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.
6. I believe that four vessels were filled, one with rice, one with barley, one with sesamum seeds, and one with beans. The Dvandva compounds vrihiyavais and tilam4shais cannot justify the conclusion that one vessel was filled with rice and barley mixed, and another with sesamum seeds and beans, for the plural pAtrazi shows that there were more than two vessels. Asvalayana I, 17, 2, says, vrihiyavamashatilanam prithak pQrnasaravani.
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9. To the west (of her), facing the east, the person stations himself who is going to. perform that (ceremony).
10. He then murmurs, fixing his thoughts on Savitrz, looking at the barber, (the Mantra), ‘ Hither has come Savitz with his razor’ (MB. I, 6, 1).
11. And fixing his thoughts on VA4yu, looking at the brass vessel with warm water, (he murmurs the Mantra), ‘With warm water, O Vayu, come hither’ (ibid, 2).
12. Drawing water (out of that vessel) with his right hand he moistens the patch of hair on the right side (of the boy’s head) with (the Mantra), ‘May the waters moisten thee for life’ (ibid. 3).
13. With (the Mantra), ‘Vishzu’s tusk art thou’ (ibid. 4) he looks at the razor of Udumbara wood or at the mirror.
14. With (the Mantra), ‘Herb! Protect him!’ (ibid. 5) he puts seven Darbha blades, with their points turned towards (the boy's) head, into the patch of hair on the right side of his head.
15. Pressing them down with his left hand, and seizing with his right hand the razor of Udumbara wood or the mirror, he touches with it (the Darbha blades), with the (Mantra), ‘Axe! Do no harm to him!’ (ibid. 6).
16. With (the Mantra), ‘With which Pdshan has shaven Brzhaspati’s head’ (ibid. 7), he moves forward (that razor or the mirror) three times towards the east without cutting (the hair); once with the Yagus, twice silently.
11. I have translated the Mantra according to the reading of Asvalayana (Grzhya I, 17, 6) and P&raskara (II, 1, 6): ushvena Vaya udakenehi. Gobhila has udakenaidhi,
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17. Then (the barber) with the razor of metal cuts the hair and throws (the cut off hair ends) on the bull's dung.
18. In the same way (after the same rites have been performed), he cuts the patch of hair on the back-side ;
19. And that on the left side.
20. He should repeat (when going to cut the hair on the back-side, and then again on the left side, the rites stated above), beginning from the moistening of the hair (Sitra 12).
21. Grasping with his two hands (the boy) round his head he should murmur (the verse), ‘ The threefold age of Gamadagni’ (MB. I, 6, 8).
22, In the same way (the rites are performed) for a girl,
23. (But) silently.
24. The sacrifice, however, (is performed) with the Mantra.
21. Grasping with his two hands (the boy) round his head he should murmur (the verse), ‘ The threefold age of Gamadagni’ (MB. I, 6, 8).
22, In the same way (the rites are performed) for a girl,
23. (But) silently.
24. The sacrifice, however, (is performed) with the Mantra.
25. Walking away from the fire in a northerly direction they have the arrangement of (the boy's) hair made according to the custom of his Gotra and of his family.
26. They throw the hair on the bull’s dung (mentioned above), take it to the forest, and bury it.
27. Some throw them on a bunch (of grass or the like).
20. Thus on the back-side seven Darbha blades are put into the hair, and on the left side seven. This makes, together with the seven blades put into the hair on the right side (Stra 14), twentyone, the number stated in Sftra 4.
24. In the description of the AQdakarana given in this chapter no sacrifice is mentioned. See, however, I, 9, 28.
25. Grrhya-samgraha II, 40.
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28. Then they may do what they like.
29. A cow constitutes the sacrificial fee.
KAwoikA 10,
1. In the eighth year after the conception let him initiate a Brahmaza,
2. In the eleventh year after the conception a Kshatriya,
3. In the twelfth year after the conception a Vaisya.
4. Until the sixteenth year the time has not passed for a Br&hmaza, until the twenty-second for a Kshatriya, until the twenty-fourth for a Vaisya.
5. After that (time has passed), they become patitas4vitrika (i.e. they have lost their right of being taught the Savitri),
6. Let them not initiate such men, nor teach them, nor perform sacrifices for them, nor form matrimonial alliances with them.
7. On the day on which the youth is going to receive the initiation, on that day, early in the morning, they give him to eat, and have his hair arranged, and wash him, and deck him with ornaments, and put on him a (new) garment which has not yet been washed.
10,1 seq. The initiation of the student. Khadira-Grzhya II, 4, 1 seq.
1-4. On the number of years given for the Upanayana of persons of the three castes, see the note on Sankhdyana-Grehya II, 1, 1.
6, 6. See the note on Sankh4yana-Gr¢hya II, 1, 9.
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8. Their garments are made of linen, of hempen cloth, of cotton, or of wool (according to the caste to which the student belongs).
9. The skins (which they wear), are an antelopeskin, or the skin of a spotted deer, or a goat's skin.
10. Their girdles are made of Mudga grass, of Kasa grass, of Tambala.
11, Their staffs are of Parza wood, of Bilva wood, of Asvattha wood.
12. The garment of a Brahmaza is made of linen, or of hempen cloth, that of a Kshatriya, of cotton, that of a Vaisya, of wool.
13. Thereby also the other articles have been explained.
14. Or if (the proper articles prescribed) cannot be got, all (of them may be used) by (persons of) all castes.
15. To the east of the house: on a surface besmeared (with cow-dung) wood has been put on the fire.
13. Thereby also the other articles have been explained.
14. Or if (the proper articles prescribed) cannot be got, all (of them may be used) by (persons of) all castes.
15. To the east of the house: on a surface besmeared (with cow-dung) wood has been put on the fire.
16. Having sacrificed with (the Mantras which the student recites) ‘Agni! Lord of the vow’ (MB. I, 6, 9-13), the teacher stations himself to the west
8. There are four kinds of garments indicated, though only persons of three castes are concerned. The explanation of this apparent incongruence follows from Sftra 12.
ro. T4mbala is stated to be a synonym for sana (hemp).
13. As the garments indicated in Sftra 8 belong, in the order in which they are stated, to persons of the three castes respectively, thus also of the skins (SAtra 9), of the girdles (Sfitra 10), and of the staffs (Sitra 11); the first is that belonging to a Brahmama, the second, to a Kshatriya, and the third, to a Vaisya.
15. Comp. above, chap. 9, 2.
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of the fire, on northward-pointed Darbha grass, facing the east.
17. Between the fire and the teacher the student (stands), raising his joined hands, turning his face towards the teacher, on northward-pointed Darbha grass.
18. Standing on his south side a Brahmawa versed in the Mantras fills (the student’s) joined hands with water,
19. And afterwards (those) of the teacher.
20. Looking (at the student the teacher) murmurs (the verse), ‘With him who comes to us, we have come together’ (MB. I, 6, 14).
