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KHANDA 10. 
1 1.
Forms the standard for all sacrifices that procure happiness,
2. And for all Âgya offerings,
3 3.
For the sacrifice of animals which are tied to a branch,
4 4.
And for the offerings of boiled (rice) grains and of cooked food.
5 5.
These are performed, all the offerings of cooked food, without PRAYÂGA
and ANUYÂGA oblations, without (the invocation of) the ILÂ,
without NIGADA recitation, and without SÂMIDHENÎ verses.
6. There are also the following Slokas:
p. 31
7 7.
'(An oblation is called) HUTA, (if made) by the performing of the
Agnihotra; AHUTA (i.e. unsacrificed, if) by the Bali offering; PRAHUTA
(i.e. sacrificed up, if) by a sacrifice to the Manes; PRÂSITA
(i.e. tasted, if) deposited as an offering in a Brâhmana.
8 8.
'Without raising his knees, with spread knees let him always offer his
oblation; for the gods never accept an offering (that has been made
holding the hand) not between (the knees).
9 9.
'But when he has repeated a text sacred to Rudra, to the Rakshas, to
the Manes, to the Asuras, or that contains an imprecation, let him
touch water, and so also when he has touched his own body.'
Footnotes
30:1
10, 1. 'As in the Srauta ritual the sacrifice of the full and
new moon forms the standard for the ishtis, the pasubandha,
&c., thus the pratisrut-kalpa is the standard for the vikritis
of the Smârta ritual, such as the gâtakarman (chap. 24),
&c.' Nârâyana.
30:3
'It is the standard of the sacrifices prescribed in the rules,
"The animal (offered) to the teacher is sacred to Agni; to an
officiating priest, to Brihaspati, &c."' Nârâyana.
This refers to the sacrifice of animals which forms part of the Arghya
ceremony; see II, 15, 4 seq.
30:4
Karûnâm pâkayagñânâm ka.
Nârâyana.
30:5
On the five Prayâgas and the three Anuyâgas
(introductory oblations and oblations following on the principal
offerings) prescribed in the Srauta ritual, comp. Hillebrandt's
Neu- und Vollmondsopfer, pp. 94 seq., 134 seq. On the Ilâ, see ibid.,
122 seq.; on nigada, Weber's Ind. Studien, IX, 217, &c.; on the Sâmidhenî
verses, Hillebrandt, loc. cit., pp. 74 seq. On this Sûtra compare
also the passage in Kâtyâyana's Srauta-sûtra, VI, 10, 22
seq.
31:7
Comp. chap. 5, 1.
31:8
Comp. the Grihya-samgraha-parisishta I,
46, and the note, Zeitschrift der Deutschen Morgenl. Gesellschaft,
XXXV, 556. Nârâyana: dakshinam bâhum gânvor
antare kritvety arthah, sarvadâ sarvasminn api karmani
havir homadravyam guhuyât.
31:9
This verse is found also in the Karmapradîpa III, 8, 4.
KHANDA 11.
1 1.
Now when the bride is to be carried away (to the bridegroom's house)
that night, or on the next, or on the third night,
2 2.
On that night, when (the darkness of) night is gone, they wash the
girl up to her head with (water that has been made fragrant by) all
sorts of herbs and the choicest fruits together with scents;
p. 32
3. They put on her a newly-dyed garment or (a new one) which has
not yet been washed;
4 4.
Then (the Âkârya of the bride's family) makes the girl sit
down behind the fire, and while she takes hold of him he sacrifices
with the Mahâvyâhritis, and then he makes Âgya
oblations to Agni, to Soma, to Pragâpati, to Mitra, to Varuna,
to Indra, to Indrânî, to the Gandharva, to Bhaga, to Pûshan,
to Tvashtar, to Brihaspati, to the king Pratyânîka.
5. After they have regaled four or eight women, who are not widows,
with lumps of vegetables, Surâ, and food, these should perform a
dance four times.
6. The same deities (they worship also) on behalf of the man,
7. And Vaisravana and Îsâna.
8. Then follows the distribution of food to Brâhmanas.
Footnotes
31:1
11, 1. The ceremony described in this chapter is called Indrânîkarman.
The goddess Indrânî is mentioned in Sûtra 4 among the
deities to whom Âgya oblations are made.
31:2
Nisâkâle, nisâ madhyastham praharadvayam,
tasmin kale atîte. Nârâyana.
On the anvârambha, comp. Weber's Indische Studien, IX, 224.
32:4
The 'king Pratyânîka' has given origin to a very curious
misunderstanding in the Sâmbavya-Grihya and its
commentary; see p. 127 of the German edition.
KHANDA 12.
1. The bridegroom, who has bathed and for whom auspicious
ceremonies have been performed, is escorted by happy young women, who
are not widows, to the girl's house.
2. To these he shall not behave unobsequiously, except where
forbidden food or a transgression is concerned.
3. Having obtained their permission, he then gives her the garment
with (the verse), 'The Raibhî was' (Rig-veda X, 85, 6).
p. 33
4. With (the verse), 'Mind was the cushion' (ibid. 7) he takes up
the salve-box.
5 5.
The verse for the Anointing is, 'May the Visve devâs anoint
(or, unite),' (ibid. 47.)
6 6.
'As this (has protected) Sakî the beloved one, and
Aditi the mother of noble sons, and Apâlâ who was free from
widowhood, nay it thus here protect thee, N.N.!'—with these words
(the. bridegroom) gives her into her right hand the quill of a
porcupine (and) a string of three twisted threads,
7. With the verse, 'Shape by shape' (Rig-veda VI, 47, 18) a mirror
into the left.
8. Her relations tie (to her body) a red and black, woollen or
linen cord with three (amulet) gems, with the verse, 'Dark-blue and
red' (Rig. veda X, 85, 28).
9. With the verse, 'Full of honey the herbs' (Rig-veda IV, 57, 3),
(the bridegroom) ties (to her body) Madhûka flowers.
p. 34
10 10.
At the wedding one cow, when the Argha ceremony has been performed; in
the house one cow: these are the two Madhuparka cows.
11 11.
(The bridegroom) makes the girl sit down behind the fire, and while
she takes hold of him he makes three oblations with the Mahâvyâhritis.
p. 35
12. A fourth (oblation) with (the three Mahâvyâhritis)
together is to be understood from this rule.
13. In this way, where no express rule is stated, in all sacrifices
that procure happiness, one is to sacrifice before and afterwards with
these same (Mahâvyâhritis).
Footnotes
33:5
12, 5. On the ceremony of 'salving together' (samañgana),
comp. Pâraskara I, 4, 14; Gobhila II, 2, &c. Professor Stenzler
is certainly wrong in translating Pâraskara's samañgayati by
'heisst sie beide zusammentreten' (according to Gayarâma's
explication, sammukhîkaroti). It is clear from Sâṅkhâyana,
that a real anointing of bridegroom and bride took place. This was
performed, according to Gobhila, by the 'audaka' (this seems to be the
same person that is mentioned in Pâraskara I, 8, 3), of whom it is
said, pânigrâham (i.e. the bridegroom) mûrdhadese
’vasiñkati, tathetarâm. Nârâyana, on the contrary,
in his note on our passage, says that it is the bridegroom who anoints
the eyes of the girl with the verse quoted. But the word sam-añgana,
and the obvious meaning of the whole rite, make it rather probable
that both were anointed, and that this was done by a third person.
33:6
Comp. below, chap. 22, 8, where the use of a porcupine's quill is
prescribed at the sîmantonnayana ceremony; and see chap. 22, 10.
34:10
As to the meaning of arhayitvâ I differ from the opinion of Nârâyana
(see his note on p. 127 of the German edition), who takes gâm as the
object of this verb (gâm arhayitvâ pûgayitvâ mâtâ rudrânâm
ity rikam gapitvâ [comp. Pâraskara I, 3, 27]).
The real meaning of arhayati is, to perform the Argha ceremony for a
guest. Evidently in this Sûtra two different occasions are stated on
which the Argha reception, eventually with the killing of a cow,
should be performed; firstly, the bridegroom should be so received in
the house of the bride's father; secondly, when the newly-married
people have arrived at their own house, an Argha reception should
there be offered to them, perhaps, as the commentaries state, by the
Âkârya.
34:11
According to Nârâyana it is the Âkârya who performs
the rite prescribed in this Sûtra; Râmakandra, on the
contrary, refers it to the bridegroom, which seems to me right. Comp.
Gobhila II, 1.
In Sâṅkhâyana's description of the wedding
ceremonies the point at which the bride passes over from the paternal
power into that of her new husband is not expressly indicated. Pâraskara
(I, 4, 15) clearly indicates it (pitrâ prattâm âdâya), and in the
Parisishta of the Âsvalâyana-Grihya this
act of handing over the girl is treated of in detail (I, 22). On this
depends the description in the Prayogaratna, fol. 69; comp. also
Colebrooke's Miscell. Essays, I, 210. The Paddhati of Râmakandra
does not fail to mention the kanyâpradâna, but I do not think that
the succession of the different rites is stated there correctly.
According to the Paddhati the bridegroom goes to the house of the
girl's father, and there, after the madhuparka has been offered, the
bride is given over to him; he then (labdhavadhûkah) goes
(chap. 12, 1), accompanied by young women, to the kautukâgâra, where
the ceremonies described in chap. 12, 3 seq. take place. Pâraskara,
on the contrary, describes the handing over of the garments, the
anointing, &c., as preceding the giving over of the girl, and
indeed it is scarcely possible to see in the acts of dressing,
adorning the girl, &c., in which both the bridegroom and her
relations p. 35
take part, anything but preparatory performances that precede the
decisive moment. The sacrifice, on the contrary, which the bridegroom
performs, according to chap. 12, 11, in common with his bride, seems
to presuppose that he has already received her from her father; and
the ceremonies described in chap. 13, the pânigrahana,
the pronouncing of the Mantra, chap. 13, 4, which reminds one of the
Roman formula ubi tu Gaius, the seven steps—all that should be
understood not as intended to establish the power of the husband over
his wife, but as presupposing that power and showing an exercise of
it.
KHANDA 13.
1. 'Be queen with thy father-in-law,' with this verse (Rig-veda X,
85, 46) her father or brother sacrifices with a sword's point on her
head, or with the Sruva, standing while she is sitting, with his face
turned to the west, while her face is turned to the east.
2. 'I seize thy hand for the sake of happiness' (Rig-veda X, 85,
36), with these words (the bridegroom) seizes with his right hand her
right hand with the thumb, both hands being turned with the palms
upwards, he standing while she is sitting, with his face turned to the
west, while her face is turned to the east.
3. And when he has murmured the following five verses,
4 4.
(He continues thus,) 'This am I, that art thou;
p. 36
that art thou, this am I; the heaven I, the earth thou; the Rik
art thou, the Sâman I. So be thou devoted to me.
'Well! Let us here marry. Let us beget offspring. Let us acquire
many sons who may reach old age.'
5. (The Âkârya) fills, with the words bhûr bhuvah
svah, a new water-pot,
6 6.
Throws into it (branches) with milky sap and leaves, of a tree the
name of which is masculine, together with Kusa grass,
7. And gold, according to some (teachers),
8. And hands it over to a student who observes silence.
9 9.
They should walk round this Stheyâ water, (placed) to the north-east,
so that they turn their right sides . towards it.
p. 37
10. And after (the Âkârya) has placed a stone towards the
northern direction,
11. (The bridegroom) makes her rise with the words, 'Come, thou
joyful one,'
12. And makes her tread with the tip of her right foot on the
stone, with the words, 'Come, tread on the stone; like a stone be
firm. Tread the foes down; overcome the enemies.'
13. He then leads her round the fire so that their right sides are
turned to it,
14. And gives her a second garment with the same text (chap. 12, §
3).
15. Her father or brother pours out of a basket fried grain mixed
with Samî leaves into her joined hands.
16. The spreading under, the sprinkling over, and the second
sprinkling over (are done) with Âgya.
17 17.
She sacrifices those (fried grains).
Footnotes
35:4
13, 4. Nârâyana states that here four Brâhmanas
should repeat p. 36
the Sûryâ hymn (Rig-veda X, 85) to the bride. That, according to Sâṅkhâyana,
that hymn is recited at the wedding, is clear from chap. 14, 12.
36:6
Sakshîrânt sapalâsânt sakusân. Nârâyana's
commentary divides sa kusân, and refers sa to the âkârya.
But this sa would be superfluous, and the substantive to which sakshîrân
and sapalâsân are to be referred, is, as both the nature of
the case and the corresponding passages show, sâkhân and not
kusân. Comp. the Srauta-sûtra IV, 17, 5: palâsasâkhâm
sapalâsâm nikhâya, and a passage concerning the very
rite here described, Âsvalâyana-parisishta I,
24: audumbaryârddhayâ. (read, ârdrayâ?) sâkhayâ sapalâsayâ
sahiranyapavitrayâ sadûrvâpavitrayâ. The MS. of the Sâmbavya-sûtra
has sakshîrân palâsân sakusân.
36:9
'The Stheyâ water has to be so placed that when the bride and the
bridegroom walk (their seven steps, see chap. 14, 5 seq.), their right
sides are turned towards it.' Nârâyana. Comp., regarding the
Stheyâ water and its bearer, the Grihya-samgraha-parisishta
II, 26. 30. 35.
37:17
I believe that the words forming this Sûtra, tâñ guhoti,
are taken from the same lost old Grihya text which Sâṅkhâyana
has followed word for word also in I, 5, 1-5 and elsewhere. This is
made probable by the comparison of Pâraskara I, 6, 2. The author of
our text, while literally adopting the words of his original, has not
quite succeeded in welding them together with his own statements; thus
the sacrifice of grains is treated of in this Sûtra and in the first
Sûtra of the next chapter, as if there were two different acts, while
indeed it is one and the same.
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KHANDA 14.
1. 'This woman, strewing grains, prays thus, "May I bring
bliss to my relations; may my husband live long. Svâhâ!"'—while
the husband murmurs (this) text, she sacrifices standing.
2 2.
(All the ceremonies,) beginning from the treading
p. 38
upon the stone, (are repeated) in the same way for a second time,
3. And in the same way a third time.
4. Silently, if they like, a fourth time.
5 5.
(The Âkârya?) makes (them) step forward in a north-eastern
direction seven steps (with the words),
6. 'For sap with one step, for juice with two steps, for the
prospering of wealth with three steps, for comfort with four steps,
for cattle with five steps, for the seasons with six steps. Friend be
with seven steps.'
7. (The Âkârya?) 'appeases' those (foot-steps) with water.
8 8.
With the three Âpohishthîyâ verses (Rig-veda X, 9, 1-3) he
wipes (them) with the Stheyâ water,
9 9.
And sprinkles it on their heads.
10. (The bridegroom then) says, 'I give you a cow.'
11. Let him give something to the Brâhmanas each time at
the Sthâlîpâkas and other rites;
12 12.
To him who knows the Sûryâ hymn the bride's shift.
p. 39
13 13-15.
A cow is the optional gift to be given by a Brâhmana,
14. A village by a Râganya,
15. A horse by a Vaisya.
16 16.
A hundred (cows) with a chariot (he gives to a father) who has only
daughters.
17. To those versed in the sacrificial rites he gives a horse.
Footnotes
37:2
14, 2. The treading on the stone is prescribed in chap. 13, 12.
38:5
5, 7. According to Nârâyana it is the teacher who makes them
walk the seven steps; the Paddhati says that the bridegroom or the Âkârya
causes her to do so. Comp. Pâraskara I, 8, 1; Âsvalâyana I,
7, 19, &c.
38:8
Comp. chap. 13, 9.
38:9
Probably we should read mûrdhanî (acc. dual.), not mûrdhani. Âsvalâyana
has sirasî. Of course the heads of both the bridegroom and the
bride were sprinkled with water; comp. Âsvalâyana I, 7, 20,
&c.
38:12
The Sûryâ hymn is Rig-veda X, 85. Comp. the note above on chap. 13,
4.
39:13-15
These Sûtras, treating of the fee for the sacrifice, are identical
with Pâraskara I, 8, 15-18. Apparently they are taken from the same
lost original from which several identical passages in the Sûtras of
Pâraskara and Sâṅkhâyana seem to be derived (see the
notes on chap. 5, 1; 13, 7). They stand rather out of place here, for
they return to the same subject which had already been treated of in Sûtra
10, though in that Sûtra, as very frequently is the case in our text
and in similar ones, only the case of the bridegroom being a Brâhmana
has been taken notice of.
39:16
Comp. the passages quoted by Professor Stenzler on Pâraskara I, 8,
18. Nârâyana has the following note: 'To a duhitrimat,
i.e. to the father of a girl who has no brother, he shall give a
hundred cows and besides a chariot, in order to destroy the guilt
brought about by marrying a girl who has no brother.' Possibly we
should here emancipate ourselves from the authority of the
commentators, and explain duhitrimat 'he who gives his daughter
in marriage,' the bride's father. Comp. Âpastamba II, 11, 18; II, 13,
12; Weber, Indische Studien, V, 343, note 2.
KHANDA 15.
1. The three verses, 'I loosen thee' (Rig-veda X, 85, 24), when she
departs from the house.
2. 'The living one they bewail' (Rig-veda X, 40, 10), if she begins
to cry.
3 3.
The wife then smears the axle of the chariot with clarified butter
with this (verse), 'They feasted, they got drunk' (Rig-veda I, 82, 2),
p. 40
4. And with the two (verses), 'Pure are thy wheels,' 'Thy two
wheels' (Rig-veda X, 85, 12. 16), of the two wheels the first with the
first (verse) and the second with the second (verse),
5. And the two bulls.
6 6.
After (the wife?) has put, with this (verse), 'In the box of the
wheel' (Rig-veda VIII, 80, 7), a branch of a fruit-bearing tree into
each of the holes destined for the pins,
7. Or, if (such branches) are (already) fixed, has recited (that
verse) over them,
8. They then harness the two bulls with the two (verses),
'Harnessed be thy right one' (Rig-veda I, 82, 5-6), (the bridegroom)
reciting the half-verse, 'White the two bulls' (Rig-veda X, 85, 10),
over them when they have been harnessed.
9. Now should any part of the chariot break or burst, let him take
the girl to the house of one who keeps the sacred fires,
10. And repair (the damage) with the verse, 'Cover thyself with the
Khadiras' (Rig-veda III, 53, 19).
11. A knot with the verse, 'Him like a horse' (Rig-veda X, 143, 2).
12. He then murmurs the five verses, 'May prosperity give us' (Rig-veda
V, 51, 11-15).
13. 'Adorned with Kimsuka flowers' (Rig-veda X, 85, 20),
when she mounts the chariot;
14. 'May no waylayers meet us' (ibid. 32), at a cross-way;
15. 'Which the woman’s' (ibid. 31), near a cemetery;
16. The half-verse, 'O tree with thy hundred
p. 41
branches' (Rig-veda III, 8, 11), he mutters near a big tree;
17. 'The good protectress' (Rig-Veda X, 63, 10), when she ascends a
ship;
18. 'Carrying stones' (Rig-veda X, 53, 8), when she crosses a
river;
19. Optionally (he) also (murmurs the same verse, if that is done)
with the harnessed chariot;
20. 'Up may your wave' (Rig-veda III, 33, 13), at deep places (in
the river);
21. And (at such places) let her not look out.
22. The seven verses, 'Here may delight' (Rig-veda X, 85, 27 seq.),
when she has reached the house, omitting the verses already employed.
Footnotes
39:3
15, 3. Probably the use of this verse on this occasion rests on the
assonance of its opening word akshan and aksha (rathâksha).
40:6
See Nârâyana's note on samyâgarta, p. 129 of the
German edition.
KHANDA 16.
1 1.
'A bull's hide'—this has been declared.
2 2.
On that hide the husband makes her sit down and sacrifices, while she
takes hold of him, four oblations (with the following formulas),
3. 'With god Agni, with the earth-world of the worlds, and the Rig-veda
of the Vedas: therewith I appease thee, N.N., svâhâ!
'With god Vâyu, with the air-world of the worlds,
p. 42
with the Yagur-veda of the Vedas: therewith I appease thee,
N.N., svâhâ!
'With god Sûrya, with the heaven-world of the worlds, with the Sâma-veda
of the Vedas: therewith I appease thee, N.N., svâhâ!
'With god Kandra, with the world of the quarters (of the
horizon) of the worlds, with the Brahma-veda of the Vedas: therewith I
appease thee, N.N., svâhâ!'
4. Or, 'Bhûh! What harm dwells in thee, bringing death to
thy husband, death to thy husband's brother, that I make
death-bringing to thy paramour, N.N., svâhâ!'—thus the first (of
the before-mentioned formulas) may be joined with the first Mahâvyâhriti,
the second with the second, the third with the third, the fourth with
(the three Mahâvyâhritis) together.
5. With (the verse), 'With no evil eye' (Rig-veda X, 85, 44), let
him besmear (her) eyes with Âgya salve.
6. (The bridegroom,) having touched the ends of her hair with the
three (verses), 'How may us the resplendent one . . .' (Rig-veda IV,
31, 1-3),
7. And having quickly recited the four verses, 'And those divine
medicines' (Rig-veda VIII, 18, 8), at the end (of that text) with the
word svâhâ (pours out) the remainder on (her) head.
8 8.
Here some place a boy of good birth on both sides, in her lap, with
this (verse), 'Into thy womb' (see below, chap. 19, 6),
p. 43
9. Or also silently.
10. Into this (boy's) joined hands (the bridegroom) gives fruits
and causes (the Brâhmanas) to wish an auspicious day.
11. Thus she becomes the mother of male children.
12. With the rest of the hymn, 'Stay ye here both' (Rig-veda X, 85,
42 seq.), they make them enter the house.
Footnotes
41:1
16, 1. In chap. 15, 22 it is said that the bride arrives at the house;
in 16, 12, that she enters the house. Probably we are to understand,
therefore, that the sacrifice prescribed in this chapter, Sûtras 2
seq., is performed before the house, like the Vâstoshpatîya karman
(below, III, 4). The words, 'has been declared,' refer to the Srauta-sûtra
(IV, r6, 2), 'Having spread a red bull's skin, with the neck to the
north or to the east, with the hair outside, behind the fire, they sit
down,' &c.
41:2
On anvârambha comp. the quotation in the note on chap. II, 2.
42:8
It should be noted that the verse â te yonim is quoted here only with
the Pratika, while its full text is given below, chap. 19, 6. Can the
Sûtras describing this ceremony with the kumâra ubhayatah-sugâta
be a later addition?
KHANDA 17.
1. With the verse, 'I praised Dadhikrâvan' (Rig-veda IV, 39, 6),
let them drink together curds.
2 2-3.
Let them sit silent, when the sun has set, until the polar-star
appears.
3. He shows her the polar-star with the words, 'Firm be thou,
thriving with me!'
4. Let her say, 'I see the polar-star; may I obtain offspring.'
5. Through a period of three nights let them refrain from conjugal
intercourse.
6. Let them sleep on the ground.
7. Let them eat together boiled rice with curds, with the three
verses, 'Drink and satiate yourselves' (Rig-veda VIII, 35, 10).
8. Let them serve the nuptial fire in the evening and in the
morning with the words, 'To Agni svâhâ! To Agni Svishtakrit
svâhâ!'
9. 'Let the two men Mitra and Varuna, let the two men, the Asvins
both, let the man Indra and also Agni make a man grow in me. Svâhâ!'—with
p. 44
[paragraph
continues] (these words she offers) the first oblation
if she is desirous of pregnancy.
10. For ten days they are not to set out (from home).
Footnotes
43:2-3
17, 2, 3. I have changed in the translation the division of these Sûtras;
the native authorities divide after dhruvadarsanât, while I
propose to divide after astamite.
KHANDA 18.
1. Now the rites of the fourth day.
2. When the three nights have elapsed, he makes offerings of cooked
food (with the texts),
3 3.
'Agni! Thou art expiation; thou art the expiation of the gods. What
substance dwells in her that brings death to her husband, that drive
away from her.
'Vâyu! Thou art expiation; thou art the expiation of the gods.
What substance dwells in her that brings sonlessness, that drive away
from her.
'Sûrya! Thou art expiation; thou art the expiation of the gods.
What substance dwells in her that brings destruction to the cattle,
that drive away from her.
'To god Aryaman the girls have made sacrifice, to Agni; may he, god
Aryaman, loosen her from this, and not from that place.
'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.'
4. The seventh oblation with the verse, 'Pragâpati' (Rig-veda
X, 121, 10).
5. The eighth to (Agni) Svishtakrit.
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KHANDA 19.
1. Let him pound the root of the Adhyândâ plant and
sprinkle it at the time of her monthly period with the two (verses),
'Speed away from here; a husband has she' (Rig-veda X, 85, 21. 22),
with svâhâ at the end of each, into her right nostril.
2. 'The mouth of the Gandharva Visvâvasu art thou'—with
these words let him touch her, when he is about to cohabit with her.
3. When he has finished, let him murmur,
4. 'Into thy breath I put the sperm, N.N.!'
