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.
5. Regarding the Traikakuda salve, comp. Zimmer, Altindisches Leben, p. 69, and see Atharva-veda IV, 9, 9.
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7. With (the formula), ‘On the impulse of the god,’ &c., he takes a staff of reed (which somebody hands him), and with (the formula), ‘Thou art the thunderbolt of Indra. O Asvins, protect me!’— he thrice wipes it off, upwards from below.
8. With (the formula), ‘Speed! Make speed away from us those who hate us, robbers, creeping things, beasts of prey, Rakshas, Pisi#as. Protect us, O staff, from danger that comes from men ; protect us from every danger; from all sides destroy the robbers ’—{and with the verse), ‘ Not naked (i. e. covered with bark) thou art born on all trees, a destroyer of foes. Destroy all hosts of enemies from every side like Maghavan (Indra) ’—he swings (the staff) three times from left to right over his head.
g. With (the formula), ‘The divine standingplaces are you. Do not pinch me’—he steps into the shoes.
10. With (the formula), ‘ Pragdpati’s shelter art thou, the Brahman’s covering ’—he takes the parasol.
11. With the verse, ‘ My staff which fell down in the open air to the ground, that I take up again for the sake of long life, of holiness, of holy lustre ’— he takes up his staff, if it has fallen from his hand, End of the Third Padala.
4. He takes the staff with the well-known SAvitra formula, ‘On the impulse of the god Savitr? . . . I take thee.’
9. Asvalayana II, 8, 19; Paraskara II, 6, 30.
10. Asvaldyana III, 8, 19; Paraskara II, 6, 29.
11. Instead of yamayushe I propose to read dyushe. Comp. Péraskara II, 2, 12.
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Prasna I, Parara 4, Section 12.
1. They bring him a chariot, (or) a horse, or an elephant.
2. ‘Thou art the (Sdman called) Rathantara; thou art the VAmadevya; thou art the Brzhat;’ the (verse), ‘The two Ankas, the two Nyankas’ (Taitt. Samhita I, 7, 7, 2); (the verse), ‘May this your chariot, O Asvins, not suffer damage, neither in pain nor in joy. May it make its way without damage, dispersing those who infest us ;’ (and the formula), ‘Here is holding, here is keeping asunder; here is enjoyment, here may it enjoy itself:’ with (these texts) he ascends the chariot, if he enters (the village) on a chariot.
3. ‘A horse art thou, a steed art thou’—with these eleven ‘horses’ names’ (Taitt. Sah. VII, 1,
12) (he mounts) the horse, if (he intends to enter the village) on horseback.
3. ‘A horse art thou, a steed art thou’—with these eleven ‘horses’ names’ (Taitt. Sah. VII, 1,
12) (he mounts) the horse, if (he intends to enter the village) on horseback.
4. With (the formula), ‘With Indra’s thunderbolt I bestride thee; carry (me); carry the time; carry me forward to bliss. An elephant art thou. The elephant’s glory art thou. The elephant’s splendour art thou. May I become endowed with the elephant’s glory, with the elephant’s splendour’ —he mounts) the elephant, if (he intends to proceed to the village) on it.
12, 2. Comp. P&raskara III, 14, 3-6.
3. In this Stra three ‘horses’ names’ are given as the Prattka of the Yagus quoted, ‘Thou art asva, thou art haya, thou art maya.’ Matridatta observes that the third of them is not found in the Taittirtya Samhita, which gives only ten, and not eleven, horses’ names.
4. Paraskara III, 15, 1 seq.
I PRASNA,; 4 PATALA; I2 SECTION, 14. 17!
5. He goes to a place where they will do honour to him.
6. With (the verse), ‘May the quarters (of the horizon) stream together with me; may all delight assemble (here). May all wishes that are dear to us, come near unto us; may (our) dear (wishes) stream towards us ’"—he worships the quarters of the horizon,
7. While approaching the person who is going to do honour to him, he looks at him with (the words), ‘Glory art thou; may I become glory with thee.’
8. Then (the host who is going to offer the Argha reception to the Snataka), having prepared the dwelling-place (for his reception), says to him, ‘ The Argha (will be offered)!’
9. (The guest) replies, ‘Do so!’
10. They prepare for him (the Madhuparka or ‘honey mixture’) consisting of three or of five substances.
11, The three substances are, curds, honey, and ghee.
12. The five substances are, curds, honey, ghee, water, and ground grains.
13. Having poured curds into a brass vessel, he pours honey into it, (and then the other substances stated above).
14. Having poured (those substances) into a smaller vessel, and having covered it with a larger (cover than the vessel is), (the host) makes (the guest) accept (the following things) separately, one after the other, viz.a bunch of grass (to sit down on),
5. Asvalayana III, 9, 3; Sankha4yana III, 1, 14. 10 seq. Paraskara I, 3, 5; AsvalayanaI 24, 5 seq.
water for washing the feet, the Argha water, water for sipping, and the honey-mixture (Madhuparka).
15. Going after (the single objects which are brought to the guest, the host) in a faultless, not faltering (?) voice, announces (each of those objects to the guest).
16. The bunch of grass (he announces by three times saying), ‘ The bunch of grass !’
17. (The guest) 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.’
18. (The host) then utters to him the announcement, ‘ The water for washing the feet!’
(The guest) 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.’
18. (The host) then utters to him the announcement, ‘ The water for washing the feet!’
19. With that (water) a Sddra or a Sidra woman washes his feet; the left foot first for a Brahmaza,. the right for a person of the two other castes,
Parata 4, Section 13.
1. With (the formula), ‘The milk of Virag art thou. May the milk of Padya Virag (dwell) in me’ —(the guest) touches the hands of the person that
15. The text is corrupt and the translation very doubtful. The MSS. have, anusamvrigina sosnupaki#kaya vaka. Matridatta’s note, which is also very corrupt, runs thus: anusamvragina saha kfrfddind dravyeza tad agratak kritvanuganté. anusamvrigineti (sic; anugakhamnnusamv°, Dr. Kielhorn’s MS.) pramadapashak. sampradaténupaki#éaya na vidyata upaghatika vag yasya [yasya, Dr. K.’s MS.] seyam anupaki#é4 vak .. . keéid anusamvrigineti (anusamvragineti, Dr. Kirste) pa/AAntaram kritva vagviseshanam ikkhanti yatha mrzshéa vak samskrité vak tath4 éeti. apare yathapa/ham evartham ikksanti—Perhaps we may correct, anusamvriginayanupaki#kaya vasa. Comp. below, I, 4, 13, 16.
17. See above, I, 2, 6, 9.
1g. Paraskara I, 3,10. 11; Asvalayana I, 24,11.
13,1. Comp. Sankhayana III, 7, 5, &c.
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washes his feet, and then he touches himself with (the formula), ‘May in me dwell brilliancy, energy, strength, life, renown, splendour, glory, power!’
2. (The host) then makes to him the announcement, ‘The Argha water!’
3. (The guest) accepts it with (the formula), ‘Thou camest to me with glory. Unite me with brilliancy, splendour, and milk. Make me beloved by all creatures, the lord of cattle.’
