6. The month is reckoned here, as is usually done, as beginning with the fortnight of the increasing moon.
p. 26
sacrifice he celebrates the first half (of the month), with that of the full-moon sacrifice the second.
7. Full-moon is the greatest distance of sun and moon ; new-moon is their nearest approach.
8. That day on which the moon is not seen, that he should take as the day of new-moon.
9. Sometimes he may also while (the moon) is (still) visible (accept it as the day of new-moon) ; for (already then the moon) has made its way.
10. The time of full-moon is reckoned in three ways: (when the full moon rises at) the meeting (of day and night), or when it rises after sunset, or when it stands high (in the sky at sunset).
11. Now on what day it becomes full—
12. The doctrine on this point has to be studied
4. Here begins a new exposition of the question of full and new moon which stands independently by the side of the former sections, and which Gobhila has not taken much care to weld together with them. Comp. Sfitra ro with Sftras 2 and 3, and Sftra 8 with Stra 4.
10. The first of the three times is that mentioned in Sftra 2. It seems to me not very safe to interpret sandhyA in that modern sense, in which sandhi is used, for instance, in the verse quoted by Madhava, Weber, Jyotisha gr, so that it designates the meeting-point of the bright and of the dark fortnight (‘ 4vartane yad4 sandhih parvapratipador bhavet,’ &c.). If sandhy4 were that, we should expect that the same word would occupy a similar position in the definition of amavasya. I prefer, therefore, with the commentary, to understand sandhyé in its ancient sense, as the time which divides day from night. Thus sandhya paurzamasf, the full-moon day, on which the moon rises at the meeting of day and night, stands in opposition to uttara paurzamast (Siitra 2), or to astamitodita (scil. paurnamasi, Sftra 10), exactly in the same way as in the Brahmana passages quoted above (note on § 3) parva paurzamast is opposed to uttard paurmamasi. The second and third cases are those of the full moon rising (shortly) after sunset, and of the moon becoming full when standing high in the sky. .
p. 27
separately. One should study it, or should ascertain (the exact time of) the Parvan from those who know it.
13. Now on the day which is the fast-day, on that day, in the forenoon, having offered his morning oblation, he besmears that surface on which the fire is placed, on all sides with cow-dung.
14. He then gets the pieces of wood ready (which are to be put on the fire)—of Khadira or of Palasa wood.
15. If Khadira or Pal&sa wood cannot be obtained, it may be wood—as far as it serves the purpose—of any tree, with the exception of Vibhidaka, Tilvaka, Badhaka, Niva, Nimba, Ragavvzksha, Salmali, Aralu, Dadhittha, Kovidara, Sleshmataka wood.
15. If Khadira or Pal&sa wood cannot be obtained, it may be wood—as far as it serves the purpose—of any tree, with the exception of Vibhidaka, Tilvaka, Badhaka, Niva, Nimba, Ragavvzksha, Salmali, Aralu, Dadhittha, Kovidara, Sleshmataka wood.
16. The Barhis consists of Kusa grass cut off at the points at which the blades diverge from the main stalk.
17. (The blades should be) cut off near the roots at (the ceremonies directed to) the Fathers. __
18. If that (i.e. Kusa grass) cannot be obtained, (he may take) any kind of grass, with the exception of Saka grass, of Saccharum reed, of such grass as is apt to break, of Balbaga grass, of Mutava, of Amphidonax reed, of Sus¢ha.
19. (He should get ready the following things, viz.) Agya, rice or barley to be cooked for the sacrifice, the pot in which the oblation of cooked rice (or barley) is prepared, the pot-ladle, the Sruva, the water fetched from a hidden place—
20, And the other things which we shall mention in the course of (our exposition of) the ritual.
1g. As to anugupté 4paf, see above, chap. 1, 9.
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21. On that day he should not go away (from his house on a journey, &c.) ;
22. Even from a distant place he should return to his house.
23. (On that day) he may buy goods from others, but not sell (such goods).
24. Let him not speak much.
25. Let him strive to speak the truth.
26. In the afternoon husband and wife, after having bathed, should eat fast-day food which is pleasant to them. It should contain butter (and should be prepared) in the due way.
KAwpikA 6,
1. Thus has spoken MAnatantavya: ‘ Unoffered indeed becomes the offering of a man who does not eat fast-day food.
2. ‘He becomes powerless. Hunger will attack him. He does not gain favour among people. His offspring will be perverse.
3. ‘But he who eats fast-day food, becomes powerful. Hunger will not attack him. He gains
26. Kh&dira-Grthya II, 1, 4.6. The commentary explains kusalena: it should be easy to digest. Comp. below, II, 1, 2: (d&rin kurvita) lakshamaprasastin kusalena.
6, 1. The teacher’s name is spelt elsewhere M4nutantavya, which seems to be the more correct spelling. The Kh&dira-Grzhya (II, 1, 5) has M4nadantavya. Dr. Knauer has called attention to several other blunders of the MSS., which are unusually frequent just in this passage. For I have no doubt that in spite of the unanimous agreement of the MSS. we are to change m4nushy4hutir into manushasy4hutir, and I think it very probable, to say the least, that in Stra 4 kAmayetaupavasathikam should be corrected into kimayey4t4m aupavasathikam, though here the singular could possibly be defended by very faithful believers in the authority of the MSS.
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favour among people. His offspring will be still more blessed.
4. ‘Therefore (husband and wife) should eat fastday food which is pleasant to them.’
5. Let them sleep that night on the ground.
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favour among people. His offspring will be still more blessed.
4. ‘Therefore (husband and wife) should eat fastday food which is pleasant to them.’
5. Let them sleep that night on the ground.
6. They should spend that night so as to alternate their sleep with waking, entertaining themselves with tales or with other discourse.
7. But they should avoid doing anything unholy (such as cohabiting together).
8. It is said, that when on a journey, he should not fast.
9. For (say they, in that case) the observance has to be kept by his wife.
10. Let him do (herein) what he likes.
11. In the same way also one who has set up the (Srauta) fires should fast—
12, And (he should observe) what is enjoined by the sacred tradition.
13. Now in the forenoon, after (the sacrificer) has offered his morning oblation, and has walked round the fire on its front side, and strewn to the south of the fire eastward-pointed Darbha grass—
14. (The Brahman) stations himself to the east of that (grass), facing the west, and with the thumb and the fourth finger of his left hand he takes one grass blade from the Brahman’s seat and throws it away to the south-west, in the intermediate direction (between south and west), with (the words), ‘Away has been thrown the dispeller of wealth.’
4. Or, which is pleasant to him? See the note on §1.
4. Khdira-Grthya II, 1, 7.
14. The ceremonies stated in this Sfitra have to be performed by the Brahman. This is stated in the commentary, and the com-
p. 30
15. Having touched water, he then sits down on the Brahman’s seat, with (the words), ‘I sit down on the seat of wealth.’
16. Facing the fire he sits silently, raising his joined hands, till the end of the ceremony.
17. Let him speak (only) what refers to the due performance of the sacrifice.
18. Let him not speak what is unworthy of the sacrifice,
19. If he has spoken what is unworthy of the sacrifice, let him murmur a verse, or a Yagus, sacred to Vishzu.
20, Or let him only say, ‘ Adoration to Vishzu !’