5. Or, 'As the earth is pregnant with Agni, as the heaven is with
Indra pregnant, as Vâyu dwells in the womb of the regions (of the
earth), thus I place an embryo into thy womb, N.N.!'
6 6.
Or, 'May a male embryo enter thy womb, as an arrow the quiver; may a
man be born here, a son after ten months.
'Give birth to a male child; may after him (another) male be born;
their mother shalt thou be, of the born, and (to others) mayst thou
give birth.
'In the male verily, in the man dwells the sperm; he shall pour it
forth into the woman: thus has said Dhâtar, thus Pragâpati
has said.
'Pragâpati has created him, Savitar has shaped him.
Imparting birth of females to other (women) may he put here a man.
'From the auspicious sperms which the men pro—
p. 46
duce for us, produce thou a son; be a well-breeding cow.
'Roar, be strong, put into her an embryo, achieve it; a male, thou
male, put into her; to generation we call thee.
'Open thy womb; take in the man's sperm; may a male child be
begotten in the womb. Him thou shalt bear; (having dwelt) ten months
in the womb may he be born, the most excellent of his kin.'
Footnotes
45:6
19, 6. The first verse is that quoted already at chap. 16, 8. The text
of the verses quoted in this Sûtra is very corrupt; see the notes on
p. 36 of the German edition.
KHANDA 20.
1. In the third month the Pumsavana (i.e. the ceremony to
secure the birth of a male child),
2. Under (the Nakshatra) Pushya or Sravana.
3 3.
Having pounded a Soma stalk, or a Kusa needle, or the last
shoot of a Nyagrodha trunk, or the part of a sacrificial post which is
exposed to the fire,
4. Or (having taken) after the completion of a sacrifice the
remnants from the Guhû ladle,
5 5.
Let him sprinkle it into her right nostril with the four verses, 'By
Agni may good' (Rig-veda I, 1, 3), 'That sperm to us' (III, 4, 9),
'May he succeed who lights fire' (V, 37, 2), 'Of tawny shape' (II, 3,
9), with Svâhâ at the end (of each verse).
Footnotes
46:3
20, 3. On suṅgâ compare the note of Nârâyana
and the verse quoted from the Karmapradîpa, p. 131 of the German
edition.
On kusakantaka Nârâyana says, kusakantakam
kuso darbhas tasya kantakah sûkî (sûka,
MS. Berol. Orient. fol. 60z) tam vâ peshayitvâ. I do not
understand why the commentators of Pâraskara, whom Professor Stenzler
has followed in his translation of Par. I, 14, 4, make kantaka
equal to mûla.
46:5
Nasto dakshinatah stands here as in chap. 19, 1. Âsvalâyana
I, 13, 6 has dakshinasyâm nâsikâyâm, and so has also
p. 47 Pâraskara
I, 13. Comp. the natthukamma treated of in the Pâli Buddhist texts (Mahâvagga
VI, 13) and in the medical literature.
p. 47
KHANDA 21.
1. In the fourth month the Garbharakshana (i.e. the ceremony
for the protection of the embryo),
2. Sacrificing six oblations from a mess of cooked food with (the
six verses of the hymn), 'Agni, joined with the prayer' (Rig-veda X,
162),
3. With (the verses), 'From thy eyes, thy nose' (Rig-veda X, 163),
verse by verse besmearing her limbs with Âgya salve.
KHANDA 22.
1. In the seventh month, at her first pregnancy, the Sîmantonnayana
(or parting of the hair).
2. He causes her, after she has bathed and put on a (new) garment
which has not yet been washed, to sit down behind the fire.
3. He sacrifices, while she takes hold of him, with the Mahâvyâhritis.
4. He cooks a mess of food,
5. According to some (teachers) boiled rice with Mudga beans.
6. The implements used and the Nakshatra should be of male gender.
7. (He then sacrifices with the following texts,) 'May Dhâtar give
to his worshipper further life and safety; may we obtain the favour of
the god whose laws are truthful.
'Dhâtar disposes of offspring and wealth; Dhâtar has created this
whole world; Dhâtar will give a
p. 48
son to the sacrificer: to him you shall sacrifice, an offering rich
in ghee.'
(Besides) with the three verses, 'Negamesha, fly away' (Rig-veda
Khailika sûkta, after X, 184, vol. vi, p. 31), and in the sixth place
the verse, 'Pragâpati' (Rig-veda X, 121, 10).
8 8.
(The husband then) parts her hair, upwards, beginning from the middle,
with a porcupine's quill that has three white spots, or with a Darbha
needle together with unripe Udumbara fruits, with the words, 'Bhûr
bhuvah svah.'
9. He lays down (the thing he has used) in her lap,
10 10.
Ties (the fruits) to a string of three twisted threads and fastens
them to her neck with the words, 'Rich in sap is this tree; like the
sappy one be thou fruitful.'
11 11.
(The husband) then says to lute-players, 'Sing ye the king—
12. 'Or if anybody else is still more valiant.'
13 13.
Having poured fried grain into a water-pot, let him cause her to drink
it with the six verses,
p. 49
[paragraph
continues] 'May Vishnu take care of thy womb,' 'I
call Râkâ' (Rig-veda X, 184, 1; II, 32, 4-8).
14. Let him then touch her (with the words),
15 15.
'The winged one art thou, the Garutmat; the Trivrit (stoma) is
thy head, the Gâyatra thy eye, the metres thy limbs, the Yagus
thy name, the Sâman thy body.'
16 16-17.
Let him cause her to sing merrily,
17. Wearing, if she likes, many gold ornaments.
18. A bull is the fee for the sacrifice.
Footnotes
48:8
22, 8. Comp. above, chap. 12, 6.
48:10
Nârâyana: tisribhis tantubhir vritte sûtre
udumbaraphalâni . . . gale . . . badhnâti. I have translated
accordingly. Pâraskara I, 15, 6 uses the same expression trivrit.
Professor Stenzler there translates it, on the authority of Gayarâma,
'dreifache Haarflechte,' and says in his note on that passage that,
according to Sâṅkhâyana, he would have to tie the
things with a threefold string to the neck of the woman, as if Sâṅkhâyana's
statement were different from that of Pâraskara. But both authors
have the same word, and only the commentators differ in their
explanations thereof.
48:11
Âsvalâyana more explicitly says (I, 14, 6), Somam râgânam
samgâyetâm iti.
48:13
In my German translation there is a mistake which should be corrected.
I have there referred shalrika to the verses Râkâm p.
79 aham, which are actually only five in number. The six
verses are Vishnur yonim, &c., and the five verses
mentioned.
49:15
Vâgasaneyi Samhitâ XII, 4.
49:16-17
16, 17. Nârâyana: modamânîm harshayuktâm tam
mâṅgalikair gîtair gâyayet . . . mahâhemavatîm bahvâbharanayuktâm
vâ gâyayet.
KHANDA 23.
1. Let him pound the roots of the plants kâkâtanî, makakakâtanî,
kosâtakî, of the egg-plant, and of the indigo plant, and
besmear (therewith) the place in which she is going to be confined, in
order to drive away the Rakshas.
KHANDA 24.
1 1.
Now the Gâtakarman (i.e. ceremony for the new-born child).
p. 50
2 2.
Let (the father) breathe three times on the new-born child and then
draw in his breath with the words, 'Draw in your breath with the Rik,
breathe within with the Yagus, breathe forth with the Sâman.'
3. Let him mix together butter and honey, milk curds and water, or
grind together rice and barley, and give it to eat (to the child)
thrice from gold (i.e. from a golden vessel or with a golden spoon),
4. With (the verse), 'I administer to thee honey food for the
festival, the wisdom ("veda") raised by Savitar the
bountiful; long-living, protected by the gods, live a hundred autumns
in this world, N.N.!'(with these words) he gives him a name beginning
with a sonant, with a semivowel in it, consisting of two syllables, or
of four syllables, or also of six syllables; he should take a krit
(suffix), not a taddhita.
5. That (name only) his father and his mother should know.
6. On the tenth day a name for common use, which is pleasing to the
Brâhmanas.
7. Let him pulverise black and white and red hairs of a black ox,
intermix (that powder) with those four substances (see Sûtra 3), and
give it to eat (to the child) four times: such (is the opinion of) Mândûkeya.
p. 51
8 8.
If he likes (let him do so) with the words, 'Bhûh! The Rig-veda
I lay into thee, N.N., svâhâ!
'Bhuvah! The Yagur-veda I lay into thee, N.N., svâhâ!
'Svah! The Sâma-veda I lay into thee, N.N., svâhâ!
'Bhûr bhuvah svah! Vâkovâkya (colloquies), Itihâsa,
and Purâna—Om! All the Vedas I lay into thee, N.N., svâhâ!'
9. The production of intelligence (is performed) by thrice saying
in his right ear, 'Speech!'
10. And let him recite over (the child the following text),
'Speech, the goddess, united with mind, together with breath, the
child, uttered by Indra—may she rejoice in thee, the goddess, for
the sake of joy, the great one, the sweet sounding, the music, full of
music, the flowing, self-produced.'
11. Let him tie a piece of gold to a hempen string,
12 12.
And bind it to (the child's) right hand until (the mother) gets up
(from childbed).
13. After the tenth day let him give it to the Brâhmanas,
14. Or keep it himself.
Footnotes
49:1
24, 1. Comp. Dr. Speijer's essay on the Gâtakarman (Leiden,
1872). Nârâyana observes that, as it is prescribed below
(chap. 25, 4) that a mess of food is to be cooked in the sûtikâgni,
here the sûtikâgni is established, and sacrifice is performed
therein. The Sûtra I, 25, 4, from which it is to be inferred that the
sûtikâgni should be kept, is considered, accordingly, as a Gñâpaka
(see Professor Bühler's notes on Âpastamba I, II, 7; Gautama p.
50 I, 31; Nârâyana's note on chap. 25, 4, p. 133
of the German edition).
50:2
Abhyavânya should be corrected into abhyapânya, as in IV, 18, 1
nearly all the MSS. read nivâta instead of nipâta. The Sâmbavya
MS. reads in the text, trir abhyânyânuprânya; in the
commentary trir anyapânyânuprânyâ. Comp., on
the terminology of the different vital airs, Speijer, Gâtakarma,
p. 64 seq.; Eggeling, S.B.E., vol. xii, p. 20.
51:8
Veti vikalpârthe. bhûr rigvedam ityâdikaturbhir
mantrair asâv ity atra pûrveva (read pûrvavat?) kumâranâmagrahanapûrvakam
kumâram prâsayet. Nârâyana.
51:12
Bâlasya dakshine haste. Nârâyana.
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KHANDA 25.
1 1.
After ten days the getting up (of the mother from childbed).
p. 52
2. Father and mother with washed heads, wearing (new) clothes which
have not yet been washed;
3. And so also the child.
4 4.
Let (the father) cook a mess of food in that same fire that has been
kept from her confinement,
5. And let him make oblations to the Tithi of (the child's) birth
and to three constellations with their (presiding) deities.
6. Let him place in the middle the oblation to that constellation
under which (the child) is born; the deity, however, is constantly to
precede (the corresponding Nakshatra).
7 7.
(He then makes two other oblations with the verses,) '(May) this Agni,
the excellent one, (give) thee to-day life for (our) prayers; give us
life that we may live long,'—(and,) 'Life-giving, Agni, be strong by
Havis; may thy face and thy seat be full of ghee; drinking ghee, the
sweet honey of the cow, protect, as a father (protects) his son, here
N.N.' The tenth oblation of the mess of cooked food with the verse,
'Thou, Soma, givest bliss to the old one' (Rig-veda I, 91, 7).
8. Having pronounced aloud (the child's) name,
9. And caused the Brâhmanas to say auspicious words,
10. And having sacrificed in the same way every month to the Tithi
of (the child's) birth,
11 11.
He sacrifices, when one year has expired, on the (ordinary) domestic
fire.
Footnotes
51:1
25, 1. After ten days the impurity (asauka) that falls
on the mother at her confinement, ceases; see Gautama XIV, 16; Manu V,
62; Vasishtha IV, 21.
52:4
Comp. the note on chap. 24, 1.
52:7
The first Mantra is corrupt; in the Âsvalâyana-Srauta-sûtra
(II, 10, 4) its text runs thus, âyush te visvato dadhad
ayam agnir varenyah, &c. Comp. Atharva-veda VII, 53,
6.
52:11
'The words "every month" (Sûtra 10) retain their value p.
53(here also). Thus the sûtikâgni is to be kept through
one year. After the lapse of that year one should sacrifice every
month on the domestic fire as long as his life lasts. As it is said
"in the domestic fire," the sûtikâgni is not to be kept
any longer.' Nârâyana.
p. 53
KHANDA 26.
1 1.
To Agni, to the Krittikâs.
2. To Pragâpati, to Rohinî.
3. To Soma, to Mrigasiras.
4. To Rudra, to the Ârdrâs.
5. To Aditi, to the two Punarvasus.
6. To Brihaspati, to Pushya.
7. To the Serpents, to the Asleshâs.
8. To the Manes, to the Maghâs.
9. To Bhaga, to the two Phalgunîs.
10. To Aryaman, to the two Phalgunîs.
11. To Savitar, to Hasta.
12. To Tvashtar, to Kitrâ.
13. To Vâyu, to Svâti.
14. To Indra and Agni, to the two Visâkhâs.
15. To Mitra, to Anurâdhâ.
16. To Indra, to Gyeshtha.
17. To Nirriti, to Mûla.
18. To the Waters, to the Ashâdhâs.
19. To the Visve devâs, to the Ashâdhâs.
20. To Brahman, to Abhigit.
p. 54
21. To Vishnu, to Sravana.
22. To the Vasus, to the Dhanishthâs.
23. To Varuna, to Satabhishag.
24. To Aga ekapad, to the Proshthapadâs.
25. To Ahi budhnya, to the Proshthapadâs.
26. To Pûshan, to Revatî.
27. To the two Asvins, to the two Asvinîs.
28. To Yama, to the Bharanîs.
Footnotes
53:1
26, 1. This chapter is not found in the Sâmbavya-Grihya,
and Nârâyana expressly designates it as kshepaka khanda.
It is a sort of appendix to the Sûtras 25, 5. 6; a sacrifice having
there been prescribed to three Nakshatras with their presiding
deities, an enumeration of the Nakshatras and deities is here given.
Compare, on similar lists, Weber's second article on the Nakshatras
seq. (Abhandlungen der Berliner Akademie der Wissenschaften, 1861),
pp. 289 , 315, 367 seq.
KHANDA 27.
1. In the sixth month the Annaprâsana (i.e. the first
feeding with solid food).
2 2-6.
Goat's flesh, if he is desirous of nourishment,
3 3.
Flesh of partridge, if desirous of holy lustre,
4. Fish, if desirous of swiftness,
5. Boiled rice with ghee, if desirous of splendour—
6. (Such) food, prepared with milk curds, honey, and ghee, he
should give (to the child) to eat.
7 7.
After he has made oblations with (the verses), 'Lord of food, give us
food, painless and strong; bring forward the giver; bestow power on
us, on men and animals;' 'Whatsoever' (Rig-veda IV, 12, 4); 'Even of
great' (ibid. 5), 'Him, Agni, (lead) to long life and splendour; sharp
strength (mayst thou), Varuna, king Soma, protection may Aditi,
like a
p. 55
mother, afford to him, and all the gods that he may reach old
age'—
8. And has recited over (the child) the verse, 'Powers of life,
Agni' (Rig-veda IX, 66, 19),
9. And has set him down on northward pointed Kusa grass with
(the verse), 'Be soft, O earth' (Rig-veda I, 22, 15)—
10. The act of feeding is performed with the Mahâvyâhritis.
11. Let the mother eat the remnant.
Footnotes
54:2-6
27, 2-6. These rules stand here, in the beginning of the chapter, as
introductory remarks; the act of feeding itself (Sûtra 10) does not
follow till after the sacrifice and the other performances prescribed
in Sûtras 7-9.
54:3
This rule evidently rests on the allusion of taittira (partridge
flesh) to the Taittirîya school.
54:7
Both metre and construction show that the Pâda imam Agna âyushe varkase
is incomplete; the Sâmbavya-Grihya and Taitt. Samhitâ
II, 3, 10, 3 add kridhi after varkase.
KHANDA 28.
1 1.
After one year the Kûdâkarman (i.e. the tonsure of the
child's head);
2. Or in the third year;
3. In the fifth for a Kshatriya;
4. In the seventh for a Vaisya.
5. Having placed the fire (in the outer hall; see chap. 5, 2)—
6. And having filled vessels with rice and barley, sesamum seeds
and beans,
7. And having put down northwards bull-dung and a layer of Kusa
grass for receiving the hair, a mirror, fresh butter, and a razor of
copper,
8. He pours cold water into warm with (the verse), 'Mix yourselves,
ye holy ones, with your waves, ye honied ones, mixing milk with honey,
ye lovely ones, for the obtaining of wealth.'
9. 'May the waters moisten thee for life, for old age and splendour.
The threefold age of Gamadagni, Kasyapa's threefold age,
the threefold age of
p. 56
[paragraph
continues] Agastya, the threefold age that belongs to
the gods, that threefold age I produce for thee! N.N.!'—with these
words he sprinkles the right part of his hair three times with
lukewarm water.
10. Having loosened the tangled locks, according to some
(teachers), with a porcupine's quill,
11. And having anointed (his hair)with fresh butter,
12. He puts a young Kusa shoot among (the hairs) with the
words, 'Herb, protect him!'
13. Having touched the hair and the Kusa shoot with the
mirror,
14. He takes up the copper razor with the words, Sharpness art
thou; the axe is thy father. Do no harm to him!'
15 15.
With (the words), 'The razor with which in the beginning Savitar, the
knowing one, has shaven the beard of king Varuna, and with
which Dhâtar Brihaspati has shaven Indra's head, with that, ye
Brâhmanas, shave this (head) to-day; blessed with long life,
with old age be this man N.N.!' he cuts the tips of the hairs and the
Kusa shoot.
16. In the same way a second time; in the same way a third time.
17. In the same way twice on the left side.
18. Under the armpits a sixth and a seventh time at the Godânakarman
(ceremony of shaving the beard).
19. The Godânakarman is identical with the Kûdâkarman,
p. 57
20. (It is to be performed) in the sixteenth or in the eighteenth
year.
21. At the third turn of shaving, however, he gives a cow and a
garment that has not yet been washed.
22. Silently the rites (are performed) for girls.
23. To the north-east, in a place covered with herbs, or in the
neighbourhood of water they bury the hairs in the earth.
24 24.
To the barber the vessels of grain. To the barber the vessels of
grain.
Footnotes
55:1
28, 1. Kûlâkarman literally means, the preparing of
the lock or the locks (left when the rest of the hair is shaven).
56:15
The parallel texts show that instead of Brihaspatir we have to
read Brihaspater, instead of adya, asya. So the correct
translation would be, '. . . with what Dhâtar has shaven Brihaspati's
and Indra's head, with that do ye Brâhmanas shave this head of
this (child).'
57:24
See Sûtra 6.
p. 58
ADHYÂYA II, KHANDA 1.
1 1.
In the eighth year after the conception let him initiate a Brâhmana,
2. With an antelope-skin,
p. 59
3. Or in the tenth year after the conception.
4. In the eleventh year after the conception a Kshatriya with the
skin of a spotted deer,
5. In the twelfth year after the conception a Vaisya with a
cow-hide.
6. Until the sixteenth year the time has not passed for a Brâhmana,
7. Until the twenty-second for a Kshatriya,
8. Until the twenty-fourth for a Vaisya.
9 9.
After that (time has passed), they become patitasâvitrîka (men who
have lost their right of learning the Sâvitrî).
p. 60
10. Let them not initiate such men,
11. Nor teach them,
12. Nor perform sacrifices for them,
13. Nor have intercourse with them.
14 14.
Or (let them initiate students of) all (castes) wearing a (new)
garment that has not yet been washed.
And wearing a girdle.
15. The girdle of a Brâhmana (shall be) made of Muñga
grass,
16. That of a Kshatriya (shall be) a bowstring,
17. That of a Vaisya a woollen thread.
18. The staff of a Brâhmana (shall be) made of Palâsa
or of Bilva wood,
19. That of a Kshatriya of Nyagrodha wood,
20. That of a Vaisya of Udumbara wood.
21 21.
That of the Brâhmana shall reach the tip of the nose,
22. That of the Kshatriya the forehead,
23. That of the Vaisya the hair.
24. Or all (sorts of staffs are to be used) by (men of) all
(castes).
25. Whatsoever (the student) wears at his initiation, is at the
disposal of the teacher.
p. 61
26 26.
Having had him shaved all round (his head) he should initiate him.
27. After (the student) has washed and adorned himself,
28 28.
(And) after (the teacher) has sacrificed, both station themselves
behind the fire, the teacher with his face turned to the east, the
other with his face to the west.
29. Let him initiate him standing while (the other also) stands.
30 30.
['The firm, powerful eye of Mitra, glorious splendour, strong and
prosperous, a chaste, flowing vesture, this skin I put on, a valiant
(man).']
Footnotes
58:1
1, 1. With regard to the standing terminology of the Upanayana, or the
initiation of the student, we may observe that upa-nî does not mean,
as, for instance, Professor Stenzler seems to understand it, 'to
introduce a student to his teacher.' Thus Pâraskara's Sûtra II, 2,
1, ashtâvarsham brâhmanam upanayet, &c., is
translated by that distinguished scholar, 'Den achtjährigen Brâhmana
soll er (beim Lehrer) einführen,' &c. (comp. also Âsvalâyana-Grihya
I, 19, 1). The texts clearly point to another translation of upa-nî,
for they show that the person that introduces the student (upanayati
or upanayate; the middle is used very frequently, for instance, Satapatha
Brâhmana XI, 5, 4, 1; Sâṅkh. II, I, 25) is not
the father or a relation of the youth who could be supposed to lead
him to the teacher, but the teacher himself; he introduces (upanayati)
him to the brahmakarya, or introduces him with himself, and the
student enters upon (upaiti) the brahmakarya, or enters with (upaiti)
the teacher; he who has thus entered upon studentship, is consequently
designated as upeta (Sâṅkh. IV, 8, 1; Pâraskara III,
10, 10), and for the initiation, which is usually called up an ay an
a, occasionally also the word upâyana is used (see the Mânava-Grihya
I, 22, quoted by Professor Jolly in his article, Das Dharma-sûtra des
Vishnu, p. 79). The following passages may be quoted here as
supporting our opinion on this terminology. At Satapatha Brâhmana
XI, 5, 3, 13 Saukeya says to Uddâlaka Âruni, 'I
will enter (as a student) with the reverend One' (upâyâni
bhagavantam); and Âruni replies, 'Come, enter (with me)!' (ehy
upehi), 'and he initiated him' (tam hopaninye). Ibid. XI, 5, 4,
16 it is stated that according to some a teacher who has initiated a
Brâhmana as a student (brâhmanam brahmakaryam
upanîya) should abstain from sexual intercourse, for a student who
enters upon studentship (yo brahmakaryam upaiti) becomes, as it
were, a garbha, &c. Finally we may add that the Buddhist
terminology regarding the entering into the order or upon a life of
righteousness is clearly connected with that followed, for instance,
in the dialogue between p.
59 Saukeya and Âruni. As Saukeya
there says, upâyâni bhagavantam, we frequently read in the Pâli
books expressions like this, upemi Buddham saranam
dhammañ kâpi anuttaram, &c. (Dhammap. Atthakathâ,
p. 97, ed. Fausböll), and as Âruni replies, ehy upehi, Buddha
says to those who wish to be ordained, ehi bhikkhu, svâkkhâto dhammo,
kara brahmakariyam, &c. (Mahâvagga I, 6, 32,
&c.; S.B.E., vol. xiii, p. 74, note).
The counting of the years not from the birth but from the
conception occurs both in the Brahmanical and in the Buddhist
ordinances, comp. H. O., Buddha, sein Leben, seine Lehre, seine
Gemeinde, p. 354, note 1. Several Grihya texts (for instance,
Âsv. I, 19, 1. 2) admit both ways of counting the years. The
number of years given for the Upanayana of persons of the three castes
(Brâhmanas 8-16, Kshatriyas 11-22, Vaisyas 12-24) is
evidently derived from the number of syllables of the three metres
which are so very frequently stated to correspond to the three castes,
to the three gods or categories of gods (Agni, Indra, Visve devâs)
&c., viz. the Gâyatrî, the Trishtubh, and the Gagatî.
This is a very curious example, showing how in India phantastical
speculations like those regarding the mystical qualities of the metres,
were strong enough to influence the customs and institutions of real
life.
59:9
9 seq. All these are standing expressions recurring nearly identically
in most of the Grihya and Dharma-sûtras. In the rule contained
in Sûtra 13 a number of the parallel texts have vivaheyuh or
vivâhayeyuh, others have vyavahareyuh. Comp. Vasishtha
XI, 75; Indische Studien, vol. x, p. 21.
60:14
This Sûtra should rather be divided into two, as indicated in the
translation. As to the mekhalâ (girdle) comp. below, chap. 2, 1.
