There are six persons to whom the Arghya reception is due, (namely), mentator that the whole Mantra, and not its single parts, should be repeated each time that he drinks of the Madhuparka. In the Kh&dira-Grthya the text of the Mantra differs, and the rite is described differently (IV, 4, 15).
16, 17. Perhaps these two Sfitras should be rather understood as forming one Sfitra, and should be translated as I have done in KhAadira-Grzhya IV, 4, 16.
19. Iti after abhidhehi ought to be omitted. Comp. the lengthy discussions on this word, pp. 766 seq. of the edition of Gobhila in the Bibliotheca Indica. ‘N.N.’ is the host who offers the Arghya; comp. Khadira-Grrhya IV, 4, 18.
21, 22. In the case of a sacrifice the cow is killed; comp. Sankhayana II, 15, 2. 3 note; Paraskara I, 3, 30.
K 2
p. 132
24. A teacher, an officiating priest, a Snataka, a king, the father-in-law, a friend coming as a guest.
25. They should offer the Arghya reception (to such persons not more than) once a year.
26. But repeatedly in the case of a sacrifice and of a wedding. But repeatedly in the case of a sacrifice and of a wedding.
End of the Fourth Prap4thaka.
End of the Gobhila-Grvzhya-sdtra.
24. Vivahya is explained in the commentary by vivahayitavyogaémata. Comp., however, Sankhdyana II, 15, 1 note. 25, 26. Comp. Sankhayana II, 15, 10 and the note.
GRIHYA-SUTRA OF HIRAVYAKESIN.
INTRODUCTORY NOTE
TO THE
GRIHYA-SUTRA OF HIRANVYAKESIN.
AFTER the excellent remarks of Professor Biihler on the position of Hirazyakesin among the Sfitra authors of the Black Yagur-veda (Sacred Books, vol. ii, p. xxiii seq.), I can here content myself with shortly indicating the materials on which my translation of this Grzhya-sitra, which was unpublished when I began to translate it, is based. For the first half of the work I could avail myself, in the first place, of the text, together with the commentary of Matrzdatta, which the late Dr. Schoenberg of Vienna had prepared for publication, and which was based on a number of MSS. collated by him. It is my melancholy duty gratefully to acknowledge here the kindness with which that prematurely deceased young scholar has placed at my disposal the materials he had collected, and the results of his labour which he continued till the last days of his life. For the second half of the Sfitra his death deprived me of this important assistance; here then Professors Kielhorn of Gottingen and Biihler of Vienna have been kind enough to enable me to finish the task of this translation, by lending me two MSS. of the text and two MSS. of Matrddatta’s commentary which they possess.
Finally, Dr. J. Kirste of Vienna very kindly sent me the proof-sheets of his valuable edition before it was published. With the aid of these my translation has been revised.
GRIHVA-SOTRA OF HIRAWYAKESIN.
Prasna I, Parara 1, Section 1.
1. We shall explain the Upanayana (i.e. the initiation of the student).
With the aid of these my translation has been revised.
GRIHVA-SOTRA OF HIRAWYAKESIN.
Prasna I, Parara 1, Section 1.
1. We shall explain the Upanayana (i.e. the initiation of the student).
2. Let him initiate a Brahmaza at the age of seven years,
3. A Raganya, of eleven, a Vaisya, of twelve.
4. A Bréhmawa in the spring, a Raganya in the summer, a Vaisya in the autumn.
5. In the time of the increasing moon, under an auspicious constellation, preferably (under a constellation) the name of which is masculine,
6. He should serve food to an even number of Brahmazas and should cause them to say, ‘ An auspicious day! Hail! Good luck !’—
7. (Then he) should have the boy satiated, should
1, 2, The statement commonly given in the Grzhya-sitras and Dharma-sttras is, that the initiation of a Brahmana shall take place in his eighth year, though there are differences of opinion whether in the eighth year after conception, or after birth (Asvalayana- Grihya I, 19,1. 2). MAtridatta states that the rule given here in the Grihya-siitra refers to the seventh year after birth. In the Dharma-stitra (comp. Apastamba I, 1, 18) it is stated that the initiation of a Brahmana shall take place in the eighth year after his conception. Comp. the remarks of Professor Bihler, S. B. E., vol. ii, ,,P- xxiii.
4. Apastamba I, 1, 18.
6. Comp. Apastamba I, 13, 8 with Buhler’s note.
p. 138
have his hair shaven, and after (the boy) has bathed and has been decked with ornaments—
8. He should dress him in a (néw) garment which has not yet been washed.
g. In a place inclined towards the east, (or) inclined towards the north, (or) inclined towards northeast, or in an even (place), he raises (the surface on which he intends to sacrifice), sprinkles it with water,
10. Kindles fire by attrition, or fetches common (worldly) fire, puts the fire down, and puts wood on the fire.
11. He strews eastward-pointed Darbha grass round the fire ;
12. Or (the grass which is strewn) to the west and to the east (of the fire), may be northward-pointed.
13. He (arranges the Darbha blades so as to) lay the southern (blades) uppermost, the northern ones below, if their points are turned (partly) towards the east and (partly) towards the north.
14. Having strewn Darbha grass, to the south of the fire, in the place destined for the Brahman,
15. Having with the two (verses), ‘I take (the fire) to myself,’ and, ‘ The fire which (has entered) ’— taken possession of the fire,
16. And having, to the north of the fire, spread out Darbha grass, he prepares the (following) objects, g. P&raskara I, 1, 2; 4,3; Asvalayana I, 3, 1, &e.
II. Asvalayana LL; Sankhdyana I, 8, 1, &c.
13. Gobhila I, 7, 14.
14. Gobhila I, 6, 13 ; PAraskara I, 1, 2, &c.
15. Taittiriya Samhité V, 9,s1.- Comp. also the parallel passages, Satapatha Brahmaaa VII, 3, 2,17; K4tyayana-Sraut. XVII, 3, 27.
16. Gobhila I, 7, 1.
p. 139
13. Gobhila I, 7, 14.
14. Gobhila I, 6, 13 ; PAraskara I, 1, 2, &c.
15. Taittiriya Samhité V, 9,s1.- Comp. also the parallel passages, Satapatha Brahmaaa VII, 3, 2,17; K4tyayana-Sraut. XVII, 3, 27.
16. Gobhila I, 7, 1.
p. 139
according as they are required (for the ceremony which he is going to perform) :
17. A stone, a (new) garment which has not yet been washed, a skin (of an antelope, or a spotted deer, &c.), a threefold-twisted girdle of Mudga grass if he is a Brahmaza (who shall be initiated), a bowstring for a R4ganya, a woollen thread for a Vaisya, a staff of Bilva or of Pal4sa wood for a Brahmaza, of Nyagrodha wood for a Raganya, of Udumbara wood for a Vaisya.
18. He binds together the fuel, twenty-one pieces of wood, or as many as there are oblations to be made.
19. Together with that fuel he ties up the (three) branches of wood which are to be laid round the fire, (which should have the shape of) pegs.
20. (He gets ready, besides, the spoon called) Darvt, a bunch of grass, the Agya pot, the pot for the Pramtta water, and whatever (else) is required ;
21. All (those objects) together, or (one after the other) as it happens.
22. At that time the Brahman suspends the sacrificial cord over his left shoulder, sips water, passes by the fire, on its west side, to the south side, throws away a grass blade from the Brahman’s seat, touches water, and sits down with his face turned towards the fire.
