BIBLIOTHECA INDICA. Work No. 251.
-VAIKHANASASMARTASUTRAM. ENGLISH TRANSLATION.
VAIKHANASASMARTASUTRAM.
THE DOMESTIC RULES AND SACRED LAWS OF THE VAIKHANASA SCHOOL BELONGING TO THE BLACK YAJURVEDA.
TRANSLATED BY Dr. W. CALAND, Professor of Sanskrit in the University of Utrecht,
PRINTED AT THE BAPTIST MISSION PRESS. PUBLISHED BY THE ASIATIC SOCIETY OF BENGAL. CALCUTTA.
1929.
CONTENTS.
INTRODUCTION
A.
The Grhya-sitra ae ४
Enumeration of the ‘‘ sacraments,” I. 1 :
Rules for bathing for the four orders of religious life; the sipping of water without and with mantras, I. 2.
The bath without mantras and with mantras; the occa- sional bath, the twilight devotion, I. 3.
The tarpana or daily offering of libations of water, I. 4.
Subsidiary rules for bathing; the tirthas of the hand, the manner of wearing the sacred string, I. 5
The Punyaha or ceremony of blessing, I. 6-7 ;
The place for the fire for domestic worship, the requisites for the sacrifice, I. 8. .. ४ et és
The normal paradigma of a sacrifice, I. 9-21; the aghara I. 9-15
The Nandimukhasraddha, II. 1-2
The Initiation into the study of the Veda, II. 3-11; the various vratas, IJ. 10-11 a -
The ceremony of opening the annual course of study, II. 12
The final ritual of the study of the Veda, II. 13-17; the
reception of a guest, IJ. 155-16... oe The daily sacrifice into the breath, IT. 18. The marriage, III. 1-4. .. ee os
The rite of the fourth day, II]. 5
The duties of the newly married pair, III. 5°-6
The ^“ All-gods-sacrifice,”’ IIT. 7
The ceremony performed on impregnation, III. 8
The union at the end of the period of menstruation, III. 9... The ceremony to secure conception, III. 10. a $: The rite to ensure the birth of a male child, ITI. 11.
The parting of the hair, III. 12. a ae The worship of Visnu, III. 13. ए ae * + The ceremony at birth, III. 14-15. .. és is
PaGE
vi CONTENTS.
The rite at the foundation of a house, ITI. 16-17. The getting up from childbed, III. 18. The name-giving, ITI. 19-20. The name-day rite, IIT. 20-21]. The first partaking of solid food, ITI. 22°. ie The ceremony at the return from a journey, III. 22°. The “ increasing of the rice-balls,”’ ITI. 22¢. The rite of tonsure, III. 23. The mess of boiled rice, IV. 1. The partaking of the first fruits, IV. 2. The Astaka, IV. 3-4. The Pindapitryajiia, IV. 5-6. The sraddha, IV. 7. The Caitri-sacrifice, IV. 8. The Asvayuji-sacrifice, IV. 9. The daily worship of Visnu, 1V. 10-12. The appeasing of the planets, IV. 13-14. Funeral rites, V Introductory ; the way of death, V. 1 “a The rites in the house of the deceased ; the conveyance of the corpse to the cremation-ground, V. 2-3 The corps on the pyre, V. 4. The cremation, V. 5 : bs The return from the place of cremation, etc., V. 6. The first ten days after a death has occurred, V. 7. Funeral rites of yogins, V. 8. .. Abnormal cases of death, V. 9 Death of little children, V. 10 Persons whose cremation is forbidden, V. 11 Cremation of the effigy, V. 12 The ekoddistasraddha, V. 13 Monthly sraddhas and sapindikarana, V. 14-15. Prayascittas V1 For the aghara, VI. 1 For the niseka and the nandimukha. VI. 2 For the garbhadhina, etc., VI. 3. For birth and name-giving, VI. 4.
PAGE 87 90 91 92 96 96 97 97 99
102 103 108 112 113 113 114 118 121 121
124 130 133 136 139 140 141 142 143 144 144 147 151 161 153 154 155
CONTENTS. Vii
PaGE For the naksatra-sacrifice, etc., VI. 5. - .. 156 For the sacraments in common, VI. 6. es .. 157 _ For the initiation, VI. 7-9. ६ ,, 158 The renewed initiation, VI. 10. a i .. 161 Prayascitta for the study of the Veda, VI. 11. .. .. 162 For the marriage, VI. 12 । & .- 163 For parivitti and parivedana, VI. 13-14 sn .. 164 For the daily sacrifices, VI. 15. oe aie ,, 166 The punaradhana, VI. 16. ध sf ०.» 167 The five ^" great offerings,” VI.17. .. ip .. 169 Prayascitta for the Vaisvadeva, etc., VI.18. =... .. 170 For the offerings of cooked food, VI. 19-20. ५8 ». AT Prayascittas for the funeral rites, VIT. .. ay .. 178 General remarks, VII. 1. oa ig .. 173 Special rites, VIT. 2-3. .. oe $ .. 1176 Evil deaths, VII. 4. me ५. bg .. 174 The period of impurity, VII. 5-6... 5 .. 178 Prayascittas for the ekoddista, VII. 7. sn .. 180 For the sapindikarana and the astakaé, VII. 8. .. .. 181 The pretadhana, VII. 9. ह + ,, 182 B. The Dharma-sitra इ 1 .. 183 The different orders of religious life, VIII. 1... .. 183 The Veda-student, VIII. 2 es .. 184 Different kinds of Veda-students, VIII. 3 oe .. 185 The householder, VIII. 4 ४ .. 186 Different kinds of householders, VIII. 5 et , .. 187 The hermit, VIII. 6 ag ६ .. 188 Different kinds of hermits, VIII. 7-8 ‘st ,, 189 The ascetic, VIII. 9a ध .. 19} Different kinds of ascetics, VIII. 10-11 ae .. 194 The entering of the order of a hermit, JX. 1-4° 197 The mode of living and the obligations of the hermit 1X. 4°-5 ०» 201 The sannyasin, IX. 6-8 .- 203
Rules for all the orders, IX. 9. 4 ध .. 206
Vill CONTENTS.
PaGE
The sipping of water, etc., 1X.10. .. 4 । .. 207 The manner of saluting, 1X. 11. वा $ .. 208 Interruption of the study, IX. 12... ध .. 209 Midday-rite, IX. 13. ig ॐ ss .. 210 Rules for bathing, IX. 14. 2 i .. 211 Rules for eating, [X. 14-15. ee ५ .. 212 General rules for a householder, X. 1. 52 .. 214 Forbidden things and acts, X. 2. Ss ig .. 214 Purification, X. 3-4. ve ध .. 26 General rules for a hermit, X. 5. a Sy .. 217 General rules for an ascetic, X. 6-7. .. 218
220
Funeral rites for an ascetic, X. 8. The bali to Narayana, X. 9-10. se sé .. 22) Pure and mixed castes, X. 11-15. .. 223
INDEXES. ie 3 ee ^ „ a 233 A. Subject matter 7 - र .. 233 ए. Jatis ,. sg a ‘6 .. 236 (1. Lexicographical ia ia ag .. 236 D. Morphological and Syntactical .. इ .. 236
INTRODUCTION.
§1. The position of the Vaikhanusa-sittra amongst the texts of the Black Yajurveda.
In the verses with which Mahadeva introduces his Commentary, ‘called the Vaijayanti, on the Srauta-sitra of Hiranyakesin, he informs us that a certain Muni in the shape of a partridge (tittiri) accepted the Yajurveda from its author, Vyasa. On this Veda Baudhayana, in order to preserve its meaning, composed a Sitra of too great length (or un- wieldiness, atigaurava); thereupon Bharadvaja did the same, and after him Apastamba composed his well-known Siitra. Then came Hiranya- kesin, who put together another Sutra: after him Vadhila composed his प्त which originated in Kerala-land' (or Malabar), and the last was the meritorious Sitra of the Teacher of the Vaikhanasas.
On the whole, this sequence agrees with the facts, ४.९. with the internal evidence drawn from the texts themselves. Only in regard to Mahadeva’s statement that the Vadhila-sttra is later than Apastamba and Hiranyakesin has some doubt been expressed.?
There is, however, another tradition according to which the Taitti- riya-sikha of the Black Yajurveda was split up into two sakhas: the Aukheyas,’ or Aukhiyas, and the Khandikiyas, whilst the Caranavyiha of the Sabdakalpadruma (see M. Muller, Ancient Sanskrit Literature, page 371) enumerates as caranas of the Taittiriya-sikha : Apastambins, Baudhayanins, Satvasadhi-Hairanyakesas and Aukheyas. In his introduction to the Srauta-siitra of the Vaikhanasas, the commentator Venkatesa has the following remarkable stanza :—
yena vedarthavijneyo lokanugrahakamyaya | pranitam stitram aukheyam tasmai vikhanase namak ॥
1 A different interpretation of this passage is equally possible, according to which the Vaikh&nasa-siitra should originate from Malabar (note on page xiv), cp. my paper: ^ Over het Vaikhanasa-siitra’’, in Meded. der Kon. Akad. Van Weten- schappen, Afd. Lett. Deel 61, Serie A, No. 8, page 2 (1926).
2 See the remarks in Acta Orientalia II, pages 143, 146 sqq.
8 Thus the edition of the Caranavytha of Benares, Samvat 1959, and cp. R. Simon, Beitrage zur Kenntniss der Vecischen Schulen, pages 18 and 19.
x INTRODUCTION.
Although this sloka must be partly corrupt, the general sense is clear. Vaikhanasa (or Vikhanas) is here called the author of an Aukheya-sitra. We do not know if by this Sutra is meant the Srauta- sitra only, or the whole body of Sutras now passing under the name of Vaikhanasa-sutra.
६2. The composition of the Stittra; the Vai- khanasiya-samhita& and its relation to the Tai- ttiriya-texts.
The Grhya- and Dharma-sitra of the Vaikhanasas (which together might be designated as their Smarta-siitra), undoubtedly, give the reader the impression of forming one whole, of being ‘‘ aus einem Gusz.” The strongest argument in favour of this view is that the author himself, at the close of Khanda 8 of the first Prasgna, refers the reader to certain materials which he promises to set forth in the Dharma-sitra: ‘the kunda of the sramanaka-fire of a hermit we shall expound in the books on Dharma.’ Moreover, the style of Grhya- and Dharma-sitra is, on the whole, the same.
An essential feature of our Grhya-sutra (and perhaps also of the Dharma-siitra) which Th. Bloch, in his otherwise excellent paper, ‘‘ Uber das Grhya- and Dharma-sitra der Vaikhanasas ˆ (Leipsic, 1896), has failed to note, is the following :—
It is usual with this kind of literature that those mantras, a know- ledge of which is presupposed by the Samhita or Brahmana to which the text attaches itself, are indicated by their opening words only, their pratika ; whilst those mantras that do not occur in the Samhita and Brahmana are given without any abbreviation: sakalapithena. Now, the great majority of the mantras used by the Vaikhanasiyas in their Sutra is to be found either in the Taittiriya-samhita or in the Brahmana, or in the Aranyaka of this sakha, but there are, at least, as many mantras equally designated by their prattka only that do not occur in the Taittiriya-texts. Whence are these mantras taken, where are they found in full ? Through the kindness of Pandit Guleri Sastri at Ajmer, my attention was drawn to a Catalogue of Manuscripts, unknown in Europe, describing the Sanskrit MSS. of Mysore (‘‘Catalogue of Sanskrit MSS. in the Government Oriental Library at Mysore,’ Mysore, 1900). In this Catalogue I found, registered under No. 26, a “mantrasamhita vatkhanasiya’’ in Grantha characters. A copy of this MS., made for me in the year 1912, enabled me to trace not
INTRODUCTION. x)
only the mantras that are to be found in the older Taittiriya-texts (Samhita, Brihmana and Aranyaka), but also those that were as yet un- known. This Samhita, then, is indispensable for the right understanding of the whole Grhya-sitra. In the meantime, a great part of this same text has been printed in Grantha-characters under the title : =" Vaikhana- samantraprasnah sasvarah prasnacatustayatmakak : a Vedic lectionary in four prasnas for the ritual of the Vaikhanasa School of the Taittiriyas ”’ (edited by Krsna Bhattacarya, etc., Kumbakonum, 1910). This ac- cented text comprises only the first four prasnas, which run parallel to the Grhya-siitra. But the text of Mysore contains eight prasnas. The purpose of the last four prasnas is not in every respect apparent. but a part, at least, apparently contains the mantras for a certain Visnupija, called arcanakhanda, which must belong to the Vaikhanasiyas; it is attributed, however, to the Rsi Kasyapa.
The relation of this Vaikhanasiya-samhita, without the knowledge of which the Satra is only partly comprehensible, to the Grhya-text is of precisely the same kind as the relation between the Apastambiya- mantrapatha (edited by Winternitz in the Anecdota Oxoniensia, 1897) and the Apastambtya-grhya-sitra ; the same relation exists between the Mantra-brihmana of the Samavedins and the Grhya-sitras of Gobhila and Khadira. At present a third analogous case is known, for it is now certain that the Kathaka-grhya-stitra likewise presupposed a collection of mantras, for which see my edition of Kathaka-grhya-sitra which has appeared at Lahore.
Whilst scholars are at variance about the question whether, for instance, the Sitra of Gobhila presupposes the existence of the Mantra- brahmana or, on the other hand, the Mantra-brahmana is of later date than Gobhila (see Oldenberg in S.B.E. XXX, page 4 sqq. and Knauer in <" Festgruss an Rudolf von Roth” page 61 sqq.), I, at any rate, have not the slightest doubt that the Mantra-samhita of the Vaikhanasiyas! was composed either later than the Grhya-text or, at least, at the same time. The facts which seem to prove this theory are to be found in note 4 on V. 4, note 25 on II. 6, and note 5 on III. 5. On the other hand, it is not quite certain that our Sutra presupposes the Samhita, and Brahmana, and Aranyaka of the Taittiriyas, in the
1 In the Prayoga on our Vaikhanasa-grhya a certain verse (the one quoted in note 19 on V. 19) is designated as a érutz.
xil INTRODUCTION.
recension in which these texts are known to us now-a-days; a few times the Yajus-samhitaé is mentioned (see note 8 on VI. 8 and note 5 on II. 11, but, cf. note 6 on IT. 10).
§3. The relation between the Srauta- and the Grhya-sititra.
T am now absolutely convinced that the Srauta-sitra of the Vaikhanasiyas must have been preceded, not followed (as is usually the case) by the Grhya- and Dharma-siitra. One of the proofs is that the author in his Grhya-sitra twice refers the reader to the Srauta-siitra, see note 6 on I. 8 and note 5 on III. 6. But the most conclusive argu- ment is that in the Grhya-siitra we find the pindapitryajiia described, whereas this sacrifice usually belongs to the Srauta-rites, whilst in the Srauta-siitra (III. 6) it is only mentioned: asyopavasathe ’mava- syayam aparahne ‘dhivrksasirye v1 pindapitryajiena yajeta hute sayam agnihotre, etc., etc. This passage proves the precedence of the Grhya- siitra to the Srauta-siitra. On the other hand, the style of the Srauta- sitra is rather different from that of the Grhya-sitra and Dharma- sitra, so there is room for some doubt that these two texts were composed by one and the same author. Not one of the grammatical irregularities that will be discussed below, in §4, is found, as far as I have remarked, in the Srauta-sitra. On the whole, the com- position of the Srauta-sitra is, with the exception of some chapters, less personal and original than that of the Grbya- and Dharma-sitra. The Srauta-siitra is much more dependent on the texts of the predecessors of Vaikhanasa, especially on Apastamba and Hiranyakesin (these two authors agree in their Srauta-siitra, for the greater part verbatim), than the Grhya-sitra, although, as might be expected, the influence of the preceding Grhya-sittrakaras here also is very great. But the Grhya-siitra contains much original matter not met with elsewhere. As regards the question in which relation does the Vaikhanasa-Srauta- sutra stand to the Vaikhanasa-samhité, we notice (but this remark must be made with some reserve, as this point has not, as yet, been thoroughly examined) that the Srauta-sitra presupposes the usual Samhita and Brihmana of the Taittirlyas, quoting each yajus and verse by its pratika. I have found two passages in the Srauta-sitra, however, where reference is made to a mantra found only in the Vaikhanasa-samhité. We read in the Srauta-sitra (I. 8): brahma jajnanam pitam hyatana ४४ dvabhyam pradegasammitah pragagras tisras
INTRODUCTION. xilt
tathottarantas ca lekhah sad vilikhya; with this passage cp. the Grhya- siitra (I. 9, page 10, line 4 of the Calcutta edition), and for the mantra note 11 on the translated text. Elsewhere in the Srauta-siitra the vaigvanara-sikia is mentioned, see note 15 on I. 21 of the translated Grhya-sitra. Now these references need not, necessarily, point to the Vaikhanasa-samhita, for they may equally well refer directly to the Grhya-sitra. In the latter case, this would furnish one more proof for the precedence of the Grhya- to the Srauta-siitra.
§4. The Vaikhanasa-stitra the most recent of allthe Sttras belonging tothe Taittiriya-sakha.
In § 1 we have seen that vernacular tradition considers our Stitra as the latest among the Sutras belonging to the Taittiriya-sikha. This view is corroborated and even proved by evidence drawn from the text itself. The reader will soon observe that the style of our text is rather bad, and that its language here and there is slipshod. More than once a verbum finitum or an absolutive has to be supplied. In some sentences the subject of the opening words changes abruptly into another ; see, for instance, III. 2, where the subject of the sentence, beginning with kanikradadina kanyadgrham gaiva, can be no other than the bridegroom, whilst without any transition the subject further on is kanyapradah. In the same passage, after varanama garmantam, we must necessarily supply an absolutive prokiva or grhwvud, otherwise this noun hangs in the air. Similar cases we find in V. 3 (3) and V. 5 (8) where the verb nikhanet, resp. the absolutive baddhva must be supplied. The rule prevalent in good Sanskrit that enclitic words are placed after the first (accented) word, does not hold for our Stitrakara who writes : usnasitabhir adbhir enam snapayitva (III. 15), sa esa nagnapracchando "sya bhavati (V. 6, 8.f.), tam devatam manasa ha var dhyayan nirvapet (I. 14), asyadhvaryuh..mumirsor..karne..japati (४. 1). ekaviméatih is used (I. 14) as an accusative; va is put between the two connected words: pacane vavasathye (V.7, beg.), prosthapada..mrgasiro va yavanir pumnamani naksatrani (11. 5, beg.). The optative and the indicative are used (juhuyat beside juhott) without any apparent difference. Our author has a certain preference for a peculiar syntactical construction, which, as far as I know, is not met with elsewhere in Sanskrit litera- ture ; he replaces a transitive verb by karoti with its object and con- nects with this expression the object proper, cp. anyam vivaham kuryat VI. 2), tam punar vivaham kurute (VI. 13), yajus-samhitam svadhyayam
X1V INTRODUCTION. karoti (VI. 8 and IX. 13), vedan. .adhyayanam karoti (VIII. 3); similarly, aupasanam dharyam kartum asakiah (VI. 17) seems to express the same meaning as aupasanam dharayitum asakiah. I strongly doubt whether this is good Sanskrit, at least, Speyer in his Sanskrit Syntax § 310 makes no mention of this use.1 Of a late style smacks the use of yatha with the meaning ‘“‘ namely ” in the verse itself, V.8 (5). Another peculiarity of our Sitrakara is that he has a strong predilection for adverbial accusatives where the older language uses adjectives : tatrastia 64/11 va daksinasirsam ४. 1 (6), devam prakésirah sayayitva IV. 10 (10), pranmukham vadhiim upavesya III. 5 (6), abhimukham asinahk VI. 1, pranmukham asinah 1. 9 (2), utkutikam asinah IX. 9 (2), sangus- tham angulir grhitva III. 22. Of the same kind is caturdigam I. 9
1 This peculiar mode of expression combined with the fact that, according to tradition, our Sitra was composed in Malabar, suggested to me the possibility that the author of our Siitra originally was not an Arya, but a Tamil or a Malaydli or a Telugu. I put this question to Professor S. Kuppusvami Sastriyar (Curator, Gov. Oriental MSS. Library at Madras), who is a Brahmana Sanskrit scholar with Tamil as his mother-tongue. Hekindly replied as follows: “In reply to your letter I write to inform you that the peculiar mode of expression... .is undoubtedly incorrect (Sanskrit); anyadm vivaham kuryat is a literal but incorrect retranslation of the Tamil phrase: Vézu pénnai vivakam céytukollavéndum. This remark would apply to the other phrases also noted by you. I am inclined to believe that the writer, who was responsible for slovenly retranslations of this kind from Tamil into Sanskrit...., probably was a professional Tamil Vaidika Brahmana.”
I now am convinced that the view of Pandit Kuppusvami Sastri is quite right and that this kind of expression is peculiar to Tamil. In the ‘ Short Stories’ given by Pope in his Tamil Prose Reading Book (as they are repeated by A. H. Arden in the Companion Reader to his progressive Tamil grammar) I have now met with the following instances: ivaleik kaliyanam panni (Arden, page 67); here ivalei is the acc. sing. of the fem. pron. dem., answering to Skt. imam; kaliyainam is equal to vivaha, and panni is the absolutive to the verbal root pannu ‘to make.’ The words literally translated into Sanskrit would run: imam vivadham krtva— druvan tranlu pénsadigaleik kaliyanam pannikondirundan : ‘a certain man (druvan) had married two (irandu) wives’ (page 50).—Oru mandirattet ubadééam pannr (page 63), ‘he taught (him) a mantra’; here mandirattei is the acc. sing. to mandiram; the sentence would run in Sanskrit: ekam mantram upadegam krtva.— anda mandiratteié é¢bam panninan (ib.) would answer to Sanskrit imam mantram japam cakara. It seems to me that these instances speak strongly in favour of the view of Pandit Kuppuévami Sistri, and that certainly the Sanskrit of our Sitra- kara has been influenced by Tamil.
INTRODUCTION. XV
(8), IT. 5 (7), VI. 1 (2) and cp. pratidik I. 8 (2). Ungrammatical con- structions 876 : havir devam nivedya IIT. 13 (11), IV. 9 (3) ; juhuyad rcah II. 2 (6); sadbhth karne japati II. 6 (10); pitrpindaih pretapindam samaropya VII. 8 (2); tena yojayati VII. 7 (6), Sisyena vratam bandha- yati 11.9; 1420 priyatam itt vacayitva I. 6 (8); tarpayati and daréayati with dative IX. 9 (7) and X. 2 (4). Striking is the fact that our author uses the word barhis throughout as a masculine noun: J. 8 (1), I. 10 (3), I. 21 (6), TIL. 4 (7), LV. 5 (3), and the word asman sometimes, as is usual, as a masculine, but often as a neuter: IT. 5, V. 6 (17), V. 7 (2). Onlv once have I met with an archaism, a case of tmesis, viz. V. 3 (4): anu yajnabhandam nayati. In some cases we are in doubt whether the knowledge of Sanskrit of the Suttrakara himself is insufficient, or a corruption common to all the manuscripts must be accepted, as when parivestya is used instead of purivesya II. 1 (2), ayacitam instead of aydcitena TI. 3 (3), daksinetara instead of daksinottara III. 19 (13), nirvapet instead of the only possible navapel V. 14, 8.{. See also IX. 12 (3), where only the Bhasya has preserved the right reading. The diligent reader may find several other grammatical irregularities besides those I have recorded here. Therefore, we may safely draw the conclu- sion that the internal facts corroborate the tradition according to which our Siitra belongs to a very late period, when Sanskrit was no longer a living and spoken language, but a dead one.
§5. The age of the Vaikhanasa-stitra.
Now we must discuss the difficult question whether it is possible to determine the time of the composition of our Saitra There are, indeed, some criteria in our text which enable us to determine, roughly, the terminus post quem; in the first place, the betel-argument. The word tambila occurs [X. 13, and, as it is highly probable that the Grhya- siitra and the Dharma-sitra are the works of one and the same author, the conclusion drawn from the occurrence of this word in the Dharma- siitra may be applied to the whole Smarta-sutra. Long ago, H. Kern made the observation that the habit of betel-chewing must have been introduced into the country of the Hindoos at a time which, roughly, may be determined between Caraka and Susruta.’ The conclusion drawn by Speyer, from the argument of betel-chewing occurring in the
L Cp. Speyer in his “ Studies about the Kath@saritsigara,” in Verhandel. der Kon. Akad. v. Wet. Afd. Lett. N.R. deel VIII, p. 49.
ष] INTRODUCTION.
Kathasaritsdgara, that this text (at least part of it) can scarcely have been invented before the fourth century A.D., at the lowest rate, must hold good also for the Vaikhanasa-texts. And this limitation is sup- ported by another argument mentioned already by Bloch, in his above- mentioned paper, viz. that in our Sutra occurs the Greek sequence of the Planets and the designation of the days of the week after these Planets, a sequence that, as Jacobi has shown in the Journal of the German Oriental Society (Vol. XXX, page 305 sqq.), must have been introduced into India after the middle of the third century A.D.
§6. The relation between Manu and the Vaikha- nasa-texts. `
There is a great number of passages where the Manu-smrti (the Manava-dharma-sastra) agrees, more or less, with the Vaikhanasa-sutra. In the foot-notes on the translation I have noted the passages of Manu where this work agrees with Vaikhanasa exclusively, for there is a still greater number of passages where we remark the same agreement, but where also other related texts have the same as Manu, so that the latter passages could equally well have been borrowed by Vaikhanasa from the other texts. These agreements are noted II. 4 (1), IV. 4 (24), VI. 12 (5), VII. 5 (2 and 4), VII. 6 (3), TX. 5 (3 and 5), IX. 9 (3), IX. 10 (7), IX. 11 (2 and 3), IX. 12 (16), IX. 15 (1 and 3), X.1 (1-8), X. 2 (2 and 3), X. 3 (1-3), X. 4 (4-6), X. 5 (3 and 4), X. 5 (5, 7, 9), X. 6 (3 and 8), X. 9 (3), X. 11 (2), and X. 15 (8). One of the most striking agreements is found in the description of the staff which the Brahma- carin must wear. The Vaikhanasa-siitra runs (II. 4): brahmanasya ....ntrorano *numrsto ’nudvejano yipavad avakro dandah. If we com- pare with this description that of Manu II. 47:
rjavas te tu sarve syur avranah saumyadaréanah |
anudvejakara nrnam satvaco nagnidahitah ॥ we cannot but infer that either the Vaikhanasa-sitrakara must have known the Manu-smrti or vice versa. The words anudvejana (anudveja- kara) and nirvrana are found only in these two texts. The expression gartrasamskara occurs both in Manu (II. 26) and the Vaikhanasiya text, and is not found elsewhere. Manu mentions, just as Vaikhanasa, the niseka as the first of the samskaras, see Manu II. 16, 26,142. It is only in Manu and Vaikhanasa at the Rsi-form of marriage that a pair of cattle (a cow and a bull) is mentioned as a gift or two pairs of
INTRODUCTION. Xvil
them: ekam gomithunam dve va....adaya Manu III. 29, gomithunenai- kena dvabhyam va kanyam dadati Vaikh. III. 1. The Vaikhanasa has (III. 7) a verse :
sunam ca patitanam ca svapacam paiparoginam. |
vayasam ca kriminam ca bhaumav annam vapamy aham ॥ with which compare Manu III. 92:
sunam ca patitanam ca svapacam paparoginam |
vayasanam krminam ca ganakair nirvaped bhuvi ॥ There must be some connection between Manu III. 204:
tesam araksabhitam tu pirvam daiwam niyojayet |
raksamsi hi vilumpanti graddham araksavarjitam \ and Vaikh. IV. 4: vatsvadevapirvam acaraty, anyatra raksamsy apa- hareyuh.
I need not cite more passages in proof of the close connection
between our two books, but must now call the reader’s attention to a famous verse in Manu (VI. 21):
puspamilaphalair vapi kevalair vartayet sada | kalapakvath svayamésirnair vaikhanasamate sthitah \
In the first place, we must compare with this verse a passage of the Vaikhanasa-siitra (IX. 5) where for the hermit is prescribed: milaih phalath patirath puspair va tattatkalam pakvath svayam eva samésirnath pranam pravartayan, etc. Now, all Western scholars agree in explain- ing the word vaikhanasamate in Manu as: “following the rules of the (Institutes) of Vikhanas,”’ literally: ‘abiding by the Vaikhanasa opinion ” (Biihler). When we meet with so many agreements between Manu and Vaikhanasa, the conclusion seems to be obvious that Manu has known our Vaikhanasa-texts,which he even quotes by name. Here is, however, one great difficulty, namely, that one of the older Sitras (see Bihler in his Introduction to the translation of Manu, S.B.E. XXV, page xxvii and sqq.) also mentions a Vaikhainasa-sastra; this older text is the Baudhadyana-dharma-sastra: vanaprastho vaikhanasa- éastrasamudacarah (II. 11. 14). In this same book (1.6, 15), as well 88 in the Gautama-dharma-sastra (11. 27), we find the expression : éramanakenagnim adhaya (‘‘having kindled his fire according to the sramanaka-ritual’’). Now, our Vaikhanasa-book does, indeed, give an extensive description of the establishment of this fire by the hermit
XVill INTRODUCTION.
(see VIII. 6 and IX. 1-5). Here lies the difficulty, for, if anything, 1४ is certain that the bulk of the Baudhayana-dharma-sastra and the Gautama-dharma-aastra are at least pre-Christian, and much older than our Vaikhanasa-texts. Consequently, it is possible that Manu in the above-mentioned Sloka refers not to our Vaikhanasa but to an older text or tradition which probably has been lost. Nevertheless, T believe, I can make it at least probable, if not certain, that Manu did know our Vaikhanasa-sitra. As this proof does not lie on the surface, I must present a somewhat extensive argumentation. There are, then, as a rule, eight forms of marriage described :—
Manu (III. 21, 37, 38): Asv. (grhs. I. 6): Gautama (dhs. TV): 1. brahma (21). brahma (24). brahma (21). 2. daiva (14). daiva (20). prajapatya (10). 3. Arsa (6). prajapatya (16). arsa (3). 4. prajapatya (12). arsa (14). daiva (10). 5. asura. gandharva. gandharva. 6. gandharva. asura. asura. 7. raksasa. paisaca. raksasa. 8. paisica. raksasa. 18188 08. Visnu-smrti (24) : Vaikhanasa (III. 1): 1. brahma (21). brahma (21). 2. daiva (14). daiva (14). 3. arsa (7). prajapatya (12). 4. prajapatya (4). arsa (6). 5. gandharva. asura. 6. dsura. gandharva. 7. raksasa. raksasa. 8. 08४188९8. 0818808.
The figures put in brackets after each of the first four kinds of marriage-forms denote the number of persons in the ascendent and descendent lines that are said to be ^“ purified”? by the son who is born of such a wedlock. We observe that in no one of the above- mentioned texts is the sequence exactly the same. With Manu agree narrowly Visnu and Vaikhanasa, but it is only the Vaikhanasa-sitra that agrees wholly with Manu with regard to the number of persons who are “ purified.” Now, it is striking that Manu, according to whom
INTRODUCTION. xix
the sequence of the first four kinds of marriage is: brahma, daiva, arsa and prajapatya, gives as the number of purified persons 21, 14, 6 and 12, whereas Vaikhanasa, who has braihma, daiva, prajapatya, arsa, has the decreasing line of numbers, which we should expect: 21, 14, 12, 6. From this fact I infer that Manu had before him the list as given by Vaikhanasa, but that he changed it (possibly in order to avoid the suspicion that he was not original !), but forgot to change the numbers in accordance with this altered sequence. Apart from all the other numerous agreements between Manu and Vaikhanasa, and apart from the fact that Manu expressly mentions the Vaikhanasa, this seems to prove that he was acquainted with our Vaikhanasa-sutra.
Now, if Manu was acquainted with our Vaikhanasa, the inevitable conclusion would be that this Minava-dharma-sastra is later than the Vaikhanasa-sitra, and that the time of its composition is later than is usually accepted. Winternitz (Geschichte der Indischen Literatur, Vol. 111, page 489), following Biihler, puts as a limit the time between the second century before and the second century after the beginning of the Christian era. We are now obliged, if my conclusions are well founded, to state as terminus post quem the third century A.D.
But what can we say now about the Vaikhanasa-sastra which is mentioned in the older Sastras, especially in that of Baudhayana who cannot have known our Vaikhanasa-siitra? There agree with A. Barth (Oeuvres de Aug. Barth, 1914, Vol. ITI, page 277), from whom I quote, with a slight change, the following passage : I] n’est pas prouvé du tout que par ce Vaikhanasa-sastra.. de Baudhayana.. il faille entendre un écrit défini, et que ce ne soit pas plutét une expression génc¢rale pour désigner: les observances ayant cours parmi les anachorétes.’’ At the time of Baudhayana there may have been current certain prescripts about the Vaikhanasa-hermits, which in later times have found their final redaction in our Vaikhanasa-sitra.
That the author of the Vaikhanasa-sitra was acquainted with the work of Susruta seems to be. firmly established by Bloch in his paper quoted above. But this fact does not furnish us with any further clue regarding the time of the composition of the Vaikhanasa-texts, the exact time of Susruta being uncertain, see Winternitz op. cit., page 547.
§7. Importance of the Vaikhadnasa-sttra.
So; then, the Vaikhanasa-sttra is, doubtless, the latest of all the ritualistic Sitras known to us. That this need not be a reason to
xx INTRODUCTION.
depreciate its importance is obvious. The works dating from a period of decadence have an equal right to our interest as the older texts. Besides the clue that it furnishes for deciding some questions of historia literaria, the contents of our Siitra, though, as is to be expected, it contains in the main the same materials as are treated by its predecessors, provide us with a great many facts, descriptions, and reflexions that are unknown from other sources. I would espe- cially call the reader’s attention to the chapter I. 14, last part, where the way of the libations is described, how they come unto the Deities ; to the pranagnihotra (IJ. 10); to the varsavardhana (III. 20, 21); to the visit to the temple of Skanda (III. 22. b); to the Visnupuja (IV. 10-12); to the highly interesting chapter where the way of death is described (V. 1); to many of the curious details of the funeral rites in this same book, amongst which the rite of ‘‘ Totenhochzeit ”’ is one of the most striking (V. 9) ; to the different kinds of householders (VIII. 5) and of hermits (VIII. 7 sqq.); to the establishment of the Sramanaka-fire (VIII. 6, IX. 1-5); to the description of the fatis (IX. 11 sqq.).
A few remarks may close this Introduction. The translator had to cope with many difficulties. It is true that at least on the first nine prasnas we have a Bhasya, but this commentary lends no assistance when real difficulties turn up, as it considers rather the words and not the connection of the facts. That the description of the normal paradigma of a sacrifice (I. 9-21) is not as clear as we would wish it may, partly, be due to the author himself who lacks the gift of lucid expression. If the English of the translation is accasionally unidiomatic, the translator hopes he will be excused on the ground that he is writing another than his mother-tongue.
UTRECHT, June, 1926.
ADDENDUM.
During the printing of the translation I was informed by Pandit Parthasarathi Aiyyangar of Akulamannadu (near Madras) that many more texts belonging to the Vaikhanasas are not only extant, but partly. published. I may now refer concerning these books to my paper: ‘On the sacred books of the Vaikhanasas’ in Meded. der Kon. Academie v. Wetensch. te Amsterdam, Afd. Letterk, Deel 65, Serie A,
ADDENDUM. श]
No. 7 (1928). In my Introduction to the edition of the Vaikhanasa- grautasutra, which I am now preparing, I intend to say something more about these Vaikhanasa-texts.
UTRECHT, January, 1929.
VAIKHANASA-SMARTA-SUTRA. a. The Grhya-sitra. First Book. Praésna I, Khanda 1.
(Enumeration of the “sacraments.’)
Now, we shall explain the sacraments the first of which is the ceremony performed on impregnation 1.
There are eighteen sacraments relating to the body, viz., the union of the newly married pair at the period of menstruation 2, the ceremony to secure conception®, the ceremony to obtain a male child‘, the parting of the hair’, the bali-offering to Visnu °, the ceremony at birth’. the getting up from childbed*. the name- giving १, the first feeding with solid food 19, the ceremony after return- ing from a journey 11, the increasing of the rice-balls 1, the tonsure '3, the initiation 14, the undertaking of the observances relating to the studv of the Veda and their abandonment '’, the opening of the annual course of study’®, the bath taken at the end of studentship प, and the marriage 1.
Then, there are twenty-two sacrifices, viz., the five which must be daily performed to Brahman, to Gods, to Fathers, to Goblins, to पला 19; the seven sacrifices of cooked food, viz., the Sthalipaka ५, the partaking of the first fruits?!, the Astaka 7’, the offering of rice-
1 See ITL. 8. 2 See ITI. 9. 3 See ILL. 10. £ Seo LIL. 11. > See LIL. 12. ¢ See IIL. 13. 7 See 111. 14-15, 8 See 111. 18. 9 Seo IIT. 19. 10 See [1]. 22, first part. 11 See ILI. 22, middle part. 12 See TIT. 22, last part. 13 See LIT. 23. 14 See LT. 3-8.
1 See 11. 9-11. 16 See If. 12. 17 See IL 13 17.
18 See ILI. 1-4.— This list enumerates not cightecn but seventeen Samskdras. According to the Bhasya, however, the niseka (1.6. the ceremony performed on 1m- pregnation) is to be taken as the first Samskara. The statement of the Sititrakara himself (VI. 2): rtau samgamanam nisekam tty Ghuk must mean that he himself ०९३ not agree with this identification. PraSna VI. 1 counts the niseka as the tirst Samsk@ra, and ep. 1. 1 (4th alinea).
19 These five are reckoned as one whole; they are described VI. 17.
20 See IV. 1. 21 See IV. 2. 22 See IV. 3-4.
2 VAIKHANASASMARTASOTRA I. 1.
balls to the Fathers’, the monthly Sraddha 24, the Caitra 25, and the Asvayuja sacrifices 7°; the seven sacrifices of Havis?’, viz., the Agny- adheya, the Agnihotra, the Full- and New moon sacrifices, the Agrayana. the Caturmasyas *, the independent Pasubandha and the Sautramanti ; and (finally) the seven sacrifices of Soma, viz., the Agnisto- ma, the Ukthya, the Sodasin, the Vajapeya, the Atiratra and the Aptoryama. These make (together) forty sacraments ”°.
The son begotten of a Brahmin father by a Brahmin maiden, on whom?’ the sacraments from the niseka on up to the ceremony at birth have been performed, is born, merely a son. Being initiated, he is, as soon as he has learned the verse addressed to Savitr, a Brahmin. When he has mastered the Veda, and when the sacraments relating to the body, up to marriage, have been performed on him, and, if he performs the sacrifices of cooked food, he is a Srotriya (a learned Brahmin). When, intent on the study of the Veda and maintaining the sacred fire, he also performs the sacrifices of havis, he is an Aniicana (one who is versed in the Veda). When he also performs the sacrifices of Soma, he is a Bhruna®*®'. Having performed all these sacraments he becomes, by practising the observances dependent on external and those dependent on internal conditions =, nearly equal to a Seer*?. By the combination of the Vedas together with their six auxiliaries, and religious mortification ++, he becomes a Seer. By being intent on Narayana (i.e. Visnu) and indifferent to opposite pairs of feelings (pleasure and pain, etc.)*» he becomes a Muni*®. In this way, by each
23 See IV. 5-6. 24 See LV. 7.
25 See LV. 8. 26 See IV. 9.
27 These and the Sacritices of Soma are described in the Srauta-siitra.
28 The ungrammatical form cG@turmasyah instead of caturmasyani occurs in the accusative caturmasyam at IX. 5 (note 1) and is found also in the Srauta-sitra.
29 Comp. Gaut. dhs. VIII. 14-2).
30 The word “ whom”’ refers to the mother.
31 The word bhrtina, according to the Bhasya, is equal to ghoracarika (helow, VITI. 5, middle) ; at VI. 16, end, the Bh&asya explains it as somayajin.
32 Comp. below, [X. 4 and Yajfi. ITI. 313, 314.
33 With rai, &ccording to the Bhasya, the Vanaprastha 1s meant.
34 ? sanga-caturveda-tapoyogatl.
35 Acc. to the Bh&sya: nirgatam samsdra-dvandvam yena sa nirdvandvah,
36 With muni, according to the Bhasya, the yatz is meant.
VAIKHANASASMARTASUTRA I. 1, 2. 3
former species of sacrament, he becomes the most excellent of all, thus it is taught (by sacred lore) +.
37 With this part of this khanda Baudh. grhs. L. 7. 1-8 (edition of Mysore) is to be compared.
Prasna I, Khanda 2.
(Rules for bathing for the four orders of re- ligious life.)
Now come the rules for bathing for those who belong to one of the four orders of religious life’. It (viz., the bathing) is fivefold : the ablution (in water), the celestial bathing, the aerial bathing, the fiery bathing and the (bathing by) permission of the Guru °.
(The sipping of water without mantras.)
He should approach a river, in absence of which a pond, or In absence of the latter, a well. Facing the east or the north he enters into the water, and, sitting on dry ground? in the water, washes his hands and feet singly, the right ones first, up to the wrist and the knee. Then, shaping his hand into the form of a cows ear, he thrice sips, with that part of the hand sacred to Brahman‘, water without bubbles, not letting it ooze out, without interruption®, without scattering, noiselessly, and taken not outside his knees and reaching to the stomach ५, and then twice wipes his mouth with the root of the thumb. The deity which presides over the thumb is Agni, over the index, Vayu, over the middle finger, Prajapati, over the ringfinger, Strya and over the little finger, Indra. With thumb and middle finger, or with all the Tirthas’, he wipes his mouth, with thumb and
1 Viz. the Veda student (see VITI. 2), the house-holder (see VIII. 4), the hermit (see VIII. 6) and the religious mendicant (see VILI. 9).
2 Comp. I. 5.-—Firstly the abhiseka (bathing in water) is treated. According to the Bhasya gurvanujna is equal to mantrasnana (guror anwnad upadego visnu- smaranam, mantrasnanam ca gurvanina), see equally I. 5: diwwyam vayavyam aGgneyam mantrasnanam va. Sitra-darpana: guror anwhapurvakam proksanam ced gurranujnete.
3 The plural in sthaleav Gsinah is rather strange; could the original reading have been sthale seGsinah (ep. Visnusmrti 62. 5) ?
4 The root of the thumb, comp. I, 5 second half.
5 2.९. 110४ disjoining the fingers. 6 Comp. IX. 10 beg.
7 Comp. I. 5 second half.
4 VAIKHANASASMARTASOTRA [. 2.
ring finger his eyes, with thumb and index his nose, with thumb and little finger his ears; his arms with these same fingers or with the thumb only ; his heart he wipes with the fingers. and his navel with the thumb. Having touched each limb with water, and having sprinkled water on his legs and on his left hand १, he touches his head with all (fingers).
(The sipping of water accompanied by mantras’.)
Reciting the two mantras: “I am Indra for him who worships the Gods; so we in truth do choose thee’’; ‘‘ With both, O God Savitr, may we strike for enjoyment’ 10, and, having washed his hands and, with the two mantras: ‘‘ The water for washing the feet should destroy my enemy’”’; ‘‘In this family may I become full of spiritual lustre” ™, his feet, he washes himself in the same manner 1:, and he sips again in the same manner?’ with the mantra: ^" May the water purify the earth” etc.4. Having» with the three mantras: “‘ May the Rgveda be propitious ”’ ; ‘“‘ May the Yajurveda be propitious”’; ^" May the Samaveda be propitious’ 1५, thrice drunk water, he wipes, as he repeats the three mantras : ‘‘ May the Atharvaveda be propitious ”’ ; <: May the Itihasaveda be propitious’ ; ‘‘ May the Moon be propitious” 1’, in three ways 18 his face ; repeating the mantra: ^: May the Great Lord be propitious” 19, he wipes his head ; repeating the two mantras: ^^ May the Sun be pro- pitious `" ; ^` May the Moon be propitious ”’ 2°, he wipes his eyes ; repeating the mantra: ‘May the Quarters be propitious” *?, his ears; repeating
8 This is uncertain: pratyangam apas ca sprsatva janghayor vame panav apy abhyukeaya.
9 Sundararaja adds: brahmayajnartham.
10 indro "ham asmi yajama@naya devin tat tvé satyam vrnimahe.—ubhabhyam deva savitah praharema viiaye. [asant.
11 Gpah padavanejanir dvuisantam nasayantu me.
asmin kule brahmavarcasy
12 As described above: ‘up to the wrist and the knee, etc.”
15 As above. 14 Tdentical with TA. X. 23.
15 According to the Bhasya this is the beginning of a matantaram Gcamanam ; with the Bhasya agrees the Sttra-darpana, where the following is ascribed to eke. ‘The text of Sundararaéja (Prayogavrtti) runs on.
16 rgvedah prinatu, yajurvedah prindtu, samavedah prinatu.
17 atharvavedah pr., ttihasavedah pr., candramah pr.
18 duis tiryag adhas caikam, acc. to the Bhasya; with the first two mantras his cheeks, with the third his mouth, acc. to the Darpana.
19 mahesvarah prinatu. 20 adityah prinatu, somah pr. 21 digah prinantu.
VAIKHANASASMARTASOTRA T. 2, 3. 5
29 22
the mantra: ‘* May the Wind be propitious ” ~~, his nose ; repeating the mantra : ‘‘ May Indra be propitious ”’ ~, his arms ; repeating the mantra: ‘‘May Visnu be propitious’ **, his heart, and repeating the mantra : ०५ May Fire be propitious’ ~, his navel. According to some (ritualistic authorities) he touches (them only as he says these mantras).
22 vayuh prinatu. 23 indrah pr. 24 vianuh pr. 2 agnih pr.
Prasna [, Khanda 3.
(The bath without mantras.)
Now, having made obeisance to the Water he divey into it, as far as there is no apprehension for his life’, and, having by means of water and clay cleansed his body, he washes? his garment, repeating the mantra @ daégat siditam madhiditam mahoditam, and spreads it out (on the dry land) with the hem directed to the east or the north as he repeats the Gayatri verse®. When it is dry, he should take it up with the same verse.
(The bath accompanied by mantras.)
Having approached the water as he repeats the mantras: ^" Here, O Waters, do ye carry forth both this reproach and what is foul, and what untruth I have uttered in hate and what 1 have sworn fearlessly ; may the Waters protect me from that guilt, and from all distress. I free myself from the curse, from the curse of Varuna, I free myself from Yama’s fetter, from all offence against the Gods and against men.”’ ‘‘ Here, ye Waters, bring medicine, therefore we praise Varuna’’*, he makes obeisance to it with the mantras: ‘‘J take refuge with gold- horned Varuna; give at my request a bathing place; when I have
1 yavad amanassankam: yavan manasi vidyate sanka malinyapanodaneneti ९९८2०7० yasmin tad amanasésankam bhavati tavat Bhasya, yavan na vidyate manasi fanka maliny&panodas syan na veti, note in the Kumb. ed. The expression, which recurs X. 3, may perhaps signify ‘‘ as far as there is no doubt in his mind.”
2 Having left the water, sipped water, dried his body, thrown away the garment in which he has bathed.
3 The verse tat savitur varenyam, etc.
4 The first mantra agrees with Ap. VII. 21. 6, the last runs: idam &pah pranita bhesajam tan me varunam numah (svc /).
6 VAIKHANASASMARTASOTRA I. 3.
taken food from unholy men, the gift received from the wicked, all evil which I have done by thought, speech or deed,—may Indra, Varuna, Brhaspati and Savitr again and again cleanse me from that’’®: sprinkles himself with water mixed with clay repeating the mantra : ‘‘May the earth purify the waters, may the earth purify all; may the wholly purified (earth) purify me from all sin” ®; dives into the water as he repeats the mantra: ‘‘ Here are the Waters. the blessed, the most blessed, the peaceful, the most peaceful, the bright, the most bright, the purified, the most purified, the auspicious, the most auspicious, the pure, the most pure, the immortal ones of immortal essence, purified by Brahman’s strainer, by Surya’s rays’’’, and then bathes 8 thoroughly ®.
(The occasional bath” and the twilight devo- tion.)
With the mantra: ‘Here we purify Brahman” 11, he takes a strainer 12, fastens the strainer on his (ring) finger repeating the mantra: ‘‘ May Brahman purify (पाट) 7" 19 ; takes water as he repeats the mantra: ^< Flowing in a hundred streams, golden, flowing in a thousand streams, the Amrta, deposited in the hiding-place’!©”’; sips water
9 Agree with TA. X. 1. 12 (47, 48).
¢ apah pundtu prthivt sarvum punatu dharani sarvaputa mam sarvapapath punatu,
7 idam Gpah sivéh sivatamah &antah santatamah ८8050 subhatamah piitah pitatamah punyah punyatama medhya& medhyatama amrta amrtarasah puta brahma pavitrena piitah stiryasya rasmibhih.
8 Then follow, according to the Bhasya, the precepts: he washes his garment, etc., [. 3 beg.
9 51८१११८४ : suethu snanam karoti, Bh.
10 The bath described in the last passage is acc. to the Bhasya: nitya, ep. [X. 13. What now follows, acc. to the same authority and the Sttra-darpana, is the naimittikam snanam.
11 idam brahma punimahe.
12 Made out of a pair of Kusa blades or consisting of a finger ring.
13 brahmé punatu.
14 datadha@ram hiranmayam sahasradhéram amrtam nihitam guhayam.
15 Here the Madras MS., but only this one, inserts: urdhvapundram lalate dha@rayan. That the perpendicular mark of sandal on the forehead is not alien to our Siitra is proved by the following curious passage of the Srauta-sitra (II. 6), which partly also coincides with our Grhya-stitra (I. 21, end): tejomtirtir Gima
VAIKHANASASMARTASOTRA I. 3. 7
with the mantra: “ Rich in milk are the herbs’”’ ९९.1५ ; worships, standing upright, the sun with the mantra: `` Bhih, obeisance to Fire, to Earth, to the great One. Bhuvah, obeisance to Wind, to Atmosphere, to the great One. Suvah, obeisance to Sun, to sky, to the great One. Bhih, bhuvah, suvak, obeisance to Moon, to Stars, to Quarters, to the great One’’!’, and wipes thrice with clay-mixed water his head from right to left, using ring-finger and index'*, and repeating the three mantras : ‘May the lord of thought purify me”; ^ May the lord of speech purify me”; ‘‘ May God Savitr purify me with flawless strainer, with the rays of the bright sun’’®. He then sprinkles his head repeat- ing the mantras : the three verses beginning: ‘‘ Ye waters are wonder- ful’ 2°, the five: ‘‘Golden of colour,” etc.*!, and the chapter beginning : ‘“The puriyfing, heavenly one’’**. Standing, he addresses to the sun the mantras: ‘‘ Out of the darkness”’ etc.**; speaks over the water the great Vyahrti**, and, covering (with his hands) his ears (and nose), dives, with his face directed to the sun so that half of his body is under water, and, whilst repeating thrice the mantras: ‘“‘ Right and truth ’”’ etc.5, and the four verses keginning: ^ The Waters, in which perfume” etc.7®, he performs aghamarsana*’. Then, having slowly breathed out, and, having put on a newly washed garment, and, not
hrdaye ‘ntar tirdhvam jvalann agnth sikhamadhye sthitah ; tasyah sikhaya madhye paramatmeti érutih, tato homante sarvatratmanam proksya garhapatyad bhasmadaya lalate hrdaye kuksau bihvoh kanthe ca tajjval@ripam caturangulam dipavad iirdhvagrapundram kuryat ; yajamanas tena sukham labdhvatmayogam ante prapnoti.
16 Agreeing with TS. IT. 5. 10 g.
17 Nearly identical with TA. X. 4, but with namah instead of sva@ha.
18 Thus (ordinarily wpanta designs the ring-finger) the Bhasya: upanguatha- samipe tisthatity upaniah. Differently the Kumbakonam edition: upa angulinam samipe tisthatitc upantah angusthah.
19 See TS. I. 2. 1. h (tha). 20 See TS. IV. 1. 5. b-d.
21 Identical with TS. V. 6. 1. a-e.
22 TBr. I. 4. 8.
23 Identical with TS. IV. 1.7.k; 1. 4. 48. a,b; TA. IV. 42. 5 (32 and 33).
24 bhiir agnaye ca prthivyai ca mahate ca namah, ete.
25 Agreeing with TA. X. 1. 13 (55-63).
26 yasu gandha ras& varna, ९॥९., see Baudh. érs. IT. 11: 51. 7-14.
27 aghamarsana as 8 subst. denoting an act recurs VI. 8 and IX. 8. According to the Bh. the meaning is papavanodanam or p@panirasanam (‘removal of evil influences `").
8 VAIKHANASASMARTASOTRA I. 3.
cleaning his garment (in which he has bathed)*, 116 29 sips water at morning with the mantra: ‘ May the Sun and Wrath guard me,” etc.°°; sprinkles himself repeating the three verses: ^ Ye waters are wonderful ’’, etc., and addresses the water with the Gayatri verse, throwing (some of) it in the direction of the sun. He then turns round from left to right, holds his breath once (as long as possible), repeats eight times the verse addressed to Savitr and performs, stand- ing, with the three verses beginning: ^: Mitra’s fame’’*!, the twilight devotion. — At midday he sips water with the mantra: ‘“ May the water purify the earth,’ etc.°*; sprinkles himself in the same manner (as at morning); standing. addresses to the sun the three Yajus formulae: ^ Out of the darkness,” etc.3?, and performs the rest as described above. — At evening he sips water with the mantra: ‘‘ May Fire and Wrath guard me”’, etc.**, and sprinkles himself in the same manner (as at morning). Having performed his twilight devotion with the Saman-verses: ‘‘ Whatever law of thine’’, etc.®, and the two mantras: “ Hear this my cry, O Varuna, etc.” **, he does as before, but now in sitting posture.—The two twilight devotions (of morning and evening) he addresses respectfully, in accordance with the direction (mentioned in the mantra) and with the mantras: ‘I resort to the Twilight of the rising sun: to Indrani, the mother of the Vedas, which encompasses all the Deities, bowing before her who rules over the highest **”’, resp. ‘I resort to the Twilight of the setting sun; to Varunt’’ (etc., as above) ** and the deities of the different quarters *,
23 anupamrjya vasah ~ snanavastram anispidya, Bh. This squeezing of the garment should take place at the end of the tarpana.
2४ Here ends, according to Bhasya and Darpana, the naimittikamrttikasnénam and begins the sandhyavandana or Twilight devotion.
30 Identical with TA X. 25. 31 See TS. IIT. 4. 11. p-r.
32 See note 14 on T. 2. ४ 33 See note 23 above.
34 See TA. ९. 24. 35 See TS. ITI. 4. 11. 8, t. 36 See TS. II. 1. 11. v. w.
37 uditarkam prapadye ’ham indraénim vedamataram: sandhyam vai sarva- daivatyam pranamya paramesvarim.
38 pascimarkam prapadye ‘ham varunim vedamataram\ sandhyam, ete., as above.
39 Directing himself successively to the east, the south, the west, the north, the south-east, the south-west, the north-west and the north-east (Indra, Yama, Varuna, Kubera, Agni, Nirrti, Vayu, sana).
VAIKHANASASMARTASOTRA I. 3, 4. 9
the Fathers *°, — here he should wear his sacred thread over his right shoulder ^ — Brahman, and (now directing himself to the north) Narayana’”’, etc.**, each with their names. to which, each time, the word ^^ obeisance ”’ (namah) is added ५५.
40 Pitarah, Pitamahaéh, Prapitémahah, Jiativargah, Pitrpatnyah, Pitamaha- patnyah, Prapitamahapatnyah, Jiativargapatnyah.
41 sapasavyam : apusavyam pracinavitam tena saha cartata iti s&pasavyam yatha syat tatha, Bhasya.
42 Narayana, Mahadeva, Skanda, Vighna, Vinayaka, Grahab, Naksatrini, Taraganah, Bhatah, Bhitadevah, Nagah, Nagadevah, Sarva devat ah, Saptarsayah, Saptarsipatnyah, Munayah, Guraval.
43 Thus: sandhyayai namah. fnudriya namah, ete.—Ace. to the Darpana here ends the second Prakarana.
Prasna I, Khanda -1.
