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,’
§- I am not sure about the translation of viéashi. Perhaps it is only a blunder for vitrésh/i, which is the reading of the Apastambiya Mantrap4¢ha. Comp. Winternitz, Der Sarpabali, ein altindischer Schlangencult (Wien, 1888), p. 28.
p. 238
‘Devoured is thirst; devoured is the gadfly; devoured is the stinging worm.’
6. He takes a water-pot and a handful of Darbha grass, goes forth, his face turned towards the east, spreads the Darbha grass out with its points towards the east, and makes four Bali-offerings on that (grass) with (the formulas), ‘To the terrestrial Serpents I offer this Bali, ‘To the aerial, &c.; to the celestial, &c.; to the Serpents dwelling in the quarters (of the world),’ &c.
7. Having given there collyrium and (other) salve (to the Serpents), he worships them with the Mantras, ‘ Adoration be to the Serpents’ (Taitt. Samhita IV, 2, 8, 3).
8. He should take a water-pot and should at that distance in which he wishes the serpents not to approach, three times walk round his house, turning his right side towards it, and should sprinkle water round it with (the formulas), ‘Beat away, O white one, with thy foot, with the fore-foot and with the hind-foot, these seven human females and the three (daughters) of the king's tribe.
‘Within the dominion of the white one the Serpent has killed nobody. To the white one, the son of Vidarva, adoration !
‘ Adoration to the white one, the son of Vidarva!’
9. Then he worships the Serpents towards the different regions, one by one with (the corresponding section of) these Mantras, ‘ The convergent one thou art called, the eastern region’ (Taitt. Samzh. V, 5, 10, I seq.).
8. Comp. Pfraskara II, 14, 19. In the first Mantra I read rfgabandhavif ; comp. the note on Par, II, 14, 4.
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10. From that time he daily makes the Baliofferings till the full-moon day of Margastrsha.
11. Here the Kimsuka offerings (see § 5) are not repeated.
12, The sprinkling (of water) round (the house) does not take place (see § 8).
13. The last Bali he offers with (the words), ‘Going to acquit myself, going to acquit myself.’
End of the Sixth Pafala.
Prasna II, Parata 7, Section 17.
1. We shall explain the Agrah4yamt ceremony.
2. On the full-moon day of M4rgastrsha he puts wood on the fire, strews (Darbha grass) on the entire surface round the fire, cooks a mess of sacrificial food with milk, sprinkles it (with Agya), takes it from the fire, performs the rites down to the Vyahrti oblations, and sacrifices (four oblations) with (the following Mantras) :
‘ This offering, the creeping of Id4, rich in ghee, moving and not moving, accept gladly, O Gatavedas.
13. Some authorities understand, as MA4trzdatta states, that he should offer the Bali only with the words as they stand in the Sftra, others prescribe the formula (comp. § 6): ‘ To the terrestrial (aerial, &c.) Serpents I offer this Bali going to acquit myself, going to acquit myself.’
17, 1. Comp. on the Agrahayant ceremony S4nkhayana IV, 17; Paraskara III, 2, &c.; Winternitz, Sarpabali, 32 seq.
2. The first Mantra is very corrupt; comp. Atharva-veda III, 10, 6. Regarding the legend of Idi, who was procreated out of Manu’s P&ka-sacrifice, and ‘came forth as if dripping, and clarified butter gathered on her step,’ comp. Satapatha Brahmaaa I, 8, 1, 7
(M. M., India, what can it teach us? p. 136).
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What domestic animals there are, of all shapes, all seven kinds of them: may they gladly dwell here and may they prosper. Svaha!
‘The night which men welcome like a cow that comes to them, (the night) which is the consort of the year, may that (night) be auspicious to us. Svaha!
“‘Bringing bliss to the cattle, to the wife, bringing bliss by night and by day, may this (night) which is the consort of the year, be auspicious to us, Svaha!
‘The full-moon night, bringing abundance, visiting one after another, dividing the months and fortnights: may this (night), the full one, protect us. Svaha !’
3. He sacrifices the oblation to Agni Svish¢Zakrzt with (the verse), ‘Agni, make this (sacrifice) full that it may be well offered. Be victorious, O god, in all battles. Shine far and wide, showing us a wide path. Bestow on us long life, full of splendour and free from decay. Svah4!’
4. Then he washes his hands and touches: the earth with (the formulas), ‘In power I establish myself, in royalty. Among the horses I establish myself, among the cows. In the limbs I establish myself, in the self. In the Pramas I establish myself, in prosperity. In Heaven and Earth I establish myself, in sacrifice.
‘May the three times eleven gods, the thirty-three, the gracious ones, whose Purohita is Byzhaspati, on the impulse of the god Savitv7z—may the gods with (all) the gods give me bliss!’
5. The master of the house sits down at their southerly end,
3. Comp. Taitt. Br. II, 4, 1, 4; PAaraskara III, 1, 3.
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6. The other persons to the north,
7. According to their seniority.
8. They who know the Mantras among them, murmur the Mantras (which will be stated).
9. With (the verse), ‘Be soft to us, O earth, free from thorns; grant us rest; afford us wide shelter’ (Taitt. Ar. X,1, 10), and with the two (verses), ‘Verily of the mountains’ (Taitt. Sawh. II, 2, 12, 2. 3) they lie down on their right sides.
10. With (the verse), ‘Up! with life’ (Taitt. Samh. I, 2, 8, 1) they arise.
11. When they have arisen, they murmur, ‘We have arisen; we have become immortal.’
12. In that way they (lie down and) arise that night three times.
Sawh. II, 2, 12, 2. 3) they lie down on their right sides.
10. With (the verse), ‘Up! with life’ (Taitt. Samh. I, 2, 8, 1) they arise.
11. When they have arisen, they murmur, ‘We have arisen; we have become immortal.’
12. In that way they (lie down and) arise that night three times.
13. Having served food to the Brahmazas and having caused them to say, ‘An auspicious day! Hail! Good luck!’ they rest that night.
End of the Seventh Padala.
Prasna II, Parara 8, Section 18,
1. Now we shall explain the opening and the conclusion (of the annual course of study).
2. During the fortnight that precedes the Sravaza
13. ‘Here end the Grzhya ceremonies,’ says M4trzdatta. Dr. Kirste (Preface, p. viii), accordingly, believes that the three last chapters may be later additions. It may be observed in connection with this, that in the Apastamblya-Grihya, which throughout is so closely related to our text, the ceremonies of the Upakarana and Utsargana, of which these three chapters treat, are not described.
18, 2. Sravandpaksha means, according to Matridatta, stava-
[30] Rp. 242 full moon, when the herbs have appeared, under (the Nakshatra) Hasta or on the full-moon day (itself), the opening ceremony of the (annual course of) study (is performed).
