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.
5. Also by one who has not set up the (Srauta) fires (the same offering is performed) in the (sacred) domestic fire.
KawpikA 3.
1, On the full moon of Ma4rgasirsha the ‘ redescent’ (is performed)—on the fourteenth (Tithi),
2. Or on (the Tithi of) the full moon (itself).
3. Having again renovated the house by (giving a new) coating (to the walls), by spreading out (a new roof), and by levelling (the floor), they should sacrifice after sunset (oblations) of milk-rice with (the texts), ‘ Beat away, O white one, with thy foot, with the forefoot and with the hind-foot, these seven daughters of Varuza and all that belong to the king’s tribe. Svaha!
‘Within the dominion of the white one no serpent has killed anything. To the white one, the son of Vidarva, adoration! Svaha!’
4. Here no oblation to (Agni) Svishéakrzt (is made).
5. ‘May we be secure from Pragdpati’s sons’— thus he murmurs while looking at the fire.
3, 1. On the ceremony of ‘ redescent,’ comp. Sankhayana-Grzhya IV, 17; Paraskara III, 2. The fourteenth Tithi of the bright fortnight, preceding the full moon, is referred to.
3. ‘Again’ refers to chap. 2, 2. As to the words ‘ they should sacrifice,’ comp. the note on the same Sitra. The first Mantra reoccurs in Sankhayana-Grzhya IV, 18, 1. The text of the second should be, na vai svetasyAdhy4fare, &c.; comp. Paraskara II, 14, 5.
5. The serpents are the children of Kasyapa (i.e. PragApati) and Kadri; see Mahabharata I, 1074 seqq.
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6. (Saying), ‘Be happy and friendly to us’—he should think in his mind of the winter.
7. To the west of the fire is a well-spread layer (of straw); on that he should sit down, murmur (the verse), ‘ Be soft, O earth’ (Rig-veda I, 22, 15), and lie down (on that layer) with his people, with the head to the east and the face to the north.
8. The others, as there is room.
9. Or following on each other from the eldest to the youngest.
10. Those who know the Mantras, should murmur the Mantras.
11, Arising (they should) three times (murmur the verse), ‘From that place may the gods bless us’ (Rig-veda I, 22, 16).
12, The same (verse) a fourth time with their faces to the south, to the west, and to the north.
13. Having arisen, having murmured the hymns sacred to the Sun and the auspicious hymns, having prepared food and given to the Brahmamas to eat, he should cause (them) to pronounce auspicious words.
KawplkA 4,
1. On the eighth days of the four dark fortnights of (the two seasons of) winter and Sisira the Ash¢akas (are celebrated).
10. ‘ The Mantras beginning from “Be soft, O earth” (Satra 7) down to the auspicious hymns (Siitra 13).’ N4rayana.
KawplkA 4,
1. On the eighth days of the four dark fortnights of (the two seasons of) winter and Sisira the Ash¢akas (are celebrated).
10. ‘ The Mantras beginning from “Be soft, O earth” (Satra 7) down to the auspicious hymns (Siitra 13).’ N4rayana.
11. It follows from Sftra 12 that they are to turn here their faces to the east.
12. They mutter one Pada of that verse, which is in the Gayatri metre, turned towards each of the three directions.
4, 1. Comp. Sankh4yana-Grthya III, 12 seqq. The four
206 AsVALAYANA-GRIHYA-SOTRA.
2. Or on one (of these days).
3. The day before, he should offer to the Fathers (i.e. Manes)—
4. Boiled rice, boiled rice with sesamum seeds, rice-milk—
5. Or cakes made of four Sarfvas (of ground grain)—
6. Sacrificing with the eight (verses), ‘May the lower (Fathers) and the higher arise’ (Rig-veda X,15, I seqq.), or with as many (verses) as he likes.
7. Then on the next day the Ashéakds (are celebrated) with an animal (sacrifice) and with a mess of cooked food.
8. He may also give grass to an ox, g. Or he may burn down brushwood with fire—
10. With (the words), ‘ This is my Ashéaka.’
11. But he should not omit celebrating the Ashtaka.
12. This (Ash¢ak&) some state to be sacred to the Visve devas, some to Agni, some to the Sun, some to Pragapati, some state that the Night is its deity, some that the Nakshatras are, some that the Seasons are, some that the Fathers are, some that cattle is.
13. Having killed the animal according to the months of Hemanta and Sisira are Margasirsha, Pausha, Magha, and Phalguna.
2. The statement of the Prayogaratna that in case the sacrificer should celebrate only one Ash/ak4 festival, the Ash/aka of the MAgha month is to be selected, well agrees with the designation of this Ash/akf as ‘the one Ash/aka’ (ekash/ak4); see Weber, Naxatra II, 341 seq.; Indische Studien, XV, 145.
7 seqq. Comp. the nearly identical passage in Sankhayana-Grzhya III, 14, 3 seqq. and the note there. Asvalayana evidently gives these rules not as regarding one special Ash/aka but all of them.
13. Comp. above, I, 11, 1. 2. 10. As to the Mantra, comp. Sankhayana III, 13, 3.
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ritual of the animal sacrifice, omitting the sprinkling (with water) and the touching of the animal with a fresh branch, he should draw out the omentum and sacrifice it with (the verse), ‘Carry the omentum, GAtavedas, to the Fathers, where thou knowest them resting afar. May streams of fat flow to them ; may all these wishes be fulfilled. Swvaha!’
14. Then (follow oblations) of the Avadana portions and the cooked food, two with (the two verses), ‘Agni, lead us on a good path to wealth’ (Rig-veda I, 189, 1 seq.), (and other oblations with the texts), ‘May summer, winter, the seasons be happy to us, happy the rainy season, safe to us the autumn. The year be our lord who gives breath to us; may days and nights produce long life. Svaha!
The year be our lord who gives breath to us; may days and nights produce long life. Svaha!
‘Peaceful be the earth, happy the air, may the goddess Heaven give us safety. Happy be the quarters (of the horizon), the intermediate quarters, the upper quarters ; may the waters, the lightnings protect us from all sides. Sv4ha!
‘May the waters, the rays carry our prayers (to the gods); may the creator, may the ocean turn away evil; may the past and the future, (may) all be safe to me. Protected by Brahman may I pour forth songs. Svaha!
‘May all the Adityas and the divine Vasus, the Rudras, the protectors, the Maruts sit down (here). May Pragapati, the abounding one, the highest ruler, bestow vigour, offspring, immortality on me. Svéha !
‘ Pragapati, no other one than Thou (Rig-veda X, 121, 10).
14. I read, as Prof. Stenzler and the Petersburg Dictionary do, svaré ksharazi. Comp. P&raskara III, 3, 6.
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15. The eighth (oblation) is that to (Agni) Svishéakrct.
16. He should give to the Braéhmamzas to eat: this has been said.
Kawpika 5,
1. On the following day the Anvash¢akya (i. e. the ceremony following the Ash¢aka, is performed).
2. Having prepared (a portion) of that same meat, having established the fire on a surface inclined towards the south, having fenced it in, and made a door on the north side of the enclosure, having strewn round (the fire) three times sacrificial grass with its roots, without tossing it, turning the left side towards the fire, he should put down the things to be offered, boiled rice, boiled rice with sesamum seeds, rice-milk, meal-pap with curds, and meal-pap with honey.
3. (The ceremony should be performed) according to the ritual of the Pizdapitvzyagza.
