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.’
15. (The bridegroom), having accepted her who is given away by her father, takes her and goes away (from that place) with (the verse), ‘When thou wanderest far away with thy heart to the regions of the world like the wind, may the gold-winged Vaikarza (i.e. the wind ?) grant that thy heart may dwell with me! N.N.!’
16. He then makes them look at each other (while the bridegroom repeats the verses), ‘ With no evil eye, not bringing death to thy husband, bring luck to the cattle, be full of joy and vigour. Give birth to heroes; be godly and friendly. Bring us luck, to men and animals.
‘Soma has acquired (thee) first (as his wife) ; after him the Gandharva has acquired (thee). Thy third husband is Agni; the fourth is thy human husband.
14. The literal translation would be: ‘ He salves together (samagayati) the two... May the waters salve together (samazigantu) our hearts.’ It was a real anointing of the bridegroom and of the bride, that took place, and we cannot accept Professor Stenzler’s translation (based on Gayardéma’s note: samaiigayati parasparam sammukhikaroti), by which the proper signification of samafigayati is effaced: Dann heisst (der Vater der Braut) sie beide zusammentreten. Sce the note on Sankha@yana-Grshya IJ, 12, 5. The parallel passage of the Khadira-Grczhya runs thus: aparez@gnim auduko gatva pinigraham mordhany avasi#fed, vadhfm ka, samaiigantv ity avasikta/.
16. Comp. Rig-veda X, 85, 44. 40. 41. 37.
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‘Soma has given thee to the Gandharva; the Gandharva has given thee to Agni. Wealth and children Agni has given to me, and besides this wife.
‘Pashan! Lead her to us, the highly blessed one. S4 na ard usatt vihara, yasyAm usantaé praharama sepam yasyam u k4m4 bahavo nivish¢y4 (nivishéA ?) iti.’
KawoikA 5.
1. Having led her around the fire, keeping it on his right side, according to some (teachers)—
2. Having pushed with his right foot a bundle of grass or a mat to the west of the fire, he sits down.
3. While (the bride) touches him, (the following oblations are made:) the two Agh4ra oblations, the two Agya portions, the Mah4vy4hr‘tis, the general expiation, the Prag4patya oblation, and the Svishtakret.
4. These are regular (oblations) at every sacrifice.
5. The Svish¢akzzt comes before the Mahavyéhr‘tis, if the sacrificial food is different from Agya.
6. The place for the insertion (of the peculiar oblations belonging to the different sacrifices) is the interval between the general expiation and the oblation to Pragapati.
7. At the wedding (he may make oblations) with the RAashérabhvzt formulas (i.e. the formulas procuring royal power), if he likes, and with the Gaya and Abhyétana formulas (i.e. the formulas procuring
7. At the wedding (he may make oblations) with the RAashérabhvzt formulas (i.e. the formulas procuring royal power), if he likes, and with the Gaya and Abhyétana formulas (i.e. the formulas procuring
5, 3. See the note on Sankh4yana-Grvhya I, 9, 12.
6. See the note |. ].—I have altered the division of Sitras 6 and 7,80 as to draw the word viv4he to the seventh Stra. The rule in § 6 has an entirely general character; the formulas stated in § 7 are given for the particular occasion of the vivaha ceremony.
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victory, and aiming [at the hostile powers]), if he knows them—
8. Because it has been said, ‘ By what sacrifice he wishes to attain success.’
9. (The Gaya formulas run thus): ‘ Thought and thinking. Intention and intending. The understood and understanding. The mind and the Sakvart (verses). The new moon and the full moon. Brzhat and Rathantara.
‘ Prag&pati, the powerful one in victorious battles, has given victories (or, the Gaya formulas) to manly Indra. To him all subjects bowed down; he has become powerful and worthy of sacrifice. Svaha!’
10. (The Abhy&téna formulas run thus): ‘May Agni, the lord of beings, protect me. May Indra, (the lord) of the noblest, Yama, of the earth, V4yu, of the air, the Sun, of heaven, the Moon, of the Nakshatras, Brzhaspati, of the Brahman, Mitra, of truth, Varuza, of the waters, the sea, of the rivers, food, the lord of royalty, protect me. May Soma, (the lord) of herbs, Savitvz, of impulses, Rudra, of cattle, Tvash¢72, of forms, Vishzu, of mountains, the Maruts, the lords of hosts, protect me. May the fathers,
8. Taittirtya Samhita III, 4, 6, 1 : ‘By what sacrifice he wishes to attain success, at that (sacrifice) he should make oblations with them (i.e. with the Abhyatana Mantras): then he will attain success by that sacrifice.’
g. Instead of sa i havyah we ought to read probably sa u havya4, or, as the Taitt. Samh. III, 4, 4, 1 gives, sa hi havyad. The Maitr. Samh. has vihavyaA (II, ro, 2).
to. The words, ‘in this power of holiness . . . svah4!’ are to be added to each member of the whole formula (comp. Atharva-veda V, 24). The expressions ‘fathers’ and ‘grandfathers,’ which are twice identically repeated in the translation, stand the first time for pitarad pitamah4A, and then for tatas tatamah4d of the Sanskrit text.
ap. 281 the grandfathers, the former, the later, the fathers, the grandfathers protect me here in this power of holiness, in this worldly power, in this prayer, in this Purohitaship, in this sacrifice, in this invocation of the gods. Sv4h4!’—this is added each time.
11. (He then makes other oblations with the following texts :)
‘May Agni come hither, the first of gods. May he release the offspring of this wife from the fetter of death. That may this king Varuza grant, that this wife may not weep over distress (falling to her lot) through her sons. Svahé!
11. (He then makes other oblations with the following texts :)
‘May Agni come hither, the first of gods. May he release the offspring of this wife from the fetter of death. That may this king Varuza grant, that this wife may not weep over distress (falling to her lot) through her sons. Svahé!
‘May Agni Gérhapatya protect this woman. May he lead her offspring to old age. With fertile womb may she be the mother of living children. May she experience delight in her sons. Svaha!
‘Make, Agni, all ways of heaven and earth blissful to us, O thou who art worthy of sacrifices. What is great, born on this (earth), and praised, (born) in heaven, that bestow on us, rich treasures. SvAha!
‘Come hither, showing us an easy path. Give us bright, undecaying life. May death go away; may immortality come to us. May Vivasvat’s son make us safe from danger. Sv4h4!’
12. And the (verse), ‘Another way, O death’ (Vag. Samh. XXXV, 7), after the eating (of the remnant of the sacrificial food), according to some (teachers).
KanpikA 6.
1. The girl's brother pours out of his joined hands into her joined hands fried grain mixed with Sami leaves.
6, 1. Sankhayana I, 13, 15; Asvalayana I, 7, 8
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2. This she sacrifices, with firmly joined hands, standing, (while the bridegroom recites the verses,)
‘To the god Aryaman the girls have made sacrifice, to Agni; may he, god Aryaman, loosen us from here, and not from the husband. Sv4ha!
‘This woman, strewing grains, prays thus, “ May my husband live long; may my relations be prosperous.” Svaha!
