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).
17. Those (of the implements) which have a hollow (into which liquids can be poured), are filled with sprinkled butter.
18. The son (of the deceased person) should take the under and the upper mill-stone for himself.
19. And the implements made of copper, iron, and earthenware.
20. Taking out the omentum of the she-animal he should cover therewith the head and the mouth (of the dead person) with the verse, ‘ Put on the armour (which will protect thee) against Agni, by (that which comes from) the cows’ (Rig-veda X, 16, 7).
21. Taking out the kidneys (of the animal) he should lay them into the hands (of the dead body) with the verse, ‘ Escape the two hounds, the sons of Saram4’ (Rig-veda X, 14, 10), the right (kidney) into the right (hand), the left into the left.
22. The heart (of the animal he puts) on the heart (of the deceased).
23. And two lumps (of flour or rice), according to some (teachers).
s
17. Narayana explains 4sekanavanti by bilavanti. On prishad4gya (‘sprinkled butter’) comp. the two last Sfitras of the first chapter.
19. The statement in Satapatha Brahmana XII, 5, 2, 14 is somewhat different.
20. Anustaramy& vapfm. See chap. 2, 4.
23. N&rayana states that these lumps are not put, as one would be inclined to believe, on the heart, but into the hands of the deceased. Sfitra 24 shows that this interpretation is correct.
{29] R
242 AsVALAYANA-GRIHYA-SOTRA.
24. (Only) if there are no kidneys, according to some (teachers).
25. Having distributed the whole (animal), limb by limb (placing its different limbs on the corresponding limbs of the deceased), and having covered it with its hide, he recites, when the Praztta water is carried forward, (the verse), ‘ Agni, do not overturn this cup’ (Rig-veda X, 16, 8).
26. Bending his left knee he should sacrifice Agya oblations into the Dakshiza fire with (the formulas), ‘To Agni svahA! To Kama svaéh4! To the world svah4! To Anumati svaha!’
27. A fifth (oblation) on the chest of the deceased with (the formula), ‘From this one verily thou hast been born. May he now be born out of thee, N. N.! To the heaven-world svahé !’
KawpikA 4.
1. He gives order, ‘ Light the fires together.’
2. If the Ahavantya fire reaches (the body) first, he should know, ‘It has reached him in the heavenworld. He will live there in prosperity, and so will this one, i. e. his son, in this world.’
3. If the GArhapatya fire reaches (the body) first, he should know, ‘It has reached him in the airworld. He will live there in prosperity, and so will this one, i. e. his son, in this world.’
24. I.e. if there is no Anustaravf animal, which is considered as optional (see chap. 2, 4).
25. Comp. Katyayana XXV, 7, 35.
He will live there in prosperity, and so will this one, i. e. his son, in this world.’
24. I.e. if there is no Anustaravf animal, which is considered as optional (see chap. 2, 4).
25. Comp. Katyayana XXV, 7, 35.
24. He who is born out of the deceased, is Agni. See Satapatha Brahmana II, 3, 3, 5; and also XII, 5, 2, 15.
4, 2. Satapatha Brihmaza XII, 5, 2, 10.
3. Satapatha Brahmama 1. 1. § 9.
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4. If the Dakshiza fire reaches (the body) first, he should know, ‘ It has reached him in the world of men. He will live there in prosperity, and so will this one, i. e. his son, in this world.’
5. If (the three fires) reach (the body) in the same moment, they say that this signifies the highest luck,
6. While (the body) is burning, he recites over it the same texts, ‘Go on, go on, on the ancient paths’ (Rig-veda X, 14, 7).
7. Being burnt by a person who knows this, he goes to the heaven-world together with the smoke (of the funeral pile)—thus it is understood (in the Sruti).
8. To the north-east of the Ahavantya fire he should have a knee-deep pit dug and should have an Avaké, i.e. (the water-plant called) Sipéla put down into it. From that (pit) he (i. e. the deceased) goes out and together with the smoke he goes up to the heaven-world—thus it is understood (in the Sruti).
9. After he has recited (the verse), ‘ These living ones have separated from the dead’ (Rig-veda X, 18, 3), they turn round from right to left and go away without looking back.
10. When they have come to a place where standing water is, having once (plunged into it and) emerged
4. Satapatha Brahmama 1. 1. § 11.
5. Satapatha Brahmana 1. 1. § 12.
6. ‘The same texts’ means that the texts indicated in the Srauta-s(itra VI, 10, 19 (twenty-four verses taken from the hymns X, 14, 16, 17, 18, 154) have to be recited.
8. Comp. above, II, 8, 14.
ro. ‘All the Samanodaka relations (see Manu V, 60), men and women, should pour out one handful of water each. Pronouncing
R2
244 AsVALAYANA-GRIHYA-SOTRA.
from it, they pour out one handful (of water), pronounce the Gotra name and the proper name (of the deceased), go out (of the water), put on other garments, wring out (the old garments) once, lay them away with their skirts to the north, and sit down until the stars appear.
11. Or they may enter (their houses), when still (a part) of the sun-disk is seen,
12. The younger ones first, the older ones last.
13. When they have come to the houses, they touch a stone, the fire, cow’s dung, fried barley, sesamum seeds, and water.
14. Let them not cook food during that night.
15. Letthem subsist on bought or ready-made food.
16. Let them eat no saline food for three nights.
17. Let them optionally for twelve nights avoid the distribution of gifts and the study (of Vedic texts), if one of the chief Gurus (has died).
18. Ten days after (the death of) Sapisdas,
15. Letthem subsist on bought or ready-made food.
16. Let them eat no saline food for three nights.
17. Let them optionally for twelve nights avoid the distribution of gifts and the study (of Vedic texts), if one of the chief Gurus (has died).
18. Ten days after (the death of) Sapisdas, the Gotra name and the proper name of the deceased, saying, for instance, “‘ Devadatta, belonging to the Gotra of the Kasyapas, this water is for thee!’’—they sprinkle it out, with southward-turned faces.’ Narayawa.
12. Possibly praviseyuA (they should enter) belongs to this Sfitra. In Prof. Stenzler’s edition and in the commentary of Narayana it is taken as belonging to Sfitra 11.
15. Vasish‘ha IV, 15. N4&rdyana here observes, ‘Some authorities omit this Sftra.’
17. ‘Father and mother and the teacher who, after having performed the Upanayana for him, has taught him the whole Veda, are the chief Gurus. When these have died, they should avoid giving gifts and studying the Veda either for twelve nights, or for ten nights, this rule standing in correlation with the following one.’ N4rayana.
18. The Sapizda relationship is generally defined as the relationship within six degrees, though the statements in the different
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19. And of a Guru who is no Sapizda,
20. And of unmarried female relations.
21. Three nights after(the death of) other teachers,
22. And of a relation who is no Sapizda,
3. And of married female relations,
24. Of a child that has no teeth,
25. And of a dead-born child.
26. One day, after (the death of) a fellow-pupil,
27. And of a Srotriya of the same village.
KawpikA 5,
1. The gathering (of the bones is performed) after the tenth (Tithi from the death), (on a Tithi) with an odd number, of the dark fortnight, under a single Nakshatra.