4. ‘To the ocean I send you, the imperishable (waters) ; go back to your source. May I not suffer loss in my offspring. May my sap not be shed’— this (verse the guest) recites over the remainder (of the Argha water), when it is poured out (by the person who had offered it to him).
5. Then he utters to him the announcement, ‘The water for sipping !’
6. With (the formula), ‘Thou art the first layer for Ambrosia,’ he sips water.
7. Then he utters to him the announcement, ‘The honey-mixture!’
8. He accepts that with both hands with the SAvitra (formula), and places it on the ground with (the formula), ‘I place thee on the navel of the earth in the abode of /d4.’ He mixes (the different substances) three times from left to right with his thumb and his fourth finger, with (the formula), ‘What is the honied, highest form of honey which consists in the enjoyment of food, by that honied,
3. Paraskara I, 3, 15. 4. Paraskara I, 3, 14.
6. Asvalayana I, 21,13.
8. Paraskara I, 3, 18 seq.; Asvalayana I, 21, 15 seq.—The SAvitra formula is, ‘On the impulse of the god Savitr:... I take thee.’ Comp. above, I, 3, 11, 7.
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Paraskara I, 3, 15. 4. Paraskara I, 3, 14.
6. Asvalayana I, 21,13.
8. Paraskara I, 3, 18 seq.; Asvalayana I, 21, 15 seq.—The SAvitra formula is, ‘On the impulse of the god Savitr:... I take thee.’ Comp. above, I, 3, 11, 7.
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highest form of honey may I become highest, honied, and an enjoyer of food.’ He partakes of it three times with (the formula), ‘I eat thee for the sake of brilliancy, of luck, of glory, of power, and of the enjoyment of food, and gives the remainder to a person who is kindly disposed towards him.
9. Or he may eat the whole (Madhuparka). Then he sips water with (the formula), ‘Thou art the covering of Ambrosia.’
10. Then he utters to him the announcement, ‘The cow!’
11. That (cow) is either killed or let loose.
12. If he chooses to let it loose, (he murmurs), ‘This cow will become a milch cow.
‘The mother of the Rudras, the daughter of the Vasus, the sister of the Adityas, the navel of immortality. To the people who understand me, I say, “Do not kill the guiltless cow, which is Aditi.”
‘Let it drink water! Let it eat grass ’—
(And) gives order (to the people),‘Om! Let it loose.’
13. If it shall be killed, (he says), ‘A cow art thou; sin is driven away from thee. Drive away my sin and the sin of N.N.! Kill ye him whoever hates me. He is killed whosoever hates me. Make (the cow) ready!’
14. If (the cow) is let loose, a meal is prepared with other meat, and he announces it (to the guest) in the words, ‘It is ready!’
9. Asvalayana I, 21, 27. 28. 7
To seq. Asvalayana I, 21, 30 seq.; Paraskara I, 3, 26 seq. ; S4nkhayana II, 15, 2. 3 note; Gobhila IV, 10, 18 seq. _ 13. N.N., of course, means the host’s nam2.
14 seq. Comp. Gobhila I, 3, 16 seq. ; Apastamba II, 2, 3, 11.
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15. He replies, ‘It is well prepared; it is the Virag; it is food. May it not fail! May I obtain it! May it give me strength! It is well prepared!’ —and adds, ‘Give food to the Brahmamzas!’
16. After those (Brahmazas) have eaten, (the host) orders blameless (?) food to be brought to him (i.e. to the guest).
17. He accepts that with (the formula), ‘ May the heaven give it to thee; may the earth accept it. May the earth give it to thee; may breath accept it. May breath eat thee; may breath drink thee.’
18. With (the verse), ‘May Indra and Agni bestow vigour on me’ (Taitt. Sash. III, 3, 3, 3) he eats as much as he likes, and gives the remainder to a person who is kindly disposed towards him.
19. If he desires that somebody may not be estranged from him, he should sip water with (the Mantra), ‘Whereon the past and the future and all worlds rest, therewith I take hold of thee; I (take hold) of thee; through the Brahman I take hold of thee for myself, N. N.!’—
Parata 4, SEcTIon 14.
1. And should, after that person has eaten, seize his right hand.
N.!’—
Parata 4, SEcTIon 14.
1. And should, after that person has eaten, seize his right hand.
2. If he wishes that one of his companions, or a pupil, or a servant should faithfully remain with him and not go away, he should bathe in the morning, should put on clean garments, should show
16. The meaning of anusamvriginam (comp. above, I, 4, 12,15) is uncertain. See the commentary, p. 120 of Dr. Kirste’s edition.
14, 2. Matridatta: ‘The description of the Samavartana is finished.
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patience (with that servant, &c.) during the day, should speak (only) with Brahmazas, and by night he should go to the dwelling-place of that person, should make water into a horn of a living animal; and should three times walk round his dwellingplace, sprinkling (his urine) round it, with (the Mantra), ‘From the mountain (I sever ?) thee, from thy brother, from thy sister, from all thy relations. parishidad# kleshyati (i.e. kvaishyasi ?) sasvat parikupilena samkramen4vikshida, Olena parimtdho =: si parimidho:sy filena.
3. He puts down the horn of the living animal in a place which is generally accessible.
4. One whose companions, pupils, or servants use to run away, should rebuke them with (the Mantra), ‘May he who calls hither (?), call you hither! He who brings back, has brought you back (?). May the rebuke of Indra always rebuke you. If you, who worship your own deceit, despise me (?),.... may Indra bind you with his bond, and may he drive you back again to me.’
Now some ceremonies connected with special wishes of the person who has performed the Samavartana and has settled in a house, will be described.’ In my opinion, it would be more correct to consider Sfitra 18 of the preceding section as the last of the aphorisms that regard the Sam4vartana. With Sfitra 2 compare P4raskara III, 7; Apastamba VIII, 23, 6. It seems impossible to attempt to translate the hopelessly corrupt last lines of the Mantra.
4. A part of this Mantra also is most corrupt. In the first line I propose to write, nivarto vo nyavivritat. With the last line comp. Pfraskara III, 7, 3. I think that the text of Paraskara should be corrected in the following way: pari tva hvalano hvalan nivartas tv4 nyavivritat, indrak pAsena sitva tv mahyam .. . (three syllables) fnayet. The Apastambtya Mantrapf/fa, according to Dr. Winternitz’s copy. gives the following text: anupohvad anuhvayo vivartto
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5. Then he enters his house, puts a piece of Sidhraka wood on (the fire), and sacrifices with the ‘on-drawing verse,’ ‘ Back-bringer, bring them back’ (Taitt. Samh. III, 3, 10, 1).
6. Now (we shall explain) how one should guard his wife.
7. One whose wife has a paramour, should grind big centipedes (?) to powder, and should insert (that powder), while his wife is sleeping, into her secret parts, with the Mantra, ‘Indra .... from other men than me.’
8. Now (follows the sacrifice for procuring) prosperity in trade.
7. One whose wife has a paramour, should grind big centipedes (?) to powder, and should insert (that powder), while his wife is sleeping, into her secret parts, with the Mantra, ‘Indra .... from other men than me.’