‘These grains I throw into the fire: may this bring prosperity to thee, and may it unite me with thee. May Agni grant us that. N.N.! Svaha!’
3. He then seizes her right hand together with the thumb, with (the verses),
‘I seize thy hand for the sake of happiness, that thou mayst live to old age with me, thy husband. Bhaga, Aryaman, Savityz, Purandhi, the gods have given thee to me that we may rule our house.
‘ This am I, that art thou; that art thou, this am I. The SAman am I, the A7é thou; the heaven I, the earth thou.
‘Come! Let us marry. Let us unite our sperm. Let us beget offspring. Let us acquire many sons, and may they reach old age.
‘Loving, bright, with genial minds may we see a hundred autumns, may we live a hundred autumns, may we hear a hundred autumns!’
KawopikA 7,
1. He then makes her tread on a stone, to the north of the fire, with her right foot, (repeating the tA A > * A
2. Sinkhayana I, 18, 3; 14, 1; Asvaldyana I, 7, 13.
3. Rig-veda X, 85, 36; Sinkhayana I, 13, 4, &c. 7, 1. Asvaldyana-Grthya I, 7, 7; Sankhayana-Grrhya I, 13, 12.
I KAnpDA, 8 KANDIKA, I. 283
verse,) ‘Tread on this stone; like a stone be firm. Tread the foes down ; turn away the enemies.’
Sinkhayana I, 18, 3; 14, 1; Asvaldyana I, 7, 13. 3. Rig-veda X, 85, 36; Sinkhayana I, 13, 4, &c. 7, 1. Asvaldyana-Grthya I, 7, 7; Sankhayana-Grrhya I, 13, 12.
I KAnpDA, 8 KANDIKA, I. 283
verse,) ‘Tread on this stone; like a stone be firm. Tread the foes down ; turn away the enemies.’
2. He then sings a song: ‘Sarasvatt! Promote this (our undertaking), O gracious one, bountiful one, thou whom we sing first of all that is, in whom what is, has been born, in whom this whole world dwells—that song I will sing to-day which will be the highest glory of women.’
3. They then go round (the fire) with (the verse, which the bridegroom repeats,)
‘To thee they have in the beginning carried round Sfrya (the Sun-bride) with the bridal procession. Mayst thou give back, Agni, to the husbands the wife together with offspring.’
4. Thus (the same rites are repeated) twice again, beginning from the fried grain.
5. The fourth time she pours the whole fried grain by the neb of a basket (into the fire) with (the words), ‘To Bhaga svaha!’
6. After he has led her round (the fire) three times, and has sacrificed the oblation to Pragapati—
KawpikA 8.
1. Then he makes her step forward in a northern direction seven steps (with the words),
‘One for sap, two for juice, three for the prospering of wealth, four for comfort, five for cattle, six for the seasons. Friend! be with seven steps (united to me). So be thou devoted to me.’
4. See chap. 6, 1.
5. Comp. Khadira-Grthya I, 3: sfirpena sish/4n agnav opya pragudifim utkramayet. See also Gobhila II, 2; Asvalayana I, 7, 14.
8, 1. The parallel texts have sakh4 and saptapadi for sakhe and saptapada of P4raskara.
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2. (The words), ‘May Vishzu lead thee’ are added to every part (of the formula).
3. From the moment of their going away a man who holds a water-pot on his shoulder, stands silent to the south of the fire ;
4. To the north, (according to the opinion) of some (teachers).
5. From that (pot) he sprinkles her (with water) on her head (with the formula),
‘The blessed, the most blessed waters, the peaceful ones, the most peaceful ones, may they give medicine to thee ’—
6. And with the three (verses), ‘Ye waters are’ (Vag. Samh. XI, 50-52).
7. He then makes her look at the sun with (the verse), ‘That eye’ (Vag. Samh. XX XVI, 24).
8. He then touches her heart, (reaching) over her right shoulder, with (the words), ‘Into my will I take thy heart; thy mind shall follow my mind; in my word thou shalt rejoice with all thy heart; may Pragdpati join thee to me.’
9. He then recites over her (the verse), ‘ Auspicious ornaments does this woman wear. Come up to her and behold her. Having brought luck to her, go away back to your houses.’
10. A strong man snatches her up from the
3. See above, I, 4, 15. The water mentioned here is designated as sthey4 4pah; see Sankhayana-Grzhya I, 13, 5 seq.; Grthya-samgraha II, 26. 35.
8. See the note on Sankhayana-Grehya II, 3, 3.
g. Rig-veda X, 85, 33.
A strong man snatches her up from the
3. See above, I, 4, 15. The water mentioned here is designated as sthey4 4pah; see Sankhayana-Grzhya I, 13, 5 seq.; Grthya-samgraha II, 26. 35.
8. See the note on Sankhayana-Grehya II, 3, 3.
g. Rig-veda X, 85, 33.
10. The Atharva-veda (XX, 127, 12) has the reading pra gayadhvam instead of ni shidantu (in the first Pada); the second hemistich there runs thus: iho sahasradakshizo = pi Pasha ni shidati.
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ground, and sets her down in an eastern or northern direction in an out-of-the-way house, on a red bull’s hide, with (the words),
‘Here may the cows sit down, here the horses, here the men. Here may sacrifice with a thousand gifts, here may Pashan sit down.’
11, And what (the people in) the village tell them, that they should do.
12. For it is said, ‘At weddings and funerals he shall enter the village ;’
13. (And) because the Sruti says, ‘Therefore on these two occasions authority rests with the village.’
14. To the teacher (who helps at the wedding ceremonies) he gives an optional gift.
15. A cow is the optional gift to be given by a Brahmaza,
16. A village by a Réganya,
17. A horse by a Vaisya.
18. A hundred (cows) with a chariot (he gives to a father) who has only daughters.
19. After sunset he shows her the firm star (i.e. the polar-star) with (the words),
‘Firm art thou; I see thee, the firm one. Firm be thou with me, O thriving one!
12. I have ventured, differing from Professor Stenzler (‘ Bei der Hochzeit und auf der Leichenstatte richte er sich nach dem Dorfe’), to translate pravisatat according to its original meaning. Could this possibly be a rule for Vanaprasthas who live in the forest and enter the village only on exceptional occasions?
15-17. Sankhayana I, 14, 13 seqq.
18, Sankh@yana I, 14, 16. Comp. the note there.
1g. In the text the word ‘firm’ (dhruva) is neuter in the two first instances, and refers to the ‘firm star;’ the third time it is feminine, referring to the bride. Péraskara has the vocative poshye for the nominative poshy4 of Sankhayana I, 17, 3; comp. above, § 1 sakhe for sakha.
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‘To me Brzhaspati has given thee; obtaining offspring through me, thy husband, live with me a hundred autumns.’ 20. If she does not see (the polar-star), let her say notwithstanding, ‘I see,’ &c.
21. Through a period of three nights they shall eat no saline food; they shall sleep on the ground; through one year they shall refrain from conjugal intercourse, or through a period of twelve nights, or of six nights, or at least of three nights.
KawnpikA 9.