21. If one wishes, however, to do himself the work both of the Hotzz and of the Brahman, he should in the same way place on the Brahman’s seat a parasol, or an outer garment, or a water-pot, or a
20, Or let him only say, ‘ Adoration to Vishzu !’
21. If one wishes, however, to do himself the work both of the Hotzz and of the Brahman, he should in the same way place on the Brahman’s seat a parasol, or an outer garment, or a water-pot, or a parison of parallel texts leaves no doubt as to the correctness of this view. Thus Hiramyakesin says (I, 1): etasmin kale brahma yagnopavitam kritvapa akamyaparenagnim dakshivAtikramya brahmasadanat trimam nirasya, &c. Comp. also the corresponding passages of the Srauta ritual given by Hillebrandt, Neu- und Vollmondsopfer, p. 17. I do not think it probable, however, that we should read brahmassan4t, so that it would be distinctly expressed by the text that the Brahman is the subject (comp. Dr. Knauer’s Introduction, p. viii). For we read in this same Sftra brahm4sanat tr7azam abhisamgrzhya; in Sftra 15, brahm4sana upavisati; in Sitra 21, brahmasane nidhaya: of these passages it is in the second made probable by the sense, and it is certain in the third, that brahm4sana is to be understood as a compound equal to brahmasadana. Thus it would, in my opinion, be unnatural not to explain it in the same way also in the first passage. ParAvasu is opposed to Vasu (Sftra 15) in the same way as some texts, for instance Apastamba, oppose Parigvasu to Arvagvasu.
16 seqq. Khadira-Grrhya I, 1, 19 seqq.
a1. ‘In the same way’ refers to the ceremonies stated in Sftrasp. 31 bolster of Darbha grass, and should return in the same way (in which he has gone to the Brahman’s seat), and then should perform the other (duties).
KAwpikA 7.
1. He then washes the mortar, the pestle, and the winnowing basket, strews to the west of the fire eastward-pointed Darbha grass, and puts (the mortar, &c.) on (that grass).
2. He then pours out, with a brazen vessel or with the pot in which the oblations of cooked rice are prepared, the grain destined for sacrifice, rice or barley—
3. Once pronouncing the name of the deity (to whom the offering will be made): ‘Agreeable to such and such (a deity) I pour thee out ;’ twice (it is done) silently.
4. Then to the west, with his face turned eastward, he begins to husk the grain, with his right hand lying over the left.
5. After the grain has three times been winnowed, he should wash it thrice (if it is destined) for the gods, they say, twice, if for men, once, if for the Fathers.
6. Having put a (Darbha) purifier (into the pot
13. and 14. On the darbhaéa/u or, as some MSS. read; darbhava/u, see Bloomfield’s note on the Grzhya-samgraha, I, 88, 89. Knauer gives darbhava/um without adding any various readings. Comp. Khadira-Grshya I 1, 23.
7, 2, 3. Khadira-Grzhya II, 1, 9.
4,5. Comp. Hillebrandt, Neu- und Vollmondsopfer, pp. 29 seqq. KhAadira-Grrhya II, 1, 10-13.
6. Hillebrandt, p. 39.
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in which the oblation is to be prepared), he should pour the grain (into it).
Comp. Khadira-Grshya I 1, 23.
7, 2, 3. Khadira-Grzhya II, 1, 9.
4,5. Comp. Hillebrandt, Neu- und Vollmondsopfer, pp. 29 seqq. KhAadira-Grrhya II, 1, 10-13.
6. Hillebrandt, p. 39.
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in which the oblation is to be prepared), he should pour the grain (into it).
7. He should cook the mess of sacrificial food so that it is well cooked, stirring it up (with the potladle) from left to right.
8. When it has been cooked, he should sprinkle (Agya) on it, should take it from the fire towards the north, and should again sprinkle (Agya) on it.
9. Having put wood on the fire, he should strew Kusa grass round it on all sides, to the east, to the south, to the north, to the west—
10. On all sides in three layers or in five layers—
11. Thick, so that always an uneven number (of blades) are put together.
12. (He should strew) eastward-pointed grass, covering the roots with the points.
13. Or he should strew it to the west (of the fire), and should draw (some of the grass which he has strewn) from the south end and (some) from the north end, in an easterly direction.
14. He should (arrange the grass so as to) lay the points of the southern blades uppermost.
15. This rule for strewing (grass) round (the fire is valid) for all (ceremonies) at which oblations are made.
16. Some lay also branches of Samt wood or of Parza wood round (the fire).
10. Khadira-Grthya I, 2, ro.
11. This seems to me the most probable translation of ayugmasamhatam, on which expression Dr. Knauer’s note on pp. viii seq. of his Introduction should be compared. Comp. Hillebrandt, Pp- 64 seq.
13-14. This is the same way of strewing the grass which is described in the Manava-Grthya I, 10, 4. 5 ; Khadira-Grzhya I, 2, 9.
16. Comp. Grthya-samgraha I, 85. 97. _
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17. To the north (of the fire) a Sruva full of water (is placed): this is the Prastta water ;
18. If there is (such water). Or it may be dispensed with, say some (teachers).
19. Having put the mess of cooked food on the Barhis, and put wood (on the fire), he prepares the Agya.
20. (He may take) ghee, or oil made from Tila seeds, or curds, or milk, or rice gruel.
21. From that same Barhis (he takes two Darbha blades and) makes purifiers (of them), of the length of one span.
22. Putting an herb between (them and the instrument with which he cuts them), he cuts them off, not with his nail, with (the words), ‘ Purifiers are ye, sacred to Vishzu.’
23. He then wipes them with water, with (the words), ‘By Vishau’s mind ye are purified.’
24. Having purified (the Agya by pouring it into the Agya pot, over which he has laid a Darbha purifier), he purifies it (in the pot) with the two northward - pointed purifiers (in the following way) :
He then wipes them with water, with (the words), ‘By Vishau’s mind ye are purified.’
24. Having purified (the Agya by pouring it into the Agya pot, over which he has laid a Darbha purifier), he purifies it (in the pot) with the two northward - pointed purifiers (in the following way) :
25. Holding them with his two thumbs and fourth fingers, he purifies (the Agya) three times, from west to east, once with the Yagus: ‘ May the god Savitrz purify thee with this uninjured purifier, with the rays of the good sun ;’ twice silently.
20. All the substances which are stated in this SQtra can be considered as Agya. Grihya-samgraha I, 106. 107.
21 seqq. Khadira-Grthya I, 2, 12 seqq.
24. As to sampfyotpun&ti, comp. Hiranyakesin I, 1, 1, 23: pavitrintarhite p4trespa Antyopabilam pfirayitvodagagrébhyam pavitrabhy4m trir utpfya...
[30] D
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26. He then should sprinkle them with water and should throw them into the fire.
27. Then, having put that Agya on the fire, he should take it from (the fire) towards the north.
28. This is the way to prepare the Agya.
KAwnpikA 8.
1. To the east (is placed) the Agya, to the west the mess of cooked food.
2. Having sprinkled (water) round (the fire) and poured Agya on the mess of cooked food, he begins to sacrifice simply with the pot-ladle, picking out portions of the sacrificial food (without ‘ underspreading’ and pouring Agya over the Havis).