2. A man into a male urn without special marks, a woman into a female one without special marks.
3. Aged persons of an odd number, not men and women together (gather the bones).
4. The performer of the ceremony walks three times round the spot with his left side turned towards texts do not exactly agree. See Apastamba II, 15, 2; Manu V, 60; Gautama XIV, 13 (with Prof. Biihler’s note, Sacred Books, vol. ii, p. 247, &c.).
21. Comp. Sfitras 17, 19.
5, 1. Narayana (comp. the Asvalayana-Grthya-Parisish/a III, 7) understands this Sftra in a different way. ‘After the tenth Tithi of the dark fortnight, on a Tithi with an odd number, i.e. on the eleventh, thirteenth, or fifteenth.’ The single Nakshatras are those the name of which does not denote two Nakshatras (as, for instance, the two Ash4dh4s). Comp. K4ty.-Sraut. XXV, 8,1; Manu V, 59.
2. Ums, with or without protuberances like female breasts, are considered as female or male accordingly.
3. See chap. 2, 2.
4. Comp. chap. 2, 10.
246 AsVALAYANA-GRIHYA-SOTRA.
it, and sprinkles on it with a Sami branch milk mixed with water, with the verse, ‘O cool one, O thou that art full of coolness’ (Rig-veda X, 16, 14).
3. See chap. 2, 2.
4. Comp. chap. 2, 10.
246 AsVALAYANA-GRIHYA-SOTRA.
it, and sprinkles on it with a Sami branch milk mixed with water, with the verse, ‘O cool one, O thou that art full of coolness’ (Rig-veda X, 16, 14).
5. With the thumb and the fourth finger they should put each single bone (into the urn) without making a noise,
6. The feet first, the head last.
7. Having well gathered them and purified them with a winnowing basket, they should put (the urn) into a pit, at a place where the waters from the different sides do not flow together, except rain water, with (the verse), ‘Go to thy mother Earth there’ (Rig-veda X, 18, 10).
8. With the following (verse) he should throw earth (into the pit).
9. After he has done so, (he should repeat) the following (verse).
10. Having covered (the urn) with a lid with (the verse), ‘I fasten to thee’ (Rig-veda X, 18, 13), they then should go away without looking back, should bathe in water, and perform a Srdddha for the deceased.
Kawoika 6.
1. They who have lost a Guru by death, or are afflicted by other misfortune, should perform on the new-moon day an expiatory ceremony.
2. Before sunrise they should carry their fire
7. Narayana explains pavana by sfirpa. He says that the ‘performer’ (kartrz’) repeats this and the following texts.
to, ‘They should give a Sraiddha to the deceased exclusively, according to the Ekoddishéa rite.’ Narayana.
6, 2. According to Narayana the fire means here not the sacred domestic fire, but a common kitchen fire. I doubt whether thep. 247 together with its ashes and with its receptacle to the south with the half-verse, ‘I send far away the fleshdevouring Agni’ (Rig-veda X, 16, 9).
3. Having thrown that (fire) down at a place where four roads meet or somewhere else, they walk round it three times, turning their left sides towards it, beating their left thighs with their left hands.
4. They then should return home without looking back, bathe in water, have their hair, their beards the hair of their bodies, and their nails cut, and furnish themselves with new jars, pots, vessels for rinsing the mouth, wreathed with garlands of Sami flowers, with fuel of Samf wood, with two pieces of Sami wood for kindling fire, and with branches to be laid round the fire, with bull’s dung and a bull’s hide, fresh butter, a stone, and as many bunches of Kusa grass as there are young women (in the house).
5. At the time of the Agni(-hotra) he should kindle fire with the hemistich, ‘Here may this other ° GAtavedas’ (Rig-veda X, 16, 9).
commentator is right. The ceremonies described in the following Sfitras seem to point rather to a renewal of the sacred Grshya ‘fire, the old one having proved unlucky to the sacrificer. In the same way, in the Srauta ritual, a sacrificer who, after having performed the Adh4na, has bad luck, performs the PunarAdheya.
3. Comp. K4tyayana-Srauta-sitra V, 10, 15.
In the same way, in the Srauta ritual, a sacrificer who, after having performed the Adh4na, has bad luck, performs the PunarAdheya.
3. Comp. K4tyayana-Srauta-sitra V, 10, 15.
5. The text has agnivelay4m, which Narayana explains by agnihotraviharamakale aparahne. He states that the fire should be produced by attrition of two new kindling woods (arani), mentioned in Sfitra 4. The fire thus kindled is to be used, he says, as a kitchen-fire. Herein he seems to me to have misunderstood the meaning of the ceremony; see the note on Sifitra 2. The hemistich quoted in this Stra (which is the second half of the same verse of which the first half is prescribed in Sftra 2) clearly points to the sacred quality of the fire in question ; it runs thus, ‘Here may this other GAtavedas carry the offerings to the gods, the knowing one.’
248 AsvALAYANA-GRIHYA-SOTRA.
6. Keeping that (fire) burning, they sit till the silence of the night, repeating the tales of the aged, and getting stories of auspicious contents, Itihdsas and PurAzas, told to them.
7. When all sounds have ceased, or when (the others) have gone to the house or the resting-place, (the performer of the ceremony) should pour out an uninterrupted stream of water, beginning at the south side of the door, with (the verse), ‘Spinning the thread follow the light of the aerial space’ (Rig-veda X, 53, 6), (going round the house), ending at the north side of the door.
8. Having then given 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 should cause the people belonging to the house to step on that (hide) with (the verse), ‘Arise to long life, choosing old age’ (Rig-veda X, 18, 6).
9. With (the verse), ‘This I lay round the living’ (Rig-veda X, 18, 4), he should lay branches round (the fire).
1o. After having with (the words), ‘A mountain (i.e. a stone) they shall place between themselves and death,’ placed a stone to the north of the fire, and having sacrificed with the four (verses), ‘Go hence, O death, on another way’ (Rig-veda X, 18,
7. The person who pours out the water is, as Narayana says, the kartrz, i.e. the performer of the whole ceremony. The word cannot be translated, as Prof. Stenzler does, der Bestatter, no funeral ceremonies being here treated of.
8. See above, I, 8,9. Here Narayana sees that the fire is the sacred one. He says, athasabdossmin kaélesgnyantaram aupasanam upasamadadhyAd iti g%apanartham.
to. The words, ‘A mountain,’ &c., stand at the end of the verse quoted in Sftra g.
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1-4), verse by verse, he should look at his people with (the verse), ‘As the days follow each other’ (ibid. 5).
11. The young women (belonging to the house) should, with each hand separately, with their thumbs and fourth fingers, with young Darbha blades, salve their eyes with fresh butter, and throw (the Darbha blades) away, turning their faces away.
5).
11. The young women (belonging to the house) should, with each hand separately, with their thumbs and fourth fingers, with young Darbha blades, salve their eyes with fresh butter, and throw (the Darbha blades) away, turning their faces away.
12. (The performer of the ceremony) should look at them, while they are salving themselves, with (the verse), ‘These women, being no widows, having noble husbands’ (Rig-veda X, 18, 7).
13. With (the verse), ‘Carrying stones, (the river) streams forward ; take hold of each other’ (Rig-veda X, 53, 8)—the performer (of the ceremony) first should touch the stone.