3. Having put wood on the fire and performed the rites down to the Vy4hv7ti oblations, he sacrifices (with his pupils) to the Azshis of the KAzdas: ‘To Pragapati, the Azshi of a Kawda, svaha! To Soma, the Azshi of a K4zda, svaha! To Agni, the Reshi of a Kazda, svaha! To the Visve devds, the Azshis of a Kazda, sviaha! To Svayambhd, the Aéshi of a K Anda, svah4 !’—these are the Azshis of the KAsdas. Or (he sacrifices) to the names of the KAzdas, to the SAvitrt, to the Rig-veda, the Yagur-veda, the Samaveda, the Atharva-veda, and to Sadasaspati.
4. Having (thus) sacrificed, they repeat the first three Anuvakas,
5. Or the beginnings of all KAmdas.
6. He enters upon (sacrificing) the Gaya, &c. (oblations ; see above, I, 1, 3, 8).
7. After all rites down to the Svish¢akvzt oblation have been performed, they stop studying three days or one day; then they should go on studying so as to commence where they have broken off: so say the teachers.
8. During the fortnight that precedes the Taishi full moon, under (the Nakshatra) Rohiat or on the full-moon day (itself), the Utsarga (or conclusion of the term of study) is celebrated.
nap(irvapaksha, and indeed the moon stands in conjunction with the
Nakshatra Hasta only on one day of the first, not of the second, fortnight of the month Sravaza (comp. the note on Asval4yana-
Grthya III, 5, 2. 3). Comp. taishtpakshasya rohinyam, below, § 8. 8. As to taishipaksha, comp. the note on Sfitra 2.
p. 243
the note on Asval4yana-
Grthya III, 5, 2. 3). Comp. taishtpakshasya rohinyam, below, § 8. 8. As to taishipaksha, comp. the note on Sfitra 2.
p. 243
9. (The teacher) with his pupils goes in an easterly or northerly direction, and where they find a pleasant water with a pleasant bathing-place, they dive into it and perform three suppressions of the breath with the Agharmarshama hymn (Rig-veda X, 190= Taitt. Ar. X, 1, 13. 14). Holding purifiers (i.e. Darbha blades) in their hands they bathe with the three (verses), ‘Ye waters, ye are wholesome’ (Taitt. Samh. IV, 1, 5, 1), with the four (verses), ‘The gold-coloured, pure, purifying waters’ (T.S. V, 6, I, 1 seq.), and with the Anuvd4ka, ‘(Soma) which clears itself, the heavenly being’ (Taitt. Br. I, 4, 8): giving the Darbha blades to each other and feigning to try to seize (??) each other.
10. Then they arrange on a pure spot that is inclined towards the east, seats of eastward-pointed Darbha grass, so that they end in the north—
Parata 8, SEcTION 19.
1. For Brahman, Pragdpati, Brzhaspati, Agni, VAyu, the Sun, the Moon, the Stars, king Indra, king Yama, king Varuza, king Soma, king Vaisravana, for the Vasus, the Rudras, the Adityas, the Visve devas, the Sadhyas, the Azbhus, the Bhvzgus, the Maruts, the Atharvans, the Angiras: for these divine beings.
g. On the last words of this Sfittra, MAtr:datta says, ditsanta iveti datum ifshanta ivanyonyam prati. athava Aditsanta iveti pashah. Aditsanto mushanta ivinyonyam.—Professor Kielhorn’s text MS. has, Atsamta ivanyonyam; Professor Bihler’s text MS., ditsamta ivinyonyam.
19, 1. According to M&trddatta, they prepare a seat for Brahman with the words, ‘ For Brahman I prepare (a seat),’ and so on. Comp. chap. 20, 3.
R 2
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2. Visvamitra, Gamadagni, Bharadvaga and Gautama, Atri, Vasish¢za, Kasyapa: these are the seven A?zshis.
3. Wearing their sacrificial cords below (round their body) they arrange towards the north, at a place that is inclined towards the north, seats of northward-pointed Darbha grass, so that they end in the east, for Visvamitra, Gamadagni, Bharadvaga, Gautama, Atri, Vasish¢Za, Kasyapa.
4. Between Vasish¢4a and Kasyapa they arrange (a seat) for Arundhatt, (the wife of Vasish¢fa) ;
5. Towards the south, in a place inclined towards the east, for Agastya.
4. Between Vasish¢4a and Kasyapa they arrange (a seat) for Arundhatt, (the wife of Vasish¢fa) ;
5. Towards the south, in a place inclined towards the east, for Agastya.
6. Then for the (following) teachers, ending with those who teach (only) one Veda (?), viz. for Kvzshva Dvaipayana, Gatdkarzya, Taruksha, Tyevabindu, Varmin, Vardthin, Vagin, Vagasravas, Satyasravas, Susravas, Sutasravas, Somasushmayama, Satvavat, Brzhaduktha V4madev(y)a, Vagiratna, Haryagvayana, Udamaya, Gautama, Aenazigaya, Ritaigaya, Krita#igaya, Dhanafgaya, Babhru, Tryaruza, Trivarsha, Tridhatu, Sibinta, Pardsara, Vishzu, Rudra, Skanda, KaAsisvara, Gvara, Dharma, Artha, K4ma, Krodha, Vasish¢ha, Indra, Tvash¢rvz, Kartsz, Dhartrz, Dhatz#, Mvityu, Savityz, Savitri, and for each Veda, for the Rig-veda, the Yagur-veda, the Sd4ma-veda, the Atharva-veda, the Itihdsa and Purdza.
7. Towards the south, with their sacrificial cords suspended over their right shoulders, in a place inclined towards the south, they arrange seats of southward-pointed Darbha grass, so that they end in the west—
2. This is a frequently quoted versus memorialis.
Il PRASNA, 8 PATALA, 20 SECTION, 9. 245
ParaLa 8, SEcTION 20.
1. For Vaisampayana, Palingu, Tittira [sic], Ukha, Atreya, the author of the Pada-text, Kaumainya the author of the commentary, for the authors of the Satras, for Saty4sh4dsa (Hirazyakesin), for the handers-down of the text, for the teachers, the Rishis, the hermits dwelling in the woods, the chaste ones, for those who have only one wife.
2. They prepare (seats) each for his own fathers and maternal ancestors.
3. With (the words), ‘For N.N. I prepare (a seat); for N.N.I prepare (a seat)’ (he prepares) a seat.
4. With (the words), ‘I satiate N. N.; I satiate N. N.’ (he makes offerings of) water.
5. With (the words), ‘Adoration to N.N.! Adoration to N.N.!’ (he offers) perfumes, flowers, incense, and lamps.
6. With (the words), ‘To N.N.svaha! To N.N. svah4 !’ (he offers) food.
7. With (the words), ‘I satiate N.N.; I satiate N.N.’ (he offers) water with fruits in it.
8. Having worshipped them with (the words), ‘Adoration to N.N.! Adoration to N. N.!’—
g. Having put wood on the fire to the west of the surface (on which he had performed the Tarpama),
20, 1. The K4adanukrama of the Atreyt-sakha, which has been printed by Professor Weber in his edition of the Taittirtya Samhita, vol. ii, p. 356, shows that the dative Palingave ought to be corrected to Paingaye. The ‘vrittikira’ is there called not Kauzdinya, but Kuadina.