(The Tarpana;i.e.the daily presenting of liba- tions of water.)
Now, having sipped water and paid obeisance to the water with the mantra beginning: `" Of Kuruksetra ’’! and, having spoken over the water the great Vyahrti’, he satisfies (by pouring out some water) with his hand gradually through the palm and the tirthas*, (the water) * with the mantras: “To the waters of the wells, hail!” etc); (then he satisfies the deities with that part of the hand sacred to Brahman, whilst directing himself to the east, and repeating the following mantras): ^] satisfy Bhipati. 1 satisfy Bhuvanapati. 1
1 The mantra (untranslatable) is uncertain : kauruksetram punyam japa(n)te guruksetram vediksetram brahmakgetram prajapatikaetram reiksetram jambiikeetram paribhukksetram sammitam parimitam sayanam dayanam madhvagram madhu- sakham putiplakeanakam (var. pirisGnamkam) asi sthanam asi virit svarat suvirat samrat pariplavanam saumanasam svasthanam sugandhi nityam kurukeetre vasatam.
2 Cp. note 24 on I. 3. 3 Cp. 1. 5 second half.
# For this Tarpana using the palm of the hand ?
9 See the' two chapters TS. VII. 4. 13 and 14.—Or is he to repeat before each Tarpana these two chapters ? But where, in this case, does the tala come in’? Ac- cording to Bhasya and Darpana the tala is not used (talatirtha being taken as a tatpurusa compound) but the kiipya water is satisfied with the duiva tirtha: this seems to rest on IX. 13. There seems to be a certain discrepancy between these two parts of the Sttra. Note of the Kumb. Edition: brahmena bhiiputyadin daivena narayanadin kipyadims ca; Greena visvamitradin paitrkena pitradims carpayrtvett dharmasitre.
10 VAIKHANASASMARTASOTRA I. 4.
satisfy Bhutanampati. I satisfy Prajapati. I satisfy Brahman.” (Then with that part of the hand sacred to the Gods) “I satisfy Narayana. [ satisfy Mahadeva. I satisfy Skanda. I satisfy Vighna. I satisfy Vinayaka’’.—Then he satisfies the Deities of the Quarters in accord- ance with their direction®: “I satisfy Indra. I satisfy Yama. I satisfy Varuna. I satisfy Kubera. I satisfy Agni. I satisfy Nirrti. I satisfy Vayu. I satisfy Isana.’”,—(Then he satisfies the Planets): “I satisfy the Sun. I satisfy the Moon. [ satisfy Mars. I satisfy Mer- curius. I satisfy Jupiter. I satisfy Venus. I satisfy Saturnus. I satisfy Rahu. I satisfy Ketu’. 1 satisfy the Planets. I satisfy the Moonstations. 1 satisfy the Stars. I satisfy all the Gods. I satisfy all the female Deities. I satisfy the Vedas. I satisfy the Metres.” — (Then having turned to the north and, with that part of the hand sacred to the Rsis, he satisfies) the seven Seers, beginning with that one to which his own gotra belongs: ‘‘I satisfy Visvamitra®. 1 satisfy Jamadagni. I satisfy Bharadvaja. I satisfy Gautama. I satisfy Atri. I satisfy Vasistha. I satisfy Kasyapa. I satisfy Bhrgu. I satisfy all the Seers. I satisfy all the wives of the Seers ’’.—Wearing his sacred thread over his right shoulder, he performs all the acts of which the Fathers are the object (and, moreover, using that part of the hand sacred to them, and directing himself to the south) (he satisfies them with the mantras :) <` On the shore of the current may my dear Fathers wash themselves. So and so, (here) is water (for thee). To the Iathers svadha, obeisance! I satisfy (them). To the Grandfathers. To the Great grandfathers. To the groups of agnate relatives. To the wives of the Fathers. To the wives of the Grand- fathers. To the wives of the Great grandfathers. To the wives of the groups of agnate relatives, svadha, obeisance! I satisfy (them) ” ®.—
8 Directing himself at each tarpana to that quarter over which the said deity presides.
7 Thus according to the text of the Madras MS. The Ed. and the other MSS. huve of the Planets only Sun and Moon.
8 Before Viévamitra, the text of the Madras MS. and the two recensions of the Samhité insert : “1 satisiy Vikhanas’”’, but ep. TX. 3. The editor of the Kumb. edition puts the words vikhanasam tarpayam: in the text in brackets and re- marks. natra samkhyd vivakeita ; saptirsin ity atra voikhdnasinam vomsakartarah
visvamitradayas saptuiva ~ bhrgujamadagnyor ekatvat. 9 The mantra runs: urmyodakante marjayantam me pitarak somyasah 1 asav
VAIKHANASASMARTASUTRA I. 4. ll
Then, wearing his sacred thread hanging down from the neck on to the breast (leaving both his arms free, as it were, he pours water out:) ‘‘The Bhaumas [ satisfy. The Bhaumadivyas I satisfy. The Nagas I satisfy. The Nagadivyas I satisfy’’. Having poured out some water, with the mantra: ‘Let all those that want water, accept it’”’!°, and, having sipped water, he undertakes the Sacrifice to Brahman.
(The Brahmayajfia or dailv recitation of a part of the Veda!!.)
Having strewn grass on a clean spot, and, having assumed the sitting posture sacred to Brahman 12, holding a strainer 13 in his (right) hand, and making the नव sacred to Brahman 1५, he should recite, with his face directed to the east, first the Savitr verse, and, then, as obligatory recitation, the chapters beginning: ^ For food thee, for strength thee’’!°, as far as he likes. As occasional recitation!®, he should recite the chapters beginning: ^< Right and truth” ?”; “‘ From the evil done to the Gods” 18 ; ° What of me in the womb’’?!®; ‘The gladdening one has moved forward”’*®°. ‘The strainer of the good one” 21 ; “To Jatavedas”’**; “Of Visnu now” 23 ; ‘‘ He with the thous- and heads” 2५ ; ‘ One-syllabled ” 25 ; °^ have brought thee hither” ~ ;
Gpah\ pitrbhyah svadh@ namas tarpayami, etc. Each time he has to say, first, armyodakante—asav Gpah and, then, “‘To the Fathers, svadh@, namah. | satisfy (them) › ` and so on. 10 yavanto jalarthinas tavantah pratigrhnantu. 11 Cp. LX. 13. 12 sitting with his legs crossed, so that the right upper leg reposes above the left one. 13 See note 12 on I. 3. 14 Folding his hands in the way of a blossom : mukulitahastum १८८८, Bhasya. 15 Agreeing with TS. I. 1. 1-3 (three Anuvakas : Vaikh. Samh. I. 9-10). 16 ypradyascittadinimittasambandhi, Bhasya. 17 Vaikh. Samh. I. 12, cp. note 25 on I. 3. 18 Vaikh. Samh. I. 13 (nearly identical with TA. page 919 of the Calc. Kd.). 19 Vaikh. Samh. I. 14 (cp. R.V. Khila 117. 10, page 96 ed. Scheftelowitz). 20 Vaikh. Samh. I. 15 (identical with RS. IX. 58. 1-4). 21 Vaikh. Samh. I. 16 (Vaj. S. I. 3). ५ परोद. Semis. ९.४ ५९. ५.१. 23 Vaikh. Samh. I. 18 (cont. various verses of TS. and TBr.). 24 Vaikh. Samh. I. 19 (agreeing with TA. IIT. 12. 60-66). 25 Vaikh. Samh. I. 20 (large chapter in verses unknown from elsewhere) 26 Vaikh,. Samh. I. 21 (RS. X. 73 with various readings).
12 VAIKHANASASMARTASUTRA I. 4, 5.
“Thou, O Agni’ 7 ; ^ Be purified” 2°. Finally, he should address to the sun as many verses as he likes.
27 Vaikh. Samh. 1. 22 (TS. I. 3. 14. a—cc). 28 Vaikh. Samh. 1. 23 (RS. TX. 16. 1-30.)
Prasna I, Khanda 5.
(Subsidiary rules for bathing.)
If he is unable (e.g., through illness) to bathe (in the prescribed manner), he should, necessarily, after having washed his feet and sipped water, recite the Visnu muttering : ‘‘ From here the Gods’”!, etc., and, after having performed either the “ celestial bathing’ or the “ aerial bathing” or the “ fiery bathing `" or the ‘‘ mantra-bathing ”’ 2, he should perform the sipping of water, etc., as formerly described*. The celestial bathing consists in sprinkling himself with water‘ fallen from heaven, with water from the Ganges, with water that has been heated by the sun, or with rain-water. The aerial bathing con- sists in touching the body with dust, which has been conveyed by the
wind from the footsteps of cows. The fiery bathing consists in smearing the whole body with cleansed ashes. The mantra -bathing consists in sprinkling the body, by means of that part of the hand sacred to Agni, repeating the mantras: ‘‘ Ye waters are wonderful ”’ etc.
(The Tirthas or parts of the hand regarded as sacred to different deities.)
Of the right hand, the middle part of the palm is the part sacred to Agni; the root of the little finger is that sacred to the Gods; the roots and (or) the tips of all the fingers are those sacred to the Rsis ; the part between the index and thumb is that sacred to the Fathers ; the root of the thumb is that sacred to Brahman®. An act relating to the Gods he performs with the Tirtha of the Gods and whilst wearing the sacred thread over the left shoulder; an act relating to the Rsis
1 The verses in Vaikh. S. I. 27 corresp. with RS. 1. 22. 16-21.
> Cp. I. 2.
3 This comprises the twilight devotion, the muttering of the Savitr verse, the tarpana, the brahmayajiia, the adoration of the sun.
1 @dhava ~ pavitrajalam, Bhasya ; the expression rests on TS. ITI. 3. 4. 1.
° Cp. Baudh. dhs. I. 8, 15-16.
VAIKHANASASMARTASOTRA I. 5, 6. 13
with the Rsitirtha, one relating to the Fathers with the Fathertirtha ; the whole act of satisfying Brahman is performed with the Tirtha sacred to Brahman as is also the sipping of water; (with the mantras : ‘Ye waters are wonderful’’) he performs the sprinkling with the Tirtha sacred to Agni.
(The manner of wearing the sacred thread.)
If he wears the sacred thread under his right armpit he is wpavitin, if under his left armpit, he is pracinavitin ; if he wears it hanging from his neck (on the breast), he 18 11071120.
The sacrifices at a sacrament he should perform after having bathed on an auspicious day, thus it is said (in sacred lore) ५.
¢ End of third Prakarana according to the Stitradarpana.
Prasna I, Khanda 6.
(The Punyaha,i.e. the blessing to be performed vv Brahmins before any sacrament.)
Now, the Punyaha. Having invited, at least, five learned Brahmins, he honours them (by presenting flowers, incense, etc.). ThesAcarya?, having filled with water a small pot (a karaka), as he recites the mantra : ‘In the seven streams and the Manasa (lake), in the well filled ponds and rivers taking the water, J shall bring it forward” *, and, having recited over the water the mantra: ‘“ Here are the waters, the blessed ' 3, and, having with flowers, and so on, worshipped it as water from all holy sources (as Ganges or Yamuna), he causes the persons who are to give their answer (i.e. the invited Brahmins) to be seated in the direction of the east or north, and utters solemnly, with his face directed to the north‘, his intention: “I effect a thoroughly lucky day ° 2 ; sprinkles the place (where the punyaha is being performed)
1 The spiritual teacher of the person on whose behalf the act takes places. It is he that performs all the acts.
2 dharasu saptasu ca manasesu (read ma&nase ca ?) sarassaritsu pariptiritesu: apo ‘bhigrhnun pratipadayisye grnomi dhattam sucirram xugarma: the last pada (left untranslated) runs in the Mysore MS. ; ranobhi dhuttan su? sw”.
3 See note 7 on I. 3.
4 The Mys. MS. has here some more words (also found in the Prayoga, so that thev may belong to the text): wdanmukhah sthitah kharakam bahiunitram uddhrtya, the printed text mentions these words in a foot note
° supunyaham karomi.
14 VAIKHANASASMARTASUTRA I. 6, 7.
as he repeats the mantra: ‘‘ Hail! Well sprinkled be it’”’®; and, having said : ‘‘ May Prajapati be gladdened ”’’, causes them 8 to answer: «^ May he be gladdened.’’ With the mantra: ‘‘ May horror cease, may evil cease, may sickness cease, may happiness increase’’®, he pours some water out (from the watering pot), three times, ending each time in the north (repeating each time the mantra). Thereupon, all the Rtvij’s?° speak the following verses—which are preceded by the verses ^° From here the gods”’!" at an act for the gods (८.९. if the punydha introduces a sacrifice to the gods); by the verse: ‘‘I pour on thee’’™ at a siitaka 1°; by the verse: ‘‘ Pure viands to you’”’!* at an obsequial rite— “Giving glory”’; ‘‘Savitr”’; ‘each time new”’; “‘lighting’’; “live a hundred”; ‘‘the eight Gods”; ‘the golden-formed one’; ‘‘ may we have luck with the laud’’; ^“ [ have taken thee’; ^ Aryaman’”’; “the king Soma’”’; ‘‘ Indra and Varuna’”’ ; <^ born for luck”’ ; “the Gungu”’ ; < who with my heart thee”; ‘‘for whom, O Agni”’; ‘‘O Narya, my children 7 ; ^ the well guarding’”’; ‘‘ to the hundred-weaponed ”’ ; “ for those that have daksinas”’; ‘‘ auspicious with the ears”’; ‘‘ a hundred vears”’: ^° Aditi, the sky ” 15.
6 svasti suproksitam astu.
7 prajapatih priyatam. 8 Note the instr. tath, we expect tan.
9 gamyantu ghorani sa@myantu papant samyantu ttayah subhGni vardhantam ; the Mys. MS.: éa@myantu twadhitayah.
10 Rtvij is the Brahmin, who officiates at a ‘rauta-sacrifice. Here they are the same persons as those that have been invited, probably because a Srauta- sacrifice must also be preceded by the punyaha.
11 Cp. note 1 on I. 5. 12 See TS. I. 6. 1. a.
13 Viz. if the act introduces the removal of @auca after a birthfall.
14 See RS. VII. 56. 12.
16 The verses (Vaikh. Samh. I. 27) agree successively with RS. [. 96. 8, X. 36. 14, TS. II. 4. 14. a, RS. X. 95. 10, X. 161. 4, TBr. ITI. 1. 2. 6, RS. IT. 35. 10, X. 106. 11, X. 161. 5, TS. I. 7. 10. 01. ९. g, RS. VITI. 59. 7, IX. 94. 4, IT. 32. 8, TS. I. 4. 46. a, TS. I. 4. 46. a, b, TBr. I. 2. 1. 25, TS. I. 5. 11. t, TS. V. 7. 2. d, RS. I. 125, 6, TA. I. 1. 1, RS. 1. 89. 9, 10.
Praéna I, Khanda 7. (The Punvaha, continued.) (He then says): ^“ The Gods, the Rsis, the Fathers, the Planets, the Goddesses, the Wives of the Rsis, the Wives of the Fathers, the Vedas, the sacrifices,’ each preceded by the word “all”’ and followed by the
VAIKHANASASMARTASOTRA 1. 7. 15
words: ‘‘may (they) be pleased,” and the answer of all are the last words (‘‘ may they be pleased’’). Then: ‘‘ Welfare, Long life. Health, Freedom from obstacle, Steadiness, Power, All evil removed, All good, Good deed, Lucky faction,’ each followed by the word astu (i.e. ‘‘ may be here,’’) and the answer of all is the same last word. (Then, after he has said each of the following mantras): ‘‘ Auspicious the seasons may be, auspicious the stars may be, luck in all deeds may be, fullness of all riches and corn may be,’ they repeat the last word. The mantras then spoken by him: ‘‘ The auspicious Naksatra verily he should make his own at the time of dawn; when the sun rises, then the Naksatra comes not; at the moment when the sun goes, where he sees him at day-time for the last, at this moment he should undertake what he is about to do: he does it at an auspicious moment'!; may Indra give us well-being?; may we prosper” +, are repeated by the others. (Thereupon he addresses the Brahmins): ^` You should pronounce the name of the Yajamana‘*, preceded bv the syllable om: first his Naksatra name, then his family name ending with ‘son (of so and so’), and insert before his name, to which the word éarman should be added, the family name of his mother; at the end you should subjoin the words: “an auspicious day, hail, prosperity’’. They should repeat singly, each time thrice, in accordance with the grammatical case-endings used, the words addressed to them®. (With the water from the vessel) he makes them sprinkle him, repeating the mantras ^ Ye waters are wonderful,”’ “Golden of colour,” ‘The purifying heavenly one”® When the blessing has been performed, this day shall be a lucky one. Through
1 yat punyam naksatram tad bat kurvitopavyusam । yad@ vat siirya udeti । atha naksatram naiti: yavati tatra stiryo gacchet\ yatra jaghanam pasyet । tavati kurvita yat kari syat\: punyaha eva kurute. (this is a brahmana, not a mantra! to be found TBr. I. 5. 2. 1).
2 See TA. 1. 1. 1 (2). 3 See TBr. III. 1 2.1.
4 The person on whose behalf any Srauta sacrifice is performed ; cp. note 10 on I. 6.
5 The grammatical structure of this sentence is not quite clear. Must ९८४ be supplied after rddhyantam? I have translated thus.—He should say e. g.: Gévinayu bharadvajaya yajnadattasutaya Gtreyanandanaya devadattasarmane punyaham bha- vanto bruvantu. The others must answer: “om Gévinaya bharadvajaya y° Gtreya’ devadattasarmane punyaham (and svasti, rddhir) bhavatu.
6 Cp. notes 20-22 on I. 3.
16 VAIKHANASASMARTASOTRA I. 7, 8.
the blessing, either at the beginning or after the completion (of a religious act), all the rites become lucky and complete. When by the mantra: “Thou art he who is appropriated’’’ they have an- nounced the (moment for giving the) sacrificial fee, he (४.९. the person on whose behalf the ceremony takes place) gives with his right hand, and with the mantra: «^ From Ghrta”’ etc.2 together with water ®, a sacrificial fee to the best of his power. They should accept it with the mantra: ` ° (ठप, Agni, art the priest of the sacrifices’? 10. Where- ever a giving and accepting of daksinas takes place, it ought to be done in this manner, so says sacred lore 11.
7 svamkrto ?si visvakrd visvebhyas tvendriyebhyo divyebhyah parthivebhyah, ep. TS. 1. 4. 2. b.
8 The mantra is untranslatable : ghrtat pari manda iwapsu snehah sarvadhikah sarvadhattesu. garvah (Mys. MN.: sarvatatvesusam) । = sacetanas cetayate svasaktya eho lokan garbhavat pafu sarvan.
9 This means probably: after having poured out some water into the hand of tho recipient.
10 In the Vaikh. Samhit& this verse (seo RS. VI. 16. 1) is preceded hy the formulae (TA. LIT. 10. 1-4) which elsewhere are used when a daksina is accepted.
11 Here ends the fourth Prakarana according to the Sitradarpana.
Prasna I, Khanda 8.
(The place for the sacred fire: agnyayatana; the requisites for the sacrifice.)
Now, the place for the fire (destined for domestic worship). On a clean spot, sloping either toward the east or toward the north, which has been smeared with cow-dung, the ground (sthandila) destined as place for the fire is prepared from clean sand, measuring from east to west and from south to north two and thirty fingers’ breadth, being two fingers’ breadth high or as high as he likes to make it. The grass stalks', used for strewing around (the fireplace), are of the same length as the sthandila and there are fifteen of them for each direction ”. The pegs (to be laid) on (४.८. around) the place for keeping the 776 ° are
1 Note the masculine gender paristaranabarhisah : paristaranas ca te barhiso darbhah ; recurs [. 21.
2 Note pratidik equal to pratedisam.—-Each fifteen are tied together in the manner described below, VIII. 6, and there are four such bundles.
3 The spot where tho fire is laid down seems to be called here also kunda ; around this kunda are laid the paridhi’s.
VAIKHANASASMARTASOTRA I. 8, 9. 17
six and thirty fingers’ breadth long and one finger’s breadth in circum- ference; they must be devoid of scars and bends (४.८. they must be smooth and straight). The bunch for sprinkling is composed of fifteen grass-stalks tied together; its tip measures four fingers’ breadth, its knot two, its length is of one hasta (cubit). The strainer is equal to the bunch but its length is twelve fingers’ breadth. Of the same length and taken from the kinds of wood permitted in the rite‘ are the fuel sticks. The vessels®, as the sruva and so on, are treated in the Yafia- (satra)®. He puts together on Darbha-grass the vessels and the other requisites for the sacrifice, pairwise (४.९. two by two), to the north of the fire, if the sacrifice is one destined for the Gods, to the south and singly (६.९. one by one), if the sacrifice is one destined for the Fathers.
For the daily and obligatory sacrifice he makes from clay in the abode of the fire’ the upper girdle®, at each quarter two and thirty fingers’ breadth long, four broad and two high; around this upper girdle he makes the lower girdle, measuring four fingers’ breadth broad and high; in the middle 'of these he makes a hole of six fingers’ breadth ®: this is the place for the fire (the agnikunda). On this kunda the householder establishes his fire for domestic worship (the aupasana- agni), and therein performs the ordinary sacrifices. The kunda of the gramanaka fire of a hermit and its special ritual for the aghara we shall expound in the books on Dharma 10.
५ Aévattha, khadira, palaSa, etc.
5 patra according to the Bhasya and the Darpana here: pranidhi.
6 Viz. in the Srauta-siitra in Prasna IX. 7-11.
7 agnisGla here equivalent with agnya@laya or agnyayatana ? If this is right, the locative denotes: ^“ at’’ (८,९. “‘ around ’’).
38 The use of the word vedi with the significance of mekhala@ is restricted to this text; the Srauta-siitra uses mekhala.
9 One aratni broad (Prayoga of Sundararaja). 10 Cp. below, VIII. 6.
Praéna I, Khanda 9.
(The aghara, I. 9-15.) Now, the rule for sacrificing the melted butter’. Being seated in
2 The word 20021 is used by our author to denote the introductory rite to each sacrifice.
2
18 VAIKHANASASMARTASOTRA I. 9.
the Brahman posture with his face directed to the east?, he sprinkles ® the abode of the fire +, repeating the (three) mantras: ‘‘ Come, let us praise Indra”’®. With the (four) mantras: ‘“‘In me the Gods’’®, he should scatter’ Darbha-grass (on it) in the four directions 8, With the mantra: ‘ Being dug up”’®, he digs up (in the Agni-house) by means of a stalk of Kusa-grass, the middle, the east, the west, Yama, Agni, Nirrti, Soma, Isana and the Maruts!. Having, with the mantra: ‘Bind ye the axle strings’ 11, drawn in the same manner ?? six lines (of
2 brahmam pranmukham Gsinah is grammatically wrong; praénmukham is used quasi adverbially, as daksinaéirsam V.1, and cp. abhimukham Gsinah VI. 1. For the brahma asana 866 I. 4 (note 12).
3 uttanena hastena secanam prokeanam, karatalam avak krtva secanam avo- ksanam, irdhvangusthena mustinabhitah secanam abhyukaanam.
4 Acc. to the Kumb. ed. agnyalayam is kundam sthandilam धत, according to the Prayoga: sthandilam.
5 See RS. VIII. 95. 7-9, but beginning with ato nv, or yato nv.
6 See TS. IV. 7. 14. c, d, e, f. 7 uksayet : niksipet, Bhasya.
8 caturdiéam again quasi adverbially; recurs VI. 1 beg.—With the first mantra he strews the northerly pointed grass easterly on the sthandila, with the second mantra easterly pointed on the south side, with the third mantra northerly pointed grass on the west side, with the fourth mantra easterly pointed grass at the north side. Each time he scatters four grass stalks
9 See TBr. I. 2. 1. 1.
10 Viz. in the middle, the east, the west, the south (Yama), the south-east (Agni), the south-west (Nirrti), the north (Soma), the north-east (Iéina) and the north-west (Marutas, or Vayu). According to Sundararaja the digging should be performed sunwise (pradaksinam). Acc. to the Bhasya the sequence given in the text is the one intended for the service of the Fathers, but that for the gods is (partly) reversed : middle, west, east, south, south-west, south-east, north, north- west, north-east, and this is probably right, for in this case he ends each time in the east :
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we
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7
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4 whilst in the other case he ends each time in the west :
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11 and 18 Utterly corrupt from RS. X. 53. 7.
12 The lines are to be drawn probably so that they unite the holes formerly dug : the first three in the middle, at the south, and at the north from west to east, and the latter three in the middle, at the west, and at the east from south to north :
VAIKHANASASMARTASOUTRA I. 9. 19
a span length), he throws the Darbha-stalk crooked away, with the mantra: ‘‘ With eight seats’’!%, in a south-westerly direction, and sprinkles the lines (on the sthandila) repeating the gayatri verse. He then seizes, with the mantra: ‘“ 0) Jatavedas, the seed of the world ”’ "4, the fire drill, takes either the fire churned by means of this fire drill or common fire and brings it near. Having enkindled it with the mantra: °^ He of butter front’’!’ and made obeisance to it with the mantra: “ Giving long life” 16, he puts it down (on the sthandila), with the mantra : ५ Ascend, 0 (2४१९९५8७ ` "7 ; adds fuel to it with the mantras: ‘‘Come hither, O Agni” and: “ This is thy place of birth” 18, and salutes it respectfully with the two mantras: “I take into me’’?. He now washes his hands, repeating the mantra: ^" For the act you both” 20. Having consecrated the water with the mantra: ‘Here are the Waters, the blessed’ 2!, and, having spread out his fingers >>, he wipes either with his hand that has been moistened with the water (of the karaka) or with the (moistened) bunch, firstly, with the mantra: ^" Aditi, do thou allow; I wipe around the vedi at the south” 22, the southern girdle, beginning and ending at the south-west**; then, with the mantra: ‘‘Anumati, do thou allow; I wipe around the vedi at the west’ 25, in the same way the western girdle **; then, with the mantra : ‘“ Sarasvati, do thou allow; I wipe around the vedi at the north” 2’,
| |--- 2 oi | 5 4 6 le 14 See TBr. I. 2. 1. 15-16. 15 [„, ९. 11. 16 See TBr. III. 5. 2. 1. 17 See TBr. ITI. 5. 8. 8-9. 18 See TS. I. 5. 5. f. 19 See TS. V. 7. 9. 9, b. 20 karmane vam, etc. TS. I. 1. 4. a.
21 Cp. note 7 on I. 3.
22 angulir Gstirya (spreading out his fingers during the now following act).
23 adite ’numanyasva daksinato vedim parimrjami.
24 Beginning at the south-west, if the sacrifice is one destined for the gods, ending at the south-west, if it is destined for the Fathers.
25 anumate ’numanyasva pascimato vedim parimrjami.
26 He wipes along the western side of the vedi from south-west to north-west, resp. from north-west to south-west.
27 sarasvate ’numanyasvottarato vedim parimrjami. °
20 VAIKHANASASMARTASUTRA I 9, 10.
the northern girdle beginning and ending at the north-west” 28, and, with the mantra: ‘‘God Savitr, do thou instigate; I wipe around the vedi at the east’ 29, the eastern girdle beginning and ending at the south-east ०. Repeating the gayatri verse, he sprinkles the vedi (४.९. the four girdles) °.
Then the Adhvaryu, having chosen two [0116868 : Brahman and Soma 92, (and, having caused them to sit down: the Brahman to the south of the fire, with his face to the north, the Soma to the north, with his face to the south), looks at them separately, at the Brahman with the mantra: ‘‘Om! Lord of the Earth, Lord of the World, Lord of the great Being! We choose thee as our Brahman ”’**; at the Soma with the same mantra, ending ; ‘‘ We choose thee as our King 30108, 7" 84. Then, these two speak the mantras, the Brahman: ‘I am the Lord of the Earth... ; they choose thee as Brhaspati, as godly Brahman” 3 etc.; the Soma: ‘J am the Lord of the Earth... ; they chose thee as Brhaspati, as godly Soma’’**, etc. Then the -Adhvaryu says in the same manner®’ the mantra: = ^< Brahman, I shall sprinkle” ३8, etc. ‘Soma, I shall sprinkle’’, etc., and, after they have addressed to him the mantra: ‘‘ Sprinkle the sacrifice’ °°, etc., he sprinkles *°.
Prasna I, Khanda 10.
(The a@ghara, continued.) Having taken water from the vessel (viz. the karaka into another
23 He wipes along the northern side of the vedi from north-west to north-east (evam daivike, vipartam paitrke).
29 deva savitah prasuva purastad vedim parimrjami.
30 He wipes along the eastern side of the vedi from north-ewst to south-east ; vice versa paitrke.
31 Bh&sya: vedts catasrah (proksayati) is equivalent to Sundararaja’: expres- sion: caturasravedim : «^ the quadrangular vedi.”
82 This is a peculiarity of our Stitra. All the other 4akha’s know only of the Brahman, who is seated to the south.
33 See TBr. 111. 7. 6. 1. 34 The same mantra, with tha.
35 TBr. 1. c. 1-3 (up ४० gopaya). 86 Wha of the same.
37 Viz. after having looked at them.
38, 39 brahman (and soma) proksisyami ; proksa yajriam devaté (the rest as Ap. 878. LIT. 19. 1) . .dhehy om prokaa.
40 What 18 antam here? tath@ is explained by the Bhasya: yatha tabhyam uktas tatha yajamanena barhisah proksayaty.—Acc. to the Siitradarpana it is here that the fifth prakarana ends.
VAIKHANASASMARTASOTRA I. 10. 2)
vessel), and having put on the vedi’, with the mantra: ‘Strainers are ye’’, etc.”, the grass-stalks*®, he sprinkles them with the mantra: “ An axe art thou; strainers are ye, sacred to Visnu ; God Savitr, instigate ; let him purify you’’, etc.*. He sprinkles the fuel sticks, the tie of which has been loosened, as he repeats the mantra: ‘‘ The black antelope art thou, living in the lair; for Agni thee, svaha’’®; the vedi®, repeating the mantra: ‘‘ Vedi art thou; for the barhis thee, svaha’’’; the grass- stalks with the sruva (and the other sacrificial ladles)*, repeating the mantra: ‘‘ Barhis art thou; for the ladles thee, svaha’’®; the tip of the barhis, repeating the mantra: ‘“‘ For heaven thee’’!°, the middle part, repeating the mantra: ‘“‘ For atmosphere thee” 19, the base, repeating : ‘For earth thee”. With the mantra: ^ For thriving thee”’** he pours water upon the knot of the barhis, with the mantra: ^^ Svadha to the Fathers” 1४, and, wearing the sacred thread over his right shoulder, he pours some water out to the south (of the fire); the rest of the water he pours out at the west part of the girdle, ending in the north, as he repeats the mantra: ^“ Be thou juice for the Fathers ’’, ९९.14.
He now washes his hands, repeating the mantra : ‘‘ With both, 0 God Savitr, may we strike, for enjoyment”’ 14 ; loosens the knot of the barhis, as he repeats the mantra: ‘ Let Piisan loose thy knot” 1 ; strokes it over from the base to the top, repeating the mantra: ८८ Aditi’s moisten- ing art thou”’!®; strews down, with the mantra: ‘I strew thee, soft as
1 Here this word has the ordinary sense: kundasya sthandilasya v@ paéci- matah pariskrtabhiimih.
2 pavitre stho vaisnavye stho yajniye stho vayupiite stho visnor manasa piite stho yajnasya pavane sthah.
8 Tam in doubt as to what 18 meant here with barhisah (acc. plur. masc., ep. note 1 on I. 8), as the barhis is afterwards sprinkled. According to the Sitra- darpana he puts also the fuel-sticks and the sruc’s on the vedi.
4 parasur asi pavitre stho vaisnavye deva savitah prasuva puniaty acchidrena, ete. The rest agreeing with TS. I. 1. 5 a-d.
5 See TS. I. 1. 11. a. 6 Cp. note 1. 7 See TS. 1. ९. b.
8 Or, if we accept the variant: ‘The grass with the mantra: ^^ Barhis art thou,’”’ the sruva and the other ladles with the mantra: ^“ For the ladles thee.’’
® TS. 1. ९. ©. 10 TS. 1. ९. d. 11 posGya ६४८.
12 See TS. I. 1. 11. e. 18 See TS. 1. c.
14 Cp. note 10 on I, 2,
15 pusa te granthim visyatu, cp. Ap. érs. II. 8. 3.
16 Gdityavyanjanam asi, Gdityasyandanam asi the Mysore MS. of the Samhita; probably corrupt from Vaj. S. II. 2: adityai vyundanam asi.
99 VAIKHANASASMARTASUTRA 1. 10, 11.
00] 7 17, to the west, at the base of the girdle 78, north-pointed grass ; and lays, repeating the mantra: ^° A good seat for the gods’’?®, one grass-blade, east-pointed, on his own seat.
Repeating the mantra: ^^ Thou art Visnu’s hair-knot’’*°, he strews at the east side (of the girdle); with the mantra: ‘‘ At the south, thou art Visnu’s hair-knot”’*!, at the south side; with the mantra: ५ At the north, thou art the junction of the north; thou art Visnu’s hair-knot ?° 22, at the north side; with the mantra: ^ At the west join ye two for the gods ; thou art Visnu’s hair-knot ”’ 23, at the west side east- and north-pointed grass around‘. At the north-east (where the strewn grass-stalks meet one another) he lays the tips of the already deposited north-pointed grass uppermost 26.
He now lays the pegs (४.९. the enclosing sticks, the paridhv’s), east- and north-pointed, around, repeating the mantra: “Thou art the Gandharva Visvavasu, etc.’ *°, at the west side; with the mantra : ‘Thou art Indra’s arm, etc.’ 26, at the south side; with the mantra: ‘‘May Mitra and Varuna encompass thee at the north’’, etc.”®, at the north side.
Prasna I, Khanda 11.
(The aghara, continued.)
At the north-west he lays the (already deposited) north-pointed peg (with its tip) uppermost. With the mantra: ‘ May the sun in the
17 See TS. I. 11. h.
18 vedyadhastat moans acc. to the Bhaésya: wproksitayam bhiimyam, the Darpana: aparena vedim. It seems that this grass is destined to cover the vedi (this word here taken in its ordinary sense, see above note 1).
19 See TS. 1. ९. 20 visnoh stiipo ’st.
21 dakeinato visnok stiipo ’st.
22 uttarata udicyair (var. udicyat) yurjanam (sic) asi visnoh stiipo ’st.
23 pascimatah samdhatiam devebhyo visnoh stipo ’si.
24 The east-pointed grass at the south and north sides, the north-pointed at the east and west sides. The sequence of the sides, along which the Darbha-grass is strewn, differs in the texts. I have followed the recension of all the MSS. (and the Prayoga and the Darpana and the Mysore MS. of the Samhit&) although the sequence of the printed text and the printed Samhita (east, south, west, north) would be more natural, and perhaps more in accordance with the sentence which immediately follows,
25 So that these tips come to lie above the tips of the grass, which has been strewn at the north side from west to east.
26 See TS. I. 1. 11. i-l.
VAIKHANASASMARTASUTRA 1. Ll. 23
east protect thee from all €र1] `" 1, he pours water out at the east side, finishing in the north ; with the mantra: ‘‘ From above may the gods protect thee from all evil ’’?, he pours from above (the kunda); and with the mantra: ‘‘From below may the Nagas protect thee from all evil’? 3, he pours from below +.
Then he lays down, in the south-east and north-east of the abode of the fire 5, two fuel sticks with the tip upward ५, one with the mantra : ‘Thou wise one, that invitest to the sacrifice °, etc.”, the other with the mantra: «^^ Fuel art thou; for long life thee” 8.
With the mantra: ‘‘[ surround the fire, that must be strewn around ; the fire, the srta vedi I consecrate’ १, he throws down water with that part of the hand sacred to the Ksis, beginning in the east and ending in the north’®; with the mantra: ^" Thou art sria, thou art ghrta, thou art firm’’!!, with the same part of the hand he throws down water, ending in the east and the north, having begun at the southern (816) "2 ; then, with the mantra: ‘‘ Thou art young’ }!, he throws from south-east to north-east and, finally, sunwise, around the whole vedi, beginning and ending in the south-east.
Having washed the two pranidhis! with the mantra: ‘From the trees (१.९. wooden) art thou; be cleansed for the Gods” 1५, he fills them, with the mantra: “By means of the earth I shall draw
1 See TS. I. 1. 11. m. 2 uparistid dev& raksantu kasyas cid abhiéastyah.
3 adhastan naga raksantu k. c. a.
# Probably he pours the water below, on the ground itself.
9 See note 7 on I, 8.
¢ They are (in the Prayoga) designated as Ggh@rasamidhau (and cp. Ap. érs. 11. 9. 9); probably on these fuel sticks the two agharas (taken in the proper sense of the word) of I. 15 beg. are poured out; further ep. I. 21.
7 See TS. I. 1. 11. n. 8 samid asy Gyuse tva, ep. Ap. |. ९. 10.
9_paristiryam agnim paridadhimy agnim srlam vedim abhimantrayami.
10 Viz. at the east side from south to north (?).
11 srtasi, ghrtasi, dhruvasi, tarunasi.
12 Apparently (1) at the south side from west to east, (2) at the west side from south to north, and (3) at the north side from west to east; each time with one of the mantras.
13 The word pranidhi to designate the pranittacamasa and the fact that there are two of them, are peculiar to the Vaikhanasas. Sundararaja in his Prayoga- vrtti describes them as follows: pranidhisaravav astangulamukhayamau sadangula- madhyau caturangulamilayamau caturangulonnatau tryangulanimnau ca syatam.
14 See Ap. 578. I. 16. 3. b.
24 VAIKHANASASMARTASOTRA I. 11, 12.
the water; who draws you? He may draw you’’, etc.’, with water mixed with unhusked pounded rice, lays on them the two strainers, north-pointed (one on each) with the mantra: ‘‘Thou art the strainer of the Vasus”’, etc.!*, and, taking the tip of the strainer with the right, and the other part (viz. the base) with the left hand (between thumb and ring-finger), he strains thrice (the water, by moving the grass- blade to and fro) with the mantra: ‘“ May god Savitr purify you”’, etc.!” 15. The strainers he puts again in the same manner (viz. north- ward pointed) on the pranidhis. Then, with the mantras: ‘“‘ Brahman, 1 shall bring forward the water. Yajamana, restrain thy voice” 19, and: `‹ Soma, I shall bring forward the water’’, etc.2°, he looks separately at the two priests: Brahman and Soma2!. When these two have spoken the mantra: ‘Bring forward the sacrifice’’, etc.2", he brings the two pranidhis forward with the mantra: ‘‘ Who brings you forward’, etc.”%, and puts them on (or “ near’’) the vedi at the southern and northern parts of it (the first one he puts down before the Brahman, the other before the Soma). Having poured water out by means of the ktrca repeating the mantra: ‘‘ The people of the gods, the vessels, must take place for the service of the gods ” 24 (in the two pranidhis)**, he sprinkles the sruva with the gaiyatri-verse 26.
Pragna I, Khanda 12.
(The aghara, continued.)
15 prthivyapo grahisyami ko vo grhnati sa vo grhnatu, etc., as Ap. I. 16. 3. ९.
16 See TS. I. 1. 3. f. 17 See TS. I. 1. 5. a.
18 The first time he moves the grass-blades forward through the water with devo vah savitotpunatu, the second time he moves them backward with: acchidrena pavitrena, the third time again forward with vasoh stiryasya raémibhih. In the same way the other pranidhi 18 “ 8४181066."
19 See Ap. I. 16. 5. 20 som&pah pranesyami, etc. 21 See note 32 on I. 9. 22 See Ap. III. 19. 1. 23 See Ap. I. 16. 8 and 10. 24 See Ap. I. 16. 12.
25 This is far from certain. The Bhasya runs: samvisaniam itt mantravritya brahmena tirthena brahmapranidhau, daivena somapranidhau kircena jalam sam- sravya, the Darpana: samvifantim iti pranidhyor brahmena daivena ca tirthena jalam samsravya. As the two pranidhis have already been filled with water, we must suppose, that now some more water is poured into them. But this is un- certain.
26 Here ends, according to the Darpana, the sixth prakarana.
VAIKHANASASMARTASOTRA 1. 12. 25
Having taken up the sruva! with the mantra: ‘‘ Bhihk, I take the sruva; bhuvah, I take the sruva; suvah, I take the sruva’”’, etc.’, and, having with the mantra: ‘In the highest firmament may Agni not burn too much thy body. O Agni, guard the sacrificial substance ”’ 3, laid down two fuel sticks at the base of the western girdle‘, and having washed the sruva with the mantra: ‘‘ Unimpaired I pour out’’, ९४९. and, having moved a firebrand around it with the mantra: *‘ Burnt away is the Raksas, burnt away are the evil ones” ०, etc., (and, having heated it) with the mantra: ^“ Heated away is the Raksas’’, etc.’, he deposits it on the two fuel sticks.
Now, he takes the (earthen) vessel to hold the clarified butter (the ajyasthalt), repeating the mantra: ‘‘Thou art Aditi with unbroken wings”’ ; removes a heated charcoal from the fire to the northern part, with the mantra: ‘‘ The welfare making ones are you; driven forth is the peril occasioned by alien people, driven forth are the assailing armies”’®; puts the ajyasthalf thereon with the mantra: ८८ Sagara are $€ '* 19, and melts the butter, as he says the mantra: “ Of the great ones thou art the milk”’, etc.’. Having strained (the melted butter), in the manner as described formerly 12, thrice by means of a strainer, he wipes, with the wish (veda), the ashes from (beneath) the butter vessel 15 repeating the mantra: ‘‘ Here did Visnu stride’”’, etc. 14 (and puts it down on the vedi). With the mantra: “ The rising ones are ye; may I rise through children and cattle. May thy heat
1 According to the Sitradarpana the juht and upabhrt are implied, but the mantra does not allude to them.
2 bhiih sruvam grhnami bhuvah sruvam grhnami suvah sruvam grhnami bhir bhuvah suvah sruvam grhnami rayasposaya tvG sruvam grhn@mi visnor hasto 75? pusno hastabhyam brhaspatir uttanam sruvam grhnami.
3 varatsthe adhi nake ’gnis te tanuvam matidhag agne havyam rakeasva.
4 vedyadhastat, Sundararaja: aparavedimiile, cp. note 18 on I. 10.
5 ahino nirvapami supratikam ajasrena bha@nunad dityadsam (var. dityasat) pradadyGm । pascimatim (var.: ० man&n) soma mahisyamy aranye siddhe satre yajiman 5257 me bhavan bhava.
6 nirdagdham rakso nirdagdha aratayah | nirdagdham so sti yo mam dvesti yam ca vayam dvismah.
7 nistaptam rakso nistapta aratayah । nistaptam so, etc.
8 See Ap. IT. 6. 1. ० See Ap. V. 5. 6. 10 sagarah stha.
11 See Ap. II. 6. 1. 12 Cp. I. 11 (note 18).
13 The Madras MS. and the Bhasya and the Prayogavrtti of Sundararaja have: Gjyasthalyah prsthabhasma, prsthasravinam (sic) bhasma the Bh.
14 See TS. I. 1. 10. i.
26 VAIKHANASASMARTASOUTRA I. 12, 13.
not go forth. Shine, arising as the Svarga over the three worlds’), he lights a straw, and, with the mantra: ‘‘ Obstructed is the Raksas’’, etc.1°, holds the burning charcoal (viz. the lighted straw) above the melted butter 2’,
Having removed a burning charcoal out of the fire to the south with the gayatri-verse, he puts, with the same verse, thereon the carusthalt (the earthen pot for holding the mess of rice), and, having cooked it (४६. the mess of rice) by means of a firebrand 18, he takes it away (from the burning coal) and puts it down (on the vedi to the north of the ajyasthali). Having thrice strained, by means of a strainer, the melted butter in the vessel, he loosens, with the mantra : ‘Thou art the heat’’, etc.!®, the knot of the strainer and puts it down to the north-west (of the fire), and, having sprinkled the strainer with water, repeating the mantra: ‘The waters and plants may swell’’, €६९.००, he throws the strainer into the fire.
Having, with the mantra: ‘“‘ Thou wise one, that invitest to the sacrifice’, etc.2', put the tip of a fuel stick ५, which has been smeared with melted butter, in the north-western part of the fire, he divides, as he repeats the mantra: ‘‘ On the impulse of god Savitr I divide with the arms of the Asvins, with the hands of Pusan the melted butter ”’ 23, the butter destined for the sacrifice in two parts + by means of the sruva.
Pragna I, Khanda 1°. (The aghara, continued.) Into the southern pranidhi vessel by means of (a grass bundle
15 See Ap. VI. 6. 8 (udbhava .. rocaya).
16 See Ap. 1.९. (antaritam .. enam rccha).
17 Literally: he shows the charcoal to the butter. The Bhasya has: ajye daréayatt and explains: antah pradipayati, the Darpana: Gjyasyantah pradipya. This daréayatz recurs J, 21, X. 4.
18 darbholkena is not explained in the Bhasya. Darpana has instead of it darbhath.
19 See Ap. 8१8. VI. 6. 8 (up to drmha, then follows tha prajam pasin drmha).
20 See TS. I. 1. 13. f-h. 21 See TS. I. 1. 11. n.
22 This fuel stick is now put into the fire in view of the later act: I. 13. (note 4).
23 devasya tva .. ghriam viharami.
24 The one portion being destined for Prajapati, etc., the other one for Agni, etc., see the next khanda.
VAIKHANASASMARTASOTRA I. 13. 27
which he holds in) that part of the hand sacred to Brahman (pouring some water), he invokes (or: ‘calls near’’) the deities preceded by Prajapati, saying each time: ‘I invoke Prajapati, I invoke Indra”’, etc., and, similarly, into the northern pranidhi with that part of the hand sacred to the deities, he invokes those beginning with Agni and ending with aupasanayajnah, yajnadaivatavisvedevah, sarvadevah, but, if the sacrifice is one destined for the Fathers, ending with varévadeva- yajnah, yajnadaivatavigvedevah'. Then, raising up with the sruva the melted butter, he pours it out (again) in the manner of the invoking, saying (each time): ^ Agreeably (to so and so) I pour out (the butter)” 2. Having put ?, as he repeats the pair trpyadhisrayamz, the sacrificial substance separately on the fire ३, he holds over it the burning fuel stick +, separately, repeating the pair: ‘‘ The light of Agni thou art’ 5. The fuel-stick he throws into the fire saying the mantra: “ A fuel-stick art thou, svaha’”’.
Having taken (some) melted butter into the sruva, he consecrates the sacrificial butter (in the ajyasthali) from left to right®, with the mantra: “Thou art Amrta, thou art Varuna’s own’”’’, keeping the sruva (over the sthali) downward; with the mantra: ‘‘ Obstructed is the Raksas, obstructed are the demons’’®, keeping it upward; with the
1 The deities which, according to the Vaikh. Samh., must be invoked, are: prajapati, indra, agni, soma, agni, soma, agnisomau, prajapati, brahméan, indra, the vasus, tho maruts, the rudra’s, vigsnu, brhaspati, mitra, varuna, the adityas, the two a%vins, ptisan, kakga, kaksadaivatasoma, aupasanayajia, yajiadaivata, vidvedev&h, sarvadevih. It does not appear from this list, which deities are the agnyadi-deities, probably (ep. I, 15) the fifth and foll. are meant.
2 With the sruva he takes from the &jyasthali, and again pours it out, for the deities beginning with Prajapati, in the ajyasthali, in its southern part, for the deities beginning with Agni in its northern part.
3 The procedure is far from clear. The literal sense would be: ^^ he shows the sacrificial substance to (on?) the fire.’ The Darpana periphrases: adhiéritya ; ‘separately ”’ (literally ‘‘ in two parts’’) means perhaps that the mantra must be spoken over each of the two parts. (trpyadhittt mantradvayena.)
+ Literally, «^ 116 burns it in two parts.’’ The stick is the one which, with the mantra vitihotram, has been laid on the fire (note 22 on I. 12).
5 The Samhita reads: agner jyotir ast,
6 pradaksinam, probably the first mantra must be said over the east part of the ajyasthali, the second one over the southern and the third one over the western part.
7 amrtam ast varunam asi. 8 antaritam 760 ’ntarita aratayah.
28 VAIKHANASASMARTASUTRA I. 13, 14.
mantra: ^" Burnt down is the Raksas, burnt down are the demons ’”’®, keeping it downward. Having taken melted butter in the sruva., he lays it (for a moment), upward turned, (first) on the pranita vessel 10 on its right, and then on its left side, and, with the three mantras: ‘‘May the lord of thought purify thee; may the lord of speech purify thee ; may god Savitr purify thee”, etc.!, he throws the butter in three parts into the fire 12.
9 pratyustam rakeah pratyust@ aratayah.
10 Here the author uses the usual term pranita instead of pranidhi. The meaning of vatah (the Bhasya explains it as svasya) is not clear to me.
11 See TS. I. 2. 1. k.
12 This act is the samvapana, alluded to in ए, 14.
Praéna I, Khanda 14.
(The @ghara, continued.)
Having sprinkled, as he says the gayatri verse, one and twenty fuel-sticks', or as many as there are offerings?, or as many as fill the hand, he takes them and, having dipped their bases and tips in the melted butter, and, having worshipped them with aksata, clarified ajya and (क्षप, touching, as he repeats the mantra: ‘May these bricks, O Agni, be milch cows for me’’, etc.°, their bases, middle parts and tips, he lowers (them ? viz. the melted butter, the part of ajya and of the caru १) and lays (them) on the upper part and the middle (of the sticks १) ५.
With that part of the hand sacred to the gods he pours water around (the fire-place), at the southern side, finishing in the east, with the mantra: ‘Aditi, do thou allow’’; at the western side, finishing in the north, with the mantra: ‘‘ Anumati, do thou allow” ; at the northern side, finishing in the east, with the mantra: ^ Sarasvati, do thou allow’; and at the eastern side with the mantra: “ God Savitr, do thou instigate’, finishing in the north; and, then, all around, sunwise, beginning and finishing in the south-east.
Having spoken over the fuel-sticks the mantra: ‘Bring hither
1 Note the ungrammatical ekaviméatirahutipramana. 2 Viz. 35, op. I. 16. 3 See TS. IV. 4. 11. p (up to dhenavah santu).
4 This is, at least to me, uncertain. Probably the arcana consists in the touching.
VAIKHANASASMARTASUTRA I. 14, 15. 2%
sixty hundred thousand, one million, ten millions, a hundred millions ”’,° he throws, with the mantra: “This fuel is thy body, O Jatavedas”’ etc.® the sticks, without disarranging them, into the fire which burns low’.
For whatever deity the sacrificial substance is poured out (to be offered), upon that deity, verily, he should, whilst pouring out, fix his thoughts. For the rays: the benevolent one, the luminous one, the animated one and the impregnating one, these four rays of his (viz. of Agni), having taken the sacrifice, deposit it inthesun. And this (sun), by his rays: the one that conveys the pure nectar, the accumulating one (?), the heavenly one and the one that purifies the worlds, causes the moon to increase. Yonder King Soma now (४.९. the moon), having been made to increase, gratifies that deity (for which the sacrifice is destined) 8 with nectar through his (rays): the one that goes to the bottom, the one that goes to the vapa, the nectar ejecting one and the god-beloved one.
5 Sense of mantra partly uncertain sasti (var. sastim) satasahasrany ayutam aksayam arbudam Gnaya. 6 See Hir. grhs, I, 2. 11.
7 ? aro ’agGre 12८2५. Sundararaja explains: éantarcisy agnau. On the other side the Bhasya and the Ed. of Kumb. : jajvalyamane ’gnav, cp. T. Br. II. 1.10. 3
8 There are many difficulties in this passage, which smacks of Upanisad; on cinuhi the Bha&sya remarks only: cinotiti, giving thus only an etymology; on vapayani : asau candrama vapadyayayati sa vapayani (sic).
Praéna I, Khanda 15.
(The aghara, continued,)
Pouring out melted butter by means of the sruva after having touched the two pegs! with the sruva, he sacrifices the two aghara’s? ; the first from north-west to south-east, with the mantra: ‘For Praja- pati, svaha’’; the second from south-west to north-east, with the mantra: «^ For Indra, svaha’’. Then, the two butter portions (ajya- bhaga), considering these as the eyes (of Agni), in the northern and southern part of the fire, the first with the mantra: ^^ For Agni, svaha”’ ; the second with the mantra: ‘‘ For Soma, svaha’’. Then, a stream of butter from west to north, with the mantra: ^^ Set to work, O Jata-
1 Viz. the joining of the two pegs (paridhis) which are laid round the fire, at the first &ghara, the joining of the northern and western ones, at the second, the joining of the western and southern ones.
2 Probably, as the firdhve samidhau mentioned I. 11 are designated by Sundara- raja as aghGrasamidhau, on these fuel-sticks; for these see further 1 . 21.
30 VAIKHANASASMARTASUTRA I. 15.
vedas, carry forward”’, etc.2.. Then, one from north to east, with the mantra: ‘‘Thou who layest athwart ”’, etc.,* then, one from east to south, with the mantra: ^^ For the propitious goddess, svaha’’ +, and, then, one from south to west with the mantra: “For the accomplishing goddess, svaha,” * and, considering the middle as the mouth (of Agni), he there offers with the vyahrti’s®. The expounders of the Veda call this (part of the ceremony) ‘‘ the face of Agni’”’ 9.
Having touched the melted butter, as he repeats the mantra: ‘With truth I sprinkle on thee; may I partake of {1166 ’, he offers butter: ‘For Agni, svaha; for Soma, svaha; for Agni and Soma, svaha; for Prajapati, svaha; for Brahman, svaha; for Indra, svaha ; for the Vasus, svaha ; for the Maruts, svaha; for the Rudras, svaha ; for Visnu, svaha ; for Brhaspati svaha; for Mitra, svaha; for Varuna, svaha; for the Adityas, svaha; for the Asvins, svaha; for Pisan, svaha: for Kaksa, svaha; for Soma whose deity is Kaksa, svaha; for the sacrifice in the Aup&sana fire, svaha; for the All-gods, whose deity is the sacrifice, suaha ; for All the gods, svaha’’ 8.
Having poured, with the darvi spoon, some melted butter on the mess of rice (the caru), and, having taken with the Savitr verse a small portion out of the caru, he sacrifices it by means of the [पीत with the vyahrtis®. For prosperity’s sake he offers melted butter, with the mantras: ‘‘ Here the god 7, ^ here did Visnu stride’, etc.!°. In case the sacrifice is destined for the Fathers, he offers the cooked food (as pradhanahutt), after having sacrificed the butter in the same manner as above described, ending with: ^“ For the offering to the All-gods, svaha ; for the All-gods whose deity is the sacrifice, svaha’’.
This aghara}! is known as the rite introductory to all sacrifices }*.
3 See Hir. grhs. I. 2. 18. (The mantra for this use also in Baudh. grhs.)
4 See Hir. 1.0. (also Baudh. has these mantras.)
5 ९१६7 svaha; bhuvah svah@; suvah svaha; bhir bhuvah suvah svaha.
6 Baudh. designates the last four pourings of ghee (from yukio vaha on) as the «५ agnimukha.”’
7 satyena tvGbhigharayami tasya te bhaksiya.
8 One and twenty offerings (cp. I. 14 beg.) to the same deities to which the क] $& had been consecrated, cp. note 1 on I. 13.
® This is the chief offering, which in each sacrifice may be replaced by others.
10 See note 1 on I. 5 (RS. I. 22. 16—21),
11 As described (in I. 9-15.)
12 End of the seventh prakarana, according to the Sitradarpana.
VAIKHANASASMARTASUTRA I. 16-18. 31
Praéna I, Khanda 16-18.
(The normal paradigma for a sacrifice, continued.)
Now, the mantras for a sacrifice which are common to any religious act. The sixteen addressed to Dhatr, etc., are those enumerated in the Samhita: II. 11. The five addressed to Varuna, etc.: Samhita IT. 22. The two addressed to Prajapati: ‘‘ Prajapati none other than thou ”’, and: ‘ Prajapati bestowed victories on Indra’’, are given in the Samhita : II. 33; these two are to be muttered inaudibly. The twelve Jaya formulas are those enumerated in the Samhita, 1. ०.५. The eighteen Abhyatana-formulas: Samhita II. 4°. The twelve Rastra- bhrt-formulae : Samhita II. 5.५ The oblations beginning with the two destined for Prajapati constitute the so-called Mulahoma’. At the end of that formula, the last word of which is babhiva 8, at the end of the formula addressed to the Fathers ०, and at the end of that formula which closes with the word yaccha’®, (an oblation with) the vyahrti (must follow)?.