60:21
There is no doubt that prânasammito (which Nârâyana
explains thus, 'prâna is the wind [or breath]; [the staff
should] reach to the place where the wind leaves the body, i.e. to the
tip of the nose') should either be corrected into, or explained as,
ghrânasammito; the Sâmbavya MS. has ghrânântiko
brâhmanasya. Comp. Gautama I, 26, &c. The parallel texts
agree in assigning the longer staff to the higher, not as Sâṅkhâyana
does, to the lower caste.
61:26
After the introductory remarks given in the preceding Sûtras the
ritual itself of the Upanayana is now described.
61:28
Nârâyana: hutvâ’nâdesaparibhâshâtah (see
above, I, 12, 13) purastâtsamgñakam hutvâ agnim
sthâpitâgnim (see above, I, 5, 2) gaghanena . . . tishthatah.
61:30
This Sûtra is wanting in most of the MSS. (see the note, p. 48 of the
German edition). It contains the Mantra with which the Agina
(the hide mentioned in Sûtras 2, 4, 5 of this chapter) is put on. Nârâyana
gives the Mantra which he says is taken from the Mâdhyandina-Grihya
(in the Pâraskara-Grihya it is not found), after chap. 2, 3,
and he states that the corresponding act to which it belongs has its
place after the rites concerning the girdle (chap. 2, 1) and the
sacrificial cord (2, 3).
KHANDA 2.
1. 'Here has come to us, protecting (us) from evil words, purifying
our kin as a purifier, clothing herself, by (the power of) inhalation
and exhalation, with strength, this friendly goddess, this blessed
girdle'—with these words, three times repeated, he ties the girdle
from left to right thrice round.
p. 62
2 2.
(There should be) one knot, or also three, or also five.
3 3.
He adjusts the sacrificial cord with (the words), 'The sacrificial
cord art thou. With the cord of the sacrifice I invest thee.'
4 4.
He fills the two hollows of (his own and the student's) joined hands
(with water), and then says to him: 'What is thy name?'
5. 'I am N.N., sir,' says the other.
6 6-7.
'Descending from the same Rishis?' says the teacher.
7. 'Descending from the same Rishis, sir,' says the other.
p. 63
8. 'Declare (that thou art) a student, sir.'
9. 'I am a student, sir,' says the other.
10. With the words, 'Bhûr bhuvah svah' (the teacher)
sprinkles thrice with his joined hands (water) on the joined hands (of
the student),
11 11.
And seizing (the student's) hands with (his own) hands, holding the
right uppermost, he murmurs,
12. 'By the impulse of the god Savitar, with the arms of the two Asvins,
with Pûshan's hands I initiate thee, N.N.'
13. Those who are desirous of a host (of adherents, he should
initiate) with (the verse), 'Thee, (the lord) of hosts' (Rig-veda II,
23, 1).
14. Warriors with (the verse), 'Come here, do not come to harm'
(Rig-veda VIII, 20, 1).
15. Sick persons with the Mahâvyâhritis.
Footnotes
62:2
2, 2. Râmakandra: 'Let him make one, or three, or five knots,
according to (the student's) Ârsheya,' i.e. accordingly as he belongs
to a family that invokes, in the Pravara ceremony, one, or three, or
five Rishis as their ancestors. Comp. Weber, Indische Studien,
vol. x, p. 79.
62:3
On the sacrificial cord (upavita) comp. the Grihya-samgraha-parisishta
II, 48 seq.
62:4
Nârâyana: Âkârya âtmano mânavakasya kâñgalî
udakena pûrayitvâ, &c.
62:6-7
6, 7. A similar dialogue between the teacher and the student at the
Upanayana is given in the Kausika-sûtra (ap. Weber, Indische
Studien, X, 71). The student there says, 'Make me an Ârsheya (a
descendant of the Rishis) and one who has relations, and
initiate me.' And the teacher replies, 'I make thee an Ârsheya and
one who has relations, and I initiate thee.' As in this passage of the
Kausika-sûtra the teacher is represented as having the power
of making, by the Upanayana ceremony, an Ârsheya of the student,
thus, according to the view expressed by Professor Weber (loc. cit.,
p. 72 seq.), Sâṅkhâyana would even give it into the
teacher's power to make the student his samânârsheya, i.e. to extend
his own Ârsheya on as many pupils as he likes. Professor Weber
understands the sixth Sûtra so that the teacher would have to say,
samânârsheyo bhavân brûhi (Nârâyana: bhavân brûhîti
brahmakârî bhavân brûhîty atah [Sûtra 8] simhâvalokananyâyenâtrânushagyate.
According to Râmakandra's Paddhati he is p.
63 only to say samânârsheyah). The student
answers, samânârsheyo ’ham bho; Professor Weber, who supplies the
imperative asâni, translates this, 'May I have the same Ârsheya,
sir!'
I think it more natural to simply translate the teacher's question,
'Art thou samânârsheya?' (or, supplying bhavân brûhi from Sûtra
8, 'Declare that thou art samânârsheya'), and the student's reply, I
am samânârsheya, sir!' Thus we ought possibly to consider these
formulas, which state a fictitious, ideal samânârsheyatva of the
teacher and the students as a trace, and as far as I can see as the
only trace, of an ancient rule requiring a real samânârsheyatva of
teacher and student. As long as the ritual differences between the
different Gotras, of which, as is well known, only a few traces have
survived in the Vedic tradition, had retained their full importance,
it can indeed scarcely have been considered as admissible that a young
Brâhmana should be confided to the guidance of a teacher who
sacrificed and invoked the gods in another way than the customs of the
pupil's own family required.
63:11
Nârâyana: dakshinottarâbhyâm dakshina
uttara upari yayos tau dakshinottarau, &c.
|
|
|
|
|
KHANDA 3.
1 1.
'Bhaga has seized thy hand, Savitar has seized thy hand, Pûshan has
seized thy hand, Aryaman has seized thy hand. Mitra art thou by right,
Agni is thy teacher, and I, N.N., both of us. Agni, I give this
student in charge to thee. Indra, I give this student in charge to
thee. Sun, I give this student in charge to thee. Visve devâs,
I give this student in charge to you, for the sake of long life, of
blessed offspring and strength, of increase of wealth, of mastership
of all Vedas, of renown, of bliss.'
2 2.
'In Indra's course I move; in the sun's course I move after
him'—with these words he turns round from left to right,
3. And grasping down with the span of his right hand over (the
student's) right shoulder he touches the place of his heart with the
words, 'May I be dear to thy inviolate heart.'
p. 65
4. Having silently turned round from right to left,
5 5.
And then laying his hand with the fingers upwards on his (i.e. the
student's) heart, he murmurs:
Footnotes
64:1
3. 1. T. Nârâyana: 'Instead of asau (N.N.) he puts the name
of the student in the vocative case.' I think rather that the teacher
here pronounced his own name. Comp. asâv aham bho, chap. 2, 5,
&c., and the Mantra in Pâraskara II, 2, 20.
The text of the Mantra shows that the Âkârya here seizes
the hand of the Brahmakârin; comp. Âsvalâyana I, 20,
4-6, where it is stated that he seizes the student's hand together
with the thumb, quite in the way prescribed for the wedding at Sâṅkh.
I, 13, 2. Comp. also Pâraskara II, 2, 1 7. Nârâyana: mânavakasya
grihîtasamputa evâkâryo Bhagas ta imam
mantram gapan, &c.
64:2
Literally, 'he turns round, following his right arm.' Nârâyana
here has the following note, 'Âkâryo bator dakshinam
bâhum hastam aindrîm âvritam iti mantrenânvâvartayet.
ayam arthah, âkârya imam mantram gaptvâ
tam batum ka vâkayitvâ pradakshinâvartam
kârayet.' I believe that the commentator here, as he frequently does,
instead of interpreting the text of Sâṅkhâyana, fathers
p. 65 on him
statements belonging to other Sûtras, in this case probably to Âsvalâyana
I, 20, 9. As our text has not anvâvartya but anvâvritya; and
in the Mantra not âvartasva but âvarte, we must conclude that he
turned round himself, and, as far as the statements of the text go,
did not cause the pupil to do so.
65:5
The gesture is the same as that prescribed in the Pâraskara-Grihya
I, 8, 8 to the bridegroom at the wedding; the Mantra there is
identical with Sâṅkh. II, 4, 1, the only difference
consisting in the name of the god who is invoked to unite the two: at
the wedding this is Pragâpati, of course, because he is 'lord
of offspring,' at the Upanayana, Brihaspati, the Brahman
κατ᾽ εξοχήν among
the gods. It is very natural that at the Upanayana and at the Vivâha,
which both are destined to establish an intimate union between two
persons hitherto strangers to each other, a number of identical rites
should occur, for instance, the seizing of the hand; see the note on Sûtra
1.
KHANDA 4.
1 1.
'Under my will I take thy heart; my mind shall thy mind follow; in my
word thou shalt rejoice with all thy heart; may Brihaspati join
thee to me.'
2 2.
'Thou art the Brahmakârin of Kâma, N.N.!'
3 3.
With the same text (see chap. 3, 2) he turns round as before,
4. And touching with the span of his right hand (the student's)
right shoulder, he murmurs:
p. 66
5 5.
'A student art thou. Put on fuel. Eat water. Do the service. Do not
sleep in the day-time. Keep silence till the putting on of fuel.'
6. With (the words), 'Thine, Agni, is this piece of wood,' he puts
the fuel on (the fire), or silently.
Footnotes
65:1
4, 1. Comp. Pârask. I, 8, 8, and the note on chap. 3, 3. See also
Atharva-veda VI, 94, 2.
65:2
As to Kâmasya brahmakâry asi, see my remarks in the
Introduction, p. 9.
65:3
He turns round as described, chap. 3, 2. Nârâyana here also
explains paryâvritya paryâvartanam kârayitvâ. See
our note above, loc. cit.
66:5
According to Nârâyana the student correspondingly answers, to
the teacher's word, 'A student art thou,' 'I will' (asâni), to 'Put
on fuel,' 'I will put it on,' &c. Eating water means sipping water
after having eased oneself. On the putting on of fuel, comp. Sûtra 6
and chap. 10. The whole formula given in this Sûtra is already found
in the Satapatha Brâhmana XI, 5, 4, 5.
KHANDA 5.
1 1.
After one year (the teacher) recites the Sâvitrî (to the student),
2. (Or) after three nights,
3. Or immediately.
4 4-6.
Let him recite a Gâyatrî to a Brâhmana,
5. A Trishtubh to a Kshatriya,
6. A Gagatî to a Vaisya.
7. But let it be anyhow a verse sacred to Savitar.
8. They seat themselves to the north of the fire,
9 9.
The teacher with his face turned eastward, the other westward.
p. 67
10 10-11.
After (the student) has said, 'Recite, sir!'—
11. The teacher, having pronounced the word OM, then causes the
other one to say, 'Recite the Sâvitrî, sir!'
12. He then recites the Sâvitrî to him, the verse 'That glorious
(splendour) of Savitar' (Rig-Veda III, 62, 10); (firstly) pâda by pâda,
(then) hemistich by hemistich, (and finally) without a stop.
Footnotes
66:1
5, 1. The study of the Veda is opened by the Sâvitrî. Comp. Satapatha
Brâhmana, loc. cit., §§ 6 seq.
66:4-6
The Gâyatrî which the teacher shall recite to a Brâhmana is
the same verse of which it is said below, chap. q, II, that it belongs
to Visvâmitra (Rig-veda III, 62, to); the Trishtubh
which is taught to the Kshatriya is a verse ascribed to Hiranyastûpa,
Rig-veda I, 35, 2; the Gagatî which is to be repeated to a Vaisya
is Rig-veda IV, 40, 5, belonging to Vâmadeva, or Rig-veda I, 35, 9,
belonging to Hiranyastûpa. See the note on chap. 7, 10.
66:9
The same position is prescribed, in the same words, for the study of
the main part of the Veda, below, chap. 7, 3; during p.
67 the study of the Âranyaka the position is
slightly different (VI, 3, 2). According to Nârâyana this Sûtra
would contain a nishedha of the Sûtras 828 and 829 of the Rig-veda-Prâtisâkhya
(p. ccxcii of Professor Max Müller's edition).
67:10-11
10, 11. The Indian tradition divides these Sûtras after âkâryah,
so that the words adhîhi bho would have to be pronounced by the
teacher. Thus also Nârâyana explains, âkârya adhîhi
bho 3 iti mânavakam uktvâ, &c. In my opinion it is the
student or the students who say adhîhi bho. Thus the Prâtisâkhya
(Sûtra 831, ed. Max Müller) says, 'They invite him with the words
adhîhi bho 3, all the students the teacher, having embraced his
feet.' Comp. also below, IV, 8, 12, the greater part of which Sûtra
is word for word identical with these rules; VI, 3, 6; Gautama I, 46;
Gobhila II, 10, 38.
KHANDA 6.
1 1-2.
'Waters are ye by name; happy ones are ye by name; sappy ones are ye
by name; undecaying ones are ye by name; fearless ones are ye by name;
immortal ones are ye by name. Of you, being such, may I partake;
receive me into your favour'—with these words (the teacher) makes
the student sip water three times,
2 2.
And hands over to him the staff with the five
p. 68
verses, 'Blessing may give us' (Rig-veda V, 51, 11-15).
3 3.
An optional gift is the fee for the sacrifice.
4 4.
After (the teacher) has led him round the fire, turning his right side
towards it, (the student) goes through the village to beg food.
5. (Let him beg,) however, of his mother first,
6. Or of a woman who will not refuse.
7 7.
Having announced the alms to his teacher, he may eat (the food
himself) with the master's permission.
8. The daily putting on of fuel, the going for alms, the sleeping
on the ground, and obedience to the teacher: these are the standing
duties of a student.
Footnotes
67:1-2
6, 1, 2. Râmakandra: '. . . with this Mantra which the teacher
tells him, and which he (the student) pronounces, he sips water p.
68 three times . . . He (the teacher) then gives him again
the staff, which he had given him before silently.' I do not think
that this double handing over of the staff agrees with the real
meaning of the text; Gobhila also (II, 10) and Âsvalâyana (I,
22, 1) prescribe the dandapradâna after the repetition of the
Sâvitrî, without mentioning that the same had been already done
before; Pâraskara II, 2, II speaks of the handing over of the staff
before the recital of the Sâvitrî, and does not state that it should
be repeated afterwards.
All these ceremonies, the teaching of the Sâvitrî as well as the
dandapradâna, were considered as forming part of the Upanayana,
even though a longer or shorter space of time (chap. 5, 1-3) might
elapse between the first arrival of the student at the teacher's house
and the performing of these rites. This follows from chap. 11, Sûtras
2-4.
67:2
These five verses have already occurred above at I, 15, 12.
68:3
Comp. I, 14, 13-15.
68:4
4 seq. On the student's begging of alms compare the more detailed
rules in Pâraskara II, 5; Âpastamba I, 3, &c.
68:7
Comp. the passages quoted by Professor Bühler on Âpastamba I, 3, 31
(S.B.E., vol. ii, p. 22).
p. 69
KHANDA 7.
1 1.
Now (follows the exposition) of the study of the Veda.
2 2.
Both sit down to the north of the fire,
3. The teacher with his face to the east, the other one to the
west.
4 4.
After (the student) has reverentially saluted the teacher's feet and
has sprinkled his (own) hands (with water),
5. And has kneeled down with his right knee on young Kusa
shoots at their roots,
6 6.
And has grasped round (those Kusa shoots) in 'heir middle with
his hands, holding the right uppermost,
7. The teacher, having seized them at their tops
p. 70
with his left hand, and with his right hand sprinkling them with
water, then makes the other say:
8 8.
'Recite the Sâvitrî, sir!' says the other.
9. 'I recite the Sâvitrî to thee!' says the teacher.
10 10.
'Recite the Gâyatrî, sir!' says the other.
'I recite the Gâyatrî to thee!' says the teacher.
11. 'Recite the verse of Visvâmitra, sir!' says the other.
'I recite the verse of Visvâmitra to thee!' says the
teacher.
12. 'Recite the Rishis, sir!' says the other.
I recite the Rishis to thee!' says the teacher.
13. 'Recite the deities, sir!' says the other.
'I recite the deities to thee!' says the teacher.
14. 'Recite the metres, sir!' says the other.
'I recite the metres to thee!' says the teacher.
15. 'Recite the Sruti, sir!' says the other.
'I recite the Sruti to thee!' says the teacher.
16. 'Recite the Smriti, sir!' says the other.
'I recite the Smriti to thee!' says the teacher.
17 17.
'Recite faith and insight, sir!' says the other.
'I recite faith and insight to thee!' says the teacher.
p. 71
18 18-20.
In that way, according to what Rishi each hymn belongs to and
what its deity and its metre is, thus (with the corresponding
indications of Rishi, &c.) let him recite each hymn;
19 19.
Or also, if he does not know the Rishis, deities, and metres,
the teacher recites this verse, 'That glorious (splendour) of Savitar'
(Rig-veda III, 62, 10), pâda by pâda, hemistich by hemistich, (and
finally) without a stop, and says, when he has finished, 'This (verse
belongs to Savitar; it is a Gâyatrî; Visvâmitra is its Rishi).'
p. 72
20. Let him thus recite (the hymns belonging to) each Rishi,
or (each) Anuvâka;
21 21.
Of the short hymns (in the tenth Mandala) an Anuvâka,
22. Or as much as the master may think fit.
23. Or optionally he may recite the first and last hymn of (each) Rishi,
24 24.
Or of (each) Anuvâka,
25. (Or) one (verse) of the beginning of each hymn.
26. The teacher may optionally say at the beginning of the hymn,
'This is the commencement.'
27 27.
This has been (further) explained in (the treatise about) the Rishisvâdhyâya.
p. 73
28 28.
When (the lesson) is finished, he takes the young Kusa shoots,
makes of cow-dung a pit at their roots, and sprinkles water on the Kusa
(shoots) for each hymn.
29 29.
For the rest of the day standing and fasting.
Footnotes
69:1
7, 1. Nârâyana: 'Now (atha), i.e. after the observance of the Sukriya vrata,' &c. On the Sukriya vrata which has to be
undergone before the Anuvakana treated of in this chapter can
be performed, see the note on chap. 4, 1, and below, chap. II, 9. One
would have expected that in the arrangement of Sâṅkhâyana
the rites belonging to the Sukriya vrata would precede the exposition
of the Anuvakana. Perhaps it was in consequence of the exact
analogy of the Sukriya with the Sâkvara, Vrâtika, Aupanishada
vratas, that the description of the former has been postponed till the
latter had to be treated of.
Râmakandra's Paddhati has the following remark here, 'Now
the way of studying the Veda, called Anuvakana, is set forth.
This can be done only after the Sukriya vrata has been enjoined on the
student; before that nothing but the Sâvitrî can be taught to him.'
69:2
2 seq. Comp. above, chap. 2, 8 seq.
69:4
The way in which this reverential salutation should be performed is
described below, IV, 12, 1 seq.
69:6
On dakshinottarâbhyâm, see chap. 2, 11 and Nârâyana's
note there.
70:8
8 seq. Comp. Weber's Indische Studien, vol. x, p. 131 seq.
70:10
Comp. the note on chap. 5, 4-6. Nârâyana states, in
accordance with these Sûtras of the fifth chapter, that in case the
student belongs to the second or third caste, an Ûha (i.e. a
corresponding alteration of the formulas; from the Srauta-sûtra,
VI, 1, 3 the definition is quoted here sabdavikâram ûham
bruvate) takes place. If he is a Kshatriya, he has to say, 'Recite the
Trishtubh, sir!'—'Recite the verse of Hiranyastûpa
(Rig-veda I, 35, 2), sir!' A Vaisya has to say, 'Recite the Gagatî,
sir!'—'Recite the verse of Hiranyastûpa (or, of Vâmadeva,
Rig-veda I, 35, 9 or IV, 40, 5), sir!'
70:17
Comp. Indische Studien, X, 132, note 1.
71:18-20
I do not think that Professor Weber (Indische Studien, X, 132) has
quite exactly rendered the meaning of these Sûtras when he says, 'The
teacher then (i.e. after the formula of Sûtra 17 has been pronounced)
teaches him first the Rishi, the deity, and the metre of each
Mantra. In case he does not know them himself for a Mantra, he recites
the holy Sâvitrî (tat Savitur varenyam). After this he
teaches him in due order either (1) the single Rishis, i.e. the
hymns belonging to each Rishi, or (2) the single Anuvâkas,'
&C.—It does not seem quite probable to me that the student
should have had to learn first the Rishis, deities, and metres
of the whole Veda, before the text of the hymns was taught him; I
rather believe that hymn by hymn the indication of the Rishis,
&c. preceded the anuvakana of the text itself, and with
this opinion the statement of Nârâyana agrees, 'Evam pûrvoktena
prakârena rishidevatâkhandahpûrvakam
tam tam Agnim îla ityâdikam mantram
mânavakâyâkâryoऽnubrûyât.'
71:19
According to Nârâyana by esheti (literally, 'This [is the Rik]')
it is meant that the teacher, after having recited the Sâvitrî in
the three ways mentioned, should say to the student, 'This Rik
is in the Gâyatrî metre. If recited pâda by pâda, it has three pâdas.
Thus also this Rik, if recited hemistich by hemistich, has two
Avasânas (pauses), the first at the end of the hemistich, the second
at the end of the third karma (or pâda). Thus also this Rik
is recited without stopping; at the end of the three karanas,
or of the twenty-four syllables, the pause (avasâna) should be made.
Thus I recite to thee the Sâvitrî; I recite to thee the Gâyatrî; I
recite to thee the verse of Visvâmitra.' 'For,' adds Nârâyana,
'if the Gâyatrî has been recited, the whole complex of the Veda
being of that very p.
72 substance, a complete knowledge thereof has been
produced.' The commentator then indicates a shorter form for the
teacher's words which our Sûtra prescribes by esheti, 'This verse
belongs to Savitar; it is a Gâyatrî; its Rishi is Visvâmitra.'
72:21
The Kshudrasûktas are the hymns Rig-veda X, 129-191.
72:24
24 seq. This seems to be an abridged method by which students who had
not the intention of becoming Vedic scholars, and probably chiefly
students of the Kshatriya and Vaisya caste, could fulfil their
duty of learning the Veda; a student who knew the first and last hymn
of a Rishi, or of an Anuvâka, was, as would seem from these Sûtras,
by a sort of fiction considered as though he had known the whole
portion belonging to that Rishi, or the whole Anuvâka.
72:27
Nârâyana explains Rishisvâdhyâya by mantrasamhitâ.
He says, The Anuvâkana which has been declared here, is to be
understood also with regard to the svâdhyâya, i.e. to the Samhitâ
of the Mantras.' I think there is a blunder in the MS., and instead of
tad api svâdhyâye . . . gñeyam we ought to read tad rishisvâdhyâye
. . . gñeyam. In this case we should have to translate
the quoted passage, '. . . is to be understood with regard to the Rishisvâdhyâya,
i.e. to, &c.'—I think, however, that the true meaning of the Sûtra
is different from what Nârâyana believes it to be. The
expression vyâkhyâtam apparently conveys a reference to another
treatise in which the rules regarding the Rishisvâdhyâya
would seem to have been fully set forth. The Srauta-sûtra
contains p. 73
no passage which could be the one here referred to; we may suppose,
therefore, that either a chapter of a Prâtisâkhya is quoted
here, or a separate treatise on the special subject of the Rishisvâdhyâya.
References to such treatises are found in the Sûtra texts in several
instances, of which the most important is that in the Gobhila-Grihya
I, 5, 13, 'On what day the moon becomes full, the knowledge thereof is
contained in a special text; that one either should study or ascertain
when the Parvan is from those who have studied it.'
73:28
Nârâyana: 'First stand the Mantras, then the Brâhmana,
because it contains the viniyoga (the ritual use of the Mantras), then
the Smriti texts such as Manu, &c. When he has repeated
these texts to the student, after the end of the Anuvâkana,
the teacher should take from the student the Kusa blades which
had been taken up before for the sake of the Anuvâkana (see Sûtras
5 seq.),' &c.—The teacher is made the subject of this rule also
by Râmakandra. On yathâsûktam Nârâyana observes
that according to some teachers these water oblations were directed to
the Rishis of the different hymns (rishîn uddisyeti
kekit). This statement seems to be countenanced by IV, 6, 6.
Comp. the note below on IV, 9, 1.
73:29
'This rule concerns the Brahmakârin.' Nârâyana. See
also Âsvalâyana I, 22, 11.
KHANDA 8.
1 1.
In the afternoon, having obtained by begging fried barley grains, he
shall sacrifice them with his hand on the fire according to the rites
of the Âgya oblations with the text, 'The lord of the seat,
the
p. 74
wonderful' (Rig-veda I, 18, 6 seq.), verse by verse, down to the
end of the hymn,
2 8_2.
Causing the teacher by (the gift of) food to pronounce auspicious
wishes.