17. Sénkhayana II, 1,15 seqq., &c. As to the stone, comp. below, I, 1, 4, 13.
18, Comp. Asvalfyana I, 10, 3, and the passages quoted in the note (vol. xxix, p. 173).
20. Regarding the bunch of grass, see below, I, 2, 6, 9.
22. Gobhila I, 6,14 seq. Comp. the passages quoted in the note.
p. 140
23. He takes as ‘purifiers’ two straight Darbha blades with unbroken points of one span’s length, cuts them off with something else than his nail, wipes them with water, pours water into a vessel over which he has laid the purifiers, fills (that vessel) up to near the brim, purifies (the water) three times with the two Darbha strainers, holding their points to the north, places (the water) on Darbha grass on the north side of the fire, and covers it with Darbha grass.
24, Having consecrated the Prokshamt water by means of the purifiers as before, having placed the vessels upright, and having untied the fuel, he sprinkles (the sacrificial vessels) three times with the whole (Prokshamt water).
25. Having warmed the Darvt spoon (over the fire), having wiped it, and warmed. it again, he puts it down.
26. Having besprinkled (with water) the Darbha grass with which the fuel was tied together, he throws it into the fire.
27. He melts the Agya, pours the Agya into the Agya pot over which he has laid the purifiers, takes some coals (from the fire) towards the north, puts (the Agya) on these (coals), throws light (on the
27. He melts the Agya, pours the Agya into the Agya pot over which he has laid the purifiers, takes some coals (from the fire) towards the north, puts (the Agya) on these (coals), throws light (on the
23. Gobhila I, 7, 21 seq.; Saénkh4yana I, 8,14 seq. The water mentioned in this Sfitra is the Pravfta water.
24. Regarding the Prokshavf water, see Sankhfyana I, 8, 25 note. The word which I have translated by ‘vessels’ is bilavanti, which literally means ‘the things which have brims.’ Probably this expression here has some technical connotation unknown to me. Ma&tridatta simply says, bilavanti pAtrizii‘ As before’ means, ‘as stated with regard to the Prawfta water.’
25. P&raskara I, 1, 3.
27. Sankhayana I, 8, 18 seq.
I PRASNA, I PATALA, 2 SECTION, 8. 14!
Agya by means of burning Darbha blades), throws two young Darbha shoots into it, moves a fire-brand round it three times, takes it (from the coals) towards the north, pushes the coals back (into the fire), purifies the Agya three times with the two purifiers, holding their points towards the north, (drawing them through the Agya from west to east and) taking them back (to the west each time), throws the two purifiers into the fire,
Parata 1, SECTION 2.
1, And lays the (three) pegs round (the fire).
2. On the west side (of the fire) he places the middle (peg), with its broad end to the north,
3. On the south side (of the fire the second peg), so that it touches the middle one, with its broad end to the east,
4. On the north side (of the fire the third peg), so that it touches the middle one, with its broad end to the east.
5. To the west of the fire (the teacher who is going to initiate the student), sits down with his face turned towards the east.
6. To the south (of the teacher) the boy, wearing the sacrificial cord over his left shoulder, having sipped water, sits down and touches (the teacher).
7. Then (the teacher) sprinkles water round the fire (in the following way) :
8. On the south side (of the fire he sprinkles
2,1. The ‘pegs’ are the pieces of wood mentioned above, 1, 19. 4-10. Gobhila I, 3,1 seq. The vocative Sarasvate instead of Sarasvati is given by the MSS. also in the Khadira-Grshya I,2, 19.
p. 142
water) from west to east with (the words), ‘ Aditi! Give thy consent ! ’— g. On the west side, from south to north, with (the words), ‘Anumati! Give thy consent!’ On the north side, from west to east, with (the words), ‘Sarasvatt! Give thy consent !’—
10. On all sides, so as to keep his right side turned towards (the fire), with (the Mantra), ‘God Savitvz! Give thy impulse!’ (Taitt. Samh. I, 7, 7, 1).
Give thy consent!’ On the north side, from west to east, with (the words), ‘Sarasvatt! Give thy consent !’—
10. On all sides, so as to keep his right side turned towards (the fire), with (the Mantra), ‘God Savitvz! Give thy impulse!’ (Taitt. Samh. I, 7, 7, 1).
11. Having (thus) sprinkled (water) round (the fire), and having anointed the fuel (with Aya), he puts it on (the fire) with (the Mantra), ‘ This fuel is thy self, Gatavedas! Thereby thou shalt be inflamed and shalt grow. Inflame us and make us grow; through offspring, cattle, holy lustre, and through the enjoyment of food make us increase. Svaha!’
12, He then sacrifices with the (spoon called) Darvi (the following oblations) :
13. Approaching the Darvi (to the fire) by the northerly junction of the pegs (laid round the fire), and fixing his mind on (the formula), ‘To Pragdpati, to Manu svah4!’ (without pronouncing that Mantra), he sacrifices a straight, long, uninterrupted (stream of Agya), directed towards the south-east.
14. Approaching the Darvi (to the fire) by the southern junction of the pegs (laid round the fire),
11, As to the Mantra, compare Sankhayana II, 10, 4, &c.
13,14. The two oblations described in these Sftras are the so-called Agharas ; see Sfitra 15, and Paraskara I, 5, 3; Asvalayana I, 10,13. Regarding the northern and the southern junction of the Paridhi woods, see above, Sfitras 3 and 4. According to M&trzdatta, the words ‘long, uninterrupted’ (Sfitra 13) are to be supplied also in Stra 14.
p. 143
(he sacrifices) a straight (stream of Agya), directed towards the north-east, with (the Mantra which he pronounces), ‘To Indra svaha!’
15. Having (thus) poured out the two Agh4ra oblations, le sacrifices the two Agyabhagas,
16. With (the words), ‘To Agni svaha!’ over the easterly part of the northerly part (of the fire) ; with (the words), ‘To Soma svaha!’ over the easterly part of the southerly part (of the fire).
17. Between them he sacrifices the other (oblations).
18. (He makes four oblations with the following Mantras) : ‘ Thou whom we have set to work, GAta- " vedas! carry forward (our offerings). Agni! Perceive this work (i.e. the sacrifice), as it is performed (by us). Thou art a healer, a creator of medicine. Through thee may we obtain cows, horses, and men. Svaha!
‘Thou who liest down athwart, thinking, “ It is I who keep (all things) asunder :” to thee who art propitious (to me), I sacrifice this stream of ghee in the fire. Svaha!
‘To the propitious goddess svaha!
‘To the accomplishing goddess svaha !’
16. Asvalayana I, 10, 13; Sankh4yana J, 9, 7, &c. As to the expressions uttarardhapfrvardhe and dakshi#4rdhapfrvardhe, comp. Gobhila I, 8, 14 and the note.
17. I.e. between the places at which the two ‘Agya portions’ are offered. Comp. Sankhayana I, 9, 8
18. Satapatha Brahmana XIV, 9, 3, 3 (=Brrhad Aranyaka VI, 3,1; S. B.E,, vol. xv, p. 210); Mantra-Brahmaza I, 5, 6
p. 144
Gobhila I, 8, 14 and the note.
17. I.e. between the places at which the two ‘Agya portions’ are offered. Comp. Sankhayana I, 9, 8
18. Satapatha Brahmana XIV, 9, 3, 3 (=Brrhad Aranyaka VI, 3,1; S. B.E,, vol. xv, p. 210); Mantra-Brahmaza I, 5, 6
p. 144
Parata 1, SEcTION 3.