4. Having sacrificed (of those sorts of food) with the exception of the meal-pap with honey, let him give (lumps of those substances) to the Fathers.
5. And to (their) wives, with the addition of rum and the scum of boiled rice.
6. Some (place the lumps to be offered) into pits, into two or into six.
16. See above, chap. 3, 13.
5, 2. The meat is that of the animal killed on the Ash/aké day ; see chap. 4, 13.
3. This ritual is given in the Srauta-sitra II, 6 seq.
4. He sacrifices the two oblations prescribed in the Srauta-sitra II, 6, 12, to Soma pitv7mat and to Agni kavyavahana.
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7. In those situated to the east he should give (the offerings) to the Fathers.
8. In those to the west, to the wives.
g. Thereby the ceremony celebrated in the rainy ' season on the MAgha day, in the dark fortnight after the full moon of Praush¢dapada (has been declared), to. And thus he should offer (a celebration like the Anvashéakya) to the Fathers every month, observing uneven numbers (i.e. selecting a day with an uneven number, inviting an uneven number of Brahmanzas, &c.).
11. He should give food at least to nine (Brahmamas),
12. Or to an uneven number ;
And thus he should offer (a celebration like the Anvashéakya) to the Fathers every month, observing uneven numbers (i.e. selecting a day with an uneven number, inviting an uneven number of Brahmanzas, &c.).
11. He should give food at least to nine (Brahmamas),
12. Or to an uneven number ;
13. To an even number on auspicious occasions or on the performance of meritorious deeds (such as the consecration of ponds, &c.);
14. To an uneven number on other (occasions).
15. The rite is performed from left to right. Barley is to be used instead of sesamum.
KawpikA 6.
1. When going to mount a chariot he should touch the wheels with his two hands separately with (the words), ‘I touch thy two fore-feet. Thy two wheels are the Bvzhat and the Rathantara (S4mans).’
g. Comp. the note on Saénkha4yana-Grshya III, 13, 1.
10. Comp. Sankha4yana-Grehya IV, 1, 1.
13. Sankhayana-Grehya IV, 4, 4.
15. Sankhayana-Grzhya IV, 4, 6. 9.
6, 1. ‘ He should touch at the same time the right wheel with his right hand, the left wheel with his left hand.’ N4rayama.
(29) P
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2. ‘Thy axle is the Vamadevya’—with (these words he touches) the two (naves) in which the axle rests.
3. He should mount (the chariot) with the right foot first, with (the words), ‘ With V4yu’s strength I mount thee, with Indra’s power and sovereignty.’
4. He should touch the reins, or if the horses have no reins, (he should touch) the horses with a staff, with (the words), ‘With Brahman’s splendour I seize you. With truth I seize you.’
5. When (the horses) put themselves in motion, he should murmur, ‘Go forward to thousandfold successful vigour, divine chariot, carry us forward!’ —(and the verse), ‘ Free, strong be thy limbs!’ (Rigveda VI, 47, 26.)
6. With this (verse he should touch also) other articles of wood.
7. ‘May the two oxen be strong, the axle firm’ (Rig-veda III, 53, 17)—with (this verse) he should touch (each) part of the chariot (alluded to in that verse).
8. With (the verse), ‘The earth, the good protectress, the unattained heaven’ (Rig-veda X, 63, 10) (he should ascend) a ship.
g. With a new chariot he should drive round a widely known tree or round a pool that does not dry up, with his right side turned towards it, and then should fetch branches which bear fruits,
2. On the Vedic form of the chariot and of the wheels, comp. Zimmer, Altindisches Leben, p. 247.
6. According to N4rdyaaa this Sitra would refer only to other vehicles of wood, which he is directed to touch with that Az’ when going to mount them. Perhaps the commentator is right; the wording of the A7z& is well in keeping with his explanation.
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10. Or something else that belongs to the household.
11. (He then) should drive (in that chariot) to an assembly.
12, Having murmured, while looking at the sun, (the verse), ‘Make our renown highest’ (Rig-veda IV, 31, 15), he should descend.
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10. Or something else that belongs to the household.
11. (He then) should drive (in that chariot) to an assembly.
12, Having murmured, while looking at the sun, (the verse), ‘Make our renown highest’ (Rig-veda IV, 31, 15), he should descend.
13. ‘To the bull among my equals’ (Rig-veda X, 166, 1)—(this verse he should murmur) while approaching (that assembly ?).
14. ‘May we be called to-day Indra’s best friends’ (Rig-veda I, 167, 10)—when the sun is setting.
15. ‘ Thus I address you, O daughters of heaven, while you arise’ (Rig-veda IV, 51, 11)—when day appears.
KawpikA 7.
1. Now the examination of the ground (where he intends to build a house).
2. (It must be) non-salinous soil of undisputed property,
3. With herbs and trees,
4. On which much Kusa and Virava grass grows.
5. Plants with thorns and with milky juice he should dig out with their roots and remove them—
6. And in the same way the following (sorts of plants), viz.A pam4rga, potherbs, Tilvaka, ParivyAdha.
7. A spot where the waters, flowing together from all sides to the centre of it, flow round the restingplace, having it on their right side, and then flow off to the east without noise—that possesses all auspicious qualities.
8. Where the waters flow off, he should have the provision-room built.
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g. Thus it becomes rich in food.
to. On a spot which is inclined towards the south, he should have the assembly-room constructed ; thus there will be no gambling in it.
11. (But others say that) in such (an assemblyroom) the young people become gamblers, quarrelsome, and die early.
12. Where the waters flow together from all directions, that assembly-room (situated on such a spot) brings luck and is free from gambling.
KawpikA 8.
1. Now he should examine the ground in the following ways.
2. He should dig a pit knee-deep and fill it again with the same earth (which he has taken out of it).
3. If (the earth) reaches out (of the pit, the ground is) excellent ; if it is level, (it is) of middle quality ; if it does not fill (the pit, it is) to be rejected.
4. After sunset he should fill (the pit) with water and leave it so through the night.
5. If (in the morning) there is water in it, (the ground is) excellent; if it is moist, (it is) of middle quality ; if it is dry, (it is) to be rejected.
- 6. White (ground), of sweet taste, with sand on the surface, (should be elected) by a Bréhmama,
7. Red (ground) for a Kshatriya.
8. Yellow (ground) for a Vaisya.
9. He should draw a thousand furrows on it and should have it measured off as quadrangular, with equal sides to each (of the four) directions ;
10. Or as an oblong quadrangle.
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14. With a Samt branch or an Udumbara branch he sprinkles it (with water), going thrice round it, so that his right side is turned towards it, reciting the Santatiya hymn.
Or as an oblong quadrangle.
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14. With a Samt branch or an Udumbara branch he sprinkles it (with water), going thrice round it, so that his right side is turned towards it, reciting the Santatiya hymn.
12. And (so he does again three times) pouring out water without interruption, with the three verses, ‘O waters, ye are wholesome’ (Rig-veda X, 9, 1 seqq.).
13. In the interstices between the bamboo staffs he should have the (single) rooms constructed.
14. Into the pits in which the posts are to stand, he should have an Avaké, i.e. (the water-plant called) Sipala put down; then fire will not befall him: thus it is understood (in the Sruti).
15. Having put (that plant) into the pit in which the middle-post is to stand, he should spread (on it) eastward-pointed and northward-pointed Kusa grass and should sprinkle (on that grass) water into which rice and barley have been thrown, with (the words), ‘To the steady one, the earth-demon, svaha!’
