Paraskara Grihya Sutra

12/29/2014
ParaskaraGrihyaSutra
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PARASKARAGRIHYASUTRA
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Introduction
AdhyayaI,Khanda1
AdhyayaI,Khanda2
AdhyayaI,Khanda3
AdhyayaI,Khanda4
AdhyayaI,Khanda5
AdhyayaI,Khanda6
AdhyayaI,Khanda7
AdhyayaI,Khanda8
AdhyayaI,Khanda9
AdhyayaI,Khanda10
AdhyayaI,Khanda11
AdhyayaI,Khanda12
AdhyayaI,Khanda13
AdhyayaI,Khanda14
AdhyayaI,Khanda15
AdhyayaI,Khanda16
AdhyayaI,Khanda17
AdhyayaI,Khanda18
AdhyayaI,Khanda19
AdhyayaII,Khanda1
AdhyayaII,Khanda2
AdhyayaII,Khanda3
AdhyayaII,Khanda4
AdhyayaII,Khanda5
AdhyayaII,Khanda6
AdhyayaII,Khanda7
AdhyayaII,Khanda8
AdhyayaII,Khanda9
AdhyayaII,Khanda10
AdhyayaII,Khanda11
AdhyayaII,Khanda12
AdhyayaII,Khanda13
AdhyayaII,Khanda14
AdhyayaII,Khanda15
AdhyayaII,Khanda16
AdhyayaII,Khanda17
AdhyayaIII,Khanda1
AdhyayaIII,Khanda2
AdhyayaIII,Khanda3
AdhyayaIII,Khanda4
AdhyayaIII,Khanda5
AdhyayaIII,Khanda6
AdhyayaIII,Khanda7
AdhyayaIII,Khanda8
AdhyayaIII,Khanda9
AdhyayaIII,Khanda10
AdhyayaIII,Khanda11
AdhyayaIII,Khanda12
AdhyayaIII,Khanda13
AdhyayaIII,Khanda14
AdhyayaIII,Khanda15
AdhyayaIII,Khanda16
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INTRODUCTIONTOTHEPARASKARAGRIHYASUTRA.
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THE Grihyastra of Praskara, which belongs to the White Yagur

vedaandformsan appendix to Ktyyana's Srautastra, has been
edited, with a German translation, by the scholar who was the first
to make a Grihya text accessible to Orientalists and to begin to
grapple with the first and most serious difficulties that beset its
interpretation,andwhohascontinuedsincetodomorethananyone
elsetowardselucidatingthatimportantbranchofVedicliterature.It
would be very unbecoming in any one engaged in the study of
Grihyatexts,nottoacknowledgemostwarmlythedebtofgratitude
which he owes to Professor Stenzler. At the same time the respect
due to the veteran editor and interpreter of svalyana and
Praskara not only allows, but requires that one who proposes to
himself the same task at which Prof. Stenzler has worked with so
much learning, should state as clearly as possible what that
distinguished scholar has left for others to do, and why one who
preparesanEnglishtranslationofPraskarahasaverydifferenttask
frommerelytranslatingintoEnglishtheGermantranslationofProf.
Stenzler.
IfImayventuretoexpressinonewordthedifferencebetweenProf.
Stenzler'smethod,asIunderstandit,forgettingatthemeaning of
a doubtful or obscure passage, and the method which I have
endeavouredtofollow,IshouldsaythatwithProf.Stenzlerthefirst
stepand,
p.264
[paragraph continues] I believe,inmany casesalsothelast stepis

http://www.hinduwebsite.com/sacredscripts/hinduism/grihya/para.asp
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to ask how Gayarma and Rmakrishna understand the passage in

question, while I hold that we ought rather to make ourselves
independent from those commentators in the sense in which Prof.
Max Mller once expressed himself 1, 'not that I ever despise the
traditionalinterpretationwhichthecommentatorshavepreservedto
us, but because I think that, after having examined it, we have a
right to judge for ourselves.' There exists a commentary on the
PraskaraGrihyawhichfarsurpassesintrustworthinessGayarma's
Sagganavallabha and Rmakrishna's Samskraganapati, and which
isnotcomposedbyanauthorwho,assaysGoethe,
imAuslegenistmunter
Legternichtaus,solegterunter.
[paragraph continues] But the leaves of that commentary are
scatteredthroughagoodmanyvolumes.Herewefindafewlinesof
itintheSatapathaBrhmanaorinKtyyana'sSrautastrathere
Skhyanaorsvalyanahaspreservedawordorasentencethat
belongs to it or the lawbooks of Manu or Ygavalkya help us to
understandadifficultordoubtfulaphorismofourtext.Inoneword:
theonlytrue commentary on a work like Praskara's Grihya is that
which the ancient literature itself furnishes. No one will say that in
Prof.Stenzler'stranslationandnotesthiscommentaryhasnotbeen
consulted.Butithasbeenconsultedperhapsnotquiteasmuchasit
ought to have been, and Rmakrishna and Gayarma have been
consultedtoomuch.Theyhavebeenconsultedandfollowedinmany
instances, where a continued consideration of what can be the
meaningofawordandwhatcannot,andofwhattheparalleltexts
say with regard to the subject in question, would have shown that
those commentators, instead of interpreting Praskara's meaning,
fatheronhimvagueopinionsoftheirown.
Perhapsitwillnotbeoutofplaceheretopointour
p.265
criticism, lest it should be deemed unjust, by a few remarks on a

single passage of Praskara in which the difference of Prof.
Stenzler's way of translating and of our own becomes manifest. Of
the numerous passages which could be selected for this purpose, I
chooseStraI,2,5,belongingtothedescriptionofthesettingupof
thesacreddomesticfire.ThetextofthatStrarunsthus:
5.aranipradnameke.
Prof.Stenzlertranslatesasfollows:
'Einigesagen,esmssedurchReibhlzererzeugtesFeuersein.'
The two Stras which precede give a description of that ceremony
fromwhichevidentlytheopinionofthe'eke'mentionedinthisStra
differs, or to which they find it necessary to add something. Those
Strasrunthus:
3.AfterhehasfetchedfirefromthehouseofaVaisyawhoisrichin
cattle
4. All ceremonies are performed as at the cooking of the
ktushprsyafood1.
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Itseemsevidentthatthekryastowhomtheopinionspokenofin
Stra 5 belongs, add, or perhaps substitute, to the fetching of the
firewhichistobeworshippedasthesacrificer'sdomesticfire,from
arichVaisya'shouse,anotherriteinwhichanarani,i.e.astickfor
kindlingthefirebyattrition,ismadeuseofinsomewayorother.
Now if this may be accepted as a vague expression of the general
purportoftheStra,whatistheliteralmeaningofthewords?'Some
(teachers),'itsays,'(prescribe)thepradnaofthekindlingstick(or,
ofthekindlingsticks).'
Whatdoespradnamean?Gayarmasays,
'prasabdaupasabdrthe.aranyupdnakamekakryikkhanti.'
p.266
That is: 'The word pra stands in the sense of the word upa. Some
teachers desire that it (i.e. the fire) should have the kindling sticks
asitsphysicalbasis1.'
Thus, if Gayarma is right, Prof. Stenzler's translation would be
justified. But can we acquiesce indeed in simply accepting the
commentator's opinion? Pradna is pradna and not updna, as
pradadti is not updatte. Pradadti means 'he hands over,' and
pradna 'the handing over.' This is an established fact, and an
interpreterofaVedictextshouldnotallowhimselftobeinducedby
a statement like that of Gayarma about the preposition pra
standing in the sense of upa, to abate one iota of it. Thus we are
obliged, until passages have been discovered which modify our
knowledge of what pradna meansbut such passages most
certainlywillneverbediscoveredtotranslate:
5. Some (teachers say that) the handing over of the kindling sticks
(takesplace).
We should give that translation even if we were not able to find an
explanation for it. It appears that Prof. Stenzler, as far as we can
judge from his note, has not even thought of the possibility of
disregarding the authority of Gayarma and Rmakrishna, or of
lookingthroughtheparalleltextstoseewhethertheydonotthrow
lightonwhatthat'handingoverofthekindlingsticks'signifies.The
text to be consulted first is of course Ktyyana's Srautastra. As
the Srauta ritual contains a description of an dhna which is in
somewaytheprototypeofthecorrespondingGrihyaceremony,we
may possibly expect to discover, in the course of that description,
the statements regarding the aranipradna for which we are
searching.NowKtyyana 2,having described the setting up of the
fire in the grhapatygra, states that at sunset the sacrificer and
his
p.267
wifesitdowntothewestofthefirewhichhasjustbeenestablished,
andthentheAdhvaryuhandsovertothemthetwokindlingsticks 1.
The Paddhati, in describing that act, goes into further details. The
Adhvaryu hands over to the sacrificer the two Aranis, which, as
requiredbycustom,arewrappedupinnewclothes.Thewifetakes
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the adharrani from his hand and puts it on her lap the sacrificer
puts the uttarrani on his lap, and they do homage to them with
flowers, saffron, sandal wood, &c. then, after the performance of
someotherceremonies,theyputthetwoAranisawayonachairor
bench.ThetwoAranishavetobekeptbythesacrificeriftheyare
lost or burnt or destroyed in any other way, other Aranis must be
procured,andbytheirattritionanewfiremustbekindled2.
pastamba
likewise
mentions,
in
his
description
of
the
Agnydhna 3, the handing over of the two Aranis, and indicates a

Mantra which the Adhvaryu recites in giving them to the sacrificer,
andtwootherMantras with the one of which the sacrificer receives
them,whileherecitestheotherovertheAranis,afterhavingtaken
themintohishands.
Finallywemayquotehere,asbearingwitnesstothecustomofthe
Aranipradna,apassagetakenfromNryana'scommentaryonthe
SkhyanaGrihya.Thoughthedecisivewordsinthatpassagerest
only on the authority of the commentator and not of the Strakra
himself,theydeservetobetakennoticeof,astheyarenotsubject
tothesuspicionthattheycouldbeinfluencedbyamisunderstanding
of that very Stra of Praskara of which we are treating. Nryana
says,inhisexplanationofSkhyanaI,1,104:'Tothewestofthe
firethesacrificer,andsouthwards(ofhim)thewifesitsdown.The
p.268
handingoverofthekindlingsticksdoesnottakeplace.Foritisafire
fetched (from a Vaisya's house, &c.) which is inaugurated here 1.'
ThenthecommentatorgoesontoquoteaSloka:
'The handing over of the Aranis which the Adhvaryu sometimes
performs,
'Is not in accordance with the opinion of Suyaga 2 he does not
approveofkindlingthefirebyattrition3:
Thus, I think, no doubt can remain as to the real meaning of
Praskara's Stra: it means what its words signify and what is in
accordance with Ktyyana and pastamba, and it does not mean
whatthecommentatorsmostgratuitouslywouldmakeitmean.
Perhaps I have dwelt here too long on the interpretation of a few
wordswhichareofnopeculiarinterestinthemselves.ButIventure
tohopethatthediscussiononthesewordswillserveasaspecimen,
bywhichthefundamentaldifferenceoftwomethodsofhandlingour
texts may be discerned. Let us never forget how much we owe to
the scholars who have followed the first of these methods, but for
ourselvesletuschoosethesecond.
Footnotes
264:1SacredBooksoftheEast,vol.xv,p.2,note2.
265:1 The food which is eaten by the four chief officiating priests of
theSrautaritual.Forthesepriestsamessoffoodispreparedatthe
ceremonyofthedhnaoftheSrautafires.
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266:1 Rmakrishna also, according to Prof. Stenzler's note, explains
pradnabyupdna,krana,utpattisthna.
266:2 IV, 7, 55 seqq. The corresponding passage of the Paddhati is
foundatp.358ofProf.Weber'sedition.
267:1IV,7,22:asvatthasamgarbhranprayakkhati.
267:2
See the commentary on IV, 7, 22, and the passages of the
Karmapradpaquotedthere.
267:3SrautastraV,8,7vol.i,p.255,ofProf.Garbe'sedition.
267:4Syamhutisamskrodhvaryupratyayaitykryh.
268:1
Agneh paskd yagamno dakshinatah patn ka upavisati.
aranipradnamnakartavyam.hritasygnerevasamskrah.
268:2
On this name of Skhyana, see my Introduction to the
translationoftheSkhyanaGrihya,above,p.3.
268:3
Atrranipradnamyadadhvaryuhkurutekvakit,
matamtannaSuyagasyamathitamsotranekkhati.
p.269
PRASKARAGRIHYASTRA.
KNDAI,KANDIK1.
1 1 Now henceforth the performance of the domestic sacrifices of
cookedfood(willbeexplained).
2 2. Having wiped (around the surface on which he intends to
perform a sacrifice), having besmeared it (with cowdung), having
drawn the lines thereon, having taken the earth out (of the lines),
having besprinkled (the place with water), having established the
(sacred) fire, having spread out the seat for the Brahman to the
south, having carried forward (the Pranta water), having spread
(Kusagrass)round(thefire),havingputdown(thedifferentthings
usedatthesacrifice)accordingastheyarewanted,havingprepared
two (Kusa blades used as) strainers, having consecrated the
Prokshan
p.270
water, having sprinkled (with that water the sacrificial implements)

according to what is needed, having poured out (the gya or
sacrificialbutterintothepot),andhavingputthesacrificialbutteron
thefire,heshould(lustratethebutterby)movingafirebrandround
it.
3.Havingwarmedthe(sacrificialspooncalled)Sruva,havingwiped
it, having besprinkled it (with water), and warmed it again, he
shouldputitdown.
4 4.Having taken the gya from the fire, having purified it, having
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looked at it, and (having purified) the Prokshan water as above,

having taken up the Kusa blades with which he is to take hold (of
the gya pot) by its under surface, having put pieces of wood on
(thefire),andhavingsprinkled(waterroundit),heshouldsacrifice.
5.Thisistheritewhereverasacrificeisperformed.
Footnotes
269:1 1, 1. Comp. SkhyanaGrihya I, 1 svalyanaGrihya I, 1,
&c.ItseemstomethatProfessorStenzlerisnotquiterightingiving
to the opening words of the text athtah, which he translates 'nun
also,' the explanation: 'das heisst, nach Beendigung des Srauta
stravonKtyyana.'Ithinkratheritcanbeshownthatatahdoes
not contain a reference to something preceding thus the Srauta
stra, which forms the first part of the whole Stra collection, is
openedinthesamewaybythewordsathtodhikrah.
269:2Thedescriptionofthestandardformofdomesticsacrificeopens
with an enumeration of the five socalled bhsamskra

(parisamuhya,&c.).Onthesamhana(forparisamuhyaisderived p.
270
from the root h, not from vah comp. below, II, 4, 2:
pningnim parisamhati), see Skhyana I, 7, 11 Grihya

samgrahaparisishta I, 37, &c. On the lines drawn on the sacrificial
surface, see Skhyana I, 7, 6 seq. svalyana I, 3, 1 Grihya
samgrahaparisishtaI,47seq.
270:4
Prvavat ('as above') can possibly, as Professor Stenzler
understandsit,havebeensaidwithregardtoKtyyana'srule,II,3,
33: Tbhym (scil. pavitrbhym) utpunti Savitur va iti. But it is
also possible that the expression may refer to the second Stra of
this chapter, where it is said, prokshanh samskritya. On
upayamannkusn,comp.KtyyanaI,10,68.
KANDIK2.
1 1. The setting up of the vasathya (or sacred domestic) fire (is
performed)atthetimeofhiswedding.
p.271
2 2. At the time of the division of the inheritance, according to some

(teachers).
3 3 After he has fetched fire from the house of a Vaisya who is rich in
cattle,
4 4.Allceremoniesareperformedasatthecookingofthektushprsya
food.
55.Some(saythat)thehandingoverofthekindlingsticks(shouldtake
place),
66.BecausetheSrutisays,'Therearefivegreatsacrifices.'
7 7. Having cooked a mess of sacrificial food for the deities of the
Agnydheya, and having sacrificed the two gya portions, he sacrifices
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(thefollowing)gyaoblations:
88.'Thou,Agni'(Vg.SamhitXXI,3)'Thus
p.272
thou, Agni' (Vg. Samhit XXI, 4) 'This, O Varuna' (XXI, 1) 'ForthisI

entreat thee' (XXI, 2) 'Thy hundred' (Kty.Sraut. XXV, 1, 11) 'And
quick,Agni'(Kty.l.l.)'Thehighestone'(Vg.Samh.XII,12)'Beboth
to us' (ibid. V, 3)with (these verses he sacrifices) eight (oblations)
before(theoblationsofcookedfood).
9.Thushesacrificesalsoafterwards,afterhehasmadeoblationsofthe
messofcookedfoodtothedeitiesoftheAgnydheya.
10.Andto(Agni)Svishtakrit,
11 11. With (the formulas), 'Into the quick one (has been put) Agni's
(sacrificialportion)overwhichthewordvashathasbeenspoken''What
Ihavedonetoomuch''Ogodswhoknowtheway.'
1212.HavingsacrificedtheBarhis,hepartakes(ofthesacrificialfood).
13.ThenfoodisgiventotheBrhmanas.
Footnotes
270:12,1.Comp.SkhyanaGrihyaI,1,3.
271:2SkhyanaI,1,4.
271:3SkhyanaI,1,8.
271:4Thektushprsyafoodisprepared,atthetimeofthesettingupof
the Srauta fires, for the four chief officiating priests of the Srauta
sacrifices. Comp. Satapatha Brhmana II, 1, 4. Ktyyana's
corresponding rules with regard to the dhna of the Srauta fires are
foundatIV,7,15.16.
271:5Comp.theremarksonthisStra,intheIntroduction,pp.265seq.
271:6 Satapatha Brhmana
XI, 5, 6, 1: 'There are five great sacrifices
whicharegreatSattras,viz.thesacrificetolivingbeings,thesacrificeto
men, the sacrifice to the Manes, the sacrifice to the gods, the
Brahmayaga.' As the Grihya ceremonies are included here under the
category of mahyags or great sacrifices, they require, according to
the teachers whose opinion is stated in Stra 5, a form of the
Agnydhna(settingupofthesacredfire)analogoustotheAgnydhna
of the Srauta ritual, and containing, like that dhna, the act of the
Aranipradnaorhandingoverofthekindlingwoods(Stra5).
271:7
The deities of the Agnydheya, or of the Srauta ceremony
corresponding to the Grihya rite here treated of, are Agni pavamna,
Agnipvaka,Agnisuki,Aditi.Onthegyabhgas,seeSkhyanaI,9,
7,&c.
271:8TheversesVg.Samh.XXI,3,4,thetwoversesquoted p.272Kty.
XXV,1,11,andfifthlytheverseVg.Samh.XII,12,areprescribedfor
theSarvapryaskitta(orgeneralexpiatoryceremony),seeKtyyanal.l.
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272:11
Professor Stenzler, following Gayarma, takes the whole as one
Mantra,whichhetranslates:'UngehemmetseiAgni'sSpende,diedurch
dieThatichberreichmachte,bahnschaffendeGtter!'Butthewordsyat
karmantyarrikamaretheopeningwordsofaMantraquotedSatapatha
Brhmana XIV, 9, 4, 24, (comp. also svalyanaGrihya I, 10, 23 the
connection in which atyarrikam there stands, shows that the word
designates a mistake made in the sacrificial work by doing too much.)
ThewordsdevgtuvidaharethePratkaofVg.SamhitVIII,21.Thus
I have no doubt that also aysy Agner vashatkritam (or possibly aysy
Agner(?)andvashatkritam(?))isaPratka.Ofcourse,thetranslationof
thesewordsmustremainuncertainuntiltheMantratowhichtheybelong
hasbeendiscovered.
272:12OnthethrowingintothefireoftheBarhis,comp.KtyyanaIII,8.
p.273
KANDIK3.
1 1. To six persons the Arghya reception is due: to a teacher, to an
officiating priest, to the fatherinlaw, to the king, to a friend, to a
Sntaka.
223.Theyshouldhonourthem(withtheArghyareception)onceayear.
3. But officiating priests (they should receive) whenever they intend to
performasacrifice.
4.Havingorderedaseattobegot(fortheguest),hesays,'Well,sir!sit
down!Wewilldohonourtoyou,sir!'
5. They get for him a couch (of grass) to sit down on, another for the
feet,waterforwashingthefeet,theArghawater,waterforsipping,and
thehoneymixture,i.e.curds,honey,andghee,inabrassvesselwitha
brasscover.
66.Anotherpersonthreetimesannounces(totheguest)thecouchand
theotherthings(whentheyareofferedtohim).
7.Heacceptsthecouch.
88.Hesitsdownthereonwith(theverse),'Iamthehighestoneamong
my people, as the sun among the thunderbolts. Here I tread on
whosoeverinfestsme.'
9910.Withthefeet(hetreads)ontheother(bundleofgrass).
p.274
10. When he is seated on the couch, he washes (for his guest) the left
footandthentherightfoot.
1111.If(thehost)isaBrhmana,therightfirst.
12 12.(He does so) with (the formula), 'The milk of Virg art thou. The
milkofVirgmayIobtain.(May)themilkofPadyVirg(dwell)inme.'
13 13. He accepts the Arghya water with (the words), 'Waters are ye.
MayIobtainthroughyouallmywishes.'
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14.Pouringitoutherecitesover(thewaterstheformula),'Totheocean
Isendyougobacktoyoursource.Unhurtbeourmen.Maymysapnot
beshed.'
15. He sips water with (the formula), 'Thou camest to me with glory.
Unite me with lustre. Make me beloved by all creatures, the lord of
cattle,unhurtfulforthebodies.'
16 16.With(theformula),'WithMitras'(Vg.Samh.,KnvaskhII,3,
4)helooksattheMadhuparka.
1717.With(theformula),'BytheimpulseofthegodSavitri'(Vg.Samh.
l.l.)heacceptsit.
1818.Takingitintohislefthandhestirsitabout
p.275
three times with the fourth finger of his right hand with (the formula),
'Adoration to the brownfaced One. What has been damaged in thee,
whenthefoodwaseaten,thatIcutofffromthee.'
19.Andwiththefourthfingerandthethumbhespirtsaway(somepart
oftheMadhuparka)threetimes.
20.Hepartakesofitthreetimeswith(theformula),'Whatisthehonied,
highest form of honey, and the enjoyment of food, by that honied,
highest form of honey, and by that enjoyment of food may I become
highest,honied,andanenjoyeroffood.'
2121.Orwith(theverses)thatcontaintheword'honey,'versebyverse.
2222.Lethimgivetheremainder(oftheMadhuparka)toasonorapupil
whoissittingtothenorth.
2323.Orlethimeatthewholeofit(himself).
24
24.
Or he should pour out (the remainder) to the east, at an
unfrequentedspot.
25. Having sipped water, he touches his bodily organs with (the
formula),'Mayspeechdwellinmymouth,breathinmynose,sightinmy
eyes,hearinginmyears,strengthinmyarms,vigourinmythighs.May
mylimbsbeunhurt,maymybodybeunitedwithmybody!'
26. When (the guest) has sipped water, (the host), holding a butcher's
knife,saystohimthreetimes,'Acow!'
27.Hereplies,'ThemotheroftheRudras,thedaughteroftheVasus,the
sisterofthedityas,the
p.276
navel of immortality. To the people who understand me, I say, "Do not
killtheguiltlesscow,whichisAditi."IkillmysinandN.N.'ssin,'thus,if
hechoosestohaveitkilled.
28.Butifhechoosestoletitloose,heshouldsay,'MysinandN.N.'ssin
hasbeenkilled.Om!Letitloose!Letiteatgrass!'
292930.ButlettheArghanotbewithoutflesh.
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30.Ontheoccasionofasacrificeandofaweddinglet(theguest) say,
'Makeit(ready).'
3131.EvenifheperformsmorethanoneSomasacrificeduringoneyear,
let only priests who have received (from him) the Arghya reception,
officiate for him, not such who have not received it for this has been
prescribedintheSruti.
Footnotes
273:13,1.Onvaivhya,whichIhavetranslatedfatherinlaw,'comp.the
noteonSkhyanaII,15,I.
273:232,3.Comp.below,Stra31,andSkhyanaGrihyaII,15,10.
273:6svalyanaGrihyaI,24,7.
273:8 I have translated according to the reading of svalyana (l.l. 8),
vidyutminsteadofudyatm.
273:9109,10.ThereisnodoubtthattheseStrasshouldbedivided p.274
thus: pdayor anyam. vishtara asnya savyam pdam prakshlya