1. This is the rite for all Darvi-sacrifices.
2. At the end of the Mantras constantly the word Svaha (is pronounced).
3. (Oblations) for which no Mantras are prescribed (are made merely with the words), ‘To such and such (a deity) svaha !’—according to the deity (to whom the oblation is made).
4. He sacrifices with the Vy4hritis, ‘Bhoh! Bhuvad ! Suva#! ’—with the single (three Vyahr‘tis) and with (the three) together.
5. (The Mantras for the two chief oblations are), the (verse), ‘ Life-giving, Agni!’ (Taitt. Brahmaza I, 2, 1, 11), (and),
‘ Life-giving, O god, choosing long life, thou whose face is full of ghee, whose back is full of ghee, Agni, drinking ghee, the noble ambrosia that comes from the cow, lead this (boy) to old age, as a father (leads) his son. Sv4ha!’
6. (Then follow oblations with the verses),
‘This, O Varuna’ (Taitt. Samh. II, 1, 11, 6),
‘For this I entreat thee’ (Taitt. Samzh., loc. cit.),
8, 2. Gobhila I, 9, 25.
3. Sankhayana I, 9, 18.
4. Sankhayana I, 12, 12. 13; Gobhila I, 9, 27. As to suvaé, the spelling of the Taittirlyas for svahk, see Indische Studien, XIII, 105.
5, 6. In the second Mantra we should read vrzz4no instead of grin4no; comp. Atharva-veda II, 13,1. As to the Mantras that follow, comp. Paraskara I, 2, 8; Taittiriya Aranyaka IV, 20, 3.— Regarding the Mantra tvam Agne ay4si (sic), comp. Taitt. Brah. II, 4,1, 93 Asvalayana-Srauta-stitra I, 11, 13; Katy4yana-Srautasfitra XXV, 1,11; Indische Studien, XV, 125.
p. 145
‘Thou, Agni’ (Taitt. Sah. II, 5, 12, 3),
‘Thus thou, Agni’ (Taitt. Samh., loc. cit.),
‘Thou, Agni, art quick, Being quick, appointed (by us) in our mind (as our messenger), thou who art quick, carriest the offering (to the gods). O quick one, bestow medicine on us! Sv4h4!’—(and finally) the (verse),
‘ Pragdpati !’ (Taitt. Samh. I, 8, 14, 2).
7. (With the verse), ‘What I have done too much in this sacrifice, or what I have done here deficiently, all that may Agni Svish¢akvzt, he who knows it, make well sacrificed and well offered for me. To Agni Svish¢akrit, the offerer-of well-offered (sacrifices), the offerer of everything, to him who makes us succeed in our offerings and in our wishes, svaha !’ —he offers (the Svish¢akvzt oblation) over the easterly part of the northerly part (of the fire), separated from the other oblations.
8. Here some add as subordinate oblations, before the Svish¢akvzt, the Gaya, Abhy4t4na, and Rash/rabhvzt (oblations).
9. The Gaya (oblations) he sacrifices with (the thirteen Mantras), ‘Thought, sv4ha! Thinking, svaha!’—or, ‘To thought svaha! To thinking svaha!’ (&c.) ;
8. Here some add as subordinate oblations, before the Svish¢akvzt, the Gaya, Abhy4t4na, and Rash/rabhvzt (oblations).
9. The Gaya (oblations) he sacrifices with (the thirteen Mantras), ‘Thought, sv4ha! Thinking, svaha!’—or, ‘To thought svaha! To thinking svaha!’ (&c.) ;
10. The Abhydtana (oblations) with (the eighteen Mantras), ‘Agni is the lord of beings; may he protect me’ (&c.).
8. Comp. the next Sftras and Paraskara I, 5, 7-10.
g. Taittirfya Samhita III, 4, 4.
10. Taittirtya Samhita ITI, 4, 5.
11. See the end of the section quoted in the last note.
[30] Lp. 146 this worldly power (&c.)’ are added to (each section of) the Abhy4t4na formulas.
_ 12. With (the last of the Abhydt4éna formulas), ‘Fathers! Grandfathers!’ he sacrifices or performs worship, wearing the sacrificial cord over his right shoulder.
13. The RAshérabhvzt (oblations he sacrifices) with (the twelve Mantras), ‘The champion of truth, he whose law is truth.’ After having quickly repeated (each) section, he sacrifices the first oblation with (the words), ‘To him sv4h4!’ the second (oblation) with (the words), ‘To them svaha!’
14. Having placed a stone near the northerly junction of the pegs (which are laid round the fire), (the teacher) —
ParaLa 1, SEcTION 4.
1. Makes the boy tread on (that stone) with his right foot, with (the verse), ‘Tread on this stone ; like a stone be firm. Destroy those who seek to do thee harm ; overcome thy enemies.’
12. ‘He performs worship with that Mantra, wearing the sacrificial cord over his right shoulder, to the Manes. According to others, he worships Agni. But this would stand in contradiction to the words (of the Mantra).’ Méatrzdatta.
13. Taittirtlya Samhita III, 4, 7. ‘To him’ (tasmai) is masculine, ‘to them’ (tabhya#) feminine. The purport of these words will be explained best by a translation of the first section of the Rashfrabhrit formulas: ‘ The champion of truth, he whose law is truth, Agni is the Gandharva. His Apsaras are the herbs; “sap” is their name. May he protect this power of holiness and this worldly power. May they protect this power of holiness and this worldly power. To him sv4ha! To them svahé !’
14. See above, section 2, § 13.
4, 1. Comp. Sankhayana I, 13,12; Paraskara I, 7, 1.
p. 147
2. After (the boy) has taken off his old (garment), (the teacher) makes him put on a (new) garment that has not yet been washed, with (the verses),
‘The goddesses who spun, who wove, who spread out, and who drew out the skirts on both sides, may those goddesses clothe thee with long life. Blessed with life put on this garment.
‘Dress him; through (this) garment make him reach a hundred (years) of age; extend his life. Brzhaspati has given this garment to king Soma that he may put it on.
Blessed with life put on this garment.
‘Dress him; through (this) garment make him reach a hundred (years) of age; extend his life. Brzhaspati has given this garment to king Soma that he may put it on.
‘Mayst thou live to old age ; puton the garment ! Be a protector of the human tribes against imprecation. Live a hundred years, full of vigour; clothe thyself in the increase of wealth.’
3. Having (thus) made (the boy) put on (the new garment, the teacher) recites over him (the verse),
‘Thou hast put on this garment for the sake of welfare; thou hast become a protector of thy friends against imprecation. Live a hundred long years; a noble man, blessed with life, mayst thou distribute wealth.’
4. He then winds the girdle three times from left to right round (the boy, so that it covers) his navel. (He does so only) twice, according to some (teachers). (It is done) with (the verse),
2. Paraskara I, 4,13. 12; Atharva-veda II, 13, 2. 3 (XIX, 24). Instead of parid&tav4 u, we ought to read, as the Atharva-veda has, paridhatava u.
3. Atharva-veda II, 13, 3; XIX, 24, 6.
4. Sankh4yana II, 2, 1; P&raskara II, 2,8. The text of the Mantra as given by Hirazyakesin is very corrupt, but the corruptions may be as old as the Hirayakesi-sftra itself, or even older.
L2
p. 148
‘Here she has come to us who drives away sin, purifying our guard and our protection, bringing us strength by (the power of) inhalation and exhalation, the sister of the gods, this blessed girdle.’