16. He then should, when (the middle-post) is being erected, recite over it (the two verses),
‘Stand here, fixed in the ground, prosperous, long-
8, 11. The hymn of which all verses (except a few) commence with, and frequently contain, the word sam (Rig-veda VII, 35).
13. The bamboo staffs (vamsa) rest on the chief posts (sthfix4) ; see chap. 9, I. 2.
15. Comp. chap. 1, 4.
16. Comp. Sankh4yana-Grzhya ITI, 3, 1 and the note there. How stamiravatim should be corrected and translated is quite uncertain. Instead of poshasva Prof. Stenzler proposes to read poshasya, as Sankhayana has; I have adopted this correction.— In the second verse gAyat4m saha seems to be corrupt; comp. my note on Sankh4yana III, 2,9. Instead of parisritak we should read, as Sankh4yana, Paraskara, and the Atharva-veda (III, 12, 7) have, parisrutad.
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lasting (?), standing amid prosperity. May, the malevolent ones not attain thee!
‘To thee (may) the young child (come), to thee the calf. ..; to thee (may) the cup of Parisrut (come) ; (to thee) may they come with pots of curds.’
KawplkA 9,
1. (Over) the bamboo staff, when it is put on (the middle-post, he recites the hemistich),
2. ‘ Rightly ascend the post, O staff, bestowing on us long life henceforward.’
3. On four stones, on which Darvaé grass has been spread, he should establish the water-barrel with (the words), ‘Arise on the earth ’—
4. Or with (the verse), ‘The Arangara sounds, three times bound with the strap. It praises the welfare ; may it drive away ill’
5. He then should pour water into it with (the verse), ‘Hither may king Varuza come with the plentiful (waters); at this place may he stay contented; bringing welfare, dropping ghee may they lie down together with Mitra.’
6. He then ‘appeases’ it (in the following way).
He then should pour water into it with (the verse), ‘Hither may king Varuza come with the plentiful (waters); at this place may he stay contented; bringing welfare, dropping ghee may they lie down together with Mitra.’
6. He then ‘appeases’ it (in the following way).
7. He puts gold into water into which rice and barley have been thrown, and (with that water) he sprinkles it three times, going round it with his right side turned towards it, with the Santattya hymn.
8. And (so he does again three times) pouring out
9, 4. The meaning of Arangara is unknown to me; it seems to be a musical instrument. Comp. Atharva-veda XX, 135, 13.
6. The ground on which the house is to be built.
7. On the Santatiya hymn, see above, chap. 8, rz.
8. This Siitra is identical with chap. 8, 12.
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water without interruption, with the three verses, ‘O waters, ye are wholesome’ (Rig-veda X, 9, I seqq.).
g. In the middle of the house he should cook a mess of food, sacrifice (therefrom) with the four verses, ‘ Vastoshpati, accept us’ (Rig-veda VII, 54, I seqq.), verse by verse, should prepare food, should give to the Brahmamzas to eat, and should cause them to say, ‘Lucky is the ground! Lucky is the ground!’
KawoikA 10.
1. It has been declared how he should enter the house (when returning from a journey).
2. The house, when he enters it, should be provided with seed-corn.
3. He should have his field ploughed under the Nakshatras Uttara# Prosh¢hapadas, (Uttar4%) Phalgunyas, or Rohizt.
4. In order that the wind may blow to him from the field, he should offer oblations with the hymn, ‘Through the lord of the field’ (Rig-veda IV, 57), verse by verse, or he should murmur (that hymn).
5. He should speak over the cows when they go away, the two verses, ‘May refreshing wind blow over the cows’ (Rig-veda X, 169, I seq.).
6. When they come back, (he should recite the following verses,)
‘May they whose udder with its four holes is full
9. Comp. above, chap. 3, 13.
10, 1. See Srauta-sfitra II, 5, 17 seqq. It is there expressly stated that these rules refer also to an Andhitagni.
3. Sankh4yana IV, 13, 1.
5. Sankhayana-Grshya III, 9.
6. S4nkh4yana, loc. cit.—Should the reading upa maitu be corrected into upa maita?
216 AsSVALAYANA-GRIHYA-SUTRA.
of honey and ghee, be milk-givers to us; (may they be) many in our stable, rich in ghee.
‘Come hither to me, giving refreshment, bringing vigourand strength. Giving inexhaustible milk, rest in my stable that I may become the highest one’—
And, ‘ They who have raised their body up to the gods’—the rest of the hymn (Rig-veda X, 169, 3. 4).
7. Some recite (instead of the texts stated in Satra
6) the AgAviya hymn.
8. He should approach their herds, if the cows do not belong to his Guru, with (the words), ‘Prospering are ye; excellent are ye, beautiful, dear. May I become dear to you. May you see bliss in me.’
End of the Second Adhy4ya.
Some recite (instead of the texts stated in Satra 6) the AgAviya hymn.
8. He should approach their herds, if the cows do not belong to his Guru, with (the words), ‘Prospering are ye; excellent are ye, beautiful, dear. May I become dear to you. May you see bliss in me.’
End of the Second Adhy4ya.
4. The hymn commencing 4 gavo agman (hither came the cows) is Rig-veda VI, 28.
8. Perhaps the last words (which are repeated twice in order to mark the end of the Adhydya) should be written sam mayi ganidhvam, ‘live with me in harmony together.’
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ApuyAya III, Kawo1xa 1.
1. Now (follow) the five sacrifices :
2. The sacrifice to the Gods, the sacrifice to the Beings, the sacrifice to the Fathers, the sacrifice to Brahman, the sacrifice to men.
3. Here now, if he makes oblations over the (sacred) fire, this is the sacrifice to the Gods.
If he makes Bali offerings, this is the sacrifice to the Beings.
If he gives (Pizda offerings) to the Fathers, this is the sacrifice to the Fathers.
If he studies (Vedic) texts, this is the sacrifice to Brahman.
If he gives to men, this is the sacrifice to men.
4. These (five kinds of) sacrifices he should perform every day.
KawpikA 2,
1. Now the rules how one should recite (the Vedic texts) for one’s self. ,
2. He should go out of the village to the east or to the north, bathe in water, sip water on a clean spot, clad with the sacrificial cord; he should spread out, his garment being not wet, a great quantity of Darbha grass, the tufts of which are directed towards the east, and should sit down thereon with his face turned to the east, making a lap, putting together his hands in which he holds purifiers (i.e. Kusa blades), so that the right hand lies uppermost.
It is understood (in the Sruti), ‘This is what Darbha grass is: it is the essence of waters and herbs. He thus makes the Brahman provided with essence.’
Looking at the point where heaven and earth touch each other, or shutting his eyes, or in whatever way he may deem himself apt (for reciting the Veda), thus adapting himself he should recite (the sacred texts) for himself.
3. The Vyahrztis preceded by (the syllable) Om (are pronounced first).
4. He (then) repeats the Savitri (Rig-veda III, 62, 10), (firstly) Pada by P&da, (then) hemistich by hemistich, thirdly the whole.
KawoikA 3.
1. He then should recite for himself (the following texts, viz.) the Azkas, the Yagus, the Sdmans, the Atharvan and Angiras hymns, the Brahmazas, the Kalpa (Sdtras), the Gathds, the (texts in honour of kings and heroes, called) Ndrdsamsis, the Itihdsas and Pur4zas.
KawoikA 3.
