26. The garment which the teacher takes for himself is that mentioned above, IV, 10, 10.
12, 3. See above, IV, 10, 5-8.
6. See IV, 10, 5.
T2
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bathes with the six next (verses; II, 7, 6-11), and with the next (II, 7, 12) he cleanses his teeth with a stick of Udumbara wood.
7. Having bathed and shampooed his body with such ingredients as are used in bathing, (aromatic powder, &c.),
8. He puts on with the next Yagus (M. II, 7, 13) a fresh under garment, and anoints himself, after having given the salve in charge of the deities with the next (Mantras, II, 7, 14), with the next (verse, II, 7, 15) with sandal salve which is scented with all kinds of perfumes. With the next (verse, IJ, 7, 16) he moves about a gold pellet with its setting, which is strung on a string, three times from left to right in a water-pot ; with the next (verse, II, 7, 17) he ties the (pellet) to his neck; in the same way, without Mantras, he ties a pellet of Badara wood to his left hand, and repeats the rites stated above with a fresh upper garment, with the (verses), ‘ May the rich’ (comp. above, IV, 10, 10; M. II, 7, 18).
9. To the skirt (of that garment) he ties two earrings, puts them into the (sacrificial spoon called) Darvi, offers the oblations (indicated by the) next (Mantras; M. II, 8, 1-8), pouring the Agya over (the ear-rings), and enters upon (the performance of) the Gaya and following oblations.
10. Having performed (the ceremonies) down to the sprinkling (of water) round (the fire), he should tie (one of the ear-rings) with the same (verses) to his right ear, and with the same (verses one) to his left ear. .
11. In the same way he should with the following (formulas, M. II, 8, 9-9, 5), according to the characteristics (contained in them), (put) a wreath on hisp. 277 head, anoint (his eyes), look into a mirror, (put on) shoes, (and should take) a parasol and a staff.
12. He keeps silence until the stars appear.
13. When the stars have appeared, he goes away towards the east or north, worships the quarters (of the horizon) with the next hemistich, and the stars and the moon with the next (M. II, 9, 6).
14. Having spoken with a friend he may go where he likes.
Parata 5, SEcTIon 13.
1. Now this (is) another (way for performing the Samavartana). He bathes silently at a bathingplace and puts silently a piece of wood on (the fire).
2. He sits down on a bunch of grass, as stated above (comp. M. II, 9, 7), at a place where they are going to honour him (with the Argha reception).
3. A king and a chieftain (sit down) in the same way (as a Brahmaza), with the next two (formulas,
M. II, 9, 8. 9), according to the characteristics (contained in them).
4. (The host) announces (to the guest), ‘The water for washing the feet!’
3. A king and a chieftain (sit down) in the same way (as a Brahmaza), with the next two (formulas,
M. II, 9, 8. 9), according to the characteristics (contained in them).
4. (The host) announces (to the guest), ‘The water for washing the feet!’
5. (The guest) should recite the next (verse, II, 9, 10) over (that water) and should stretch out the right foot first to a Brahmaaa, the left to a Sddra.
6. Having touched the person who washes him, he should touch himself (i.e. his own heart) with the next (formula, M. II, 9, 11).
7. (The host, taking the Argha water) in an
13, 2. See above, IV, 11, 7. 5- Comp. Asvaldyana-Grchya I, 24, 11. 12.
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earthen vessel which he holds with two bunches of grass, announces (to the guest), ‘The Argha water !’
8. (The guest) should recite the next (formula, II, 9, 12) over (that water) and should murmur the next Yagus (II, 9, 13), while a part (of the water) is poured over his joined hands.
g. Over the rest (of the water) which is poured out towards the east, he recites the next (verse, M. II, 9, 14).
10. (The host) pours together curds and honey in a brass vessel, covers it with a larger (brass cover), takes hold of it with two bunches of grass, and announces (to the guest), ‘The honey-mixture !’
11, Some take three substances, (those stated before) and ghee.
12. Some take five, (the three stated before), and grains, and flour.
13. The guest recites the next two (formulas, M. II, 10, 1. 2) over (the honey-mixture) and sips water with the two Yagus (II, 10, 3. 4) before (eating) and afterwards; with the next (verse, II, 10, 5) he should partake three times (of the food) and should give the remainder to a person towards whom he is kindly disposed.
14. A king ora chieftain should only accept it and (give it) to his Purohita.
15. (The host) announces the cow with (the word), ‘The cow!’
16. After the guest has recited the next (formula,
M. II, 10, 6) over (the cow, the host) cooks its omentum, and having performed the ‘spreading under’ and the sprinkling over (of Agya), he sacrifices it with the next (verse, M. II, 10, 7) with a Paldsa leaf from the middle or the end (of the stalk).
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17. If the guest chooses to let (the cow) loose, he murmurs the next (formulas, II, 10, 8-11) in a low voice (and says) loudly, ‘Om! Let it loose!’ (II, 10, 12).
18. (In this case) he recites the next (formulas,
M. II, 10, 13-17) in a low voice over the food which is announced to him (instead of the cow), (and says) loudly, ‘Om! Make it ready!’ (II, 10, 18).
19. For his teacher, for a Aztvig, for his fatherin-law, for a king he ought to perform this (Arghya ceremony) as often as they visit his house, if at least one year has elapsed (since they came last).
20. For a renowned teacher (of the Veda the ceremony should be performed) once.
Parata 6, SEcTION 14,
20. For a renowned teacher (of the Veda the ceremony should be performed) once.
Parata 6, SEcTION 14,
1. The Stmantonnayana (or parting of the pregnant wife’s hair, is performed) in her first pregnancy, in the fourth month.
2. (The husband) serves food to Brahmazas and causes them to pronounce auspicious wishes ; then, after (the ceremonies) from the putting (of wood) on the fire down to the Agyabhaga oblations (have been performed), he offers the oblations (indicated in the) next (Mantras, M. II, 11, 1-8), while (the wife) takes hold of him, and enters upon the (performance) of the Gaya and following oblations.
3. Having performed (the rites) down to the sprinkling (of water) round (the fire), he makes her sit down to the west of the fire, facing the east, and parts her hair upwards (i. e. beginning from the front) with a porcupine’s quill that has three white spots,p. 280 with three Darbha blades, and with a bunch of unripe Udumbara fruits, with the Vyahvztis or with the two next (verses, II, 11, 9. 10).
4. He says to two lute-players, ‘Sing !’
5. Of the next two (verses, II, 11, 11. 12) the first (is to be sung on this occasion) among the (people of the) Salvas.
6. The second (is to be used) for Brahmazas; and the river near which they dwell is to be named.
7. He ties barley-grains with young shoots (to the head of the wife); then she keeps silence until the stars appear. ,
8. When the stars have appeared, he goes (with his wife) towards the east or north, touches a calf, and murmurs the Vydhvztis; then she breaks her silence.
9. The Pumsavana (i.e. the ceremony to secure the birth of a male child) is performed when the pregnancy has become visible, under the constellation Tishya.
10. From a branch of a Nyagrodha tree, which points eastward or northward, he takes a shoot with two (fruits that look like) testicles. The putting (of wood) on the fire, &c., is performed as at the Simantonnayana (Satra 2).
11. He causes a girl who has not yet attained maturity to pound (the Nyagrodha shoot) on an upper mill-stone with another upper mill-stone, and to pour water on it; then he makes his wife lie
6. Asvalayana I,14, 7; Paraskara I, 15, 8. Comp. Zeitschrift der D. M. Gesellschaft, XX XIX, 88.
4, 8. Sudarsanarya mentions that instead of the singular, ‘She keeps silence, she breaks her silence,’ some read the dual, so that the husband and his wife are referred to.
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down on her back to the west of the fire, facing the east, and inserts (the pounded substance) with his thumb into her right nostril, with the next Yagus (II, 11, 13).
12, Then she will give birth to a son.
13. Here follows the ceremony to secure a quick deliverance.
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down on her back to the west of the fire, facing the east, and inserts (the pounded substance) with his thumb into her right nostril, with the next Yagus (II, 11, 13).
12, Then she will give birth to a son.
13. Here follows the ceremony to secure a quick deliverance.
14. With a shallow cup that has not been used before, he draws water in the direction of the river's current; at his wife’s feet he lays down a Taryanti plant ; he should then touch his wife, who is soon to be delivered, on the head, with the next Yagus (II, 11, 14), and should sprinkle her with the water, with the next (three) verses (II, 11, 15-17).