21. He causes (the student) to say, ‘I have come hither to studentship’ (ibid. 16).
22. In (the words), ‘What is thy name’ (ibid. 17), he asks after his name.
23. The teacher chooses for him a name which he is to use at respectful salutations,
24. (A name) derived from (the name of) a deity or a Nakshatra,
25. Or also of his Gotra, according to some (teachers).
26. Having let the water run out of his joined
22, 23. It is evident that the words tasy4s4ryah belong to Sfitra 23, and not to Stra 22, to which the traditional division of the Sfitras assigns them. The corresponding section of the Mantra-Brahmaza runs thus: ‘What is thy name ?’—‘ My name is N.N.!’ It is not clear whether the student, being questioned by the teacher, had to indicate his ordinary name, and then to receive from the teacher his ‘abhivadanfya namadheya,’ or whether he had to pronounce, on the teacher’s question, directly the abhivadaniya name chosen for him by the teacher. The commentary and the corresponding passage of the Khadira-Grihya (II, 4, 12) are in favour of the second alternative.
[3°] Fp. 66 hands (over the student's hands), the teacher with * his right hand seizes (the student's) right hand together with the thumb, with (the formula), ‘ By the impulse of the god Savitvz, with the arms of the two Asvins, with Pfishan’s hands I seize thy hand,
N.N.!’ (ibid. 18),
18),
27. He then makes him turn round from left to right with (the formula), ‘Move in the sun’s course after him, N. N.!’ (ibid. 19).
28. Grasping down with his right hand over his right shoulder he should touch his uncovered navel with (the formula), ‘ Thou art the knot of all breath’ (ibid. 20).
29. Raising himself (from the position implied in Sdtra 28, he should touch) the place near the navel with (the formula), ‘ Ahura’ (ibid. 21).
30. Raising himself (still more, he should touch) the place of the heart with (the formula), ‘ Kvzsana’ (ibid. 22),
31. Having touched from behind with his right hand (the student’s) right shoulder with (the formula), ‘I give thee in charge to Pragapati, N.N.!’ (ibid. 23)—
32. And with his left (hand) the left (shoulder) with (the formula), ‘I give thee in charge to the god Savitvz, N.N.!’ (ibid. 24)—
33- He then directs him (to observe the duties of Brahmaéarya, by the formula), ‘A student art thou, N.N.!’ (ibid. 25).
34. ‘Put on fuel. Eat water. Do the service. Do not sleep in the day-time’ (ibid. 26).
35. Having gone in a northerly direction from
33, 34. Comp. Sankh4yana-Grrhya II, 4, 5 note.
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the fire, the teacher sits down to the east, on northward-pointed Darbha grass,
36. The student to the west, bending his right knee, turning his face towards the teacher, also on northward-pointed Darbha grass.
37. (The teacher) then ties round (the student) thrice from left to right the girdle made of Muzga grass and causes him to repeat (the verse), ‘ Pro- ‘tecting us from evil word’ (ibid. 27), and (the verse), ‘ The protectress of right’ (ibid. 28).
38. Then (the student) respectfully sits down near (the teacher) with (the words), ‘Recite, sir! May the reverend one recite the Savitrt to me.’
39. He then recites (the Savitri, ibid. 29) to him, Pada by PAda, hemistich by hemistich, and the whole verse,
40. And the Mahavydhz‘tis one by one, with the word Om at the end (ibid. 30).
41. And handing over to him the staff, which should be made of (the wood of) a tree, he causes him to repeat (the formula), ‘O glorious one, make me glorious’ (ibid. 31).
42. Then (the student) goes to beg food,
43. First of his mother, and of two other women friends, or of as many as there are in the neighbourhood.
44. He announces the alms (received) to his teacher.
45. The rest of the day he stands silently.
46. After sunset he puts a piece of wood on the fire with (the Mantra), ‘To Agni I have brought a piece of wood’ (ibid. 32).
47. Through a period of three nights he avoids eating pungent or saline food.
F 2
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48. At the end of that (period) a mess of boiled rice-grains (is offered) to Savitrz.
49. Then he may do what he likes.
50. A cow constitutes the sacrificial fee.
End of the Second Prap4¢saka.
F 2
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48. At the end of that (period) a mess of boiled rice-grains (is offered) to Savitrz.
49. Then he may do what he likes.
50. A cow constitutes the sacrificial fee.
End of the Second Prap4¢saka.
49, 50. Dr. Knauer very pertinently calls attention to the fact that these SQitras are not repeated, as is the rule with regard to the concluding words of an Adhyfya or Prapf/haka. Comp. chap. 8, 25 note.
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PrapArwaKA III, KAworxA 1.
1. Now (follows) the Godana ceremony (or cutting of the beard), in the sixteenth year.
2. The cutting of the hair (and the beard) has been explained by the (description of the) Kdd4karama (II, 9).
1, 1. After the description of the regular Upanayana here follow, in chaps. 1 and 2, statements regarding the special Vratas which the Vedic student has to undergo, or rather which he may undergo, in the time of his studentship. Comp. the corresponding statements on the Vratas of the Rigvedins, Sankhayana-Grshya II, 11 and 12. By the followers of the S&ma-veda the ceremony of the Godfna, or cutting of the beard (comp. Sankhayana I, 28, 19 ; Paraskara II, 1, 7 seq. ; Asvalayana I, 18), was put into connection with their system of Vratas ; the undergoing of the Godanavrata enabled the student to study the Parvartika of the Saémaveda. In the commentary on Gobhila ITI, 1, 28 we find the following statements with regard to this Vrata as well as to the other Vratas mentioned in Sftra 28: ‘ The Upanayana-vrata has been declared to refer to the study of the Savitri (comp. Bloomfield’s notes on Grthya-samgraha II, 42. 43); the God4na-vrata, to the study of the collections of verses sacred to the gods Agni, Indra, and Soma Pavaména (this is the Parvartika of the Sama-veda) ; the Vr&tika-vrata, to the study of the Aranyaka, with the exclusion of the Sukriya sections ; the Aditya-vrata, to the study of the Sukriya sections; the Aupanishada-vrata, to the study of the Upanishad- Bréhmana; the Gyaish/hasimika-vrata, to the study of the Agyadohas.’ The Vratas were connected with a repetition of the Upanayana ceremony (Sfitras ro seq.) in the way stated in my note on Sankhayana II, 12, 1.—KhA&dira-Grzhya II, 5, 1 seq.
2. Comp. Sankh4yana I, 28, 19, ‘The God4nakarman is identical with the A(Qdakarman.’ PAraskara II, 1, 7, ‘At the Kesdnta ceremony he says, ‘“‘ Hair and beard ”’ (instead of “ hair,” as at the Kdakarana).’
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3. The student has his hair (and beard) cut himself.
4. He has all the hair of his body shaven.
5. The sacrificial fee given by a Brahmava consists of an ox and a cow,
6. That given by a Kshatriya, of a pair of horses,
7. That given by a Vaisya, of a pair of sheep.
8. Or a cow (is given by persons) of all (castes).
9. A goat (is given) to the person who catches up the hair.
10. The Upanayana (connected with the Godanavrata and the other Vratas) has been declared by the Upanayana (treated of above, IT, ro).
That given by a Vaisya, of a pair of sheep.
