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 ro. As to the Mantra, ‘ Thou art quick, &c.,’ comp. above, I, 1, 3, 5, and the note on Sankhayana I, 9,12. I cannot see why the oblation made with this Mantra is called saptavati (alluding to the number seven); possibly we ought to read satyavatf (containing the word satyam, ‘verily’). Can the words sagraham hutva mean, ‘having performed the worship of the planets (graha) at his sacrifice ’?
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oblations), ‘This, O Varuza’ (&c.; see I, 2, 8, 16, down to the end of the Sftra). Then he serves food to the Brahmaaas and causes them to say, ‘An auspicious day! Hail! Good luck!’ he then performs in the known way the sacrifice of a mess of cooked food to Agni.
11. Here he gives an optional gift to his Guru: a pair of clothes, a milch cow, or a bull.
12, If he sets out on a journey, he makes the fire enter himself or the two kindling-sticks in the way that has been described (in the Srauta-sfitra).
13. Or let him make it enter a piece of wood, in the same way as into the kindling-sticks.
14. A piece of Khadira wood, or of Paldsa, or of Udumbara, or of Asvattha wood—
15. With one of these kinds of wood he fetches, where he turns in (on his journey), fire from the house of a Srotriya, and puts the (piece of wood) into which his fire has entered, on (that fire), with the two verses, ‘ He who has received the oblations’ (Taitt. Samh. IV, 6, 5, 3), and ‘Awake!’ (IV, 7, 13, 5).
16. The way in which he sacrifices has been ex+ plained (in the Srauta-sitra).
17. If one half-monthly sacrifice has been omitted, he should have a sacrifice to (Agni) Pathikvzt performed over this (fire). If two (half-monthly sacrifices), to (Agni) Vaisvanara and Pathikvzt. If more than two, (the fire) has to be set up again.
18, If the fire is destroyed or lost, or if it is mixed with other fires, it has to be set up again.
12. Comp. Sankh4yana V, 1, 1.
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Prasna I, Parata 8, SECTION 27.
If more than two, (the fire) has to be set up again.
18, If the fire is destroyed or lost, or if it is mixed with other fires, it has to be set up again.
12. Comp. Sankh4yana V, 1, 1.
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Prasna I, Parata 8, SECTION 27.
1. If he will have a house built, he should during the northerly course of the sun, in the time of the increasing moon, under the constellation Rohiat and under the three constellations designated as Uttara (Uttara-Phalgunt, Uttara-Asha@a, Uttara-Prosh¢hapada) put wood on the fire, perform the rites down to the Vydhzzti oblations, and should sacrifice with (the verses), ‘ This, O Varuza’ (&c. ; see I, 2, 8, 16, down to the end of the Sdtra). Then he serves food to the Brahmazas and causes them to say, ‘An auspicious day! Hail! Good luck!’ he puts on a garment that has not yet been washed, touches water, takes a shovel with (the formula), ‘On the impulse of the god Savitvz’ (Taitt. Sah. I, 3, 1, 1), draws lines thrice from the left to the right round (the places where the pits for the posts shall be dug) with (the formula), ‘A line has been drawn’ (Taitt. Samh. I, 3, 1, 1), digs the pits (in which the posts shall be erected) as it is fit, and casts the earth (dug out of those pits) towards the inside (of the buildingground).
2. He erects the southern door-post with (the verse), ‘Here I erect a firm house; it stands in peace, streaming ghee. Thus may we walk in thee, O house, blessed with heroes, with all heroes, with unharmed heroes ;’
3. The northern (door-post) with (the verse), ‘Stand here firmly, O house, rich in horses and cows, rich in delight; rich in sap, overflowing with milk be set up, for the sake of great happiness.’
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4. With (the verse), ‘To thee (may) the young child (go), to thee the calf with its companion, to thee the golden cup; to thee may they go with pots of curds ’—he touches the two posts, after they have been erected.
5. In the same way (Sdtras 2. 3) he erects the two chief posts,
6. And touches them as above (Siatra 4).
7. He fixes the beam of the roof on the posts with (the formula), ‘Rightly ascend the post, O beam, erect, shining, drive off the enemies. Give us treasures and valiant sons.’
8. When the house has got its roof, he touches it with (the verse),
‘ The consort of honour, a blissful refuge, a goddess, thou hast been erected by the gods in the beginning ; clothed in grass, cheerful thou art; bring us bliss, to men and animals.’
g. Then, under the constellation Anurddha, the ground (on which the house stands) i is expiated (in the following way).
10. By night he puts wood on the fire in an inner room (of the house), performs the rites down to the Vy4hz7ti oblations, and sacrifices (with the following Mantras) :
Parata 8, SECTION 28.
1. The two verses commencing ‘ Vastoshpati!’ (Taitt. Samh. III, 4, 10, 1).
27, 4. The text has the reading gagat4 saha; comp. the note on Sankhdyana III, 2, 9.
1. The two verses commencing ‘ Vastoshpati!’ (Taitt. Samh. III, 4, 10, 1).
27, 4. The text has the reading gagat4 saha; comp. the note on Sankhdyana III, 2, 9.
8. Comp. Atharva-veda III, 11, §; this text shows the way to correct the blunders of the Hiranyakesin MSS.
‘V4stoshpati! Be our furtherer; make our wealth increase in cows and horses, O Indu (i.e. Soma), Free from decay may we dwell in thy friendship; give us thy favour, as a father to his sons. Svaha!
‘May death go away; may immortality come to us. May Vivasvat’s son (Yama) protect us from danger. May wealth, like a leaf (that falls) from a tree, fall down over us, May Saétpati (i.e. Indra) be with us. Sv4ha!
‘Go another way, O death, that belongs to thee, separated from the way of the gods. V4Astoshpati ! To thee who hears us, I speak: do no harm to our offspring nor to our heroes. Svaha!
‘To this most excellent place of rest we have gone, by which we shall victoriously gain cows, treasures, and horses, May wealth, like a leaf (that falls) from a tree, fall down over us. May Safipati be with us, Svaha!
‘This, O Varuza’ (&c.; see chap. 27, Satra 1, down to): ‘ Hail! Good luck!’
2. In this way the ground (on which the house stands) should be expiated every year ;
3. Every season, according to some (teachers).
ParaLa 8, SECTION 29.
1. ‘ House, do not fear, do not tremble; bringing strength we come back. Bringing strength, gaining wealth, wise I come back to the house, rejoicing in my mind.
‘Of which the traveller thinks, in which much joy
29, 1. Sankh&yana-Grrhya III, 7, 2; Atharva-veda VII, 60,p. 207 dwells, the house I call. May it know us as we know it.
‘Hither are called the cows; hither are called goats and sheep; and the sweet essence of food is called hither to our house.
‘Hither are called many friends, the sweet companionship of friends. May our dwellings always be unharmed with all our men.
‘Rich in sap, rich in milk, refreshing, full of joy and mirth, free from hunger (?) and thirst, O house, do not fear us’—with (these verses) he approaches his house (when returning from a journey).