1. After he has touched the new-born child with the Vatsapra hymn (Taitt. Samh. IV, 2, 2; M. II, 11, 20), and has taken him on his lap with the next Yagus (M. II, 11, 21), with the next (three) (verses— II, 11, 22; 12, 1. 2—one by one) he addresses the child, kisses him on his head, and murmurs (the third verse) into his right ear.
2. And he gives him a Nakshatra name.
3. That is secret.
4. He pours together honey and ghee; into this (mixture) he dips a piece of gold which he has tied with a noose to a Darbha blade. With the next (three) formulas (II, 12, 3-5) he gives the boy (by
15, 1. We ought to read uttar4bhir, not uttarabhyam. Comp. below, Sfttra 12.
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means of the piece of gold, some of the mixture) to eat. With the next five (verses, II, 12, 6-10) he bathes him. Then he pours curds and ghee together and gives him this (mixture which is called) ‘sprinkled butter’ (pz¢shad4gya) to eat out of a brass vessel, with the Vy4hvztis to which the syllable ‘Om’ is added as the fourth (II, 12, 11-14). The remainder he should mix with water and pour out in a cow-stable.
5. With the next (verse, M. II, 13, 1) he places (the child) in the mother’s lap; with the next (I], 13, 2) he causes her to give him her right breast ; with the next two (verses, II, 13, 3. 4) he touches the earth, and after (the child) has been laid down, (he touches him) with the next (formula, II, 13, 5).
6. With the next Yagus (II, 13, 6) he places a water-pot at (the child’s) head, sacrifices mustard seeds and rice-chaff with his joined hands three times with each of the next (formulas, II, 13, 7-14, 2), repeating each time the word Sv4hA, and says (to the people who are accustomed to enter the room in which his wife lies), ‘Whenever you enter, strew silently (mustard seeds with rice-chaff) on the fire.’
7. This is to be done until the ten days (after the child’s birth) have elapsed.
8. On the tenth day, after (the mother) has risen and taken a bath, he gives a name to the son. The father and the mother (should pronounce that name first).
This is to be done until the ten days (after the child’s birth) have elapsed.
8. On the tenth day, after (the mother) has risen and taken a bath, he gives a name to the son. The father and the mother (should pronounce that name first).
g. (It should be a name) of two syllables or of four syllables; the first part should be a noun; the second a verb; it should have a long vowel (or) the Visarga at the end, should begin with a sonant, and contain a semi-vowel.
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to. Or it should contain the particle su, for such a name has a firm foundation; thus it is said in a Brahmana.
11. A girl’s name should have an odd number of syllables.
12. When (the father) returns from a journey, he should address the child and kiss him on his head with the next two (verses, M. II, 14, 3. 4),and should murmur the next Mantras (II, 14, 5) into his right ear.
13. With the next Yagus (II, 14, 6) he addresses a daughter (when returning from a journey).
Paraa 6, SECTION 16,
1. In the sixth month after the child’s birth he serves food to Brahmazas and causes them to pronounce auspicious wishes; then he should pour together curds, honey, ghee, and boiled rice, and should give (the mixture) to the boy to eat, with the next (four) Mantras (II, 14, 7-10) ;
2. (He should feed him) with partridge, according to some (teachers).
3. In the third year after his birth the aula (or tonsure is performed) under (the Nakshatra of) the two Punarvasus,
4. Brahmamas are entertained with food as at the initiation (U panayana).
5. The putting (of wood) on the fire, &c. (is performed) as at the Stmantonnayana.
6. He makes (the boy) sit down to the west of
12. Comp. above, Sfitra 1. . 16, 4. See above, IV, ro, 5. 5. See above, VI, 14, 2.
6. Comp. VI, 14, 3.
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the fire, facing the east, combs his hair silently with a porcupine’s quill that has three white spots, with three Darbha blades, and with a bunch of unripe Udumbara fruits; and he arranges the locks in the fashion of his ancestral Azshis,
7. Or according to their family custom.
8. The ceremonies beginning with the pouring together of (warm and cold) water and ending with the putting down of the hair are the same (as above ; comp. M. II, 14, 11).
9. He puts down the razor after having washed it off.
10. The ceremony is (repeated) three days with the (same razor). (Then) the rite is finished.
11. (The father) gives an optional gift (to the Brahmaza who has assisted).
12. The Godana (or the ceremony of shaving the beard, is performed) in the sixteenth year, in exactly the same way or optionally under another constellation.
13. Or he may perform the Godana sacred to Agni.
14. Some prescribe the keeping of a vow through one year in connection with the Godana.
8. See IV, 10, 5-8.
10. I translate as if the words tena tryaham and karmanivrittih formed two Sftras.
13. Or he may perform the Godana sacred to Agni.
14. Some prescribe the keeping of a vow through one year in connection with the Godana.
8. See IV, 10, 5-8.
10. I translate as if the words tena tryaham and karmanivrittih formed two Sftras.
13. ‘ Having performed the same rites as at the opening of the study of the Agneya-k4nda, he performs an Upasth4na to the deities as taught with regard to the Sukriyavrata.’ Haradatta.—‘After the ceremonies down to the Agyabh4gas have been performed, one chief oblation of Agya is offered with the formula, “To Agni, the Rishi of the Kanda, svaha!”’ Sudarsandrya.
14. Comp. the statements given in the note on Gobhila III, 1,1.
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15. The difference (between the Kaula and the Godana) is that (at the Godana) the whole hair is shaven (without leaving the locks).
16. According to the followers of the SAma-veda he should ‘touch water.’
Parata 7, SECTION 17.
1. The ground for building a house should be inclined towards the south-west. He elevates the surface and sweeps (the earth) with a broom of Palésa wood or of Samt wood, with the next (verse,
M. II, 15, 1), in the same (south-west) direction ;
2. In the same way three times.
3. He touches the ground, which has thus been prepared, with the next (verse, II, 15, 2). Then he has the pits for the posts dug from left to right, throws the earth (from the pits) towards the inside (of the building-ground), and erects the right doorpost with the next two (verses, M. II, 15, 3. 4);
4. In the same way the other (door-post).
5. Having erected after (the door-posts) the other (posts) in the same order in which (the pits) have been dug, he recites the next Yagus (II, 15, 5) over the ridge-pole when it is placed (on the posts),
6. The next (six) (Yagus formulas, II, 15, 6-11) over the (house when it is) finished, according to the characteristics contained in the single formulas.
7. He sets a piece of Paldsa wood or of Samt wood on fire, takes the fire up (in a dish) with the next verse (II, 15, 12), carries it to the house with
16. The udakopasparsana according to the rite ‘of the Samaveding is described by Gobhila, I, 2, 5 seqq.
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the next Yagus (II, 15, 13), and places the fire in the north-eastern part of the house with the next (II, 15, 14).
8. The place for the water-barrel is to the south of that spot.
9. He strews there Darbha grass, so that its points are turned in every direction, pours rice and barley-grains over the (grass) with the next (verse, II, 15, 15), and thereon he places the water-barrel.
10. With the next (Yagus, II, 15, 16) he pours four potfuls of water into it.
11. If (the barrel) breaks, he recites the next (verse, ITI, 15, 17) over it.
10. With the next (Yagus, II, 15, 16) he pours four potfuls of water into it.
11. If (the barrel) breaks, he recites the next (verse, ITI, 15, 17) over it.
12. After the ceremonies from the putting of wood on the fire down to the Agyabh4ga oblations have been performed, he offers the (four) oblations (indicated by the) next (Mantras; II, 15, 18-21); then he enters upon the performance of the Gaya and following oblations,
13. Having performed (the rites) down to the sprinkling (of water) round (the fire), he should sprinkle (water) with a water-pot around the house or the resting-place on the inside, with the next Yagus (II, 15, 22) three times from left to right ; then he should serve cakes, flour, and boiled rice to the Brahmazas.
ParaLa 7, SEcTION 18,
1, When a boy is attacked by the dog-demon (i.e. epilepsy), (the father or another performer of the ceremony), having devoted himself to austerities
18, 1. Comp. Paraskara I, 16, 24 ; Hirazyakesin II, 2, 7.