1. He then should recite for himself (the following texts, viz.) the Azkas, the Yagus, the Sdmans, the Atharvan and Angiras hymns, the Brahmazas, the Kalpa (Sdtras), the Gathds, the (texts in honour of kings and heroes, called) Ndrdsamsis, the Itihdsas and Pur4zas.
2. In that he recites the Azéas, he thereby satiates the gods with oblations of milk—in that (he recites) the Yagus, with oblations of ghee—the Sdmans, with oblations of honey—the Atharvan and Angiras hymns, with oblations of Soma—the Br&hmamas, Kalpas, Gathds, Nardsamzsis, Itihdsas and Purdmas, with oblations of ambrosia.
3,1. On this and the following paragraphs comp. chiefly Satapatha Brahmaza XI, 5, 6. Other enumerations, contained in the Veda itself, of the texts that were considered as forming the Veda or as attached to the body of the Veda, are found in the Satapatha Brahmana XIV, 5, 4, 10 (Sacred Books, XV, 111), and in the Khandogya Upanishad VII, 1 (Sacred Books, I, 109).
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3. In that he recites the Azéas, rivers of milk flow, as a funeral oblation, to his Fathers. In that (he recites) the Yagus, rivers of ghee—the Sdmans, rivers of honey—the Atharvan and Angiras hymns, rivers of Soma—the Brahmazas, Kalpas, GAathas, NAardsamsis, Itihasas and Purdzas, rivers of ambrosia.
4. After he has recited (those texts) as far as he thinks fit, he should finish with the following (verse),
‘Adoration to Brahman! Adoration be to Agni! Adoration to the Earth! Adoration to the Herbs! Adoration to the Voice! Adoration to the Lord of the Voice! Adoration I bring to great Vishzu!’
KawpikA 4,
1. He satiates the deities: ‘ Pragdpati, Brahman, the Vedas, the gods, the Azshis, all metres, the word Om, the word Vasha/, the Vy4hr‘tis, the SAvitrt, the sacrifices, Heaven and Earth, the air, days and nights, the numbers, the Siddhas, the oceans, the rivers, the mountains, the fields, herbs, trees, Gandharvas and Apsaras, the snakes, the birds, the cows, the Sadhyas, the Vipras, the Yakshas, the Rakshas, the beings that have these (Rakshas, &c.) at their end.’
2. Then the Azshis: ‘ The (27shis) of the hundred (Azkas), the (Azshis) of the middle (Mazdalas), Grat-
4, 1. Comp. Sankhf4yana-Grzhya IV, 9. Ndarfyaza: ‘ Having finished (the Svadhydya) he satiates with water oblations these deities.’
Pragapati and the following words stand in the nominative; the verb to be supplied is trpyatu (tr7pyantu), ‘may he (they) satiate himself (themselves).’
2. Sankh4yana-Grihya IV, 10. Sankh4yana has pavamanas, ‘the (Rishis) of the Pavamana hymns,’ but prag4th4A as Asvalayana has, and not as we should expect, pragatha.
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samada, Visvamitra, Vamadeva, Atri, Bharadvaga, Vasish¢ha, the Pragathas, the Pavam4na hymns, the (Azshis) of the short hymns, and of the long hymns.’
3. (Then) with the sacrificial cord suspended over the right shoulder :
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samada, Visvamitra, Vamadeva, Atri, Bharadvaga, Vasish¢ha, the Pragathas, the Pavam4na hymns, the (Azshis) of the short hymns, and of the long hymns.’
3. (Then) with the sacrificial cord suspended over the right shoulder :
4. ‘Sumantu, Gaimini, Vaisampayana, Paila, the Sfitras, the Bhdshyas, the Bharata, the Mah4bhfrata, the teachers of law, Gananti, Bahavi, Gargya, Gautama, SAkalya, Babhravya, Mazdavya, Mazdikeya, Gargi Vaékaknavi, Vadav4 Pratitheyi, Sulabha Maitreyi, Kahola Kaushitaka, Mahakaushitaka, Paingya, Mahapaingya, Suyag#ia Sankhd4yana, Aitareya, Mahaitareya, the Sakala (text), the Bashkala (text), SugAtavaktra, Audavahi, Mahaudavahi, Saugami, Saunaka, Asvalayana—and whatsoever other teachers there are, may they all satiate themselves.’
5. After he has satiated the Fathers man by man, and has returned to his house, what he gives (then), that is the sacrificial fee.
6. And it is also understood (in the Sruti), ‘May he be standing, walking, sitting, or lying, (the texts belonging to) whatsoever sacrifice he repeats, that sacrifice indeed he has offered.’
7. It is understood (in the Sruti), ‘ Regarding this (SvAdhydaya) there are two cases in which the study (of the sacred texts) is forbidden: when he is impure himself, and when the place is.’
4. The names from Kahola Kaushitaki down to Asvalayana stand in the accusative; tarpaydmi, ‘I satiate N. N.’ is to be supplied.
5. Narayamza: ‘He satiates his father, grandfather, and greatgrandfather, and goes to his house. What he then gives, for instance, food offered to guests, or given as alms (to religious beggars), is considered as the sacrificial fee for the Brahmayagiia.’
6. Comp. Satapatha Brahmaza XI, 5, 7, 3. 4.
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KawoikA 5,
1. Now (follows) the Adhydyopakarama (i.e. the ceremony by which the annual course of study is opened) ;
2. When the herbs appear, (when the moon stands in conjunction) with Sravaza, in the Sravaza month,
3. Or on the fifth (Tithi of that month), under (the Nakshatra) Hasta.
4. Having sacrificed the two Agya portions, he should offer Agya oblations (to the following deities, viz.) SAvitrt, Brahman, Belief, Insight, Wisdom, Memory, Sadasaspati, Anumati, the metres, and the Rishis.
5. He then sacrifices grains with curds (with the following texts) :
6. ‘I praise Agni the Purohita’—this one verse (Rig-veda I, 1, 1),
7. ‘ The Kushumbhaka (mungoose ?) has said it’— ‘If thou criest, O bird, announce luck to us’—‘ Sung by Gamadagni’—‘In thy abode the whole world rests’
5. He then sacrifices grains with curds (with the following texts) :
6. ‘I praise Agni the Purohita’—this one verse (Rig-veda I, 1, 1),
7. ‘ The Kushumbhaka (mungoose ?) has said it’— ‘If thou criest, O bird, announce luck to us’—‘ Sung by Gamadagni’—‘In thy abode the whole world rests’
5, 2,3. Perhaps the division of these Sitras should be altered, so that sravazasya would belong to Sfitra 2. In this case we should have to translate, ‘2. When the herbs appear, (on a day on which the moon stands in conjunction) with Sravaza. 3. Or on the fifth (Tithi) of the Sravaza month, under (the Nakshatra) Hasta.’ Comp. stavanasya paf#kamim, Par. II, 10, 2. If we count the month beginning with the bright fortnight, and assume that the full moon day of SrAvama falls, as the name of the month implies, on Sravana, the fifth Tithi of that month will fall indeed on Hasta. Comp. on the dates of the Upakaraza, Prof. Weber’s remarks, Die vedischen Nachrichten von den Naxatra II, 322, and on the special symbolical signification of the Nakshatra Sravava in this connection, my note on Sankhfyana IV, 5, 2.
4. On the two Agya portions, comp. above, I, 3, 5; 10, 13 seqq.
4. Comp. Sankhayana IV, 5,8. The verses with which the oblations are performed, are the first and last verses of each Mandala.