5. On the north side of the navel he makes a threefold knot (in the girdle) and draws that to the south side of the navel.
6. He then arranges for him the skin (of an antelope, &c., see Siitra 7) as an outer garment, with (the Mantras),
‘The firm, strong eye of Mitra, glorious splendour, powerful and flaming, a chaste, mobile vesture, this skin put on, a valiant (man), N. N.!
‘May Aditi tuck up thy garment, that thou mayst study the Veda, for the sake of insight and belief and of not forgetting what thou hast learnt, for the sake of holiness and of holy lustre !’
7. The skin of a black antelope (is worn) by a Braéhmaza, the skin of a spotted deer by a Raganya, the skin of a he-goat by a Vaisya.
8. He then gives him in charge (to the gods), a Bréhmama with (the verse), ‘We give this (boy) in charge, O Indra, to Brahman, for the sake of great learning. May he (Brahman ?) lead him to old age, and may he (the boy) long watch over learning.
6. I propose to correct garishau into darishnu. See Sankhéyana IT, 1, 30.
4. Sankh4yana II, 1, 2. 4. 5, &c,
8. In the first hemistich I propose to correct pari dadhmasi into pari dadmasi. The verse seems to be an adaptation of a Mantra which contained a form of the verb pari-dh4& (comp. Atharva-veda XIX, 24, 2); thus the reading pari... dadhmasi found in the MSS. may be easily accounted for. The second hemistich is very corrupt, but the Atharva-veda (loc. cit. ; yathainam garase nayat) shows at least the general sense.
Atharva-veda XIX, 24, 2); thus the reading pari... dadhmasi found in the MSS. may be easily accounted for. The second hemistich is very corrupt, but the Atharva-veda (loc. cit. ; yathainam garase nayat) shows at least the general sense.
p. 149
A Raganya (he gives in charge to the gods) with (the verse), ‘We give this boy in charge, O Indra, to Brahman, for the sake of great royalty. May he lead him to old age, and may he long watch over royalty.’
A Vaisya (he gives in charge) with (the verse), ‘We give this boy in charge, O Indra, to Brahman, for the sake of great wealth. May he lead him to old age, and may he long watch over wealth.’
9. (The teacher) makes him sit down to the west of the fire, facing the north, and makes him eat the remnants of the sacrificial food, with these (Mantras), ‘ On thee may wisdom, on thee may offspring’ (Taitt. Aranyaka, Andhra redaction, X, 44),—altering (the text of the Mantras).
10. Some make (the student) eat ‘sprinkled butter.’
11. (The teacher) looks at (the student) while he is eating, with the two verses, ‘ At every pursuit we invoke strong (Indra)’ (Taitt. Samwh. IV, 1, 2, 1), (and), ‘ Him, Agni, lead to long life and splendour’ (Taitt. Sah. II, 3, 10, 3).
12, Some make (the boy) eat (that food with these two verses).
13. After (the boy) has sipped water, (the teacher) causes him to touch (water) and recites over him (the verse), ‘A hundred autumns are before us, O gods, before ye have made our bodies decay, before (our)
g. The text of those Mantras runs thus, ‘On me may wisdom, &c.’; he alters them so as to say, ‘On thee,’ &c. .
1o. Regarding the term ‘sprinkled butter,’ comp. Asvalayana- Grthya IV, 1, 18. 19.
13. Rig-veda I, 89. 9.
p. 150
sons have become fathers; do not destroy us before we have reached (our due) age.’ End of the First Pafala.
Prasna I, Parata 2, Section 5.
1. To him who comes (to us), we have come. Drive ye away death! May we walk with him safely; may he walk here in bliss; (may he) walk in bliss until (he returns) to his house ’—this (verse the teacher repeats) while (the boy) walks round the fire so as to keep his right side turned towards it.
2. (The teacher) then causes him to say, ‘I have come hither to be a student. Initiate me! I will be a student, impelled by the god Savitrz.’
3. (The teacher then) asks him:
4. ‘What is thy name?’
5. He says, ‘N. N !’—what his name is.
6. (The teacher says), ‘ Happily, god Savitrz, may I attain the goal with this N. N.’—here he pronounces (the student’s) two names,
7. With (the verse), ‘ For bliss may the goddesses afford us their protection; may the waters afford drink to us. With bliss and happiness may they overflow us’—both wipe themselves off.
5, 1. I read, pra su mrtyum yuyotana; comp. Mantra-Brahmama I, 6, 14 (Rig-veda I, 136, 1, &c.). As to the last Pada, comp. Rigveda III, 53, 20.
With bliss and happiness may they overflow us’—both wipe themselves off.
5, 1. I read, pra su mrtyum yuyotana; comp. Mantra-Brahmama I, 6, 14 (Rig-veda I, 136, 1, &c.). As to the last Pada, comp. Rigveda III, 53, 20.
2 seq. Comp. Gobhila II, ro, 21 seq.; Paraskara II, 2,6; Sankhayana II, 2, 4, &c.
5. Matrrdatta, ‘As it is said below, “he pronounces his two names” (Sfitra 6), the student should here also pronounce his two names, for instance, “I am Devadatta, K4rttika.” ’
6. ‘ His common (vy4vaharika) name and his Nakshatra name.’ Matr:datta.
4. Rig-veda X, 9, 4.
I PRASNA, 2 PATALA, § SECTION, II. 15!
8. Then (the teacher) touches with his right hand (the boy’s) right shoulder, and with his left (hand) his left (shoulder), and draws (the boy’s) right arm towards himself with the Vy4hrztis, the SAvitrt verse, and with (the formula), ‘ By the impulse of the god Savityz, with the arms of the two Asvins, with Pashan’s hands I initiate thee, N. N.1’
9. He then seizes with his right hand (the boy’s) right hand together with the thumb, with (the words), ‘Agni has seized thy hand; Soma has seized thy hand; Savitrz has seized thy hand; Sarasvati has seized thy hand; Pfshan has seized thy hand; Brzhaspati has seized thy hand; Mitra has seized thy hand; Varuva has seized thy hand; Tvashévz has seized thy hand; Dh&tsz has seized thy hand; Vishzu has seized thy hand; Pragdpati has seized thy hand.’
10. ‘May Savityz protect thee. Mitra art thou by rights; Agni is thy teacher.
‘By the impulse of the god Savitrz become Brzhaspati’s pupil. Eat water. Put on fuel. Do the service. Do not sleep in the day-time ’—thus (the teacher) instructs him.
11. Then (the teacher) gradually moves his right
8. The word which I have translated ‘draws .. . towards himself’ is the same which is also used in the sense of ‘he initiates him’ (upanayate). Possibly we should correct the text: dakshizam bahum anv abhy4tmam upanayate, ‘he turns him towards himself from left to right (literally, following his right arm). Comp. Sankhdyana II, 3, 2.—Regarding the Mantra, comp. Sankhayana II, 2, 12, &c.
g. Sankhdyana II, 2,11; 3,1, &c.
to, Sankhayana II, 3,1; 4,5. We ought to read apossana, instead of apossA4naz as the MSS. have.
11, Sankhdyana II, 4, 1, &c.
p. 152
hand down over (the boy’s) right shoulder and touches the place of his heart with (the formulas), ‘ Thy heart shall dwell in my heart ; my mind thou shalt follow with thy mind; in my word thou shalt rejoice with all thy heart; may Bvzhaspati join thee to me!
‘To me alone thou shalt adhere. In me thy thoughts shall dwell. Upon me thy veneration shall be bent. When I speak, thou shalt be silent.’