3. If he intends, however, to sacrifice so as to ‘underspread’ (the Havis with Agya) and to pour (Agya) over it, let him sacrifice first the two Agya portions (in the following way) :
4. He should take four portions of Agya—five portions (are taken) by the Bhyzgus—and should sacrifice from west to east, on the northern side with (the formula), ‘To Agni Sv4h4!’ on the southern side with (the words), ‘To Soma Sv&éha!’
5. He then cuts off (two or three Avadanas) from the Havis, having ‘spread under’ (Agya).
6. (Two Avad4nas) from the middle and from the east side, if he (belongs to the families who) make
8, 2. On the sprinkling of water round the fire, comp. above, chap. 3, 1 seq. On the technical meaning of upagh4tam, see Bloomfield’s note on Grzhya-samgraha Parisishéa I, 111 (Zeitschrift der Deutschen Morgenlandischen Gesellschaft, XXXV, 568).
3 seq. Comp. Kh&dira-Grzhya II, 1, 17.
6. Khadira-Grshya II, 1, 19 seq. The Upastarana (Sfitra 5) andp. 35 four Avadanas. (Three Avadanas) from the middle, from the east and from the west side, if (he belongs to those who) make five Avadanas.
7. He sprinkles (Agya) on the cut-off portions.
8. He anoints the places from which he has cut them off (with Agya) in order that the strength (of the Havis) may not be lost.
g. He should sacrifice over the middle of the fire with (the words), ‘To Agni Sv4ha!’—
10. Once or thrice, in that same way.
8. He anoints the places from which he has cut them off (with Agya) in order that the strength (of the Havis) may not be lost.
g. He should sacrifice over the middle of the fire with (the words), ‘To Agni Sv4ha!’—
10. Once or thrice, in that same way.
11. Now for the Svish¢akvzt (oblation), after having ‘spread under’ (Agya), he cuts off once a very big (Avad4na) from the eastern part of the northern part (of the Havis). Twice he should sprinkle (Agya) on it.
12. But if he (belongs to the families who) make five Avadanas, he should ‘spread under’ twice, and cut off (the Avadana), and sprinkle (Agya) on it twice.
13. He does not anoint the place from which he has cut off, in order that the strength (of the Havis) may be lost.
14. With the words, ‘To Agni Svish¢akrzt the Abhighdrana (Sftra 7) are reckoned as two Avadanas, so that they form together with the two or three portions cut off from the Havis, four or five Avadénas respectively. On the difference of the families regarding the number of Avadénas, comp. Weber, Indische Studien, X, 95.
7 seqq. Comp. Khadira-Grshya II, 1, 21-24.
11. Comp. the corresponding regulations of the Srauta ritual at Hillebrandt, Neu- und Vollmondsopfer, 117-119.
13. The same rule re-occurs in the Srauta ritual; Hillebrandt, 1.1. 117, note 8.
14. The expression used here uttarardhapfrv4rdhe is also found in most of the corresponding passages of the Srauta ritual,
D2
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Sv4ha!’ he should sacrifice it over the eastern part of the northern part (of the fire).
15. He should sacrifice oblations of Agya on (the chief oblations of cooked sacrificial food), with the Mahavyéhr‘tis.
16. The insertion (stands) before the Svish¢akrzt (oblation).
17. If different sacrifices are performed together, there is only one sweeping (of the ground) round (the fire) (chap. 3, 1), one (putting of) fuel (on the fire) (chap. 7, 19), one Barhis, one sprinkling (of water) round (the fire) (chap. 8, 2), one Agya, and one offering of the two Agyabhagas (chap. 8, 3).
18. Having cut off (the Avadanas) for all (the single sacrifices), he sacrifices the Svish¢fakrzt oblation only once.
19. After he has sacrificed, he should throw that pot-ladle (which he has used in the preceding ceremonies) into the fire.
20. Or having washed it, he should take with it (the rest of the sacrificial food), and should eat that.
given by Hillebrandt, 1.1. 119, note 3. The Khadira~Grzhya has pragudtéyam.
15. If the chief oblations consist in Agya, they are both preceded and followed by the Mahavy4hriti oblations. See below, chap. 9, Stra 27.
16. On the 4vapa (i.e. the special characteristic offerings of each sacrifice) see Sankhayana-Grzhya I, 9, 12, and the note there (vol. xxix, p. 28).
15. If the chief oblations consist in Agya, they are both preceded and followed by the Mahavy4hriti oblations. See below, chap. 9, Stra 27.
16. On the 4vapa (i.e. the special characteristic offerings of each sacrifice) see Sankhayana-Grzhya I, 9, 12, and the note there (vol. xxix, p. 28).
19. According to the commentary, etad would belong to sauvish/akrtam (Sftra 18): ‘After he has sacrificed that, he should throw the pot-ladle into the fire. The comparison of Baudhayana I, 17, 23, atraitan mekshazam 4havantyesnupraharati (Hillebrandt, p. 119, note 3), shows that the commentary is wrong, and that etad belongs to mekshanam.
p. 37
21. The Sruva he should not throw into the fire, say some (teachers).
22. By one who has not set up the sacred fires, the mess of cooked food should be offered to Agni at the festivals both of the full and of the new moon.
23. To Agni, or to Agni and Soma, by one who has set them up, at the full-moon (sacrifice) ;
24. To Indra, or to Indra and Agni, or to Mahendra, at the new-moon (sacrifice).
25. Or also one who has set up the sacred fires, should offer it to Agni at the festivals both of the full and of the new moon.
26. Having put a piece of wood (on the fire), and having afterwards sprinkled (water) round (the fire), he performs the Yag#avd4stu ceremony (in the following way) :
27. From that same Barhis he should take a handful of Kusa grass, and should dip it thrice into the Agya or into the Havis, the points, the middle, and the roots, with (the words), ‘May the birds come, licking what has been anointed.’
28. He then should besprinkle that (handful of grass) with water, and should throw it into the fire with (the verse), ‘Thou who art the lord of cattle, Rudra, who walkest with the lines (of cattle), the manly one: do no harm to our cattle; let this be offered to thee! Sv4ha!’
29. This (ceremony) they call Yag#avastu.
22-25. Comp. KhAdira-Grshya II, 2, 1-4.
26-29. Khadira-Grzhya II, 1, 26 seq.; Grzhya-samgraha II, I seq.
27. The expression tata eva barhishad has occurred already at chap. 7,21. The Mantra re-occurs in Vag. Samhit4 II, 16¢e, &c.
p. 38
KAnpikA 9.
1. He then should take away the remnants of the Havis in a northern direction, should take them out (of the vessel in which they are), and should give them to the Brahman.
2. He should try to satiate him.
3. They say indeed with regard to sacrifice : ‘Through the Brahmava’s being satiated (with sacrificial food) I become satiated myself?
4. Then (he should give to the Brahman) what other food has just become ready.
5. Then he should try to gain the favour of Brahmazas by (gifts of) food.
6. A full vessel constitutes the fee for the sacrifice ; that he should give to the Brahman.
7. A brazen vessel or a wooden cup which has been filled with food, with prepared food or with raw food, or even only with fruits: this they call a full vessel.
6. A full vessel constitutes the fee for the sacrifice ; that he should give to the Brahman.
7. A brazen vessel or a wooden cup which has been filled with food, with prepared food or with raw food, or even only with fruits: this they call a full vessel.