14. After that, stationing himself to the northeast, while (the others) go round with the fire, with bull’s dung, and with an uninterrupted stream of water, repeating the three verses, ‘O waters, ye are wholesome’ (Rig-veda X, 9, 1 seqq.), he should murmur the verse, ‘These have led round the cow’ (Rig-veda X, 155, 5).
15. A tawny-coloured bull should he lead round— thus they say.
16. They then sit down at a place where they intend to tarry, having put on garments that have not yet been washed.
17. (There) they sit, avoiding to sleep, till sunrise.
18. After sunrise, having murmured the hymns sacred to the sun and the auspicious hymns, having
18, See above, II, 3, 13.
250 AsSVALAYANA-GRIHYA-SOTRA.
prepared food, having made oblations with (the hymn), ‘May he drive evil away from us with his shine’ (Rig-veda I, 97), verse by verse, having given to the Brahmazas to eat, he should cause (them) to pronounce auspicious words.
19. A cow, a cup of metal, and a garment that has not yet been washed, constitute the sacrificial fee.
KawpikA 7.
1. Now at a Sraddha ceremony, at that which is celebrated on the Parvan day, or for the attainment of special wishes, or at the Abhyudayika Sraddha
(i. e. the Sraddha celebrated when some good luck has happened), or at the Ekoddish¢a Sraddha (the Sraddha directed to a single dead person) —
2. He causes Brahmazas who are endowed with learning, moral character, and correct conduct, or with one of these (characteristics), who have been invited in time, who have taken a bath, washed their feet, and sipped water, to sit down, as representatives of the Fathers, with their faces turned to the north, one for each one of the Fathers, or two for each, or three for each.
3. The larger their number is, the greater is the reward (which the sacrificer is entitled to expect).
4. But in no case one (Brahmawa) for all (the fathers).
7, 1. Comp. on the Sraddha ceremonies in general the note on Sankhayana-Grshya IV, 1, 1,and the quotations giventhere. The Parvava Sraddha, which is celebrated on the new-moon day, is treated of by Sankhayana IV, 1, the Abhyudayika Sraddha, IV, 4, the Ekoddishza Sraddha, IV, 2.
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5. Optionally (he may invite only one Brahmaza) except at the first (Sraddha).
The Parvava Sraddha, which is celebrated on the new-moon day, is treated of by Sankhayana IV, 1, the Abhyudayika Sraddha, IV, 4, the Ekoddishza Sraddha, IV, 2.
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5. Optionally (he may invite only one Brahmaza) except at the first (Sraddha).
6. By (the exposition of) the Pizda sacrifice (the corresponding rules) have been declared (for the Sraddha ceremonies also).
7. Having given water (to the Brahmazas),
8. Having given to them double-folded Darbha blades, and a seat,
9. Having (again) given water (to them),
10. Having poured water into three vessels of metal, of stone, and of earthen-ware, or (into three vessels) made of the same substance, over which he has put Darbha grass,
11. And having recited over (that water the verse), ‘For luck and help the divine waters’ (Rig-veda X, 9, 4), he pours sesamum seeds into it with (the formula), ‘Sesamum art thou; Soma is thy deity ; at the Gosava sacrifice thou hast been created by
5. Anadye. Of the different interpretations of this word which Narayana gives, it may suffice here to quote two. The first Sraddha may either mean the Parvaza Sraddha, because this stands first among the different kinds of Sraéddha ceremonies enumerated in Sfttra 1; or it may mean the Sapivdikarama (see Sankhayana IV, 3), for this is the first occasion on which a dead person receives Sraddha oblations together with two others of the Fathers,
6. The sacrifice to the Manes, as forming part of the Srauta ritual, is explained in the Srauta-sftra IT, 6 seq.
8. Yaghavalkya I, 229.
9. Yagiiavalkya I, 230. The reading of several words of the Mantra is doubtful, and the parallel texts, as Prof. Stenzler has not failed to observe, differ; especially the words pratnavadbhif prattak seem to me to be corrupt. The word pratnavat is only known to the Petersburg Dictionary as having the meaning, ‘containing the word pratna,’ which will not do here. Thus, I think that the reading pratnam adbhiA przkta’ should be adopted ; the translation would be, ‘ Anciently thou hast been mixed with water.’
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the gods. By the ancients thou hast been offered. Through the funeral oblation render the Fathers and these worlds propitious to us. Svadh&! Adoration!’
12. (The different rites are performed) from the right to the left.
13. With (the part) of the other (i.e. left) hand between the thumb (and the fore-finger), because he wears the sacrificial cord over his left shoulder, or with the right hand which he seizes with the left (he offers the Arghya water to the Fathers with the words), ‘ Father, this is thy Arghya. Grandfather, this is thy Arghya. Great-grandfather, this is thy Arghya’—having first offered (ordinary) water (to the Fathers).
14. When he is going to hand over that (Arghya water to the Brahmavzas who represent the Fathers, he says once each time), ‘Svadha! The Arghya water |’
15. Over (the Arghya water) which has been
12. Comp. Sankhayana-Grrhya IV, 4, 6.
14. When he is going to hand over that (Arghya water to the Brahmavzas who represent the Fathers, he says once each time), ‘Svadha! The Arghya water |’
15. Over (the Arghya water) which has been
12. Comp. Sankhayana-Grrhya IV, 4, 6.
13. The part of the hand above the thumb is called the ‘ Tirtha belonging to the Manes ;’ see, for instance, Baudhayana’s Dharmasfitra I, 8,16. The sacrificer is here understood to wear his sacrificial cord suspended over the left shoulder (he is ‘y4gfopavitin’). But as the oblation here treated of is directed to the Manes, it is required that he should be prafinavitin. Now he is considered as prakindvitin, according to Nardyama, not only if the cord is suspended over his right shoulder (which is the ordinary meaning of pradinavitin), but also if the hand with which he performs the rites, and the shoulder over which he wears the sacred cord, are either both right or both left. Thus here, acting with the left-hand and wearing the cord over the left shoulder, he becomes pra4in4vitin.
The last word (appfrvam) is separated by Narayana from the rest, so that it forms a separate Sftra.
15. The sacrificer gives the water to the Brahmazas, and thesep. 253 poured out, he should recite the verse, ‘ The celestial waters which have been produced on the earth, the aerial waters and the waters which are terrestrial, the gold-coloured ones, apt for sacrifice, may these waters bring us luck and be kind to us.’ Pouring together what has been left (in the three Arghya vessels) he moistens his face with that water, if he desires that a son should be born to him.
16. ‘He should not take up the first vessel, into which the Arghya water for the Fathers has been poured. Hidden the Fathers dwell therein: thus Saunaka has said.’
17. In that moment the gifts of perfumes, garlands, incense, lights, and clothes are offered (to the - BrAhmamas).
18. Having taken some food (of the Sthaltpaka prepared for the Pizdapityzyag#a), and having besmeared it with ghee, he asks (the Bréhmamas) for their permission by saying, ‘I shall offer it in the fire, or, ‘I will sacrifice my offering in the fire,’ or, ‘I will offer it in the fire.’