8. Or a cow (is given by persons) of all (castes).
9. A goat (is given) to the person who catches up the hair.
10. The Upanayana (connected with the Godanavrata and the other Vratas) has been declared by the Upanayana (treated of above, IT, ro).
11, (The use of) a garment, however, which has not yet been washed, is not required (here),
12. Nor the adornment.
13. (One should) not initiate one who does not intend to kéep the vow through one year.
14. Handing over to him (i.e. to the student) a staff, which should be made of (the wood of) a tree, he directs him (to observe the duties connected with his vow, in the following words) :
15. ‘ Obey thy teacher, except in sinful conduct.
16. ‘Avoid anger and falsehood,
17. ‘Sexual intercourse,
18. ‘ Sleeping on high (bedsteads),
19. ‘Performances of singing, dancing, &c., the use of perfumes and of collyrium,
3. At the AQdakarama the child sits in the mother’s lap and others perform the rites for him.
10. See the note on Sfittra 1.
11, Comp. above, II, 10, 7.
III PRAPATHAKA, I KANDIKA, 33. 7t
20. ‘ Bathing,
21. ‘Combing the head, cleansing the teeth, washing the feet,
22. ‘Shaving,
23. ‘Eating honey and flesh,
24. ‘Mounting a chariot yoked with cattle,
25. ‘ Wearing shoes in the village,
26. ‘ Svayam-indriya-mofanam.’
27. Wearing the girdle, going the rounds for alms, carrying a staff, putting fuel (on the fire), touching water, reverentially saluting (the teacher) in the morning: these are his standing duties.
28. The God4na-vrata, the Vrdtika-vrata, the Aditya-vrata, the Aupanishada-vrata, the GyaishthasAmika-vrata (last) one year (each).
29. Touching water in the evening and in the morning (is prescribed) for these (Vratas).
30. The Aditya-vrata, however, some do not undergo.
31. They who undergo it, wear one garment.
32. They allow nothing to be between (themselves and) the sun, except trees and (the roofs of) houses.
33. They do not descend into water deeper than knee-deep, except on the injunction of their teacher.
28. The meaning of these expressions has been explained in the note on Sfitra r.
30. According to the commentary some study the Sukriyas as a part of the Aranyaka ; these do not undergo the Aditya-vrata. Others, for instance the Kauthumas, separate the Sukriyas from the Aranyaka and keep a special vow, the Aditya-vrata, by which they are enabled to study those texts,
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KAwpikA 2.
1. For the Mahandmni verses (the Vrata is to be kept) twelve years,
2. (Or) nine, six, three (years).
3. These are the various possibilities.
4. Or also one year, according to some (teachers).
5. (In this case), however, the observances are enhanced.
6. (Keeping the Vrata through one year is allowed only) if (the student's) ancestors have learnt the Mahandmni verses.
7. There is also a Brahmavza of the Rauruki (Sakhé, in which it is said) :
5. (In this case), however, the observances are enhanced.
6. (Keeping the Vrata through one year is allowed only) if (the student's) ancestors have learnt the Mahandmni verses.
7. There is also a Brahmavza of the Rauruki (Sakhé, in which it is said) :
8. ‘ The mothers forsooth say to their sons, when they suckle them :
g. ‘“ Become men, my little sons, who endeavour to accomplish the Sakvart-vrata!”’
10. During (the Vrata preparatory to the study of) these (i.e. the Mahanamnt verses), touching water at the time of each Savana (is prescribed).
11. Let him not eat in the morning before he has touched water.
12. In the evening, after he has touched water, he should not eat, before he has put the piece of wood on the fire.
2,1. Regarding the Mahanimni or Sakvarf verses and the observances connected with their study, comp. Sankhdyana II, 12 (see especially the note on II, 12, 13) and the sixth Adhy4ya of that text. Khadira-Grchya II, 5, 22 seq.
10. The rules as to ‘touching water’ have been given above, I, 2, 5 seq. The three Savanas or Soma-pressings of which the Soma sacrifice consists, are the prataf-savana, the madhyandinasavana, and the tritiya-savana, i.e. the morning Savana, the midday Savana, and the third or evening Savana.
12. Comp. above, II, 10, 46; III, 1, 27.
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13. He should wear dark clothes.
14. He should eat dark food.
15. Let him be devoted to his teacher.
16. Let him make way for nobody.
17. He should be addicted to austerities.
18. He should stand in day-time.
19. He should sit at night.
20. And when it is raining, he should not retire to a covered place.
21. He should say to (the god) when he sends rain, ‘ The Sakvarts are water.’
22. When (the god) sends lightning, he should say to him, ‘Such forsooth is the nature of the Sakvarts.’
23. When (the god) thunders, he should say to him, ‘ The great voice of the great (cow) !’
24. Let him not cross a river without touching water.
25. Let him not ascend a ship.
26. If his life is in danger, however, he may ascend (a ship), after having touched water.
27. In the same way (he should touch water) having disembarked.
28. For in water the virtue of the Mahanamnis is contained.
29. If he practises these duties, (the god) Parganya will send rain according to his wish.
30. The rules about dark (clothes), standing, sitting, (making) way, and (dark) food may be considered as optional.
31. After he has kept his vow through one third (of the prescribed time, the teacher) should
30. See Sfitras 13. 18. 19. 16. 14.
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sing to him the (first) Stotriya verse (of the Mah4ndmnis).
32. In the same way the two other Stotriya verses (after two-thirds of the time and at the end of the whole time).
33. Or all (the three verses) at the end of the whole (time).
34. He should sing them to (the student) who has fasted and shuts his eyes.
32. In the same way the two other Stotriya verses (after two-thirds of the time and at the end of the whole time).
33. Or all (the three verses) at the end of the whole (time).
34. He should sing them to (the student) who has fasted and shuts his eyes.
35. Having filled a brass vessel with water, having thrown into it all sorts of herbs, and dipped (the student's) hands into it, the teacher should veil (the student’s eyes) from left to right with a (new) garment that has not yet been washed.
36. Or he should sing (the Mahandmnts to him) immediately after he has veiled (his eyes).
37. With veiled eyes, keeping silence, he should abstain from food through a period of three nights, or through one day and one night.
38. Or he should stand in the forest till sunset (and spend the night in the village).
39. On the next morning he should put wood on the fire in the forest, should sacrifice with the Mahdvydhrztis, and should cause the student to look at (the following objects, viz.)
40. Fire, Agya, the sun, a Brahman, a bull, food, water, curds,
41. With (the words), ‘The sky have I beheld! Light have I beheld!’
35. Comp. Sankhayana-Grshya VI, 3, 7.
36. I.e. the fasting prescribed in SQtras 34 and 37 may, if they like, follow after the teaching of the sacred song, instead of preceding it. :
37. SankhAyana-Grthya II, 12, 6 seq.
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42. In that way all (the objects stated in Sdtra 40) three times.
