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Asvalayana Grihya Sutra

Introduction
AdhyayaI, Khanda 1
AdhyayaI, Khanda 2
AdhyayaI, Khanda 3
AdhyayaI, Khanda 4
AdhyayaI, Khanda 5
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Adhyaya2, Khanda 1
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Adhyaya3, Khanda 1
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Adhyaya4, Khanda 1
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Adhyaya4, Khanda 6
Adhyaya4, Khanda 7
Adhyaya4, Khanda 8

INTRODUCTION O THE ASVALAYANA GRIHYA SUTRA

MOST of the questions referring to the Grihya-sûtra of Âsvalâyana will be treated of more conveniently in connection with the different subjects which we shall have to discuss in our General Introduction to the Grihya-sûtras. Here I wish only to call attention to a well-known passage of Shadgurusishya, in which that commentator gives some statements on the works composed by Âsvalâyana and by his teacher Saunaka. As an important point in that passage has, as far as I can see, been misunderstood by several eminent scholars, I may perhaps be allowed here to try and correct that misunderstanding, though the point stands in a less direct connection with the Grihya-sûtra than with another side of the literary activity of Âsvalâyana.

Shadgurusishya 1, before speaking of Âsvalâyana, makes the following statements with regard to Âsvalâyana's teacher, Saunaka. 'There was,' he says, 'the Sâkala Samhitâ (of the Rig-veda), and the Bâshkala Samhitâ; following these two Samhitâs and the twenty-one Brâhmanas, adopting principally the Aitareyaka and supplementing it by the other texts, he who was revered by the whole number of great Rishis composed the first Kalpa-sûtra.' He then goes on to speak of Âsvalâyana—'Saunaka's pupil was the venerable Âsvalâyana. He who knew everything he had learnt from that teacher, composed a Sûtra and announced (to Saunaka that he had done so) 2.' Saunaka then destroyed his own Sûtra, and

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determined that Âsvalâyana's Sûtra should be adopted by the students of that Vedic Sâkhâ. Thus, says Shadgurusishya, there were twelve works of Saunaka by which a correct knowledge of the Rig-veda was preserved, and three works of Âsvalâyana. Saunaka's dasa granthâs were, the five Anukramanîs, the two Vidbânas, the Bârhaddaivata, the Prâtisâkhya, and a Smârta work 1. Âsvalâyana, on the other hand, composed the Srauta-sûtra in twelve Adhyâyas, the Grihya in four Adhyâyas, and the fourth Âranyaka: this is Âsvalâyana's great Sûtra composition 2.

Here we have an interesting and important statement by which the authorship of a part of the Aitareyâranyaka, which would thus be separated from the rest of that text, is ascribed, not to Mahidâsa Aitareya, but to an author of what may be called the historical period of Vedic antiquity, to Âsvalâyana.

But what is the fourth Âranyaka to which this passage refers? Is it the text which is now set down, for instance, in Dr. Râgendralâla Mitra's edition, as the fourth Âranyaka of the Aitareyinas?

Before we give an answer to this question, attention must be called to other passages referring, as it could seem, to another part, namely, the fifth part of the Âranyaka.

Sâyana, in his great commentary on the Rig-veda, very frequently quotes the pañkamâranyaka as belonging to Saunaka. Thus in vol. i, p. 112, ed. Max Müller, he says: pañkamâranyaka aushnihatrikâsîtir iti khande Saunakena sûtritam surûpakritnum ûtaya iti trîny endra sânasim rayim iti dve iti. There is indeed in the fifth Âranyaka a chapter beginning with the words aushnihi trikâsîtih, in which the words quoted by Sâyana occur 3. Similar quotations, in

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which the fifth Âranyaka is assigned to Saunaka, are found in Sâyana's commentary on the Âranyaka itself; see, for instance, p. 97, line 19, p. 116, line 3.

Thus it seems that the authorship of both the fourth and the fifth Âranyaka was ascribed to teachers belonging to the Sûtra period of Vedic literature, viz. to Saunaka and to Âsvalâyana respectively. And so we find the case stated by both Professor Weber, in his 'Vorlesungen über indische Literaturgeschichte 1,' and Dr. Râgendralâla Mitra, in the Introduction to his edition of the Aitareya Âranyaka 2.

But we must ask ourselves: Are the two books of the Âranyaka collection, ascribed to those two authors, really two different books? It is a surprising fact that Shadgurusishya, while speaking of Âsvalâyana's authorship of the fourth book, and while at the same time intending, as he evidently does, to give a complete list of Saunaka's compositions, does not mention the fifth Âranyaka among the works of that author. In order to account for this omission the conjecture seems to suggest itself that Shadgurusishya, when speaking of the fourth Âranyaka as belonging to Âsvalâyana, means the same work which Sâyana sets down as the fifth, and which he ascribes to Saunaka. At first sight this conjecture may seem perhaps rather hazardous or unnatural; however I believe that, if we compare the two texts themselves which are concerned, we shall find it very probable and even evident. What do those two Âranyaka books contain? The fourth is very short: it does not fill more than one page in the printed edition. Its contents consist exclusively of the text of the Mahânâmnî or Sakvarî verses, which seem to belong to a not less remote

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antiquity than the average of the Rig-veda hymns. They can indeed be considered as forming part of the Rig-veda Samhitâ, and it is only on account of the peculiar mystical holiness ascribed to these verses, that they were not studied in the village but in the forest 1, and were consequently received not into the body of the Samhitâ itself, but into the Âranyaka. They are referred to in all Brâhmana texts, and perhaps we can even go so far as to pronounce our opinion that some passages of the Rig-veda hymns themselves allude to the Sakvarî verses:

yak khakvarîshu brihatâ ravenendre sushmam adadhâtâ Vasishthâh (Rig-veda VII, 33, 4).
rikâm tvah posham âste pupushvân gâyatram tvo gâyati sakvarîshu (Rig-veda X, 71, 11).

So much for the fourth Âranyaka. The fifth contains a description of the Mahâvrata ceremony. To the same subject also the first book is devoted, with the difference that the first book is composed in the Brâhmana style, the fifth in the Sûtra style 2.

Now which of these two books can it be that Shadgurusishya reckons as belonging to the 'Âsvalâyanasûtraka?' It is impossible that it should be the fourth, for the Mahânâmnî verses never were considered by Indian theologians as the work of a human author; they shared in the apaurusheyatva of the Veda, and to say that they have been composed by Âsvalâyana, would be inconsistent with the most firmly established principles of the literary history of the Veda both as conceived by the Indians and by ourselves. And even if we were to admit that the Mahânâmnî verses can have been assigned, by an author like Shadgurusishya, to Âsvalâyana,—and we cannot admit

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this,—there is no possibility whatever that he can have used the expression 'Âsvalâyanasûtrakam' with regard to the Mahânâmnîs; to apply the designation of a Sûtra to the Mahânâmnî hymn would be no less absurd than to apply it to any Sûkta whatever of the Rik-Samhitâ. On the other hand, the fifth book of the Âranyaka is a Sûtra; it is the only part of the whole body of the Âranyaka collection which is composed in the Sûtra style. And it treats of a special part of the Rig-veda ritual the rest of which is embodied in its entirety, with the omission only of that very part, in the two great Sûtras of Âsvalâyana. There seems to me, therefore, to be little doubt as to the fifth Âranyaka really being the text referred to by Shadgurusishya, though I do not know how to explain his setting down this book as the fourth. And I may add that there is a passage, hitherto, as far as I know, unnoticed, in Sâyana's Sâma-veda commentary, in which that author directly assigns the fifth Âranyaka not, as in the Rig-veda commentary, to Saunaka, but to Âsvalâyana. Sâyana there says 1: yathâ bahvrikâm adhyâpakâ mahâvrataprayogapratipâdakam Âsvalâyananirmitam kalpasûtram aranyeऽdhîyamânâh pañkamam âranyakam iti vedatvena vyavaharanti.

Instead of asserting, therefore, that of the two last Âranyakas of the Aitareyinas the one is ascribed to Saunaka, the other to Âsvalâyana, we must state the case otherwise: not two Âranyakas were, according to Sâyana and Shadgurusishya, composed by those Sûtrakâras, but one, viz. the fifth, which forms a sort of supplement to the great body of the Sûtras of that Karana, and which is ascribed either to Saunaka or to Âsvalâyana. Perhaps further research will enable us to decide whether that Sûtra portion of the Âranyaka, or we may say quite as well, that Âranyaka portion of the Sûtra, belongs to the author of the Srauta-sûtra, or should be considered as a remnant of a more ancient composition, of which the portion studied in the forest has survived, while the portion

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which was taught in the village was superseded by the more recent Âsvalâyana-sûtra.