8. Now (follows the sacrifice for procuring) prosperity in trade.
9. He cuts off (some portion) from (every) article of trade and sacrifices it—
Parata 4, SEcTION 15.
1. With (the verse), ‘If we trade, O gods, trying by our wealth to acquire (new) wealth, O gods, may vo nyavivridhat. aindra# parikroso tu vah parikrosatu sarvatah. yadi mam atimany4dva 4 deva devavattara indra# pdsena sitkva vo mahyam id vasam 4nay&t svaha. Comp. Prof. Pischel’s remarks, Philologische Abhandlungen, Martin Hertz zum siebzigsten Geburtstage von ehemaligen Schiilern dargebracht (Berlin, 1888), p. 69 seq.
7. On sthfra dridhA[h] Matridatta says, sthird dridhah sthdrah satapadyak. A part of the Mantra is untranslatable on account of the very corrupt condition of the text. The reading given by most of the MSS. is, Indraya yasya sepham alikam anyebhyad purushebhyo-nyatra mat. The Apastambiya Mantrapasha reads, indrfyasya phaligam anyebhya# purushebhyonyatra mat. The meaning very probably is that Indra is invoked to keep away from the woman the sepha of all other men except her husband’s.
15, 1. Comp. Atharva-veda III, 15, 5; Gobhila IV, 8, 19.
[30] N
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Soma thereon bestow splendour, Agni, Indra, Brzhaspati, and fsana. Svaha!’
2. Now (follows) the way for appeasing anger.
3. He addresses the angry person with (the verses), ‘The power of wrath that dwells here on thy forehead, destroying thy enemy (?), may the chaste, wise gods take that away.
‘If thou shootest, as it were, the thought dwelling in thy face, upwards to thy forehead, I loosen the anger of thy heart like the bow-string of an archer.
‘Day, heaven, and earth: we appease thy anger, as the womb of a she-mule (cannot conceive).’
4. Now (follows) the way for obtaining the victory in disputes.
5. He puts wood on the fire at night-time in an inner apartment, performs the rites down to the Vy4hvzti oblations, and sacrifices small grains mixed with Agya, with (the verse), ‘ Tongueless one, thou who art without a tongue! I drive thee away through my sacrifice, so that I may gain the victory in the dispute, and that N.N. may be defeated by me. Sv4ha !’
6. Then in the presence (of his adversary), turned towards him, he murmurs (the verses), ‘I take away the speech from thy mouth, (the speech) that dwells in thy mind, (the speech) from thy heart. Out of every limb I take thy speech. Wheresoever thy speech dwells, thence I take it away.
3. Paraskara III, 13, 5. Possibly we ought to correct mr#ddhasya into mrdhrasya. Avady4m ought to be ava gy4m; see Atharva-veda VI, 42, 1.
5. The commentary explains kas (small grains) as oleander (karavira) seeds.
6. Comp. Paraskara III, 13, 6. The text of the Mantras is corrupt.
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Possibly we ought to correct mr#ddhasya into mrdhrasya. Avady4m ought to be ava gy4m; see Atharva-veda VI, 42, 1.
5. The commentary explains kas (small grains) as oleander (karavira) seeds.
6. Comp. Paraskara III, 13, 6. The text of the Mantras is corrupt.
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‘Rudra with the dark hair-lock! Hero! At every contest strike down this my adversary, as a tree (is struck down) by a thunderbolt.
‘Be defeated, be conquered, when thou speakest. Sink down under the earth, when thou speakest, struck down by me irresistibly (?) with the hammer of... (?). That is true what I speak. Fall down, inferior to me, N.N.!’
7. He touches the assembly-hall (in which the contest is going on), and murmurs, ‘ The goldenarmed, blessed (goddess), whose eyes are not faint, who is decked with ornaments, seated in the midst of the gods, has spoken for my good. Svaha!’
8. ‘For me have the high ones and the low ones, for me has this wide earth, for me have Agni and Indra accomplished my divine aim’— with (this verse) he looks at the assembly, and murmurs (it) turned towards (the assembly).
End of the Fourth Pagala.
Prasna I, Parata 5, SEcTIon 16.
1. When he has first seen the new moon, he sips water, and holding (a pot of) water (in his hands) he worships (the moon) with the four (verses), ‘Increase’ (Taitt. Samh. I, 4, 32), ‘May thy milk’ (ibid. IV, 2, 7, 4), ‘New and new again (the moon) becomes, being born’ (ibid. II, 4, 14,1), ‘That Soma which the Adityas make swell’ (ibid. II, 4, 14, 1).
4. Probably we should write agitAkshi.
8. Matridatta says, prativadinam abhigapaty eva. ‘ 16. This chapter contains different Prayaséittas.
N2
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2. When he has yawned, he murmurs, ‘(May) will and insight (dwell) in me.’
3. If the skirt (of his garment) is blown upon him (by the wind), he murmurs, ‘A skirt art thou. Thou art not a thunderbolt. Adoration be to thee. Do no harm to me.’
4. He should tear off a thread (from that skirt) and should blow it away with his mouth.
5- Ifa bird has befouled him with its excrements, he murmurs, ‘ The birds that timidly fly together with the destroyers, shall pour out on me happy, blissful splendour and vigour.’
Then let him wipe off that (dirt) with something else than his hand, and let him wash himself with water.
6. ‘From the sky, from the wide air a drop of water has fallen down on me, bringing luck. With my senses, with my mind I have united myself, protected by the prayer that is brought forth by the righteous ones’—this (verse) he should murmur, if a drop of water unexpectedly falls down on him.
7. ‘Ifa fruit has fallen down from the top of a tree, or from the air, it is Vayu (who has made it fall). Where it has touched our bodies or the garment, (there) may the waters drive away destruction’ _ —this (verse) he should murmur, if a fruit unexpectedly falls down on him.
8. ‘Adoration to him who dwells at the cross-roads,
Where it has touched our bodies or the garment, (there) may the waters drive away destruction’ _ —this (verse) he should murmur, if a fruit unexpectedly falls down on him.
8. ‘Adoration to him who dwells at the cross-roads,
2. Asvalayana-Grihya III, 6, 7. 3. Péraskara III, 15, 17.
5. I propose to read, nirréthai® saha.
6. Atharva-veda VI, 124,1. Read sukrztam krztena.
7. Atharva-veda VI, 124,2. The Atharva-veda shows the way to correct the corrupt third Pada.
8 seq. Comp. P&raskara III, 15, 7 seq.
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whose arrow is the wind, to Rudra! Adoration to Rudra who dwells at the cross-roads !’—this (formula) he murmurs when he comes to a cross-road ;
9. ‘Adoration to him who dwells among cattle, whose arrow is the wind, to Rudra! Adoration to Rudra who dwells among cattle!’—thus at a dungheap ;
10. ‘Adoration to him who dwells among the serpents, whose arrow is the wind, to Rudra! Adoration to Rudra who dwells among the serpents!’—thus at a place that is frequented by serpents.