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—‘ Come to our sacrifice, O you that are worthy of sacrifice, with care’—‘ Whosoever, be he ours, be he alien ’—* Look on, look about’—‘ Come here, Agni, the Maruts’ friend ’—‘ The oblation, O king, cooked for thee ’—each time two verses ;
8. ‘ United is your will’ (Rig-veda X, 191, 4)— this one verse ;
9. ‘That blessing and bliss we choose ’—this one verse.
10. When he intends to study (the Veda together with pupils), he should, while the pupils take hold of him, sacrifice to those deities, and sacrifice to (Agni) Svishéakvzt, and partake of the grains with curds; then (follows) the ‘ cleaning.’
11. Sitting down to the west of the fire on Darbha grass, the tufts of which are directed towards the east, he should put Darbha blades into a water-pot, and making a Brahméfgali (i.e. joining his hands as a sign of veneration for the Brahman), he should murmur (the following texts):
12, The Vyahvztis preceded by (the syllable) Om {stand first); (these) and the SAvitrt he should repeat three times and then recite the beginning of the Veda.
g. This is the last verse of the Azk-Samhitd in the Bashkala Sakha. See my note on Sankhayana IV, 5, 9.
g. This is the last verse of the Azk-Samhitd in the Bashkala Sakha. See my note on Sankhayana IV, 5, 9.
10. The expression, ‘ Those deities’ would, according to Nar4yana, refer not only to the deities stated in Sfitra 4, but also to the deities of the first and last verses of the Mandalas (Sfitras 6 seqq.). On the grains with curds, comp. Sitra 5. The technical sense of the ‘cleaning’ is explained in the Srauta-sitra I, 8, 2; comp. Hillebrandt, Das altindische Neu- und Vollmondsopfer, p. 130, note 1. The sacrificer covers his joined hands with the Kusa grass spread out round the fire, and has water sprinkled on them.
11. On the term brahmafgali, comp. Manu I, 71.
IlI ADHYAYA, 6 KANDIKA, I. , 223
13. In the same way at the Utsarga (i.e. at the ceremony performed at the end of the term of Vedic study).
14. He should study six months.
15. One who has performed the SamA4vartana (should live during that time) according to the regulations for BrahmaZérins.
16. The others according to the rules.
17. Some say that he should have intercourse with his wife.
18. That (is a practice) sacred to Pragdpati.
19. This (Up&karava) they call varshika (i.e. belonging to the rainy season).
20. On the middle Ashéaka they offer food to those deities, and descend into water.
21. They satiate those same deities (with water oblations),
22. (And besides) the Afdryas, the Aishis, and the Fathers.
23. This is the Utsargana.
KawnpikA 6.
1. Instead of the KAmya ceremonies (i.e. the ceremonies, prescribed in the Srauta-s(tra, by which
15. On the Sam4vartana, see below, chap. 8 seq. The restrictions referred to consist in the interdiction of eating honey and meat, of having sexual intercourse, of sleeping in a bedstead and in the day-time, &c. N&rAyana.
16. Le. the Brahmafarins.
17. I.e. one who has performed the Samévartana.
20. After the six months (Sfitra 14) have elapsed, on the Ash/aka of Magha.
23. Or Utsarga, see Sfitra 13.
6, 1. N&rayana divides this Sftra into two: 1. atha kimyanam sthane kamy4h; 2. daravah.
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special wishes are attained, oblations of) boiled (rice) grains, for the attainment of those wishes, (should be made by the Gvzhya sacrificer).
2. He attains (thereby) those same wishes.
3. For a person that is sick, or suffering, or affected with consumption, a mess of boiled (rice) grains in six oblations (should he offered)—
4. With this (hymn), ‘I loosen thee by sacrificial food, that thou mayst live’ (Rig-veda X, 161).
5. If he has seen a bad dream, he should worship the sun with the two verses, ‘ To-day, god Savitrz’ (Rig-veda V, 82, 4, 5), and with the five verses, ‘What bad dreams there are among the cows’ (Rigveda VIII, 47, 14 seqq.),
6. Or with (the verse), ‘Whosoever, O king, be it a companion or a friend’ (Rig-veda II, 28, ro).
Or with (the verse), ‘Whosoever, O king, be it a companion or a friend’ (Rig-veda II, 28, ro).
7. When he has sneezed, yawned, seen a disagreeable sight, smelt a bad smell, when his eye palpitates, and when he hears noises in his ears, he should murmur, ‘ Well-eyed may I become with my eyes, well-vigoured with my face, well-hearing with my ears. May will and insight dwell in me!’
8. If he has gone to a wife to whom he ought not to go, or if he has performed a sacrifice for a person for whom he ought not to do so, or has eaten forbidden food, or accepted what he ought not to accept, or pushed against a piled-up (fire altar) or
8. Narayana is evidently wrong in explaining kaityam yipan ka by agnikayanastham yipam (which is not, as Prof. Stenzler takes it, der Opferpfahl auf einem Bestattungsplatze). Comp. Gobhila III, 3, 34; Grzhya-samgraha-parisish/a II, 4.
I have translated the second verse in Sftra 8, as if the text had kalpantaém. The MSS. give kalpatam. Atharva-veda VII, 67 has kalpayantam.
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against a sacrificial post, he should sacrifice two Agya oblations with (the verses),
‘May my faculties return into me, may life return, may prosperity return; may my goods return to me; may the divine power return into me. Svaha!
‘These fires that are stationed on the (altars called) Dhishzy4s, may they be here in good order, each on its right place. (Agni) Vaisvanara, grown strong, the standard of immortality, may he govern my mind in my heart. Sv4ha!’
g. Or (he may sacrifice) two pieces of wood,
10. Or murmur (the same two verses without any oblation).
KawnpikA 7,
1. If the sun sets while he is sleeping without being sick, he should spend the rest of the night keeping silence, without sitting down, and should worship the sun (when it rises) with the five (verses), ‘The light, O sun, by which thou destroyest darkness’ (Rig-veda X, 37, 4 seq.).
2. If (the sun) rises (while he is sleeping without being sick), being fatigued without having done any work, or having done work that is not becoming, he should keep silence, &c., as before, and perform his worship (to the sun) with the following four (verses, Rig-veda X, 37, 9 seq.).
3. Invested with the sacrificial cord, constantly fulfilling the prescribed duties regarding the use of
7, 2. Perhaps we should correct the text, akarmasrantam anabhirfipexa karman4 v4 vagyata iti, &c.
3 seq. See SankhAyana-Grehya II, 9. There the same word anvashf/amadesa occurs.
[29] Qp. 226 water, he should perform the Sandhya (or twilight devotion), observing silence.
4. In the evening he should, turning his face to the north-west, to the region between the chief (west) point and the intermediate (north-western) point (of the horizon), murmur the SAvitrt, (beginning) when the sun is half set, until the stars appear.
5. In the same way in the morning—
6. Standing, with his face turned to the east, until the disk (of the sun) appears.
5. In the same way in the morning—
6. Standing, with his face turned to the east, until the disk (of the sun) appears.
7. If a dove flies against his house or towards it, he should sacrifice with (the hymn), ‘O gods, the dove’ (Rig-veda X, 165), verse by verse, or should murmur (that hymn).
8. ‘We have thee, O Lord of the path’ (Rig-veda VI, 53)—if he is going out for doing some business.
9. ‘Bring us together, Pfshan, with a knowing one’ (Rig-veda VI, 54)—if he wishes to find something lost, or if he has strayed.