Footnotes
73:1
8, 1. This is the Anupravakanîyahoma treated of by Âsvalâyana
at I, 22, 12 seq. There it is stated that this sacrifice should be
performed as well after the recitation of the Sâvitrî as after the
other p. 74
portions of the Veda, for instance, as the commentary there has it,
after the Mahânâmnîs, the Mahâvrata, and the Upanishad have been
recited. Nârâyana indicates the time of this sacrifice in the
words, 'On that same fast-day (chap. 7, 29) in the afternoon.'
74:8_2
'He shall, by pronouncing such words as svasti bhavanto bruvantu,
dispose the teacher favourably so that he may say svasti!' Nârâyana.
KHANDA 9.
1 9_1.
In the forest, with a piece of wood in his hand, seated, he performs
the Sandhyâ (or twilight devotion) constantly, observing silence,
turning his face north-west, to the region between the chief (west)
point and the intermediate (north-western) point (of the horizon),
until the stars appear,
2 9_2.
Murmuring, when (the twilight) has passed, the Mahâvyâhritis,
the Sâvitrî, and the auspicious hymns.
3. In the same way in the morning, turning his face to the east,
standing, until the disk of the sun appears.
10, 1 10_1.
When (the sun) has risen, the study (of the Veda) goes on.
Footnotes
74:9_1
9, 1, On the Sandhyâ ceremony comp chiefly Baudhâyana II, 7. Samitpâni
of course is not samyatapâni, as Nârâyana
explains it. On anvashtamadesa comp. Professor
Stenzler's note on Âsvalâyana III, 7, 4.
74:9_2
The Svastyayanas are texts such as Rig-veda I, 89; IV, 31.
74:10_1
10, 1. This Sûtra evidently should be placed at the end of the ninth
chapter; comp. IV, 6, 9. The fact that, as the commentary observes,
the words nityam vâgyatah (chap. 9, Sûtra 1) are to be
p. 75
supplied here also points in the same direction. That this Sûtra has
nothing to do with the Agniparikaryâ, of which the tenth
chapter treats, becomes evident also from Râmakandra's
Paddhati.
p. 75
KHANDA 10.
2. Every day in the evening and in the morning,
3. He establishes the fire (in its proper place), wipes (with his
hand the ground) round (it), sprinkles (water) round (it), bends his
right knee,
4 4.
(And puts fuel on the fire with the texts,) 'To Agni I have brought a
piece of wood, to the great Gâtavedas; may he, Gâtavedas,
give faith and insight to me. Svâhâ!
'Firewood art thou; may we prosper. Fuel art thou; splendour art
thou; put splendour into me. Svâhâ!
'Being inflamed make me prosperous in offspring and wealth. Svâhâ!
Thine is this fuel, Agni; thereby thou shalt grow and gain vigour.
And may we grow and gain vigour. Svâhâ!'
p. 76
5. Having then sprinkled (water) round (the fire),
6. He approaches the fire with the verse, 'May Agni (vouchsafe) to
me faith and insight, not-forgetting (what I have learned) and memory;
may this praiseful Gâtavedas give blessing to us.'
[7 7.
He makes with ashes the tripundhra sign (the sign of three
strokes) which is set forth in the (treatise on the) Sauparnavrata,
which is revealed, which agrees with the tradition handed down by the
ancients, with the five formulas 'The threefold age' (see above, I,
28, 9), one by one, on five (places), viz. the forehead, the heart,
the right shoulder and the left, and then on the back.]
8. He who approaches the fire after having sacrificed thus, studies
of these Vedas, one, two, three, or all.
Footnotes
75:4
Nârâyana: samidham iti mantraliṅgât samidhâm
homah, mantraprithaktvât karmaprithaktvam iti nyâyât.
In the Atharva-veda XIX, 64, 1 the MSS. have Agne samidham âhârsham.
Professors Roth and Whitney have conjectured in this passage agre
instead of Agne. It is shown by our passage and the corresponding ones
in the other Sûtras that the true reading is Agnaye. Instead of ahârsham
we should read âhârsham, as all the parallel texts have. In the
passage 'Firewood art thou; might we prosper,' there is a play upon
words untranslatable in English, 'edhoऽsy
edhishîmahi.' Perhaps instead of samiddho mâm samardhaya we
should read samriddho mâm samardhaya. As the Mantra
referred to the Samidh-offering, samriddha could very easily be
supplanted by the participle of sam-idh. In the parallel texts
indicated p. 139 of the German edition it should be, Vâg. Samh.
II, 14 a.
76:7
This Sûtra is wanting in one of the Haug MSS. and in the Sâmbavya
MS.; Râmakandra's Paddhati takes no notice of it. I take it
for a later addition. It should be noticed that the words dakshinaskandhe
. . . ka pañkasu form a half Sloka.
KHANDA 11.
1 1.
Now (follows) the directing to the (special) observances.
2 2-4.
The rules for it have been explained by the initiation.
3. He does not recite the Sâvitrî.
p. 77
4 4.
Some say that the handing over of the staff forms the end (of this
ceremony).
5. During the northern course of the sun, in the time of the
increasing moon—
6 6.
The teacher having abstained through one day and one night, from
sexual intercourse and from eating flesh—
7 7.
With the exclusion of the fourteenth day and of the eighth (of the
half-month),
8. And of the first and last, according to some (teachers),
9 9.
Or on what day else the constellation seems lucky to him, on that day
he shall direct (the student) to the duties of holiness according to
the Sukriya rite.
10 10.
Let him observe (those) duties through three days, or twelve days, or
one year, or as long as the master may think fit.
11. The Sâkvara (observance), however, (is to be kept) one
year.
12. (So also) the Vrâtika and Aupanishada (observances).
13 13.
When the time has elapsed, when the duties
p. 78
have been observed, when the Veda has been studied down to the Samyu-Bârhaspatya-(hymn),
let (the teacher then), should he intend to instruct (the student) in
the secret (part of the Veda), ascertain the time (through which the
student has to observe the special rites) and the rules to be
observed, from the (special) directions (that are handed down on this
subject).
Footnotes
76:1
11, 1. On the four Vratas, of which the Sukriya precedes the study of
the main part of the Veda, the Sâkvara, Vrâtika, and
Aupanishada that of the different sections of the Âranyaka,
see the note on chap. 7, I and the Introduction, p. 8. On the name of
the Sukriya Râmakandra says, sukriyasabdo
vedavâki, tatsambandhâd vratam api sukriyam.
76:2-4
2, 4. See the note on chap. 6, 1. 2.
77:4
On the dandapradâna, see chap. 6, 2.
77:6
The pleonasm brahmakaryam upetya . . . brahmakârî
should be removed by expunging brahmakârî, which is omitted
in the Sâmbavya text. Comp. chap. 12, Sûtra 8; VI, 1, 2.
77:7
Comp. below, IV, 7, 7.
77:9
In the Sâmbavya text this Sûtra has a fuller form. It runs
there thus, '. . . he shall direct (the student) to the duties of
holiness according to the Sukriya rite, the teacher saying, "Be a
Sukriya-brahmakârin;" the other one replying,
"I will be a Sukriya-brahmakârin." Thus also
at the other observances he shall pronounce each time the name of the
observance to which he directs him.'
77:10
Comp. above, II, 5, 1.
77:13
The Samyu Bârhaspatya, i.e. the verse beginning with the p.
78 words tak kham yor â vrinîmahe,
is the last verse of the Rig-veda in the Bâshkala redaction. See
below, the note on IV, 5, 9.
On kâlaniyamam, see Nârâyana's note, pp. 140 seq.
of the German edition.
|
|
|
|
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KHANDA 12.
1 1.
After (the student) has eaten something in the morning, in the
afternoon, to the north-east—
p. 79
2. Having sacrificed, the teacher then asks him with regard to
those deities to whom he has been given in charge (see above, chap. 3,
1), 'Hast thou fulfilled the duties of holiness before Agni, Indra,
the Sun, and the Visve devâs?'
p. 80
3. If he answers, 'I have fulfilled them, sir!'—
4. The teacher three times envelops, from the left to the right,
with a fresh garment the face (of the student) who is standing behind
the fire, in front of the teacher, with his face to the east.
5 5.
He turns the skirt (of that garment) upwards so that it cannot slip
down,
6 6.
(And says) 'Leaving off for three days the putting on of fuel, the
going for alms, the sleeping on the ground, and the obedience to the
teacher, fast in the forest, in a god's house or in a place where
Agnihotra is performed, keeping silence, with earnest care.'
p. 81
7. Here some (teachers) prescribe the same observances only for one
night, during which he is to stand.
8 8.
The teacher refrains from eating flesh and from sexual intercourse.
9. When those three days or that night has elapsed, going out from
the village he shall avoid to look at the following (persons or
things) that form impediments for the study (of the Veda):
10 10.
Raw flesh, a Kandâla, a woman that has lately been
confined, or that has her courses, blood, persons whose hands have
been cut off, cemeteries, and all sorts of corpse-like (animals?)
which enter (their dens?) with the mouth first (?), keeping them away
from the place where he dwells.
p. 82
11. Going out (from the village) in a north-eastern direction the
teacher sits down on a clean spot. turning his face to the east.
12 12.
When the sun has risen, he recites, in the way prescribed for the
Veda-study, (the Âranyaka texts to the student) who is to keep
silence and who wears a turban.
13 13.
This rule is to be observed only for the Mahânâmnî verses.
14. At the sections however that follow (after the Mahânâmnîs)
the other one hears while the teacher recites them for himself.
15. He gives (to the teacher) the turban, a vessel, a good cow.
16. (The teacher accepts the gifts) with the verses,
p. 83
[paragraph
continues] 'Thou him' (Rig-veda I, 18, 5), and, 'High in
the sky' (Rig-veda X, 107, 2), or (he accepts them) all with the Pranava
(i.e. the syllable Om).
17. Here some prepare a mess of rice for the Visve devâs at
all sections (of the Âranyaka);
18 18.
For the gods to whom he has been given in charge, according to Mândûkeya.
Footnotes
78:1
12, 1 seq. The Indian tradition (with the exception only, as far as is
known to me, of the Sâmbavya commentary) refers the ceremonies
described in this chapter, like those treated of in chap. 11, as well
to the Sukriya as to the Sâkvara and the other Vratas.
This is not correct. The eleventh chapter gives the rites common to
the four Vratas; the Sukriya vrata is connected with no special
ceremonies beside those, so that the exposition of this Vrata is
brought to an end in that chapter. The last Sûtra of chap. 11 marks
the transition to the special rites which are peculiar to the three
other Vratas, and are connected with the character of mystical secrecy
attributed to the Âranyaka, and thus it is with the exclusion
of the Sukriya that the twelfth chapter refers only to those Vratas.
The difference which we have pointed out between the two chapters
finds its characteristic expression in Sûtras 9 and 11 of chap. 11,
compared with chap. 12, 13. 14; in the former Sûtras the statements
there given are expressly extended to the Sukriya, the Sâkvara,
the Vrâtika, and the Aupanishada, while in the latter passage mention
is made first of the Mahânâmnîs, i.e. the text corresponding to the
Sâkvara vrata, and then the uttarâni prakaranâni
(the following sections) are referred to, i.e. the Mahâvrata and the
Upanishad, so that the Sukriya vrata or the texts, the study of which
is entered upon by that Vrata, are left out here.
There is a good deal of confusion in the several commentaries p.
79 with regard to the succession of the different
ceremonies taught in this chapter. They all agree in stating that
after the lapse of the year through which the Vrata is kept, a
ceremony is performed called Uddîkshanikâ, i.e. the giving up
of the Dîkshâ, or preparatory observance. This Uddîkshanikâ
consists chiefly in the teacher's ascertaining whether the student has
fulfilled the duties involved by the Vrata (see Sûtras 2 and 3).
Besides that, there is no doubt that a repetition of the Upanayana
(chap. 11, 2) also formed part of the preparatory rites for the study
of the Âranyaka. As to the way in which these different
ceremonies and the other rites described in this chapter would have to
be arranged according to our text, it is perhaps best to follow the
statements given in an epitome from the bâlâvabodhanârtham Rishidaivatakhandopaddhati
(MS. Berol. Chambers, 199 a, fols. 13-16); the slight confusion
therein is not difficult to get rid of. There we read, 'The Sâkvara,
however, is to be kept one year (chap. 11, 11). When the Uddîkshanikâ
has been performed, and three nights (chap. 12, 6) or one day and one
night (ibid. 7) have elapsed, the Upanayana should be performed as
above (chap. 11, 2), with this difference that at the end of the
formula mama vrate, &c. (chap. 4, 1) one should say, "May Brihaspati
join thee to me for the holy observance of the Sâkvara through
one year, O Devadatta!" (On this formula, resting on a
misunderstanding of chap. 4, Sûtra 2, see the Introduction, p. 8.)
The rest is the same as at the Sukriya. Then, when the year
(chap. 11, 11) has elapsed, and the Uddîkshanikâ has been
performed, and the three days or the night have passed (chap. 12, 6.
7), he should go out of the village . . . and in the north-eastern
direction,' &c. (here follows the description of how the secret
doctrines should be taught to the student, according to Sâṅkh.
VI). The confusion showing itself in the double mention of the Uddîkshanikâ,
before and after the Upanayana, should no doubt be put to the account
of the excerptor or perhaps even of the MS.; what the meaning of the
original Paddhati was is sufficiently shown in the remarks on the
following Vratas, for instance, on the Vrâtika (fol. 16), 'Now
follows the Vrâtika vrata. It lasts one year (chap. p.
80 11, 12). When the Sâkvara has reached its end
[here we find added at the margin of the MS.," After the Uddîkshanikâ
has been performed." These words ought not to be received into
the text; in the corresponding passage on the Aupanishada vrata they
are not found] he performs the whole ceremony, beginning from the
smearing (of the Sthandila with cow-dung), the drawing of the
lines, &c., as at the Upanayana . . . and then, when one year has
elapsed, he performs the Uddîkshanikâ, and the rules [given
in chap. 12, 9 seq.] are observed as above.' I think that here the
meaning of the text is correctly represented; first comes the
Upanayana, then follows the Vrata lasting one year, then the Uddîkshanikâ.
After this ceremony the teacher gives to the student the directions
mentioned in chap. 12, 16; then follow the three days, or the one
night (chap. 12, 6. 7), and finally they both go out of the village to
the north-east, and in the forest they recite the Rahasya.
On the whole ceremonies connected with the study of the Âranyaka
the sixth book should be compared.
80:5
Nârâyana: Vastrasya dasâh prântabhâga[m]
uparishtât kritvâ tathâ badhnîyâd yathâ na sambhrasyeta
adhastân na patati tathâ vidheyam.
80:6
The things which the student here is ordered to leave off for three
days are the same that are mentioned above, chap. 6, 8, as his
standing duties. According to Nârâyana this would be the Âdesa
mentioned in chap. II, 13.
81:8
Comp. chap. II, 6.
81:10
With Sûtikâ is meant a woman during the first ten days after her
confinement, for which period the asauka lasts.—Apahasta
is rendered by Nârâyana by khinnahasta; the comment on
the Sâmbavya-Grihya mentions âyudhâṅkitahastâms ka. The translation of the last words of this Sûtra (sarvâni
ka savarûpâni yâny âsye na [or âsyena?]
praviseyuh svasya vâsân nirasan) is absolutely
uncertain. Nârâyana says that such animals as lions,
serpents, &c. are designated in common use as savarûpâni.
(This literally means, 'having the form of a corpse.' Immediately
afterwards Nârâyana gives a nearly identical explanation of savarûpa
as different from the one stated first. So perhaps we may conjecture
that his first explanation rests on a reading sarparûpâni;
comp. the reading sarvarûpa of Pâraskara.) Of these the animals
entering their dwelling-places with the mouth first (âsyena) are to
be understood here as forming, when looked at, an impediment for the
study. Nârâyana then says that other authorities understand sava
in the sense of a dead human body; then savarûpâni are
beings having the form thereof (tadrûpâni), such as dogs,
jackals, &c. The words yâny âsyena praviseyuh
signify that the study is impeded also on the sight of lions, tigers,
&c.; for these enter their dwelling-places with their faces first
(? anumukhaih kritvâ). The words svasya vâsân nirasan
mean, p. 82
according to Nâr., 'when he—i.e. the teacher—goes out of his
dwelling-place.' Râmakandra says that savarûpa either
means lions, snakes, and other dangerous animals, or nails, horns, and
other such things that fall off or are severed from the body. The text
of the Sâmbavya MS. is sarvâni ka syâmarûpâni
yâvânyâ (?) praviseyuh, which the commentary
explains, sarvâms ka bhakshyavargâms ka.
I think there can be little doubt that the text of Sâṅkhâyana
is correct (except that some doubt will remain as to âsyena or âsye
na), the more so as the passage reoccurs, nearly identically, below at
VI, 1, 4. 5. As to the translation we can only go so far as to venture
the opinion that the Sâṅkhâyana text does not admit the
interpretation given by Gayarâma, and accepted by Professor
Stenzler (who compares Âpastamba I, 11, 27; Gautama XVI, 41) in Pâraskara
II, 11, 3 for sarvarûpa, which consequently should, in our opinion,
be rejected also in that passage of Pâraskara. For ascertaining the
true meaning of savarûpa we shall have to wait until new
parallel passages have been discovered.
82:12
The rules for the Anuvâkana have been given above in chap. 7.
82:13
The Mahânâmnî verses are given in the fourth Âranyaka of
the Aitareyinas. See Sacred Books of the East, I, p. xliii.
83:18
Comp. the second Sûtra of this chapter.
KHANDA 13.
1. Now (follow) the rules regarding the staff.
2. Let him not leave a passage between himself and the staff.
3 3.
Now should any one of these things, viz. staff, girdle, or sacrificial
cord, break or rend, the same penance (takes place) therefore which
(has been prescribed) at the wedding with regard to the chariot.
4. If the girdle cannot be repaired, he makes another and speaks
over it (the following verses):
5. 'Thou who knowest the distinction of pure and impure, divine
protectress Sarasvatî, O girdle, prolong my vow unimpaired, unbroken.
'Thou, Agni, art the pure bearer of vows. Agni, carry hither the
gods to our sacrifice and our oblation.
'Bearing the vows, the infallible protector of vows, be our
messenger, undecaying and mighty. Giving treasures, merciful, Agni,
protect us, that we may live, Gâtavedas!
6. And he ties the sacrificial cord to the staff.
7. Here it is said also:
p. 84
8 8.
'Let him sacrifice the sacrificial cord and the staff, the girdle and
also the skin in water after the completion of his vow with a Varuna-verse
or with the essence (of the Vedas, i.e. the syllable Om).
Footnotes
83:3
13, 3. 'See above, I, 15, 9 seq.
84:8
Nârâyana here quotes Rig-veda I, 24, 6, which is the first
verse in the Rig-veda addressed to Varuna (i.e. to Varuna
alone, not to Mitra and Varuna, &c.).
KHANDA 14.
1 1.
Now (follows) the Vaisvadeva (sacrifice).
2 2.
The rite of the sacrifice has been explained.
3. Let him pour oblations of prepared Vaisvadeva food in the
evening and in the morning into the (sacred) domestic fire.
4. 'To Agni svâhâ! To Soma svâhâ! To Indra and Agni svâhâ! To
Vishnu svâhâ! To Bharadvâga Dhanvantari svâhâ! To
the Visve devâs svâhâ! To Pragâpati svâhâ! To
Aditi svâhâ! To Anumati svâhâ! To Agni Svishtakrit
p. 85
svâhâ!'—having thus offered the oblations belonging to those
deities,
5. He then shall offer Balis (i.e. portions of food) in the centre
of the floor to the same deities; (then another Bali with the words,)
'Adoration to Brahman and to the Brâhmanas!' and (with the
verse), 'Vâstoshpati, accept us' (Rig-veda VII, 54, 1) in the centre
of the floor to Vâstoshpati.
6 6-7.
He then distributes Balis, from the left to the right, through the
different quarters (of the horizon, to the presiding deities) in due
order (with the words),
7. 'Adoration to Indra and to those belonging to Indra! Adoration
to Yama and to those belonging to Yama! Adoration to Varuna and
to those belonging to Varuna! Adoration to Soma and to those
belonging to Soma! Adoration to Brihaspati and to those
belonging to Brihaspati!'
8 8.
Then (turned) towards the disk of the sun, 'Adoration to Aditi and to
the Âdityas! Adoration
5. 'He shall offer a Bali to those deities, i.e. to those ten
deities to whom he has sacrificed, to Agni, &c. (see Sûtra 4),
addressing them with the word, "Adoration (to such and such a
deity")—because in the other cases the word
"adoration" (namah) has been prescribed for the
Bali.' Nârâyana.
p. 86
to the Nakshatras, to seasons, to months, to half-months, to days
and nights, to years!'
9. 'To Pûshan, the path-maker; to Dhâtar, to Vidhâtar, and to
the Maruts'—(thus) on the thresholds.
10. To Vishnu on the grindstone.
11. 'To the tree'—(thus) in the mortar.
12. 'To the herbs'—(thus) where the herbs are kept.
13. 'To Parganya, to the waters'—(thus) near the
water-pot.
14. 'Adoration to Srî'—(thus) in the bed at the head, 'to
Bhadrakâlî at the foot.
15. In the privy, 'Adoration to Sarvânnabhûti!'
16. Then (he throws a Bali) into the air, in the evening with the
words, 'To the night-walkers,' in the morning with the words, 'To the
day-walkers,' and with the Verse,' Which gods' (Rig-veda I, 139, 11).
17. To the unknown deities to the north, and to Dhanapati (i.e. the
Lord of treasures).
I8. With the sacrificial cord suspended over the right shoulder he
pours out the remnant to the south with the verse, 'They whom the fire
has burnt' (Rig-veda X, 15, 14).
19. When he has made his offerings to gods, fathers (i.e. Manes),
and men, let him give food to a Srotriya (i.e. to a learned Brâhmana).
20. Or let him give alms (of food) to a student.
21 21.
Let him immediately afterwards offer food to a female under his
protection, to a pregnant woman, to boys, and to old people.
p. 87
22 22-23.
Let him throw (some food) on the ground for the dogs, for the
dog-butchers, and for the birds.
23 23.
Let him eat nothing without having cut off (and offered as a Bali) a
portion thereof.
24. (Let him) not (eat) alone,
25. Nor before (the others).
26. With regard thereto it has been said also in the Rik,'
In vain the fool gains food' (Rig-veda X, 117, 6).
Footnotes
84:1
14, 1. The rules regarding the Vaisvadeva sacrifice stand here,
as I have already pointed out in the German edition, p. 142, in a very
strange position amid the matter that concerns the student, and before
the description of the ceremony that concludes studentship (the Samâvartana;
III, 1). On the first word of the chapter, atha, Nârâyana
observes that thereby the householder is marked as the subject of the
following rules. It seems rather forced to explain the position of
this chapter, as Nârâyana does, by pointing out that in some
cases, for instance when the teacher is away on a journey, a student
also can eventually be called upon to perform the Vaisvadeva
sacrifice (comp. below, chap. 17, 3).
84:2
This Sûtra shows, according to Nârâyana, that the Vaisvadeva
offering does not follow the ordinary type of sacrifice (the Pratisrute
homakalpa, as it is termed above, I, 9, 19), but the form described in
the Agnikâryaprakarana, above, chap. 10, 3 seq.
85:6-7
6, 7. The distribution of Balis begins in the east, which is the part
of the horizon sacred to Indra; it then proceeds to the south, the
west, the north, which are sacred respectively to Yama, Varuna,
and Soma. Finally the Bali belonging to Brihaspati and the Bârhaspatyas
is offered, according to Nârâyana, to the north-east.
85:8
The commentators (see p. 142 of the German edition) differ as to
whether âdityamandala means the disk of the sun towards which
this Bali should be offered, or a place or an apartment of circular
form (âdityamandalarûpe mandalâgâre, as in my
opinion we ought to correct the reading in Nârâyana's note).
86:21
Comp. Böhtlingk-Roth s. v. suvâsinî, and Professor Bühler's note
on Gautama V, 25.
87:22-23
22, 23. Probably these Sûtras should be divided after iti.
87:23
'Pûrvam means, he should not eat before his relations (bandhubhyah
pûrvam prathamatah).' Nârâyana.
KHANDA 15.
1 1.
Should any one of the six persons (mentioned in the Srauta-sûtra
and in the Sûtras 4-9) to whom the Arghya reception is due, visit
(him), let him make (ready) a cow, a goat, or what (sort of food) he
thinks most like (thereto).
2 2-3.
Let the Argha not be without flesh.
3. On the occasion of a sacrifice and of a wedding let (the guest)
say, 'Make it (ready).'
p. 88
4. The animal (offered) to the teacher is sacred to Agni;
5. If offered to an officiating priest, to Brihaspati;
6 6.
If to the father-in-law, to Pragâpati;
7. If to a king, to Indra;
8 8.
If to a friend, to Mitra;
9. If to a Snâtaka, to Indra and Agni;
10. Even if he performs more than one Soma sacrifice during a year,
let only priests who have received (from him) the Arghya reception
officiate for him, not such who have not received it.
11 11.