8. The Brahman is the only officiating priest at the Pakayagaas.
g. (The sacrificer) himself is Hotvz. °
10. A full vessel (see Sfitra 7) is the lowest sacrificial fee at a Pakayag#a.
11. The highest is unlimited.
12. Thus Sud4s Paigavana, after having offered the sacrifice of a mess of cooked food to Indra and
9, 1. Khadira-Grzhya II, 1, 29.
6 seqq. Kh&dira-Grhya II, 1, 30. 31.
8, 9. The native authorities divide these two Sftras after rztvik ; I propose to divide after pakayagf#eshu.
12. The commentary here refers to the rule of the Drahyd4yaaasfitra (=Lasy4yana VIII, 1, 2): samkhy4matre fa dakshiné gavah,
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Agni, gave one hundred thousand (cows as the sacrificial fee),
13. Now if he should not be able to get for the morning or for the evening oblation, or for the sacrifices of the full or of the new moon at-his (sacred) domestic fire, any substance fit for sacrifice or a person who could sacrifice (instead of himself, if he is prevented) : what ought he to do?
14. Until the evening oblation the (time for the) morning oblation is not elapsed, nor the (time for the) evening oblation until the morning oblation. Until the new moon the (time for the) sacrifice of the full moon is not elapsed, nor the (time for the) sacrifice of the new moon until the full moon.
15. During that interval he should try to obtain sacrificial food or to find a sacrificer.
16. Or (if he does not succeed in this) he should cook fruits or leaves of trees or herbs which are sacrificially pure, and should sacrifice them.
17. Or he should at least sacrifice water; thus has said Pakayagzia, the son of Id&. For (even if he offers only water) the sacrifice has been performed.
18. And there is an expiation for one who has not sacrificed..
14 seq. KhAdira-Grzhya II, 2, 5 seq. ; SAnkhayana-Grshya I, 3, 6.
16 seqq. Kh&dira-Grihya II, 2, 10 seqq. In this teacher Pakayagiia, son of Ida, whose opinion on the performance of certain P&kayagéias is here stated, we have of course to see a fictitious sage of the same kind with the well-known Rishi Prag4tha, to whom the authorship of a number of Sfktas in the Pragdtha book (Rigveda, Madala VIII) is ascribed.
18, 19. By the repetition of iti these Sfitras seem to be characterised as continuing the statement of Paékayagfa’s opinion ; comp. Dr. Knauer’s Introduction, p. xviii. As to Stra 18, comp. Sankhayana-Grihya I, 3, 9.
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19. And, (says Pakayag#a,) a Brahmaza should not omit to keep his vow.
20. Here they say also:
21. He should keep (his vow) during that time in which he does not sacrifice, by abstaining from food.
xviii. As to Stra 18, comp. Sankhayana-Grihya I, 3, 9.
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19. And, (says Pakayag#a,) a Brahmaza should not omit to keep his vow.
20. Here they say also:
21. He should keep (his vow) during that time in which he does not sacrifice, by abstaining from food.
22. When he then has obtained (the necessary substances for sacrificing), he should make up for the (omitted) oblations.
23. For thus also his vow has been duly kept.
24. These rules (which have been given with regard to the sacrifices of the full and new moon) are valid for the Havis oblations which will be stated hereafter.
25. After the end of the Mantra follows: the word Svah4.
26. At Agya oblations he should only prepare that Agya (chap. 7, 28) and should sacrifice it, picking out portions of it. (He should) not (sacrifice) the two Agya portions nor the Svishéakvzt.
27. At Agya oblations he should, if no special rule is given, sacrifice with the Mah4vy4hrztis before and after (the chief ceremonies).
22. ‘He should count the omitted (oblations), should pour the corresponding number of oblations into his vessel, and should sacrifice them in the due way all at once with one Mantra. In the same way also the other oblations (belonging to other gods).’ Karmapradifpa.
24. Is Havis here used as opposed to Agya (Sftra 26), in the same way in which K&ty4yana says (Sraut. I, 9, 1. 20): ‘ vrihfn yavan va havishi; ubhayata 4gyam havishak’? Comp. below, III, 8, 103 Asvalayana-Grihya I, 10, 26.
25. Khadira-Grthya I, 1, 15.
26. As to upaghatam, comp. the note on chap. 8, 2.
27. Sankh4yana-Grrhya I, 12, 13; Kh&dira-Grehya I, 3, 12-13, where the traditional division of the Sftras differs from that which is supported by tradition in the text of Gobhila. Gobhila has used.
I PRAPATHAKA, 9 KAWDIKA, 29. 4I
28. As at the wedding, thus at the tonsure (of the child’s head), the initiation (of the BrahmaAérin), and at the cutting of the beard.
29. At the end of the ceremony the Vamadevya is sung for the sake of averting evil. The V4madevya is sung for the sake of averting evil.
End of the First PrapA¢haka.
the word 4gy4hutishu in the beginning of SQtra 26, and it would have been superfluous if he had repeated it in connection with the words naégyabh4gau na svish/akrit. In the corresponding Sfdtras of the KhAdira the case was different, and there the words nagyabhagau na svish/akrit inevitably required the addition of a word like 4gyahutishu, by which to show which class of sacrifices it was which required no Agyabhgas and no Svishfakrit. The following word in the Khadira text, however, anddese, should be referred, against tradition, to Sftra 13, as is shown by the comparison of Sankh4yana-Grthya I, 12, 13.
The following word in the Khadira text, however, anddese, should be referred, against tradition, to Sftra 13, as is shown by the comparison of Sankh4yana-Grthya I, 12, 13.
28. At the wedding, oblations are made first with the three single Mahavy4hritis, afterwards with the Mahavy4hritis together; see below, II, 1, 25. 26. The tonsure of the child’s head is treated of below, II, 9; the initiation (upanayana), II, 10; the cutting of the beard, III, 1. Comp. Khadira-Grzhya, I, 3, 10.
29. Apavrztte karmani should be corrected into apavrikte karmani, as has been noticed in the Petersburg Dictionary, s. v. apa-vart. The Sankh4yana-Grchya I, 2, 1 says karmapavarge.
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PrapAr#aka II, KAwnp1KkA 1.
1. Under a propitious Nakshatra let him take a wife—
2. Who should possess the auspicious characteristics in due way.
3. If he can find no such (woman, he should take) earth-clods—
4. From an altar, a furrow, a pool, a cow-stable, a place where four roads meet, a gambling-place, a place where corpses are burnt, and from sterile soil ;
5. A ninth (earth-clod) mixed of all.
6. (These he should make) equal (and should) make marks at them.
7. Taking them in his hand he should offer them to the girl, and (reciting the formula) : ‘ Right alone is the first; right nobody oversteps; on right this earth is founded. May N.N. become this universe!’ —he should pronounce her name and should say: ‘ Take one of these.’ ,
8. If she takes one of the first four (clods), he should marry her,
1, 1-4. Description of the wedding. Comp. Indische Studien, V, 288, 305 seq. ; 312 seq. ; 368 seq.
2. In translating kusalena I have been guided by the comparison of I, 5, 26 (comp. Béhtlingk-Roth, s.v. kusala). The commentary understands the Sfitra in a different way. He should take a woman who possesses auspicious characteristics commended by one versed (kusala) in the characteristics of women. If he can find no such person who is able to judge, he should, &c. (Stra 3).