2. ‘To thee I turn for the sake of safety, of péace. The blissful one! The helpful one! Welfare! Welfare ! —with (this formula) he enters.
3. On that day, on which he has arrived, he shouts avoid all quarrelling.
. ‘The joyful house I enter which does not bring death to men; most manly (I enter) the auspicious one. Bringing refreshment, with genial minds (we enter the house); joyfully I lie down in it '—with (this verse) he lies down.
5. ‘ May we find our way with thee through all hostile powers, as through streams of water ’—with (this verse) he looks at his wife; he looks at his wife.
5. ‘ May we find our way with thee through all hostile powers, as through streams of water ’—with (this verse) he looks at his wife; he looks at his wife.
1. Now (follows) the Simantonnayana (or parting of the pregnant wife’s hair).
2. In the fourth month of her first pregnancy, in the fortnight of the increasing moon, under an auspicious constellation he puts wood on the fire, performs the rites down to the Vyahz‘ti oblations, and makes four oblations to Dhatvz with (the verse), ‘May Dhatrvz give us wealth’ (and the following three verses, Taitt. Samh. III, 3, 11, 2. 3).
3. ‘This, O Varuza’ (&c. ; see I, chap. 27, Sftra 2, down to): ‘Hail! Good luck!’
He then makes the wife who has taken a bath, who wears a clean dress and ornaments, and has spoken with a Brahmaza, sit down to the west of the fire, facing the east, in a round apartment. Standing to the east (of the wife), facing the west he parts her hair upwards (i.e. beginning from the front) with a porcupine’s quill that has three white spots, holding (also) a bunch of unripe fruits, with the Vy4hvztis (and) with the two (verses), ‘I invoke Rak,’ (and), ‘Thy graces, O R&k4’ (Taitt. Samzh. III, 3, 11, 5). Then he recites over (his wife the formulas), ‘Soma alone is our king, thus say the Brahmama tribes, sitting near thy banks, O Ganga,
1, 3. The corrupt word vivrittakakra(#) seems to contain a vocative fem. referring to Gange—avivrittakakra? The Apastambfya Mantrap4/ha reads, vivrittakakra Asinas tiresa yamune tava. Comp. Asvalayana I, 14, 7; Paraskara I, 15, 8.
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whose wheel does not roll back (?)!’ (and), ‘May we find our way with thee through all hostile powers, as through streams of water’ (above I, 20, 5).
Parata 1, SEcTION 2.
1. Now (follows) the Pumsavana (i.e. the ceremony for securing the birth of a male child).
2. In the third month, in the fortnight of the increasing moon, under an auspicious constellation (&c.; see the preceding section, Satras 2 and 3,: down to:) in a round apartment. He gives her a barley-grain in her right hand with (the formula), ‘A man art thou;’
3. With (the formula), ‘ The two testicles are ye,’ two mustard seeds or two beans, on both sides of that barley-grain.
4. With (the formula), ‘ Svavrztat’ (? svavrcttat ?) (he pours) a drop of curds (on those grains). That he gives her to eat.
5. After she has sipped water, he touches her belly with (the formula), ‘With my ten (fingers) I touch thee that thou mayst give birth to a child after ten months.’
6. (He pounds) the last shoot of a Nyagrodha trunk (and mixes the powder) with ghee, or a silkworm (and mixes the powder) with a pap prepared of panick seeds, or a splinter of a sacrificial post taken from the north-easterly part (of that post) exposed to the fire, or (he takes ashes or soot [?] of)
(He pounds) the last shoot of a Nyagrodha trunk (and mixes the powder) with ghee, or a silkworm (and mixes the powder) with a pap prepared of panick seeds, or a splinter of a sacrificial post taken from the north-easterly part (of that post) exposed to the fire, or (he takes ashes or soot [?] of)
2, 2. Comp. the note on Asvalfyana I, 13, 2.
6. The translation of this Sftra should be considered merely as tentative. Some words of the text are uncertain, and the remarks of M&trzdatta are very incorrectly given in the MSS.
[30] Pp. 210 a fire that has been kindled by attrition, and inserts that into the right nostril of (the wife) whose head rests on the widely spread root (of an Udumbara tree ?).
7. If she miscarries, he should three times stroke (her body), from the navel upwards, with her wet hand, with (the formula), ‘ Thitherwards, not hitherwards, may Tvash¢vz bind thee in his bonds. Making (the mother) enter upon the seasons, live ten months (in thy mother’s womb) ; do not bring death to men.’
8. When her confinement has come, he performs the kshipraprasavana (i.e. the ceremony for accelerating the confinement). Having placed a waterpot near her head and a Taryantt plant near her feet, he touches her belly.
Parata 1, SEcTION 3.
1. ‘As the wind blows, as the ocean waves, thus may the embryo move; may it come forth together with the after-birth —with (this verse) he strokes (her body) from above downwards,
2. When the child is born, he lays an axe on a stone, and a piece of gold on that axe; after he has turned these things upside down (so that the stone lies uppermost), he holds the boy over them with (the two verses),
‘Be a stone, be an axe, be insuperable gold. Thou indeed art the Veda called son; so live a hundred autumns.
8. Comp. Apastamba-Grzhya VI, 14, 143 Asvaldyana II, 8, 14; IV, 4, 8.
II PRASNA, I PATALA, 3 SECTION, 7. 2I!I
‘From limb by limb thou art produced; out of the heart thou art born. Thou indeed art the self (Atman) called son ; so live a hundred autumns.’
3. (The contents of this Sdtra are similar to those of Paéraskara I, 16, 2.)
4. They take the Aup4sana (or regular Grzhya) fire away, and they bring the Sftik4gni (or the fire of the confinement).
5. That (fire) is only used for warming (dishes, etc.).
6. No ceremonies are performed with it except the fumigation (see the next Satra).
7. He fumigates (the child) with small grains mixed with mustard seeds. These he throws into the coals (of the Sfitikagni) (eleven times, each time with one of the following Mantras) :
(a) ‘May Sazda and Marka, Upavira, Sazdikera, Uldkhala, Xyavana vanish from here. Sv4ha!
(a) ‘May Antrtmukha, Sarshap4ruza vanish from here. Svaha!
(e) ‘Kesint, Svalomint, Bag4bogé, Upak4sint—go away, vanish from here. Svaha!
(f) ‘The servants of Kuvera, Visvavdsa (?), sent by the king of demons, all of one common origin,
3, 7. According to Paraskara (I, 16, 23) this is done daily in the morning and in the evening, until the mother gets up from childbed.—Comp. the names of the demons, Péraskara I, 16, 23.—For vikhuram (Mantra i) the Apastambfya Mantrap4/ha has vidhuram (‘distress ’ or ‘a distressed one ’).
P2
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walk through the villages, visiting those who wake (?). Svaha!
(g) ‘“ Kill them! Bind them!” thus (says) this messenger of Brahman, Agni has encompassed them. Indra knows them; Brzhaspati knows them ; I the Brahmaza know them who seize (men), who have prominent teeth, rugged hair, hanging breasts. Svaha !