dakshinam prakshlayati. Thus it is said in the KhdiraGrihya:
vishtaramstrya...adhysta.pdayordvitiyay(scil.rik)dvauket.
GobhilahastheStra:pdayoranyam.
274:11 The words brhmanas ket refer to the host, as the comparison of
svalyanaI,24,11,shows.
274:12Comp.svalyanal.l.22SkhyanaIII,7,5.
274:13Theplayonwords(pas=waters,avpnavni=mayIobtain)is
untranslatable.
274:18 svalyanaGrihya l.l. Annasane instead of annsane is simply a
mistakeinspelling.
275:21Thesearethethreeverses,Vg.SamhitXIII,2729.
275:23svalyanal.l.27.
275:24svalyanal.l.26.
276:2930
29, 30. These Stras are identical with two Stras in the
SkhyanaGrihya II, 15, 2.3. See the note there. It seems to me

inadmissible to translate 29, as Professor Stenzler does: Der Argha
darfabernichtimmerohneFleischsein.
276:31SkhyanaGrihyaII,15,10.
KANDIK4.
1 15. There are four kinds of Pkayagas, viz. the huta, the ahuta, the
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prahuta,andtheprsita.
2.Onthefollowingfiveoccasions,viz.thewedding,thetonsure(of the
child's head), the initiation (of the Brahmakrin), the cutting of the
beard,andthepartingofthehair,(ontheseoccasions)intheouterhall,
3.Onaplacethathasbeensmeared(withcowdung),whichiselevated,
andwhichhasbeensprinkled(withwater),heestablishesthefire,
p.277
4. Having kindled it by attrition, according to some teachers, at his

marriage.
5. During the northern course of the sun, in the time of the increasing
moon,onanauspiciousdayheshallseizethehandofagirl,
6 6. Under one of the (three times) three Nakshatras of which a
constellationdesignatedasUttaraisfirst,
7.Orunder(theNakshatras)Svti,Mrigasiras,orRohin.
8. Three (wives are allowed) to a Brhmana, in accordance with the
orderofthecastes,
9.TwotoaRganya,
10.OnetoaVaisya,
11.OneSdrawifebesidestoall,accordingtosome(teachers),without
usingMantras(attheceremoniesofwedding,&c.).
12 12.Hethenmakesherputonthe(under)garmentwith(theverse),
'Live to old age put on the garment! Be a protectress of the human
tribes against imprecation. Live a hundred years full of vigour clothe
thyselfinwealthandchildren.Blessedwithlifeputonthisgarment!'
13 13. Then the upper garment with (the verse), 'The goddesses who
spun,whowove,whospread
p.278
out,andwhodrewoutthethreadsonbothsides,maythosegoddesses
clothe thee for the sake of long life. Blessed with life put on this
garment!'
14
14.
(The bride's father?) anoints the two, (while the bridegroom
recites the verse,) 'May the Visve devs, may the waters unite our
hearts. May Mtarisvan, may Dhtri, may Deshtr (the 'showing'
goddess)joinus.'
15. (The bridegroom), having accepted her who is given away by her
father, takes her and goes away (from that place) with (the verse),
'Whenthouwanderestfarawaywiththyhearttotheregionsoftheworld
like the wind, may the goldwinged Vaikarna (i.e. the wind?)grantthat
thyheartmaydwellwithme!N.N.!'
16 16. He then makes them look at each other (while the bridegroom
repeats the verses), 'With no evil eye, not bringing death to thy
husband,bringlucktothecattle,befullofjoyandvigour.Givebirthto
heroesbegodlyandfriendly.Bringusluck,tomenandanimals.
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'Soma has acquired (thee) first (as his wife) after him the Gandharva
hasacquired(thee).ThythirdhusbandisAgnithefourthisthyhuman
husband.
p.279
'Soma has given thee to the Gandharva the Gandharva has given thee
toAgni.WealthandchildrenAgnihasgiventome,andbesidesthiswife.
'Pshan!Leadhertous,thehighlyblessedone.Snarusatvihara,
yasym usantah praharma sepam yasym u km bahavo nivishty
(nivisht?)iti.'
Footnotes
276:154,15.SeeSkhyanaGrihyaI,5,15andthenotes.
277:6I.e.undertheconstellationsUttaraphalgunorthetwoconstellations
following it, Uttarshdh or the two constellations following it,

Uttarabhdrapadorthetwoconstellationsfollowingit.
277:12Thewords of the Mantra bhav krishtnm abhisastipv no doubt
are an imitation of Rigveda I, 76, 3, bhav yagnm abhisastipv

(where the words are applied to Agni). Thus the use of the masculine
abhisastipvwithreferencetothebridemaybeaccountedfor.
277:13Comp.AtharvavedaXIV,1,45.Thisparallelpassageshowsusthe
waytocorrectthetextofthisverymuchcorruptedMantra.
278:14Theliteraltranslationwouldbe:'Hesalvestogether(samagayati)
thetwo...Maythewaterssalvetogether(samagantu)ourhearts.'It
wasarealanointingofthebridegroomandofthebride,thattookplace,
and we cannot accept Professor Stenzler's translation (based on
Gayarma's note: samagayati parasparam sammukhkaroti), by which
thepropersignificationofsamagayatiiseffaced:Dannheisst(derVater
der Braut) sie beide zusammentreten. See the note on Skhyana
Grihya I, 12, 5. The parallel passage of the KhdiraGrihya runs thus:
aparengnim auduko gatv pnigrham mrdhany avasiked, vadhm
ka,samagantvityavasiktah.
278:16Comp.RigvedaX,85,44.40.41.37.
KANDIK5.
1.Havingledheraroundthefire,keepingitonhisrightside,according
tosome(teachers)
2. Having pushed with his right foot a bundle of grass or a mat to the
westofthefire,hesitsdown.
3 3. While (the bride) touches him, (the following oblations are made:)
thetwoghraoblations,thetwogyaportions,theMahvyhritis,the
generalexpiation,thePrgpatyaoblation,andtheSvishtakrit.
4.Theseareregular(oblations)ateverysacrifice.
5.TheSvishtakritcomesbeforetheMahvyhritis,ifthesacrificialfood
isdifferentfromgya.
66.Theplacefortheinsertion(ofthepeculiaroblationsbelongingtothe
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differentsacrifices)istheintervalbetweenthegeneralexpiationandthe
oblationtoPragpati.
7. At the wedding (he may make oblations) with the Rshtrabhrit
formulas (i.e. the formulas procuring royal power), if he likes, and with
theGayaandAbhytnaformulas(i.e.theformulasprocuring
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victory,andaiming[atthehostilepowers]),ifheknowsthem
8 8. Because it has been said, 'By what sacrifice he wishes to attain
success.'
9 9.(TheGayaformulasrunthus):'Thoughtandthinking.Intentionand
intending.Theunderstoodandunderstanding.ThemindandtheSakvar
(verses).Thenewmoonandthefullmoon.BrihatandRathantara.
'Pragpati,thepowerfuloneinvictoriousbattles,hasgivenvictories(or,
theGayaformulas)tomanlyIndra.Tohimallsubjectsboweddownhe
hasbecomepowerfulandworthyofsacrifice.Svh!
1010.(TheAbhytnaformulasrunthus):'MayAgni,thelordofbeings,
protect me. May Indra, (the lord) of the noblest, Yama, of the earth,
Vyu, of the air, the Sun, of heaven, the Moon, of the Nakshatras,
Brihaspati, of the Brahman, Mitra, of truth, Varuna, of the waters, the
sea,oftherivers,food,thelordofroyalty,protectme.MaySoma, (the
lord) of herbs, Savitri, of impulses, Rudra, of cattle, Tvashtri, of forms,
Vishnu,ofmountains,theMaruts,thelordsofhosts,protectme.Maythe
fathers,
p.281
the grandfathers, the former, the later, the fathers, the grandfathers
protect me here in this power of holiness, in this worldly power, in this
prayer, in this Purohitaship, in this sacrifice, in this invocation of the
gods.Svh!'thisisaddedeachtime.
11.(Hethenmakesotheroblationswiththefollowingtexts:)
'MayAgnicomehither,thefirstofgods.Mayhereleasetheoffspringof
thiswifefromthefetterofdeath.ThatmaythiskingVarunagrant,that
thiswifemaynotweepoverdistress(fallingtoherlot)throughhersons.
Svh!
'May Agni Grhapatya protect this woman. May he lead her offspring to
oldage.Withfertilewombmayshebethemotheroflivingchildren.May
sheexperiencedelightinhersons.Svh!
'Make,Agni,allwaysofheavenandearthblissfultous,Othouwhoart
worthy of sacrifices. What is great, born on this (earth) and praised,
(born)inheaven,thatbestowonus,richtreasures.Svh!
'Comehither,showingusaneasypath.Giveusbright,undecayinglife.
May death go away may immortality come to us. May Vivasvat's son
makeussafefromdanger.Svh!
12.Andthe(verse),'Anotherway,Odeath'(Vg.Samh.XXXV,7),after
the eating (of the remnant of the sacrificial food), according to some
(teachers).
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Footnotes
279:35,3.SeethenoteonSkhyanaGrihyaI,9,12.
279:6Seethenotel.l.IhavealteredthedivisionofStras6and7,soas
to draw the word vivhe to the seventh Stra. The rule in 6 has an
entirely general character the formulas stated in 7 are given for the
particularoccasionofthevivhaceremony.
280:8TaittiryaSamhitIII,4,6,1:'Bywhatsacrificehewishestoattain
success,atthat(sacrifice)heshouldmakeoblationswiththem(i.e.with
theAbhytnaMantras):thenhewillattainsuccessbythatsacrifice.'
280:9Insteadof sa i havyah we ought to read probably sa u havyah, or,
astheTaitt.Samh.III,4,4,1gives,sahihavyah.TheMaitr.Samh.has
vihavyah(II,10,2).
280:10Thewords,'inthispowerofholiness...svh!'aretobeaddedto
each member of the whole formula (comp. Atharvaveda V, 24). The

expressions 'fathers' and 'grandfathers,' which are twice identically
repeated in the translation, stand the first time for pitarah pitmahh,
andthenfortatstatmahhoftheSanskrittext.
KANDIK6.
11.Thegirl'sbrotherpoursoutofhisjoinedhandsintoherjoinedhands
friedgrainmixedwithSamleaves.
p.282
2 2. This she sacrifices, with firmly joined hands, standing, (while the
bridegroomrecitestheverses,)
'TothegodAryamanthegirlshavemadesacrifice,toAgnimayhe,god
Aryaman,loosenusfromhere,andnotfromthehusband.Svh!
'This woman, strewing grains, prays thus, "May my husband live long
maymyrelationsbeprosperous."Svh!
'ThesegrainsIthrowintothefire:maythisbringprosperitytothee,and
mayitunitemewiththee.MayAgnigrantusthat.N.N.!Svh!'
3 3. He then seizes her right hand together with the thumb, with (the
verses),
'I seize thy hand for the sake of happiness, that thou mayst livetoold
agewithme,thyhusband.Bhaga,Aryaman,Svitr,Purandhi,thegods
havegiventheetomethatwemayruleourhouse.
'ThisamI,thatartthouthatartthou,thisamI.TheSmanamI,the
RikthoutheheavenI,theearththou.
'Come!Letusmarry.Letusuniteoursperm.Letusbegetoffspring.Let
usacquiremanysons,andmaytheyreacholdage.
'Loving,bright,withgenialmindsmayweseeahundredautumns,may
weliveahundredautumns,maywehearahundredautumns!'
Footnotes
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281:16,1.SkhyanaI,13,15svalyanaI,7,8.
282:2SkhyanaI,18,314,1svalyanaI,7.13.
282:3RigvedaX,85,36SkhyanaI,13,4,&c.
KANDIK7.
1 1. He then makes her tread on a stone, to the north of the fire, with
herrightfoot,(repeatingthe
p.283
verse,)'Treadonthisstonelikeastonebefirm.Treadthefoes down
turnawaytheenemies.'
2. He then sings a song: 'Sarasvat! Promote this (our undertaking), O
gracious one, bountiful one, thou whom we sing first of all that is, in
whom what is, has been born, in whom this whole world dwellsthat
songIwillsingtodaywhichwillbethehighestgloryofwomen.'
3. They then go round (the fire) with (the verse, which the bridegroom
repeats,)
'TotheetheyhaveinthebeginningcarriedroundSry(theSunbride)
withthebridalprocession.Maystthougiveback,Agni,tothehusbands
thewifetogetherwithoffspring.'
4 4.Thus(thesameritesarerepeated)twiceagain,beginningfromthe
friedgrain.
5 5. The fourth time she pours the whole fried grain by the neb of a
basket(intothefire)with(thewords),'ToBhagasvh!'
6. After he has led her round (the fire) three times, and has sacrificed
theoblationtoPragpati
Footnotes
282:17,1.svalyanaGrihyaI,7,7SkhyanaGrihyaI,13,12.
283:4Seechap.6,1.
283:5Comp.KhdiraGrihyaI,3:srpenasishtnagnvopyaprgudkm
utkramayet.SeealsoGobhilaII,2svalyanaI,7,14.
KANDIK8.
11.Thenhemakesherstepforwardinanortherndirectionsevensteps
(withthewords),
'One for sap, two for juice, three for the prospering of wealth, four for
comfort,fiveforcattle,sixfortheseasons.Friend!bewithsevensteps
(unitedtome).Sobethoudevotedtome.'
p.284
2. (The words), 'May Vishnu lead thee' are added to every part (of the
formula).
33.Fromthemomentoftheirgoingawayamanwhoholdsawaterpot
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onhisshoulder,standssilenttothesouthofthefire
4.Tothenorth,(accordingtotheopinion)ofsome(teachers).
5. From that (pot) he sprinkles her (with water) on her head (with the
formula),
'The blessed, the most blessed waters, the peaceful ones, the most
peacefulones,maytheygivemedicinetothee'
6.Andwiththethree(verses),Yewatersare'(Vg.Samh.XI,5052).
7.Hethenmakesherlookatthesunwith(theverse),'Thateye' (Vg.
Samh.XXXVI,24.).
8 8.Hethentouchesherheart,(reaching)overherrightshoulder,with
(the words), 'Into my will I take thy heart thy mind shall follow my
mind in my word thou shalt rejoice with all thy heart may Pragpati
jointheetome.'
9 9. He then recites over her (the verse), 'Auspicious ornaments does
this woman wear. Come up to her and behold her. Having brought luck
toher,goawaybacktoyourhouses.'
1010.Astrongmansnatchesherupfromthe
p.285
ground,andsetsherdowninaneasternornortherndirectioninanout
ofthewayhouse,onaredbull'shide,with(thewords),
'Heremaythecowssitdown,herethehorses,herethemen.Heremay
sacrificewithathousandgifts,heremayPshansitdown.'
11.Andwhat(thepeoplein)thevillagetellthem,thattheyshoulddo.
1212.Foritissaid,'Atweddingsandfuneralsheshallenterthevillage'
13. (And) because the Sruti says, 'Therefore on these two occasions
authorityrestswiththevillage.'
14. To the teacher (who helps at the wedding ceremonies) he gives an
optionalgift.
151517.AcowistheoptionalgifttobegivenbyaBrhmana,
16.AvillagebyaRganya,
17.AhorsebyaVaisya.
18 18. A hundred (cows) with a chariot (he gives to a father) who has
onlydaughters.
19 19. After sunset he shows her the firm star (i.e. the polarstar) with
(thewords),
'FirmartthouIseethee,thefirmone.Firmbethouwithme,Othriving
one!
p.286
'To me Brihaspati has given thee obtaining offspring through me, thy
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husband,livewithmeahundredautumns.'
20. If she does not see (the polarstar), let her say notwithstanding, 'I
see,'&c.
2121.Throughaperiodofthreenightstheyshalleatnosalinefoodthey
shall sleep on the ground through one year they shall refrain from
conjugal intercourse, or through a period of twelve nights, or of six
nights,oratleastofthreenights.
Footnotes
283:1
8, 1. The parallel texts have sakh and saptapad for sakhe and
saptapadofPraskara.
284:3 See above,
I, 4, 15. The water mentioned here is designated as
stheypahseeSkhyanaGrihyaI,13,5seq.GrihyasamgrahaII,
26.35.
284:8SeethenoteonSkhyanaGrihyaII,3,3.
284:9RigvedaX,85,33.
284:10 The Atharvaveda (XX, 127, 12) has the reading pra gyadhvam
insteadofnishdantu(inthefirstPda)thesecondhemistichthereruns
thus:ihosahasradakshinopiPshnishdati.
285:12Ihaveventured,differingfromProfessorStenzler('BeiderHochzeit
und auf der Leichensttte richte er sich nach dem Dorfe'), to translate
pravisattaccordingtoitsoriginalmeaning.Couldthispossiblybearule
for Vnaprasthas who live in the forest and enter the village only on
exceptionaloccasions?
285:1517SkhyanaI,14,13seqq.
285:18SkhyanaI,14,16.Comp.thenotethere.
285:19
In the text the word 'firm' (dhruva) is neuter in the two first
instances, and refers to the 'firm star' the third time it is feminine,
referring to the bride. Praskara has the vocative poshye for the
nominativeposhy of Skhyana I, 17, 3 comp. above, 1 sakhe for
sakh.
286:21SkhyanaI,17,5.6svalyanaI,8,10.11.
KANDIK9.
1 1. Beginning from the wedding the worshipping of the Aupsana (i.e.
sacreddomestic)fire(isprescribed).
22.Aftersunsetandbeforesunrise(thefireshould
p.287
beworshipped)with(oblationsof)curds,(rice)grains,orfriedgrains.
3.(Hesacrifices)intheeveningwith(theformulas),'ToAgnisvh!To
Pragpatisvh!'
4. In the morning with (the formulas), 'To Srya svh! To Pragpati
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svh!'
5 5.'MenarebothMitraandVarunamenareboththeAsvinsmenare
Indra and Srya. May a man be born in me! Again svh!'with (this
verse)awifewhodesirestoconceive,(shouldoffer)thefirst(oblation).
Footnotes
286:1 9, 1. The expression which I have translated 'beginning from the
wedding'isupayamanaprabhriti.TheIndiancommentatorsandProfessor
Stenzler explain the term upayamana as implying a reference to the
Stra I, 1, 4, upayamann kusn dya ('having taken up the Kusa
blades with which he is to take hold of the lower surface of the gya
pot').'Theworshippingofthedomesticfire,'saysStenzler,followingthe
native authorities, 'consists in the rites which have been prescribed
above (I, 1, 4), beginning from the word upayamana, i.e. in the taking
upoftheKusablades,theputtingofwoodonthefire,thesprinklingand
sacrificing. As the rites preceding that word, such as the preparation of
the sacrificial spoon (I, 1, 3), are hereby excluded, the oblations are
offered with the hand.' It would be easy to show that the upayamanh
kush have nothing at all to do with the regular morning and evening
oblations of which these Stras treat. The comparison of svalyana
Grihya I, 9, 1 (see also Manu III, 67, &c.) leaves no doubt that
upayamanaistobeunderstoodhere as derived from upayakkhati in its
very frequent meaning of marrying. I have translated the Stra
accordingly.
286:2
On the different statements of Vedic authors with regard to the
proper time of the morning oblations, see Weber's Indische Studien, X,