10. ‘Journey over the ways, Pdshan’ (Rig-veda I, 42)—if he is going out on a long or dangerous way.
KawpikA 8,
1. Now when returning (home from his teacher) he should get the following things, viz. a jewel (to be tied round the neck), two ear-rings, a pair of garments, a parasol, a pair of shoes, a staff, a wreath, (pounded seed of the Karaziga fruit) for rubbing with, ointment, eye salve, a turban; (all that) for himself and for the teacher.
9. Mf/ha may either mean, ‘ having lost his way,’ or ‘ bewildered in his mind.” N&rayana prefers the latter explanation (‘ pragahinah’).
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2. If he cannot get it for both, only for the teacher.
3. He then should get a piece of wood of a tree which is sacrificially pure, in a north-eastern direction—
4. Sappy (wood) if he wishes for the enjoyment of food, or for prosperity, or for splendour ; dry (wood), if for holy lustre,
5. (Wood) which is both (sappy and dry, in its different parts), if (he wishes) for both.
6. Having put the piece of wood on high, and having given a cow and food to the Brahmamas, he should perform the ceremony of shaving the beard.
7. He should alter the texts so that they refer to himself.
8. With Ekaklttaka (he should perform the rubbing).
9. Having washed himself with lukewarm water, and having put on two (new) garments which have not yet been washed, with (the verse), ‘Garments with fat splendour you put on, (Mitra and Varuza)’ (Rig-veda I, 152, 1), he should anoint his eyes with (the words), ‘The sharpness of the stone art thou; protect my eye.’
10. With (the words), ‘ The sharpness of the stone
8, 6. ‘On high’ means ‘not on the ground’ (Naréyama). On the gaudanikam karma (the shaving of the beard), comp. above, Adhy4ya I, Kandiké 18. The word ‘ceremony’ would mean here, according to Narayaza, that he should perform the rite alone, ‘’ without observing such prescriptions as stated above, I, 18, 7.
4. Thus, instead of ‘ Herb! protect him!’ (I, 17, 8) he is to say, ‘Herb! protect me!’ and so on.
8. Ekaklitaka is, according to Narayana and the Prayogaratna, the seed of such a Karafiga fruit (Pongamia Glabra, Vent.) which contains only one grain of seed. Such grains are pounded before he rubs himself therewith.
Q2
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art thou; protect my ear’—he should tie on the two ear-rings.
11. After having salved his two hands with ointment, a Brahmaza should salve his head first,
Such grains are pounded before he rubs himself therewith.
Q2
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art thou; protect my ear’—he should tie on the two ear-rings.
11. After having salved his two hands with ointment, a Brahmaza should salve his head first,
12. A R4ganya his two arms,
13. A Vaisya the belly,
14. A woman her secret parts,
15. Persons who gain their livelihood by running, their thighs.
16. With (the formula), ‘Free from pain art thou, free from pain may I become’—he should put on the wreath.
17. Not (such a wreath) which is called m4la.
18. If they call it m4l4, he should cause them to call it srag.
19. With (the formula), ‘The standing-places of the gods are you; protect me from all sides’—he steps into the shoes, and with (the formula), ‘The heaven's covering art thou ’"—he takes the parasol.
20. With (the formula), ‘Reed thou art; from the tree thou descendest; protect me from all sides '—(he takes) a staff of reed.
21. Having with the hymn ‘Giving life’ tied the jewel to his neck and arranged the turban (on his head), he should standing put the piece of wood (on the fire).
21. On the hymn beginning with the words ‘Giving life,’ see Prof. Stenzler’s note on this Stra. Its first verse is identical with . Vagasaneyi Samhita XXXIV, 50 (comp. also Sankhayana-Grrhya III, 1, 7), and so are most ofits verses found in that Samhita or in the Atharva-veda; the whole of it occurs among the Rig-veda Khilas (vol. vi, p. 25, 2-12).
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KawpikA 9.
1. (He says), ‘Memory and reproach and knowledge, faith, and wisdom as the fifth, what is sacrificed, and what is given, and what is studied, and what is done, truth, learning, vow—
‘The vow which belongs to Agni together with Indra, with Prag4pati, with the zshis, with the royal ones among the Azshis, with the Fathers, with the royal ones among the Fathers, with the human beings, with the royal ones among the human beings, with shine, over-shine, after-shine, counter-shine, with gods and men, with Gandharvas and Apsaras, with wild animals and domestic animals,—the vow, belonging to my own self, dwelling in my own self, that is my universal vow. Hereby, O Agni, I become addicted to the universal vow. Svaha!’
2. With (the hymn), ‘Mine, Agni, be vigour’ (Rig-veda X, 128, 1), verse by verse, he should put pieces of wood (on the fire).
3. He should pass that night at a place where they will do honour to him.
9, 1. ‘My memory and my non-memory, that is my double vow ”—in this way the twelve (parts of which the first section of the Mantra consists) should be recited.’ N&ardyanza. I think the commentator is wrong here, and that section should rather be recited as it is given in the text without any alteration; it forms a regular Sloka. AgneA instead of Agne is a conjecture of Prof. Stenzler, which I have adopted.
I think the commentator is wrong here, and that section should rather be recited as it is given in the text without any alteration; it forms a regular Sloka. AgneA instead of Agne is a conjecture of Prof. Stenzler, which I have adopted.
2. According to Naraya#a the hymn should be recited including the Khila, so that ten pieces of wood are offered. Now the hymn consists of nine verses; there can be, consequently, only one Khailika verse, which is, I suppose, the first verse of the Khila quoted above, p. 228.
3. Bya Madhuparka (N4rayana). Compare Sankhayana-Grihya III, 1, 14.
230 AsVALAYANA-GRIHYA-SOTRA.
4. When, after having finished his (task of) learning, he has offered something to the teacher, or has received his permission, he should take a bath (which signifies the end of his studentship).
5. He (i.e. the Snataka) has to keep the following observances :
6. He shall not bathe in the night-time; he shall not bathe naked; he shall not lie down naked; he shall not look at a naked woman, except during sexual intercourse; he shall not run during rain; he shall not climb up a tree; he shall not descend into a well; he shall not swim with his arms across a river; he shall not expose himself to danger. ‘A great being indeed is a Snataka’—thus it is understood (in the Sruti).
Kawo1kA 10.
1. If (a student) wishes to be dismissed (by his teacher), he should pronounce before the teacher his (i.e. the teacher’s ?) name—
2. (And should say), ‘Here we will dwell, sir!’
4. Nardyaza: He makes an offer to the teacher in the words, ‘What is it that I can do for you?’—and what the teacher tells him, that he does.
10, 1. Narayama refers this rule to a student who has performed the Sam4vartana and wishes to go away. But a comparison of Sankhayana-Grthya II, 18 seems to make it probable that the ceremony described here has nothing to do with the Samévartana. I take this chapter rather for a description of the way in which a student has to take leave of his teacher when setting out on a journey. ‘His name’ is the teacher’s name, according to Narayaaa.
2, Saénkhayana II, 18, 1. Sankh. has aham vatsydmi; Asvalayana, idam vatsyamah. The commentator says that instead of idam the Asrama is to be named which the student chooses to enter upon, forinstance, ‘Devadatta, we will dwellinthe state of a householder, sir!’
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3. With a loud voice (the words) following after the name.