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(such as fasting), covers him with a net. Then he causes a gong to be beaten or a bell to be rung, takes (the boy) by another way than the door into the gambling-hall, raises (the earth in the middle of the hall) at the place in which they gamble, sprinkles it (with water), casts the dice, lays (the boy) on his back on the dice, and besprinkles him with his joined hands with curds and salt, with the next (eleven) (formulas, II, 16, t-11), in the morning, at noon, and at night.
2. Then he will get well.
3. Over a boy who suffers from the ‘Sankha’ disease, (the father, &c.) having devoted himself to austerities, should recite the next two (verses, I], 16, 12. 13),and should pour (water) on his head with a water-pot with the next (verse, II, 16, 14), in the morning, at noon, and at night.
4. Then he will get well.
5. On the day of the full moon of (the month) Sravana after sunset a Sthalipaka (is offered).
6. After the ceremonies down to the Agyabh4ga oblations have been performed in the same way as at the fortnightly sacrifices, he sacrifices of the Sthalipaka, and with each of the next (formulas,
II, 16, 15-17) he offers with his joined hands Kimsuka flowers.
7. With the next (three) verses (II, 17, 1-3) (he offers) pieces of Aragvadha wood (Cathartocarpus fistula) ;
3. ‘ Sahkhin is a person attacked by such a disease that he utters cries like the sound of a conch trumpet (sankha).’ Haradatta.
5. Here follows a description of the Sarpabali.
6. Comp. above, III, 7, 2-3.
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8. Then the Agya oblations (indicated by the) next (Mantras, II, 17, 4-7).
9. Then he enters upon the performance ¢ of the Gaya and following oblations.
5. Here follows a description of the Sarpabali.
6. Comp. above, III, 7, 2-3.
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8. Then the Agya oblations (indicated by the) next (Mantras, II, 17, 4-7).
9. Then he enters upon the performance ¢ of the Gaya and following oblations.
10. Having performed (the rites) down to the sprinkling (of water) round (the fire), he silently takes the objects required (for the rites which he is going to perform), goes out in an easterly or northerly direction, prepares a raised surface, draws on it three lines directed towards the east and three towards the north, pours water on the (lines), and lays (an offering of) flour (for the serpents) on them, with the next (formula, II, 17, 8).
11. Silently (he lays down) unground (?) grain, roasted grain, collyrium, ointment, (the fragrant substance called) Sthagara, and Usira root.
12. With the next (formulas, II, 17, 9-26) he should worship (the serpents), should sprinkle water round (the oblations), should return (to his house) silently without looking back, should sprinkle (water) with a water-pot from left to right, thrice around the house or the resting-place on the inside, with the two verses, ‘Beat away, O white one, with thy foot’ (II, 17, 27. 28), and should offer food to the Brahmazas.
Parata 7, SEcTiIon 19.
1. The unground grain (which is left over, see above, VII, 18, 11) they give to the boys to eat.
2. Let him repeat in the same way this Balioffering of whatever food he has got or of flour, from that day to full moon of (the month) Margasirsha.
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3. On the day of the full moon of Margasirsha after sunset a Sthalipdka (is offered as above, VII, 18, 5). .
4. In the Mantra for the Bali-offering he changes (the word ‘I shall offer’ into) ‘I have offered.’
5. Then he does not offer (the Bali) any longer.
6. (Now follows) the Agrayama sacrifice (or partaking of the first-fruits) of one who has not set up the (Srauta) fires.
7. He prepares a Sthalipaka of the fresh fruits, sacrifices to the deities of the (Srauta) Agrayana sacrifice with (Agni) Svish¢ak77t as the fourth, fills his mouth with grains, swallows them, sips water, forms a lump of the boiled (sacrificial) food, and throws it up with the next Yagus (II, 18, 1) to the summit of the house.
8. (Now follows) the ‘redescent’ in the winter.
g. With the next Yagus (II, 18, 2) they ‘redescend’ (or take as their sleeping-place a layer of straw instead of the high bedsteads which they have used before). With the next Yagus formulas (II, 18, 3-7) they lie down on a new layer (of straw) on their right sides,
10. The father to the south, the mother to the north (of him), and so the others, one after the other from the eldest to the youngest.
11. After he has arisen, he touches the earth with the next two (verses, II, 18, 8. 9).
12. In the same way the lying down, &c., is repeated thrice.
13. Having prepared a SthAltpaka for fs4na and
8. Comp. the note on Sankhayana IV, 17, 1.
11. After he has arisen, he touches the earth with the next two (verses, II, 18, 8. 9).
12. In the same way the lying down, &c., is repeated thrice.
13. Having prepared a SthAltpaka for fs4na and
8. Comp. the note on Sankhayana IV, 17, 1.
13. The description of the sfilagava sacrifice, which here follows, agrees in most points with the statements of Hiramyakesin II, 3, 8.
[30] Up. 290 one for Kshetrapati, he goes out in an easterly or northerly direction, prepares a raised surface, (and then follow the ceremonies) beginning with the putting of wood on the fire.
14. To the west of the fire he builds two huts.
Parata 7, SECTION 20.
1. With the next (verse, II, 18, 10) he has the {sana led to the southern (hut),
2. With worldly words the ‘bountiful goddess’ to the northern (hut),
3. To the middle (between the two huts) the ‘conqueror.’
4. He gives them water to drink in the same order in which they have been led (to their places), takes three portions of boiled rice (from the Sthaltpaka prepared for fsdna), takes (these portions of rice) to the fire, makes (the three gods) touch them with the next (formulas, II, 18, 11-13), sacrifices of these portions, to each god of the portion which belongs to him, with the next (formulas, II, 18, 14—30), cuts off (Avadanas) from all (portions), and sacrifices with the next Yagus (II, 18, 31) to Agni Svish¢akvzt.
5. Having worshipped (the god Is4na) with the next Yagus (II, 18, 32), he distributes with the next (formulas, II, 18, 33-39) leaves together with portions of boiled rice, two (leaves) with each (Yagus), then ten to the divine hosts (II, 18, 40), and ten to the (divine hosts) that follow (and are referred to in the next Yagus, II, 18, 41).
20, 1-3. Comp. Hirasyak. II, 3, 8, 2-4. Haradatta explains the fs4na, the midfushf, and the gayanta as images of the three gods.
7 PATALA, 20 SECTION, 19. 2g!
6. With the next (formulas, II, 18, 42-45) he does the same as before (i.e. he distributes two leaves with each Mantra).
7. Having formed a lump of boiled rice, he puts it into a basket of leaves, and with the next Yagus (II, 18, 46) hangs it up on a tree.
8. Here he should murmur the Rudra texts (Taitt. Samh. IV, 5),
g. Or the first and last (Anuvaka).
10. He places his cows around the fire so that the smoke (of the sacrifice) may reach them.
11. With his firmly shut fist full of Darbha grass he besprinkles (them) with scents; the bull first.
12. He should perform a sacrifice to Kshetrapati, without a fire, in the path used by his cows,
13. He has (the Kshetrapati) led to his place in the same way as the fsdna (see above, Sittra 1).
14. He puts (portions of boiled rice) into four or seven leaves, naming (the god).
15. Let him sacrifice quickly; the god has a strong digestion (?).
16. With the next two (verses, II, 18, 47. 48) he does worship (to Kshetrapati).
17. The Sthalipaka (belonging to {s4na) he gives to the Brahmazas to eat;
15. Let him sacrifice quickly; the god has a strong digestion (?).
16. With the next two (verses, II, 18, 47. 48) he does worship (to Kshetrapati).
17. The Sthalipaka (belonging to {s4na) he gives to the Brahmazas to eat;
18. That belonging to Kshetrapati his uterine relations eat,
1g. Or as is the custom in their family.
11. On grumush/i, see the notes of the commentators, p. 93 of Dr. Winternitz’s edition, and the commentary on Taitt. Samhité V, 4) 5) 3 (Indische Studien, XII, 60).
15. I have translated here as in Hiramyak. II, 3, 9,11. Haradatta and Sudarsanarya give another explanation of the words ‘ p&ko devak ;’ see p. 93 of the edition.
U2
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Parata 8, SECTION 21.
