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PARASKARA GRIHYA SUTRA ADHYAYA 2
KANDIKÂ 1.
1 1. When (the son) is one year old, the Kûdâkarana (i.e. the tonsure of his head, should be performed),
2. Or before the lapse of the third (year).
3. When he is sixteen years old, the Kesânta (i.e. the shaving of his beard, is to be done),
4. Or, according as it is considered auspicious by all (the different families).
5. After food has been distributed to the Brâhmanas, the mother takes the boy, bathes him, puts on him an under and an upper garment which have not yet been washed, and putting him on her lap, she sits down to the west of the fire.
6. The father taking hold (of his wife) sacrifices Âgya oblations, and after he has partaken of the (sacrificial) food, he pours warm water into cold water with (the words), ‘With warm water come hither, Vâyu! Aditi, cut the hair.’
7. At the Kesânta ceremony (Sûtra 3), ‘hair and beard’ (instead of ‘hair’).
8. He throws a piece of fresh butter, or of ghee, or some curds into it (i.e. into the water, Sara 6).
9 9. Taking some (water) he moistens the hair near the right ear with (the formula), ‘On the impulse of Savitri may the divine waters moisten
thy body in order that long life and splendour may be thine.’
10 10. Having unravelled (the hair) with a porcupine’s quill that has three white spots, he puts three young Kusa shoots into it with (the formula), ‘Herb’ (Vâg. Samh. IV, 1).
11 11. Taking up a copper razor with (the formula), ‘Friendly by name’ (Vâg. Samh. III, 63 a), he cuts (the hair) with (the formula), ‘I cut off’ (ibid. 63b), (and with the formula,) ‘The razor with which Savitri, the knowing one, has shaven (the beard) of king Soma and Varuna, with that, ye Brâhmanas, shave his (head), in order that he may be blessed with long life and may reach old age.’
12. Cutting off (the Kusa shoots) together with the hair, he throws them on a lump of bull’s dung which they keep northwards of the fire.
13. In the same way two other times silently.
14. The moistening and the other rites are repeated with the two other (tufts of hair).
15. Behind with (the verse), ‘The threefold age’ (Vâg. Samh. III, 62).
16 16. Then on the left side with (the verse), ‘With that prayer by which mayst thou, a mighty one, go to heaven, and long mayst thou see the sun: with that prayer I shave thee for the sake of life, of existence, of glory, of welfare.’
17. Three times he shaves round the head, from left to right;
18. Including the face, at the Kesânta ceremony.
19 19. (He recites the verse,) ‘When the shaver shaves his hair with the razor, the wounding, the well-shaped, purify his head, but do not take away his life.’
20 20. He adds (the word), ‘his face’ at the Kesânta ceremony.
21. With that water (Sûtras 6, 8) he moistens his head, and gives the razor to the barber with (the words), ‘Without wounding him, shave him.’
22. The locks of hair which are left over, are to be arranged as it is considered auspicious (in his family).
23 23. Having put away that lump of dung with the hair so that it is hidden in a cow-stable, or in a small pond, or in the vicinity of water; he gives an optional gift to the teacher;
24. A cow at the Kesânta ceremony.
25. After the Kesânta has been performed, (the youth) should observe chastity and should not be shaven through one year, or twelve nights, or six nights, or at least three nights.
Footnotes
301:1 1, 6. I see no reason why we should not take Aditi for the name of the goddess. Comp. Atharva-veda VI, 68, 2: Aditih smasru vapatu. Âsvalâyana-Grihya I, 17, 7. Stenzler translates: Ungebundener, die Haare schneide.
301:9 The text has, dakshinam godânam undati. The commentary on Kâtyâyana V, 2, 14 explains dakshina godâna: dakshinakarnasamîpavartinam sirahpradesam. Sâyana on Satapatha Brâhmana III, 1, 2, 4 (p. 323, ed. Weber): godânam nâma karnasyopari pradesah. The Mantra reoccurs in Kâtyâyana, loc. cit.—Savitrâ p. 302 prasûtâh should not be translated as Prof. Stenzler does: von Sav. erzeugt, but: von Say. angetrieben.
302:10 This Sûtra is identical with Kâtyâyana-Sraut. V, 2, 15.
302:11 Compare Kâtyâyana l.l. § 17. The Mantra, Vâg. Samh. III, 63 b, is that given by Kâtyâyana, the following one is that which the other Grihya texts prescribe.
302:16 See the various readings of the Mantra given by Professor Stenzler, p. 53 of his critical annotations, and compare Âsvalâyana-Grihya I, 17, 13.
303:19 Âsvalâyana l.l. § 16; Atharva-veda VIII, 2, 17.
303:20 He repeats the Mantra, given in Sûtra 19, in this form: When the shaver shaves his hair and his face,’ &c.
KANDIKÂ 2.
1. He should initiate a Brâhmana, when he is eight years old, or in the eighth year after the conception,
2. Âsvalâyana, when he is eleven years old,
3. A Vaisya, when he is twelve years old.
4. Or according as it is considered auspicious by all (the different families).
5. He should feed the Brâhmanas. And they lead him (i.e. the boy who is to be initiated) on, with his head shaven all round, and decked with ornaments.
6 6. (The teacher) makes him place himself to the west of the fire and say, ‘I have come hither for the sake of studentship (brahmakarya).’ And, ‘I will be a student (brahmakârin).’
7. He then makes him put on a garment with (the verse), ‘In the way in which Brihaspati put the garment of immortality on Indra, thus I put (this garment) on thee, for the sake of long life, of old age, of strength, of splendour.’
8 8. He ties round him the girdle with (the verse which the youth recites), ‘Here has come to me, keeping away evil words, purifying my kind as a purifier, clothing herself, by (the power of) inhalation and exhalation, with strength, this sisterly goddess, this blessed girdle.’
9 9. Or, ‘A youth, well attired, dressed, came hither. He, being born, becomes glorious. Wise sages extol him, devout ones, turning their minds to the gods.’
10. Or silently.
11. He gives him the staff.
12. (The student) accepts it with (the verse), ‘My staff which fell down to the ground in the open air, that I take up again for the sake of long life, of holiness, of holy lustre.’
13 13. According to some (teachers he accepts the staff) in the way prescribed for the inauguration, because it is said, ‘He enters upon a long Sattra (or sacrificial period).’
14. (The teacher) then with his joined hands fills (the student’s) joined hands with water with the three (verses), ‘Ye waters are’ (Vâg. Samh. XI, 50 seqq.).
15 15. He then makes him look at the sun with (the verse), ‘That eye’ (Vâg. Samh. XXXVI, 24).
16 16. He then touches his heart, (reaching) over his right shoulder, with (the words), ‘Into my will I take thy heart, &c.’
17 17. He then seizes (the student’s) right hand and says, ‘What is thy name?
18. He replies, ‘I am N.N., sir!’
19. He then says to him, ‘Whose pupil (brahmakârin) art thou?’
20 20. After (the student) has said, ‘Yours!’—(the
teacher replies,) ‘Indra’s pupil art thou; Agni is thy teacher; I am thy teacher, N.N.!’