4. ‘Of inhalation and exhalation ’—(this he says) with a low voice,
5. And (the verse), ‘Come hither, Indra, with thy lovely-sounding, fallow-coloured (horses)’ (Rig-veda ITI, 45, 1).
6. The aged one then murmurs, ‘To inhalation and exhalation I, the wide-extended one, resort with thee. To the god Savitvz I give thee in charge’— and the verse.
7. When he has finished (that verse), and has muttered, ‘Om! Forwards! Blessing!’ and recited (over the student the hymn), ‘ The great bliss of the three’ (Rig-veda X, 185)—(he should dismiss him).
To the god Savitvz I give thee in charge’— and the verse.
7. When he has finished (that verse), and has muttered, ‘Om! Forwards! Blessing!’ and recited (over the student the hymn), ‘ The great bliss of the three’ (Rig-veda X, 185)—(he should dismiss him).
8. On one who has been thus dismissed, danger comes from no side—thus it is understood (in the Sruti).
9. If he hears (on his way) disagreeable voices of birds, he should murmur the two hymns, ‘ Shrieking, manifesting his being’ (Rig-veda II, 42, 43), and (the verse), ‘The divine voice have the gods created’ (Rig-veda VIII, 100, 11).
10. ‘ Praise the renowned youth who sits on the war-chariot’ (Rig-veda II, 33, 11)—if (he hears disagreeable voices) of deer.
11. From the direction, or from the (being) from which he expects danger, towards that direction he should throw a fire-brand, burning on both sides, or having twirled about a churning-stick from the right to the left, with (the words), ‘Safety be to me, Mitra
6. I have translated, as Prof. Stenzler has also done, according to Sankhfyana’s reading, prandpana ... tvayad. The ‘aged one’ is the teacher, the verse that which is quoted in Sfttra 5.
232 AsVALAYANA-GRIHYA-SOTRA.
and Varuza; encounter the foes and burn them up with your flame. May they find none who knows them and no support; divided by discord may they go to death '"—
12. He turns the churning-stick downwards with (the verse), ‘The combined wealth of both, heaped together’ (Rig-veda X, 84, 7).
Kawo1kA 11.
1. If unknown danger from all sides (menaces him), he should sacrifice eight Agya oblations with (the formulas),
‘ Pvithivi (the earth) is covered ; she is covered by Agni. By her, the covered one, the covering one, I ward off the danger of which I am in fear. Sv4ha!
‘Antariksha (the air) is covered; it is covered by Vayu. By it, the covered, the covering, I ward off the danger of which I am in fear. Sv4ha!
‘Dyaus (the heaven) is covered ; she is covered by Aditya (the sun). By her, &c.
‘The quarters (of the horizon) are covered; they are covered by Aandramas (the moon). By them, &c.
‘The waters are covered; they are covered by Varuza. By them, &c.
‘The creatures are covered; they are covered by Prama (the breath). By them, &c.
‘The Vedas are covered ; they are covered by the metres. By them, &c.
‘All is covered; it is covered by Brahman. By it, &c. Svaha!’
11, 1. ‘Covered’ is vrzta; ‘I ward off’ is the causative of the same verb, varaye.
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2. Then, stationing himself towards the northeast, he murmurs the Svasti-Atreya and, ‘Of what we are in fear, Indra’ (Rig-veda VIII, 61, 13 seqq.), down to the end of the hymn.
KanpikA 12.
1. When a battle is beginning, (the royal Purohita) should cause the king to put on his armour (in the following way).
2. (The Purohita) stations himself to the west of (the king’s) chariot with (the hymn ?), ‘I have brought thee hither ; be here’ (Rig-veda X, 173).
KanpikA 12.
1. When a battle is beginning, (the royal Purohita) should cause the king to put on his armour (in the following way).
2. (The Purohita) stations himself to the west of (the king’s) chariot with (the hymn ?), ‘I have brought thee hither ; be here’ (Rig-veda X, 173).
3. With (the verse), ‘Like a thunder-cloud is his countenance’ (Rig-veda VI, 75, 1), he should tender the coat of mail to him.
4. With the following (verse) the bow.
5. The following (verse) he should cause him to repeat.
6. He should murmur himself the fourth.
7. With the fifth he should tender the quiver to him.
8. When (the king) starts, the sixth.
9. The seventh (he recites) over the horses.
10. The eighth he should cause (the king) to repeat while looking at the arrows ;
2. The Svasti-Atreya is the part of the hymn V, 51, which very frequently contains the word svasti (vv. 11-15). There is a Khila appended to that hymn (Rig-veda, vol. iii, p. 30), which, according to Narayana, is also to be murmured on this occasion.
12, 2. According to N&rdyava the Pratika here signifies not the verse, but the whole hymn, though a whole PAda is given (comp. Srauta-sfitra I, 1, 17).
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11, (The verse), ‘Like a serpent it encircles the arm with its windings’ (Rig-veda VI, 75, 14), when he ties to his arm the leather (by which the arm is protected against the bow-string).
12. He then mounts up to (the king on his chariot), while he is driving, and causes him to repeat the Abhivarta hymn (Rig-veda X, 174) and the two verses, ‘He who, Mitra and Varuza’ (Rigveda VIII, ror, 3 seq.).
13. He then should look at him with the Apratiratha, Sasa, and Sauparva hymns.
14. The Sauparwza is (the hymn), ‘May the streams of honey and ghee flow forwards.’
15. (The king) should drive (in his chariot successively) to all quarters (of the horizon).
16. He should commence the battle in the line of battle invented by Aditya or by Usanas.
17. He should touch the drum with the three verses, ‘ Fill earth and heaven with thy roar’ (Rigveda VI, 47, 29 seqq.).
18. With (the verse), ‘Shot off fall down’ (Rigveda VI, 75, 16), he should shoot off the arrows.
12. The Abhivarta hymn begins with the word abhivartena, and is ascribed to Abhivarta Angirasa.
13. The Apratiratha hymn is Rig-veda X, 103 (ascribed to Apratiratha Aindra); the Sdsa, X, 152 (ascribed to Sasa Bharadvaga). On the Sauparva, see the next Sftra.
14. This hymn is not found in any Vedic Samhita, as far as I know, nor does it occur in the Suparzddhydya. I have followed Prof. Stenzler’s conjecture pra dhard yantu instead of pradharayantu, which is confirmed by SAyaza’s note on Aitareya Brahmava VI, 25, 7; VIII, 10, 4 (pp. 365, 399, ed. Aufrecht).
17, 18. According to Narayana the subject is the king.
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19. ‘ Where the arrows fly’ (I. 1. v. 17)—this (verse) he should murmur while they are fighting.
365, 399, ed. Aufrecht).
17, 18. According to Narayana the subject is the king.
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19. ‘ Where the arrows fly’ (I. 1. v. 17)—this (verse) he should murmur while they are fighting.
20. Or he should teach (the king the texts mentioned). Or he should teach (the king).
End of the Third Adhy4ya.
19. Here the subject is the Purohita.
236 AsvaLAYANA-GRIHYA-SOTRA.
ApuyAdya IV, KaworxA 1.
1. If disease befalls one who has set up the (sacred Srauta) fires, he should leave his home (and go away) to the eastern, or northern, or north-eastern direction.
2. ‘ The sacred fires are fond of the village’—thus it is said.
3. Longing for it, desirous of returning to the village they might restore him to health—thus it is understood (in the Sruti).