There would be still many questions with which an Introduction to Âsvalâyana would have to deal; thus the relation between Âsvalâyana and Saunaka, which we had intended to treat of here with reference to a special point, would have to be further discussed with regard to several other of its bearings, and the results which follow therefrom as to the position of Âsvalâyana in the history of Vedic literature would have to be stated. But we prefer to reserve the discussion of these questions for the General Introduction to the Grihya-sûtras.

Footnotes

153:1 See Max Müller's History of Ancient Sanskrit Literature, pp. 230 seqq.; Indische Studien, I, 102.

153:2 This seems to me to be the meaning of sûtram kritvâ nyavedayat; p. 154 the case is similar to that where a pupil goes on his rounds for alms and announces (nivedayati) to his teacher what he has received. Prof. Max Müller translates these words differently; according to him they mean that Âsvalâyana 'made a Sûtra and taught it.'

154:1 Comp. Prof. Bühler's article in the Journal As. Soc. of Bengal, 1866, pp. 149 seqq.

154:2 Dvâdasâdhyâyakam sûtram katushkam grihyam eva ka katurthâranyakam keti hy Âsvalâyanasûtrakam.

154:3 See p. 448 of Dr. Râgendralâla Mitra's edition in the Bibliotheca Indica.

155:1 2nd edition, p. 53: Obwohl wir für das vierte Buch des letztern (i.e. of the Aitareya Âranyaka) sogar die directe Nachricht haben, dass es dem Âsvalâyana, dem Schüler eines Saunaka angehört, so wie auch ferner für das fünfte Buch desselben dieser Saunaka selbst als Urheber gegolten zu haben scheint, nach dem was Colebrooke Misc. Ess. I, 47 n. darüber berichtet.

155:2 P. 11: If this assumption be admitted, the proper conclusion to be arrived at would also be that the whole of the fifth Book belongs to Saunaka, and the whole of the fourth Book to Âsvalâyana. P. 12: The writings of both Âsvalâyana and Saunaka which occur in the Âranyaka, etc.

156:1 See Sâṅkhâyana-Grihya II, 12, 13.

156:2 Thus Sâyana, in his note on V, 1, 1, says: Nanu prathamâranyakeऽpi atha mahâvratam Indro vai Vritram hatvetyâdinâ mahâvrataprayogoऽbhihitah, pañkameऽpi tasyaivâbhidhâne punaruktih syât. nâyam doshah, sûtrabrâhmanarûpena tayor vibhedât. pañkamâranyakam rishiproktam sûtram, prathamâranyakan tv apaurusheyam brâhmanam. ata eva tatrârthavâdaprapañkena sahitâ vidhayah srûyante, pañkame tu na ko py arthavâdoऽsti . . . . aranya evaitad adhyeyam ity abhipretyâdhyetâra âranyakandeऽntarbhâvyâdhîyate.

157:1 Sâma-veda (Bibl. Indica), vol. i, p. 19.

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ÂSVALÂYANA-GRIHYA-SUTRA.

ADHYÂYA I, KANDIKÂ 1.

1 1. The (rites) based on the spreading (of the three sacred fires) have been declared; we shall declare the Grihya (rites).

2 2. There are three (kinds of) Pâkayagñas, the hutas, (i.e. the sacrifices) offered over the fire; over something that is not the fire, the prahutas; and at the feeding of Brâhmanas, those offered in the Brahman.

3 3. And they quote also Rikas, 'He who with a piece of wood or with an oblation, or with knowledge ("veda").'

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4 4. Even he who only puts a piece of wood (on the fire) full of belief, should think, 'Here I offer a sacrifice; adoration to that (deity)!'

(The Rik quoted above then says), 'He who with an oblation'—and, 'He who with knowledge;' even by learning only satisfaction is produced (in the gods).

Seeing this the Rishi has said, 'To him who does not keep away from himself the cows, to him who longs for cows, who dwells in the sky, speak a wonderful word, sweeter than ghee and honey.' Thereby he means, 'This my word, sweeter than ghee and honey, is satisfaction (to the god); may it be sweeter.'

(And another Rishi says), 'To thee, O Agni, by this Rik we offer an oblation prepared by our heart; may these be oxen, bulls, and cows.' (Thereby he means), 'They are my oxen, bulls, and cows (which I offer to the god), they who study this text, reciting it for themselves (as their Svâdhyâya).'

(And further on the Rik quoted above says), 'He who (worships Agni) with adoration, offering rich sacrifices.' 'Verily also by the performing of adoration (the gods may be worshipped); for the gods are not beyond the performing of adoration; adoration verily is sacrifice'—thus runs a Brâhmana.

Footnotes

159:1 1, 1. The spreading (vitâna or, as it is also called, vihâra or vistâra) of the sacred fires is the taking of two of the three sacrificial fires, the Âhavanîya fire and the Dakshinâgni, out of the Gârhapatya fire (see, for instance, Weber's Indische Studien, IX, 216 seq.). The rites based on, or connected with the vitâna; are the rites forming the subject of the Srauta ritual, which are to be performed with the three fires.

159:2 Comp. Sâṅkhâyana-Grihya I, 5, 1; I, 10, 7. The division here is somewhat different from that given by Sâṅkhâyana; what Sâṅkhâyana calls ahuta, is here prahuta ('sacrificed up'); the prahutas of Sâṅkhâyana form here no special category; the prâsitas of Sâṅkhâyana are the brahmani hutâs of Âsvalâyana. Thus Âsvalâyana has three categories, while Sâṅkhâyana (and quite in the same way Pâraskara I, 4, 1) gives four. Nârâyana mentions as an example of prahuta sacrifices the baliharana prescribed below, I, 2, 3.

159:3 Rig-veda VIII, 19, 5, The mortal who with a piece of wood, or with an oblation, or with knowledge worships Agni, who with adoration (worships him) offering rich sacrifices,' &c.

160:4 The words of the Rik, 'with an oblation,' are here repeated, the Vedic instrumental âhutî being replaced and explained by the regular form âhutyâ.

The following Rik is taken from the eighth Mandala, 24, 20. The god compared there with a rutting bull is Indra.

The following verse is Rig-veda VI, 16, 47; we may doubt as to the correctness of the explanation given in our text, by which te te is referred to the persons studying the hymns of the Rishi. All these quotations of course are meant to show that the knowledge of the Veda and the performing of namas (adoration) is equivalent to a real sacrifice.

KANDIKÂ. 2.

1 1. Now he should make oblations in the evening and in the morning of prepared sacrificial food,

2 2. To the deities of the Agnihotra, to Soma Vanaspati, to Agni and Soma, to Indra and Agni, to Heaven and Earth, to Dhanvantari, to Indra, to the Visve devâs, to Brahman.

3 3. He says Svâhâ, and then he offers the Balis—

4. To those same deities, to the waters, to the herbs and trees, to the house, to the domestic deities, to the deities of the ground (on which the house stands),

5 5. To Indra and Indra's men, to Yama and Yama's men, to Varuna and Varuna's men, to Soma and Soma's men—these (oblations he makes) to the different quarters (of the horizon, of which those are the presiding deities).

6. To Brahman and Brahman's men in the middle,

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7. To the Visve devâs, to all day-walking beings—thus by day;

8. To the night-walking (beings)—thus at night.

9. To the Rakshas—thus to the north.

10. Svadhâ to the fathers (i.e. Manes)'—with these words he should pour out the remnants to the south, with the sacrificial cord suspended over the right shoulder.

Footnotes

161:1 2, 1. This is the Vaisvadeva sacrifice; comp. Sâṅkhâyana-Grihya II, 14, &C.

161:2 The deities of the Agnihotra are Sûrya, Agni, and Pragâpati. On Soma Vanaspati see the quotations given in Böhtlingk-Roth's Dictionary s. v. vanaspati, 2.

161:3 I think the division of the Sûtras should be altered, so that svâheti would belong to Sûtra 2, and the third Sûtra would consist only of the words atha baliharanam. In this case we should have to translate,

(1) Now he should make oblations, &c.