43. After the ceremony for averting evil has been performed, the student respectfully salutes the teacher.
44. Thus he has to break the silence (enjoined upon him).
45. A bull, a brass vessel, a garment, an optional gift (of a cow) : this is the sacrificial fee.
46. The first time he may choose (either a bull or a brass vessel).
47. Let him provide his teacher with clothes, according to some (teachers).
48. A mess of cooked food, sacred to Indra, (is prepared). Let him sacrifice of that (food) with this verse, ‘To the Az&, to the SAman we sacrifice’ (Sama-veda I, 369), or (with the verse), ‘ The lord of the seat, the wonderful’ (ibid. I, 171), or with both (verses).
49. This (he should do) at (all) the Anupravakantya ceremonies.
45, 46. The student is to give a fee to his teacher three times, after he has been taught each of the three Stotriya verses (Sfitras 31. 32). To these three &ccasions the four objects stated in Sfitra 45 correspond, so that the first time either the first or the second of those objects, the bull or the brass vessel, may be chosen ; the second time he gives a garment, the third time a vara (or optional gift), Comp. the similar correspondence of four objects and three cases to which these objects refer, II, 10, 8. 12.
the similar correspondence of four objects and three cases to which these objects refer, II, 10, 8. 12.
48. This is the Anupravagantya ceremony (or ceremony to be performed after the study of a Vedic text has been finished) belonging to the Mahanfmnts; comp. Khadira-Grrhya II, 5, 34; Asvaldyana-Grihya I, 22, 12; Sankh4yana II, 8, 1 note.
49. Perhaps sarvatra (‘ everywhere’) belongs to Sfitra 49, so that we should have to translate: This (should be done) everywhere at
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50. The Mantra has to be altered everywhere (so that he has to say), ‘I have kept (the vow),’ ‘I have been able, ‘Thereby I have prospered,’ ‘I have undergone.’
51. The fee to be given after the study of the Parvans is, a goat for the Agni-Parvan, a ram for the Indra-Parvan, a cow for the PavamAna-Parvan.
52. After (the student) has returned (from the forest), he should entertain his teacher and his retinue with food,
53. And his fellow-students who have come together.
54. The way to sing the Gyesh¢Zasimans has been explained by (the statements given with regard to) the MahAan4mnt-(vrata).
55. Here the following standing duties are to be observed :
56. He should not have intercourse with a Sidra woman. .
57. He should not eat bird’s flesh.
58. He should avoid (constantly living on) the same grain, and in the same place, and wearing one garment.
59. He should perform the rite of ‘touching water’ with water drawn out (of a pond, &c.).
the Anupravasanfya ceremonies, i.e. also at those Anupravadantya ceremonies which are connected with the study of the other texts.
50. Instead of ‘I will keep the vow,’ he says, ‘I have kept the vow, &c.; II, ro, 16.
51. The Parvans are the three great sections, sacred to Agni, Indra, and Soma Pavamana, into which the first Samaved4rfika is divided.
55. According to the commentary he has to keep these observances through his whole life.
58. Or, wearing always the same garment?
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60. From (the time of) his being directed (to observe the duties of his Vrata) he should not eat from an earthen vessel,
61. Nor drink (from such a vessel),
62. (Or rather) from (the time of) his being taught (the Gyesh/kasdmans, after the whole preparatory time, or after one third of that time), according to some (teachers).
KAwpixkA 8.
1. On the full-moon day of Praush¢Zapada (or) under (the Nakshatra) Hasta the Up4karaza (or opening ceremony of the annual term of Veda-study, is performed).
2. After (the teacher) has sacrificed with the Vyahrvttis, he recites the SAvitrt to the students as at the Upanayana ;
3. And (he chants) the SAvitrt with its Saman melody,
60. Regarding the directions given to the student by the teacher, see chap. I, 14.
62. See above, Sfitras 31. 33.
2. After (the teacher) has sacrificed with the Vyahrvttis, he recites the SAvitrt to the students as at the Upanayana ;
3. And (he chants) the SAvitrt with its Saman melody,
60. Regarding the directions given to the student by the teacher, see chap. I, 14.
62. See above, Sfitras 31. 33.
8, 1 seq. The Up&karana ceremony; Khadira-Grthya III, 2, 16 seq. Regarding the different terms for this ceremony, comp. Saakh4yana IV, 5, 2; Asvalyana III, 5, 3; PAraskara II, ro, 2. Hiramyakesin says: sravaz4paksha oshadhishu gatésu hastena paurnamAsyim vadhyayopikarma.—It seems impossible to me to adopt an explanation of this Stra, which gives to praush/hapadt another meaning than that based on the constant use of these feminines derived from the names of Nakshatras, i.e. the day of the full moon which falls under such or such a Nakshatra. Hastena, therefore, necessarily refers to another day besides the Praush/Aapadf, on which the Upfkaraza may be celebrated. Perhaps we may conjecture, praush/Aapadim hastena vop4karanam.
2. Comp. above, II, ro, 39.
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4. And (the Barhaspatya S4man, with the text), ‘Soma, the king, Varuza’ (SAma-veda I, 91).
5. After they have recited (the first verses) of the Aandas book, from its beginning, they may do what they like.
6. They eat fried barley-grains with (the verse), ‘That which is accompanied by grains and by a karambha (i. e. curds with flour)’ (SAma-veda I, 210).
7. They partake of curds with (the verse), ‘I have praised Dadhikravan’ (SAma-veda I, 358).
8. After they have sipped water, (the teacher) should cause them to repeat the first (?) verses, and to sing the first (?) Samans, of the different sections (?):
g. On the day sacred to Savitrz they wait.
10. And at (the beginning of) the northerly
5. The Khandas book is the first SAmavedarfika in which the verses are arranged according to their metre.
6. It is not quite clear from the text, in what connection the rites described in Sfitras 6-8 stand with those treated of in the preceding Sftras, The expression yathartham used in Sfitra 5 (‘ yathartham iti karmazah parisamaptir ufyate,’ Comm.; comp. above, I, 3, 12 note) clearly indicates the close of the ceremony ; on the other hand the comparison of Paraskara II, 10, 15 seq., Sankhayana IV, 5, 10 seq., Asvaldyana III, 5, 10, seems to show that the acts stated in Sfitras 6-8 form part of the ceremony described before.
8, I do not try to translate this very obscure Sftra according to the commentary, in which khaadika is explained as ‘the number (of pupils).’ Perhaps the word is a misspelling for kandika or the like, and means sections of the texts. Comp. Khadira-Grrhya III, 2, 23. The construction (4#4ntodak4z , . . karayet) is quite irregular.
g. I.e. they do not continue their study. The day sacred to Savitr? is the day under the constellation of Hasta, mentioned in Satra 1, for Savitr? is the presiding deity over that Nakshatra (comp. Sankhayana I, 26, 11).
The construction (4#4ntodak4z , . . karayet) is quite irregular.
g. I.e. they do not continue their study. The day sacred to Savitr? is the day under the constellation of Hasta, mentioned in Satra 1, for Savitr? is the presiding deity over that Nakshatra (comp. Sankhayana I, 26, 11).
ro. Comp. the note on Sftra 16.
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course of the sun (they wait) one night with one day before and one day after it,
11, (Or they interrupt their study for) a period of three nights before and afterwards, according to some (teachers).