329.
287:5
Comp. SkhyanaGrihya I, 17, 9, where the reading and the
construction slightly differ. The words punah svh at the end of the
Mantra seem to be corrupt the frequent repetition of pummsam and
pumnthroughthewholeversesuggeststhecorrectionpumsesvh,or
pumbhyahsvh,'tothemansvh!'or'tothemensvh!'
KANDIK10.
1 1. If (in the chariot) of a king the axle breaks, or something that is
bound loosens itself, or the chariot is overturned, or if another accident
happens,or(ifoneofthesesamethingsoccurs)whenabrideiscarried
home, he establishes the same fire, prepares gya, and sacrifices (two
gya oblations) separately with the two Mantras, 'Here is joy' (Vg.
Samh.VIII,51a).
2. Having got ready another chariot, he (i.e. the Purohita or the
bridegroom) should make the king or the woman sit down thereon with
(theformula),'Inroyalpower'downtotheword,'insacrifice'
p.288
[paragraph continues] (Vg. Samh. XX, 10), and with the (verse), 'I
haveseizedthee'(ibid.XII,11).
3.Thetwobeaststhatdrawthechariot,constitutethesacrificialfee.
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4.(Thisis)thepenance.
5.Then(follows)feedingoftheBrhmanas.
Footnotes
287:110,1.'Thesamefire'isthesengni(thefirebelongingtothearmy)
in the case of the king, the nuptial fire in the second case. The two
MantrasarethetwopartsofVg.Samh.VIII,51a.
KANDIK11.
1. In the fourth night (after the wedding), towards morning, (the
husband)establishesthefirewithin(thehouse),assignshisseat,tothe
south(ofit),totheBrahman,placesapotofwatertothenorth,cooksa
mess of sacrificial food, sacrifices the two gya portions, and makes
(other)gyaoblationswith(thefollowingMantras):
2 2. 'Agni! Expiation! Thou art the expiation of the gods. I, the
Brhmana, entreat thee, desirous of protection. The substance which
dwells in her that brings death to her husband, that extirpate in her.
Svh!
'Vyu! Expiation! Thou art the expiation of the gods. I, the Brhmana,
entreat thee, desirous of protection. The substance which dwells in her
thatbringsdeathtoherchildren,thatextirpateinher.Svh!
'Srya! Expiation! Thou art the expiation of the gods. I, the Brhmana,
entreat thee, desirous of protection. The substance which dwells in her
thatbringsdeathtocattle,thatextirpateinher.Svh!
'Kandra!Expiation!Thouarttheexpiationofthegods.I,theBrhmana,
entreatthee,desirous
p.289
of protection. The substance which dwells in her that brings destruction

tothehouse,thatextirpateinher.Svh!
'Gandharva! Expiation! Thou art the expiation of the gods. I, the
Brhmana, entreat thee, desirous of protection. The substance which
dwells in her that brings destruction to fame, that extirpate in her.
Svh!'
3. He sacrifices of the mess of cooked food with (the words), 'To
Pragpatisvh!'
4 4. Each time after he has sacrificed, he pours the remainder of the
oblationsintothewaterpot,andoutofthat(pot)hebesprinklesheron
herheadwith(thewords),'Theevilsubstancewhichdwellsintheethat
brings death to thy husband, death to thy children, death to cattle,
destructiontothehouse,destructiontofame,thatIchangeintoonethat
bringsdeathtothyparamour.Thuslivewithmetooldage,N.N.!'
5. He then makes her eat the mess of cooked food with (the words), 'I
addbreathtothybreath,bonestothybones,fleshtothyflesh,skin to
thyskin.'
6 6.Therefore one should not wish for sport with the wife of a Srotriya
who knows this for the other one is a person who knows this (and is
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therebyenabledtodestroyaloverofhiswife).
7. After he has led her to his house, be should cohabit with her after
eachofhermonthlyperiods,
88.Orashelikes,becauseithasbeensaid,'Maywehaveintercourseas
welike,untilachildisborn.'
p.290
9 9.Hethentouchesherheart,(reaching)overherrightshoulder,with
(the verse), 'O thou whose hair is well parted! Thy heart that dwells in
heaven, in the moon, that I know may it know me. May we see a
hundred autumns may we live a hundred autumns may we hear a
hundredautumns.'
10.Inthesamewayafterwards.
Footnotes
288:211,2.Comp.SkhyanaGrihyaI,18,3.
289:4ThewaterpotisthatmentionedinStra1.
289:6 Satapatha Brhmana I, 6, 1, 18 XIV, 9, 4, II (= Brihad ranyaka
VI,4,12SacredBooksoftheEast,vol.xv,p.218).
289:8TaittiryaSamhitII,5,1,5.
290:9Seeabove,chap.8,8.
KANDIK12.
1 1. At the beginning of each halfmonth he cooks a mess of sacrificial
food,sacrificestothedeitiesofthefestivalsofthenewandfullmoon(as
statedintheSrautaritual),andthensacrificestothefollowingdeities:to
Brahman,toPragpati,totheVisvedevs,andtoHeavenandEarth.
2 2.TotheVisvedevsaBaliisoffered,tothedomesticdeities,andto
ksa(i.e.theEther).
3 3. From the Vaisvadeva food he makes oblations in the fire with (the
formulas), 'To Agni svh! To Pragpati svh! To the Visve devs
svh!ToAgniSvishtakritsvh!'
4. Outside (the house) the wife offers the Bali with (the formulas),
'Adoration to the wife! Adoration to the man! To every time of life,
adoration! To the white one with the black teeth, the lord of the bad
women,adoration!
'Theywhoalluremyoffspring,dwellinginthevillageorintheforest,to
thembeadorationIoffer
p.291
aBalitothem.Bewelfaretome!Maytheygivemeoffspring.'
5. The remainder he washes out with water. Then (follows) feeding of
theBrhmanas.
Footnotes
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290:1
12, 1. Comp. SkhyanaGrihya I, 3, 3. The deities of the
corresponding Srauta festivals are, at the full moon, Agni and Agn
shomauatthenewmoon,Agni,Vishnu,andIndrgn.
290:2Comp.below,II,9,3.
290:3SkhyanaGrihyaII,14,3,4.
KANDIK13.
1 1.Ifshedoesnotconceive,heshould,afterhavingfasted,under(the
Nakshatra)Pushya,laydown(inhishouse)therootofawhiteblooming
Simhplant,andonthefourthday,after(hiswife)hasbathed,heshould
inthenighttimecrushitinwaterandinsertitintoherrightnostrilwith
(the verse), 'This herb is protecting, overcoming, and powerful. May I,
thesonofthisgreat(mother),obtainthenameofafather!'
Footnotes
291:113,1.IhavetranslatedaccordingtothereadingofasimilarMantra
found in the Atharvaveda (VIII, 2, 6), which no doubt is correct,

sahasvatinsteadofsarasvat.
KANDIK14.
1.NowthePumsavana(i.e.theceremonytosecurethebirthofamale
child),
2.Before(thechildinhismother'swomb)moves,inthesecondorthird
month(ofpregnancy).
33.OnadayonwhichthemoonstandsinconjunctionwithaNakshatra
(thathasaname)ofmasculinegender,onthatday,afterhavingcaused
(hiswife)tofast,tobathe,andtoputontwogarmentswhichhavenot
yet been washed, and after having in the nighttime crushed in water
descending roots and shoots of a Nyagrodha tree, he inserts (that into
herrightnostril)asabove,withthetwo(verses),
p.292
[paragraphcontinues]'Thegoldchild'(Vg.Samh.XIII,4)and'Formed
ofwater'(ibid.XXXI,17)
414_4.AKusaneedleandaSomastalk,accordingtosome(teachers).
55.Andheputsgallofatortoiseonherlap.
If he desires 'May (the son) become valiant,' he recites over him (i.e.
over the embryo), modifying the rite (?), 'The Suparna art thou' (Vg.
Samh.XII,4),(theYagus)before(theformulascalled)'stepsofVishnu.'
Footnotes
291:314,3.Thewords'asabove'refertochap.13,1.
292:14_4Comp.SkhyanaGrihyaI,20,3.
292:5Thecommentatorsstatethatkrmapitta(galloftortoise)means'a
dishwithwater.'Iplacenoconfidenceinthisstatement,thoughIcannot
showatpresentwhatitsoriginis.Iamnotsureaboutthetranslationof
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vikrity(orvikritya?).Butitseemsimpossibletomethatitshouldbethe
name of the metre Vikriti. 'Steps of Vishnu' is a name for the Yagus
following in the Samhit on the one prescribed in this Stra. It begins,
'Vishnusstepartthou,&c.'(Vg.Samh.XII,5).
KANDIK15.
1.NowtheSmantonnayana(orpartingofthepregnantwife'shair).
22.(itisperformed)likethePumsavana
3.Inherfirstpregnancy,inthesixthoreighthmonth.
4
15_4.
After he has cooked a mess of sacrificial food, containing
sesamumandMudgabeans,andhassacrificedtoPragpati,hepartsfor
the wife, who is seated to the west of the fire on a soft chair, her hair
upwards(i.e.beginningfromthefront)withabunchcontaininganeven
numberofunripeUdumbara
p.293
fruits, and with three bunches of Darbha grass, with a porcupine's quill
thathasthreewhitespots,withastickofVratarawood,andwithafull
spindle.withthewords,'Bhrbhuvahsvah.'
5.Or(hepartsthehaironce)witheachofthe(three)Mahvyhritis.
6 6. He ties (the Udumbara fruits, &c.) to a string of three twisted
threads with (the words), 'Rich in sap is this tree like the tree, rich in
sap,bethoufruitful.'
77.(Thehusband)thensaystotwoluteplayers,'Singyetheking,orif
anybodyelseisstillmorevaliant.'
8 8.Here some also prescribe a certain stanza (to be sung by the lute
players):'Somaaloneisourking.Maythesehumantribesdwellonthy
banks,O(river)whosedominionisunbroken,N.N.!'herehenamesthe
nameoftherivernearwhichtheydwell.
Footnotes
292:2 15, 2. I.e. the Nakshatra under which the ceremony is performed,
shouldbeofmalegenderthewifeistofast,&c.(seechap.14,3).
292:15_4SkhyanaGrihyaI,22,8svalyanaI,14,4.
293:6SkhyanaI,22,10.
293:7Skhyanal.l.11,12svalyanal.l.6.
293:8svalyanal.l. 7. I take avimuktakakre to be the vocative of the
feminine.
KANDIK16.
1 1. Soshyantm adbhir abhyukshaty egatu dasamsya iti (Vg. Samh.
VIII,28)prgyasyaitoiti(ibid.29).
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22Athvarvapatanam,avaituprisnisevalamsunegaryvattave,naiva
mmsenapvarinakasmimskanyatamavagaryupadyatmiti.
3.Whentheboyisborn,heperformsforhim,beforethenavelstringis
cutoff,themedhganana
p.294
[paragraphcontinues](productionofintelligence)andtheyushya(rite
forprocuringlonglife).
4 4. (The medhganana is performed in the following way:) With his
fourth finger and with (an instrument of) gold he gives (to the child)
honeyandghee,orghee(alone),toeatwith(theformulas),'BhhIput
into thee bhuvah I put into thee svah I put into thee. Bhr bhuvah
svaheverythingIputintothee.'
5.Hethenperformstheyushya.
6. Near his navel or his right ear he murmurs: 'Agni is longlived
through the trees he is longlived. By that long life I make thee long
lived.
'Somaislonglivedthroughtheherbsheis,&c.
'TheBrahmanislonglivedthroughtheBrhmanasitis,&c.
'Thegodsarelonglivedthroughambrosia(amrita)theyare,&c.
'TheRishisarelonglivedthroughtheirobservancestheyare,&c.
'The Fathers are longlived through the Svadh oblations (or oblations
madetotheManes)theyare,&c.
'Sacrificeislonglivedthroughsacrificialfeeitis,&c.
'Theoceanislonglivedthroughtheriversitislonglived.Bythatlong
lifeImaketheelonglived'
7.Andthreetimestheverse,'Thethreefoldage'(Vg.Samh.III,62).
8.Ifhedesires,'Mayhelivehisfulltermof
p.295
life,'heshouldtouchhimwiththeVtsaprahymn(Vg.Samh.XII,18
29).
9. From the Anuvka beginning with 'From heaven' (XII, 18 seqq.) he
omitsthelastRik(XII,29).
10.HavingplacedfiveBrhmanastowardsthe(five)regions,he should
saytothem,'Breatheyeuponthis(child).'
1111.The(Brhmanaplaced)totheeastshouldsay,Upbreathing!
12.Theonetothesouth,'Backbreathing!'
13.Theonetothewest,'Downbreathing!'
14.Theonetothenorth,'Outbreathing!'
15.Thefifthone,lookingupwards,shouldsay,'Onbreathing!'
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16.Or(thefather)maydothathimself,goinground(hischild),ifhecan
findno(Brhmanas).
17 17.He recites over the place at which (the child) is born: 'I know, O
earth,thyheartthatdwellsinheaven,inthemoon.ThatIknowmayit
know me. May we see a hundred autumns may we live a hundred
autumnsmaywehearahundredautumns.'
18 18.Hethentoucheshimwith(theverse),'Beastone,beanaxe,be
imperishable gold. Thou indeed art the Self called son thus live a
hundredautumns.'
p.296
19 19. He then recites over his mother (the verse), 'Thou art Id, the
daughter of Mitra and Varuna thou strong woman hast born a strong
son.Bethoublessedwithstrongchildren,thouwhohastblesseduswith
astrongson.'
20. He then washes her right breast, and gives it to the child with (the
verse),'Thisbreast'(Vg.Samh.XVII,87)
21
21.
The left (breast) with (the verse), 'Thy breast which' (ibid.
XXXVIII,5)withthesetwo(verses).
22. He puts down a pot of water near her head with (the verse), 'O
waters, you watch with the gods. As you watch with the gods, thus
watchoverthismotherwhoisconfined,andherchild.'
2323.Havingestablishednearthedoorthefirethathasbeenkeptfrom
(the wife's) confinement, he throws into that fire at the time of the
morningandeveningtwilight,until(themother)getsup(fromchildbed),
mustardseedsmixedwithricechaff(pronouncingthefollowingnamesof
demons and goblins): 'May Sanda and Marka, Upavra, Saundikeya,
Ulkhala,Malimluka,Dronsa,Kyavanavanishhence.Svh!
'May likhat, Animisha, Kimvadanta, Upasruti, Haryaksha, Kumbhin,
Satru, Ptrapni, Nrimani, Hantrmukha, Sarshapruna, Kyavana vanish
hence.Svh!'
24 24. If (the demon bringing disease) Kumra attacks the boy, the
fathercovershimwithanet
p.297
orwithanuppergarment,takeshimonhislap,andmurmurs:Krkura,
Sukrkura, Krkura, who holds fast children. Ket! ket! doggy! let him
loose.Reverencebetothee,theSsara,barker,bender.
'That is true that the gods have given a boon to thee. Hast thou then
choseneventhisboy?
'Ket!ket!doggy!lethimloose.Reverencebetothee,theSsara,barker,
bender.
'Thatistruethat(thedivineshedog)Saramisthymother,Ssarathy
father,theblackandthespeckled(twodogsofYama)thybrothers.
'Ket!ket!doggy!lethimloose.Reverencebetothee,theSsara,barker,
bender.'
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25.Hethentouches(theboy)with(thewords),'Hedoesnotsuffer,he
does not cry, he is not stiff, he is not sick, when we speak to him and
whenwetouchhim.'
Footnotes
293:116,1.SatapathaBrhmanaXIV,9,4,22.
293:2AtharvavedaI,II,4.
294:4 Comp. Satapatha Brhmana XIV, 9, 4, 23 seqq. (Brihad ranyaka
VI, 4, 24 seqq. S.B.E., XV, 222 seq.). The text has anmikay
suvarnntarhitay, which literally is: with the nameless (or fourth)
finger,betweenwhich(andthefood)goldhasbeenput.
295:1111seqq.Intranslatingthetechnicaltermsforthedifferentkindsof
breath,IadopttheexpressionschosenbyProfessorMaxMller,S.B.E.,
XV,94.Astothewholerite,comp.Satap.Br.XI,8,3,6.
295:17
Comp. above, I, 11, 9. The comparison of the parallel Mantra
leavesscarcelyany doubt that veda (the first word of the verse) is the
first, not the third person, and bhmi the vocative case. Compare the
vocative darvi of the Vg. Samhit, while the Atharvaveda has darve.
Lanman,NounInflection,p.390.
295:18SatapathaBrhmanaXIV,9,4,26svalyanaI,15,3.
296:19SatapathaBrhmana l.l. 27. Comp. Professor Max Mller's note,
S.B.E.,XV,223seq.
296:21SatapathaBrhmanal.1.28.
296:23Onthestikgni,comp.Satap.Br.l.l.23SkhyanaGrihyaI,
25,4,&c.
296:24 Krkura seems to me, and this is also Professor Stenzler's p. 297
opinion, identical with kurkura, kukkura ('dog'). The Petersburg

Dictionary explains it, 'Name eines die Kinder bedrohenden Dmons
(vielleichteinePersonificationdesHustens).'
KANDIK17.
1 1. On the tenth day (after the birth of the child) the father, having
made(hiswife)getup,andhavingfedtheBrhmanas,givesaname(to
thechild),
2. Of two syllables, or of four syllables beginning with a sonant, with a
semivowel in it, with a long vowel (or) the Visarga (at its end), with a
Krit(suffix),notwithaTaddhita
3. With an uneven number of syllables, ending in , with a Taddhita
(suffix)toagirl.
4.(Thename)ofaBrhmana(shouldendin)
p.298
sarman(forinst.Vishnusarman),thatofaKshatriyainvarman(forinst.
Lakshmvarman),thatofaVaisyaingupta(forinst.Kandragupta).
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5.Intheforthmonth(follows)thegoingout.
6. He makes (the child) look at the sun, pronouncing (the verse), 'That
eye'(Vg.SamhitXXXVI,24).
Footnotes
297:117,1.Comp.GobhilaII,8,14svalyanaI,15,4.
KANDIK18.
1 1. When he returns from a journey, he approaches his house in the
mannerstatedabove.
2. When he sees his son, he murmurs, 'From limb by limb thou art
producedoutoftheheartthouartborn.ThouindeedarttheSelfcalled
sonsoliveahundredautumns!'
3. He then kisses his head with (the words), 'With the himkra (the
mystical syllable hi) of Pragpati, which gives thousandfold life, I kiss
thee,N.N.!Liveahundredautumns!'
4.Andthreetimeswith(thewords),'Withthehimkraofthecows.'
5 5. In his right ear he murmurs, 'Bestow on us, O bountiful, onward
pressing Indra, plentiful, rich treasures. Give us a hundred autumns to
livegiveusmanyheroes,strongjawedIndra'
6 6. In the left ear, 'Indra, bestow on us the best treasures, insight of
mind, happiness, increase of wealth, health of our bodies, sweetness of
speech,andthatourdaysmaybegooddays.'
7.Foragirlheonlykissestheheadsilently.
Footnotes
298:118,1.SeeKtyyana,SrautastraIV,12,22seq.:Withthewords,
'House, be not afraid,' &c. (Vg. Samh. III, 41) he approaches the
house.With,'Forpeaceyou'(III,43)heentersit.
298:5RigvedaIII,36,10.
298:6RigvedaII,21,6.
p.299
KANDIK19.
1.InthesixthmonththeAnnaprsana(orfirstfeedingwithsolidfood).
2 2. Having cooked a mess of sacrificial food, and sacrificed the two
gyabhgas,heofferstwogyaoblations,(thefirstwiththeverse,)'The
gods have generated the goddess Speech manifold animals speak her
forth. May she, the sweetsounding, the cow that (for milk) gives sap
andjuicetous,Speech,thehighlypraisedone,cometous.Svh!'
3. And the second (oblation) with (the verse), 'May vigour us today'
(Vg.SamhitXVIII,33).
4.Hethensacrifices(fouroblations)ofcookedfoodwith(theformulas),
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'ThroughupbreathingmayIenjoyfood.Svh!
'ThroughdownbreathingmayIenjoysmells.Svh!
'ThroughmyeyemayIenjoyvisiblethings.Svh!
'ThroughmyearmayIenjoyrenown.Svh!'
5.Afterhehaseaten(himself),heshouldsetapartfoodofallkinds,and
ofalldifferentsortsofflavour,andshouldgiveittohim(i.e.tohisson)
toeat,
6 6.Silently or with (the word), 'Hanta' (i.e. Well!). For it is said in the
Sruti,'Men(liveon)thewordhanta.'
7. (He feeds the child) with flesh of (the bird called) Bhradvg, if he
wishes(tothechild)fluencyofspeech,
8.Withfleshofpartridge,ifabundanceofnourishment,
p.300
9.Withfish,ifswiftness,
10.(Withflesh)of(thebird)Krikash,iflonglife,
11.(Withflesh)of(thebird)ti,ifdesirousofholylustre,
12.Withall,ifdesirousofall.
13. Or each (sort of) food one by one. Then (follows) feeding of the
Brhmanas, or each (sort of) food one by one. Then feeding of the
Brhmanas.
EndoftheFirstKnda.
Footnotes
299:2RigvedaVIII100,11.
299:6BrihadranyakaV,8.
p.301
KNDAII,KANDIK1.
1 1.When(theson)isoneyearold,theKdkarana(i.e.thetonsureof
hishead,shouldbeperformed),
2.Orbeforethelapseofthethird(year).
3. When he is sixteen years old, the Kesnta (i.e. the shaving of his
beard,istobedone),
4. Or, according as it is considered auspicious by all (the different
families).
5. After food has been distributed to the Brhmanas, the mother takes
theboy,batheshim,putsonhimanunderandanuppergarmentwhich
havenotyetbeenwashed,andputtinghimonherlap,shesitsdownto
thewestofthefire.
6.Thefathertakinghold(ofhiswife)sacrificesgyaoblations,andafter
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he has partaken ofthe (sacrificial)food, hepourswarm waterintocold

water with (the words), 'With warm water come hither, Vyu!Aditi,cut
thehair.'
7.AttheKesntaceremony(Stra3),'hairandbeard'(insteadof'hair').
8. He throws a piece of fresh butter, or of ghee, or some curds into it
(i.e.intothewater,Sara6).
9 9. Taking some (water) he moistens the hair near the right ear with
(theformula),'OntheimpulseofSavitrimaythedivinewatersmoisten
p.302
thybodyinorderthatlonglifeandsplendourmaybethine.'
1010.Havingunravelled(thehair)withaporcupine'squillthathasthree
whitespots,heputsthreeyoungKusashootsintoitwith(theformula),
'Herb'(Vg.Samh.IV,1).
11 11. Taking up a copper razor with (the formula), 'Friendly by name'
(Vg. 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 Brhmanas, shave his (head), in order that he may be blessed
withlonglifeandmayreacholdage.'
12.Cuttingoff(theKusashoots)togetherwiththehair,hethrowsthem
onalumpofbull'sdungwhichtheykeepnorthwardsofthefire.
13.Inthesamewaytwoothertimessilently.
14. The moistening and the other rites are repeated with the two other
(tuftsofhair).
15.Behindwith(theverse),'Thethreefoldage'(Vg.Samh.III,62).
16 16.Thenontheleftsidewith(theverse),'Withthatprayerbywhich
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,ofwelfare.'
p.303
17.Threetimesheshavesroundthehead,fromlefttoright
18.Includingtheface,attheKesntaceremony.
19 19.(Herecitestheverse,)'Whentheshavershaveshishairwiththe
razor, the wounding, the wellshaped, purify his head, but do not take
awayhislife.'
2020.Headds(theword),'hisface'attheKesntaceremony.
21. With that water (Stras 6, 8) he moistens his head, and gives the
razortothebarberwith(thewords),'Withoutwoundinghim,shavehim.'
22. The locks of hair which are left over, are to be arranged as it is
consideredauspicious(inhisfamily).
23 23. Having put away that lump of dung with the hair so that it is
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hiddeninacowstable,orinasmallpond,orinthevicinityofwaterhe
givesanoptionalgifttotheteacher
24.AcowattheKesntaceremony.
25. After the Kesnta has been performed, (the youth) should observe
chastityandshouldnotbeshaventhroughoneyear,ortwelvenights,or
sixnights,oratleastthreenights.
Footnotes
301:11,6.IseenoreasonwhyweshouldnottakeAditiforthenameof
the goddess. Comp. Atharvaveda VI, 68, 2: Aditih smasru vapatu.