1. Beginning from the wedding the worshipping of the Aupdsana (i.e. sacred domestic) fire (is prescribed).
2. After sunset and before sunrise (the fire should
21. Sankhayana I, 17, 5. 6; Asvalayana I, 8, ro. 1.
KawnpikA 9.
1. Beginning from the wedding the worshipping of the Aupdsana (i.e. sacred domestic) fire (is prescribed).
2. After sunset and before sunrise (the fire should
21. Sankhayana I, 17, 5. 6; Asvalayana I, 8, ro. 1.
9, 1. The expression which I have translated ‘beginning from the wedding’ is upayamanaprabhriti. The Indian commentators and Professor Stenzler explain the term upayamana as implying a reference to the Sfitra I, 1, 4, upayamanan kusan Adaya (‘having taken up the Kusa blades with which he is to take hold of the lower surface of the Agya pot’). ‘The worshipping of the domestic fire,’ says Stenzler, following the native authorities, ‘consists in the rites which have been prescribed above (I, 1, 4), beginning from the word upayamana, i.e. in the taking up of the Kusa blades, the putting of wood on the fire, the sprinkling and sacrificing. As the rites preceding that word, such as the preparation of the sacrificial spoon (I, 1, 3), are hereby excluded, the oblations are offered with the hand.’ It would be easy to show that the upayamanaA kusaf have nothing at all to do with the regular morning and evening oblations of which these Sftras treat. The comparison of Asvalayana- Grthya I, 9, 1 (see also Manu III, 67, &c.) leaves no doubt that upayamana is to be understood here as derived from upayakkhati in its very frequent meaning of marrying. I have translated the Sfitra accordingly.
2. On the different statements of Vedic authors with regard to the proper time of the morning oblations, see Weber’s Indische Studien, X, 329.
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be worshipped) with (oblations of) curds, (rice) grains, or fried grains.
3. (He sacrifices) in the evening with (the formulas), ‘To Agni svaha! To Prag&pati svaha!’
4. In the morning with (the formulas), ‘To Sfarya svéhé! To Pragdpati svaha!’
5. ‘Men are both Mitra and Varuza ; men are both the Asvins; men are Indra and Sfrya. May a man be born in me! Again sv4h4!’—with (this verse) a wife who desires to conceive, (should offer) the first (oblation).
KawpikA 10.
1. If (in the chariot) of a king the axle breaks, or something that is bound loosens itself, or the chariot is overturned, or if another accident happens, or (if one of these same things occurs) when a bride is carried home, he establishes the same fire, prepares Agya, and sacrifices (two Agya oblations) separately with the two Mantras, ‘ Here is joy’ (V4g. Samh. VIII, 51a).
2. Having got ready another chariot, he (i.e. the Purohita or the bridegroom) should make the king or the woman sit down thereon with (the formula), ‘In royal power’ down to the word,‘ in sacrifice’
5. Comp. Sankhdyana-Grzhya I, 17, 9, where the reading and the construction slightly differ. The words puna svaha at the end of the Mantra seem to be corrupt; the frequent repetition of pum4msam and pum4n through the whole verse suggests the correction pumse sv4ha, or pumbhyaé svaha, ‘to the man svaha !’ or ‘to the men svahé |’
The words puna svaha at the end of the Mantra seem to be corrupt; the frequent repetition of pum4msam and pum4n through the whole verse suggests the correction pumse sv4ha, or pumbhyaé svaha, ‘to the man svaha !’ or ‘to the men svahé |’
10, 1. ‘The same fire’ is the senagni (the fire belonging to the army) in the case of the king, the nuptial fire in the second case. The two Mantras are the two parts of Vag. Samh. VIII, 51 a.
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(Vag. Samh. XX, 10), and with the (verse), ‘I have seized thee’ (ibid. XII, 11).
3. The two beasts that draw the chariot, constitute the sacrificial fee.
4. (This is) the penance.
5. Then (follows) feeding of the Brahmamas.
KawoikA 11.
1. In the fourth night (after the wedding), towards morning, (the husband) establishes the fire within (the house), assigns his seat, to the south (of it), to the Brahman, places a pot of water to the north, cooks a mess of sacrificial food, sacrifices the two Agya portions, and makes (other) Agya oblations with (the following Mantras) :
2. ‘Agni! Expiation! Thou art the expiation of the gods. I, the Brahmaza, entreat thee, desirous of protection. The substance which dwells in her that brings death to her husband, that extirpate in her. Svahé!
‘Vayu! Expiation! Thou art the expiation of the gods. I, the Braéhmaza, entreat thee, desirous of protection. The substance which dwells in her that brings death to her children, that extirpate in her. Svaha!
‘SQrya! Expiation! Thou art the expiation of the gods. I, the Braéhmavza, entreat thee, desirous of protection. The substance which dwells in her that brings death to cattle, that extirpate in her. Svaha!
‘Kandra! Expiation! Thou art the expiation of the gods. I, the Brahmaza, entreat thee, desirous
11, 2. Comp. Sénkhayana-Grehya I, 18, 3.
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of protection. The substance which dwells in her that brings destruction to the house, that extirpate inher. Svaha!
‘Gandharva! Expiation! Thou art the expiation of the gods. I, the Brahmama, entreat thee, desirous of protection. The substance which dwells in her that brings destruction to fame, that extirpate in her. Svaha !’
3. He sacrifices of the mess of cooked food with (the words), ‘To Pragdpati svaha !’
4. Each time after he has sacrificed, he pours the remainder of the oblations into the water-pot, and out of that (pot) he besprinkles her on her head with (the words), ‘ The evil substance which dwells in thee that brings death to thy husband, death to thy children, death to cattle, destruction to the house, destruction to fame, that I change into one that brings death to thy paramour. Thus live with me to old age, N.N.!’
5. He then makes her eat the mess of cooked food with (the words), ‘I add breath to thy breath, bones to thy bones, flesh to thy flesh, skin to thy skin.’
Thus live with me to old age, N.N.!’
5. He then makes her eat the mess of cooked food with (the words), ‘I add breath to thy breath, bones to thy bones, flesh to thy flesh, skin to thy skin.’
‘6. Therefore one should not wish for sport with the wife of a Srotriya who knows this; for the other one is a person who knows this (and is thereby enabled to destroy a lover of his wife).
7. After he has led her to his house, he should cohabit with her after each of her monthly periods,
8. Or as he likes, because it has been said, ‘May we have intercourse as we like, until a child is born.’
4. The water-pot is that mentioned in Sftra 1.
6. Satapatha Br&éhmaaa I, 6, 1, 18; XIV, 9, 4, 11 (=Brzhad Aranyaka VI, 4, 12; Sacred Books of the East, vol. xv, p. 218).
8. Taittirtya Samhita II, 5, 1, 5.
[29] Up. 290 g. He then touches her heart, (reaching) over her right shoulder, with (the verse), ‘O thou whose hair is well parted! Thy heart that dwells in heaven, in the moon, that I know; may it know me. May we see a hundred autumns; may we live a hundred autumns; may we hear a hundred autumns.’