(h) ‘The night-walkers, wearing ornaments on their breasts, with lances in their hands, drinking out of skulls! Svaha!
(i) ‘Their father UAéaihsravyakarnaka walks (?) at their head, their mother walks in the rear, seeking a vikhura (?) in the village. Sv4ha!
(k) ‘The sister, the night-walker, looks at the family through the rift (?)—she who wakes while people sleep, whose mind is turned on the wife that has become mother. Svaha!
(1) ‘O god with the black path, Agni, burn the lungs, the hearts, the livers of those (female demons) ; burn their eyes. Svaha!’
8. Then he washes his hands and touches the ground with (the verses), ‘O thou whose hair is well parted! Thy heart that dwells in heaven, in the moon: of that immortality impart to us. May I not weep over distress (falling to my lot) through my sons.
‘I know thy heart, O earth, that dwells in heaven, in the moon; thus may I, the lord of immortality, not weep over distress (falling to my lot) through my sons.’
9. Now (follows) the medh4ganana (or production
8. Paraskara I, 6, 17.
Il PRASNA, I PATALA, 4 SECTION, I. 213 of intelligence). With (an instrument of) gold over which he has laid a Darbha shoot tied (to that piece of gold) he gives to the child, which is held so that it faces the east, ghee to eat, with the formulas, ‘Bhos! I sacrifice the Azkas over thee! Bhuvak! I sacrifice the Yagus over thee! Suvak! I sacrifice the SAmans over thee! Bhfdr bhuvas suvah! I sacrifice the Atharvan and Angiras hymns over thee !’
10. He then bathes the child with lukewarm water with (the following Mantras) :
‘From chronic disease, from destruction, from wile, from Varuza’s fetter I release thee. I make thee guiltless before the Brahman; may both Heaven and Earth be kind towards thee.
‘May Agni together with the waters bring thee bliss, Heaven and Earth together with the herbs; may the air together with the wind bring thee bliss ; may the four quarters of the heaven bring thee bliss.
I make thee guiltless before the Brahman; may both Heaven and Earth be kind towards thee.
‘May Agni together with the waters bring thee bliss, Heaven and Earth together with the herbs; may the air together with the wind bring thee bliss ; may the four quarters of the heaven bring thee bliss.
‘Rightly have the gods released the sun from darkness and from the seizing demon; they have dismissed him from guilt; thus I deliver this boy from chronic disease, from curse that comes from his kin, from wile, from Varuza’s fetter.’
11. He then places the child in his mother’s lap with (the verse):
Parata 1, SEcTION 4.
1. ‘The four divine quarters of the heaven, the consorts of Wind, whom the sun surveys: to their to. Comp. Atharva-veda II, 10; Taitt. Brahm. II, 5, 6.
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long life I turn thee; may consumption go away to destruction !’
2. Having placed (him there) he addresses (his wife with the Mantra), ‘ May no demon do harm to thy son, no cow that rushes upon him (?). Mayst thou become the friend of treasures; mayst thou live in prosperity in thy own way.’
3. He washes her right breast and makes her give it to the child with (the formula), ‘May this boy suckle long life; may he reach old age. Let thy breast be exuberant for him, and life, glory, renown, splendour, strength.’
4. In the same way the left breast.
5. With (the words), ‘ He does not suffer, he does not cry, when we speak to him and when we touch him’—he touches both breasts. Then he places a covered water-pot near her head, with (the formula), ‘O waters, watch in the house. As you watch with the gods, thus watch over this wife, the mother of a good son.’
6. On the twelfth day the mother and the son take a bath.
7. They make the house clean.
8. They take the Sftikagni away, and they bring the Aupdsana fire.
9. Having put wood on that fire, and having performed the rites down to the Vy4hvzti oblations, they sacrifice twelve oblations with the verses, ‘May Dhatvz give us wealth’ (III, 3, 11, 2-5); according to some (teachers they make) thirteen (oblations).
4, 2. Iam not certain about the translation of dhenur atisarizi. The Apastambiya Mantrapa/ha has atyAédrint. Atisfrin means, suffering from diarrhoea; perhaps we should read abhis@rinf.
8. Comp. chap. 3, Sfitra 4.
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10. ‘ This,O Varuzta’ (&c.; see I, chap. 27, Sftra 2, down to): ‘ Hail! ‘Good luck!’ Then let him give a name to the child, of two syllables or of four syllables, beginning with a sonant, with a semi-vowel in it, with a long vowel (or) the Visarga at its end, or a name that contains the particle su, for such a name has a firm foundation; thus it is understood.
11. Let the father and the mother pronounce (that name) first. For it is understood, ‘My name first, O GAtavedas.’
12. He should give him two names. For it is understood (Taitt. Saveh. VI, 3, 1, 3), ‘Therefore a Brahmaza who has two names, will have success.’
11. Let the father and the mother pronounce (that name) first. For it is understood, ‘My name first, O GAtavedas.’
12. He should give him two names. For it is understood (Taitt. Saveh. VI, 3, 1, 3), ‘Therefore a Brahmaza who has two names, will have success.’
13. The second name should be a Nakshatra name.
14. The one name should be secret ; by the other they should call him.
15. He should give him the name Somayégin (i.e. performer of Soma sacrifices) as his third name ; thus it is understood.
16. When he returns from a journey, or when his son returns, he touches him with (the formula), ‘With Soma’s lustre I touch thee, with Agni’s splendour, with the glory of the sun.’
17. With (the formula), ‘With the humk4ra (the mystical syllable hum) of the cattle I kiss thee, N. N.! For the sake of long life and of glory! Hum!’ he
11. The verse beginning with ‘My name,’ &c., contains the words, ‘which my father and my mother have given me in the beginning ’ (pita mata 4a dadhatur yad agre).
13. Comp. Professor Weber’s second article, ‘Die vedischen Nachrichten von den Naxatra’ (Abh. der Berliner Akademie), Pp. 316 seq.
17. Comp. above, I, 2, 5, 14.
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kisses his head. Then he seizes with his right hand (his son’s) right hand together with the thumb, with the five sections, ‘ Agni is long-lived.’
18. ‘May Agni bestow on thee long life everywhere’ (Taitt. Sah. I, 3, 14, 4)—this (verse) he murmurs in (his son’s) right ear as above.
Parara 1, Section 5.
1. Then (follows) in the sixth month the Annaprasana (i.e. the first feeding with solid food).
2. In the fortnight of the increasing moon, under an auspicious constellation, he puts wood on the fire, performs the rites down to the Vy4hv‘ti oblations, and sacrifices (with the Mantras), ‘This, O Varuma’ (&c.; see I, chap. 27, Stra 2, down to): ‘ Hail! Good luck!’ Then he gives (to the child) threefold food to eat, curds, honey, and ghee, with (the formula), ‘Bhd I lay into thee! Bhuvas I lay into thee! Suvas I lay into thee!’