21. He then gives him in charge to living beings with (the formulas), ‘To Pragâpati I give thee in charge. To the god Savitri I give thee in charge. To the waters, the herbs I give thee in charge. To Heaven and Earth I give thee in charge. To the Visve devâs I give thee in charge. To all beings I give thee in charge for the sake of freedom from harm.’
Footnotes
304:6 6 seqq. Comp. Satapatha Brâhmana XI, 5, 4.
304:8 The commentators differ as to whether the Âkârya or the youth should recite the verse. The comparison of Sâṅkhâyana II, 2, 1 would rather tend to show that it is the teacher, but Gobhila II, 10 says expressly: athainam trih pradakshinam muñgamekhalâm pariharan vâkayatîyam duruktât paribâdhamânety ritasya goptrîti vâ.
304:9 Rig-veda III, 8, 4. The verse is originally addressed to Agni.
305:13 Satapatha Brâhmana XI, 3, 3, 2: ‘He enters upon a long Sattra, who enters upon Brahmakarya.’ The student, when being initiated, ought to behave, consequently, in the same way as those who receive the inauguration (dîkshâ) for a long Sattra. This is the meaning of this Sûtra. The rules regarding the staff handed over by the Adhvaryu to the Yagamâna at the dîkshâ ceremony are given by Kâtyâyana, Srauta-sûtra VII, 4, 1-4.
305:17 17 seqq. Comp. Satapatha Brâhmana XI, 5, 4, 1 seqq.
305:20 The words ‘I am thy teacher’ are omitted in one of Professor Stenzler’s MSS. and in his translation. But they are given in the parallel passage of the Satapatha Brâhmana. The p. 306 parallel passage in Sâṅkhâyana (Grihya II, 3, 1) also runs thus: Agnir âkâryas tava, asâv, aham kobhau.
KANDIKÂ 3.
1 1. Having walked round the fire with his right side turned towards it, he sits down.
2. Taking hold (of the student), he sacrifices the Âgya oblations, and after having partaken (of the remains of the sacrificial food) he instructs him, ‘A student art thou. Take water. Do the service. Do not sleep in the day-time. Keep silence. Put fuel on (the fire). Take water.’
3. He then recites the Sâvitrî to him, who is seated to the north of the fire, with his face to the west, sitting near the teacher, and looks (at the teacher), while (the teacher) looks at him;
4 4. Some say, to (the student) who is standing or seated to the south (of the fire);
5. Pâda by Pâda, (then) hemistich by hemistich, and the third time the whole (verse), reciting it together (with the student);
6. After one year, or after six months, or after twenty-four days, or after twelve days, or after six days, or after three days.
7 7. To a Brâhmana, however, he should recite a (Sâvitrî) verse in the Gâyatrî metre immediately. For it is said in the Sruti, ‘To Agni indeed belongs the Brâhmana.’
8. A Trishtubh verse to a Râganya,
9. A Gagatî to a Vaisya,
10. Or a Gâyatrî to (persons of) all (castes).
Footnotes
306:1 3, 1 seqq. Comp. the corresponding section of the Satapatha Brâhmana XI, 5, 4, 6 seqq.
306:4 Satapatha Brâhmana l.l. § 14.
307:7 Satapatha Brâhmana l.l. § 12.
KANDIKÂ 4.
1. Now the putting on of fuel.
2 2. He wipes with his hand (the ground) round the fire with (the formula), ‘Agni, glorious one, make me glorious. As thou, glorious Agni, art glorious, thus, O glorious one, bring me to glory. As thou, Agni, art the preserver of the treasure of sacrifice for the gods, thus may I become the preserver of the treasure of the Veda for men.’
3 3. Having sprinkled (water) round the fire from left to right, he stands up and puts a piece of wood on (the fire) with (the texts),
‘To Agni I have brought a piece of wood, to the great Gâtavedas. As thou, Agni, art inflamed by wood, thus I am inflamed by life, insight, vigour, offspring, cattle, holy lustre.
‘May my teacher be the father of living sons; may I be full of insight, not forgetful (of what I have learned); may I become full of glory, of splendour, of holy lustre, an enjoyer of food. Svâhâ!
4. In the same way (he puts on) a second (piece of wood); and thus a third.
5. Or (each piece) with (the verse), ‘Thine is this’ (Vâg. Samh. II, 14).
6. Or (he uses) both (this verse and the formulas given in Sûtra 3).
7 7. The wiping and sprinkling (of water) round (the fire are repeated) as above.
8. Having warmed his two hands, he wipes his mouth with (the formulas):
‘Agni, thou art the protector of bodies. Protect my body. Agni, thou art the giver of life. Give me life. Agni, thou art the giver of vigour. Give me vigour.
‘Agni, what is deficient in my body, that restore to fulness.
‘May the god Savitri bestow insight on me, may the goddess Sarasvatî, may the two divine Asvins, wreathed with lotus, (bestow) insight (on me).’
Footnotes
307:2 4, 2. Comp. Âsvalâyana-Grihya I, 22, 21.
307:3 As to anirâkarishnu, comp. anirâkarana below, III, 16.
KANDIKÂ 5.
1. Here (follows the student’s) going the rounds for alms.
2 2-4. A Brâhmana should beg, addressing (the woman from whom he begs alms) with the word ‘Lady’ put at the beginning (of his request),
3. A Râganya, with the word ‘Lady’ inserted in the middle,
4. A Vaisya, with the word ‘Lady’ put at the end.
5 5. (He should beg) from three women who will not refuse;
6. From six, twelve, or an indefinite number.
7. From his own mother first, according to some (teachers).
8 8. Having announced the alms received to his teacher, he should stand, keeping silence, through the rest of the day, according to some.
9 9. Having fetched fire-wood out of the forest without damaging (trees), he should put them on that fire as above, and should abandon his silence.
10. He should sleep on the ground and eat no pungent or saline food.
11. Wearing the staff, worshipping the fire, being obedient to his Guru, going the rounds for alms—(these are the standing duties of students).
12 12. He should avoid honey or flesh, bathing (for pleasure), sitting on high seats, going to women, falsehood, and taking what is not given to him.
13 13-15. Let him live forty-eight years as a student for the (four) Vedas,
14. Or twelve years for each Veda,
15. Or until he has learnt it.
16. The garment (of a student) should be made of hemp, flax, or wool (accordingly as he is a Brâhmana, a Kshatriya, or a Vaisya).
17. The upper garment of a Brâhmana should be an antelope-skin,
18. That of a Râganya the skin of a spotted deer,
19. That of a Vaisya a goat’s or cow’s skin.
20. Or if (the prescribed sort of garment) is not to be had, a cow’s hide (should be worn) by all, because to that belongs the first place (among all kinds of garments).
21. The girdle of a Brâhmana should be of Muñga grass,
22. That of a Kshatriya should be a bowstring,
23. That of a Vaisya, made of Mûrvâ (i.e. Sanseveria Roxburghiana).
24 24. If there is no Muñga (or the other articles prescribed in §§ 22, 23, the girdles should be made) of Kusa grass, of the plant Asmantaka, or of Balbaga grass (respectively).