(2) With the words, 'To the deities of the Agnihotra (i.e. to Agni, to Sûrya, to Pragâpati), to Soma Vanaspati, &c., svâhâ!'

(3) Then (follows) the offering of the Balis.

Comp. Sâṅkh.-Grihya II, 14, 4. 5, which passage seems to confirm the view expressed here.

161:5 Manu III, 87.

KANDIKÂ 3.

1 1. Now wherever he intends to perform a sacrifice, let him besmear (with cowdung) a surface of the dimension at least of an arrow on each side; let him draw six lines thereon, one turned to the north, to the west (of the spot on which the fire is to be placed); two (lines) turned to the east, at the two different ends (of the line mentioned first); three (lines) in the middle (of those two); let him sprinkle that (place with water), establish the (sacred) fire (thereon), put (two or three pieces of fuel) on it, wipe (the ground) round (the fire), strew (grass) round (it), to the east, to the south, to the west, to the north, ending (each time) in the north. Then (follows) silently the sprinkling (of water) round (the fire).

2. With two (Kusa blades used as) strainers the purifying of the Âgya (is done).

3 3. Having taken two Kusa blades with unbroken tops, which do not bear a young shoot in them, of the measure of a span, at their two ends with his

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thumbs and fourth fingers, with his hands turned with the inside upwards, he purifies (the Âgya, from the west) to the east, with (the words), 'By the impulse of Savitri I purify thee with this uninjured purifier, with the rays of the good sun'—once with this formula, twice silently.

4 4. The strewing (of grass) round (the fire) may be done or not done in the Âgya offerings.

5 5. So also the two Âgya portions (may optionally be sacrificed) in the Pâkayagñas.

6 6. And the (assistance of a) Brahman (is optional), except at the sacrifice to Dhanvantari and at the sacrifice of the spit-ox (offered to Rudra).

7 7. Let him sacrifice with (the words), 'To such and such a deity svâhâ!'

8. If there is no rule (as to the deities to whom the sacrifice belongs, they are) Agni, Indra, Pragâpati, the Visve devâs, Brahman.

9 9. (Different Pâkayagñas, when) offered at the same time, should have the same Barhis (sacrificial grass), the same fuel, the same Âgya, and the same (oblation to Agni) Svishtakrit.

10. With reference thereto the following sacrificial stanza is sung:

'He who has to perform (different) Pâkayagñas, should offer them with the same Âgya, the same

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[paragraph continues] Barhis, and the same Svishtakrit, even if the deity (of those sacrifices) is not the same.'

Footnotes

162:1 3, 1. Comp. Sâṅkh.-Grihya I, 7, 6 seq., where the statements regarding the lines to be drawn are somewhat different, and the note there.

162:3 Comp. the description of this act of purifying the Âgya, which is in some points more detailed, in Sâṅkh.-Grihya I, 8, 14-21.

163:4 Comp. Sâṅkh.-Grihya I, 8, 12.

163:5 On the two Âgyabhâgas offered to Agni and Soma comp. below, chap. 50, 13; Sâṅkh.-Grihya I, 9, 5 seq.

163:6 Comp. on these exceptions the Sûtras below, I, 12, 7; IV, 8, 15.

163:7 Comp. Sâṅkh.-Grihya I, 9, 18.

163:9 On the oblation to Agni Svishtakrit, see Indische Studien, IX, 257.

KANDIKÂ 4.

1 4_1. During the northern course of the sun, in the time of the increasing moon, under an auspicious Nakshatra the tonsure (of the child's head), the initiation (of a Brahmakârin), the cutting of the beard, and marriage (should be celebrated).

2. According to some (teachers), marriage (may be celebrated) at any time.

3. Before those (ceremonies) let him sacrifice four Âgya oblations—

4. With the three (verses), 'Agni, thou purifiest life' (Rig-veda I X, 66, 10 seq.), and with (the one verse), 'Pragâpati, no other one than thou' (Rig-Veda X, 121, 10).

5 5. Or with the Vyâhritis.

6 6. According to some (teachers), the one and the other.

7 7. No such(oblations), according to some (teachers).

8. At the marriage the fourth oblation with the verse, 'Thou (O Agni) art Aryaman towards the girls' (Rig-veda V, 3, 2).

Footnotes

164:4_1 4, 1. Sâṅkh.-Grihya I, 5, 2-5.

164:5 With the words, bhûh, bhuvah, svah, and with the three words together.

164:6 Thus eight oblations are offered, four with the four Rikas quoted in the fourth Sûtra, and four with the Vyâhritis.

164:7 Neither the oblations with the Rikas nor those with the Vyâhritis.

KANDIKÂ 5.

1 5_1. Let him first examine the family (of the intended bride or bridegroom), as it has been said above,

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[paragraph continues] 'Those who on the mother's and on the father's side.'

2. Let him give the girl to a (young man) endowed with intelligence.

3. Let him marry a girl that shows the characteristics of intelligence, beauty, and moral conduct, and who is free from disease.

4 4. As the characteristics (mentioned in the preceding Sûtra) are difficult to discern, let him make eight lumps (of earth), recite over the lumps the following formula, 'Right has been born first, in the beginning; on the right truth is founded. For what (destiny) this girl is born, that may she attain here. What is true may that be seen,' and let him say to the girl, 'Take one of these.'

5 5. If she chooses the (lump of earth taken) from a field that yields two crops (in one year), he may know, 'Her offspring will be rich in food.' If from a cow-stable, rich in cattle. If from the earth of a Vedi (altar), rich in holy lustre. If from a pool which does not dry up, rich in everything. If from a gambling-place, addicted to gambling. If from a place where four roads meet, wandering to different directions. If from a barren spot, poor. If from a burial-ground, (she will) bring death to her husband.

Footnotes

164:5_1 5, 1. Srauta-sûtra IX, 3, 20, 'Who on their mother's as well as p. 165 on their father's side through ten generations are endowed with knowledge, austerity, and meritorious works,' &c.

165:4 I prefer the reading of the Bibliotheca Indica edition, countenanced by Nârâyana's commentary, durvigñeyâni lakshanânîti, &c. The lumps are to be taken from the eight places mentioned in Sûtra 5.

165:5 No doubt the correct reading is not that given by Nârâyana and accepted by Professor Stenzler, dvipravrâginî, but vipravrâginî, as four of Professor Stenzler's MSS. read (see his Variae Lectiones, p. 48, and the Petersburg Dictionary s. v. vipravrâgin).

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KANDIKÂ 6.

1 1. (The father) may give away the girl, having decked her with ornaments, pouring out a libation of water: this is the wedding (called) Brâhma. A son born by her (after a wedding of this kind) brings purification to twelve descendants and to twelve ancestors on both (the husband's and the wife's) sides.

2 2. He may give her, having decked her with ornaments, to an officiating priest, whilst a sacrifice with the three (Srauta) fires is going on: this (is the wedding called) Daiva. (A son) brings purification to ten descendants and to ten ancestors on both sides.

3 3. They fulfil the law together: this (is the wedding called) Prâgâpatya. (A son) brings purification to eight descendants and to eight ancestors on both sides.

4 4. He may marry her after having given a bull and a cow (to the girl's father): this (is the wedding called) Ârsha. (A son) brings purification to seven descendants and to seven ancestors on both sides.

5 5. He may marry her, after a mutual agreement has been made (between the lover and the damsel): this (is the wedding called) Gândharva.

6 6. He may marry her after gladdening (her father) by money: this (is the wedding called) Âsura.

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7 7. He may carry her off while (her relatives) sleep or pay no attention: this (is the wedding called) Paisâka.

8 8. He may carry her off, killing (her relatives) and cleaving (their) heads, while she weeps and they weep: this (is the wedding called) Râkshasa.

Footnotes

166:1 6, 1. Comp. Vasishtha I, 30; Âpastamba II, 11, 17; Baudhâyana I, 20, 2.

166:2 Vasishtha I, 31; Âpastamba II, 11, 19; Baudhâyana I, 20, 5.

166:3 Baudhâyana I, 20, 3.

166:4 Vasishtha I, 32; Âpastamba II, 11, 18; Baudhâyana I, 20, 4.

166:5 Vasishtha I, 33; Âpastamba II, II, 20; Baudhâyana I, 20, 6.

166:6 Vasishtha I, 35 (where this rite is designated as Mânusha); Âpastamba II, 12, 1; Baudhâyana I, 20, 7.