3. Then he gives him (other) food to eat with (the formula), ‘I give thee to eat the essence of water and of the plants. May water and plants be kind towards thee. May water and plants do no harm to thee.’
Parata 1, SEcTION 6,
1. Inthe third year (he performs) the Xdd4karman
(i. e. the tonsure of the child’s head),
2. In the fortnight (&c., as in the preceding section, Sfdtra 2, down to): ‘Hail! Good luck!’ The boy sits down to the west of the fire, facing the east ;
18. I, 2, 5, 15; 2, 6, 1.
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3- To the north (of the fire) his mother or a student (brahmaférin) holds a-lump of bull’s dung ;
4. Therewith he (or she) receives the (cut-off) hair.
5. He then pours cold and warm water together.
6. Having poured warm water into cold water he moistens the hair near the right ear with (the formula), ‘May the waters moisten thee for life’ (Taitt. Samh. I, 2, 1, 1).
Therewith he (or she) receives the (cut-off) hair.
5. He then pours cold and warm water together.
6. Having poured warm water into cold water he moistens the hair near the right ear with (the formula), ‘May the waters moisten thee for life’ (Taitt. Samh. I, 2, 1, 1).
7. With (the formula), ‘Herb, protect him!’ (Taitt. Samh., loc. cit.) he puts an herb, with its point upwards, into (the hair).
8, With (the formula), ‘Axe, do no harm to him!’ (Taitt. Samh., loc. cit.) he touches (that herb) with the razor.
9. With (the words), ‘ Heard by the gods, I shave that (hair)’ (Taitt. Samzh., loc. cit.) he shaves him.
10. In the same way (he moistens, &c.) the other (sides of his head) from left to right.
11, Behind with (the Mantra), ‘The razor with which Savitzz, the knowing one, has shaven (the beard) of king Soma and Varuma, with that, ye Brahmamzas, shave his (head); make that he be united with vigour, with wealth, with glory.’
On the left side with (the Mantra), ‘(The razor) with which Pfshan has shaven (the beard) of Bvzhaspati, of Agni, of Indra, for the sake of long life, with that I shave thy (head), N. N.!’
6, 3, 4. Some consider, according to Métridatta, these two Sfitras as one. He says (p. 149 of Dr. Kirste’s edition), uttarata ity etad4di pratigrzhntity etadantam va sitram, dhfrayams tendsya kesAn pratipa¢hitavyam (read, pratigrzhn titi pashitavyam).
6. As to dakshinam goda4nam unatti, comp. the note on P4raskara II, 1, 9. Comp. also above, I, 3, 9, 12.
7 seq. See above, I, 3, 9, 13 seq.
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Before with (the Mantra), ‘That he may long live in joy, and may long see the suf.’
12, After the hair has been shaven, they arrange the locks (which are left over), according to custom or according to what family he belongs.
13. A person who is kindly disposed towards him, gathers the (cut-off) hair and buries it in a cowstable, or near an Udumbara tree, or in a clump of Darbha grass, with (the Mantra), ‘Where Pidshan, Brzhaspati, Savityz, Soma, Agni (dwell), they have in many ways searched where they should depose it, between heaven and earth, the waters and heaven.’
14. He makes a gift to a Brahmaza according to his liberality.
15. To the barber (he gives) boiled rice with butter.
16. In the same way the Godanakarman (or the ceremony of shaving the beard) is performed in the sixteenth year.
17. He has him shaven including the top-lock.
18. Some declare that he leaves there the toplock.
19. Or he performs the God4na sacred to Agni.
20. He gives a cow to his Guru.
End of the First Padala.
13. Comp. I, 3, 9, 18.
14. Literally, according to his faith (yath4sraddham).
19. Agnigodano v4 kumfro bhavati upasamadhanadi puxydhavakanantam agnikaryam iva va bhavatity arthad. Matridatta. Comp., however, the note on Apastamba-Grihya VI, 16, 13.
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Prasna II, Parata 2, Section 7.
1. Now (follows) the expiation for attacks of the dog-demon (epilepsy) (on the boy).
Matridatta. Comp., however, the note on Apastamba-Grihya VI, 16, 13.
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Prasna II, Parata 2, Section 7.
1. Now (follows) the expiation for attacks of the dog-demon (epilepsy) (on the boy).
2. When the attack assails (the boy, the performer of the ceremony) arranges his sacrificial cord over his left shoulder, sips water, and fetches water with a cup that has not yet been used (in order to pour it upon the boy). In the middle of the hall he elevates (the earth at) that place in which they use to gamble; he besprinkles it with water, casts the dice, scatters them (on all sides), makes a heap of them, spreads them out, makes an opening in the thatched roof of the hall, takes the boy in through that (opening), lays him on his back on the dice, and pours a mixture of curds and salt-water upon him, while they beat a gong towards the south. (The curds and water are poured on the sick boy with the following Mantras),
‘Kurkura, Sukurkura, the Kurkura with the dark fetter. ...
‘Sarameya runs about, looking, as it were, upon the sea. He, the Suvirivza (?), wears golden ornaments on his neck and on his breast, the most excellent (ornaments) of dogs (?).
‘Suviriza, let him loose! Let him loose, Ekavratya! Let him loose, doggy! Let him loose, Kat!
‘Z7eka and Sasaramafamka and Tdla and Vitdla and the white one and the red one. Let him loose! .... the brown and red one.
2. The Mantras are partly unintelligible. As to kurkura comp. the note on P4raskara I, 16, 24.
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down in the third heaven from here. Ahat! Go away. Sisarama! Saérameya! Adoration to thee, Stsara !
‘Your mother is called the messenger; your father is the mazdakaka (mazdfkaka, the frog ?). Khat! Go away, &c.
‘ Your mother is called dul4 (the staggering one ?); your father is the mazdakaka. Khat! Go away, &c.
‘The stallions (stamp with) their feet. Do not gnash (?) thy teeth. hat! Go away, &c.
‘The carpenter hammers at (the chariots) that have wheels (?). Do not gnash (?) thy teeth. Ahat! Go away,’ &c.
3. Then (the performer of the ceremony) says, ‘Choose a boon.’
4. (The father or ‘brother of the boy replies), ‘I choose the boy.’
5. They should do so, when the attack assails him, three times in the day, in the morning, at noon, and in the afternoon, and when he has recovered.
End of the Second Padala.
Prasna II, Parata 3, Section 8.
1. Now (follows) the sacrifice of the sdlagava (or spit-ox, for propitiating Rudra and averting plague in cattle).
2. In the fortnight of the increasing moon, under an auspicious constellation, he puts wood on the fire, strews (Darbha grass) on the entire surface around the fire, cooks a mess of sacrificial food with milk,
5. There can be little doubt as to the correctness of the reading agadaA instead of 4gatah. .
There can be little doubt as to the correctness of the reading agadaA instead of 4gatah. .
sprinkles it (with Agya), takes it from the fire, builds two huts to the west of the fire, and has the spit-ox led to the southerly (hut) with (the verse), ‘May the fallow steeds, the harmonious ones, bring thee hither, together with the white horses, the bright, wind-swift, strong ones, that are as quick as thought. Come quickly to my offering, Sarva! Om!’