4. Comp. Asvalayana-Grthya I, 5,5; Grthya-samgraha II, 21-23.
1. Asvalayana-Grihya, l. 1. § 4.
Il PRAPATHAKA, I KANDIKA, 14. 43
9. And according to some (teachers) also, if (she takes) the mixed one.
10. After she has been washed with Klttaka, barley and beans, a friend should besprinkle her three times at her head, so that her whole body becomes wet, with Sura of first quality, with (the formula), ‘K4ma! I know thy name. Intoxication thou art by name,’ &c. (Mantra-Braéhmaza I, 1, 2). (In the passage of the formula), ‘ Bring hither N.N.,’ he should pronounce the husband’s name. (The Mantras should have) the word Sv4hé at their end. With the two following verses he should wash her private parts.
11, That has to be done by (female) relatives (of the bride).
12. At the wedding wood has been put on the fire to the east of the house, on a surface besmeared (with cow-dung).
(The Mantras should have) the word Sv4hé at their end. With the two following verses he should wash her private parts.
11, That has to be done by (female) relatives (of the bride).
12. At the wedding wood has been put on the fire to the east of the house, on a surface besmeared (with cow-dung).
13. Then one of the people who assist at the wedding, fills a cup with ‘firm’ water, and having walked with the water-pot round the fire on its front side, silent, wrapped in his robe, he stations himself to the south (of the fire), facing the north.
14. Another person with a goad (walks in the same way and stations himself in the same place).
g. See Sftra 5.
ro. ‘With Klitaka,’ &c., means, with water into which KIftaka, &c., has been thrown; comp. Grthya-samgraha II, 15. ‘Sura of first quality’ is Sura prepared from molasses ; see Gréhya-samgraha II, 16. Comp., however, also Grihya-samgraha II, 41.
13. Khadira-Grthya I, 3, 5 ; Gréhya-samgraha II, 25. 26. ‘Firm water’ seems to be water which does not dry up. The Grzhyasamgraha says: ‘ Water that has its smell, its colour, and its taste, which is in great rivers, in wells and other receptacles, and in ponds: such water is called “firm;” this is the fixed meaning.’ Comp. Bloomfield’s note, Z.D.M.G. XXXV, 574.
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15. They place roasted grain mixed with Samt leaves, to the amount of four handfuls, in a winnowing basket behind the fire,
16. And an upper mill-stone.
17. Now (the girl) whose hand he is going to seize, has been washed, (her whole body) including her head.
18. The husband should put on her a (new) garment which has not yet been washed, with the verse, ‘They who spun’ (Mantra-Brahmama I, 1, 5), and with (the verse), ‘ Put on her, dress her’ (I. 1. 6).
19. Leading forward (from the house to the sacred fire, the bride) who is wrapped in her robe and wears the sacrificial cord over her left shoulder, he should murmur (the verse), ‘Soma gave her to the Gandharva’ (MB. I, 1, 7).
20. While she, to the west of the fire, pushes forward with her foot a rush-mat or something else of that kind, veiled (with clothes), he should make her say : ‘May the way which my husband goes, be open to me.’
21. If she does not murmur (these words out of shame, &c.), he should murmur (them, saying), ‘To her’ (instead of ‘To me’).
22. She should make the end of the rush-mat (Sdtra 20) reach the end of the Barhis.
23. On the east end of the rush-mat she sits down to the right of the bridegroom.
17-19. Khfdira-Grzhya I, 3,6. Yag#opavitinim in Sftra 19 means, according to the commentary, that she wears her outer garment arranged like the sacrificial cord, over her left shoulder; for women are not allowed to wear the sacrificial cord itself.
20. Grthya-samgraha II, 27 seq.
Il PRAPATHAKA, 2 KANDIKA, 7. 45
Yag#opavitinim in Sftra 19 means, according to the commentary, that she wears her outer garment arranged like the sacrificial cord, over her left shoulder; for women are not allowed to wear the sacrificial cord itself.
20. Grthya-samgraha II, 27 seq.
Il PRAPATHAKA, 2 KANDIKA, 7. 45
24. While she touches his right shoulder with her right hand, he sacrifices six oblations of Agya with ‘(the verse), ‘May Agni go as the first,’ and the following (verses) (MB. I, 1, 9-14)—
25. And (three oblations) with the Mahavy4hzttis, one by one;
26. A fourth with (the four Mah4vy4hr‘?tis) together,
KAwnpikh 2.
1. After the sacrifice they both arise.
2. The husband passes behind her back, stations himself to the south, with his face turned to the north, and seizes the woman’s joined hands.
3. (Standing) to the east (of the girl) her mother or her brother, having taken the roasted grain, should make the bride tread on the stone with the tip of her right foot.
4. The bridegroom murmurs: ‘Tread on this stone’ (MB. I, 2, 1).
5. Her brother filling once his joined hands with roasted grain, pours it into the bride’s joined hands.
6. After (Agya) has been spread under and poured over (the fried grain), she sacrifices that in the fire without opening her joined hands, with (the verse which the bridegroom [?] recites), ‘This woman says’ (MB. I, 2, 2).
7. (The verses), ‘The god Aryaman,’ and, ‘ Pd-
24-26. Khédira-Grthya I, 3, 11-13.
2, 1 seqq. Kh4dira-Grzhya I, 3, 16 seqq.
3. The roasted grain is that mentioned chap. 1, 15, the stone, Sftra 16.
6. Comp. Grzhya-samgraha II, 34.
7. On the repetitions of the ligahoma, see below, Sfitras g. ro.
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shan’ (1. 1. 3. 4) (are repeated) at the two following (oblations of fried grain).
8. After that sacrifice the husband, passing (behind her back), returns in the same way, and leads her round the fire so that their right sides are turned towards it, or a Brahmama versed in the Mantras (does the same), with (the verse), ‘The maid from the fathers’ (MB. I, 2, 5).
g. After she has thus been lead round, she stands as before (Satras 1. 2), and treads (on the stone) as before (Sitra 3), and he murmurs the (Mantra) as before (Sftra 4), and (her brother) pours (the fried grain into her hands) as before (Sdtra 5), and she sacrifices as before (Sdtra 6),
10, In the same way three times.
11. After (she) has poured the remnants (of the fried grain) into the fire, they make (her) step forward in a north-easterly direction with (the formula), ‘For sap with one step’ (MB. I, 2, 6, 7).
12. She should put forward her right foot (first) and should follow with the left.
13. (The bridegroom) should say (to her), ‘Do not put the left (foot) before the right.’
14. The lookers-on he should address with (the verse), ‘Auspicious ornaments wears this woman’
(1. 1. 8).
I, 2, 6, 7).
12. She should put forward her right foot (first) and should follow with the left.
13. (The bridegroom) should say (to her), ‘Do not put the left (foot) before the right.’
14. The lookers-on he should address with (the verse), ‘Auspicious ornaments wears this woman’
(1. 1. 8).
15. To the west of the fire the water-carrier follows (their way) and besprinkles the bridegroom on his forehead, and also the other one (i.e. the bride),
8. As to the words ‘in the same way,’ see the second Sftra of this chapter.
14-16. Khédira-Grehya I, 3, 27-31.
15. Comp. Sankh4yana-Grthya I, 12, 5 note (vol. xxix, p. 33) The water-carrier is the person mentioned chap. 1, 13.
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with this verse (which the bridegroom murmurs), ‘May (the Visve dev4s) anoint (or, unite)’ (1. 1. 9).