10. In the same way afterwards.
KawpikA 12,
1. At the beginning of each half-month he cooks a mess of sacrificial food, sacrifices to the deities of the festivals of the new and full moon (as stated in the Srauta ritual), and then sacrifices to the following deities: to Brahman, to Pragdpati, to the Visve dev4s, and to Heaven and Earth.
2. To the Visve devas a Bali is offered, to the domestic deities, and to Ak4sa (i.e. the Ether).
3. From the Vaisvadeva food he makes oblations in the fire with (the formulas), ‘To Agni svaha! To Pragdpati svaha! To the Visve devas svaha! To Agni Svish¢akvzt svaha!’
4. Outside (the house) the wife offers the Bali with (the formulas), ‘Adoration to the wife! Adoration to the man! To every time of life, adoration! To the white one with the black teeth, the lord of the bad women, adoration!
‘They who allure my offspring, dwelling in the village or in the forest, to them be adoration; I offer g. See above, chap. 8, 8.
12, 1. Comp. Sankhayana-Grshya I, 3, 3. The deities of the corresponding Srauta festivals are, at the full moon, Agni and Agni-shomau ; at the new moon, Agni, Vishzu, and Indragnf.
2. Comp. below, I, 9, 3.
3. Sankhayana-Grvhya IT, 14, 3, 4.
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a Bali to them. Be welfare tome! May they give me offspring.’
5. The remainder he washes out with water. Then (follows) feeding of the Brahmamzas.
KawopikA 13.
1. If she does not conceive, he should, after having fasted, under (the Nakshatra) Pushya, lay down (in his house) the root of a white-blooming Sisht plant, and on the fourth day, after (his wife) has bathed, he should in the night-time crush it in water and insert it into her right nostril with (the verse), ‘This herb is protecting, overcoming, and powerful. May I, the son of this great (mother), obtain the name of a father!’
KawnpikA 14.
May I, the son of this great (mother), obtain the name of a father!’
KawnpikA 14.
1. Now the Pumsavana (i.e. the ceremony to secure the birth of a male child),
2. Before (the child in his mother’s womb) moves, in the second or third month (of pregnancy).
3. On a day on which the moon stands in conjunction with a Nakshatra (that has a name) of masculine gender, on that day, after having caused (his wife) to fast, to bathe, and to put on two garments which have not yet been washed, and after having in the night-time crushed in water descending roots and shoots of a Nyagrodha tree, he inserts (that into her right nostril) as above, with the two (verses),
13, 1. I have translated according to the reading of a similar Mantra found in the Atharva-veda (VIII, 2, 6), which no doubt is correct, sahasvattf instead of sarasvati.
14, 3. The words ‘as above’ refer to chap. 13, I.
U2
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‘The gold-child’ (Vag. Samh. XIII, 4) and ‘ Formed of water’ (ibid. XX XI, 17);
4. A Kusa needle and a Soma stalk, according to some (teachers).
5. And he puts gall of a tortoise on her lap.
If he desires, ‘May (the son) become valiant,’ he recites over him (i.e. over the embryo), modifying the rite (?), ‘The Suparva art thou’ (Vag. Samh. XII, 4),
(the Yagus) before (the formulas called) ‘steps of Vishzu.’
KawpiKA 15.
1. Now the Simantonnayana (or parting of the pregnant wife’s hair).
2. (It is performed) like the Pumsavana ;
3. In her first pregnancy, in the sixth or eighth month.
4. After he has cooked a mess of sacrificial food, containing sesamum and Mudga beans, and has sacrificed to Pragdpati, he parts for the wife, who is seated to the west of the fire on a soft chair, her hair upwards (i.e. beginning from the front) with a bunch containing an even number of unripe Udumbara
4. Comp. Sankhayana-Grzhya I, 20, 3.
5. The commentators state that kQrmapitta (gall of tortoise) means ‘a dish with water.’ I place noconfidence in this statement, though I cannot show at present what its origin is. I am not sure about the translation of vikr7tya (or vikrztya?). But it seems impossible to me that it should be the name of the metre Vikriti. ‘Steps of Vishzu’ is a name for the Yagus following in the Samhita on the one prescribed in this Satra. It begins, ‘ Vishzu’s step art thou, &c.’ (Vag. Samh. XII, 5).
15, 2. I.e. the Nakshatra under which the ceremony is performed, should be of male gender; the wife is to fast, &c. (see chap. 14, 3).
4. Sankhayana-Grvhya I, 22, 8; Asvalayana I, 14, 4.
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fruits, and with three bunches of Darbha grass, with a porcupine’s quill that has three white spots, with a stick of Viratara wood, and with a full spindle, with the words, ‘ Bhar bhuvad sva.’
5. Or (he parts the hair once) with each of the (three) Mahavy4hrtis.
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fruits, and with three bunches of Darbha grass, with a porcupine’s quill that has three white spots, with a stick of Viratara wood, and with a full spindle, with the words, ‘ Bhar bhuvad sva.’
5. Or (he parts the hair once) with each of the (three) Mahavy4hrtis.
7. (The husband) then says to two lute-players, ‘Sing ye the king, or if anybody else is still more valiant.’
8. Here some also prescribe a certain stanza (to be sung by the lute-players) : ‘Soma alone is our king. May these human tribes dwell on thy banks, O (river) whose dominion is unbroken, N.N.!’—here he names the name of the river near which they dwell.
2. AthAvardévapatanam, avaitu pvzsni sevalam sune garayv attave, naiva mamsena pivari na kasmims kanayatam ava garayu padyatdm iti.
3. When the boy is born, he performs for him, before the navel-string is cut off, the medhaganana
6. Sankh4yana I, 22, ro.
4. Sankh4yana 1.1. § 11, 12; Asvalayana 1.1. § 6.
8. Asvalayana 1.1. § 7. I take avimuktagakre to be the vocative of the feminine.
16, 1. Satapatha Brahmana XIV, 9, 4, 22.
2. Atharva-veda I, 11, 4.
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(production of intelligence) and the 4yushya (rite for procuring long life).
4. (The medhaganana is performed in the following way:) With his fourth finger and with (an instrument of) gold he gives (to the child) honey and ghee, or ghee (alone), to eat with (the formulas), ‘Bhds I put into thee; bhuva% I put into thee; svak I put into thee. Bhir bhuva% svak everything I put into thee.’
5. He then performs the 4yushya.
6. Near his navel or his right ear he murmurs: ‘Agni is long-lived; through the trees he is longlived. By that long life I make thee long-lived.
‘Soma is long-lived ; through the herbs he is, &c.
‘The Brahman is long-lived; through the Brahmazas it is, &c.
‘The gods are long-lived; through ambrosia (amrzta) they are, &c.
‘The Azshis are long-lived; through their observances they are, &c.
‘The Fathers are long-lived; through the Svadh4 oblations (or oblations made to the Manes) they are, &c.
‘Sacrifice is long-lived ; through sacrificial fee it is, &c.