11. ‘Adoration to him who dwells in the air, whose arrow is the wind, to Rudra! Adoration to Rudra who dwells in the air!’—this (formula) let him murmur, if overtaken by a tornado.
12. ‘Adoration to him who dwells in the waters, whose arrow is the wind, to Rudra! Adoration to Rudra who dwells in the waters! ’—this (formula) he murmurs when plunging into a river which is full of water.
13. ‘Adoration to him who dwells there, whose arrow is the wind, to Rudra! Adoration to Rudra who dwells there !’—this (formula) he murmurs when approaching a beautiful place, a sacrificial site, or a big tree.
14. If the sun rises whilst he is sleeping, he shall fast that day and shall stand silent during that day ;
15. The same during the night, if the sun sets whilst he sleeps.
16. Let him not touch a sacrificial post. By
14, 15. Apastamba Il, 5, 12, 13.14; Gobhila III, 3, 34, &c. 16. Gobhila III, 3, 34. Should it be esha te vayur iti?
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touching it, he would bring upon himself (the guilt of) whatever faults have been committed at that sacrifice. If he touches one (sacrificial post), he should say, ‘This is thy wind;’ if two (posts), ‘ These are thy two winds ;’ if many (posts), ‘ These are thy winds.’
17. ‘The voices that are heard after us (?) and around us, the praise that is heard, and the voices of the birds, the deer’s running (?) athwart: that we fear (?) from our enemies ’—this (verse) he murmurs when setting out on a road.
18, ‘ Like an Udgatvz, O bird, thou singest the Saman; like a Brahman’s son thou recitest thy hymn, when the Soma is pressed.
‘A blessing on us, O bird; bring us luck and be kind towards us!’—(This Mantra) he murmurs against an inauspicious bird ;
19. ‘If thou raisest thy divine voice, entering upon living beings, drive away our enemies by thy voice. O death, lead them to death !’—(thus) against a solitary jackal.
‘A blessing on us, O bird; bring us luck and be kind towards us!’—(This Mantra) he murmurs against an inauspicious bird ;
19. ‘If thou raisest thy divine voice, entering upon living beings, drive away our enemies by thy voice. O death, lead them to death !’—(thus) against a solitary jackal.
20. Then he throws before the (jackal, as it were), a fire-brand that burns at both ends, towards that region (in which the jackal’s voice is heard), with (the words), ‘Fire! Speak to the fire! Death! Speak to the death!’ Then he touches water,
17. The Mantra is very corrupt. Perhaps anihfttam should be corrected into anuhfitam, which is the reading of the Apastambtya Mantrapasha. In the last Pada bhay&masi is corrupt; the meaning seems to be, ‘that we (avert from ourselves and) turn it to our enemies.’ Probably Dr. Kirste is right in reading bhag4masi.
18. Comp. Rig-veda II, 43, 2
1g. As to ekasrzka, «solitary jackal,’ comp. Biihler’s note on Apastamba I, 3, 10, 17 (S. B. E., II, 38). Matrzdatta says, srigalo mrigasabdam kurvana ekasrzka ity uéyate.
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21. And worships (the jackal) with the Anuvaka, ‘Thou art mighty, thou -arriest away’ (Taitt. Samhita I, 3, 3).
Parata 5, SEcTIon 17.
1. A she-wolf (he addresses) with (the verse), ‘Whether incited by others or whether on its own accord the Bhayedaka (? Bhayodaka, var. lect.) utters this cry, may Indra and Agni, united with Brahman, render it blissful to us in our house.’
2. A bird (he addresses) with (the verse), ‘ Thou fliest, stretching out thy legs; the left eye ...; may nothing here suffer harm (through thee) ;’
3. An owl (pingala) with (the verse), ‘The bird with the golden wings flies to the abode of the gods. Flying round the village from left to right portend us luck by thy cry, O owl!’
4. ‘May my faculties return into me; may life return, prosperity return; may the divine power return into me; may my goods return to me.
‘And may these fires that are stationed on the (altars called) Dhishwy4s, be in good order here, each in its right place. Sv4ha!
‘My self has returned, life has returned to me; breath has returned, design has returned to me. (Agni) Vaisvanara, grown strong with his rays, may he dwell in my mind, the standard of immortality. Sv4ha!
‘ The food which is eaten in the evening, that does
17, 2. The commentary explains sakuni (bird) by dhvanksha (crow). In the translation of the Mantra (Taitt. Ar. IV, 35) I have left out the unintelligible words nipepi 4a. The way to correct the last Pada is shown by Atharva-veda VI, 57, 3; X, 5, 23.
4. Comp. Asvalayana-Grrhya III, 6, 8.
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not satiate in the morning him whom hunger assails. May all that (which we have seen in our dreams), do no harm to us, for it has not been seen by day. To Day sv4ha!’—with these (verses) he sacrifices sesamum seeds mixed with Agya, if he has seen a bad dream.
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not satiate in the morning him whom hunger assails. May all that (which we have seen in our dreams), do no harm to us, for it has not been seen by day. To Day sv4ha!’—with these (verses) he sacrifices sesamum seeds mixed with Agya, if he has seen a bad dream.
5. Now the following expiations for portents are prescribed. A dove sits down on the hearth, or the bees make honey in his house, or a cow (that is not a calf) sucks another cow, or a post puts forth shoots, or an anthill has arisen (in his house) : cases like these (require the following expiation) :
6. He should bathe in the morning, should put on clean garments, should show patience (with everybody) during the day, and should speak (only) with Brahmazas. Having put wood on the fire in an inner apartment, and having performed the rites down to the Vy4hrzti oblations, he sacrifices with (the verses), ‘ This, O Varuna,’ &c. (see above I, 2, 8, 16, down to the end of the Sitra), Then he serves food to the Brahmamas and causes them to say, ‘An auspicious day! Hail! Good luck!’
Parata 5, Section 18.
1. ‘May Indra and Agni make you go. May the two Asvins protect you. Brzhaspati is your herdsman. May Pishan drive you back again’—
5. Sankhayana V, 5. 8.11; Asvalayana ITI, 7, &c. Kuptvé is corrupt; we should expect a locative. We ought to correct kuptv4m, as Dr. Kirste has observed, comp. Apastamba-Grihya VIII, 23, 9
6. Comp. above, I, 4, 14,2315, 5; I, 2, 8,16; I, 3, 9, 7. 8.
this (verse) he recites over the cows when they go away (to their pasture-grounds), and (the verse), ‘May Pashan go after our cows’ (Taitt. Samzh. IV, 1, II, 2).
2. With (the verse), ‘ These cows that have come hither, free from disease and prolific, may they swim (full of wealth) like rivers; may they pour out (wealth), as (rivers discharge their floods) into the ocean ’—he looks at the cows, when they are coming back.
3. With (the formula), ‘You are a stand at rest; may I (?) become your stand at rest. You are immovable. Do not move from me. May I not move from you, the blessed ones’—(he looks at them) when they are standing still.
4. With (the formula), ‘I see you full of sap. Full of sap you shall see me’—(he looks at them) when they are gone into the stable, and with (the formula), ‘May I be prosperous through your thousandfold prospering.’