Here it is said also:
Footnotes
87:1
15, 1. This Sûtra presupposes the Srauta-sûtra IV, 21, 1: 'To
six persons the Argha reception is due, viz. to the teacher, to an
officiating priest, to the father-in-law, to a king, to a Snâtaka, to
a friend.' Here the fourth person mentioned is the svasura,
while in the Grihya text the expression vaivâhya is used. It
is difficult not to believe that both words are used in the same
sense, and accordingly Nârâyana says vivâhyah svasurah.
Comp. Professor Stenzler's note on Pâraskara I, 3, 1; Âpastamba II,
8, 7; Gautama V, 27.
Sâmânyatamam sadrisatamam mâshâdikam (mâkhâdikam
the MS.) annam. Nârâyana.
87:2-3
2, 3. These Sûtras are identical with Pâraskara I, 3, 29. 30. The
following Sûtra of Pâraskara stands in the Sâṅkhâyana
text as p. 88
Sûtra 10. Probably Pâraskara here represents the text which both Sûtrakâras
follow, more exactly, and the enumeration given by Sâṅkhâyana
in Sûtras 4-9 of the different categories of Arghyas with the
corresponding deities, is an addition to that original stock of rules.
Apparently the two Sûtras 2 and 3 stand in contradiction to each
other, as Sûtra 2 seems to prescribe that at the Argha meal in every
case flesh should be given to the guest, and Sûtra 3 specifies only
two occasions on which the killing of the Argha cow cannot be
dispensed with. Perhaps the meaning is this, that it is not necessary,
except in the cases of a sacrifice and of a wedding, to kill a cow
expressly for that purpose, but that in any case, even if the cow
offered to the guest be declined by him, the host should take care
that some flesh be served at that meal. So says Nârâyana in
his note on Âsvalâyana-Grihya I, 24, 33, 'Pasukaranapakshe
tanmâmsena bhoganam, utsarganapakshe mâmsantarena.'
Similarly the Buddhists distinguish between eating flesh and eating
the flesh of an animal expressly killed in order to entertain that
very guest.
88:6
The literal translation of vaivâhya would be 'a person related by
marriage.' But comp. the note on Sûtra 1.
88:8
Priya of course does not mean gâmâtar, as is stated in a
number of commentaries. Gobhila says, priyoऽtithih.
88:11
Other persons, for instance a king, can claim the Argha reception not
more than once a year. Comp. Âpastamba II, 8, 7; Gautama V, 28, 29,
&c.
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KHANDA 16.
1. 'At the Madhuparka and at the Soma sacrifice, at the sacred
rites for fathers (Manes) and gods only animals may be killed, not
elsewhere: thus has Manu said.
2. 'Both his teacher and his father, and also a friend who does not
stay in his house as a guest: whatever these dispose, that let him do;
such is the established custom.
3 3.
'Let him not consider as a guest a person living in the same village,
or one that comes in returning from a journey; (but let him consider
as a guest only) one who has arrived at his house where the wife or
the fires (of the host) are.
4 4.
'(The fire of) the Agnihotra, bulls, and a guest that has come in at
the right time, children and persons of noble families: these burn up
him who neglects them.
5. 'A bull, the Agnihotra, and a student, these three prosper only
if they eat; there is no prosperity for them, if they do not eat.
6. 'Day by day the domestic deities approach the man who performs
the domestic rites, in order to receive their share; (that) let him
pour out to them.
Footnotes
89:3
16, 3. Comp. Gautama V, 40, &c.
89:4
On the right time for the arrival of a guest, see Gautama, loc. cit.
KHANDA 17.
1. 'Even if a man constantly gather grass and perform the Agnihotra,
a Brâhmana who stays (in his
p. 90
house) without receiving honour takes away all his good works.
2. 'One should give (even) if it were only a water-pot; one should
sacrifice (even) if it were a piece of wood; (even) down to one hymn
or to one Anuvâka the Brahmayagña is enjoined.
3. 'When on a journey let him not fast; (during that time) the wife
keeps the vow. Let his son, his brother, or his wife, or his pupil
offer the Bali oblation.
4. 'Those who perform this Vaisvadeva sacrifice in the
evening and in the morning, they will prosper in wealth and (long)
life, in fame and offspring.'
KHANDA 18.
1. A student who is going to set out on a journey, speaks thus to
his teacher:
2 2.
'Of inhalation and exhalation'—(this he says) in a low voice; 'Om, I
will dwell'—this aloud.
3. (The teacher) in a low voice (replies), 'To inhalation and
exhalation I, the wide-extended one, resort with thee. To the
protecting god I give thee in charge. God Savitar; this student
belongs to thee; I give him in charge to thee; protect him; do not
forsake him.'
4. 'Om, hail!' the teacher aloud. 'Hail!' the teacher aloud.
Here ends the Second Adhyâya.
Footnotes
90:2
18, 2. Perhaps vatsyâmi (I will dwell) is a sort of euphemism for
pravatsyâmi (I will go away).
p. 91
ADHYÂYA III, KHANDA 1.
1. A bath (shall be taken by the student) when he is going to
return home (from his teacher).
2 2.
'A bull's hide'—this has been declared. On that hide he makes him
sit down and have his hair and beard cut and the hair of the body and
the nails.
3. Having had (the cut-off hair-ends, &c.) thrown away together
with rice and barley, with sesamum-seed and mustard-seed, with Apâmârga
and Sadâpushpî flowers,
4 4.
Having sprinkled him (with water) with the Âpohishthîyâ-hymn
(Rig-veda X, 9),
5. Having adorned him,
6. Having dressed him with two garments with (the verse), 'The
garments both of you' (Rig-veda I, 152, 1),
7. He then puts on him a golden ornament (with the words), 'Giving
life and vigour' (Vâgasaneyi Samhitâ XXXIV, 50).
8. With (the verse), 'Mine, Agni, be vigour' (Rig-veda X, 128, 1),
the veiling (of the head is done).
9. With (the verse), 'House by house the shining one' (Rig-veda I,
123, 4) (he takes) the parasol,
10. With (the verse), 'Rise up' (Rig-veda X, 18, 6), the shoes,
p. 92
11. With (the verse), 'Long be thy hook' (Rig-veda VIII, 17, 10) he
takes a bamboo staff.
12 12.
Let him sit that day in solitude.
13. With (the verses), 'O tree! with strong limbs,' and, 'A ruler
indeed' (Rig-veda VI, 47, 26; X, 152, 1) let him mount the chariot.
14. (Before returning home) let him first approach a place where
they will perform Argha for him with a cow or a goat.
15. Or let him return (making his start) from cows or from a
fruit-bearing tree.
16. With (the verses), 'Indra, give us best goods,' and, 'Be
friendly, O earth' (Rig-veda II, 21, 6; I, 22, 15) he descends (from
the chariot).
17. Let him eat that day his favourite food.
18 18.
To his teacher he shall give (that) pair of garments, the turban,
ear-rings and jewel, staff and shoes, and the parasol.
Footnotes
91:2
1, 2. Comp. above, I, 16, 1, and the note there.
91:4
Nârâyana says here, enam mânavakam abhishikya
abhishekam snânam kârayitvâ. Comp. Pâraskara II, 6,
9 seq.
92:12
Pratilîna evidently means the same thing that is so often expressed
in the Buddhist texts by patisallîna.
92:18
The pair of garments are those referred to in Sûtra 6; on the turban
see Sûtra 8. On staff and shoes comp. Sûtras 10, 11; on the parasol,
Sûtra 9.
KHANDA 2.
1 1.
If he wishes to have a house built, he draws with an Udumbara branch
three times a line round (the building-ground) with (the words), 'Here
I include the dwellings for the sake of food,' and sacrifices in (its)
centre on an elevated spot,
2. (With the texts,) 'Who art thou? Whose art
p. 93
thou? To whom do I sacrifice thee, desirous of (dwelling in the)
village? Svâhâ!
'Thou art the gods' share on this (earth). From here have sprung
the fathers who have passed away. The ruler has sacrificed, desirous
of (dwelling in the) village, not omitting anything that belongs to
the gods. Svâhâ!'
3. Having had the pits for the posts dug,
4. He pours water-gruel into them,
5. And with (the verse), 'This branch of the immortal one I erect,
a stream of honey, promoting wealth. The child, the young one, cries
to it; the cow shall low to it, the unceasingly fertile one'—he puts
an Udumbara branch which has been besmeared with ghee into the pit for
the right door-post.
6. 'This branch of the world I establish, a stream of honey,
promoting wealth. The child, the young one, cries to it; the cow shall
low to it that has a young calf'—thus to the left.
7. In the same way at the two (pits) to the south, to the west, and
to the north.
8. With (the verse), 'This branch of this tree, that drops ghee, I
erect in the immortal. The child, the young one, cries to it; cows
shall flock to it, unceasingly fertile ones'—he erects the chief
post.
9 9.
'May the young child come to it, may the calf . . . .; may they come
to it with a cup of Parisrut, with pots of curds.
Footnotes
92:1
2, 1 seqq. On the house of the Vedic Indians, comp. Zimmer,
Altindisches Leben, pp. 148 seqq.
93:9
On parisrut, see Zimmer, Altindisches Leben, p. 281. The words
bhuvanas pari give no sense; Pâraskara probably gives the true
reading, â vatso gagadaih saha (III, 4, 4; comp. Sûtra
8: Vasûms ka Rudrân Âdityân Îsânam gagadaih
saha; gagada is explained in Gayarâma's commentary by
anuga, anukara). The word gagada of course was exposed
to all sorts of corruptions; p.
94 thus the text of Âsvalâyana has gâyatâm
saka; the Atharva-veda (III, 12, 7) gagatâ saha; and from this gagat to the bhuvana found in our text the way is not very
long.
p. 94
KHANDA 3.
1 1.
'Stand here, O post, firm, rich in horses and cows, . . . .; stand
safely, dropping ghee; stand here, fixed in the ground, prosperous,
long-lasting(?), amid the prosperity of people who satiate themselves.
May the malevolent ones not reach thee!
'Hither are called the cows; hither are called goats and sheep; and
the sweet essence (?) of food is called hither to our house.
'Stand fast in the Rathantara; recline on the Vâmadevya; establish
thyself on the Brihat'—with (these texts) he touches the
chief post.
2. When the house has been built conformably (to its proper
dimensions), he touches the posts.
3. The two (posts) to the east with (the words), 'Truth and faith!'
4. Those to the south with (the words), 'Sacrifice and gift!'
5. Those to the west with (the words), 'Strength and power!'
6. Those to the north with (the words), 'The Brahman and the
Kshatra!
7 7.
'Fortune the pinnacle, law the chief post!
p. 95
8. 'Day and night the two door jambs!'
9. 'The year the roof!'
10. With (the verse), 'A bull, an ocean' (Rig-veda V, 47, 3)' let
him bury an anointed stone under the pinnacle.
Footnotes
94:1
3, 1. According to Nârâyana the verse given in chap. 2, 9
forms one Mantra with those in 3, 1. The meaning of sîlamâvatî is
uncertain. The word reoccurs in Rig-veda X, 75, 8. Pâraskara (III, 4,
4) has sûnritâvatî. On tilvila, comp. Rig-veda V, 62, 7. The
following word is quite uncertain both as to its reading and its
meaning. Comp. p. 143 seq. of the German edition. On kîlâla, comp.
Zimmer, loc. cit. p. 281.
94:7
Comp. Pâraskara III, 4, 18.
KHANDA 4.
1 1.
At the sacrifice to Vâstoshpati—
2 2.
Having established the (sacred) domestic fire outside with (the
words), 'I place (here) Agni with genial mind; may he be the assembler
of goods. Do no harm to us, to the old nor to the young; be a saviour
to us, to men and animals!'—
3. Having put a new water-pot on fresh eastward-pointed Kusa-grass,
4. And spoken over it (the words), 'Unhurt be our men, may our
riches not be squandered!'—
5 5-7.
He sacrifices three oblations in the forenoon with the Stotriya text
of the Rathantara with repetition and Kakubh-forming;
6. (Three oblations with the Stotriya) of the Vâmadevya at midday;
7. Of the Brihat in the afternoon;
8. The four Mahâvyâhritis, the three verses, 'Vâstoshpati!'
(Rig-veda VII, 54, 1-3), (the single verses,) 'Driving away calamity,'
(and) 'Vâstoshpati,
p. 96
a firm post' (Rig-veda VII, 55, 1; VIII, 17, 14), and to (Agni)
Svishtakrit a tenth oblation of cooked food at night.
9. Taking with himself his eldest son and his wife, carrying grain,
let him enter (the house with the words),
'Indra's house is blessed, wealthy, protecting; that I enter with
my wife, with offspring, with cattle, with increase of wealth, with
everything that is mine.'
Footnotes
95:1
4, 1. The sacrifice to Vâstoshpati is celebrated when the sacrificer
enters his new house.
95:2
Comp. above, I, 7, 9.
95:5-7
On the way of reciting a Pragâtha, so as to form three verses, see
Indische Studien, VIII, 25; Zeitschrift der deutschen Morg.
Gesellschaft, XXXVIII, 476. The Stotriya of the Rathantara is Rig-veda
VII, 32, 22 seq.; that of the Vâmadevya, IV, 31, 1-3; that of the Brihat,
VI, 46, 1 seq.
KHANDA 5.
1. 'To every able one, to every blissful one, to you I turn for the
sake of safety, of peace. Free from danger may we be. May the village
give me in charge to the forest. All! give me in charge to the great
one,'—thus (he speaks) when leaving the village.
2. 'May the forest give me in charge to the village. Great one!
give me in charge to the all'—thus (he speaks) when entering the
village, not without (carrying) something (with himself, such as fuel,
flowers, &c.)
3 3.
I enter the blessed, joyful house, which does not bring death to men;
manly (I enter) that which is rich in men. Bringing refreshment,
dropping ghee (we enter the house) in which I shall joyfully
rest'—this verse is constantly to be pronounced (when he enters the
house).
Footnotes
96:3
5, 3. For anyeshv aham we should read perhaps yeshv aham.
Âsvalâyana-Sraut. II, 5, 17 has teshv aham.
p. 97
KHANDA 6.
1. One who has not set up the (sacred Srauta) fires, when
setting out on a journey, looks at his house.
2. (He murmurs the text,) 'Do ye both, Mitra and Varuna,
protect this house for me; unscathed, undisturbed, may Pûshan guard
it till our return;'
3. And murmurs (the verse), 'Upon the path we have entered' (Rig-veda
VI, 51, 16).
KHANDA 7.
1. When he then returns from his journey, he looks at his house
(and says),
2 2.
'House, do not fear, do not tremble; bringing strength we come back.
Bringing strength, joyful and wise, I come back to thee, to the house,
rejoicing in my mind.
'That of which the traveller thinks, that in which dwells much joy,
that I call the house. May it know us as we know it.
'Hither are called the cows; hither are called goats and sheep; and
the sweet essence (?) of food is called hither to our house.'
3. Having approached the (sacred) domestic fire with the verse,
'This Agni is glorious to us, this is highly glorious. Worshipping him
(?) may we suffer no harm; may he bring us to supremity'—
4. Let him pronounce auspicious words.
5 5.
When accepting the water for washing the feet he says, 'The milk of
Virâg art thou; may I obtain
p. 98
the milk of Virâg; in me (may) the milk of Padyâ Virâg
(dwell)!'
Footnotes
97:2
7, 2. On kîlâla, see chap. 3, 1.
97:5
Padyâ virâg is the Virâg metre, so far as it consists
of p. 98 Pâdas;
in this connection, of course, the phrase is intended besides to
convey the meaning of 'the splendour which dwells in the feet.' Comp.
Pâraskara I, 3, 12 and Professor Stenzler's note there. My German
translation of this Sûtra of Sâṅkhâyana rests on a
misunderstanding.
KHANDA 8.
1 1.
When one who has not set up the (sacred Srauta) fires, is going
to partake of the first-fruits (of the harvest), let him sacrifice to
the Âgrayana deities with (Agni) Svishtakrit as
the fourth, and with the word SVÂHÂ, on his (sacred) domestic fire.
2. Having recited over (the food) which he is going to eat (the
formula), 'To Pragâpati I draw thee, the proper portion, for
luck to me, for glory to me, for food to me!'—
3 3.
He thrice eats of it, sprinkling it with water, with (the verse),
'From the good you have led us to the better, ye gods! Through thee,
the nourishment, may we obtain thee. Thus enter into us, O potion,
bringing refreshment; be a saviour to us, to men and animals!'
4. With (the verse), 'This art thou, breath; the truth I speak This
art thou; from all directions thou hast entered (into all beings).
Thou driving away old age and sickness from my body be at home with
me. Do not forsake us, Indra!'—he touches the place of the heart;
p. 99
5. With (the words), 'The navel art thou; do not fear; the knot of
the breathing powers art thou; do not loosen thyself,' (he touches)
the navel;
6. With the verse, 'Bliss with our ears' (Rig-veda I, 89, 8), (lie
touches) the limbs as stated (in that verse);
7. Worshipping the sun with the verse, 'Yonder eye' (Rig-veda VII,
66, 16).
Footnotes
98:1
8, 1. The Âgrayaneshti is the corresponding rite of the Srauta ritual. Comp. Indische Studien, X, 343. The deities of
that sacrifice are Indra and Agni; the Visve devâs; Heaven and
Earth.
98:3
In the text read for tvayâ gvasena, tvayâऽvasena.
KHANDA 9.
1 1.
'May the noisy (goddesses) keep you away from slaughtering hosts. May
the entire share, O cows, that belongs to this lord of cows, suffer no
harm among you—(and)
'May Pûshan go after our cows' (Rig-veda VI, 54, 5)—this he
shall speak over the cows when they go away (to their
pasture-grounds).
2. 'May Pûshan hold' (Rig-veda VI, 54, 10), when they run about.
3. 'May they whose udder with its four holes is full of sweet and
ghee, be milk-givers to us; (may they be) many in our stable, rich in
ghee'—and, 'The cows have come' (Rig-veda VI, 28), when they have
come back.
4. The last (verse) when he puts them in (into the stable).
5. The hymn, 'Refreshing wind' (Rig-veda X, 169), (he recites over
the cows), when they are gone into the stable.
Footnotes
99:1
9, 1. The noisy ones are the winds; comp. the passage of Sâṅkhâyana-Srauta-sûtra,
quoted p. 144 of the German edition.
KHANDA 10.
1. The new moon that follows after the Phâlguna
p. 100
full moon, falls under (the Nakshatra) Revatî: on that (new moon
day) he shall have the marks made (on his cattle),
2 2.
With (the words), 'Thou art the world, thousandfold prospering. To
Indra may exertion (?) give thee. Inviolate art thou, unhurt, sap,
food, protection. For as many (cows) I shall do this now, for more
(than these) may I do it in the latest year.'
3. Of that (cow) that calves first let him sacrifice the biestings
with the two verses, 'Yearly the milk of the cow' (Rig-veda X, 87, 17.
18).
4. If she brings forth twin-calves, let him sacrifice with the Mahâvyâhritis,
and give the mother of the twins (to the Brâhmanas).
Footnotes
100:2
10, 2. The reading of tvâ sramo dadat is doubtful. See the
Various Readings in the German edition.
KHANDA 11.
1 1.
Now (follows) the Vrishotsarga (i.e. setting a bull at
liberty).
2. On the Kârttika full moon day or on that day of the Âsvayuga
(month) that falls under (the Nakshatra) Revatî—
3. He sacrifices, after having kindled amid the cows a
well-inflamed fire, Âgya oblations (with the words),
4. Here is delight; take delight here. Svâhâ!
p. 101
[paragraph
continues] Here is still-standing; here is (your) own
still-standing. Svâhâ!
'I have let the calf join its mother. May the calf, sucking its
mother's breast, support increase of wealth among us. Svâhâ!'
5. With the verse, 'May Pûshan go after our cows' (Rig-veda VI,
54, 5) he sacrifices from (a mess of sacrificial food) belonging to Pûshan.
6 6.
Having murmured the Rudra-(hymns),
7. (He takes) a one-coloured, two-coloured, or three-coloured
(bull),
8. Or one that protects the herd,
9. Or that is protected by the herd,
10. Or it may also be red.
11. It should have all its limbs complete, and be the finest (bull)
in the herd.
12. Having adorned that (bull),
13. And the four best young cows of the herd, having adorned those
too,
14 14.
(He says,) 'This young (bull) I give you as your husband; sporting
with him, your lover, walk about. Do not desert us (?), being joined
(with us) from your birth. In increase of wealth, in food may we
rejoice. Svâhâ!'
15. When (the bull) is in the midst (of the cows), he recites over
(them), 'Refreshing,' &c. (Rig-veda X, 169, I seq.) down to the
end of the Anuvâka.
16. With the milk of all of them he shall cook milk-rice and feed
Brâhmanas with it.
Footnotes
100:1
11, 1. A part of this chapter is nearly identical with the
corresponding section of the Kâthaka-grihya; see
Jolly's article, Das Dharma-sûtra des Vishnu, &c. (Sitzung
der philos. philol. Classe der Bairischen Academie, 7 Juni, 1879), p.
39. Comp. also Pâraskara III, 9; Vishnu LXXXVI, and Jolly's
remarks, in Deutsche Rundschau X, p. 428.
101:6
Rig-veda I, 43. 114; II, 33; VII, 46.
101:14
The translation 'do not desert us,' rests on the conjecture mâvasthâta;
see the Various Readings, and the note on p. 245 of the German
edition.
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KHANDA 12.
1 1.
After the Âgrahâyanî (or the full moon day of the month Mârgasîrsha)
(follow) the three Ashtakâs in the second fortnight (of the Mârgasîrsha
and of the two following months).
2. At the first of these he sacrifices vegetables,
3 3.
With (the verse), 'She who shone forth first is this (earth); she
walks, having entered into this (earth). The wife has brought forth
(children), the new-creating mother. May the three powers follow her.
Svâhâ!'
4. Now (the oblation for Agni) Svishtakrit,
5 5.
With (the verses), 'She in whom Yama, the son of Vivasvat, and all
gods are contained, the Ashtakâ whose face is turned to all
sides, she has satiated my desires.
'They call thy teeth "the pressing-stones;" thy
p. 103
udder is (Soma) Pavamâna; . . . . are the months and half-months.
Adoration to thee, O glad-faced one! Svâhâ!'
Footnotes
102:1
12, 1. On the Ashtakâ festivals, of which some texts reckon
three, while others have four, comp. Weber, Naxatra (second article),
pp. 337, 341 seq.; Bühler, S.B.E., II, p. 214; Ludwig, Rig-veda, vol.
iv, pp. 424 seq.; Atharva-veda III, 10. The last Ashtakâ,
which is celebrated in the dark fortnight of Mâgha, is called Ekâshtakâ;
this Ashtakâ is called the 'wife of the year,' 'the image of
the year,' 'the disposer of the days.' If the Phâlguna month is
reckoned as the first of the year, this Ashtakâ precedes the
year's beginning only by a few days; there are also some Vedic
passages which point to the Ekâshtakâ's following shortly
after the beginning of the year; see Weber, loc. cit., p. 342.
102:3
Instead of navakrit the parallel texts (except the Mantrabrâhmana
II, 2, 12) have navagat, which is explained by nûtanavivâhavatî
(Ludwig, loc. cit.); the 'three powers' are understood by Mâdhava (in
the commentary on Taitt. Samh. IV, 3, 11) as Agni, Sûrya, and Kandra.
102:5
After pavamânah there is evidently a word wanting that p.
103 indicated the limb of the Ashtakâ's body
identified with the months and half-months.
KHANDA 13.
1 1.
At the middle (Ashtakâ) and in the middle of the rainy season,
2. The four Mahâvyâhritis (and) the four (verses), They
who have thirsted' (Rig-veda X, 15, 9 seq.): having quickly recited
(these verses) he shall sacrifice the omentum;
3. Or (he shall do so) with the verse, 'Carry the omentum, Gâtavedas,
to the Manes, where thou knowest them in the world of virtue. May
streams of fat flow to them; may the wishes of the sacrificer be
fulfilled. Svâhâ!'
4. (Then follow) the four Mahâvyâhritis (and) the four
(verses), 'They who have thirsted' (see Sûtra 2): (thus is offered)
an eightfold oblation of cooked food, together with the cut-off
portions.
p. 104
5 5.
Or, 'Interposed are the mountains; interposed is the wide earth to me.
With the sky and all the points of the horizon I interpose another one
instead of the father. To N.N. svâhâ!
'Interposed to me are the seasons, and days and nights, the
twilight's children. With the months and half-months I interpose
another one instead of the father. To N.N. svâhâ!
'With the standing ones, with the streaming ones. with the small
ones that flow about: with the waters, the supporters of all I
interpose another one instead of the father. To N.N. svâhâ!
'Wherein my mother has done amiss, going astray, faithless to her
husband, that sperm may my father take as his own; may another one
fall off from the mother. To N.N. svâhâ!'—these four (verses)
instead of the Mahâvyâhritis, if (the sacrificer) is an
illegitimate child.
6. Or milk-rice (should be offered).
7 7.
On the next day the Anvashtakya ceremony (i.e. ceremony
following the Ashtakâ) in accordance with the rite of the Pindapitriyagña.