9. There is only one difference between the text of this Sftrap. 246 and having performed the rites down to the Vyahvtti oblations (&c., as above, chap. 18, 3-7).
10. With the two (verses), ‘From joint to joint, ‘Thou who with a hundred’ (Taitt. Samh. IV, 2, 9, 2) they plant Darva grass at the shore of the water.
11, They stir up waves in the water and run a race in an easterly or northerly direction until they lose their breath.
18, 3-7).
10. With the two (verses), ‘From joint to joint, ‘Thou who with a hundred’ (Taitt. Samh. IV, 2, 9, 2) they plant Darva grass at the shore of the water.
11, They stir up waves in the water and run a race in an easterly or northerly direction until they lose their breath.
12. When they have returned (from that race ? or when they have returned from the whole ceremony to the village ?) they offer cakes, coarsely ground grain, and boiled rice to the Brahmazas.
13. The same (rites are repeated) when they have finished the study of the whole Veda, with the exception of the planting of Darva4 grass, of (stirring up) the water, and of the race.
14. Thus they satiate daily (after the Brahmayagta) the gods, the Azshis, and the Fathers with water; they satiate them with water.
End of the Hiramyakesi-sdtra.
and that of chap. 18, 3-7: instead of hutva trin 4dito snuvak4n adhfyate (18, 4) we read here, hutva prathamen4nuvakenAdhiyate, which I believe must be translated, ‘ Having sacrificed with the first Anuvaka, they recite (that Anuvaka).’ Ma&tridatta says, hutva prathamottam4nuvakam adhiyate.
13. See Sfitras 10 and 11.
GRIHYA-SUTRA OF APASTAMBA.
INTRODUCTORY NOTE
TO THE
GR/JHYA-SOTRA OF APASTAMBA.
THE short treatise of Apastamba on the Grshya ritual forms one Prasna of the great corpus of the Apastambfya- Kalpa-sftra (see Sacred Books, vol. ii, p. xii) and stands, among the Grithya texts, in closest connection with the Hirazyakesi-Grzhya-sitra. The chief difference between these two Sftras, both belonging to the Taittiritya School of the Black Yagur-veda, consists herein, that Apastamba, just as has been stated above! with regard to Gobhila, gives only the rules for the performance of the Grihya rites without the Mantras, which are contained in a special collection, the Mantrap4¢ha, standing by the side of the Sdtras: Hirazyakesin, on the other hand, follows the more usual practice, as adopted by Sankh4yana, Asvalayana, Paraskara, of interweaving the description of the ceremonies with the text of the corresponding Mantras. <As to the relation in which the Apastambiya-sitras stand to the Mantrap4//a, there is, so far as I can see, no reason why we should not extend the theory which we have tried to establish with regard to Gobhila, to the evidently parallel case of Apastamba: the Sdtras presuppose the existence of the Mantrapatha, just as the latter text seems to presuppose the Sdtras.—The questions regarding the historical relation of Apastamba to Hiranyakesin have been treated of by Professor Bihler in his Introduction to Apastamba’s Dharma-satra, S. B. E., vol. ii, pp. xxiii seq.
I have here to thank Dr. Winternitz, to whom we are indebted for an excellent edition of the Apastambtya- Grihya-sitra, for having placed at my disposal, before publi-
1 See above, pp. 3 seq.
p. 250
B. E., vol. ii, pp. xxiii seq.
I have here to thank Dr. Winternitz, to whom we are indebted for an excellent edition of the Apastambtya- Grihya-sitra, for having placed at my disposal, before publi-
1 See above, pp. 3 seq.
p. 250
cation, the proof-sheets of his edition, and for lending me his copy of the Mantrap4¢/a as well as of the commentary of Haradatta. The kindness of the same scholar has enabled me to make use of Professor Eggeling’s copy of the first part of Sudarsandrya’s commentary and of his own copy of the second part of the same work.
GRIHYA-SUTRA OF APASTAMBA,
ParaLa 1, Section 1.
1. Now (follow) the ceremonies (the knowledge of) which is derived from practice (and not from the Sruti).
2. They should be performed during the northern course of the sun, on days of the first fortnight (of the month), on auspicious days,
3. With the sacrificial cord suspended over (the sacrificer’s) left shoulder.
4. (The rites should be performed) from left to right.
5. The beginning should be made on the east side or on the north side,
6. And also the end.
7. Ceremonies belonging to the Fathers (are performed) in the second fortnight (of the month),
8. With the sacrificial cord suspended over the right shoulder,
9. From right to left,
10. Ending in the south.
11. Ceremonies occasioned by special occurrences (are performed) according as their occasions demand.
1, 1-11. The Paribhash4s for the Paikayag#as. 4-10, Comp. 7 with 2, 8 with 3, 9 with 4, 10 with 6.
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12. Having set the fire in a blaze, he strews eastward-pointed Darbha grass around it,
13. Or eastward-pointed and northward-pointed (grass) ;
14. Southward-pointed at sacrifices to the Fathers,
15. Or southward-pointed and eastward-pointed.
16. To the north of the fire he strews Darbha grass and (on that) he places the vessels (required for sacrifice) upside-down, two by two, if referring to ceremonies directed to the gods,
17. All at once, if to men,
18. One by one, if to the Fathers.
19. The preparation of the (blades used as) ‘ purifiers, the measure of their length, the preparation of the Prokshawt water, and the sprinkling of the vessels are the same here as at the sacrifices of the new and full moon, (but are performed) in silence.
20. To the west of the fire he pours water into a vessel over which he has laid (two grass blades called) purifiers, purifies (the water) three times with two northward-pointed purifiers, holds it on a level with his nose and mouth, places it to the north of the fire on Darbha grass, and covers it with Darbha grass.
21. On the south side he causes a Brahmava to sit down on Darbha grass.
22. He melts the Agya, pours it, to the west of the fire, into the Agya-pot, over which he has laid two purifiers, draws coals (out of the sacrificial fire) towards the north, puts (the Agya) on them, throws
21. On the south side he causes a Brahmava to sit down on Darbha grass.
22. He melts the Agya, pours it, to the west of the fire, into the Agya-pot, over which he has laid two purifiers, draws coals (out of the sacrificial fire) towards the north, puts (the Agya) on them, throws
12 seq. Description of the regular form of a Pakayagifa. 19. Comp. Srauta-sftra I, 11, 6 seqq.
20. This is the Prawft4 water.
21. The Brahman.
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light on it by means of a burning (grass-blade), throws two Darbha points into it, moves a firebrand round it three times, takes it from the fire towards the north, sweeps the coals back (into the fire), purifies (the Agya) three times with two northward-pointed purifiers, moving them backward and forward, and throws the purifiers into the fire.
Parata 1, Section 2.
1. He warms at the fire the implement with which he sacrifices, wipes it off with Darbha blades, warms it again, sprinkles it (with water), puts it down, touches the Darbha blades with water, and throws them into the fire.
2. As paridhis (or pieces of wood laid round the fire) yoke-pins are used at the marriage, the Upanayana, the Sam4vartana, the parting of the (wife’s) hair, the tonsure of the child’s hair, the cutting of the beard, and at expiatory ceremonies.