12, And both times water libations are offered to the AZaryas.
13, Some perform the Up4karaza on the fullmoon day of Sravavza and wait (with studying) the time (from that day) till the day sacred to Savitr7 (Sftra 9).
14. On the full-moon day of Taisha they leave off (studying the Veda).
15. They should go out of the village in an easterly or northerly direction, should go to water which reaches higher than to their secret parts, should touch water (in the way prescribed above, I, 2), and should satiate the metres, the Azshis, and teachers (by libations of water).
16. After this second Up4karama, until the (chief) Up4akaraza (has been performed) again for the Vedic texts, an interruption of the study (of the Veda takes place), if clouds rise.
12. Regarding the Tarpaza ceremony comp. Sankhfyana IV, 9, 1 note. From the word ‘and’ the commentator concludes that the libations are offered not only to the AAAaryas, but also to the Ashis, &c. (Sfitra 15).
15. This is a description of the Utsarga ceremony; comp. Sankh4yana IV, 6, 6; Asvaldyana III, 5, 21-23; Paraskara IJ, 12.
16. The most natural way of interpreting the text would be, in my opinion, to assume that the ‘second Upakarana’ (pratyupékarama) is identical with the Utsarga. The second Upakarama thus would in the same time conclude the first term for studying the
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17. If lightning (is observed), or if it thunders, or if it is drizzling, (he shall not study) until the same time next day.
18. On the falling of a meteor, or after an earthquake, or an eclipse of the sun or of the moon (the study is interrupted until the same time next day),
19. And if a whirlwind occurs.
20. Let them not study on the Ash/ak4 days, and on the days of the new moon,
21. And on the days of the full moon—
22. In the three months K4rttika, Phalguna, and AshAdha.
23. And (the study is interrupted) for one day and one night,
24. If a fellow-pupil has died,
25. Or the sovereign of his country ;
26, Three days, if his teacher (has died) ;
27. One day and one night, if somebody (has died) who has reverentially approached.
28. If singing, or the sound of a musical instrument, or weeping is heard, or if it is storming, (the
Or the sovereign of his country ;
26, Three days, if his teacher (has died) ;
27. One day and one night, if somebody (has died) who has reverentially approached.
28. If singing, or the sound of a musical instrument, or weeping is heard, or if it is storming, (the
Veda, and open a second term. The distinction of two such periods, which may be called two terms, is frequently met with in other texts, for instance, in Vasish/ha XIII, 5—7 (S. B. E. XIV, 63); Manu IV, 98. According to the commentary, on the other hand, the second Upakarama is performed at the beginning of the northerly course of the sun (comp. Sftras ro-12); it is stated that after that ceremony the Uttara (i.e. the Uttarar#ika?) and the Rahasya texts are studied. It deserves to be noticed that Manu (IV, 96) prescribes the performing of the Utsarga either under the Nakshatra Pushya (i.e. Tishya), or on the first day of the bright fortnight of Magha, which is considered as coinciding, at least approximately, with the beginning of the northerly course of the sun.
18. Comp. Manu IV, 105.
22. These are the days of the ancient Vedic Aaturmasya sacrifices.
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study of the Veda is discontinued) as long as that (reason of the interruption) lasts.
29. As regards other (cases in which the reading of the Veda should be discontinued), the practice of the Sish¢as (should be followed).
30. In the case of a prodigy an expiation (has to be performed) by the householder (or) by his wife.
31. Ifa spar of the roof or the middle (post of the house) breaks, or if the water-barrel bursts, let him sacrifice (Agya oblations) with the Vyahritis.
32. Ifhe has seen bad dreams, let him murmur this verse, ‘ To-day, O god Savitvz’ (S4ma-veda I, 141).
33- Now (follows) another (expiation).
34. If he has touched a piled-up (fire-altar) or a sacrificial post, or if he has humming in his ears, or if his eye palpitates, or if the sun rises or sets while he is sleeping, or if his organs of sense have been defiled by something bad, let him sacrifice two Agya oblations with the two verses, ‘May my strength return to me’ (Mantra-Brahmama I, 6, 33. 34).
35. Or (let him sacrifice) two pieces of wood anointed with Agya.
36. Or let him murmur (those two verses) at light offences.
29. The definition of a Sishéa, or instructed person, is given in Baudhayana I, 1, 6 (S. B. E. XIV, 143).
30-36. Different expiations ; comp. Khadira-Grrhya II, 5, 35-37.
34. Kitya means Xitya agni, the piled-up fire-altar, the construction of which is treated of, for instance, in the Satapatha Brahmana VI-X. Prof. Weber has devoted to the rites connected with the itya agni a very detailed paper, Indische Studien, XIII, 217 seq. That 4it ya does not mean here anything different from Aitya agni is shown by the Manava-Grrhya I, 3: yadi...akshi va spandet karno va krosed agnim vA fityam 4rohet smasinam v4 gakkhed yiipam vopaspriset, &c.
[30] G
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KAwopikA 4.
That 4it ya does not mean here anything different from Aitya agni is shown by the Manava-Grrhya I, 3: yadi...akshi va spandet karno va krosed agnim vA fityam 4rohet smasinam v4 gakkhed yiipam vopaspriset, &c.
[30] G
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KAwopikA 4.
. A student, after he has studied the Veda,
2. And has offered a present to his Guru (i.e. to his) teacher,
3. Should, with the permission (of his oarents), take a wife,
4. One who does not belong to the same Gotra,
5. And who is not a Sapinda relation of his mother.
6. The best, however, is a ‘naked’ girl.
7. Now the bath (which is taken at the end of studentship, will be described).
8. To the north or the east of the teacher’s house there is an enclosure.
9. There the teacher sits down, facing the north, on eastward-pointed Darbha grass ;
4,1 seq. The description given in this chapter of the SamAvartana, or of the ceremony performed at the end of studentship, is opened with a few sentences referring to another section of the Grrhya ritual, namely, to marriage. It seems to me that these first Sfttras of this chapter once formed, in a text from which Gobhila has taken them, the introduction to an exposition of the wedding ceremonies, and that Gobhila was induced to transfer them to the description of the Samfvartana, by their opening words, ‘A student, after he has studied the Veda, &c.’ With Sftras 1-3, comp. Khadira-Grhya I, 3, 1.
3. I prefer to supply, (with the permission) of his parents, and not, of his teacher. Hirazyakesin says, sam4vritta Adaryakulat mt4pitarau bibhrzyat, tabhy&m anug#ato bharyim upayakéhet.
5. Regarding the term Sapinda, see, for instance, Gautama XIV, 13 (S. B. E. II, 247): ‘Sapinda-relationship ceases with the fifth or the seventh (ancestor).’ Comp. Manu V, 60.
6. According to the Grhya-samgraha (II, 17. 18), a ‘naked’ girl is one who has not yet the monthly period, or whose breast is not yet developed. Comp. Vasish‘ka XVII, 70; Gautama XVIII, 23.
4 seqq. Comp. Khidira-Grrhya ITI, 1, 1 seqq.