3. To the northerly (hut he has) the ‘bountiful one’ (led) ;—(i. e. the consort of the spit-ox) ;
4. To the middle (between the two huts) the ‘conqueror’ (i.e. a calf of those two parents).
5. He gives them water to drink in the same order in which they have been led (to their places), prepares three messes of boiled rice, ‘spreading under’ and sprinkling (Agya) on them, and touches (the three beasts with those portions of rice) in the order in which they have been led (to their places), with (the Mantras), ‘May he, the bountiful one, touch it. To the bountiful one sviha! May she, the bountiful one, touch it. To the bountiful one svaha! May the conqueror touch it. To the conqueror svahé !’
6. After he has performed (the rites) down to the Vyahvzti oblations, he takes the messes of boiled rice (to the fire) and sacrifices them (the first with the Mantra),
‘To the god Bhava sv4h4! To the god Rudra svah4! To the god Sarva svaha! To the god fsana... Pasupati... Ugra... Bhima svaha! To the great god sv4ha!’
7. Then he sacrifices the consort’s rice to the consort (of Rudra, with the Mantra), ‘To the consort
3, 4. The text has midAushfm, gayantam.
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of the god Bhava svaha! To the consort of the god Rudra... Sarva... {sana... Pasupati... Ugra... Bhima .. . of the great god svaha!’
8. Then he sacrifices of the middle portion of rice with (the Mantra), ‘To the conqueror svahi! To the conqueror sv4hé !’
9. Then he cuts off from all the three portions of rice and sacrifices the Svish¢akrzt oblation with (the Mantra), ‘To Agni Svish¢akrzt svaha!’
10. Around that fire they place their cows so that they can smell the smell of that sacrifice.
11. ‘With luck may they walk round our full face’—with (these words) he walks round all (the objects mentioned, viz. the fire, the three beasts, and the other cows), so as to turn his right side towards them, and worships (the silagava) with the (eleven) Anuvakas, ‘Adoration to thee, Rudra, to the wrath’ (Taitt. Samh. IV, 5), or with the first and last of them.
Parata 8, SECTION 9.
1. Now follows the distribution of Paldsa leaves (at different places).
2. ‘ Protector of the house, touch them! To the protector of the house sv4h4! Protectress of the
Samh. IV, 5), or with the first and last of them.
Parata 8, SECTION 9.
1. Now follows the distribution of Paldsa leaves (at different places).
2. ‘ Protector of the house, touch them! To the protector of the house sv4h4! Protectress of the
9, 1. The text has baudAyavih4ra, on which the commentary observes, baudAyani palfsaparnani, tesh4m viharo viharamam n4nadeseshu sthapanam baudhyaviharah, karmanéma va. The baudfyavihara is, as its description clearly shows, a ceremony for propitiating Rudra and his hosts and for averting evil from the cattle and the fields. The commentary understands it as forming part of the s(ilagava described in chap. 8, and with this opinion it would agree very well that no indication of the time at which the baudsyavihara ought to be performed (such as Apfiryamamapakshe punye nakshatre) is given, Comp. also Apastamba VII, 20, 5 seq.
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house, touch them! To the protectress of the house svaha! Protector of the door, touch them! To the protector of the door svah4! Protectress of the door, touch them! To the protectress of the door svaha!’— with (these formulas) he puts down four leaves; (then other leaves) with (the formulas), ‘ Noisy ones, touch them! To the noisy ones sv4h4! Quivered ones... ye that run in the rear... Minglers (?)... Choosers ... Eaters, touch them! To the eaters svaha !’—
3. Then again ten (leaves) with (the formula), ‘Divine hosts, touch them! To the divine hosts svaha !’
4. Then other ten (leaves) with (the formula), ‘Divine hosts that are named and that are not named, touch them! To them svaha!’
5. Then he makes a basket of leaves, puts into it a lump of boiled rice with an ‘ under-spreading’ (of Agya) and sprinkling (Agya) on it, goes outside his pasture-grounds, and hangs (the basket) up at a tree with (the formula), ‘Quivered ones, touch it! To the quivered ones svaha !’
6. He then performs worship (before that basket) with (the formula), ‘ Adoration to the quivered one, to him who wears the quiver! To the lord of the thieves adoration !’
7. With sandal salve, sura and water, unground, fried grains, cow-dung, with a bunch of darva grass, with Udumbara, Paldsa, Samt, Vikankata, and
5. I have translated avadh4ya (instead of avaddya), as Apastamba VII, 20, 7 reads.
6. Taittirlya Samhita IV, 5, 3,1. Of course the god to whom these designations refer is Rudra.
7. The commentary explains surodaka as rain-water, or as rainwater which has fallen while the sun was shining.
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Asvattha (branches), and with a cow-tail he besprinkles his cows, the bull first, with (the words), ‘Bring luck! Bring luck!’ Then (the bull) will bring him luck.
8. He then cooks that mess of sacrificial food, sacred to Kshetrapati (the lord of the field), with milk, sprinkles it (with Agya), takes it from the fire, and performs a sacrifice to Kshetrapati on the path where his cows use to go, without a fire, on four or on seven leaves.
8. He then cooks that mess of sacrificial food, sacred to Kshetrapati (the lord of the field), with milk, sprinkles it (with Agya), takes it from the fire, and performs a sacrifice to Kshetrapati on the path where his cows use to go, without a fire, on four or on seven leaves.
9. He has him (i. e. the Kshetrapati ? an ox representing Kshetrapati ?) led (to his place) in the same way as the sflagava (chap. 8, § 2).
10. He sacrifices quickly, (for) the god has a strong digestion (?).
11. He then performs worship with (the two verses), ‘With the lord of the field, ‘Lord of the field’ (Taitt. Samh. I, 1, 14, 2. 3).
12, Of (the remains of that sacrificial food) sacred to Kshetrapati his uterine relations should partake, according as the custom of their family is.
End of the Third Padala.
8. M&tridatta says, kshaitrapatyam kshetrapatidevatékam payasi sthalipakam, &c. The meaning of the expression ‘that (enam) mess of sacrificial food’ is doubtful; the commentary says, enam iti pOrvapeksham pfirvavad aup4sana evasy4pi srapandrtham.—The last words (on four or on seven leaves) the commentator transfers to the next Sfitra, but he mentions the different opinion of other authorities.
10. nfrtte sighram yagate. kutah. yatak sa devahk pikah pakanasflas tikshmas (read, tikshvas) tasmat. Matr/datta.—Possibly Dr. Kirste is right in reading tQrtam; the corresponding Sfitra of Apastamba has kshipram (VII, 20, 1g), and, as the Satapatha Brahmaza (VI, 3, 2, 2) observes, ‘ yad vai kshipram tat tQrtam.’