3. He sprinkles water round the fire, on the south side from west to east with (the words), ‘ Aditi, give thy consent!’ on the west side from south to north with ‘Anumati, give thy consent!’ on the north side from west to east with ‘ Sarasvati [sic], give thy consent!’ all around with ‘God Savitz, give thy impulse!’
4. Atceremonies belonging to the Fathers (water is sprinkled) only all round (the fire), silently.
5. Having put a piece of wood on the fire, he
2,2. On the paridhi woods, comp. chiefly Hillebrandt, Neuund Vollmondsopfer, 66 seq.
5. The Srauta rules on the two Aghfras are given Srauta-sitra II, 12, 75 14, 3.
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offers the two Agh4ra oblations as at the sacrifices of the new and full moon, silently.
6. Then he offers the two Agyabh4ga oblations, over the easterly part of the northerly part (of the fire) with (the words), ‘To Agni Sv4ha!’ over the easterly part of the southerly part (another oblation) exactly like the preceding one, with (the words), ‘To Soma Svaha!’
7. Having offered the chief oblations (belonging to each sacrifice) according to prescription, he adds the following oblations, viz. the Gaya, Abhyatana, RAash¢rabhvzt oblations, the oblation to Pragdpati, the Vy4hvtis one by one, the oblation to (Agni) Svish¢akvzt with (the following formula), ‘What I have done too much in this ceremony, or what I have done here too little, all that may Agni Svishtakrvizt, he who knows, make well sacrificed and well offered. Svaha!’
8. The sprinkling (of water) round (the fire is repeated) as above; the Mantras are altered so as to say, ‘Thou hast given thy consent, ‘Thou hast given thy impulse.’
Svaha!’
8. The sprinkling (of water) round (the fire is repeated) as above; the Mantras are altered so as to say, ‘Thou hast given thy consent, ‘Thou hast given thy impulse.’
9. The designation ‘ Pakayag#a’ is used of ceremonies connected with worldly life.
10. There the ritual based on the Braéhmaza (holds good),
6. Comp. Srauta-sftra II, 18, §; Hillebrandt, loc. cit., p. 106, note 3.
4. On the Gaya, Abhy4aténa, Rash/rabhr:t formulas, comp. Paraskara I, 5, 7 seq.; Hiramyakesin I, 1, 3, 7 seq.; Taitt. Samhité III, 4, 4-7.—-The last formula occurs also in Asvalfyana I, 10, 23; Hiramyakesin I, 1, 3, 6, &c.
8. Comp. above, Sftra 3.
10. According to Haradatta, this Sitra would imply that wheresoever the ritual described in the preceding Sfitras holds good,
p. 255
11. (To which the words allude), ‘He sacrifices twice ; he wipes off (his hand) twice; he partakes twice (of the sacrificial food); having gone away he sips (out of the Srué) and licks off (the Srué).’
12. All seasons are fit for marriage with the exception of the two months of the sisira season, and of the last summer month.
13. All Nakshatras which are stated to be pure, (are fit for marriage) ;
14. And all auspicious performances.
15. And one should learn from women what ceremonies (are required by custom).
16. Under the Invakds (Nakshatra), (the wooers who go to the girl’s father) are sent out : such wooers are welcome.
Parata 1, SEcTION 3.
1. Under the Maghas (Nakshatra) cows are provided ;
another ritual based on the Brahmana, and more especially on the treatment of the Agnihotra in the Braéhmasza, may be used in its stead.
11. Comp. Taitt. Brahmama II, 1, 4,5; Satapatha Brahmana II, 3, 1, 18. 21.—At the Agnihotra the sacrificer, having wiped off the Srué with his hand, wipes off the hand on the Barhis or on the earth (Apast.- -Sraut. VI, 10,11; 11,4; K&tyayana IV, 14, 20). As to the following acts alluded to in this Siitra, comp. Apastamba VI, 11, 4.53 12,2
16. On the Nakshatra Invak4s, comp. Section 3, Sfiitra 4. This Sftra forms a Sloka-hemistich, on which Haradatta observes, ‘ This verse has not been made by the Sftrak4ra.’
8, 1, 2. Comp. Rig-veda X, 85, 13; Atharva-veda XIV, 1, 13; Kausika-sitra 75; R4mdyana I, 71, 24; 72, 13; Weber, Die vedischen Nachrichten von den Naxatra, II, 364 seq. These parallel passages most decidedly show that in Sftra 2 we ought to read vyuhyate, not vyfhyate.
p. 256
2. Under the Phalgunt (Nakshatra) marriage is celebrated.
3. A daughter whom he wishes to be dear (to her husband), a father should give in marriage under the Nish¢ya (Nakshatra) ; thus she becomes dear (to her husband); she does not return (to her father’s) house: this is an observance based on a Brahmama.
4. The word Invakés means Myzgasiras; the word Nish¢y4 means Svati.
5. At the wedding one cow;
6. In the house one cow:
7. With the (first cow) he should prepare an Argha reception for the bridegroom as for a guest,
4. The word Invakés means Myzgasiras; the word Nish¢y4 means Svati.
5. At the wedding one cow;
6. In the house one cow:
7. With the (first cow) he should prepare an Argha reception for the bridegroom as for a guest,
8. With the other (the bridegroom [?] should do so) for a person whom he reveres.
9. These are the occasions for killing a cow: (the arrival of) a guest, (the Ashéaké sacrifice offered to) the Fathers, and marriage.
10. Let (the wooer) avoid in his wooing a girl that sleeps, or cries, or has left home.
_ 11. And let him avoid one who has been given (to another), and who is guarded (by her relations), and one who looks wicked (?), or who is a most
3- Comp. Taittirtya Brahmana I, 5, 2, 3.
4- Comp. Sfitra 3, and above, Section 2, Sfitra 16.
5-8. Comp. Sankhfyana-Grehya I,12, 10. It is clear that with the first cow the bride’s father has to receive the bridegroom. The ‘house’ mentioned in Sfitra 6 seems to be the house of the newlymarried couple. In the expression ‘whom he reveres,’ ‘he,’ according to the commentaries, is the bridegroom.
10. This S@tra forms a half-sloka.
11. Most expressions in this Sfitra are quite doubtful, and their translation rests on the explanations of the commentators (see Pp. 44, 45 of Dr. Winternitz’s edition), which are evidently for the most part only guesses.
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excellent one (?), or (who is like the fabulous deer) sarabha (?), a hunch-back, a girl of monstrous appearance, a bald-headed girl, a girl whose skin is like a frog’s (?), a girl who has gone over to another family (?), a girl given to sensual pleasures (?), or a herdess, or one who has too many friends, or who has a fine younger sister, or one whose age is too near to that of the bridegroom (?).
12. Girls who have the name of a Nakshatra, or of a river, or of a tree, are objectionable.
13. And all girls in whose names the last letter but one is r or 1, one should avoid in wooing.
14. If possible, he should place (the following) objects hidden before the girl, and should say to her, ‘Touch (one of these things).’