167:7 Baudhâyana I, 20, 9.

167:8 Vasishtha I, 34 (where this rite is called Kshâtra); Âpastamba II, a 1, 2; Baudhâyana I, 20, 8. The text of this Sûtra seems to be based on a hemistich hatvâ bhittvâ ka sîrshâni rudadbhyo rudatîm haret; comp. Manu III, 33.

KANDIKÂ 7.

1. Now various indeed are the customs of the (different) countries and the customs of the (different) villages: those one should observe at the wedding.

2. What, however, is commonly accepted, that we shall state.

3 3. Having placed to the west of the fire a mill-stone, to the north-east (of the fire) a water-pot, he should sacrifice, while she takes hold of him. Standing, with his face turned to the west, while she is sitting and turns her face to the east, he should with (the formula), 'I seize thy hand for the sake of happiness seize her thumb if he desires that only male children may be born to him;

4. Her other fingers, (if he is) desirous of female (children);

5. The hand on the hair-side together with the

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thumb, (if) desirous of both (male and female children).

6 6. Leading her three times round the fire and the water-pot, so that their right sides are turned towards (the fire, &c.), he murmurs, 'This am I, that art thou; that art thou, this am I; the heaven I, the earth thou; the Sâman I, the Rik thou. Come! Let us here marry. Let us beget offspring. Loving, bright, with genial mind may we live a hundred autumns.'

7 7. Each time after he has lead her (so) round, he makes her tread on the stone with (the words), 'Tread on this stone; like a stone be firm. Overcome the enemies; tread the foes down.'

8 8. Having 'spread under' (i.e. having first poured Âgya over her hands), her brother or a person acting in her brother's place pours fried grain twice over the wife's joined hands.

9 9. Three times for descendants of Gamadagni.

10. He pours again (Âgya) over (what has been left of) the sacrificial food,

11. And over what has been cut off.

12. This is the rule about the portions to be cut off.

13 13. 'To god Aryaman the girls have made sacrifice,

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to Agni; may he, god Aryaman, loosen her from this, and not from that place, Svâhâ!

'To god Varuna the girls have made sacrifice, to Agni; may he, god Varuna, &c.

'To god Pûshan the girls have made sacrifice, to Agni; may he, god Pûshan, &c.'—with (these verses recited by the bridegroom) she should sacrifice (the fried grain) without opening her joined hands, as if (she did so) with the (spoon called) Sruk.

14 14-15. Without that leading round (the fire, she sacrifices grain) with the neb of a basket towards herself silently a fourth time.

15. Some lead the bride round each time after the fried grain has been poured out: thus the two last oblations do not follow immediately on each other.

16. He then loosens her two locks of hair, if they are made, (i.e. if) two tufts of wool are bound round her hair on the two sides,

17. With (the Rik),'I release thee from the band of Varuna' (Rig-veda X, 85, 24).

18. The left one with the following (Rik).

19 19. He then causes her to step forward in a northeastern direction seven steps with (the words), 'For sap with one step, for juice with two steps, for thriving of wealth with three steps, for comfort with four steps, for offspring with five steps, for the seasons

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with six steps. Be friend with seven steps. So be thou devoted to me. Let us acquire many sons who may reach old age!'

20 20. Joining together their two heads, (the bridegroom? the Âkârya?) sprinkles them (with water) from the water-pot.

21. And she should dwell that night in the house of an old Brâhmana woman whose husband is alive and whose children are alive.

22 22. When she sees the polar-star, the star Arundhatî, and the seven Rishis (ursa major), let her break the silence (and say), 'May my husband live and I get offspring.'

Footnotes

167:3 7, 3. Professor Stenzler is evidently right in taking asmânam as in apposition to drishadam. Nârâyana says, drishat prasiddhâ asmâ tatputrakah. tatrobhayoh pratishthâpanam siddham.

The sacrifice is that prescribed in Sâṅkh.-Grihya I, 12, II. 12. Regarding the rite that follows, comp. Sâṅkh.-Grihya I, 13, 2.

168:6 Sâṅkhâyana-Grihya I, 13, 4. 9. 13.

168:7 Sâṅkhâyana-Grihya I, 13, 12.

168:8 Sâṅkhâyana-Grihya I, 13, 15. 16.

168:9 The two portions of fried grain poured over the bride's hands, together with the first (upastarana) and the second (pratyabhighârana) pouring out of Âgya, constitute the four Avattas, or portions cut off from the Havis. The descendants of Gamadagni were pañkâvattinas, i.e. they used to cut off five such portions (see Kâtyâyana I, 9, 3; Weber, Indische Studien, X, 95); so they had to pour out the fried grain three times.

168:13 Sâṅkhâyana-Grihya I, 18, 3; 13, 17; 14, 1.

169:14-15 14, 15. According to those teachers whose opinion is related in Sûtras 6-14, the leading round the fire, the treading on the stone, and the offering of fried grain (with the three parts of the Mantra, Sûtra 1 3) are repeated thrice; then follows the offering prescribed in Sûtra 14, so that the last two offerings follow immediately on each other. This is not the case, if in the first three instances the order of the different rites is inverted, as stated in Sûtra 15.

In Sûtra 14 Nârâyana explains sûrpaputa by kona.

169:19 Sâṅkhâyana-Grihya I, 14, 5. 6; 13, 2; Pâraskara I, 8, 1.

170:20 Sâṅkhâyana-Grihya I, 14, 9; Pâraskara I, 8, 5.

170:22 Sâṅkhâyana-Grihya I, 17, 2 seq.; Pâraskara I, 8, 19.

KANDIKÂ 8.

1 1. If (the newly-married couple) have to make a journey (to their new home), let him cause her to mount the chariot with the (verse), 'May Pûshan lead thee from here holding thy hand' (Rig-veda X, 85, 26).

2 2. With the hemistich, 'Carrying stones (the river) streams; hold fast each other' (Rig-veda X, 53, 8) let him cause her to ascend a ship.

3. With the following (hemistich) let him make her descend (from it).

4 4. (He pronounces the verse), 'The living one they bewail' (Rig-veda X, 40, 10), if she weeps.

5. They constantly carry the nuptial fire in front.

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6 6. At lovely places, trees, and cross-ways let him murmur (the verse), 'May no waylayers meet us' (Rig-veda X, 85, 32).

7. At every dwelling-place (on their way) let him look at the lookers on, with (the verse), 'Good luck brings this woman' (Rig-veda X, 85, 33).

8 8. With (the verse), 'Here may delight fulfil itself to thee through offspring' (Rig-veda X, 85, 27) he should make her enter the house.

9 9. Having given its place to the nuptial fire, and having spread to the west of it a bull's hide with the neck to the east, with the hair outside, he makes oblations, while she is sitting on that (hide) and takes hold of him, with the four (verses), 'May Pragâpati create offspring to us' (Rig-veda X, 85, 43 seq.), verse by verse, and with (the verse), 'May all the gods unite' (Rig-veda X, 85, 47), he partakes of curds and gives (thereof) to her, or he besmears their two hearts with the rest of the Âgya (of which he has sacrificed).

10. From that time they should eat no saline food, they should be chaste, wear ornaments, sleep on the ground three nights or twelve nights;

11. Or one year, (according to) some (teachers); thus, they say, a Rishi will be born (as their son).

12 12. When he has fulfilled (this) observance (and has had intercourse with his wife), he should give the bride's shift to (the Brâhmana) who knows the Sûryâ hymn (Rig-veda X, 85);

13. 'Food to the Brâhmanas;

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14. Then he should cause them to pronounce auspicious words.

Footnotes

170:18, 1. Sâṅkhâyana-Grihya I, 15, 13.

170:2 Sâṅkhâyana-Grihya I, 15, try. 18.

170:4 Sâṅkhâyana-Grihya I, 15, 2.

171:6 Sâṅkhâyana-Grihya I, 15, 24.

171:8 Sâṅkhâyana-Grihya I, 15, 22; 16, 12.

171:9 Sâṅkhâyana-Grihya I, 16, 1. 2.

171:12 Sâṅkhâyana-Grihya I, 14, 12.

KANDIKÂ 9.

1 1. Beginning from the seizing of (the bride's) hand (i.e. from the wedding), he should worship the domestic (fire) himself, or his wife, or also his son, or his daughter, or a pupil.

2. (The fire) should be kept constantly.

