it,’ if he chooses to have her killed.
32. Having murmured, ‘The mother of the Rudras, the daughter of the Vasus’ (Rig-veda VIII,
22. On Padyé Virdg, see the note on Sankh4yana-Grzhya III, 7, 5.
28. Comp. above, Sitra 13.
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101, 15), (he says,) ‘Om, let her loose,’ if he chooses to let her loose. 33. Let the Madhuparka not be without flesh, without flesh. End of the First Adhy4ya.
33. Comp. Sankhayana-Grehya II, 15, 2.
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ApuyAya II, Kawo1KA 1.
1. On the full moon day of the Sravaza month the Sravaza ceremony (is performed).
2. Having filled a new jug with flour of fried barley, he lays (this jug) and a spoon for offering the Balis on new strings of a carrying pole (and thus suspends them).
3. Having prepared fried barley grains, he smears half of them with butter.
4. After sunset he prepares a mess of cooked food and a cake in one dish and sacrifices (the cooked food) with the four verses, ‘Agni, lead us on a good path to wealth’ (Rig-veda I, 189, 1 seqq.), verse by verse, and with his hand the (cake) in one dish with (the formula), ‘To the steady One, the earth-demon, svaha !’
5. (The cake) should be (entirely) immersed (into the butter), or its back should be visible.
6. With (the verse), ‘Agni, do not deliver us to evil’ (Rig-veda I, 189, 5) he sacrifices over it (the butter) in which it had lain.
7. With (the verse), ‘May the steeds at our invocation be for a blessing to us’ (Rig-veda VII, 38, 7) (he sacrifices) the besmeared grains with his joined hands,
8. The other (grains) he should give to his people.
9. Out of the jug he fills the spoon with flour,
1, 1. N&rayaza’s observation that the Sravama full moon can fall also under certain other Nakshatras than Sravama itself, furnishes no reason why we should think here of solar months, as Prof. Stenzler proposes.
7, 8. See above, Sitra 3. g. See above, Sitra 1.
202 ' AsVALAYANA-GRIHYA-SOTRA.
goes out (of the house) to the east, pours water on the ground on a clean spot, sacrifices with (the formula), ‘To the divine hosts of the serpents svaha!’ and does reverence to them with (the formula), ‘ The serpents which are terrestrial, which are aerial, which are celestial, which dwell in the directions (of the horizon)—to them I have brought this Bali; to them I give over this Bali.’
10. Having gone round (the Bali) from left to right, he sits down to the west of the Bali with (the words), ‘The serpent art thou; the lord of the creeping serpents art thou; by food thou protectest men, by cake the serpents, by sacrifice the gods. To me, being in thee, the serpents being in thee should do no harm. I give over the firm one (i.e. the spoon) to thee.’
11. ‘Firm one, (I give) N. N. (in charge) to thee! Firm one, (I give) N. N. (in charge) to thee !’— with (these words he gives) his people, man by man, (in charge to the serpent god) ;
12. ‘ Firm one, I give myself in charge to thee !'— with these words himself at the end.
13. Let no one step between it (i. e. the Bali, and the sacrificer), until the giving in charge has been performed.
14. With (the formula), ‘To the divine hosts of the serpents sv4haé!’—let him offer the Bali in the evening and in the morning, till the Pratyavarohaza
(i. e. the ceremony of the ‘ redescent’).
15. Some count (the days till the Pratyavarohaza)
14. On the Pratyavarohaza, see the third chapter of this Adhyfya.
15. I.e.two Bali offerings for each day, one for the morning and one for the evening.
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and offer the corresponding number of Balis already on that day (on which the Sravaw4 ceremony is performed).
KawnpiKA 2,
1. On the full moon day of Asvayuga the Asvayugt. ceremony (is performed).
2. Having adorned the house, having bathed and put on clean garments, they should pour out a mess of cooked food for Pasupati, and should sacrifice it with (the formula), ‘To Pasupati, to Siva, to Samkara, to Prshataka svaha!’
3. He should sacrifice with his joined hands a mixture of curds and butter (p7zshataka) with (the formula), ‘ May what is deficient be made full to me; may what is full not decay to me. To Prishataka svahé !’
4. ‘United with the seasons, united with the manners, united with Indra and Agni, svaha!
‘ United with the seasons, united with the manners, united with the Visve devas, svaha!
‘ United with the seasons, united with the manners, united with Heaven and Earth, svaha !’—with (these formulas) a mess of cooked food is offered at the
2, 2. ‘ The plural “They should sacrifice it” means, that while the sacrifice is performed by the householder, his sons and the other persons belonging to the house should touch him.’ N&rayaza.
4. The Agrayana sacrifice, which is offered whten the sacrificer is going to partake of the first-fruits of the harvest, is treated of, with relation to a sacrificer who keeps the Srauta fires, in the Srautasiitra II, 9. This Satra in my opinion should be understood as a supplementary addition to that chapter. Ndardyama refers the rule here given to the case of any incident or danger (A4pad) which prevents the sacrificer from performing the ceremony in its fuller form, as prescribed in the Srauta-satra.
204 AsvALAYANA-GRIHYA-SOTRA.
Agrayama sacrifice by one who has set up the (sacred Srauta) fires.