1 The dhatadi mantras are: dhata dadatu, see TS. ITI. 3. 11. & ; dhata prajuya : 1. ©. h.; ८१2८2, 1. c.1.; dhata, 1. ९. k.3 anu, 1, ९, 1. ; anv id, 1. ९. 100. ; 2 ma vajasya, TS. I. 7. 8. n.; samavavarti, TBr. II. 6. 6. 5. ; anu, TS. IIT. 3. 11. 1. ; yasyam, 1. c. ०. ; yakam, 1. ०, p.; ४25 te, 1. ९. 4. ; stnivali, 1. ५, ८. ; ya supanih, 1. ०, 8. ; kuhiim, 1, ९. ४, ; kuhar, 1. ९. u.
2 The Varuna-collection is: imam me, see TS. II. 1. 11. v.; tat tua yami, 1. ९. w.; tvam no agne, 11. 5. 12. w.; satvam no, 1. ९, x.; tvam agne, TBr. II. 4. 1. 9.
3 The prajapatya: prajapate na, see TS. J. 8. 14. m.; prajapatir.. .babhiva, see TS. ITI. 4. 4. b.
4 See TS. ILI. 4. 4. a. (with svaha@ after each ca),
5 agnir bhitanam adhipatih sa mavatvu asmin brahmann asinin kasatre ’syam asiay asyam purodhayam asmin karmann asyam devahiityam svaha, etc.; this is the practical redaction of the chapter corresp. to TS. III. 4. 5. (the Mysore MS. gives the same redaction as our Taitt. S.).
6 rtasad rtadhamagnir, etc., see TS. III. 4. 7.
7 So, wherever it is said: “the milahoma must be sacrificed’’ (see eg. II. 6, II. 13), those to Prajapati and those with the Jaya, Abhyat&na and Rastrabhrt ‘formulae are meant.
8 The last word of the mantra corresp. with TS. IIT. 4. 4. b (see note 4 on this khanda.)
9 Corresp. with TS, III. 4. 5. b (above, note 5.)
10 Corresp. with TS. III. 4. 7. m, (above, note 8). 11 Here ends, according to the Siitradarpana, the eighth prakarana.
392 VAIKHANASASMARTASOTRA 1. 19.
Praéna I, Khanda 19.
(The normal paradigma for a sacrifice, continued.)
Now, the mantras for the oblations at the end (of the sacrifice) +. The mantras for the svisiakara-oblations are the twelve beginning with ; ‘‘What of this act I have done too much ” etc.?; for the two minda- oblations : ‘‘ Whatever fault has been mine’, and ^^ Agni has given back the eye’’*. The ten: ‘‘ For those to whom sacrifice has been paid ’’*, with the vyahrti at the end of each, are for welfare. The three: ‘‘ What has been made to hear’’, ‘‘ Brahman” and, ^ What we have done’’®, are for the krianta-oblations®. The six: ^" What I carelessly ’’’ are for the vicchinna-oblations. The mantras for putting the seven fuel-sticks on the fire are, for the stick of bilva wood: ‘Thou art fuel; may we prosper’’®; for that of palasa: ° Thou art fuel-stick, thou art brillant; grant me brilliance’’®; for that of nyagrodha: ^ We fix our thoughts (१) on Yama; protect me from death’”’®; for that of asvattha : ^^ We fix our thoughts on Sirya; protect mine eye” !°; for that of udumbara: ‘We fix our thoughts on Soma; protect my
1 The antahoma.
2 Given in the Samhita II. 6: yad asya karmano ’tyariricam, see Ap. Srs, IIL. 12. 1; agnaye svistakrte, see Mantrapatha II. 18. 31; agnaye svaha,; agnaye ‘nnadaya svaha; agnaye ’nnapataye svaha; prajapataye 5८2१2 + indraya svaha ; viévebhyo devebhyah svaha@ ; sarvabhyo devatabhyah svaha ; sarvatraivadistam sarvatrai - vanadistam daivatam amusmai svaha + agnaye svistakrte svahi ; vastupate namo vastupataye svuahaé. According to some there are not 12, but 11 mantras; probably in this case the third one must fall out.
3 See TS. III. 2. 5. n (a-b, and c-d).
4 See Ap. 878. ITI. 11. 2. (tstebhyah svaha ; vasad anistebhyah svaha + bhesajam duriatyat svaha ; niskrtyat 5४272 + daurarddhyai svaha + daivibhyah svaha + tanibhyah svaha ; rddhyat svaha + samrddhyai svaha ; sarvasamrddhyai svaha.
5 See TBr. III. 7. 11. 1; ib.: the third: yad akarma yan nakarma yad atyarecit yan natyarect | yad atirtktam yac ca hinam tat tvam visnur yajno yajrnam pratisthapaya svahaGkrtahutir etu devin svaha.
6 So called while at the end in each verse the words krt@hutth recurs.
7 yat pramaito ’ntaragame (°gama the Mysore MS.) kiricid asmin yajre mantrato karmato चठ, etc. (as Ap. III. 11. 2 end); mano jyotir: See TS. I. 5. 10. £; aya cagne (etc., as Ap. 1. c.); yad asmin yajrie ’ntaragama (etc., as Ap. 1. ९.) ; svasti na indro, ९४९, as T. A. I. 1. 1 (2) ; yato indro viryam akrnod Grdhvo adhvare 10८2 । agner vedordhvas taya svistakrd devebhya indra Gjyena havis& ghrtena svah@ (unknown verse).
8 See TS. I. 4. 45. k. 9 yamasya dhimahe mrtyor me 2207 svGha.
10 siiryasya dhimahe cakeur me pahi svGha.
VAIKHANASASMARTASOUTRA I. 19, 20. 33
thought’; for that of sami: ^ We fix our thoughts on Vayu ; pro- tect my breath "° 12, and for that of khadira: ^^ We fix our thoughts on Brahman ; protect my mind’’**. The two mantras: ‘Seven are thy fuel-sticks ’’ 1५, and 1 Rightly knowing ° "5 for the two full-laddle obla- tions. Having, with the (five) mantras; ‘“agnir bhuktam svaha”™, etc., taken melted butter in the subsidiary [पीप 7, he sacrifices this butter, and sacrifices, with each of the (five) mantras: ‘“‘agnir jirnam svaha’’ 18, etc., from the juht a portion of the caru, after having cut it off (from the caru). With the mantra: ‘‘May the layer of grass combine with the sacrificial substance’’?®, etc., he sacrifices melted butter, pouring it out in a stream (on the vedi). Then, taking in the left hand the sruva, in the right hand the vessel with melted butter, he pours out, whilst holding it over the fire, the rest of the butter, saying the mantra: ^“ To Indra I sacrifice, svaha ”’ 2°.
11 somasya dhimahe cittam me pahi svaha.
12 vayor dhimahe pranan me pahi svaha.
13 brahmano dhimahe buddhim me pahi svaha. 14 See TS. I. 5. 3. h.
15 rtudh@ (८, etha) na vidvan anustub ghrtena piirnam (sic) Ghutim juhomi manasa prajapataye svaha.
16 agnir bhuktam svaha ; vedir bhuktam svaha + dyaur bhuktam svaha , prthivt bhuktam svaha@ + osadhivanaspatigandharva@psaraés caiva bhuktam svaha.
17 A special juhi for the upahomas.
18 agnir jirnam svaha, etc., as the mantras under note 16, mut. mut.
19 See Ap. IV. 12. 3.
20 According to Sundararaja, there should be all in all 49 oblations of djya, seven fuel-sticks and five oblations of caru, together 61 antahomas (I cannot make out this number). Everywhere, when an agh@ara is prescribed, these must follow after the pradhanahoma: the chief oblation.
7744204 I, Khanda 20,
(The normal paradigma for a sacrifice, continued.)
Having taken in this vessel (viz., the ajyasthali, out of which he had sacrificed the remaining butter) water (from the karaka), he pours it out over the sruva (which he still holds in his left hand), holding it in the middle, near the fire and to the west of it, with the mantra: ^ May Agni be satisfied’; with the’ mantra: ^ May the vedi be satisfied ’’, on the vedi; with the mantra: “^ May the sky be satisfied’’, in the open space!; on the ground, with the mantra: ‘‘May the earth be satis-
1 Sundararaja: érdhve, “ pouring it upwards ”’.
34 VAIKHANASASMARTASOTRA I. 20.
fied’’; on the southern (girdle of the fire-place), with the mantra: ‘‘May Brahman and those that come after him be satisfied”. Taking, with that part of the hand sacred to the gods, some water from the southern pranita-vessel, he pours it out at the northern (girdle of the fire-place), with the mantra: ^^ May the herbs, the trees, the Gandharvas and Apsaras be satisfied’”’. Having taken in the same manner (v7z., with the tirtha sacred to the gods)? some water from the northern pranita- vessel, whilst wearing his sacred thread over the right shoulder, he pours it out with that part of the hand sacred to the Fathers at the southern girdle, with the mantra: ^^ May at the south side my Fathers, Grandfathers, and Great-grandfathers be satisfied, may it be inexhausti- ble (for them) ” २,
With the four mantras which have served for the ‘ pouring around ° ५, in which he replaces the words: ‘‘do thou allow” and ‘do thou instigate’? by the words: ‘‘thou hast allowed” and ‘thou hast instigated °, he effectuates the ‘‘ dismissal ”’ 5.
Having taken with index®, thumb and ring-finger from the two pranidhi-vessels, beginning with the southern one, (some of) the un- husked grains’ together with the strainer 8, he throws them, with the mantras: ‘‘Thou art a strainer, mayest thou be a strainer for me, svaha; thou art full, mayest thou be full for me, svaha; thou art good, mayest thou be good for me, svaha; thou art all, mayest thou be all for me, svaha’’®, successively into the 7610. Having, with
2 In this way the word tath@ is explained by the Bhasya, but this collides clearly with sépasavyam. 18 it interpolated ?
8 The mantra must run, and thus has it the Mysore MS. of the Samhita: me daksinatah pitarah pitamahah. .trpyantam. If me is omitted, the word daksinatah does not belong to the mantra and 18 pleonastic, in view of daksinasyam. It is unnecessary to point out how ungrammatical this use of the enclitic is: at the head of the sentence.
4 The parisecana, cp. I. 14, 2nd alinea.
5 pravahana must here have the same force as parisecana. The term is curious.
8 upainta, cp. note 18 on I. 3. According to the Edition of Kumbakonan,, it is here equivalent to madhyama.
7 That were put therein cp. I. 11.
8 Reading with the Bhagya ˆ sapavitram aksatam.
9 pavitram ast pavitram me bhiiyGh svahG; piirnam asi pirnam me bhiiyah svaha ; sad ast san me bhtiyGh svaha + sarvam asi sarvam me bhiiyah svaha.
10 Firstly the pavitra of each pranidhi, then the aksatas of each pranidhi, each with one of the four mantras.
VAIKHANASASMARTASOTRA I. 20, 21. 35
the mantra: ‘‘Thou art imperishable, do not perish for me” !!, moved (a little to the east) the northern pranidhi-vessel (from its place), he pours out the water therefrom in the different directions (mentioned in each mantra): “In the east the gods and the priests may wash them- selves. In the south the months and the Fathers may wash themselves. In the west the houses and the cows may wash themselves. In the north the herbs and the trees may wash themselves. In the zenith the sacrifice, the year and the lord of sacrifice may wash themselves 12 ; in the nadir the Nagas may wash themselves’’!*. He now takes it, with the mantra: ‘‘ May I not pour forth in vain my progeny, you that are belonging to me. I will pour you out into the ocean. Go ye along your own path” ** (along the east side of the fire to the south), pours a small quantity of its water into the southern pranidhi-vessel ; and, then, pours the water from the southern vessel, with the mantra: ‘‘Go ye along to your own place of birth’’, etc.'°, into the water-vesse] (the karaka). Having with the three verses: ‘‘ Ye waters are wonderful’, etc., sprinkled himself with the water of this (vessel), he puts the pranidhi-vessels away 16.
11 akaitam asi ma me ksesthah.
12 These mantras with a small variant are taken from Aév. érs. I. 11. 7.
18 This mantra is unintelligible: adhodharadharair (Mys. MS. of Samhita: edharadhare) nagebhyo marjayantam.
14 See Aév. 878. I. 11. 8 ; after this mantra the verses agreeing with TS, ITI. 4. 2. e-f follow.
6 See Ap. [V. 14. 4 (only svam yonim). 16 End of the ninth prakarana, according to the Stitradarpana.
Praésna I, Khanda 21.
(The normal paradigma for a sacrifice, concluded.)
Having, with the mantra: “Convey again to the gods the sacri- ficial substance ’’, dismissed (from use) the sruva (and the other sacri- ficial ladles) by holding a burning straw over 1४ 1, he puts into the fire, with the mantra: ‘‘ The highest, that dwells in the cleft, (by that) I have driven away harsh speech, I have driven away angry speech svaha’’?, the two biggest fuel-sticks*; with the mantra: ‘‘ Bring up-
1 agner daréanena explained by the Bh&sya as agneh pratapanena; cp. on daréayati note 17 on I. 12‘and below X. 4. 2 See TS. I. 2. 11. f-g. 3 Cp. I. 12 beg.
36 VAIKHANASASMARTASOUTRA I. 21.
ward the sacrifice; do not falter; there rest on the height of the earth; from the sky, O Visnu, or from the earth, svaha’’‘, the two upward turned sticks®. With the mantra: ‘Take away the peg from the west’ (he takes the western peg and throws it into the fire, and) in the same manner (viz., with the mantras: ‘‘Take away the peg from the south’’; ‘‘Take away the peg from the north”), the southern and northern ones. Then he gathers together all the grass used for strewing around (the vedi)® (from the west side), with the mantra: ‘‘ At the west thou art Visnu’s seat ˆ" ; and in the same manner (v1z., with the mantras: “At the south thou art Visnu’s seat’’, ‘‘ At the north thou art Visnu’s seat’’) the grass at the south- and north-side, and, with the mantra: “At the east thou art Visnu’s seat” (the grass at the east side), and throws it into the fire, as he repeats the mantra: ‘‘ Let the waters, let the herbs swell; ye are the spotted steeds of the Maruts; fare to the sky; thence bring us rain’ ’. Repeating the mantra: ‘Let the seat of the Fathers be pure, let the seat of the gods be pure’’®, as he lays (all these objects) uninterruptedly (४.९. in a con- tinuous row) into the fire®, he burns them in the south-west part of it. ^ With uninterrupted (burning), for one who is desirous of spiritual lustre’, (thus it is taught in sacred lore). Having taken the ashes, as he repeats the mantra: ‘‘Ashes”’ etc.,1°, he smears them on his front, heart, (armpits,) arms, neck, etc., in upward direction, as he repeats the mantras: ‘‘Sun, Moon; obeisance! The triple life-time of Jamadagni, Kasyapa’s triple life-time, the triple life-time of the gods, that triple life-time be mine ” etc."', and sprinkles himself, repeating the mantra: ‘‘ Ye Waters are wonderful’. With the mantra: ^ 0210 for me, and tune for me” etc.!#, and with the mantra: ‘“‘What has been done ignorantly ” etc.'®, having respectfully addressed the fire
4 See TS. I. 2. 13. g—h. 5 Cp. note 6 on I. 11.
6 paristaranabarhisah, acc. pl. masc., cp. note 1 on I. 8. 7 See TS, I. 1. 13. f-h.
8 gudhyantam (sic) pitrsadanam éudhyantam devasadanam.
9 avicchinnam Gstirya is not clear. The Bhasya takes as object ulmukan, but. at the end says: tasmid avicchinnam yatha syat tathé sarvam dagdhva.
10 Mantra unintelligible: bhiitth ema te labhate nityam sarvayajniakriam bhavet t agnimarutayor bhiitth.
11 Gdityak somo namah ; try@yusam jamadagneh etc. as Hir. grhs, I. 9.6; then follows dirghayutvadya balaya éataya Satam ca varcase tryGyusam.
12 See Asv. 878. I. 11. 15. :
13 Untranslatable! balakrtam va&caritam चदे satyahinam vai puspahinam va
VAIKHANASASMARTASOTRA It. 1. 37
and the sun as formerly 1५, he approaches again the base of the vedi (viz. the fire-place), addresses the fire with the Vaisvanara-hymn?° and makes obeisance to it.
Thus is the close of the sacrifice.
With the mantra: ‘‘ Om for me, and tune for me ”’ etc. takes place the removing of the (fire if this is a) common fire 16, thus it is taught ?’.
End of the first Prasna.
hotrhinam vavasad ardhaharam upagnaye (var. eharam va agnaye) jatavedase bhagavan prajvalita om namah.
14 Cp. I. 3 (note 23).
15 Given in the Samhita II. 10, beginning (as TBr. I. 2. 1. 1): vatévanarasya ripam prthivyam parisrasa syonam Gvisantu nah; then follow some verses taken from the same anuvéka (TBr. I. 2. 1. 24-27) and then some others of not Vaidic aspect.
16 If it 18 the aup&sanégni it must be guarded (Sundararaja). 17 According to the other group of MSS. this chapter closes with the words :
“Thus says Vikhanas’’.—End of the tenth prakarana according to the Sutra- darpana.
SECOND Book. Prasna II, Khanda 1.
(The Nandimukha-sraddha.)
Now, at the sacraments relating to the body, with the exception of the rite of the union of the newly married pair at the period of menstruation 1, he should perform the Nandtmukha ceremony.
On the day preceding that one on which he is going to perform the religious acts, such as the ceremony to secure conception and so forth, on that day there is gladness (nandi). Its opening (mouth: mukha), which has as its deity all the Gods and the Fathers, is the Nandimukha or Abhyudayasraddha. It is performed as a ceremony destined (not for the Fathers but) for the Gods.
1 The rtugamana, op. III. 9. According to the Darpana the Nandimukha is neither performed at the jAtakarman, the utthana, and the undertaking and dis- missal of the vratas.—On the whole the second khanda of Prasna VI is to be compared. See the notes there.
38 VAIKHANASASMARTASOTRA Ir. 1, 2.
On the preceding day, during the forenoon, he serves with food? an even number® of learned Brahmins who have their hands and feet well washed. Then (on the next day), having sprinkled the ground ५, and, with the mantra: ‘‘ The earth is this highest means of purifying, through the might of the Lord of Gods let here protection be; may the Gods together with the Fathers come hither; come ye near (7) to this smeared place’’>, having besmeared (with cowdung and water) the circular spaces (where the seats of the Brahmins are to be prepared), and, with the mantra: ‘Let there be an auspicious seat” etc.°, having put down seats provided with darbha-grass and barley, he adorns the Brahmins, who have taken places on these seats, with flowers and so forth, as may be fit.
He now takes the aggregate of four white substances which comprises, according to tradition, the following: white cooked rice, white mustard, thick sour milk and unhusked rice (all mixed together), and presents these as bali offerings (viz. on the ground, not sacrificing them in the fire) to the south of the fire, to Agni, to Soma, to Prajega, to the Allgods, to the Rsis, to the Fathers, to the Bhitas, to all the Deities: to each God or group of deities, each with his name in the dative case, and adding, at the end, the word: ^“ obeisance’”’; after first
= 9
having honoured each of them with flowers and so on.
2 annena parivestya, which should signify vrtva, according to all: the Bhasya, the Darpana, the Prayoga and a note in the printed text; but it clearly is a corruption for parivesya.
3 Two to represent the Allgods, four to represent the Fathers, see VJ. 2.
4 ilam with the sense of bhiimi is very rare in literature.
5 athavanidam (var. adhavanitam) paramam pavitram suresaviryad idam aastu १4८5 | Gyantu devah pitrbhih sahatrasmim sthale sannidhim dhaita lipte.
6 Untranslatable: astv dsanam sgubham loke brsi (ed. bras?) éuddhas tapomayah (०/7? €.) । tapas cdyus tatha yogam astu te paramam padam.
Prasna 14, Khanda 2.
(The Nandimukha-sraddha, continued; the prati- sarabandhana.)
Having presented (to the same deities) a mess of boiled rice, a cake and other substances (e.g. condiments, barley meal), he fills, repeating the mantra: ‘‘In the seven streams” etc.', a pitcher with
1 See note 2 on I. 6,
VAIKHANASASMARTASUTRA II. 2. 39
water and deposits in it, as he repeats the mantra: ^“ 006188८८ | O Sulomi’’? etc. a darbha-grass stalk together with sprouts (of asvattha etc.), a handful of kusa-grass? and some ornament? (e.g. a golden finger-ring)*, in order to drive away the evil. Then, having put the cord, destined to be worn around the wrist (the so-called pratisara), which consists of three strings of white wool or of woven silk 9, together with flowers (and grain-corns in a golden vessel), he takes (melted butter in the sruva-spoon) and sacrifices, (in the fire, oblations of clarified butter) repeating the (five) verses® addressed to Agni: ‘‘O Agni, lead us”’ etc.’; the (six) verses addressed to Soma: ‘‘ May Soma give the milch cow” ९४९.४ ; the (two) verses addressed to Brahman : “the Brahman, born” etc.®; the (two) verses addressed to Rudra: ^“ 0 Rudra, thy wrath’ etc.1°; the (six) verses addressed to Visnu: ^^ From here the Gods”’ etc.!!; the (four) verses addressed to the Visvedevas: ‘“‘May the Visvedevas come’’!* etc.; then, the (fourteen) verses ad- dressed to the Seven Seers: ‘‘ Where the own was’ 1 etc.; the (four) verses to the Bhitas: ‘‘The Bhutas, that roam about’ 1+ etc.; then, (four) with the vyahrtis; then, the (three formule) addressed to the
2 Untranslatable : namah sulomi sulomi bhuvi bhuvo (१८८८८ (Var. bhuvos cittau) quhau doni (sic) yat.
3 According to a note in the edition pavitram abharanam should mean : svarna- bharanam.
4 The pitcher must be put aside, cp. the end of this chapter.
5 kutapasya svetakambalader va dukilasya évetapattaddivastram va, Bhiasya.
6 Note the expression : juhuyad rcah.
7 See TBr. II. 8. 2. 3-5 (agne naya, pra vah, ८८2, agne tvam, agne tvam, pra karavo.
8 See TBr. II. 8. 3. 1-2 somo dhenum; asaddham; tvam soma, yG@ te; tvam ima ; ya te dhamant.
9 See TS. IV. 2. 8. d brahma jajnanam, and IV. 1. 8.n: hiranyagarbhah.
10 rudro manyum bahuto huto hutam (var. rudramanyam bahuto hutam) vreabham namas te astu | tan me astu bahubhyam vitaye and TS. I. 8. 6. i: tryambakam.
11 See note 10 on I. 15.
12 See TBr. II. 8. 6. 3-5: 2 220 vidve; sam no; ye savituh + agne pahi; dyauh ; ८६४९ devah érnuta.
13 The whole chapter 14 of the Second Book of the Samhita, unknown from elsewhere.
14 The first verse agrees with Taitt. Ar. (Andra recension), ed. Calc. page 923, below; then follows a verse unknown from elsewhere, then the verse agreeing with TBr, II. 7. 15. 1: bhiito bhiitesu, then again two, equally unknown from elsewhere.
40 VAIKHANASASMARTASOTRA II. 2.
Fathers: ‘‘To Agni, who conveys the food to the Manes’ etc., and the (three verses) addressed to them: ‘“‘The Fathers, who here’’*® ete. Then, follow three oblations with the mantras: ‘‘To the Fathers, that are departed to the earth; to the Grandfathers, that are departed to the atmosphere; to the Great-grandfathers, that are departed to heaven, svadha, namah, svaha.’? After he has offered, whilst wearing his sacred thread over his right shoulder, these oblations to the Fathers, he sacrifices with the vyahrtis and, then, communely?!’ to those same eight deities (that are mentioned at the end of the preceding chapter).
Having twice poured into the vessels (out of which the invited Brahmins are to eat) a portion of clarified butter with the sruva, and, having put in each of these vessels a part of the mess of boiled rice, throwing the part that is left over after serving the Brahmins, who represent the Allgods, into the vessels destined for those who represent the Fathers, (thereby) finishing in the east 18, he makes them touch with their thumb the mess of rice. Thereupon, having made obeisance to them, he should feed the Brahmins, repeating the mantra: ‘‘ Coming with true light’, etc.!°, with the white rice to which he has added fresh milk or thick sour milk. Before they rise from their seats, he should gather from them what they have left over, cleanse it, and beg of them, after they have rinsed their mouth, the permission to do with it as he ` likes.
Having caused them to pronounce their benediction ५, he touches the pratisara with the svasti-hymn* and fastens (it on the wrist of
15 agnaye kavyavahanaya somaya pitymate yamaya cangiraspataye + after each : svadh@ namah svaha (note the conjunction ca, that in the Samhita also is given as a part of the mantra !).
16 ete ya tha pitaras te devas ca vidma yan pttryajnam suhutam sustutiam suvedaso havir ye vahante svadh& namah svaha ; the second verse agrees with TS. II. 6. 12. a, the third with ITI. 3. 11. t (c. d). :
17 sGmanyatah is differently explained. The exegetes themselves were not sure of its meaning.
18 The Brahmins, who represent the gods are seated with their face eastward from south to north, the others with their face northward in a row from west to east.
19 See TS, IIT. 4. 11. £. 20 Viz. the punySha as described I. 6-7.
21 This sikta seems to runs thus: svastt no mimitim ; krnusva pajah ; vianus ४५2१8 rakeatu cakra urdhvam dhanuh purvam éaktir dakeinam aparam gadodicim condoko Thostad voeukir antares Wore’ sth. vighno ५१५९ the Mys. WS., viene the
VAIKHANASASMARTASOTRA II. 2, 3. 41
his ०: right hand) with the mantras: ‘“ The giver of hail, the lord of the people ”’ etc.”8 When the formule: ^ 0 the glad-faced Fathers, svadha, namah. To the glad-faced Grandfathers, svadha, namah. To the glad-faced Great-grandfathers, svuadha namah’’ have been spoken (by the person on whose behalf the ceremony takes place), he dismisses the Brahmins, lastly those who represent the Gods, whilst they answer: ‘‘ Let svadha be ’’. With the same water (viz. the water contained in the above mentioned pitcher) he should on the following day wash 11108611. This, according to sacred lore, is the Nandimukha rite *. Kumb. edition) vighnad 160 ’prasadad indro bhayad duhkhad yamo varuno vikramat | kubero ’rthakeayGc chrih sarvabhya tinabhyah samyak sumanasah sarve raksantu. 22 Of the Yajamana, the person on whose behalf the ceremony takes place. 23 See TBr. III. 7. 11. 4. 24 End of first prakarana, according to the Sitradarpana.
Praéna II, Khanda 3.
(The initiation tothe study of the Veda: upa- nayanda.)
In spring, in the fifth year reckoned from the time of conception, he should initiate a member of the Brahmin-caste who! is desirous of spiritual lustre ; in the eighth year, one who is desirous of long life; in the ninth, one who is desirous of fortune. In the eleventh year after conception, in summer, he should initiate a member of the Ksatriya- caste ; in the twelfth year, in autumn, a member of the Vaisya-caste. Or “until the sixteenth year has not passed for a Brahmin, until the twenty-second for a Ksatriya, until the twenty-fourth for a Vaisya”’, (so it is handed down). After that time has passed they have lost their right of learning the Savitr-verse. For these the Uddalaka- penance ® (is prescribed). The Uddalaka-penance is: he subsists during two months on barley-gruel; during one month on fresh milk; on curds of milk-whey during half a month; during eight days on clarified butter ; on alms given without asking ® during six days; during
1 According to the Bhagya, and this may be right, the father is meant who desires for his son spiritual lustre. 2 Cp. Vasistha dharmadastra XI. 76.
8 All the MSS. (as also the Bhasya and the Prayoga) present the unexplainable ayacttam instead of ayacitena ; only the Darpana has the right reading.
42 VAIKHANASASMARTASOTRA II. 3, 4.
three days on water, and one day and night he fasts. Having either performed this rite, or having performed the final bath after a Horse- sacrifice, or having performed a Vratyastoma‘, and, then, having again performed the Samskaras from the garbhadhina® onwards, those who had lost their right of learning the Savitr-verse are purified and may be initiated, thus it is declared (in sacred lore).
५ Cp. Vas. 1. ९. 77-79. 5 Cp. IIT. 10.
Praéna II, Khanda 4.
(The initiation, continued.)
For a Brahmin, the staff should be made of palasa- or bilva- wood ; it should be of such length as to reach to the end of his hair ; it should be without a flaw; smoothed from one end to the other; not terrifying as a sacrificial stake and not curved}. The skin (which he has to wear as upper-garment) should be taken from a _ black antelope, and his girdle should be made of mufija-grass.
For a Ksatriya, the staff should be made of nyagrodha-wood, reaching to his front; the skin is taken from the spotted deer, and his girdle made of a bow-string:
For a Vaisya, the staff should be made of Udumbara-wood, reaching to the end of his nose; the skin is taken from the he-goat ?, and his girdle made of hemp.
For a Brahmin the following prescriptions’ prevail. The Savitr- verse runs: om bhir bhuvak suvas tat savitur varenyam, etc.; his restrain- ing the breath is preceded by ‘‘om bhir bhuvah suvas tat savitur varenyam’’, etc., followed by the mantras: ‘‘ Water, light, essence, amrta, brahman, bhir bhuvah suvar om”’, etc.4; the vyahrti for him runs: ‘‘om bhir bhuvak suvah svaha’’; the putting of fuel on the fire takes place ~ of the (first) fuel-stick with the mantra: “To Agni, the
1 For the description of the staff compare Manu II. 46 and especially 47.—All is not certain here, especially the words: ‘‘smoothed , , other’’. See the critical notes in my edition of the text. The Bh&sya runs: nasty udvejanam karma yasye so ’nudvejanah ; yipavad yaipa iva gopucchakrtth + perhaps the Sitrakara had in his. mind some such passage as Sat. Br. XI. 7. 3. 2.
2 Only the printed text and the MS. of Lahore have bastam, the other MSS. and the Bhasya and the Darpana and Prayoga bastavam.
9 As far as I can see, these restrictions are not given by any other Sitrakara.
4 See Taitt. ar, X. 27 (last part), ib. X. 26 and X. 30.
VAIKHANASASMARTASUTRA It. 4. 5. 43
mighty Jatavedas, I have brought a fuel-stick’’, etc.5; of the second and third with the same mantra, where the singular “a fuel-stick ” is replaced by the dual; of four (viz. the fourth, fifth, sixth, and seventh) with the same mantra, but now with the word ^^ fuel-sticks’’ in the plural.
For a Ksatriya the following prescriptions prevail: for him the Savitr-verse runs: “om bhir bhuvas tat savitur’’, etc.; his restrain- ing the breath is preceded by: ^ 000 bhir bhuvas tat savitur’’, etc., followed by ^“ Lustre, light, essence’, etc.°, as above; the vyahrti for him runs: “om bhar bhuvah svaha’’, and the putting of fuel-sticks on the fire takes place - of one (the first) with the mantra: ‘‘To Agni....I have brought a fuel-stick ”’, etc., of the next two (the second and third) with the same mantra, with ^^ fuel-sticks ` in the dual.
For a Vaisya the following prescriptions prevail: for him the Savitr-verse runs: ‘‘om bhis tat savitur’’, etc.; his restraining the breath is preceded by: “ om bhis tat savitur’’, etc., followed by: ^" Fire, light, essence’’, etc.’, as above; for him the vyahrti runs: “om bhih svaha’’, and the putting on of a single fuel-stick takes place with the mantra: °^ To Agni....I have brought a fuel-stick ’’, etc.®.
० Agreeing with Mantrapatha II. 6. 2.
¢ tejo jyott raso, etc., a variant of the mantra noted above under note 4. 7 agnir jyott raso, etc.
8 End of second prakarana, according to the Sitradarpana.
Pragna II, Khanda 5.
(The initiation, continued.)
On a day when the moon stands in conjunction with one of the following stars: with prosthapada, with hasta, with asvin!, with ani- radha, with the former or the last of the two punarvasus, or with mrgasiras, or under any other naksatra which bears a name of the masculine gender, he collects at the north-west of the fire on a layer of darbha-grass the following requisites: the sacred thread, the skin, the girdle, an unwashed garment, the staff, a platter!, a stone >, fuel-sticks, darbha-grass and what may be required further. He sprinkles them (with water) with the mantra: ‘In thee have come together’’®, ete.
1 garava is acc. to the Bhasya identical with mallakah. 2 pesanasilaé, Bhasgya. 3 A verse consisting of RS. VI. 34. 1. a, I. 59. 4. d, VIII. 25. 23. ९,
44 VAIKHANASASMARTASOUTRA It. 5,
Then, having performed the aghara* with clarified butter, he causes the boy, who has rinsed his mouth and who is adorned with aus- picious objects®, to sit down south-west from the fire. He then lays on his head two darbha-grass-stalks, one north-pointed, the other east-pointed ; cuts (with a razor), as he repeats the four mantras: ^^ Indra, (I take) the knife in my hands, thereby I shave the hair”; ‘‘ Yama, I take’, etc.; “Varuna, I take’’, etc.; ‘‘Kubera, I take the knife in my hands, thereby I shave the hair ”’°, from left to right at the four cardinal points’ a part of the grass-stalk together with some of the hairs, and then shaves his head all round repeating the two mantras : ‘The razor, with which Savitr knowinglv has shaven Soma and Varuna, with that, ye Brahmins, shave his (head), that he may be long-lived attaining old age, this (boy) here, (called) so and so”. ‘‘If thou shavest, O shaver, the hair with the razor, the wounding, the well- shaped, make the face (of this boy) resplendent, do not take away his life’ 8, and taking care not to shave him beneath the collar bone®. He should throw the hair on the platter!®, which has been provided with cow-dung. If baldness (is prescribed) 11, he shaves him up to the nails of his toes leaving only the lock of hair on the crown of the head and the brows. Then the boy must bathe (viz. wash himself with the water preserved from the N4andimukha-sraddha) and, after he has sipped water, the performer of the rite causes the Brahmins to say their bene- diction. Then, he causes the boy, after he has been fed (by his mother), to take his place at his right side.
Having strewn grass around (the fire), he performs the chief ob-
4 As described up to 1, 15 (incl.), or, more exactly, cp. the next alinea (‘having strewn around”’), up to the act of I. 14, second alinea (though this is the parisecana).
5 éubhragandhamalyabharanadi, Bhasya.
6 indra (and yama, varuna, kubera) sastram bahubhyam tena keséGn vapayami..
7 First at the fore part (Indra !), then at the right (Yama!), then at the hinder part (Varuna !), then at the left part of the head (Kubera !).
8 The verses agree with Mantrap&tha II. 1, 3 and 7; in the last one the faulty vaptra instead of vaptar occurs in both recensions.
9 bhujasirasad adhastan na vapati, Bhasya.
10 Which, according to the Bhagya, is held to the left of the boy by a brahmacarin or by the mother of the boy.
11 This must not necessarily refer to the upanayana, but is a general prescrip- tion.
VAIKHANASASMARTASUTRA II. 5, 6. 45
lations with clarified butter repeating the two mantras: ^ Giving long life, O Agni”? and ‘ Giving long life, O God”; and, then, the five oblations to Varuna? followed by the vyahrtis!*. He now, with the mantra: ‘‘Tread on this stone’’, €४6.15, causes him to touch with the great toe of his right foot the stone which has been laid down to the north-west of the fire. With the (three) mantras: ‘‘ The Goddesses, who cut, who wove’, etc.’®, he hands over to him (to put on) the garment 17 ; with the (two) mantras: ‘‘ Here she has come to us ’’, etc.®, the girdle; with the mantra: ‘“‘ Thou hast put on this garment ”’, 66.19, the upper garment ; with the (two) mantras: ‘‘The sacred thread is the highest purifier, the thread that in olden times was born with Prajapati together ; put (it) on that grants long life, that is foremost and auspicious. May the sacred thread be (to thee) strength and lustre’’. ‘I fasten it on thee with long life and spiritual lustre. I give thee this sacred thread ’’ 2°, he gives him the sacred thread; with the mantra: ‘‘ The firm, strong eye of Mitra ’’, etc.*!, he hands over to him the skin of the antelope 2.
12 See TS. I. 3. 14. m and Mantrapatha IT. 2. 1.
13 Cp. note 2 on I. 16-18 (Hir. grhs. I. 3. 6).
14 Kither om bhiir bhuvah suvah svdha, or om bhiir bhuvah svaha, or om bhith svaha, cp. IT. 4.
15 See e.g. Mantrapatha IT, 2, 2.
16 See e.g. ib. II. 2. 5-7.
17 The loin-cloth, according to Bhasya and Prayoga.
18 See Mantrapatha II. 2. 9-10. 19 See ib. II. 2. 8.
20 yajnopovitam paramam pavitram prajapater yat sahajam purastat: Gyusyam agryam pratimurica éubhram yajnhopavitam balam astu tejah ।॥ tvam (sic!) asmai pratimuncamy Gyusa brahmavarcasé cainad yajropavitam dadami ८८ ॥ The first of these two mantras may have been taken from Baudh. It occurs in the Kathaka aranyaka; cp. L. von Schroeder, die Tuibinger Katha hss. (Sitz. Ber. der Kais, Ak. der W. in Wien, Phil.-Hist. Cl., Band CXXXVII, page 23).
21 See Mantrapatha IT. 2. 11.
22 According to Bhasya and Prayoga the performer (the priest, Adhvaryu as he is here called) causes the boy to speak each time the mantras; vacayati means probably that he makes him repeat the mantras, after having recited them himself.
Praéna II, Khanda 6.
(The initiation, continued.) Then, after he has made him sip water according to the rule, and, after he has obtained from those persons (viz. the Brahmins), who are
46 VAIKHANASASMARTASOTRA II. 6.
present at the assembly, their authorization, he should take hold of the arms of the boy, who sits with his face directed to the east, to the north (of the fire) 1, whilst he himself similarly is turned to the east >, and take him unto himself १, repeating the mantra: ‘‘ At the impulse of the god Savitr I take thee unto me with the arms of the Asvins, with the hands of Pisan’’. With the mantra: ‘ May he give thee long life throughout’, etc.‘, seizing his right hand he raises it up, and lets it go repeating the (three) mantras: ‘‘ Agni has seized thy hand, Soma has seized thy hand, Savitr has seized thy hand, Sarasvati has seized thy hand, Pasan has seized thy hand, Brhaspati has seized thy band, Mitra has seized thy hand, Varuna has seized thy hand, Tvastr has seized thy hand, Dhatr has seized thy hand, Visnu has seized thy hand, Prajapati has seized thy hand.—I seize (thy) hand, may Savitr guard thee, Mitra thou art by rights, Agni is thy Teacher.—Instigated by god Savitr become thou the pupil of Brhaspati’’®. With the mantra: ^" Thou So and so, drink (only) water; put on fuel; do the service ; donot sleep at day-time ; go out begging alms; fetch continually fuel from the wood and a pitcher of water ; study the Veda, being subject to your Teacher ’”*, (he prescribes him) the manner of his conduct (as a student of the Veda). With the (three) mantras: “‘Thy heart shall dwell in my ‘heart °, etc.’, he touches the place of his heart and, with the mantra: । ° Bhih, bhuvah, suvah. By offspring may 1 become rich in offspring ”’
1 Uncertain, as the Bhasya explains: ‘‘on his left side’’. It seems rather acceptable, that the acarya sits be hind the boy and so takes him unto himself ; according to the Prayoga he takes him in his lap.
2 This word (pranmukhah) is not found in the Madras MS. nor in the printed text. It is given by the Bhasya and the Mysore and Vienna MSS.
3 From this act: upanayate, the whole rite derives its name : upanayana.
4 See TS. I. 3. 14.1.
5 agnis te hastam agrahit somas te hastam agrahit savita te h. a. sarasvati te h. a., psa te h. agrahid brhaspatis te h. agrahin mitras te h. agrahid varunas te h.’ a. vasta te h. agrahid dhata te h. agrahid visnus te hastam agrahit prajapatis te h. agrahtt.—hastam grhnami savita wabhiraksatu mitras tvam ast dharmanagnir acaryas tava.—devena 5०८४८१८ prastito brhaspater brahmacari bhava, cp. Hir. grhs. I. 6 9-10.
6 asav apo 'sana samidha Gdhehi karma kuru mG diva svapsih । bhaiksGcaryam cara sadaGranyat samidha Gharodakumbham ca Gc&ryG@dhino vedam adhiava.
7 The three mantras correspond with Hir. 1, c. 11-12: mama hrdaye ; mam evanusamrabhasva (only samipyam instead of samicyam and at the end niyacchatam); prananam.. visrasah.
VAIKHANASASMARTASOTRA II. 6. 47
etc.6, he praises him®. He then mutters into his (right) ear 10 the six mantras: ^ Bhihk, I place thee in the Rgverses, in Agni, on the earth, in voice, in the Brahman, you So and 80 77, etc.!!, putting after his name (which is to be spoken instead of the word “So and 80 2 in the mantras) the word éarman. With the five mantras beginning : “ Agni is long-lived ”’, €४0.12, he lets go 13 the tips of the fingers of his right hand in regular order, beginning with the little finger. In his right ear he mutters the mantra: ‘‘ Giving long life, 0 Agni’’, etc.4, and in his left one the mantra: ‘‘Stand fast in Vayu, in the atmos- phere, in the sun, in the sky”’, etc." He then causes him to circum- ambulate the fire sunwise as he repeats the mantra: “ Happily, O god Savitr, may J attain the goal with this So and so’ 16, and causes him to be seated down at his right side giving him with the (three) mantras: “A giver of royal power art thou, a teacher’s seat; may I not be separated from thee. A giver of royal power art thou, the seat of the All-king, may I not be separated from thee. A giver of royal power art thou, a seat of the “‘ over-ladies ’’, may I not be separated from thee ’’1’, a bunch of grass (as a seat), having sprinkled it as he repeats the mantra: ‘‘ For bliss may the goddesses afford us’’, etc.}8.
8 As Hir. 1. c. 13 up to posarh, then: sugrho grhaih supatih patya sumedha medhaya subrahma brahmacaribhth.
9 According to the Bhasya and the Darpana the word Gca@ram belongs as object to the verb pragamsati. But how, in this case, can we account for the last mantra? The text runs: asiv apo ’sanety Gcdram mama hrdaya iti tasya hrdaya- sparéanam kriva bhiir bhuvah suvah supraja ttt pragamsati. The Prayoga seems to favour my explanation.
10 Note the peculiar construction sadbhih karne japati.
11 See Hir. grhs. I. 5. 13; instead of tstas te priyo 15272 the Vaikh. Samh. (only the printed text, the Mys. MS. is incomplete) reads tsnutas te priye sini,
12 See TS. II. 3. 10. ©, followed by a part of the Brahmana (TS. II. 3. 11. 5) agnir aGyusman iti hastam grhnaty ete vat deva Gyusmantas ta evasminn ayur dadhate sarvam aGyur ett.
13 J am uncertain whether the acarya, still holding the hand of the boy, now lets it go, or (so the Bhasya, the Prayoga and the Darpana) after again having seized his hand.
14 See note 12 on II. 5.
15 pratistha vayav antarikese stirye divi (cp. Hir. I. 6. 3); yam svastim agnir etc., as Mantrapatha II. 3. 31, and car@sau followed by pranasya brahmacary abhith (cp. Hir, 1. c.).
16 See Hir. grhs. II. 5. 6. 17 See Mantrapatha IT. 9. 7-9.
18 See e.g. Hir. I. 5. 7.
48 VAIKHANASASMARTASUTRA II. 6.
Thereupon, he performs the milahoma up to the vyahrti!; the rest of the butter-offerings he gives him to eat repeating the mantras: ‘‘ May Aditi tuck up thy garment’’, etc., ^ We give this boy in charge, 0 Indra ’’, etc., and ^“ On thee may wisdom, on thee may offspring °", etc.?°. With the mantra: “ At every pursuit we invoke the strong one ’’, etc.?!, he reaches him the water for sipping, causes him to make obeisance to the sun with the mantra: ‘‘ A hundred autumns are before us ’’, etc.2?, and to turn around himself from left to right with the (two) mantras: “To him who comes, we have come’’, “I have come hither to be a student ’’, etc.?%.
Then he (the Teacher) touches his (vz. the boy’s) upper member (i.e. his head) with the mantra: “To Saka I give thee in charge. To Anantaka I give thee in charge. To Aghura..To Makha..To Disease. . To Vasini..To Vaisvanara..To the Waters..To the Herbs..To the Trees..To Heaven and Earth. .To Welfare. .To Spiritual lustre. .To the Visve devas..To all the Deities I give thee in charge ’’*4. The Teacher having been implored: “ˆ Recite, Sir’’ and then addressed : ‘‘ Recite the Savitr-verse, Sir ’’*°, instructs the pupil: with the mantra: ‘‘ We invoke thee, the Lord of the Troops’’, etc.*® having made obeisance to the Chief of the Ganas, with the mantra: ‘‘ Thou art Strength ”’ 75, to Savitri (४.९. the verse sacred to Savitr), and with the mantra: ‘‘May the holy
19 See note 7 on I. 16-18.
20 aditis te kaksy@m (so!) badhnatu, as Hir. I. 4. 6; paridam indra, as ib. 3 (first mantra, but with yathainam jarima 11/21, and with bahukaksya@ at the end) ; tvayt medham as Mantrap. II. 12. 3-5.
21 See TS. IV. 1. 2. d. 22 See e.g. Hir. I. 4. 13.
23 See Hir. I. 5. 1 (pra su mrtyum), up to grhebhyah, and ib. 2, with the words brhaspater brahmacari bhavani after prasiito.
24 gakGya tva paridadamy anantakaya iva p. aghuraya (akhuraya, var.) t. p. makhaya t. p. gadaya t. p. vasinyat t. p. varsvanaraya t. p. adbhyas t. p. osadhibhyas t. p. vanaspatibhyas ¢, p. dyGvaprthivibhyam t. p. subhiitaya t. p. brahmavarcasaya ८. p. vidvebhyo devebhyas t. p. sarvabhyo devatabhyas tva paridadami, cp. Hir. grhs. I, 6. 5, Mantrapatha IT. 3. 13-23.
25 The words: athaha savitrim bho anubrihi are recorded as a mantra in the Samhita, although athaha belongs undoubtedly to the text, cp. Hir. I. 6. 10. The Prayoga: punar vatur apt adhiht bho athaha savitrim bho anubrihiti gurum prarthayet. The Bhasya here is incomplete.
26 See TS. IT. 3. 14. 0.
27 ganamukhya according to the Prayoga is identical with Vighneéa, Ganeéa.
28 ojo ’si, no t found in our Vaikh. Samhita.
VAIKHANASASMARTASOTRA II. 6, 7. 49
Sarasvati accept ’’, etc.2®, to Sarasvati, he should teach him the Savitr- verse as indicated formerly ४०, by quarter-verse, and by half-verse, in parts and the whole of it.®? |
29 See e.g. TBr. II. 4. 3. 1; this verse is neither recorded in the Vaikh.
Samhita.
80 Cp. II. 4: according to the fact, whether a Brahmin, a Ksatriya or a Vaisya is initiated.
31 The precise manner is indicated IX. 2 8, f.—Here ends, according to the Darpana, the third prakarana.
Pragna 14, Khanda 7.
(The initiation, continued: the undertaking of the Savitra-observance, savitravratabandha.)
He † now inaugurates by oblations the undertaking of the Savitra- observance: pouring into the fire the oblations of clarified butter’ repeating the mantras of which the one beginning: ‘“‘ May Dhatr give’”’ is the first, then, one to Savitr, the rsi of the kanda?, then, the hymn of the Savitra-observance, viz.: ‘The wonderful Lord of the abode”’; ‘“May the God Savitr come”; “Savitr has ascended his chariot” ; ‘May that mighty God Savitr’’; “The brown steeds with white feet ’’ J ‘‘The eagle has looked at the atmosphere”; ^ Bhaga and Dhi’’‘, and, finally, the five mantras mentioning the undertaking of the Savitra- observance : ‘‘O Agni, lord of the observances, I shall perform this obser- vance; may I accomplish it; may it be successful for me; may it succeed ; I undertake the Savitra-observance, svuaha”’; ^^ 0 Vayu, lord of the observances’’, etc.; ‘‘O Indra, lord of the observances ˆ”, ete. ; ‘‘O Aditya, lord of the observances”, etc.; “O Lord of the Obser- vances ’’, etc.°, closing with an oblation: ^ Bhih, svaha”’. He® now sacrifices in the fire seven palasa-sprouts besmeared with melted butter, the first with the mantra: “To Agni, the mighty Jatavedas, I have
1 The Teacher (guru, Gc&rya). 2 See note 1 on I. 16-18.
8 Pouring out the butter with the words: savitre kandareaye, svaha.
4 Vaikh. Samh. II. 23; the verses correspond to TA. x. 1. 4, TBr. II. 8. 6. 1-2.
5 agne vratapate (vayo ur., indra vur., aditya vr., vralanadm vr.) savitravratam carteyami tac chakeyam tan me radhyataém tat sampdhyatam tat savitravratam ban- dhayami, svaha.
6 The teacher, whilst causing the boy to recite the mantras, causes him to perform the act (Darpana).
4
60 VAIKHANASASMARTASOTRA Il. 7.
brought a fuel-stick ’’, etc., then, two with the same mantra, changing the singular into the dual, then, four with same mantra, changing the singular into the plural’. Then, he makes the boy look up to the sun with the mantras: ‘Sun, this is thy son, I give him in charge to thee”; ‘‘That bright eye created by the gods which rises in the east’’®. With eight sticks of fuel he should yoke the pupil to the work of the sacrifice ® (in the following manner): having, as he repeats the mantra: ‘“‘Even as ye did set free” 19, wiped (with moistened hand) along the vedi, beginning at the southern part from left to right in the manner as described above!!, he strews grass around it: then, with the four vydhrtis (©, bhuvah, suvah, bhir bhuvah suvah) and the (four) mantras: ^“ This fuel is thine, Agni”’, etc.12; ‘“‘ May Indra give me insight’, etc.%; ‘The insight that dwells with the Apsaras’’, etc.’3; «^ May insight, the fragrant one’’, etc.1°, he puts the fuel-sticks into the fire (with the word svaha at the close of each mantra). Having again, as he repeats the mantra: ‘Even as ye did set free’’, wiped in the same manner around the fire, and with the same four mantras, changing only the last words in: ‘‘ Thou hast allowed’’; ‘‘Thou hast instigated’’!*, having effectuated the ‘‘dis- missal’’ 45, he takes some of the ashes with the mantra: ^ Ashes’’, etc.}6, and smears them (with the mantras: ‘‘Sun, Moon; obeisance’’, etc.", in upward direction on his front, heartpit, arms, neck and on other parts of his body), sprinkles himself as he repeats the three verses: ८५ € waters are wonderful’’; addresses to the fire, while standing before it, the mantras: ‘‘ With the brilliance that is thine, O Agni, may I become brilliant’’, etc.1%; ‘On me may insight, on me off- spring ` 19, and to the sun the mantras: ‘‘ Out of the darkness ’’, etc.”
7 See note 5 on II. 4, and cp. Hir. grhs, I. 7. 1-4. 8 Cp. Hir. I. 7. 10.
9 Viz. he appoints to him the daily task of putting, evening and morning unto the time of the completion of this study, the (eight) fuel-sticks on the fire of his guru. ।
10 See TS. IV. 9. 15. w.
11 This refers, according to the Comm., to I. 14 sec. alinea: with the mantras: adite ’numanyasva, etc., but there the mantras accompany the parisecana,
12 esa te agne samit tayG samidhyasva (द ca pyGyasva vardhatim ca yajnapatir 2 ca pyayatam vardhisimahi ca vayam ठ ca pyasisimahi, svaha.
18 See Hir. I. 8. 4. 14 Cp. I. 20 second alinea. 15 Cp. note 5 on I. 20. 16 Cp. note 10 on I. 21. 17 Cp. note 11 ib. 18 See TS. III. 5. 3. e.
19 See TS. III. 3. 1. g. 20 See note 23 on I. 3.
VAIKHANASASMARTASUTRA II. 7, 8. 51
In this way he (i.e. the pupil, the brahmacarin) should sacrifice constantly at evening and morning (until the term of the completion of his study of the Veda), ‘‘For’’, so declare the theologians, ‘this offering has been given by Brahman (to him) as his agnihotra; on it are based his fires’”’.
Praéna II, Khanda 8.
(The initiation, continued: duties of the pupil.)
He should give him, with the mantra: ‘‘ May Agni lengthen thy days, may Agni increase thy welfare ’’!, the staff; and, with the mantra : ‘‘May Indra with the Maruts act in due course”’, etc.”, a platter or a solid begging bowl®. A Brahmin-boy should ask for alms with the words: ‘‘Tady, alms give’’; a Ksatriya-boy: ‘ Alms, Lady, give”’; a Vaisya-boy: ‘‘ Alms give, Lady’’*. Maintaining the vow of silence, he should accept from Brahmins the cooked food (viz. the rice) obtained by begging, from others raw food. The Teacher takes with the mantra: «° Thou, whose first garment we take away "°, etc.°, the begged food from him and sprinkles it repeating the mantra: ^“ © Well-famed one, make me well-famed’’, etc.®. With the substance fit for sacrifice (viz. the begged food)’, to which cakes and fried barley have been added, the last offering (before giving up the Savitra-observance) is effectuated, after the two minda-offerings * have been performed with it.
He should maintain the vow of silence unto the arrival of twilight.
He (viz. the Teacher) should instruct him about the ordinances for his order of life ५.
1 Agrees with Hir. grhs. I. 7. 11. (a. b).
2 Agrees with Mantrapitha II. 4. 4 (c, d).
8 Not wholly certain. The Bhasya runs: yad bhimau patitam api na bhajyate tat kathinam, daravam alabupatram va; kathina could also be a substantive: ‘ an earthen vessel for cooking’’. Then the sense would be: ‘he gives him a platter or an earthen vessel as begging-bowl’’. Darpana: lohajam daéravam mrnmayam va bhatksapatram.
4 This occurs also in other Sitras.
5 See Mantrapatha II. 6.15. This mantra (and equally the next one) is not intended to accompany this act.
6 See ib. II. 5. 1.
7 havisa bhiksaGnnena, footnote in the printed text of Kumbakonam and simi- larly the Darpana: tena lajapupamiéritena haviea.
8 Cp. note 3 on I. 19.
9 As they are ijaid down in the Dharmasiitra (below, VITI. 2).
62 VAIKHANASASMARTASOTRA I. 8, 8.
Should the pupil transgress any order, the Teacher should not beat him with his staff, nor curse him with vicious words, but prescribe him a penance 10 in harmony with his transgression.
The Teacher must guard his pupil, for the evil done by the pupil falls to his lot. A pupil who by all means does not fulfil his duties, he gives up. When in any other case he abandons wife, son or pupil, he goes to perdition.
‘Wearing either a reddish dyed garment or a skin, wearing his hair matted or tufted, wearing a girdle, a staff, the sacred thread and the goat-skin, abstaining from sexual] intercourse, undefiled, abstaining from pungent food and salt, lre fulfils during the years that are ordained "+ his duties as a Veda-student’’, thus it is prescribed in sacred lore 2,
10 Such as the Prajapatya or Candrayana-krcchra. 11 Cp. Dharmasiitra (VIII. 3). 12 Here ends, according to the Darpana, the fourth prakarana
Prasna II, Khanda 8.
(The observances for the undertaking and absolv- ing of the study of the parts of the Veda.)
Now, the observances for the study. On the fourth, the fifth or the seventh day (after the initiation), on an auspicious day, under a naksatra, the name of which is of the masculine gender, he causes the pupil, who has rinsed his mouth, to be seated with his face to the east, having made the Brahmins give their benediction and having strewn grass around the fire. To the left of him his mother or a fellow-student should be seated.