25. The staff of a Brâhmana is of Palâsa wood,
26. That of a Râganya of Bilva wood,
27. That of a Vaisya of Udumbara wood.
28. Or all (sorts of staffs may be used) by all.
29. If the teacher calls him, he shall rise and then answer..
30. If (the teacher calls him) while he is lying down, (he should answer) sitting; if sitting, standing; if standing, walking up (to the teacher); if walking up, running up.
31. If he behaves thus, his fame when he has become a Snâtaka (i.e. when he has taken the bath at the end of his studentship) will be (such that people will say of him), ‘To-day he stays there; to-day he stays there.’
32 32-35. There are three (kinds of) Snâtakas: a Vidyâ-snâtaka (i.e. a Snâtaka by knowledge), a Vrata-snâtaka
[paragraph continues] (i.e. a Snâtaka by the completion of his vows), and a Vidyâ-vrata-snâtaka (i.e. a Snâtaka both by knowledge and by the completion of his vows).33. He who performs the Samâvartana ceremony, after having finished the study of the Veda, but before the time of his vows has expired, is a Vidyâ-snâtaka.
34. He who performs the Samâvartana, after his vows have expired, but before he has finished the study of the Veda, is a Vrata-snâtaka.
35. He who performs the Samâvartana, after having finished both, is a Vidyâ-vrata-snâtaka.
36 36-40. Until the sixteenth year the time (for being initiated) has not passed for a Brâhmana,
37. Until the twenty-second for a Râganya,
38. Until the twenty-fourth for a Vaisya.
39. After that (time has passed), they become patitasâvitrîka (or persons who have lost the right of learning the Sâvitrî).
40. No one should initiate such men, nor teach them, nor perform sacrifices for them, nor have intercourse with them.
41 41. After the time has passed, (they should do) as has been prescribed.
42 42. A person whose ancestors through three generations have been patitasâvitrîkas, is excluded
from the sacrament (of initiation) and from being taught the Veda.
43 43. Of such persons those who desire to receive the sacrament, may perform the sacrifice of Vrâtyastoma and then study the Veda, if they like. For (of persons who have done that) it is said, ‘Intercourse with them is permitted.’
Footnotes
308:2-4 5, 2-4. Comp. Âpastamba I, 3, 28 seqq. (S.B.E., II, p. 12); Manu II, 49, &c. The Brâhmana says, ‘Lady, give alms;’ the Kshatriya, ‘Give, lady, alms;’ the Vaisya, ‘Give alms, lady.’
308:5 Âsvalâyana-Grihya I, 22, 7.
309:8 Âsvalâyana l.l. §§ 10, 11.
309:9 The meaning is, he should not break off branches, but only gather such as have fallen off. The words ‘as above’ refer to chap. 4.
309:12 Gautama II, 13; Âpastamba I, 2, 23. 28-30. 21. 26.
309:13-15 Comp. Âpastamba I, 2, 12 seqq.; Âsvalâyana I, 22, 3.
310:32-35 Comp. Âpastamba I, 30, 1-3; Manu IV, 31. The term of the vows extends through forty-eight (or thirty-six, &c.) p. 311 years; see above, Sûtras 13 and 14, and below, chap. 6, 2. 3. The Samâvartana is the returning home of the student at the end of his studentship.
311:36-40 Âsvalâyana-Grihya I, 19, 5 seqq. &c.
311:41 The general rule here alluded to is, according to the commentators, that given by Kâtyâyana, Srauta-sûtra XXV, 1, 12. 13. There it is stated which expiatory oblations have to precede, when a rite that has not been performed, or that has been incorrectly performed, is to be performed for good.
311:42 Those who have not been initiated in due time, may act as p. 312 stated in Sûtra 41. But if the omission has been perpetuated through three generations, the descendant of such persons is subject to the rules stated in Sûtras 42 and 43.
312:43 Kâtyâyana, after having given the rules on the Vrâtyastoma sacrifice (see Weber, Indische Literaturgeschichte, 2nd edition, pp. 73 seq.), says: ‘Intercourse with them (who have performed that sacrifice) is permitted’ (Sraut. XXII, 4, 28).
KANDIKÂ 6.
1. When he has finished the Veda, he should take the bath (by which he becomes a Snâtaka);
2 2. Or when (he has gone through) a studentship of forty-eight years;
3 3. Or also after (a studentship) of twelve years, according to some (teachers).
4. (Let him take the bath only) if his Guru has given his permission.
5 5. Rules (regarding the performance of sacrifices), (texts) to be used (at the sacrifices according to those rules), and reasoning (on the meaning of the rites and texts): that is the Veda.
6 6. Some say (that the Veda should be studied) with its six Aṅgas;
7. Not so that he only knows the ceremonial.
8. But optionally by one who knows the sacrifices (the bath may be taken).
9. (The student) after having embraced (the feet of) his teacher, and put the pieces of wood on the fire, places himself northwards of an enclosure, on eastward-pointed Kusa grass, to the east of eight vessels with water.
10 10. ‘The fires that dwell in the waters; the fire which must be hidden, the fire which must be covered, the ray of light, the fire which kills the mind, the unwavering one, the pain-causing one, the destroyer of the body, the fire which kills the organs—those I leave behind. The shining one, that I seize here’—with (this formula) he draws water out of one (of the eight vessels);
11. With that he besprinkles himself with (the words), ‘Therewith I besprinkle myself for the sake of prosperity, of glory, of holiness, of holy lustre.’
12 12. (A second time he draws water out of a second of the eight vessels with the formula given in Sûtra 10, putting instead of the words, ‘The shining one, &c.,’ the verse): ‘By which you have created prosperity, by which you have touched surâ, with which you have anointed the eyes, which is your’ glory, O Asvins.’
13. (And he draws water out of three other vessels) with (the three verses), ‘Ye waters are’ (Vâg. Samh. XI, 50-52), verse by verse.
14. With (water drawn out of) the three other (vessels he besprinkles himself) silently.
15. Having loosened his girdle with (the verse), ‘The highest band’ (Vâg. Samh. XII, 12), having put it down, having put on another garment, he worships the sun—
16 16. With (the formulas), ‘Rising, bearing a shining spear, Indra stands with the Maruts; he stands with the gods who walk in the morning. Thou art a tenfold winner; make me a tenfold winner. Make me attain to renown.
Rising, bearing a shining spear, Indra stands with the Maruts; he stands with the gods who walk in day-time. Thou art a hundredfold winner; make me a hundredfold winner. Make me attain to renown.
Rising, bearing a shining spear, Indra stands with the Maruts; he stands with the gods who walk in the evening. Thou art a thousandfold winner; make me a thousandfold winner. Make me attain to renown.’
17. Having eaten curds or sesamum seeds, and having had his matted hair, the hair of his body, and his nails cut, he should cleanse his teeth with an Udumbara branch with (the verse), ‘Array yourselves for the enjoyment of food. Here has come king Soma: he will purify my mouth with glory and fortune.’
18. Having anointed himself and bathed again, he takes up the salve for nose and mouth with (the words), ‘Satiate my up-breathing and down-breathing; satiate my eye; satiate my ear!’