svalyanaGrihya I, 17, 7. Stenzler translates: Ungebundener, die
Haareschneide.
301:9
The text has, dakshinam godnam undati. The commentary on
Ktyyana
V,
2,
14
explains
dakshina
godna:
dakshinakarnasampavartinam sirahpradesam. Syana on Satapatha
BrhmanaIII,1,2,4(p.323,ed.Weber):godnamnmakarnasyopari
pradesah. The Mantra reoccurs in Ktyyana, loc. cit.Savitr p. 302
prasth should not be translated as Prof. Stenzler does: von Sav.
erzeugt,but:vonSay.angetrieben.
302:10ThisStraisidenticalwithKtyyanaSraut.V,2,15.
302:11CompareKtyyanal.l.17.TheMantra,Vg.Samh.III,63b,is
thatgivenbyKtyyana,thefollowingoneisthatwhichtheotherGrihya
textsprescribe.
302:16SeethevariousreadingsoftheMantragivenbyProfessorStenzler,
p. 53 of his critical annotations, and compare svalyanaGrihya I, 17,

13.
303:19svalyanal.l.16AtharvavedaVIII,2,17.
303:20 He repeats the Mantra, given in Stra 19, in this form: When the
shavershaveshishairandhisface,'&c.
303:23Seeabove,Stra12.
KANDIK2.
1. He should initiate a Brhmana, when he is eight years old, orinthe
eighthyearaftertheconception,
2.svalyana,whenheiselevenyearsold,
p.304
3.AVaisya,whenheistwelveyearsold.
4. Or according as it is considered auspicious by all (the different
families).
5.HeshouldfeedtheBrhmanas.Andtheyleadhim(i.e.theboywhois
to be initiated) on, with his head shaven all round, and decked with
ornaments.
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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,'Iwillbeastudent(brahmakrin).'
7.Hethenmakeshimputonagarmentwith(theverse),'Inthewayin
which Brihaspati put the garment of immortality on Indra, thus I put
(thisgarment)onthee,forthesakeoflonglife,ofoldage,ofstrength,
ofsplendour.'
88.Hetiesroundhimthegirdlewith(theversewhichtheyouthrecites),
'Herehascometome,keepingawayevilwords,purifyingmykindasa
purifier,clothingherself,by(thepowerof)inhalationand exhalation, with
strength,thissisterlygoddess,thisblessedgirdle.'
9 9. Or, 'A youth, well attired, dressed, came hither. He, being born,
becomes glorious. Wise sages extol him, devout ones, turning their
mindstothegods.'
10.Orsilently.
11.Hegiveshimthestaff.
p.305
12.(Thestudent)acceptsitwith(theverse),'Mystaffwhichfelldownto
thegroundintheopenair,thatItakeupagainforthesakeoflonglife,
ofholiness,ofholylustre.'
13 13. According to some (teachers he accepts the staff) in the way
prescribedfortheinauguration,becauseitissaid,'Heentersuponalong
Sattra(orsacrificialperiod).'
14. (The teacher) then with his joined hands fills (the student's) joined
hands with water with the three (verses), 'Ye waters are' (Vg. Samh.
XI,50seqq.).
15 15. He then makes him look at the sun with (the verse), 'That eye'
(Vg.Samh.XXXVI,24).
1616.Hethentoucheshisheart,(reaching)overhisrightshoulder,with
(thewords),'IntomywillItakethyheart,&c.'
17 17. He then seizes (the student's) right hand and says, 'What is thy
name?
18.Hereplies,'IamN.N.,sir!'
19.Hethensaystohim,'Whosepupil(brahmakrin)artthou?'
2020.After(thestudent)hassaid,'Yours!'(the
p.306
teacher replies,) 'Indra's pupil art thou Agni is thy teacher I am thy
teacher,N.N.!'
21.Hethengiveshiminchargetolivingbeingswith(theformulas),'To
PragpatiIgivetheeincharge.TothegodSavitriIgivetheeincharge.
To the waters, the herbs I give thee in charge. To Heaven and Earth I
give thee in charge. To the Visve devs I give thee in charge. To all
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beingsIgivetheeinchargeforthesakeoffreedomfromharm.'
Footnotes
304:66seqq.Comp.SatapathaBrhmanaXI,5,4.
304:8
The commentators differ as to whether the krya or the youth
should recite the verse. The comparison of Skhyana II, 2, 1 would

rather tend to show that it is the teacher, but Gobhila II, 10 says
expressly: athainam trih pradakshinam mugamekhalm pariharan
vkayatyamdurukttparibdhamnetyritasyagoptrtiv.
304:9RigvedaIII,8,4.TheverseisoriginallyaddressedtoAgni.
305:13 Satapatha Brhmana XI, 3, 3, 2: 'He enters upon a long Sattra,
whoentersuponBrahmakarya.'Thestudent,whenbeinginitiated,ought
to behave, consequently, in the same way as those who receive the
inauguration(dksh)foralongSattra.ThisisthemeaningofthisStra.
The rules regarding the staff handed over by the Adhvaryu to the
YagamnaatthedkshceremonyaregivenbyKtyyana,Srautastra
VII,4,14.
305:15Seeabove,I,8,7.
305:16Seeabove,I,8,8.
305:1717seqq.Comp.SatapathaBrhmanaXI,5,4,1seqq.
305:20
The words 'I am thy teacher' are omitted in one of Professor
Stenzler'sMSS.andinhistranslation.Buttheyaregivenintheparallel
passage of the Satapatha Brhmana. The p. 306 parallel passage in
Skhyana (Grihya II, 3, 1) also runs thus: Agnir kryas tava, asv,
ahamkobhau.
KANDIK3.
11.Havingwalkedroundthefirewithhisrightsideturnedtowardsit,he
sitsdown.
2. Taking hold (of the student), he sacrifices the gya oblations, and
afterhavingpartaken(oftheremainsofthesacrificialfood)heinstructs
him,'Astudentartthou.Takewater.Dotheservice.Donotsleepinthe
daytime.Keepsilence.Putfuelon(thefire).Takewater.'
3. He then recites the Svitr to him, who is seated to the north of the
fire,withhisfacetothewest,sittingneartheteacher,andlooks(atthe
teacher),while(theteacher)looksathim
4 4.Some say, to (the student) who is standing or seated to the south
(ofthefire)
5. Pda by Pda, (then) hemistich by hemistich, and the third time the
whole(verse),recitingittogether(withthestudent)
p.307
6.Afteroneyear,oraftersixmonths,oraftertwentyfourdays,orafter
twelvedays,oraftersixdays,orafterthreedays.
7 7. To a Brhmana, however, he should recite a (Svitr) verse in the
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Gyatr metre immediately. For it is said in the Sruti, 'To Agni indeed
belongstheBrhmana.'
8.ATrishtubhversetoaRganya,
9.AGagattoaVaisya,
10.OraGyatrto(personsof)all(castes).
Footnotes
306:1
3, 1 seqq. Comp. the corresponding section of the Satapatha
BrhmanaXI,5,4,6seqq.
306:4SatapathaBrhmanal.l.14.
KANDIK4.
1.Nowtheputtingonoffuel.
2 2. He wipes with his hand (the ground) round the fire with (the
formula),'Agni,gloriousone,makemeglorious.Asthou,gloriousAgni,
artglorious, 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
becomethepreserverofthetreasureoftheVedaformen.'
3 3.Havingsprinkled(water)roundthefirefromlefttoright,hestands
upandputsapieceofwoodon(thefire)with(thetexts),
'To Agni I have brought a piece of wood, to the great Gtavedas. As
thou, Agni, art inflamed by wood, thus I am inflamed by life, insight,
vigour,offspring,cattle,holylustre.
'MaymyteacherbethefatheroflivingsonsmayIbefullofinsight,not
forgetful (of what I have learned) may I become full of glory, of
splendour,ofholylustre,anenjoyeroffood.Svh!
p.308
4. In the same way (he puts on) a second (piece of wood) and thus a
third.
5.Or(eachpiece)with(theverse),'Thineisthis'(Vg.Samh.II,14).
6.Or(heuses)both(thisverseandtheformulasgiveninStra3).
77.Thewipingandsprinkling(ofwater)round(thefirearerepeated)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
thegiveroflife.Givemelife.Agni,thouartthegiverofvigour.Giveme
vigour.
'Agni,whatisdeficientinmybody,thatrestoretofulness.
'May the god Savitri bestow insight on me, may the goddess Sarasvat,
may the two divine Asvins, wreathed with lotus, (bestow) insight (on
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me).'
Footnotes
307:24,2.Comp.svalyanaGrihyaI,22,21.
307:3Astoanirkarishnu,comp.anirkaranabelow,III,16.
308:7Seeabove,Stras2,3.
KANDIK5.
1.Here(followsthestudent's)goingtheroundsforalms.
2 24. A Brhmana should beg, addressing (the woman from whom he
begsalms)withtheword'Lady'putatthebeginning(ofhisrequest),
3.ARganya,withtheword'Lady'insertedinthemiddle,
4.AVaisya,withtheword'Lady'putattheend.
55.(Heshouldbeg)fromthreewomenwhowillnotrefuse
p.309
6.Fromsix,twelve,oranindefinitenumber.
7.Fromhisownmotherfirst,accordingtosome(teachers).
88.Havingannouncedthealmsreceivedtohisteacher,heshouldstand,
keepingsilence,throughtherestoftheday,accordingtosome.
99.Havingfetchedfirewoodoutoftheforestwithoutdamaging(trees),
he should put them on that fire as above, and should abandon his
silence.
10.Heshouldsleeponthegroundandeatnopungentorsalinefood.
11. Wearing the staff, worshipping the fire, being obedient to his Guru,
goingtheroundsforalms(thesearethestandingdutiesofstudents).
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.
131315.Lethimlivefortyeightyearsasastudentforthe(four)Vedas,
14.OrtwelveyearsforeachVeda,
15.Oruntilhehaslearntit.
16. The garment (of a student) should be made of hemp, flax, or wool
(accordinglyasheisaBrhmana,aKshatriya,oraVaisya).
17.TheuppergarmentofaBrhmanashouldbeanantelopeskin,
18.ThatofaRganyatheskinofaspotteddeer,
p.310
19.ThatofaVaisyaagoat'sorcow'sskin.
20.Orif(theprescribedsortofgarment)isnottobehad,acow'shide
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(shouldbe worn) byall, becauseto thatbelongsthefirst place (among

allkindsofgarments).
21.ThegirdleofaBrhmanashouldbeofMugagrass,
22.ThatofaKshatriyashouldbeabowstring,
23.ThatofaVaisya,madeofMrv(i.e.SanseveriaRoxburghiana).
2424.IfthereisnoMuga(ortheotherarticlesprescribedin22,23,
thegirdlesshouldbemade)ofKusagrass,oftheplantAsmantaka,orof
Balbagagrass(respectively).
25.ThestaffofaBrhmanaisofPalsawood,
26.ThatofaRganyaofBilvawood,
27.ThatofaVaisyaofUdumbarawood.
28.Orall(sortsofstaffsmaybeused)byall.
29.Iftheteachercallshim,heshallriseandthenanswer..
30.If(theteachercallshim)whileheislyingdown,(heshouldanswer)
sitting if sitting, standing if standing, walking up (to the teacher) if
walkingup,runningup.
31. If he behaves thus, his fame when he has become a Sntaka (i.e.
whenhehastakenthebathattheendofhisstudentship)willbe(such
that people will say of him), 'Today he stays there today he stays
there.'
32 3235. There are three (kinds of) Sntakas: a Vidysntaka (i.e. a
Sntakabyknowledge),aVratasntaka
p.311
[paragraph continues] (i.e. a Sntaka by the completion of his vows),

andaVidyvratasntaka(i.e.aSntakabothbyknowledgeandbythe
completionofhisvows).
33. He who performs the Samvartana ceremony, after having finished
thestudyoftheVeda,butbeforethetimeofhisvowshasexpired,is a
Vidysntaka.
34.HewhoperformstheSamvartana,afterhisvowshaveexpired,but
beforehehasfinishedthestudyoftheVeda,isaVratasntaka.
35. He who performs the Samvartana, after having finished both, is a
Vidyvratasntaka.
36 3640. Until the sixteenth year the time (for being initiated) has not
passedforaBrhmana,
37.UntilthetwentysecondforaRganya,
38.UntilthetwentyfourthforaVaisya.
39.Afterthat(timehaspassed),theybecomepatitasvitrka(orpersons
whohavelosttherightoflearningtheSvitr).
40. No one should initiate such men, nor teach them, nor perform
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sacrificesforthem,norhaveintercoursewiththem.
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
patitasvitrkas,isexcluded
p.312
fromthesacrament(ofinitiation)andfrombeingtaughttheVeda.
43 43.Of such persons those who desire to receive the sacrament, may
perform the sacrifice of Vrtyastoma and then study the Veda, if they
like. For (of persons who have done that) it is said, 'Intercourse with
themispermitted.'
Footnotes
308:245,24.Comp.pastambaI,3,28seqq.(S.B.E.,II,p.12)Manu
II, 49, &c. The Brhmana says, 'Lady, give alms' the Kshatriya, 'Give,
lady,alms'theVaisya,'Givealms,lady.'
309:8svalyanal.l.10,11.
309:9Themeaning is, he should not break off branches, but only gather
suchashavefallenoff.Thewords'asabove'refertochap.4.
309:12GautamaII,13pastambaI,2,23.2830.21.26.
309:1315Comp.pastambaI,2,12seqq.svalyanaI,22,3.
310:24ManuII,43.
310:3235Comp.pastambaI,30,13ManuIV,31.Thetermofthevows
extends through fortyeight (or thirtysix, &c.) p. 311 years see above,
Stras 13 and 14, and below, chap. 6, 2. 3. The Samvartana is the
returninghomeofthestudentattheendofhisstudentship.
311:3640svalyanaGrihyaI,19,5seqq.&c.
311:41Thegeneralruleherealludedtois,accordingtothecommentators,
thatgivenbyKtyyana,SrautastraXXV,1,12.13.Thereitisstated
whichexpiatoryoblationshavetoprecede,whenaritethathasnotbeen
performed,orthathasbeenincorrectlyperformed,istobeperformedfor
good.
311:42 Those who have not been initiated in due time, may act as p. 312
stated in Stra 41. But if the omission has been perpetuated through
threegenerations,thedescendantofsuchpersonsissubjecttotherules
statedinStras42and43.
312:43
Ktyyana, after having given the rules on the Vrtyastoma
sacrifice (see Weber, Indische Literaturgeschichte, 2nd edition, pp. 73

seq.), says: 'Intercourse with them (who have performed that sacrifice)
ispermitted'(Sraut.XXII,4,28).
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KANDIK6.
1.WhenhehasfinishedtheVeda,heshouldtakethebath(bywhichhe
becomesaSntaka)
22.Orwhen(hehasgonethrough)astudentshipoffortyeightyears
3 3. Or also after (a studentship) of twelve years, according to some
(teachers).
4.(Lethimtakethebathonly)ifhisGuruhasgivenhispermission.
5 5. Rules (regarding the performance of sacrifices), (texts) to be used
(at the sacrifices according to those rules), and reasoning (on the
meaningoftheritesandtexts):thatistheVeda.
66.Somesay(thattheVedashouldbestudied)withitssixAgas
p.313
7.Notsothatheonlyknowstheceremonial.
8. But optionally by one who knows the sacrifices (the bath may be
taken).
9.(Thestudent)afterhavingembraced(thefeetof)histeacher,andput
the pieces of wood on the fire, places himself northwards of an
enclosure, on eastwardpointed Kusa grass, to the east of eight vessels
withwater.
10 10.'Thefiresthatdwellinthewatersthefirewhichmustbehidden,
the fire which must be covered, the ray of light, the fire which kills the
mind, the unwavering one, the paincausing one, the destroyer of the
body, the fire which kills the organsthose I leave behind. The shining
one,thatIseizehere'with(thisformula)hedrawswateroutofone(of
theeightvessels)
11. With that he besprinkles himself with (the words), 'Therewith I
besprinklemyselfforthesakeofprosperity,ofglory,ofholiness,ofholy
lustre.'
1212.(Asecondtimehedrawswateroutofasecondoftheeightvessels
with the formula given in Stra 10, putting instead of the words, 'The
shiningone,&c.,'theverse):'Bywhichyouhavecreatedprosperity,by
which you have touched sur, with which you have anointed the eyes,
whichisyour'glory,OAsvins.'
p.314
13. (And he draws water out of three other vessels) with (the three
verses),'Yewatersare'(Vg.Samh.XI,5052),versebyverse.
14. With (water drawn out of) the three other (vessels he besprinkles
himself)silently.
15.Havingloosenedhisgirdlewith(theverse),'Thehighestband'(Vg.
Samh.XII,12),havingputitdown,havingputonanothergarment,he
worshipsthesun
1616.With(theformulas),'Rising,bearingashiningspear,Indrastands
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withtheMarutshestandswiththegodswhowalkinthemorning.Thou
art a tenfold winner make me a tenfold winner. Make me attain to
renown.
Rising,bearingashiningspear,IndrastandswiththeMarutshestands
with the gods who walk in daytime. Thou art a hundredfold winner
makemeahundredfoldwinner.Makemeattaintorenown.
Rising,bearingashiningspear,IndrastandswiththeMarutshestands
withthegodswhowalkintheevening.Thouartathousandfoldwinner
makemeathousandfoldwinner.Makemeattaintorenown.'
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 histeeth
with an Udumbara branch with (the verse), 'Array yourselves for the
enjoyment of food. Here has come king Soma: he will purify my mouth
withgloryandfortune.'
p.315
18.Havinganointedhimselfandbathedagain,hetakesupthesalvefor
nose and mouth with (the words), 'Satiate my upbreathing and down
breathingsatiatemyeyesatiatemyear!'
19.Havingpouredouttothesouththewaterwithwhichhehaswashed
his hands, with (the words), 'Ye fathers, become pure,' he should salve
himself and murmur, 'May I become welllooking with my eyes, well
shiningwithmyface,wellhearingwithmyears.'
2020.Hethenshouldputonagarmentwhichhasnotyetbeenwashed,
ornotbeensoakedinlie,with(theformula),'Forthesakeofputtingon,
ofbringingfame,oflonglifeIshallreacholdage.Iliveahundredlong
autumns.ForthesakeoftheincreaseofwealthIwillclothemyself.'
21.Thentheuppergarmentwith(theverse),'Withglory(come)tome,
Heaven and Earth. With glory, Indra and Brihaspati! May glory and
fortunecometome!mayglorybemylot!'
22 22. If (he has only) one (garment), he should cover himself (with a
partofthatgarmentasifitwereanuppergarment)withthesecondpart
oftheformer(MantraStra20).
2323.Hetakesflowerswith(theformula),'(The
p.316
flowers)whichGamadagnihasbroughtforthesakeoffaith(hasbrought
to Sraddh?), 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
withthat,Itieontome,tobringmeglory!'
25 25. He binds a turban to his head with (the verse), 'A youth, well
attired.'
26. (He puts on) the two earrings with (the words), 'An ornament art
thoumaymoreornamentsbemine.'
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27.Hesalveshistwoeyeswith(theformula),'Vritras'(Vg.Samh.IV,
3b).
28. With (the words), 'Brilliant art thou,' he looks at his image in a
mirror.
29.Hetakesaparasolwith(thewords),'ThouartBrihaspati'scovering.
Sheltermefromevil.Donotsheltermefromsplendourandglory.'
30. With (the words), 'You are supports protect me from all sides,' he
putsonthetwoshoes.
31. With (the words), 'From all powers of destruction protect me on all
sides,'hetakesabamboostaff.
32. (For) the toothcleaner, &c. (the Mantras stated above are to be
used) in every case (for)the garment,theparasol,andtheshoes,the
Mantra(shouldonlyberecited)iftheyhavenotbeenusedbefore.
Footnotes
312:26,2.Seeabove,chap.5,13.
312:3Seechap.5,14.
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,pronunciationoftheMantras,andmetrics.
313:10
As to the names of the eight hostile powers of Agni, comp.
SkhyanaGrihya V, 2 Atharvaveda XIV, I, 38 XVI, 1