12. With (the words), ‘Thou art the knot of all breath; do not loosen thyself’—(he touches) the place of his navel.
13. After (the teacher) has recited over him (the formula),
In me thy thoughts shall dwell. Upon me thy veneration shall be bent. When I speak, thou shalt be silent.’
12. With (the words), ‘Thou art the knot of all breath; do not loosen thyself’—(he touches) the place of his navel.
13. After (the teacher) has recited over him (the formula),
‘Bhos! BhuvaZ! Suvak! By offspring may I become rich in offspring! By valiant sons, rich in valiant sons! By splendour, rich in splendour! By wealth, rich in wealth! By wisdom, rich in wisdom! By pupils, rich in holy lustre!’
And (again the formulas),
‘Bhos! I place thee in the Azéas, in Agni, on the earth, in voice, in the Brahman, N. N.!
‘Bhuvak! I place thee in the Yagus, in Vayu, in the air, in breath, in the Brahman, N. N.!
‘Suvak! I place thee in the Samans, in Sfrya, in heaven, in the eye, in the Brahman, N. N.!
‘May I be beloved (?) and dear to thee, N. N.!
13. The reading of the last Mantra is doubtful. Ish/atas should possibly be ish/as, but the genitive analasya, or, as some of the MSS. have, ana/asya (read, analasasya ?), points rather to a genitive like iAkfatas. If we write ikAatas and analasasya, the translation would be: ‘ May I be dear to thee, who loves me, N.N.! May I be dear to thee, who art zealous, N.N.!’ Comp. Sankhayana II, 3, 3.
p. 153
May I be dear to thee, the fire(?), N. N.! Let us dwell here! Let us dwell in breath and life! Dwell in breath and life, N. N.!’—
14. He then seizes with his right hand (the boy’s) right hand together with the thumb, with the five sections, ‘ Agni is long-lived,’
15. ‘May (Agni) bestow on thee long life everywhere’ (Taitt. Samh. I, 3, 14, 4)—
ParaLa 2, SECTION 6.
1. (This verse the teacher) murmurs in (the boy’s) right ear ;
2. (The verse), ‘ Life-giving, Agni’ (Taitt. Samzh. I, 3, 14, 4) in his left ear.
3. Both times he adds (to the verses quoted in the last Sdtras the formula), ‘ Stand fast in Agni and on the earth, in V4yu and in the air, in SQrya and in heaven. The bliss in which Agni, Vayu, the sun, the moon, and the waters go their way, in that bliss go thy way, N. N.! Thou hast become the pupil of breath, N. N.!’
4. Approaching his mouth to (the boy’s) mouth he murmurs, ‘Intelligence may Indra give thee, intelligence the goddess Sarasvatt. Intelligence may the two Asvins, wreathed with lotus, bestow on thee.’
5. He then gives (the boy) in charge (to the gods and demons, with the formulas), ‘To Kashaka (?) I
r Comp. above, Sfitra e 6, 3. Asvalayana I, 20, 8. 4 Asvalayana I,15, 2; 22, 26; P4araskara II, 4, 8. 5. Comp. Sankhayana II, 3,1; Paraskara II, 2,21. The name
p. 154
He then gives (the boy) in charge (to the gods and demons, with the formulas), ‘To Kashaka (?) I
r Comp. above, Sfitra e 6, 3. Asvalayana I, 20, 8. 4 Asvalayana I,15, 2; 22, 26; P4araskara II, 4, 8. 5. Comp. Sankhayana II, 3,1; Paraskara II, 2,21. The name
p. 154
give thee in charge. To Antaka I give thee in charge. To Aghora (“the not frightful one”) I give thee in charge. To Disease...to Yama... to Makha... to Vasint (“the ruling goddess”) . . . to the earth together with Vaisvanara ... to the waters... to the herbs... to the trees... to Heaven and Earth... to welfare ... to holy lustre...to the Visve devas... to all beings... to all deities I give thee in charge.’
6. He now teaches him the SAvitri, if he has (already) been initiated before.
7. If he has not been initiated (before, he teaches him the SAvitri) after three days have elapsed.
8. (He does so) immediately, says PushkarasAdi.
9. Having placed to the west of the fire a bunch of grass with its poi ts directed towards the north, (the teacher) sits down thereon, facing the east, with (the formula), ‘A giver of royal power art thou, a teacher’s seat. May I not withdraw from thee.’
10. The boy raises his joined hands towards the sun, embraces (the feet of) his teacher, sits down to the south (of the teacher), addresses (him), ‘ Recite, sir!’ and then says, ‘ Recite the Savitri, sir!’
11. Having recited over (the boy the verse), ‘We call thee, the lord of the hosts’ (Taitt. Sah. II, 3, 14, 3), he then recites (the SAvitrt) to him, firstly Pada by Pada, then hemistich by hemistich, and then the whole verse (in the following way), in the first section of the Mantra is spelt Kashak4ya and Kasakaya. Comp. Mantra-Brahmaza I, 6,22: Krizsana, idam te paridadimy amum; Atharva-veda IV, 10, 7: Karsanas tvabhirakshatu.
6. ‘A repetition of the initiation takes place as a penance.’ Matridatta.
g-11. Comp. Sankhayana II, 5, &c.
p. 155
‘Bhds! Tat Savitur varexyam (That adorable splendour)—
‘Bhuvo! Bhargo devasya dhtmahi (of the divine Savityz may we obtain)—
‘Suvar! Dhiyo yo nak pragodayét (who should rouse our prayers).—
‘Bhar bhuvas! Tat Savitur varezyam bhargo devasya dhimahi—
‘Suvar! Dhiyo yo nak prakodayét.—
‘Bhar bhuvad suvas! Tat Savitur . .. pra#odayat.’
ParaLa 2, SECTION 7.
1. He then causes (the student) to put on the fire seven pieces of fresh Paldsa wood, with unbroken tops, of one span’s length, which have been anointed with ghee.
2. One (of these pieces of wood he puts on the fire) with (the Mantra), ‘To Agni I have brought a piece of wood, to the great Gatavedas. As thou art inflamed, Agni, through that piece of wood, thus inflame me through wisdom, insight, offspring, cattle, holy lustre, and through the enjoyment of food. Svaha!’—
3. (Then he puts on the fire) two (pieces of wood with the same Mantra, using the dual instead of the
As thou art inflamed, Agni, through that piece of wood, thus inflame me through wisdom, insight, offspring, cattle, holy lustre, and through the enjoyment of food. Svaha!’—
3. (Then he puts on the fire) two (pieces of wood with the same Mantra, using the dual instead of the
7, 1 seq. Comp. Asvalayana I, 21,1; Sankhayana II, 10, &c. ‘The putting of fuel on the fire, and what follows after it, form a part of the chief ceremony, not of the recitation of the SAvitrf. Therefore in the case of one who has not yet been initiated (see I, 2, 6, 7), it ought to be performed immediately after (the student) has been given in charge (to the gods and demons; I, 2, 6, 5).’ Matrrdatta.
2. Paraskara II, 4, 3.
p. 156
singular), ‘To Agni (I have brought) two pieces of wood ;’
4. (Then) four (pieces of wood, using the plural), ‘To Agni (I have brought) pieces of wood.’
5. He then sprinkles (water) round (the fire) as above.
6. ‘Thou hast given thy consent;’ ‘Thou hast given thy impulse ’—thus he changes the end of each Mantra.