1. The times for the monthly SrAddha are in the second fortnight (of the month), as they are stated.
2. Let him feed, without regard of (worldly) purposes, pure Brahmamas, versed in the Mantras, who are not connected with himself by consanguinity or by their Gotra or by the Mantras (such as his teacher or his pupils), an odd number, at least three.
3. He makes oblations of the food (prepared for the Brahmamas) with the next (verses, II, 19, 1-7);
4. Then the Agya oblations (indicated by the) next (Mantras, II, 19, 8-13).
5. Or invertedly (i.e. he offers Agya with the verses referred to in Stra 3, and food with those referred to in Sftra 4).
6. Let him touch the whole (food) with the next (formulas, II, 19, 14-16).
7. Or the (single) prepared (portions of food destined) for the single Brahmazas.
8. Having caused them with the next (formula, II, 20, 1) to touch (the food, he gives it to them to eat).
9. When they have eaten (and gone away), he goes after them, circumambulates them, turning his right side towards them, spreads out southwardpointed Darbha grass in two different layers, pours water on it with the next (formulas, II, 20, 2-7), distributes the Pizdas, ending in the south, with the next (formulas, II, 20, 8-13), pours out water as before with the next (formulas, 14-19), worships (the
21, 1. Comp. Dharmas4stra II, 7, 16, 8 seq.; Sacred Books, vol. ii, p. 139. Comp. Professor Bihler’s remarks, vol. ii, p. xiv.
p. 293
ancestors) with the next (formulas, II, 20, 20-23), sprinkles with the next (verse, 24) water three times from right to left round (the Pizdas) with a water-pot, besprinkles the vessels, which are turned upside down, repeating the next Yagus (25) at least three times without taking breath, sets up the vessels two by two, cuts off (Avaddnas) from all (portions of food), and eats of the remains at least one morsel with the next Yagus (26).
10. Of the dark fortnight that follows after the full moon of M4gha, the eighth day falls under (the constellation of) Gyesh¢#4: this day is called Ekashéaka.
11. In the evening before that day (he performs) the preparatory ceremony.
12. He bakes a cake of four cups (of rice).
10. Of the dark fortnight that follows after the full moon of M4gha, the eighth day falls under (the constellation of) Gyesh¢#4: this day is called Ekashéaka.
11. In the evening before that day (he performs) the preparatory ceremony.
12. He bakes a cake of four cups (of rice).
13. (The cake is prepared) in eight dishes (like a Purod4sa), according to some (teachers).
e
ParaLa 8, SECTION 22.
1. After the ceremonies down to the Agyabhaga oblations have been performed in the same way as at the fortnightly sacrifices, he makes with his joined hands oblations of the cake with the next (verse, II, 20, 27).
2. The rest (of the cake) he makes ready, divides (it) into eight parts and offers it to the Brahmamas.
12, 13. Comp. Hiranyak. II, 5, 14, 3 seq.
22, 1. Comp. above, VII, 18, 6.
2. I believe that seshad means the rest of the cake. The word ‘siddhah’ possibly refers to such preparations of the food as are indicated in Hiramyak. II, 5,14, 7. Haradatta understands seshah as the rest of the rites (tantrasya sesha): ‘The rest of the rites is
p. 294
3. On the following day he touches a cow with a Darbha blade, with the words, ‘I touch thee agreeable to the Fathers.’
4. Having silently offered five Agya oblations, and having cooked the omentum of the (cow), and performed the ‘spreading under’ and the sprinkling over (of Agya), he sacrifices (the omentum) with the next (verse, II, 20, 28) with a Palfsa leaf from the middle or the end (of the stalk).
5. (He sacrifices) boiled rice together with the meat (of the cow) with the next (verses, II, 20, 29-35),
6. Food prepared of meal with the next (verse, II, 21, 1),
7. Then the Agya oblations (indicated by the) next (Mantras, II, 21, 2-9).
8. (The rites) from the Svishtakyzt down to the offering of the Pizdas are the same (as at the Sraddha).
9. Some (teachers) prescribe the Pinda offering for the day after the Ashéaka.
10. Here (follows) another (way for - celebrating the Ash/aké sacrifice). He sacrifices curds with his joined hands in the same way as the cake.
11. Having left over from the meat of the (cow, see above, 3. 4) as much as is required, on the day after (the Ash/akA) (he performs) the rite of the Anvash/¢aké.
12. This rite has been explained in the description of the monthly Sraddha.
13. If he goes out in order to beg for something, the regular one, without alterations :’ it must be admitted that the expressions used by Hiranyak. II, 5, 14, 10 would agree well with this explanation.
4. See above, V, 13, 16.
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let him murmur the next (Mantras, II, 21, ro—16) and then state his desire.
14. If he has obtained a chariot, he has the horses put to it, lets it face the east, and touches with the next (verse, II, 21, 17) the two wheels of the chariot or the two side-pieces.
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let him murmur the next (Mantras, II, 21, ro—16) and then state his desire.
14. If he has obtained a chariot, he has the horses put to it, lets it face the east, and touches with the next (verse, II, 21, 17) the two wheels of the chariot or the two side-pieces.
15. With the next Yagus (II, 21, 18) he should mount, and drive with the next (verse, II, 21, 19) towards the east or north, and should then drive off on his business.
16. Let him mount a horse with the next (formulas, II, 21, 20-30),
17. An elephant with the next (formula, IT, 21, 31).
18. If any harm is done him by these two (beasts), let him touch the earth as indicated above.
19. If he is going to a dispute, he takes the parasol and the staff in his left hand.
Parata 8, SECTION 23.
1, Having sacrificed, with his right hand, a fist full of chaff with the next (verse, II, 21, 32), he should go away and murmur the next (verse, 33).
2. Over an angry person let him recite the two next (formulas, II, 22, 1.2); then his anger will be appeased.
3. One who wishes that his wife should not be touched by other men, should have big living centipedes ground to powder, and should insert (that powder) with the next (formula, II, 22, 3), while she is sleeping, into her secret parts.
4. For success (in the generation of children)
18. See VII, 19, 11. On reshaze, comp. below, 23, 9. 23, 3. Comp. Hiramyak. I, 4, 14, 7.
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let him wash (his wife) with the urine of a redbrown cow.
5. For success (in trade) let him sacrifice with the next (verse—II, 22, 4—some portion) from the articles of trade which he has in his house.
6. If he wishes that somebody be not estranged from him, let him pour his own urine into the horn of a living animal, and sprinkle (it) with the next two (verses, II, 22, 5. 6) three times from right to left around (the person) while he is sleeping.
7. In a path which servants or labourers use to run away, he should put plates (used for protecting the hands when holding a hot sacrificial pan) on (a fire), and should offer the oblations (indicated by the) next (Mantras, II, 22, 7-10).
8. If a fruit falls on him from a tree, or a bird befouls him, or a drop of water falls on him when no rain is expected, he should wipe that off with the next (Mantras, II, 22, 11-13), according to the characteristics (contained in these Mantras).
9. If a post of his house puts forth shoots, or if honey is made in his house (by bees), or if the footprint of a dove is seen on the hearth, or if diseases arise in his household, or in the case of other miracles or prodigies, let him perform in the new-moon night, at dead of night, at a place where he does not hear the noise of water, the rites from the putting (of wood) on the fire down to the Agyabhaga oblations, and let him offer the oblations (indicated in the) next (Mantras, II, 22, 14-23), and enter upon the performance of the Gaya and following oblations.
6, 7. Comp. P&raskara III, 7; Hiramyak. I, 4, 13, 19 seqq.
hoUS. -. A N _, SN 8 PATALA, 23 SECTION, tO. : 297
10. Having performed (the ceremonies) down to the sprinkling (of water) round (the fire), he puts up towards the south with the next (verse, II, 22, 24) a stone as a barrier for those among whom a death has occurred.
End of the Apastambtya-Grzhya-sttra.
SYNOPTICAL SURVEY
OF THE
CONTENTS OF THE GAR/HYA-SOTRAS.
. The sacred Grthya fire. S. I, 1; A.I, 9; P.I, 2;G.I1; Kh. I, 5, 1 seq.; H. I, 22, 2 seq.; 26; Ap. 5, 13 seq.
. General division of Grrhya sacrifices. S. I,g; 10; A.I1, 2 seq. (comp. III, 1); P. I, 4, 1.