MantrabrhmanaI,7,I.
313:12ThereadingoftheMantraseemstobecorrupt.Comparetheform
inwhichitisgivenbyBhavadeva,quotedinProfessorStenzler'snoteon
this Stra. Instead of sriyam we have probably to read, as Bhavadeva
has, striyam instead of akshyau, akshn. Professor Stenzler very
pertinently compares Atharvaveda XIV, 1, 35. 36. Comp. also
MantrabrhmanaI,7,5.
314:16
In the Mantra the Praskara MSS. give bhrgabhrishnuh and
bhrgabhrishtih, and the Gobhila MSS. (Grihya III, 4)

bhrgabhrishtibhih.Possiblytheinstrumentalcaseisright.Bhtlingkand
Rothproposetoreadbhrgadrishtih.
315:20Comp.Ktyyana,SrautastraVII,2,18,towhichStraProfessor
Stenzlerrefers.
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. Gayarma (MS.
Chambers 373) says: ekam ket tatrpi paridhnamantram pathitv
vastrrdham paridhya dvir kamya uttarrdhe grihtv uttaryam [sic]
mantrampathitvottaryamkritvpunardvirkamedityarthah.
315:23Hirany.GrihyaI,3,11,4.
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KANDIK7.
1.WeshallstatetherulesofconductforaSntaka.
2.Another(mayobservethoserules)optionally.
p.317
3 3. Dancing, singing, and playing musical instruments, let him neither

performhimselfnorgo(toseeorhearit).
4 4.Sing,however,hemayathispleasure,forthereisanothersaying,
'Hesingseitherorherejoicesin(otherpeople's)singing.'
5 5.Ifeverythinggoeswell,heshallnotgobynighttoanothervillage,
andshallnotrun.
6 6. He shall avoid looking into a well, climbing up a tree, gathering
fruits, crawling through narrow openings, bathing naked, jumping over
unevenground,usingharshlanguage,lookingatthesunwhileitisrising
or setting, and begging. For there is a Sruti: 'After he has bathed, he
shouldnotbeg.Forhewhobathes,drivesawayfromhimselfbegging.'
7.Ifitrains,heshallgowithoutanuppergarment,andshallsay, 'May
this,mythunderbolt,driveawayevil.'
8.Heshallnotlookathimselfinwater.
9.Agtalomnmvipumsmshandhamkanopahaset.
10.Lethimcallapregnantwoman'vigany'(onewhowillgivebirthtoa
child)
11.Anichneumon(nakula),sakula
1212.Askull(kapla),bhagla
p.318
13 13. A rainbow (Indradhanu, 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
uncoveredground,orwhilerisinguporstanding.
16.Heshallwipehimselfwithwoodthathasfallenoffbyitself.
1717.Heshouldnotwearadyedgarment.
18.Heshouldbefixedinhisintentions,protecteverybody'slife,andbe
everybody'sfriend,asitwere.
Footnotes
317:3
7, 3. Comp. the similar rule given in the Buddhist Vinaya,
MahvaggaI,56.
317:4SatapathaBrhmanaVI,1,1,15.
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317:5
If no accident happens that makes his going to another village
necessary.
317:6ThepassageoftheSrutiquotedisfoundintheSatapathaBrhmana
XI,3,3,7.Comp.VasishthaXII,2,10,25GautamaIX,32,61,&c.
317:12GautamaIX,21.
318:13GautamaIX,22VasishthaXII,32.33pastambaI,31,18.
318:14GautamaIX,23pastambaI,31,10.
318:15
Gautama IX, 38 Vasishtha XII, 13 pastamba I, 30, 15. 18.
Before easing himself, he shall first cover the ground with grass or the
like.
318:17GautamaIX,4pastambaI,30,10.
KANDIK8.
1 1.Throughaperiodofthreenights(aftertheSamvartana)heshould
keep(thefollowing)observances.
22.Heshalleatnofleshandnotdrinkoutofanearthenvessel.
3 3.Heshallavoidseeingwomen,Sdras,deadbodies,blackbirds,and
dogs,andshallnottalkto(suchbeings).
44.Heshallnoteatfuneralfood,orfoodofa
p.319
[paragraphcontinues]Sdra,orof a womanlyingin(duringthe period

ofherimpurity).
5. He shall not void urine or excrements, or spit out in the sunshine,
andshallriotcoverhimselfagainstthesun.
6.Heshalltakewarmwaterfor(therites)inwhichwateriswanted.
7.Atnightheshalleatbythelight(ofalamporafirebrand).
8.Oronlyspeakingthetruth(sufficesinsteadoftheotherobservances).
9 9. Also a person who has received the dksh (or inauguration for a
Soma sacrifice), should observe these rules beginning from (that which
regards) the sunshine (Stra 5), if he performs the Pravargya
ceremony.
Footnotes
318:1
8, 1. The words of this Stra are repeated from Satapatha
BrhmanaXIV,1,1,28(onlyforkaratiitissaidherekaret).
318:3
Satapatha Brhmana l.l. 31. Black birds, according to the
commentators,meancrows.
318:4Funeralfoodissuchfoodasdescribedbelow,III,10,26.
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319:9ThePravargyaceremony,oneofthepreparatoryceremoniesofthe
Soma sacrifice (Indische Studien, X, 363), was not performed at every

Soma sacrifice, but there were certain restrictions regarding its
performanceseeIndischeStudien,IX,219seq.
KANDIK9.
11.Now(follow)thefivegreatsacrifices.
2 2. Of the Vaisvadeva food he should, after having sprinkled (water)
round(thesacredfire),makeoblations,withthewordSvh(eachtime
repeated), to Brahman, to Pragpati, to the (deities) of the house, to
Kasyapa,andtoAnumati.
33.Tothedomesticdeities(heoffers)three
p.320
[paragraph continues] (Balis) in the waterpot: to Parganya, to the

waters,totheEarth
4.ToDhtriandVidhtriatthetwodoorposts
5. To the different quarters (of the horizon), to Vyu and (to the
presidingdeities)ofthequarters
6.Inthemiddlethree(Balis)toBrahman,totheAir,totheSun.
7.Tothenorthofthose(heoffersBalis)totheVisvedevsandtoallthe
beings
8.FurtherontoUshasandtotheLordofbeings
9. To the south (to the Fathers) with (the words), To the Fathers,
Svadh!Adoration!'
10. Having rinsed out the vessel, he should pour it out towards the
northwestwith(thewords),'Consumption!thistothee!'
11 11. Taking the Brhmana's portion (of the food which he is going to
distribute),heshouldgiveittoaBrhmana,afterhehasmadehimwash
himself,with(thewords),'Well!(this)tothee!'
12.To(religious)mendicantsandtogueststheyshouldapportion(food)
asduetothem.
13. The persons belonging to the house, the young and the old, should
eatwhatisduetothem
14.Afterwardsthehouseholderandhiswife.
1515.Orthehouseholder(shouldeat)first,because
p.321
the Sruti says, 'Thereforethehouseholder shouldeatthesweetest food

beforehisguests.'
16 16. Every day he should sacrifice with the word svh. If he has no
food (to offer, he should make his offering) with something else, be it
evenapieceofwood(only),tothegods,orbeit(only)awaterpot,to
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theFathersandtomen.
Footnotes
319:19,1.ThefiveMahyagasare,thesacrificetothegods,thesacrifice
to living Beings, the sacrifice to the Fathers, the sacrifice to the

Brahman,thesacrificetomen.Astothemeaningofthefivecategories,
seesvalyanaGrihyaIII,1.
319:2Compareabove,I,12,3.
319:3Compareabove,I,12,2.
320:11WhatIhavetranslated'theBrhmana'sportion'isagra.Seeonthis
word the remark of Nlakantha quoted by BhtlingkRoth sv. agrahra:

agram
brhmanabhoganam,
tadartham
hriyante
rgadhant
prithakkriyante tegrahrh kshetrdayah. According to different
commentatorsandlexicographersoneAgraisequaltofourortosixteen
mouthfulsoffood.
320:15IcannotindicateanymorethanProfessorStenzlercould,wherethe
passageherequotedoccursinaBrhmana.
321:16Comp.SkhyanaGrihyaII,17,2SatapathaBrhmanaXI,5,6,
2.
KANDIK10.
1. Now (follows) the Adhyyopkarman (or opening ceremony at the
beginningoftheannualcourseofstudy).
22.Whentheherbsappear,(whenthemoonstandsinconjunction)with
Sravana, on the fullmoon day of the Srvana month, or on the fifth
(Tithi)oftheSrvanamonthunder(theNakshatra)Hasta
3.Havingsacrificedthetwogyaportions,heofferstwogyaoblations,
(namely,)
4.TotheEarthandtoAgni,if(hestudies)theRigveda,
5.TotheAirandtoVyu,iftheYagurveda,
6.TotheHeavenandtotheSun,iftheSmaveda,
7.Tothequarters(ofthehorizon)andtotheMoon,iftheAtharvaveda
8.(Besides)totheBrahman,tothemetresineverycase,
9. And to Pragpati, to the gods, to the Rishis, to Faith, to Insight, to
Sadasaspati,toAnumati.
1010.Thesame(oblationsaremade)whenthe
p.322
observances are imposed (on a student) or given up (by him, after

havingbeenkeptthroughtheprescribedperiodoftime).
11.With(theverse),'Sadasaspati'(Vg.Samh.XXXII,13)(theteacher)
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threetimes(sacrifices)friedgrains.
12.Allshouldrepeat(thatverseafterhim).
13.Aftereachoblationtheyshouldeachtimeputonthefirethreepieces
of Udumbara wood, fresh branches with leaves, anointed with ghee,
recitingtheSvitr.
14 14. And the students (should put wood on the fire) in the manner
statedabove.
15. With (the verse), 'Luck may bring us' (Vg. Samh. IX, 16) they
shouldeatthefriedgrainswithoutchewingthem.
16.Withtheverse,'OfDadhikrvan'(Vg.Samh.XXIII,32)theyshould
eatcurds.
17 17.Asmanypupilsashewishestoobtain,somanysesamumgrains
should he sacrifice with a diceboard, with the Svitr or with the
Anuvka,'Brightresplending'(Vg.Samh.XVII,80seqq.).
18 18. After they have eaten (the remainder of the sacrificial food, the
teacher) should pronounce the word Om and then repeat the Svitr
three times, and the beginnings of the Adhyyas to (the students) who
areseatedfacingthewest
p.323
19. The beginnings of the sections belonging to the (different) Rishis,if

theyareBahvrikas(i.e.iftheystudytheRigVeda),
20 20.The Parvans, if they are Khandogas (i.e. if they study the Sma
veda),
21.TheSktas,iftheyareAtharvans.
22.Allmurmur:'Mayitbeoursincommonmayitblessusincommon
may this Brahman be powerful with us together. Indra knows that
throughwhich,andinwhichway,nohatredmayspringupamongstus.'
23.Throughaperiodofthreenightstheyshouldnotstudy(theVeda).
24.Andtheyshouldnotcutthehairoftheirbodiesandtheirnails.
25. Some say (that this should not be done) till the Utsarga (i.e. the
concludingceremonyoftheannualcourseofstudy).
Footnotes
321:210,2.Comp.svalyanaGrihyaIII,5,2.3andmynote.
321:10
On the different vratas (observances) connected with the
p. 322
study of the Veda, such as the Sukriyavrata, the Skvaravrata, &c.,

comp.especiallySkhyanaGrihyaII,11.12andthenotesthere.
322:14Seeabove,chap.4.
322:17
karshaphalakena. Rmakrishna states that this is a board of
Udumbarawood,ofthelengthofanarm,andoftheshapeofaserpent.
(SeeProfessorStenzler'snote.)
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322:18
The following Stras clearly show that this rule is intended for
studentsoftheYagurvedaonly.
323:20
On the division of the Smaveda into Parvans, comp. Weber,
IndischeLiteraturgeschichte,2ndedition,p.72.
KANDIK11.
1 1.If(astrong)windisblowing,andonthenewmoondaythereisan
entireinterruptionofstudy.
2. If one has partaken of a Srddha 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)
untilthesametimenextday.
33.IftheUtsargaceremonyhasbeenperformed,
p.324
ifcloudsappear,....,(itshallbeinterrupted)throughaperiodofthree
nightsortilltwilighthasthricepassed.
44.Afterhehaseaten,untilhehas(washedand)driedhishandswhile
being in water at nighttime at the time of the morning and evening
twilightwhileadeadbodyoraKandlaisinthevillage.
5.Whilerunning,whileseeingapersonofbadfameorwhohaslosthis
caste, if a miraculous or happy event happens, as long as (that which
occasionstheinterruptionofstudy)endures.
6.Ifhoarfrost(liesontheground),ifamusicalinstrumentisheard,or
the cry of a person in pain, at the border of the village, in a burial
ground,orifadog,anass,anowl,ajackal,oraSmansongisheard,
orifalearnedpersonapproaches,aslongas(thatoccasion)endures.
7. If his Guru has died, let him go down into water (for offering water
oblations)andinterrupt(thestudy)fortennights.
8 8.IfonewhohasperformedwithhimtheTnnaptraceremony,ora
fellowpupil(hasdied),forthreenights.
9.Ifonewhoisnothisfellowpupil,(hasdied,)foronenight.
p.325
10. After having studied five months and a half, they should celebrate
theUtsarga,
11.Orsixmonthsandahalf.
12 12. They then mutter this Rik: 'Ye two young sages! The relation
whichhasexpiredamongus,thefriendshipwedissolve,(turningaway)
fromtheconditionoffriendship.'
13. After having remained together through a period of three nights,
theyseparate.
Footnotes
323:1 11, 1. 'Entire interruption' means, according to the commentators,
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thatnotonlythestudyoftheVedaitself,butalsothatoftheVedgas,
orevenallsortsofworldlyinstructionareforbidden.
323:3
I have left the words sarvarpe ka untranslated. Evidently p. 324
sarvarpaisidenticalwiththedoubtfulwordsavarpawhichtwiceoccurs
in the SkhyanaGrihya. See the discussion on that word in the note
onSkhyanaII,12,10.
324:4Onantardivkrtye,comp.ManuV,85.GautamaXVI,19.
324:8
The Tnnaptra is an invocation directed to Tannaptri (i.e. the
wind) by which the officiating priests and the Yagamna 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
ProfessorStenzlerhasprintedit,exceptthatIshouldproposetocorrect
yuv into yuvn (comp. svalyanaSrauta VI, 12, 12). It is probable
that the gods addressed are the two Asvins, who are called kav and
yuvninseveralpassagesoftheVedas.
KANDIK12.
1 1. In (the month) Pausha, under (the Nakshatra) Rohin, or at the
middle Ashtak 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,theotherteachers,theyearwithitsdivisions,andtotheir
ownancestorsandteachers.
3. After having four times quickly recited the Svitr, they should say,
'Wehavefinished.'
4 4. Interruption (of the study) and (continuation of the) teaching as
statedabove.
Footnotes
325:112,1. See svalyanaGrihya III, 5, 20 SkhyanaGrihya IV, 6.
OnthethreeAshtaks,seebelow,III,3,1.
325:4SkhyanaGrihyaIV,5,17,wherethesameexpressionkshapana
forinterruptionsofthestudyisused.Thewords'asabove'refertochap.
10,23.24.
p.326
KANDIK13.
1 1. On an auspicious day the harnessing to the plough. Or under (the
Nakshatra)Gyeshth,(becausethatriteis)sacredtoIndra.
2 2. To Indra, Parganya, the two Asvins, the Maruts, Udalksyapa,
Svtikr,St,andAnumati,heofferscurds,ricegrains,perfumes,and
friedgrains,andthenmakesthebullockseathoneyandghee.
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3. He should put them to the plough with (the verse), 'They harness to
theploughs'(Vg.Samh.XII,67).
4.With(theverse),'Forluckmayustheploughshares'(Vg.Samh.XII,
69)lethimploughortouchtheploughshare.
5 5.Or(hemay)not(doso),because(thatverse)hasbeenprescribed
for (the erection of) the Agni (altar), and the act of sowing stands in
connection(withit).
6. After the frontbullock has been sprinkled (with water), they then
shouldploughunploughedground.
p.327
7 7. He should make oblations of cooked sacrificial food to the same

deitiesasabove,whensowingbothriceandbarley,andatthesacrifice
toSt.
Footnotes
326:113,1. Indra is the presiding deity over the constellation Gyeshth
seeSkhyanaGrihyaI,26,16,&c.
326:2 The names of the genius Udalksyapa and of the female genius
Svtikr occur, as far as I know, only hero. BhtlingkRoth propose to

readSphtimkr('thegoddesswhogivesabundance').
326:5AttheAgnikayanaceremonyfurrowsaredrawnwiththeploughon
the Agnikshetra with the verses Vg. Samh. XII, 697 2. Afterwards
grains of different kinds are sown. See Ktyyana XVII, 2, 12 3, 8
IndischeStudien,XIII,244seq.ThusintheSrautaritualtheverseVg.
Samh. XII, 69 stands in a connection which does not conform to the
occasionforwhichitwouldbeusedhere.
327:7'Asabove'referstoStra2.OntheStyaga,seebelow,chap.17.
KANDIK14.
11.Now(follows)theSravanaceremony,
2.OnthefullmoondayoftheSrvanamonth.
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 gya
portions,andtwo(other)gyaoblations(withthefollowingverses):
4 4.'Beat away, O white one, with thy foot, with the forefoot and with
thehindfoot,theseseven[children]ofVarunaandall(daughters)ofthe
king'stribe.Svh!'
55.'Withinthedominionofthewhiteone,theSerpenthasseennobody.
Tothewhiteone,thesonofVidarva,adoration!Svh!'
6.HemakesoblationsofthemessofcookedsacrificialfoodtoVishnu,to
Sravana,tothefullmoonofSrvana,andtotherainyseason,
7. (And oblations) of the grains with (the verse), 'Accompanied with
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grains'(Vg.Samh.XX,29).
p.328
8.Hesacrificesflour,overwhichgheehasbeenpoured,totheserpents
(withthefollowingMantras):
9. 'To the lord of the serpents belonging to Agni, of the yellowish,
terrestrialones,svh!
'TothelordofthewhiteserpentsbelongingtoVyu,oftheaerial ones,
svh!
'To the lord of the overpowering serpents belonging to Srya, of the
celestialones,svh!
10.The(cake)inonedishheoffersentirely(withoutleavingaremainder
for the sacrificer) with (the formula), 'To the firm one, the son of the
Earth,svh!'
11 11.Afterhehaseaten(ofthesacrificialfood),hethrowsaportionof
theflourintoabasket,goesout,besmearsanelevatedspotoutsidethe
hall (with cowdung), says, while a firebrand is held (before him), 'Do
notstepbetween(myselfandthefire),'andwithoutspeaking(anything
except the Mantras), he causes the serpents to wash themselves,
(pouringoutwaterforthem,withtheformulas:)
12. 'Lord of the serpents belonging to Agni, of the yellowish, terrestrial
ones,washthyself!
'Lord of the white serpents belonging to Vyu, of the aerial ones, wash
thyself!
'Lord of the overpowering serpents belonging to Srya, of the celestial
ones,washthyself!'
13 13. Each time after the washing has been done, he offers to the
serpentsaBaliofflour,pickingout
p.329
[paragraphcontinues](portionsofit)with(thespooncalled)Darv(with
theformulas):
ones,thisisthyBali!
'LordofthewhiteserpentsbelongingtoVyu,oftheaerialones,thisis
thyBali!
ones,thisisthyBali!'
15 15. After he has made them wash themselves as above, he combs
themwithcombs(withtheformulas)
ones,combthyself!
'Lord of the white serpents belonging to Vyu, of the aerial ones, comb
thyself!
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ones,combthyself!'
17. (He offers) collyrium, ointment, and garlands with (the same
formulas),puttingattheirend,respectively,thewords,'Salvethyeyes!'
'Anointthyself!''Putongarlands!'
18. The remainder of the flour he pours out on the elevated spot
(mentioned in Stra 11), pours water on it out of a waterpot, and
worshipsthe
p.330
serpents with the three (verses), 'Adoration be to the serpents' (Vg.