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to. Facing the east the student on northwardpointed Darbha grass.
11, The teacher should besprinkle (him) with lukewarm, scented water, which has been boiled with all kinds of herbs.
12, But as if he (i.e. the student, should do so) himself—
13. (In such a way) he is alluded to in the Mantras; (therefore the besprinkling should be done rather by the student, and not by the teacher [?]).
14. With (the verse), ‘The fires which dwell in the waters’ (MB. I, 7, 1)—(the student[?]) pours his joined hands full of water (on the ground),
15. And again with (the formula), ‘What is dreadful in the waters, what is cruel in the waters, what is turbulent in the waters’ (ibid. 2).
16. With (the formula), ‘ The shining one I take here’ (ibid. 3)—he besprinkles himself.
17. And again with (the formula), ‘For the sake of glory, of splendour’ (ibid. 4).
18. And again with (the verse), ‘By which you made the wife (pregnant ?’) (ibid. 5).
2).
16. With (the formula), ‘ The shining one I take here’ (ibid. 3)—he besprinkles himself.
17. And again with (the formula), ‘For the sake of glory, of splendour’ (ibid. 4).
18. And again with (the verse), ‘By which you made the wife (pregnant ?’) (ibid. 5).
19. A fourth time silently.
20. He then should rise and should worship the sun with the Mantra, ‘ Rising with (the Maruts) who bear shining spears’ (ibid. 6—g), &c.
21. Optionally he may use the single sections of
13. In the Mantras prescribed for the besprinkling of the student (Mantra-Bréhmaaa I, 7, 1 seq.) there occur passages such as, for instance, ‘ Therewith I, N. N., besprinkle myself.’
21. He may use the first section of the Mantra, which contains the word prAtar, in the morning, &c.
G2
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the Mantra separately (in the morning, at noon, and in the evening) as indicated in the text.
22. He should add (the formula), ‘The eye art thou’ (ibid. 9) after (each of the three sections of the Mantra, 6-8).
23. With the verse, ‘ Loosen the highest fetter, O Varuna’ (ibid. 10), he takes off the girdle.
24. After he has entertained the Brahmazas with food and has eaten himself, he should have his hair, his beard, the hair of his body, and his nails cut, so as to leave the lock of hair (as required by the custom of his family).
25. Having bathed and adorned himself, and having put on two garments (an under-garment and an upper-garment) which have not yet been washed, he should put a garland (on his head) with (the formula), ‘Luck art thou; take delight in me’ (ibid. 11).
26. The two shoes (he puts on) with (the formula), ‘Leaders are you; lead me’ (ibid. £2).
27. With (the formula), ‘The Gandharva art thou’ (ibid. 13), he takes a bamboo staff.
28. He approaches the teacher together with the assembly (of his pupils) and looks at the assembly of his teacher’s (pupils) with (the words), ‘Like an eye-ball may I be dear to you’ (ibid. 14).
29. Sitting down near (the teacher) he touches the sense-organs at his head with (the verse), ‘ The she-ichneumon, covered by the lips’ (ibid. 15).
30. Here the teacher should honour him with the Argha ceremony.
31. (The student then) should approach a chariot yoked with oxen, and should touch its two sidepieces or the two arms of the chariot-pole with
III PRAPATHAKA, 5 KAnpIKA, IO. 85
(the verse), ‘O tree, may thy limbs be strong’ (ibid. 16).
32. With (the last words of that verse), ‘May he who stands on thee, win what can be won’—he mounts it.
33. Having driven (some distance) in an easterly or northerly direction, he turns round from left to "right and comes back (to his teacher).
34. When he has come back, the Argha ceremony should be performed (for him by his teacher), say the Kauhaltyas.
KAwoixkA 5.
1. From that time he shall assume a dignified demeanour: this is in short the rule (for his behaviour).
2. Here the teachers enumerate the following (regulations).
3. Nagatalomnyopahdsam ikkhet.
KAwoixkA 5.
1. From that time he shall assume a dignified demeanour: this is in short the rule (for his behaviour).
2. Here the teachers enumerate the following (regulations).
3. Nagatalomnyopahdsam ikkhet.
4. Nor (should he wish for sport) with a girl who is the only child of her mother,
5. Nor with a woman during her courses,
6. Nor with one who descends from the same Rishis.
7. Let him not eat food which has been brought by another door (than the usual),
8. Or which has been cooked twice, g. Or which has stood over night—
10. Except such as is prepared of vegetables, flesh, barley, or flour.
34. Instead of its being performed at the time stated in Sfitra 30. 5, 1seq. Rules of conduct for the Snataka; comp. Khfdira- Grthya III, 1, 33 seq.
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11. Let him not run while it is raining.
12. Let him not take himself his shoes in his hands (when putting them on or pulling them off).
13. Let him not look into a well.
14. Let him not gather fruits himself.
15. He should not wear a scentless wreath,
16. If it is not a wreath of gold.
17. (He should not wear a wreath) of which the expression m4la (garland) has been used.
18. He should cause the people to call it srag (wreath). (Then he may wear it.)
19. He should avoid using the word bhadra (‘ blessed ’) without a reason.
20. He should say (instead of it), mandra (‘ lovely’).
21. There are three (kinds of) SnAtakas :
22. A Vidydsnataka (or a Snataka by knowledge), a Vratasnataka (or a Sndtaka by the completion of his vow), and a Vidy4vratasnataka (i.e. Snataka by both).
23. Of these the last ranks foremost; the two others are equal (to each other).
24. (A Snataka) should not put on a wet garment.
25. He should not wear one garment.
26. He should not praise any person (excessively).
27. He should not speak of what he has not seen, as if he had seen it,
20. As to the reading, comp. Dr, Knauer’s remarks in his edition of the text, p. xi of the Introduction.
21, 22. These Sftras are identical with P&raskara II, 5, 32. Comp. the definitions of these three kinds of Snftakas, Paraskara, 1.1. 33-35.
25. Comp. above, chap. 2, 58.
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28. Nor of what he has not heard, as if he had heard it.
29. He should give up everything that forms an impediment for his Veda-recitation.
30. He should endeavour to keep himself (pure from every defilement) like a pot of oil.
31. He should not climb a tree.
32. He should not go toward evening to another village,
33. Nor alone,
34. Nor together with Vvshalas (or Sfdras).
35. He should not enter the village by a by-path.
36. And he should not walk without a companion.
37. These are the observances for those who have performed the SamAvartana,
38. And what (besides) is prescribed by Sishéas.
KAwpikAd 6,
1. When his cows are driven out, he should repeat (the verse), ‘ May (Bhava), the all-valiant one, (and Indra protect) these (cows) for me’ (MB. I, 8, 1).
37. These are the observances for those who have performed the SamAvartana,
38. And what (besides) is prescribed by Sishéas.
KAwpikAd 6,
1. When his cows are driven out, he should repeat (the verse), ‘ May (Bhava), the all-valiant one, (and Indra protect) these (cows) for me’ (MB. I, 8, 1).