‘The ocean is long-lived; through the rivers it is long-lived. By that long life I make thee long-lived;’
7. And three times the verse, ‘ The threefold age’ (Vag. Sawh. ITI, 62).
8. If he desires, ‘May he live his full term of
4. Comp. Satapatha Bréahmaza XIV, 9, 4, 23 seqq. (Brzhad Arany aka VI, 4, 24 seqq.; S.B.E., XV, 222 seq.) The text has anamikaya suvarvdntarhitayé, which literally is ; with the nameless (or fourth) finger, between which (and the food) gold has been put.
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Comp. Satapatha Bréahmaza XIV, 9, 4, 23 seqq. (Brzhad Arany aka VI, 4, 24 seqq.; S.B.E., XV, 222 seq.) The text has anamikaya suvarvdntarhitayé, which literally is ; with the nameless (or fourth) finger, between which (and the food) gold has been put.
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life,’ he should touch him with the Vatsapra hymn (Vag. Samh. XII, 18-29).
9. From the Anuvéka beginning with ‘From heaven’ (XII, 18 seqq.) he omits the last Azé (XII, 29).
to. Having placed five Brahmazas towards the (five) regions, he should say to them, ‘ Breathe ye upon this (child).’
11, The (Brahmava placed) to the east should say, ‘Up-breathing!’ ;
12. The one to the south, ‘ Back-breathing !’
13. The one to the west, ‘ Down-breathing !’
14. The one to the north, ‘ Out-breathing !’
15. The fifth one, looking upwards, should say, ‘ On-breathing !’
16. Or (the father) may do that himself, going round (his child), if he can find no (Brahmazas).
17. He recites over the place at which (the child) is born: ‘I know, O earth, thy heart that dwells in heaven, in the moon. That I know; may it know me. May we seea hundred autumns; may we livea hundred autumns; may we hear a hundred autumns.’
18. He then touches him with (the verse), ‘ Be a stone, be an axe, be imperishable gold. Thou indeed art the Self called son; thus live a hundred autumns.’
11 seqq. In translating the technical terms for the different kinds of breath, I adopt the expressions chosen by Professor Max Miiller, S. B.E., XV, 94. As to the whole rite, comp. Satap. Br. XI, 8, 3) 6. .
17. Comp. above, I, 11, 9. The comparison of the parallel Mantra leaves scarcely any doubt that veda (the first word of the verse) is the first, not the third person, and bhfimi the vocative case. Compare the vocative darvi of the Vag. Samhita, while the Atharva-veda has darve. Lanman, Noun-Inflection, p. 390.
19. He then recites over his mother (the verse), ‘Thou art Ida, the daughter of Mitra and Varuna; thou strong woman hast born a strong son. Be thou blessed with strong children, thou who hast blessed us with a strong son.’
20. He then washes her right breast, and gives it to the child with (the verse), ‘ This breast’ (V4g. Samh. XVII, 87);
21. The left (breast) with (the verse), ‘ Thy breast which ’ (ibid. X X XVIII, 5)—with these two (verses).
22. He puts down a pot of water near her head with (the verse), ‘O waters, you watch with the gods. As you watch with the gods, thus watch over this mother who is confined, and her child.’
The left (breast) with (the verse), ‘ Thy breast which ’ (ibid. X X XVIII, 5)—with these two (verses).
22. He puts down a pot of water near her head with (the verse), ‘O waters, you watch with the gods. As you watch with the gods, thus watch over this mother who is confined, and her child.’
23. Having established near the door the fire that has been kept from (the wife’s) confinement, he throws into that fire at the time of the morning and evening twilight, until (the mother) gets up (from childbed), mustard seeds mixed with rice chaff (pronouncing the following names of demons and goblins): ‘May Savzda and Marka, Upavira, Sausdikeya, Ulikhala, Malimluéa, Droxz&sa, Ayavana vanish hence. Svaha!
24. If (the demon bringing disease) Kumara attacks the boy, the father covers him with a net
19. Satapatha Brahmamal.1.§27. Comp. Professor Max Miiller’s note, S.B.E., XV, 223 seq.
21. Satapatha Brahmama l. |. § 28.
23. On the sitikAgni, comp. Satap. Br. 1.1.§23; Sankhayana- Grihya I, 25, 4, &c.
24. Kfarkura seems to me, and this is also Professor Stenzler’sp. 297 or with an upper garment, takes him on his lap, and murmurs: ‘Karkura, Sukdrkura, Kiarkura, who holds fast children. Ket! fet! doggy! let him loose. Reverence be to thee, the Sisara, barker, bender.
‘ That is true that the gods have given a boon to thee. Hast thou then chosen even this boy ?
‘Ket! det! doggy! let him loose. Reverence be to thee, the Sisara, barker, bender.
‘That is true that (the divine she-dog) Saramé is thy mother, Sisara thy father, the black and the speckled (two dogs of Yama) thy brothers.
‘Ket! £et! doggy! let him loose. Reverence be to thee, the Stsara, barker, bender.’
25. He then touches (the boy) with (the words), ‘He does not suffer, he does not cry, he is not stiff, he is not sick, when we speak to him and when we touch him.’
Kawnpikd 17.
1. On the tenth day (after the birth of the child) the father, having made (his wife) get up, and having fed the Brahmamas, gives a name (to the child),
2. Of two syllables, or of four syllables, beginning with a sonant, with a semivowel in it, with a long vowel (or) the Visarga (at its end), with a Kvrzt (suffix), not with a Taddhita ;
3. With an uneven number of syllables, ending in 4, with a Taddhita (suffix) to a girl.
4. (The name) of a Brahmama (should end in)
opinion, identical with kurkura, kukkura (‘dog’). The Petersburg Dictionary explains it, ‘Name eines die Kinder bedrohenden Damons (vielleicht eine Personification des Hustens).’
17, 1. Comp. Gobhila II, 8, 14; Asvalayana I, 19, 4.
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sarman (for inst. Vishzusarman), that of a Kshatriya in varman (for inst. Lakshmivarman), that of a Vaisya in gupta (for inst. Aandragupta).
5. In the fourth month (follows) the going out.
Comp. Gobhila II, 8, 14; Asvalayana I, 19, 4.
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sarman (for inst. Vishzusarman), that of a Kshatriya in varman (for inst. Lakshmivarman), that of a Vaisya in gupta (for inst. Aandragupta).
5. In the fourth month (follows) the going out.
6. He makes (the child) look at the sun, pronouncing (the verse), ‘That eye’ (Vag. Samhité XXXVI, 24).
KanpikA 18.
1. When he returns from a journey, he approaches his house in the manner stated above.
2. When he sees his son, he murmurs, ‘ From limb by limb thou art produced; out of the heart thou art born. Thou indeed art the Self called son; so live a hundred autumns!’
3. He then kisses his head with (the words), ‘*With the hiskara (the mystical syllable hin) of Pragapati, which gives thousandfold life, I kiss thee, N.N.! Live a hundred autumns !’—
4. And three times with (the words), ‘With the hiwkara of the cows.’
5. In his right ear he murmurs, ‘ Bestow on us, O bountiful, onward-pressing Indra, plentiful, rich treasures. Give us a hundred autumns to live; give us many heroes, strong-jawed Indra ;’
6. In the left ear, ‘Indra, bestow on us the best treasures, insight of mind, happiness, increase of wealth, health of our bodies, sweetness of speech, and that our days may be good days.’