19. Having poured out to the south the water with which he has washed his hands, with (the words), ‘Ye fathers, become pure,’ he should salve himself and murmur, ‘May I become well-looking with my eyes, well-shining with my face, well-hearing with my ears.’
20 20. He then should put on a garment which has not yet been washed, or not been soaked in lie, with (the formula), ‘For the sake of putting on, of bringing fame, of long life I shall reach old age. I live a hundred long autumns. For the sake of the increase of wealth I will clothe myself.’
21. Then the upper garment with (the verse), ‘With glory (come) to me, Heaven and Earth. With glory, Indra and Brihaspati! May glory and fortune come to me! may glory be my lot!’
22 22. If (he has only) one (garment), he should cover himself (with a part of that garment as if it were an upper garment) with the second part of the former (Mantra; Sûtra 20).
23 23. He takes flowers with (the formula), ‘(The
flowers) which Gamadagni has brought for the sake of faith (has brought to Sraddhâ?), of love, of the senses, them I take with glory and with fortune.’
24. He then ties them (to his head) with (the verse), ‘The high, wide glory, which Indra has created for the Apsarases, the flowers bound up with that, I tie on to me, to bring me glory!’
25 25. He binds a turban to his head with (the verse), ‘A youth, well attired.’
26. (He puts on) the two ear-rings with (the words), ‘An ornament art thou; may more ornaments be mine.’
27. He salves his two eyes with (the formula), ‘Vritra’s’ (Vâg. Samh. IV, 3 b).
28. With (the words), ‘Brilliant art thou,’ he looks at his image in a mirror.
29. He takes a parasol with (the words), ‘Thou art Brihaspati’s covering. Shelter me from evil. Do not shelter me from splendour and glory.’
30. With (the words), ‘You are supports; protect me from all sides,’ he puts on the two shoes.
31. With (the words), ‘From all powers of destruction protect me on all sides,’ he takes a bamboo staff.
32. (For) the tooth-cleaner, &c. (the Mantras stated above are to be used) in every case; (for) the garment, the parasol, and the shoes, the Mantra (should only be recited) if they have not been used before.
Footnotes
312:2 6, 2. See above, chap. 5, 13.
312:5 The expressions of the text for the three categories are, vidhi, vidheya, tarka.
312:6 I.e. with the supplementary treatises on ritual, grammar, astronomy, etymology, pronunciation of the Mantras, and metrics.
313:10 As to the names of the eight hostile powers of Agni, comp. Sâṅkhâyana-Grihya V, 2; Atharva-veda XIV, I, 38; XVI, 1; Mantrabrâhmana I, 7, I.
313:12 The reading of the Mantra seems to be corrupt. Compare the form in which it is given by Bhavadeva, quoted in Professor Stenzler’s note on this Sûtra. Instead of sriyam we have probably to read, as Bhavadeva has, striyam; instead of akshyau, akshân. Professor Stenzler very pertinently compares Atharva-veda XIV, 1, 35. 36. Comp. also Mantrabrâhmana I, 7, 5.
314:16 In the Mantra the Pâraskara MSS. give bhrâgabhrishnuh and bhrâgabhrishtih, and the Gobhila MSS. (Grihya III, 4) bhrâgabhrishtibhih. Possibly the instrumental case is right. Böhtlingk and Roth propose to read bhrâgadrishtih.
315:20 Comp. Kâtyâyana, Srauta-sûtra VII, 2, 18, to which Sûtra Professor Stenzler refers.
315:22 I give this translation merely as tentative. Professor Stenzler translates: Wenn er nur Ein Gewand hat, so bedecke er sich (noch einmal) mit dem oberen Theile des zuerst angelegten. Gayarâma (MS. Chambers 373) says: ekam ket tatrâpi paridhânamantram pathitvâ vastrârdham paridhâya dvir âkamya uttarârdhe grihîtvâ uttarîyam [sic] mantram pathitvottarîyam kritvâ punar dvir âkamed ity arthah.
315:23 Hirany.-Grihya I, 3, 11, 4.
KANDIKÂ 7.
1. We shall state the rules of conduct for a Snâtaka.
2. Another (may observe those rules) optionally.
3 3. Dancing, singing, and playing musical instruments, let him neither perform himself nor go (to see or hear it).
4 4. Sing, however, he may at his pleasure, for there is another saying, ‘He sings either or he rejoices in (other people’s) singing.’
5 5. If everything goes well, he shall not go by night to another village, and shall not run.
6 6. He shall avoid looking into a well, climbing up a tree, gathering fruits, crawling through narrow openings, bathing naked, jumping over uneven ground, using harsh language, looking at the sun while it is rising or setting, and begging. For there is a Sruti: ‘After he has bathed, he should not beg. For he who bathes, drives away from himself begging.’
7. If it rains, he shall go without an upper garment, and shall say, ‘May this, my thunderbolt, drive away evil.’
8. He shall not look at himself in water.
9. Agâtalomnîm vipumsîm shandham ka nopahaset.
10. Let him call a pregnant woman ‘viganyâ’ (one who will give birth to a child);
11. An ichneumon (nakula), sakula;
12 12. A skull (kapâla), bhagâla;
13 13. A rainbow (Indra-dhanu, Indra’s bow), manidhanu (the jewelled bow).
14 14. A cow that suckles (her calf) he should not point out to another (person).
15 15. Let him not void urine or excrements on a ploughed field, on uncovered ground, or while rising up or standing.
16. He shall wipe himself with wood that has fallen off by itself.
17 17. He should not wear a dyed garment.
18. He should be fixed in his intentions, protect everybody’s life, and be everybody’s friend, as it were.
Footnotes
317:3 7, 3. Comp. the similar rule given in the Buddhist Vinaya, Mahâvagga I, 56.
317:4 Satapatha Brâhmana VI, 1, 1, 15.
317:5 If no accident happens that makes his going to another village necessary.
317:6 The passage of the Sruti quoted is found in the Satapatha Brâhmana XI, 3, 3, 7. Comp. Vasishtha XII, 2, 10, 25; Gautama IX, 32, 61, &c.
318:13 Gautama IX, 22; Vasishtha XII, 32. 33; Âpastamba I, 31, 18.
318:14 Gautama IX, 23; Âpastamba I, 31, 10.
318:15 Gautama IX, 38; Vasishtha XII, 13; Âpastamba I, 30, 15. 18. Before easing himself, he shall first cover the ground with grass or the like.
318:17 Gautama IX, 4; Âpastamba I, 30, 10.
KANDIKÂ 8.
1 1. Through a period of three nights (after the Samâvartana) he should keep (the following) observances.
2 2. He shall eat no flesh and not drink out of an earthen vessel.
3 3. He shall avoid seeing women, Sûdras, dead bodies, black birds, and dogs, and shall not talk to (such beings).
4 4. He shall not eat funeral food, or food of a
[paragraph continues] Sûdra, or of a woman lying-in (during the period of her impurity).5. He shall not void urine or excrements, or spit out in the sun-shine, and shall riot cover himself against the sun.