Having poured into the fire the oblations of clarified butter with the mantras of which: ‘‘ May Dhatr give’”’ is the first}, then, with the hymn of the Sdvitra-observance® and finally having given up the Savitra-observance with the five mantras: ‘‘O Agni, lord of the obser. vances”’ etc.3, replacing the words ‘‘I shall perform” and ‘‘I under- take’ by: ^ [ have performed’’, and ‘‘I give up’’’, he throws into the water the thread, staff, etc. which he has worn thus far, gives him, after he has bathed, (a new thread, staff, etc.) in the same manner as
1 See note 1 on I. 16-18. 2 See IT. 7, beg. 8 See note 5 on II. 7. (acdrisam, visarjayami).
VAIKHANASASMARTASOTRA 1. 9, 10. 53
formerly‘; sprinkles him with water and causes him to sit down at his right side.
He now inaugurates by oblations of clarified butter the undertaking of the Prajapati-observance, which lasts one vear*: with the mantras of which the one beginning: ‘‘ May Dhatr give” is the first, then, an oblation to Prajapati the rsi of the kinda®, then, with the mantras (which constitute the ‘‘hymn”’ for this observance): ‘‘ The wonderful lord of the abode 2 7 ; ^° No other than thou, Prajipati’’®; ^" The lord of 1161168 ° 5 ; ‘* Prajapati, thou art the protector of treasure’’®; ‘‘ Thine are these worlds’’®; ‘‘ Prajapati es the first’’®; ‘‘ He who commands the riches’’®, and finally with the five mantras beginning with the one addressed to Agni®, in which he replaces the word: ^^ Savitra-obser- vance” by ^" Prajapati-observance,”’ on both occasions’®, He, then, injoins to the pupil the observance year after year’’. In the same manner he gives up by oblations the observance. Each time when he has given up an observance he undertakes another one,
4 See II. 5, end. 5 Cp. below VIII. 3.
8 In this first period of the study the parts of the Samhita that are consecrated to Prajaipati must be studied; the Baudhayana Sitra informs us which are these parts, see my paper, ‘‘ Ueber das rituelle Sitra des Baudhfyana’’, page 32.
7 See note 4 on II, 7. 8 See TBr. II. 8. 1. 2-5.
® See note 4 on II. 7. 10 See note 5 on II. 7. This change must also take place when the vrata is abandoned.
11 Viz. when the vrata and the time of studying one of the parts of the Veda lasts one year (but it may last longer) (2).
Prasna II, Khanda 10.
(The observances for the undertaking and absolv- ing of the study of theparts of the Veda, continued.)
The ceremonies for undertaking and absolving the observance for the part of the Veda consecrated td Soma! are the same, but the oblation is poured out “ for Soma the rsi of the kanda’’, and the hymn consists of the verses: ‘The wonderful lord of the abode’’; ‘‘ May Soma grant a milech-cow”’; ‘Invincible in war’’; ‘‘ Thou, Soma, by sacrifices’; ‘‘ Thy powers with sacrifice”; ‘‘Thou hast produced these plants’’; ‘‘ Thy powers in the sky ”’ 2,
For the part of the Veda consecrated to Agni!: ‘for Agni the
1 See note 6 on IT. 9. 2 See TBr. II. 8. 3. 1-2.
54 VAIKHANASASMARTASOTRA 77, 10.
rsi of the kanda”; the hymn consists of the verses: ‘‘ The wonderful lord of the abode”’; ‘‘ Agni, lead us”’; ^. To the pure radiance”’; ‘‘ Our hymns fetch Agni’; “ Drive away from us, 0 Agni”; ‘ Agni, lead thou us’’; ^^ The singers urged by thought ’”’ 8.
For the part of the Veda consecrated to the Allgods?: ‘‘ for the Allgods the rsi of the kanda” ; the hymn consists of the verses: ‘‘ The wonderful lord of the abode’’; ‘‘ May the Allgods come to us”’; ^^ May the Allgods be propitious”’; ‘‘ They who of Savitr’’; ^ Come, 0 Agni” ; ‘“O Father Dyaus’’; Hear, ye Allgods ”’ ५.
For the part of the Veda consecrated to Brahman!: “ for Brah- man, the rsi of the kanda’’; the hymn consists of the verses: ‘“‘ The wonderful lord of the abode”; ‘“‘The Brahman, born’”’; ‘‘ The father of the Viraj”’; ‘‘ Brahman engendered the gods”; “In him are these worlds”’; ‘“‘In Brahman are the thirty three gods’’; “To the four quarters ” 9 ५.
The “ study-hymn ’’? during the Prajapati-observance is: ‘‘ Right and truth’; ^^ From the evil done to the gods ’’; ^ What of one in the womb”; ‘‘The gladdening one has moved forward”. During the Soma-observance the “study hymn” is: “ The strainer of the good one’’; during the Agni-observance: ‘To Jatavedas”’; during the Allgods-observance : ‘‘ Of Visnu now’”’; ‘‘ He with the thousand heads”’ ; “Thou, O Agni’”’; ^^ I have brought thee hither ” ; during the Brahman- observance: ^^ One-syllabled’’; and he should study (during each observances) this hymn and each of the corresponding kandas.
3 See TBr. IT. 8. 2, 3-5. 4 See TBr, II, 8, 6. 3-5,
1 See note 6 on IT. 9. 5 See TBr. IT. 8, 8. 8-10.
6 As it 18, as yet, uncertain whether the Vaikhanasa-grhya and Samhita pre- suppose the knowledge of the Taittirlya Samhita, I cite from the Bhasya the fol- lowing passage, found also in the Siitradarpana: praj@patye prathamam parcamam dvitiyam ca kandam, saumyavrate sasthakandam, Ggneyavrate saptamam kandam, vatsévadevavrate trtiyam kandam, brahmyavrate caturtham kandam, evam tat tat kindam adhiytta. If this refers to the seven kandas of the Taitt. Samh., the Vaikhanasas differ widely from the Taittiriyakas, cp. my paper ^" tber das rituelle Siitra des Baudhayana’’, page 32.
7 svadhyGyastkta. According to the Darpana these hymns are intended for the Brahmayajfia (the daily recitation of the Veda). These parts of the Samhita are all found above, I. 4 (end), see notes 17-27 on this khanda.
VAIKHANASASMARTASUTRA 77. 11. 55
Praéna II, Khanda 11.
(The observances for the undertaking and absolv- ing of the study of the parts of the Veda: the Sukriya- vrata, introducing the study of the Aranyaka.)
Having absolved the Brahman-observance in the manner as des- cribed above after the sacrifice with the mantras the first of which is: “May Dhatr give’’, and, having given to the pupil a new thread, a new staff, etc., in the manner as described above, he should undertake the Sukriya-observance, which lasts six or three months, in the follow- ing manner (first come the oblations with the mantras: ^ May Dhatr give’ etc.; then, one ‘for Sukriya the rsi of the kanda’’, then, the one to the wonderful lord of the abode; then), in the northern part of the fire, four oblations with the mantras: ^" For the deities of the Pravargya I prepare (a seat), svaha’’; ^^ For Samrajil prepare svaha”’ ; ८“ 107 Mahavira I prepare. svaha’’: ^^ For the Earth I prepare, svaha’’, and, in the southern part of the fire, with the mantras: ‘ For Soma I prepare, svaha’’; “For the Fathers I prepare, svaha”’ ; ‘*For the Fathers, the makers of mantras I prepare, svaha’’; ^^ For Rudra I prepare, svaha’’; ^ For Rudra, the Rudrahotr I prepare, svaha.”’ After these oblations have been effectuated he undertakes the observance with the mantras: ‘‘O Agni, lord of the observances ”’, etc.; “I undertake the Sukriya-observance, svaha”’; “ 0 Vayu...... svaha”’; ^ OIndra .. svaha’’; “‘O Aditya... svaha’’; O Lord of the observances... svaha’”’!. He, then, should with the chapter: ^" Pilers are ye, pilers around are ye”’, etc.” wrap his head in an unwashed (viz. new) garment, so that during this day the sun does not shine on his face®, For it is shining’. Avoiding any speech with women and Siidras, he should then study the Aranya book viz. the Sukriya (text), its brahmana, the Aruna, the Narayana chapter and 80 01 5.
1 Cp. note 6 on II. 7.
2 cita stha paricita stha marudbhih parigraya...(as TA. IV. 5. 5-6 [12, 13]) unma asy amardanam asi; cita stha paricita sthadito ’ntato ’ntaya parisvaja brahma samdhatiam tan me jinvatam. We note, that in the Vaikh. Samh. this mantra is found not at the beginning of an anuvaka, but in the middle (IT. 33).
3 Is yathainam ahah a soloecism for yathaitad ahah ?
4 tasmad rephayati, meaning doubtful (himsati the Bhasya) cp. Ap. dhé. II. 14 13: tasmat snatakasya mukham rebhiayativa.
5 Sukriya may mean: Taitt. Ar. IV, its Brahmana: TA. V, the Aruna: TA. 1, the Narayana: TA. 111. 12 and 13. A note in the printed text runs: namo vice
66 VAIKHANASASMARTASOTRA II. 11, 12.
This is, according to sacred lore, the undertaking of the obser- vances.
(TA. IV. 1) dev& vai sattram ityadi (TA. V. 1) 4ukriyabrahmanam + bhadram karnebhih, am no mitrah, ambhasya para itya@dy arunanarayanam ; tat sarvam Granyakandasamjnitam aranye dhiyitett dtksaniye —For the end of the Sukriya- vrata see II. 13 sec. alinea.
Pragsna II, Khanda 12.
(The ceremony by which the annual course of study is opened.)
Now, he should perform the ceremony of opening the study in the month Asadha (June-July). During the increasing half of the moon, avoiding the ‘‘ emptied ’’! and the knot-days 2, he takes (by preference) a Wednesday.
On this day, having performed the aghara sacrifice, having strewn grass around the fire, he has the pupil shaved and bathed, and the benediction pronounced by the Brahmins. He sprinkles him, as he repeats the mantras for sprinkling 3 ; causes him to circumambulate the fire sunwise, and gives him the bunch (of darbha-grass as a seat). Then, he causes him to sit down at his right side and, having sprinkled him as he repeats the mantra: ^^ Happily to us the Waters’’‘, he performs with clarified butter and a mess of 1166 9, or with unhusked pounded barley and other kinds of corn, the following fifty chief onla- tions: ‘‘to Agni; Prthivi; the Rgveda; the Yajurveda; the Sama. veda; the Atharvanaveda; Vayu; Antariksa; the Day; the Sun; the Quarters ; the Moon; the Study; the Suspense of Study; the deity of Study; the deity of the Suspense of Study; Sraddha ; Medha; Dharana ; Acarya; Chandas; the Rsis; the seven Rsis; the Munis ; the Gurus; Day and Night; the half-months; the months; the seasons; the years; the parivatsaras; the idavatsaras; the iduvat- saras; the vatsaras: Brahman; Savitri; Prajapati; Usanas ; Cyava- na; Brhaspati; Soma; Angiras; Darbha; Sankha; Likhita ; Sthia- lasiras ; Vainateya ; Sikhin; Isvara; the Adhikrtadhidevatas”’. Then, having with the oblations: ‘‘The wonderful lord of the abode”’,
1 The 4th, 9th and 14th days of each half month are rikta tithi’s.
2 The days of full- and new-moon.
8 Note in the printed text of Kumbakonam: Gpohiranyapavamanaih, see notes 20--22 on I. 3.
4 See TBr. I. 2. 1.1. 6 Viz. a caru mixed with ghee,
VAIKHANASASMARTASOUTRA 11. 12. 57
etc.®, inaugurated as before 7 the Prajapati-observance, and, having sacri- ficed with the mantras, the first of which is: ^ May Dhatr give '* 5, and, having performed the mulahoma’® with the five mantras addressed to Varuna ?®, and those-to Agni svistakara 11, he gives him to eat the rest of the butter-offerings with the mantras: ‘“‘May Aditi tuck up thy gourment’’!2, and reaches him the water for sipping with the mantra: ‘ At every pursuit we invoke the strong one’”’**. To the pupil, who is seated with his face turned to the east or the north at his right side, and whom he has caused to make a brahmafijali *, he teaches the three Vedas or two of them or one, together with the Sutra. If he is desirous to instruct him already in the middle, he should instruct him, after having performed the oblations. During four months and a half or during five months and a half he should bring about the study of the parts of the Veda. Afterwards, during the bright half of each month (he may study the Veda), but at pleasure (both during the bright and dark halves of the month) the supplementary texts of the ४6५६४16. This is the ceremony of opening the annual course of study.
Then, in the month Sravana (July-August) न, on the day of full moon, having strewn darbha-grass around the fire and having had the pupil shaved, he inaugurates, in the manner as described above, the undertaking of the observance, performing the oblations with ‘‘ May Dhatr give’, etc., the five to Varuna, the milahoma and those to Agni svistakrt. In this way the ceremony in the month Sravana serves for the totality (the completeness) of the study 18.
In the same way a perpetual religious student *® should perform as
6 Cp. note 4 on IT. 7. 7 Cp. IT. 9. 8 Cp. note 1 on I. 16-18. 9 Cp. note 7 on I. 16-18. 10 Cp. note 2 on I. 16-18.
11 Cp. note 2 on I. 19. 12 Cp. note 20 on II. 6.
18 Cp. note 21 on IT. 6. 14 Cp. note 14 on I. 4 and Aév. grhs. III. 5. 11.
15 This is not wholly clear. It means according to the Bhasya: If he is desirous to instruct him between the month in which the upanayana has taken place and Asadha, but cp. Vispudharmasitra XXX. 3.
16 The words agree with Vas. १05. XIII. 6-7. On the whole cp. below, IX. 11, second half. |
17 Probably this term is an alternative to the one given above, cp. Baudh, erhs. II. 1: upakarma éravanyam paurnamasyaim ... apt vasadhyam.
18 The Stitradarpana gives the following periphrase: yasmad anena sarva- vratanam purtir bhavati tasmad avasyam kuryat. On the Sravana-ceremony cp. also below, VI. 11.
19 A natsthika, see below, VIII. 3, 5th alinea.
68 VAIKHANASASMARTASOTRA II. 12, 13.
long as he lives the duties of this stage of life. But a student, who wishes to pass from this stage into that of married life, should, after having studied the Veda, take the (final or absolving) bath, so it is declared in sacred lore ”°.
20 End of the 5th prakarana, according to the Sitradarpana.
Prasna II, Khanda 13.
(The pupil’s returning home after finishing the studv of the Veda: samadvartana.)
Now, we shall explain the returning home. During the northern course of the sun, in the bright half of the month, when the moon stands in conjunction with Tisya (=Pusya) or uttara or piirva Phalgunt?, or Citra, or Visakha or Hasta, or Rohint, or Mrgasiras.
Having at the bank of a river or in his dwelling in the cowpen performed the aghara, he strews darbha-grass around the 776 2, performs in the same way® the sacrifice beginning with the one to Dhatr, with which he gives up his observance ; loosens the garment that envelopes his head* with the mantra: ‘‘ The fair-winged 1108 ° 5, and gives up the Sukriya-observance.
He now performs the chief oblations with the two mantras: ^^ This 80118 `` ; ^“ The threefold age of Jamadagni ”’®, then, the five to Varuna 7 up to the mtlahoma®. Having, with the two mantras: ^^ Out of the darkness’’® ‘This Jaétavedas’’1°, addressed respectfully the sun, he throws into the water his upper garment with the first half of the mantra: ‘‘Unloose the 11121686 7 11, and his sacred thread with the second half of the same mantra: “Then may we, 0 Aditya’’?}, Having sharpened the razor on a stone as he repeats the mantra: ८ Auspicious by name art thou’’?*, and, having moistened with the
1 tisyottaresu. I believe this to be the meaning on account of Baudhayana and Bharadvaja. The Bhasya has only: tisyottaras trayas teau tisyottaresu, which gives no help. The Prayoga enumerates among the Naksatras: uttarapurvasagha.
2 Because a new tantra is now beginning? But the Prayoga: agharante éukriyavratavisarjanam
8 This refers to the Suknyavrata, cp. the last words of this chapter
+ avakunthana. 5 See TBr. II. 5. 3.8 6 See e.g. Hir. grhs. I. 9. 4, 6. 7 Cp. note 2 on J. 16-18. £ Cp. note 7 on I. 16-18. 9 Cp. note 23 on I. 3. 10 See TS. I. 2. 8. g. 11 See TS. I. 6. 11. k.
12 See Mantrapatha IT. 7. 3.
VAIKHANASASMARTASOTRA It. 13, 14. 59
mantra: ‘‘ Be auspicious (0 Waters) when we touch you” 18, his head with water mixed with unhusked pounded barley, he shaves him™ sunwise, beginning at the fore part of his head, with the four mantras: ‘‘Let him moisten the whisker’ 19 ; ‘‘May the waters moisten, for life’? 10; ^“ 0 Herb, preserve him’’?!”; ‘‘ If with the wounding razor”? 18, and, then, he shaves him all over!® up to the nails, repeating the mantra: ‘The razor, with which has shaven’ 0. He puts the hairs, nails, etc., on a platter on which dung of an ox and a cow has been deposited, and, with the mantra: ^^ Here I hide the evil of So and so, the son of So and so; (may) So and so (be) superior to his enemies” *?, hides them at the root of a fig tree or of a darbha-grass-plant or in the cowpen. With the mantra: ‘‘ Be ye disposed for the sake of enjoy- ment of food’ >>, he cleanses his teeth with a stick of fig wood. Then he washes him with cold and hot water mixed together with the three verses: ‘Ye, waters, are wonderful’ 23, and besprinkles him, as he repeats the two chapters beginning: ‘‘Golden of colour” and ‘‘ The purifying ones’’ 2५. Having, in the same manner as formerly 25, offered the chief oblations*®, he should before sunrise give up the Brahman- observance?’, According to some teachers he should undertake and give up the Sukriya-observance ४8.
13 See Hir. I. 9. 11. 14 As described in IT. 5.
15 godanam unattu is the mantra; it is probable, that the original reading was godanam unattt, ( ^ 16 moistens his whisker’), but the Sdtrakara has mistaken these words which occur in the older Siitras.
16 See TS. I. 2. 1. a. 17 ib. b, ५.
18 Cp. note 8 on II. 5 (the second verse).
19 Omitting the top-lock and the eye-brows (II. 5).
20 Cp. ib. (first verse). 21 See Mantrapatha II. 7. 12. 22 Agrees with the first half of Mantrapatha II. 7. 19. 23 Cp. note 20 on I. 3. 24 Cp. notes 21 and 22 on I. 3.
25 This is uncertain, the text has purvam, the Bhasya yathapiurvam.
26 With the mantra imam stomam II. 13, third alinea.
27 This is the last of the ordinary vratas. The meaning seems to be that he may also undertake the Samavartana after the Brahmavrata, cp. the next note.
28 This vrata, then, seems to be optional, according to some authorities.
Prasna II, Khanda 14.
(The pupil’s returning home after finishing the study, continued.)
60 VAIKHANASASMARTASOTRA II. 14, 15.
With the mantra: ^" Arise to the sky ’’, etc.!, having sprinkled two unwashed (new) garments and the perfume (४.९. pounded sandal wood), ornaments and so on, he takes the perfume with the mantra: ‘ Obel- sance to the seizer’’?, etc., makes an कदं in eastern direction 3 and smears (the sandal powder) on his limbs repeating the mantra : ‘The scent that dwells with the Apsaras’’‘, etc. He puts on the under- garment, with the mantra: ^^ On the impulse of god Savitr I take on the .... With the arms of the Agvins, with the hands of 2581 ` ' 8, and takes the upper garment, with the mantra: ‘“‘Thou art Soma’s body ’’®, etc. The girdle and so on he should take in the manner as formerly des- cribed’. An ornament (a finger-ring), ear-ring and a pellet manufac- tured from badari-wood or overlaid with gold he should tie to a darbha-grass-blade, after having covered (them with a leaf or a garment).
1 See TS. V. 6. 1. 0.
2 See Mantrapatha IT. 7. 21-23.
3 Prayoga: namo grahayeti madhyamanamikabhyam angulibhyam candanam {i.e. gandham) kittcid Gdayanjalim krtva samyag devebhyo nama iti pracyam dist niksipet.
4 See Mantrapatha 1. c. 24.
5 The reading of this mantra is uncertain : tejovatsava(h) (var. tejovatsyavah) savituh prasave ’svinor bahubhyam pisno hastabhyam paridadami (r. edadhami).
6 See Mantrapatha II. 7. 20, but s@ instead of sva.
7 Cp. IT. 5, last alinea.
Prasna II, Khanda 15.
(The pupil’s returning home, continued.)
Holding these objects (by his left hand) above the fire, he should pour (over them) five oblations of clarified butter, with the mantras : ‘Having long life and splendour” 1 ; ‘‘ Loud speaking’ *#; ^ An auspicious name have I obtained’’?; ‘‘ Make me beloved among the gods”’*; “This herb” 5. Having, with the mantra: ‘‘ The samraj and the viraj’’®, washed them in a vessel filled with water, he adorns,
1 See Mantrapfatha II. 8. 1 (but: idam hiranyam jattriydyavisatam mam).
2 See 1. c. 2. 8 See l. ©, 3. 4 See 1. c. 4.
5 See Mantrapatha IT. 7. 25 (but osadhi instead of osadhe, and without the last ma before karotu).
6 See op. cit. 11, 8. 8.
VAIKHANASASMARTASOTRA 11. 15. 61
as he says the mantras: ‘‘ With the seasons” 7, etc., and ९" This herb ”’ 8, with these ear-rings his ears, beginning with the right one. With the mantra: ‘‘ Beautiful one, mount on my head’’®, he fastens the pellet on his neck, takes, with the mantra: ‘‘ Here we purify Brahman 7 10, the finger-ring (and puts it on). With the mantra: “The salve from Trikakud ” 11, he anoints with salve his right eye, and with the mantra - ‘‘ My mind that has fled away ”’!*, his left eye.
Having taken, with the mantra: ‘‘ These delightful flowers, clad with divine blossoms, are purified by the strainer of Brahman, purified by the rays of the पा 7 19, a wreath (and having put it on his head or around his neck), he looks, with the formula: ‘‘On the impulse of the god Savitr I take thee with the arms of the Asvins, with the hands of Pisan’”’ 14, into a mirror. With the same formula he takes a straight staff of bamboo and wipes along it thrice (from the bottom to the point), repeating the mantras: ‘‘ Thou art the thunderbolt of Indra. Asvins, protect me’), ‘Speed, make speed away from us” 16, etc. Having, with the mantra: ‘‘I step into the sandals” 17, stepped into the sandals, he takes the parasol, with the two mantras: «` Thou art the shelter of Prajapati, the covering of the Brahman, the shadow of Visvajana; protect me on all 81468 7” 18, and ^° May he purify ”’, ९९.19 With the mantra: ‘‘ May staff, which has fallen down” 20, €{6., he
7 See Hir. grhs. I. 11. 2 and AS. V. 28. 13, but partly corrupt and with various readings : samvatsarasya dharaya 8G dhenuh samhananu granthivad asi, the printed text; samvatsarasya dharaya sa dhenu samvinu gramthinvasi (!).
8 Cp. note 5 on II. 14. 9 See Mantrapatha II. 8. 9 and 10.
10 Cp. note 11 on I. 3. 11 See Mantrapatha ITI. 8. 11 and II. 9. 1.
12 See TS. VI. 6. 7. 2.
13 22722 sumanasah srestha divyapuspadhivasiuah | puta brahmapavitrena ptitah stiiryasya rasmibhth.
14 The well-known formula devasya tv@ savituh prasave, etc.
15 See Hir. grhs. I. 11. 7 (but both MSS. of the Samhita present the faulty reading aévinor me patam).
16 See Hir. 1. ©. 8 but with corruptions: vega vegam yasmad dvisas taskaran.. pisacan pauruseyan bhayan no. .taskaran: anagnih (thus instead of anagnah both MSS.)..maghava@n iva.
17 upanahav adhyavarohamt. 18 See Hir 1. c. 10 and TS. I. 3. 1. n.
19 The mantra, corrupt and unintelligible, runs: bhuvah punatusitapurna- sanghas te gokaravaram idam, hareyam (thus the printed text), bhuvah pundaitu punyasamghis te ghenakaravaram idam hareyam (thus the MS. of Mysore).
20 See Hir 1. c. 11, but with the faulty reading bhimya@m antah punar adade
62 VAIKHANASASMARTASUTRA II. 15.
takes the staff again, in case any mishap to it should occur (e.g. if it falls from his hand). ;
Having honoured ° the conveyance (which, in case the marriage follows immediately, is to convey him to the house of his bride) and touched it with the mantra: ‘‘ You (both) are the standing-places of the deities ’’ 22, etc., he mounts on it, if it is a chariot, with the mantras: ‘Thou art the Rathantara, thou art the Vamadevya, thou art the Brhat” ; ‘‘ The two ankas, the two nyankas”’, etc.; ‘“‘ May this your chariot’, etc.; ‘“‘ Here is holding’’, etc.*°; if it is a horse, with the mantra: “A horse art thou, a steed art thou” *4, etc. ; if it is an elephant, with the mantra: ‘‘ With Indra’s thunderbolt I bestride thee ’’ 25, etc. Then, he should (depart in eastern or northern direction and) descend (from it, when he has arrived).
(The reception of a guest, in casu the snataka. )
On the bridegroom ०6, when he has arrived (at the dwelling of the bride) the person who gives the bride away (the father, etc.) looks, with the mantra : ‘‘ May the wide quarters flow together ”’?’, ete., and, with the mantra: ‘‘Glorious art thou; may I become glorious in thee, thou So and so”’ 28, (when he has entered) into his house 29. He (viz. the person who receives hospitably the guest) prepares as layer a bunch of grass, the water for washing the feet, the argha-water (to be poured
"yam ayuse (Adadeyam is not, as Oldenberg, SBE. xxx, page 169, means, necessarily wrong).
21 vastradinadlamkrtya, the Bhasya.
22 See Hir. 1. ९. 9; the mantra is intended for the stepping into the sandals.
23 See Hir. grhs. 1. 12. 2; the second mantra is TS. I. 7. 7. h; the third agrees with Mantrapatha IT. 21. 19 (with aévinau instead of asvina); the last mantra: tha dhrtir tha svadhrtir tha rantir tha ramatih.
24 See TS. VII. 1. 12 (asvo °si... .nviht).
25 See Hir. grhs. I. 12. 4.
26 The Madras MS. reads uttamam snatakam, the last word fails in all the other MSS.; a note in the printed text declares uttamam equivalent to sn&takam; the Bhasya periphrases it by érestham. Could uttama here be simply equivalent with vara (here: the bridegroom) ?
27 See Mantrapatha II. 21. 15. 28 See ib. 16.
29 Gvasathe the Madras MS. and the Bhasya; dvasatham the other sources and the Prayoga, which has: yaso ’siti svagrham ca niriksayet. But the reading with the accusative is the inferior one, cp. ¢.g. Hir. 1. 12. 7, The Bhasya and the Darpana combine Gvasathe with the following sentence, but in this case the mantra loses its purport.
VAIKHANASASMARTASOTRA 711, 15, 16. 63
over the hands of the guest), the water for sipping, and the honey mixture °°,
90 The mixture of honey, curds, sweet milk and melted butter, cp. VIII. 3.
Pragna 14, Khanda 16.
(The reception of the guest, continued.)
When he (४.९. the father of the bride) has caused him (८.९. the guest, in casu the bridegroom) to be seated here (in his house), he gives him, with the mantras: ^ ¢ giver of royal power art thou, a teacher’s seat ; may I not withdraw from thee’’!, the bunch of grass (as a seat); with the mantras: °^ The water for washing the feet may destroy mine enemy ; in this family may I become full of spiritual lustre’’?, he washes his feet, the left one first®. The guest, having had his feet washed, seizes, as he says the mantra: ‘‘ The milk of Viraj art thou’”’ ५, etc., with his own hand that of the host and touches his own heart with it. Thereupon, he accepts (from the host), with the mantra: ‘‘ May in me dwell brilliancy ” °, etc., the argha water and the water for sipping. With the mantra: “Thou hast come to me with glory’’®, etc., he should give him the honey-mixture. Having accepted it with the mantra: ‘ At the impulse of the god Savitr”’’, etc., he should partake of it with the mantras: ‘“‘The honied, highest form of honey’’®, etc. Having, with the mantra: ‘‘ At every pursuit’”’®, etc., sipped water, he should (again) sip water with the mantra: ‘‘ Thou art the covering of nectar’’?°, etc. Having fettered a cow and having given to it, with the mantra: ^ The cow, destined to become a milch cow’’”’, etc., a mouthful of grass, and having touched it, with the mantra: ‘A cow art thou, bad luck is
1 See Mantrap@atha 11. 9. 7. 2 Cp. note 11 on I. 2.
3 The Bhasya gives as equivalent vamadi; a note in the printed text: daksinadi, and this could be right, cp. ^^ Een indogermaansch Lustratiegebruik ”’, in Versl. en Meded. der Kon. Akad. ए. Wetensch. Afd. Lett, 4° R., 2° dl, page 290.—According to the Darpana the right foot first, if the person who washes the feet is a Brahmin, the left first, if he is a Sidra (this rests on Baudh. grhs.).
4 See Mantrapatha II. 9. 13 (Hip. grhs. I. 13. 1).
5 See Hir. 1. ९. but followed by the words: brahmavarcasam annadyam.
6 See Mantrapatha IT. 9. 12 and 14. 7 Cp. note 14 on II. 15.
8 See Mantra)atha II. 10. 5 and (second mantra) Hir. I. 13. 8: tejase tua ... but at the end pasyami instead of praiénamt.
9 Cp. note 21 on IT, 6. 10 See Mantrap&tha II. 10. 4, and 8.
11 See Mantrapatha JI. 10. 9-12.
64 VAIKHANASASMARTASOTRA II. 16, 17.
driven away from thee ’’ 12, etc., he lets it loose, with the mantra: “ It is well prepared , it is the छव ° 13, etc.
According to some (authorities), there is this difference, that the mantra: ‘‘ The milk of the Viréj art thou ”’ 14 serves for the giving of the water for washing the feet; the mantra: ‘ Thou hast come to me with glory’’*® for the sipping; the mantra: ‘‘Thou art the underlayer for nectar’ 16 for the giving of the honey-mixture ; that with the mantra: ‘The earth ’’)” food is prepared for him (viz. for the snataka), and that the mantra: ^" Thou art the covering of nectar’’!8 serves for reaching the perfumes for scenting the breath (such as camphor and betel).
12 See Hir. I. 13. 13 (with kuru instead of kuruta at the end).
13 See Hir. I. 13. 15 (up to dhah). 14 Cp. note 4 on this khanda. 15 Cp. note 6. 16 See Hir. I. 13. 6.
17 J am not able to indicate this mantra in the Vaikh. Samhita.
18 Cp. note 10.
Prasna II, Khanda 17.
(Close of the rite of Samavartana.)
Having, with the mantra: ‘‘ May Heaven give and Earth accept thee’’1, etc., fed (some) Brahmins, he should make obeisance to them, with the mantras: ^` May Indra and Agni bestow health on me’”’®, etc. Having caused them to pronounce the blessing (the Punyaha) and having poured out with the vyahrtis clarified butter into the fire, he should partake together with his relations of viands®. Where honey and viands are prescribed, he may take as substitutes water and flour cakes. For it is prescribed in the Veda that water is equal to all deities, accomplishing every object, that earth and trees may serve as vedi and utensils, and plants as (sacrificial) animal ^.
1 See Hir. I. 13. 17 (beg. dyaus tva dadatu). 2 See TS. III. 3. 3. y and z.
3 The meaning of dhama here is uncertain (bandhavaih saha dhama bhuRjita). The Bhasya runs: snatako dhamam (thus is read here, as in the MS. of Madras) mamsam bhurjita. Perhaps this use of dhama has developed out of Vaidic priyam dhama (Dict. of St. Petersburgh: ‘‘ Lieblingsspeise”’). Lo madhudh&@mnoé coda- nayam the Bhasya remarks: madhu keaudram dhama mamsam. The Prayoga has: atha dadhighrtapiipadi bandhubhir bhunjita. |
4 As yet I have found only two of these érutis: 8@ ४८ tyan’ sarvaiva vedth (TS. VI. 2. 4. 5), 220 vat sarva devatah (TBr. IIT, 2. 4. 3).—That pla. otk may be used as a substitute for the animal, means probably that the image of an animal, manufac- tured of flour, may be sacrificed.
VAIKHANASASMARTASUTRA It. 18. 65
Prasna II, Khanda 18.
(The daily sacrifice into the breath: pranagni- hotra.)
Now, the rule of the daily sacrifice into the breath!. The self- luminous Atman is the sacrificer; the intellect is the house-wife; the heart-lotus is the vedi; the hairs on the body are the darbha-blades ; the prana (out-breathing) is the Garhapatya; the apana (in-breathing) is the Ahavaniya; the vyana is the Daksinagni; the udana is the Sabhya- fire; the samana is the Avasathya-fire: these are the five fires. The organs of sense, the tongue, etc.”, are the sacrificial vessels; the objects of sense, the taste, etc.*, are the sacrificial substances. Its aim (or ‘‘fruit’’) is the insight into the meaning of the syllable om (viz. the Bréhman). Therefore, in this way he should as sole priest, having formulated the ‘‘ Sacrifice of the Self’’, with the mantra: <" Thou art the underlayer for nectar’ ५, besprinkle the food; touch it with the hymn to the food®; drink some water with the mantra: ^ Giving vigour, giving strength, the soma, the food, the cooked rice! To nectar, svaha’’®; take between the thumb and the ring- and middle- finger some of the food ; perform with the mantras: ‘‘ To Prana, svaha ; to Apana, svaha; to Vyana, svaha; to Udana, svaha; to Samana, svaha’’, five offerings whilst touching (with his left hand) the vessel ; drink again water with the mantra: ‘‘ Giving vigour’”’, etc., and, then, partake of the food. Having sipped water, he should take in his hand some water and, turning his face in the direction of the sun, touch his belly with the mantra: ‘‘Om, make the breath swell’’’; whereupon, he
1 A similar rite 18 described in the Pranagnihotropanisad, but it differs widely from the one here given. According to the Prayoga this manner of partaking of food is destined for the naistikasnataka (see below, VIII. 3, last alinea), etc., who are atmaydajins, cp. below, V. 8, X. 7. Cp. on the whole also Baudh. dhé. II. 18. 8 sqq.
2 72002, ghrana, caksuh, srotra, tvac. ॐ rasa, gandha, riipa, gabda, sparéa.
4 Cp. note 16 on IT. 16.
5 The Annasikta, given in the Samhita II. 12 (75-77), beginning: aham asmi prathamaja rtasya agrees with TBr. II. 8. 8. 1-4 (up to nyarpita); its last verse is 8. 111. 4. 11. d.
6 urjaskaram balakaram somam annadyam annam amrtaya svaha.
7 om pranan Gpyadya svaha (thus the printed text of the Sitra and the MSS. La, My, Vi.; om praénadn aGpyayasva the Mysore MS. of the Samhita and the Prayoga). In the printed text of the Samhita the mantra seems to be omitted.
5
66 VAIKHANASASMARTASOTRA 71. 18 & गा. 1.
should with the mantra: “Smaller than small’’®, etc., let the water trickle down from the thumb of his right hand upon the great toe of his right foot.
In this manner he should perform at evening and at morning the Agnihotra into the breath. This Agnihotra is the sacrifice of those who sacrifice to the Self, and it lasts as long as he lives; thus say the theologians.
So® he (viz. a Snataka) who, having partaken of food in this manner, goes (on a pilgrimage to sacred places 10), must be checked by his mother, his father or his spiritual Teacher, who think kindly of him : ^° Free from debts he reaches the abode of Brahman’’, as they say: ‘To a Brahmin, as soon as he is born, the three debts to the Fathers and so on?! are inborn’’; thus it is declared (in sacred lore) 1४.
End of the second Prasna.
$ See TA. X. 10. 1 (1).
® This tad is not very clear: tasmat ¢ 274192८, the Bhasya.
10 The text has gacchantam only, which is elucidated by the Bhasya: tirtha- yatrayartham vrajantam; probably the Kaéiyatraé is meant, cp. Remark 170 on the author’s: ‘‘ Twee oude fransche Verhand. over het Hindoeisme”’ (Amsterdam, 1923).
* 11 To the Fathers, to the Gods and to the Rsis, see TS. VI. 3. 10. 6,
12 Or, according to the other manuscript tradition: ‘‘ thus speaks Vikhanas.’’—
Here ends according to the Siitradarpana the sixth prakarana.
(पा) Book.
Praéna III, Khanda 1.
(The Marriage: its eight forms.)
Now, the marriage. There are eight forms of marriage: that of Brahman ; that of the Gods; that of Prajapati; that of the Rsis; that of the Asuras; that of the Gandharvas ; that of the Raksasas, and that of the Pisacas ¬.
When a damsel, well adorned, shall be given to a suitable (young man) of good conduct and in the prime of life who has been invited and honourably received (with the honey-mixture by the father himself), that is called the Brahman-form of marriage.
1 Cp. below, VI. 12.
VAIKHANASASMARTASOTRA 7, 1, 2. 67
When he presents a damsel (viz. his daughter) to a priest who performs a sacrifice of his own (४४८. of the giver’s), after having adorned her, that is called the God-form of marriage.
When by the words: ‘‘ May both of them together perform their duties’’ he gives his consent and, having himself performed the rite (of the aghara) into the fire, gives away his daughter, after having shown honour (to the bridegroom), it is the Prajapati-form of marriage.
When he gives his daughter in exchange for a cow and a bull or two pairs (of these), they call this the Rsi-form of marriage.
When he obtains a maiden, after having put ornaments on her and after having given to her kinsmen as much wealth as he can afford, they call that the Asura-form of marriage.
When there is a union of both, out of love, that is the Gandharva-
form of marriage. When the maiden is forcibly abducted, that is the Raksasa-form of
marriage.
When he cohabits in secrecy with a damsel, who is sleeping or intoxicated, that is the Pisaca-form of marriage.
The first four of these forms of marriage, preceded by a gift of water *, are approved for a Brahmin, but not the Jast four. For a son born of a mother wedded according to the Rsi-form purifies three ancestors and three descendants; a son born of a mother wedded after the Prajapati-form purifies six ancestors and six descendants ; the son of a mother wedded after the God-form purifies seven ances- tors and seven descendants; the son of a mother wedded after the Brahman-form purifies ten ancestors, ten descendants and himself as the twenty-first °.
2 Water must be poured into the hands of the receiver. 3 Here ends according to the Sitradarpana the first prakara.a.
Pragsna 114, Khanda 2.
(The Marriage, continued.) Having chosen (as wife) a maiden who is not a sapinda on the mother’s side, who is born of a different rsi and gotra on the father’s side 7, who is possessed of the auspicious marks on the body 2, and who
1 Vaikh.: mdatur asapindém pitur asamanarsigotrajatam, cp. Manu III. 5: asapindG ca y& matur asagotra ca y&@ pituh and ह} चै. I. 53: asamanareagotrajam. 2 laksanasampannam, cf. Manu III. 4: lakeandnvitam, शद्वु ठ. I. 52: lakeanyam.
68 VAIKHANASASMARTASOTRA III. 2.
is a girl before her menstruation®, he* should during five days, in order to completely purify his family, partake of proper (food)°® together with the sapindas ® (and other persons, vz.) learned Brah- mins. Thereby it (viz. his family) is purified, according to sacred tradition.
He now goes, whilst muttering the kanikradat-hymn and others 7, to the house of the maiden 8. He looks at her with the mantras: < Going forward quickly ”’; ‘‘ Thornless and straight ° ®, etc., and mutters, whilst being regarded by her, the mantra: ‘‘ Not brother slaying ”’ 2°, etc. When the guru has performed the agnimukha!™, the person who bestows the maiden (usually the father) should give her away, intending her to be a lawful wife, (pronouncing) the name of the bridegroom and that of his gotra, and subjoining to his name the words garman ; (pronouncing) likewise the name of the girl, with the words : ‘‘I give this one for duty, progeny and prosperity, for success in sacrifices, for satisfying Brahman, the Gods, the Rsis, the Fathers, in order that they may communely get offspring and fulfil their religious acts”? 12, Thus he gives her at the Brahman-form of marriage 13,
3 nagnika, eight or nine years old, cp. VI. 12.
4 According to the Bhasya the father of the bride is meant and the meal takes place in the house of the bride.
5 bhiittam : mahantam odanam saptiipavyanjanam, the Bhasya.
6 The relations of the bride’s father (Bhfasya).
1 kanikradadina kanyadgrham gatva. The Prayoga: svastt no mimitim iti svastisuktam kanikradadi éakunasiiktam japan. The suktas are given in the Samhita. The Svastisikta consists of RS. V. 51. 11-15, followed by RV. Khila II. 4 (page 71, ed. Scheftelowitz) 1-2 a, b. (Up to abhayam no astu). The Kanikrad- hymn comprises RS. IT. 42. 1-3, II. 43. 1-3; then comes TBr. II. 4. 6. 10 (devim.. sustutaitu); then RS. I. 89. 1-10.
8 Here he is honoured with the Madhuparka (cp. IT. 15, end).
9 See Mantrapatha I. 1. 1, 2. 10 Seel. c. 3.
11 The usual ritual up to I. 15 (incl.).
12 The whole sentence is carelessly construed. Moreover the reading is not certain. The Bhasya gives as an example: Keéavasgarmano napire narayana- Sarmanah pautraiya madhavasarmanah putriya govindasarmana 4atreyagotraya visnusarmano naptrim madhusidanasarmanah pautrim trivikramagarmanah pautrim ridevidayam kasyapagotram. .dadami.
13 According to the Prayoga and the Darpana he should use at the Prajaépati- form of marriage the words: prajasahatvakarmabhyah, at the Brahman-form: “ for satisfying Brahman and the Fathers” at the God-form: “ for s. the Gods and the Fathers”’, at the Rsi-form: “for 8. the Rgis and the Fathers ”’.
VAIKHANASASMARTASUTRA III. 2, 3. 69
after having poured water into the hand of the groom. He accepts her, whilst pouring water out * with the six mantras, the first of which begins: ^“ Prajapati did put glory in woman ” 15.
According to some teachers of ritual, he should collect garments, perfumes, ornaments, etc., go together with his relations, and muttering the Kanikradad-hymns, etc., to the house of the maiden; should adorn her, repeating the mantra: ‘“ Lustre, long life, beauty, wealth’ 16, etc., with the garments, etc.; put the ornaments on her with the mantra: ^ Prajapati created the King Soma’’?’, etc., and accept her
in the same manner.
14 udakena is explained by the Bhasya: udakadharapurassaram. 15 See TBr. IT. 4. 6. 5-7 (up to samrdhyatam) ; the use of these verses rests on
the Baudhayana grhs.
16 teja Gyuh sriyam dhanyam sumangalam yasasvinam (var. enaém) | dasaputram avighnam kamayate । indraputraghnim lakemyam tam asyar savitah suvail The last half of this verse occurs, according to a note in the printed text of the Samhita, not in the daksinapatha. In the Mysore MS. it is missing.
17 This is not properly a mantra, but the beginning of a Brahmana, viz. TBr. II. 3. 10.1, up to द savitri (inel.).
Praégna IIT, Khanda 3.
(The Marriage, continued.)
Now, when at the end of the benediction of the Brahmins the bride has bathed together (with the groom) and is adorned with a new garment, he seizes her (right) hand, returns with her, as he repeats the mantra: ‘ Auspicious ornaments does this woman wear’!, etc., to the fire-house; makes her sit down with the face turned to the east, and gives her, being himself clothed in a white dress, a bunch of kusa-grass (for a seat). Then, having strewn (darbha-grass) around (the fire), he should pour out into the fire oblations of clarified butter with the mantras: ‘‘May Agni come hither, the first of the Gods’’, etc. ; ‘‘ May Agni Garhapatya protect this woman”’, etc. ; ^^ May no noise arise at night in thy house”, etc.; ‘‘May Heaven protect thy back’’, etc.; ‘‘Childlessness, death of sons’’, etc.; ‘‘The जला -
1 866 eg. Hir. grhs. I. 19. 4.—All these acts take place in the house of the bride’s father. Here he brings his initiation-fire (guarded in the fire-drill or in fuel-stick) and sets it aright ; cp. VI. 14, second part.
१0 VAIKHANASASMARTASUTRA III. 3.
disposed prayer created by the Gods’’, etc.”, closing with the oblations with the five Varuna-mantras*. A stone having been put down behind (४.९., to the west of) the fire on darbha-blades, that have been strewn there, he makes the bride, with the mantra: ‘‘ Tread on this stone’’ ¢, etc., touch it with the big toe of the right foot. He now seizes her hand with the mantra: ‘‘ Facing the west, while she faces the east, or facing the east, while she faces the west, if he desires to generate male children’’5; and, with the mantras: ^“ Sarasvati, promote this (our undertaking) 6, etc.; ‘“‘I seize thy hand’’’, etc., he lets it go. He seats [11711861 ® (at the side of the bride) with the mantra: ‘ Be not of evil eye’’®, etc.; besprinkles with clarified butter the fried barley-grain (which some one or other has strewn in her joined hands) with the mantra: “This grain I pour out into (thy hands) ’’ 10, etc Then he pours these from her hands into the fire with the mantra: ^° {118 woman, strewing grain into the fire’? 11, etc. With the mantra: ‘‘T have arisen with long life’’ 1४, etc., he rises up.
According to some ritualistic authorities the mantra: ‘‘ Facing the west”’*® is destined for looking at the face of the young wife; with the mantra: ‘‘ Sarasvati’’ 13, he should seize her hand, with the mantra: ‘‘ Be not of evil eye” 13, let it go; with the mantra: “This grain I pour out’’, fill the hands with fried barley; with the mantra: “This woman ’’, pour them into the fire, and with the mantra: ‘‘ I have arisen ’’, perform obeisance to the fire.
2 See ib. I. 19. 7.
3 Cp. note 2 on I. 16-18.
4 See Mantrapatha I. 5. 1 (the verse differs from Hir.).
5 pratyanmukhah pranmukhyah pranmukhah pratyanmukhyé yadi kamayeta pumso janayeyam. These words properly are no mantra (but for the Vaikhanasas they are one, as it is recorded in their Samhit&!), but originally formed a part of the Siitra itself, cp. Hir. grhs. I. 20. 1. For asimilar case, cp. note 25 on IT. 6.
6 See e.g., Mantrapatha I. 3. 5.
7 See Hir. I. 20. 1 (but with viryaya after suprajasivaya).
8 Gsanam krtvad, Darpana: asia.
9 See Mantrapiatha I. 1. 4; then follow in the Samhita the verses agreeing with. op. cit. I. 11. 6 (with éepham), I. 5. 3 and 4 (sa jivatu éaradah gatam), I. 3. 1 and 2, and TBr. II. 7. 1. 9 (amitham....suviryaéya), and Mantrapétha I. 4. 6 (with krnu instead of krdht).
10 See Hir. grhs. I. 20. 3. 11 See ib, 4. 12 See TS. I. 2. 8. 8.
13 See notes 5, 6, and 9 on IIT, 3.
VAIKHANASASMARTASUTRA III. 4. 71
Praéna III, Khanda 4.
(The Marriage, continued.)
After he has, with the mantra: ‘‘ By thee we would as through streams of water’’!, circumambulated the fire sunwise, and set himself down with the (rest of the same) mantra: ‘find our way through all hostile powers’’!, he should perform the sacrifice of the fried barley- grain in the same manner in three parts*. Then, at the close of the mulahoma?’, he pours out oblations of clarified butter to Agni with the mantra that contains at its end the words: ‘death bringing to the husband”; to Vayu with the mantra that contains at its end the word: “blameful”’; to Aditya with the mantra that contains at its end the word: ‘“‘terrible’?; to Gandharva with the mantra that contains at its end the words: ‘destroying the fame” ; to Candra with the mantra that contains at its end the words: ‘“ death bringing to the 8018 * ^. Then follows an oblation with the vyahrti (Bhih, svaha). Having effectuated the ‘‘dismissal’’ with the mantras, which are changed into the words: “thou hast allowed” 9, he again strews (darbha-grass) around (the fire) and performs the oblations to Agni Svistakrt, the two Mind&hutis, the Vichinnahuti, the Rddhi-ahutis, the seven fuel-sticks, and the vyahrtis 6.
To the west of the fire he strews seven northward pointed grass-blades’ (each one east of the other) and treads with the right foot on these, together with the young wife, on each with one of the following mantras successively: ‘One for food, may Visnu go after thee. Two for strength, may Visnu go after thee. Three for vow, may Visnu go after thee. Four for comfort, may Visnu go after thee. Five for cattle, may Visnu go after thee. Six for welfare, may Visnu go after thee. Seven for the seven Hotras, may Visnu go after thee’’®. Having completed this, he should, with the mantra :
1 See e.g. Mantrapatha I. 5. 5.
2 The (2045 should be divided into three parts: the 9078४ part is sacrificed first, then the second part, then the third part in the manner described above.
3 Cp. note 7 on I. 16-18,—In this case the Lajahoma seems to be the Pradhaina (chief sacrifice).
4 agne (vayo, Gditya, gandharva, candra) pra@yaéscitte tvam priyascittir ast brahmanas..(as Hir. I. 24. 1)..upadhavami yasyai patighnt (nindita, ghora yasoghni, putraghni) tanis tam ito naéaya svaha.
5 Cp. note 5 on I, 20. 6 For these dhutis cp. I. 19.
7 barhis, masc., cp. note 1 on I. 8. 8 See Hir. I. 21. 1.
74 VAIKHANASASMARTASOTRA 111, 4, 5.
“Be a friend of seven steps. We have become friends of seven steps. May I attain to friendship with thee. May I not be separated from thy friendship, mayest theu not be separated from my friend- ship’’®, return (along the same line to the west and sit down again). Then, he touches the place of her heart with the mantra: ‘‘ Thy heart shall dwell in my heart ’’, etc.1°. When he (viz. the Guru, the spiritual Teacher) has sprinkled them, repeating the mantras for sprinkling "2, he causes the Brahmins to pronounce the benediction. Loudly proclaiming their blessing 12, they (viz. the relations who are present) should utter?® over the young wife the four eulogia: ^ Be faithful to your husband as Arundhati. Be lucky as Indrani. Be rich in sons as Aditi. Be blessed as Sri’”’14; and on the young husband: “ Be of great authority as Manu. Be rich in progeny as Prajapati. Be invincible as Purusottama. Be perfected in all respects as Mahendra’’». This is the seizing of the hand (the principal act of marriage). According to some, it ends with the showing of the Polar star’. Henceforth 17, he observes the duties of the Householder; so it is declared 18.
9 See Mantrapatha I. 3. 14 (up to ma@ yosthah + babhiiva is apparently equal to babhiiviva).
10 Cp. note 7 on II. 6. Are those four mantras here intended ?
11 Cp. notes 20-22 on I. 3.
12 Translation not wholly certain: punyadham svastighosenadrundhativa, ete. Bhasya: punyaham vacayitva svasty aéirvacananadm punyGhantagatanam dravinoda ate mantranam ghoso dhvanis, tena saha.
13 siomany Gropayeyuh, explained as akeataropana by the Prayoga; Bhasya : aksatapuspadiirvankuragandhanam samihani.
14 arundhativa pativrata bhava, indraniva sumangala bhava, aditir iva suputra bhava, srir iva subhaga bhava.
15 manur iva mahadhikaro bhava, prajapatir iva supraja bhava, purusottama iva durjayo bhava, mahendra iva sarvarthasamsiddho bhava.
16 Cp. the next Khanda.
17 From the dhruvadaréana on, according to the Bhasya (cp. ITI. 5 middle).
18 Here ends, according to the Sitradarpana, the second Prakarana.
Pragna III, Khanda 5.
(The ceremonies performed at the fourth day of the marriage: caturthivasa.)
Now, the ceremonies performed on the fourth day. Having taken (to his own house) his wife, together with the fire which has served
VAIKHANASASMARTASUTRA IIT. 6. 73
at the marriage: the wife with the mantra: ‘‘The deities let her be taken away’, etc.; the fire with the mantra: ‘Together with the wife’’2, etc., he directs? her: ‘‘Cross (the threshold) with thy right foot first; do not stand on the threshold” *. Having entered into his dwelling, he should establish the fire in the eastern half of 1६३. To the west of the fire he spreads out a red bull’s hide or the hide of a black antelope with the neck to:'the east and the hairv side upward. On this hide he causes the wife to sit down, facing the east or the north 6, and the husband himself should sit down behind her with the mantra: ‘‘ Here, O cows, multiply yourselves’’’, etc. They sit until the stars appear, restraining their speech and not touching one another®. When a star has appeared, they should worship with the mantra: ‘‘ Ye six divine spaces’’®, etc., the eastern or northern direction; with the (second half of the same) mantra: ‘‘May we not loose offspring’’® etc., the moon; with the mantra: ^ Since the seven Rsis ”’}°, etc., the Ursa major (‘‘ the Seven Rsis’’), the Krttikas (i.e. the Pleiades), the Naksatras and Arundhati, and, with the mantras :
1 The mantra is untranslatable; we get the impression, that the words of Hir. (I. 22. 1): tam....pra va harayanti were in the mind of our Siitrakara. The mavtra runs: sampravahadrayantu sapasin rddha devatah + sosmana siismabhir arctbhir arcimadbhth | sajyotisa jyotirbhir atanvana ya idam visvam apankeuh || yad rudro devagandharvah samyuktas tapasa samvyayanto yajamanah | svairam patantt sukritam vadanti svad angad rayim adadhanah | asmakam éatrun avarun- dhamanah, duhkham rodhayantah sukham thayantah, vasantah sukriam Gvigantu ||
2 samam vadhva saha vasa sahagne saha maya saha devair osadhibhih saha ‘bhitaih saha rayya sahadbhutabhih | saharogyena va@ sarvam edha | sahasmabhih saha bhogair edhaya sahasmakam pasiinam rddhibhih saha bandhiinam rddhibhth saha putraih pautraih saha modaih pramodayadhvam | sabrahma brahmanistho brahmabhito brahmaviadi bhaveha ||
3 Instead of saméasti (Madras MS.: saméaste) the printed text has samésasmi. In the Samhita according to the printed text the mantra runs: samsasmi daksinam padam agre otihara dehanim madhisthah, the Mysore MS. of the Samhita begins: saméastv. But itis certain that this word belongs to the text, not to the mantra, see Hir. I. 22. 6.
4 Cp. Hir. 1. ९. 5 Cp. below, VI. 14, second alinea.
6 Note the adverbial accusatives pranmukham, udanmukham !
7 See Mantrapatha I. 9. 1.
8 The meaning of anupetau is not certain. Prayoga: asamsrstau, Bhasya: -anyenetarena karanena janenanupetav ananvitau anyataranupetau.
9 See TS. IV. 7, 14. e.
10 See Mantrapatha I. 9. 7 (not agreeing with Hir.).
74 VAIKHANASASMARTASUTRA III. 5, 6.
“Firm dwelling, firm origin’’!, etc., the Polar star, when they see (these stars). Having spoken with her friendly words’ (they return indoors).
(The religious duties of the newly married pair: the Sthalipaka for Agni.)
Now, the mess of cooked rice destined for Agni. Having touched the earthen pot (sthali) with the mantra: ‘“‘I touch the earthen pot of progeny, this sthali full of Nectar” 1%, etc., he throws, with the mantra: ‘‘Agreeably to Agni I pour out,’ unhusked and winnowed rice into the pot and, with the mantras: ‘For the lord of speech be clarified ?* "+ has the mess cooked by his wife. Having sprinkled it with clarified butter, and, having removed it from the fire in northern direction, and, having strewn grass around the fire and sticks of fuel laid on it, he mutters the mantra : ‘‘ Let us invoke Agni svistakrt, who conveys the sacrifice”, etc., as invitatory verse, and sacrifices. a part of the mess with the mantra addressed to Agni svistakrt 1५. With what remains of the mess he satiates a learned Brahmin, and, when he has presented to him a bull, he is free from all debt, so says sacred tradition.
11 See Hir. I. 22. 14-23. 1 (with some slight differences).
12 And 80 : vacam visrjya triratram adhaséayyam brahmacaryam ksiralavana- varjanam ca kurutam, Darpana, cp. IV. 8, bey.
13 praja esthalim abhimanirayamimam sthalim amrtasya pirnaim akeinataya | urjasvati ca payasvatt sudhara ca madhucaran& ca madhuram karisyatt madhuram carisyaty | madhumati vajam (var. vacam) devebhyo havyam vaha nah prajanan.