7. He then worships the (following) deities (with the following Mantras),
8. Agni with (the words), ‘ Agni, lord of the vow, I shall keep the vow;’
9. Vayu with (the words), ‘ Vayu, lord of the vow, (&c.) ;’
10. Aditya (the sun) with (the words), ‘ Aditya, lord of the vow, (&c.) ;’
11. The lord of the vows with (the words), ‘ Lord of the vows, ruling over the vows (&c.).’
12. He then gives an optional gift to his Guru
(i. e. to the teacher).
13. (The teacher) makes him rise with (the verse which the student recites), ‘Up! with life’ (Taitt. Samh. I, 2, 8, 1); he gives him in charge (to the sun) with (the words), ‘Sun! This is thy son; I give him in charge to thee;’ and he worships the sun with (the Mantra), ‘That bright eye created by the gods which rises in the east : may we see it a hundred autumns ; may we live a hundred autumns; may we
5. Comp. above, I, 1, 2, 7 seq.
6. He says, ‘Anumati! Thou hast given thy consent!’ &c. 8 seq. Comp. Gobhila II, 10, 16.
12. Comp. Sankhayana I, 14, 13 seq.
13. Paraskara I, 8, 7; I, 6, 3.
p. 157
rejoice a hundred autumns; may we be glad a hundred autumns; may we prosper a_ hundred autumns ; may we hear a hundred autumns; may we speak a hundred autumns; may we live undecaying a hundred autumns ; and may we long see the sun.’
14. ‘May Agni further give thee life. May Agni further grant thee bliss. May Indra with the Maruts here give (that) to thee; may the sun with the Vasus give (it) to thee ’—with (this verse the teacher) gives him a staff, and then hands over to him a bowl (for collecting alms).
15. Then he says to him, ‘ Go out for alms.’
16. Let him beg of his mother first ;
17. Then (let him beg) in other houses where they are kindly disposed towards him.
18. He brings (the food which he has received) to his Guru (i. e. to the teacher), and announces it ta him by saying, ‘(These are) the alms.’
Let him beg of his mother first ;
17. Then (let him beg) in other houses where they are kindly disposed towards him.
18. He brings (the food which he has received) to his Guru (i. e. to the teacher), and announces it ta him by saying, ‘(These are) the alms.’
19. (The teacher accepts it) with the words, ‘Good alms they are.’ .
20. ‘ May all gods bless thee whose first garment we accept. May after thee, the prosperous one, the well-born, many brothers and friends be born ’—with (this verse the teacher) takes (for himself) the former garment (of the student).
21, When the food (with which the Brahmamzas shall be entertained) is ready, (the student) takes some portion of boiled rice, cakes, and flour, mixes
14. Sankhayana II, 6, 2, &c.
16 seq. Sankhdyana II, 6, 4 seq.; Apastamba I, 3, 28 seq.
17. The commentary explains ratikuleshu by g#&tiprabhrstishu;—comp. yossya ratir bhavati, I, 3, 9, 18.
20. See above, I, 1, 4, 2, and comp. Atharva-veda II, 13, 5.
p. 158
(these substances) with clarified butter, and sacrifices with (the formulas), ‘To Agni svahi! To Soma svaha! To Agni, the eater of food, svaha! To Agni, the lord of food, svaha! To Pragdpati svaha! To the Visve dev4s svah4! To all deities svaha! To Agni Svish¢akvzt svaha !’
22. Thus (let him sacrifice) wherever (oblations of food are prescribed) for which the deities (to whom they shall be offered) are not indicated.
23. If the deity is indicated, (let him sacrifice) with (the words), ‘ To such and such (a deity) svaha!’— according to which deity it is.
24. Taking (again) some portion of the same kinds of food, he offers it as a Bali on eastwardpointed Darbha grass, with (the words), ‘To VAstupati (i.e. Vastoshpati) sv4ha !’
25. After he has served those three kinds of food to the Brahmazas, and has caused them to say, ‘An auspicious day! Hail! Good luck!’—
ParaLa 2, SECTION 8.
1. He keeps through three days the (following) vow:
2. He eats no pungent or saline food and no vegetables ; he sleeps on the ground ; he does not drink out of an earthen vessel; he does not give the remnants of his food to a SQdra; he does not eat honey or meat; he does not.sleep in the day-
23. Comp. above, I, 1, 3, 3.
24. ‘The same,’ of course, refers to Sftra 21.
25. See above, I, 1, 1, 6.
8, 1. This is the SAvitra-vrata. Comp. I, 2, 6, 7; Sankhfyana, ,
Introduction, p. 8. 2. Regarding the term ‘ pungent food,’ comp. Professor Bihler’s notes on Apastamba I, 1, 2, 23; II, 6, 15, 15.
p. 159
time; in the morning and in the evening he brings (to his teacher) the food which he has received as alms and a pot of water; every day (he fetches) a bundle of firewood; in the morning and in the evening, or daily in the evening he puts fuel on (the fire, in the following way):
p. 159
time; in the morning and in the evening he brings (to his teacher) the food which he has received as alms and a pot of water; every day (he fetches) a bundle of firewood; in the morning and in the evening, or daily in the evening he puts fuel on (the fire, in the following way):
3. Before sprinkling (water) round (the fire), he wipes (with his wet hand) from left to right round (the fire) with the verse, ‘As you have loosed, O Vasus, the buffalo-cow’ (Taitt. Samh. IV, 7, 15, 7), and sprinkles (water) round (the fire) as above.
4. (Then) he puts (four) pieces of wood (on the fire) with the single (Vyahvztis) and with (the three Vy4hritis) together, and (four other pieces) with (the following ‘four verses),
‘This fuel is thine, Agni ; thereby thou shalt grow and gain vigour. And may we grow and gain vigour. Svaha !
‘May Indra give me insight; may Sarasvatt, the goddess, (give) insight ; may both Asvins, wreathed with lotus, bestow insight on me. Svaha!
‘The insight that dwells with the Apsaras, the mind that dwells with the Gandharvas, the divine insight and that which is born from men: may that insight, the fragrant one, rejoice in me! Svaha!
‘May insight, the fragrant one, that assumes all shapes, the gold-coloured, mobile one, come to me. Rich in sap, swelling with milk, may she, insight, the lovely-faced one, rejoice in me! Sv4ha!’
5. Having wiped round (the fire) in the same way, he sprinkles (water) round (the fire) as above.
3. See I, 1, 2, 7 seq.; Apastamba Dharma-sitra I, 1, 4, 18.
4. Apastamba I, 1, 4, 16; Sankh4yana II, 10, 4, &c.
5. See SQtra 3 and the note.
p. 160
6. He worships the fire with the Mantras, ‘ What thy splendour is, Agni, may I thereby’ (Taitt. Samh. II], s, 3, 2), and ‘On me may insight, on me offspring’ (Taitt. Arawyaka X, 44).
7, After the lapse of those three days (Sdtra 1) he serves in the same way the three kinds of food (stated above) to the Brahmamas, causes them to say, ‘An auspicious day! Hail! Good luck!’ and discharges himself of his vow by (repeating) these (Mantras) with (the necessary) alterations, ‘ Agni, lord of the vow, I have kept the vow’ (see above, I, 2, 7, 8).
8. He keeps the same observances afterwards (also),
9. Dwelling in his teacher’s house. He may eat, (however,) pungent and saline food and vegetables.
10. He wears a staff, has his hair tied in one knot, and wears a girdle,
11, Or he may tie the lock on the crown of the head in a knot.