16. After she has been (thus) besprinkled, he puts up her joined hands with his left hand, seizes with his right hand her right hand with the thumb, her hand being turned with the palm upwards, and murmurs these six verses referring to the seizing of (a girl’s) hand, ‘I seize thy hand’ (MB. I, 2, 10-15).
17. When (these verses) are finished, they carry her away—
KAyoixA 3.
1. To a convenient house of a Brahmama, which is situated in a north-easterly direction.
2. There wood has been put on the (nuptial) fire.
3. To the west of the fire a red bull’s hide has been spread out, with the neck to the east and with the hair outside.
4. On that they make the woman, who has to keep silence, sit down.
5. And (there) she remains sitting until the stars appear.
6. When (somebody) has said that a star has appeared, (the husband) sacrifices six oblations of Agya with the (six verses) commencing with (the verse), ‘In the junctions of the lines’ (1. 1. I, 3, 1-6).
7. The remnants of each oblation he should pour out over the bride’s head.
8. After the sacrifice they arise, go out (of the house), and he shows her the ‘firm star’ (i.e. the polar-star).
3, 1 seqq. Kh&dira-Grthya I, 4, 1 seqq. 3. This is the standing description of the bull’s hide used at the Srauta or Grthya ceremonies; comp. Sankhayana I, 16, 1 note,
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9. (Repeating the formula): ‘Firm art thou. May I, N. N., become firm in the house of N. N., my husband’—she should pronounce her husband's and her own name.
10. And (he shows her besides the star) Arundhatt.
11. (She says): ‘I (N. N.) am held fast, &c., as above (Satra 9).
12. He then addresses her with the verse, ‘ Firm is the sky’ (MB. I, 3, 7).
13. After she has been addressed (thus), she respectfully calls her Guru by his Gotra name. +
14. Thus she breaks her silence.
15. From that time through a period of three nights they should both avoid eating saline or pungent food, and should sleep together on the ground without having conjugal intercourse.
16. Here, they say, an Argha reception (should be offered to the young husband).
Thus she breaks her silence.
15. From that time through a period of three nights they should both avoid eating saline or pungent food, and should sleep together on the ground without having conjugal intercourse.
16. Here, they say, an Argha reception (should be offered to the young husband).
17. Some say (that this reception should be offered) when (the bridegroom and his companions) have arrived (at the house of the bride’s father).
18. The first food which he eats, should be food
10. Asvalayana-Grthya I, 7, 22.
11. The play on words (Arundhati—ruddh§) is untranslatable.
13. ‘Her Guru’ means, according to the commentary, her husband. The commentary quotes the well-known sentence: patir eko guruf strizim. Perhaps we may also take the Guru for the Brahmaaa in whose house they stay. Comp. also chap. 4, 11.
14. Comp. above, Sfitra 4.
16,17. Kh&dira-Grihya I, 4,7.8. Comp. Sankha4yana-Grthya I, 12, 10 note. The Gobhila commentary states that this Argha reception should be offered by the bride’s father. On the different opinions of the Sankhayana commentaries see the note quoted.
18. Khadira-Grzhya I, 4, ro.
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fit for sacrifice, over which he has murmured (the verses quoted in Sftra 21).
19. Or he should prepare on the following day a mess of cooked food, of which they eat together.
20. The deities to whom it belongs, are, Agni, Pragapati, the Visve dev4s, and Anumati.
21. Having taken that food out (of the vessel in which it is), and having spread it out, he should touch one part of it with his hand, with (the verses), ‘With the tie of food, with the jewel’ (MB. I, 3, 8-10).
22. After he has eaten, and has given the rest to the wife, (they may do) what they like.
23. A cow is the sacrificial fee.
KAwpikA 4.
1. When she mounts the chariot, let him murmur the verse, ‘Adorned with Kimsuka flowers, of Salmali wood’ (MB. I, 3, 11).
2. On the way he should address crossways, rivers and unevennesses (of the soil), big trees, and burial grounds, with (the verse), ‘May no waylayers meet us’ (ibid. 12).
3. If the axle breaks, or something that is bound gets loose, or if the chariot is overturned, or if some other accident happens, they should put wood on the fire which they carry with themselves, should
22. Khadira-Grzhya I, 4, 11.14.
23. Khadira-Grzhya I, 4, 6.
4. The way of the bridegroom with the bride to their new home, and their arrival.
2. Perhaps a part of this Stra is based on a half Sloka, the two parts of which have been transposed in the prose version, mah&vrikshan smasainam ka nadts 4a vishamani a.
3. Comp. Paraskara I, ro.
[30] Ep. 50 make oblations (of Agya) with the Vy4hritis, should procure a new piece (instead of that which has been damaged), and should besmear it with the remnants of the Agya (that has been offered), with (the verse), ‘He who without binding’ (SAma-veda I, 244).
4. Having sung the Vamadevya, he should mount (again).
4. Having sung the Vamadevya, he should mount (again).
5, When they have arrived, the Vamadevya (is sung),
6. When (the bride) has reached the house, Brahmaza women of good character, whose husbands and sons are living, make her descend (from the chariot), and make her sit down on a bull’s hide with (the verse which the husband recites), ‘ Here, ye cows, bring forth calves’ (MB. I, 3, 13).
7. They should place a boy in her lap.
8. Into the joined hands of that (boy) they should throw lotus-roots (?), g. Or fruits.
10. After she has made that boy rise, she sacrifices the eight ‘firm’ Agya oblations with (the formula), ‘Here is steadiness’ (MB. I, 3, 14).
11. When she has finished, she puts a piece of wood (on the fire) and respectfully salutes the Gurus, according to seniority, with their Gotra names. Then they may do what they like.
8. The explanation of sakalo/a as s4lfika is doubtful. Prof. Weber believes that we ought to read sakalosh/4n (lumps of dung); see Indische Studien, V, 371.
10. ‘Firm’ oblations seem to mean oblations by which the wife obtains a firm abode in her husband’s house. Comp, Indische Studien, V, 376.
Il PRAPATHAKA, 5 KANDIKA, 9. 51
KAwo1kA 5.
1. Now (follow) the ceremonies of the fourth day.
2. Having put wood on the fire, he four times sacrifices expiatory Agya oblations with (the formula), ‘Agni! Thou art expiation’ (MB, I, 4, 1}—
3. (And with the same formula), putting instead of Agni, Vayu, Kandra, and Sarya;
4. A fifth oblation (with the names of the four gods) together, changing (in the Mantra the singular) into the plural. = *
5. The remnants of each oblation he should pour into a water-pot.
6. With that (Agya) they besmear her body, including her hair and nails, remove (that water and Agya by rubbing her), and wash her.
7. After three nights have passed, they should cohabit, according to some (teachers).
8. When she has had her monthly illness and the blood has ceased to flow, that is the time for cohabiting.
9. With his right hand he should touch her secret parts with the verse, ‘May Vishzu make thy womb
5,1. The Xaturthikarman.
2, 3. Comp. Sankh4yana-Grthya I, 18, 3; KhAdira-Grrhya I, 4, 12.
4. I.e. instead of prayaskitte (expiation) he uses the plural prayaskittayak; and he says, ‘you are the expiations of the gods,’ &c.