2. When they have come back, (he should repeat the verse), ‘ These which are rich in sweet’ (ibid. 2).
33. That the SnAtaka is not allowed to go alone to another village, follows from Sftra 36; thus Sftra 33 is superfluous. The commentator of course tries to defend Gobhila, but I think he has not succeeded. Probably Gobhila has taken the two Sfitras from different texts on which his own composition seems to be based.
38. Baudhayana I, 1, 6 (S. B. E. XIV, 144): ‘ Those are called Sishfas who, in accordance with the sacred law, have studied the Veda together with its appendages, know how to draw inferences from that, and are able to adduce proofs perceptible by the senses from the revealed texts.’
6, 1 seq. Different ceremonies connected with cattle-keeping. Comp. Khadira-Grrhya III, 1, 45 seq.
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3. If he is desirous of thriving (in his cattle), he should lick with his tongue the forehead of the firstborn calf, before it is licked by its mother, and should gulp with (the formula), ‘Thou art the phlegm of the cows’ (ibid. 3).
4. If he is desirous of thriving (in his cattle), he should, when the cows have calved, at night put wood on the fire in the cow-stable and should sacrifice churned curds with drops of ghee, with (the verse), ‘Seizer, seize’ (ibid. 4).
5. If he is desirous of thriving (in his cattle), he makes, when the cows have calved, with a sword of Udumbara wood, marks on a male and on a female calf, first on the male, then on the female, with (the Mantra), ‘ The world art thou, thousandfold’ (ibid.
5. 6),
6. And after he has done so, he should recite (over the two calves the Mantra), ‘With metal, with the butcher's knife’ (ibid. 7).
7. When the rope (to which the calves are bound) is spread out, and (again) when the calves have been bound to it, he should recite over it (the verse), ‘ This rope, the mother of the cows’ (ibid. 8).
8. Here now the following (rites) have to be performed day by day, (viz.)
9. (The rites at) the driving out (of the cows), at the coming back (of the cows), and at the setting into motion of the rope (with the calves).
10. At the cow-sacrifice (i.e. the sacrifice by which a thriving condition for the cows is obtained), boiled rice-grains with milk (are offered).
g. See Sfttras 1. 2. 7.
Il PRAPATHAKA, 7 KANDIKA, 7. 89
11. Let him sacrifice to Agni, Pashan, Indra, and Isvara.
12, To the bull honour is done (by adorning it, by lavish food, &c.).
13. By the cow-sacrifice also the horse-sacrifice (i.e. the sacrifice by which thriving horses are obtained) has been explained.
14. Of deities Yama and Varuma are added here (to the deities stated above) (Sfitra 11).
12, To the bull honour is done (by adorning it, by lavish food, &c.).
13. By the cow-sacrifice also the horse-sacrifice (i.e. the sacrifice by which thriving horses are obtained) has been explained.
14. Of deities Yama and Varuma are added here (to the deities stated above) (Sfitra 11).
15. (After the cow-sacrifice) the cows are besprinkled with scented water; the cows are besprinkled with scented water.
KAwpixkA 7.
1. Now (follows) the Sravaz4 ceremony.
2. It has to be performed on the full-moon day (of the month Srdvama).
3. Having besmeared (a surface) to the east of the house (with cow-dung), they carry forward (to that place) fire taken from the (sacred) domestic fire.
4. He besmears four spots to the four sides (of the fire),
5. Towards the (four) directions,
6. (To the extent) of more than one prakrama (i.e. step).
7. He puts a dish on the fire and fries (in that
15. As to the repetition of the last words of this chapter, see the notes on I, 4, 31; II, 8, 253 10, go.
7,1 seq. The Sravam& ceremony or the Bali-offering to the Serpents. Comp. Khadira-Grthya III, 2, 1 seq., and the elaborate paper of Dr. Winternitz, Der Sarpabali, ein altindischer Schlangencult (Wien, 1888).
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dish) one handful of barley-grains, without burning them. .
8. To the west of the fire he places a mortar so that it stands firmly, and husks (the grains), separating (the husked and the unhusked grains ?).
9. After he has carefully ground them to flour, and has thrown (that) into a wooden cup (éamasa), and covered it with a winnowing-basket, he puts it up (in the house).
10. Between (the besmeared surface) towards the south, and that towards the east (there should be) a passage.
11, After sunset he takes the wooden cup, (the spoon called) Darvi, and the winnowing-basket, and goes to (the fire) which has been carried forward (Sdtra 3).
‘12. He throws the flour into the winnowingbasket and fills the wooden cup with water.
13. He takes once a quantity of flour with the Darvi spoon, pours out water on the besmeared place to the east (of the fire), and offers (there) a Bali with (the words), ‘O king of Serpents, dwelling towards the east, this is thy Bali!’ (MB. IT, 1, 1).
14. He pours the rest of the water over (that Bali, taking care) that it does not carry away the Bali.
8. As to avahanti, comp. above, I, 7, 4; Hillebrandt, Neu- und Vollmondsopfer, p. 30.
11. According to the commentary atipramfta means the fire which has been carried forward (Sfitra 3). Another explanation is then added, which is based on a quotation from a ‘tantrantara:’ ‘After he has established a fire, he should carry forward one firebrand taken from that fire, in a south-eastern direction, with the Mantra ye rfipani pratimua@kam4n4&h &c.; that fire is the atiprazita fire.’
III PRAPATHAKA, 7 KANDIKA, 21. gI
gI
15. Turning round from right to left, he besprinkles the wooden cup and the Darvi spoon, warms them, and (repeats the offering of a Bali) in the same way towards the south, towards the west, and towards the north, as the Mantra (MB. II, 1, 1. 2) runs, without turning away (between the single Baliofferings).
16. After he has thrown the remnants (of flour) out of the basket into the fire, he goes to that fire which has not been carried forward.
17. To the west of that fire he touches the earth with his two hands turned downwards, and murmurs the Mantra, ‘Adoration to the Earth’s’— (MB. II, 1, 3).
18. In the evening boiled rice-grains with milk (are prepared).
19. Of that (milk-rice) he should make oblations with (the formulas), ‘ To Sravama, to Vishzu, to Agni, to Pragdpati, to the Visve dev4s Sv4ha!’
20. The rest (should be performed) according to the Sthalip4ka rite.
21. To the north of the fire he places a bunch of Darbha grass with roots, and murmurs the Mantra, ‘Soma the king’ (ibid. 4), and, ‘The agreement which you have made’ (ibid. 5).
15. Literally, ‘turning round, following his left arm.’ Comp. S&nkhayana II, 3,2. The Mantra runs thus, ‘O king of Serpents, dwelling towards the south (the west, the north), this is thy Bali!’
16. Comp. Sfitra 11 and the note.
17. Comp. below, IV, 5, 3.
20, Grrhya-samgraha I,114: ‘ Where the technical expression is used, “The rest according to the rite of the Sthalfpakas,” he should, after he has sacrificed the two Agyabh4gas, pour (Agya) into the Srué and cut off (the Avaddnas with the Srué). Comp. Gobhila I, 8, 3 seq.
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22, On the following day he has flour of fried barley-grains prepared, and in a new pot, covering (it with another pot), he puts it up (in his house).