5. Then having put wood on the fire amid the cows, and having performed the rites down to the Vy4hvzti (oblations), he makes oblations of milk with (the verses),
‘ Blaze brightly, O GAtavedas, driving destruction away from me. Bring me cattle and maintenance from all quarters of the heaven. Sv4ha!
‘May GAtavedas do no harm to us, to cows and horses, to men and to all that moves. Come hither,
Bring me cattle and maintenance from all quarters of the heaven. Sv4ha!
‘May GAtavedas do no harm to us, to cows and horses, to men and to all that moves. Come hither,
3. The Mantra is very corrupt. I think it ought to be corrected somehow in the following way: samsth4 stha samstha vo bhiy4sam akyut4 stha m4 mad kyodhvam maham bhavatibhyas £yoshi. Comp. also Dr. Kirste’s note.
§- In the second verse I propose to change abibhrad into
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Agni, fearlessly; make me attain to welfare! Svaha !’—
And with (the two verses), ‘ This is the influx of the waters, and ‘ Adoration to thee, the rapid one, the shining one’ (Taitt. Samh. IV, 6, 1, 3).
6. (Then follow oblations with the verses), ‘ This, O Varuna’ (&c.; see I, 2, 8, 16, down to the end of the Satra).
End of the Fifth Padala.
Prasna I, Parata 6, Section 19.
1. After he has returned from the teacher's house, he should support his father and mother.
2. With their permission he should take a wife belonging to the same caste and country, a ‘ naked’ girl, a virgin who should belong to a different Gotra (from her husband’s).
3. Whatever he intends to do (for instance, taking a wife), he should do on an auspicious day only, during one of the following five spaces of time, viz. in the morning, the forenoon, at midday, in the afternoon, or in the evening.
abibhyad; comp. Atharva-veda XIX, 65,1: ava tam gahi haras4 GA&tavedo = bibhyad ugrosrisha divam 4 roha sfrya. The last words of this verse should be sriyam m4 pratipadaya, or something similar.
19, 2. sagitam savarnim samanabhiganim ka. Métridatta. As to the meaning of ‘a naked girl,’ (i.e. a girl who has not yet the monthly illness), comp. Gobhila III, 4, 6 and note.
3. According to Matr¢datta, ‘morning’ means one Nadika before and one Naaik4 after sunrise; ‘forenoon’ means one Nadika before and one Nadik4 after the moment at which the first quarter of the day has elapsed ; and thus each of the other three day-times
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4. Having put wood on the fire, and having performed (the preparatory rites) down to the laying of (three) branches round (the fire, the bridegroom) looks at the bride who is led to him, with (the verse), ‘ Auspicious ornaments does this woman wear. Come up to her and behold her. Having brought luck to her, go away back to your houses.’
5. To the south of the bridegroom the bride sits down.
6. After she has sipped water, she touches him, and he sprinkles (water) round (the fire) as above.
7. After he has performed the rites down to the oblations made with the Vy4h7‘tis, he sacrifices with (the following Mantras),
‘May Agni come hither, the first of gods. May he release the offspring of this wife from the fetter of death. That may this king Varua grant, that this wife may not weep over distress (falling to her lot) through her sons. Svaha4!
May he release the offspring of this wife from the fetter of death. That may this king Varua grant, that this wife may not weep over distress (falling to her lot) through her sons. Svaha4!
‘May Agni Garhapatya protect this woman. May he lead her offspring to old age. With fertile womb may she be the mother of living children. May she experience delight in her sons. Svaha!
‘May no noise that comes from thee, arise in the house by night. May the (she-goblins called) the weeping ones take their abode in another (woman)
is understood to comprise two Nadikas. As the whole day consists of sixty NAdik4s, it is the sixth part of the day (=10 N&dik4s) which is considered as auspicious for such purposes as taking a wife.
4. See I, 1,2,1seq. Rig-veda X, 85, 33; Paraskara I, 8, 9, &c.
6. See I, 1, 2,7 seq.
4. P4raskara I, 6,11. With the third verse comp.-Atharva-veda XI, 9, 14.
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than thee. Mayst thou not be beaten at thy breast by (the she-goblin) Vikest (“the rough-haired one”). May thy husband live, and mayst thou shine in thy husband's world, beholding thy genial offspring! Svaha!
‘May Heaven protect thy back, V4yu thy thighs, and the two Asvins thy breast. May Savitv2 protect thy suckling sons. Until the garment is put on (thy sons ?), may Brzhaspati guard (them ?), and the Visve devas afterwards. Svaha!
‘ Childlessness, the death of sons, evil, and distress, I take (from thee), as a wreath (is taken) from the head, and (like a wreath) I put all evil on (the head of) our foes. Sv4ha!
‘With this well-disposed prayer which the gods have created, I kill the Pisdé#as that dwell in thy womb. The flesh-devouring death-bringers I cast down. May thy sons live to old age. Sv4ha!’
8. After he has sacrificed with (the verses), ‘ This, O Varuaa,’ ‘For this I entreat thee, ‘ Thou Agni,’ ‘ Thus thou, Agni,’ ‘ Thou, Agni, art quick,’ ‘ Pragapati’—he makes her tread on a stone, with (the verse), ‘ Tread on this stone; like a stone be firm. Destroy those who seek to do thee harm ; overcome thy enemies.’
9. To the west of the fire he strews two layers of northward-pointed Darbha grass, the one more to the west, the other more to the east. On these both (the bridegroom and the bride) station themselves, the one more to the west, the other more to the east.
8. See above, I, 1, 3, 5; I, 1, 4,1.
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Prasna I, Parara 6, Section 20.
1. Facing the east, while she faces the west, or facing the west, while she faces the east, he should seize her hand. If he desires to generate male children, let him seize her thumb; if he desires (to generate) female children, her other fingers; if he desires (to generate) both (male and female children), let him seize the thumb together with the other _ fingers, (so as to seize the hand) up to the hairs (on the hair-side of the hand).
(He should do so with the two Mantras),
(He should do so with the two Mantras),
‘Sarasvatt! Promote this (our undertaking), O gracious one, rich in studs, thou whom we sing first of all that is.
‘I seize thy hand that we may be blessed with offspring, that thou mayst live to old age with me, thy husband. Bhaga, Aryaman, Savitrz, Purandhi, the gods have given thee to me that we may rule our house.’
2. He makes her turn round, from left to right, so that she faces the west, and recites over her (the following texts),
‘With no evil eye, not bringing death to thy husband, bring luck to the cattle, be full of joy and
20, 1. Sankhayana I, 13, 2; Asvalayana I, 7, 3 seq., &c. The text of the first Mantra ought to be corrected according to Paraskara I, 7, 2; in the second Mantra we ought to read yath4sah instead of yath4sat; comp. Rig-veda X, 85, 36; P4raskara I, 6, 3. The bridegroom and the bride, of course, are to face each other ; thus, if the bridegroom stands on the eastern layer of grass (Sftra 9 of the preceding section), he is to face the west; if on the western, he is to face the east.