6. Khadira-Grrhya I, 4,13. Hrdsayitva literally means, ‘having shortened her.’ She is ‘shortened’ by the removing of the substance with which they have besmeared her (hrasayitva udvartan4dina tad abhya%ganam apantya, says the commentary). Comp. on the technical meaning of hraésana the Grzhya-samgraha II, 38, 8-10; Khadira-Grthya I, 4, 15. 16.
E2
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ready’ (MB. I, 4, 6), and with that, ‘Give conception, Sintvalt’ (1. 1. 7).
10. When those two verses are finished, they cohabit.
KAwoika 6.
1. The beginning of the third month of pregnancy is the time for the Pumsavana (i.e. the ceremony to secure the birth of a son).
ready’ (MB. I, 4, 6), and with that, ‘Give conception, Sintvalt’ (1. 1. 7).
10. When those two verses are finished, they cohabit.
KAwoika 6.
1. The beginning of the third month of pregnancy is the time for the Pumsavana (i.e. the ceremony to secure the birth of a son).
2. In the morning, after,she has been washed, sitting on northward-pointed Darbha grass, (all over her body) including her head, she sits down to the west of the fire on northward-pointed Darbha grass, facing the east.
3. Her husband, standing behind her, should grasp down with his right hand over her right shoulder, and should touch the uncovered place of her navel with the verse, ‘The two men, Mitra and Varuza’ (MB. I, 4, 8).
4. Then they may do what they like.
5. Then afterwards (the following ceremony should be performed).
6. In a north-easterly direction, having bought for three times seven barley corns or beans a Nyagrodha shoot which has fruits on both sides, which is not dry and not touched by worms, he should set that up.
7. (He buys it with the Mantras) :
6,1 seq. The Pumsavana. Khadira-Grrhya II, 2,17 seq. On Adisadese the commentary says, Adisadese Adisamfpapradese prathame tritiyabhage, ity etat. Adimadesa iti pa*ke vyakta evarthah. To me it seems probable that 4dimade-se is the true reading.
4. The first Mantra consists of seven sections; with each of
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‘If thou belongest to Soma, I buy thee for the king Soma.
‘If thou belongest to Varusa, I buy thee for the king Varuma.
‘If thou belongest to the Vasus, I buy thee for the Vasus.
«If thou belongest to the Rudras, I buy thee for the Rudras.
‘If thou belongest to the Adityas, I buy thee for the Adityas.
‘If thou belongest tq the Maruts, I buy thee for the Maruts.
‘If thou belongest to the Visve devas, I buy thee for the Visve devas.’
8. He should set it up with (the Mantra), ‘Ye herbs, being well-minded, bestow strength on this (shoot); for it will do its work.’ Then he should put grass around it, should take it, and place it in the open air.
9. Having washed a nether mill-stone, a student or a (wife) addicted (to her husband), a person who is a Brahmaza by birth (only and not by learning), or a girl, pounds (that Nyagrodha shoot) without moving backward (the stone with which she pounds it).
10. In the morning, after she has been washed, sitting on northward-pointed Darbha grass, (all over her body), including her head, she lies down to the west of the fire on northward-pointed Darbha grass, with her head to the east.
11. Her husband, standing. behind her, should seize (the pounded Nyagrodha shoot) with the these sections he should, according to the commentary, give three barley corns or beans to the owner of the Nyagrodha tree, or put them down at the root of the tree.
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thumb and the fourth finger of his right hand, and should insert it into her right nostril with the verse, ‘A man is Agni, a man is Indra’ (MB. I, 4, 9).
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thumb and the fourth finger of his right hand, and should insert it into her right nostril with the verse, ‘A man is Agni, a man is Indra’ (MB. I, 4, 9).
12, Then they should do what they like.
KAwpikA 7%.
1. Now (follows) the Stmantakarawa (or parting of the hair), in her first pregnancy,—
2. In the fourth, or sixth, or eighth month (of her pregnancy).
3. In the morning, after she has been washed, sitting on northward-pointed Darbha grass, (all over her body), including her head, she sits down to the west of the fire on northward-pointed Darbha grass, facing the east.
4. Her husband, standing behind her, ties (to her neck) an Udumbara branch with an even number of unripe fruits on it, with (the verse), ‘ Rich in sap is this tree’ (MB. I, 5, 1).
5. He then parts her hair upwards (i. e. beginning from the front), the first time with Darbha blades, with (the word), ‘Bhas!’ the second time with (the word), ‘ Bhuvah!’ the third time with (the word), ‘Svah !’—
6. Then with (a splint of) Viratara (wood) with this verse, ‘ With which Aditi’s’ (ibid. 2) ;
7,1 seq. The Simantakaraza or Stmantonnayana. Khadira- Grthya II, 2, 24 seq.
3. This Stra is identical with chap. 6, 2.
4. sal€éugrathnam should be emended, in my opinion, so as to read sala/ugrapsam. (Comp. Paraskara I, 15, 4: yugmena saéilugrapsenaudumbarena. Asvalayana I, 14,4: yugmena salA/uglapsena. Hiramyakesin II, 1: salétugrapsam upasamgrthya.
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7. Then with a full spindle, with this verse, ‘I invoke Rak’ (ibid. 3. 4);
8. And with a porcupine’s quill that has three white spots, with (the verse), ‘Which are thy blessings, O R4ka’ (ibid. 5).
9. (There should be prepared) a mess of boiled rice with sesamum seeds, covered with ghee; at that he should make her look.
10. Let him say to her, ‘What dost thou see ?’ and make her answer, ‘ Offspring !’
11, That (food) she should eat herself.
12, Brahmaza’ women should sit by her side, pronouncing auspicious words (such as), ‘A mother of valiant sons! A mother of living sons! A living husband’s wife !’
13. Now (follows) the sacrifice for the woman in labour.
14. When the child is appearing, he strews (Darbha grass) round the fire and sacrifices two Agya oblations with this verse, ‘She who athwart’ (MB. I, 5, 6), and with (the verse), ‘Vipaséit has taken away’ (ibid. 7).
15. ‘A male he will be born, N. N. by name’—(in this passage of the last verse) he pronounces a name.
16, What that (name is), is kept secret.
17. When they announce to him that a son has been born, he should say, ‘ Delay still cutting off the navel-string and giving him the breast.’
18. Let him have rice and barley-grains pounded in the same way as the (Nyagrodha) shoot.
13 seq. The soshyantthoma. Khédira-Grrhya II, 2, 28 seq.
17 seq. Ceremonies for the new-born child (GAtakarman). KhAdira-Grrhya II, 2, 32 seq.
18. See above, chap. 6, 9.
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Let him have rice and barley-grains pounded in the same way as the (Nyagrodha) shoot.
13 seq. The soshyantthoma. Khédira-Grrhya II, 2, 28 seq.
17 seq. Ceremonies for the new-born child (GAtakarman). KhAdira-Grrhya II, 2, 32 seq.
18. See above, chap. 6, 9.
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19. Seizing (that pounded substance) with the thumb and the fourth finger of his right hand, he smears it on the tongue of the boy, with the formula, ‘This order’ (MB. I, 5, 8).
20. In the same way the production of intelligence (is performed). He should give to eat (to the child) clarified butter.
21. Or he takes it with gold (i.e. with a golden spoon) and sacrifices it on the face of the boy with this verse, ‘May Mitra and Varuaa bestow intelligence on thee’ (MB. I, 5, 9), and with (the verse), ‘ The lord of the seat, the wonderful’ (SAma-veda I, 171).