. Regular morning and evening oblations. S. I, 3, 8 seq. (comp. V, 4); A. I, 2, 1 seq.; 9; P.I, 9; G. 1,1, 22 seq: ; 3; 9,13 seq.; Kh. I, 5, 6 seq.; H. L 23, 8 seq.; Ap. 7, 19 seq.
. The Bali oblations, S.II,14; A.I, a, 3 seq.; P. II, 9 (comp. I, 12); G.I, 4; Kh. I, 5, 20 seq.; Ap. 8, 4.
. Sacrifices on the days of the new and full moon. S. I, 3 (comp. V, 4); A.I, 10; P.I,12; G.I, § seq.; Kh. II, 1; 2, 1 seq.; H. I, 23, 75 Ap. 7 17-
. General outline of Grihya sacrifices. S.1, 7 seq.; A.I, 3; P. 1,1; G.I, 3 seq.; Kh. I, 1seq.; H. I, 1, 9 seq.; Ap. 1, I seq. a. The yagfopavita, the pra#tn4vita, the touching of water. G.I, 2; Kh. I, 1, 4seq.; Ap. 1, 3. 8. b. Besmearing of the surface with cow-dung, drawing of the lines. S. I, 7, 2 seq.; A. I, 3,1; P.I, 1,2; G.I, 1,9; 5,13; Kh. I, 2, 1 seq. c. The fire is carried forward. S.1,7,93 A.I, 3,1; P.I, 1,2; G.I,1, 11; Kh. I, 2,5; H.1,1, 10. d. The samfthana. S. I, 7, 11; A. I, 3,1; G. IV, 5, 5; Kh. I, 2, 6. e. The strewing of grass around the sacred fire. S. I, 8, seq. ; A.I, 3,1; P.1,1, 2; G.I, 5 16 seq.; 7, 9 8€q.5 Kh. I, a, 9 seq.; H. I, 1, 11 seq, ; Ap. I, 12 seq. f. The purifiers. S. 1,8, r4seq.; A. I, 3, 2seq.; P.I,
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1,2; G.I, 7, 21 seq.; Kh. I, 2, 12 seq.; H. I, 1, 233 Ap. I, 19. g. Preparation of the Agya for sacrifice. §. 1,8, 18 seq. ; A. 1, 3, 3; P.I, 1, 2 seq.; G.I, 7, 19 seq.; Kh. I, 2, 14 seq.; H. I, 1, 27; Ap. I, 22. h. The Agya oblations. S.I,9; A.I, 3, 4 seq.; P.1, 1, 43; 5,3 seq.; G.I, 8; 9, 26 seq. ; Kh. I, 3, 12 seq.; H. I, 2, 12 seq. ; 33 Ap. 2, § seq. 7. Sacrifices of cooked food. S. I, 3; A. I, 10; G. I, 6, 13 seq.; 7 seq.; Kh. II, 1; Ap. 7. 8. Animal sacrifice (comp. Ash/aka, Anvash/akya, Silagava). A. I, 11; P. IW, 11; G. I, 10, 18-IV, 1; Kh. III, 4; H. II, 15. a. The omentum. A. I, 11, 10 (comp. II, 4, 13); IV, 8, 18; P. III, 11, 4. 6; G. III, 10, 30 seq.; IV, 45 22 seq.; Kh. III, 4, 9 seq. 25 seq.; H. II, 15, 6 seq. b. The Avadanas. A. I, 11, 12 (comp. II, 4, 14); P. III, r1, 6 seq.; G. IV, 1, 3. 9 &c.; Kh. III, 4, 14 seq.; H. II, 15, 9 seq.
9. Marriage. S. I, 5 seq.; A. I, 5 seq.; (P.I, 4 seq.; G. U1 seq.; Kh. I, 3 seq.; H. I, 19 seq.; Ap. 2, 12 seq.
a. Different kinds of marriage (brahma, daiva, &c.). A. I, 6.
A. I, 11, 12 (comp. II, 4, 14); P. III, r1, 6 seq.; G. IV, 1, 3. 9 &c.; Kh. III, 4, 14 seq.; H. II, 15, 9 seq.
9. Marriage. S. I, 5 seq.; A. I, 5 seq.; (P.I, 4 seq.; G. U1 seq.; Kh. I, 3 seq.; H. I, 19 seq.; Ap. 2, 12 seq.
a. Different kinds of marriage (brahma, daiva, &c.). A. I, 6.
b. Election of the bride. S.I, 5,5 seq-; A.I,5; G.II, 1, 1 seq.; III, 4, 4 seq.; H. I, 19, 2; Ap. 3 Io seq. .
c. The wooers go to the girl’s house. S.I,6; Ap. 2, 163 4, I seq.
d. Sacrifice when the bride’s father has declared his assent. S. I, 7 seq.
e. The bride is washed. S. I, 11; G. II, 1, 10. 17; Kh. I, 3, 6 f. Dance of four or eight women. S.I, 11, 5.
g. The bridegroom goes to the girl’s house. 5S. I, 12.
h. He gives her a garment, anoints her, gives her a mirror, &c. S. I, 12, 3 Seas ® I, 4, 12 seq.; G. II, 1, 18; Kh. I, 3, 6; Ap. 4, 8 i. Argha at the wedding. S. I, 12, 10; G. II, 3, 16 seq.; Kh. I, 4, 7 seq.; Ap. 3, 5 seq.
k. Sacrifice with the Mah4vyahritis and other formulas (Gaya, Abhyaténa, &c., formulas). S. I, 12, 11;
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A.I, 7,33 P. 1, 5,3 seq.; G. I, 1, 24; Kh. I, 3, 8.11; H. I, 19, 7 (comp. 3, 8 seq.; 20, 8); Ap. 2. 11 (comp. 2, 7).
1. Seizing of the bride’s hand. S. I, 13, 2; A. 1, , 3 seq.; P.I, 135 G. II, 2,16; Kh. I, 3, 17. 31; H. I, 20, 1; Ap. 4, II seq.
m. The formula, ‘ This am I, that art thou.’ 5S. I, 13, 43 A. I, 4,6; H.I, 20, 2
n. The treading on the stone. |S. I, 13, 10 seq.; A. I, "73 P. I, 4,1; G.II, 2, 3; Kh JI, 3, 19; H. I, 19, 8; Ap. 5, 3 .
o. Circumambulation of the fire. S. I, 13, 13; A.I, 7, 6; P.1, 5,1; 7,3; G.II, 2, 8; Kh.I, 3, 24; H. I, 20, 5; Ap. 5, 1. 7.
p. Sacrifice of fried grain. S. I, 13, 15 seq.; A.I, 7,8 P. I, 6, 1 seq.; G. II, 2, 5 seq.; Kh. I, 3, 20 seq. H. I, 20, 3 seq.; Ap. 5, 4 seq.
q. The seven steps. S. 1, 14, 5 seq.; A.I, 7, 19; P. I, 8,1; G.II, 2,11; Kh. I, 3, 26; H. I, 20, 9 seq.; 21, 1 seq.; Ap. 4, 16.
r. The bride is carried away to her new home. S. I, 15; A. I, 7, 21; 8; P.1, 8, 10; 10; G.I, 2, 17 seq.; 4; Kh. I, 4, 1 seq.; H. I, 22, 1; Ap. 5) 12 seq.
s. Ceremonies on entering the new home; looking at the polar star. S. I, 16, 17, comp. A. I, 7, 22; comp. P. I, 8, 19; comp. G. II, 3, 5 seq.; 4, 6 seq.; comp. Kh. I, 4, 3; H.I, 22, 6 seq.; Ap. 6, 8 seq.
t. The rites of the fourth day; the cohabitation. S. I, 18.19; P.I, 11, 13; G. 0,5; Kh. 1,4, 12; H.I, 23, 11; 24, 25; Ap. 8, 8 seq.
10. The Pumsavana (i.e. the ceremony to secure the birth of a male child). S.I, 20; A. .I, 13; P. 1,14; G. 11,6; Kh. II, 2, 17 seq.; H. Il, 2; Ap. 14, 9 seq.