6. He shall take warm water for (the rites) in which water is wanted.
7. At night he shall eat by the light (of a lamp or a fire-brand).
8. Or only speaking the truth (suffices instead of the other observances).
9 9. Also a person who has received the dîkshâ (or inauguration for a Soma sacrifice), should observe these rules beginning from (that which regards) the sun-shine (Sûtra 5), if he performs the Pravargya ceremony.
Footnotes
318:1 8, 1. The words of this Sûtra are repeated from Satapatha Brâhmana XIV, 1, 1, 28 (only for karati it is said here karet).
318:2 Satapatha Brâhmana l.l. § 30.
318:3 Satapatha Brâhmana l.l. § 31. Black birds, according to the commentators, mean crows.
318:4 Funeral food is such food as described below, III, 10, 26.
319:9 The Pravargya ceremony, one of the preparatory ceremonies of the Soma sacrifice (Indische Studien, X, 363), was not performed at every Soma sacrifice, but there were certain restrictions regarding its performance; see Indische Studien, IX, 219 seq.
KANDIKÂ 9.
1 1. Now (follow) the five great sacrifices.
2 2. Of the Vaisvadeva food he should, after having sprinkled (water) round (the sacred fire), make oblations, with the word Svâhâ (each time repeated), to Brahman, to Pragâpati, to the (deities) of the house, to Kasyapa, and to Anumati.
3 3. To the domestic deities (he offers) three
[paragraph continues] (Balis) in the water-pot: to Parganya, to the waters, to the Earth;4. To Dhâtri and Vidhâtri at the two doorposts;
5. To the different quarters (of the horizon), to Vâyu and (to the presiding deities) of the quarters;
6. In the middle three (Balis) to Brahman, to the Air, to the Sun.
7. To the north of those (he offers Balis) to the Visve devâs and to all the beings;
8. Further on to Ushas and to the Lord of beings;
9. To the south (to the Fathers) with (the words), To the Fathers, Svadhâ! Adoration!’
10. Having rinsed out the vessel, he should pour it out towards the north-west with (the words), ‘Consumption! this to thee!’
11 11. Taking the Brâhmana’s portion (of the food which he is going to distribute), he should give it to a Brâhmana, after he has made him wash himself, with (the words), ‘Well! (this) to thee!’
12. To (religious) mendicants and to guests they should apportion (food) as due to them.
13. The persons belonging to the house, the young and the old, should eat what is due to them;
14. Afterwards the householder and his wife.
15 15. Or the householder (should eat) first, because
the Sruti says, ‘Therefore the householder should eat the sweetest food before his guests.’
16 16. Every day he should sacrifice with the word svâhâ. If he has no food (to offer, he should make his offering) with something else, be it even a piece of wood (only), to the gods, or be it (only) a water-pot, to the Fathers and to men.
Footnotes
319:1 9, 1. The five Mahâyagñas are, the sacrifice to the gods, the sacrifice to living Beings, the sacrifice to the Fathers, the sacrifice to the Brahman, the sacrifice to men. As to the meaning of the five categories, see Âsvalâyana-Grihya III, 1.
319:2 Compare above, I, 12, 3.
319:3 Compare above, I, 12, 2.
320:11 What I have translated ‘the Brâhmana’s portion’ is agra. See on this word the remark of Nîlakantha quoted by Böhtlingk-Roth sv. agrahâra: agram brâhmanabhoganam, tadartham hriyante râgadhanât prithakkriyante teऽgrahârâh kshetrâdayah. According to different commentators and lexicographers one Agra is equal to four or to sixteen mouthfuls of food.
320:15 I cannot indicate any more than Professor Stenzler could, where the passage here quoted occurs in a Brâhmana.
321:16 Comp. Sâṅkhâyana-Grihya II, 17, 2; Satapatha Brâhmana XI, 5, 6, 2.
KANDIKÂ 10.
1. Now (follows) the Adhyâyopâkarman (or opening ceremony at the beginning of the annual course of study).
2 2. When the herbs appear, (when the moon stands in conjunction) with Sravana, on the full-moon day of the Srâvana month, or on the fifth (Tithi) of the Srâvana month under (the Nakshatra) Hasta;
3. Having sacrificed the two Âgya portions, he offers two Âgya oblations, (namely,)
4. To the Earth and to Agni, if (he studies) the Rig-veda,
5. To the Air and to Vâyu, if the Yagur-veda,
6. To the Heaven and to the Sun, if the Sâma-veda,
7. To the quarters (of the horizon) and to the Moon, if the Atharva-veda;
8. (Besides) to the Brahman, to the metres in every case,
9. And to Pragâpati, to the gods, to the Rishis, to Faith, to Insight, to Sadasaspati, to Anumati.
10 10. The same (oblations are made) when the
observances are imposed (on a student) or given up (by him, after having been kept through the prescribed period of time).
11. With (the verse), ‘Sadasaspati’ (Vâg. Samh. XXXII, 13) (the teacher) three times (sacrifices) fried grains.
12. All should repeat (that verse after him).
13. After each oblation they should each time put on the fire three pieces of Udumbara wood, fresh branches with leaves, anointed with ghee, reciting the Sâvitrî.
14 14. And the students (should put wood on the fire) in the manner stated above.
15. With (the verse), ‘Luck may bring us’ (Vâg. Samh. IX, 16) they should eat the fried grains without chewing them.
16. With the verse, ‘Of Dadhikrâvan’ (Vâg. Samh. XXIII, 32) they should eat curds.
17 17. As many pupils as he wishes to obtain, so many sesamum grains should he sacrifice with a dice-board, with the Sâvitrî or with the Anuvâka, ‘Bright-resplending’ (Vâg. Samh. XVII, 80 seqq.).
18 18. After they have eaten (the remainder of the sacrificial food, the teacher) should pronounce the word Om and then repeat the Sâvitrî three times, and the beginnings of the Adhyâyas to (the students) who are seated facing the west;
19. The beginnings of the sections belonging to the (different) Rishis, if they are Bahvrikas (i.e. if they study the Rig-Veda),
20 20. The Parvans, if they are Khandogas (i.e. if they study the Sâma-veda),
21. The Sûktas, if they are Atharvans.
22. All murmur: ‘May it be ours in common; may it bless us in common; may this Brahman be powerful with us together. Indra knows that through which, and in which way, no hatred may spring up amongst us.’
23. Through a period of three nights they should not study (the Veda).
24. And they should not cut the hair of their bodies and their nails.
25. Some say (that this should not be done) till the Utsarga (i.e. the concluding ceremony of the annual course of study).
Footnotes
321:2 10, 2. Comp. Âsvalâyana-Grihya III, 5, 2. 3 and my note.
321:10 On the different vratas (observances) connected with the p. 322 study of the Veda, such as the Sukriya-vrata, the Sâkvara-vrata, &c., comp. especially Sâṅkhâyana-Grihya II, 11. 12 and the notes there.
322:17 Âkarshaphalakena. Râmakrishna states that this is a board of Udumbara wood, of the length of an arm, and of the shape of a serpent. (See Professor Stenzler’s note.)
322:18 The following Sûtras clearly show that this rule is intended for students of the Yagur-veda only.
323:20 On the division of the Sâma-veda into Parvans, comp. Weber, Indische Literaturgeschichte, 2nd edition, p. 72.