12, He wears (an upper garment) dyed with red Loth, or the skin (of an antelope, &c.).
13. He does not have intercourse with women.
14. (The studentship lasts) forty-eight years, or
6. Asvalayana-Gribya I, 21, 4.
4. See I, 2, 7, 21. 25.
8. He keeps the observances stated in Sfitra 2.
g. See above, Stra 2. Comp. Apastamba Dharma-sitra I, r, 2, 11, and Sfitra 23 of the same section, which stands in contradiction to this Stra of Hiranyakesin.
Asvalayana-Gribya I, 21, 4.
4. See I, 2, 7, 21. 25.
8. He keeps the observances stated in Sfitra 2.
g. See above, Stra 2. Comp. Apastamba Dharma-sitra I, r, 2, 11, and Sfitra 23 of the same section, which stands in contradiction to this Stra of Hiranyakesin.
10, 11. Comp. Apastamba I, 1, 2, 31.32. Méatr¢datta has received into his explanation of the eleventh Sfitra the words, ‘he should shave the rest of the hair,’ which in the Apastambtya- “stra are found in the text.
14. Asvalayana-Grihya I, 22, 3; Apastamba Dharma-sfitra I, 1, 2, 12 Seq.
p. 161
twenty-four (years), or twelve (years), or until he has learnt (the Veda).
15. He should not, however, omit keeping the observances.
16. At the beginning and on the completion of the study of a KAzda (of the Black Yagur-veda he sacrifices) with (the verse), ‘The lord of the seat, the wonderful one, the friend of Indra, the dear one, I have entreated for the gift of insight. Svaha!’
In the second place the Azshi of the Kamda (receives an oblation).
(Then follow oblations with the verses), ‘This, O Varuna ;’ ‘ For this I entreat thee ;’ ‘Thou, Agni ;’ ‘Thus thou, Agni;’ ‘Thou, Agni, art quick ;’ ‘ Pragapati!’ and, ‘What I have done too much in this sacrifice. Here some add as subordinate oblations the Gaya, Abhydténa, and RAsh/rabhzzt (oblations) as above.
End of the Second Padala.
Prasna I, Parata 3, SECTION 9.
1. After he has studied the Veda, the bath (which signifies the end of his studentship, is taken by him).
2. We shall explain that (bath).
3. During the northern course of the sun, in the time of the increasing moon, under (the Nakshatra) Rohizt, (or) Mvzgasiras, (or) Tishya, (or) Uttara
16. Rig-veda I, 18, 6. As the Azshis of the single K4ndas are considered, Prag&pati, Soma, Agni, the Visve devas, Svayambhf. Regarding the Mantras quoted in the last section of this Sftra, see above, I, 1, 3, 5-7.
[30] M
p. 162
Phalguni, (or) Hasta, (or) Aitra, or the two Visékhas: under these (Nakshatras) he may take the bath.
4. He goes to a place near which water is, puts wood on the fire, performs the rites down to the oblations made with the Vy4hrztis, and puts a piece of Paldsa wood on (the fire) with (the verse), ‘ Let us prepare this song like a chariot, for Gatavedas who deserves it, with our prayer. For his foresight in this assembly is a bliss to us. Agni! Dwelling in thy friendship may we not suffer harm. Svaha!’ —
5. Then he sacrifices with the VyAhvvtis as above,
6. (And another oblation with the verse), ‘The threefold age of Gamadagni, Kasyapa’s threefold age, the threefold age that belongs to the gods: may that threefold age be mine. Svaha!’
7. (Then follow oblations with the verses), ‘ This, O Varuma,’ &c. (see above, I, 2, 8, 16, down to the end of the Satra).
Svaha!’
7. (Then follow oblations with the verses), ‘ This, O Varuma,’ &c. (see above, I, 2, 8, 16, down to the end of the Satra).
8. After he has served food to the Brahmamzas, and has caused them to say, ‘An auspicious day! Hail! Good luck!’ he discharges himself of his vow by (repeating) these (Mantras), ‘Agni, lord of the vow, I have kept the vow.’
9. Having (thus) discharged himself of his vow, he worships the sun with the two (verses), ‘ Upwards
9, 4. Comp. I, 1, 3,4; Rig-veda I, 94, 1. ‘ Where the words are used, “‘ He puts wood on the fire ” (agnim upasamAdhfya), he should prepare the ground by raising it, &c., should carry the fire to that place, should put wood on it, and then he should sacrifice in the fire. Where those words are not used, he should (only) strew grass round the fire which is (already) established in its proper place, and should thus perform the sacrifice.’ MAtrzdatta.
6. Sankhayana I, 28, 9.
8. Comp. I, 2, 7, 25; 8, 7.
p. 163
that (GAtavedas)’ (Taitt. Samh. I, 4, 43, 1), and, -* The bright’ (ibid.).
10. With (the words), ‘ (Loosen) from us thy highest band, Varuma,’ he takes off the upper garment which he has worn during his studentship, and puts on another (garment). With (the words), ‘ (Loosen) the lowest (fetter), (he takes off) the under garment; with (the words), ‘(Take) away the middle (fetter), the girdle. With (the words), ‘And may we, O Aditya, under thy law (&c.),’ (he deposes) his staff. The girdle, the staff, and the black antelope’s skin he throws into water, sits down to the west of the fire, facing the east, and touches the razor (with which he is going to be shaven), with (the formula), ‘Razor is thy name; the axe is thy father. Adoration to thee! Do no harm to me!’
11, Having handed over (that razor) to the barber, he touches the water with which his hair is to be moistened, with (the formula), ‘Be blissful, (O waters), when we touch you.’ [(The barber) then pours together warm and cold water. Having poured warm (water) into cold (water)—]
12. (The barber) moistens the hair near the right ear with (the words), ‘May the waters moisten thee for life, for old age and splendour’ (Taitt. Samhita I, 2,1, 1).
10. The words quoted in this Sftra are the parts of a Ark which is found in Taittirfya Samhita I, 5, 11, 3.
11, The words which I have included in brackets are wanting in some of the MSS., and are not explained in the commentaries. They are doubtless a spurious addition. Comp. Asvalayana I, 17, 6, &c.
12, Paraskara II, 1, 9. The same expression dakshinam god4nam, of which I have treated there in the note, is used in this Sfitra. Comp., besides, Sankh4yana-Grchya I, 28, 9; Apa-
M2
p. 164
13. With (the words), ‘Herb! protect him’ (Taitt. Samh., loc. cit.), he puts an herb with the point upwards into (the hair).
14. With (the words), ‘Axe! do no harm to him!’ (Taitt. Samh., loc. cit.), he touches (that herb) with the razor.
13. With (the words), ‘Herb! protect him’ (Taitt. Samh., loc. cit.), he puts an herb with the point upwards into (the hair).
14. With (the words), ‘Axe! do no harm to him!’ (Taitt. Samh., loc. cit.), he touches (that herb) with the razor.
15. With (the words), ‘Heard by the gods, I shave that (hair)’ (Taitt. Samzh., loc. cit.), he shaves him.
16. With (the formula), ‘If thou shavest, O shaver, my hair and my beard with the razor, the wounding, the well-shaped, make our face resplendent, but do not take away our life’—(the student who is going to take the bath), looks at the barber.
17. He has the beard shaven first, then the hair in his arm-pits, then the hair (on his head), then the hair of his body, then (he has) his nails (cut).