Footnotes
103:1
13, 1. On madhyâvarsha, comp. Weber, loc. cit., pp. 331, 337. Nârâyana
understands not 'in the middle of the rainy season,' but 'in the
middle of the year' (see his note, p. 146 of the German edition). I
cannot help thinking that the word madhyâvarshe, given by the MSS.
here and in Pâraskara III, 3, 13, and explained by Nârâyana,
is a corrupt reading which we should correct into mâghyavarshe ('the
festival celebrated during the rainy season under the Nakshatra Maghâs'),
or something like that. The MSS. of Âsvalâyana-Grihya
II, 5, 9 have mâghyâvarsham, mâghâvarsham, mâdhyâvarsham.
Vishnu (LXXVI, 1, comp. LXXVIII, 52, and Professor Jolly's
note, Sacred Books of the East, VII, p. 240) mentions 'the three Ashtakâs,
the three Anvashtakâs, a Mâgha day which falls on the
thirteenth of the dark half of the month Praushthapada.' Comp.
Manu III, 273, varshâsu ka maghâsu ka; Yâgñavalkya
I, 260.
104:5
Instead of 'N.N.' (the text has the feminine amushyai) the sacrificer
inserts the name of his mother. For mâsâs, ardhamâsâs I propose to
read, mâsais, ardhamâsais.
104:7
On Anvashtakya, comp. Bühler, S.B.E., XIV, p. 55; Jolly. loc.
cit., p. 59.
KHANDA 14.
1. On the last (Ashtakâ) he sacrifices cakes,
2. With the words, 'The Ukthya and the Atirâtra. the Sadyahkrî
together with the metre—Ashtakâ!
p. 105
[paragraph
continues] Preparer of cakes! Adoration to thee, O
glad-faced one. Svâhâ!
3 3-6.
A cow or a goat is the animal (to be sacrificed), or a mess of cooked
food (should be offered).
4. Or he may optionally offer food to a cow.
5 5.
Or he may optionally burn down brushwood in the forest and say, 'This
is my Ashtakâ.'
6. But let him not neglect to do (one of these things). But let him
not neglect to do (one of these things).
Here ends the Third Adhyâya.
Footnotes
105:3-6
14, 3-6. This is one of the passages which the author has taken
unchanged from a more ancient Sûtra; see Âsv. II, 4, 8-11;
Gobhila IV, 1 (end of the chapter). The Sûtras do not refer, as their
position would seem to indicate, to the third, but to the second Ashtakâ.
105:5
Comp. Weber, loc. cit., p. 342, note 1.
p. 106
ADHYÂYA IV, KHANDA 1.
1 1.
Let him offer (Srâddha oblations) every month to the fathers.
2 2.
Having invited an uneven number of Brâhmanas, versed in the
Veda, at least three, to sit down as (representing) the fathers,
p. 107
3. And having strewn sesamum into an uneven number of water-pots,
4. He shall pour them out over the hands of the Brâhmanas,
assigning (this gift) to them with the words, 'N.N.! This to thee!'
5 5-7.
After this they should be adorned;
6. And after he has (respectfully) spoken to them, and has put food
into the fire,
7. Assigning (the food) to them with the words, 'N.N.! This to
thee!' he shall cause them to eat.
8. While they are eating, he shall murmur the Mahâvyâhritis,
the Sâvitrî, the Madhuvâtîya-verses (Rig-veda I, 90, 6 seq.), and
verses addressed to the Manes and to (Soma) Pavamâna.
p. 108
9 9.
When they have finished with eating, he shall offer the lumps (of
flour).
10 10-11.
Before (their dinner he shall offer) the lumps, according to some
(teachers).
11. Behind (these he places the lumps) for their wives, putting
something between (these and the preceding ones).
12. To the Brâhmanas he shall announce the remnants.
13 13.
The rites of the putting (of food) into the fire (see Sûtra 6),
&c. have been declared (in the Srauta-sûtra) by the Pindapitriyagña.
Footnotes
106:1
1, 1. Khandas 1-4 contain the rules regarding the Srâddha
oblations directed to the Manes. The dinners offered in connection
with these Srâddha sacrifices to Brâhmanas and
also—though of this of course no notice is taken in Vedic texts—to
Sramanas stood in the first line among the exhibitions
of liberality of lay people towards priests and monks. Thus we find
among the stock phrases that constantly reoccur in the Pâli Pitakas,
the mention of Samanas and Brâhmanas 'who have eaten
the food given to them out of faith' (saddhâdeyyâni bhoganâni
bhuñgitvâ)—wherein the 'food given out of faith' (saddhâdeyya)
either chiefly or exclusively means the Srâddha dinners, which
are so called because the sacrificer gives them 'full of faith' (sraddhâsamanvita,
Manu III, 275) to the Brâhmanas and through them to the Manes.
The principal form of Srâddha is that treated of in chap.
1, which is designated in other texts (see, for instance, Âsvalâyana-Grihya
IV, 7, 1) as pârvana srâddha. There are, however,
besides the parvan of the new moon, other times also considered as
admissible for the performing of this monthly Srâddha; see
Gautama XV, 2 seq.; Âpastamba II, 16, &c.; and comp. on the Srâddhas
in general the passages quoted by Professor Jolly, Das Dharma-sûtra
des Vishnu (Sitzung der Bair. Akademie, phil. Classe, 7 Juni,
1879), pp. 46 seq.; Max Müller, 'India, what can it teach us?' pp.
234 Seq., 374 seq.
106:2
'"As the fathers" means: he invites the youngest,
middle-aged, and eldest Brâhmanas to sit down in the place of
the father, the grandfather, and the great-grandfather' (Nârâyana).
A similar explanation of pitrivat is mentioned by Nârâyana
on Âsvalâyana-Grihya p.
107 IV, 7, 2. My German translation of this Sûtra ought to
be altered accordingly.
Besides the Brâhmanas mentioned in this Sûtra, who
represent the fathers, according to all the commentaries, other Brâhmanas
had to be invited as representing the Visve devâs. Nârâyana
gives detailed statements as to the number of the paitrika and
of the daivika Brâhmanas to be invited, and though at first
sight a European reader would rather be inclined to doubt whether at
the Srâddha ceremony, as the author of the text intended to
describe it, any Brâhmanas at all had to be present except the
paitrikas, the Sûtra 2, 5 shows that the commentators are
quite right in their statements regarding both categories of Brâhmanas.
107:5-7
It would be more natural to alter the division of the Sûtras, so as
to bring âmantrya in the fifth, annañ ka in the
seventh Sûtra. In this case we should have to translate: 5. After
this, having (respectfully) spoken to them who have been adorned (by
him with flowers, ornaments, &c.); 6. And having put (food) into
the fire, 7. And having assigned the food to them, &c., he shall
cause them to eat.—The respectful address mentioned in the fifth Sûtra
consists, according to Nârâyana, in the announcement, 'Ye Brâhmanas,
I will put (food) into the fire!' (comp. Âsv.-Grihya
IV, 7, 18), which he subsequently does with the formulas, 'To Agni
Kavyavâhana svâhâ! To Soma Pitrimat svâhâ! To Yama
Aṅgirasvat Pitrimat svâhâ!' Comp. Baudhâyana II, 1 4,
8.
108:9
As to the way in which the Pindas should he offered, Nârâyana
refers to the Srauta-sûtra (IV, 4).
108:10-11
10, 11. Pindân evidently belongs to the tenth Sûtra, not, as
the Indian tradition takes it, to the eleventh. Between the Pindas
of the fathers and those belonging to the mothers he puts, according
to Nârâyana, for instance, Darbha grass.
108:13
Srauta-sûtra IV, 3 seq.
KHANDA 2.
1 1
Now (follows) the Ekoddishta (i.e. the Srâddha ceremony
directed to a single dead person),
2. With one strainer,
3 3.
One (pot of) Argha-water,
4. One lump (of flour).
5 5.
No inviting (takes place here), nor the putting
p. 109
(of food) into the fire, nor (do) the Visve devâs (take
part in this ceremony). 'Relished?'—thus are they to be asked
whether they are satiated. 'May it approach (the fathers),' instead of
'imperishable.'
6. 'Be satisfied,' when sending them away.
7. Thus through one year, when one has died.
8 8.
And (then) omission of the fourth one.
Footnotes
108:1
2, 1. Eka uddishto yasmin srâddhe tad ekoddishtam
(Nâr.). This is the kind of Srâddha sacrifice which is to be
performed for one twice-born during the first year after his death;
see Manu III, 247; Yâgñavalkya I, 250.
108:3
This rule about the Argha water corresponds to those given with regard
to the Pârvana Srâddha in the Sûtras 3 and 4 of the
preceding chapter.
108:5
'Because the âvâhana (inviting) is forbidden here, it follows p.
109 that it must take place at the Pârvana Srâddha'
(Nâr.). According to Râmakandra's Paddhati he shall say to
the Brâhmanas, 'I will invite hither the fathers;' and when
they give their consent, he invites them with Rig-veda X, 16, 12.
Comp. Yâgñavalkya I, 232 seq., &c. Regarding the Visve
devâs comp. the note on chap. 1, 2; as to the triptaprasna
(the question whether they are satiated) comp. Manu III, 251; Yâgñ.
I, 240. At the Pârvana Srâddha, after the Brâhmanas
have finished their dinner and rinsed their mouths, and after the Pindas
have been offered, the sacrificer says, 'May what has been given at
this Srâddha to our father N.N., who belongs to the gotra N.N.,
be imperishable!' (comp. Yâgñ. I, 242.) This phrase is to be
altered at the Ekoddishta Srâddha in the way indicated
in this Sûtra.
109:8
After the Ekoddishta Srâddha has been performed for a
dead person during the first year after his death, he is to be
admitted, by the Sapindîkarana ceremony, among the
other Manes, and receives thenceforward his Pinda together with
them at the ordinary Pârvana Srâddha. As the ritual of
this Srâddha requires that the number of the 'fathers'
worshipped should be three, the accession of a new person makes
necessary the omission of the pra-pra-pitâmaha, who has now become
fourth among the fathers.
KHANDA 3.
1 1.
Now (follows) the Sapindîkarana (i.e. reception of a
dead person into the community of Pinda-offerings with the
other Manes).
p. 110
2 2.
When one year has elapsed, or three half-months,
3. Or on a day when something good happens,
4. He fills four water-pots with sesamum, scents, and water,
5. Three for the fathers, one for the (newly) dead person,
6. And pours the pot that belongs to the (newly) dead person out
into the pots of the fathers with the two verses, 'They who commonly'
(Vâgasaneyi Samhitâ XIX, 45. 46).
7. Thus also the lump (of flour).
8. This is the Sapindîkarana.
Footnotes
109:1
3, 1. It appears to me that this whole chapter is a later addition to
the original text. The last Sûtra of the preceding chapter, treating
of the omission of the fourth 'father,' which forms, as shown in the
preceding note, a consequence of the Sapindîkarana, p.
110 supposes this ceremony to be known and to require no
special explanation. Had the intention of the author been to treat of
the Sapindîkarana, this would have been the right place
for mentioning the katurthavisarga, and not, as we really read
it, the end of the chapter treating of the Ekoddishta. As
pointing in the same direction I will mention that the Sâmbavya-Grihya,
while giving the first, second, and fourth chapter of this Adhyâya,
omits the third. Finally it seems decisive to me that the fifth (Parisishta)
book of the Sâṅkhâyana-Grihya treats of the Sapindîkarana
in a whole chapter (V, 9), which shows that the text itself, as the
author of the Parisishta read it, gave no exposition of
this ceremony.
110:2
Nârâyana says that tripaksha means either three pakshas, i.e.
one month and a half, or one paksha deficient by three days, i.e.
twelve days. We need not say that the latter explanation is
inadmissible it evidently rests on a wrong conclusion drawn from a
passage of another Sûtra quoted by him, in which it is stated that
the Sapindîkarana should be performed samvatsarânte
dvâdasâhe vâ.
KHANDA 4.
1 1.
Now (follows) the Âbhyudayika (i.e. the Srâddha ceremony
referring to good luck).
p. 111
2. In the fortnight of the increasing moon, on an auspicious day,
3 3.
After the sacrifice to the mothers has been performed,
4. And an even number of (Brâhmanas) versed in the Veda
have been invited to sit down;
5. In the forenoon;
6 6.
The rite is performed from left to right.
7 7.
The murmuring with the omission of the verses belonging to the Manes.
8. The Darbha blades are straight.
9 9.
Barley is to be used instead of sesamum.
10. The lumps are mixed with curds, jujube fruits, fried grain.
11 11.
On inviting (the Manes, he should say), 'The Nândîmukha
(glad-faced?) Manes will I invite.'
12 12.
'May the Nândîmukha Manes be rejoiced,' instead of 'imperishable.'
13 13.
'The Nândîmukha Manes will I make speak,' when he makes (the Brâhmanas)
speak.
14 14.
'(Was it) well done?'—thus are they to be asked whether they are
satiated.
p. 112
15. The rest is the same (as in the other kinds of Srâddha
rites), as far as it is not prohibited
(by contrary rules).
Footnotes
110:1
4, 1. The Âbhyudayika Srâddha has to be performed on such p.
111 occasions as the birth of a son, the marriage of a son
or a daughter, the performance of ceremonies such as the nâmakarman, kûdâkarman,
&c. See Yâgñavalkya I, 249.
111:3
A Srâddha ceremony directed to the mothers here precedes that
consecrated to the fathers.
111:6
Professor Stenzler's translation of Yâgñavalkya, loc. cit. (pradakshinâvritka
= die Ehrfurcht beobachtend), has to be corrected according to this Sûtra.
111:7
See chap. 1, 8.
111:9
See chap. 1, 3.
111:11
Concerning the invitation' (âvâhana) see the note on chap. 2, 5.
111:12
See chap. 2, 5 and the note there.
111:13
'When he causes them to say Svadhâ.' Nârâyana. Comp. Âsv.-Grihya
IV, 7, 30.
111:14
Comp. chap. 2, 5.
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KHANDA 5.
1 1.
Now (follows) the Upâkarana (i.e. the ceremony by which the
annual course of study is opened).
2 2.
When the herbs appear, under the Nakshatra Hasta or Sravana,
3. Let him make oblations of the flour of fried barley and of
grains, mixed with curds and ghee, with the (whole) Veda, verse by
verse: thus say some (teachers).
4 4.
Or with the first verses of the Sûktas and Anuvâkas.
5. With the first verses of the Adhyâyas and of the sections
belonging to the (different) Rishis, according to Mândûkeya.
6. But Kaushîtaki has said:
7. 'I praise Agni the Purohita' (Rig-veda I, 1, 1), this one verse,
8. 'The Kushumbhaka (mungoose?) has said it;' 'If thou criest, O
bird, announce luck to us;' 'Sung by Gamadagni;' 'In thy abode
the whole world rests;'
p. 113
[paragraph
continues] 'Come to
our sacrifice, O you that are worthy of sacrifice, with care;'
'Whosoever, be he ours, be he alien;' 'Look on, look about;' 'Come
here, Agni, the Maruts’ friend;' 'The oblation, O king, cooked for
thee:' each time two verses,
9 9.
'That blessing and bliss we choose'—this one verse (the first and
last verse of each Mandala).
10. (Taking something) of the remnants of the sacrificed (food)
they partake of that sacrificial food with this (verse), 'I praised
Dadhikrâvan' (Rig-veda IV, 39, 6).
11. They sip water, sit down,
12. Murmur the Mahâvyâhritis, the Sâvitrî, and the
auspicious hymns commencing from the beginning of the Veda,
13. And cause the teacher to pronounce auspicious wishes.
p. 114
14. Of this (ceremony) it is also said,
15. 'Desirous (of acquiring) for the hymns inexhaustible vigour,
reverence, and also soundness, the Rishis, by the power of
their austerities, have discovered the Upâkarman.
16 16.
'Therefore a constant performer of the six kinds of works should, in
order that his Mantras might be successful, perform the Upâkarman—so
they say—if he wishes for success of his (holy) works.
17 17.
'At the time of the Upâkarman and of the Utsarga an interruption (of
the Veda-study) shall take place for (three days and) three nights,
likewise at the Ashtakâs for one day and one night, and so on
the last night of each season.'
Footnotes
112:1
5, 1. As to the Upâkarana, see the statements of Professor
Weber in his second article on the Nakshatras, Abhandlungen der
Berliner Akademie, 1861, p. 338, and of Professor Bühler in his notes
on Âpastamba, S.B.E., II, pp. 110, 111.
112:2
The Nakshatra Sravana is evidently considered as
particularly fit for this occasion because of its name containing an
allusion to sruti, &c.
112:4
I have followed Nârâyana, but perhaps I ought to have
translated, 'Sûktas or Anuvâkas,' and in the fifth Sûtra, 'Adhyâyas
or the sections, &c.'
113:9
According to Kaushîtaki, the oblations are made with the first and
last rikas of each Mandala. The last rik of the
tenth Mandala quoted here, tak kham yor â
vrinîmahe, is different from the verse with which our Samhitâ
(the Sâkala Samhitâ of the Rig-veda) closes. It is
well known that tak kham yor â vrinîmahe
is the last verse in the Bâshkala Sâkhâ which was adopted by
the Sâṅkhâyana school (comp. Indische Studien, IV, 431;
Weber, Verzeichniss der Berliner Sanskrit-Handschriften, p. 314,
&c.; Indische Literaturgeschichte, second edition, Nachtrag, p.
2). It was also known long since that the Bâshkala Sâkhâ of the
Rig-veda contains eight hymns more than the Sâkala Sâkhâ.
The Karanavyûha Bhâshya (comp. Dr. von Schroeder's
Introduction to his excellent edition of the Maitrâyanî Samhitâ,
vol. i, p. xxiv), known to me through the kindness of Professor Weber,
tells which eight hymns these are. There it is said (folio 22 of
Professor Weber's MS.) that in the Bâshkala Samhitâ there
followed after VIII, 48 the first two of the Vâlakhilya hymns, after
VIII, 94 the Vâlakhilya hymns 3-7, and at the end of the whole
collection the so-called samgñâna hymn (see Professor Max Müller's
edition, vol. vi, p. 32), which ends with the very verse quoted in our
Sûtra, tak kham yor â vrinîmahe.
114:16
The six kinds of works are, performing sacrifices (yagana),
officiating at the sacrifices of others (yâgana), studying the
Veda (adhyayana), teaching the Veda to others (adhyâpana), giving (dâna),
and accepting gifts (pratigraha). Nârâyana.
114:17
Concerning the Utsarga, see chap. 6. This Sloka occurs also
Manu IV, 119 with the reading kshepanam instead of kshapanam
('kshapanam khandasâm virâma anadhyâyah,'
Nârâyana). Kshapanam is correct.
KHANDA. 6.
1 1.
On the first day of the bright fortnight of Mâgha,
2. To the north-east,
3. In a place covered with herbs,
4. Having murmured the hymns sacred to the Sun, 'Upwards that Gâtavedas'
(Rig-veda I, 50), 'The bright face of the gods' (I, 115), Adoration to
Mitra's (eye)' (X, 37), 'From the sky (where he dwells) may Sûrya
protect us' (X, 158),
p. 115
5. And having thrown clods of earth (on the ground) to the
different quarters (of the horizon), from the left to the right, with
the hymn, 'A ruler indeed' (Rig-veda X, 152), verse by verse,
6 6_6.
And having satiated (with water) the Rishis, the metres, the
deities, faith and insight, and the fathers man by man,
7. They interrupt (the study of) the hymns for six months and a
half,
8. Or for five and a half.
9. But if they (wish to) recite them (nevertheless), let the
recitation go on after a pause of one day and one night.
Footnotes
114:1
6, 1. This Khanda treats of the Utsarga, i.e. the ceremony
performed at the end of the term.
115:6_6
On the tarpana, comp. chaps. 9 and 10.
KHANDA 7.
1. Now the interruption (of the Veda recitation):—
2 2.
In the case of prodigies until the same time (next day),
3. And in the case of other miracles;
4. In the case of lightning, thunder, and rains (the recitation
shall be interrupted) till the twilight has thrice passed;
5. At a Srâddha-dinner for one day;
6 7_6.
If a death (of relations) or birth has happened, for ten days;
7 7.
On the fourteenth days (of the fortnights), the new moon days, and the
Ashtakâ days,
p. 116
8 8.
And on misty days.
9. And when the teacher has died, for ten days;
10. When he has heard of it, for three days;
11 11.
And (on the death) of those whose family-head he is.
12. On receiving (gifts) as at the Srâddha.
13. On (the death of) a fellow-student;
14. When he has followed (the funeral of) a dead person,
15. And when he has laid down the lumps of flour to the fathers.
16. At night;
17. During twilight;
18. On the full and change of the moon;
19. After sunset;
20. In the neighbourhood of a Sûdra;
21 21.
When the sound of a Sâman is heard;
22. On a burial ground;
p. 117
23 23.
In a wilderness which belongs to the village;
24. In a village where a corpse is;
25. On seeing forbidden sights;
26. On hearing what is forbidden;
27. On smelling a foul smell;
28. If a high wind blows;
29 29.
If a cloud emits (heavy) rain;
30. On a carriage road;
31. And while the sound of a lute is heard;
32. While being on a chariot;
33. (In the neighbourhood) of a dog as (in that) of a Sûdra;
34. Having climbed up a tree;
35. Having descended into a pit;
36. (Immersed) in water;
37. While anybody cries;
38. While suffering bodily pain;
39. While he is naked;
40. Whilst impure with the remnants of food
41. On a bridge;
42. On the occasion of the shaving of the hair and the beard until
the bath;
43. While being rubbed;
44. While bathing;
45 45.
When having sexual intercourse;
46. While being anointed;
47. (In the neighbourhood) of a man who has to touch corpses (a
corpse-bearer, &c.), of a woman that has recently been confined,
or that has her courses, as (in the neighbourhood) of a Sûdra;
p. 118
48. With veiled hands;
49. In an army;
50. In presence of a Brâhmana who has not had his meal, and
of cows (that have eaten nothing);
51. When (these impediments) have passed, let them (continue to)
recite (the Veda).
52. Should any of these cases arise against his will, let him
(continue to) recite after having held his breath and looked at the
sun.
53 53.
(The same rules hold good,) except (those regarding) lightning,
thunder, and rain, for (the study of) the Kalpa. During the five
months and a half (they have to behave) as while it rains.
54. Thereof it is also said,
55 55.
'Food, water, roots and fruits, and whatsoever else Srâddha-food
there may be: even when he has (only) accepted thereof, the study
should be interrupted; the Brâhmana's hand is his mouth; so it
is taught.'
Footnotes
115:2
7, 2. The translation of âkâlam given in my German edition (Während
der betreffenden Zeit) is wrong: comp. the commentary there quoted at
p. 150; Gautama XVI, 22; Professor Stenzler's note on Pâraskara II,
II, 2.
115:7_6
Agham sapindasodakayor maranam. Nârâyana.
115:7
According to Nârâyana the ka at the end of this Sûtra
would p. 116
be intended to convey the meaning that on the pratipad days of each
fortnight the study should also be interrupted.
116:8
The translation of nabhya is quite conjectural. Nârâyana
gives a different meaning to this word; comp. p. 150 of the German
edition.
116:11
Âkâryaputrâdayah. Nârâyana.
116:21
The reason why the recitation of the Rig-veda is forbidden when the
sound of a Sâman is heard, becomes manifest, for instance, from Âpastamba
I, to, 7, where the discontinuance of the Veda-study is prescribed
when the barking of dogs, the braying of asses, the cry of a wolf,
&c., the sound of musical instruments, of weeping, and of a Sâman
is heard. Loud sounds like these would disturb the recitation of Rik
or Yagus texts. A very curious opinion has been recently
brought forward by Professor Aufrecht (see his edition of the Rig-veda,
second edition, vol. ii, p. xxxviii) that the incompatibility of the
recitation of Rik hymns and of Sâmans 'beruht auf der
Kenntniss von der Willkür and der zum Theil unwürdigen Weise, in
welcher der alte Text des Rig-veda in diesem Gesangbuche (i.e. the Sâmavedârkika)
behandelt ist.'
117:23
Grâmâranye grâmam (read, grâma?) evâranyam
vanam tatra nâdhîyîta. Nârâyana.
117:29
Except during the rainy season. Nârâyana.
117:45
Nârâyana also understands maithuna, and I think that the
German translation ought to be corrected accordingly.
118:53
I think that this Sûtra contains two different rules which have to be
separated, viz. 1. vidyutstanayitnuvarshavargam kalpe;
2. varshavad ardhashashtheshu. The first of these rules would
extend the cases of anadhyâya mentioned in this chapter to the study
of the Kalpa-sûtra, except the cases of lightning, rain, &c. The
second would refer to the five months and a half following on the
Utsarga ceremony (comp. chap. 6, 8), and would imply that during this
time the same texts are to be studied or not, according as their study
is allowed or forbidden during rainfall: i.e. the study of the Samhitâ
is to be discontinued, while that of the Kalpa is allowed to go on. Râmakandra
and Nârâyana differ from this interpretation; see p. 151 of
the German edition.