11. A ceremony for the protection of the embryo. S. I, a1 (comp. A. I, 13, 1).
12. The Simantonnayana (or parting of the pregnant wife’s hair). S.I, 22 (comp. V, 4); A. 1, 14; P. 1,15; G.II, 7, 1 seq.; Kh. II, 2, 24 seq.; H. Il, 1; Ap. 14, 1 seq. Song of lute-players. S.I, 22, 11 seq.; A. I, 14, 6 seq. ; P. I, 15, 7 seq. (comp. H. II, 1, 3); Ap. 14, 4 seq.
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S.I, 22 (comp. V, 4); A. 1, 14; P. 1,15; G.II, 7, 1 seq.; Kh. II, 2, 24 seq.; H. Il, 1; Ap. 14, 1 seq. Song of lute-players. S.I, 22, 11 seq.; A. I, 14, 6 seq. ; P. I, 15, 7 seq. (comp. H. II, 1, 3); Ap. 14, 4 seq.
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13. Ceremony before the confinement. S. I, 23; P.I, 16, 1 seq.; G. II, 7, 13 seq.; Kh. II, a, 28 seq.; H. IE, 2, 8 seq. ; Ap. 14, 13 seq.
14. The Gatakarman (or ceremony for the new-born child) and similar rites. S. I, 24 (comp. V, 4); A. I, 15; P.I, 16, 3 seq.; G. II, 7, ¥7 869; 8, 1 seq.; Kh. II, 2, 32; 3,1 seq.; H. II, 3, 2 seq.; Ap. 15.
a. Name given to the child. S. I, 24, 4 seq.; A. I, 15,
4 seq.; P. I, 17; G. II, 7, 15; 8, 8 seq.; Kh. Ul,
2, 30 seq. 3, 6 seq.; H. II, 4, 10 seq.; Ap. 15, 2 seq. 8 seq.
b. The ‘production of intelligence’ S. I, 24, 9; A.J, 15, 2; P. I, 16,3; G.II, 7, 20; Kh. II, 2,34; H. II, 3, 9
c. Driving away demons and goblins from the child. P. I, 16, 23; H. II, 3, 7.
15. The getting up of the mother from childbed. S. 1 25 (with enumeration of the Nakshatras and their presiding deities, chap. 26); P.I, 17, 1; comp. H. Ul, 4, 6; Ap. 15, 8
16. How the father should greet his children when returning from a journey. Al, 15,93 P.1, 18; G.I, 8, 21; Kh. Il, 3, 13; H. II, 4, 16; Ap. 15, 12.
17. The feeding of the child with solid food (Annaprfsana). S. I, 27; ALI, 16; P. 1, 19; H. IL, g; Ap. 16, 1 seq.
18. The tonsure of the child’s head (KQd4karman). S. I, 28; ALL, 7; P.II, 1; G.II, 9; Kh. I, 3, 16 seq.; H. II, 6; Ap. 16, 3 seq.
19. The ceremony of shaving the beard (Godana-Karman, Kesanta) S. I, 28, 18 seq.; A. I, 18; P. II, 1, 3 seq.; G. ILI,
; Kh. II, 5, 1 seq.; H. I, 6, 16 seq. Ap. 16, 12 seq.
20. The initiation of the student. Studentship. The Samévartana. S. II, 1 seq.; III, 1; IV, 5 seq.; VI; AI, 1g seq. ; III, 5; 8-10; P. Il, 2-6; 8; 10-12; G. II, 10-III, 4; Kh. II, 4-III, 1, 32; ILI, 2, 16-33; H.I, 1 seq.; I, 18- 20; Ap. ro seq.
a. Time of the initiation. The patitasavitrika. S. II, 1, 1 seq.; A.I, 19, 1 seq.; P. II, 2, 1 seq. ; 8, 36.8eq.; G. II, 10, 1 seq.; Kh. HU, 4, 1 seq.; H.I, 1, 2 seq.; Ap. 10, 1 seq.
b. The skin, the girdle, and the staff belonging to the different castes. S. II, 1, 1 seq. 1g seq.; II, 13; A. I, 19, ro seq.; P. II, §, 16 seq.; G. Il, 10, 8 seq.; H.I, 1, 17; 4,7; Ap. 11, 16 seq.
p. 303
c. Rite of the initiation. S. II, 1, 26 seq.; A. I, 20, a seq.; P. II, 2, 5 seq.; G. II, 10, 15 seq.; Kh. II, 4,7 seq-; H. I, 1, 5 seq.; 3, 14 8eq.; Ap. 10, 5 Seq.
d. The standing duties of the student (begging, putting fuel on the fire, &c.). S. Il, 4,5; 6; 9; 10; A. I, 20, 11 seq.; 22, 1 seq.; P. II, 2, 23 4; 5; G. H, 10, 34. 42 seq.; Kh. II, 4, 19. 25 seq.; H. I, 5, 10; 7, I seq. 15 seq.; 8, 2. 8 seq.; Ap. i, 22 seq.
e. The Sfvitr?t, S. II, 5 seq.; A. I, 21, 5 Seq.; 22,29; P. II, 3, 3 seq.; G. Il, 10, 38 seq.; Kh, IL 4, 20 seq.; H. I, 6, 6 seq.; Ap. 11, 8 seq.
II, 2, 23 4; 5; G. H, 10, 34. 42 seq.; Kh. II, 4, 19. 25 seq.; H. I, 5, 10; 7, I seq. 15 seq.; 8, 2. 8 seq.; Ap. i, 22 seq.
e. The Sfvitr?t, S. II, 5 seq.; A. I, 21, 5 Seq.; 22,29; P. II, 3, 3 seq.; G. Il, 10, 38 seq.; Kh, IL 4, 20 seq.; H. I, 6, 6 seq.; Ap. 11, 8 seq.
f. The study of the Veda. S. II, 7 seq.; IV, 8; A. I, 22, 42 seq.; III, 5, 10 seq.; P. III, 16; Kh. III, 2, 22 seq.; H. I, 8, 16.
g- Daily recitation of Vedic texts (svadhyaya). S. I, 4; A. III, 2-4.
h. Secret doctrines and special observances connected with them. S. I], 11-12; VI, 1-6; G. III, 1-2; Kh. I], 5.
i. The opening of the annual course of study (Upakarana). S. IV, 5; A. II, 5; P. II, 10; G. III, 3; Kh. III, 2, 16 seq.; H. II, 18, 1 seq.; Ap. 8, 1.
k. The end of the term (Utsarga). The Tarpana ceremony. |S. IV, 6. 9-10 (comp. VI, 5. 6); A. III, 5, 13. 19 seq. (comp. III, 4); P. II, 11, 10 seq.; 12; G. IT, 3, 14 8eq.; Kh. III, 2, 26 seq.; H. II, 18, 8 seq.; Ap. 8, 1.
1. Interruptions of study. S. IV, 4; ALIV, 4,14 seq. ; P. II, 11; G. III, 3, 9 seq. 16 seq.; Kh. III, 2, 27 seq.
m. The student’s setting out on a journey. S. II, 8; A. III, 10.
n. The bath taken at the end of studentship (SamAvartana). S. Ill, 1; A. II, 8; 9; P. II, 6; 8; G. Ill, 4, 7 seq. ; Kh. III, 1; H. I, 9 seq.; Ap. 12-13, 2
21. Rules of conduct for a Snataka. S.IV, 11-12; A. Il, 9, 6 P. II, 7; G. III, 5; Kh. III, 1, 33 seq.
22. House-building. S. III, 2 seq.; A. II, 7 seq. ; P. Ill, 4 seq; G. IV, 7; Kh. IV, a, 6 seq.; H. I, 27-28; Ap. 17.
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SYNOPTICAL SURVEY OF THE
23.
24.
25.
26.
27. 28.
29.
30.
31.
32.
a. Election of the ground. A. II, 7 seq.; G. IV, 7, 1 seq.;
Kh. IV, 2, 6 seq.
b. Entering the new house. S. III, 4; A. II, 9,9; P. III, 4, 5 seq., 18.
c. The putting up of the water-barrel. P. III, 5; Ap. 17, 8 seq.
d. Leaving the house when travelling and returning to it. S. III, 5-7; A. IL, 10, 1 seq.; H. I, 29.
Ploughing. S. IV, 13; A. II, ro, 3. 4; P. I, 13; G. IV,
4, 27 Seq.
Partaking of the first-fruits (Agrayaza). S. UII, 8; AIL, 2, 4 seq.; P. III, 1; G. III, 8, 9 seq.; Kh. III, 3, 16 seq. ; Ap. 19, 6 seq.