15. (The objects are), different kinds of seeds mixed together, loose earth from (the kind of sacrificial altar called) vedi, an earth-clod from a field, cow-dung, and an earth-clod from a cemetery.
16. If she touches one of the former (objects, this portends) prosperity as characterized (by the nature of what she has touched).
17. The last is regarded as objectionable.
18. Let him marry a girl of good family and character, with auspicious characteristics, and of good health.
19. Good family, a good character, auspicious characteristics, learning, and good health: these are the accomplishments of a bridegroom.
20. A wife who is pleasing to his mind and his
12, 13. These Sfitras would require only slight alterations to make a sloka. 16. The seeds mean offspring, and so on.
[30] S)
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20. A wife who is pleasing to his mind and his
12, 13. These Sfitras would require only slight alterations to make a sloka. 16. The seeds mean offspring, and so on.
[30] S)
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eyes, will bring happiness to him; let him pay no attention to the other things: such is the opinion of some.
ParaLta 2, SECTION 4.
1. Let him send out as his wooers friends who have assembled, who are versed in the Mantras.
2. He should recite over them the first two verses (Mantrap. I, 1, 1. 2).
3. When he himself has seen (the bride), let him murmur the third (verse; M. I, 1, 3).
4. With the fourth (M. I, 1, 4) let him behold her.
5. Let him seize with his thumb and fourth finger a Darbha blade, and let him wipe (therewith) the interstice between her eye-brows with the next Yagus (M. I, 1, 5), and let him throw it away towards the west.
6. If an omen occurs (such as the bride’s or her relations’ weeping), let him murmur the next (verse ;
M. I, 1, 6).
7. With the next (verse; M. I, 1, 7) let him send an even number of persons who have assembled there, and who are versed in the Mantras, to fetch water.
8. With the next Yagus (M. I, 1, 8) he places a round piece of Darbha net-work on her head; on that, with the next (verse; M. I, 1, 9) he places a right yoke-hole; on this hole he lays with the next (verse; M. I, 1, 10), a piece of gold, and washes her with the next five verses (M. I, 2, 1-5), (so that the
4, 8. As to the last sentence of this Sfitra, comp. the statements collected by Hillebrandt, Neu- und Vollmondsopfer, p. 59.
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water runs over that gold and through the yokehole); with the next (verse; M. I, 2, 6) he causes her to dress in a fresh garment, and with the next (M. I, 2, 7) he girds her with a rope.
g. Then he takes hold of her with the next (verse; M. I, 2, 8) by her right hand, leads her to the fire, spreads a mat, west of the fire, so that the points of the blades in it are directed towards the north, and on this mat they both sit down, the bridegroom to the north.
10. After the ceremonies have been performed from the putting of wood on the fire down to the Agyabhaga oblations, he recites over her the first two (verses of the third Anuvdka).
11. Then he should take with his right hand, palm down, her right hand which she _ holds palm up.
12. If he wishes that only daughters may be born to him, he should seize only the fingers (without the thumb) ;
_ 13. If he wishes that only sons may be born to him, the thumb.
14. He takes (her hand) so as just to touch her thumb and the little hairs (on her hand),
15. With the four verses, ‘I take thy hand’ (Mantrap. I, 3, 3-6).
16. He then makes her step forward with her right foot, to the north of the fire, in an easterly or northerly direction, with (the formula), ‘One step for sap’ (M. I, 3, 7).
17. At her seventh step he murmurs, ‘Be a friend’ (M. I, 3, 14).
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ParaLa 2, SECTION 5.
16. He then makes her step forward with her right foot, to the north of the fire, in an easterly or northerly direction, with (the formula), ‘One step for sap’ (M. I, 3, 7).
17. At her seventh step he murmurs, ‘Be a friend’ (M. I, 3, 14).
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ParaLa 2, SECTION 5.
1. Having before the sacrifice gone round the fire, so that their right sides are turned towards it,
2. They sit down in their former position, and while she takes hold of him, he offers the oblations (indicated by the) next (Mantras), with (the Mantras), ‘To Soma, the acquirer of a wife, Svaha!’ (M. I, 4, I-16), one oblation with each Mantra.
3. He then causes her, to the north of the fire, to tread with her right foot on a stone, with (the verse), ‘Tread’ (M. I, 5, 1).
4. Having ‘spread under’ Agya into her joined hands, he pours roasted grain twice (into them), and sprinkles Agya over it.
5. Some say that an uterine relation of hers pours the grain (into her hands).
6. He (?) sacrifices (that grain) with (the verse), ‘This wife’ (M.I, 5, 2).
7. Having gone round the fire, with the right side turned towards it, with the next three (verses; M, I, 5, 3-5) he makes her tread on the stone as above (M. I, 5, 6).
8. And the oblation (is performed) with the next (verse; M. I, 5, 7).
g. (Then follow) again the circumambulation (M. I, 5, 8-10), the injunction to tread on the stone
5, 2. See 4, 9. 3. See below, IV, ro, 9g.
6. ‘ The action of sacrificing belongs to the bridegroom ; the hands of the wife represent the sacrificial vessel.’ Haradatta.— It is the bridegroom who sacrifices the grain with the verse, ‘“ This wife.”’ Sudarsanarya.
4. See above, Satra 3.
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(I, 5, 11), and the oblation with the next (verse; I, 5, 12);
10. (Then) the circumambulation again (I, 5, 13-15).
11. He enters upon the performance of the Gaya and following oblations.
12. Having performed (the rites) down to the sprinkling (of water) round (the fire), and having untied the rope with the next two verses (I, 5,
16. 17), he should then make her depart (from her father’s house in a vehicle), or should have her taken away.
13. Having put that fire (with which the marriage rites have been performed, into a vessel), they carry it behind (the newly-married couple).
14. It should be kept constantly,
15. If it goes out, (a new fire) should be kindled by attrition,
16. Or it should be fetched from the house of a Srotriya.
17. Besides, if (the fire) goes out, one of them, either the wife or the husband, should fast.
18. Or he may sacrifice with the next (verse;
M. I, 5, 18), and not fast.
19. The next (verse; M.I, 6, 1) is for putting the chariot (on which the young couple is to depart), in position ;
20. With the next two (verses; M. I, 6, 2. 3), he ‘ puts the two animals to the chariot ;
21. First the right one.
22, When she mounts (the chariot), he recites over her the next (verses; M. I, 6, 4-7).
With the next two (verses; M. I, 6, 2. 3), he ‘ puts the two animals to the chariot ;
21. First the right one.
22, When she mounts (the chariot), he recites over her the next (verses; M. I, 6, 4-7).
23. With the next (verse; M. I, 6, 8), he spreads out two threads in the wheel-tracks (in which the chariot is to go), a dark-blue one in the right (track), a red one in the left.
24. With the next (verses; M. I, 6, 9-11), he walks on these (threads).
‘25. And when they pass by bathing-places, posts, or cross-roads, let him murmur the next (verse ; M. I, 6, 12).
ParaLa 2, SECTION 6.
1, The next (verse; M. I, 6, 13), he recites over a boat (with which they are going to cross a river).