22. Let him say, ‘Cut off the navel-string,’ and, ‘Give the breast (to the child).’
23. From that time let him not touch (his wife) until ten nights have passed.
KAwoiké 8,
1. On the third (Tithi) of the third bright fortnight after his birth, in the morning the father has the child washed, including his head, and after sunset, when the evening-red has disappeared, he worships (the moon), holding up his joined hands.
2. Then the mother, having dressed the son ina clean garment, hands him, from south to north, with his face turned to the north, to the father.
19. Comp. above, chap. 6, 11.
23. The impurity (asauda) of the mother lasts through ten days after her confinement; comp. the note on Sankh4yana- Grihya I, 25,1 (vol. xxix, p. 51).
8, 1 seq. Khadira-Grrhya II, 3, 1 seq.
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3. She then passes behind his back and stations herself to the north (of her husband).
4. He then murmurs (the three verses), ‘Thy heart, O thou whose hair is well parted’ (MB. I, 5, 10-12), and after he has, with the words (standing at the end of verse 12), ‘That this son may not come to harm (and thus be torn) from his mother ’—
5. Handed him, from south to north, to his mother, they may do what they like.
6. Then in the following bright fortnights (at the time) stated above (Sfitra 1), the father, filling his joined hands with water and turning his face towards the moon, worships it—
7. Letting (the water) flow (out of his joined hands) once with the Yagus, ‘What in the moon’ (MB. I, 5, 13), and twice silently. Then they may do what they like.
8. When ten nights have elapsed after (the child’s) birth, or a hundred nights, or one year, the Namadheyakarava (or giving a name to the child, is performed).
9. He who is going to perform (that ceremony— the father or a representative of the father), sits down to the west of the fire on northward-pointed Darbha grass, facing the east.
10. Then the mother, having dressed the son in a clean garment, hands him, from south to north,
9. He who is going to perform (that ceremony— the father or a representative of the father), sits down to the west of the fire on northward-pointed Darbha grass, facing the east.
10. Then the mother, having dressed the son in a clean garment, hands him, from south to north,
6. I am not sure about the meaning of prathamoddish/a eva, I have translated according to the commentary, which has the following note: prathamoddish/a eva prathamam yah k4la uddish/as kathitaA tasminn eva kle tritiyay4m ity etat—The commentary then mentions a reading prathamodita eva, in which udita may either be derived from vad or from ud-i.
8 seq. The Namakarama. Khiadira-Grzhya II, 3, 6 seq.
10, 11. Comp. above, Sittras 2. 3.
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with his face turned to the north, to the performer (of the ceremony).
11. She then passes behind his back and sits down to the north (of him), on northward-pointed Darbha grass.
12. He then sacrifices to Pragdpati, to the Tithi (of the child’s birth), to the Nakshatra (of the child’s birth), and to the (presiding) deity (of that Tithi and of that Nakshatra).
13. He then murmurs the Mantra, ‘Who art thou? What person art thou?’ (MB. I, 5, 14. 15), touching the sense-organs at (the boy’s) head.
14. In (the passage of the Mantra), ‘Enter upon the month, that belongs to Ahaspati (i.e. the lord of days), N. N.!’ and at the end of the Mantra he should give him a name beginning with a sonant, with a semivowel in it, with a long vowel or the Visarga at the end, (and formed with) a Krzt (suffix).
15. It should not contain a Taddhita (suffix).
16. (He should give a name with) an odd (number of syllables), ending in -d4, to girls.
17. And after he has told the name to the mother first, they may do what they like.
18. A cow constitutes the sacrificial fee.
19. Every month (after the birth) of the boy, (or)
12, Sdénkhayana-Grrhya I, 25,5. In the same Grzhya the enumeration of the Nakshatras with their presiding deities is given, I, 26.
14. Sankhfyana-Grzhya I, 24, 4; Asvaldyana I, 15, 4 Paraskara I,17, 2. In the text read dirghabhinish/4nantam instead of dirghabhinish/A4nantam,
1g. Monthly sacrifice in commemoration of the child’s birth. Possibly we should translate: Every month (after the birth) of the boy, through one year (comp. Sankhayana I, 25, 10. 11), or on the Parvan days, &c.
11 PRAPATHAKA, 8 KANDIKA, 25. 59
after one year, or on the Parvan days of the year (i.e. on the last Tithi of each of the three seasons) he should sacrifice to Agni and Indra, to Heaven and Earth, and to the Visve devAs.
20. Having sacrificed to the deity (of the Tithi and of the Nakshatra respectively), he should sacrifice to the Tithi and to the Nakshatra.
on the last Tithi of each of the three seasons) he should sacrifice to Agni and Indra, to Heaven and Earth, and to the Visve devAs.
20. Having sacrificed to the deity (of the Tithi and of the Nakshatra respectively), he should sacrifice to the Tithi and to the Nakshatra.
21. When (the father) returns from a journey, or when (the son) begins to know, ‘ This is my father,’ or when (the son) has been initiated, (the father) should grasp with his two hands his son round the head, and should murmur, ‘ From limb by limb thou art produced’ (MB. I, 5, 16-18).
22, With (the formula), ‘With the cattle’s hisskara I kiss thee’ (1.1. 19) he should kiss him. Then he may do what he likes.
23. In the same way (he should do) to his younger sons—
24. According to their age or in the order in which he meets them.
25. Girls he should silently kiss on their head; he should silently kiss them on their head.
20. Sankhayana-Grchya I, 25, 6.
a1 seq. The father’s returning fromajourney. KhAdira- Grrhya II, 3,13 seq. As to upeta, comp. Sankhayana-Grrhya II, 1, rnote. The position of the words in Sftra 21 is irregular, so as to raise the suspicion that the words yad4 va...upetasya va (‘or when the son begins to know... . has been initiated’) are an insertion into the text of Gobhila, made by a later compiler, or into a more ancient text, made by Gobhila himself. Comp. Paraskara I, 18.
2s. As to the repetition of the last words of this Sfitra, see the notes on I, 4, 31; II, 10, 50; III, 6, 15.
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KAwnoikA 9,
1. Now follows the tonsure of the child’s head, in the third year. |
2. To the east of the house on a surface besmeared (with cow-dung} wood has been put on the fire.
3. There the following things have been placed :
4. To the south (of the fire) twenty-one Darbha blades, a brass vessel with hot water, a razor of Udumbara wood or a mirror, and a barber with a razor in his hand;
5. To the north, bull’s dung and a mess of boiled rice with sesamum seeds which may be more or less cooked.
6. Let them fill vessels separately with rice and barley, with sesamum seeds and beans, and let them place (those vessels) to the east (of the fire).
7. The boiled rice with sesamum seeds (Satra 5) and all seeds (mentioned in Sdtra 6) are given to the barber.
8. Then the mother, having dressed the son ina clean garment, sits down to the west of the fire on northward-pointed Darbha grass, facing the east.
9,1. The Xfidakarama. Kh&dira-Grrhya II, 3, 16 seq. On the literal meaning of AQdakarana, see Sankhayana I, 28, 1 note.
2. Comp. above, II, 1, 13.
5. Comp. above, chap. 7, 9; Grirhya-samgraha II, 39.