19. The permission (is given in the words), ‘ It may be offered, or, ‘Sacrifice thy offering,’ or, ‘ Offer it.’
20. He then sacrifices in the fire as stated above, pour it out. Instead of przthivt sambabhfivu/ (pr/thivi being intended as a locative; see Lanman, Noun-inflection in the Veda, p- 389) we should read, no doubt, as the parallel texts have, payasA sambabhfivud: ‘ The celestial waters which have united themselves with milk.’
16. This is a Sloka.
17. Manu III, 209; YAgziavalkya I, 231.
20. The oblations alluded to in this Sfitra are prescribed in the Srauta-sfitra, II, 6,12. They are directed to Soma pitrzmat and to Agni kavyavahana.
254 AsSVALAYANA-GRIHYA-SOTRA.
21. Or, if they give their permission, in the hands (of the Brahmamzas).
17. Manu III, 209; YAgziavalkya I, 231.
20. The oblations alluded to in this Sfitra are prescribed in the Srauta-sfitra, II, 6,12. They are directed to Soma pitrzmat and to Agni kavyavahana.
254 AsSVALAYANA-GRIHYA-SOTRA.
21. Or, if they give their permission, in the hands (of the Brahmamzas).
22. ‘The mouth of the gods verily is the fire, the mouth of the Fathers is the hand ’—thus says the Brahmama.
23. If in the hands, he assigns to them other food, after they have sipped water.
24. The food (is put together) with the food.
25. It is said, ‘What is given away and offered, that brings prosperity.’
26. When he sees that they are satiated, he should recite (the verses) containing the word madhu, and (the verse), ‘They have eaten, they have enjoyed themselves’ (Rig-veda I, 82, 2).
27. Having asked them, ‘ Relished ?’ and having taken the food, whatever food he has used, together with the Sthalipaka, in order to make lumps thereof, he should offer the rest (to the Brahmamas).
28. After they have either accepted (that rest of food), or left it (to him), and have finished eating, he should, before they have sipped water, put down the lumps for the Fathers.
21. According to Manu (III, 212) this is done only in case there is no fire. Possibly abhyanugnidydm belongs to Sftra 20, so that we should have to translate, ‘He then sacrifices... if they give their permission. Or in the hands.’
24. ‘ The food which is left from the oblations he puts with the food (Sfitra 23) which is to be eaten by the Bréhmamas, and has been put into the vessels.’ Narayana.
25. Is sr7sh/am to be understood in the sense of visrishfam ? Narayana explains it by prabhfitam.
26. The verses containing the word madhu are Rig-veda I, go, 6-8.
27. On the question, ‘ Relished?’ compare Sinkhayana-Grrhya IV, 2, 5. For several kinds of Sriddha ceremonies a Sth4lipaka is prescribed, for others it is not; for the Sraddhas of the last kind the words ‘ Together with the Sthdlipaka’ are not valid.
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29. After they have sipped water, according to some (teachers).
30. Having strewn the food on the ground and suspended the sacrificial cord over his left shoulder, he should dismiss the Brahmazas, (saying to them), ‘Say Om! Svadha!’
31. Or, ‘So be it! Svadha!’
KawpikA 8,
1. Now the spit-ox (sacrificed to Rudra).
2. In autumn or in spring, under the (Nakshatra) Ardra.
3. The best of his herd,
4. (An ox) which is neither leprous nor speckled;
5. One with black spots, according to some ;
6. If he likes, a black one, if its colour inclines to copper-colour.
7. He sprinkles it with water, into which he has thrown rice and barley,
8. From head to tail,
9. With (the formula), ‘Grow up, agreeable to Rudra the great god.’
10. He should let it grow up. When it has cut its teeth, or when it has become a bull—
11. To a quarter (of the horizon) which is sacrificially pure,
12. At a place which cannot be seen from the village,
From head to tail,
9. With (the formula), ‘Grow up, agreeable to Rudra the great god.’
10. He should let it grow up. When it has cut its teeth, or when it has become a bull—
11. To a quarter (of the horizon) which is sacrificially pure,
12. At a place which cannot be seen from the village,
30. They reply, ‘Om! Svadha!’
8, 1. According to Narayama, the ‘spit-ox’ sacrifice is so called because it is offered to Rudra the spit-wearer.
5. Kalmasho nama krishnabindufitak. Narayana.
10. This Sfitra should rather be divided into two.
tr. Le. to the east or the north.
256 AsVALAYANA-GRIHYA-SOTRA.
13. After midnight,
14. According to some, after sunrise.
15. Having caused a Brahman who is versed in -learning and knows the practice (of this sacrifice), to sit down, having driven a fresh branch with leaves into the ground as a sacrificial post, (having taken) two creeping plants or two Kusa ropes as two girdles, and having wound the one round the sacrificial post, and tied the other round the middle of the animal’s head, he binds it to the sacrificial post or to the girdle (which he had tied to that post) with (the formula), ‘ Agreeable to him to whom adoration (is brought), I bind thee.’
16. The sprinkling with water and what follows is the same as at the animal sacrifice.
17. We shall state what is different.
18, Let him sacrifice the omentum with the Patri or with a leaf—thus it is understood (in the Sruti)—
19. With (the formulas), ‘To Hara, Mrzda, Sarva, Siva, Bhava, Mahadeva, Ugra, Bhima, Pasupati, Rudra, Sankara, fs4na svaha!’
20. Or with the last six (parts of that formula),
21. Or with (the formula), ‘To Rudra sv4ha!’
22. Let him make Bali offerings towards the four quarters (of the horizon), to each on four rings of Kusa net-work, with (the formulas), ‘The hosts, Rudra, which thou hast towards the eastern direction,
15. Round the middle of the head means, between the two horns. Narayana.
16. See above, I, 11.
22. This Bali offering is performed, according to Narayana, before the Svish/akrzt oblation of the chief sacrifice. On kusasfina the commentator has the note, ‘Darbhastambais trinais ka kalpavad (or rather, as Prof. Stenzler writes, ka/akavad) grathitva sarvesham agram grihitva, ekikritya grathitaé# kusas(Qina ufyante.’
p. 257
to them this (offering is brought). Adoration to thee! Do no harm to me!’ In this way the assigning (of the offerings is performed) according to the different quarters (of the horizon).
23. With the following four hymns he should worship the four quarters, viz. ‘What shall we to Rudra,’ ‘These prayers to Rudra, ‘To thee, O father,’ ‘These songs to Rudra with the strong bow’ (Rig-veda I, 43, 114; II, 33; VII, 46).
24. (This) worship to the quarters (of the horizon) (is performed) at all sacrifices to Rudra.
25. The husks and chaff (of the rice), the tail, the skin, the head, the feet (of the sacrificial animal) he should throw into the fire.
24. (This) worship to the quarters (of the horizon) (is performed) at all sacrifices to Rudra.
25. The husks and chaff (of the rice), the tail, the skin, the head, the feet (of the sacrificial animal) he should throw into the fire.
26. He should turn the skin to some use, according to Samvatya.
27. To the north of the fire, on rows of Darbha grass, or on rings of Kusa net-work, he should pour out the blood (of the sacrificial animal) with (the formula), ‘Hissing ones! Noisy ones! Searching ones! Seizing ones! Serpents! What here belongs to you, take that.’