2. And let the wife, when she is crossing, not see the crew.
3. When they have crossed, let him murmur the next (verse; M.I, 6, 14).
4. If they have to pass over a cemetery, or if any article (which they carry with them), or their chariot is damaged, the ceremonies from the putting of wood on the fire down to the Agyabhaga oblations are performed, and while she takes hold of him, he offers the oblations (indicated by the) next (Mantras ; M.I, 7, 1-7), then he enters upon the performance of the Gaya and following oblations, and performs (the rites) down to the sprinkling (of water) round (the fire).
5. If they pass by trees with milky sap or bye other trees that serve as marks, by rivers or by deserts, he should murmur the next two (verses ;
M. I, 7, 8. 9), according to the characteristics in them (which refer to these different cases).
6. With the next (verse) he shows her the house
(M. I, 7, 10).
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7. With the next two (verses; M. I, 7, 11. 12) he unyokes the two animals; the right one first.
8. Having, with the next (verse; M. I, 8, 1), spread out, in the centre of the house, a red bull’s skin with the neck to the east, with the hair up, he causes her to recite the next (verse; M. I, 8, 2), while he makes her enter the house, (which she does) with her right foot.
g. And she does not stand on the threshold.
10. In the north-east part of the house the ceremonies from the putting of wood on the fire down to the Agyabh4ga oblations are performed, and while she takes hold of him, he offers the oblations (indicated by the) next (Mantras; M. I, 8, 3-15); then he enters upon the performance of the Gaya and following oblations, and performs (the rites) down to the sprinkling (of water) round (the fire). Then they sit down with the next (verse; M. I, 9, 1) on the skin, the bridegroom ‘to the north.
11. He then places with the next (verse; M. I, 9, 2), the son of ‘a wife who has only sons and whose children are alive, in her lap, gives fruits to the (child) with the next Yagus (M. I, 9, 3), and murmurs the next two (verses; M. I, 9, 4-5). Then he (and his wife) observe silence until the stars appear.
I, 9, 2), the son of ‘a wife who has only sons and whose children are alive, in her lap, gives fruits to the (child) with the next Yagus (M. I, 9, 3), and murmurs the next two (verses; M. I, 9, 4-5). Then he (and his wife) observe silence until the stars appear.
12. When the stars have appeared, he goes out (of the house with her) in an easterly or northerly direction, and shows her the polar star and (the star) Arundhatt with the next two verses (M. I, 9, 6-7), according to the characteristics (contained in those verses).
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ParaLa 8, SECTION 7,
1. He then makes her offer the sacrifice of a Sthaltpaka sacred to Agni.
2, The wife husks (the rice grains out of which this Sthaltpaka is prepared).
3. After he has cooked (the Sthaltpaka), and has sprinkled (Agya) over it, and has taken it from the fire towards the east or the north, and has sprinkled (Agya) over it while it stands (there near the fire), (the ceremonies) from the putting of wood on the fire down to the Agyabh4ga oblations (are performed), and while she takes hold of him, he sacrifices of that Sthaltpaka.
4. The ‘ spreading under’ and the sprinkling over (of Agya are done) once; two Avadanas (or cut-off portions are taken).
5. Agni is the deity (of the first oblation) ; offering is made with the word Svah4.
6. Or he may sacrifice after having picked out, once, a portion (of the sacrificial food with the Darvi spoon).
7. Agni Svish¢akrzt is the second (deity).
8. (At the Svishéakvzt oblation) the ‘ spreading under’ and taking an Avad4na are done once, the sprinkling over (of Ayya) twice.
9. The Avadana for the first deity (is taken) out of the middle (of the Sthaltp4ka) ;
10. It is offered over the centre (of the fire).
7, 1 seq. Hiranyakesin I, 7, 23, 2 seq. 6. As to the technical meaning of upahatya or upaghatam, comp. the note on Gobhila I, 8, 2; Grihya-samgraha I, 111.
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11, (The Avadana) for the second (deity is taken) from the northern part (of the Sthaltpaka) ;
12. It is offered over the easterly part of the northerly part (of the fire).
13. Having silently anointed (a part of) the Barhis (by dipping it) into the remains both (of the Sthalipaka and the Agya) in the way prescribed (in the Srauta ritual) for the (part of the Barhis called) Prastara, he throws (that part of the Barhis) into the fire.
14. (The rule regarding) the second sprinkling (of water round the fire) is valid (here).
15. He gives (the remains of) that (sacrificial food) with butter to a Brahmaza to eat—
16. Whom he reveres. To that (Brahmama) he makes the present of a bull.
17. In the same way, with the exception of the sacrificial gift, they should sacrifice a SthaltpAka from then onwards, on the days of the new and full moon, after having fasted.
18. Some say that a vessel full (of grain) is the sacrificial gift.
To that (Brahmama) he makes the present of a bull.
17. In the same way, with the exception of the sacrificial gift, they should sacrifice a SthaltpAka from then onwards, on the days of the new and full moon, after having fasted.
18. Some say that a vessel full (of grain) is the sacrificial gift.
19. From then onwards he should offer morning and evening with his hand these two oblations (to Agni and to Agni Svish¢akrz.) of (rice) grains or of barley.
13. Comp. Srauta-sfitra III, 5, 9 seqq.—On the prastara, see Hillebrandt, Neu- und Vollmondsopfer, 64. 142. 146.
14. See above, I, 2,8. The upahomas prescribed above, I, 2, 7, are not performed here, but the second parisheana is.
16. I have altered in my translation the division of the two sentences. Comp. Hirasyakesin I, 7, 23, 5-6, and the note there.
19. The two regular daily oblations corresponding to the Agnihotra of the Srauta ritual.
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20. The deities are the same as at the Sthaltpdka (just described),
21. Some say that the first oblation in the morning is sacred to Sfrya.
22. Before and after (those oblations) the sprinkling (of water) round (the fire is performed) as stated above.
23. By the sacrifice of the new and full moon the other ceremonies have been explained (the knowledge of) which is derived from practice.
24. The deities (of those rites) are as stated (with regard to each particular case), having their place between Agni (Satra 5) and Svish¢akrzt (Satra 7).
25. The sacrifice (of a cow) on the arrival of a guest (should be performed as stated below) without alterations,
26. (The deities) of the Vaisvadeva ceremony are the Visve devas,
27. Of ceremonies performed on -full-moon days, the full-moon day on which they are performed.
Parata 3, SEcTION 8.
1. At the opening and concluding ceremonies of the Vedic study, the Azshi who is indicated (as the
22. See I, 2, 3. 8. 23. See I, 1,1.
25. See below, V, 13, 16.
26. See Apastamba Dharma-sfitra II, .2, 3, 1 (S.B.E., vol. ii, p. 103).
27. For instance, the Sravant paurmamiasi is the deity of the ceremonv described below, VII, 18, 5 seq.
8, 1. Haradatta observes that at the kamdopakarana and kandasamfpana the Ashi of that kanda, at the general adhy4yopakarana and samfpana all k4sdarshis, should be worshipped.