KANDIKÂ 11.
1 1. If (a strong) wind is blowing, and on the new-moon day there is an entire interruption of study.
2. If one has partaken of a Srâddha dinner, if a meteor falls, or distant thundering is heard, or if the earth quakes, or if fiery apparitions are seen, and when a new season begins, (the study shall be interrupted) until the same time next day.
3 3. If the Utsarga ceremony has been performed,
if clouds appear, . . . ., (it shall be interrupted) through a period of three nights or till twilight has thrice passed.
4 4. After he has eaten, until he has (washed and) dried his hands; while being in water; at nighttime; at the time of the morning and evening twilight; while a dead body or a Kandâla is in the village.
5. While running, while seeing a person of bad fame or who has lost his caste, if a miraculous or happy event happens, as long as (that which occasions the interruption of study) endures.
6. If hoar-frost (lies on the ground), if a musical instrument is heard, or the cry of a person in pain, at the border of the village, in a burial ground, or if a dog, an ass, an owl, a jackal, or a Sâman song is heard, or if a learned person approaches, as long as (that occasion) endures.
7. If his Guru has died, let him go down into water (for offering water-oblations) and interrupt (the study) for ten nights.
8 8. If one who has performed with him the Tânûnaptra ceremony, or a fellow-pupil (has died), for three nights.
9. If one who is not his fellow-pupil, (has died,) for one night.
10. After having studied five months and a half, they should celebrate the Utsarga,
11. Or six months and a half.
12 12. They then mutter this Rik: ‘Ye two young sages! The relation which has expired among us, the friendship we dissolve, (turning away) from the condition of friendship.’
13. After having remained together through a period of three nights, they separate.
Footnotes
323:1 11, 1. ‘Entire interruption’ means, according to the commentators, that not only the study of the Veda itself, but also that of the Vedâṅgas, or even all sorts of worldly instruction are forbidden.
323:3 I have left the words sarvarûpe ka untranslated. Evidently p. 324 sarvarûpa is identical with the doubtful word savarûpa which twice occurs in the Sâṅkhâyana-Grihya. See the discussion on that word in the note on Sâṅkhâyana II, 12, 10.
324:4 On antardivâkîrtye, comp. Manu V, 85. Gautama XVI, 19.
324:8 The Tânûnaptra is an invocation directed to Tanûnaptri (i.e. the wind) by which the officiating priests and the Yagamâna at a Soma sacrifice pledge their faith to do no harm to each other. See Indische Studien, X, 362.
325:12 The reading of the Mantra is doubtful. I think it should stand as Professor Stenzler has printed it, except that I should propose to correct yuvâ into yuvânâ (comp. Âsvalâyana-Srauta VI, 12, 12). It is probable that the gods addressed are the two Asvins, who are called kavî and yuvânâ in several passages of the Vedas.
KANDIKÂ 12.
1 1. In (the month) Pausha, under (the Nakshatra) Rohinî, or at the middle Ashtakâ let them celebrate the conclusion of the study (of the Veda).
2. Let them go to the brink of water and make water oblations to the gods, the metres, the Vedas, the Rishis, the ancient teachers, the Gandharvas, the other teachers, the year with its divisions, and to their own ancestors and teachers.
3. After having four times quickly recited the Sâvitrî, they should say, ‘We have finished.’
4 4. Interruption (of the study) and (continuation of the) teaching as stated above.
Footnotes
325:1 12, 1. See Âsvalâyana-Grihya III, 5, 20; Sâṅkhâyana-Grihya IV, 6. On the three Ashtakâs, see below, III, 3, 1.
325:4 Sâṅkhâyana-Grihya IV, 5, 17, where the same expression kshapana for interruptions of the study is used. The words ‘as above’ refer to chap. 10, 23. 24.
KANDIKÂ 13.
1 1. On an auspicious day the harnessing to the plough. Or under (the Nakshatra) Gyeshthâ, (because that rite is) sacred to Indra.
2 2. To Indra, Parganya, the two Asvins, the Maruts, Udalâkâsyapa, Svâtikârî, Sîtâ, and Anumati, he offers curds, rice grains, perfumes, and fried grains, and then makes the bullocks eat honey and ghee.
3. He should put them to the plough with (the verse), ‘They harness to the ploughs’ (Vâg. Samh. XII, 67).
4. With (the verse), ‘For luck may us the ploughshares’ (Vâg. Samh. XII, 69) let him plough or touch the plough-share.
5 5. Or (he may) not (do so), because (that verse) has been prescribed for (the erection of) the Agni (-altar), and the act of sowing stands in connection (with it).
6. After the front-bullock has been sprinkled (with water), they then should plough unploughed ground.
7 7. He should make oblations of cooked sacrificial food to the same deities as above, when sowing both rice and barley, and at the sacrifice to Sîtâ.
8. Then (follows) feeding of the Brâhmanas.
Footnotes
326:1 13, 1. Indra is the presiding deity over the constellation Gyeshthâ; see Sâṅkhâyana-Grihya I, 26, 16, &c.
326:2 The names of the genius Udalâkâsyapa and of the female genius Svâtikârî occur, as far as I know, only hero. Böhtlingk-Roth propose to read Sphâtimkârî (‘the goddess who gives abundance’).
326:5 At the Agni-kayana ceremony furrows are drawn with the plough on the Agni-kshetra with the verses Vâg. Samh. XII, 69-7 2. Afterwards grains of different kinds are sown. See Kâtyâyana XVII, 2, 12; 3, 8; Indische Studien, XIII, 244 seq. Thus in the Srauta ritual the verse Vâg. Samh. XII, 69 stands in a connection which does not conform to the occasion for which it would be used here.
327:7 ‘As above’ refers to Sûtra 2. On the Sîtâ-yagña, see below, chap. 17.
KANDIKÂ 14.
1 1. Now (follows) the Sravana ceremony,
2. On the full-moon day of the Srâvana month.
3. He cooks a mess of sacrificial food, fried grains, and a cake in one dish, pounds the greater part of the grains, sacrifices the two Âgya portions, and two (other) Âgya oblations (with the following verses):
4 4. ‘Beat away, O white one, with thy foot, with the fore-foot and with the hind-foot, these seven [children] of Varuna and all (daughters) of the king’s tribe. Svâhâ!’
5 5. ‘Within the dominion of the white one, the Serpent has seen nobody. To the white one, the son of Vidarva, adoration! Svâhâ!’
6. He makes oblations of the mess of cooked sacrificial food to Vishnu, to Sravana, to the full moon of Srâvana, and to the rainy season,
7. (And oblations) of the grains with (the verse), ‘Accompanied with grains’ (Vâg. Samh. XX, 29).
8. He sacrifices flour, over which ghee has been poured, to the serpents (with the following Mantras):
9. ‘To the lord of the serpents belonging to Agni, of the yellowish, terrestrial ones, svâhâ!
‘To the lord of the white serpents belonging to Vâyu, of the aerial ones, svâhâ!
‘To the lord of the overpowering serpents belonging to Sûrya, of the celestial ones, svâhâ!