7. For a girl he only kisses the head silently.
18, 1. See KAtydyana, Srauta-sitra IV, 12, 22 seq.: With the words, ‘House, be not afraid,’ &c. (Vag. Samh. III, 41) he approaches the house. With, ‘For peace you’ (III, 43) he enters it.
5. Rig-veda III, 36, ro. 6. Rig-veda II, 21, 6.
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KawoikA 19.
1. In the sixth month the Annaprdsana (or first feeding with solid food).
2. Having cooked a mess of sacrificial food, and sacrificed the two Agyabhagas, he offers two Agya oblations, (the first with the verse,) ‘The gods have generated the goddess Speech; manifold animals speak her forth. May she, the sweet-sounding, the cow that (for milk) gives sap and juice to us, Speech, the highly-praised one, come to us. Svdha!’
3. And the second (oblation) with (the verse), ‘May vigour us to-day’ (VAg. Samhita XVIII, 33).
4. He then sacrifices (four oblations) of cooked food with (the formulas),
‘Through up-breathing may I enjoy food. Svaha!
‘Through down-breathing may I enjoy smells. Svaha !
‘Through my eye may I enjoy visible things. Svaha!
‘Through my ear may I enjoy renown. Svaha!’
5. After he has eaten (himself), he should set apart food of all kinds, and of all different sorts of flavour,and should give it to him (i.e. to his son) to eat,
6. Silently or with (the word), ‘Hanta’ (i.e. Well !). For it is said in the Sruti, ‘Men (live on) the word hanta.’
7. (He feeds the child) with flesh of (the bird called) Bhéradv4gt, if he wishes (to the child) fluency of speech,
8. With flesh of partridge, if abundance of nourishment,
10. (With flesh) of (the bird) Kvzkash, if long life,
11, (With flesh) of (the bird) Adi, if desirous of holy lustre,
12. With all, if desirous of all.
13. Or each (sort of) food one by one. Then (follows) feeding of the Brahmaaas, or each (sort of) food one by one. Then feeding of the Brahmazas.
End of the First Kazda.
d
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KaAwpa II, Kawo1KA 1.
1. When (the son) is one year old, the XfdAkarana (i.e. the tonsure of his head, should be performed),
2. Or before the lapse of the third (year).
3. When he is sixteen years old, the Kesdnta (i.e. the shaving of his beard, is to be done),
4. Or, according as it is considered auspicious by all (the different families).
5. After food has been distributed to the Brahmamas, the mother takes the boy, bathes him, puts on him an under and an upper garment which have not yet been washed, and putting him on her lap, she sits down to the west of the fire.
6. The father taking hold (of his wife) sacrifices Agya oblations, and after he has partaken of the (sacrificial) food, he pours warm water into cold water with (the words), ‘With warm water come hither, Vayu! Aditi, cut the hair.
7. At the Kesdnta ceremony (Sftra 3), ‘hair and beard’ (instead of ‘ hair’).
8. He throws a piece of fresh butter, or of ghee, or some curds into it (i.e. into the water, Sdtra 6).
9. Taking some (water) he moistens the hair near the right ear with (the formula), ‘On the impulse of Savity2 may the divine waters moisten
1, 6. I see no reason why we should not take Aditi for the name of the goddess. Comp. Atharva-veda VI, 68, 2: Aditi# smasru vapatu. Asvalayana-Grihya I, 17, 7. Stenzler translates: Ungebundener, die Haare schneide.
9. The text has, dakshinam godénam undati. The commentary on Ka&tyayana V, 2, 14 explains dakshiza godéna: dakshisakarnasamipavartinam sirakpradesam, SAyana on Satapatha Braéhmana III, 1, 2, 4 (p. 323, ed. Weber): godanam néma karnasyopari pradesak. The Mantra reoccurs in Katy4yana, loc. cit—Savitrap. 302 thy body in order that long life and splendour may be thine.’
10. Having unravelled (the hair) with a porcupine’s quill that has three white spots, he puts three young Kusa shoots into it with (the formula), ‘ Herb’ (Vag. Samh. IV, 1).
11. Taking up a copper razor with (the formula), ‘Friendly by name’ (V4g. Samh. III, 63 a), he cuts (the hair) with (the formula), ‘I cut off’ (ibid. 63b), (and with the formula,) ‘The razor with which Savitrz, the knowing one, has shaven (the beard) of king Soma and Varuza, with that, ye Brahmamas, shave his (head), in order that he may be blessed with long life and may reach old age.’
63b), (and with the formula,) ‘The razor with which Savitrz, the knowing one, has shaven (the beard) of king Soma and Varuza, with that, ye Brahmamas, shave his (head), in order that he may be blessed with long life and may reach old age.’
12. Cutting off (the Kusa shoots) together with the hair, he throws them on a lump of bull’s dung which they keep northwards of the fire.
13. In the same way two other times silently.
14. The moistening and the other rites are repeated with the two other (tufts of hair).
15. Behind with (the verse), ‘The threefold age’ (Vag. Samh. ITI, 62).
16. Then on the left side with (the verse), ‘ With that prayer by which mayst thou, a mighty one, go to heaven, and long mayst thou see the sun: with that prayer I shave thee for the sake of life, of existence, of glory, of welfare.’
prasfitaA should not be translated as Prof. Stenzler does: von Sav. erzeugt, but: von Sav. angetrieben.
10. This Sftra is identical with Katyayana-Sraut. V, 2, 15.
11. Compare Katydyana 1.1. § 17. The Mantra, Vag. Samh. III, 63b, is that given by Katydyana, the following one is that which the other Grzhya texts prescribe.
16. See the various readings of the Mantra given by Professor Stenzler, p. 53 of his critical annotations, and compare Asvalayana- Grihya I, 17, 13.
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17. Three times he shaves round the head, from left to right ;
18. Including the face, at the Kesanta ceremony.
19. (He recites the verse,) ‘When the shaver shaves his hair with the razor, the wounding, the well-shaped, purify his head, but do not take away his life.’ .
20. He adds (the word), ‘his face’ at the KesAnta ceremony.
21. With that water (Sdtras 6, 8) he moistens his head, and gives the razor to the barber with (the words), ‘ Without wounding him, shave him.’
22. The locks of hair which are left over, are to be arranged as it is considered auspicious (in his family).
23. Having put away that lump of dung with the hair so that it is hidden in a cow-stable, or in a small pond, or in the vicinity of water, he gives an optional gift to the teacher ;
24. A cow at the Kesdnta ceremony.
25. After the Kesdnta has been performed, (the youth) should observe chastity and should not be shaven through one year, or twelve nights, or six nights, or at least three nights.
KawnpikAa 2.
1. He should initiate a Brahmaza, when he is eight years old, or in the eighth year after the conception,
20. He repeats the Mantra, given in Sftra 1g, in this form: “When the shaver shaves his hair and his face,’ &c.
23. See above, Sfitra 12.
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3. A Vaisya, when he is twelve years old.
4. Or according as it is considered auspicious by all (the different families).
5. He should feed the Brahmazas. And they lead him (i. e. the boy who is to be initiated) on, with his head shaven all round,and decked with ornaments.