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Rishi of the Kanda which they study, is the deity to whom the ceremony belongs),
2. And in the second place Sadasaspati (cf. Mantrap. I, 9, 8).
3. They reject a sacrifice performed by a wife or by one who has not received the Upanayana initiation, and a sacrifice of salt or pungent food, or of such food as has an admixture of a despised sort of food.
4. Sacrifices connected with special wishes and Bali sacrifices (should be performed) as stated (even against the clauses of the last Sftra).
5. Whenever the fire flames up of itself, he should put two pieces of wood on it with the next two (verses; M. I, 9, 9-10),
4. Sacrifices connected with special wishes and Bali sacrifices (should be performed) as stated (even against the clauses of the last Sftra).
5. Whenever the fire flames up of itself, he should put two pieces of wood on it with the next two (verses; M. I, 9, 9-10),
6. Or with (the two formulas), ‘May fortune reach me! May fortune come to me!’
7. Let him notice the day on which he brings his wife home.
8. (From that day) through three nights they should both sleep on the ground, they should be chaste, and should avoid salt and pungent food.
9. Between their sleeping-places a staff is interposed, which is anointed with perfumes and wrapped round with a garment or a thread.
10. In the last part of the fourth night he takes up the (staff) with the next two (verses; M. I, 10, 1-2), washes it and put; it away; then (the ceremonies) from the putting of wood on the fire down to the Agyabhaga oblations (are -performed), and while she takes hold of him, he sacrifices the oblations (indicated by the) next (Mantras; M. IJ, 10, 3-9); then he enters upon the performance of the Gaya and following oblations, and performs (thep. 268 rites) down to the sprinkling (of water) round (the fire). Then he makes her sit down to the west of the fire, facing the east, and pours some Agya of the remains (of those oblations) on her head with the (three) VyAhvztis and the word Om as the fourth (M. I, 10, 10-13). Then they look at each other with the next two verses (M. I, 11, 1-2), according to the characteristics (contained in those verses); with the next verse (M. I, 11, 3) he besmears the region of their hearts with remains of Agya; then he should murmur the next three verses (I, 11, 4-6), and should murmur the rest (of the Anuvaka; I, 11, 7-11) when cohabiting with her.
11. Or another person. should recite (the rest of the Anuvd4ka) over her, (before they cohabit).
12. During her (first) monthly illness he instructs her about the things forbidden (to menstruous women), contained in the Brahmaza, in the section, ‘A menstruous woman with whom,’ &c.
13. After the appearance of her monthly illness, hé should, when going to cohabit with her after her illness, recite over her, after she has bathed, the next verses (M. I, 12, 1-13, 4).
Parata 8, SECTION 9.
1. Each following night with an even number, from the fourth (after the beginning of her monthly illness) till the sixteenth, brings more excellent offspring to them, if chosen for the (first) cohabiting after her illness; thus it is said.
2. If he sneezes or coughs while going about on
12. Taittirlya Samhita II, 5, 1, 6 seq.
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business, he should touch water and should murmur the two following (verses; M. I, 13, 5. 6) according to the characteristics (which they contain).
2. If he sneezes or coughs while going about on
12. Taittirlya Samhita II, 5, 1, 6 seq.
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business, he should touch water and should murmur the two following (verses; M. I, 13, 5. 6) according to the characteristics (which they contain).
3. In the same way with the next (Mantras—M. I, 13, 7-10—he should address the following objects), according to the characteristics (which those Mantras contain) : a conspicuous tree, a heap of excrements, the skirt (of his garment) which is blown against him by the wind, and a shrieking bird.
4. One (for instance, the wife’s father) who wishes that the hearts of both (husband and wife) may be in accord should observe chastity through at least three nights and should prepare a Sthaltpaka. Then (the ceremonies) from the putting (of wood) on (the fire) down to the Agyabh4ga oblations (are performed), and while the wife takes hold of him, he sacrifices of the Sthalipaka the oblations (indicated by the) next (Mantras; M. I, 14, 1-7); then he enters upon the performance of the Gaya and following oblations, and performs (the rites) down to the sprinkling (of water) round (the fire). (The remains of) the (sacrificial food) with butter, he should give to eat to an even number of Brahmazas, at least to two, and should cause them to pronounce wishes for his success,
5. When the moon, on the following day, will be in conjunction with Tishya, she strews three times seven barley-grains around (the plant) Clypea Hernandifolia with (the formula), ‘If thou belongest to Varuma, I redeem thee from Varuma. If thou belongest to Soma, I redeem thee from Soma.’
9, 5. Comp. Gobhila II, 6, 6 seq.
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6. On the following day she should set upright (the plant) with the next (verse; M. I, 15, 1), should recite the next three (verses; M. I, 15, 2-4) over it, should tie (its root) with the next (verse; M. I, 15, 5) to her hands so that (her husband) does not see it, and should, when they have gone to bed, embrace her husband with her arms, with the verse alluding to the word upadh4na (‘putting on;’ M. I, 15, 6).
7. Thus he will be subject to her. .
8. By this (rite) also (a wife) overcomes her cowives.
g. For this same purpose she worships the sun daily with the next Anuvaka (M. I, 16).
10. If a wife is affected with consumption or is otherwise sick, one who has to observe chastity, should rub her limbs with young lotus leaves which are still rolled up, and with lotus roots, with the next (formulas, limb by limb) according to the characteristics (contained in those formulas; M. I, 17, 1-6), and should throw away(the leaves and roots) towards the west.
11. With the next (verses; M. I, 17, 7-10) he should give the wife’s garment (which she has worn at the wedding (?]) to (a Brahmaza) who knows this (ceremony).
Parata 4, SEection 10.
1. We shall explain the Upanayana (or initiation of the student).
2. Let him initiate a Brahmama in the eighth year after the. conception,
I, 17, 7-10) he should give the wife’s garment (which she has worn at the wedding (?]) to (a Brahmaza) who knows this (ceremony).
Parata 4, SEection 10.
1. We shall explain the Upanayana (or initiation of the student).
2. Let him initiate a Brahmama in the eighth year after the. conception,
3- A R4aganya in the eleventh, a Vaisya in the twelfth year after the conception.
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4. Spring, summer, autumn: these are the (fit) seasons (for the Upanayana), corresponding to the order of the castes.
5. (The boy’s father) serves food to Brahmazas and causes them to pronounce auspicious wishes, and serves food to the boy. (The teacher ?) pours together, with the first Yagus (of the next Anuvaka, warm and cold) water, pouring the warm water into the cold, and moistens (the boy’s) head with the next (verse; M. II, 1, 2).
6. Having put three Darbha blades into his hair (towards each of the four directions) (the teacher [?]) shaves his hair with the next four (verses; M. II, 1, 3-6) with the different Mantras, towards the different (four) directions.
7. With the following (verse, M.II,1, 7, somebody) addresses him while he is shaving. .
8. Towards the south, his mother or a Brahma- Aarin strews barley-grains on a lump of bull’s dung ; with this (dung) she catches up the hair (that is cut off), and puts it down with the next (verse; M. II, 1,
8) at the root of an Udumbara tree or in a tuft of Darbha grass.