4. Being restored to health, he should offer a Soma sacrifice, or an animal sacrifice, or an ordinary sacrifice, and take his dwelling (again in the village).
5. Or without such a sacrifice.
6. If he dies, one should have a piece of ground dug up to the south-east or to the south-west—
7. Ata place which is inclined towards the south or towards the south-east.
8. According to some (teachers), inclined towards south-west.
g. (The piece of ground dug up should be) of the length of a man with upraised arms,
10. Of the breadth of one Vy4ma (fathom),
1, 1. Comp. Srauta-sitra VI, 9, 1. The funeral rites according to the Grzhya-sfitras have been treated of by Prof. Max Miller, Zeitschrift der Deutschen Morgenlandischen Gesellschaft, vol. ix.
3. Le. longing for the village. I here differ from Prof. Stenzler’s translation, ‘Indem sie, um nach dem Dorfe zu kommen, ihm Gutes wiinschen.’ Prof. Stenzler here follows Narayana, who has the following note, gramam 4gantum iféhantoxgnaya enam ahitagnim asamsante, ayam agado bhaved iti.
4. Comp. Srauta-sfitra VI, 9, 7.
5. Srauta-sfitra VI, 10, 1.
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11. Of the depth of one Vitasti (span).
12. The cemetery should be free from all sides.
13. It should be fertile in herbs.
14. But plants with thorns and with milky. juice, &c., as stated above.
15. From which the waters flow off to all sides: this is a characteristic required for the cemetery (smasana) where the body is to be burned.
16. ‘They cut off (from the dead body) the hair, the beard, the hairs of the body, and the nails ’"— this has been stated above.
17. (They should provide) plenty of sacrificial grass and of butter.
18. They here pour clarified butter into curds.
19. This is the ‘sprinkled butter’ used for the Fathers (i.e. Manes).
KawnpikA 2.
1. (The relations of the dead person) now carry (his sacred) fires and (his) sacrificial vessels in that direction.
18. They here pour clarified butter into curds.
19. This is the ‘sprinkled butter’ used for the Fathers (i.e. Manes).
KawnpikA 2.
1. (The relations of the dead person) now carry (his sacred) fires and (his) sacrificial vessels in that direction.
12, N&rayaza: By the word smas&na (cemetery) two different smasanas are designated here, because below (Sfitra 15) a distinction is added (to the word smas4na), in the words, ‘ This is a characteristic required for the smasdna where the body is to be burned.’ Thus the place where the body is burned, and the place where the gathered bones are deposited, both are called smasdna.
14. See above, II, 7, 5
15. See the note on Sfttra 12.
16. See the Srauta-sfitra VI, 10, 2
17. Dvigulpham barhir fgyaz% ka. Narayana explains dvigulpha by prabhftta. Comp. bahulatrzza, Katy4yana XXV, 7, 15.
18. ‘Here’ means, at a ceremony directed to the Manes. Narfyana,
2, 1. In the direction stated above, chap. 1, 6.
238 AsVALAYANA-GRIHYA-SOTRA.
2. After them aged persons forming an odd number, men and women not going together, (carry) the dead body.
3. Some (say) that (the dead body should be carried) in a cart with a seat, drawn by cows.
4. (Some prescribe) a she-animal for covering (the dead body with its limbs) :
5. A cow,
6. Or a she-goat of one colour.
7. Some (take) a black one.
8. They tie (a rope) to its left fore-foot and lead it behind (the dead body).
g. Then follow the relations (of the dead person), wearing their sacrificial cords below (round their body), with the hair-locks untied, the older ones first, the younger ones last.
10. When they have thus arrived at the place, the performer (of the rites) walks three times round the spot with his left side turned towards it, and with a Sami branch sprinkles water on it, with (the verse), ‘Go away, withdraw, and depart from here’ (Rig-veda X, 14, 9).
11. To the south-east, on an elevated corner (of that place), he places the Ahavantya fire,
12. To the north-west the Garhapatya fire,
13. To the south-west the Dakshiva fire.
14. After that a person that knows (how to do it), piles up between the fires a pile of fuel.
4. See chap. 3, 20-25.
1o. Kartodakena (i.e. karté udakena) is evidently the right reading, not gartodakena.
12, 13. The words, ‘on an elevated corner’ (Stra 11) have to be supplied.
14. As to the pronoun enam, which refers, with an irregular
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15. After sacrificial grass and a black antelope’s skin with the hair outside has been spread out there, they place the dead body thereon, which they have carried so as to pass by the GArhapatya fire on its north-side, turning its head towards the Ahavantya.
16. To the north (of the body they place) the wife (of the deceased),
17. And a bow for a Kshatriya.
16. To the north (of the body they place) the wife (of the deceased),
17. And a bow for a Kshatriya.
18. Her brother-in-law, being a representative of her husband, or a pupil (of her husband), or an aged servant, should cause her to rise (from that place) with (the verse), ‘ Arise, O wife, to the world of life’ (Rig-veda X, 18, 8).
19. The performer (of the rites) should murmur (that verse), if a Sddra (makes her rise from the pile),
20. With (the verse), ‘ Taking the bow out of the hand of the deceased’ (Rig-veda X, 18, 9), (he takes away) the bow.
21. It has been stated (what is to be done) in case a Sidra (should perform this act).
22. Having bent the bow, he should, before the piling up (of the things mentioned below, which are put on the dead body) is done, break it to pieces, and throw it (on the pile).
construction, to the dead person, comp. Satapatha Brahmama XII, 5) 2, 7-
16. The wife is made to lie down on the pile.
18. Possibly the words devaraf and patisthanfyaZ refer to two different persons, so that we should have to translate, ‘Her brother-in-law, (or some other) representative of her husband, &c.’
19. This refers to the case of the aged servant. The word for which we have put Sfdra here and in Sftra 21, is vr7shala.
22. See Sfitra 19.
240 AsvALAYANA-GRIHYA-SOTRA.
KawoikA 38.
1. He should then put the following (sacrificial) implements (on the dead body).
2. Into the right hand the (spoon called) Guha.
3. Into the left the (other spoon called) Upabhv7t.
4. On his right side the (wooden sacrificial sword called) Sphya, on his left (side) the Agnihotrahavant (i.e. the ladle with which the Agnihotra oblations are sacrificed).
5. On his chest the (big sacrificial ladle called) Dhruv4. On his head the dishes. On his teeth the pressing-stones.
6. On the two sides of his nose the two (smaller sacrificial ladles called) Sruvas.
7. Or, if there is only one (Sruva), breaking it (in two pieces).
8. On his two ears the two Prdsitraharazas (i. e. the vessels into which the portion of the sacrificial food belonging to the Brahman is put).
g. Or, if there is only one (Prasitraharaza), breaking it (in two pieces).
10. On his belly the (vessel called) P&trt,
11. And the cup into which the cut-off portions (of the sacrificial food) are put.
12. On his secret parts the (staff called) SamyéA.
13. On his thighs the two kindling woods.
3, 1. On the different implements mentioned in the following S(itras, comp. Prof. Max Miiller’s paper in the Zeitschrift der Deutschen Morgenlandischen Gesellschaft, vol. ix, pp. vii seqq. ; Ixxviii seqq.
8. On the Prasitra and the Prdsitraharazas, comp. Hillebrandt, Neu- und Vollmondsopfer, pp. 119 (with note 6), 120, 131.
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14. On his legs the mortar and the pestle.
15. On his feet the two baskets.
16. Or, if there is only one (basket), tearing it (in two pieces).