3. A Vaisya, when he is twelve years old.
4. Or according as it is considered auspicious by all (the different families).
5. He should feed the Brahmazas. And they lead him (i. e. the boy who is to be initiated) on, with his head shaven all round,and decked with ornaments.
6. (The teacher) makes him place himself to the west of the fire and say, ‘I have come hither for the sake of studentship (brahmaéarya).’ And, ‘I will be a student (brahmaA4rin).’
7. Hethen makes him put ona garment with (the verse), ‘In the way in which Bvzhaspati put the garment of immortality on Indra, thus I put (this garment) on thee, for the sake of long life, of old age, of strength, of splendour.’
8. He ties round him the girdle with (the verse which the youth recites), ‘Here has come to me, keeping away evil words, purifying my kind as a purifyer, clothing herself, by (the power of) inhalation and exhalation, with strength, this sisterly goddess, this blessed girdle.’
g. Or, ‘A youth, well attired, dressed, came hither. He, being born, becomes glorious. Wise sages extol him, devout ones, turning their minds to the gods.’
10. Or silently.
11. He gives him the staff.
6 seqq. Comp. Satapatha Brahmana XI, 5, 4.
8. The commentators differ as to whether the Akarya or the youth should recite the verse. The comparison of Sankhayana II, 2, 1 would rather tend to show that it is the teacher, but Gobhila II, Io says expressly : athainam tri# pradakshizam mufgamekhalém pariharan vasayatiyam duruktat paribadhamanety ritasya goptriti va.
g. Rig-veda III, 8, 4. The verse is originally addressed to Agni.
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12. (The student) accepts it with (the verse), ‘My staff which fell down to the ground in the open air, that I take up again for the sake of long life, of holiness, of holy lustre.’
13. According to some (teachers he accepts the staff) in the way prescribed for the inauguration, because it is said, ‘ He enters upon a long Sattra (or sacrificial period).
14. (The teacher) then with his joined hands fills (the student’s) joined hands with water with the three (verses), ‘Ye waters are’ (V4g. Samh. XI, 50 seqq.).
15. He then makes him look at the sun with (the verse), ‘That eye’ (Vag. Samh. XXXVI, 24).
16. He then touches his heart, (reaching) over his right shoulder, with (the words), ‘Into my will I take thy heart, &c.’
17. He then seizes (the student’s) right hand and says, ‘What is thy name?’
18. He replies, ‘I am N.N., sir!’
19. He then says to him, ‘Whose pupil (brahmaarin) art thou ?’
20. After (the student) has said, ‘Yours !’—(the
He then seizes (the student’s) right hand and says, ‘What is thy name?’
18. He replies, ‘I am N.N., sir!’
19. He then says to him, ‘Whose pupil (brahmaarin) art thou ?’
20. After (the student) has said, ‘Yours !’—(the
13. Satapatha Brihmawza XI, 3, 3, 2: ‘He enters upon a long Sattra, who enters upon Brahmaéarya.’ The student, when being initiated, ought to behave, consequently, in the same way as those who receive the inauguration (diksh4) for a long Sattra. This is the meaning of this Sitra. The rules regarding the staff handed over by the Adhvaryu to the Yagamana at the dtksh4 ceremony are given by KAtyayana, Srauta-sfitra VII, 4, 1-4.
20. The words ‘I am thy teacher’ are omitted in one of Professor Stenzler’s MSS. and in his translation. But they are given in the parallel passage of the Satapatha Brahmana. The
[29] xp. 306 teacher replies,) ‘Indra’s pupil art thou; Agni is thy teacher ; I am thy teacher, N. N.!’
21. He then gives him in charge to living beings with (the formulas), ‘To Pragdpati I give thee in charge. To the god Savitrz I give thee in charge. To the waters, the herbs I give thee in charge. To Heaven and Earth I give thee in charge. To the Visve devas I give thee in charge. To all beings I give thee in charge for the sake of freedom from harm.’
Kawo1xKA 3.
1. Having walked round the fire with his right side turned towards it, he sits down.
2. Taking hold (of the student), he sacrifices the Agya oblations, and after having partaken (of the remains of the sacrificial food) he instructs him, ‘A student art thou. Take water. Do the service. Do not sleep in the day-time. Keep silence. Put fuel on (the fire). Take water.’
3. He then recites the SAvitri to him, who is seated to the north of the fire, with his face to the west, sitting near the teacher, and looks (at the teacher), while (the teacher) looks at him ;
4. Some say, to (the student) who is standing or seated to the south (of the fire) ;
5. Pada by Pada, (then) hemistich by hemistich, and the third time the whole (verse), reciting it together (with the student) ;
parallel passage in Sankhayana (Grzhya II, 3, 1) also runs thus: Agnir aéaryas tava, asdv, aham kobhau.
8, 1 seqq. Comp. the corresponding section of the Satapatha Brahmana XI, 5, 4, 6 seqq.
4. Satapatha Brahmama 1.1. § 14.
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6. After one year, or after six months, or after twenty-four days, or after twelve days, or after six days, or after three days.
7. To a Brahmaza, however, he should recite a (SAvitrt) verse in the Gayatri metre immediately. For it is said in the Sruti, ‘To Agni indeed belongs the Brahmaza.’
8. A Trishéubh verse to a Raganya,
9. A Gagatt to a Vaisya,
10. Or a GAyatrt to (persons of) all (castes).
KawpiKA 4.
1. Now the putting on of fuel.
For it is said in the Sruti, ‘To Agni indeed belongs the Brahmaza.’
8. A Trishéubh verse to a Raganya,
9. A Gagatt to a Vaisya,
10. Or a GAyatrt to (persons of) all (castes).
KawpiKA 4.
1. Now the putting on of fuel.
2. He wipes with his hand (the ground) round the fire with (the formula), ‘Agni, glorious one, make me glorious. As thou, glorious Agni, art glorious, thus, O glorious one, bring me to glory. As thou, Agni, art the preserver of the treasure of sacrifice for the gods, thus may I become the preserver of the treasure of the Veda for men.’
3. Having sprinkled (water) round the fire from left to right, he stands up and puts a piece of wood on (the fire) with (the texts),
‘To Agni I have brought a piece of wood, to the great GAtavedas. As thou, Agni, art inflamed by wood, thus I am inflamed by life, insight, vigour, offspring, cattle, holy lustre.
‘May my teacher be the father of living sons; may I be full of insight, not forgetful (of what I have learned) ; may I become full of glory, of splendour, of holy lustre, an enjoyer of food. Svaha!
7. Satapatha Brahmaza I. 1. § 12. 4, 2. Comp. Asvalayana-Grzhya I, 22, 21.
3. As to aniraékarishzu, comp. anirakaraza below, III, 16.
X 2
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4. In the same way (he puts on) a second (piece of wood) ; and thus a third.