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Prasna II, Parata 4, Section 10,
. On the new-moon day, in the afternoon, or on days with an odd number in the dark fortnight the monthly (Sraddha is performed).
2. Having prepared food for the Fathers and having arranged southward-pointed Darbha grass as seats (for the Brahmazas whom he is going to invite), he invites an odd number of pure Brahmazas who are versed in the Mantras, with no deficient limbs, who are not connected with himself by consanguinity or by their Gotra or by the Mantras, (such as his teacher or his pupils).
3. In feeding them he should not look at any
(worldly) purposes, - 4. Having put wood on the fire and strewn southward pointed and eastward-pointed Darbha grass around it, having prepared the Agya in an Agya pot over which he has laid one purifier, having sprinkled water round (the fire) from right to left, and put a piece of Udumbara wood on (the fire), he sacrifices with the (spoon called) Darvi which is made of Udumbara wood.
5. Having performed the rites down to the Agyabh4ga offerings, he suspends his sacrificial cord over his right shoulder and calls the Fathers (to his sacrifice) with (the verse), ‘Come hither, O Fathers, friends of Soma, on your hidden, ancient paths, bestowing on us offspring and wealth and long life, a life of a hundred autumns.’
10, 1. Comp. Sankh4yana IV, 1; Asvalayana II, 5, 10 seq.; 1V, 7; P4raskara III, 10; Gobhila IV, 3. 4- Comp. above, I, 1, 1, 11 seq. 27; 2, 7 seq.
[30] Q
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6. He sprinkles water in the same direction (i.e. towards the south) with (the verse), ‘ Divine waters, send us Agni. May our Fathers enjoy this sacrifice. May they who receive their nourishment every month bestow on us wealth with valiant heroes.’ -
7. Having performed the rites down to the _ Vy4hvzti oblations with his sacrificial cord over his left shoulder, he suspends it over his right shoulder and sacrifices with (the following Mantras) :
‘To Soma with the Fathers, svadha! Adoration!
‘To Yama with the Angiras and with the Fathers, svadha! Adoration!
‘With the waters that spring in the east and those that come from the north: with the waters, the supporters of the whole world, I interpose another one between (myself and) my father. Svadha! Adoration !
‘I interpose (another one) through the mountains; I interpose through the wide earth; through the sky and the points of the horizon, through infinite bliss I interpose another one between (myself and) my grandfather. Svadh4a! Adoration!
‘I interpose (another one) through the seasons, through days and nights with the beautiful twilight. Through half-months and months I interpose another one between (myself and) my great-grandfather. Svadha! Adoration!’
Then he sacrifices with their names: ‘To N.N. svadha! Adoration! To N.N. svadh4! Adoration !’
6. Comp. Atharva-veda XVIII, 4, 40.
7. Comp. Sankhayana III, 13, 5. The translation there given of the words anyam antah pitur dadhe ought to be changed accordingly—For 4bhur anyopapadyat&m read mAtur anyo svapadyatam as Sankh4yana has,
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‘Wherein my mother has done amiss, abandoning her duty (towards her husband), may my father také that sperm as his own; may another one fall off from the mother. Svadha! Adoration!’
In the same way a second and a third verse with the alteration of the Mantra, ‘Wherein my grandmother,’ ‘Wherein my great-grandmother.’
ParaLa 4, SEcTION 11.
1. ‘The Fathers who are here and who are not here, and whom we know and whom we do not know: Agni, to thee they are known, how many they are, G4tavedas. May they enjoy what thou givest them in our oblation. Svadh4! Adoration |
‘Your limb that this flesh-devouring (Agni) has burnt, leading you to the worlds (of the Fathers), GAtavedas, that I restore to you again. Unviolated with all your limbs arise, O Fathers! Svadh4! Adoration!
‘Carry the Agya, GAtavedas, to the Fathers, where thou knowest them resting afar. May streams of Agya flow to them; may their wishes with all their desires be fulfilled! Svadh4! Adoration!’
In the same way a second and a third verse with the alteration of the Mantra, ‘to the grandfathers,’ ‘to the great-grandfathers.’
2. In the same way he sacrifices of the food, altering the Mantra, ‘ Carry the food, &c.’
Svadh4! Adoration!’
In the same way a second and a third verse with the alteration of the Mantra, ‘to the grandfathers,’ ‘to the great-grandfathers.’
2. In the same way he sacrifices of the food, altering the Mantra, ‘ Carry the food, &c.’
3. Then he sacrifices the Svishéakyzt oblation
11, 1. Rig-veda X, 15, 13; Atharva-veda XVIII, 4, 64; Asvalayana-Grrhya II, 4, 13, &c. Before the verse, ‘Carry the Agya,’ the Udtffyas, as MA&trrdatta states, insert the words, ‘He then makes oblations of Agya (with the Mantra, &c.).’ According to this reading the words of the second Sftra, ‘ In the same way, &c.,’ would refer only to these last oblations.
Q2
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with (the formula), ‘To Agni Kavyavahana Svishfakvit svadha! Adoration!’
4. He then touches the food with (the formulas), ‘The earth is thy vessel, the heaven is the lid. I sacrifice thee into the Brahman’s mouth. I sacrifice thee into the up-breathing and down-breathing of the Brahmazas. Thou art imperishable; do not perish for the Fathers yonder, in yon world! The earth is steady; Agni is its surveyor in order that what has been given may not be lost.
‘The earth is thy vessel, the heaven is the lid, &c. Do not perish for the grandfathers yonder, in yon world, The air is steady; Vayu is its surveyor, in order that what has been given may not be lost.
‘The earth is thy vessel, the heaven is the lid, &c. Do not perish for the great-grandfathers yonder, in yon world, The heaven is steady ; Aditya is its surveyor, in order that what has been given may not be lost,’
5. With (the words), ‘I establish myself in the breath and sacrifice ambrosia,’ he causes the Brahmamas to touch (the food),
Parata 4, SEcTION 12,
1. While they are eating, he looks at them with (the words), ‘My soul (4tman) dwells in the Brahman that it may be immortal.’
2, When they have eaten (and go away), he goes after them and asks for their permission to take the remains of their meal (for the rites which he is going
6. Comp. Taittiriya Aranyaka X, 34.
Il PRASNA, 4 PATALA, I2 SECTION, 5. 229 to perform). Then he takes a water-pot and a handful of Darbha grass, goes forth to a place that lies in a south-easterly intermediate direction, spreads the Darbha grass out with its points towards the south, and pours out on that (grass) with downward-turned hands, ending in the south, three handfuls of water, with (the formulas), ‘ May the fathers, the friends of Soma, wipe themselves! May the grandfathers... the great-grandfathers, the friends of Soma, wipe themselves!’ or, ‘N.N.! Wash thyself! N.N.! Wash thyself!’
May the grandfathers... the great-grandfathers, the friends of Soma, wipe themselves!’ or, ‘N.N.! Wash thyself! N.N.! Wash thyself!’