28. Then, turning to the north, (he assigns it) to the serpents (in the words), ‘ Hissing ones! Noisy ones! Searching ones! Seizing ones! Serpents ! What here belongs to you, take that.’
Then the serpents take whatever has flowed down there of blood or of the contents of stomach and entrails.
29. All names, all hosts, all exaltations belong
26. Perhaps Samvatya is a mis-spelling of the name of the wellknown Grzhya teacher SAmbavya.
27. Darbhavita is explained in the commentary by darbharagi.
[29] Ss
258 AsVALAYANA-GRIHYA-SOTRA.
to him ;—to a sacrificer who knows that, he gives joy.
30. Even to a man who only with words sets forth (some part) of that (ceremony), he will do no harm; thus it is understood (in the Sruti).
31. He should not partake of that (sacrifice).
32. They should not take anything belonging to it into the village. For this god will do harm to (human) creatures.
33. He should keep away his people from the vicinity (of the place where he has sacrificed).
34. On an express injunction, however, he should partake (of that sacrificial food), for it will bring luck.
35. This spit-ox sacrifice procures wealth, (open) space, purity, sons, cattle, long life, splendour.
36. After he has sacrificed, he should let loose another (animal).
37. He should not be without such an animal.
38. Then he will not be without cattle—thus it is understood (in the Sruti).
39. Muttering the Santatiya hymn, he should go to his house.
40. If disease befalls his cattle, he should sacrifice to that same god in the midst of his cowstable—
41. A mess of cooked food, which he sacrifices in its entirety.
32. Instead of abhimdruka we ought to read abhimanuka. See Aitareya Brihmama III, 34, and the Petersburg Dictionary s.v. abhimanuka.
36. He should destine another young animal in the way stated above (Sfitras 7 seqq.) to a new Sflagava sacrifice.
39. Rig-veda VII, 35. Comp. above, II, 8, 11.
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42. Having thrown the sacrificial grass and the Agya into the fire, he should lead his cows through the smoke.
43. Murmuring the Santattya hymn, he should go in the midst of his cattle.
44. Adoration to Saunaka! Adoration to Saunaka!
End of the Fourth Adhyd4ya.
End of the Asvalayana-Grzhya-sitra.
$2
PARASKARA-GA/HYA- SUTRA.
INTRODUCTION
TO THE
PARASKARA-GR/HYA-SUTRA.
44. Adoration to Saunaka! Adoration to Saunaka!
End of the Fourth Adhyd4ya.
End of the Asvalayana-Grzhya-sitra.
$2
PARASKARA-GA/HYA- SUTRA.
INTRODUCTION
TO THE
PARASKARA-GR/HYA-SUTRA.
THE Grthya-sitra of Paraskara, which belongs to the White Yagur-veda and forms an appendix to K4tydyana’s Srauta-sitra, has been edited, with a German translation, by the scholar who was the first to make a Grzhya text accessible to Orientalists and to begin to grapple with the first and most serious difficulties that beset its interpretation, and who has continued since to do more than anyone else towards elucidating that important branch of Vedic literature. It would be very unbecoming in any one engaged in the study of Grzhya texts, not to acknowledge most warmly the debt of gratitude which he owes to Professor Stenzler. At the same time the respect due to the veteran editor and interpreter of Asvalayana and Paraskara not only allows, but requires that one who proposes to himself the same task at which Prof. Stenzler has worked with so much learning, should state as clearly as possible what that distinguished scholar has left for others to do, and why one who prepares an English translation of Paraskara has a very different task from merely translating into English the German translation of Prof. Stenzler.
If I may venture to express in one word the difference between Prof. Stenzler’s method, as I understand it, for getting at the meaning of a doubtful or obscure passage, and the method which I have endeavoured to follow, I should say that with Prof. Stenzler the first step and,
p. 264
I believe, in many cases also the last step is to ask how Gayarama and Ramakrzshva understand the passage in question, while I hold that we ought rather to make ourselves independent from those commentators in the sense in which Prof. Max Miiller once expressed himself}, ‘not that I ever despise the traditional interpretation which the commentators have preserved to us, but because I think that, after having examined it, we have a right to judge for ourselves. There exists a commentary on the Paraskara- Grihya which far surpasses in trustworthiness Gayarama’s Sagganavallabha and Ramakrishva’s Samskdraganapati, and which is not composed by an author who, as says
Goethe, — im Auslegen ist munter ;
Legt er nicht aus, so legt er unter.
There exists a commentary on the Paraskara- Grihya which far surpasses in trustworthiness Gayarama’s Sagganavallabha and Ramakrishva’s Samskdraganapati, and which is not composed by an author who, as says
Goethe, — im Auslegen ist munter ;
Legt er nicht aus, so legt er unter.
But the leaves of that commentary are scattered through a good many volumes. Here we find a few lines of it in the Satapatha Brahmava or in Katydyana’s Srauta-sitra; there Sankhdyana or Asvalayana has preserved a word or a sentence that belongs to it; or the law-books of Manu or YAgiiavalkya help us to understand a difficult or doubtful aphorism of our text. In one word: the only true commentary on a work like Paraskara’s Grzhya is that which the ancient literature itself furnishes. No one will say that in Prof. Stenzler’s translation and notes this commentary has not been consulted. But it has been consulted perhaps not quite as much as it ought to have been, and RAamakrishna and Gayardma have been consulted too much. | They have been consulted and followed in many instances, where a continued consideration of what can be the meaning of a word and what can not, and of what the parallel texts say with regard to the subject in question, would have shown that those commentators, instead of interpreting Pdraskara’s meaning, father on him vague opinions of their own.
Perhaps it will not be out of place here to point our
1 Sacred Books of the East, vol. xv, p. 2, note 2.
p. 265
criticism, lest it should be deemed unjust, by a few remarks on a single passage of Paraskara in which the difference of Prof. Stenzler’s way of translating and of our own becomes manifest. Of the numerous passages which could be selected for this purpose, I choose Sitra I, 2, 5, belonging to the description of the setting up of the sacred domestic fire. The text of that Sdtra runs thus:
5. arazipradadnam eke.
Prof. Stenzler translates as follows:
‘ Einige sagen, es miisse durch Reibhdlzer erzeugtes Feuer sein.’
The two Sitras which precede give a description of that ceremony from which evidently the opinion of the ‘eke’ mentioned in this Sftra differs, or to which they find it necessary to add something. Those Sftras run thus:
3. After he has fetched fire from the house of a Vaisya who is rich in cattle—
4. All ceremonies are performed as at the cooking of the Aatushprasya food’.
It seems evident that the A#aryas to whom the opinion spoken of in Stra 5 belongs, add, or perhaps substitute, to the fetching of the fire which is to be worshipped as the sacrificer’s domestic fire, from a rich Vaisya’s house, another rite in which an arawi, i.e. a stick for kindling the fire by attrition, is made use of in some way or other.
Now if this may be accepted as a vague expression of the general purport of the Sitra, what is the literal meaning of the words? ‘Some (teachers),’ it says, ‘ (prescribe) the pradana of the kindling stick (or, of the kindling sticks).’
Now if this may be accepted as a vague expression of the general purport of the Sitra, what is the literal meaning of the words? ‘Some (teachers),’ it says, ‘ (prescribe) the pradana of the kindling stick (or, of the kindling sticks).’