Samh.XIII,6seqq.).
19.Atthatdistanceinwhichhewishestheserpentsnottoapproach(the
house), he should three times walk round the house, sprinkling an
uninterrupted stream of water round it, with the two (verses), 'Beat
away,Owhiteone,withthyfoot'(Stras4and5).
20. He gives away the (spoon called) Darv (Stra 13) and the basket
(Stra11),havingwashedandwarmedthem.
21. Near the door (of the house) they clean themselves with the three
(verses),'Owaters,yeare'(Vg.Samh.XI,50seqq.).
22 22. Having put away that remainder of flour in a hidden place, he
shouldfromthattimedailytillthegrahyan,aftersunset,whenhehas
performed the service to the fire, offer to the serpents a Bali of flour,
pickingout(portionsofit)withtheDarv(spoon).
23 23. When he is offering (the Bali), let no one step between (the
sacrificerandtheBali).
24 24.WiththeDarv(spoon)herinseshismouth.Havingwashedit,he
putsitaway.
20.Accordingtothecommentatorshegivesthesethingstothemanwho
holdsthefirebrand(Stra11).
p.331
2525.Theyeatthe(rice)grainswhichmustnotformonecoherentmass.
26.Then(follows)thefeedingoftheBrhmanas.
Footnotes
327:114,1seqq.Comp.SkhyanaIV,5svalyanaII,1GobhilaIII,
7.
327:4
svalyana II, 3, 3 Skhyana IV, 18, 1. For Vrunaih and
rgabndhavaih I read Vrunh, rgabndhavh. Pragh is an

interpolation.
327:5svalyana,loc.cit.Oneisrathertemptedtocorrectahirdadamsa
kakana, but Rmakandra's Paddhati on Skhyana gives the reading

dadarsa,asthePraskaraMSS.do.
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328:11 The ceremony
with the firebrand seems to stand in connection
withtherulegivenbysvalyana,II,1,13,thatbeforethesacrificerhas
given himself in charge' to the serpents, nobody is allowed to step
between him and the Bali destined for the serpents. Comp. also below,
Stra23.
328:13
I have translated upaghtam by 'picking out.' On the full p. 329
technical meaning of the term, which implies the omission of the

upastaranaandabhighrana,seeBloomfield'snoteonGrihyasamgraha
I, 111 (Zeitschrift der deutschen Morgenlndischen Gesellschaft, XXXV,
568).
329:15
The words as above refer to Stra 11. Pralikhati, which I have
translated 'he combs them,' is the same act for which Skhyana (IV,
15, 7) says, phanena keshtayati. I think Professor Stenzler is wrong in
translating: Er scharrt (das Mehl) mit Kmmen zusammen. Gayarma
says:pralekhanamkakramenapratimantrambalikandyanamkakataih.
tnikavaikakatyniprdesamtrnyekatodantnikshthnibhavanti.
330:22Thegrahyan is the fullmoon day of Mrgasrsha, on which the
Pratyavarohana ceremony is celebrated. See below, III, 2 Weber, die

vedischen Nachrichten von den Naxatra, II, 332. The expression
darvyopaghtamisthesamethathasoccurredaboveinStra13.
330:23Comp.svalyanaGrihyaII,1,13,andseeabove,Stra11.
330:24PrakshlyaseemstometorefertotheDarvseeStra20.
331:25Asamsyth.Comp.BhtlingkRothsv.samsv.
KANDIK15.
1.OnthefullmoondayofPraushthapadathesacrificetoIndra.
2 2.Having cooked milkrice for Indra and cakes, and having put cakes
round(thefire),hesacrificesthetwogyaportionsandgyaoblations
to Indra, to Indrn, to Aga Ekapad, to Ahi Budhnya, and to the
Proshthapads.
33.Afterhehaseaten(hisportionofthesacrificialfood),heoffersaBali
totheMaruts.FortheSrutisays,'TheMarutseatwhatisnotsacrificed.'
4 4. (This Bali he offers) in Asvattha leaves, because it is said, 'The
MarutsstoodintheAsvatthatree.'
p.332
5 5. (He offers it) with (the texts), 'Brilliantly resplendent' (Var. Samh.
XVII,8085),MantrabyMantra,
66.Andwiththe(Mantracalled)Vimukha.
7.(ThisMantraherepeatsonly)inhismind.
88.FortheSrutisays,'Thesearetheirnames.'
99.Hemurmurs,'ToIndrathedivine'(Vg.Samh.XVII,86).
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Footnotes
331:2 15, 2. After these gya oblations follows the chief oblation of the
whole sacrifice, the oblation of milkrice to Indra. In one of Professor

Stenzler's MSS. there is a special Stra inserted after Stra 2, 'Of the
cookedfoodhemakesanoblationwith(theformula),"ToIndrasvh."'
Idonot,however,thinkitrighttoreceivethisStraintothetext,asthe
otherMSS.donotsupportit,andthecommentatorsdidnotfinditinthe
textwhichtheyread.
331:3ProfessorStenzler'stranslation,'DieMarutsessenkeinOpfer,'seems
to me not quite exact. I should prefer to say, 'Die Maruts essen Nicht
Opfer.' This passage, taken from Satapatha Brhmana IV, 5, 2, 16, is
quotedassupportingtherulethataBaliofferingshouldbemadetothe
Maruts for in the technical language the term ahuta is applied to Bali
offerings (SkhyanaGrihya I, 10, 7, hutognihotrahomena, ahuto
balikarman).
331:4
When Indra called them to his help against Vritra. Satapatha
BrhmanaIV,3,3,6.
332:5ThisStraisidenticalwiththelastwordsofKty.XVIII,4,23.
332:6ThisisthefirstpartofVg.Samh.XVII,86.
332:8 Satapatha Brhmana IX, 3, I, 26. There it is said that sukragyotis
('brilliantly resplendent') &c. (the words used in Vg. Samh. XVII, 80)
arenamesoftheMaruts.
332:9ThisStraisidenticalwithKty.XVIII,4,25.
KANDIK16.
11.Onthefullmoondayofsvayugathe(offeringsof)Prishtakas(are
made).
2. Having cooked milkrice for Indra he sacrifices it, mixed with curds,
honey, and ghee, to Indra, Indrn, the two Asvins, the full moon of
svayuga,andtotheautumn.
3 3.After he has eaten (his portion of the sacrificial food), he sacrifices
withhisjoinedhandsaPrishtakapreparedwithcurds,withthewords,
'Maywhatisdeficientbemadefulltomemaywhatisfullnotdecayto
me.Svh!'
4. The inmates of the house look at the mixture of curds, honey, and
ghee,withtheAnuvka,
p.333
[paragraph continues] 'May Indra come hither' (Vg. Samh. XX, 47

seqq.).
55.Theyletthecalvesjointheirmothersthatnightandthegrahyan
night.
Footnotes
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332:1
16, 1. Prishtaka means a mixture of curds and butter. Comp.
Skhyana IV, 16, 3 svalyana II, 2, 3 Grihyasamgrahaparisishta

II,59.
332:3svalyanaII,2,3.
333:5SkhyanaIV,16,4.
KANDIK17.
11.Now(follows)thesacrificetoSt.
2. Wherever he sacrifices, be it (on a field) of rice or of barley, of that
grainheshouldprepareamessofcookedfood.
3 3. One who has sacrificed may, if he likes, prepare elsewhere also a
messofcookedfood,eitherofriceorofbarley.
4 4. (There should be) no doubt (as to whether rice or barley is to be
taken),asarulethereonhasbeenstatedabove.
5. If it is impossible (to take one of the two species of corn), (that) is
excluded.
6.Totheeastortothenorthofthefield,ona
p.334
cleanspotthathasbeenploughed,sothatthecrophenotdamaged,
7. Or in the village, because (there) both (rice and barley) are united,
andbecausenoobstacleisthere.
8.Whereheintendstocook(thesacrificialfood),heestablishesthefire
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 gya portions and gya oblations
(withthefollowingMantras):
9. 'For whom earth and heaven, the intermediate points and the chief
points(ofthehorizon)areveiledwithlight,thatIndraIinvokehere.May
hisweaponsbefriendlytowardsus.Svh!
'WhatsoeveritbethatIwishforatthissacrifice,OkillerofVritra,may
allthatbefulfilledtome,andmayIliveahundredautumns.Svh!
'May success, prosperity, earth, rain, eminence, excellence, luck here
protectthecreatures.Svh!
'InwhosesubstancedwellstheprosperityofallVedicandworldlyworks,
Indra'swifeStIinvoke.Mayshenotabandonmeinwhateverwork I
do.Svh!
Her, who rich in horses, rich in cows, rich in delight indefatigably
supports living beings, Urvar (i.e. the field) who is wreathed with
threshingfloors, I invoke at this sacrifice, the firm One. May she not
abandonme.Svh!
10. He makes oblations of the cooked sacrificial food to St, Yag (the
goddessofsacrifice),Sam(thegoddessofzealousdevotion),Bhti(the
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goddessofwelfare).
p.335
11. Some say that the giving (of the sacrificial food to the deities)
accompaniestheMantras.
1212.Butthisisexcluded,astheSrutisays,'Thegiving(oftheoblation
tothedeity)accompaniesthewordSvh.'
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
bowsandquivers,maytheyprotecttheefromtheeast, and be vigilant
andnotabandonthee.TothemIbringadoration,andIofferthisBalito
them.'
1414.Thentothesouthwith(theMantra),'Theywhoaresittingtowards
thesouth,notwinkingtheeyes,wearingarmour,maytheyprotectthee
from the south, and be vigilant and not abandon thee. To them I bring
adoration,andIofferthisBalitothem.'
15 15. Then to the west with (the Mantra), 'The powerful ones, the
excellentones, prosperity, earth, Prshni, Sunamkuri, may they protect
thee from the west, and be vigilant and not abandon thee. To them I
bringadoration,andIofferthisBalitothem.'
16.Thentothenorthwith(theMantra),'Thefearfulones,liketoVyuin
speed,maytheyprotect
p.336
theefromthenorth,onthefield,onthethreshingfloor,inthehouse,on
the way, and be vigilant and not abandon thee. To them I bring
adoration,andIofferthisBalitothem.'
1717.Ofanother(sortoffood)asthechief(foodusedatthissacrifice),
andwiththeremainderofgya,hedistributesBalisasabove.
18.Andthewomenshouldmakeaccompanyingoblations,becausesuch
isthecustom.
19. When the ceremony is finished, he should feed the Brhmanas. He
shouldfeedtheBrhmanas.
EndoftheSecondKnda.
Footnotes
333:117,1.ThegoddessStis,ashernameindicates,therusticdeityof
thefurrow.
333:3
Perhaps the meaning is that a person who has already once
performed the Styaga on the field, is allowed, when repeating the

sacrificeanothertime,tocelebrateitelsewhere,andtochooseathiswill
betweenriceandbarley.
333:4 A rule has been given in the Srautastra (Kty. I, 9, 1: 'Rice or
barley, if a Havis [is prescribed]') which shows that it is indifferent

whetherriceorbarleyistaken.Thusthesacrificerisfreetoelecttheone
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or the other. At least this is the traditional meaning of this Stra. But
possibly we had better understand it otherwise. The sacrificer should
offer, according to Stra 3, rice or barley. Whether he has to take the
oneortheother,therecanbenodoubt,astherulegivenabove(Stra
2)showsthatriceshouldbecooked,iftheceremonyisperformedfora
ricefield,andbarley,ifforabarleyfield.
335:12ThequotationhasnotbeenasyetidentifiedintheSrutiitself,but
thewordsquotedarefoundinKty.Sraut.I,2,7.
335:14 Some words in the beginning of the Mantra are lost. We should
probably write: atha dakshinatah. ye dakshinatonimishh . . . varmina

sate, &c. Of course it is impossible to say which is the word that is
wantingbefore(orperhapsafter)varminah.
335:15Prshni,whichmeans'heel,'standshere,ofcourse,asthenameof
aprotectingdemon.
KNDAIII,KANDIK1.
1 1. (Now shall be explained) the partaking of the firstfruits (of the
harvest),ofapersonwhohasnotsetupthe(sacredSrauta)fires.
2 2. He cooks a mess of fresh sacrificial food, sacrifices the two gya
portions,andtwogyaoblations,(withtheformulas),
'Tothehundredfoldarmed,hundredfoldvaliant,hundredfoldblissfulone,
the vanquisher of enemieshe who may create a hundred autumns for
us,Indra,mayheleadusacross(thegulfof)misfortune.Svh!
'Thefourpathsthatgobetweenheavenandearth,troddenbythegods
of these (paths) lead us to that which may bring us freedom from
decayanddecline,Oallyegods.Svh!'
3 3.Havingmadeoblationsofthemessofcookedfoodtothegrayana
deities,hemakesanotheroblationto(Agni)Svishtakritwith(theverse),
'Agni,makethis(sacrifice)full,thatitmaybewelloffered.Andmaythe
god destroy all hostile powers. Come hither, showing us a good path.
Bestowonuslonglife,fullofsplendourandfreefromdecay.Svh!'
4.Hetheneats(ofthefreshfruitswiththe
p.338
verses), 'May Agni eat first, for he knows how the Havis (is fit for
sacrifice) may he, the friend of all human tribes, make the herbs
blessedtous.
Fromthegoodyouhaveledustothebetter,yegods!Throughthee,the
nourishment,mayweobtainthee.Thusenterintous,Opotion,bringing
refreshment,forthegoodofourchildrenandofourselves,andpleasant.'
55.Orwiththe(verse)sacredtoAnnapati(theLordoffood).
6 6.Forbarley,however,(heusestheMantra),'Thisbarley,mixedwith
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honey, they have ploughed through Sarasvat under Manu. Indra was
lordoftheplough,thehundredfoldwiseoneploughersweretheMaruts,
theexuberantgivers.'
Footnotes
337:11,1.The corresponding ceremony of the Srauta ritual is treated of
inKty.IV,6.
337:2 A fresh Sthlpka means probably a Sthlpka prepared from the
freshgrainofthenewharvest.
337:3Thedeitiesofthegrayanaceremony,whichoccupiesintheSrauta
ritual the place corresponding to the rite described here, are Indra and
Agni,theVisvedevs,HeavenandEarth.
338:5TheAnnapatyaverseisVg.Samh.XI,83.
338:6Comp.manvadhi,RigvedaVIII,72,2.
KANDIK2.
1. On the fullmoon day of Mrgasrsha the grahyan ceremony (is
performed).
2 2.Hecooksamessofsacrificialfood,sacrificestwogyaoblationsas
attheSravansacrifice,andotheroblationswith(thefollowingverses):
'The night whom men welcome like a cow that comes to them, (the
night)whichistheconsortoftheyear,maythat(night)beauspiciousto
us.Svh!
p.339
'Thenightwhichistheimageoftheyear,thatweworship.MayI reach
oldage,impartingstrengthtomyoffspring.Svh!
'To the Samvatsara, to the Parivatsara, to the Idvatsara, to the
Idvatsara,totheVatsarabringyegreatadoration.Maywe,undecayed,
unbeaten, long enjoy the favour of these (years) which are worthy of
sacrifices.Svh!
'Maysummer,winterandspring,therainsbefriendly,andmayautumn
befreeofdangertous.Inthesafeprotectionoftheseseasonsmaywe
dwell,(and)may(they)last(tous)throughahundredyears.Svh!'
3. He makes oblations of the cooked food to Soma, to (the Nakshatra)
Mrigasiras,tothefullmoonofMrgasrsha,andtothewinter.
4 4.Afterhehaseaten(ofthesacrificialfood),hethrowstheremainder
oftheflourintoabasket,(andthenfollowthesameritesthathavebeen
stated above) from (the sacrificer's) going out down to their cleaning
themselves.
5.Afterthecleaninghesays,'TheBaliofferingisfinished.'
6 6.Aftertheyhavespreadouttothewestofthefirealayer(ofstraw)
andagarmentthathas
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p.340
notyetbeenwashed,they'redescend,'havingbathed,wearinggarments
whichhavenotyetbeenwashed:themaster(ofthehouse)southward,
his wife to the north (of her husband, and then the other persons
belongingtothehouse)sothateachyoungeroneliesmoretothenorth.
7.HavingcausedtheBrahmantositdownsouthward,andhavingplaced
to the north a waterpot, a Sam branch, an earthclod taken out of a
furrow,andastone,hemurmurs,lookingatthefire:'ThisAgniismost
valiant, he is most blessed, the best giver of a thousand boons, highly
powerful.Mayheestablishusbothinthehighestplace.'
8. To the west of the fire he joins his hands (and holds them) towards
theeast.
9.Withthethree(verses),'Thedivineship'(Vg.Samh.XXI,68)they
ascendthelayer(ofstraw).
101011.HeaddressestheBrahman:'Brahman,wewillredescend.'
11.TheBrahmanhavinggivenhispermission,theyredescendwith(the
words),'Life,fame,glory,strength,enjoymentoffood,offspring!'
12 12. Those who have received the initiation murmur, 'May a good
winter,agoodspring,agoodsummerbebestowedonus.Blessedmay
betoustherainsmaytheautumnsbeblessedtous.'
13. With (the verse), 'Be soft to us, O earth' (Vg. Samh. XXXV, 21),
theyliedownontheirrightsides,theirheadsturnedtowardstheeast.
p.341
14 14. They arise with (the verse), 'Up! with life, with blessed life. Up!
withParganya'seye,withthesevenspacesoftheearth.'
15.This(theyrepeat)twoothertimes,withtheBrahman'spermission.
16. Let them sleep on the ground four months (after the
Pratyavarohana),oraslongastheylike.
Footnotes
338:2
2, 2. The two oblations belonging to the Sravan ceremony are
thosestatedabove,II,14,4.5.
2.Thefirstversesinwhichthegrahyannightiscalledtheconsort of
theyear,ortheimageoftheyear,occurelsewherewithreferencetothe
Ekshtaknight.SeeAtharvavedaIII,10Taitt. p.339 Samhit V, 7, 2,
1. See also below, Praskara III, 3, 5. Samvatsara, Parivatsara,
Idvatsara, &c. are terms designating the different years of the
quinquennial period of the Yuga. See Zimmer, Altindisches Leben, 369,
370.
339:4
See above, II, 14, 1I21 (not 1921 as indicated by Professor
Stenzler).
339:6 'Redescending' means that they do not sleep any longer on high
bedsteads, which they did from the Srvan day till the grahyan, on
accountofthedangerfromthesnakes,butontheground.Seethenotes
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onSkh.GrihyaIV,15,2217,1.
340:101110,11.Seethenoteon6.
340:12 On upeta,
which means a person for whom the Upanayana has
beenperformed,seemynote,SkhyanaGrihyaII,1,1.
KANDIK3.
11.Afterthegrahyan(fullmoonfollow)thethreeAshtaks.
2 2.(The Ashtak is) sacred to Indra, to the Visve devs, to Pragpati,
andtotheFathers.
3 3. (The oblations are made) with cakes, flesh, and vegetables,
accordingtotheorder(ofthethreeAshtaks).
4.ThefirstAshtak(iscelebrated)ontheeighthdayofthefortnight.
5 5. Having cooked a mess of sacrificial food and having sacrificed the
twogyaportions,hesacrificesgyaoblationswith(thetexts):
(aa)'Thirtysistersgototheappointedplace,
p.342
putting on the same badge. They spread out the seasons, the knowing
sages having the metres in their midst they walk around, the brilliant
ones.Svh!
(b) 'The shining one clothes herself with clouds, with the ways of the
sun,thedivinenight:manifoldanimalswhichareborn,lookaboutinthis
mother'slap.Svh!
(c) 'The Ekshtak, devoting herself to austerities, has given birth to a
child,tothemajestyofIndra.Throughhimthegodshaveconqueredthe
hostile tribes he became the killer of the Asuras through his (divine)
powers.Svh!
(dd)'Youhavemademewhoamnottheyounger(sister),theyounger
speaking the truth I desire this: may I be in his (i.e. the sacrificer's?)
favour,asyouaremaynoneofyousupplanttheotherinherwork.
(e) 'In my favour dwelt the omniscient one he has found a firm
standing he has got a footing. May I be in his (i.e. the sacrificer's?)
favour,asyouaremaynoneofyousupplanttheotherinherwork.
(f f)'Onthefivedawnsfollowsthefivefoldmilkingonthecowwiththe
five names, the rive seasons. The five regions (of the sky) are
established
p.343
throughthefifteenfold(Stoma)withonecommonface(theylookover)
theoneworld.Svh!
(g)'Shewhoshoneforthasthefirst,isthechildoftruth.One(ofthem)
bearsthemajestyofthewatersonewandersinthecoursesofthesun
one(inthose)oftheheatSavitrishallgovernone.Svh!
(h)'ShewhoshoneforthasthefirsthasbecomeacowinYama'srealm.
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Giveusmilk,thouwhoartrichinmilk,yearbyyear.Svh!
(ii)'She,theownerofbrightbulls,hascometouswithcloudsandwith
light, she who has all shapes, the motley one, whose banner is fire.
Carrying on the common work, leading us to old age, come to us thou
whoartexemptfromoldage,Ushas!Svh!
(k)'Theconsortoftheseasons,thefirstonehascometous,theleader
of days, the producer of offspring. Being one, thou shinest manifold,
Ushas.Beingfreefromoldage,thouleadesttooldageeverythingelse.
Svh!'
66.Hemakesofferingsofthemessofcookedfoodwith(theverses):
'Maytheearthbepeaceful,theairfriendlytous
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may the heavens give us bliss and safety. May the points (of the
horizon), the intermediate points, the upper points give us bliss, and
maydayandnightcreatelonglifeforus.Svh!
'Maythewaters,theraysprotectusfromallsidesmaythecreator,may
theoceanturnawayevil.Thepresentandthefuture,mayallbesafefor
me.ProtectedbyBrahman,mayIbewellguarded.Svh!
'MayalldityasandthedivineVasus,maytheRudrasandMarutsbeour
protectors. May Pragpati, the highest lord, bestow on us vigour,
offspring,immortality,longlife.Svh!'
7.Andwith(theformula),'TotheAshtakSvh!'
8.ThemiddleAshtak(iscelebrated)with(thesacrificeof)acow.
9. He sacrifices the omentum of that (cow) with (the verse), 'Carrythe
omentum,OGtavedas,tothefathers'(Vg.Samh.XXXV,20).
10.Onthedayfollowingeach(Ashtak),theAnvashtakday,(hebrings
asacrifice)withtheleftribsandtheleftthigh,inanenclosure,according
to(theritualof)thePindapitriyaga.
11. Also to the female (ancestors he makes Pinda offerings) and pours
(for them) strong liquor and water oblations into pits, and (offers)
collyrium,salves,andgarlands.
12.(Hemayalsomakeoblations),ifhelikes,totheteacherandtothe
pupilswhohavenochildren.
p.345
13 13.Andinthemiddleoftherainyseason(thereis)afourthAshtak
onwhichvegetablesareoffered.
Footnotes
341:14Theverseoccurs,withafewdifferences,intheKnvaSkhofthe
Vg.Samhit,II,7,5.
341:1 3, 1. On the Ashtaks, celebrated on the eighth days of the three
darkfortnightsfollowingafterthegrahyanfullmoon,seeSkhyana
III,12seqq.svalyanaII,4GobhilaIII,10.
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341:2 As there are four deities named, I think it probable that they are
referred to all Ashtaks indiscriminately comp. svalyana II, 4, 12.