3. On that (grass) he puts down, with downwardturned hands, ending in the south, the lumps (of food for the Fathers). To his father he gives his lump with (the words), ‘This to thee, father, N. N.!’ to the grandfather with (the words), ‘ This to thee, grandfather, N.N.!’ to the great-grandfather with (the words), ‘This to thee, great-grandfather, N. N.!’ silently a fourth (lump). This (fourth lump) is optional.
4. Should he not know the names (of the ancestors), he gives the lump to the father with (the words), ‘Svadh4 to the Fathers who dwell on the earth,’ to the grandfather with (the words), ‘Svadha to the Fathers who dwell in the air,’ to the great-grandfather with (the words), ‘Svadh4 to the Fathers who dwell in heaven.’
5. Then he gives, corresponding to each lump, collyrium and (other) salve and (something that represents) a garment.
3. According to the commentary after each formula the words are added, ‘and to those who follow thee ;’ comp. Taitt. Samh. I, 8, 5, 1; III, 2, 5, 5; Katy.-Sraut. IV, 1, 12.
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6. The collyrium (he gives), saying three ‘times, ‘Anoint thy eyes, N.N.! Anoint thy eyes, N.N.!’
7. The salve, saying three times, ‘ Anoint thyself, N.N.! Anoint thyself, N.N.!’
8. With (the formula), ‘These garments are for you, O Fathers. Do not seize upon anything else that is ours,’ he tears off a skirt (of his garment) or a flake of wool and puts that down (for the Fathers), if he is in the first half of his life.
9. He tears out some hairs of his body, if in the second half.
10. Then he washes the vessel (in which the food was of which he had offered the lumps), and sprinkles (the water with which he has washed it), from right to left round (the lumps) with (the Mantra), ‘ These honey-sweet waters, bringing refreshment to children and grandchildren, giving sweet drink and ambrosia to the Fathers, the divine waters refresh both (the living and the dead), these rivers, abounding in water, covered with reeds, with beautiful bathing-places; may they flow up to you in yon world!’ Then he turns the vessel over, crosses his hands so that the left hand becomes right and the right hand becomes left, and worships (the Fathers) with the formulas of adoration, ‘ Adoration to you, O Fathers, for the sake of sap’ (Taitt. Sash. III, 2, 5, 5).
11. Then he goes to the brink of some water and pours down three handfuls of water (with the following Mantras) :
6 seq. A fourth time he gives the same thing silently; comp. Sftra 3.
8, 9. If his age is under fifty years or over fifty years (M&atrtdatta ; comp. the commentary on K&ty&yana-Sraut. IV, 1, 17. 18).
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Parata 4, Section 13.
A fourth time he gives the same thing silently; comp. Sftra 3.
8, 9. If his age is under fifty years or over fifty years (M&atrtdatta ; comp. the commentary on K&ty&yana-Sraut. IV, 1, 17. 18).
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Parata 4, Section 13.
1. ‘ This is for thee, father, this honey-sweet wave, rich in water. As great as Agni and the earth are, So great is its measure, so great is its might. As such a great one I give it. As Agni is imperishable and inexhaustible, thus may it be imperishable and inexhaustible, sweet drink to my father. By that imperishable (wave), that sweet drink, live thou together with those, N.N.! The Azéas are thy might.
‘This is for thee, grandfather, &c,... As great as V4yu and the air are... As Vayu is imperishable... to my grandfather. ... The Yagus are thy might.
‘This is for thee, great-grandfather, &c.... As great as Aditya and the heaven are... The Samans are thy might.’
2. Returning (from the place where he has performed the Pizda offerings) he puts the substance cleaving (to the Sthalt) into the water-pot and pours it out, with (the verse), ‘Go away, O Fathers, friends of Soma, on your hidden, ancient paths. After a month return again to our house and eat our offerings, rich in offspring, in valiant sons.’
3. Thereby the (Sraddha) celebrated in the middle of the rainy season has been declared.
4. There (oblations of) flesh are prescribed ;
5. Of vegetables, if there is no flesh.
End of the Fourth Pa/ala.
3. MAdhy4varsham. Comp. the note on Sankh4yana III, 13, I.
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’ Prasna II, Parara 5, Section 14.
1. We shall explain (the festival of) the Ash/aka.
2. The eighth day of the dark fortnight that follows after the full moon of Ma4gha, is called EkAshéaké.
3. On the day before that Ashéak4, under (the Nakshatra) Andrddh4s, in the afternoon he puts wood on the fire, strews southward-pointed and eastward-pointed Darbha grass around it, and turns rice out of four shallow cups over which he has laid one purifier, with (the Mantra), ‘I turn out, impelled by the god Savitzz, this cake prepared from four cups (of rice), which may drive away all suffering from the Fathers in the other world. On the impulse of the god Savitrz, with the arms of the two Asvins, with Pdshan’s hands I turn thee out, agreeable to the fathers, the grandfathers, the great-grandfathers.’
4. With the same purifier he silently strains the Prokshamt water; he silently sprinkles (with that water the rice and the vessels), silently husks (the rice), silently bakes it in four dishes like a Purod4sa, sprinkles (Agya) on it, takes it from the fire, sprinkles (water) round (the fire) from right to left, and puts a piece of Udumbara wood on (the fire). With the (spoon called) Darvi which is made of Udumbara wood, he cuts off in one continual line which is directed towards south-east, (the Avadana portions)
With the (spoon called) Darvi which is made of Udumbara wood, he cuts off in one continual line which is directed towards south-east, (the Avadana portions)
14, 1. Hiramyakesin describes only one Ash/fak4, the Ekash/ak4, while the other texts speak of three or four Ash/ak4s; comp. the quotations in the note on Sankhayana III, 12, 1.
4. The rules of the Srauta ritual regarding the baking of the Purodasa are given by Hillebrandt, Neu- und Vollmondsopfer,
P. 43.
Il PRASNA, 5 PATALA, I4 SECTION, 7. 233 one after the other, spreading under and sprinkling over them (Agya), and sacrifices them, one after the other, in one continual line which is directed towards south-east, with (the Mantras), ‘The mortars, the pressing-stones have made their noise, preparing the annual offering. Ekdsh¢akA! May we be rich in offspring, in valiant sons, the lords of wealth. Svadha! Adoration !
‘God Agni! The cake which is prepared with ghee and accompanied by (the word) svadhd, that the Fathers may satiate themselves— (this our) offering carry duly, Agni. I, the son, sacrifice an oblation to my fathers. Svadh4! Adoration!
‘Here is a cake, Agni, prepared from four cups (of rice), with ghee, rich in milk, in wealth, in prosperity. May the Fathers gladly accept it all together; may it be well sacrificed and well offered by me. Svadh4! Adoration!’
5. Then he makes oblations of (other) food with (the verses), ‘The one who shone forth as the first,’ ‘The Ekash¢aka, devoting herself to austerities,’ ‘She who shone forth as the first’ (Taitt, Samhita IV, 3, 11, I. 3. 5).