2. The words, agrena dakshizam amsam ... abhy4vartya, evidently have the same meaning which is expressed elsewhere (SA4nkh4yanap. 190 vigour. Give birth to living children, give birth to heroes, be friendly. Bring us luck, to men and animals.
‘Thus, Pdshan, lead her to us, the highly blessed one, into whom men pour forth their sperm, y4 na ord usati visray4tai (read, visrayAtai), yasyam usantah praharema sepam.
‘Soma has acquired thee first (as his wife); after him the Gandharva has acquired thee. Thy third husband is Agni; the fourth am I, thy human husband.
‘Soma has given her to the Gandharva; the Gandharva has given her to Agni. Agni gives me cattle and children, and thee besides.
‘ This am I, that art thou; the heaven I, the earth thou; the SAman I, the Azé thou. Come! Let us join together. Let us unite our sperm that we may generate a male child, a son, for the sake of the increase of wealth, of blessed offspring, of strength.
‘ Bountiful Indra, bless this woman with sons and with a happy lot. Give her ten sons; let her husband be the eleventh.’
3. After he has made her sit down in her proper place (see Sitra 5 of the preceding section), and has sprinkled Agya into her joined hands, he twice pours fried grain into them, with (the verse), ‘ This grain I pour (into thy hands): may it bring prosperity to me, and may it unite thee (with me). May this Agni grant us that.’
II, 3, 2), dakshizam bahum anv4vritya. With the first Mantra comp. Rig-veda X, 85, 44; PAraskara I, 4, 16; with the second, Rig-veda, loc. cit., 37 ; Paraskara, loc. cit.; with the following ones, Rig-veda X, 85, 40. 41. 45; Paraskaral, 4,16; 6, 3, &c.
3 seq. Comp. Sankh4yana I, 13,15 seq.
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With the first Mantra comp. Rig-veda X, 85, 44; PAraskara I, 4, 16; with the second, Rig-veda, loc. cit., 37 ; Paraskara, loc. cit.; with the following ones, Rig-veda X, 85, 40. 41. 45; Paraskaral, 4,16; 6, 3, &c.
3 seq. Comp. Sankh4yana I, 13,15 seq.
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4. After he has sprinkled (Agya) over (the grain in her hands), he sacrifices (the grain) with her joined hands (which he seizes), with (the verse), ‘This woman, strewing grain into the fire, prays thus, “ May my husband live long; may my relations be prosperous. Sv4ha!”’
5. Having made her rise with (the verse which she recites), ‘Up! with life’ (Taitt. Samh. I, 2, 8, 1), and having circumambulated the fire (with her) so that their right sides are turned towards it, with (the verse), ‘May we find our way with thee through all hostile powers, as through streams of water ’—he pours fried grain (into her hands, and sacrifices them), as before.
6. Having circumambulated (the fire) a second time, he pours fried grain (into her hands, and sacrifices them), as before.
7. Having circumambulated (the fire) a third time, he sacrifices to (Agni) Svishéakrct.
8. Here some add as subordinate oblations the Gaya, Abhy4tina, and RAash¢rabhvzt (oblations) as above.
9. To the west of the fire he makes her step forward in an easterly or a northerly direction the (seven) ‘steps of Vishu.’
10. He says to her, ‘ Step forward with the right (foot) and follow with the left. Do not put the left (foot) before the right.’
5. Comp. above, I, 2, 7, 13; Rig-veda II, 7, 3.
8. Comp. I, 2, 8, 16. g seq. Comp. Gobhila II, 2,11 seq.; Sankh4yana I, 14, 5 seq.
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PaTrata 6, SEcTION 21.
1. (He makes her step forward, and goes with her himself), with (the Mantras), ‘ One (step) for sap, may Vishzu go after thee; two (steps) for juice, may Vishnu go after thee; three (steps) for vows, may Vishzu go after thee; four (steps) for comfort, may Vishnu go after thee; five (steps) for cattle, may Vishzu go after thee; six (steps) for the prospering of wealth, may Vishzu go after thee; seven (steps) for the sevenfold Hotvzship, may Vishzu go after thee.’
2. After the seventh step he makes her abide (in that position) and murmurs, ‘With seven steps we have become friends. May I attain to friendship with thee. May I not be separated from thy friendship. Mayst thou not be separated from my friendship.’
3. He then puts his right foot on her right foot, moves his right hand down gradually over her right shoulder, and touches the place of her heart as above,
4. And the place of her navel with (the formula), ‘Thou art the knot of all breath; do not loosen thyself.’
He then puts his right foot on her right foot, moves his right hand down gradually over her right shoulder, and touches the place of her heart as above,
4. And the place of her navel with (the formula), ‘Thou art the knot of all breath; do not loosen thyself.’
5. After he has made her sit down to the west of the fire, so that she faces the east, he stands to the east (of his bride), facing the west, and besprinkles her with 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’ (V, 6, 1), and with the Anuvaka, ‘The purifier, the heavenly one’ (Taitt. Brahmama I, 4, 8).
21, 3. See above, I, 2, 5, 11. 4. See above, I, 2, 5, 12. 5. Comp. I, 3, 10, 2.
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6. Now they pour seeds (of rice, &c.) on (the heads of the bridegroom and bride).
End of the Sixth Padala.
Prasna I, Parata 7, SECTION 22.
1. Then they let her depart (in a vehicle from her father’s house), or they let her be taken away.
2. Having put (the fire into a vessel) they carry that (nuptial) fire behind (the newly-married couple).
3. It should be kept constantly.
4. If it goes out, (a new fire) should be kindled by attrition, or it should be fetched from the house of a Srotriya.
5. Besides, if (the fire) goes out, the wife or the husband should fast.
6. When (the bridegroom with his bride) has come to his house, he says to her, ‘Cross (the threshold) with thy right foot first; do not stand on the threshold.’
7. In the hall, in its easterly part, he puts down the fire and puts wood on it.
8. To the west of the fire he spreads out a red bull’s skin with the neck to the east, with the hair outside,
6. MAtrrdatta explains adhisrayanti by vapanti gdy4patyoh sirasi kshipanti.
22, 4. ‘Ifthe fire on which they had put wood, was a fire produced by attrition, (the new fire) should (also) be kindled by attrition. If it was a common (laukika) fire that they had fetched, (the new fire) should be fetched from a Srotriya’s house. Thereby it is shown that the common fire at the Upanayana ceremony, &c., should be fetched only from a Srotriya’s house.’ Méatrsdatta.
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9. On that (skin) they both sit down facing the east or the north, so that the wife sits behind her husband, with (the verse), ‘ Here may the cows sit down, here the horses, here the men. Here may also Pdshan with a thousand (sacrificial) gifts sit down.’
10. They sit silently until the stars appear.
11. When the stars have appeared, he goes forth from the house (with his wife) in an easterly or northerly direction, and worships the quarters (of the horizon) with (the hemistich), ‘Ye goddesses, ye six wide ones’ (Taitt. Sah. IV, 7, 14, 2).
12, (He worships) the stars with (the Pada), ‘ May we not be deprived of our offspring ;’
13. The moon with (the Pada), ‘May we not get into the power of him who hates us, O king Soma!’
Sah. IV, 7, 14, 2).