3. When it goes out, however, the wife should fast: thus (say) some (teachers).

4 4. The time for setting it in a blaze and for sacrificing in it has been explained by (the rules given with regard to) the Agnihotra,

5 5. And the sacrificial food, except meat.

6. But if he likes he may (perform the sacrifice) with rice, barley, or sesamum.

7. He should sacrifice in the evening with (the formula), 'To Agni svâhâ!' in the morning with (the formula), 'To Sûrya svâhâ!' Silently the second (oblations) both times.

Footnotes

172:1 9, 1. Comp. Sâṅkhâyana-Grihya II, 17, 3.

172:4 Sâṅkhâyana-Grihya I, I, 12; Âsvalâyana-Srauta II, 2.

172:5 Âsvalâyana-Srauta II, 3, 1 seq. Nârâyana: By the prohibition of meat which is expressed in the words 'Except meat,' it is to be understood that the food to be sacrificed, as stated in other Sâstras, may likewise be chosen.

KANDIKÂ 10.

1. Now the oblations of cooked food on the (two) Parvan (i.e. the new and full moon) days.

2. The fasting (which takes place) thereat has been declared by (the corresponding rules regarding) the Darsapûrnamâsa sacrifices.

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3 3. And (so has been declared) the binding together of the fuel and of the Barhis,

4 4. And the deities (to whom those oblations belong), with the exception of the Upâmsuyâga (offerings at which the formulas are repeated with low voice), and of Indra and Mahendra.

5. Other deities (may be worshipped) according to the wishes (which the sacrificer connects with his offerings).

6. For each single deity he pours out four handsful (of rice, barley, &c.), placing two purifiers (i.e. Kusa blades, on the vessel), with (the formula), 'Agreeable to such and such (a deity) I pour thee out.'

7. He then sprinkles them (those four portions of Havis with water) in the same way as he had poured them out, with (the formula), 'Agreeable to such and such (a deity) I sprinkle thee.'

8. When (the rice or barley grains) have been husked and cleansed from the husks three times, let him cook (the four portions) separately,

9. Or throwing (them) together.

10. If he cooks them separately, let him touch the grains, after he has separated them, (and say,) 'This to this god; this to this god.'

11. But if he (cooks the portions) throwing (them) together, he should (touch and) sacrifice them, after he has put (the single portions) into different vessels.

12 12. The portions of sacrificial food, when they

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have been cooked, he sprinkles (with Âgya, takes them from the fire towards the north, places them on the Barhis, and sprinkles the fuel with Âgya with the formula, 'This fuel is thy self, Gâtavedas; thereby burn thou and increase, and, O burning One, make us increase and through offspring, cattle, holy lustre, and nourishment make us prosper. Svâhâ!'

13 13. Having silently poured out the two Âghâras (or Âgya oblations poured out with the Sruva, the one from north-west to south-east, the other from south-west to north-east), he should sacrifice the two Âgya portions with (the formulas), 'To Agni svâhâ! To Soma svâhâ!'—

14 14. The northern one belonging to Agni, the southern one to Soma.

15 15. It is understood (in the Sruti), The two eyes indeed of the sacrifice are the Âgya portions,

16 16. 'Therefore of a man who is sitting with his face to the west the southern (i.e. right) eye is northern, the northern (i.e. left) eye is southern.'

17 17. In the middle (of the two Âgya portions he

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sacrifices the other) Havis, or more to the west, finishing (the oblations) in the east or in the north.

18. To the north-east the oblation to (Agni) Svishtakrit.

19 19-20. He cuts off (the Avadâna portions) from the Havis from the middle and from the eastern part;

20. From the middle, the eastern part and the western part (the portions have to be cut off) by those who make five Avadânas;

21. From the northern side the portion for Svishtakrit.

22 22. Here he omits the second pouring (of Âgya) over (what is left of) the sacrificial food.

23 23. 'What I have done too much in this ceremony, or what I have done here too little, all that may Agni Svishtakrit, he who knows it, make well sacrificed and well offered for me. To Agni Svishtakrit, to him who offers the oblations for general expiation, so that they are well offered, to him who makes us succeed in what we desire! Make us in all that we desire successful! Svâhâ!'

24 24. He pours out the full vessel on the Barhis.

25 25. This is the Avabhritha.

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26. This is the standard form of the Pâkayagñas.

27. What has been left of the Havis is the fee for the sacrifice.

Footnotes

173:3 10, 3. See Âsvalâyana-Srauta I, 3, 28 Scholion; Kâty.-Srauta II, 7, 22.

173:4 See Hillebrandt, Das altindische Neu- and Vollmondsopfer, p. 111; my note on Sâṅkhâyana-Grihya I, 3, 3.

173:12 In the Mantra we have a similar play upon words (iddha, p. 174 lit, or burning, and samedhaya, make us prosper) as in Sâṅkh.-Grihya II, 10, 4.

174:13 Pâraskara I, 5, 3; Sâṅkh.-Grihya I, 9, 5 seq.

174:14 Sâṅkh.-Grihya I, 9, 7.

174:15 Professor Stenzler here very pertinently refers to Satapatha Brâhmana I, 6, 3, 38.

174:16 It is doubtful whether this paragraph should be considered as forming part of the quotation from the Sruti. The object of this passage is, in my opinion, to explain why the southern Âgyabhâga belongs to Soma, who is the presiding deity of the north, and the northern Âgyabhâga to Agni, the presiding deity of the south-east. Professor Stenzler's opinion about this paragraph is somewhat different.

174:17 Sâṅkh.-Grihya I, 9, 8.

175:19-20 19, 20. See above, the note on I, 7, 9 about the Avadâna portions and the peculiar custom of the descendants of Gamadagni with regard to them.

175:22 Comp. above, I, 7, 10. 'Here' means, at the Svishtakrit oblation.

175:23 Comp. Pâraskara I, 2, 11; Satapatha Brâhmana XIV, 9, 4, 24. On the oblations for general expiation (sarvaprâyaskittâhuti) comp. Sâṅkh.-Grihya I, 9, 12, and the note.

175:24 'A full vessel which has been put down before, he should now pour out on the Barhis.' Nârâyana.

175:25 This pouring out of the vessel holds here the place of the Avabhritha bath at the end of the Soma sacrifice. See Weber, Indische Studien, X, 393 seq.

KANDIKÂ 11.

1. Now (follows) the ritual of the animal sacrifice.

2 2. Having prepared to the north of the fire the place for the Sâmitra fire, having given drink (to the animal which he is going to sacrifice), having washed the animal, having placed it to the east (of the fire) with its face to the west, having made oblations with the two Rikas, 'Agni as our messenger' (Rig-veda I, 12, 1 seq.), let him touch (the animal) from behind with a fresh branch on which there are leaves, with (the formula), 'Agreeable to such and such (a deity) I touch thee.'

3. He sprinkles it from before with water in which rice and barley are, with (the formula), 'Agreeable to such and such (a deity) I sprinkle thee.'

4. Having given (to the animal) to drink of that (water), he should pour out the rest (of it) along its right fore-foot.

5. Having carried fire round (it), performing that act only (without repeating a corresponding Mantra), they lead it to the north.

6 6. In front of it they carry a fire-brand.

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7 7 This is the Sâmitra (fire).

8 8. With the two Vapâsrapanî ladles the 'performer' touches the animal.

9. The sacrificer (touches) the performer.

10 10. To the west of the Sâmitra (fire) he (the Samitri) kills (the animal), the head of which is turned to the east or to the west, the feet to the north; and having placed a grass-blade on his side of the (animal's) navel, (the 'performer') draws out the omentum, cuts off the omentum, seizes it with the two Agnisrapanîs, sprinkles it with water, warms it at the Sâmitra (fire), takes it before that fire, roasts it, being seated to the south, goes round (the two fires), and sacrifices it.

11 11. At the same fire they cook a mess of food.

12 12. Having cut off the eleven Avadânas (or portions which have to be cut off) from the animal, from all its limbs, having boiled them at the Sâmitra (fire),

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and having warmed the heart on a spit, let him sacrifice first from the mess of cooked food (mentioned in Sûtra 11);

13. Or together with the Avadâna portions.

14 14. From each of the (eleven) Avadânas he cuts off two portions.

15 15. They perform the rites only (without corresponding Mantras) with the heart's spit (i.e. the spit on which the heart had been; see Sûtra 12).