6. Cutting off (the Avadanas destined for the Svishéakvzt oblation) together from the cake and from the (other) food and mixing them with clarified butter, he makes an oblation thereof with (the formula), ‘To Agni Kavyavahana Svishéakvzt svadh4! Adoration!’
7. That (cake) with ghee and honey and with the food (mentioned in Sftras 5. 6) he touches in the way prescribed for the Sraddha ceremony and puts
7. Comp. above, chap. 11, 4; 12, 2 seq.
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down lumps (of it) according to the ritual of the Pinda offerings.
8. (The remains of) that (cake, &c.) he serves to learned Brahmaaas.
9. He gives them food and presents as at the Sraddha ceremony.
10. The known (rites) down to the pouring out of the handfuls of water (are performed here) as at the monthly (Sraddha).
ParaLa 5, Section 15.
1. On the following day he sacrifices a cow to the Fathers.
9. He gives them food and presents as at the Sraddha ceremony.
10. The known (rites) down to the pouring out of the handfuls of water (are performed here) as at the monthly (Sraddha).
ParaLa 5, Section 15.
1. On the following day he sacrifices a cow to the Fathers.
2. Having put wood on the fire and strewn southward-pointed and eastward-pointed Darbha grass around it, he sacrifices the oblation for the touching of the animal (see below), with (the verse), ‘ This cow I touch for the Fathers; may my assembled fathers gladly accept it (which is offered) with fat and ghee, with the word svadh4; may it satiate my fathers in the other world. Svadh4! Adoration!’ Then he touches (the cow) with one (blade of) sacrificial grass and with an unforked Vapdsrapazt of Udumbara wood, with (the formula), ‘I touch thee agreeable to the Fathers.’
3. He sprinkles (the cow with water) with (the words), ‘I sprinkle thee agreeable to the Fathers.’
4. When it has been sprinkled and fire has been
10. See above, chap. 12, 13.
15, 2. On the Vap4srapazi, comp. K&tyayana VI, 5, 7; Asval.- Grihya I, 11, 8. Comp. besides, Taitt. Samh. VI, 3, 6; Apastamba-Srauta-sfitra VII, 8, 3; 12, 5 seq.
4. The Udiéyas read, as M§trrdatta states, ‘to the south of the fire,’
Il PRASNA, 5 PATALA, 15 SECTION, 9. 235 carried round it, they kill it to the west of the fire, its head being turned to the west, its feet to the south.
5. After it has been killed, he silently ‘strengthens’ its sense-organs (by touching them) with water, and silently takes out the omentum, the heart, and the kidneys.
6. With the Vapasrapamt of Udumbara wood he roasts the omentum; with spits of Udumbara wood the other (parts mentioned in Sdtra 5) separately.
7. After he has roasted them, and has sprinkled Agya over them, and has taken them from the frre, he sprinkles water round (the fire) from right to left, puts a piece of Udumbara wood on (the fire), and sacrifices with a Darvi spoon of Udumbara wood the omentum, spreading under and sprinkling over it (Agya), with (the verse), ‘Carry the omentum, GAtavedas, to the Fathers, where thou knowest them resting afar. May streams of fat flow to them ; may their wishes with all their desires be fulfilled. Svadha! Adoration!’
8. He sacrifices the omentum entirely. The other parts (Sftra 5) he should offer to the Brahmazas and should feed them (with those parts of the cow).
9. When the food (for the Brahmamas) is ready, he cuts off (the Avad4nas) together from the mess of boiled rice, and from the pieces of meat, and mixing them with clarified butter he makes oblations
§- On the ‘strengthening ’ of the sense-organs of an immolated victim, comp. Apastamba-Srauta-stitra VII, 18, 6 seq. Schwab, Thieropfer, 110.—On matasne, see Indische Studien, IX, 248 ; Schwab 127.
8. Possibly the reading of the Udi4yas indicated by MA&tr¢datta, vy4kritya instead of up4kritya, is correct. The translation would be, ‘ With the rest, distributing it, &c.’
8. Possibly the reading of the Udi4yas indicated by MA&tr¢datta, vy4kritya instead of up4kritya, is correct. The translation would be, ‘ With the rest, distributing it, &c.’
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thereof with the verses, ‘ Behold the EkAsh¢ak4, the giver of food with meat and ghee, (which is offered) with (the word) svadha. By the Brahmamas that food is purified. May it be an imperishable (blessing) to me! Svadha! Adoration!’
‘The Ekdsh¢ak4, devoting herself to austerities, the consort of the year, exuberant (with milk), has poured forth milk. May you live on that milk, O Fathers, all together. May this (food) be well offered and well sacrificed by me! Svadh4! Adoration !
‘The image of the year’ (Taitt. Sawzh. V, 7, 2, 1).
10. After he has sacrificed, he cuts off (the Avadanas) from the food and from the pieces of meat, and mixing them with clarified butter he makes an oblation with (the formula), ‘To Agni Kavyavahana Svish¢akvzt svadha! Adoration!’
11. The known (rites) down to the pouring out of the handfuls of water (are performed here) as at the monthly (Sraddha).
12. The gifts of food and presents, however, are not necessary here.
13. On the following day, he prepares food for the Fathers with the rest of the meat, and sacrifices with (the two verses), ‘Thou, Agni, art quick,’ (and), ‘ Pragdpati !’ (see above, I, 1, 3, 5).
14. (=Sftra 11).
End of the Fifth Paéala.
11. See above, chap. 14, 10.
12. See chap. 14, 9.
13. This is the so-called Anvash/akya ceremony.
Il PRASNA, 6 PATALA, 16 SECTION, 5. 237
Prasna II, Parata 6, Secrion 16.
1. Now (follows) the Srava#4 ceremony,
2. On the day of that full moon which falls under (the Nakshatra) Sravaza, after the evening Agnihotra he puts wood on the (third of the three Srauta fires, called the) Dakshizagni. One who has not set up the (Srauta) fires, (does the same with) the sacred domestic fire.
3. Then he procures unbroken grains, unbroken fried grains, coarsely ground grains, (leaves and blossoms) of the Kimsuka tree, collyrium and (other) salve, and Agya.
4. Having ‘spread under’ (Agya) in the (spoon called) Darvi, he cuts off (the Avadanas) of those kinds of food (mentioned in Sftra 3), mixes them with clarified butter, and sacrifices (with the formulas), ‘ Adoration to Agni the terrestrial, the lord of terrestrial beings! Svah4! Adoration to Vayu the all-pervading, the lord of aerial beings! Svaha! Adoration to Sfrya, the red one, the lord of celestial beings! Svaha! Adoration to Vishzu, the whitish one, the lord of the beings that dwell in the quarters (of the world), Sv4ha !’
5. He anoints the Kimsuka (flowers and leaves) with Agya, and sacrifices with (the Mantras), ‘Devoured is the gadfly; devoured is thirst (?); devoured is the stinging worm.’ ‘ Devoured is the stinging worm; devoured is thirst; devoured is the gadfly,’