Thus in the Mantras prescribed for the first Ashtak (Stras 5 and 6),
Indra,theVisvedevs,andPragpatiarenamedtotheFathersbelongs
theAnvashtakyaceremony.
341:3WithregardtotheorderofthesesubstancestheGrihyatextsdiffer.
341:5Comp.Taitt.SamhitIV,3,11AtharvavedaIII,10.
341:a(a)Thethirtysistersseemtobethedaysofthemonth.Asto p.342
madhyekhandas, comp. Taitt. Samh. loc. cit. 1: khandasvat ushas

pepisne2:katushtomoabhavadyturyyagasyapakshvrishayo
bhavant, gyatrm trishtubham gagatm anushtubham brihad arkam
yugnhsuvarbharannidam.
342:d
(d) Probably one Ashtak addresses the others, her sisters, as
Gayarmaexplainsthisverse.
342:f(f)Theexplanationbywhichthe'fivefoldmilking'isreferredtowhat
iscalledinTaitt.BrhmanaII,2,9,'themilkingsofPragpati,'seemsto
memorethandoubtful,for'themilkingsp.342ofPragpati'areonlyfour:
viz.thedarknight,themoonlight,thetwilight,andtheday.
343:i(i)Sukrarishabhcannotbetranslated,asProfessorStenzlerdoes,
'die schnste unter den Lichtern' (Mdhava: sukreshu nakshatrdishu

sreshth), for this meaning of rishabh occurs only in later texts. The
wordisaBahuvrhicompound,asthePetersburgDictionaryexplainsit.
343:6
In the first verse I have omitted vyasnavai, which impedes the
constructionandviolatesthemetre.Thewordhasfounditswayintothe
text, no doubt, in consequence of the phrase drgham yur vyasnavai
occurring in chap. 2, 2. In the second verse p. 344 akritad is corrupt. I
havetranslatedabhayamcomp.svalyanaII,4,14.Inthethirdverse
Ihaveleftoutmayi,asProfessorStenzlerhasdoneinhistranslation.
345:13IhavestatedinthenoteonSkhyanaIII,13,1myreasonsfor
believingthatthetruereadingofthisStraisnotmadhyvarshe(inthe
middle of the rainy season), but mghyavarshe (the festival celebrated
during the rainy season under the Nakshatra Maghs). There are no
express rules given with regard to the third Ashtak, but I think we
should understand this Stra as involving a statement on that Ashtak:
(The third Ashtak) and the fourth, on the Mghyavarsha day, are
Skshtaks (Ashtaks on which vegetables are offered). Skhyana
(Grihya III, 13, 1) declares that the ritual of the fourth Ashtak is
identicalwiththatofthesecond.
KANDIK4.
1.Nowthebuildingofthehouse.
2.Lethimhavehishousebuiltonanauspiciousday.
3 3. Into the pits (in which the posts shall be erected) he pours an
oblationwith(thewords),'Tothesteadyone,theearthdemon,svh!'
44.Heerectsthepost.
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'ThisnaveloftheworldIsetup,astreamofwealth,promotingwealth.
HereIerectafirmhousemayitstandinpeace,droppingghee.
'Richinhorsesandcows,richindelightbesetup,forthesakeofgreat
happiness.Totheemaytheyoungcalfcry,totheethelowingcows,the
milkcows.
'Tothee(may)theyoungchild(go),totheethecalfwithitscompanions,
totheethecupofParisrut,tothee(maytheygo)withpotsofcurds.
p.346
'TheconsortofPeace,thegreatone,beautifullyattiredbestowonus,O
blessedone,wealthandmanlypower,whichmayberichinhorsesand
cows,fullofsaplikeatree'sleaf.Mayourwealthincreasehere,clothing
itselfwithprospering'with(thesefourMantras)heapproachesthefour
(posts).
5. Having established the fire inside (the house), having made the
Brahman sit down towards the south, having placed a waterpot to the
north,andcookedamessofsacrificialfood,hegoesout(ofthehouse),
and standing near the door, he addresses the Brahman, 'Brahman, I
enter(thehouse)!'
6. When the Brahman has given his consent, he enters with (the
formula),'TorightIadvance,toluckIadvance!'
7 7. Having prepared gya and sacrificed two gya oblations with (the
two parts of the Mantra), 'Here is joy' (Vg. Samh. VIII, 51 a), he
sacrificesotheroblationswith(theverses):
(a)'Vstoshpati!Receiveus(intothyprotection)giveusgoodentering
anddriveawayfromusevil.Forwhatweaskthee,withthatfavourus:
beasaviourtous,tomenandanimals.Svh!
(b)'Vstoshpati!Beourfurtherermakeourwealthincreaseincowsand
horses, O Indu (i.e. Soma). Free from decay may we dwell in thy
friendshipgiveusthyfavour,asafathertohissons.Svh!
(c) 'Vstoshpati! Let us be in a fellowship with thee, which may be
valiant,joyful,andwellproceeding.Protectourwisheswhenwerestand
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whenwedoourwork.Protectusalways,ye(gods),andgiveuswelfare.
Svh!
(d) 'Driving away calamity, Vstoshpati, assuming all shapes, be a kind
friendtous.Svh!
8. He makes offerings of the mess of cooked food (with the following
Mantras):
(a a) Agni, Indra, Brihaspati, the Visve devs I invoke, Sarasvat and
Vg.Givemeadwellingplace,yevigorousones.Svh!
(b b)'Toallthedivinehostsofserpents,totheHimavat,theSudarsana
(mountain),andtheVasus,Rudras,dityas,snawithhiscompanions,
toalltheseIapply.Givemeadwellingplace,yevigorousones.Svh!
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(c)'Toforenoonandafternoonbothtogetherwithnoon,toeveningand
midnight,tothegoddessofdawnwithherwidepath,toalltheseIapply.
Givemeadwellingplace,yevigorousones.Svh!
(d) 'To the Creator and the Changer, to Visvakarman, to the herbs and
trees, to all these I apply. Give me a dwellingplace, ye vigorous ones.
Svh!
(e) 'To Dhtri and Vidhtri, and to the Lord of treasures together with
them, to all these I apply. Give me a dwellingplace, ye vigorous ones.
Svh!
(f) 'As a lucky, a happy (place), give me this dwellingplace, Brahman
andPragpati,andalldeities.Svh!'
9.Afterhehaspartaken(ofthesacrificialfood),lethimputintoabrass
vessel the different things which he has brought together, Udumbara
leaveswithstrongliquor,greenturf,cowdung,curds,
p.348
honey, ghee, Kusa grass, and barley, and let him besprinkle the seats
andshrines(fortheimagesofthegods).
10. He touches (the wall and the posts) at their eastern juncture with
(thewords),'Mayluckandgloryprotecttheeatthyeasternjuncture.'
11.Hetouches(them)attheirsouthernjuncturewith(thewords),'May
sacrificeandsacrificialfeeprotecttheeatthysouthernjuncture.'
12. He touches (them) at their western juncture with (the words), 'May
foodandtheBrhmanaprotecttheeatthywesternjuncture.'
13.Hetouches(them)attheirnorthernjuncturewith(thewords),'May
vigouranddelightprotecttheeatthynorthernjuncture.'
14. He then goes out (of the house) and worships the quarters (of the
horizon,theeast)with(theformulas),'MayKet(i.e.will?)andSuket
(i.e.goodwill?)protectmefromtheeast.
'AgniisKettheSunisSuket:tothemIapplytothembeadoration
maytheyprotectmefromtheeast.'
15.Thentothesouth:'Maythatwhichprotectsandthatwhichguards,
protectmefromthesouth.
'TheDayisthatwhichprotectstheNightisthatwhichguardstothemI
applytothembeadorationmaytheyprotectmefromthesouth.'
16. Then to the west: 'May the shining one and the waking one protect
mefromthewest.
'Food is the shining one Breath is the waking one to them I apply to
thembeadorationmaytheyprotectmefromthewest.'
17. Then to the north: 'May the sleepless one and the notslumbering
oneprotectmefromthenorth.
p.349
'The Moon is the sleepless one the Wind is the notslumbering one to
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them I apply to them be adoration may they protect me from the

north.'
1818.When(thehouse)isfinished,heentersitwith(theformulas),
'Law,thechiefpost!Fortune,thepinnacle!Dayandnight,thetwodoor
boards!
'Indra'shouseiswealthy,protectingthatIenterwithmychildren,with
mycattle,witheverythingthatismine.
'Hither is called the whole number (of relatives), the friends whose
comingisgood.Thus(Ienter)thee,Ohouse.Mayourdwellingsbefull
ofinviolableheroesfromallsides!'
Footnotes
345:34,3.svalyanaGrihyaII,8,15.
345:4Ongagadaihsaha(inthethirdverse)seemynoteonSkhyana
GrihyaIII,2,9.
346:7RigvedaVII,5455,1.
347:a
8 a. Vg is, as the name shows, the goddess of quick vigour.
GayarmaexplainsVg,anameofSt,asapersonificationoffood.
347:bComp.svalyanaII,I,14.Ongagada,comp.above,4.
349:18
Comp. SkhyanaGrihya III, 3, 7 seq. chap. 4, 10. The
comparison of Skhyana shows that we have to divide saha pragay

pasubhih,sahayanmekikidasty,upahtah,&c.Sdhusamvritah(ifthe
readingiscorrect)seemstometobethenom.plur.ofsdhusamvrit.I
understand this to be a Bahuvrhi compound, in which samvrit means
'the approaching.' In Atharvaveda VII, 60, 4 we have sakhyah
svdusammudah.After sle a verb meaning 'I enter,' or something like
that,hasbeenlost.
KANDIK5.
1.Now(follows)theputtingupofthewaterbarrel.
2. To the northeast he digs a pit like (the pit for) a sacrificial post,
strewsintoitKusagrass,friedgrains,fruitsofthesoaptree,and other
auspicious things, and therein he establishes the waterbarrel with (the
words),'Theseaartthou.'
33.Hepourswaterintoitwith(theverse),'Ye
p.350
waters, rich in wealth, ye possess goods. Ye bring us good insight and

immortality. Ye are the rulers over wealth and blessed offspring. May
Sarasvatgivestrengthtohimwhopraisesher!'
4.Andwiththethree(verses),'Owaters,yeare'(Vg.SamhitXI,50
seqq.).
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Footnotes
349:35,3.RigvedaX,30,12.
KANDIK6.
1.Nowthecureforheadache.
2.Havingmoistenedhishands,hepassesthemoverhiseyebrowswith
(theverse),'Fromtheeyes,fromtheears,fromthewhiskers,from the
chin,fromtheforehead,Idriveawaythisdiseaseofthehead.'
3.If(only)oneside(oftheheadaches,herecitestheverse),'Cleaver!
Thou with the disfigured eyes! Whitewing! Renowned one! And thou
withthevariouscolouredwing!Lethisheadnotache.'
4.Thenitwillgetbetter.
KANDIK7.
11.(Nowwillbedeclared)themakingwaterroundaboutaservantwho
isdisposedtorunaway.
2.While(theservant)issleeping,heshoulddischargehisurineintothe
hornofalivinganimal,andshouldthreetimeswalkroundhim,turning
hisleftsidetowardshim,andsprinkle(theurine)roundhim,
p.351
with(theverse),'Fromthemountain(onwhichthouartborn),fromthy
mother, from thy sister, from thy parents and thy brothers, from thy
friendsIseverthee.
'Runawayservant,Ihavemadewaterroundthee.Havingbeenwatered
round,wherewiltthougo?'
3 7_3.Should he run away (nevertheless, his master) should establish a
firethathasbeentakenfromawoodthatisonfire,andshouldsacrifice
(inthatfire)Kusaplates(usedforprotectingthehandswhenholdinga
hot sacrificial pan) that have been anointed with ghee, with (the
formula),'Maythestumblerstumbleroundthee,....mayhetiethee
withIndra'sfetter,loosentheeforme,andmayheleadanotheroneup
(tome).'
44.Thenhewillquietlyremain(inhismaster'shouse).
Footnotes
350:17,1.Utlaparimehah.Itisprobablethatutla,asmeaningaslave
whohabituallyrunsaway,isconnectedwiththeuseofthatwordasthe
nameofatribeinthenorthwestofIndia.
351:7_3Ukhybhym grihyate tv indvau. Comm. on Ktyyana, Sraut.
XVI,4,2.
In the Mantra I propose to read, pari tv hvalano, &c.
Nivrittendravrudhahseemstobecorruptitseemstobeacompoundof
nivritta,asecondmemberwhichisdoubtful,andvrudh(theplant).The
meaningmayhavebeen'givingituptoconsumetheplants.'
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351:4ThisStraiswordforwordidenticalwithchap.6,4.
KANDIK8.
11.Thespitox(sacrificedtoRudra).
22.Itprocures(tothesacrificer)heavenlyrewards,cattle,sons,wealth,
renown,longlife.
38_3.Havingtakenthesacreddomesticfiretothe
p.352
forest, and having performed the 'outspreading,' he should sacrifice the

animaltoRudra.
4.Onethatisnotgelded.
55.Or(itmaybe)acow,onaccountofthedesignation.
6 6. Having cooked the omentum, a mess of sacrificial food, and the
portionscutoff(ofthevictim),hesacrificestheomentumtoRudra,the
fattotheAir,andthecutoffportionstogetherwiththemessofcooked
food to Agni, Rudra, Sarva, Pasupati, Ugra, Asani, Bhava, Mahdeva,
sna.
7.(Thenfollowsasacrificeto)Vanaspati.
8.(ToAgni)Svishtakritattheend.
9 9.Then(follows) the sprinklingroundto thedifferent quarters(of the
horizon).
10 10.After the sprinkling has been performed, they sacrifice the Patn
samyga offerings to Indrn, Rudrn, Sarvni, Bhavn, and Agni
Grihapati.
11 11. The blood he offers in leaves, on (grass) bunches, as a Bali to
Rudraandtohishosts,with(theMantras),
'The hosts, Rudra, which thou hast to the east, to them this Bali (is
given).Tothemandtotheebeadoration!
'Thehosts,Rudra,whichthouhasttothesouth...tothewest...to
thenorth...upwards...
p.353
downwards, to them this Bali (is given). To them and to thee be

adoration!'
12 12.The contents of the stomach and of the entrails, besmeared with
blood,hethrowsintothefireorburiesthemintheearth.
1313.Havingplacedtheanimalsothatthewindblowsfromhimselftoit,
he approaches it with the Rudra hymns, or with the first and last
Anuvka.
14.Theydonottakeanythingofthatanimaltothevillage.
1515.Thereby(also)thecowsacrificehasbeendeclared.
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16. (It is combined) with (the offering of) milkrice (the rites) not
corresponding(tothatspecialoccasion)areomitted.
17.Thesacrificialfeeatthat(sacrifice)isacowofthesameage(asthe
victim).
Footnotes
351:18,1.svalyanaGrihyaIV,8.
351:2svalyana,loc.cit.35.
351:8_3 The 'outspreading' is the establishing of the three sacred Srauta
fires, so that the Grihya fire is considered as the Grhapatya, and the
havanyaandDakshingniaretakenfromit.
352:5Onaccountofthedesignationofthesacrificeasslagava.
352:9 Gayarma: dism vyghranam kartavyam iti straseshah. tak ka
vasaybhavatiyathgnishomye.
352:10OnthePatnsamygaofferings,socalledbecausetheyarechiefly
directed to the wives of the gods, see Hillebrandt, Neu und

Vollmondsopfer,pp.151seqq.
353:12Astovadhya,comp.svalyana,28.
353:13 The Rudra hymns form the sixteenth Adhyya of the Vgasaneyi
Samhit.EitherthatwholeAdhyyaorthefirstandlastAnuvkaofitis
recited.
353:15GobhilaIII,6.
KANDIK9.
11.Nowthelettinglooseofthebull.
22.(Theceremony)hasbeendeclaredinthecowsacrifice.
33.(Itisperformed)onthefullmoondayofKrttika,oronthe(dayon
which the moon stands in conjunction with) Revat in the svayuga
month.
44.Havingsetafireinablazeinthemidstofthe
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cows, and having prepared gya, he sacrifices six (oblations) with (the
Mantras),'Hereisdelight'(Vg.Samh.VIII,51).
5 5. With (the verses), 'May Pshan go after our cows may Pshan
watch over our horses may Pshan give us strength'he sacrifices of
(thesacrificialfood)destinedforPshan.
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6 6. After murmuring the Rudra hymns they adorn a onecoloured or a

twocoloured(bull)whoprotectstheherdorwhomtheherdprotects.Or
it should be red, deficient in no limb, the calf of a cow that has living
calvesandisamilkgiveranditshouldbethefinest(bull)inthe herd.
Andbesidestheyshouldadornthebestfouryoungcowsoftheherdand
let them loose with this (verse), 'This young (bull) I give you as your
husband run about sporting with him, your lover. Donotbringdowna
curse upon us, by nature blessed ones. May we rejoice in increase of
wealthandincomfort.'
7 7. When (the bull) stands in the midst of the cows, he recites over it
(thetextsbeginningwith)'Bringingrefreshment,'downtotheendofthe
Anuvka(Vg.Samh.XVIII,4550).
8.Withthemilkofall(thecows)heshouldcookmilkriceandgiveitto
theBrhmanastoeat.
p.355
99_9.Somealsosacrificeananimal.
10 9_10.Theritualthereofhasbeendeclaredbythe(ritualforthe)spit
ox.
Footnotes
353:19,1seqq.Comp.SkhyanaIII,11.
353:3Skhyana,loc.cit.2.
353:4 Skhyana, 3. Of course, in Professor Stenzler's translation, 'in
derMittederKche'isamisprintfor'inderMittederKhe.'
354:5RigvedaVI,54,5Skhyana,5.
354:6Skhyana, 654. On the Rudra hymns, see above, chap. 8,
13. Perhaps the words m nah spta are corrupt the correct reading
maypossiblybe,mvasthta.
354:7 Skhyana, 15. There is no Mantra in the Vgasaneyi Samhit
beginningwiththewordmayobhh,butthiswordoccursinthemiddleof
XVIII, 45 a the texts which he recites begin at that word and extend
downtotheendoftheAnuvka.Itisclearthatmayobhhwasintended
in the original text, from which both Skhyana and Praskara have
takenthisStra,astheRikPratika,RigvedaX,169,1.
355:9_9Accordingtothecommentators,agoatissacrificed.
355:9_10Seechap.8.
KANDIK10.
1.Nowthewaterlibations(whichareperformedfordeceasedpersons).
2 2.When (a child) that has not reached the age of two years dies, his
fatherandmotherbecomeimpure.
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3.Theother(relations)remainpure.
4.(Theimpuritylasts)throughonenightorthreenights.
5.Theyburythebodywithoutburningit.
6. If (a child dies) during the impurity of his mother (caused by the
child'sbirth),theimpuritylaststillthe(mother's)gettingup(fromchild
bed),inthesamewayastheimpuritycausedbyachild'sbirth.
7 7. In this case (of the child being younger than two years) no water
libations(areperformed).
8. If a child of more than two years dies, all his relations shouldfollow
(thecorpse)tothecemetery
910_9.SingingtheYamasongandmurmuringtheYamahymn,according
tosome(teachers).
1010_10.If(thedeadperson)hasreceivedtheinitiation,
p.356
[paragraph continues] (the rites) from the election of the site (for the
Smasna) down to their descending into water (in order to bathe
themselves)arethesameasthoseprescribedforpersonswhohaveset
upthe(sacredSrauta)fires.
11.Theyburnhimwithhis(sacred)domesticfire,ifhehaskeptthat
12.Silently,withacommonfire,otherpersons.
13. They should ask one who is related (to the deceased person) by
bloodorbymarriage,for(hispermissiontoperform)thewaterlibation,
inthewords,'Weshallperformthelibation.'
14. (He replies), 'Do so now and never again,' if the deceased person
wasnotahundredyearsold.
15.(Hesays)only,'Doso,'ifhewas.
16 16. All relations (of the deceased), to the seventh or to the tenth
degree,descendintowater.
17. If dwelling in the same village, (all) as far as they can trace their
relationship.
18.Theywear(only)onegarment,andhavethesacredcordsuspended
overtherightshoulder.
19. With the fourth finger of the left hand they spirt away (the water)
with (the words), 'May he drive evil away from us with his splendour'
(Vg.Samh.XXXV,6).
20.Facingthesouth,theyplunge(intothewater).
21. They pour out with joined hands one libation of water to the
deceasedpersonwith(thewords),'N.N.!Thiswatertothee!'
22.Whentheyhavecomeout(ofthewater)and
p.357
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havesatdownonapurespotthatiscoveredwithgrass,(thosewhoare
versedinancienttales)shouldentertainthem(bytellingsuchtales).
23 23. They return to the village without looking back, in one row, the
youngestwalkinginfront.
24 24. In the doors of their houses they chew leaves of the Pikumanda
(or Nimba) tree, sip water, touch water, fire, cowdung, white mustard
seeds,andoil,treaduponastone,andthentheyenter.
25 2526. Through a period of three nights they should remain chaste,
sleepontheground,donoworkandchargenobody(todoitforthem).
26. Let them eat food which they have bought or received (from.
others) (they should eat it) only in the daytime, (and should eat) no
meat.
2727.HavingofferedtothedeceasedpersonthePinda,naminghisname
atthewashing,attheoffering(ofthePinda),andatthesecondwashing
28 28. They should that night put milk and water in an earthen vessel
intotheopenairwith(thewords),'Deceasedone,bathehere!'
292930.Theimpuritycausedbydeathlaststhroughthreenights
30.Throughtennights,accordingtosome(teachers).
31. (During that period they) should not perform Svdhyya (or study
theVedictextsforthemselves).
p.358
32.Theyshouldintermitthestandingrites,exceptthoseperformedwith
thethree(Srauta)fires,
33. And (with the exception of those performed) with the (sacred)
domesticfire,accordingtosome(teachers).
34.Othersshouldperform(thoseritesforthem).
35.Thosewhohavetouchedthedeadbodyshouldnotenterthevillage
untilthestarsappear.
36. If (they have touched it) in the nighttime, (they should not enter)
tillsunrise.
37 37. The entering and what follows after it is the same (for these
persons)asfortheothers.
38.(Their)impuritylaststhroughoneortwofortnights.
39.Thesame(ritesshouldbeperformed)whentheteacher(hasdied),
40.Orthematernalgrandfatherorgrandmother,
41.Orunmarriedfemales.
4242.Forthosewhoweremarried,theothersshoulddoit,
4343.Andtheyforthe(others).
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4444.Ifonedieswhilebeingabsentonajourney,(hisrelations)shallsit
(on the ground, as prescribed for impure persons) from the time when
theyhaveheard(ofhisdeath),performingthewaterlibation
p.359
[paragraphcontinues](atthattime),untiltheperiod(oftheirimpurity)
hasexpired
45. If (that period has already) elapsed, through one night or three
nights.
46.Optionalisthewaterlibationforanofficiatingpriest,afatherinlaw,
a friend, for (distant) relations, for a maternal uncle, and for a sister's
son
4747.Andformarriedfemales.
48. On the eleventh day he should give to an uneven number of
Brhmanasamealatwhichmeatisserved.
49.Somealsokillacowinhonourofthedeceasedperson.
50.WhenthePindasareprepared,thedeceasedperson,ifhehassons,
shall be considered as the first of the (three) Fathers (to whom Pindas
areoffered).
5151.Thefourthoneshouldbeleftout.
52 52. Some (make Pinda offerings to a deceased person) separately
through one year (before admitting him to a share in the common
Pitriyaga).
53 53. But there is a rule, 'There can be no fourth Pinda'for this is
statedintheSruti.
5454.Everydayheshallgivefoodtohim(i.e.tothedeceasedperson),
andifhewasaBrhmana,avesselwithwater.
55.Someofferalsoa.Pinda.
Footnotes
355:210,2.ManuV,68YgavalkyaIII,1.
355:7ManuV,68YgavalkyaIII,1.
355:10_9
The Yama song is stated to be the second verse of Taittirya
ranyakaVI, 5, 3 ('He who day by day leads away cows, horses, men,
andeverythingthatmoves,Vivasvat'ssonYamaisinsatiableofthefive
human tribes') the Yama hymn is Rigveda X, 14. Comp. Ygavalkya
III,2.
355:10_10Thebhmigoshana(electionofthesitefortheSmasna)is p.356
treatedofinSatapathaBrhmanaXIII,8,1,6seqq.KtyyanaSrauta
stra XXI, 3, 15 seqq. On the bath taken after the ceremony, see
SatapathaBrhmanaXIII,8,4,5KtyyanaXXI,4,24.
356:16YgavalkyaIII,3.
22.YgavalkyaIII,7:apavadeyustanitihsaihpurtanaih.
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357:24YgavalkyaIII,12.13.
357:252625,26.YgavalkyaIII,16ManuV,73VasishthaIV,15.
357:27 See on the washing and on the offering of the Pinda, Ktyyana
SrautastraIV,1,10.11.Comp.Weber,IndischeStudien,X,82.
357:293029,30.YgavalkyaIII,18ManuV,59.
358:37ThepositionofthisStraafter35,36seemstometoindicatethat
itreferstothosewhohavetouchedthedeadbodycomp.Ygavalkya
III, 14: pravesandikam karma pretasamsparsinm api. I believe that
thesamepersonsareconcernedalsoinStra38.
358:42I.e.thehusbandandhisrelatives.Comp.VasishthaIV,19.
358:43Amarriedfemaleshouldperformtheritesforherhusbandandhis
relatives. See Professor Bhler's note on Vasishtha IV, 19 S.B.E., XIV,