12, (He worships) the stars with (the Pada), ‘ May we not be deprived of our offspring ;’
13. The moon with (the Pada), ‘May we not get into the power of him who hates us, O king Soma!’
14. He worships the seven Azshis (ursa major) with (the verse), ‘ The seven Azshis who have led to firmness she, Arundhatt, who stands first among the six Kvittikas (pleiads) :—may she, the eighth one, who leads the conjunction of the (moon with the) six Kyrzttikas, the first (among conjunctions) shine upon us!’ Then he worships the polar star with (the formula), ‘ Firm dwelling, firm origin. The firm one art thou, standing on the side of firmness. Thou art the pillar of the stars; thus protect me against my adversary.
‘ Adoration be to the Brahman, to the firm, immovable one! Adoration be to the Brahman’s son, Pragapati! Adoration to the Brahman’s children,
9. Comp. Paraskara I, 8, 10, and the readings quoted there from the Atharva-veda. _ ¥2, 13. These are the two last P&das of the verse of which the first hemistich is quoted in Sfttra 11.
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to the thirty-three gods! Adoration to the Brahman’s children and grandchildren, to the Angiras!
‘He who knows thee (the polar star) as the firm, immovable Brahman with its children and with its grandchildren, with such a man children and grandchildren will firmly dwell, servants and pupils, garments and woollen blankets, bronze and gold, wives and kings, food, safety, long life, glory, renown, splendour, strength, holy lustre, and the enjoyment of food. May all these things firmly and immovably dwell with me!’
ParaLa 7%, SECTION 23,
1. (Then follow the Mantras), ‘I know thee as the firm Brahman. May I become firm in this world and in this country.
‘I know thee as the immovable Brahman. May I not be moved away from this world and from this country. May he who hates me, my rival, be moved away from this world and from this country.
‘I know thee as the unshaken Brahman. May I not be shaken off from this world and from this country. May he who hates me, my rival, be shaken off from this world and from this country,
‘I know thee as the unfalling Brahman. May J not fall from this world and from this country. May he who hates me, my rival, fall from this world and from this country.
‘1 know thee as the nave of the universe. May I become the nave of this country. I know thee as the centre of the universe. May I become the centre of this country. I know thee as the string that holds the universe. May I become the string that holds this country. I know thee as the pillarp. 02p. 196 of the universe. May I become the pillar of this country. I know thee as the navel of the universe. May I become the navel of this country.
‘As the navel is the centre of the PrAzas, thus I am the navel. May hundred-and-onefold evil befall him who hates us and whom we hate; may more than hundred-and-onefold merit fall to my lot!’
I know thee as the navel of the universe. May I become the navel of this country.
‘As the navel is the centre of the PrAzas, thus I am the navel. May hundred-and-onefold evil befall him who hates us and whom we hate; may more than hundred-and-onefold merit fall to my lot!’
2. Having spoken there with a person that he likes, and having returned to the house, he causes her to sacrifice a mess of cooked food.
3. The wife husks (the rice grains of which that Sthalipaka is prepared).
4. She cooks (that SthaltpAka), sprinkles (Agya) on it, takes it from the fire, sacrifices to Agni, and then sacrifices to Agni Svish¢akrzt.
5. With (the remains of) that (Sth4lipaka) he entertains a learned Brahmaza whom he reveres.
6. To that (Brahmaza) he makes a present of a bull.
7. From that time he constantly sacrifices (yagate) on the days of the full and of the new moon a mess of cooked food sacred to Agni.
8. In the evening and in the morning he constantly sacrifices (guhoti) with his hand (and not with the Darvi) the two following oblations of rice or of barley: ‘To Agni Sv4h4! To Pragapati Svaha!’
9. Some (teachers) state that in the morning the
5, 6. In the commentary these Sfitras are divided thus: 5. tena brahmanam vidydvantam pariveveshi; 6. yo=sy4pasito bhavati tasm& rishabham dadati. (5. Therewith he entertains a learned Brahmana. 6. To one whom he reveres, he presents a bull.) The commentator observes that some authorities make one Sftra of the two, so that the Brahmaza who receives the food and the one to whom the bull is given, would be the same person.
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former (of these oblations) should be directed to Sfrya.
10. Through a period of three nights they should eat no saline food, should sleep on the ground, wear ornaments, and should be chaste.
11. In the fourth night, towards morning, he puts wood on the fire, performs the (regular) ceremonies down to the (regular) expiatory oblations, and sacrifices nine expiatory oblations (with the following Mantras) :
Parata 7, SECTION 24.
1. ‘Agni! Expiation! Thou art expiation. I, the Br4hmaza, entreat thee, desirous of protection. What is terrible in her, drive that away from here. Svaha!
‘Vayu! Expiation! Thou art expiation. I, the Brahmaza, entreat thee, desirous of protection. What is blameful in her, drive that away from here. Svaha!
‘Sun! Expiation! Thou art expiation. I, the Brahmaza, entreat thee, desirous of protection. What dwells in her that is death-bringing to her husband, drive that away from here. Svaha!
‘Sun! Expiation! &c.
‘Vayu! Expiation! &c.
‘Agni! Expiation! &c.
‘Agni! Expiation! &c.
‘Vayu! Expiation! &c.
‘Sun! Expiation! &c.’
I, the Brahmaza, entreat thee, desirous of protection. What dwells in her that is death-bringing to her husband, drive that away from here. Svaha!
‘Sun! Expiation! &c.
‘Vayu! Expiation! &c.
‘Agni! Expiation! &c.
‘Agni! Expiation! &c.
‘Vayu! Expiation! &c.
‘Sun! Expiation! &c.’
11. According to the commentary he performs the regular ceremonies down to the oblation offered with the Mantra, ‘ Thus thou, Agni’ (see above, I, 3, 5, and compare Péraskara I, 2, 8). Matrédatta says, prayasfittiparyantam kritva sa tvam no Agna ity etadantam kritva nava prayaséittir guhoti . . . vyahrrtiparyantam kritva imam me Varuneti fatasro (I, 3, 5) hutvaita guhoti.
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2. Having sacrificed (these oblations), he then pours the remainder as an oblation on her head, with (the formulas), ‘Bhd! I sacrifice fortune over thee. Sv4ha! Bhuva4! I sacrifice glory over thee. Svah4! Suvas! I sacrifice beauty over thee. Svaha! Bhar bhuvas suvah! I sacrifice brightness over thee. Svaha!’
3. There (near the sacrificial fire) he places a water-pot, walks round the fire (and that water-pot) keeping his right side turned towards it, makes (the wife) lie down to the west of the fire, facing east or north, and touches her secret parts, with (the formula), ‘We touch thee with the five-forked, auspicious, unhostile (?), thousandfoldly blessed, glorious hand that thou mayst be rich in offspring !’
4. He then cohabits with her with (the formula), ‘United is our soul, united our hearts, united our navel, united our skin. I will bind thee with the bond of love; that shall be insoluble.’
5. He then embraces her with (the formula), ‘ Be devoted to me; be my companion. What dwells in thee that is death-bringing to thy husband, that I make death-bringing to thy paramours. Bring luck to me; be a sharp-cutting (destroyer) to thy paramours.’