118:55
Comp. Manu IV, 117; Vasishtha XIII, 16.
p. 119
KHANDA 8.
1 1.
And to (students) who have been duly initiated he shall set forth (the
Veda);
2. The teacher sitting to the east or to the north, the other one
to the south, with his face turned to the north.
3. Or two (students shall be so seated).
4. But more (than two) as there is room (for them).
5. He should not sit on a high seat in presence of a Guru,
6. Nor on the same seat (with him),
7. Nor with outstretched feet,
8. Nor stretching his arms under his knees,
9. Nor leaning his body (against a support), to. Nor forming with
his feet a lap,
11 11.
Nor holding his feet like an axe.
12 12.
After (the student) has said, Recite, sir!' the teacher shall cause
him to pronounce the syllable OM.
13. 'OM,' replies the other.
14. Thereafter let him recite uninterruptedly.
15. When he has recited, he embraces (his teacher's feet),
16. Says, 'We have finished, sir!' and (goes away) according to his
business.
p. 120
17. (He shall say,) 'Leave! Pause meanwhile!' according to some
(teachers).
18. Let no one step between (a teacher and students) who study.
19 19.
Let no one change his place during the recitation.
20. Should any fault be committed, let him fast three days, or one
day and one night, repeat the Sâvitrî as long as he can, and give
something to the Brâhmanas; then after an interruption of one
day and one night the study should go on.
Footnotes
119:1
8, 1. Nyâyena sishyadharmena upetâh prâptâs
tebhyah sishyebhyo vartayed adhyayanam âkâryah
pravartayet. Nârâyana.
119:11
Karanam kuthârikârûpam kritvâ
na pathed ity arthah. Nârâyana.
119:12
The words adhîhi bho (recite, sir!) are pronounced by the student;
this follows from the passages quoted in the note on 1I, 5, 10. Nârâyana
states that those words are pronounced by the teacher (âkâryo
guruh sishyam adhyâpanârtham adhîhi bho 3 iti sabdam
uktvâ . . .).
120:19
The translation of âtmânam vipariharet is conjectural; comp.
also Nârâyana's note, p. 151 of the German edition.
|
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|
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KHANDA 9.
1 1.
Having bathed,
2. And having submerged himself at the time prescribed for the
bath, he satiates the deities:
p. 121
3 3.
'Agni may satiate himself; Vâyu may satiate himself; Sûrya may
satiate himself; Vishnu may satiate himself; Pragâpati
may satiate himself; Virûpâksha may satiate himself; Sahasrâksha
may satiate himself; Soma, Brahman, the Vedas, the gods, the Rishis,
and all the metres, the word Om, the word VASHAT, the Mahâvyâhritis,
the Sâvitrî, the sacrifices, heaven and earth, the Nakshatras, the
air, days and nights, the numbers, the twilights, the oceans, the
rivers, the mountains, fields, herbs, trees, Gandharvas and Apsaras,
the serpents, the birds, the Siddhas, the Sâdhyas, the Vipras, the
Yakshas, the Rakshas, the beings that have these (Rakshas, &c.) at
their end, may satiate themselves.
'I satiate the Sruti; I satiate the Smriti; I satiate
the firmness; I satiate the delight; I satiate
p. 122
the success; I satiate the thought; I satiate belief and insight,
and the memory, cows and Brâhmanas, movable and immovable
things. All beings may satiate themselves!'—so far with the
sacrificial cord suspended over the left shoulder.
Footnotes
120:1
9, 1. It is not expressly stated in our text for what occasion the
tarpana (i.e. satiating of deities, Rishis, &c. with
water-offerings), which is treated of in chap. 9-10, shall be
prescribed. The comparison of Baudhâyana II, 9 might perhaps lead us
to believe that the ceremony in question is to be performed whenever
the sacrificer takes a bath. But the two texts which are most closely
connected with ours, the Sâmbavya and Âsvalâyana Grihyas,
seem to point clearly to another conclusion. The Sâmbavya-sûtra
transposes the rules about the tarpana to the place which would
correspond to Sûtra II, 7, 28 of our text. The passage of the Sâmbavya-sûtra
runs thus: mûle kundam kritvâ yathoktam adbhih
parishiñkaty athemâs (so the MS.) tarpayati Agnih Pragâpatir
Virûpâkshah, &c. It ends: pitarah pitâmahâh
prapitâmahâh Pailah Kaholah Kaushîtakah
(sic) Kaholâya Kaushîtakaye svadhâstv iti pratipurushah
(sic) pitrîms tarpayitvâ. The last words are taken from the Sûtra
IV, 6, 6 of our text. Thus there can be no doubt that Sâmbavya
intended to prescribe the tarpana for the conclusion of the p.
121 vedâdhyayana. The same can be said of Âsvalâyana,
who also by the position which he assigns to the tarpana
sections (III, 4) brings it into a similar connection with the vedâdhyayana
(see Nârâyana's commentary on Âsv., loc. cit.). We
may also refer to the treatise about the study of the Âranyaka,
which is appended to the Sâṅkhâyana-Grihya as
its sixth book; there the tarpana is mentioned quite in the
same connection (VI, 6, 10 seq.). I believe, therefore, that in our
text, chapters 9 and 10 have found their place here as a sort of
supplementary addition to chap. 6, 6, just as in the first book the
list of Nakshatras seems likewise appended to the Sûtra I, 25, 5.
According to Nârâyana, snâtah in the first Sûtra
would refer to the bath which forms part of the Samâvartana ceremony
(see III, 1, 1), so that it would be the Grihastha, who has
taken the Samâvartana bath, to whom the following rules refer.
121:3
Comp. the similar lists of Âsvalâyana, Grihya III, 4; Sâmbavya,
quoted in my German edition of Sâṅkhâyana, p.153; and
Baudhâyana II, 9 (S.B.E., vol. xiv, pp. 252 seq.). The last seems to
be the most modern.
It should be observed that the section of the list contained in
this Sûtra, as well as that given below, chap. 10, 3, is divided into
p. 122 two
parts, in the first of which the name of the being to be worshipped is
given in the nominative case, with the verb tripyatu, while in the
second it stands in the accusative, with the verb tarpayâmi. The
first part of this section contains the names of gods and of divine
beings, such as the rivers, the mountains, &c.; in the second part
are found abstract qualities or notions, such as mati, dhriti, sruti.
Similarly in chapter 10, 3 the Vedic poets, a few ancient teachers,
and wise women, such as Gârg or Sulabhâ, form the first part of the
list, and then follow, in the accusative case, the names of such
doctors as Sàükhâyana, Âsvalâyana, Sâkalya. In Âsvalâyana's
Sûtra of the first of our two sections only the first part reoccurs,
the second is omitted, while the second section is found there in its
entirety, with the same difference of names given in the nominative
and accusative cases. The conjectures, however, which I had once based
on this difference (see my German edition, pp. 152, 153) as to the
distinction of a more ancient part of the list, and of later
supplements, are perhaps too hazardous.
KHANDA 10.
1. Now with the sacrificial cord suspended over the right shoulder,
2. Looking in the direction that belongs to the Manes (i.e. the
south):
3. 'The (Rishis) of the hundred (Rikas), the (Rishis)
of the middle (Mandalas), Gritsamada, Visvâmitra, Gamadagni, Vâmadeva, Atri, Bharadvâga, Vasishtha,
the Pragâthas, the (Rishis) of the Pavamâna hymns, the (Rishis)
of the short hymns and of the long hymns, Sumantu, Gaimini, Vaisampâyana,
Paila, the Sûtras, the Bhâshyas, Gârgya, Babhru, Bâbhravya, Mandu,
Mândavya, Gârgî Vâkaknavî,
p. 123
[paragraph
continues] Vadavâ Prâtitheyî, Sulabhâ Maitreyî (may
satiate themselves).
'(I satiate) Kahola Kaushîtaki, Mahâkaushîtaki, Suyagña Sâṅkhâyana,
Âsvalâyana, Aitareya, Mahaitareya, Bhâradvâga, Gâtûkarnya,
Paiṅgya, Mahâpaṅgya, Bâshkala, Gârgya, Sâkalya,
Mândûkeya, Mahâdamatra, Audavâhi, Mahaudavâhi, Sauyâmi, Saunaki,
Sâkapûni, Gautami; and whatsoever other teachers there
are, may they all satiate themselves.
4. 'The fathers man by man.
5. 'The ancestry of the father may satiate itself.
6. 'The ancestry of the mother may satiate itself.'
KHANDA 11.
1 1.
Let him not look at a naked woman, except during sexual intercourse,
2. Nor (look) at the sun while it rises or sets,
3. At an enemy,
4. At an evil-doer,
5. At a person that has to touch dead bodies.
6. Let him not talk with a woman who has recently been confined or
who has her courses,
7 7.
Nor with those (mentioned before).
8. Let him not eat food from which its strength is taken away.
9. Let him not do his work with implements wasted by use.
10 10.
Let him not eat together (with his wife),
p. 124
11 11.
Nor remnants (of food).
12. Remnants of (food belonging to the) Manes, gods, guests, and
servants he may eat.
13. Gleaning ears of corn, receiving alms unasked for, or for which
he has asked the good, performing sacrifices for others, are the means
of livelihood;
14. (Of these) each preceding one is the more respectable.
15 15.
Or if (his livelihood) cannot be gained (in one of the ways
mentioned), let him follow the occupation of a Vaisya.
16. (He shall be) careful about his duties towards Manes and gods.
17. In due time (he shall) have intercourse with his wife.
18. He shall not lie down (to sleep) in the day-time,
19 19.
Nor during the first or the last watch of the night.
20. Let him not sit on the bare ground.
21. He shall constantly perform the prescribed duties regarding the
use of water.
22. (And constantly) have his sacrificial cord suspended over his
left shoulder.
23. Let him not abandon his teacher,
24. Except on (his teacher's) command,
25. Or with (his) permission.
Footnotes
123:1
11, 1 seq. Rules of conduct for a Snâtaka, i.e. a man who has
completed his studentship.
123:7
Etaih pûrvoktaih anâptâdibhir na samvadet. Nârâyana.
123:10
Nârâyana states that 'with his wife' is to be supplied to
this Sûtra, which indeed is rendered probable through the comparison
of Gautama IX, 32; Manu IV, 43, &c.
124:11
Here also Nârâyana understands bhâryâyâ bhuktasesham.
124:15
Comp. Professor Bühler's note on Gautama X, 5, S.B.E., vol. ii, p.
225.
124:19
Râtreh pûrvaprahare râtreh paskimaprahare ka.
Nârâyana.
KHANDA 12.
1. Every day he shall respectfully salute his teacher,
p. 125
2. And his Gurus,
3. A Srotriya when meeting him,
4. When he returns from a journey, (also) one who is not a Srotriya.
5 5.
In the words, 'I am N.N., sir!' pronouncing his own name, crossing his
hands (so as to seize with his right hand the right foot, and with his
left hand the left of the other person).
6 6.
(The person who has been thus saluted, in reply addressing him with
his name,) 'N.N.!' and seizing his hands, pronounces a wish to him.
7. Let him not go to a sacrifice without being chosen (thereto).
8. And let him beware of (doing) wrong.
9. Let him not go to assemblies of people.
10 10.
If he has come upon (such assemblies), let him not point out (anything
evil) against (anybody).
11. He shall not be a reviler, nor slanderous, nor a wanderer from
house to house, nor a prattler.
12. He shall not walk alone,
13. Nor naked,
14. Nor with veiled hands.
15. Gods’-houses (he shall walk round) keeping the right side
turned to them.
p. 126
16 16.
Let him not run.
17. Let him not spit.
18. Let him not scratch himself.
19. Let him not look on urine and excrements.
20. Let him sit with veiled head,
21. Not on the bare (ground),
22. If he has only one garment, suspending his sacrificial cord on
his ear,
23. Not turning his face to the sun,
24. Nor his rump,
25. In the day-time with his face to the north, at night to the
south.
26. He shall not (eject) phlegm into water, nor in the
neighbourhood (of water).
27. He shall not climb up a tree.
28. He shall not look down into a well.
29. He shall not go to an execution-place,
30. And in no case to a cemetery.
31. Let him bathe day by day with his clothes on.
32. When he has bathed, let him put on another garment before he is
dry.
Footnotes
125:5
12, 5. Nârâyana: 'As to how that respectful salutation (abhivâdana)
should he performed, he says . . . with his own right hand he touches
the right foot of the Âkârya or other person (whom he
salutes), and with his left hand the left foot (comp. Manu II, 72)
(and says), "I am N.N. (amukasarman) of the Gotra N.N.,
sir! I offer my respectful salutation!"'
125:6
'The Âkârya or other person seizes the hands of the saluting
person,' &c. Nârâyana.
125:10
See Nârâyana's commentary, p. 154 of the German edition.
126:16
According to Nârâyana we should have to supply, 'while it is
raining,' which is countenanced by a number of parallel texts, for
instance, Âsv.-Grihya III, 9, 6.
KHANDA 13.
1. Under (the Nakshatra) Rohinî he shall have the ploughing
done.
2. Before it is done, he shall offer at the eastern boundary of his
field a Bali to Heaven and Earth.
3. With a verse sacred to Heaven and Earth and with the words,
'Adoration to Heaven and Earth!' (he performs his) worship (to Heaven
and Earth).
p. 127
4. When the plough is being put into motion first, let a Brâhmana
touch the plough reciting this (verse), 'For luck may us the
plough-shares' (Rig-veda IV, 57, 8).
5. 'Through the lord of the field'—with (this hymn) (Rig-veda IV,
57), verse by verse, to the different directions (of the sky), from
left to right, worship is done.
KHANDA 14.
1. When going to cross water, he performs the Svastyayana (ceremony
for lucky progress).
2. He sacrifices thrice with his joined hands full of water into
the waters, with the words, 'Adoration to the Sea, the child of the
reed! Adoration to Varuna, the lord of righteousness! Adoration
to all rivers!'—
3. Murmuring, 'May Visvakarman, the father of them all,
relish the food offered.'
4. Against the stream for flowing (waters); up into the air for
standing ones.
5. Should he while crossing apprehend any danger, let him murmur
the hymn of Vasishtha, 'The eldest of which is the sea' (Rig-veda
VII, 49); this (will serve to him as) a boat.
KHANDA 15.
1. The Sravana (oblation) he offers on the full moon
day that falls under (the Nakshatra) Sravishthâs, of
the flour of fried barley, or of cooked food,
2. With (the words), 'To Vishnu svâhâ! To (the Nakshatra) Sravana
svâhâ! To the full moon of Srâvana svâhâ! To the
rainy season svâhâ!'
p. 128
3. Having established the (sacred) domestic fire outside, and
having mixed together fried grain and the flour of fried barley with
butter, he sacrifices—
4. With (the words), 'To the Lord of the celestial Serpents svâhâ!
To the celestial Serpents svâhâ!'
5. Having placed to the north of the fire a new water-pot on
eastward-pointed, fresh Kusa grass,
6. With (the words), 'May the Lord of the celestial Serpents wash
himself! May the celestial Serpents wash themselves!'—he pours water
into it.
7 7.
With (the words), 'May the Lord of the celestial Serpents comb
himself! May the celestial Serpents comb themselves!'—he makes
movements with a comb.
8. With (the words), 'May the Lord of the celestial Serpents paint
himself! May the celestial Serpents paint themselves!'—he pours out
portions of paint.
9. With (the words), 'May the Lord of the celestial Serpents tie
(this) to (himself)! May the celestial Serpents tie (this) to
themselves!'—he offers flowers.
10. With (the words), 'May the Lord of the celestial Serpents
clothe himself! May the celestial Serpents clothe themselves!'—he
offers a thread.
11. With (the words), 'May the Lord of the celestial Serpents
anoint (his eyelashes)! May the celestial Serpents anoint (their
eyelashes)!'—he spirts out (small portions of collyrium) with a
young Kusa shoot.
12. With (the words), 'May the Lori of the celestial Serpents look
(at himself)! May the celestial Serpents look (at themselves)!'—he
makes them look in a mirror.
p. 129
13. With (the words), 'Lord of the celestial Serpents, this is thy
Bali! Celestial Serpents, this is your Bali!'—he makes a
Bali-offering.
14. In the same way for the aërial (Serpents).
15. For those dwelling in the directions (of the horizon).
16. For the terrestrial ones.
17 17-18.
(He repeats these Mantras) thrice each time, the first (part) with
higher voice each time,
18. The second (part) with lower voice each time.
19 19.
In this way he shall offer day by day with the spoon, in small
portions, a Bali of the flour of fried barley with water, down to the
Pratyavarohana (or the ceremony of the 'redescent'), at night,
keeping silence.
20 20.
And (his wife) shall put (it) down silently.
21. The close of the ceremony is the same as the beginning.
22 22.
With (the verse), 'The good protectress' (Rig-veda X, 63, 10), let him
ascend the (high) couch.
Footnotes
128:7
15, 7. For this signification of phana, comp. Kullavagga
V, 2, 3.
129:17-18
17, 18. The text has ukkaistarâm—ukkaistarâm, and nîkaistarâm—nîkaistarâm.
Nârâyana(comp. the text of his scholion, p. 155 of the German
edition) understands this in a different way; he says that in the
water-pot mentioned in the fifth Sûtra two different sthânas are to
be distinguished, a higher part of it and a lower (uttarâdharatayâ).
Now when the sacrificer, for instance, as prescribed in Sûtra 6,
invites the Lord of the celestial Serpents, and the celestial Serpents
to wash themselves, the pouring out of water would have to be
performed first thrice for the Lord of the celestial Serpents in the
higher place, then thrice for the celestial Serpents in the lower
place.
129:19
On the Pratyavarohana see chap. 17.
129:20
Nârâyana: vâgyamayuktâ yagamânapatnî evam
balidravyâdikam upasâdayet.
129:22
'From the Srâvanî till the Âgrahâyanî (see
chap. 1 7, 1) one shall not sleep on the ground out of fear of the
snakes.' Nârâyana.
p. 130
KHANDA 16.
1. On the full moon day of Âsvayuga a milk-rice
oblation to Indra.
2. Having sacrificed Âgya with (the words), 'To the two Asvins
svâhâ! To the two Asvayug svâhâ! To the full moon of
Âsvayuga svâhâ! To the autumn svâhâ! To Pasupati
svâhâ! To the tawny one svâhâ!'—
3 3.
He shall sacrifice a mixture of curds and butter with this hymn, 'The
cows came hither' (Rig-veda VI, 28), verse by verse.
4. That night they let the calves join their mothers.
5. Then feeding of the Brâhmanas.
Footnotes
130:3
16, 3. Ghritamisram dadhi prishâtakam. Nârâyana.
Comp. the Grihya-samgraha II, 59.
KHANDA 17.
1 1.
On the Âgrahâyanî full moon day he shall redescend,
2. (Or) under (the Nakshatra) Rohinî, or under the Proshthapadâs.
3. In the morning, having taken a handfull of Samî leaves,
Madhûka flowers, reeds, Apâmârga plants, and of Sirîsha,
Udumbara, Kusa shoots, and jujube fruits, and an earth-clod
(taken) out of a furrow,
4. Having put (all that) into a water-pot,
p. 131
5 5.
And, after he has quickly repeated the Mahâvyâhritis and the
Sâvitrî, having repeatedly immersed (it) therein with this hymn,
'May he burn away from us pain' (Rig-veda I, 97), he shall drive away
the evil from the persons standing under his protection, from left to
right, and pour out (the water) to the north.
6. A Madhuparka is the fee for the sacrifice.
Footnotes
130:1
17, 1. The Pratyavarohana (i.e. redescent) here described is
the ceremony performed at the end of the time during which sleeping on
high bedsteads is prescribed (chap. 15, 22). Beginning from the Srâvanî
full moon till the Pratyavarohana, the offerings to the
Serpents mentioned above have to be repeated every day (chap. 15, 19);
the Pratyavarohana is the concluding ceremony of these rites
devoted to the Serpents.
131:5
Saranyebhyo grihebhyah (read, grihyebhyah)
sarvebhyah sakâsât, &c. Nârâyana.
KHANDA 18.
1 1.
'May summer, winter and spring, autumn and rainy season be
well-ordered to us. May we be under the safe protection of these
seasons, and may they last (to us) through a hundred years. Svâhâ!
Beat away, O white one, with thy foot, with the forefoot and with
the hind-foot, these seven daughters of Varuna and all that
belong to the king's tribe. Svâhâ!
'To the white one, the son of Vidârva svâhâ! To Vidârva svâhâ!
To Takshaka Vaisâleya svâhâ! To Visâla svâhâ!'—with
(these words) he sacrifices (oblations) of Âgya.
2. 'May a good winter, a good spring, a good summer be bestowed (on
us). May the rains be to us happy rains; may the autumns be blessed to
us.'
3. With (the verse), 'Blessing on us, Mitra' (Rig-veda I, 90, 9),
he sweeps (the floor) with a Palâsa branch,
p. 132
4. Sprinkles (it with water) with (the verse), 'From the sea the
wave' (Rig-veda IV, 58, 1),
5. And spreads out a layer (of straw) with (the verse), 'Be soft, O
earth' (Rig-veda I, 22, 15).
6. They then lie down on their sides, the eldest one to the right
hand—
7. With (the words), 'In the Brahman I establish myself, in the
Kshatra,' on (their) right (sides);
8. With (the words), 'Among the horses I establish myself, among
the cows,' on (their) left (sides);
9. With (the words), 'Among the cattle I establish myself, in
prosperity,' on (their) right (sides);
10. With (the words), 'Among offspring I establish myself, in
food,' on (their) left (sides).
11. With (the verse), 'Arise, the living' (Rig-veda I, 113, 16),
they arise.
12. During that night they lie on that layer.
13. Afterwards where they like.
Footnotes
131:1
18, 1. This chapter continues the description of the Pratyavarohana
begun in the preceding chapter.
Râgabândhavaih, as our text has, should be
corrected into râgabândhavîh; comp. Âsv. II,
3, 3.
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KHANDA 19.
1. On the full moon day of Kaitra,
2 2-5.
(Taking) jujube leaves, and making of meal (images) of couples of
animals as it happens.
3. A figure with prominent navel to Indra and Agni.
4. Balls to Rudra.
5. According to custom the Nakshatras and (their?) images (?).
According to custom the Nakshatras and (their?) images (?).
Here ends the Fourth Adhyâya.
Footnotes
132:2-5
19, 2-5. Several points in the translation of these Sûtras are
uncertain. See the extracts from the commentary of Nârâyana,
pp. 156 seq. of the German edition.
p. 133
ADHYÂYA V, KHANDA 1.
1 1.
Now when he intends to set out on a journey, he makes (his sacred)
fire enter into himself, (or) into the two kindling sticks, or into
(an ordinary) log of wood,
2 2.
Once with (the text), 'Come, enter into my Prânas,' twice
silently.
3. Or with (the verse), 'This is thy womb' (Rig-veda III, 29, to)
he warms the two kindling sticks,
4. Or an (ordinary log of) wood.
5 5.
And before sunset the kindling (by attrition),
6. And at the time of the Vaisvadeva sacrifice.
7 7.
Having carried a common fire to a place that has been smeared (with
cowdung), which is elevated, and
p. 134
which has been sprinkled (with water), he makes (the sacred fire)
redescend (from its receptacle, with the formula), 'Redescend!'
8 8-9.
If the fire goes out, he sacrifices the two Sarvaprâyaskitta
oblations (oblations for general expiation) and (other oblations) with
(the formulas), 'Protect us, Agni, that we may prosper. Svâhâ!
Protect us that we may obtain all wealth. Svâhâ! The sacrifice
protect, O resplendent one! Svâhâ! Protect everything, O hundredfold
wise one. Svâhâ!'
9. In the case of a breach of his vow let him fast and sacrifice
(an oblation) of Âgya with (the verse), 'Thou, Agni, art the
lord of the vow' (Rig-veda VIII, 11, 1).
Footnotes
133:1
1, 1. The ceremony of Samârohana, by which the duties towards
the sacred fire are suspended, by causing the fire to 'enter' into the
sacrificer's body, or into the two Aranis, or into another
piece of wood, is already mentioned in several passages of the Brâhmana
texts; comp. the quotations given by Professor Weber, Indische Studien,
IX, 3r 1. Comp. besides Âsvalâyana-Srauta-sûtra III
10; Sâṅkhâyana-Sraut. II, 17. The Samârohana
into the sacrificer's own body is done by warming the hands at the
sacred fire; see Âsv., loc. cit., Sûtra 6. In the Sâṅkhâyana-Srauta-sûtra
the corresponding rule, which regards there of course the Âhitâgni,
runs thus, 'If he performs the Samârohana, he warms his hands
at the Gârhapatya fire, and then touches his Prânas with the
words, "Come, enter into my Prânas."' On the two
other cases, see the Sûtras 3 and 4. Sûtras 2, 3, 5 are taken word
for word from the Srauta-sûtra.
133:2
This Sûtra refers only to the case where he causes the fire to enter
into himself.
133:5
Comp. the commentary on Âsv.-Sraut., loc. cit. 8. He
makes the fire redescend from his body or from the Aranis by
performing the Manthana (kindling the fire by attrition of the Aranis).