Sacrifice to Sita. P. II, 17; comp. G. IV, 4, 29.
Ceremonies referring to cattle (comp. also the Asvayuga sacrifice, below, No. 30). a. The driving out of the cows, and other rites referring to the cows. S. III, 9; A. II, 10, 5 seq.; G. III, 6; Kh. III, 1, 45 seq.; H. I, 18. b. Making marks on the cattle. S. III, ro. c. The Vrishotsarga. S. HI, 11; P. III, 9. d. The Slagava (‘spit-ox’ offered to Rudra). A. IV, 8; P. III, 8; H. II, 8-9; Ap. 19, 13-20, 19. a. Distribution of Pal4sa leaves. P. III, 8, 11; H. UJ, 9, 1 seq.; Ap. 20, 5 seq. B. Sacrifice to Kshetrapati. H. II, 9, 8 seq.; Ap. 20, 12 seq.
The Xaitra offerings. S. IV, 19.
The SrAvama sacrifice to the Serpents. S. IV, 15; A. II, 1; P. II, 14; G. III, 7 (comp. IV, 8, 1); Kh. III, 2, 1 seq.; H. Il, 16; Ap. 18, 5-19, 2
The Praush/apada sacrifice. P. II, 15.
20, 5 seq. B. Sacrifice to Kshetrapati. H. II, 9, 8 seq.; Ap. 20, 12 seq.
The Xaitra offerings. S. IV, 19.
The SrAvama sacrifice to the Serpents. S. IV, 15; A. II, 1; P. II, 14; G. III, 7 (comp. IV, 8, 1); Kh. III, 2, 1 seq.; H. Il, 16; Ap. 18, 5-19, 2
The Praush/apada sacrifice. P. II, 15.
The Asvayuga sacrifice. S. IV, 16; A. II, 2, 1-3; P. II, 16; G. III, 8, 1 seq.; Kh. III, 3, 1 seq.
The rites of the Agrah4yant (concluding ceremonies of the rites devoted to the Serpents). S. IV, 17. 18; A. I, 3; P. Ill, 2; G. III, 9 (comp. IV, 8, 1); Kh. II, 3, 6 seq. ; H. II, 17; Ap. 19, 3 seq. 8 seq.
The Ash/akas. S. III, 12-14; A. II, 4, 5; P. Il, 3; G.
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III, ro seq. ; Kh. III, 3, 28 seq.; H. II, 14 seq. ; Ap. 21, 10 seq. a. The first Ash/ak&. S. III, 12, 2 seq.; P. III, 3, 4; G. III, 10, 9 seq.; Kh. III, 3, 30 seq. b. The second Ash/ak4 (animal sacrifice). S. III, 13, 1 seq.; P. III, 3, 8; G. III, 10, 18-IV, 1; Kh. III, 4, T seq. c. The third Ash/aka. S, III, 14; G. IV, 4, 17 seq. ; Kh. III, 3, 32 seq. d. The Anvash/akya ceremony. S. III, 13, 7; A. II, 5; P. III, 3, 10; G.IV, 2.3; Kh. III, 5; H.II, 15; Ap. 22, 3 seq. 11.
33- Disease and death of a person who has set up the Srauta fires. A. IV, 1.
Burning the dead body. A. IV, 2-4. The gathering of the bones. A. IV, 5.
Expiatory ceremonies after the death of a Guru or other misfortune. A. IV, 6. Death. Burning dead bodies. P. III, ro.
34. Sraddha offerings to the Fathers. S. IV, 1-4; A. II, 5, 10 seq.; IV, 7; G. IV, 4 (comp. chap. 2. 3); Kh. III, 5, 35; H. II, 10-13; Ap. 21, 1-9.
a. The invited Brahmanas. S. IV, 1, 2 seq.; A. Il, 5, 10 seq. ; JV; 4, 2 seq.; G.IV, 2, 33 seq.; H. II, 10, 2 seq. ; Ap. 21, 2 seq.
b. Offering of the Pindas. S. IV, 1, 9 seq.; A. Il, 5; 4 seq.; IV, 7, 28; P. III, 10, 50 seq.; G. IV, 3, 8 seq.; Kh. III, 5, 18 &c.; H. II, 12, 3 seq.; ‘Ap. 21,9.
c. The Ekoddishfa Stiddha. S. IV, 2 (comp. A. IV, 7, 1); P. III, 10, 50 seq.
d. The Sapindikarana. S.IV, 3; V, 9 (comp. P. III, 10, 51).
e. The Abhyudayika Sraddha. S. IV, 4, comp. A. IJ, 5, 13; IV, 7, 1; G. IV, 3, 35.
33. The Arghya reception (comp. Argha at the wedding, above, 9, i) S. II, 15-17; A. I, 24; P. I, 3; G.IV, 10; Kh. IV, 4, 5 seq.; H.I, 12, 7 seq.; 135 Ap. 13, 3 seq. a. The persons to whom an Arghya reception is due. [30] x
p. 306
S. II, 15, 4 seq.; 16, 3; A. I, 24, 1 seq.; P. I, 3, 1; G.IV, ro, 23 seq.; Kh. IV, 4, 21 seq. ; Ap. 13, 2 Seq.; 14. 19. 20.
b. The cow offered to the guest. S. II, 15, 1 seq.; 16, 1; ALL, 24, 30 seq.; P. I, 3, 26 seq.; G. IV, To, 18 seq.; Kh. IV, 17 seq.; H. I, 13, 10 seq.; Ap. 13, 15 seq.
c. Miscellaneous rules about the reception of guests. S. II, 17.
RITES FOR THE OBTAINMENT OF SPECIAL WISHES, FOR AVERTING MISFORTUNE ; DIFFERENT EXPIATIONS.
36. Longer sections are devoted to the description of ceremonies for the obtainment of special wishes by G. IV, 5-6; 8-9; Kh. IV, 1-4, 4. Comp. A. III, 6, 1 seq.; Ap. 8, 4.
S. II, 17.
RITES FOR THE OBTAINMENT OF SPECIAL WISHES, FOR AVERTING MISFORTUNE ; DIFFERENT EXPIATIONS.
36. Longer sections are devoted to the description of ceremonies for the obtainment of special wishes by G. IV, 5-6; 8-9; Kh. IV, 1-4, 4. Comp. A. III, 6, 1 seq.; Ap. 8, 4.
a. Rites for procuring success and averting evil in disputes and on different other occasions. H. I, 14, 7-15, 8; Ap. 22, 19 seq.; 23, 2seq. Entering a court of justice. P, III, 13.
b. Mounting a chariot and similar acts. A. Il, 6; P. III, 14-15, 6; Ap. 22, 14.
c. Rites when going out on business or on dangerous ways. A, III, 7, 8-10.
d. Sacrifice of a person menaced by unknown danger. A. II, rr.
e. Going out and begging. Ap. 22, 13 seq.
f. Formulas to be pronounced on receiving gifts. P. III, 15, 22 seq.
g. Crossing a river. S.IV, 14.
h. Formulas to be pronounced at cross-roads and other different places. P. III, 15, 7 seq.; H. I, 16, 8 seq.
i. Rites referring to battles. A. I, 12.
k. Rites in order that friends may not be estranged and servants may not run away. P. Ill, 7; H. I, 13, 19-14, 5; Ap. 23, 6. 7.
1. Rite when first seeing the new moon. H. I, 16, 1.
m. Rite for establishing concord between husband and wife. Ap. 9, 4 seq.
n. Rite if one cannot pay a debt. G. IV, 4, 26.
o. Oblations for sick persons. A. III, 6, 3 seq.; for ap. 307 sick child. P. I, 16, 24 seq.; for a boy suffering from epilepsy. H. II, 7; Ap. 18, 1 seq. Cure for headache. P. III, 6.
p. Penance of a student who has broken his vow of chastity. P. III, 12.
q. Different expiations. S. V, 1, 8. 9; 56 8 10; 30 "seq.3 Kh. II, 5,,35 seq.; H. 1, 16, 2 seq. 14 seq.—chap. 17, 6; Ap. 8, 5 seq.; 9, 2 seq.; 23, 9 seq.
MISCELLANEOUS MATTER.