18. A person who is kindly disposed (towards the student), gathers the hair, the beard, the hair of the body, and the nails (that have been cut off), in a lump of bull’s dung, and buries (that lump of dung) in a cow-stable, or near an Udumbara tree, or in a clump of Darbha grass, with (the words), ‘Thus I stamba-Srauta-siitra X, 5, 8; Satapatha-Br. III, 1, 2, 6. According to M&trrdatta, there is some difference of opinion between the different teachers as to whether the Mantras for the moistening of the hair and the following rites are to be repeated by the teacher or by the barber.
13. Asvalayana I, 17,8; Paraskara II, 1, 10; Apastamba-Sraut., loc. cit.; Katyayana-Sraut. VII, 2, 10. The parallel texts prescribe that one Kusa blade, or three Kusa blades, should be put into the hair.
14. Yagfikadeva in his commentary on Katy4yana (loc. cit.) says, kshurev4bhinidh4ya kshuradh4ram antarhitatrzzasyopari nidh4ya,
16. Asvalayana I, 17, 16. Comp. also Rig-veda I, 24, 11.
p. 165
hide the sin of N.N., who belongs to the Gotra N.N.’
19. Having rubbed himself with powder such as is used in bathing, he cleanses his teeth with a stick of Udumbara wood—
PaTraLa 3, SECTION 10.
1, With (the formula), ‘Stand in your places for the sake of the enjoyment of food. Stand in your places for the sake of long life. Stand in your places for the sake of holy lustre. May I -be blessed with long life, an enjoyer of food, adorned with holy lustre.’
2. Then (the teacher) makes him wash himself with lukewarm water, with the three verses, ‘O waters, ye are wholesome’ (Taitt. Samh. IV, 1, 5, 1), with the four verses, ‘ The gold-coloured, clean, purifying (waters)’ (Taitt. Samh. V, 6, 1), and with the Anuvaka, ‘The purifier, the heavenly one’ (Taitt. Brahmamza I, 4, 8).
Samh. IV, 1, 5, 1), with the four verses, ‘ The gold-coloured, clean, purifying (waters)’ (Taitt. Samh. V, 6, 1), and with the Anuvaka, ‘The purifier, the heavenly one’ (Taitt. Brahmamza I, 4, 8).
3. Or (instead of performing these rites in the neighbourhood of water) they make an enclosure in a cow-stable and cover it (from all sides); that (the student) enters before sunrise, and in that (enclosure) the whole (ceremony) is performed. ‘On that day the sun does not shine upon him,’ some say. ‘For he who shines (i. e. the sun), shines by the splendour of those who have taken the bath. Therefore the face of a SnAtaka is, as it were, resplendent (?).’
4. (His friends or relations) bring him all sorts of
10, 3. Rephfyativa dipyattva. Méatrrdatta. Comp. Apastamba Dharma-sétra II, 6, 14, 13, and Babler’s note, S. B. E., vol. ii, p. 135: 4- Comp. above, I, 2, 8, 4.
p. 166
perfumes, or ground sandal wood; he besprinkles that (with water), and worships the gods by raising his joined hands towards the east, with (the formulas), ‘ Adoration to Graha (the taker) and to Abhigraha (the seizer)! Adoration to Saka and Gatgabha! Adoration to those deities who are seizers!’ (Then) he anoints himself with (that salve of sandal wood) with (the verse), ‘The scent that dwells with. the Apsaras, and the splendour that dwells with the Gandharvas, divine and human scent: may that here enter upon me!’
5. They bring him a pair of (new) garments that have not yet been washed. He besprinkles them (with water) and puts on the under garment with (the formula), ‘Thou art Soma’s body; protect my body! Thou who art my own body, enter upon me; thou who art a blissful body, enter upon me.’ Then he touches water, (puts on) the upper garment with the same (Mantra), and sits down to the west of the fire, facing the east.
6. They bring him two ear-rings and a perforated pellet of sandal wood or of Badart wood, overlaid with gold (at its aperture) ; these two things he ties to a Darbha blade, holds them over the fire, and pours over them (into the fire) oblations (of ghee) with (the Mantras),
‘May this gold which brings long life and splendour and increase of wealth, and which gets through (all adversities), enter upon me for the sake of long life, of splendour, and of victory. Svaha!
6. Regarding the first Mantra, comp. Vagas. Samhité XXXIV,
50. In the fifth Mantra we ought to read oshadhis trayam4zé. Comp. below, I, 3, 11, 3; PAraskara I, 13; Atharva-veda VIII, 2, 6.
p. 167
‘(This gold) brings high gain, superiority in battles, superiority in assemblies ; it conquers treasures. All perfections unitedly dwell together in this gold. Svaha !
‘I have obtained an auspicious name like (the name) of a father of gold. Thus may (the gold) make me shine with golden lustre; (may it make me) beloved among many people; may it make me full of holy lustre. Svaha!
All perfections unitedly dwell together in this gold. Svaha !
‘I have obtained an auspicious name like (the name) of a father of gold. Thus may (the gold) make me shine with golden lustre; (may it make me) beloved among many people; may it make me full of holy lustre. Svaha!
‘Make me beloved among the gods; make me beloved with Brahman (i.e. among the Brahmamzas), beloved among Vaisyas and Siddras; make me beloved among the kings (i.e. among the Kshatriyas). Svah4!
‘This herb is protecting, overcoming, and powerful. May it make me shine with golden lustre; (may it make me) beloved among many people; may it make me full of holy lustre. Svaha!’
7. Having thrice washed (the two ear-rings) in a vessel of water with the same five (Mantras), without the word Sv4h4, (moving them round in the water) from left to right—
ParaLa 3, SEcTIon 11.
1. He puts on the two ear-rings, the right one to his right ear, the left one to his left ear, with (the verse which he repeats for each of the two earrings), ‘Virdg and Svarag, and the aiding powers that dwell in our house, the prosperity that dwells in the face of royalty: therewith unite me.’
2. With (the Mantra), ‘ With the seasons and the combinations of seasons, for the sake of long life, of
11, 2. The end of the Mantra is corrupt. We ought to read, asp. 168 splendour, with the sap that dwells in the year: therewith we make them touch the jaws ’—he clasps the two ear-rings.
3. With (the Mantra), ‘This herb is protecting, overcoming, and powerful. May it make me shine with golden lustre ; (may it make me) beloved among many people ; may it make me full of holy lustre. Thou -art not a bond ’—he ties the pellet (of wood, mentioned above, Section 10, Sfitra 6) to his neck.
4. He puts on a wreath with the two (verses),
‘Beautiful one, elevate thyself to beauty, beautifying my face. Beautify my face and make my fortune increase '—(and),
‘(The wreath) which Gamadagni has brought to Sraddh4 to please her, that I put on (my head) together with fortune and splendour.’
5. ‘The salve coming from the Trikakud (mountain), born on the Himavat, therewith I anoint you (i.e. the eyes), and with fortune and splendour. (I put ?) into myself the demon of the mountain (?)’ —with (this verse) he anoints himself with Traikakuda salve, (or) if he cannot get that, with some other (salve).
6. With (the verse), ‘ My mind that has fled away’ (Taitt. Samhita VI, 6, 7, 2) he looks into a mirror.
Dr. Kirste has shown, tena samhanu krénmasi (Av. V, 28, 13). MAtrzdatta says, samgrihnite:pidh4nenfpidadhati pratigrahasamgrahanayoh samyuktatvad ekApavargatvat.
3. The Mantra, with the exception of the last words, is identical with the last verse of Section 10, Sfitra 6. Here the MSS. again have oshadhe for oshadhis.