133:7
The Mantra alluded to here is given in the Srauta-sûtra. It p.
134 runs thus, 'Redescend, O Gâtavedas; carry again
offerings to the gods, knowing us. Long life, offspring, wealth bestow
on us; uninjured shine in our dwelling!'
134:8-9
These Sûtras stand in no connection with the Samârohana
treated of before.
On the two Sarvaprâyaskitta oblations see above, I, 9, 12
and the note there.
The vow spoken of in Sûtra 9 Nârâyana refers to the
restrictions regarding the food which the sacrificer and his wife are
to eat on the Upavasatha days, connected with the festivals of the
full and new moon.
KHANDA 2.
1 1.
Now about (the consecration of) ponds, wells, and tanks.
2. In the bright fortnight, or on an auspicious Tithi,
3. Having cooked barley-grains with milk,
4. He shall sacrifice with the two (verses), 'Thou
p. 135
hast us, Agni' (Rig-veda IV, 1, 4. 5), (and with the verses), 'We
propitiate thy wrath' (I, 24, 14), 'This my prayer, Varuna' (I,
25, 19), 'Loosen the highest, Varuna' (I, 24, 15), 'This prayer
of the man who exercises himself' (VIII, 42, 3),
5 5.
(And with the words), 'The domestic one, he who goes away from the
house, the refreshing one, he who goes into the kennel, he who dwells
in the kennel, he who comes out of it, the greedy one, the destroyer
of enemies'—to the different directions (of the horizon), beginning
with that belonging to Varuna (i.e. the west), from left to
right.
6. in the centre he makes oblations with milk with (the verses),
'Having eyes all around' (Rig-veda X, 81, 3), 'This has Vishnu'
(Rig-veda I, 22, 17),
7. Plunging (into the water) with (the verse), 'Whatever here'
(Rig-veda VII, 89, 5).
8. A cow and a pair of clothes is the fee for the sacrifice.
9. Then feeding of the Brâhmanas.
Footnotes
134:1
2, 1 seq. Comp. Âsvalâyana-Parisishta IV, 9.
135:5
These are names of Agni dwelling in the waters; see Pâraskara II, 6,
10; Mantrabrâhmana I, 7, 1. Several of the names are here
misspelled; thus Grihya, Apagrihya should be, no doubt,
Gohya, Upagohya, which is the reading given in Pâraskara, loc. cit.
KHANDA 3.
1 1.
Now at (the consecration of) a garden: having established the (sacred)
fire (in that garden),
2. (And) having prepared a mess of cooked food,
3. He shall sacrifice with (the formulas), 'To
p. 136
[paragraph
continues] Vishnu svâhâ! To Indra and Agni svâhâ!
To Visvakarman svâhâ!' (and with the verses), 'Whom the men'
(Rig-veda III, 8, 6 seq.), verse by verse.
4. He recites over (the garden), 'O tree with thy hundred branches'
(Rig-veda III, 8, 11).
5. The fee for the sacrifice is gold.
Footnotes
135:1
3, 1 seqq. Comp. Âsvalâyana-Parisishta IV, so.
Nârâyana uses for the ceremony here described the expressions
Ârâmapratishthâ, Ârâmotsarga.
KHANDA 4.
1. Now if a half-monthly sacrifice has not been performed, one or
the other of them, then a mess of rice (is to be offered as an
expiation),
2. With (the words), 'To Agni Vaisvânara svâhâ! To Agni
Tantumat svâhâ!'
3. In the case of an intermission of the (morning or evening)
oblations—
4. (He shall make expiatory oblations), in the evening with (the
formula), 'Enlightener of the darkness, adoration! Svâhâ!'
5. In the morning with (the formula), 'Enlightener of the morning,
adoration! Svâhâ!'
6 6.
After he has sacrificed as many oblations as there had been sacrifices
(left out), the sacrifice (itself goes on) as (stated) above.
Footnotes
136:6
4, 6. Nârâyana: 'After he has thus taken and sacrificed as
many Sruvas full of Âgya as there were sacrifices omitted
through his guilt, the morning and evening sacrifices have to be
performed as (stated) above (I, 3, 10) with oblations of rice or
barley.'
KHANDA 5.
1. If a dove or an owl sits down (on his house),
2. Let him sacrifice with (the hymn), 'O gods, the dove' (Rig-veda
X, 165), verse by verse.
p. 137
3. If he has seen a bad dream or an occurrence boding misfortune,
4. Or when the cawing of a crow is heard in (the dead of) night,
5. And in the case of other prodigies,
6. Let him cook rice-grains with milk,
7. With the milk of a cow that has a calf of the same colour (with
her own),
8. But in no case of a black (cow),
9. And let him sacrifice with the night-hymn (Rig-veda X, 127),
verse by verse.
10. Having eaten the remnants of those oblations with the Mahâvyâhritis,
11. And having recited over his ears (the verse), 'Blessing with
our ears' (Rig-veda I, 89, 8),
12. And over himself (the verse), 'May a hundred autumns be before
us, ye gods' (ibid. 9),
13. He shall give something to the Brâhmanas.
KHANDA 6.
1. When a disease has befallen him,
2. Let him offer boiled rice-grains with Gavedhukâ-grass with (the
hymn), 'These (prayers) to Rudra, the strong one, with braided hair'
(Rig-veda I, 114), verse by verse.
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KHANDA 7.
1 1.
If (his wife) gives birth to a child, without the Sîmantonnayana
having been performed,
2 2.
(Or if) the Gâtakarman has not been performed (for the child),
p. 138
3 7_3.
He places, when ten days have elapsed since (the delivery), the little
child in the mother's lap,
4. And after he has sacrificed with the Mahâvyâhritis, the
sacrifice (that had been omitted, is performed) as (stated) above.
Footnotes
137:1
7, 1. On the Sîmantonnayana, see I, 22.
137:2
The Gâtakarman has been described I, 24.
138:7_3
On the ten days, comp. I, 25, 1 and the note there.
KHANDA 8.
1. If a post puts forth shoots,
2. Let him prepare a mess of cooked food and offer the boiled rice
with the two (verses), 'In that way bringing forth deeds' (Srauta-sûtra
III, 17, 1), 'Of tawny shape, weighty, a giver of vigour' (Rig-veda
II, 3, 9). A
3 8_3.
Should the pot for the Pranîtâ water, the Âgya- pot,
any other earthen (vessel) be damaged and leak,
4 4.
He sacrifices the two Sarvaprâyaskitta oblations and recites
the three verses, 'He who without' (Rig-veda VIII, I, 12 seq.), over
the broken (vessel).
5 5.
Should the two (Kusa blades which are used as) strainers be
spoiled before the completion of the sacrifice,
6 6.
Let him sacrifice the Sarvaprâyaskitta and make new ones with
(the verse), 'In the water, Agni' (Rig-veda VIII, 43, 9).
Footnotes
138:8_3
8, 3. On the Pranîtâ water, see above, I, 8, 8. 25.
138:4
Comp. I, 9, 12 and the note there.
138:5
See I, 8, 14 seqq.
138:6
See Sûtra 4.
KHANDA 9.
1 1.
Now (follows) the Sapindîkarana.
p. 139
2 2.
Let him fill four water-pots (for the Manes) from the father upwards,
3. And prepare in the same way lumps (of flour),
4. And let him distribute the first lump on the (other) three with
(the verses), They who commonly, concordantly (dwell) in Yama's realm,
the fathers: for them be space, freedom, adoration, sacrifice
established among the gods.
'They who commonly, harmoniously (dwell), the living among the
living, mine: may their prosperity fall to my lot in this world
through a hundred years'—
And with the two (verses), 'Equal the design' (Rig-veda X, 191, 3.
4).
5 5.
In the same way the vessels with Argha water.
6. In the same way for the mother, for a brother, and for a wife
that has died before (her husband), adding (the lump belonging to that
person) to those (other) lumps.
Footnotes
138:1
9, 1 seqq. Comp. above, IV, 3 and the notes there.
139:2
On these four vessels, see IV, 3, 4 seq.
139:5
These are the vessels mentioned in the second Sûtra.
KHANDA 10.
1. If the bees make honey in his house,
2. Let him fast and sacrifice a hundred and eight pieces of
Udumbara wood, which are besmeared with curds, honey, and ghee, with
the two (verses), 'No (harm) to us in our offspring' (Rig-veda I, 114,
8. 9).
3 3.
And let him murmur the hymn, 'For welfare may Indra and Agni' (Rig-veda
VII, 35); and (the same hymn should be used) at all (ceremonies), such
p. 140
as that of the sacrifice after assent has been declared (see above,
I, 7, 1).
4 4.
After he has sacrificed seventeen one span long pieces of Palâsa
wood, he then seizes the Sruva.
5. Fifteen at the full and new moon sacrifices.
6 6.
At the Ashtakâ ceremony in the middle of the rainy season
there may optionally be three (pieces of wood); the sacrifice as at
the Pitriyagña.
Footnotes
139:3
10, 3. This is a supplementary rule belonging to the exposition of the
general type of sacrifice. On the 'Pratisruta' sacrifice, see
I, 7, seqq.; I, 9, 19.
140:4
See I, 9, 1. 3.
140:6
Comp. III, 13, 1 with the note.
KHANDA 11.
1. If an anthill arises in his house, the house should be
abandoned.
2 2.
Then, after having fasted three nights (and days), he should perform
the great expiation.
Here ends the Fifth Adhyâya.
Footnotes
140:2
11, 2. Nârâyana understands the 'great expiation' as a rite
directed to Ganesa and to the planets (comp. Yâgñavalkya
I, 276 seq., 292, &c.); that this ceremony was known already to
the author of this Sûtra seems very doubtful. Another 'mahâsânti'
is frequently mentioned in the Kausika-sûtra (quoted in Böhtlingk-Roth's
Dictionary); comp. my German edition of Sâṅkhâyana, p. 159.
p. 141
ADHYÂYA VI, KHANDA 1.
1 1.
Now, after having paid reverence to Brahman, to the Brahmarishi,
to (those who descend from) Brahman's womb, to Indra, Pragâpati,
Vasishtha, Vâmadeva, Kahola Kaushîtaki, Mahâkaushîtaki,
Suyagña Sâṅkhâyana, Âsvalâyana,
Aitareya, Mahaitareya, Kâtyâyana, Sâtyâyana, Sâkalya,
Babhru, Bâbhravya, Mandu, Mândavya, and to all the
teachers of the past, we will henceforth explain the rules for the Âranyaka
as forming the subject of Svâdhyâya (private recitation of a text).
2 2.
The teacher abstains through one day and one night from sexual
intercourse and from eating flesh.
3 3-5.
Raw flesh, a Kandâla, a woman that has lately been confined,
or that has her courses, seeing blood or persons whose hands have been
cut off: (these persons and things he shall know form) impediments for
the study.
4. And of the corpse-like (animals?).
5. Those which enter (their dens?) with the mouth first (?).
p. 142
6 6.
When he has vomited, or when his beard has been shaved,
7 7.
When he has eaten flesh or partaken of a Srâddha or birth
dinner,
8. During the days that immediately follow on (days of) study in
the village,
9. Three nights (and days), if (he has been) put out of order,
10. (Or has been violently) seized by others,
11. And during the second half of the days that precede (?) the
Parvan days,
12. And if fire-flames, lightning, thunder, (heavy) rains, and
great clouds appear,
13. And if a storm (blows) that carries away pebbles, as long as
that lasts.
2, 1. During four months after the full moon of Âshâdha
let him not study.
2 2.
Especially the Sakvarî verses (are concerned by what has been
declared). Such are the rules.
Footnotes
141:1
1, 1 seqq. Comp. the general remarks on this sixth book in the
Introduction, p.
11.
For the names in the opening invocation, comp. above, 1V, 10; on
the Vratas and the study of the different Âranyaka sections
chiefly treated of in this book, see above, II, 11. 12, and the
Introduction, p.
8.
141:2
Comp. II, 11, 6.
141:3-5
Comp. II, 12, 10, and the note of Nârâyana, p. 160 of the
German edition.
142:2
2, 2. It seems to me that this Sûtra should be divided into two
(after sakvaryah), so that the words iti niyamâh
would correspond to iti bhâshikam, chap. 2, 13.
KHANDA 2.
3 3.
Let them go to a clean spot in the north-eastern direction, that
receives its light from the east.
4. The drawing of water (should be done) before sunrise,
p. 143
5 5.
And the entering into the circle with this verse, 'She who smells of
salve' (Rig-veda X, 146, 6).
6 6.
The circle should have its entrance to the east or to the north; it
should be (praised as) excellent among the people, not too spacious,
not too narrow.
7 7.
The final expiation (should extend) to the Vâmadevya.
8. And the invitation to resume the recitation (is done in the
following way)
9. After they have sipped water that stands outside the circle,
10. Let them resume the recitation, having performed the expiation.
11. If the vessel used in the expiation is damaged, sprinkling
(with water forms) the expiatory act (to be performed for it).
12. (That) sprinkling, however, (one should perform) holding gold
or a bunch of Darbha grass in his hand.
13. So far what pertains to the general rules.
Footnotes
142:6
Comp. IV, 7, 42. See also Ait. Âranyaka V, 3, 9.
142:7
Comp. IV, 7, 5.
142:3
Comp. II, 12, 11. Perhaps the Petersburg Dictionary is right in
proposing for prâggyotisham the translation, vor Anbruch des
Lichtes. Nârâyana says, prâk purastât gyotir yasmin
tam . . . pradesam.
143:5
The Mandala is a circular space marked by a line of water.
143:6
I am doubtful whether we should read vâ ganâgrîyam and
translate as I have done in accordance with the note of Nârâyana,
or if the reading should be vâऽganâgrîyam,
'not in the presence of people,' so that ganâgriya would mean ganânâm
agre.
143:7
On the expiation (sânti) comp. chap. 3, 12.
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KHANDA 3.
1. Now after they have entered the circle—
2 2-3.
The teacher sits down with his face to the east, the others, according
to their rank, (sit down) towards the south, with their faces to the
north.
p. 144
3. If that is impossible, with their faces to all directions.
4. Let them expect the rising of the sun,
5. And when they behold it in its splendour,
6 6.
Let them with (the words), 'Recite, sir!' seize with their hands,
holding the right hand uppermost, the feet of the teacher, which have
been washed, with the right (hand) the right (foot), with the left the
left,
7 7.
And having then put (the hands) into the vessel used for the
expiation, into water in which pieces of Dûrvâ stalks are, let them
begin their study, when their hands have ceased to drip.
8. This is the rite. But when they are tired, let one of them bring
it about that the vessel used for the expiation be not empty.
9. And all (should do so) at the beginning and the end of (each)
Adhyâya.
10 10.
(All) that is done continuously, without interruption.
11. Now the expiation.
12 12.
The syllable OM, the Mahâvyâhritis, the Sâvitrî, the
Rathantara, the Brihat, the Vâmadevya; Brihat and
Rathantara with repetition and Kakubh-forming.
p. 145
13 13.
These (holy words and verses) are (thus) made to attain (the number
of) ten.
14 14.
'Of decades consists the Virâg'—thus says the Brâhmana.
Footnotes
143:2-3
3, 2, 3. Comp. IV, 8, 2-4.
144:6
Comp. above, II, 5, 10, &c.
144:7
The translation of apinvamânaih pânibhih is
conjectural. Nârâyana's explanation of apinvamâna by asamsrishta
is inadmissible.
144:10
Nârâyana explains this Sûtra in the following way. if it is
impossible, for any reason, to recite the whole text, only the
beginning and the concluding words of each Adhyâya (see Sûtra 9) are
to be repeated; and these should be recited without interruption so as
to form one continual text.
144:12
Comp. above, III, 4, 5.
145:13
The Gâyatrî is one verse; the Rathantara and the Brihat are
Pragâthas which are changed in the usual way into Trikas; the
Vâmadevya is one Trika: thus the number of ten is obtained.
145:14
Kaush. Brâhmana 17, 3; 19, 5.
KHANDA 4.
1 1.
'Unerring mind, vigorous eye (is) the sun, the noblest of the stars.
Inauguration, do no harm to me!'—with (these words) they look at
Savitri (I.e. the sun).
p. 146
2. One (verse), 'You both the gladdening one' (Rig-veda X, 131, 4),
and the three (verses), 'Blessing to us on the paths' (Rig-veda X, 63,
15-17) (are to be repeated before the recitation) of the Mahâvrata
(chapter).
3. But (at that) of the Sakvarî (verses) before (the
formula mentioned in the first Sara):
4 4.
The three Trikas, 'To him, the thirsty one' (Rig-veda VI, 42,
1-3), 'The wealthiest (Soma), O wealthy one' (VI, 44, 1-3), 'Him who
does no harm to you' (VI, 44, 4-6), (the verse), 'To him, to him the
sap of the herb' (VI, 42, 4), (and the verse), "Verily thou art a
hero' (VIII, 81, 28)—thus for the Sakvarî (verses) before
and afterwards.
5. Now for the Upanishad (texts)—
6. The same (recitation) as for the Mahâvrata.
7 7.
For the Samhitâs, however, before (the text given in the first
Sûtra the formula has to be recited), 'I shall speak right, I shall
speak truth (&c.)'—this is the difference (in the case of the Samhitâs).
8 8.
Now for the Mantha the two verses (have to be recited) before (the
formula given in the first Sûtra), 'This we entreat of Savitar,'
'That glorious (splendour) of Savitar' (Rig-veda V, 82, 1; III, 62,
10).
p. 147
9. With (the formula), 'Unerring mind' (see Sûtra 1), then follow
the expiatory formulas that belong to the (different) sections.
10. (All) this on one day.
Footnotes
145:1
4, 1. The formula 'Adabdham manah,' &c. has to be
recited before each of the single Âranyaka texts (the Sakvarî
verses, the Mahâvrata, &c.); to this formula are added, before or
after it, as the case may be, other texts specified in the Sûtras
2-8. Of these there can be no doubt about the meaning of Sûtras 7, 8,
treating of the introductory formulas of the Samhitâ section (Kaush.
Âr. VII-VIII) and of the Mantha section (ibid. IX): before the text
adabdham, &c. are to be added, in the first case the formula ritam
vadishyâmi, &c., in the second case two Rikas addressed to
Savitri. These formulas and verses have been received into the
Âranyaka text and are found there in the order here stated, at
the beginning of books VII and IX. The meaning of the words samhitânâm
tu pûrvam (Sûtra 7) having thus been established, I can see no
reason why we should not interpret the words sakvarînâm
to pûrvam (Sûtra 3) quite in the same way. Thus the introductory
benediction for the recital of the Sakvarî verses would
consist, firstly of the verses stated in Sûtra 4, then of the formula
adabdham, &c.; those verses would have to be repeated again after
the Sakvarî verses (end of Sûtra 4). The recitation of the
Mahâvrata (Sûtras 1, 2) and of the Upanishads (Sûtra 5) is preceded
by adabdham, &c., and then by the four verses stated in Sûtra 2.
The interpretation which Nârâyana gives of this Sûtra is not
quite the same as that which I have here proposed; see p. 163 of the
German edition.
146:4
According to the reading of some MSS. we should have to translate, or
(the verse), 'Verily,' &c.
146:7
On the Samhitâs (Kaush. Âr. VII, VIII) see Max Müller, Rig-veda
Prâtisâkhya, pp. 4 seq.; Ait. Âranyaka III (pp. 305
seqq., ed. Bibl. Ind.; Sacred Books of the East, I, pp. 247 seq.).
146:8
Regarding the description of the Mantha sacrifice (Kaush. Âr. IX)
which has to be performed by one who wishes to attain greatness, comp.
Satap. Brâhmana XIV, 9, 2; Khând. Up. V, 2, 4;
Sacred Books of the East, I, p. 75.
KHANDA 5.
Khanda 4, 11 11-12.
Now if the time for rising has come, they drive away (all) evil,
12. Perform the standing expiation,
13. And look at the sun with (the words), 'From here I take out the
brightness (?).'
Khanda 5, 1 1.
'That (I place) within myself'—with (these words they turn their
thoughts to the universal) Self that is placed (within
themselves?)three times repeated (?).
2. With (the formula), 'May happiness rejoice in me and glory; may
happiness rejoice with me and glory;—
3. 'Together with Indra, with the hosts, with power, with glory,
with strength I will rise'—he rises up.
p. 148
4. 'May happiness rise to me; may glory rise to me'—when he has
risen.
5. 'Hereby I shake off the hater, the rival, the evil one, and the
bringer of misfortune'—with (this formula) having shaken the end of
the garment,—
6. The hymn, 'Away those to the east' (Rig-veda X, 131), the two
(verses), 'And may Indra have mercy upon us' (II, 41, 11. 12), the one
(verse), 'Of what we are in fear, O Indra' (VIII, 50, 13)—(when
these texts have been murmured), they look with (the verse), 'A ruler
indeed, great art thou' (X, 152, 1) to the east; with (the verse),
'The giver of bliss' (X, 152, 2) to the south, turned to the right;
with (the verse), 'Away the Rakshas' (X, 152, 3) to the west; with
(the verse), 'Destroy, O Indra, our' (X, 152, 4) to the north, turned
to the left; with (the verse), 'Away, O Indra' (X, 152, 5) to the sky,
turned to the right.
Footnotes
147:11-12
11, 12. Nârâyana has the following note: 'The evil which is
attached to their body, such as dirt, they drive away, i.e. they
remove it by means of their reciting (of the sacred texts), and then
they perform the standing expiation which has been declared above,
which begins with the syllable Om and with the Mahâvyâhritis'
(see chap. 3, 12).
147:1
5, 1. Nârâyana says that dadhe is supplied to this Mantra
from the preceding Sûtra, and so indeed the Mantra is given in the
Aitareya recension. The translation of abhinihitam trir hitam
is merely tentative; see Nârâyana's note, p. 165, of the
German edition. Perhaps abhinihitam should be taken in its
grammatical value, and the Sûtra should be translated, "That (I
place) into myself (âtmani)"—with these words (they look) at
themselves, pronouncing (the word âtmani) with Abhinidhâna, three
times repeated (?).' On abhinidhâna, comp. Professor Max Müller's
edition of the Rig-veda Prâtisâkhya, pp. cxvii seqq.
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KHANDA 6.
1. Having worshipped the Sun with (the verses), 'Savitri
from the west,' 'This eye' (Rig-veda X, 36, 14; VII, 66, 16),
2 2.
They turn away, come back, sit down.
3. With (the words), 'As the water is appeased'—they draw water
out of the vessel used for the expiation,
4. Pour it out on the ground,
5 5.
Spread (some) of that (water over the ground) with (the words), 'As
the earth (is appeased),'—
p. 149
6 6.
He (then) smears it on his right shoulder with (the words), 'Thus may
peace dwell in me.'
7. In the same way a second time.
8. In the same way a third time.
9. 'Piece by piece thou art produced; piece by piece thou risest
up; bring welfare to us, O house!'—with (this text they) take pieces
of Dûrvâ stalks (out of the vessel of water), put them on their
heads,
10 10.
(And make water-offerings with the formulas), 'May Agni satiate
himself; may Vâyu satiate himself; may Sûrya satiate himself; may
Vishnu satiate himself; may Pragâpati satiate himself;
may Virûpâksha satiate himself; may Sahasrâksha satiate himself;
may all beings satiate themselves.'
11 11.
(Then) Sumantu, Gaimini, Vaisampâyana, Paila, and the
other teachers (receive their offerings).
12 12.
(Then) every one (worships in the same way) his fathers.
13. With (the text), 'To the sea you' (Sraut. IV, 11, 11)
they pour out the water,
14. Murmur the Vâmadevya,
15. And separate according to their pleasure.
16. (The final benedictory formula runs thus), 'Through the power
of wisdom, of Sruti and Smriti, as handed down by
tradition, through (that power) which has its measure in (the Vedic
texts) that have been gone through(?), and which is possessed of
p. 150
undisputed firmness, may peace be with us in welfare. Adoration be
to gods, Rishis, Manes, and men! May they whom we have adored,
make happy life, beauty, health, peace, incolumity, imperishableness,
vigour, splendour, glory, power, holy lustre, renown, age, offspring,
cattle, adoration, increase. From wrongly spoken, wrongly used
(prayer), from everything that is deficient or excessive, for the good
of gods and Rishis, may the Brahman and Truth protect me; may
the Brahman and Truth protect me!'
End of the Sixth Adhyâya.
End of the Sâṅkhâyana-Grihya.
Suggested Reading
Footnotes
148:2
6, 2. Nârâyana explains vyâvartamânâh by parâvartamânadharmayuktâh.
148:5
Perhaps we should read asyâm (scil. prithivyâm) abhikarshanti,
p. 149 and
translate, 'they draw (lines of that water) on this (earth).'
149:6
Nârâyana says that all the students are to do so.
149:10
Comp. above, IV, 9. On the way in which this Tarpana is to be
performed, Nârâyana refers to the Sûtra II, 7, 5.
149:11
Comp. above, IV, 10.
149:12
Comp. above, IV, 10, 4-6.
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