14 See TS. I. 4. 2-a-f; I. 1. 4. n-p, I. 4. 45. bed (up to yaksy agne).
15 See TBr. II. 4.1.4 (havyavaham. .. .ahuvema).
16 ]. ९. svistam agne....ayuh.
Prasna 104, Khanda 6.
(Regular and eventual sacrifices: the morning and evening libations on a “‘joint-day”; expiatory libations.)
From that time on he should, choosing a day of full and new moon. perform a Sthalipaka-offering: constantly he should with his hand? make offering of rice or barley, in the morning two oblations:.
1 Not with the darvi-spoon, cp. IV. 1.
VAIKHANASASMARTASOTRA III. 6, 7. 75
“For Surya, svaha; for Prajaipati svaha’’; the evening: ‘‘ For Agni, svaha ; for Prajapati, svaha’’.
If his fire has come into contact with any other 016 ४, or if it has been extinguished, his wife should perform a Krechra*’. In this case he should take fire from the house of a learned Brahmin, or produce new fire by friction, and establish again his fire for domestic worship’. For the contact of his fire with a woman in her courses, or anv impure animal and so forth, the rule will be explained in the chapter on atonements for the Srauta-rites®. In case of separation from his dwelling® he should, with the mantra: ‘‘ Descend, O Jatave- das’’’, etc., heat a fuel-stick so long that it becomes black, then, make the fire ascend this stick 8, and go forth (on his journey, taking along this fuel-stick). Day after day (as long as he is separated from his home) he should set on fire this stick, perform the (daily) sacrifice (in the fire thus obtained) and reserve in the same way (for future use) another stick of fuel (from this fire).
2 e.g. if his house has been burnt down. 9 Cp. ९.0. Manu XI, 212.
4 Cp. Hir. 1. 22. 4-5 and below VI. 16.
9 In Vaikh. érs. XX. 4 these materials are treated.
6 viuoge pakeasya is explained in the Bhasya as pravase. Note the use of pakea, :
7 See TBr. IT. 5. 8. 8.
8 According to the rule expressed below, VI. 16, second half.
Praésna Ili, Khanda 7.
(Regular sacrifices, continued: the Vaisvadeva- sacrifice. )
Having cooked, either on his kitchen-fire or on his fire for domestic worship 1, a mess of rice, and, having sprinkled it with melted butter, he performs therewith the All-gods-sacrifice. With the mantra: ^^ Even as ye did set free’’?, etc., he besmears, sunwise, (with cowdung) the circumference (of the fire)?, wipes around it, ad sacrifices (from the mess of rice with his hand) in the northern and southern part of the
1 Note the position of v& ~ pacane vavasathye is equal to pacana avasathye va. The Darpana: aupasane pacane va.
2 Cp. note 10 on II. 7.
3 On which the quadrangular Vedi is erected; Darpana: agnim pradaksinam parimrjya.
16 VAIKHANASASMARTASOTRA III. 7.
fire: ‘“‘To Agni, svaha. To Soma, svaha’”’; and with the vyahrtis (bhih, svtha ; bhuvah, svaha; suvah, svaha; bhir bhuvah suvah, svaha) in the middle. ‘Then, he should sacrifice : to all the Gods, svaha; to Dhanvan- tari, svaha ; to Kuhu, svaha; to Anumati, svaha ; to Prajapati, svaha ; to Heaven and Earth, svaha; bhih svaha (etc., as above) and, then, with the mantra: ‘This (stick of fuel), O Agni” +, etc., ending with svaha, a part of the caru together with a stick of fuel; then: ‘‘ To the Agnihotra, svaha; to the Vaisvadeva-offering, svaha; to the Brahma- yajiia, svaha; to the Devayajfiia, svaha ; to the Bhutayajiia, svaha ; to the Manusyayajiia, svaha; to the Pitryajiia, svadha namah sviha ; to the Paficamahayajiia, svaha’’, then, with the vyahrtis (four obla- tions), to Svistakrt (twelve oblations °), and, finally, again with the vvahrtis 9.
Now, he performs in all the directions the Baliharana (६.९. he deposits with his hand some of the food) to the House-deities : ^^ To Brahman, namak ; to the Servants of Brahman, namak ; to Vastospati, namah’’; in the middle of his house.—‘‘To Indra, namak; to the Servants of Indra, namah’’ (in the east-part). ‘‘To Yama, namakh; to the Servants of Yama, namak”’ (in the southern part). ‘To Varuna, namah; to the Servants of Varuna, namah” (in the western part). ‘‘To Soma, namak; to the Servants of Soma, namak”’ (in the northern part). “To Agni, namak’’ (in the south-east). “To Nirrti, namak” (in the south-west). ‘‘To Vayu, namak’’ (in the north-west). ‘To Idina, namah” (in the north-east). Then in the southern part all” (that remains)® to the Fathers and the other groups of this kind up to the Jfiativargapatnis. Being sacrificially invested, he should strew, with the mantra: ‘‘I strew out for all those who are in want of food’’, (some food in the court-yard 9) and, then, in the air: «^ To the All-gods, namah’’ ; and ‘‘ To those that roam about at day time (eventually ‘at night’), namak”; and “To
4 The mantra (untranslatable) runs: amam me agne manasacchinna ya vaca ya ca me 074४ | ayam brhaspatir devas chandaé chindantu rajasa manasa prajapataye 5४८02.
5 Cp. note 2 on I. 19.
6 According to the Prayoga evam pancacatvariméad Ghutayah. .... proktah And this is right.
7 sarvam, cp. Manu ITI. 91: pitrbhyo balisesam tu sarvam daksinato haret.
8 Being pracinavitin, as implied in the following upaviti,
9 Thus (prangane) the Prayoga.
VAIKHANASASMARTASOTRA 711. 7, 8. "7
the Bhitas, namah”. Near the head of his bed: to Sri; near its foot: to Bhadrakali; at each of the doors, ending in the east or the north, at their sills 10 ; to the Maruts; at the two sides of the fire- place: to Agni; at the water-jar: to the Waters; on the two stones (stone and muller): to the mill-stone; on the (wooden) mortar and pestle : to the Trees ; on the winnowing basket : to the Plants; at the back of the house ™ he strews what remains of the bali, with the verse: ‘‘ For dogs, outcasts, Candalas, those afflicted with diseases, crows and worms [I throw food on the earth’’!*. Having effectuated the ‘“dismissal’’ in the manner as described above 18, he smears, with the mantra: ‘‘ Ashes” 1५, etc., the ashes on the parts of his body ; sprinkles himself repeating the mantras: ^“ Ye waters are wonderful ’’; addresses to the fire the mantra: ‘‘ With the brilliance that is thine, 0 Agni” 15, etc., and to the Sun the mantras: ^° Out of the darkness ”’ 16, etc.
He or (if he is sick or absent) his wife, when she is desirous of prosperity, should constantly at evening and at morning perform the bali-offering.
If at the time of the Vaisvadeva-offering a guest arrives, he should satiate him according to his ability. For he (vz. the guest) is Agni vaisvanara 17.
10 The exact meaning of bhuvanga is unknown: bhuvam gacchatitt bhuvangas tayor bhuvangayor dvarabandhasyadhassthitayor daksinottarapattakayoh the Bhasya ; dvarapatiikayoh the Sutradarpana.
11 vastuprathe < aparabhage (Bhasya), cp. Manu III. 91.
12 Cp. Manu ITI. 92. 13 Cp. note 5 on I, 20.
14 Cp. note 10 on I. 21. 15 Cp. note 18 on II. 7.
16 Cp. note 23 on I. 3.
17 Cp. Vasistha dharmasitra XI. 15.—Here ends according to the Siitra- darpana the third Prakarana.
Pragna III, Khanda 8.
(The ceremony performed on impregnation: १४४७५९८८.)
During this period of three days they should in this manner 1 only partake of food fit for oblations, they should abstain from sexual inter-
1 The meaning of evam here is not very clear. We might perhaps emend. tad eva triratram.
78 VAIKHANASASMARTASOTRA III. 8.
course and, wearing washed clothes, keep the observances”. In the second half of the fourth night after this three-day-period he should, after they have adorned themselves, put fuel on the fire and (having performed the aghara) offer the nine Prayaécitta offerings, ‘“‘O Agni”’; ५५0 Vayu”; “O Aditya” ; “ O Aditya’”’; “O Vayu”; 0 Agni”; “O Agni”; "0 Vayu”; 0 Aditya”’®, and then one with the vyahrti (bhiith, svaha). With the four mantras: ‘‘ Bhih, I sacrifice fortune over thee ’’ ५, etc., he should pour out oblations of melted butter on the head of his wife. Having circumambulated the fire sunwise, he should make her lie down to the east or the north (of the fire) and, having touched, with the mantra: ‘‘ We touch thee with the five-forked hand 7 8, etc., her secret parts, he should approach her with the mantra: ^^ Our mind, our heart’ ०, etc.; with the mantra: ^" Be devoted to me’’’, etc., he should embrace her ; with the mantras: ^“ Sweetness, lo, sweetness ”’ 8, etc., he should pair with her. According to some (ritualistic authorities) the approaching should take place with the mantra: ^^ For being rich in offspring’’®; the embracing with the mantra: ^^ Our mind, our heart ”’, whilst with the mantra: ^ Be devoted to me’’, he should look at the
face of the wife.
2 The Bhasya explains dhautavastravratacarinau thus: dhautam éuddham vastram tasya dharanam eva vratam caritum stlam yayos tau dhau°.—The Darpans gives the following details: ^“ After they have in this manner performed during a period of three days the Vaiévadeva, they should, after having taken their meal together with their relations, during these nights lie down on the formerly spread ox-hide. Between them is laid a stick of udumbara, of a$vattha, or of plaksa-wood, which is encircled with a garment or a string of wool. This stick serves to make them abstain from krida’’. This rite (a kind of asidh@ravrata) rests on the Baudha- yana grhyasutra.
3 As the Mysore MS. of the Samhita adds to each vocative the word prayascitte, it is probable that these mantras must be supplied as the above (see note 4 on III. 4) given ones, ep. Hir. I. 24. 1 ।
4 See Hir. I. 24. 2 (the last mantra equally with ériyam instead of tvisim),
5 See Hir. I. 24. 3 but beg. abhistva (cp. the various reading in Hir.).. and with abhitvisavata instead of avidvisavata ; and the end is added suviryaya.
» ० sam n& manah sam hrdayG, etc., as Hir. I. 24. 4, but with yuajami instead of yunjant.
7 imam anuvrata (faulty for mam anuvrata@) the two copies of the Samhita and all the text-manuscripts; cp. Hir. 1. c. 5,
8 Cp. Hir. 6, but in the Vaikhanasa-texts this mantra is very corrupt.
9 This seems to be the last part of the mantra mentioned under note 4.
VAIKHANASASMARTASOTRA III. 9. 19
Prasna III, Khanda 9.
(The union of the newly married pair at the period of menstruation: riusamgamana.)
Then, the menstruous wife should during her period, three days long, abstain from bathing, anointing and so on; she should only once on a day take food; she should drink from an unbroken earthen vessel or from her two hands held together > or from an iron vessel ; she should not eat out of a copper (plate)*. She should not look at any planet (including sun and moon), not sleep at day-time. She should keep the observances as they (now) have been explained. On the fourth day (after her period) she should cleanse her teeth, she should bathe in water mixed with fragrant substances (e.g. pulverised sandalwood), fruits of the Emblic myrobalan, and so on; wearing a white garment, having anointed herself, avoiding con- verse with (any other) woman or a Siidra, Jooking at no other man, she should look at her husband (only). For a woman, who has bathed after her period gets such offspring as the man is whom she looks at.
Twelve nights (in each month) are favourable for conception, sixteen, they say 8180 ५. Among these the first three are not suitable. On the even nights a son is conceived, on the uneven ones a daughter 5. She should partake of food prepared from the best rice and barley °® mixed with milk. For the essential elements (which constitute the body of the child) have their basis in the food (which the mother eats). Having pounded either a fruit of the Laksmi (Turmeric १), or a shoot of a fig-tree (nyagrodha), or a fruit of the Sahadevi, he should put {the powder) into her right nostril, if she desires a boy; into the left, if she desires a girl’. She should not spit out (this powder). She avoids lamentation and wrath. Then, having sprinkled her with
1 As cleansing the teeth, brushing the brows, cutting the nails, weaving ropes. 2 Cp. TS. II. 5. 1. 7.
ऽ gulbena means according to the Bhasya tamrapatrena.
4 Cp. Manu III. 46 and Yaja. I. 79. 5 Cp. Manu III, 48,
6 2? éGlivrihiyavanam.
7 The identification of the herbs here mentioned is partly uncertain. The edition of Kumbakonum gives a note: lakaemih : siddhyakhy&@ lata haridrava ; vatasungah : vatapallavamukulah ; sahadevi: sarpakei. Cp. Susruta (Sarirasthana, Adhy. 2, page 317: labdhagarbhayah... .laksana@vatasungasahadevanam anyatamam ksirenabhisutya trimé caturo va bindiin dadyad dakginanasapute putrakamayai ; na ca ntathivet, ।
80 VAIKHANASASMARTASOTRA Ilr. 9, 10.
the mantras for sprinkling: ‘‘The frightful sin of mine as I dwelt in the uterus” 8, etc., he should approach her with the mantras: “May Visnu make thy womb ready”, etc.®°. According to some the approaching with the mantras: ‘‘May Visnu make thy womb ready” should take place after he has poured water around the fire and has performed the libations to the All-gods’® and to Visnu™, and the milahoma 1 and the sacrifice to the limbs 1९,
8 These mantras are a sikta (Samhita I. 14) corresponding in the main with Reveda Khila ITI. 10 (ed. Scheftelowitz, page 96) but with many variants and transpositions. Each verse ends with: papam jatasya yasya bhuvi vartato me
tasya tat pavamanibhir aham punamr. 9 These agree verbally with Mantrapatha 1. 12. 1-13. 2; then follows yanz
bhadrani bijany reabha janayanti nau | tais tvam, etc., as Hir. I. 25. 1 (page 50, 1. 13, 14); then Hir. 1. ९. 1. 15-16 but with 2214170 yan nidadhe and dhenuka. Then
Hir. 1. ९. 2 (with corrupt readings). 10 The mantras agree with TS. I. 2. 2. ©, IV. 7. 12. b. 11 Cp. note 1 on I. 5. 12 Cp. note 7 on I. 16-18, 18 With the formulae dadbhyah svaha, etc.; see TS. VII. 3. 16 (Vaikh. Samh.
III. 16).
Pragna III, Khanda 10.
(Theceremonytosecureconception:garbhadhana.)
When by the symptoms of pregnancy, viz. swelling of the body, weariness of the thighs, dislike of the husband, adverseness to food}, superabundance of saliva”, roughness of the voice and quivering of the womb, he perceives that the fruit has been attached by destiny’, he should during the increasing half of the moon under an auspicious Naksatra, that has a name of the masculine gender‘, perform with melted butter the aghara; and, then, make her sit down, who should be adorned with auspicious objects, pour water around the fire and sacrifice the oblations to Dhatr, etc.; the five Varuna-oblations ; the mulahoma. and the sacrifice to Agni svistakrt®. Then, with the mantra: ‘A bull art thou’, he puts some barley corns in her hand. Milk, sour curds, melted butter, an equal part of each, is called the three-fold food. Of this he should make her partake, with the
All the MSS. and the Bhasya give arucir Gharo, read probably arucir Gharasya. > lalaprakopahb, Bhasya : lala... .tasyah prakopah udgamanam. 3 garbhasya daivanubandham : garbhasya vidhinimittacithnam, the Bhasya. 4 Such as Satabhisa, Mila, Mrgasiras. 5 Cp. I. 16-19. «
VAIKHANASASMARTASOTRA 111. 10, 11. 81
mantra: “^ Bhith, I give thee. Bhuvah, I give thee. Suvah, I give thee. Bhih bhuvah suvah, 1 give thee”. After she has sipped water he should, with the mantras: ‘‘ With these ten fingers I touch thee that thou mayest give birth to a male child’’®, and: ‘‘Thitherwards, not hitherwards, may Tvastr bind, thee in his hond’’’, etc., by means of a darbha-grass-stalk stroke her body from the navel upward thrice; then, perform the Punyaha, and satiate some Brahmins with food.
९ See Mantrapatha II. 11. 15 and Hir. II. 2, 5. 7 See Hir. 1. c. 7 but with corruptions: param ca tvim nabhyam ca... .ban- dhanah.
Prasna IIIT, Khanda 11.
(The rite to insure a male child: pumsavana.)
Now, the rite to ensure the birth of a boy takes place in the fourth month reckoned from the date of conception. During the bright half of the moon on an auspicious day, at forenoon, he should put fuel on the fire and perform, in the manner as described above, the oblations the last of which is that to Agni Svistakrt?, and, then, give to the wife, who sits to the west of the fire, with the mantra: ‘‘A bull art thou’’, some barley-corns mixed with mustard- seed with the mantra: ‘The two testicles are ye, well-ordered” ?. If he cannot get these he may take as a substitute beans and grain-corns®. With the mantras: ‘‘Om, bhih, bhuvah, suvah”’; “I invoke Raka ” ५, “Thy graces, O Rakai” 5, ‘Soma is our King’’*®, and ‘By thee we would as through streams of water’’’, he should touch her belly. Then the partaking of the three-fold food takes place as before, so it is declared 8.
1 Cp. IIT. 10.
2 a@ndau sthah svavrtau (meaning of the last word uncertain, ep. Hir, IT. 2. 4). It is not clear where precisely the two mantras come in, cp. Hir. II. 2. 2-3,
3 masam syamadhanyam vrihidhanyam tau masadhanyau, Bhasya.
^ See TS. ITI. 3. 11. p.
5 See TS. III. 3. 11. q.
6 See Mantrapatha II. 11. 13, with which recension the printed text of the Samhita agrees, whilst the Mysore copy of it reads yamune instead of asau.
7 See note 1 on III. 4.
8 Cp. ITI. 10, middle.
6
82 VAIKHANASASMARTASOTRA 111. 12, 13.
Pragna III, Khanda 12.
(The parting of the hair: stmantonnayana.)
In the eighth month reckoned from the date of conception he should perform the ceremony of parting the hair. The month-half and the day are declared !. Having offered as*before the oblations to Dhatr, etc., he should take, with the mantra: “Om, bhih, bhuvah, suvak”’, a porcupine’s quill that has three white spots, to which he has fastened with a blade of darbha-grass, thrice winding it, a bunch of Ficus oppositifolia >, together with its top and leaves, containing unripe fruits, and a shoot of kusa-grass. This (quill together with the attached objects) he should place, with the mantras: ‘‘I invoke Raka’’, ^^ Thy graces, O Raka&’’, on the parting line of the hair of the wife, who, being adorned with a wreath and perfumed, is seated in the same manner ४, and, then, he should smooth (with it the parting of the hair). With the mantra: ‘‘Soma is our King” he should do as indicated before‘. According to some, he should as before perform the acts from the partaking of the three-fold food on up to the performing of the Punyaha >.
1 Cp. 111. 11.
2 glapsah kakodumbarah (Bhasya), visvamitrodumbarapatram (note in printed text), piéacodumbarastambakam (Darpana).
3 Cp. III. 11. 4 Viz. he should touch the wife’s belly.
5 This refers to III. 9, end.
Prasna 1141, Khanda 13. (The worship of Visnu: visnubali.)}
Now, we shall explain the offering (bali) to Visnu. Having invoked unto the northern pranidhi-vessel the gods with Agni as the first 2 and Purusa as the last, with the mantras: ‘Om, bhik, I invoke Purusa”’; “Om, bhuvah, I invoke Purusa”’; “Om, suvak, I invoke Purusa”’; “Om bhir bhuvah suvah, I invoke Puruga”’, and, having performed in the usual manner the aghfara, from the pouring out of the butter 8, on, he invokes (calls near) to the east of the fire, on seats of darbha-grass, the god Visnu with his names: ‘“‘I invoke Kegava. I invoke Narafyana. I invoke Madhava. I invoke Govinda. I invoke Visnu. I invoke Madhusidana. I invoke Trivikrama. I invoke
+ Cp. Baudh. grhs. 1, 16. 2 Cp. I. 13. 3 Cp. ib.
VAIKHANASASMARTASUTRA 711, 13, 14. 83
Vamana. I invoke Sridhara. I invoke Hrsikesa. I invoke Padma- nibha. I invoke Damodara’’. Having bathed him, as he repeats the mantras: ^ Ye waters are wonderful ”’, etc. ; ‘‘ Golden of colour ”’, etc., and ‘‘ The purifying, heavenly one’”’, etc.*, he honours him (with scents and flowers, etc.), each of his manifestations with its name. Then, he pours out twelve oblations of melted butter, with the mantras: ‘‘ Here the Gods’’, etc.°; “I shall proclaim the mighty deeds of Visnu’”’®, etc.; ‘‘May I reach that abode, dear to him’’’, etc.; ‘‘Visnu is praised now for his mighty deed ”’ 5, etc. ; ‘‘ Increasing beyond measure’ 9, etc. ; ‘‘ He strode along this earth ’ 10, etc., and ^^ Thrice strode this god along this earth’ 10, etc. Thereupon, he announces a mess of rice prepared with sweet milk, on which melted butter has been poured, as havis to the god‘! with the twelve names of the deity, and sacrifices the mess with the butter repeating the same mantras which have served for the oblations of melted butter. Having praised the god with mantras addressed to Visnu taken from the Rgveda, the Yajurveda, the Saimaveda and the Atharvaveda, he should prostrate himself for the god with the same twelve names, to which he adds the word: ‘‘ 00688066 ”’ (e.g. “ to Kesava, obeisance ’’). What remains of the mess of rice he gives his wife to eat !*.
५ See notes 20-22 on I. 3. 5 Cp. note 1 on I. 5. 6 See TS. 1. 2. 13. i-o. 7 See TBr. II. 4. 6. 2. 8 See ib. IT. 4. 3. 4. ® See ib. IT. 8. 3. 2.
10 See ib. II. 4. 3. 5. All these mantras are found together in Vaikh. Samh. I. 28.
11 havir devam nivedya ; dvikarmako ’yam dhatuh, devaya nivedyety arthah, the Bhasya, cp. note 3 on IV. 9. 12 Here ends according to the Sutradarpana the fourth Prakarana.
Prasna III, Khanda 14.
(The ceremony at birth: jatakarman.) Now, we shall explain the ceremony at birth. Having prepared, according to the precepts!, the lying-in-chamber > which has been burnt out with vrsabha®, and, having fumigated it with (burnt) sesamum
1 yatha jyotissastrestiktam, Bhasya. 2 ariastagara ~ stitikagrha, Bhasya.
3 The meaning of vrsabhositam (thus all, only the Lahore MS. ursabhiisitam) is absolutely uncertain. The Bhasya: vrsabhaw gobhir usitam vasitam; the Sitradarpana: govasitam (‘perfumed by burned cow-dung’’?); vrsabha may mean a kind of herb.
84 VAIKHANASASMARTASOTRA Il. 14.
and mustardseed, he makes her enter it. Three or four women who are expert in this matter should, supporting (embracing) her, rub her. When her womb is dissolved he should loosen her girdle +, and when her hip and loins are pierced by pains he should understand that she is going to be delivered. When the child clings (to the womb) he should deposit and squeeze out on her secret parts a visalya or a citron 5 ; he should fumigate the secret parts with Vangueria spinosa ® or a serpent’s skin (pounded to powder). At her feet and in her hands he deposits the root of a yellow jasmine’. As soon as the point of the nose (of the child) becomes visible he should, observing the position of the planets, scrutinize carefully the weal and woe (that await the new born child), in order that he may bring to prosperity (him, the new born child ?) that is endowed with its good qualities®. Whilst the child is being born he should put at the right side of the mother, at the height of her head, a vessel filled with water, at her feet a turyanti-herb १, and stroke her belly repeating the mantra: ^^ As the Soma 18 purified, as the ocean waves’’!°, etc. When the boy is born, he deposits on a stone at the left part of the door (of the lying-in- chamber) an axe and on this axe a piece of gold, and, with the mantra : ‘‘ Be a stone, be an axe” "', etc., turns these upside down (so that the stone lies uppermost) ; through one of the women present he holds the boy above it repeating the mantra: ^" From limb by limb
4 hrdayabandha : vastrabandha, Bhasya ; karicuka (“her bodice ’’), Darpana.
6 vidalyG ; havani: suvarcala: rucaka sadyaksaram va (Bhasya). If suvarcala means ‘‘ruta graveolens ’’ (so the St. Petersburgh Dict.) we have a curious parallel in Thomas of Cantimpré, ‘‘de naturis rerum’ (who lived in the first half of the 13th century): ‘‘ad menstrua provocanda et fetum mortuum eiciendum de pregnantibus et secundinam eiciendam, cum mulieres pepererint, detur trifera (an
unknown herb) cum succo rutae”’, On this passage rests Maerlant’s ^“ der naturen bloeme’’ X. 551 sqq. I am indebted to Dr. A. J. de Jong at Amsterdam for this. parallel.
6 pindgitaka ~ maruvaka (Bhasya).
7 hiranyapuspt ~ pitayiithika (Bhasya), guitjamiilam (Darpana).
8 This is not clear nor is the translation certain; éubhagunair yuktam, the Bhiasya.
9 According to the Bhasya turyanti is a kind of musical instrument: vadyavi- ९१५. A note in the printed text: puspakakhyam ausadham, vadyavisesam iti kecit ; the Darpana avakpuspim osadhim.
10 See Mantrap&tha ITI. 11. 16 (up to Gytss).
11 See Hir. II. 3, 2 (at the end, sa jiva 4. 4.).
VAIKHANASASMARTASOTRA ए. 14, 15. 85
thou art produced ’’!2, etc. He sprinkles him with water, lays, with the mantra: ‘‘O Tilada, come 6010 ° 19, etc., unhusked, pounded rice together with sesamum on his head, and takes the fire for domestic worship, (after having taken it up) into the fire drill, away 14, (out of his dwelling).
12 See Hir. 1, c. 18 tilade ’vapadyasva, etc., as Hir. 1. c. 3, but at the end avapadyasvasthah (!).
14 Note in Edition : nirharati : samGropayatt,
Prasna III, Khanda 15.
(The ceremony at birth, continued.)
Having put a potsherd on the fire place (४.९. on the kitchen-fire), he brings about, by means of balls of bull’s dung, the ^^ birth-fire’’ +. This fire is called utiapaniya (brought about by setting fire to fuel in the potsherd by the surrounding dry bull’s dung which is set to flame). This same fire he should use for the fumigation. He deposits it at the southern side of the door of the lying-in-chamber (inside this chamber) and pours in it with his hand, as soon as its coals are glow- ing”, after he has strewn grass around it, oblations of small grains and mustard seeds, with the mantras: “ Sanderatha >. « Aya; Sanda”; ^^ Alikhat; Vilikhat” ; ^ Aryamnah”; “ Antrimukha”’; ^ Kesinth” ; ^° Kill them, seize them’’; ‘‘ At their head’’; ‘‘ Wearing diverse clothes’; ‘The Night-walkers’”’; “‘The Night-goers’’; ^ Burn thou of these ”’ ; ‘“‘ This is thy place of origin’; ‘‘ My name” 3, and, with the vyahrtis. Having washed his hand, he touches the ground as he repeats the two mantras: ‘“‘O thou whose hair is well parted ° ५, etc. Now, he prepares the melted butter for (the production of) intelligence.
1 Is jatakagni here equal to sitikagni? cp. Hir. II. 3.4. The term uttapaniya is taken from Baudhiayana or Hiranyakeégin.
2 angaravarne, note in the printed edition : angarariipe jvaladhiimarahite.
8 The mantras agree successively with Mantrap&tha II. 13. 8; II. 13. 9; Hir. II. 3. 7 (but Glikhan vilikhan nimisann animisanca kimvadanta upaésrutih svaha) ; aryamnah (Hir. 1. c. but nipunah at the end); Gntrimukhah Sarsapanino (op. ib.) ; keéinith, etc., see Mantrap. 1, ९, 10; etan ghnata, see ib. 12; piirva ९०20४, see ib. II. 14. 1 ; mtéravasasah 866 ib. IT. 13. 11; naktamcarinah, see ib. IT. 14. 1 first part ; nissthacGrins, see ib. 2, first verse; t@sGm ४४2, see ib. second verse; then ayam te yonith, and TS. I. 5. 10. a.
4 See Hir. IT. 3. 8; the first verse has in its 3rd pada equally tasyamrtatva- yesano.
86 VAIKHANASASMARTASUTRA III. 15.
The objects used for the production of intelligence are: Vaca5, Pathya ०, gold (dust), honey and melted butter. As butter for ob- taining speech 7 is considered advantageous: sweet milk and the other substances from Vaca on. Having fastened, with a blade of darbha- grass (an instrument of) gold®, and dipping® (this gold in the butter), he makes the boy, whose face is directed to the east, swallow this butter with the mantras: ^ Bhih! I sacrifice the Rgverses over thee. Bhuvah! I sacrifice the Yajus formulae over thee. Suvak! I sacrifice the Samanchaunts over thee. Bhur bhuvah suvah! I sacrifice the Atharvan and Angiras hymns over thee.” 19. Having, in this same manner, performed constantly "1 at evening and morning (these offerings of mustard seeds), he should (after each offering) make the boy partake of the butter for producing intelligence. Having bathed him with luke-warm water he should bring him, with the mantras: ^" From inherited disease, from destruction ’’!*, etc., to the mother and place him in her lap with the mantra: ^ The four divine quarters ”’ 1°, etc. With the mantra: ‘To their long life I turn thee”’ 13, etc., he should wash her breasts and with the mantra: ‘‘ May this boy suckle long life ”’? 44, etc., let him suck, the right breast first. Having, with the mantra: ^^ Ye waters, watch over the sacrificial substance. As you watch over the gods, thus watch, for the benefit of the sacrificer, over this sacrifice ’’ 15, cleansed the vessel which, filled with water, stood (at her head), he puts it down (filling it anew) at evening and morning. According to some authorities he performs, in the manner as formerly described, the acts that close with the partaking of the melted butter, and, having bathed, those that begin with the taking away of the fire
5 According to the Bhasya: ugragandha.
6 According to the same authority : haritaki (Terminalia chebula).
7 brahmi vak, tasyas siddhyartham ghrtam (Bhasya).
8 A finger-ring, Bhasya.
9 The translation of antardhaya (cp. Hir. II. 4. 9) is uncertain. The Bhasya: kumarasya vaktre tirodhaya, the Darpana: kuma@rasya vaktram antardhaya, (cover- ing the face, or the mouth, of the boy). But how is this possible, as the boy must swallow the butter ?
10 See Hir. grhs. II. 3. 9.
11 Viz. during the period indicated at the end of this chapter.
12 See Hir. II. 3. a (the three verses).
18 See Mantrapatha IV. 12. 8 or Hir. Il. 4. 1.
14 See ib. II. 13. 2, followed by yatra vayam. . . omréimasi (last part of ib, 5),
16 See Ap, Srautasiitra I, 14, 3 (and पता. grhs, IT. 4, 5),
VAIKHANASASMARTASUTRA 711. 15, 16. 87
destined for domestic worship. On the third, fifth, seventh, and ninth day he cleans the bed, and so on 10
16 The bed and clothes of the wife,
Pragna III, Khanda 16.
(The rite performed on the occasion of laying the foundation of a house and entering it: vastusavana.)
Now, we shall explain the expiation of the house’. When new house has been taken for dwelling at the time of a birth or a decease”, he should cause himself to be shaved and, having thrown away the old earthen vessels and having taken new ones, and, having cleansed the other goods and chattels (utensils) ® as has been described ५, he should perform the sacrifice to the ground and, then, settle himself (in the new dwelling). For by the Vastusavana the purity of the dwelling (is effectuated).
The aghara of the Vastusavana (now follows): he should pour out oblations of melted butter, with the two mantras: ‘‘O Lord of the House, accept पऽ 72 5, and ^ 0 Lord of the House, by an effectual friendship”’®. (The chief oblations are) two offerings destined for the sacrifice to Earth, with the mantra: ‘‘To the sacrifice to Earth, svaha’’: ^“ {0 Prasodari, svaha’’®; five destined for the Earth with the mantras: ‘‘The Goddess Earth’’; ‘‘The Goddess with golden embryo’; ‘‘Savitri with the ocean”; ‘‘On each summit, in each sacrifice’ ; ^“ Crossing the wind (१), resting on the water” 7 ; then (four
17 take vastusavana as a corruption from or a synonym of vastuéamana (cp, Hir, I, 27. 9), The Bhasya remarks: va@stu, tasyaristagaradigrhasya éuddhy- artham savanam yajanam vastusavanam, A note in the edition of Kambakonum runs: vastupurusam uddisya kriyamanam yajanam, That the Vaikhanasiyas consider this rite as a part of the Jatakarman is proved by VI. 4,
2 nave vastuny usite "pr (some MSS, omit pi); a note in the printed text runs: Gsaucadidosaduste cirositagrhe pi. This rite must take place at the end of the period of aSauca after a birth or a decease, according to the Prayoga on the tenth day after a birth, on the eleventh day after a decease,
3 paricchadan : upaskarain vastrasayanadin, the Bhasya,
4+ Below in the Dharmasitra (X, 3),
5 See TS. IIT, 4. 10, a, b (Hir, I, 28, 1),
0 What means yajnadaivatam, acc, or nom, neuter? The name prasodari occurs nowhere,
7 These five verses, for the greater part untranslatable, are: medin?z devi
88 VAIKHANASASMARTASOTRA I1I. 16.
with) the vyahrtis. Then, takes place the Punyaha (the blessing by the Brahmins). Now, he takes, with the two mantras: ‘I take the fire from the fire’’; ^^ take the fire from the fire”’,® by means of a bundle of darbha-grass, some fire out of the frying pan® and, beginning at the western door sill'® at the base of the wall of the house, outside and inside, going around withershins, he carries the fire around, up to the seat of Brahman 74 ; through the western door he dismisses (the fire, viz., the burning darbha-grass). In the same manner he pours, with the mantra: ‘Smaller than small” ५ along (the track of the fire) a stream of water out of a vessel filled with water ; with what remains of the water he sprinkles everywhere in- and outside (the dwelling). In the same manner, the carrying around of the fire and the pouring out of the water should take place beginning at the western door-sill, then, beginning at the southern, then, beginning at the northern door-sill 1%.
vasundhari syad yasudha devi vasavi | brahmavarcah pitrnam érotram cakeur visnur manah || devi hiranyagarbhini devi prasodari | १८६०१1९ satyayane sida || samudravati sdvitrt ha no devi mahyaki | mahadharant mahoryatistha || srnge srnge yajne yajnre vibhisani | indrapatni vyapini surasite || vayupart jalaéayant svayamdhara satyan- dhopari medini | soparidhattamgaya ||
8 aham agner agnim grhnami mam agne ’gnir mam antariksam | margo ’ham asmin (var. 1. asman) pramadan kamage tubhyam manasa@ prajapataye svaha || aham agner agnim grhnami dahana@d aéuddhah éundhadhvam agner idam dipayami ||
9 Into which the fire from the old dwelling has been taken, The exact meaning of agnistha here is uncertain, Perhaps anas is to be supplied: the cart which contains the fire, or the cart which at Srauta-sacrifices stands near the fire, cp. Ap, 878. I, 2.10, The Prayoga uses instead of this word agnyGlayat,
10 bhuvanga, cp, note 10 on III, 7,
11 What is the meaning of brahmasthana ? Perhaps the place (cp, I. 9) where the Brahman has his seat? Then it would mean: in the southern part of the dwelling, But the Darpana has grhamadhye.—According to the Bhiagya the ciroumambulation is withershins after a decease, Sunwise after a birth, =
12 See note 8 on IT, 18,
18 evam varunad bhuvangad va yamyGt saumyad Grabhya paryagnyadhavasrutt syatam, Thus reads the Madras MS. in accordance with the Bhasya, where ४८ is explained asca, The Vienna, Mysore and Lahore MSS, omit ४2 ; the printed text has vayavy&t instead of vayGmyat, The Darpana agrees with the Madras MS. and the Bhasya. The sequence of the quarters (we expect east, south, west, north) is striking.
VAIKHANASASMARTASOTRA 77. 17. 89
Praéna III, Khanda 17.
(The Vastusavana, continued.)
Then, follow these oblations: four to Varuna, with the mantras: ‘‘Thy hundred fetters, O Varuna’’!; ‘‘Unloose from us the highest fetter’ 2 ; ‘Thou art quick, 0 Agni” 3 ; and ‘‘ May the waters emit the wet’’*. Two to the All gods, with the mantras: ‘Let every man’’, and “° May all the Maruts’’>. Six to Visnu, with the mantras: ‘‘Here the gods’’; ‘‘ Here has Visnu’”’; ‘‘Three steps’ ; ‘‘ The deeds of Visnu” ; ‘ This highest step of Visnu’’, and ‘‘ This the wise ones ”’ °— according to some with the first two only—T wo to Rudra, with the mantras: ‘‘ Rudra, thy wrath’’, and ‘‘The god Tryambaka”’’. Two to Brahman, with the mantras: ^^ The Brahman, born’’, and ^^ Hiranya- garbha’’®. Two to Kubera, with the mantras: ^" Wearing diverse clothes ’’, and ^ Kill them, seize them’”’®. Three to Agni and Soma, with the mantras: ‘‘ You both placed these”; ‘“‘O Agni and Soma”’, and “One for the sky” 10. Four to Brhaspati, with the mantras: “ May of the gods Brhaspati’” 14; ‘May Brhaspati put the Soma’ 19 ; ‘‘ Brhaspati, bestow upon प ° 13, and “Thou art taken with a sup- port” *. Thirteen to Indra, with the mantras: ‘The guardian Indra’’; ‘‘Great 18 Indra’’; ‘‘The great Indra”; ‘‘Thou art mighty, Indra’’; ‘‘ Hither, O Indra”’; ‘‘O thou much invoked’’; “ Be ours, 0 Indra”; ‘Indra is king over all beings’’; ‘Indra is the sky”’ ; ‘‘Indra brings him who fights”; ‘Indra slew Vrtra’’; ‘(Indra was profound”’, and ‘May Indra help णड ०. Two to Yama, with the mantras: ^“ Yama supports the Earth’’?*, and ‘“ Obeisance to thee,
1 See Ap. érs. IIT, 13.1, 2 See TS, I, 6. 11. ह. 3 02/26 cagne ’sy anabhisastis cGyatah | yajham vehatu sada dhehi bhesajam. 4 See Rgveda Khila II, 6 12 (ed, Scheftelowitz, page 73; with srjantu),
5 See TS, 1. 2, 2. ० and IV, 7. 12. b. 6 See note 1 on 1. 5. 7 See note 10 on IT, 2. 8 See note 9 on II, 2, 9 See note 3 on III, 15. 10 See TS, II. 3. 14. h, i. k.
11 brhaspatir devanam imam yajnam brhato me dadhatu | brhaspativitaye svaha.
12 brhaspatih somam dadhatu brhaspatir yajnam dadhatu | brhaspativitaye svaha.
13 See TS, I 8. 22. £.
५५ upayaimagrhito ’st brhaspate tvesa te yonth (sic) | brhaspativitaye svuaha.
16 The verses correspond to TS, I, 6. 12. १; 1. 4. 20,a; I. 4. 21. a; TI. 4.11. 0; IIT, 4, 11. 1; III, 4, 11. m; IV. 6, 4, k; Maitr. 8. IV, 14. 7: 225, 3-4; ib. 7-8; ib. 5-6; 10. 9-10; ib. 11-12; ib, 18-14; the verses taken from the Maitr. 8, are badly corrupt.
16 See Kath. XL. 11 : 145. 9-10 (but badly corrupt):
90 VAIKHANASASMARTASOTRA 17. 17, 18.
to Nirrti’’ 17. Three to Mitra, with the mantras: “Of Mitra, the supporter of people”; ‘Mitra stirreth the mess”, and ‘“ Rich, 0 Mitra” 18. The oblations poured out for ^“ The sacrifice to Earth” 19, and the following ones are followed (viz. each group of them) by oblations to the vyahrtis. So there are one hundred and two oblations performed at the Vastusavana”®. Then follows the final sacrifice”. This is, according to sacred lore, the Vastusavana 22.
17 namas te nirrtaye ghana (var. svana) te jaya tasmai visrja bandhanat | yama naya tuam (var. yamena yastva) savita deva uttamananike abhirocaya yajinam (var. roca yayrram).
18 See TS. III. 4. 11. p, प, vr.
19 Those’%~which follow immediately after the two Shutis with vastospate ({II. 16, middle).
20 When to each group of &hutis we add four (with the vyéhrtis : bhih svaha , bhuvah svaha ; suvah svaha ; bhir bhuvah suvah 5४202) and reckon not six, but two vaisnava-Ghutis, we get indeed 102 of them.
21 For the antahoma cp. I. 19.
42 Here ends according to the Siitradarpana the fifth Prakarana.
Prasna II1, Khanda 18.
(The getting up of the mother from child-bed: utthana.)
Now, on the tenth or twelfth day the getting up takes place. He takes up in the same manner?, the birth-fire? (into his fire-drill or into a stick of fuel). In this fire he should, after having produced it by friction (out of the fire-drill or the fuel-stick), perform all the acts that are to be performed for him. According to some authorities, he throws this fire away and performs these acts in ordinary (not consecrated) fire.
Having bathed, and, having purified the house in the manner as has been explained?, and, being cleaned by shaving and so on, he should, according to some authorities, have the sacrifice to the ground performed® by one who belongs to a different gotra. The fire for domestic worship is taken back in the same manner‘, and the oblations to Dhatr etc., the five to Varuna and the milahoma, and, finally, the feeding of Brahmins takes place.
1 Cp. III. 15 beg. 2 This refers, according to the Bhasya, to the Dharmasitra, see below, इ, 4. ॐ The vastuhoma, as described III. 16, 17. 4 Cp. Hir. IT. 4. 8.
VAIKHANASASMARTASOUTRA II. 19. 9}
Praéna IIT, Khanda 19.
(The giving of the nametothechild: namakarana.)
Now, the giving of the name. Up to the fortieth or the fiftieth day (after birth) he should not employ the mother for cooking the food. At that time’, under a naksatra, which has a name of the masculine gender, having strewn grass around the fire (which is produced by friction out of the fire-drill in which the boy’s ‘birth-fire’ has been made to ascend), he should throw on the head of the boy, who is seated in the same manner”, unhusked pounded rice, and perform the five offerings to Varuna, those to Prajapati and those to Agni svistakrt. Then, takes place the boy’s partaking of the threefold food in the same manner as formerly indicated®. The name approved for a boy should at the end have a long vowel or the visarga‘, should be of agreeable sound, word and accent®, and two or four syllabic®. He should bestow upon him a suitable’ name of the quality as said before, together with the name of his family with the mantras: “The name that first, O Agni, my father and my mother bestowed on me’’® etc. (joining the names eg., Kasyapa Devadatta, at the end of the verses). On account of the words (in the Veda: ^ 16 should have) two names’’®, he should bestow on him (also) a name derived from the name of a naksatra, as his secret 1181116 10. After the establishing of his three sacred fires he should accept a (third) name, which proclaims the highest grade of the sacrifices
1 Viz. after the tenth or the eleventh day after birth. प &
2 At his right side, according to the Bhasya (referring to the Upanayana, IT. 6).
3 Cp. ITI. 10.
4 abhinisthantam probably corrupt from abhinietantastham. But the Bhiasya explains: kiakiavati nistha pratyayan (see Pan. I. 2. 26) abhito ’nte va yasya tad abhinisthantam. A note in the printed text runs: abhinisthantam : hrasvantam, visargantam ८४ kecit.
5 ? mrstaksarapadasvaram ; Note in the printed text: sukhoccaryaksaradi- yutam.
6 varna is synonymous with akeara according to the Bhasya.
7 The meaning of tadarham is not clear to me.
8 See TS. I. 6. 10. a, b.
9 See TS. VI. 3. 1. 3; perhaps the reading of La: dve namani iti is preferable.
10 Cp. पा" IT. 4. 12-14.
92 VAIKHANASASMARTASOTRA 717. 19, 20.
accomplished by him, beginning with the establishment of his fires». Thereupon, he should throw on the child equal!” portions of unhusked, pounded rice, of water, of flowers, and of essence of food with his two hands, the right one being held above the left ०06 19, beginning at the boy’s feet and then successively on the joints of his limbs, and, lastly, on his head, whilst saying over the child, if it is a boy, the mantras: “Be ever invincible as Sankari (i.e., the god of war, the son of Sankara). Be eminent in power acquired by ascetism as Nara and Nariyana. Be the over-lord over all creatures as the Lord of the World. Attain all thy aims as Brhadbrahmaguna’’**; and, in the case of a girl: “Be joy-causing as Nandaé. Be disposed to the virtue of steadiness (and) immortal as Bhadré. Be incessantly possessed of entire bliss as Pirnad. Be accompanied by Luck, con- quering thy rivals as Jayé’’14.—Then, the blessing by the Brahmins {the Punydha) takes place.
11 He may, then, add to his name a third name as e.g. Agnicit, Somay4jin, Vajepeyakrt, cp. the name of the author of the Bhasya: nrsimhagnicit. The corresponding passage of Hir. (II. 4. 15): somayaji trtiyam nama kurvita has been misunderstood by Oldenberg.— All the MSS. and the Bhagya read: svakar- mantam prakasam ; I guess : svakarma@ntaprakaéam.
12 © gandhasamath : Bhasya tulyamesath.
18 Instead of the here incomprehensible panibhyam daksinetarabhyam I pro- pose to read daksinottarabhyam.
14 The remarkable blessings (their meaning is not everywhere certain) run in the Samhita : éankarir iva sarvatrajayyo bhava. naranarayanav wa tapobalotky sto bhava. lokesG (the printed text: kefalokeéG) iva sarvabhiitadhipater bhava. brhad- brahmaguna iva sarvarthasamsiddho bhava.—nandeva nandadéyini bhava. bhadreva dhrtigunasilamrta bhava. piirnevasesamangalodayant sam bhava. jayeva jitacatuh- Srisahita bhava (perhaps read jitasatrih?).—The translation of amrta as ‘‘immortal’’ is only for brevity’s sake; it means rather: ‘not’ dying before the fatal end of human life.”’
Prasna III, Khanda 20.
(The name-day rite: varsavardhana.) Now, the rite to make increase the years (of the child)’. The deity to which belongs the Naksatra under which the child is born,
+ varsavardhana 18 probably the same as varsavrddhi (birth-day, or rather mame-day, as one of the child’s names may be derived from the name of a
Nakegatra).
VAIKHANASASMARTASUTRA III. 20, 21. 93
this deity is the principal (४. ९. the first) one of this rite. Therefore, having performed the aghara-sacrifice, he should sacrifice to the deities which preside over the Naksatras and to the Naksatras*: to Agni, to the Krittikas; to Prajapati, to Rohini; to Soma, to Mrgasirsa; to Rudra, to Ardra; to Aditi, to the Punarvasus; to Brhaspati, to Tisya; to the Snakes, to Asresah; to the Fathers, to Maghah: to Aryaman, to the Phalgunis; to Bhaga, to the Phalgunis; to Savitr, to Hasta; to Tvastr, to Citra; to Vayu, to Nistya*; to Indra-agni, to the Visaékhas ; to Mitra, to the Anuradhas; to Indra, to Jyestha ; to Prajapati*, to Mula; to the Waters, to the Asadhas; to the All-gods, to the Asddhas; to Brahman, to Abhijit; to Visnu, to Srona ; to the Vasus, to the Sravisthas ; to Varuna, to Satabhisaj ; to Aja Ekapad, to the Prosthapadas; to Ahi Budhniya, to the Prosthapadas; to Pisan, to Revati; to the Asvins, to the Asvayujs; to Yama, to the Apabharanis, with the word svaha (after each dative). At the end of all, an oblation is made with the vyahrti (bhith svaha).
2 According to the Sitradarpana the first oblation should be offered to that, Naksatra under which the boy has been born, thereupon, to the others in true succession: kumadrasya yasmin naksatre janma bhavati tadadyastavimsaty- ` adhidevatanaksatrant juhuyat.
9 Some of the MSS. read 5४८८४ ; TBr. ITI. 1. 1. 10 has nistyG.
4 Some of the MSS. read (as TBr. 1. ९. 2. 2) nirrti, but it is acceptable that in this connection the Goddess of Destruction is replaced by Prajapati.
Praéna III, Khanda 21.
(The name-day rite, continued; the éatabhiseka.} Then, follow oblations with the mantras: ^^ We honour the mighty bull, the Full moon” etc., ‘The auspicious New moon’”’ etc.}, “ Vai- ravana’’®, etc.; with the three mantras addressed to Agni and Soma’; with those addressed to Visnu ; with those beginning with ‘‘ May Dhatr
1 See TBr. ITI. 7. 5. 13 (rsabham...piirnamasaya svaha, and amavasya.. amavasyGyar 5४272).
2 The untranslatable mantras are, vairavanam numah prthivyaGh svaha ; vairavanam devam asrjad vairavanam svargam gacchatu, vairavanam anantalokam amrtam (var. antam) gacchatu svah@. The Mysore copy of the Samhita has one mantra more, which literally runs: vairavananu devah karadav ajikim bhamali dvisiah (^).
$ See TS. II. 3. 14. h, i, k.
94 VAIKHANASASMARTASUTRA 711. 21.
give’’; then, follows the mtlahoma and, then, the Kismanda-sacrifice* with the mantras beginning: ^^ Whatever contumely against the gods we have committed’. (These libations) he offers (yearly on the day when the moon stands in conjunction with the Naksatra under which the boy is born) until the term of his undertaking the Savitr-observance. After the boy has been initiated he offers libations (to the deities of the Naksatras, etc., and, immediately before the Kusmanda-sacrifice, he offers libations) with that vrata-hymn which belongs to each new vrata®. For a young Brahmin, who has taken the bath after comple- ting the study of the Veda®, he does on the day which in each month and in each year agrees with the day on which he has married, that what the female (members of his family)’ advise (and) what the practice of wise men, handed down in regular succession, learns. In the same manner he performs (the rite of the name-day) at the end of the year under that Naksatra (sacrificing to the deities of the constellations and to the constellations themselves) under which he has established his sacred fires for the purpose of performing the Agnistoma and the other vaidic sacrifices.
When for him, thus practising, eighty years and eight months, reckoned according to the solar year®, have passed by, he has seen a thousand moons. Such a one they call Brahman’s body provided with holy rites and highly meritorious.
Therefore®, having performed (on the preceding day) the Nandi- mukha, he should during the bright half of the moon, on an auspicious day in the forenoon, perform the sacrifice as formerly explained! and,
4 The kiismanda or kiémanda mantras are those agreeing with TBr. II. 7. 12 T. Ar. II. 3, II. 4, II. 5 and IT. 6.
5 Cp. IT. 9 and 10.
6 Is this the exact meaning of vedasnataka? The word does not occur elsewhere in our Sitra.
7 The female members of the family are considered as knowing best the not- vaidic tradition, the adat. The expression occurs often in Baudhayana (pi. sii.).
8 ravivarsenadhigani, the Bhaigya remarks ravivarsena sauraibdena, adhigani adhigatani.
9 What now follows is, according to the Bhasya, the Satabhiseka. Baudh. (grhyaparisistapraéna I. 22) informs us, that this rite is performed éatasam- vatsarajivinah sahasracandradaréino va,
10 Up to the Kiiéma&nda homa as exposed III. 21 beg,
VAIKHANASASMARTASUTRA III. 21, 22a. 95
then in the same manner? put unhusked pounded rice, water, and so on, on the head (of the person who has attained this age), whilst uttering the mantras: ‘‘ Be successful in all the aims as Kapila. Be of a Brahman-body as Sanaka’’}!*, for an old man or for an old woman (in the latter case substituting feminine names in the mantras). He, then, should satisfy all the deities by worshipping (with flowers, etc.) and bali-offerings, and a thousand Brahmins with food. Having circumambulated (riding on a carriage) the village, turning his right side to it, he makes at evening on a sthandila a thousand figures of the moon 13 from meal. (On this sthandila) he worships the moon (with flowers, leaves, etc.) by means of a silver vessel and leaves of white water-lilies. To the south of this (place on the sthandila where he has honoured the moon) he worships the group of stars of which Rohini is the first, and to the left (7. e. the north) the group of those stars which cause drought!*. He should present (as a fee) to each of the thousand Brahmins, as far as he is able, gold, silver and pearls and suchlike ornaments and also garments, unhusked rice and cakes.—According to sacred lore the ceremony of increasing the years serves to obtain the same result as is secured by the sacrifice of a horse
11 yathoktam namakarane tathaivaksatan grhitva, Bhasya; refers to III. 14 end (?).
12 kapila iva sarvarthasamsiddho bhava; sanaka iva brahmaéariri bhava, The Bhasya seems to acknowledge only these two mantras, and only these are given by the Samhita in the Mysore MS., whilst the printed text of the Samhita gives a third one: gargir iva sthiragariri bhava. These mantras are followed in the Samhita by a great number of verses, which, as we learn from Baudh., form part of the Satabhiseka.
18 Obviously representing the thousand moons he has seen during his life time.
14 Saying successively: rohiniganebhyo namah andurstiganebhyo namah (Sam- hita).—It is not clear which stars (if any stars) are meant.
Prasna III, Khanda 22a.
(The first partaking of solid food:annapradéana). Now, in the sixth month, takes place the (first) partaking of solid food (of rice). During the bright half of the moon, on an auspicious day, the aghara of clarified butter is offered there (7. e. in the same fire in which the ceremony at birth has been performed). He pours out
96 VAIKHANASASMARTASOTRA III. 22a, 22.
oblations with the mantras, the first of which are those addressed to Dhatr, then he performs the miilahoma; as formerly the partaking of threefold food?. Having set down the child which is adorned with some auspicious object, with its face directed toward the east, on a seat (a bunch of grass), he should make the child swallow (six times some) rice boiled in milk with the (six) mantras: ^" Bhih, I make thee eat the essence of the waters, of the herbs’; ‘‘ Bhuvah, I make thee eat’’, etc.; ‘‘ Suvah, I make thee eat”, etc.; ^^ Bhih bhuvah, suvak, I make thee eat’’, etc., ^^ May the waters, the herbs be auspicious to thee, may the waters, the herbs be salubrious to thee, © Soandso’’*; ‘ May the fire increase (thy) life, energy, glory, insight, strength, valour, power”*. With the mantra: ^ At every pursuit we invoke the strong one”’ ‘ etc., he gives him water to sip.
1 Cp. ITI, 10 (middle). Must the mother partake? It is not probable that
the child is meant. 2 See Mantrapitha II. 14. 11-14. 3 Gyur agnis tejo yaso medham balam viryam vikramam vardhayatam. 4 Cp. note 21 on IT. 6.
Praéna III, Khanda 22b.
(The ceremony at the return from a journey, pravasagamana.)
Now, the return from a journey. Taking along the requisites as flowers, cakes, sacrificial fees, and so on, and also the boy, he should, whilst muttering the kanikradat and the other hymns®, go to the abode of Guha (४.९., the god Karttikeya or Skanda). Having circumambulated it sunwise, he (enters and) worships Guha (with the flowers, etc.), and makes obeisance to him. With what remains of the flowers and the other objects (from which he had offered to the god) he should then adorn the boy repeating the mantra: ‘I give to Varada the flowers that remain from (those given to) Guha, the god with six faces, and that have been offered by the Gurus”’®, changing (the mantra) according to its (४.९. the boy’s) name’; he should
5 Cy. note 7 on III. 2; sakunasitktam japan, the Sitradarpana.
6 guhasya segam gurubhih supujitam (gurubhis subhajah, the Mysore MS.) puspam dadami varadasya sanmukhat.
7 As the Darpana remarks sasthyantam nama nirdigan, probably varada is here to be taken as the proper name of any boy, instead of which the boy’s name is put in the genitive case.