6. He then seeks her mouth with his mouth, with (the two verses), ‘Honey! Lo! Honey! This is honey! my. tongue’s speech is honey; in my mouth dwells the honey of the bee; on my teeth dwells concord,
‘The (magic charm of) concord that belongs to the akravaka birds, that is brought out of the
6. With the first verse comp. Taitt. Samh. VII, 5, 10,1; Kétyayana XIII, 3, 21; Latyayana IV, 3, 18.
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rivers, of which the divine Gandharva is possessed, thereby we are concordant.’
7. A woman that has her monthly courses, keeps through a period of three nights the observances prescribed in the Brahmaaa.
8. In the fourth night (the husband) having sipped water, calls (the wife) who has taken a bath, who wears a clean dress and ornaments, and has spoken with a Braéhmaza, to himself (with the following verses) :
ParaLa 7, SECTION 25,
1. (a) ‘May Vishzu make thy womb ready ; may Tvashérd frame the shape (of the child); may Pragapati pour forth (the sperm); may DhAtzz give thee conception !
(a) ‘May Vishzu make thy womb ready ; may Tvashérd frame the shape (of the child); may Pragapati pour forth (the sperm); may DhAtzz give thee conception !
(b) ‘Give conception, Sintvali; give conception, Sarasvatt! May the two Asvins, wreathed with lotus, give conception to thee!
(c) ‘The embryo which the two Asvins produce with their golden kindling-sticks: that embryo we call into thy womb, that thou mayst give birth to it after ten months.
(d) ‘As the earth is pregnant with Agni, as the heaven is with Indra pregnant, as Vayu dwells in the womb of the regions (of the earth), thus I place an embryo into thy womb.
4. Taitt. Samhita II, 5,1, 5.6: Therefore one should not speak with a woman that has her monthly courses, nor sit together with her, nor eat food that she has given him, &c.
25, 1 (a-c). Rig-veda X, 184, 1-3; comp. S. B.E., vol. xv, p. 221.
(d-f). Sankhayana-Grrhya I, 19. It should be observed that the text of Hiranyakesin has in the beginning of (e) quite the same blunder which is found also in the Sankh4yana MSS., yasya instead of vyasya.
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(e) ‘Open thy womb; take in the sperm; may a male child, an embryo be begotten in the womb. The mother bears him ten months; may he be born, the most valiant of his kin.
(f) ‘May a male embryo enter thy womb, as an arrow the quiver; may a man be born here, thy son, after ten months.
(g) ‘I do with thee (the work) that is sacred to Pragdpati; may an embryo enter thy womb. May a child be born without deficiency, with all its limbs, not blind, not lame, not sucked out by Pisdfas.
(h) ‘ By the superior powers which the bulls shall produce for us, thereby become thou pregnant; may he be born, the most valiant of his kin.
(i) ‘Indra has laid down in the tree the embryo of the sterile cow and of the cow that prematurely produces ; thereby become thou pregnant; be a wellbreeding cow’—
And (besides with the two Mantras), ‘ United are our names’ (above, 24, 4), and, ‘ The concord of the kakravaka birds’ (24, 6).
2. (He should cohabit with her with the formulas), ‘Bhos! Through Pragdpati, the highest bull, I pour forth (the sperm) ; conceive a valiant son, N. N.!— Bhuvaf! Through Prag4pati, &c,—Suvah! Through Pragapati, &c.’ Thus he will gain a valiant son.
3. The Mantras ought to be repeated whenever they cohabit, according to Atreya,
4. Only the first time and after her monthly courses, according to Badardyama.
(g) Comp. Atharva-veda III, 23,5. The Apastambtya Mantrapasha reads (a)pisasadhftad.
(h) Sankhayana-Grrhya I, 19, 6; Atharva-veda III, 23, 4.
(i) Comp. Atharva-veda III, 23, 1.
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Parata 7, SECTION 261.
1. The fire which (the sacrificer keeps) from the time of his marriage, is called the Aupdsana (or sacred domestic fire).
2. With this fire the sacred domestic ceremonies are performed.
(i) Comp. Atharva-veda III, 23, 1.
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Parata 7, SECTION 261.
1. The fire which (the sacrificer keeps) from the time of his marriage, is called the Aupdsana (or sacred domestic fire).
2. With this fire the sacred domestic ceremonies are performed.
3. On account of his worship devoted to this (fire the sacrificer) is considered as an AhitAgni (i. e. as one who has set up the Srauta fires), and on account of his fortnightly aru sacrifices (on the days of the new and full moon) as one who offers the sacrifices of the new and full moon (as prescribed in the Srauta ritual); so (is it taught).
4. If (the service at the domestic fire) has been interrupted for twelve days, the sacrificer ought to set the fire up again.
5. Or he should count all the sacrifices (that have been left out), and should offer them.
6. (The punarddhana or repeated setting up of the fire is performed in the following way): in an enclosed space, having raised (the surface), sprinkled it (with water), strewn it with sand, and covered it with Udumbara or Plaksha branches, he silently brings together the things belonging to (the sacrifice) according as he is able to get them, produces fire by attrition out of a sacrificially pure piece of wood, or gets a common fire, places it in a big vessel, sets it in a blaze, and puts (fuel) on it with the words, ‘Bhos! Bhuvak! Suvak! Om! Fixity!’
} This chapter is left out in M4tridatta’s commentary; it seems to be a later addition. The division of the Sftras is my own.
26, 3. For tasyaup4sanena I think we should read tasyop4sanena.
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7. He then puts wood on the fire, performs (the rites) down to the Vy4hvzti oblations, and offers two ‘mind oblations’ (i.e. oblations for making up for defects) with (the two Mantras), ‘If a defect (mind4) has arisen in me,’ (and), ‘Agni has given me back my eye’ (Taitt. Samh. III, 2, 5, 4).
8. He offers three ‘tantu oblations’ with (the Mantras), ‘ Stretching the weft (tantu) ’ (Taitt. Samzh. III, 4, 2, 2), ‘Awake, Agni!’ (IV, 7, 13, 5), ‘The thirty-three threads of the weft’ (I, 5, 10, 4).
9. He offers four ‘abhydvartin oblations’ with (the Mantras), ‘Agni who turns to us (abhy4vartin) !’ ‘Agni Angiras!’ ‘Again with sap,’ ‘With wealth’ (Taitt. Sawh. IV. 2, 1, 2. 3).
10. Having made oblations with the single Vy4hvztis and with (the three Vy4hvztis together), and having made an oblation with the verse, ‘Thou art quick, Agni, and free from imprecation. Verily (satyam) thou art quick. Held by us in our quick mind (manas), with thy quick (mind) thou carriest the offering (to the gods). Being quick bestow medicine on us! Svaha!’—this (last) oblation contains an allusion to the mind (manas), it refers to Pragdpati, and alludes to the number seven (?),—he quickly repeats in his mind the dasahotrd formula (Taitt. Aramy. III, 1, 1). Then he makes the sagraha oblation (?); (then follow the