! The food which is eaten by the four chief officiating priests of the Srauta ritual, For these priests a mess of food is prepared at the ceremony of the adhfna of the Srauta fires.
p. 266
That is: ‘The word pra stands in the sense of the word upa. Some teachers desire that it (i.e. the fire) should have the kindling sticks as its physical basis?.’
Thus, if Gayardfma is right, Prof. Stenzler’s translation would be justified. But can we acquiesce indeed in simply accepting the commentator’s opinion? Pradana is pradana and not up4d4na, as pradadAti is not upddatte. Pradadati means ‘he hands over,’ and praddna ‘the handing over.’ This is an established fact, and an interpreter of a Vedic text should not allow himself to be induced by a statement like that of Gayarama about the preposition pra standing in the sense of upa, to abate one iota of it. Thus we are obliged, until passages have been discovered which modify our knowledge of what pradana means—but such passages most certainly will never be discovered—to translate :
5. Some (teachers say that) the handing over of the kindling sticks (takes place).
We should give that translation even if we were not able to find an explanation for it. It appears that Prof. Stenzler, as far as we can judge from his note, has not even thought of the possibility of disregarding the authority of Gayarama and Ramakrishaza, or of looking through the parallel texts to see whether they do not throw light on what that ‘handing over of the kindling sticks’ signifies. The text to be consulted first is of course Katy4yana’s Srauta-sitra. As the Srauta ritual contains a description of an adhana which is in some way the prototype of the corresponding Grthya ceremony, we may possibly expect to discover, in the course of that description, the statements regarding the arazi-pradana for which we are searching. Now Katyéyana’, having described the setting up of the fire in the garhapaty4gara, states that at sunset the sacrificer and his
1 Ramakrishva also, according to Prof. Stenzler’s note, explains pradéna by upadana, karaza, utpattisthana.
* IV, 7,15 seqq. The corresponding passage of the Paddhati is found at p- 358 of Prof. Weber's edition.
p. 267
Stenzler’s note, explains pradéna by upadana, karaza, utpattisthana.
* IV, 7,15 seqq. The corresponding passage of the Paddhati is found at p- 358 of Prof. Weber's edition.
p. 267
wife sit down to the west of the fire which has just been established, and then the Adhvaryu hands over to them the two kindling sticks!. The Paddhati, in describing that act, goes into further details. The Adhvaryu hands over to the sacrificer the two Aramis, which, as required by custom, are wrapped up in new clothes. The wife takes the adhararawi from his hand and puts it on her lap; the sacrificer puts the uttararazi on his lap, and they do homage to them with flowers, saffron, sandal wood, &c.; then, after the performance of some other ceremonies, they put the two Aramis away on a chair or bench. The two Arazis have to be kept by the sacrificer ; if they are lost or burnt or destroyed in any other way, other Arazis must be procured, and by their attrition a new fire must be kindled *.
Apastamba likewise mentions, in his description of the Agny4dh4na‘, the handing over of the two Aravis, and indicates a Mantra which the Adhvaryu recites in giving them to the sacrificer, and two other Mantras with the one of which the sacrificer receives them, while he recites the other over the Arazis, after having taken them into his hands.
Finally we may quote here, as bearing witness to the custom of the Aravipradana, a passage taken from Narayaxa’s commentary on the Sankhdyana-Grzhya. Though the decisive words in that passage rest only on the authority of the commentator and not of the Sdtrak4ra himself, they deserve to be taken notice of, as they are not subject to the suspicion that they could be influenced by a misunderstanding of that very Sdtra of Paraskara of which we are treating. Ndrayava says, in his explanation of SAankhayana I, 1,104: ‘To the west of the fire the sacrificer, and southwards (of him) the wife sits down. The
1 IV, 7, 22: asvatthasamigarbharan! prayakshati.
* See the commentary on IV, 7, 22, and the passages of the Karmapradipa quoted there.
5 Srauta-s(itra V, 8, 7; vol. i, p. 255, of Prof. Garbe’s edition.
* Sayamahutisamsk4ro x dhvaryupratyaya ity aéaryah.
p. 268
handing over of the kindling sticks does not take place. For it is a fire fetched (from a Vaisya’s house, &c.) which is inaugurated here’. Then the commentator goes on to quote a Sloka:
‘The handing over of the Arazis which the Adhvaryu sometimes performs,
‘Is not in accordance with the opinion of Suyagéia?; he does not approve of kindling the fire by attrition3.’
Thus, I think, no doubt can remain as to the real meaning of Paraskara’s Sitra: it means what its words signify and what is in accordance with Katyayana and Apastamba, and it does not mean what the commentators most gratuitously would make it mean.
Perhaps I have dwelt here too long on the interpretation of a few words which are of no peculiar interest in themselves. But I venture to hope that the discussion on these words will serve as a specimen, by which the fundamental difference of two methods of handling our texts may be discerned. Let us never forget how much we owe to the scholars who have followed the first of these methods, but for ourselves let us choose the second.
1 Agneh paskad yagamano dakshivzatah patni 4a upavisati. arazipradinam na kartavyam. dhvitasyagner eva samskarah, * On this name of Sankhayana, see my Introduction to the translation of the Sankhayana-Grthya, above, p. 3. 8 Atraravipradanam yad adhvaryu’ kurute kvaéit, matam tan na Suyagfasya mathitam sostra nekkhati.
PARASKARA-GR/HYA-SUTRA.
KAwoa I, KawoikA 1.
1. Now henceforth the performance of the domestic sacrifices of cooked food (will be explained).
2. Having wiped (around the surface on which he intends to perform a sacrifice), having besmeared it (with cowdung), having drawn the lines thereon, having taken the earth out (of the lines), having besprinkled (the place with water), having established the (sacred) fire, having spread out the seat for the Brahman to the south, having carried forward (the Prazita water), having spread (Kusa grass) round (the fire), having put down (the different things used at the sacrifice) according as they are wanted, having prepared two (Kusa blades used as) strainers, having consecrated the Prokshami
1, 1. Comp. Sankha4yana-Grvhya I, 1; Asvalayana-Grihya I,1, &c. It seems to me that Professor Stenzler is not quite right in giving to the opening words of the text ath4taZ, which he translates ‘ nun also,’ the explanation: ‘das heisst, nach Beendigung des Srauta-sfitra von K&tyayana.’ I think rather it can be shown that ata’ does not contain a reference to something preceding ; thus the Srautasfitra, which forms the first part of the whole Sfitra collection, is opened in the same way by the words athatosdhikdara&.
2. The description of the standard form of domestic sacrifice opens with an enumeration of the five so-called bh samskara (parisamuhya, &c.). On the sam fthana (for parisamuhya is derivedp. 270 water, having sprinkled (with that water the sacrificial implements) according to what is needed, having poured out (the Agya or sacrificial butter into the pot), and having put the sacrificial butter on the fire, he should (lustrate the butter by) moving a fire-brand round it.
3. Having warmed the (sacrificial spoon called) Sruva, having wiped it, having besprinkled it (with water), and warmed it again, he should put it down.
3. Having warmed the (sacrificial spoon called) Sruva, having wiped it, having besprinkled it (with water), and warmed it again, he should put it down.