10. The (cake) in one dish he offers entirely (without leaving a remainder for the sacrificer) with (the formula), ‘To the firm one, the son of the Earth, svâhâ!’
11 11. After he has eaten (of the sacrificial food), he throws a portion of the flour into a basket, goes out, besmears an elevated spot outside the hall (with cowdung), says, while a fire-brand is held (before him), ‘Do not step between (myself and the fire),’ and without speaking (anything except the Mantras), he causes the serpents to wash themselves, (pouring out water for them, with the formulas:)
12. ‘Lord of the serpents belonging to Agni, of the yellowish, terrestrial ones, wash thyself!
‘Lord of the white serpents belonging to Vâyu, of the aerial ones, wash thyself!
‘Lord of the overpowering serpents belonging to Sûrya, of the celestial ones, wash thyself!’
13 13. Each time after the washing has been done, he offers to the serpents a Bali of flour, picking out
[paragraph continues] (portions of it) with (the spoon called) Darvî (with the formulas):14. ‘Lord of the serpents belonging to Agni, of the yellowish, terrestrial ones, this is thy Bali!
‘Lord of the white serpents belonging to Vâyu, of the aerial ones, this is thy Bali!
‘Lord of the overpowering serpents belonging to Sûrya, of the celestial ones, this is thy Bali!’
15 15. After he has made them wash themselves as above, he combs them with combs (with the formulas)
16. ‘Lord of the serpents belonging to Agni, of the yellowish, terrestrial ones, comb thyself!
‘Lord of the white serpents belonging to Vâyu, of the aerial ones, comb thyself!
‘Lord of the overpowering serpents belonging to Sûrya, of the celestial ones, comb thyself!’
17. (He offers) collyrium, ointment, and garlands with (the same formulas), putting at their end, respectively, the words, ‘Salve thy eyes!’ ‘Anoint thyself!’ ‘Put on garlands!’
18. The remainder of the flour he pours out on the elevated spot (mentioned in Sûtra 11), pours water on it out of a water-pot, and worships the
serpents with the three (verses), ‘Adoration be to the serpents’ (Vâg. Samh. XIII, 6 seqq.).
19. At that distance in which he wishes the serpents not to approach (the house), he should three times walk round the house, sprinkling an uninterrupted stream of water round it, with the two (verses), ‘Beat away, O white one, with thy foot’ (Sûtras 4 and 5).
20. He gives away the (spoon called) Darvî (Sûtra 13) and the basket (Sûtra 11), having washed and warmed them.
21. Near the door (of the house) they clean themselves with the three (verses), ‘O waters, ye are’ (Vâg. Samh. XI, 50 seqq.).
22 22. Having put away that remainder of flour in a hidden place, he should from that time daily till the Âgrahâyanî, after sunset, when he has performed the service to the fire, offer to the serpents a Bali of flour, picking out (portions of it) with the Darvî (spoon).
23 23. When he is offering (the Bali), let no one step between (the sacrificer and the Bali).
24 24. With the Darvî (spoon) he rinses his mouth. Having washed it, he puts it away.
20. According to the commentators he gives these things to the man who holds the fire-brand (Sûtra 11).
25 25. They eat the (rice) grains which must not form one coherent mass.
26. Then (follows) the feeding of the Brâhmanas.
Footnotes
327:1 14, 1 seqq. Comp. Sâṅkhâyana IV, 5; Âsvalâyana II, 1; Gobhila III, 7.
327:4 Âsvalâyana II, 3, 3; Sâṅkhâyana IV, 18, 1. For Vârunaih and râgabândhavaih I read Vârunîh, râgabândhavîh. Pragâh is an interpolation.
327:5 Âsvalâyana, loc. cit. One is rather tempted to correct ahir dadamsa kañkana, but Râmakandra’s Paddhati on Sâṅkhâyana gives the reading dadarsa, as the Pâraskara MSS. do.
328:11 The ceremony with the fire-brand seems to stand in connection with the rule given by Âsvalâyana, II, 1, 13, that before the sacrificer has given himself in charge’ to the serpents, nobody is allowed to step between him and the Bali destined for the serpents. Comp. also below, Sûtra 23.
328:13 I have translated upaghâtam by ‘picking out.’ On the full p. 329 technical meaning of the term, which implies the omission of the upastarana and abhighârana, see Bloomfield’s note on Grihya-samgraha I, 111 (Zeitschrift der deutschen Morgenländischen Gesellschaft, XXXV, 568).
329:15 The words as above refer to Sûtra 11. Pralikhati, which I have translated ‘he combs them,’ is the same act for which Sâṅkhâyana (IV, 15, 7) says, phanena keshtayati. I think Professor Stenzler is wrong in translating: Er scharrt (das Mehl) mit Kämmen zusammen. Gayarâma says: pralekhanam ka kramena pratimantram balikandûyanam kaṅkataih. tâni ka vaikaṅkatîyâni prâdesamâtrâny ekatodantâni kâshthâni bhavanti.
330:22 The Âgrahâyanî is the full-moon day of Mârgasîrsha, on which the Pratyavarohana ceremony is celebrated. See below, III, 2; Weber, die vedischen Nachrichten von den Naxatra, II, 332. The expression darvyopaghâtam is the same that has occurred above in Sûtra 13.
330:23 Comp. Âsvalâyana-Grihya II, 1, 13, and see above, Sûtra 11.
330:24 Prakshâlya seems to me to refer to the Darvî; see Sûtra 20.
331:25 Asamsyûtâh. Comp. Böhtlingk-Roth sv. sam-sîv.
KANDIKÂ 15.
1. On the full-moon day of Praushthapada the sacrifice to Indra.
2 2. Having cooked milk-rice for Indra and cakes, and having put cakes round (the fire), he sacrifices the two Âgya portions and Âgya oblations to Indra, to Indrânî, to Aga Ekapad, to Ahi Budhnya, and to the Proshthapadâs.
3 3. After he has eaten (his portion of the sacrificial food), he offers a Bali to the Maruts. For the Sruti says, ‘The Maruts eat what is not-sacrificed.’
4 4. (This Bali he offers) in Asvattha leaves, because it is said, ‘The Maruts stood in the Asvattha tree.’
5 5. (He offers it) with (the texts), ‘Brilliantly resplendent’ (Var. Samh. XVII, 80-85), Mantra by Mantra,
6 6. And with the (Mantra called) Vimukha.
7. (This Mantra he repeats only) in his mind.
8 8. For the Sruti says, ‘These are their names.’
9 9. He murmurs, ‘To Indra the divine’ (Vâg. Samh. XVII, 86).
10. Then (follows) the feeding of the Brâhmanas.
Footnotes
331:2 15, 2. After these Âgya oblations follows the chief oblation of the whole sacrifice, the oblation of milk-rice to Indra. In one of Professor Stenzler’s MSS. there is a special Sûtra inserted after Sûtra 2, ‘Of the cooked food he makes an oblation with (the formula), “To Indra svâhâ.”‘ I do not, however, think it right to receive this Sûtra into the text, as the other MSS. do not support it, and the commentators did not find it in the text which they read.