VAIKHANASASMARTASOUTRA III, 22b, 220, 23. 97
cause him to repeat the éanti®, and, then takes him home. When the boy has returned, the father sprinkles water over him with the mantra: ‘‘With the splendour of Soma, with the lustre of Agni, with the rays of Surya I sprinkle thee” ®; takes him in his lap and kisses him on the head with the mantra: ‘For long life, for the splendour (of health)’??°. Then, having made obeisance to a bull and having taken the fingers together with the thumb of the boy’s right hand (into his right hand), he lets go the fingers of the boy out of his hand, beginning with the little finger, each of the fingers with one of the five mantras beginning ^^ Agni is long-lived’’!4. Then, he mutters into his ears, into the right one first, the two mantras: ““May he give thee long life throughout’? !2 and “Stand firm in Vayu’ 18, Finally, he causes the boy, who must be directed north- ward, to make obeisance to the gods, firstly to Brahman, and to his parents and his teacher.
8 According to a note in the printed text é@nti here means punya@ha. Perhaps he must make him say only the mantra éa4myantu ghorani, etc. (see note 9 on I. 6).
9 somasya tua dyumnenabhisincamy agnes tejasa& suiryasya rasmibhih (stryasya suvarcasa, the Mysore MS.).
10 This seems to be not a pratika, but a whole mantra; to be supplied: jighrami.
11 Cp. note 12 on II. 6. 12 Cp, note 4 on ITI. 6.
13 Cp. note 15 on II. 6.
Prasna III, Khanda 22. ९.
(The increasing of the rice-balls, pindavardhana.) Having given water for washing the feet, he should, as formerly 1५, feed (the boy) together with the sapinda-relations (and other persons (viz.) learned Brahmins, with sugared eatables and cooked rice. Then follows the benediction (by the Brahmins). This ceremony is called in sacred lore ‘* the increasing of the rice-balls ’”’ "5.
14 This refers, according to the Bhasya, to the marriage ceremony ; then the
passage of III. 2 (note 5) may be referred to. 15 The designation pindavardhanam is unclear. In the kindred texts nothing
of this kind is found. Praéna III, Khanda 23. (The ceremony of tonsure, caudaka.) Then, in the course of the first or the third year follows the cere- mony of tonsure, during the northern course of the sun and the in- 7
98 VAIKHA NASASMARTASUTRA 717. 23.
creasing half of the moon under a Naksatra of masculine gender. The 80878 is performed. At the end of the milahoma ` he causes the boy, who is adorned with auspicious ornaments, to sit down to the west of the fire; at his (४.९. the boy’s) left side his mother or a Veda- student should hold in the hand cowdung with unhusked rice in an earthenware vessel. The taking of the razor is accompanied by the mantra: ‘‘Thou art the blissful one by name”; its sharpening on the stone by the mantra: ‘ Be blissful (O waters) when we touch you’’?; the presenting of the sacrificial fees consisting of a cow and other valuable things is accompanied by the mantra: ^^ May he moisten the hair near the (right) ear’”’*; the sprinkling of water on the head by the mantra: ‘‘ May the waters moisten thee for life, for old age, for splendour ’’*; with the mantra: ‘‘O herb, protect him ’’5, he should lay on the head of the boy, together with some aksatas, twe darbha-grass-stalks with their shoots, one east-pointed, one north- pointed. On these he should lay the razor with the mantra: ^ O knife, do not hurt him’’®. With the (four) mantras: ‘“‘The upward pointed herbs, I commence shearing these, obedient to the gods’’’; “The razor, with which he has shaven, 5 etc., ‘‘ With the razor with which Pusan has shaven Agni and Indra, that they might attain long life, therewith I shave thee” ®, and ‘“‘ Thou So and so! with long life, with splendour (I shave thee) in order that thou mayst long be living”’ 19, he should shear off, beginning at the east side and continuing according to the course of the sun, a piece of each grass-stalk, together with some hairs (and put the hair and the grass in the earthenware vessel). Then,
1 This is far from clear, the milahoma being prescribed later on.
2 See Hir. grhs. I. 9. 11.
3 godanam unaktu, the printed text of the Samhita, godanam unmatu the Mysore copy; it should be read god@nam unattu. There is not the least doubt that godadna signifies: ‘‘the part of the head close to the ear’’ (German ‘‘Backenbart’’). But the Siitrakaéra apparently interprets it as: ‘gift of a cow.”” Moreover, this quasi-mantra is based on a misunderstanding of the usual prescription godadnam unatti (!).
4 See TS. I. 2. 1. a, 5 See ib. b. 8 See ib. c.
7 urdhvGgra (thus the Samhita) osadhir devasrir etani pravape (the last words are TS. 1. ©. d.).
8 Cp. note 8 on IT. 5.
9 yena {752 brhaspater agner indrasya cGyuse ’vapat | tena te vapami (Cp. Hir. grbs. 11. 6. 10).
10 asav Gyusa varcas& yatha jyok saman@ asa&h (ep. Hir. }. ¢.).
VAIKHANASASMARTASOTRA 111. 23 & Iv. 1. 99
with the mantra: ^“ And that we may long see the sun” !!, he should divide the locks of hair which must remain on the crown of the head (the éikha): in accordance with his Rsi-ancestors, he should divide them so as to leave one single toplock, if he invokes in his pravara at the Srauta-sacrifices ‘one Rsi; two, if he invokes two; three, if he invokes three; five, if he invokes five; seven, if he invokes seven Rsis ; for one who invokes no Rsi-ancestors, one only. With the mantra: ‘‘ Here I conceal the bad lot of So and 80, son of So and so. May he be superior to his enemies’’!*, he hides (the earthenware vessel with the shorn hair) at the root of an udumbara-tree, or of a grass-plant, or in the cow-stall. Then, he adorns the boy, who has been washed, with a garment and other ornaments; makes him sit down to the south (of the fire), and performs the five Prayascitta-oblations 18 ; the oblations with the mantras: “May Dhatr give”, etc.44; the five with the mantras addressed to Varuna!*, and the milahoma**. Then, follows the benediction (the Punyaha). On the barber (who has performed the shaving proper) he bestows a present of boiled rice; on the teacher a cow and other sacrificial fees. Then, take place the worship of the gods and the satisfying of the Brahmins with food. These are the eighteen sacraments relating to the body 6.
End of the third Prasna.
11 Fragment of a mantra (cp. Hir. II. 6. 10).
12 See Mantrapatha II. 7-12. 13 Cp. note 4 on ITI. 4.
14 Cp. I. 16-18.
45 Here ends according to the Stitradarpana the sixth Prakarana.
FourtH Book.
Praéna IV, Khanda 1. (The mess of boiled rice: sthalipaka. ) Now, (we shall explain) the offering of the mess of boiled rice’. Standing behind the fire with his face directed to the east, he keeps (once or twice) his breath suspended. Having tied together twenty-
1 Some of the MSS. here insert the word parvani: ‘at the knot, t.e. at the full- or new-moon day ’’; the word may have been interpolated from IIT. 6. beg.
100 VAIKHANASASMARTASUTRA Iv. 1.
one fuel-sticks and the darbha-grass-blades, and, having put together to the north of the fire the darvi (or ordinary wooden) spoon, the sruc, the sruva, the vessel for the pranita-water, the earthen pot for the melted butter and the earthen pot for the mess of rice, all with their mouths (i.e. their upper sides) turned downward, he should, with the mantra: ‘‘Take me out of the sin that I have done’’ 2, etc., take out the fire ® (put it on the agnikunda‘) and kindle it with the fuel-sticks. Having wiped around the vedi®, and having scattered the darbha-grass on it, beginning at the east and ending at the north, he sprinkles the fuel-sticks, etc., and the agnikunda. He (now turns the sacrificial vessels with their mouths upward) puts down (to the west of the fire) the vessel for the pranita water, and, having laid on it the pavitra-grass- stalk, he fills it with water with the mantra: ‘‘ By means of the earth I shall draw the water’’®, etc.; having strained it in the manner as described formerly’, he deposits it to the north (of the fire). He now takes the pot for the clarified butter, consecrates the butter as des- cribed formerly 8, boils, in the manner as described under the ritual of the fourth day ०, a mess of rice destined for Agni in the earthen pot for the mess (the sthalz). Having heaped together the 776 0 (viz. the burning coals which were dispersed), and, with the mantra: ‘On the impulse of god Savitr I take thee with the arms of the Asvins, with the hands of Pisan’”’, having taken the wooden spoon (the darvi),
2 See Mantrapiatha II. 15. 12 (without the first word uddhriyamana).
3 What precisely is meant by uddha@rya is not clear; a note in the printed text: uddharya kundad uddhrtya pratisthanam krtva indhayet; the Bhasgya runs: kundad uddharyayatane nidadhyad anyatraéropitam agnim laukikégnav avaropya hutva (r. hriva ?) gnim mantrenoddhrtyayatane nidhaya, etc. The mantra is used in the Srauta-rite, when the fire is taken out of the garhapatya and put on the ahavaniya.
4 For the agnikunda cp. I. 8.
5 Probably not the girdle around the agnikunda is intended, but the place behind the fire, where the utensils are put down.
6 Cp. note 15 on I. 11.
7 Cp. I. 11, with the mantra: devo vah savita, etc.
8 Cp. I. 12. 9 Cp. III. 5, second half.
10 The MSS. of Mysore and Lahore read agnim samihya, and thus also the Prayoga. The other MSS. and the Bhasya present agnim parisamihya ( ^^ having- wiped with moistened hand around the fire’), but the Bhasya explains: vyas tangaran ekikrtya and the printed text, putting part in brackets, explains as the Bhasya.
VAIKHANASASMARTASOTRA Iv. 1 101
he washes it out, deposits it with its point to the north; sprinkles water around (the fire)!!; takes up the (twenty-one) fuel-sticks and smears melted butter (on their bases and tips)?2. Laying apart (from these) one stick for the aniyaja 18, he puts down the three pegs** and the two sticks for the aghara, in thelimanner as described formerly 15 ; with the mantra which serves for restraining the breath 1५, he throws the remaining fifteen sticks into the 776 "7. Having sacrificed with melted butter the two aghara-pourings 18, he offers, with the mantras: “To Agni, svaha”’ and “To Soma, svaha”’, (the two butter-portions) 19. In the wooden spoon he now takes (a part of) the mess of boiled rice, after having made in the spoon an underlayer of melted butter; then, he cuts off (with thumb and forefinger in the spoon) a portion of the caru and sacrifices it, with the mantra: ‘To Agni, svaha’’; then a second part, with the mantra: ^^ 0 Agni svistakrt, svaha”’. Now, he throws into the fire the stick reserved for the antiyaja and pours (on this stick) the oblations to Prajapati, those with the Jaya-formulae, and those with the vyahrtis*°. Then, follow oblations, with the mantras: ‘‘ Protect us, Agni, from sin, svaha’’*1, etc., and, finally, the svistakara-oblations 2. Having poured water around (the fire) 29, he moves the pranidhi-(vessel) from its place**. Having smeared the ashes on himself, and, having sprinkled himself 25, he addresses the Vaisvanara-hymn* to the fire,
11 With the mantras: adite ’numanyasva, etc. (cp. I. 9, middle).
12 djyam anakti refers to I. 14 beginning.
18 The exact meaning of the term aniyajam (properly we ought to have aniy&jartham), which occurs only in this khanda, is not clear. Further on (text, page 54, line 13) the word seems to be used as synonymous with the usual expression miilahoma.
14 Cp. I. 10 end and I. 11 beginning.
15 With the mantra: vitihotram, cp. I: 11.
16 Viz. om bhiir bhuvah suvah, etc., cp. II. 4.
17 This part of the rite corresponds in a sense to the samidhenf-ritual of the Srauta-sacrifice.
18 Cp. I. 15 beg. 19 Cp. ib. 20 Cp. I. 18 end.
21 The mantras agree with TA. X. 5 (1); TA. II. 18. 1 (k@mavakirno ’smy avakirno ’smi kama kama&ya svaha ; kamabhidrugdho ’smy abhidrugdho ’smi kama kamaya svaha ; ib. 8 (but... sam indrah sam piisa sam dhata sam brhaspatih, and at the end karotu m& 5४202) ; the last mantra agrees with Mantrapatha II. 3. 2.
22 Cp. I. 19 beginning.
28 With the mantras adite ’nvamamsthah, etc., cp. I. 20.
24 Cp. ib. ; here there is only one pranidhi-vessel.
25 Cp. I. 20 end. 26 Cp. note 16 on I. 21.
102 VAIKHANASASMARTASOUTRA Iv. 1, 2
standing before it; takes, with the mantra destined for restraining the breath, the darbha-grass-stalks away from the four diéas, after he has sprinkled them with water?’, and, keeping apart two of them, throws the others into the fire as he repeats the mantra: ^" Let the waters, the herbs, swell’’?®. Then, he takes these two and throws them also into the fire, having sprinkled them, with the mantras: ‘‘To Agni, svaha”’ and ‘To Soma, svaha’’. He throws into the fire the three pegs and the two sticks for the aghara.
If he is unable to retain and maintain the fire, he should make it enter into a kindling stick or into himself or into the fire-drill, thus it is declared (in sacred lore).
27 Cp. I. 21. 28 Cp. note 7 on I, 21.
Prasna IV, Khanda 2.
(The partaking of the first fruits: @grayana.)
When the time has come for the partaking of the first fruits, viz. of rice, wild rice, millies, or barley, he boils in an earthenware vessel a mess (of rice, or wild rice, etc.,) destined for the deities (of the Agrayana), and sacrifices (separately) also the new grains, which he has cooked, repeating the mantras: ^° 0 Agni, svaha. To Indra and Agni, svaha. To the All-gods, svaha. To Soma, svaha. To Heaven and Earth, svaha. To Agni svistakrt, svaha’’. Then, he sacrifices to the Fathers with the mantras: ‘‘To the hundredfold armed’’!, and “The four paths that go between heaven and earth’. Then, being sacrificially invested?, he makes oblations (of clarified butter) with the mantras: ‘‘Summer, winter”, ‘‘To the Idu year’’, ^ Better than good’’?; and, with the three mantras, the first of which begins: ‘Guardian of life art thou, Agni’’‘, and, finally, with the vyahrtis. Then, he performs a bali-offering to the Fathers® to the south (of
1 See TS. V. 7. 2. d and e.
2 This proves, that the two lastly mentioned ahutis are performed pracina- vitind. The connection of the Pitaras with the &grayanesti is found only m our Sitra.
3 See TS. 1. 9. f, g, h.
4 See TS. I. 1. 13. i, ए, 1, m (the last two reckoned by the Vaikh&nasiyas as one single mantra).
6 Saying: ‘‘To the Fathers, obeisance”’ (pitrbhyo namah).
VAIKHANASASMARTASUTRA Iv. 2, 3. 103
the fire) on the ground. Having with the mantra: ^ May the Dhruva swell with clarified butter ”’®, filled his mouth with (some of) the (new) grain (that is left over, and eaten these), he rinses his mouth and strews the remaining grains inside his dwelling’ repeating the mantra: ‘‘ Thou art the highest Lord ; lead me to the highest wealth. Winter has come down again to us’”’ 8,
He who adheres to the peculiar mode of leading the life of a Salina °, or of a Yayavara®, or of suchlike, observes in this manner his duties of a householder, thus says sacred tradition 10.
6 See TS. I. 6. 5. a.
7 antarvamée, note in the printed text: pradhanavamée, the Prayoga: grhadeée, the Bhasya: grhamadhyasthavarunigrhe (?) paribhidiste (thus the MS.). The corresponding passage in the Ap. grhs. (19. 7) has: agarasttipa udvidhyet.
8 See Mantrapatha IT. 18, 1-2 (the last mantra is not intended to accompany this act! Cp. Ap. grhs. 19. 8, 9).
9 Cp. below, VIII. 5.
10 This last sentence refers apparently not to the Agrayana especially, but to all the rites hitherto described.
Prasna IV, Khanda 8. (The Astaka.)
Now, the Astaka. In the second half of the months of Magha and Prausthapada, on the eighth day, he should perform the Astaka, (or) on the seventh, the ninth, or the thirteenth day.
On the preceding day, at evening, he should invite and receive with due honour some Brahmins, who study the Veda, are well conducted, are undefiled and who do not belong to his gotra: an even number, at least two, for the sacrifice to the All-gods; an uneven number, at least three, for the sacrifice to the Fathers, or one only for each group. On the next day, during its latter part, he should bring his fire for domestic worship in order on a clean spot; perform in it the Vaisva- १९०९-8 21878, 1 ; wash the sthali, and throw rice, with the mantras: “To the Allgods agreeably I pour out’’, ‘‘To the Fathers agreeably I pour ०८६८१, into the earthenware vessel (the sthalt), and boil a mess of rice mixed with sesamum as also (on ordinary fire) cakes, etc. Having besmeared to the south of the fire the circular spaces (where the seats
1 Cp. I. 15 end and V. 14.
104 VAIKHANASASMARTASUTRA IV. 3.
for the Brahmins are to be prepared), in the manner as described under the Nandimukha?, and, having prepared their seats as he repeats the mantra: ‘Let there be a seat’’ ४, he makes them take places on the seats which are strewn with darbha-grass and sesamum-corns‘, and adorns them with garments, ear-rings, etc.; the Brahmins, represent- ing the All-gods, are seated with their face toward the west and in a row ending at the north. He honours them with flowers, etc. The Brab- mins representing the Fathers, are seated with their faces turned to the north and in a row ending at the east. He honours them with perfumes, etc. Having poured, with the mantra: ‘(To the Fathers), svadha namah’’, water mixed with sesamum on their hands®, he should say: ‘‘Let your honour approach’; and they should answer: ‘‘Om, yes, I will approach’. When he has said: “I will perform the offering into the fire’? (^^ will perform the agnaukarana’’), and, having received their assent, as they answer: ^“ Do it’’, he pours water around the fire and performs oblations with clarified butter: for the All-gods, with the mantras: ^^ Let every man ”’®, ‘‘ May all the Maruts”’ ०, ‘‘ None other than thou, Prajapati’’’, ‘‘The high born self-existent, at first within the great ocean conceived the right germ, whence Prajapati is born” 8 ‘“‘May the milk-draughts be united” १, ‘Soma, thy wondrous aids ‘’ 1°, then, the libations to Rudra 11, to Brahman", to Visnu™ and, finally with the vyahrtis. For the Fathers he performs oblations in the manner of the Sapindikarana?*. Then, having besprinkled the boiled mess with clarified butter, with the mantra: ‘‘(1 besprinkle with clarified butter) the food for the gods” (for the Allgods) and, with the mantra: ‘(1 besprinkle with clarified butter) the food for the Manes”’ (for the Fathers), he sacrifies (with the same mantras, which have served for the agnaukarana) a part from it, mixing with it parts of the cake. He, then, brings near a cow, slaughters it after the manner
2 Cp. II. 1. 3 Cp. note 6 on II, 1.
4 With darbha-grass and barley for the All-gods, according to the Bhasya.
5 In the hand of those who represent the Fathers with the words: pitrbhyah svadha namah; in the hand of those who represent the All-gods he gives water mixed with barley, saying: visévebhyo devebhyah svaha namah.
6 Cp. note 5 on IIT. 17. 7 Cp. note 3 on I. 16-18.
8 Agrees with Agv. éra. X. 9. 5. 9 See TS. IV. 2. 7. n.
10 See TS. IV. 1. 11. b.
11 Cp. successively note 7 on III. 17, note 8 on III. 17, note 6 on LII. 17.
12 Cp. VI. 14 end (from agnaye kavyavahana@ya on).
VAIKHANASASMARTASUTRA IV. 3, 4. 105
of the Pasubandha?*, extracts the omentum, and, having raised it, sacrifices of it, when it is roasted, with the mantra: ‘Convey the omentum, O Agni, to the Fathers’ 14, according to the tradition of some authorities 15.
18 In the Srautasitra, X. 15.
14 See e.g. Mantrapatha IT. 20. 28 (corrupt in both copies of the Samhita). 15 This implies that eventually the cow may bo replaced by a cake.
Prasna IV, Khanda 4. (The Astaka continued.)
Then, he should prepare to the south-west of the fire, in the manner of the ekoddista-ritual!, the spot where the pindas or rice- balls are to be deposited and in the southern part of this spot a pit in the ground?. On the place destined for the pindas he should, with three blades of darbha-grass, draw one single furrow ending in the south, with the mantra: ‘“‘ Being dug up’’®. Repeating the gayatri- verse, he sprinkles water on this place and strews on it an uneven number of southward-pointed udumbara-leaves and darbha-blades together with sesamum-corns with the mantra: ‘I destroy all that may contain anything unholy; slain by me are all the Asuras and Danavas; the Raksasas, the Yaksas, with Pisaéca-groups are slain by me and the Sorcerers all’’*. He now fills with water, as he repeats the mantra: ‘“‘ For thriving thee’ a vessel in which a bunch of grass and aksatas have been deposited, bows, with the mantra: ‘May the Fathers be gracious to me’’, invokes the Fathers with the mantra: ‘May the Fathers come to me” 5, etc. and, directing himself to the south, honours them (with perfume, etc.). With the mantra: ‘ May there come to me the instigation of strength ”’®, etc., he cleans a vessel
1 Cp. V. 13. 2 The pit, that in some Siitras plays an important role.
3 Cp. note 9 on I. 9.
4 The mantra is known only from the Kathaka-grhyasitra. It runs according to the Vaikhanasiya-samhit& (the var. readings of Kath. grhs. are given in brackets): nihanmi sarvam yad amedhyato (amedhyavad) bhaved dhataé ca sarvasura- panava (sarve १७९८१८५) may& | raksamsi yaksGh sapiéacasangh@ (sapisacaguhyaka) hata mayG yatudha@naé ca sarve.
5 The mantra istaken from Baudhayana (Cp. W. Caland, Altindischer Ahnencult, page 259): @ ma Ggantu pitaro devayanan samudran salilan savarnén | asmin yajne sarvakamam llabhante ’kastyamanan upaduhyantam imah (var. 2001212).
6 See TS. I. 7. 8 n
106 VAIKHANASASMARTASOUTRA Iv. 4.
and, with the mantra: ‘‘ Agni, Indra and Varuna’’’, etc., he puts into it the mess (of boiled rice mixed with sesamum). By means of a blade of darbha-grass he divides it into eight parts and, having made (from these eight parts) rice-balls mixed with clarified butter, he lays with his two hands, holding the left hand above the right hand, and with the mantra: ‘‘May this boiled rice grant every desired object, may it be endless and not be diminished’’®, etc., the rice-balls down (on the place destined for them), saying: ‘‘ For the Fathers, for the Grandfathers, for the Great-grandfathers, for the groups of paternal relations, for the wives of the Fathers, for the wives of the Grandfathers, for the wives of the Great-grandfathers, for the wives of the paternal relations I lay down the pinda’’®. According to some authorities, he presents in the same manner rice-balls to the Fathers, Grandfathers, etc. of his mother. Then, he should present (to these same groups of ancestors) eye-salve, tooth-brushes, thick sour milk, barley meal, honey, condiments, sugar-cane, and fruits of the jujube tree. Having covered them with a winnowing-basket, he should throw on it flowers, sesamum- corns, aksata and blades of kusa-grass. Now, he pours water with the mantra: ‘‘The waters that convey vigour’’ 10, etc. around (the pindas) and, having presented (the Manes) with (the rest of the) water (in his two hands), he fills, as he repeats the mantra: ^° [ worship ever the fathers, the body-less and the embodied ones, of radiant lustre, the wise ones, whose eye is Yoga’’!! the pit in the ground with the water that
7 The mantra, highly corrupt, runs: agnir indraévarunav u ha sandhyaca (‘varunada dhuhasandhyaca, the Mysore copy) tvam eva varunam asindram ast | urvaloko ’st tvam ca valoko ’si prano ’si ognir asi madhuman udare ’st pradyoto ’sy amho ’st satyGyanandho ’si (var. udaro ’st pratyodo ’sy abhyamho sy asatyayan- andho si) sarvam asi sarvadh@ asi hrechokam menir daha (var. hara) papmanam upadhvamsa duruktam upadhvamsa siiryah | tvam no agne pranitanadm agre pranianam bhiipate bhuvanapate brahmanaspate brhan nidhumkava.
8 ayam odanah kamadugho ’stv anandho ’ksiyamanah surabhih satvakami | satye १४५८१ 6 {८४४ ajararthabhiitah svadha devanam amrtam tarpayantu me.
9 Cp. also V. 15. The plural “the Fathers ` is only comprehensible, if we start from a single noun “the Fathers,’ wherein the other more remote, ancestors are comprised.
10 injam vahantih svadhaya vandamanas tas te sravantth (var. sravantt) syonah | urjam vahanti svadha ma ksiyatodakah ksiram udakam ghriam madhu payah kilalam parisrtam (cp. Vaj. S. II. 34).
11 amirtinam samiirtinim pitrnam diptatejasim | namasyimi sada tesim jraninam yogacakeusam.
VAIKHANASASMARTASOTRA IV. 4. 107
has remained in the vessel. With the remains of the mess of boiled rice and with other food, cakes and condiments, he should feed unto satiety the Brihmins in the manner as formerly 2 described. When these are well satisfied, the Fathers are satisfied. While they eat, restraining their speech, he should recite to them the Rk-verses addressed to the Manes. Having purified what is left over, he should there throw about boiled 166 "०. When the Brahmins have rinsed their mouth, he offers them perfumes to scent the breath (betel, etc.) and gives them silver, sesamum or gold as a fee and cows, vessels of bell-metal, carriages, slaves, beds, seats and the like and coverings, to the best of his ability. What is left over of the (mess of) boiled rice he shows them (viz., he asks them what he must do with it) and he must do with it as they say. All the acts, except the rinsing of the mouth, the purifying of the remnants, the causing them to rise and the dismissal 14, must be performed first in respect to the All-gods (7.e., the Brahmins who represent the All-gods), otherwise, the bad spirits (the (Raksasas) would take away (the merit of the act, or the essence of the pindas). Having saluted respectfully the Manes, with the mantra: ‘‘Homage to your taste, O Fathers’ 15, etc., he should remove the rice-balls. Having paid homage to them 19, now that they have finish” ed their meal, with the mantras: ‘‘ May there be boundless satiety through honey, food (१), sesamum and water, through ghee, boiled rice, cakes and food, through wreaths, clothes, ornaments and the like. May they be continually satisfied, increasing the welfare of my family ” 17 and: ‘‘May there come to me the instigation of strength’ 15, he causes them to rise with the mantra: ^“ Arise, Ye Fathers’’!*, etc., and makes them depart with the mantra: ‘‘Go away, ye Fathers” 20, etc. At the end of the closing ritual he replaces the mantra: °" Eaten by
12 As at the Nandimukha $raddha, ITI. 2.
13 Cp. Baudh. grhs. Il. 16: trptan apa a@camanyyGsayesv annasesGn sampra kiratt ye agnidagdha .. ४८९,
14 These acts, then, so it seems, may be performed simultaneously or (so the Bhasya) firstly for the Brahmins who represent the Fathers.
15 See TS. Ill. 2. 5. 8.
16 To the Brahmins, according to the Bhasya; but (see the mantras) it could also mean: ^" To the Fathers.”’
17 astu trptir amey& hi madhudhamatilodakath | ghritapayasaptipannasragvastra- bharanadikath | trpta bhavantu satatam mama vaméavivardhanah.
18 Cp. note 6 on IV. 4. 19 See Ap. 878. I. 10. 6. 20 See TS. 1, 8. 4. f.
108 VAIKHANASASMARTASUTRA Iv. 4, 5.
Agni”’*! and the mantra: ‘‘ Digested by Agni’! by the mantras: ‘“‘Haten by the Fathers’’ and ^° Digested by the Fathers’’ 22 and (at the end) he replaces his fire at its 1866 2 and performs the five (daily) ‘great sacrifices’ ?4:—QOne who is poor should, thinking: ‘This here is my Astaka’”’ burn a bush of dry grass with his fire or give to a learned Brahmin a drink of water 25, thus it is declared.
21 Cp. notes 16 and 18 on I. 19.
22 This seems to imply, that now follows the ritual of I. 19—21. 28 Cp. IV. 3: ०९६८ sucav adhaya. 24 Cp. Manu III. 265.
25 Cp. Baudh. grhs. II. 16 ; api vaniicanebhya udakumbhan ahared. .api varanye *gninad kaksam uposed es& me ’staketi.
Prasna ( ¢ , Khanda 6.
(The sacrifice of rice-balls tothe Fathers: Pinda- pitryajfia).
Now, follows the description of the sacrifice of rice-balls to the Fathers, which he should perform on the day of new 1000111,
Having on the preceeding day torn out, with the mantra: ‘‘ May (the part) of the waters, which is sacrificial and sacred, being united with the gods, be auspicious to me. May he who cuts you not come to harm ; may I live a hundred autumns,’”’? stalks of kuda-grass together with their roots (of which the roots are not cut off), he fetches, ^" the at once torn grass-stalks”’, having severed them with one stroke (of the sickle from their roots). After he has passed the night near (his fire), the adhvaryu should on the following day, wearing his sacred thread over his right shoulder, put ready to the south-west of the daksinagni the earthen pot for the mess of rice, the earthen pot for the clarified butter, the sruc (४.८. the juha) and the sruva, the fuel sticks, the meksana, the vessel for the ida, the wooden sword, the winnowing basket, the mortar and pestle, and what further will be needed, one by one‘*. Having, with the mantra: ‘‘ Driven away are the Asuras, the
1 In all Siitra-texts, with the exception only of Gobhila, this sacrifice which belongs to the Srauta-rites, is treated in the Srautasitra.
2 See T. Br. ITT. 7. 4. 9—10.
3 So the roots of the sakrdacchinnam barhis must be cut off immediately after it has been torn out. This rests probably on the wording of the accompany- ing mantra. Cp. Ap. érs. I. 7.4. Note again the masculine gender of barhis.
4 Not taking them in pairs, as is done usually.
VAIKHANASASMARTASOTRA IV, 5. 109
Raksasas and the 21886088, who dwell on the earth. May they go from here elsewhere, where it lists them, ’’5 wipes all around the vedi,® he strews, with the mantra: ‘‘ Come hither, O Fathers,” etc., the grass, which has been severed with one stroke, around the daksinagni. Having filled with rice as he repeats the mantra: ‘‘ Agreeably to the Fathers I pour out,’ the earthen vessel over which he holds a “ cleaner ”’ (४. ९. a grass-stalk), he touches the vessel with the same mantra and, having thrown the rice in the same way into the winnowing basket, he touches it (in the same manner). He now spreads to the south or the west of the daksinagni the hide of a black antelope with the neck-part to the north-west, puts thereon the mortar with its opening upwards and throws in it the rice. Then, the mistress of the house threshes the rice (in the mortar with the pestle) and, without separating (the thresh- ed rice from the husks in the winnowing basket), winnows once.
The adhvaryu, having in the earthen vessel washed with water once the unhusked grains, boils the mess over the daksinagni, so that the corn grains are left ‘ living ’ (४.९. 10४ broken or ground) and not steeped (in too much water). Having then deposited to the south (of the daksinaégni) on darbha-grass the vessel containing the mess and the meksana, he sprinkles the mess, when it is boiled, with uncleaned melted butter, deposits it on the vedi and, with the mantra: ‘‘ May the Fathers be pure. May the Grandfathers be pure. May the Great- grandfathers be pure’’, pours, by means of a bunch of grass, water around it. Being sacrificially invested, he offers fuelsticks into the daksinagni, sprinkles clarified butter on the mess of rice and, cutting by means of the meksana small portions of it, sacrifices these with the mantras: “To Soma the conveyor of the food of the Manes, svadha, namah, svaha. To Soma who is accompanied by the Fathers, svadha, namah, svaha. To Yama® the Lord of the Angiras, svadha, namah, svaha’’. Having taken from this fire a single smoking firebrand he throws it, with the mantra: ‘‘ May the Asuras go hence” ०, etc., down
8 apahata asura raksamsi {44202 ye ksayanti prthivim anu | anyatreto gacchantu yatraisam gatam manah.
6 According to the Bhasya and a note in the printed text the nether girdle (adhomekhala) is meant.
7 See Hir. grhs. IT. 10. 5.
8 yamaya cangiraspataye, thus runs according to the Mysore copy the mantra. The word ca, however, cannot have belonged originally to the mantra !
9 See Ap. érs. I. 8. 7, but the Vaikhanasa-mantra is rather corrupt.
110 VAIKHANASASMARTASOTRA Iv. 5, 6.
to the west on the vedi and, when it has left off smoking, throws it away.
Prasna IV, Khanda 6.
(The sacrifice of rice-balls to the Fathers, conti- nued.)
The Yajamana (६.९. the person on whose behalf the sacrifice is performed), wearing his sacred thread over his right shoulder, draws a line at the south-eastern part (of the fire) with the wooden sword, sprinkles water thereon, deposits on it the wooden sword, and satisfies on it, with the mantra: ^ 010 the shore of the current’, etc. (the Manes) with water; to the west (of this line) on the grass which had been severed by one single stroke, he worships his Fathers, Grandfathers and Greatgrandfathers, and presents, with his hand turned downward and with the mantras: ‘“‘ This for thee, O Father So and so, and for those who are with thee. This for thee, O Grandfather So and so, and for those who are with thee. This for thee, O Greatgrandfather So and so and for those who are with thee’’?, the rice-balls to them, each separately, ending in the south. With the mantras: ^^ Anoint thine eyes, O Father So and so. Anoint thine eyes, O Grandfather So and so. Anoint thine eyes, O Greatgrandfather So and 80228, he presents to them salve for the eyes, and with the mantra: ‘ Here are garments for you, O Fathers; take not unto ye anything other than this’ +, he gives them a mattress and pillow, garments and salve for the body. Having, as formerly indicated 5, and with the mantra: “The waters that convey vigour” ® poured water around each rice-ball, and, having poured out three handfuls of water from his joined hands, he salutes the Fathers respectfully in the same manner (as at the Astaka)’ and makes them depart®. Then he betakes himself, with the mantra: ‘‘ Prajapati, no other than thou ” ®, to the garhapatya and addresses this fire respectfully, standing before
1 Cp. note 9 on I. 4.
2 etat te ६4८250४ ye ca tvam anu; etat te pitamahGsau ye ca tvam anu, etat te grapuamahisau ye ca tvém anu, cp. TS. I. 8 5. b.
8 The mantra is utterly corrupt ! 4 See Ap. rs. I. 10. 1 (without no).
5 Cp. IV. 4. 8 Sp. note 10 on IV. 4,
7 With the mantra: namo vah pitaro rasaya, cp. note 15 on IV. 4.
8 With the mantra: pareta pitarah, cp. note 20 on IV. 4.
9 See TS, 1. 8. 14, m.
VAIKHANASASMARTASUTRA lv. 6. 111
it, with the mantra: ‘‘ Whatever hurt we have done to atmosphere, to earth, to sky, to mother or to father, may the garhapatya-fire free me from this sin ”’ 10, etc.
He who has not established his fires for the srauta-sacrifices should perform the same ritual but boil the rice-mess over his fire for domestic worship, and, as this fire has not been consecrated, he should address his fire respectfully with the mantra: ‘‘ Whatever hurt we have done ”’, but omit the word “ garhapatya '' 11.
The middlemost of the three rice-balls he (४.९. the Yajamana) gives to his wife, with the mantra: ^ [ give thee to partake of the juice of waters and herbs. Conceive a perfect (१) fruit’ 1४, and makes her eat it while she repeats the mantra: ‘ Put into me, 0 Fathers, a fruit, a boy wreathed with lotuses, that here may be a man’’?8, She gets a male child.
In case the Yajamana has two fathers'*, he gives the rice-ball destined (for his father) in the manner as has been described and, then, fixes, whilst giving this one ball, his thought on those two fathers, muttering the mantra: ‘‘When my mother has deviated (from her duty as a wife), when she has acted against her vow of faithfulness, may my father accept that seed; may another one fall down empty ” 15.
He should bow 16, with the mantras: ^^ Do ye, O Fathers, rejoice there each according to your share”’?’, etc., throw the grass that has been severed by one single stroke in the fire 19, with the mantra: ‘The Fathers who, one in form and one in mind’’?*, etc., and fetch the vessels in pairs, so it is declared (in sacred tradition).
10 See TS, I. 8. 5. k. 11 Cp. Ap. 518. I. 10. 21.
12 See ib. 10. 13 See ib. 11.
14 An adoptive father beside his natural father (who are both deceased).
15 The meaning of this verse, which agrees with Ap. 4rs. I. 9. 9, rests uncer- tain. We may explain pita urnktam as well as pith urnktam or as pitt (a) upnktam ; probably the verse was originally intended for a son born out of wed- lock ; cp. also Manu IX. 20.
16 This act we would expect immediately after the giving of the pindas.
17 See TS. I. 8. 5. ००, and ९. 18 Cp. Ap. srs. I. 9. 10-13.
19 See e.g. op. cit. I. 9. 12.
112 VAIKHANASASMARTASOTRA IV. 7.
Prasna IV, Khanda 7. (The sraddha.)
Now, the sraddha?. Month after month on any day of the second half of the month, but not under the constellation under which he has been born, the whole rite of the Astaka, beginning with the invitation to the Brahmins, should be performed. Having sacrificed from the clarified butter and the mess of boiled rice, and, having taken boiled rice for the rice-balls in a vessel, and, having fed the Brahmins, he presents, with the mantra: ‘‘ Homage to your taste, O Fathers’ 2, the first rice-ball to the Fathers, and, with the mantra: ‘‘ Homage to you, O Fathers, amiable ones’’®, the second and the third rice-balls to the Grandfathers and the Greatgrandfathers. The difference (from the Astaka ritual) is this that (at this occasion) he gives the rice-balls (only) to his Fathers and their wives‘. If his father is still living, the pindas must not be given; he should satiate him (४.९. his father) according to his wish with rice and suchlike eatables 5.
Month after month, on the death day® of a paternal relation he should present to this newly deceased relation one single rice-ball and feed one single Brahmin’. Up to the end of the year (after a decease) he should not perform the monthly sraddha nor the astaka ; according to some up to the sapindikarana®. (At this occasion, ६.९. at the sapindikarana) should take place the worship of the formerly deceased relations as well as that of the newly deceased one. The worship of the Fathers and that of a newly deceased near relation, all that is called sraddha. It is said in sacred lore that the pindapitryajfia should take place (during the year before the sapindikarana).
1 Properly : ^“ the act of faith’? (éraddh@). 2 See note 15 on IV. 4.
3 This mantra seems not to be recorded in the Samhita. So we do not know if it is a pratika only.
4 He gives, then, at this occasion the pindas to six deceased persons, whilst at the Astaka& (see 1V. 4) eight are given; here the pindas destined for: the jnativargas and for the jnadtwargapatnis are omitted.
5 Perhaps, after all, the reading of two MSS. pindo na nirvapyah (the rice- ball must not be given’’) is preferable. Then the sense would be: ‘If his father is still living the rice-ball must not be given to him, but he is to be entertained along with the invited Braéhmins”’, cp. Manu III. 220: dhriyamane tu pitari. .vipravat.. tam éraddhe évakam pitaram Géayet.
6 On the day in each month corresponding to the day on which the decease had taken place. °
7 This is the ekoddista-éraddha, op. ए, 13. 8 Cp. V. 14, 15.
VAIKHiNASASMARTASOTRA Iv. 8, 9. 113
Prasna IV, Khanda 8.
(The sacrifice on the day of full mooninthe month of Caitra: ८८९६१.)
Now, the sacrifice! in the month of Caitra. On the day of full moon jn the month of Caitra (March-April) having cleansed his house and having adorned (it with garlands, etc.), the masters of the house (४.९ the husband and the wife) should adorn themselves with new under- and uppergarments, flowers and other ornaments. Having performed the aghadra, and, having boiled for the deities (for which the sacrifice is destined) in an earthern vessel a mess of rice, he pours out oblations of clarified butter, with the mantras: ‘‘Summer, Winter ”’?, ‘‘ May what is deficient be made full to me”’*. °" Born for luck’’ + and with the verses addressed to Visnu®. Then, he sacrifices from the mess of boiled rice together with clarified butter, with the mantras: ‘‘Madhu, svaha. Madhava, svaha@. Sukra, sva@ha. Suci, svaht. Nabhas, svaha. Na- bhasya, svaha. Isa, svaha. Urja, svaha. Sahas, svaha. Sahasya, syaha. Tapas, svaha. Tapasya, svaha®. To the Seasons, svaha. To the deities of the Seasons, svaha. To the Herbs, svaha. To the Lord of the Herbs, svaha. ToSri, svaha. To the Husband of Sri, svuaha. To Visnu, svaha.”’ Having worshipped, to the west of the fire, the Goddess Sri and the God who is the husband of Sri (i.e. Visnu), (which deities he places) with their faces to the east’, he presents to them the sacrificial substance (८.९. the remains of the rice-mess). Having fed some Brahmins with rice that has grown ripe in the month of Caitra, whilst he recites the Hymn to the Food °, he should himself together with his supinda-relations feed (on the rest of it)®.
1 Probably ijy@ is to be supplied. 2 See TS. V. 7. 2. f.
3 irnam me piiryatam svaha; doubtless trnam is a faulty reading for tinam, see Asv. grhs. 11. 2. 3.
4 Cp. note 4 on IV. 11. 5 See note 1 on I. 5.
6 These are the older names of the months, see TS. I. 1. 14. This is the explanation of the Bhasya. But pranmmukham could be taken as 9 (note 2). Cp. note 5 on IT. 18. To this ८८7 ijy@ (or piija) I find no parallel in any grhyasitra.
९.4.
c om hm a
Prasna IV, Khanda 9. (The sacrifice on the day of full moonin the month of AdSvayuja: 26४८६५78). 8
114 VAIKHANASASMARTASOTRA Iv. 9, 10.
Now, the sacrifice in the month of Asvayuja. On the day of full moon in the month of Asvayuja, having in his cow pen (established his fire for domestic worship and) laid fuel-sticks on it, he should perform the aghara. Behind the fire, having invoked the god Bhava and having worshipped him, he collects grass and brings his cows here. He throws rice into an earthern vessel and boils a mess for Bhava and the other (manifestations of the god Rudra), and pours water around the fire. After the libation of clarified butter: ‘‘To Bhava, svaha. To Sarva, svaha. To Isana, svaha. To Pasupati, svaha. To Ugra, svaha. To Rudra, svaha. To Bhima, svaha. To Mahadeva, svaha’’ and, after libations with the mantras: ‘‘O Rudra, thy wrath’’?}, ‘‘ Tryambaka we worship with sacrifice’’?, he should at the close of the sacrifice cut off with the meksana portions of the mess of boiled rice, pour butter on them, take the cuttings and sacrifice them in the same way (viz. with the same mantras: “^ 0 Bhava, svaha’”’, etc.). Having delivered over on arka-leaves the mess of rice to the god 3, and having sprinkled the grass with what remains of the clarified butter, he gives this to his cows and circumambulates them, turning his right side to them, and pays homage to them, thus is prescribed (in sacred lore).
1 Cp. note 10 on IT. 2. 2 See TS. 1. 8 6. i.
3 Note the two accusatives, devam havir nivedya, the Bhasya: dvikarmako ‘yam adhatuh, cp. note 11 on IIT. 13.
Prasna IV. -Khanda 10. (The worship of Visnu, visnvarcana)}.
Now follows the description of the regular worship of Visnu which should take place at the close of (any) obligatory sacrifice in the fire (destined for domestic worship), and which is equal to the worship of all the gods. A (passage in a) Brahmana runs: ‘‘ Agni is the lowest, and Visnu is the highest of the gods; between these two are all the. other deities”’*. Therefore, having established in his dwelling the highest god Visnu he worships him at the end of a sacrifice at evening and at morning.
He should make a likeness of him not less than six fingers breadth (high) and perform its consecration during the bright half of the month under an auspicious nak3zatra. Three days before he should prepare the space (kunda) of the fire for domestic worship and perform, in the manner as formerly described, * the acts of sprinkling, drawing lines and
VAIKHANASASMARTASUTRA Iv. 10, 115
so forth. On the second girdle‘, having strewn around it darbha- grass-stalks of six fingers length, or a bunch of grass (of six fingers length), he Jays the pegs and the two fuel-sticks with the tips upward®. On the upper-girdle®, having honoured the gods of the quarters in order of succession: Indra and the other ones, and to the south of it (the Brahmin representing) Brahman, and to the north of it (the one representing) Soma, he performs in the known way the aghara. Then, he performs the sacrifice to the limbs with the mantras: ‘ To the teeth, svaha. To the jaws, svaha’’’, and (other oblations with the six mantras): ^“ From here the gods”’ etc.®. Then, he performs, whilst muttering the hymn to Purusa, the opening of the eyes (of the god Visnu) with (a needle of) gold. In a river, a pond, or a vessel filled with water, he spreads cloths and kusa- grass-stalks with the mantras beginning: ‘‘ Thine hundred fetters, O Varuna ° १, lays the god down (upon these) with his head turned to the the east!°, whilst muttering the hymn to Visnu, and leaves (the image there) during the night. On the second day he bathes; offers at night the aghara in the known manner; brings eight jars, fills them (succes- sively) with the five products of the cow, clarified butter, sour coagulated milk, sweet milk, water mixed with unhusked rice, water with fruits, water with kusa-grass, and water with pearls; worships the god; bathes him with the (contents of the) jars successively with each of the following mantras: ‘‘The strainer of the good one art thow ” 12, ‘Come hither, O Agni” 13, ^ For vigour thee, for strength thee ” 1५, ^^ Hail for us the goddesses ”’ 18, ^^ Four horns ’’!4, ५ May Soma give the milch-cow ”’ 19, ‘Four are the measured grades of speech ’”’ 10 and ‘‘ Here did Visnu stride’’?’. Then he sprinkles the god with perfumed water with the mantras: ‘‘Ye waters are wonderful ’’, ‘Golden of colour” and ^^ The purifying, heavenly 006 ° "8. He now makes to the north of the fire a vedi’® with rice, places a (wooden) seat on it, spreads cloths (over it), places the god on it and, having adorned him with garments, worships him. Now he has pronounced the benediction by the Brahmins 20 and fastens the pratisara ८1, which previously he has touched with the svasti-hymn 22 (on the right hand of the image) with the mantras: ‘‘ The giver of hail” ~ etc. He then lays the god down in the same manner as before.
1 Khandas 10 and 11 describe the pratistha, the establishing of the god, Khanda 12 describes the daily worship.
116 VAIKHANASASMARTASOTRA IV. 10, 11.
2 The brahmana is taken from Aitareya brahmana (I. I. 1)
3 Cp. I. 9.
4 I guess that dvitiya vedi here is equivalent with adhovedi of I. 8.
5 The urdhvasamidhau of I. 11.
6 For the ardhvavedi cp. I. 8. Probably this means: on the space enclosed by the uppergirdle : in the agnikunda.
7 Cp. note 13 on ITI. 9. 8 Cp. note 1 on I. 5.
9 Cp. notes 1-4 on III. 17.
10 Note the ungrammatical praksirah instead of prakéirasam,
11 Milk, curds, clarified butter, cow's urine, cow’s dung.
12 Cp. note 21 on I. 4.
13 The beginning verses (resp. formulas) of the three Vedas.
14 See Taitt. Ar. x. 10 2 (१७).
15 See note 8 on IT. 2. 16 See TBr. II. 8. 8. 5-6.
17 See TS. I. 2. 13. €. 18 Cf. notes 20-22 on I. 3.
19 According to the Bhasya it should be quadrangular, a hasta high and measuring at each side four cubits or madhye bimba@yattka.
20 Cp. I. 6 and 7. 21 Cp. II. 2, `
22 Cp. note 20 on II. 2. 23 Cp. note 21 on II. 2.
Prasna IV, Khanda 11. (The worship of Visnu, continued.)
A jar which should not be of dark colour, he fills with purified clear water and places it at the right side of the god, touches it repeating the syllable om and throws into it a bunch of kusa-grass, unhusked rice, a piece of gold and pearls. Having meditated on the spot-less god as being in his own heart and also in the clear water, as golden of colour, as having a red face, red eyes, red hands and feet, as wearing the Srivatsa-mark, as four-armed, as wearing a yellow garb, as having in his hands the conch and the disc, and as of benign countenance, thus having contemplated on the complete god, he should bow before him. When he has sprinkled water around the fire and lauded the hotr- function 1, he invokes the god by name into the southern pranidhi- vessel with the mantras: ‘‘Om, bhih, I invoke Purusa. Om, bhuvah, 1 invoke Purusa. Om, suvah, I invoke Purusa. Om, bhir bhuvah 51८५0, I invoke Purusa. Iinvoke Narayana. Iinvoke Visnu. I invoke Purusa. I invoke the True one. I invoke the Immovable one. I invoke the Unobstructed one. I invoke Sri. I invoke Maht” 2. Having poured out the rice (for the sacrificial dish), he sacrifices four times with the hymn to Visnu, with the hymn to Purusa, with the
VAIKHANASASMARTASOTRA Iv. 11, 12. 117
mantras beginning with ^^ From here the gods’’*, with: ^: Born for luck’’* and: ‘‘The goddess earth’’®. Then he should sacrifice the mess of boiled rice which is sprinkled with clarified butter with his (viz. the god’s) names ५.
On the following morning he bathes, places the god whilst uttering the syllable om, in standing position ; carries the image, whilst mutter- ing the Sakuna-hymn 7, together with the jar in north-western direction into his house or in a temple or in the Agnihotra-house ; lays down on the pedestal jewels or (a piece of) gold; recites the hymn to Visnu and that to Purusa, and, saying: “I install Visnu”’ he installs him (on the pedestal). He places on the head of the image, in its navel and in its feet (pointing with a golden needle at these parts) and saying successively : Suvak, bhuvah, bhih, (the sky, the atmos- phere and the earth), into its heart the syllable Om ; fixing his thoughts on the god by muttering the mantra: ^ Here did Visnu stride”, he performs the invocation by taking the clear water which has been poured in the jar, together with the sakti®, by means of a bunch of grass and by pouring it on the head of the image with the words: ‘‘T invoke Visnu.’’ When, according to the rules, he has tried to ob- tain the favour of the god, he presents (to him) the sacrificial food.
1 The meaning of this is absolutely uncertain to me. The Bhasya runs: hautram pragamsya: hotar ९१६४ (in the Samhita this mantra is not given) hotaram Ghiya vastrabharanadyair alanukrtyom namah pravaktra ityadi (not found in the Samhita) hautram prasamsya praésamsayitva pratipranavam ekaikam samidham hutva.
2 This formula proves that besides Visnu also Sri is invoked, after an image
also of this goddess has been made. Cp. also the last verse of the immediately following passage.
3 See note 1 on I. 5. 4 See RS. IX, 94. 4.
5 Cp. note 7 on III. 16. 6 Cp. ITI. 13. 7 Cp. note 7 on ITT. 2.
8 I fail to see the meaning of éaktt here. The Bhagya explains saktya yutam as miurtya yutam ; perhaps this refers to the fact that the god has been invoked into the water, which now is possessed of his power (?).
Prana IV, Khanda 12. (The worship of Visnu, continued.)
Now — the constant worship (to be performed at evening and morning at the close of a sacrifice). Having made obeisance to the god with the mantras: ^^ From here the gods,” etc. and, having re- moved the remnants of the offering, he wipes, muttering the vyahrti,
118 VAIKHANASASMARTASOTRA Iv. 12, 13.
with purified clean water around the vedi; meditates on the god as before ; prepares with the mantra: ‘‘ Let Visnu then be praised for his power’) a seat of kusagrass, of flowers or darbha-grass; presents, with the mantra: ^^ Three steps he took’’*, the water for washing the feet; with the mantra: ^^ Hail to us the goddesses”? the water for rinsing the mouth ; bathes (the image), with the mantra: ^" For vigour thee, for strength thee 7 8, and adorns it with garments and ornaments, with the mantra: “I will proclaim the mighty deeds of Visnu’”’ ‘. Having, as formerly, presented (again) water for the feet and the mouth, he presents, with the mantra: ^^ This highest step of Visnu”’5, flowers; with the mantras: ‘‘This the singers’’® perfume; with the mantra: ‘‘ Beyond measure increasing’’’ incense; with the mantra: ‘‘See ye the deeds of Visnu’’® a lamp; with the mantra: ‘* Thrice did the god bestride the earth’ ° the arghya-water, and, then, again the water for rinsing the mouth. With the mantra: “To his beloved place may I win’’?°, he should present to him the sacrificial dish ; with the mantra: ‘‘ Here did Visnu stride, "1 the water for drink- ing, in the same way as before the water for rinsing the mouth; with the mantra: ‘‘ He strode over the earth” 12, the betel: and with the twelve-syllabled and the eight-syllabled mantras!*, the flowers. Meditating on the god as “the Soul of the sacrifice’’, and, having praised bim with the hymn to the Purusa, he should perform obeisance. What has been omitted in the sacrifices, that thereby is supplied, thus says sacred lore. The twice-born should vigilantly and constantly either in his dwelling or in a temple devoutly worship the Lord Narayana. Thus he reaches Visnu’s highest abode, so it is declared (in sacred tradition.)
1 See TBr. IT. 4. 3. 4. 2 See TBr. IT. 4. 6. 1. 3 Cp. note 13 on IV, 10. 4 See TS. I. 2. 13. i. 5 See TS, I. 3. 6. 1, 6 See RS. I. 22. 21.
7 See TBr. II. 8. 3. 2. 8 See TS. I. 3. 6. k. ® See TBr. IT. 4. 3. 5. 10 See TBr. II. 4. 6. 2. 11 See TS. I. 2. 13. e. 12 See TBr. II. 4. 3. 6.
13 Om namo narayanaya and om namo bhagavate vasudevaya.
Praésna IV, Khanda 13. (The appeasing of the planets: grahaésanii.) Now, we shall explain the appeasing of the planets. Wordly
existence is dependent on the planets; therefore, when any adversity befalls him, he duly worships the planets.
VAIKHANASASMARTASOTRA Iv. 13. 119
The nine planets are: the Sun, the Moon, Mars, Mercury, Jupiter, Venus, Saturn, Rahu and Ketu. Their colours are: red, white, very red (as the Bandhika-flower), dark blue (as the Karnikara), yellow (as the Kajficana-flower), white (as the Mallika-flower), black (as the Atasi-flower), black (as collyrium) and black-red. The gods which preside over them are: Agni, Varuna, Rudra, Visnu, Indra, Saci, Prajapati, Sesa and Yama. Their stations are: middle, south-east, south, north-east, north, east, west, south-west and north-west.
Therefore, he should on a clean and beautiful spot, which has been smeared with cow-dung, prepare by means of rice-corns or sand for each of them on his due place as pedestals: a square, a circle, a tutt-shaped! one, a triangle, an octogon, a half-moon-shaped one, a vajra-shaped one, a staff-shaped one, and a banner-shaped 0162. On each of these he should deposit a bunch of grass, and, to the south of each pedestal, he should prepare also for each presiding deity a pedestal. ‘To the north or east of these pedestals, he should prepare in due order the places for the ahavaniya-fire, the daksina-fire, the girhapatya-fire, the Avasathya- and the sabhya-fire; bring the fire on these and begin the worship of the planets. He should honour them with flowers of the colour of each of the planets, viz. (red) oleander-flowers, (white) Andropogon aciculatus-flowers, (blue) water- lilies, Nandyavarta-flowers, Campaka-flowers, Jasmine-flowers, black Cliteria ternatea-flowers, (white) waterlilies, and Xanthochymus pictorius flowers, and with the perfumes (that are destined for each of the planets) as formerly. Then he should present to them respectively a mess of pure rice, rice boiled in milk, a mess of rice with sugar, one with sour coagulated milk, one with melasse, a mess of rice with turmeric, a mess of rice with sesamum, one with beans and one with cumin seed.
1 The Bhasya (where the reading trutyakaram is found) explains: trutyate caturasrasya madhyam bhidyate samnamyata ८४ truti ardhamarukakrtih (maruka is a word not found in the Dictionaries). So a square with bend sides is meant. A note in the printed text runs: dirghacaturasramandalam kriva madhye sam- natam tadardhavistaram tutyakaram.
2 Baudh. grhyasesa I. 16 (page 191 of tho edition of Mysore) differs in some respects.
120 VAIKHANASASMARTASOTRA Iv. 14.
Prasna IV, Khanda 14. (The appeasin g of the planets, continued.)