4. Having taken the Agya from the fire, having purified it, having looked at it, and (having purified) the Prokshazi water as above, having taken up the Kusa blades with which he is to take hold (of the Agya pot) by its under surface, having put pieces of wood on (the fire), and having sprinkled (water round it), he should sacrifice.
5. This is the rite wherever a sacrifice is performed.
KawnoikA 2,
1. The setting up of the Avasathya (or sacred domestic) fire (is performed) at the time of his wedding.
from the root fh, not from vah ; comp. below, II, 4, 2: p&zinignim parisamthati), see Sankhayana I, 7, 11; Grzhya-samgraha-parisish/a I, 37, &c. On the lines drawn on the sacrificial surface, see Sankhayana I, 7, 6 seq.; Asvalayana I, 3, 1; Gréhya-samgraha-parisishfa I, 47 seq.
4. Pfirvavat (‘as above’) can possibly, as Professor Stenzler understands it, have been said with regard to KAtydyana’s rule, II, 3, 33: Tabhydm (scil. pavitrabhy4m) utpunati Savitur va iti. But it is also possible that the expression may refer to the second Siatra of this chapter, where it is said, proksha#iZ samskritya. On upayamandan kusan, comp. Katydyana I, ro, 6-8.
2, 1. Comp. Sankhayana-Grvhya I, 1, 3.
-t.
p. 271
2. At the time of the division of the inheritance, according to some (teachers).
3. After he has fetched fire from the house of a Vaisya who is rich in cattle,—
4. All ceremonies are performed as at the cooking of the £atushprasya food.
5. Some (say that) the handing over of the kindling sticks (should take place),
6. Because the Sruti says, ‘There are five great sacrifices.’
7. Having cooked a mess of sacrificial food for the deities of the Agny4dheya, and having sacrificed the two Aya portions, he sacrifices (the following) Agya oblations :
8. ‘Thou, Agni’ (Vag. Samhita X XI, 3); ‘ Thus
2. Sankhayana I, 1, 4. 3. Sankhayana I, 1, 8.
4. The atushprasya food is prepared, at the time of the setting up of the Srauta fires, for the four chief officiating priests of the Srauta sacrifices. Comp. Satapatha Brahmaza II, 1, 4. Katyayana’s corresponding rules with regard to the Adhana of the Srauta fires are found at IV, 7, 15. 16.
5. Comp.the remarks on this Sfitra,in the Introduction, pp. 265 seq.
Comp. Satapatha Brahmaza II, 1, 4. Katyayana’s corresponding rules with regard to the Adhana of the Srauta fires are found at IV, 7, 15. 16.
5. Comp.the remarks on this Sfitra,in the Introduction, pp. 265 seq.
6. Satapatha Brahmaza XI, 5, 6, 1: ‘There are five great sacrifices which are great Sattras, viz. the sacrifice to living beings, the sacrifice to men, the sacrifice to the Manes, the sacrifice to the gods, the Brahmayagfa.’ As the Grzhya ceremonies are included here under the category of mah4yagiids or great sacrifices, they Tequire, according to the teachers whose opinion is stated in Sfitra 5, a form of the Agnyddh4na (setting up of the sacred fire) analogous to the Agnyadhana of the Srauta ritual, and containing, like that Adhdna, the act of the Aranipradana or handing over of the kindling woods (Sftra 5).
4. The deities of the Agnyadheya, or of the Srauta ceremony corresponding to the Grzhya rite here treated of, are Agni pavamana, Agni pavaka, Agni sufi, Aditi. On the Agyabhdgas, see Sankhayana I, 9, 7, &c.
8. The verses Vag. Samh. XXI, 3, 4, the two verses quotedp. 272 thou, Agni’ (V4g. Samhita XXI, 4); ‘This, O Varuza’(X XI, 1); ‘For this I entreat thee’ (X XI, 2); ‘Thy hundred’ (Katy.-Sraut. X XV, 1, 11); ‘And quick, Agni’ (Katy. 1.1.); ‘The highest one’ (Vag. Samh. XII, 12); ‘ Be both to us’ (ibid. V, 3)—with (these verses he sacrifices) eight (oblations) before (the oblations of cooked food).
g. Thus he sacrifices also afterwards, after he has made oblations of the mess of cooked food to the deities of the Agny4dheya.
to. And to (Agni) Svishéakrzt,
11. With (the formulas), ‘Into the quick one (has been put) Agni’s (sacrificial portion) over which the word vasha¢ has been spoken ;’ ‘ What I have done too much ;’ ‘O gods who know the way.’
12. Having sacrificed the Barhis, he partakes (of the sacrificial food).
13. Then food is given to the Brahmamas.
Katy. XXV, 1, 11, and fifthly the verse Vag. Samh. XII, 12, are prescribed for the Sarvaprayaséitta (or general expiatory ceremony), see Katydyana 1.1.
11. Professor Stenzler, following Gayarama, takes the whole as one Mantra, which he translates: ‘ Ungehemmet sei Agni’s Spende, die durch die That ich iiberreich machte, bahnschaffende Gotter!’ But the words yat karmamz4tyartrifam are the opening words of a Mantra quoted Satapatha Brahmanza XIV, 9, 4, 24, (comp. also Asvalayana-Grvhya I, 10, 23; the connection in which atyaririfam there stands, shows that the word designates a mistake made in the sacrificial work by doing too much.) The words deva gatuvidas are the Pratika of Vag. Samhita VIII, 21. Thus I have no doubt that also ayasy Agner vasha/kr7tam (or possibly ayasy Agner (?) and vasha/krztam (?)) is a Pratika. Of course, the translation of these words must remain uncertain until the Mantra to which they belong has been discovered.
12. On the throwing into the fire of the Barhis, comp. Katy4yana III, 8
p. 273
KayotiKA 8.
Of course, the translation of these words must remain uncertain until the Mantra to which they belong has been discovered.
12. On the throwing into the fire of the Barhis, comp. Katy4yana III, 8
p. 273
KayotiKA 8.
1. To six persons the Arghya reception is due: to a teacher, to an officiating priest, to the father-inlaw, to the king, to a friend, to a Snataka.
2. They should honour them (with the Arghya reception) once a year.
3. But officiating priests (they should receive) whenever they intend to perform a sacrifice.
4. Having ordered a seat to be got (for the guest), he says, ‘ Well, sir! sit down! We will do honour to you, sir!’
5. They get for him a couch (of grass) to sit down on, another for the feet, water for washing the feet, the Argha water, water for sipping, and the honeymixture, i.e. curds, honey, and ghee, in a brass vessel with a brass cover.
6. Another person three times announces (to the guest) the couch and the other things (when they are offered to him).
7. He accepts the couch.
8. He sits down thereon with (the verse), ‘I am the highest one among my people, as the sun among the thunder-bolts. Here I tread on whosoever infests me.’
9. With the feet (he treads) on the other (bundle of grass).
8, 1. On vaivahya, which I have translated ‘father-in-law,’ comp. the note on Sankhayana IJ, 15, 1.
2,3. Comp. below, Sfitra 31, and Sankh4yana-Grthya II, 15, 10.