9. After (the boy) has bathed, and (the ceremonies) from the putting (of wood) on (the fire) down to the Agyabh4ga oblations (have been performed), he causes him to put a piece of Pal4sa wood on the
10, 6, 7. The difference which Haradatta makes between the teacher who begins to shave him (pravapati) and the barber who goes on with shaving (vapantam) seems too artificial.
4. Haradatta: The teacher addresses the barber, &c.—Sudarsanfrya: The mother of the boy or a Brahmaééarin [comp. Sfitra 8]
. - addresses the teacher who shaves him. ' g. Comp. above, II, 4, 3.
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fire with the next (verse; M. II, 2, 1), and makes him tread with his right foot on a stone to the north of the fire, with (the verse), ‘Tread’ (M. II, 2, 2).
10. Having recited the next two (verses; M. II, 2, 3. 4) over a garment that has been spun and woven on one day, and has caused him, with the next three (verses; M. II, 2, 5-7), to put it on, he recites over him, after he has put it on, the next (verse; M,II, 2, 8).
11. He ties thrice around him, from left to right, a threefold-twisted girdle of Muzga grass with the next two (verses; M. II, 2, 9. 10), and (gives him) a skin as his outer garment with the next (verse; II, 2, 11).
11. He ties thrice around him, from left to right, a threefold-twisted girdle of Muzga grass with the next two (verses; M. II, 2, 9. 10), and (gives him) a skin as his outer garment with the next (verse; II, 2, 11).
12, To the north of the fire (the teacher) spreads out Darbha grass; on that he causes (the boy) to station himself with the next (verse; M. II, 3, 1), pours his joined hands full of water into (the boy’s) joined hands, makes him sprinkle himself three times with the next (verse; M. II, 3, 2), takes hold of his right hand with the next (formulas; M. II, 3, 3-12), gives him with the next (formulas; M. II, 3, I 3-23) in charge to the deities (mentioned in those Mantras), initiates him with the next Yagus (M. IT, 3, 24), and murmurs into his right ear the (Mantra), ‘ Blessed with offspring’ (II, 3, 25).
Parata 4, Section 11.
1. The boy says, ‘I am come to be a student’ (II, 3, 26).
11. Comp. Apast. Dharma-sittra I, 1, 2, 33; 1, 3, 3 seq. 12, As to the words, ‘he initiates him’ (upanayati), comp. Sankhayana II, 2, 11, 12; Asvalayana I, 20, 4 &c.
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2. The other (i.e. the teacher) has to ask; the boy has to answer (II, 3, 27-30).
3. The other murmurs the rest (of the Anuvaka),
4. And causes the boy to repeat (the Mantra) which contains wishes for himself (II, 3, 32).
5. (The rites) down to the Agyabh4gas have been prescribed.
6. Having then caused him to sacrifice the oblations (indicated in the) next (Mantras; M. II, 4,1-11), he enters upon (the performance) of the Gaya and following oblations.
7. Having performed (the rites) down to the sprinkling (of water) round (the fire), he puts down, to the west of the fire, a bunch of northward-pointed grass; on that (the teacher) who performs the initiation, sits down with the next Yagus (M. II, 4, 12).
8. The boy, sitting to the east (of him), facing the west, seizes with his right hand (the teacher's) right foot and says, ‘ Recite the SAvitri, Sir!’
9. He recites (the Savitri) to him, ‘ That (glorious splendour) of Savitrz’ (Taitt. Samh. I, 5, 6, 4; M. Il, 4, 13);
10. Pada by Pada, hemistich by hemistich, and the whole (verse).
11. (When repeating the Savitri Pada by PAda, he pronounces) the Vyahz“tis singly at the beginning or at the end of the Padas ;
12. In the same way (the first and the second Vyadhrvzti at the beginning or at the end) of the hemistichs ; the last (Vy4hvzti, when he repeats) the whole verse.
13. With the next Mantra (M. II, 4, 14) the boy touches his upper lip;
11, 5. See above, Section 10, Sftra 9. [30] T
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14. With the next (II, 4, 15) both his ears ;
15. With the next (II, 5, 1) he takes up the staff.
16. The staff of a Brahmaza is made of Paldsa wood, that of a Raganya of a branch of the Nyagrodha tree, so that the downward-turned end (of the branch) forms the tip (of the staff), that of a Vaisya of Badara or Udumbara wood.
With the next (II, 5, 1) he takes up the staff.
16. The staff of a Brahmaza is made of Paldsa wood, that of a Raganya of a branch of the Nyagrodha tree, so that the downward-turned end (of the branch) forms the tip (of the staff), that of a Vaisya of Badara or Udumbara wood.
17. Some state (only), without any reference to caste, that the staff should be made of the wood of a tree,
18. After (the teacher) has.made him repeat (the formula), ‘My memory’ (M. II, 5, 2), and he has bestowed an optional gift on his teacher, and (the teacher) has made him arise with (the formula,
M. II, 5, 3), ‘ Up, with life!’ (the student) worships the sun with the next (Mantras; II, 5, 4).
19. If (the teacher) wishes, ‘May this (student) not be estranged from me,’ let him take (the student) by the right hand with the next (verse; II, 5, 6).
20. They keep that fire (used at the Upanayana) three days,
21. And (during that time) salted and pungent food should be avoided.
22. Having wiped (with his hand wet) around (the fire) with (the formula), ‘ Around thee’ (M. II, 6, 1), he should put (twelve) pieces of wood on that (fire) with the next Mantras (II, 6, 2-13).
23. In the same way also on another (fire, when the Upanayana fire is kept no longer),
24. Fetching fuel regularly from the forest.
25. With the next (formula—M. II, 6, 14—the teacher) instructs (the student in his duties).
16,17. These Sftras are identical with Dharma-siitra I, 1, 2, 38 (S. B. E,, vol. ii, p. 9).
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26. On the fourth day (after the Upanayana the teacher) takes the garment (of the student) for himself with the next (verse; M. II, 6, 15), having made him put on another (garment).
Parata 5, SEcTion 12.
1, Having studied the Veda, when going to take the bath (which signifies the end of his studentship), he enters a cow-shed before sunrise, hangs over its door a skin with the hair inside, and sits there.
2. On that day the sun should not shine upon him.
3. At noon, after (the ceremonies) from the putting (of wood) on the fire down to the Agyabh4ga oblations (have been performed), he puts a piece of Palasa wood on (the fire) with the next (verse; M. II, 7, 1), sits down to the west of the fire on a mat or on erak4 grass, recites the next (verse, II, 7, 2) over a razor, and hands it over to the barber with the next Yagus (II, 7, 3). (The rites) beginning with the pouring together of (warm and cold) water down to the burying of the hair are the same as above (comp. M. II, 7, 4).
4. He sits down behind the cow-shed, takes the girdle off, and hands it over to a Brahma4érin.
5. The (Brahma4érin) hides it with the next Yagus (II, 7, 5) at the root of an Udumbara tree or in a tuft of Darbha grass.
6. With water of the description stated above he
26. The garment which the teacher takes for himself is that mentioned above, IV, 10, 10.