When he has worshipped the deities, that preside over the planets with what is due to them, he should perform the aghara and sacrifice in the fire to each of the planets in due order one hundred and eight or twenty seven fuel-sticks which have been smeared with honey, sugar. and clarified butter; the fuelsticks are successively taken from arka. palasa, khadira, apamarga, asvattha, udumbara, sami, durvaé-grass, and kusa-grass, and the mantras with which they are to be sacrificed are successively: ^ Coming with true light’? (for Aditya); ‘‘Soma the milch-cow” (for Soma, the Moon); ‘‘ Agni is the head” (for Angaraka, Mars); ‘“‘Awake (udbudhyasva), O Agni ‘(for Budha. Mercury) ;’’ 0 Brhaspati’? (for Brhaspati, Jupiter); ^" Bright (Sukram) is a part of thee’ (for Sukra, Venus) ; ‘ Hail for us the god- desses ’”’ (for Sanaiscara, Saturn); ‘‘ With what aid to us”’ (for Rahu), and ‘‘ Making a banner (ketum)”’ (for Ketu)’. Then (with the same mantras) he sacrifices to them clarified butter and portions of the mess of boiled rice. For the Moon and Venus he sacrifices in the ahavantya-fire, for Mars and Rahu in the daksinagni, for Saturn and Ketu in the garhapatya-fire, for Jupiter and Mercury in the avasathya- fire, for the Sun in the sabhya-fire. Thereupon, he should sacrifice to the presiding deities clarified butter, to each on its place, successively with the mantras: ‘‘ Agni we choose as our messenger ’”’ ; ^^ Thy hundred fetters’’; ‘“‘Subrahmanya’”’; ‘‘ Here did Visnu stride”’; ‘Indra brings him who fights”; ‘Her, the door of essence”; ^“ The Brahman. born’’; ‘‘May they both bring us hail’’; and ^ Yama supports the earth 2. Then, follow oblations with the mantras addressed to Visnu: ‘Of Visnu I will proclaim ” ; the minda-oblations®; the ones beginning with: ‘‘What has been made to hear’’*, and, then, he feeds with the aforementioned rice-messes of milk, of rice boiled in milk, of rice with sesamum and with sugar and the others, the Brahmins (who have taken a part in the ceremony). To the Sun he should give a red milch-cow, to the Moon a conchshell, to Mars a vessel of bell- metal, to Mercury a golden vessel, to Jupiter a white garment, to Venus a horse, to Saturn a black cow, to Rahu a he-goat, to Ketu an iron staff, to those of the planets who were adverse to him and who are worth 1६. 9 Or, if he cannot get all these objects, gold only.
VAIKHANASASMARTASOTRA Iv. 14 & v. I. 121
When the planets at the time of any sacred rite are adverse: on the day on which one is born, or on the karman (1.e. the tenth naksatra reckoned from the one under which he is born), or on the samghatika (४.९. the seventeenth naksatra), or on the samudayika (2.९. the twenty-first naksatra), or on the vainasika (1.e. the twenty-seventh naksatra) ®, he should undertake this (rite of appeasing the planets) under one of the auspicious naksatras. By it the bad diseases caused by the nine planets are appeased. Otherwise the greatest evil will befall him. In sacred lore it is said: ^ He should undertake no religious act before he has not performed the appeasement of the
planets ”’. End of the fourth Prasna.
1 The verses agree with TS. III +. 11.17; TBr. IL. 8.3.1; TS. 1. 5. 5. ९; IV. 7. 13.m; I. 8. 22.e; IV.1.11.m; TBr. 1, 2. 1. 1; TS. FV. 2. 11. i and VII. 4. 20. h.
2 For these verses see TS. II. 5. 8. 5; note 1 on III. 17; subrahmanyo brhaspateh sutayasya padmayoneh | yasyatma vahane vahati; TS. 1. 2. 13. 6 ; note 15 on III. 17; TA. X. 1. 10 (43); note 10 on IT. 2; sam no nidhattim tapaso jihartam svayambhiir agre mrtaye “mrtaya + note 16 on IIT. 17.
* Cp. note 3 on I. 19. 4 Cp. note 5 on ib. » Translation doubtful.
6 Cp. Varah. yogayatra IX. 1, where however (as in the notes given in the printed text of Kumbakonam) the numbers (the figures) of the naksatras differ from the ones given by the Bh@aya.
FIFTH BOOK. Pragsna V, Khanda 1.
(Funeral rites: pitrmedha. Introductory: theway of death.)
Now, we shall explain the ritual for the cremation of one who has established his sacred fires, of a wife (of such a one), of a household- er, of a female (2.९. a wife of a householder), of a Veda-student, and of one who has not made his fire ascend (into himself or into his fire- drill) 1.
When he has carefully ascertained the duration of his own life by (consulting) the symptoms of death coming within three years’, as they are treated (in the jyotihsastras)®, the moribund person should summon on the third, fifth or ninth day before his death his five-fold
122 VAIKHANASASMARTASOTRA V. l.
relations‘ and, having first addressed to them some kind words, the should distribute his worldly possessions and those that have relation to the next world (viz. for his obsequies and sraddhas).
When the day (of his decease) has approached he strews on a clean place, on an underlayer of sand, east-pointed darbha-grass° ; south-pointed, according to some (ritualistic authorities). On these he should sit or lie down with his head turned to the south®. His’ Adhvaryu should, by reciting the chapter commencing: ‘ May Mitra be propitious to us” 8, perform the expiatory rite for averting evil from himself, and then mutter into the right ear of the moribund person the chapter commencing ‘“ Connect the out-breathing with the life, the in-breathing with the out-breathing ”’ १, and into his left ear the chapter commencing: ‘‘ Knowledge, understanding’ 1°. When the time of his parting from this world has come, he (viz. the moribund person) should, considering the two paths, knowing that he reaches without returning (to earthly existence) the abode of Brahman by the bright (part of the fire), the day, the six months (that constitute) the northern course of the sun, the fire and the light ; but that he returns (again to the earth) after having reached that ++ light of the moon by the dark 8110161 (of the fire), the night, the six months (that constitute) the southern course of the sun 1*—thus considering the two paths, he mutters the “luminous” appeasement-formulas: ‘‘I place thee that hast 1111४ ' 1५, ete. Having restrained his organs of sense within the objects of sense 13, he should, whilst the bell-sound (within himself) diminishes gradually 16, fix his mind on Brahman, who is seated}? in the three highest abodes, who is manifold, self-luminous, who has no second (viz. who is absolutely All), or by way of adoring the All-soul and thinking : ‘‘ Now Iam the same as that one” (viz. as the All-soul)'*®. “ For’, thus say the theologians, ‘“‘on whom at the moment of his death one fixes his thoughts, identical with that he himself becomes” 19.
Now, when in this manner (the body) is withdrawn by fate 0, firstly the waters consume (in the moribund person) the quality of smell of the earth??. Then his body is, as it were, convulsed, and gets dissolved 4. Kindled by the abundance of the quality of the waters (the fluid), the fire enters (the body) and, bursting, as it were, asunder the centres of the breath and the vital parts, burns the fluid from the mouths of the arteries. Then the body feels as if it were burnt.
VAIKHANASASMARTASOTRA V. I. - 123
Then the blood is dried up. When the bonds of the phlegmatic humor have been loosened and, together with the bile, have fallen into. the (internal) fire (and are consumed by it), then this fire, through absence of purpose, is extinguished. The (internal) wind shakes the hody horizontally, "upward and downward. Thereby he swoons. Then the five winds (the Pranas), loosened each from their respective functions, abandon (the body), and the breath of the individual soul, that departs to his abode, carries as from a leathern bag loosened by Brahman 2’, the warmth (of the body) slowly upward. Then, speedily rising upward (the vital principle of the deceased), roaming about as it were in wind-shape, making in the throat a gurgling noise =+, goes in various directions through this universe and, seeking its way as a leech step after step, strides upward. Justice and injustice, elevated and low deeds”, knowledge and ignorance, joy and grief will, according to the will of the Lord, accompany him.
1 This translation of anaropitakaryasya ca is a mere guess. The Bhasya runs: aparigrhitam karyam daivikam paitrkam yena tasya, and this would point to: «^ and of one who has not undertaken the religious rites’’. This interpretation, however,. seems not to yield a satisfactory sense. It is true that my translation would rather point to wsamaropita’’.
2 This seems to be the meaning of traivarsikair aristaih. Professor Jolly draws my attention to a passage of Caraka (v. 2. 6-7), where arista of one year occur: nNanapuspopamo gandho yasya vati divanisam | ..sa vai samvatsarad deham Jahatiti vinigcayah. On the arista cp. Jolly, Medicin, §21. ;
3 So according to the Bhasya. Perhaps some medicinal texts are to be under- stood.
4 From elsewhere this group of five is unknown. According to the Bhasya they are: (1) his father and those appertaining to him; (2) his maternal grandfather, etc.; (3) his father-in-law ; (4) the kanyagrahaka (his son-in-law) ; (5) the kanyaprada (ep. Visnusmrti XXIV. 38).
5 According to a var. reading he strews sand, (thereover) sesamum and (there- over) the grass.
6 Note the adverbially used daksinasirsam, cp. note 2 on I. 9.
7 Note the pronoun asya at the beginning of the sentence.
8 See Taitt. Ar. VII. 1. 9 See TBr. I. 5. 7.
10 See TBr. IIT. 10. 1. 1 (up to purnad paurnamas?).
11 The word etat is not clear to me,
12 I would now prefer the reading dhtimah krano.
13 My translation is somewhat free, the syntax of the text being (note the nominatives éuklam aho masah sad, etc.) well-nigh incomprehensible. For the thought cp. Brhadar. up. VI. 2. 15-16 (Sat. br. XIV. 9. 1. 18-19) and the Author’s. ‘die altind. Toten-und Best. Gebr.” note 23*. Cp. also Hir. pitrmedhasitra II. 8
॥॥
॥ 1
124 VAIKHANASASMARTASOTRA V. 1, 2.
(page 55, line 11 sqq.), where the measures are prescribed to annihilate the bad consequences of dying during the night, the decreasing half of the moon, the southern course of the sun (21 July—21 Dec.). To this end serves, according to our Siitra, the muttering of the jyotiamati santi.
14 See TS. I. 4. 34, followed by the verse TBr. III. 7. 6. 22 (udyann adya . nasaya) and by the known verse ud vayam tamasas pari.
15 The locative indriyarthesu is perplexing ; we expect the ablative: ‘from the objects of sense”. The Bhasya runs: indriya@rthesu nirudhya yatha teau na ११६०१८५ tathandam (r. tathartham ०) avarudhya.
16 Literally: ‘(at the gradually ceasing of the bell-sound’’. The Bhasya: vaksyamanavad vedaya (sic!) bahye vayum udaram Gkreya yatha@ bahir nirgacchet tatha tam nirudhya ; prinayame krte madhyanadt (ए, nadi 7) mukhena gartrantah kam- syavaltt ghantavad dhvanir jayate; tasyah ghantayah ghantadhvaner avasanam ravanam tasminn asyeti tasmin ghantavasanike. I can find only one passage, where this sound is alluded to: ayam agnir vaisvanaro yo ’yam antah puruse, yenedam annam pacyate yad idam adyate + tasyaiea ghoso bhavati yam etat karnav apidhaya érnoti ; sa yadotkramisyan bhavati naitam ghosam é&rnott, Brhadar. up. V. 9 (Sat. br. XTV. 8. 13).
17 All the MSS. read niviste, the printed text of Kumb. only nivisto; I com- bine niviste with brahmani, or niviste depends padatrave.
18 «* Now I am united with the Paramatman ”’.
19 Cp. Bhagavadgita VIII. 6 (MBh. VI. 32. 6): yam yam vapi smaran bhavam tyajanty ante kalevaram | tam tam evaiti khaunteya sada@ tad bhavabhavitah, and cp. Glasenapp, der Hinduismus, page 244.
20 This 18 uncertain. Bhasya: éartrapratisamharake.
21 According to the Vaigesika smell is one of the 24 gunas, it is characteristic of the earth.
22 This translation is mere guess work. The reading seems to be vydvatisthetu, but it is unheard off, that the prep. @ should not stand immediately before the verb. The Bhasya explains (!): vigesenavatasthe.
28 Or (and so Professor Jolly suggests) : ‘“‘deprived from Brahman ”’, just as ॐ water-carrier throws away the water out of his leathern bag.
24 The verb khurukhurayate occurs in the books on medicine: kaphan mando uibaddhhaé ca svarah khurukhurayate, Caraka VI. 8. 51 (page 523 of the edition of Vidyasagara) and, according to Professor Jolly in Vagbhata’s Astaéngahrdaya (edition of Bombay 1900, page 254): limpann iva kaphat kantham mandah khurakhurayate | svaro vibaddhah. In hoth passages the illness rajayakema is treated.
25 tirdhvabhava and adhobhava are explained in the Bhiasya as svarga and naraka.
Prasna V, Khanda 2.
(Funeral rites, continued: the rites performed in the house of the deceased; conveying the corpse to the cremation-ground.)
VAIKHANASASMARTASOTRA V. 2. 125
Now, when he! perceives that he is a dead body without breath and movement, he! should bring him out of his dwelling and wash him on a clean spot with the mantra: ‘‘ Wisdom is the sacrificial ladle ’’ 2 etc., he should sprinkle him with clarified butter, adorn him with the adornment, that is in use in his village, and bind together with a string of grass his two thumbs and great toes. With the mantra: ^ Of whom joining the two fragments’’*, he covers him with a (new) un- washed garment, so that its hem rests on his feet*. Having sprinkled, in the same way, his couch, he should lay him thereon with the mantra: ‘‘May the (water) of the Ganges’’®. This couch is not touched by other persons (than the bearers). For those that have not established their sacred fires and for the others ® there is this difference that the washing with water, in which all kinds of herbs are mixed and also the adornment should take place on the cremation-ground itself. He then takes the fires (of the deceased) in earthen vessels and collects new utensils for the sacrifice, earthenware jars, dishes, etc , fuelsticks, pegs, branches and leaves, all of udumbara, the utiarabarhis’, chips of gold, sesamum, unhusked grain, sour coagulated milk, honey, sweet milk, clarified butter and what else is needed besides, and puts it all down to the north-west of this (7.e. of the body)®. The Adhvaryu, who has bathed, now performs the agnihotra in the manner which is prescribed for the deceased® in the fire (of the deceased) as this fire may be; he then performs with his face turned southward and wearing his sacred thread over the right shoulder, after having strewn grass around the fire, the Vaisvadeva!® with unhusked rice mixed with sesamum, and presents the bali-offerings to the deities of the house ५.
The bearers of the corpse should be sapindas, or they should belong to the five groups of relatives 11, or they may be other (Brahmins) than these: either two or four of the same social position. They all should have bathed, and be dressed in (under)-garments made from darbha-strings and clad in (upper)-garments of darbha-grass. The sons should take up, by means of a three-staff-joining, 1: the fires (in their earthen vessels), keeping them well apart; the wife follows with a water-pitcher, behind her follow the other ones who bear the other utensils. Then they should raise the corpse on a bier’, with the mantra: ‘‘ May the trouble of Meru be appeased; let it avoid these (persons) here 7“ "+ and, bringing it out of the house by the usual entrance, convey it away. At the border of the village he sweeps with
126 VAIKHANASASMARTASOTRA V. 2.
a branch of palasa or sami three paths”, retiring ५ thrice, from right to left”, ending in the south 18, with the mantra: ^^ ७0 ye hence, go asunder’’!®; then with the mantra: ‘‘May Yama give this one a resting place’’!® he throws this branch away in southern direction. When they have sprinkled this spot with water mixed with sesamum and unhusked rice, they should with the mantra: ‘‘ May the trouble of Meru ’’ take down the corpse and lay it on this place with its head to the south. In the sequel they should effectuate in the same manner and with this mantra the raising up and the taking down of the corpse. Having put down the fires and the other utensils, he lays to the north- west of the corpse on southward pointed darbha-grass-stalks three balls of clay in a row from north to south?!, destined for the threefold Lord ०४, and worships Visnu and Brahman with such oblations as are destined for the Gods (and) with water mixed with sesamum and unhusked rice, keeping his face directed to the south; in the same manner, with such oblations as are destined for the Fathers, he should worship Rudra with his left hand??. Then, turning his face in the direction of the corpse, he should perform oblations (of clarified butter) in each of the fires** (of the deceased), in the order in which they have been established: “‘To Dhatr, svaha. To Aryaman, svaha. To Amsa svaha. To Mitra, svaha. To Varuna, svaha. To Tvastr, svaha. To Indra, svaha. To Pusan, svaha. To Bhaga, svaha. To Vivasvat,* svaha. To Parjanya, svaha. To Visnu, svaha,” and then with the vyahrtis (bhih, svaha ; bhuvah, svahi; suvah, svaha ; bhir bhuvah suvah, svaha). ‘To Brahman, svaha”’ and then (again) with the vyahrtis. Then, wearing his sacred thread over his right shoulder, to the forms of Rudra: “To Mrgavyadha, svaha. ‘To Sarva, svaha. To Bhava, sv@ha. To Pinakin, svaha. To Bhavana, sva@h@. To Isvara, suaha. To Sthanu, svaha. To Kapalin, svaha. To Nirrti, svaha. To Aja ekapad, svaha. To Ahi budhniya, svaha’’? and with the vyahrtis.
1 Probably the Adhvaryu (in case the deceased was an ahit&gni) or the Acarya.
2 Taitt. Ar. IIL. 11 (१).
3 The mantra is untranslatable and corrupt: yasyo bhetté (var. bhokta) éakale samnidhayendro dorbhyam prataran prajapatih.
4 We expect padatodasantena.
° Equally corrupt : gangey& sira va pitam bhavatvayahrtam bhavet,
6 Here the females, the veda-students, etc., are implied.
VAIKHANASASMARTASOTRA V. 2, 3. 127
7 What is the meaning of this word? It occurs nowhere mm our Siitra. The Bhasya: uttartyenety (sic!) uttaro barhir darbhah gives no help.
8 Uncertain. The Bhasya (which seems to have read: uttarasyam ptirvavat tasmat) runs: utitarasyGm savasyotiaratah purvavat tasmad agneh pirvasyam.
9 Ag described inthe Prayaécitta-chapter of the Srautasiitra.
10 Cp. III. 7. 11 Cp. V. 1 beginning.
12 tr(t)yastukayogena: three staffs or strings which unite at the top, are fastened to the vessel.
13 The meaning of wttarena (or uttarena 2) is utterly uncertain. It could be also: ‘* with the next following (mantra) ”’ or ^^ with the (mantra) for conveying °. The Bhasya runs: wltiryate gavam anenety utta@rayante uttarena.
14 meror amhah prasidatu sa iman parito harat.
15 trividhih, Bhasya: tisras ca ८द vidhyo margGh tas trividhih krtva. The same expression in the Srauta siitra (I. 5): aparena garhapatyam palasya samya va Sakhayapeta vitett trividhis tryupakramam udagantam marjayitva + vidhi may stand for vithi (in Grantha th and dh are often confused, once indeed the Lahore MS. presents the reading with th, 866 page 73, 1. 2 of my edition of the text); vithi may here be equal to lekha@ or karaii.
16 Is upakramam absolutive: upakramam ?
17 apradaksinam means here, according to the Bhasya: avacinapanih. It is true that the usual meaning (‘‘ withershins’’) does not very well agree with the act.
18 And thus, beginning in the north. 19 See TS IV. 2. 4. a.
20 See TA. VJ. 6. 1 ४ sec. half).
21 trigunesvarani trint mrtpindany avacyantam nyusya. To avacyantam the Bhasya remarks: avact daksinadir (१, daksina dig) anto ’vasano yasmin karmani tad avacyantam daksinantam yatha syat tatha nyasya.
22 trigunesvarani: trayGna@m gunanam = sattvarajastamasam isvarah, athava vienubrahm(arudr)esvara yeeam tant trigunesvarant.
23 apasavyam, implying that he 18 pracinaviti.
24 Properly sve sve’gnau should imply: ^ in each of his own (i.e. the Adhvaryu’s) fires.”” But the meaning seems to be: in the Tretagni (or Pancagni), if the deceased was an ahitagni, in the aup&sanégni, if he was simply a grhastha and so on.
25 But the Madras MS. has, in accordance with the printed text of the Sam- 101४8 : divaspataye (svaha).
Prasna V, Khanda 3. ॥
(Funeral rites, continued: conveying the cor pse and laying it on the pyre.)
Then, as formerly, the worship of (Brahman, Visnu and Isvara, incorporated in) the (three) balls of clay. With the mantra: ‘‘ Mav on thy path blow well-scented winds, agreeable to the mind, agreeable to the body, not adverse, agreeable to the skin, agreeable to the flesh,
128 VAIKHANASASMARTASOTRA V. 3.
agreeable to the bones. May the Maruts convey thee to the abode of the blessed” ?, they make, by waving their clothes, ०, with the hem of their garment thrice wind for the deceased (i.e. they thrice wave coolness to him). This same ritual (of waving) takes place when they are within sight of the cremation-ground®. Then they raise (the corpse) and follow * with the utensils 5 for the sacrifice. Of the balls of clay, he throws the one destined for Visnu into the water and buries on this same place the one destined for Brahman ; the one destined for Rudra he should take along.
The ground for erecting the pyre he takes in a wood, on a river- bank, or on a mountain, and sloping to the south-west. He should avoid places that are split or rent and where filth, ant-hills, hairs, potsherds, bones, chaff, coals, saline soil, naturally barren soil, stones and roots of trees are found. There, having taken a place for the funeral pyre measuring as long as the body and as broad as the half of its length, he sweeps it as before with a branch, or with a branch together with a piece of gold, throws the branch away as before and sprinkles the place as before. On the three paths ® that are made her €, he digs from north to south with the wooden sword or an axe, with the mantra: ^ (९६ away hence, ye deceased, that formerly were born’’’, three or nine trenches, which are four fingers® deep and broad: first the middle one, then the eastern one, then the western one. These trenches he fills in the sequence in which they were dug, with his left hand with fistfuls of sesamum and rice, each with one of the following three mantras: ‘‘To Yama, the lord of cremation, to the Fathers, svadha, namah. To Time, the lord of cremation, to the Fathers, svadha namahk. To Death, the lord of cremation, to the Fathers, svadha, namah.’? What is left over of the corns he strews all around. In the middle he lays down, together with the third (or Rudra-) ball of clay, a chip of gold. He now covers the place with southward pointed darbha-grass-blades of the same length (as the place destined for the pyre), (fixes) a stake of the same breadth® and height (at one of the cardinal points and three others at the three other cardinal points) 19, ' and heaps (between these) south-pointed fuelsticks. If the deceased had established his sacred fires, he spreads on the pyre, with the mantra : ‘‘Make from honey’’™ the skin of the black antelope (used by the deceased) wit h its limbs, so that its hairy side is turned downward and its neck turned to the south.
VAIKHANASASMARTASUTRA V. 3. 129
When he has put down the corpse in the same manner (viz. with the head to the south) and all his fires to the east of the pyre, he sacrifices with his face directed to the south, and wearing his sacred thread over his right shoulder, after having strewn grass around the fires, or, eventually, in his fire for domestic worship: “To Agni, svaha. To Soma, svaha. To Indra, svaha. To Yama, svaha. To Varuna, svaha. To Kubera, svaha. To the Earth, svaha. To the Waters, svaha. To Tejas, svaha. To the Wind, svaha. To the Atmosphere, svaha. To Ahamkara, svaha. To Buddhi, svaha. To the Senses, svaha. To Purusa, svaha. To the Sun, svaha. To the individual Souls, svaha. To the Mind, svaha. To the Lord of the five Elements, 5९212. To the supreme Purusa, svaha. To Religious Merit, svaha. To Virtue, svaha. To Dhruva, svaha. To Vrsa, svaha”’ and then with the vyahrti’s (Bhih, svaha, etc.). When he has sprinkled (with water) the corpse, with the mantra: ‘‘ May he come to well-being. May he come to the highest. May he come to religious Merit. May he come to ascetism’’!”2 and having strewn sesamum on the pyre, they should raise the corpse and lay it down (on the pyre). On the seven passages of the breath 13 he puts, with his hand turned downward, seven chips of gold, which have been steeped in honey, with the mantra: ‘‘ Convey hither’ !*. Ac- cording to some (authorities) the chips are to be steeped in clarified butter. If he cannot get chips, then some drops of melted butter, thus is declared (in holy lore).
1 The verse agrees with Baudh. pitrmedhasittra ITI. 2 (ed. Raabe, page 21).
2 celopamarjanaih is not clear to me. I have translated as if the text had: celopavajanath.
3 Thus hesitatingly translated. The text has: tatha émasaneksanam uddhrtya etc. The Bhasya runs: yathapirvam tatha éavabharakah émaésaneksanam émasanabhimukham yatha syat tatha evam uttarena (cp. note 13 on V. 2) sahoddhrtya, etc. Perhaps we may compare Baudh. (1. c.) where the sigvata must be proffered on the way, and at the pyre, 2.९. when the corpse is laid on the pyre.
4 anu. .nayati (we expect the plural, and thus I have translated) with tmesis, a syntactic peculiarity nowhere else found in this late text.
5 yajnabhandam, a collective singular, cp. v. 4.
6 Here the MS. of Lahore alone presents the reading vithisu.
7 The mantra is given with variants: the Mysore copy of the Samhita has: apasarpata sarpata preta ye ke ceha pirvajah, the printed text of the Samhita: apasarpata ye etc. Baudh: apasarpaia preta ye, etc.
8 According to the Bhasya bhaga here is equivalent to caturangulamaira.
9
130 VAIKHANASASMARTASOUTRA V. 3, 4.
9 tadvistdrocchrayam ; that the stakes are of the same height as the pyre, is logical, but the breadth ?
10 There is no verb to the object éankum. The Bhasya remarks: “ diksu nikhaned iti vakyaéesah. Note that in the text only one stake is mentioned and that neither the spot where it must be fixed, is specified.
11 The untranslatable mantra runs: kuru madhunah kuhvai samsrjami var- dhamGna (var. avasthamana) padan aparam jyotir nayatam indunendo ’numatya.
12 gwam yatu param yatu sukrtam yatu tapo yatu.
13 On the mouth, the byes, the nostrils and the ears.
14 Reading and meaning of the mantra doubtful: @ ० vaha bhavalat tarayantu svar ayantam rohinim ropayantam (printed text of Samh.), @ na vahahavanat tarayantu, etc. Mysore copy.
Prasna V, Khanda 4.
(Funeral rites,continued: the corpse onthe pyre; the distribution of the sacrificial utensils on it.)
On his mouth he should throw a mixture of sesamum, unhusked rice, sour coagulated milk, honey, and sweet milk, according to what he can get of these substances. Then, touching his mouth with a darbha-grass-stalk, he mutters twice the four-hotr-formula: ‘The hotr Earth; the adhvaryu Sky; the agnidh Rudra; the upavaktr Brhaspati’’!; these four (sentences), in each of which the verb ' “ was”’ is to be supplied, constitute the four-hotr-formula. In the same way over his nostrils, muttering the ten-hotr-formula: ‘‘ The sruc wisdom ; the sacrificial butter thought; the altar voice; the straw the object of thought; the fire intention; the fire that what perceived; the hotr lord of voice; the upavaktr mind; the sacrificial substance breath ; the adhvaryu the chaunt’’? ; these ten (sentences), in each of which the verb ^ was”’ is to be supplied, constitute the ten-hotr- formula. In the same way over his eyes, muttering the six-hotr- formula: ‘‘ To the sun thine eye; to the wind thy breath; to the sky thy back ; to the intermediate region thy soul; with thy limbs to the sacrifice ; with thy bones to the earth” ° ; these six (sentences), in each of which the verb ^ was” ia to be supplied ५, constitute the six-hotr- formula. In the same way over his ears, muttering the four-hotr- formula: ^“ The hotr Agni; the two adhvaryus the Asvins; the agnidh Tvastr; the upavaktr Mitra ’’5, these five (sentences), in each of which the verb ^ was” and ^ were”’ is to be supplied, constitute the five- . hotr-formula. In the same manner over his breast-bones, muttering
VAIKHANASASMARTASUTRA V. 4. 131
the seven-hotr-formula: ^“ The hotr Mahahavis; the adhvaryu Satya- havis, the agnidh Acyutapajas ; the upavaktr Acyutamanas ; the praisers of the sacrifice Anadhrsya and Apratidhrsya; the udgatr Aydsya’”’® ; these seven (sentences), in each of which the verb “ was’ and ^ were ` is to be supplied, constitute the seven-hotr-formula.
Behind (the pyre) he puts ready on southward-pointed grass the vessels for the sacrifice. When he has, to the north (of the fire), sacrificially prepared the water for sprinkling, he sprinkles with it the body, the vessels and the wooden pyre’. He now takes (with the Sruva) the quantities of clarified butter (into the spoons) in the manner of the full- and new-moon sacrifices but without formulas : in the juhi clarified butter, in the upabhrt sour coagulated milk, in the dhruva honey, sweet milk in the spoon used at the agnihotra; or clarified butter into all the spoons. Those utensils, that are provided with a hollow for shedding the contents into the fire, he fills (with the above-mentioned substances or with butter only), the others he only sprinkles with water and lays them down there (on the body)®. Or he takes® the clarified butter into the juhi with the mantra: ‘‘ Come hither, Agni’’?°; the sour coagulated milk into the upabhrt with the mantra: ^^ For vigour thee, for strength thee” 1°; the honey into the dhruva with the mantra: र Agni I revere’’!°; the sweet milk into the spoon for the agnihotra with the mantra: ‘ Hail to us the god- desses ’’?°,
When he has removed that 1? sesamum, unhusked rice, etc., in the same manner 12, he brings unto him (vz. the deceased) the utensils that during his life-time he had used for the full- and new-moon sacrifices. With the mantra: ^ © Agni, from the nectar’’*®, he should put in his right hand the wooden sword (and) the juhi; with the mantra: ‘* Rajasani’”’, the upabhrt in his left hand ; with the mantra: ‘“‘ Wishing to milk all”, the dhruva on his breast, and on the same part of his body, with the mantra: ‘“‘ The fire from the asvattha’, his firedrill with its point to the head; with the mantra: ^^ Which worlds `, the spoon for the agnihotra on his mouth“; with the mantra: ^" May both be’’, two sruvas-full of clarified butter on his nostrils; with the mantra: ‘“‘The two from Varuna”, the butter-sthali on his throat; with the mantra: “The hands’, the praditra-vessel on his ears, after having broken it in two parts; with the mantra: “Frequently rising’’, the mortar and pestle on his jaws; with the
132 VAIKHANASASMARTASUTRA ए. 4.
mantra: ‘‘To be fetched’’, the two stones for pressing out the soma on the teeth, if they are present}®; with the mantra: ^ Six eight-parts’”’, the kapalas on his head, on his front the single kapala’’; after he has muttered the mantra: ^^ Visnu’s front”, the vessel for mixing the meal with water 15 on his belly ; with the mantra : ‘‘The axe ’’, the winnowing basket, and if he had only one, breaking it in two parts, at his sides; with the mantra: “Of him”’, the pitcher for milking the simnayya on his stomach, if (during his life-time) he used to offer the samnayya; with the mantra: ^“ Of true observance ”’, the two mill-stones on his testicles; with the mantra: ‘‘The true strew with light’’, the vessel into which the milk for the agnihotra is milked, and the one for cooking the anvaharya-mess at his back- sides; with the mantra: ‘‘Indrasena”’, the upavaharani-bundle on his feet: with the mantra: ‘‘ What of the wise ones”’, the veda- bundle on his top-knot; with the mantra: ‘“‘The moon ११, the vessel for the ida on his head, and on this same place (with the same mantra) the bundle of grass to be used as a seat. When in this manner he has deposited each object on the place assigned to it, he should, with the mantra: ‘‘ As the milch-cow of the cattle, Aditi of the gods, Brahman of the Rbhus, Vikhanas of the Ascetics, Bhrgu of the Sages and Angiras amongst the sacrifices are the uppermost, thus I put down the vessels "9, lay down between the thighs the remaining vessels, the one for pouring out (the water) 0 and the other ones that are profane possessions *'. According”? to some (authorities) he should lay down the wooden sword and the other sacrificial utensils with the mantra: “Prevent, O Agni, this camasa from tumbling down ”’, etc. 23.
1 See Taitt. ar. ITI, 2. 2 See ib. ITI. 1. 3 See ib. IIT. 4.
4 The siitrakara evidently did not catch the meaning of these formulas, where no “ was’’ is to be supplied, but “may go” (gacchatu). Note that the Samhita gives all these formulae in full, adding each time Gsit and Gstam. From this we must conclude that the Samhité was composed after the siitra.
5 See Taitt. ar. III. 3. The aévins are reckoned as two; the two adhvaryus are the adhvaryu and the pratiprasthatr.
6 See Taitt. ar, III. 5.
7 The correct reading must be (cp. Baudh, pi. sti. III. 3: 23. 13 and Hir. pi. si. page 36, line 15) mrtam pdatram (a collective singular, as yajnabhandam, note 5 on V. 3) 27५८४८1४ ca. Thus I have translated.
8 atravacinott, Ma; atra va cinoti, My, Vi; avacinoti Ed. and La. The Bhasya : avacinoti, periphrase: GvasyasGdayati (sic). Probably now ought immediately to follow the depositing of the vessels on the body, cp. Baudh. 1.९. page 24, line 12.
VAIKHANASASMARTASUTRA v. 4, 5. 133
9 [ guess (and translate accordingly) that the correct reading must be: athavagna GyGhits instead of athagna or tathagna. If this conjecture is right, the following prescripts are an alternative to tiisnim' grhnati. The meaning of ghrtadinam must then be ghrtadanam. In the Dharmasiitra also we find dad&@ti as equal to @datte. According to the Bhasya the substance in each of the spoons must with each mantra be poured out on the eyes of the body. This explanation seems unacceptable.
10 The opening words of the four Vedas. It is remarkable that the mantras from agna Gyahi on to dhenur vahinam (excl.) are not found in the Samhita. They seem to have been overlooked.
11 Which had been put on the mouth, etc., cp. V. 4 beg.
12 With the left hand (Bhasya).
13 For the mantras cp. note 10 (end).
14 The reading of the text is uncertain, but ep. Baudh. pi. sii. IIT. 3: 25. 1.
16 The number “two” is striking, but perhaps the original reading has been corrupted.
16 Viz. if the deceased had performed a sacrifice of Soma.
17 Used, e.g. at the Vaisvadeva-caturmasya, cp. Ap. érs. VIII. 2. 10 and VI. 29. 20-22,
18 pistasamyamani, the correct reading would be pistasamyavani.
19 dhenur vahanaim aditih surnam brahma rbhiinam (rtinaém; the printed text) vikhana muninam | bhrguh kavinam yathangiro ’ti (ti, the MS. of Mysore, tr? the printed text) yajresu patrani tatha nidadhye (sic! printed text, nidaryo! the Mysore MS.). Reading and translation equally uncertain.
20 About the meaning of praksepani the Bhasya itself is in doubt.
21 laukikasambharabhandani, var. lohasambhara o (thus the MS. of Madras) ; the Bhagya: lokabhava@ lok@é ca te sambharas ta eva bhandani paricchadani lokasambharabhandani pranayanapatradini.
22 This sentence follows in the MS. of Madras and in the Bhasya in Khanda 5, after the sentence closing with ^ uppermost.”
23 See Taitt. ar. VI. 1-4 (१८).
Prasna V, Khanda 5.
(Funeral rites, continued: the cremation pro- per.)
For a deceased, who had not established his sacred fires (for the srauta-sacrifices), he should lay down the sruva and the other vessels (each) with the mantra : ‘‘ As the milch-cow of the cattle ” , and with the mantra: ‘ Prevent, O Agni, this camasa’”’, he sprinkles with water, standing with folded hands before (the pyre), the black antelope- hide which he then takes into his hands and covers the corpse with it, 80 that its hairy side is uppermost 1.
134 VAIKHANASASMARTASOTRA ए. 5.
Now, the relations, the youngest opening the train, three of them or all, fan with the hem of their garment wind (to the deceased) in the manner as described formerly”, going around sunwise and then withershins®. For the wind of the hem of the garment is considered to bring him comfort on his path. Then, the wife of the deceased, or his son or a relative or some other person of the same social status (as the deceased) takes on her (or his) head a pitcher full of water and goes round the pyre withershins, pouring out its contents. The Adhvaryu, who stands behind (her or him) makes with an axe a little hole in the pitcher. Over the stream of water that flows out of the pitcher, whilst it is borne around, he mutters the mantra: ^^ May this sweet water reach thee in this (earthly) world’’. She (or he) goes around a second time and, now, the Adhvaryu makes a hole in the middle part‘ of the pitcher. Over this stream of water he speaks the mantra: ‘‘May this sweet water reach thee in the intermediate re- gion”’. She goes around a third time and, now, the Adhvaryu makes a hole in the upper part of the pitcher. Over this stream he speaks the mantra: ^“ May this sweet water reach thee in the region of Heaven’’. Thereupon, he throws the pitcher behind him. Should he throw the pitcher before him, it would betoken a disaster to the fami- ly. The water that is left in the potsherds he pours with the mantra : ८ Bhih, may he go to the earth. Bhuvah, may he go to the intermediate region, Suvah, may he go to the sky’’® on all the passages of the deceased’s breath®. Then, he makes some paces in easterly or northerly direction’ and, having returned and (bound up)® his toplock, he touches water, wearing his sacred thread over his left shoulder, restrains his breath, fixes his looks on fresh plants, on a tree or on a piece of gold, or, if these are not at hand, on a cow or some Brahmins and gives, with the mantra: ^ At the impulse of god Savitr ˆ, etc., the sacrificial fee according to his ability to the Adhvaryu and the other (priests). At this moment he bestows a boon (४.९. a special cow of the deceased’s property to the Adhvaryu).
Now, the Adhvaryu should kindle the (deceased’s) fires (by putting fuel on them) and bring them in contact (with the pyre); he uses his left hand, has his topknot loosened and wears his sacred thread over his right shoulder. At the south-east (of the pyre) he brings in contact (with it) the fhavaniya with the Sambhara-formulas: ‘Agni with the formulas, Savitr with the stomas’’®, and with the Patni-for-
VAIKHANASASMARTASUTRA V. 6, 135
mulas: ^“ 8608 of Indra, Dhena of Brhaspati’’!°; at the south-west the daksinigni, with the Graha-formulas: ‘‘O Vacaspati vidhena- man ”’!! and the Rtumukha-verses: ^ 0 Vacaspati, through the Word’s power’ 2; at the north-west the garhapatya, with the Graha-for- mulas: “Soma is the leader of Soma, Sukra of Sukra” 13 and “O Vacaspati, by the unimpaired word’’'*; at the north and the east (successively) the sabhya- and the avasathya-fire, with the formula: ‘‘ Hotr is the Word, Patni is the Diksa’’!5. Then, he, standing, ad- dresses 16 (the fire) with the formula: ‘“‘ The hotr par excellence is the Brahmin, he is the sacrifice’’!’, and mutters the Hrdaya-formula 18. With his hands that are smeared with butter he loosens, keeping his face averted, the thumbs and the great toes 19, and when he has smeared the feet (of the corpse with the butter on his hands), he addresses, standing to the north-east (of the pyre, which now is being consumed by the fire) and holding his opened hands together (making an क), the following mantra (to the deceased): “° This cauldron, (this) fire conveys the offering oblations. The way that go the manifold right- eous of good observances, practising the agnihotra, go thou that way of good path (that leads to) the vault of heaven, svadha, namak”*®. In case the deceased had not established his sacred fires for srauta-sacri- fices, he addresses to him the mantra. ‘‘ The cauldron of gold, the fire, conveys the offering oblations. The way that go in the fight on earth, the heroes, risking their life, knowing the deliverance, the wise ones, shaking off the sin, free from passion and sorrows, go thou that way of good path (that leads to) the vault of heaven, svadha namah’’*!. The others * should be burned by a fire produced in a heated potsherd and their cremation takes place with one single verse 23, according to some (ritualistic authorities) 2°.
1 This last sentence must necessarily refer to the anahitagni, as the manceuvre with the antelope-hide has been described already for the ahitagnz (V. 3).
2 Cp. V. 3 beg.
3 I follow the Bhasya: daksinam apasavyam apradakstnam tat savyapasavyam,
4 Presumably each time the hole that formerly had been made, must be stopped up.
5 bhith prthivim gacchatu + bhuvo ’ntarikeam gacchatu + suvar divam gacchatu.
6 Cp. V. 3, end.
7 Thereby leaving, as it were, the realm of death and returning to the world of the living.
8 The accus. 4tkh@m has no connection in the sentence. The Bhasya supplies baddhva.
136 VAIKHANASASMARTASOTRA V. 5, 6.
9 See, Taitt. ar. IIT 8. 10 See ib. ITI. 9. 11 See ib III. 1 (2) 12 See Taitt. ar. ITI. 2 (र). 18 See ib. III. 3 (%). 14 See ib. III. 4 (र)
15 See ib. IIT. 6 (१ and र्)
16 sthitva possibly is equivalent to upasthaya. 17 Taitt. ar. ITI. 7.
18 See ib. 117. 11, but neither copy of the Vaikh. samhit&é records these for- mulas (because the Siitra does not mention their beginning words ?).
19 Cp. V. 2, beginning.
20 ayam gharmo ’gnir abhijiharti homan yam gatim yanti bahavo hitavratah | sukrtino ‘gnthotranisthas tam gatim yahi sugatim nakapratham, svadh& namah + cp. Baudh. pi. sii. III. 4: 28. 1-4.
21 suvarnagharmo ’gnir abhijiharti homan yam gatim yanti yudhi bhuvi sarah | tanutyajo moksavido manisino vidhitapapa viraja ४८६०८25 tam gatim gaccha sugatim nakapretham svadha namah + cp. Baudh. 1. ९,
22 Those who are neither Ahitaégnis nor Grhasthas, but females, Veda-students, etc.
23 With the verse asmat tvam adhi jato 52, ep. VII. 2.
Pragna V, Khanda 6.
(Funeral rites, continued: the return from the place of cremation, the udakakriya, the home: going, the punardahana.)
Wearing his sacred thread over his left shoulder!, he should by muttering the mantra: ^" By the formula I pour on thee offspring, life and wealth’’?, make appeasement, and standing, with the mantra: ‘* Out of the darkness ” ३, address the sun. Leaving this place by turn- ing withershins, not looking backward, they should, according to the usage which is prevalent in their village, return with downward turned face. On their way from the place of cremation one (of them) should on a solitary place stretch forward a rope made of darbha-grass and ward them off with the mantra: «^ Do ye not descend ”’, and all the others pass on with the mantra: ‘‘ We shall not again descend”’, passing under the rope*. Casting away (the rope) the others® follow behind. In the same way should the brother of the deceased’s wife, or a rela- tion of his, or a king’s son, on a solitary place, when they pass on to the water stretch out the afore-mentioned ® branch and ward them off. When (the mantra of the one and) the answer of each of the others has successively been spoken’, they all should with southward- turned faces and loosened hair enter into the water®. When they have once merged into the water, they pass out of it and rinse their mouth. With their faces turned southward, wearing the sacred thread over the right shoulder, and with loosened hair, all the relations give,
VAIKHANASASMARTASOTRA v. 6. 137
pouring out® with the hands of which the left is held above the right, on southward-pointed darbha-grass-stalks, on leaves of udumbara, on sesamum and unhusked rice, thrice a handfull of water into which they have thrown. sesamum-corns, repeating the while the following words, which should be preceded by the deceased’s gotra-name: ‘‘So and so, here is water for thee’’; similarly do all the friends. Whilst with loosened garments they return, the younger ones preced- ing, taking water in their garments, they do what here the (elder) female (members of the family) say 10.
When they" have purified the house with cow-dung and have smeared it (with the same substance) and thrice burnt it out with a fire-brand 12, they strew flowers, sesamum and unhusked rice, with the mantra: ‘‘ Hail be to your house’’}, especially "+ on the place where the deceased had passed away; they put at the southern part of the door, which serves for entrance, on a place which they have smeared (with cow-dung) and where they have strewn flowers, etc., a stone 18, fire, (a piece of) gold, cow-dung, leaves of udumbara, sesamum and unhusked rice. They should receive the returning (participants) with incense, lamps, etc.'*°. Having wetted that stone 77 and the leaves on it with the water of their garments they should touch roasted barley, unhusked rice and sesamum, then, they should touch the fire, the gold and the cow-dung and, standing there (vz. at the entrance), dismiss the farther relations, enter into the house, the oldest persons preceding, and take up the daily course of life.
This day and night they should fast '®. On the following morning he should go along the same way as formerly (to the ground of crema- tion), collect the bones on the pyre and having washed them with milk and melted butter make a human figure (of them), honour it with flowers and so forth, present, without any mantra, boiled rice, cakes, etc., and burn the effigy in the aforesaid 0890067 19. For (this) is auspicious for the (deceased’s) family and the highest abode falls to his share.
On this day he should, thinking of the deceased, give” rice, a garment, a vessel of bell-metal and water for drinking. This serves him as a covering for his nakedness °.
1 sopavitt (thus I would now prefer reading, cp. IV. 2 and IX. 9) cannot be
explained with the Bhiasya as sa (karta) upaviti ; its counterpart is sa@pasavyam I. 3 (note 41).
138 VAIKHANASASMARTASOTRA V. 6.
2 See TS. I. 6. 1. a or rather perhaps the introductory verse of Taitt. ar. VI, which ends with a thrice repeated sGntih.
8 See TS. IV. 1. 7. k.
4 tuli is equivalent to darbharajju ; a form of tula (a balance or the beam of a balance) would fit better.
5 Viz, those that were left behind to help the one who had held the rope (?).
6 Enumerated amongst the objects to be held ready (cp. V. 2).
7 Is this the meaning of pratimantrena ?
8 toyadhim, Bhasya: nadyadyalaéayah.
9 The singular Gsra@vayet is impossible; Gsravayanto would be more correct. I have translated according to this supposition.
10 The explanation of this passage: sarve capti samitambara vasasa jalam adaya kanisthapiirve yavad Gyanti yat tatra striya Ghus tat kurvanti is extremely difficult. Read perhaps sarve capta(h) (8९. dadate) + Gptah is explained 88 paricasam- bandhivargah (cp. ४, 1 beg.). Instead of samit@ the MSS. of Vienna, Mysore and Lahore and the edition of Kumb. read mitémba °. It is only the printed text that gives mitambara, all the MSS. have (éa)mitambara.
11 T am not sure as to the subject. Are “they” all the, now returning, parti- cipants ? But the then following passage: ‘‘ they receive the returning (parti- cipants)’’ suggests that these actions are performed by those that during the cremation had remained at home. Note also in the mantra the word “your house ’’.
12 According to the Bhasya they circumambulate the house thrice with a bunch of burning straw.
13 Cp. the mantra of Baudh. (Pi. sii. III. 4: 29. 11.)
14 ca implies that the whole house must be strewn (Bhasya).
15 See on this stone the author’s paper “ Altindische Toten-und Bestattungs- gebraéuche ”’ § 39 (page 82). It is still in use in modern India e.g. with the Shenvi brahmins (866 Bombay Gaz. XVI. 1, page 66), who call this stone the Life-stone. According to them this is the stone, that was used for making the holes in the vessel with water (supra V. 5). Immediately after the cremation the Shenvi brahmin offers to the life-stone rice boiled in the cooking vessel and made into a ball (the pinda, apparently). On this stone cp. further ए. 7 and VIL. 5.
16 Neither the reading of the text nor the exact meaning is certain.
17 tad aéma as a neuter, also V. 7 (asmaplutya).
18 [ have left evam untranslated; is eva to be corrected ?
19 This part of the ritual seems to be designated as punardahana (cp. VII, 6). As the bones are collected later on (see next Khanda), they are by this Gkrtidahana still not wholly reduced to ashes.
20 To a learned Brahmin (Bhasya).
21 praticchanda the MSS. of the text, pracchédana the Bhasya. Note the place in the sentence occupied by the enclitic asya.
VAIKHANASASMARTASOTRA ए. 7. 139
Praéna V, Khanda 7.
(Funeral rites, continued: the first ten days, the collecting of the bones.)
When he has bathed and given to his spiritual Teacher (something) to drink (and to eat), and, according to his ability, the sacrificial fee, he should at evening and morning by giving (standing near the water) out of his two hands held together (कर्ष) the gift of water, satisfy (the spirit of the deceased), constantly increasing these a“jalis of water one by one. Then, taking as formerly}, water in his garment and having wetted (with it) the stone?, and, having honoured (it), he presents the bali-offering (viz. the ball of boiled rice)*. The ritual, closing with the (gift of) water*, (takes place) up to the tenth day. Hence- forward (viz. from the second day on), they should eat only once a day, they should be cheerless and lie down on the ground (to sleep, not on a bedstead). For his parents he should wear a whole year an old garment and keep the vow of a Veda-student ४. For he who keeps the vow of the Fathers is likely to increase the (welfare of his) family 6.
On the fourth day he should collect the bones.
On the seventh day he should cover the pyre (with sand, probably), make an image of flour, worship it with flowers, sesamum, ground barley, incense, lamps and unhusked rice, present a bali-offering and give water.
On the tenth day the dismissal of the bathing (४.९. of the present- ing of water on the place near the door) takes place: having covered that stone, which is wetted by the water, on the ground on the place itself of the bathing, and having taken on the place of the bali a mess of rice, of a prastha in weight and boiled in milk, into three earthen- ware vessels, he should cover (these) together with that same stone’. Thus is brought about the dismissal (of the bath). When he has at evening time (of that same, tenth, day) set fire to the remaining vessels ® and given up the bathing, and, when he himself has bathed, the Ekoddista-sraddha (t.e. the sraddha destined for one single, newly, deceased person) takes place on the eleventh day, according to other (authorities) 9.
For a Hermit and a housewife he should perform the cremation in the manner in which the remains of a Householder are treated.
1 Cp. V. 6. 2 Note again the neuter aémaplutya,
140 VAIKHANASASMARTASOTRA Vv. 7, 8.
8 He presents the bali-offering probably to the stone, the life-stone, where the Preta now has his temporary dwelling.
4 Cp. V. 6, end.
5 He wears no garlands, abstains from honey, betel, sexual intercourse, the use of sandals and parasol.
6 From here on up to the end of this Khanda the Bh&sya is missing.
7 The exact course of this act is far from clear, as the Bhasya fails us.
8 What 18 meant by ucchistapatrani ? Must all the utensils in the house of the deceased be burnt ?
9 ekadasyam ekoddistam anye cacaksate, in contradiction to V. 13 (tenth day). What is the force of this ca? Does a new sentence begin with anye caksaksate ? ep. IIT. 9: 42. 12.
Prasna V, Khanda 8.*
(Funeralrites, continued: Yatis, Yogins, 82810715 - sins.)
The Theologians say: “The Yati (the religious mendicant, the ascetic), who, disregarding dharma and not-dharma, assigning the Gods to the right, the Fathers to the not-right (side ?), sees (this all) in the All- soul”, to this one, who sacrifices (only) to the Self, belongs the Veda- 076 °" ४. Then the Yogin, he who is absorbed in the God, and he who enters another body, these equally are without fires. Taking the body of (one of) these without touching 1४५, between pieces of wood and binding it with ropes, he conveys it to a river that flows into the sea and digs a hole on a sandy spot. Here he lays it down in sitting posture and covers it with sand. About this subject there are the following verses, namely®: ‘“‘ The twice-born men who convey the body of a Sannyasin will obtain at every step successively the fruit of a sacrifice. And the twice-born men who convey the corpse of a parentless deceased and perform for him the sacred rite and the srad- dhas, for these is proclaimed in the Dharma the fruit of a Horse- sacrifice. As the body of the dead is recorded to be the sacrificial food of Agni®, therefore he who burns the body of righteous man, will become immediately pure. For one who has gone to another land,
purification is immediatelyi brought about ’’’ thus it is said (in sacred lore).
1 The Bhasya on the first few lines of this Khanda is similarly missing.
£ Translation uncertain, meaning not clear !
3 atmayajinas tasya vedignih. The exact meaning is not clear to me, but the general sense must be: such a one must not be burned : he has no fires, the Veda
VAIKHANASASMARTASUTRA ए. 8, 9. 1
alone is his fire (reading perhaps vedo ’gnih). On Gtmayajin see note 1 on II. 18 and cp. X. 7.
4? na apréya. The funeral rites of the Sannyfsin are in extenso treated below, X. 8.
5 yatha in the verse: (late style !).
6 Cp. TS. II. 2. 2. 5 : purusaGhutir hy asya (viz. agneh) priyatama.
7 This means probably that when one is deceased in a foreign country, no period of impurity is ordained for the relations at home.
Prasna V, Khanda 9.
(Funeral rites, continued: abnormal cases of death.)
Now, the burning in distress’. A Veda-student who had taken the bath after absolving his study, a widower, a boy on whom the rite of tonsure has been performed, a boy that had teethed, a girl-widow, a widow of a grown-up man?, a widow to whom no child had been born, a woman in the lying-in chamber, an abortive pregnant woman 8, a woman who has caused the death of her husband, a defamed woman, a mischievous woman, a woman who destroys the fame of her husband, a woman who has caused the death of her son, a woman who has been left by a Diksita (who was her husband)*, a woman who never had her monthly courses, heretic, mute and deaf persons, those who are devoid of mantras, an evil-minded person and a reprobate wo- man,—for these they call® the cremation ^^ the rule of distress. ”’
When a (Yati) dies, who sacrifices (alone) to the Atman, or a Sna- taka, who has not reached the mode of life of a householder (viz. who was still unmarried), or one (४४६. a householder) who had lost his wife by death,—if for such he desires a favourable turn® in order that his Brahman’ may not be fruitless to him (४.९., to the deceased) he should give (to some one) a sacrificial fee, in accordance with his wealth, and cause (the person to whom he has given this fee) to give to him (४.९. to the deceased) a maiden of the same social status and then perform in the aforesaid manner the cremation for him, after he has reached, by dwelling (one night) together with her, the married state. In the same way he should burn (the corpse of) an adult maiden, after having made her reach the state of married life with a man of the same social status 8.
For one who has teethed or on whom the rite of tonsure had been performed, he should hold the cremation by sacrificing in their fire with
142 VAIKHANASASMARTASOTRA v. 9, 10.
the vyahrtis and the verse addressed to Savitr. A lying-in woman, an abortive pregnant woman, a harlot, a woman who never had her monthly courses, a heretic, a mute and deaf person, one devoid of mantras, an evil-minded one, a reprobate woman or man, he should, without mantras, burn by wild-fire 9.
In this way the ^^ burning in distress” is taught by sacred lore.
1 All the MSS. read athapaddahya snatako, etc.; this might stand for atha- paddahyah sn °, and accordingly the Bhiasya has: apaddahya ucyata iti vakyasesah. The printed text only has: athapaddahyah, and this seems to mean; ‘now the (persons) who are to be burned in case of adversity.”’ But at the end of the chapter the expression is: &@paddahyam and this might be here also the original reading. Baudhayana’s expression (pi. si III. 7) is: Gpadyuktam pretavidhinam.
2 Thus I explain viravidhava. The Bhasya presents a different view: viram anaganaddivratam yaya vriyate (in vira it sees obviously a compound of ४४ and 202}.
3 miidhagarbhiné : midho vyartho garbho yasyah 52 (Bh.).
4 The printed text has: diksitojjhita tyaktabhartrka (the last word is obvious- ly a glossema on the preceding word). The Bhasya sees two words in diksitoj- hua: mamsam anasanadivratam diksttam yaya sa diksita aghoravrata + ujjhiyate tyajyate patinety ujjhita.
5 Again cacaksate with the superfluous ca.
6 visesartht is explained by the Bhasya: visesam arthitum yacitum éilam asyett.
7 brahma should mean tapah according to the 81128 8.
8 This is one of the most interesting passages of our Siittra. Nowhere else in Indian Literature this rite of ‘‘ Totenhochzeit’’ has been found; see on it O. Schrader’s paper: ^^ Totenhochzeit’’ and cf. the passages in the Encycl. of Religion and Ethics Vol. IV., page 428a: ^^ Among the Bulgarians of the Volga it {viz., the custom of slaying after a death-fall the wife, etc.) was found by the Arab traveller Ibn Fadhlan, in the year 921 or 922, when he witnessed the immo- lation, on a young chief’s funeral pyre, of a girl who seemsto have been formally wedded to the dead youth before being thus sacri- ficed...Among the Bavenda in the Transvaal, if a virgin boy dies, a girl is sent after him into the other world to be his wife there. She is not now actually put to death, etc. After the printing of this translation had begun some more cases of Totenhochzeit in Southern India have come to my knowlegde, see my paper “Over het Vaikh&nasasiitra’’ (page 13 sq.) in ‘‘Mededeelingen der Kon. Acad. van Wetensch. te Amsterdam, afd. Letterkunde,”’ deel 61 (1926).