37. Qualities of a Brahmaza on whom gifts should be bestowed. S.I, 2.
38. The choosing of priests for officiating at a sacrifice. A. I, 23.
39. The Kaitya sacrifice. A.I, 12, 1 seq. (comp. Par. II, 11, 10 seq.).
40. The Dhanvantari sacrifice. A. I, 12, 7.
41. Consecration of ponds. SS. V, 2.
42. Consecration of gardens. S. V, 3.
43. Sandhyé or twilight devotion. S. II, 9; A. II, 7, 3 seq.
44. The sacrificer setting out on a journey makes the sacred fire enter him. S. V, 1, 1 seq.; H. I, 26, 12 seq.
APASTAMBA’S YAGNA-PARIBHASHA-SUTRAS.
INTRODUCTION.
As Professor Oldenberg was unable to find any other texts connected with the Grzhya-sitras, I have tried to bring this volume to its proper size by adding a translation of Apastamba’s Yagyia-Paribhdsh4-sOtras. These Sdtras give some general information about the performance of sacrifices, and may prove useful to the students both of the Srauta and the Grzhya sacrifices. Paribhdsha is defined as a general rule or definition applicable throughout a whole system, and more binding than any particular rule. How well this sense of paribh4sh4 was understood in India, we may see from a passage in the Sisupalavadha XVI, 80:
Paribhdsha is defined as a general rule or definition applicable throughout a whole system, and more binding than any particular rule. How well this sense of paribh4sh4 was understood in India, we may see from a passage in the Sisupalavadha XVI, 80:
Paritad pramitéksharapi sarvam
vishayam praptavati gata pratish¢#4m na khalu pratihanyate kutaskit paribhasheva gariyast yadag#a. ‘Whose (the king’s) command, though brief, having reached the whole kingdom round about and obtained authority, is never defeated, being of the highest weight, like a Paribhasha,’
These Paribhash4s are a very characteristic invention of ancient Indian authors, particularly during the Satra period. We find them as early as the Anukramazis, and even at that early time they had been elaborated with many purely technical contrivances. Thus we are told in the Index to the Rig-veda that, as a general rule, if no deity is mentioned in the index of the hymns, Indra must be supposed to be the deity addressed; when no metre is mentioned, the metre must be understood to be the Trish¢ubh; at the beginning of each Mazdala the hymns must be taken to be addressed to Agni, till we come to hymns distinctly addressed to Indra. Now it is clear that in this case these Paribhashas or general instructions must have been laid downp. 312 before the whole work was carried out. The same applies to other Paribhash4s, such as those of the metrical Sdatras, but I feel more doubtful as to the Paribhash4s in the grammatical Sdtras of Pazini. To judge from the Paribhashendusekhara, it would seem that the Paribh4sha-sitras to Pazini’s grammar also had been settled before a single Siatra of Pazini was composed, and yet it seems almost incredible that this gigantic web of Sftras should have been woven on so complicated a warp. This question ought to be settled once for all, as it would throw considerable light on the workmanship of PAzini’s Sdtras, and there is no one better qualified to settle it for us than the learned editor of the Paribhashendusekhara. It is different with our Paribhashas. There is no necessity to suppose that they were worked out first, before the Sitras were composed. They look more like useful generalisations than like indispensable preliminary instructions. They give us a general idea of the sacrifice, and inculcate rules that ought to be observed throughout. But I doubt whether they are as essential for enabling the priest to carry out the instructions of the Sdtras in performing a sacrifice as the grammatical paribhdsh4s are in carrying out the grammatical rules of Pazini.
But I doubt whether they are as essential for enabling the priest to carry out the instructions of the Sdtras in performing a sacrifice as the grammatical paribhdsh4s are in carrying out the grammatical rules of Pazini.
The Apastamba-sftras for which our Paribh4sh4s are intended are said to have comprised thirty Prasnas (see Burnell, Catalogue, p. 19, and p. xxix in Professor Oldenberg’s Introduction). Burnell mentions that sometimes two Prasnas, treating of the Paitryimedhika rites, were counted as the thirty-first and thirty-second of the whole work. Of these thirty Prasnas fifteen have been edited with Rudradatta’s commentary by Professor Garbe in the Bibliotheca Indica, 1882-1885. Rudradatta’s commentary does not seem to have extended beyond the fifteenth Prasna ; some authorities, however, suppose that Haradatta, to whom commentaries on the later Prasnas are ascribed, was only another name for Rudradatta. According to Kaundappa’s Prayogaratnamalaé (see Burnell, Classified Index, I, p. 17a), the Paribhash4-sdtras formed part of the twenty-fourth Prasna (katurvimse tatak prasne nydyaprap. 313varahautrakam). Here Nydya in the sense of method, way, plan, seems to stand for Paribh4sha. Another name is Samanya-sdtra (see Burnell, Classified Index, p. 15b, where it is mentioned as § 4 of Prasna XXIV). Kaundappékarya himsclf, who is said to have been minister of Virabhiapati, the son of the famous king Bukka of Vigayanagara, begins his work with a paribhash4-pari#&/eda.
I published a German translation of these Siatras with notes many years ago, in the Zeitschrift der Deutschen Morgenlandischen Gesellschaft, 1855. I here give the same translation, but I have shortened the notes and compared the translation once more with the MSS.
The principal MSS. used are MS. I. O. L. 1676 b, 259, and 1127. MS. 1676 b, now 308, is described in Professor Eggeling’s Catalogue of the Sanskrit MSS. in the Library of the India Office, vol. i, p. 58b. It is written in Devanagari, contains thirty leaves, and is called at the end iti Srikapardina bhashye uddhvitasaram paribhashapasalam. MS. 259, now 309, contains twenty-seven leaves in Devan4gari, and is called at the end iti Kapardisvami-bh4shye paribh4shapasalam. MS. 1127, now 307, in Devanagart, is dated Samvat 1691, Saka 1556, and contains on 220 leaves portions of TAélavrindanivdsin’s manual, the Apastambasitra-prayoga-vritti, and on pp. 75 a-116a Kapardisvamin’s commentary on Apastamba’s ParibhAshapafalam. Burnell mentions another copy of this work in his Classified Index, I, p. 17 b, and he states (Catalogue, p. 24) that, according to tradition, the author was a native of Southern India, called Andappid/ai, and that talavyznda or talavyznta is a translation of the Tamil panai-kk4¢u, a very common name for villages among palmyra trees (panai = palmyra, k4f¢u = forest).
17 b, and he states (Catalogue, p. 24) that, according to tradition, the author was a native of Southern India, called Andappid/ai, and that talavyznda or talavyznta is a translation of the Tamil panai-kk4¢u, a very common name for villages among palmyra trees (panai = palmyra, k4f¢u = forest).
While preparing my new translation for the Press, I received a printed edition of the text and commentary published by ‘Sri Satyavratasimasramibha¢/akarya in his valuable Journal, the Usha, beginning in the eighth fasciculus. He gives also a Bengali translation, and some commentaries in the same language, which have proved useful in certain difficult passages.
APASTAMBA’S YAGWA-PARIBHASHA-SUTRAS.
GENERAL RULES OF THE SACRIFICE.
Sétra I. We shall explain the sacrifice.
Commentary.
Yaga, sacrifice, is an act by which we surrender something for the sake of the gods. Such an act must rest on a sacred authority (Agama), and serve for man’s salvation (sreyo-rtha). The nature of the gift is of less importance. It may be purodasa, cake; 2aru, pulse; sAmnayya, mixed milk ; pasu, an animal; soma, the juice of the Soma-plant, &c.; nay, the smallest offerings of butter, flour, and milk may serve for the purpose of a sacrifice.
Yagfa, y4ga, yagana, and ish?¢i are considered as synonymes.
Sétra IT.
The sacrifice is for the three colours or castes (varza), for Brahmazas and RAaganyas, also for the Vaisya.
Commentary.
Though the sacrifice is meant for the three castes, here called varva, i.e. colour, the third caste, that of the Vaisya or citizen, is mentioned by itself, while the two castes, the Brdhmazas and Raganyas (the Kshatriyas or nobles), are mentioned together. This is done because there are certain sacrifices (bahuyagam4na), performed by Brahmazas and Raganyas together, in which Vaisyas take no part. In the Skid) ana-sitras, I, 1, 3, also