331:3 Professor Stenzler’s translation, ‘Die Maruts essen kein Opfer,’ seems to me not quite exact. I should prefer to say, ‘Die Maruts essen Nicht-Opfer.’ This passage, taken from Satapatha Brâhmana IV, 5, 2, 16, is quoted as supporting the rule that a Bali offering should be made to the Maruts; for in the technical language the term ahuta is applied to Bali offerings (Sâṅkhâyana-Grihya I, 10, 7, hutoऽgnihotrahomena, ahuto balikarmanâ).
331:4 When Indra called them to his help against Vritra. Satapatha Brâhmana IV, 3, 3, 6.
332:5 This Sûtra is identical with the last words of Kâty. XVIII, 4, 23.
332:6 This is the first part of Vâg. Samh. XVII, 86.
332:8 Satapatha Brâhmana IX, 3, I, 26. There it is said that sukragyotis (‘brilliantly resplendent’) &c. (the words used in Vâg. Samh. XVII, 80) are names of the Maruts.
332:9 This Sûtra is identical with Kâty. XVIII, 4, 25.
KANDIKÂ 16.
1 1. On the full-moon day of Âsvayuga the (offerings of) Prishâtakas (are made).
2. Having cooked milk-rice for Indra he sacrifices it, mixed with curds, honey, and ghee, to Indra, Indrânî, the two Asvins, the full moon of Âsvayuga, and to the autumn.
3 3. After he has eaten (his portion of the sacrificial food), he sacrifices with his joined hands a Prishâtaka prepared with curds, with the words, ‘May what is deficient be made full to me; may what is full not decay to me. Svâhâ!’
4. The inmates of the house look at the mixture of curds, honey, and ghee, with the Anuvâka,
[paragraph continues] ‘May Indra come hither’ (Vâg. Samh. XX, 47 seqq.).5 5. They let the calves join their mothers that night and the Âgrahâyanî night.
6. Then (follows) the feeding of the Brâhmanas.
Footnotes
332:1 16, 1. Prishâtaka means a mixture of curds and butter. Comp. Sâṅkhâyana IV, 16, 3; Âsvalâyana II, 2, 3; Grihya-samgraha-parisishta II, 59.
KANDIKÂ 17.
1 1. Now (follows) the sacrifice to Sîtâ.
2. Wherever he sacrifices, be it (on a field) of rice or of barley, of that grain he should prepare a mess of cooked food.
3 3. One who has sacrificed may, if he likes, prepare elsewhere also a mess of cooked food, either of rice or of barley.
4 4. (There should be) no doubt (as to whether rice or barley is to be taken), as a rule thereon has been stated above.
5. If it is impossible (to take one of the two species of corn), (that) is excluded.
6. To the east or to the north of the field, on a
clean spot that has been ploughed, so that the crop he not damaged,
7. Or in the village, because (there) both (rice and barley) are united, and because no obstacle is there.
8. Where he intends to cook (the sacrificial food), he establishes the fire on a place that has been smeared (with cowdung), which is elevated, and which has been sprinkled (with water), strews (round the fire) Darbha grass mixed with (stalks of) that (sort of corn to which the sacrifice refers), sacrifices the two Âgya portions and Âgya oblations (with the following Mantras):
9. ‘For whom earth and heaven, the intermediate points and the chief points (of the horizon) are veiled with light, that Indra I invoke here. May his weapons be friendly towards us. Svâhâ!
‘Whatsoever it be that I wish for at this sacrifice, O killer of Vritra, may all that be fulfilled to me, and may I live a hundred autumns. Svâhâ!
‘May success, prosperity, earth, rain, eminence, excellence, luck here protect the creatures. Svâhâ!
‘In whose substance dwells the prosperity of all Vedic and worldly works, Indra’s wife Sîtâ I invoke. May she not abandon me in whatever work I do. Svâhâ!
Her, who rich in horses, rich in cows, rich in delight indefatigably supports living beings, Urvarâ (i.e. the field) who is wreathed with threshing-floors, I invoke at this sacrifice, the firm One. May she not abandon me. Svâhâ!
10. He makes oblations of the cooked sacrificial food to Sîtâ, Yagâ (the goddess of sacrifice), Samâ (the goddess of zealous devotion), Bhûti (the goddess of welfare).
11. Some say that the giving (of the sacrificial food to the deities) accompanies the Mantras.
12 12. But this is excluded, as the Sruti says, ‘The giving (of the oblation to the deity) accompanies the word Svâhâ.’
13. On the Kusa grass which is left over from the strewing (of grass round the fire), he offers a Bali to the protecting demons of the furrow with (the Mantra), ‘They who are sitting towards the east with strong bows and quivers, may they protect thee from the east, and be vigilant and not abandon thee. To them I bring adoration, and I offer this Bali to them.’
14 14. Then to the south with (the Mantra), ‘They who are sitting towards the south, not winking the eyes, wearing armour, may they protect thee from the south, and be vigilant and not abandon thee. To them I bring adoration, and I offer this Bali to them.’
15 15. Then to the west with (the Mantra), ‘The powerful ones, the excellent ones, prosperity, earth, Pârshni, Sunamkuri, may they protect thee from the west, and be vigilant and not abandon thee. To them I bring adoration, and I offer this Bali to them.’
16. Then to the north with (the Mantra), ‘The fearful ones, like to Vâyu in speed, may they protect
thee from the north, on the field, on the threshing-floor, in the house, on the way, and be vigilant and not abandon thee. To them I bring adoration, and I offer this Bali to them.’
17 17. Of another (sort of food) as the chief (food used at this sacrifice), and with the remainder of Âgya, he distributes Balis as above.
18. And the women should make accompanying oblations, because such is the custom.
19. When the ceremony is finished, he should feed the Brâhmanas. He should feed the Brâhmanas.
End of the Second Kânda.
Footnotes
333:1 17, 1. The goddess Sîtâ is, as her name indicates, the rustic deity of the furrow.
333:3 Perhaps the meaning is that a person who has already once performed the Sîtâ-yagña on the field, is allowed, when repeating the sacrifice another time, to celebrate it elsewhere, and to choose at his will between rice and barley.
333:4 A rule has been given in the Srauta-sûtra (Kâty. I, 9, 1: ‘Rice or barley, if a Havis [is prescribed]’) which shows that it is indifferent whether rice or barley is taken. Thus the sacrificer is free to elect the one or the other. At least this is the traditional meaning of this Sûtra. But possibly we had better understand it otherwise. The sacrificer should offer, according to Sûtra 3, rice or barley. Whether he has to take the one or the other, there can be no doubt, as the rule given above (Sûtra 2) shows that rice should be cooked, if the ceremony is performed for a rice-field, and barley, if for a barley-field.
335:12 The quotation has not been as yet identified in the Sruti itself, but the words quoted are found in Kâty.-Sraut. I, 2, 7.
335:14 Some words in the beginning of the Mantra are lost. We should probably write: atha dakshinatah. ye dakshinatoऽnimishâh . . . varmina âsate, &c. Of course it is impossible to say which is the word that is wanting before (or perhaps after) varminah.
335:15 Pârshni, which means ‘heel,’ stands here, of course, as the name of a protecting demon.