Footnotes

176:2 11, 2. The Sâmitra fire (literally, the fire of the Samitri, who prepares the flesh of the immolated animal) is the one mentioned below in Sûtras 7 and 10. Comp. Indische Studien, X, 345. 'I touch thee' is upâkaromi; comp. Kâtyâyana-Srauta-sûtra VI, 3, 19. 26.

176:6 It seems that this fire-brand is the same which had been carried round the animal, according to Sûtra 5. Comp. Kâtyâyana-Srauta-sûtra VI, 5, 2-5.

177:7 Comp. Sûtra 2.

177:8 On the two Vapâsrapanîs, comp. Kâtyâyana-Srauta-sûtra VI, 5, 7; Indische Studien, X, 345. The act which is here attributed to the kartri ('performer'), belongs in the Srauta ritual to the incumbencies of the Pratiprasthâtri.

177:10 On the way in which animals had to b. killed at sacrifices, see Weber's Indische Studien, IX, 222 seq.

On the position of the head and the feet of the victim, comp. Kâtyâyana-Srauta-sûtra VI, 5, 16. 17.

According to Kâtyâyana VI, 6, 8 seq. a grass-blade is placed on the dead animal's body before the navel (agrena nâbhim); through that grass-blade he cuts into the body and draws out the omentum.

'That fire' is, according to Nârâyana, not the Sâmitra but the Aupâsana fire. In the same way in the Srauta ritual the warming of the omentum is performed at the Sâmitra, the boiling at the Âhavanîya fire. Kâtyâyana VI, 6, 13. 16.

177:11 The Aupâsana fire is referred to.

177:12 The eleven portions are indicated by Kâtyâyana, Srauta-sûtra VI, 7, 6.

178:14 'A Pañkâvattin cuts off three portions. Having performed the Upastarana and the Pratyabhighârana (the first and second pouring out of Âgya) he sacrifices (the cut-off portions).' Nârâyana.

178:15 On the rites regarding the spit, see Kâtyâyana VI, 10, 1 seq.; Indische Studien, X, 346.

KANDIKÂ 12.

1 1. At a Kaitya sacrifice he should before the Svishtakrit (offering) offer a Bali to the Kaitya.

2 2. If, however, (the Kaitya) is distant, (he should send his Bali) through a leaf-messenger.

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3 3. With the Rik, 'Where thou knowest, O tree' (Rig-veda V, 5, 10), let him make two lumps (of food), put them on a carrying-pole, hand them over to the messenger, and say to him, 'Carry this Bali to that (Kaitya).'

4. (He gives him the lump) which is destined for the messenger, with (the words), 'This to thee.'

5. If there is anything dangerous between (them and the Kaitya), (he gives him) some weapon also.

6 6. If a navigable river is between (them and the Kaitya, he gives him) also something like a raft with (the words), 'Hereby thou shalt cross.'

7 7. At the Dhanvantari sacrifice let him offer first a Bali to the Purohita, between the Brahman and the fire.

Footnotes

178:1 12, 1. There seems to be no doubt that Professor Stenzler is right in giving to kaitya in this chapter its ordinary meaning of religious shrine ('Denkmal'). The text shows that the Kaitya sacrifice was not offered like other sacrifices at the sacrificer's home, but that in some cases the offering would have to be sent, at least symbolically, to distant places. This confirms Professor Stenzler's translation of kaitya. Nârâyana explains kaitya by kitte bhava, and says, 'If he makes a vow to a certain deity, saying, "If I obtain such and such a desire, I shall offer to thee an Âgya sacrifice, or a Sthâlîpâka, or an animal"—and if he then obtains what he had wished for and 'performs that sacrifice to that deity: this is a kaitya sacrifice.' I do not know anything that supports this statement as to the meaning of kaitya.

178:2 'He should make of a leaf a messenger and a carrying-pole.' Nârâyana.

It is not clear whether besides this image of a messenger there was also a real messenger who had to carry the Bali to the Kaitya, p. 179 or whether the whole rite was purely symbolical, and based on the principle: In sacris ficta pro veris accipiuntur.

179:3 Comp. Pâraskara III, 11, 10.

179:6 Pâraskara III, 11, 11,

179:7 Comp. above, chap. 3, 6.

KANDIKÂ 13.

1 1. The Upanishad (treats of) the Garbhalambhana, the Pumsavana, and the Anavalobhana (i.e. the ceremonies for securing the conception of a child, the male gender of the child, and for preventing disturbances which could endanger the embryo).

2 2. If he does not study (that Upanishad), he

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should in the third month of her pregnancy, under (the Nakshatra) Tishya, give to eat (to the wife), after she has fasted, in curds from a cow which has a calf of the same colour (with herself), two beans and one barley grain for each handful of curds.

3. To his question, 'What dost thou drink? What dost thou drink?' she should thrice reply, 'Generation of a male child! Generation of a male child!'

4. Thus three handfuls (of curds).

5 5. He then inserts into her right nostril, in the shadow of a round apartment, (the sap of) an herb which is not faded,

6 6. According to some (teachers) with the Pragâvat and Gîvaputra hymns.

7. Having sacrificed of a mess of cooked food sacred to Pragâpati, he should touch the place of her heart with the (verse,) 'What is hidden, O thou whose hair is well parted, in thy heart, in Pragâpati, that I know; such is my belief. May I not fall into distress that comes from sons.'

Footnotes

179:1 13, 1. Nârâyana evidently did not know the Upanishad here referred to; he states that it belongs to another Sâkhâ. Comp. Professor Max Müller's note on Brihad Âranyaka VI, 4, 24 (S.B.E., vol. xv, p. 222).

179:2 'He should give her the two beans as a symbol of the testicles, and the barley grain as a symbol of the penis.' Nârâyana.

180:5 Nârâyana (comp. also the Prayogaratna, folio 40; Âsvalâyanîya-Grihya-Parisishta I, 25; NIS. Chambers 667) separates this rite from the ceremony described in Sûtras 2-4. He says that Sûtras 2-4—as indeed is evidently the case—refer to the Pumsavana, and in Sûtra 5 begins the Anavalobhana (comp. garbharakshana, Sâṅkh. I, 21). To me it seems more probable that the text describes one continuous ceremony. There is no difficulty in supposing that of the Anavalobhana, though it is mentioned in Sûtra 1, no description is given in the following Sûtras, the same being the case undoubtedly with regard to the Garbhalambhana, of which a description is found in the Âsv.-Parisishta I, 25.

180:6 Two texts commencing â te garbho yonim etu and Agnir etu prathamah. See Stenzler's Various Readings, p. 48, and the Bibliotheca Indica edition, p. 61.

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KANDIKÂ 14.

1. In the fourth month of pregnancy the Sîmantonnayana (or parting of the hair, is performed).

2. In the fortnight of the increasing moon, when the moon stands in conjunction with a Nakshatra (that has a name) of masculine gender—

3 3. Then he gives its place to the fire, and having spread to the west of it a bull's hide with the neck to the east, with the hair outside, (he makes oblations,) while (his wife) is sitting on that (hide) and takes hold of him, with the two (verses), 'May Dhâtri give to his worshipper,' with the two verses, 'I invoke Râkâ' (Rig-veda II, 32, 4 seq.), and with (the texts), 'Negamesha,' and, 'Pragâpati, no other one than thou' (Rig-Veda X, 121, 10).

4. He then three times parts her hair upwards (i.e. beginning from the front) with a bunch containing an even number of unripe fruits, and with a porcupine's quill that has three white spots, and with three bunches of Kusa grass, with (the words), 'Bhûr bhuvah, svar, om!'

5. Or four times.

6. He gives orders to two lute-players, 'Sing king Soma.'

7 7. (They sing) 'May Soma our king bless the human race. Settled is the wheel of N.N.'—(here they name) the river near which they dwell.

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8. And whatever aged Brâhmana woman, whose husbands and children are alive, tell them, that let them do.

9. A bull is the fee for the sacrifice.

Footnotes

181:3 14, 3. Comp. above, chap. 8, 9. Regarding the two verses Dhâtâ dadâtu dâsushe, see Sâṅkh.-Grihya I, 22, 7. The Negamesha hymn is Rig-veda Khailika sûkta, vol. vi, p. 31, ed. Max Muller.

181:7 Comp. Pâraskara I, 15, 8. The Gâthâ there is somewhat different. I cannot see why in the Âsvalâyana redaction of it nivishtakakrâsau should not be explained, conformably to the p. 182 regular Sandhi laws, as nivishtakakrâ asau. The wheel of course means the dominion.