6. Asvalayana-Grihya I, 24, 7. .
8. I have translated according to the reading of Asvalayana (1.1. § 8), vidyut&m instead of udyatam.
9, 10. There is no doubt that these Sftras should be divided
[29] T
p. 274
10. When he is seated on the couch, he washes (for his guest) the left foot and then the right foot.
11. If (the host) is a Brahmamza, the right first.
12. (He does so) with (the formula), ‘The milk of Virag art thou. The milk of Virag may I obtain. (May) the milk of Pady4 Virag (dwell) in me.’
13. He accepts the Arghya water with (the words), ‘ Waters are ye. May I obtain through you all my wishes.’
14. Pouring it out he recites over (the waters the formula), ‘To the ocean I send you; go back to your source. Unhurt be our men. May my sap not be shed.’
15. He sips water with (the formula), ‘Thou camest to me with glory. Unite me with lustre. Make me beloved by all creatures, the lord of cattle, unhurtful for the bodies.’
16. With (the formula), ‘With Mitra’s’ (Vag. Samh., Kazvasdkh4 II, 3, 4) he looks at the Madhuparka.
17. With (the formula), ‘By the impulse of the god Savitvz’ (Vg. Samzh. 1.1.) he accepts it.
18. Taking it into his left hand he stirs it about thus: padayor anyam. vishfara astnaya savyam padam prakshflya dakshizam prakshalayati. Thus it is said in the Khadira-Grchya: vish/aram 4stirya ...adhydsita. padayor dvitiyaya (scil. rz) dvau ket. Gobhila has the Stra: padayor anyam.
11. The words brahmazas fet refer to the host, as the comparison of Asvalayana I, 24, 11, shows.
Thus it is said in the Khadira-Grchya: vish/aram 4stirya ...adhydsita. padayor dvitiyaya (scil. rz) dvau ket. Gobhila has the Stra: padayor anyam.
11. The words brahmazas fet refer to the host, as the comparison of Asvalayana I, 24, 11, shows.
12. Comp. Asvalayana |. l. § 22; Sankhyana III, 7, 5.
13. The play on words (4pas=waters, avapnavani=may I obtain) is untranslatable.
16. Asvalayana-Grihya I, 24, 14.
17. Asvalayana-Grrhya I, 24, 15.
18, Asvalayana-Grshya l. 1. Annasane instead of ann4sane is simply a mistake in spelling.
p. 275
three times with the fourth finger of his right hand with (the formula), ‘Adoration to the brown-faced One. What has been damaged in thee, when the food was eaten, that I cut off from thee.’
19. And with the fourth finger and the thumb he spirts away (some part of the Madhuparka) three times.
20. He partakes of it three times with (the formula), ‘What is the honied, highest form of honey, and the enjoyment of food, by that honied, highest form of honey, and by that enjoyment of food may I become highest, honied, and an enjoyer of food.’
21. Or with (the verses) that contain the word ‘honey,’ verse by verse.
22. Let him give the remainder (of the Madhuparka) to a son or a pupil who is sitting to the north.
23. Or let him eat the whole of it (himself).
24. Or he should pour out (the remainder) to the east, at an unfrequented spot.
25. Having sipped water, he touches his bodily organs with (the formula), ‘May speech dwell in my mouth, breath in my nose, sight in my eyes, hearing in my ears, strength in my arms, vigour in my thighs. May my limbs be unhurt, may my body be united with my body!’
26. When (the guest) has sipped water, (the host), holding a butcher’s knife, says to him three times, ‘A cow!’
27. He replies, ‘The mother of the Rudras, the daughter of the Vasus, the sister of the Adityas, the
21. These are the three verses, Vag. Samhita XIII, 27-29. 22, Asvalayana-Grihya I, 24, 25. 23. Asvalayana 1.1. § 27. a4. Asvalayana 1.1. § 26.
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navel of immortality. To the people who understand me, I say, “ Do not kill the guiltless cow, which is Aditi.” I kill my sin and N.N.’s sin,—thus, if he chooses to have it killed.
28. But if he chooses to let it loose, he should say, ‘My sin and N.N.’s sin has been killed. Om! Let it loose! Let it eat grass!’
29. But let the Argha not be without flesh.
30. On the occasion of a sacrifice and of a wedding let (the guest) say, ‘ Make it (ready).’
31. Even if he performs more than one Soma sacrifice during one year, let only priests who have received (from him) the Arghya reception, officiate for him, not such who have not received it; for this has been prescribed in the Sruti.
KawnpikA 4.
1. There are four kinds of P&akayagéias, viz. the huta, the ahuta, the prahuta, and the pr4sita.
KawnpikA 4.
1. There are four kinds of P&akayagéias, viz. the huta, the ahuta, the prahuta, and the pr4sita.
2. On the following five occasions; viz. the wedding, the tonsure (of the child’s head), the initiation (of the BrahmaA4rin), the cutting of the beard, and the parting of the hair, (on these occasions) in the outer hall,
3. On a place that has been smeared (with cowdung), which is elevated, and which has been sprinkled (with water), he establishes the fire,
29, 30. These Sftras are identical with two Sfitras in the Sankhayana-Grzhya II, 15, 2.3. See the note there. It seems to me inadmissible to translate § 29, as Professor Stenzler does: Der Argha darf aber nicht immer ohne Fleisch sein.
31. Sankhayana-Grrhya II, 15, ro.
4, 1-5. See Sénkhayana-Grzhya I, 5, 1-5 and the notes.
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4. Having kindled it by attrition, according to some teachers, at his marriage.
5. During the northern course of the sun, in the time of the increasing moon, on an auspicious day he shall seize the hand of a girl,
6. Under one of the (three times) three Nakshatras of which a constellation designated as Uttara is first,
7. Or under (the Nakshatras) Svati, M7zgasiras, or Rohiat.
8. Three (wives are allowed) to a Brahmama, in accordance with the order of the castes,
9. Two toa Raganya,
10. One to a Vaisya,
11. One Sidra wife besides to all, according to some (teachers), without using Mantras (at the ceremonies of wedding, &c.).
12. He then makes her put on the (under) garment with (the verse), ‘ Live to old age; put on the garment! Be a protectress of the human tribes against imprecation. Live a hundred years full of vigour; clothe thyself in wealth and children. Blessed with fife put on this garment!’
13. Then the upper garment with (the verse), ‘The goddesses who spun, who wove, who spread
6. I. e. under the constellations Uttaraphalgunf or the two constellations following it, Uttarashadfé or the two constellations following it, Uttarabhadrapada or the two constellations following it.
12. The words of the Mantra bhava krish/inam abhisastip4va4 no doubt are an imitation of Rig-veda I, 76, 3, bhava yagfianam abhisastip4va (where the words are applied to Agni). Thus the use of the masculine abhisastip4va with reference to the bride may be accounted for.
13. Comp. Atharva-veda XIV, 1, 45. This parallel passage shows us the way to correct the text of this very much corrupted Mantra.
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out, and who drew out the threads on both sides, may those goddesses clothe thee for the sake of long life. Blessed with life put on this garment !’
14. (The bride’s father ?) anoints the two, (while the bridegroom recites the verse,) ‘May the Visve devas, may the waters unite our hearts. May Matarisvan, may Dhatzz, may Deshéri (the ‘showing’ goddess) join us.’