28.
358:44 Ygavalkya III,
21 Manu V, 75, 76. Comp. Gautama XIV, 37
VasishthaIV,14.
359:47Seeabove,42.
359:51SeeSkhyanaGrihyaIV,2,8.
359:52
SkhyanaGrihya VIII, 2. Comp. the description of the
Sapindkarana,ibid.,chap.3.
359:53
There would be four Pindas, if one were to be offered to the
recently deceased person, and three others to those Fathers who had
received Pinda offerings before his death. Therefore one of these three
Fathersisomittedsee51.
359:54Comp.pastambaI,13,1BaudhyanaII,11,3.
p.360
KANDIK11.
1 1.Ifananimal(istobesacrificed),lethimwashit,ifitisnota cow
lethimwalkroundthefiresanddriveinfront(ofthem)aPalsabranch
intotheground.
2 2.The winding (of a Kusa rope) round (that branch), the touching (of
the animal with the grassblade), the binding (of it to the branch), and
thesprinkling(oftheanimalwithwater)shouldbeperformedintheway
prescribed(intheSrautastra),andwhateverelse(istobedone).
3 3.Afterhehassacrificedthetwooblationsbeforeandafterthekilling
of the animal, (he) silently (sacrifices) five other (oblations, directed to
Pragpati).
4 4. And the omentum is taken out (of the killed animal). He should
besprinkle it (with water) and name the deity (to whom the sacrifice is
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directed).
55.(Heshouldnamethatdeityalso)atthetouching(oftheanimalwith
the grassblade), at (its) being bound (to the branch), at its being
sprinkled(withwater),andat(thepreparationandoblation)ofthemess
ofcookedfood.
6.Afterhehassacrificedtheomentum,hecutsofftheAvadnaportions,
p.361
77.Allofthem,orthree,orfive.
88.HesacrificestheAvadnaportionstogetherwiththemessofcooked
food.
9.Alimboftheanimalisthesacrificialfee.
101011.At(asacrifice)directedtoaspecialdeityheshouldsacrifice(an
animal) belonging to that deity, should make a portion for that (god),
and should say to him (i.e. to the messenger who is to convey that
offeringtoaplacesacredtothatdeity):'Takecarethatthismayreach
that(god).'
11.Ifthereisariverbetween(thesacrificerandthatsacredplace),he
mayhaveaboatmade,orhemaydispensewiththis.
Footnotes
360:111,1. The branch replaces the sacrificial post (ypa) of the Srauta
ritual.Astoagrena,comp.Kty.Sraut.VI,2,11andthecommentary.
360:2 See Kty.Sraut. VI, 3, 15 on the parivyayana, ibid. 19, 26 on
theupkarana,27ontheniyogana,33ontheprokshana.
360:3KtyyanaVI,5,22:Hesacrifices(gya)withthewords,Svhto
thegods.'24:Hesacrifices(gya)withthewords,Tothegodssvh.'
In the commentary on 25 these two oblations are called
paripasavyhut.
360:4SeeKtyyanaVI,6,13svalyanaGrihyaI,11,10.
360:5Seeabove,Stra2.
361:7ThecompletenumberoftheAvadnas(i.e.theportionsofthekilled
animal which have to be cut off, such as the heart, the tongue, &c.) is
elevenseeKty.Sraut.VI,7,6svalyanaGrihyaI,II,12.
361:8svalyanaGrihya,loc.cit.13.
361:1011
10, 11. The way for interpreting these Stras is shown by
svalyanaGrihyaI,12.Idonotthinkthattheyhaveanythingtodo,as
Gayarma states, with reference to Stra II, with the offering due to a
relativewhohasdiedwhilebeingabsentonajourney(chap.10,44).
KANDIK12.
11.Now(follows)thepenanceforastudentwhohasbrokenthevowof
chastity.
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2.Onanewmoondayheshallsacrificeanassonacrossroad(to the
goddessNirriti).
3.(And)heshallofferamessofcookedfoodtoNirriti.
44.TheAvadnaportionsaresacrificedintowater(andnotintofire).
p.362
5 5. The Purodsa (or sacrificial cake), which belongs to the animal

sacrifice,iscookedontheground(andnotintheKaplas).
6.(Theguiltyperson)shouldputontheskin(oftheass),
7.Withthetailturnedupwards,accordingtosome(teachers).
8.Heshouldthroughoneyeargoaboutforalms,proclaiminghisdeed.
99.Afterthattimehesacrificestwogyaoblationswith(theformulas),
'O Lust, I have broken my vow of chastity. I have broken my vow of
chastity,OLust.ToLustsvh!''OLust,Ihavedoneevil.Ihavedone
evil,OLust.ToLustsvh!'
10 10. He then approaches (the fire) with (the verse), May the Maruts
besprinkleme,mayIndra,mayBrihaspati,maythisAgnibesprinkleme
withoffspringandwithwealth.'
11.Thisisthepenance.
Footnotes
361:1 12, 1. See the parallel passages quoted by Professor Bhler in his
noteonpastambaI,26,8(S.B.E.,II,85),andbesides,KtyyanaI,I,
13seqq.GautamaXXIII,17seqq.,&c.
361:4ThisStraisidenticalwithKtyyanaI,I,16.
362:5ThisStraisidenticalwithKtyyanaI,1,15.
362:9BaudhyanaII,1,34,
362:10BaudhyanaII,1,35.
KANDIK13.
1.Nowtheenteringofacourtofjustice.
2 2. He approaches the court with (the words), Court! Thou that
belongesttotheAgiras!Troubleartthoubynamevehemenceartthou
byname.Thusbeadorationtothee!
33.Hethenenters(thecourt)with(thewords),'(May)thecourtandthe
assembly,thetwounanimous
p.363
daughtersofPragpati(protectme).Mayonewhodoesnotknowme,be
belowme.May(all)peoplebeconsiderateinwhattheysay.'
4. When he has arrived at the assembly, he should murmur, 'Superior
(tomyadversaries)Ihavecomehither,brilliant,nottobecontradicted.
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Thelordofthisassemblyisamaninsuperableinhispower.'
5 5. Should he think, 'This person is angry with me,' he addresses him
with (the verses), The destroying power of wrath and anger that dwells
hereonthyforehead,thatthechaste,wisegodsmaytakeaway.
'Heaven am I and I am Earth we both take away thy anger the she
mulecannotbringforthoffspringN.N.!'
6 6.Butifheshouldthink,'Thispersonwilldoeviltome,'headdresses
himwith(thewords),'Itakeawaythespeechinthymouth,Itakeaway
(thespeech)inthyheart.Wheresoeverthyspeechdwells,thenceItake
itaway.WhatIsay,istrue.Falldown,inferiortome.'
7.Thesameisthewaytomake(aperson)subject(toone'sself).
Footnotes
362:2
13, 2. The regular Sandhi would be sabha (for sabhe) girasi,
insteadofwhichthetexthassabhgirasi.
362:3 In Sanskrit the words sabha (court) and samiti (assembly) are of
feminine gender. I have translated upa ma sa tishthet in the sense

indicatedbyPniniI,4,87.
363:5Perhapsweshouldreadgarbhensvataryhsaha:wetakeawaythy
anger together with the offspring of the shemule (that cannot foal).
Comp.KullavaggaVII,2,5S.B.E.,XX,238.
363:6 It is impossible to give a sure restoration of this corrupt Mantra.
Perhaps we should read something like this: te vkam sya te

hridayadade.Comp.Hirany.GrihyaI,4,15,6.
KANDIK14.
1.Nowthemountingofachariot(isdeclared).
2. After he has given the order, 'Put the horses to it,' and it has been
announced, 'They are,' he goes to (the chariot, saying), 'This is the
Virg,'andtouchesthetwowheels,
p.364
3.Theright(wheel)with(thewords),'TheRathantaraartthou'
4.Theleftwith(thewords),'TheBrihatartthou'
5.Thepolewith(thewords),'TheVmadevyaartthou.'
6 6. He touches the interior of the chariot with his hand (saying), 'The
twoAkas,thetwoNyakaswhichareonbothsidesofthechariot,which
move forward with the rushing wind, the fardarting one with keen
senses,thewingedone,maythesefires,thepromoters,promoteus.'
77.With(thewords),'AdorationtoMnikara,'hedrivesonthebeaston
therightside.
8. (If going in his chariot) toward (images of) gods, let him descend
(from the chariot) before he has reached them if toward Brhmanas,
justbefore(reachingthem)iftowardcows,whenamidthemiftoward
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fathers,whenhehasreachedthem.
9.AwomanoraVedicstudentshallnotbecharioteers.
p.365
10. Having driven a moment beyond (the point to which he intends to

go)heshouldmurmur,'Hereisrest,resthere'(Vg.Samh.VIII,51).
1111.Someadd(thewords),'Hereshallbenorest.'
12. If the chariot is weak, he should murmur, after he has mounted it,
'May this your chariot, O Asvins, suffer no damage on bad ways or by
beingoverthrown.'
13 13.Ifthehorsesrunawaywiththechariot,heshouldtouchthepost
(?) or the earth and should murmur, 'May this your chariot, O Asvins,
suffernodamageonbadwaysorbybeingoverthrown.'
14.Thushewillsuffernoharmandnodamage.
15 15. When he has finished his way, and has unyoked the horses, let
himhave grass and water given to them. 'For thus satisfaction is given
tothebeastthatdraws(thecart)'saystheSruti.
Footnotes
364:614,6.Themeaningofakauandnyakaucannotbedetermined,as
farasIcansee.Thecommentatorsexplainthewordsasthetwowheels
andthetwosidesofthechariot,orasthetworightwheelsandthetwo
left wheels of a fourwheeled chariot. Professor Zimmer (Altindisches
Leben, pp. 251 seq.) compares aka with , and says, 'Mit akau
(resp. ak) ware daher die obere Einfassung des Wagenkastens (kosa,
vandhura) bezeichnet, mit nyakau (resp. nyak) ein zu grsserer
Befestigung etwas weiter unten (ni) herumlaufender Stab.' To me it
seemsthatakauandnyakauaretobeunderstoodbothasdesignations
of certain parts of the chariot and as names of different forms of Agni
dwellinginthechariot.Comp.TaittiryaSamhitI,7,7,2Pakavimsa
BrhmanaI,7,5.
364:7 The name of the demon Mnikara occurs, as far as I know, only
here.
365:11Ifthereadingofthetextiscorrect,themeaningwouldseemtobe:
Wewillresthereforawhile,butthenwewillgofurther.
365:13
I cannot say what 'the post' (stambha) here means it may be
apart of the chariot. Gayarma has dhvagastambha, i.e. the staff of a

flag, which we are to suppose was carried on the chariot. This may be
therightexplanation.
365:15SatapathaBrhmanaI,8,2,9.
KANDIK15.
1.Nowhowheshouldmountanelephant.
2.Hegoestotheelephantandtouchesit(saying),'Theelephantsglory
artthou.Theelephantshonourartthou.'
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3. He then mounts it with (the words), 'With Indra's thunderbolt I

bestridethee.Makemearrivesafely.'
4.Therebyithasalsobeendeclaredhowheshouldmountahorse.
p.366
5.Whenheisgoingtomountacamel,headdressesit:'Thouarttheson
ofTvashtriTvashtriisthydeity.Makemearrivesafely.'
6 6.When he is going to mount a heass, he addresses it: 'A Sdra art
thou, a Sdra by birth. To Agni thou belongest, with twofold sperm.
Makemearrivesafely.'
7. A path he addresses: 'Adoration to Rudra who dwells on the paths.
Makemearrivesafely.'
8. A crossroad he addresses: 'Adoration to Rudra who dwells at the
crossroads.Makemearrivesafely.'
9.Whenheintendstoswimacrossariver,headdressesit:'Adorationto
Rudrawhodwellsinthewaters.Makemearrivesafely.'
10.Whengoingonboardaship,headdressesher:'Thegoodship'(Vg.
Samh.XXI,7).
11.Whengoingtocross(theriver),headdresses(theship):'Thewell
protecting'(Vg.Samh.XXI,6).
12.Aforest(throughwhichheiswandering)headdresses:'Adorationto
Rudrawhodwellsintheforests.Makemearrivesafely.'
13.Amountain(whichheisgoingtocross)headdresses:'Adorationto
Rudrawhodwellsonthemountains.Makemearrivesafely.'
14.Aburialgroundheaddresses:'AdorationtoRudrawhodwellsamong
theFathers.Makemearrivesafely.'
15. A cowstable he addresses: 'Adoration to Rudra who dwells among
thedungheaps.Makemearrivesafely.'
p.367
16.Andwheresoeverelseitbe,lethimalwayssay,'AdorationtoRudra.'
FortheSrutisays,'Rudraisthisuniverse.'
17. If the skirt (of his garment) is blown upon him (by the wind), he
addresses (that skirt): 'A skirt art thou. Thou art not a thunderbolt.
Adorationbetothee.Donoharmtome!'
18. The thunder he addresses: 'May the rains be friendly to us may
(Indra's)dartsbefriendlytousmaytheybefriendlytouswhich thou
throwest,OkillerofVritra.'
1919.Ahowlingjackalheaddresses:'Friendlybyname'(Vg.Samh.III,
63).
20 20. A shrieking bird he addresses: 'Goldenwinged bird who goest
where the gods send thee! Messenger of Yama, adoration be to thee!
WhathastheKrkrinatoldthee?'
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21. A tree that serves as a mark (of a boundary, &c.), he addresses:

'May neither the flash of lightning (destroy thee), nor axe nor wind nor
punishmentwhichthekingsends.Maythyshootsgrowupmayrainfall
onthee,insafetyfromthewind.Mayfirenotdestroythyroot.Blessing
onthee,Olordoftheforest!Blessingonme,Olordoftheforest!'
22. If he receives something (given to him), he accepts it with (the
formula),'MayHeavengivetheemaytheEarthacceptthee.'Thus(the
thinggiven)doesnotdecreasetohimwhogivesit,andwhathereceives
increases.
p.368
23.Ifboiledriceisgiventohim,heacceptsitwith(theformula),'May
Heaven, &c.,' and he partakes thereof twice. with (the formulas), 'May
Brahmaneatthee!''MayBrahmanpartakeofthee!'
24. If gruel is given to him, (as above) . . . . three times with (the
formulas), 'May Brahman eat thee! ''May Brahman partake of
thee!''MayBrahmandrinkthee!
Footnotes
366:6 The heass has twofold sperm, because he begets both asses and
mules.TaittiryaSamhitVII,1,1,2.
367:19Theplayonwordsisuntranslatable'jackal'issiv,'friendly,'sivah.
367:20Idonotknowthemeaningofkrkrinah.Gayarmatakesitfora
genitive standing instead of an accusative, and explains it by

asmadbdhakam.
KANDIK16.
1 1. Now each time after a lesson (of the Veda) is finished, in order to
prevent his forgetting (the texts he has studied, the following prayer
shouldberecited):
May my mouth be skilful my tongue be honeysweet speech. With my
ears I have heard much do not take away that which I have heard,
whichdwellsinme.
The Brahman's word art thou the Brahman's stand art thou the
Brahman's storehouse art thou. Fulfilment art thou peace art thou
unforgetfulness art thou enter into my storehouse of the Brahman.
WiththevoiceIcoverthee!WiththevoiceIcoverthee!MayIbeableto
form the vowels, to produce, to hold fast and to utter the guttural,
pectoral,dental,andlabialsounds.Maymylimbsgrowstrong,myvoice,
breath, eye, ear, honour, and power. What I have heard and studied,
maythatbefixedinmymindmaythatbefixedinmymind.'
EndoftheThirdKnda.
EndofPraskara'sGrihyastra.
SuggestedReading
SankhayanaGrihyaSutras
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AsvalayanaGrihyaSutras
KhadiraGrihyaSutras
Dharmashastras
ManusmritithelawsofManu
Footnotes
368:1
16, 1. As to anirkarana, comp. anirkarishnu above, II, 4, 3.
Possiblyweshouldread,gihvmemadhumadvakah.
Monday,December29,2014
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Paraskara Grihya Sutra

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Paraskara Grihya Sutra

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12/29/2014

THE Grihyastra of Praskara, which belongs to the White Yagur

[paragraph continues] I believe,inmany casesalsothelast stepis

to ask how Gayarma and Rmakrishna understand the passage in

criticism, lest it should be deemed unjust, by a few remarks on a

Agnydhna 3, the handing over of the two Aranis, and indicates a

See the commentary on IV, 7, 22, and the passages of the

Agneh paskd yagamno dakshinatah patn ka upavisati.

On this name of Skhyana, see my Introduction to the

water, having sprinkled (with that water the sacrificial implements)

looked at it, and (having purified) the Prokshan water as above,

with an enumeration of the five socalled bhsamskra

from the root h, not from vah comp. below, II, 4, 2:

pningnim parisamhati), see Skhyana I, 7, 11 Grihya

Prvavat ('as above') can possibly, as Professor Stenzler

2 2. At the time of the division of the inheritance, according to some

thou, Agni' (Vg. Samhit XXI, 4) 'This, O Varuna' (XXI, 1) 'ForthisI

XI, 5, 6, 1: 'There are five great sacrifices

The deities of the Agnydheya, or of the Srauta ceremony

Professor Stenzler, following Gayarma, takes the whole as one

Or he should pour out (the remainder) to the east, at an

thus: pdayor anyam. vishtara asnya savyam pdam prakshlya

SkhyanaGrihya II, 15, 2.3. See the note there. It seems to me

4. Having kindled it by attrition, according to some teachers, at his

(The bride's father?) anoints the two, (while the bridegroom

following it, Uttarshdh or the two constellations following it,

are an imitation of Rigveda I, 76, 3, bhav yagnm abhisastipv

each member of the whole formula (comp. Atharvaveda V, 24). The

I, 4, 15. The water mentioned here is designated as

On the different statements of Vedic authors with regard to the

proper time of the morning oblations, see Weber's Indische Studien, X,

Comp. SkhyanaGrihya I, 17, 9, where the reading and the

of protection. The substance which dwells in her that brings destruction

12, 1. Comp. SkhyanaGrihya I, 3, 3. The deities of the

found in the Atharvaveda (VIII, 2, 6), which no doubt is correct,

After he has cooked a mess of sacrificial food, containing

Comp. above, I, 11, 9. The comparison of the parallel Mantra

opinion, identical with kurkura, kukkura ('dog'). The Petersburg

he has partaken ofthe (sacrificial)food, hepourswarm waterintocold

the goddess. Comp. Atharvaveda VI, 68, 2: Aditih smasru vapatu.

The text has, dakshinam godnam undati. The commentary on

p. 53 of his critical annotations, and compare svalyanaGrihya I, 17,

The commentators differ as to whether the krya or the youth

should recite the verse. The comparison of Skhyana II, 2, 1 would

The words 'I am thy teacher' are omitted in one of Professor

3, 1 seqq. Comp. the corresponding section of the Satapatha

(shouldbe worn) byall, becauseto thatbelongsthefirst place (among

[paragraph continues] (i.e. a Sntaka by the completion of his vows),

Ktyyana, after having given the rules on the Vrtyastoma

sacrifice (see Weber, Indische Literaturgeschichte, 2nd edition, pp. 73

I.e. with the supplementary treatises on ritual, grammar,

As to the names of the eight hostile powers of Agni, comp.

SkhyanaGrihya V, 2 Atharvaveda XIV, I, 38 XVI, 1

In the Mantra the Praskara MSS. give bhrgabhrishnuh and

bhrgabhrishtih, and the Gobhila MSS. (Grihya III, 4)

I give this translation merely as tentative. Professor Stenzler

translates: Wenn er nur Ein Gewand hat, so bedecke er sich (noch

3 3. Dancing, singing, and playing musical instruments, let him neither

13 13. A rainbow (Indradhanu, Indra's bow), manidhanu (the jewelled

7, 3. Comp. the similar rule given in the Buddhist Vinaya,

If no accident happens that makes his going to another village

Gautama IX, 38 Vasishtha XII, 13 pastamba I, 30, 15. 18.

[paragraphcontinues]Sdra,orof a womanlyingin(duringthe period

8, 1. The words of this Stra are repeated from Satapatha