KANDIKÂ 15.

1 1. When a son has been born, (the father) should, before other people touch him, give him to eat from gold (i.e. from a golden vessel or with a golden spoon) butter and honey with which he has ground gold(-dust), with (the verse), 'I administer to thee the wisdom ('veda') of honey, of ghee, raised by Savitri the bountiful. Long-living, protected by the gods, live a hundred autumns in this world!'

2. Approaching (his mouth) to (the child's) two ears he murmurs the 'production of intelligence:' 'Intelligence may give to thee god Savitri, intelligence may goddess Sarasvatî, intelligence may give to thee the two divine Asvins, wreathed with lotus.'

3 3. He touches (the child's) two shoulders with (the verse), 'Be a stone, be an axe, be insuperable gold. Thou indeed art the Veda, called son; so live a hundred autumns'—and with (the verses), 'Indra, give the best treasures' (Rig-veda II, 21, 6), Bestow on us, O bountiful one, O speedy one' (Rig-veda III, 36, 10).

4. And let them give him a name beginning with

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a sonant, with a semivowel in it, with the Visarga at its end, consisting of two syllables,

5. Or of four syllables;

6. Of two syllables, if he is desirous of firm position; of four syllables, if he is desirous of holy lustre;

7. But in every case with an even number (of syllables) for men, an uneven for women.

8. And let him also find out (for the child) a name to be used at respectful salutations (such as that due to the Âkârya at the ceremony of the initiation); that his mother and his father (alone) should know till his initiation.

9. When he returns from a journey, he embraces his son's head and murmurs, 'From limb by limb thou art produced; out of the heart thou art born. Thou indeed art the self called son; so live a hundred autumns!'—(thus) he kisses him three times on his head.

10. The rite only (without the Mantra is performed) for a girl.

Footnotes

182:1 15, 1. Comp. Âsv.-Grihya-Parisishta I, 26. I follow Professor Stenzler, who corrects maghonâm into maghonâ; comp. Sâṅkh.-Grihya I, 24, 4.

182:3 Vedo may as well be the nominative of veda as that of vedas ('property').

KANDIKÂ 16.

1 1. In the sixth month the Annaprâsana (i.e. the first feeding with solid food).

2. Goat's flesh, if he is desirous of nourishment,

3. Flesh of partridge, if desirous of holy lustre,

4. Boiled rice with ghee, if desirous of splendour:

5. (Such) food, mixed with curds, honey and ghee he should give (to the child) to eat with (the verse), 'Lord of food, give us food painless and strong;

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bring forward the giver; bestow power on us, on men and animals.'

6. The rite only (without the Mantra) for a girl.

Footnotes

183:1 16, 1 seq. Comp. Sâṅkh.-Grihya I, 27, 1 seq. The two texts are nearly word for word identical.

KANDIKÂ 17.

1. In the third year the Kaula (i.e. the tonsure of the child's head), or according to the custom of the family.

2. To the north of the fire he places vessels which are filled respectively, with rice, barley, beans, and sesamum seeds;

3. To the west (the boy) for whom the ceremony shall be performed, in his mother's lap, bull-dung in a new vessel, and Samî leaves are placed.

4 4. To the south of the mother the father (is seated) holding twenty-one bunches of Kusa grass.

5. Or the Brahman should hold them.

6. To the west of (the boy) for whom the ceremony is to be performed, (the father) stations himself and pours cold and warm water together with (the words), 'With warm water, O Vâyu, come hither!'

7. Taking of that (water), (and) fresh butter, or (some) drops of curds, he three times moistens (the boy's) head, from the left to the right, with (the formula), 'May Aditi cut thy hair; may the waters moisten thee for vigour!'

8 8. Into the right part (of the hair) he puts each

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time three Kusa bunches, with the points towards (the boy) himself, with (the words), 'Herb! protect him!'

9. (With the words,) 'Axe! do no harm to him!' he presses a copper razor (on the Kusa blades),

10. And cuts (the hair) with (the verse), 'The razor with which in the beginning Savitri the knowing one has shaved (the beard) of king Soma and of Varuna, with that, ye Brâhmanas, shave now his (hair), that he may be blessed with long life, with old age.'

11. Each time that he has cut, he gives (the hairs) with their points to the east, together with Samî leaves, to the mother. She puts them down on the bull-dung.

12. 'With what Dhâtri has shaven (the head) of Brihaspati, Agni and Indra, for the sake of long life, with that I shave thy (head) for the sake of long life, of glory, and of welfare'—thus a second time.

13 13. 'By what he may at night further see the sun, and see it long, with that I shave thy (head) for the sake of long life, of glory, and of welfare'—thus a third time.

14. With all (the indicated) Mantras a fourth time.

15. Thus three times on the left side (of the head).

16 16. Let him wipe off the edge of the razor with (the words), 'If thou shavest, as a shaver, his hair with the razor, the wounding, the well-shaped, purify his head, but do not take away his life.'

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17. Let him give orders to the barber, 'With lukewarm water doing what has to be done with water, without doing harm to him, arrange (his hair) well.'

18 18. Let him have the arrangement of the hair made according to the custom of his family.

19. The rite only (without the Mantras) for a girl.

Footnotes

184:4 He cuts off the hair four times on the right side (Sûtras 10-14), three times on the left side (Sûtra 15); each time three Kusa bunches are required. This is the reason why twenty-one bunches are prescribed.

184:8 Each of the four times and of the three times respectively that he cuts off the hair; see the preceding note.

185:13 Instead of yena bhûyas ka râtryâm, Pâraskara (II, 1, 16) has, yena bhûris karâ divam.

185:16 Comp. Pâraskara II, I, 19; Atharva-veda VIII, 2, 17.

186:18 On these family customs, see Grihya-samgraha-parisishta II, 40; Roth, Zur Literatur and Geschichte des Weda, p. 120; Max Müller, History of A. S. L., p. 54 seq.; Weber, Indische Studien, X, 95.

KANDIKÂ 18.

1. Thereby the Godânakarman (i.e. the ceremony of shaving the beard, is declared).

2. In the sixteenth year.

3. Instead of the word 'hair' he should (each time that it occurs in the Mantras) put the word 'beard.'

4 4. Here they moisten the beard.

5 5. (The Mantra is), 'Purify his head and his face, but do not take away his life.'

6 6. He gives orders (to the barber with the words), 'Arrange his hair, his beard, the hair of his body, and his nails, ending in the north.'

7 7-8. Having bathed and silently stood during the rest of the day, let him break his silence in the presence of his teacher, (saying to him,) 'I give an optional gift (to thee).'

8. An ox and a cow is the sacrificial fee.

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9 9. Let (the teacher) impose (on the youth the observances declared below) for one year.

Footnotes

186:4 18, 4. See above, chap. 17, 7.

186:5 See chap. 17, 16.

186:6 According to Nârâyana, he says to the barber (chap. 17, 17), 'With lukewarm water doing what has to be done with water, without doing harm to him, arrange his hair, his beard, the hair of his body, and his nails, ending in the north.'

186:7-8 7, 8. On restrictions like that contained in the eighth Sûtra as to the object in which the vara (optional gift) had to consist, see Weber, Indische Studien, V, 343.

187:9 See below, chap. 22, 22.

KANDIKÂ 19.

1. In the eighth year let him initiate a Brâhmana,

2. Or in the eighth year after the conception;

3. In the eleventh a Kshatriya;

4. In the twelfth a Vaisya.

5. Until the sixteenth (year) the time has not passed for a Brâhmana;

6. Until the twenty-second for a Kshatriya;

7. Until the twenty-fourth for a Vaisya.

8. After that (time has passed), they become patitasâvitrîka (i.e. they have lost their right of learning the Sâvitrî).

9. No one should initiate such men, nor teach them, nor perform sacrifices for them, nor have intercourse with them.

10 10. (Let him initiate) the youth who is adorned and whose (hair on the) head is arranged, who wears a (new) garment that has not yet been washed, or an antelope-skin, if he is a Brâhmana, the skin of a spotted deer, if a Kshatriya, a goat's skin, if a Vaisya.

11. If they put on garments, they should put on dyed (garments): the Brâhmana a reddish yellow one, the Kshatriya a light red one, the Vaisya a yellow one.