23. (Of that flour) he should silently offer Balis day by day in the evening, before the sacrifice, until the AgrahAyamt day.
KaAwopikA 8.
1. On the full-moon day of (the month) Asvayuga, at the Pyishataka ceremony, a mess of boiled ricegrains with milk, sacred to Rudra, (is prepared).
2. Of that (milk-rice) let him sacrifice, the first oblation with (the verse), ‘To us, O Mitra and Varuaa’ (Sd4ma-veda I, 220), the second with (the verse), ‘ Not in our offspring’ (Rig-veda I, 114, 8),
3. And (eight Agya oblations) with the ‘cow's names’ (i.e. with the formulas), ‘ The lovely one art thou,’ &c., with each (name) separately.
4. The rest (should be performed) according to the Sth4ltp4ka rite.
5. Having carried the Przshataka around the fire, turning his right side towards (the fire), and having caused the Brahmazas to look at it (i.e. at the Pvzshataka), he should look at it himself with (the verse
23. The sacrifice is that prescribed in Sfitras 18. 19, which should, as well as the offering of Balis, be daily repeated.
at the Pvzshataka), he should look at it himself with (the verse
23. The sacrifice is that prescribed in Sfitras 18. 19, which should, as well as the offering of Balis, be daily repeated.
8,1 seq. The Prishataka ceremony; comp. Khadira-Grzhya III, 3, 1 seq. A PrishAtaka is a mixture of milk or of curds with Agya; comp. Khd. |. 1. 3; Grthya-samgraha II, 59; Sankh4yana IV, 16, 3 note. .
3. The ‘cow’s names’ are given in the Grzhya-samgraha II, 60; of the nine names given there the last is omitted at the Prishataka ceremony.
4. See above, chap. 7, 20 and the note.
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repeated by the Brahmamas and by the sacrificer), ‘That bright eye, created by the gods, which rises on the east—may we see it a hundred autumns; may we live a hundred autumns !’
6. After he has entertained the Brahmazas with food and has eaten himself, (the sacrificer and his family) should tie (to their arms, necks, &c.) amulets made of lac together with all sorts of herbs, for the sake of prosperity.
7. In the evening he should feed the cows with the Przshataka, and should let the calves join them.
8. Thus (the cows) will thrive.
g. At the sacrifice of the first fruits a mess of boiled rice-grains with milk, sacred to Indra and Agni, (is prepared).
10. Having sacrificed first a Havis offering of that (milk-rice), he sacrifices over that (oblation) four Agya oblations with (the verses), ‘To him who bears a hundred weapons,’ &c. (MB. II, 1, 9-12).
11, The rest (should be performed) according to the Sth4lipaka rite.
12, The rest of the remnants of the sacrificial food he should give to eat to all (persons present) who have received the initiation (Upanayana).
13. Having ‘spread under’ water once, he should cut off two portions of the boiled rice-grains,
14. Three (portions are cut off) by descendants of Bhzzgu.
15. And over (these portions) water (is poured).
16. (After the food has been prepared in this
9 seq. The sacrifice of the first fruits; comp. Khadira-Gr¢hya III, 3, 6 seq.
11. See chap. 7, 20 and the note.
16, 20. Instead of asamsvadam, samsvadayeran, I readp. 94 way), he should swallow it without chewing it, with (the Mantra), ‘From the good to the better’ (ibid. 13).
17. In the same way three times.
18. Silently a fourth time.
19. After he has cut off a greater portion,
20. They may, if they like, chew that.
21. Having sipped water, they should touch their mouths, their heads, and their limbs from above downwards, with (the verse), ‘This art thou’ (ibid. 14).
22. In the same way (sacrifices of the first fruits are performed) of Sy4m4ka (panicum frumentaceum) and of barley.
23. (At the sacrifice) of Sy4m4ka (the Mantra with which the food is partaken of [comp. Sdtra 16], is), ‘May Agni eat as the first’ (ibid. 15).
24. (At the sacrifice) of barley, ‘This barley, mixed with honey’ (ibid. 16).
KAwoikd 9.
23. (At the sacrifice) of Sy4m4ka (the Mantra with which the food is partaken of [comp. Sdtra 16], is), ‘May Agni eat as the first’ (ibid. 15).
24. (At the sacrifice) of barley, ‘This barley, mixed with honey’ (ibid. 16).
KAwoikd 9.
1. On the Agrahdyamt day (or the full-moon day of the month Ma4rgasirsha) Bali-offerings (are made).
2. They have been explained by the Sravana sacrifice.
3. He does not murmur (here) the Mantra, ‘Adoration to the Earth’s.’
asamkhfdam, samkhAdayeran. Comp. Khadira-Grchya IL, 3, 13: asamkhAdya pragiret, and the quotations in Béhtlingk-Roth’s Dictionary s.v. sam-khAd and 4-svad.
9, 1 seq. The Agrahayant ceremony by which the rites devoted to the Serpents are concluded. Kh&dira-Grshya III, 3, 16 seq.
2. See above, chap. 7.
3. Comp. chap. 7,17: To the west of that fire he touches the
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4. In the morning, after he has sacrificed the (regular) morning oblation, he should have the following (plants and branches of trees) fetched, viz. Darbha grass, a Samt (branch), Viriza grass, a (Badart branch) with fruits, Apam4rga, and Sirtsha. He then should silently throw (a portion) of flour of fried barley into the fire, should cause the Brahmamas to pronounce auspicious wishes, and should circumambulate the house, turning his right side towards it, starting from the room for the (sacred) fire, striking the smoke (of the sacred fire) with those objects (i. e. with the plants and branches mentioned above).
5. He should throw away those objects, after he has made use of them.
6. On solid stones he places a water-barrel with the two (SAmans belonging to the verse), ‘ Vastoshpati’ (SAma-veda I, 275) and with (that) Azé (itself).
7. Let him pour two pots of water into that barrel with this verse, ‘Some assemble’ (SAma-veda- Aranyaka, vol. ii, p. 292, ed. Bibl. Indica).
8. In the evening boiled rice-grains with milk (are prepared).
9. Of that (milk-rice) he should make an oblation with (the Mantra), ‘She shone forth as the first’ (MB. II, 2, 1).
10. The rest (should be performed) according to the Sth4ltp4ka rite.
earth with his two hands turned downwards, and murmurs the Mantra, ‘ Adoration to the Earth’s.’
6. He sings the two Kavasha Samans of which the verse Sima-veda I, 275 is considered as the Yoni, and then repeats that verse itself.
8. This Sfitra is identical with chap. 7, 18.
10. Comp. chap. 7, 20 note.
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11. To the west of the fire he touches the Barhis with his two hands turned downwards, and murmurs the Vy4hvtis (i.e. the solemn utterances), ‘In the Kshatra I establish myself’ (ibid. 2. 3).
12. To the west of the fire he should have a layer spread out,
13. Of northward-pointed grass,
14. Inclined towards the north.
15. After they have spread out on that (grass) new rugs, the householder sits down (thereon) on the southern side.
16. Then without an interval the others according to their age,