5. Or (each piece) with (the verse), ‘Thine is this’ (Vag. Samh. II, 14).
6. Or (he uses) both (this verse and the formulas given in Satra 3).
7. The wiping and sprinkling (of water) round (the fire are repeated) as above.
8. Having warmed his two hands, he wipes his mouth with (the formulas) :
‘Agni, thou art the protector of bodies. Protect my body. Agni, thou art the giver of life. Give me life. Agni, thou art the giver of vigour. Give me vigour.
‘Agni, what is deficient in my body, that restore to fulness.
‘May the god Savitvz bestow insight on me, may the goddess Sarasvatt, may the two divine Asvins, wreathed with lotus, (bestow) insight (on me).’
KawoiKkA 5.
1. Here (follows the student’s) going the rounds for alms.
2. A Braéhmawa should beg, addressing (the woman from whom he begs alms) with the word ‘ Lady’ put at the beginning (of his request),
3. A Raéganya, with the word ‘Lady’ inserted in the middle,
4. A Vaisya, with the word ‘ Lady’ put at the end.
5. (He should beg) from three women who will not refuse ;
4. See above, Sfitras 2, 3.
5, 2-4. Comp. Apastamba I, 3, 28 seqq. (S.B.E., II, p. 12); Manu II, 49, &c. The Brahmawa says, ‘Lady, give alms;’ the Kshatriya, ‘Give, lady, alms ;’ the Vaisya, ‘Give alms, lady.’
5. Asvalayana-Grshya I, 22, 7.
Il KANDA, 5 KANDIKA, 18. 309
6. From six, twelve, or an indefinite number.
7. From his own mother first, according to some (teachers).
8. Having announced the alms received to his teacher, he should stand, keeping silence, through the rest of the day, according to some.
Il KANDA, 5 KANDIKA, 18. 309
6. From six, twelve, or an indefinite number.
7. From his own mother first, according to some (teachers).
8. Having announced the alms received to his teacher, he should stand, keeping silence, through the rest of the day, according to some.
9. Having fetched fire-wood out of the forest without damaging (trees), he should put them on that fire as above, and should abandon his silence.
10. He should sleep on the ground and eat no pungent or saline food.
11. Wearing the staff, worshipping the fire, being obedient to his Guru, going the rounds for alms— (these are the standing duties of students).
12. He should avoid honey or flesh, bathing (for pleasure), sitting on high seats, going to women, falsehood, and taking what is not given to him.
13. Let him live forty-eight years as a student for the (four) Vedas,
14. Or twelve years for each Veda,
15. Or until he has learnt it.
16. The garment (of a student) should be made of hemp, flax, or wool (accordingly as he is a Brahmaza, a Kshatriya, or a Vaisya).
17. The upper garment of a Brahmaza should be an antelope-skin,
18, That of a Raganya the skin of a spotted deer,
8. Asvalayana 1.1. §§ 10, 11.
g. The meaning is, he should not break off branches, but only gather such as have fallen off. The words ‘as above’ refer to chap. 4.
12. Gautama II, 13; Apastamba I, 2, 23. 28-30. 21. 26.
13-15. Comp. Apastamba I, 2, 12 seqq.; Asvalayana I, 22, 3.
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19. That of a Vaisya a goat's or cow's skin.
20. Or if (the prescribed sort of garment) is not to be had, a cow's hide (should be worn) by all, because to that belongs the first place (among all kinds of garments).
21. The girdle of a Brahmaza should be of Mujiga grass,
22. That of a Kshatriya should be a bowstring,
23. That of a Vaisya, made of Marva (i.e. Sanseveria Roxburghiana).
24. If there is no Mugga (or the other articles prescribed in §§ 22, 23, the girdles should be made) of Kusa grass, of the plant Asmantaka, or of Balbaga grass (respectively).
25. The staff of a Brahmaza is of Palasa wood,
26. That of a Raganya of Bilva wood,
27. That of a Vaisya of Udumbara wood.
28. Or all (sorts of staffs may be used) by all.
29. If the teacher calls him, he shall rise and then answer.
30. If (the teacher calls him) while he is lying down, (he should answer) sitting; if sitting, standing ; if standing, walking up (to the teacher) ; if walking up, running up.
31. If he behaves thus, his fame when he has become a Snataka (i.e. when he has taken the bath at the end of his studentship) will be (such that people will say of him), ‘To-day he stays there; to-day he stays there.’
32. There are three (kinds of) Sndtakas: a Vidyésnataka (i.e. a Sndtaka by knowledge), a Vrata-
24. Manu II, 43. 32-35. Comp. Apastamba I, 30, 1-3; Manu IV, 31. The term of the vows extends through forty-eight (or thirty-six, &c.)
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There are three (kinds of) Sndtakas: a Vidyésnataka (i.e. a Sndtaka by knowledge), a Vrata-
24. Manu II, 43. 32-35. Comp. Apastamba I, 30, 1-3; Manu IV, 31. The term of the vows extends through forty-eight (or thirty-six, &c.)
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snataka (i.e. a Sndtaka by the completion of his vows), and a Vidy4-vrata-snataka (i.e. a Snataka both by knowledge and by the completion of his vows).
33. He who performs the Sam4vartana ceremony, after having finished the study of the Veda, but before the time of his vows has expired, is a Vidy4-snAtaka.
34. He who performs the Sam4vartana, after his vows have expired, but before he has finished the study of the Veda, is a Vrata-snataka.
35. He who performs the SamAvartana, after having finished both, is a Vidy4-vrata-snataka.
36. Until the sixteenth year the time (for being initiated) has not passed for a Brahmaza,
37. Until the twenty-second for a Raganya,
38. Until the twenty-fourth for a Vaisya.
39. After that (time has passed), they become patitasAvitrika (or persons who have lost the right of learning the Savitri).
40. No one should initiate such men, nor teach them, nor perform sacrifices for them, nor have intercourse with them.
41. After the time has passed, (they should do) as has been prescribed.
42. A person whose ancestors through three generations have been patitas4vitrikas, is excluded years ; see above, Sfitras 13 and 14, and below, chap. 6, 2. 3. The SamAvartana is the returning home of the student at the end of his studentship.
36-40. Asval4yana-Grthya I, 19, 5 seqq. &c.
41. The general rule here alluded to is, according to the commentators, that given by KAty4yana, Srauta-sfitra XXV, 1, 12. 13. There it is stated which expiatory oblations have to precede, when a rite that has not been performed, or that has been incorrectly performed, is to be performed for good.
42. Those who have not been initiated in due time, may act asp. 312 from the sacrament (of initiation) and from being taught the Veda.
43. Of such persons those who desire to receive the sacrament, may perform the sacrifice of Vratyastoma and then study the Veda, if they like. For (of persons who have done that) it is said, ‘ Intercourse with them is permitted.’
KawpixkA 6.
1. When he has finished the Veda, he should take the bath (by which he becomes a SnAtaka) ;
2. Or when (he has gone through) a studentship of forty-eight years ;
3. Or also after (a studentship) of twelve years, according to some (teachers).
4. (Let him take the bath only) if his Guru has given his permission.
5. Rules (regarding the performance of sacrifices), (texts) to be used (at the sacrifices according to those rules), and reasoning (on the meaning of the rites and texts): that is the Veda.
6. Some say (that the Veda should be studied) with its six Angas ;