12. Their girdles are: that of a Brâhmana made of Muñga grass, that of a Kshatriya a bow-string, that of a Vaisya woollen.

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13. Their staffs are: that of a Brâhmana of Palâsa wood, that of a Kshatriya of Udumbara wood, that of a Vaisya of Bilva wood.

Footnotes

187:10 19, 10. By the 'arranging of the hair' the cutting of the hair is implied, as is seen from chap. 22, 22.

KANDIKÂ 20.

1. Or all (sorts of staffs are to be used) by (men of) all (castes).

2 2. While (the student) takes hold of him, the teacher sacrifices and then stations himself to the north of the fire, with his face turned to the east.

3. To the east (of the fire) with his face to the west the other one.

4. (The teacher then) fills the two hollows of (his own and the student's) joined hands with water, and with the verse, 'That we choose of Savitri' (Rig-veda V, 82, 1) he makes with the full (hollow of his own hands the water) flow down on the full (hollow of) his, (i.e. the student's hands.) Having (thus) poured (the water over his hands) he should with his (own) hand seize his (i.e. the student's) hand together with the thumb, with (the formula), 'By the impulse of the god Savitri, with the arms of the two Asvins, with Pûshan's hands I seize thy hand, N.N.!'

5. With (the words), 'Savitri has seized thy hand, N.N.!' a second time.

6. With (the words), 'Agni is thy teacher, N.N.!' a third time.

7. He should cause him to look at the sun while the teacher says, 'God Savitri, this is thy Brahmakârin; protect him; may he not die.'

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8. (And further the teacher says), 'Whose Brahmakârin art thou? The breath's Brahmakârin art thou. Who does initiate thee, and whom (does he initiate)? To whom shall I give thee in charge?'

9. With the half verse, 'A youth, well attired, dressed came hither' (Rig-veda III, 8, 4) he should cause him to turn round from the left to the right.

10. Reaching with his two hands over his (i.e. the student's) shoulders (the teacher) should touch the place of his heart with the following (half verse).

11 11. Having wiped the ground round the fire, the student should put on a piece of wood silently. 'Silence indeed is what belongs to Pragâpati. The student becomes belonging to Pragâpati'—this is understood (in the Sruti).

Footnotes

188:2 20, 2. He offers the oblations prescribed above, chap. 1, 4, 3 seq.

189:11 On the wiping of the ground round the fire, comp. above, chap. 3, 1; Sâṅkhâyana-Grihya I, 7, 11. Nârâyana here has the following remarks, which I can scarcely believe to express the real meaning of this Sûtra: 'Here the wiping of the ground round the fire is out of place, because the Samskâras for the fire have already been performed. As to that, it should be observed that the wiping is mentioned here in order that, when fuel is put on the fire in the evening and in the morning, the sprinkling of water and the wiping may be performed. But on this occasion (at the Upanayana) the student does not perform the wiping, &c., and silently puts a piece of wood on that fire.'

KANDIKÂ 21.

1. Some (do this) with a Mantra: 'To Agni I have brought a piece of wood, to the great Gâtavedas. Through that piece of wood increase thou, O Agni; through the Brahman (may) we (increase). Svâhâ!'

2. Having put the fuel (on the fire) and having

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touched the fire, he three times wipes off his face with (the words), 'With splendour I anoint myself.'

3. 'For with splendour does he anoint himself'—this is understood (in the Sruti).

4. 'On me may Agni bestow insight, on me offspring, on me splendour.

'On me may Indra bestow insight, on me offspring, on me strength (indriya).

'On me may Sûrya bestow insight, on me offspring, on me radiance.

'What thy splendour is, Agni, may I thereby become resplendent.

'What thy vigour is, Agni, may I thereby become vigorous.

'What thy consuming power is, Agni, may I thereby obtain consuming power'—with (these formulas) he should approach the fire, bend his knee, embrace (the teacher's feet), and say to him, 'Recite, sir! The Sâvitrî, sir, recite!'

5. Seizing with his (i.e. the student's) garment and with (his own) hands (the student's) hands (the teacher) recites the Sâvitrî, (firstly) Pâda by Pâda, (then) hemistich by hemistich, (and finally) the whole (verse).

6. He should make him recite (the Sâvitrî) as far as he is able.

7. On the place of his (i.e. the student's) heart (the teacher) lays his hand with the fingers upwards, with (the formula), 'Into my will I take thy heart; after my mind shall thy mind follow; in my word thou shalt rejoice with all thy will; may Brihaspati join thee to me.'

KANDIKÂ 22.

1. Having tied the girdle round him and given him the staff, he should impose the (observances of the) Brahmakarya on him—

2. (With the words), 'A Brahmakârin thou art. Eat water. Do the service. Do not sleep in the day-time. Devoted to the teacher study the Veda.'

3. Twelve years lasts the Brahmakarya for (each) Veda, or until he has learnt it.

4. Let him beg (food) in the evening and in the morning.

5. Let him put fuel on (the fire) in the evening and in the morning.

6. Let him beg first of a man who will not refuse,

7. Or of a woman who will not refuse.

8. (In begging he should use the words), 'Sir, give food!'

9 9. Or, '(Sir, give) Anupravakanîya (food).'

10 10. That (which he has received) he should announce to his teacher.

11. He should stand the rest of the day.

12 12. After sunset (the student) should cook the Brâhmaudana (or boiled rice with which the Brâhmanas are to be fed) for the Anupravakanîya sacrifice (the sacrifice to be performed after a part of the Veda has been studied), and should announce to the teacher (that it is ready).

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13. The teacher should sacrifice, while the student takes hold of him, with the verse, 'The wonderful lord of the abode' (Rig-Veda I, 18, 6).

14. A second time with the Sâvitrî—

15 15. And whatever else has been studied afterwards.

16. A third time to the Rishis.

17. A fourth time (the oblation) to (Agni) Svishtakrit.

18 18. Having given food to the Brâhmanas he should cause them to pronounce the end of the Veda (study).

19. From that time (the student) should eat no saline food; he should observe chastity, and should sleep on the ground through three nights, or twelve nights, or one year.

20 20. When he has fulfilled those observances, (the teacher) performs (for him) the 'production of intelligence,' (in the following way):

21 21. While (the student) towards an unobjectionable direction (of the horizon) sprinkles thrice (water) from the left to the right with a water-pot round a

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[paragraph continues] Palâsa (tree) with one root, or round a Kusa bunch, if there is no Palâsa, (the teacher) causes him to say, 'O glorious one, thou art glorious. As thou, O glorious one, art glorious, thus, O glorious one, lead me to glory. As thou art the preserver of the treasure of sacrifice for the gods, thus may I become the preserver of the treasure of the Veda for men.'

22 22. Thereby, beginning with his having the hair cut, and ending with the giving in charge, the imposing of observances has been declared.

23. Thus for one who has not been initiated before.

24. Now as regards one who has been initiated before:

25 25. The cutting of the hair is optional,

26 26. And the 'production of intelligence.'

27 27. On the giving in charge there are no express rules (in this case);

28 28. And on the time.

29 29. (He should recite to him) as the Sâvitrî (the Rik),'That we choose of god Savitri' (Rig-veda V, 82, 1).

Asvalayana Grihya Sutra

Contents

INTRODUCTION O THE ASVALAYANA GRIHYA SUTRA

Footnotes

ÂSVALÂYANA-GRIHYA-SUTRA.

ADHYÂYA I, KANDIKÂ 1.

Footnotes

KANDIKÂ. 2.

Footnotes

KANDIKÂ 3.

Footnotes

KANDIKÂ 4.

Footnotes

KANDIKÂ 5.

Footnotes

KANDIKÂ 6.

Footnotes

KANDIKÂ 7.

Footnotes

KANDIKÂ 8.

Footnotes

KANDIKÂ 9.

Footnotes

KANDIKÂ 10.

Footnotes

KANDIKÂ 11.

Footnotes

KANDIKÂ 12.

Footnotes

KANDIKÂ 13.

Footnotes

KANDIKÂ 14.

Footnotes

KANDIKÂ 15.

Footnotes

KANDIKÂ 16.

Footnotes

KANDIKÂ 17.

Footnotes

KANDIKÂ 18.

Footnotes

KANDIKÂ 19.

Footnotes

KANDIKÂ 20.

Footnotes

KANDIKÂ 21.

KANDIKÂ 22.

Footnotes