9 davagni, fire taken from a forest-conflagration.
Prasna V, Khanda 10. (Funeral rites, continued: death of little chil- dren.)
VAIKHANASASMARTASOTRA ए. 10, 11. 143
Now, the rite of depositing the corpse into a pit’. When a young child has died, he should adorn it, cover it with a garment or with leaves and convey it on a support? through some one or other (of its relations). On the place of cremation he digs a pit as long as the corpse in south- northern direction. Having sprinkled the pit with clarified butter and sweet milk and strewn sesamum and darbha-grass in it with the tips to the south, he lays the corpse in it together with the support, fills its mouth with sesamum and fried barley mixed with clarified butter or with unhusked rice, covers it (with clay) and having sprink- led clarified butter and sweet milk above the pit or offered a bali, de- parts. He should not offer to it the water gift, but lay down during three (successive) days the bali-offering.
1 avatahitaka or avatahika. 2 sadharam, Bhasya : samastad dharayatity adharah patradis, tena saha vartata
att sadharah. Prasna V, Khanda 11.
(Funeral rites, continued: the persons whosecrema- tion ia forbidden. )
Now, we shall treat of those persons, for whom cremation is for- bidden. One who is unequal (by birth) must not be burned (by him). Though they be equal (to him), the following persons must not be burned : one who suffers from a bad disease, one who has died by a rope, by a weapon, by poison, by roaming about, by expulsion, by suicide; one who has been slain by a Brihmin or any member of the other three castes or by one of mean caste; one who has died by fire, by water, by a serpent, an elephant, a cow, a drunkard, one who has died by his own fault, by lightning, by a devil, by falling down (from a tree, e.g.), by falling down into a precipice, by a great flood, by (exhaustion after) roaming about whilst being abroad on a great journey, in a narrow pass, by neglect of illness or by fruitless prayopaveéana'!. Be- fore teething or before the tonsure-rite there is no fire? (but the child must be buried in a pit); until the fifth year for a boy, until the seventh year for a girl there is no fire. According to some the bali- offering must be given to them without mantras.
1 Viz. the vow of abstaining from food whilst sitting at any one’s door to exact compliance with his demands. 2 This simply seems to mean, that no cremation should take place.
144 VAIKHAN ASASMARTASOTRA v. 12, 13.
Prasna V, Khanda 12.
(Funeral rites, continued: cremation of the effigy.)
Now, the burning of the effigy’. Otherwise (than by burning the effigy) from him who has payed his debts (to Gods and Fathers), neither Gods nor Fathers enjoy the merits of his sacrifices and his gifts (bestowed on Brahmins, etc.); therefore, the burning of the effigy has been ordained for the welfare of the family. So he takes after a month or a year at the time (corresponding with the decease) three hundred and sixty branches of palasa with their leaves, and darbha-grass- stalks, On a clean spot, which has been smeared with cow-dung, he strews sesamum and unhusked rice, he puts, if the deceased was one who had established his fires for the srauta-sacrifices, his black ante- lope-hide, and makes thereon an effigy of the measure (of the deceased). The stalks of palasa represent the bones, the leaves the flesh, the darbha-grass-stalks represent the tubular vessels of the body and the hair. The calculation of the bones for constituting his limbs is as follows: for the head forty, for the throat ten, for the arms a hundred, for the fingers ten, for the breast thirty, for the belly twenty, for the testicles and the frenum preputii? seven, for the member three, for the thighs a hundred, for the knees ten, for the legs twenty, for the toes ten. Having thus distributed (the stalks for the limbs) and having made from the darbha-grass-stalks the flesh, the tubular vases and the hair, he should bind them together. When he has in this manner formed an effigy of a man or a woman, he burns it in his fire (viz. in the fire of the deceased) in the manner as formerly described. According to some the burning of the effigy lasts till it is reduced to ashes 8,
1 According to the other $ékhas and caranas the burning of the effigy is per- formed only in case one’s corpse has not been found, but the Vaikhanasiyas consider this burning ‘‘in effigie”’ as a meritorious act for everyone.
2 sivanyam wust be accusative, usually sivani is the nominative.
3 This remark of eke seems to be rather superfluous!
Prasna V, Khanda 13. (The Ekoddistasraddha.) Now we shall explain the sraddha (given) for one single (person) 1. And on the tenth day (after the decease) the fasting 2. At the death of parents they consider as persons fit to receive the 1 Cp. IV. 7, last alinea.
2 I have translated literally: dasame cahny anaéanam (var. anaéganavratam). The sense is not clear, especially of (the superfluous ?) ca.
VAIKHANASASMARTASOTRA V. 13. 145
६78१4118 : Brahmins who know the three Vedas, who have a poor living उ, who are compassionate, who are in possession of all their senses, and free from the defaults that originate in birth*. One, three, five, seven, nine or.eleven, according to his ability, are invited.
On the eleventh day they would prescribe a mantra-less sraddha for the sake of one single person, which is occasional because of its object being a (recently) deceased person. (But), the rite (of crema- tion) being performed with mantras, how (could) it (be) mantra-less ? Therefore the sraddha is held after an oblation is performed in the manner of the sapindikarana, so say some ०,
Having purified the house in the same way as formerly ०, and, having tied a darbha-grass-stalk around the earthenware pot’ (for boiling), he should boil a mess of rice mixed with sesamum, with the mantra: ‘‘ 1 sprinkle with clarified butter the food for the Fathers’’® Then he should make the Brahmins, who have taken a bath and are smeared (with perfumes) after (the bath), and who wear new unwashed garments, and garlands, ear-and finger-rings, sit down, with their faces directed to the south and their sacred string over their right shoulder on their seats on southward pointed darbha-grass and sesamum, to the south of the fire. Wearing his sacred string over his right shoulder and using his left hand, restraining his breath ®, he should prepare with sand a spot which measares at the north, the east and the west- side an aratni 10 and at the south-side a vitasti 11, and which should be
3 kréavritayo + the printed text and the MS. of Vienna, all the others kusa- vrttayo ; the Bhasya (not comprehensible to me): kusassannaGurttayor vacamanani ca yesam te kusavrttayah.
« Specified by tke Bhasya: akunda agodaka avyabhicaGrinah sadvaméyah,
5 The whole sentence is not clear; note the optative dcakstran. The conclu- sion of the Sitrakara seems to be, that the Ekoddigta must be mantra-less, but that it may be preceded by the vaisvadevaghara, as is the Sapindikarana, see V. 14. That the Ekoddista itself was held mantra-less, appears from the Bhasya on the first sentence of V. 14.
6 This refers according to the Bhasya, to the vastusavana (III. 16).
7 What is the purpose of this tying ?
8 Cp. IV. 3, end.
9 sdpasavyam vacamyatah ; the usual expression 18 vacamyama or vagyata.
10 An aratni is equal to 24 angulis (circa 18 inches), a ०४८५९८४ to 12 angulis.
11 For bhaga cp. note 8 on V. 3. The Prayoga runs: prakpratyaguttaresu pratyekam caturuimsatyangulayatam daksine dvadasaingulam caturangulonnatam sthinam.
10
146 VAIKHANASASMARTASOUTRA V. 13.
four fingers-breadth high}*. Having laid (on this spot) a branch of udumbara, he digs (i.e. he draws a furrow), wearing his sacred string over the right shoulder 18, with (one single) darbha-blade as before "+. Then follows the strewing of sesamum and of an uneven number of southward pointed darbha grass-blades and of udumbara-leaves. Having deposited here one flower together with sesamum and unhusked rice, he honours the deceased, pronouncing his gotra-name, etc. Henow pours clarified butter into the pot with kavya (1.e. the boiled rice with sesamum destined for the deceased), takes with the tips of his fingers a small quantity from the boiled sesamum-rice, makes a small ball (a pinda) from it and, holding in his hand a strainer (८.९. a darbha-blade), lays it down (on the furrow), pressing the ground with his knees (and feet), of which he turns the great toes sidewards (so as not to touch the ground with them)!4. He should present (to the deceased) a garment and upper garment and so forth, condiments, fruits of the jujube tree and such like, eatables and betel’®. He should put (near the pinda as a drink for the deceased) a pitcher filled with water into which he has strewn sesamum, unhusked rice and darbha-grass. Hav- ing covered the pinda with a winnowing-basket, he should throw on it a flower, sesamum-corns and unhusked rice with a darbha-blade. Having handed over the garment belonging to him (४.९. that had belonged to the deceased), his vessel of bell-metal and so forth, and all his other possessions as his shoes and his umbrella, he presents these as a gift to them (४ e. to the Brahmins who are invited). Having put what remains of the rice from which the pinda has been taken and whet remains of the other substances into the vessels destined for feeding them (i.e. these Brahmins), and having poured clarified butter on iv, he hands the vessels over to them, and, taking with the word ^^ Eat” the root of
12 Immediately before it was said :' sapasavyam, here we have apasavyam Wah, Tathers, than, any difference hetween these two expressions १ WY Op. W. A, द्रण.
14 Reading and translation uncertain. avangusthajanubhyam bhi i the MSS. of Lahore, Vienna, and the printed text; apangu” the MS. aparcangustha® the MS. of Madras; the Bh&sya: apancadangusthajan vancav 7 ` ?) yayos tabhyam avangustha janubhyam....atha va vamam ca yatha iti tatha vamapadangusthajanuni bhiimau nidhaya ; ‘ with the great toe of the 1 yot and with the left knee”. But, as the Prayoga prescribes : janubhyGm bhim dayan, the two knees are right.
15 mukhavasa,
pidayu” ysore ;
VAIKHANASASMARTASOTRA v. 13, 14. 147
his (४.९. of each Brahmin’s) thumb, he should feed them in the manner as formerly described?®. What remains of the food he should take away and throw it together with the pinda, outside his house in a pit made to the south of it, and he should also pour out that water. A bali-offering is given to the crows; or he must dismiss the pinda on a spot unvitiated "7 by dogs and candalas. The hawks, crows and such like birds he should not ward off, because the Fathers approach in the form of these. After he has bathed, he should have performed the benediction by the Brahmins and he should bestow gifts of food on them, and convey the fire destined for domestic worship (to its original place). Then, takes place the (daily) Vaisvadeva, as described for- merly 18. This is the Ekoddista-sraddha.
16 Cp. IV. 4 and II. 2. 17 anupahata. 18 See III. 7.
Pragsna V, Khanda 14.
(The monthly sraddhas and the sapindikarana.)
The oblation of the rice-ball (pinda) takes place in the same manner’, month after month?, on that (same) day (८.९. on the day corresponding to the day of the decease). After the lapse of a month {reckoned from the decease) or in the course of the third month, the use of sesamum-oil (for salving the body is allowed to the relations) combined with (the wearing of) auspicious objects 3.
The third month after the (first) ekoddista (of the eleventh day) or the sixth month or the year is the time for strengthening the preta‘ , therefore, on one of these periods on an approved time he should ; thinking that he (the preta) has now reached the status of the Fathers °,
1 tatha means, according to the Bhasya tusnim.
2 The pinda should be tinamasitka, traipakstka, dvitiyamastka, trtiyamasika caturthamasika, pancamamiasika, sanmasika, itnasinmasika, saptamamascka, astamamasika, novamamasika, daésamamasika, ekadasamasika and dunabdika, according to the Bhasya. These, together with the first ekoddista and the sapindi- karana are the sixteen éraddhas; cp. the author’s paper, ‘“ Uber Totenver- ehrung,” page 26.
ॐ Ig this the meaning of mase tatlasamparkas trtiye va mangalayukto ०१५४८४४ ? The Bhagya explains tailasamparka by tatlabhyanga.
4 Preta is the designation of a newly deceased person, as long as he has not by the sapindikarana reached the rank of the Fathers.
5 pitrsth@nagataya seems not to be a mantra; cp., however, note 8 on V. 15.
148 VAIKHANASASMARTASOUTRA V. 14.
perform for him the sapindikarna, viz, the placing of his pinda succes- sively on the three pindas (of father, grand-father and great-grand- father).
The Vaisvadevaghara® and the boiling of the mess of rice mixed with sesamum as formerly’. Then, having sacrificed the vaisvadeva-offering 8, he throws, wearing his sacred string over his right shoulder, with the mantra: ‘Thou wise one, that invitest to the sacrifice” ® a kavya-fuel-stick "0 (into the fire) and burns it. He, then, summons the Fathers with the mantras: ८, [ invoke the Fathers who are gone to the earth. I invoke the Grandfathers who are gone to the atmosphere. I invoke the Great-grandfathers who are gone to the sky’’!!; then, he should perform the acts beginning with the pouring out of the sacrificial butter and ending with the throwing of the butter into the 6 ४. Having worshipped three fuel-sticks (of udumbara-wood) with unhusked rice and the other substances 18, he puts them into the fire as follows: the first, with the mantra: ‘To Agni the conveyor of the food of the Fathers, svadha, namah, svaha,’” he puts into the northern part of the fire ; the second, with the mantra : ८८ ¶0 Soma who is accompanied by the Fathers, svadha, namah, svaha,’ into the southern part of the fire; the third, with the mantra: ‘To Yama, the Lord of the Angiras, svadha, namah, svaha,’’ between the first two, and, whilst he puts them into the fire, he thinks of them as the eyes and the mouth (of Agni)!*. Then, he should sacrifice clarified
6 Cp. note 1 on IV. 3.
7 Asin the agtaka-ritual, IV. 3 second half.
8 With the mantras visve adya, etc. (printed text, page 56, line 12). 9 Cp. note 7 on I. 11.
10 kavya here is equal to paitrka (Bhasya), but then we expect the feminine gender.
11 prthivigatin pitrn Gvahayami; antariksagatan pitamahan Gva°; divigatan prapitamahan Gva°.
12 The acts from I. 13, middle to the end of this Khanda.
18 Cp. I. 14, beginning.
14 Reading with the printed Kumbakonum text: cakesurasyam ti homaé ca (the MSS. of Vienna and Mysore have a gap here, whilst the MS. of Lahore also omits this passage), cp. I. 15, where the ajyabhagas are considered as the eyes, and the oblation with the vy&hrti as the mouth of Agni. My translation rests on the Bhasya, but perhaps the meaning is: “‘ then he sacrifices the &jyabhagas (1.e. the two eyes) and the vyéhrti-oblation (the mouth of Agni)”.
VAIKHANASASMARTASOTRA ए, 14, 15. 149
butter with the (three) verses addressed to the Fathers: ‘‘ The Fathers, who 11616 `° €#6., 15 and with the mantras: ‘To the Fathers that are departed to the earth ”’, etc. 1५,
15 Cp. note 16 on II. 2. 16 Cp. II. 2 immediately after note 16.
Prasna V, Khanda 15, (The sapindikarana, continued.)
Having prepared, in the manner as mentioned before,’ the spot (where the pindas are to be laid down), and, having strewn here, as for- merly,?. sesamum, leaves of udumbara and darbha-grass, with the mantra: ‘I destroy all” ३, and, having honoured the Fathers (with perfumes, etc.), and, having prepared the spot for laying down his (४.९. the newly deceased’s) pinda, opposite to their (४.९. the Fathers’) spot, and, having honoured him in the same manner (as the Fathers) pro- nouncing his name, he cleans the vessel, repeating the mantra: ‘‘ May there come to me the instigation’’*, and, with the mantra: ^ Agni, Indra and Varuna’’®, puts in it the mess of boiled rice. He divides this rice, which he has provided with sesamum and clarified hutter, into four parts and makes the rice-balls. The three principal rice-balls he lays down with the mantra: ‘‘ May this boiled rice’’ 9.
Those who are deceased first are called ^“ the Fathers ’’, those who are deceased before these ^" the Grandfathers ’’, those who are deceased before these ‘“‘the Great-grandfathers”’, those who precede these are the groups of paternal relations. Therefore, the laving down of the rice-balls is performed successively for these four ’.
Having laid down on the spot destined for him (४.९. for the pinda of the newly deceased), in the same manner, one rice-ball, he divides this pinda into three parts and deposits, with the mantra: ‘‘ For him who has reached the status of the Fathers’’®, each of these parts on each of the other pindas. As he has now, at the end of the year,
1 Cp. V. 13, middle. | 2 Cp. IV. 4, beginning. 3 Cp. note 4 on IV. 4. 4 Cp. note 6 on IV. 4. 5 Cp. note 7 on IV 4. 6 Cp. note 8 on IV. 4.
7 Does this mean that the jrativargah are excluded, the newly deceased being comprehended in these four ? Or does this sentence refer to the ordinary rite ?
8 Here the words areintended as a mantra; in the samhit& it 18 as here given ; । cp. note 6 on V. 14.
150 VAIKHANASASMARTASOTRA ए. 16,
reached the state of the Fathers, therefore, he should sedulously® per- form for him the rite of the Fathers: all the acts, that of giving the water, the pinda and the other acts he should (henceforward) perform without pronouncing his name, but only as destined “for the Fathers.’’ To the south 10 (of the spot where the pinda for the newly deceased has been laid down) he digs a hole, as broad and deep as the sthandila 11, satisfies him, with the mantra: ‘The waters that convey vigour” 12, out of the water-pitcher (४.९. he pours into the pit water out of it), presents (to the Brahmins) perfumes, betel and so forth and daksinas, and covers the pindas with a winnowing-basket. Then, follow the oblations of the closing ritual with the mantra: ^" Eaten by the Fathers’ 19. The satisfying of the Brahmins with food takes place as formerly.
“ Just as a young animal amidst troops of cows, horses, goats or buffaloes seeking everywhere after the mother-animal that has gone away (and having found it) gratifies it, so even does the gift of the water, of the pinda and so forth, bestowed according to the ritual, when it has been given to some one, gone away wherever it may be, gratify him. Therefore he should sedulously perform the rite for the Fathers. He must not be an unbeliever,” thus runs a brihmana.
This is the rite of sapindikarana (४.९. making a newly deceased to sapinda, imparting to him the pinda).
Therefore 1५4, he performs on the second or third day (after the sapindikarana) for these (three ancestors) successively the offering of the three rice-balls (and afterwards) the ४8 {98 19, so it is prescribed
(in sacred lore). End of the fifth Prasna.
9 The reading is not certain; see the critical notes in my edition of the text.
10 avacyam is explained by the Bhasya as daksinasyam 226४.
11 Refers to V. 13, middle.
12 Cp. note 10 on IV. 4.
13 Cp. note 22 on IV. 4.
14 ८06111८ : because he has now reached the status of the Fathers, therefore as soon as possible the sraddha must be given to him together with the more re- mote ancestors. ”’
18 The word astakam 18 missing in the Bhasya.
VAIKHANASASMARTASUTRA VI. lI. 15!
SixtH Book. Prasna VI, Khanda 1. (Prayascitta for the aghara.)
Now we shall explain the Prayascitta! for the sacraments: the rite performed on impregnation and the others.
Having bathed and expressed formally his intention to undertake such or such an act, he should on an auspicious day perform the sacra- ments according to the rule. A (quadrangle) which at the four cardinal points ° measures four hastas* in length and breadth is called an ^“ ox- hide”. Having put, as formerly, the fire on a spot measuring an ox-hide, which he has smeared with cow-dung and, thinking of the fire (viz. the god Agni) as sitting with his face turned towards him‘, he should perform the aghara, which introduces every rite. If the aighara-sarifice is deficient or an act (of it) has been omitted or trans- posed, he performs oblations with the vyahrtis, the great vyahrtis, the gayatri-verse, the two minda-verses and the Visnu-verses, repeating each of these twice, and, then, performs the aghara anew. If the sthandila (the place for establishing the fire) or the utensils, as the grass for strewing around the fire, etc., have not the proper measure or (one of these) are deficient, he should perform oblations with the two minda-verses, with the verse addressed to Savitr, and with the vyahrtis.—If the two priests (the Brahman and 80708.) 9 are absent, he lays down to the south and to the north (of the fire) a bundle of grass with the tips to the east, and imagines these as the Brahman- and the Soma-priests (performing on these bundles the usual ceremonies, but
1 This whole sixth book treats of the prayascittas, viz. the acts that must be performed, if in the rite any fault or omission has been made, in order to annihilate the bad consequences and to set the matter right.
2 On caturdigam cp. note 8 on I. 9.
3 A hasta or fore-arm, cubit, is equal to 24 angulas (finger-breadths) or about 18 inches.
4 At the first sight we might be tempted to correct : abhimukham (this would be in the style of our Siitra, (see note 2 on I. 9) Gsino’gnim dhydiva, but the Prayoga confirms the reading presented by all the MSS. ; here we read: athagner dhyanasvariipam likhyate + pascimabhimukham brahmasane caisinam sarvadevaih parivriam raktavarnam tripadam dvisirsam catuéésrotram catuésrngam dvinasikam Gsyadvayayutam sannetram makutadyabharananvitam, etc.
5 Cp. I. 9.
152 VAIKHANASASMARTASUTRA VI. 1.
himself executing the acts assigned to them).—At a sacrifice for the Gods all the acts are even and begin and end in the north or the east ; at a sacrifice for the Fathers they are all uneven and begin and end in the south or the west.—If a sacrifice (a libation) is less or more (than it ought to be), he offers the two full-ladle-oblations and the two minda-oblations.—When no discrimination is made (in this book), the oblation must be performed with the sruva-ladle, the substance is clarified butter, the mantra is the vyahrti; when no specification regarding the prayascitta is made, it is that which consists of oblations with the verses addressed to Visnu.—When a fly, a worm, a hair, an ant and such like falls into the fire, into the melted butter or into the mess of boiled rice, on the moment when it is going to be poured into the fire, he should remove this (alien object), kindle (the fire) by (throwing) a grass-stalk (into it) and perform, as prayascitta, an oblation to Prajapati and one to Agni.—When a cow, a boar, a horse, a serpent, a frog, a cat and such like animals pass on the place of the sacrifice, he should with the mantra: ^< Here did Visnu stride ° sprinkle (water) on the foot-prints; an oblation to Visnu and one to Rudra are the prayascitta.— When one of the utensils, as the grass for strewing around, etc., is burnt, broken, cut or lost, he should instead of this (object) take (another) in use and twice perform the two minda- oblations.— When, after the aghara has been brought to end, this fire is extinguished, he should, whilst fixing his thoughts on the Fire, with the mantra: ^" This is thy place of origin’? make the ashes ascend into a fuel-stick®, then, with the mantra: ^^ Awake o Agni’’’” put this fuel-stick on ordinary fire, make it blaze up (by throwing fuel on it), pour the water around it, perform two libations, with the mantras: < Mind, light ’” 8, ‘‘ Thou art quick, O Agni ”’®, the two minda-oblations and those with the vyahrtis.— When at the end of the oblations in the closing part of any sacrifice, from the Jibation to Agni svistakrt on, there is a deficiency, he should perform the oblations with the mantras: <“ 2 Visnu now”’ etc.?°, the two minda-oblations and those with the mantras: ‘‘ What has been made to hear, etc. ’’ 11.
6 Cp. III. 6, end and VI. 16, middle.
7 See TS. IV. 13, m.
8 See TS. I. 5, 3 g.
9 Cp. note $ on ITI. 17. 10 Cp. note 23 on I, 4. 11 Cp. note 5 on I. 19.
VAIKHANASASMARTASOTRA VI. 2 153
Prasna VI, Khanda 2.
(Prayascittas for the niseka and the nandimukha- sraddha. )
They say (६.९. there are some who say) that the cohabitation of the newly married pair at (i.e. immediately after) the menstruation is the same as the niseka (४.८. the ceremony performed on the occasion of the first cohabitation)!. When his wife has bathed at the (end of the three days of) menstruation, and he does not perform the cohabitation within sixteen days, he establishes his fire, performs the aghara, makes oblations to Visnu, Brahman, Indra and Agni, then, those to the limbs, with the mantras: ‘‘ To the teeth, svaha’’?, etc., then, those with the jaya, abhyatana and rastrabhrt-formule*®, and, then, performs the concluding sacrifice. Then, he should approach her (in the following night) in the manner described‘, after she has bathed and adorned herself. The sacrifice must take place only after the first monthly period (reckoned from the day of marriage), the cohabitation after each monthly period. Then the wife becomes pregnant and gives birth to a male child. By a son the Fathers are gladdened, through him they reach heaven. If she remains without a son he may, in order to obtain a son, marry another wife’. He whose wife is true to her husband and has a son and is virtuous, that one gets all kinds of prosperity. Therefore he may abandon in presence of his relations a wicked, unvirtuous one, and marry another.—When, on occasion of the sacraments, as the ceremony to secure conception and the others, the nandimukha-(or) abhyudayasraddha® is omitted, and on one and the same day together with a sacrifice for the Gods another one.has been performed in the way as is prescribed for the sacrifice to the Fathers, this act is inauspicious. Therefore he should on the preceding day perform the act in the way as prescribed for the Gods: having’ invited to represent the All-gods two, and to represent the Fathers four.
1 Cp. note 18 on I. 1. 2 Cp. note 13 on III. 9.
3 Cp. notes 3-5 on J. 16-19. 4 Cp. ITI. 8.
5 Note the peculiar construction: anyam vivaham kuryat, equal to anyam vivahayet. cp. note 2 on VI. 13 : tam punar vivaham kurute and note 8 on VI. 8: yajussamhitam svadhyayam karoti; cp. note 1 on VITI. 3, note 13 on IX. 13.
6 Cp. II. 1-2.
7 Is this not as if the Siitrakara ignored his own description (II. 1-2)? Oris this the priayaécitta? But the Prayoga inserts the details here given into the description of the regular nandimukha éraddha. It is striking that the descrip-
154 VAIKHANASASMARTASUTRA VI. 2, 3.
Brahmins, and, having poured out water mixed with barley in their hands, with the mantra: ‘‘ May the glad-faced Fathers be pleased 2, he should, at the close of the aghara, as formerly, perform the oblation and entertain the Brahmins, or he should present to them a platter full of boiled rice’. Having performed otherwise (vz. in a wrong’ way ?) the nandimukhasraddha, he should again perform the auspicious rite®. At the ceremony of birth and the rising up from childbed he should omit the nandimukhasraddha, according to some (ritualistic authorities).
tion of the abhyudayasgraddha here given agrees more with the one of the érauta- stra (I. 4): tato’ abhyudayasraddham kurvita daivikavat sarvam dvau visvedevau caturah pitrn ernite nandimukhah pitarah sanugah priyantam ity aradhyarghyam dadati. |
8 udyatam or udyantam is uncertain. The Bhasya explains; saravapurnam odanam : the word recurs at VI. 19 and VII. 7. Is it equal to udantam: ‘‘ reach- ing to the brim ’”’ ?
9 This whole sentence is not clear to me; anyatha, according to the Bhasya means: yady akrte nandimukhe yat karma krtam tad agubham bhavati, tasmat punar nandimukham kriam api gubhakarma garbhadhanadi punah kuryat. The edition of Kumbakonum reads: anyatha (nandimukhe hine vaisnavam brahmam raudram ete ya tha pitara uéantas tvG sa no dadatu prthivigatebhya ityadi pitrdarvatya hutv& tatha) nandimukham krtva punah subhakarma kuryat. The words enclosed by me in brackets are given only here.
Prasna VI, Khanda 8.
(Prayascittas for the ceoremonytosecure concep- tion, for the ceremony to obtain a male child, for the parting of the hairandforthe bali-offering to Visnu.)
It the proper time for the ceremony to secure conception! has passed, or if it has been deficient in one of the acts, or if the proper order of the acts has been reversed, he should, after having per- formed the aghara in the known manner, make an embryo of gold ?, lay this on the belly of the wife and fasten it with a darbha-grass- stalk. Having poured the water around (the fire) he should perform oblations to Visnu, Brahman, Rudra, Indra, Agni, Brhaspati and those to the
1 See IIT. 10, 2 Note the construction: suvarnena garbhavat 2८02, Bhasya: hiranyena garbham karayitva.
VAIKHANASASMARTASUTRA VI. 3, 4. 166
11008 3, and, then, hold the ceremony of garbhadhana as_ usual. With the hymn addressed to Visnu he touches her belly. Then he rernoves the golden embryo and having presented it to the Brahmins, entertains them.
At the ceremony to secure the birth of a male child* and at the parting of the hair,‘ he offers the same prayascitta as at the garbhaidhana and, then, performs these (sacraments). There (viz. at the pumsavana) the difference is that he manufactures an embryo of gold, which in its middle has the sign of the male, and that the touching of the belly is accompanied by the hymn to Purusa.
If the bali-offering to Visnu 5 is deficient, this rite must be under- taken (anew), after he has four times performed the oblations to Visnu and those with the hymn addressed to Visnu.—He sacrifices the obla- tions at the sacraments for the embryo in ordinary fire, according to some in the father’s fire destined for domestic worship. In case the husband has died, his father, his brother or a sapinda-relation of his (or, if these are not present) a relation of the woman’s should perform it. At the first pregnancy (only) the sacraments for a pregnant woman are performed; according to some (ritualists) they take place at each pregnancy.
3 Cp. note 2 on VI. 2. 4 See ITI. 11 and IIT. 12.
5 See III. 13.
Prasna V1, Khanda 4.
(The impurity caused by child-birth (asauca), the prayascitta for it and for the rite of birth and name-giving.)
At the birth of a boy or a girl, a ten-day period of impurity is ordained for the sapinda-relations. The sapinda-relationship of a male is restricted to the sixth?, of a female to the third individual (in the ascending and descending line). During the period of impurity, caused by a birth or a decease, he abandons the twilight-devotion and what is connected with it, the ordinary religious acts (and) the others (viz. the occasional ones) that are connected with the worship of Gods and Fathers, the study of the Veda, and the bestowing and accepting of gifts.
1 All the dharmasitras and Manu and Visnusmrti: @ saptamat purueat but this may mean the same, if the person himself is reckoned as the first.
156 VAIKHANASASMARTASUTRA VI. 4, 5.
If, after the birth of a male child, the morning-oblation into the ° birth-fire `° 2 has been deficient, he performs four times the libations with the vyahrtis and at evening the double; if the evening-oblation has been deficient, then at the (next) morning the double; and in the same manner up to the end of the ten-day period (of impurity) Ifthe whole period has elapsed (without the due oblations being performed), he should perform the ceremony at birth (again) in the same manner (as it ought to be made).
If the ^ birth-fire ”’ is extinguished, he should let the ashes of it, as formerly* ascend into a fuel-stick, put this stick on ordinary fire and, having offered the prayascitta-oblations, should again perform the sacrifice in the same manner. On the tenth day he makes the ‘‘ birth-fire ’’ ascend into the fire-drill or into a fuel-stick, produces this fire anew by churning and, after having performed in this fire the Vastuhoma * and the sacrifice connected with the mother’s rising from child-bed 8, he takes up the fire (again in the fire-drill or a fuel-stick) and carefully guards it (for the ceremony of name-giving).
If the proper time for the ceremony of getting up from child- bed has passed, this rite should be performed in the proper way, after he has made prayascitta-oblations to Visnu, Brahman and Rudra.
If this is the case with the ceremony of name-giving, he offers an oblation to Visnu, then the milahoma®, then the oblations with the mantras: ‘‘ Whatever contumely against the gods we have commit- ted’’’, thereupon, the oblation to the cardinal points, and, then, he performs the ceremony of name-giving.
2 Cp. III, 15. 9 Cp. note 1 on VI. 1,
4 Cp. ITT. 16 and 17. The Vastuhoma or Vastusavana, then, forms part of the Jataka-rite.
5 Cp. ITI. 18. 6 See note 7 on I. 16-19. 7 See note 4 on IIT. 21.
Prasna VI, Khanda 5.
(Prayascittas for the sacrifice to the Naksatras, for the first feeding with solid food and for the rite of tonsure.)
If the sacrifice to the Naksatras! has been deficient, the 08. ०६. citta consists in an oblation to Skanda, oblations to the nine planets and those to Visnu.
1 Or the Varsavardhana, see III. 20.
VAIKHANASASMARTASUTRA VI. 5, 6. 167
If the proper time for the first feeding with solid food? has passed and if rice has been given to the child (before the proper time), he should offer in the “birth-fire’’ prayascitta-oblations to Visnu, Brahman, Agni, Indra ४, Soma and Brhaspati, and perform the feeding with solid food in the eighth, tenth, or twelfth month and, thereupon, entertain in either month + the Brahmins.
If there has been a deficiency in the ceremony at the return from a journey® or the increasing of the rice-balls®, he performs the mtilahoma (as prayascitta १).
If the proper time for the rite of tonsure has passed or if it has been performed without the mantras, he should sacrifice in the ‘‘birth-fire”’ prayascitta-oblations to Visnu, the mulahoma, to ‘Brahman, to Varuna, to Agni, to Rudra and, then, having given to the best of his power gold, a cow and other gifts to the Brahmins, and having entertained them, he should perform the rite of tonsure.
2 Cp. IIT. 22. a.
3 Instead of aindram the MS. of Madras has sauram, the Prayoga raudram. 4 tattatkale is passed over in silence by the Bhasya.
5 Cp. III. 22. b. 6 Cp. III. 22, ९.
Prasna VI, Khanda 6.
(The prayascitta common to the sacraments.)
Now, the prayascitta which is common to the sacraments of impregnation and the others (that are treated above)!. According to some (ritualists), he should (if any omission had taken place in them) perform each act after he has twice sacrificed with the mantras to Visnu: ‘‘ Of Visnu now,” etc., twice the minda-oblations, and twice the oblations with the mantras: ‘‘ What has been made to hear”’, etc.?. Or, if the sacraments during the time that precedes the initiation, viz. those that begin with the garbhadhana and end with the tonsure, have been deficient, and he should like to perform all of these, joining them into one single paradigma and in a single sacrifice, then, after the father has performed the candrayana-penance 3
+ It seems that instead of the priayascittas prescribed in the preceding
chapters, he may for each of them take one and the same, as it is expounded in the following sentence. |
2 Cp. note 5 and 6 on VI. 1.
9 These penances are not described in our Vaikhdnasa-texts; they are known from Manu and kindred texts.
158 VAIKHANASASMARTASUTRA VI. 6, 7.
and the son the prajapatya-krchra-penance*, he should entertain the Brahmins, bestow on them gifts of gold, a cow and other objects, perform the oblations to Visnu, the minda-oblations, those with the mantra: “What has been made to hear’”’ etc., those to Rudra, the milahoma and those to Vinsu, each of them twice, and, thereupon perform the rites of garbhadhana up to the rite of tonsure, uniting them into one single paradigma, at one single sacrifice’. At the end of the aghara there is one single oblation,* but the sprinkling of water around the fire takes place at the beginning and the end for each sacrament. This, then, is the difference.
4 Then the pradhana-ahutis of each sacrament are performed all together in due order, at one single sacrifice.
Prasna VI, Khanda 7. (Prayascitta for the initiation. )
In being born from a Brahmin-father and a Brahmin-mother a Brahmin has his first birth', in being initiated into the Veda he is born for the second time. In this second birth his spiritual preceptor is his father, the verse addressed to Savitr his mother. Because of these two births he 18 ‘“‘ twice-born’’.—A passage in a Brahmana runs: ०८ 4 Brahmin-boy he should initiate when he is eight years old ” 2. Therefore, the initiation of a Brahmin-boy in his eighth year, reckoned from the date of the ceremony to secure conception, is the best. If this can not take place he should perform it in the ninth or tenth year (or in any year) before the sixteenth. If the sixteenth year has passed, he should perform the Uddalaka-penance, as it has been formerly ® described, and, then, ( again) the sacraments from the garbhadhana on. When (in this way the boy ) is purified*, he should’ entertain the Brahmins and bestow on them the gifts of gold and of a cow. The father, having performed the candraéyana penance, should produce the boy’s ^ birth-fire’’, (which carefully has been guarded in the fire-drill into which it has mystically entered), adding fuel to it ; perform the agh4ra ; sacrifice (in this fire as prayascitta-offerings ) the two minda-libations, the full-spoon-offering, the oblations to
1 Cp. I. 1, third alinea. 2 No sruti of this kind is known to me. 3 Cp. II. 3. ५ This is, according to the Bhasya, the meaning of éuddhe.
VAIKHANASASMARTASOTRA VI. 7, &. 159
Brahman and those to Visnu, repeating these one hundred and eight times, and, then, he should hold the initiation in the manner as tormerly described. He who among the following persons : the father the (father’s) brother, a relation, a member of the same gotra, a maternal uncle and suchlike, is undefiled and has the knowledge, performs the initiation®. Otherwise, (४४६. if the person who initiates him is not undefiled and not learned) he brings on him® moral taint and darkness. If the relations as the father and the other ones are not at hand, he may, for the sake of his initiation, resort to another Brahmin.
If, in consequence of illness, famine and suchlike causes, he (१.९. the boy after his initiation) has resorted’ to a man of low caste (a candala) or a despicable person, he (४.८. the teacher or whosoever performs the initiation) should, after having given (to the Brahmins) gold, a cow, a plot of ground and so forth, and, after having put in order the fire, sacrifice as prayascitta-oblations those to Visnu, those with the mantras: ‘‘ Whatever contumely against the Gods we have committed ? 8, those to Brahman, to Indra, to Varuna, the milahoma and, lastly, those with the vyahrtis ; then he should perform the rite of initiation.
5 This statement is unusual, as the acarya (the guru) usually performs the upanayana.
6 Note the instrumental : tena yojayati instead of tam yo’.
7 Viz. if he has accepted food or drink from such a person. If my
interpretation is right, samaérite here governs not the accusative but the locative. 8 Cp. note 4 on ITI. 21.
Prasna VI, Khanda 6. (Prayascittas forthe Veda-student, the Brahma-
0 8711. )
From the term of his initiation on, the Veda-student, having bathed in the manner as described formerly’, having performed the twilight devotions, adored the Sun, satisfied the Gods, Rsis, etc., and having performed the Brahmayajjia, should at evening and morning up to his samavartana? constantly put fuel-sticks on the fire®. If
1 Cp. I. 2—4. 2 Cp. II. 13—17.
8 The eight fuel-sticks mentioned in II. 7 ( with the vy&hrtis). According to the Bhasya the upanayana-fire (the fire of the pupil himself, then) is meant or
160 VAIKHANASASMARTASOTRA VI. 8.
his constant bath is de‘icient (६.९. not taken at the right moment), he should bathe (afterwards) and, having merged into the water repeating the mantra: ‘To Jumbaka, svaha’’*, he should, whilst fixing his thoughts on Narayana, perform, with the aghamarsana-hymn combined with the Jumbaka-formula, the aghamarsana-rite 5, and mutter the mantras addressed to Visnu.—If his twilight-devotion is deficient,.he should bathe, restrain ten times his breath, recite the Savitr-verse one hundred and eight times, and, having performed his twilight-devotion, mutter the mantras addressed to Visnu and to the Sun. According to some (ritualists) he should abstain from food until the next time for his twilight-devotion and, then, perform it.— If his tarpana® has been omitted, he should hold a double tarpana (in the second part of the day).—If his Brahmayajfia’ has been deficient, he should first recite the Purusa-hymn, and, then, the Yajussamhita.2—If he has neglected at morning to put the fuel-sticks into the fire, he should put at evening a double quantity, and, if at evening, a double quantity of fuel-ssicks at morning into the fire.—If during three days he has omitted his bath and what is connected with it १, he holds as formerly the bath and the muttering and, having performed as prayascitta-oblations those to the Sun and to Agni, puts the fuel-sticks into the fire. If during a period of seven days his constant duties have been neglected, he is an avakirnin 10.
laukikagnt. This is incomprehensible to me; the fire of the guru seems to be meant,
4 See T. Br. ITI. 9.15.3.
5 Cp. note 27 on I. 3.
6 Cp. I. 4.
7 Cp. I. 4, last part.
8 As the Bhasya cites the opening words of the Yaj ussamhita : we tvorje ८४८, not ths Vaikhanasa-samhita, but tho Taittiriya-samhita is intended. Note the construction: yajussamhitam svadhyadyam karoti, cp. note 5 on VI, 2.
9 Tne twilight-devotion, the tarpana, the brahmayajiia and the putting on of the fuel-sticks,
10 This word is taken here in a wider sense than usually. The current meaning is: ‘one who has broken his vow of chastity,’ but here apparently it is taken as one who has neglected his duties as a Veda-student.
VAIKHANASASMARTASOTRA Vi. 9, 10. 16]
Prasna VI, Khanda 9. (Prayascitta for an avakirnin).
Now, the prayascitta for an avakirnin. If during a period of seven days there has been omission of the bath, the twilight-devotion, the study of the Veda, the offering of fuel-sticks into the fire, the collecting of alms, etc., and if he has abandoned the wearing of the girdle, the sacred string, the antelope-hide, the staff, or if he has broken his vow of chastity, he should perform the péada- krcechra-penance or fast one day, put the fire! aright, strew darbha- grass and pour water around it and sacrifice libations of clarified butter with the mantras: ^° Protect us, O Agni, from sin,’ ^ De- graded by lust,’ ‘* Deceived by lust,’ ‘‘ May the Maruts pour over me,” etc.*. Then, he should sacrifice with the mantras: ‘‘ Return with strength,” ‘‘ Return with wealth’? and ‘ Protect with four, svaha’’®, Thereupon, with the mantras: ‘Here the Gods” and ८ Here did Visnu stride.”’
If he has partaken of food left over by any one, except his father and elder brother, if he has eaten honey, fish, viands, or food which is impure through a birth or a decease, and if he has eaten any forbidden food, he performs the renewed initiation.
1 According to the Bhasya the upanayanagni is meant, cp. VI. 11, beg.
2 These are the same mantras as quoted in note 21 on IV. 1, without the last one.
8 The first two mantras agree with TS. I. 5.3. 1, k; the third I cannot identify. In this passage I have followed the text as given in the ms. of Madras and in the Bhasya. The other mss. present different readings : 5216429८ ४ sit grhabhir tirjam pate pahi catasrbhih svahetit, Vi; sti grahibhir tirjam pate pahi etc., the text of Kumbakonum, where as a various reading instead of grahibhir we find caturgrahibhir. The ms. of Lahore runs: iti grhi (catasrbhi)r urjam pate, etc. $ catasrbhir is meant as a conjecture of the transcriber’s.
Praéna VI, Khanda 10.
(The renewed initiation: punarupanayana. )
Now, the renewed initiation. After he has performed the pada- krechra-penance or has fasted one day, he prepares the fire and should, at the close of the aghara, put with the vydhrti fuel-sticks of palasa- wood into it, sacrifice with clarified butter oblations with the hymn to Visnu, the two minda-oblations, those with the mantras: ** What has
1]
162 VAIKHANASASMARTASOTRA VI. 10, 1}.
been made to hear,” eto., the full-spoon-oblation and those with the vyahrtis; then, he holds as formerly the initiation. At a renewed sacrament (of initiation) the shaving, the (instalment with the) girdle, the antilope-hide and the staff, the observances and the going out to collect alms are left out. Or he may repeat one hundred and eight times the verse addressed to Savitr and, then with the same verse touch (some) clarified butter and partake of it. Or he may par- take of food left over by his Teacher. Then, he is purified.
Prasna VI, Khanda 11. (Prayascitta for the study of the Veda.)
If the proper time for undertaking and abandoning the observances relating to the study of the Veda has passed away or if any deficiency has been made in them, he should set aright the initiation-fire, and, at the close of the Aaghara, make oblations four times with the appertaining vrata-hymn + (and) with the verses addressed to Visnu, and, then, undertake the observance, resp. abandon it.—At the ceremony of opening the annual course of study he should (in case of deficiency) sacrifice four times with the opening parts of each Veda, perform oblations to Brahman and to the Rsis, each four times, and then perform the ceremony of opening the annual course.—Immediately after the sacrifice in the month of Sravana?, he puts, with the verse, addressed to Savitr, one thousand fuel-sticks on the fire. For a deficien- cy in the sacrifice in Sravana, the same prayascitta is ordained as that for the ceremony of opening the annual course of study.—Practising the prijapatya-observances and the other ones, he should study the Vedas. If he does not study them, he is to be excluded from all religious acts. If he is unable (to study all of them), he should studv at least any 8 Sakhi (viz. the Samhita, etc. of one single Vedic school).— Having performed the ceremony of returning home after absolving his study, the Snataka sacrifices constantly (at evening and at morning) with the vyahrti an oblation of clarified butter into his fire, up to his marriage. If he has omitted one of the acts of the samavartana, he should (even) after having married, perform the candrayana-penance,
1 Cp. IL. 7 and 10. 2 Cp. 11, 12, end. 3 yat 1८41८1८ chakham adhiyita seems to be incorrect for yam kam cic chakham
a ५
VAIKHANASASMARTASOTRA Vi. Il, 12. 163
set aright his fire, sacrifice oblations with the verse addressed to Savitr, with the verses addressed to Visnu, to Brahman, to the Rsis and to Agni, each a hundred times, and, then, perform the samavartana and the renewed marriage-ceremony. At this renewed marriage-cere- mony all is the same as before.
Prasna VI, Khanda 12. (Praéyascittas forthe marriage-ceremony.)
A Brahmin should choose in marriage the daughter of Brahmin parents, a maiden who is either a nagnika or a gauri ; a Ksatriya should choose the daughter of Ksatriya-parents, and a Vaisya the daughter of Vaisya-parents. A nagnik’i they call a girl from the eighth to her tenth year, a gaurt one between ten and twelve years, whose menses have not yet set in.
When he has performed the ceremony which concludes the study of the Veda, and has let pass the proper time for marriage or has performed deficiently the marriage-ceremony, he should absolve in his initiation-fire the Aaghara, sacrifice as prayascitta-oblations the one to Brahman, the one to Visnu and the one to Agni, each a hundred times. Then a Brahmin should for the sake of his fire!, and the sake of obtaining a male descendant, contract a marriage of one of the four kinds,? the first of which is the Brahman-form of mar- riage; if not the first, then, in order, one of the next (three ) ones. From the kinds of marriage, of which the Asura-form is the first, evil sons are born. ‘Therefore, if he has married according to the Asura-(or) Gandharva-form® of marriage, he should accom- plish the candraéyana-penance, then, bring in order his fire and per- form as prayascitta-oblations the one for Brahman, the one with the mantra: ‘The three and thirty threads’’*, the one for Visnu, the one for Savitr and the one for Agni, each a hundred times ;
} In order to be able to establish his fire for domestic worship, the aupasanagni.
2 Cp. 117. 1.
3 In view of the immediately following passage either the words: ‘ (or) the Gandharva-form”’ or the next sentence referring to the Gandharva-marriage ought to be cancelled. In the Mss. of Madras and Mysore this last sentence is missing but the Bhasya has both of them.
4 See TS. I. 5. 10. n.
164 VAIKHANASASMARTASOTRA VI. 12, 13.
thereupon he should perform the renewed marriage-ceremony accord- ing to one of the kinds, the first of which is the Brahman-form. At a marriage contracted after the Gandharva-form the prayascitta is the double of that for an Asura-marriage ; at a marriage contracted after the Raksasa-form the prayascitta is the double of that for a Gandharva-marriage; as a marriage contracted after the Pisaca- form the prayascitta is the double of that for a Raksasa;marriage. The marriage-forms, from the Asura-matriage on, are approved for a Ksatriya and a Vaisya: in case a former one of these is not practicable, then, each of the following ones. According to some ( ritualists ) a Brahmin may accept, according to the rite, the Asura and Gandharva-forms of marriage®, according to others he may also, after having performed the sacrifice ०, accept the Raksasa and Pisaca- forms. Otherwise’, he performs the prayascitta for approaching a maiden.
5 Manu III, 23 prescribes sad Gnuptirvya viprasya, but ib, 24: caturo brahmanasyadyan pragastan kavayo viduh. Whilst in Manu these two statements collide with each other, this collision is not found in the Vaikhanasasititra where the statement agreeing with Manu ITT. 23 is attributed to eke.
6 According to the Bhasya the libations with agnir aitu etc. (III. 3) are meant.
7 Viz. if he contracts a Rakgasa or Piéica-marriage without firstly having made the essential marriage-sacrifice.~-The prayascitta for approaching a maiden is not found in our text.
Prasna VI, Khanda 138.
(Pradyascittas for marrying a menstruating girl and for the case that a younger brother marries be- fore his older brother.)
If he has married a girl that has reached puberty!, he should perform the krechra-penance, set aright his fire, sacrifice as prayas- citta-oblations the one to Visnu and the one to Savitr, each of them a hundred times, and then go with her through the marriage-rite anew *,—If she gets her monthly courses during the marriage cere-
1 Only the reading of the Mysore and Lahore mss. rajahpraptakanyavivahe is grammatically right.
2 Note again the peculiar instruction : tam punar vivaham kurute, cp. note 6 on VI. 2, note 8 on VI. 8.
VAIKHANASASMARTASOTRA VI. 13, 14. 165
mony at the time of the sacrifice, he should have her take a bath ; put on her any other garment; perform the punydha; sprinkle her with the mantras for sprinkling, and sacrifice the two minda-liba- tions, those with the mantras: ‘‘ What has been made to hear”’ etc., and those with the vyahrtis; then the marrying-rite should go on. At the completion of this rite the woman is impure. ®
If a younger brother marries whilst he has an elder (unmarried) brother, the younger one, who preceded the other in marrying, should perform the candrayana-penance, cause his elder brother whom he has preceded in marrying, to marry, perform the prayascitta as for- merly described * and, then, go through the marriage-rite anew.
8 Only now she behaves herself as usually do the women in this case. ५ Cp. VI. 12.
Prasna VI, Khanda 14.
(Prayascitta for marrying before the elder bro- ther: parivedana; general precepts for the fire for domestic worship.)
If an elder brother has gone abroad and the twelfth year ( of his absence ) has passed, he (viz. the younger brother who wishes to marry ) performs for him as for a deceased the act of burning the effigy!, and what is connected with it, sacrifices the prayascitta- oblations, and makes his marriage. If he returns (from abroad after the twelve years), the younger brother performs as formerly the prayascitta, and the marriage-rites (anew). If his elder (unmarried) brother, in consequence of slaying a Brahmin and such like evil deeds, has become an outcaste, he renounces him by discharging in the presence of his relations the pitcher filled with water®, performs the cindrayana-penance, and, then, he may marry.
Having conveyed at the close of the marriage-rite from the house of the (newly married) wife to his own dwelling his marriage- fire, t.e. his fire for domestic worship *, and his wife, and, having in
1Cp. V. 12.
2 Cp. Jolly, Recht and Sitte § 38 and Manu XI. 183, 184.
3 vivahagnim aupasanam : his marriage-fire, which henceforth is to be his fire for domestic worship; the same appositional expression VI. 15. On this matter cp. ITI. 15 beg.
166 VAIKHANASASMARTASOTRA Vi. 14, 15.
the northern part‘ dug up, by means of a straw as formerly ®, the spot destined for the fire, which is prepared in the manner as formerly described 6, he draws the six lines each a span long: three from west to east and three from south to north, sprinkles them, puts a chip of gold or rice-corns thereon, and here deposits his fire. This fire must constantly be kept (by the householder, unto his death)’. On the fourth day he should sacrifice the mess of boiled rice destined for Agni® and perform the Vaisvadeva®, according to some (ritualists) 19.
4 There seems to be a contradiction as against the statement of IIT. 5: pracyam ardhe. The Bhasya runs: svagrhasyottarasyam vayavyam anyatra vaq- nisalam kalpayitva. The fire-house, the Agnisala, then, forms a part of the dwell- ing itself.
5 Cp. I. 9. 6 Cp. I. 8, beginning. 7 Tt never may wholly be extinguished. 8 Cp ITI 5, second half, 9 Cp. ITT, 7.
10 I do not see why this view is here attributed to some, as it is the gener- ally accepted one, also by our Siitrakara himself. The Bh&asya periphrases kuryat by ka@rayet, and perhaps, if this is right, we might think of Apast. gerhs. VIII. 1, where the wife offers the first sth&lipaka and performs the first vai$Svadova.
~
Prasna VI, Khanda 15.
(Prayascittas forthe daily evening and morning- sacrifices. )
From the time of his marriage on, the householder should, after having taken the constant bath and having performed the twilight- devotion and the Brahmayajiia, perform at evening and morning in his marriage-fire, ९.९. his fire for domestic worship, which he has established’ and around which he has strewn darbha-grass, and poured water, the constant oblations £ of rice or of the substance used for the Agnihotra. If the oblation of the evening has been omitted, he should sacrifice at morning the prayascitta-oblations: ^ 0 Agni, suaha”’, “To Vaisvanara, svaha’’; if the oblation of the morning has been omitted, he should sacrifice at evening the prayascitta-
1 Literally : ‘‘after the establishing of the fire’: agnyadhainat. The Bhasya runs: agnya@dhanat prag iti éeeah, pragadhanad vivahagnav aupaeanavidhandat. This is far from clear to me.
2 Cp. III. 6, beginning.
VAIKHANASASMARTASOTRA vi. 15, 16. 167
oblations: ^^ {0 Agni, svaha”, “To Agni the pathmaker, svaha’’. Then, he should, in the usual way, perform the (evening and morning) oblations. In this way up to a period of three days. If the (evening and morning) sacrifice has been omitted during a period of three days, although the fire for domestic worship is unextinguished, the hus- band should fast one day and then establish his fire anew.’ If the fire has been extinguished within the period of three days, he should immediately on the same day, having fixed his thoughts on Agni*, make the ashes of it ascend in a fuel-stick, with the mantra: ‘‘ This is thy place of origin’’®, put this fuel-stick on ordinary fire, with the mantra: ‘Awake thou’’>, then, perform the prayascitta-oblations, as formerly and thereupon, the regular (evening and morning) sacri- fice. If the fire has been extinguished after a lapse of three days and if it has come in contact with any other fire®, the wife should perform the prajapatya or the padakrechra-penance, and the husband fast one day. Then the rite of establishing the fire should be gone through anew.
e
3 Cp. the next Khanda,
4 Cp. note 4 on VI. 1. According to the Bhasya with the mantra: ‘ Four horns,’’ ep, note 14 on IV. 10.
5 Cp. note 6 and 7 on VI. 1.
6 Cp. IIT. 6, second alinea,
Prasna VI, Khanda 16.
(The renewed establishment of the fire for domes- tic worship.)
Now, the renewed establishment of the fire for domestic wor- ship. Having, as formerly, established the fire, either that which he has churned in case it had been taken up into the fire-drill+, or that which he had fetched with the vyahrti from the dwelling of a learned Brahmin, he should perform in the usual manner the 8211878, Then, having poured water around the fire, and, having taken with the sruva-ladle four times clarified butter into the juht- ladle he offers the two fullspoon libations?. Then, he takes again, for each following libation, butter four times and performs the
1 The grammatical structure aranyam mathitam is rather irregular. 2 Cp. notes 14 and 15 on I. 19.
168 VAIKHANASASMARTASOTRA VI. 16.
prayascitta-libations for the renewed establishment of the fire: the three tantumat-oblations, with the mantras: ‘‘ Stretching the thread ”’ ; ८८ Awake, o Agni’’; ‘‘The three and thirty threads’ ° ; the four abhya- vartin-oblations with the mantras: ‘‘O Agni, returner,” ‘‘ Agni, Angiras,” ‘‘ Return with strength,” ‘‘ Return with wealth’’‘; the manasvat-oblation, with the mantra: ‘Mind, Light '' 3; the obla- tion to Prajaipati with the mantra: “ Prajapati bestowed victories’’® ; the anukhya-oblation, with the mantra: ^^ Along the fore-front of the dawns’’’; the prayaécitta-oblation, with the mantra: ‘‘ Thou art quick, 0 Agni’’®; the jyotismat-oblation, with the mantra: “ Out of the darkness” ®; the ayurda-oblation, with the mantra: ‘ Thou art life-giving, O Agni’”?°; the two minda-oblations!!, and those with the vyahrtis. Then, he performs, as formerly, the sacrifice in his fire for domestic worship™.-.-If he is not able to keep (unextinguished) the fire for domestic worship 1, or if he goes out on a journey‘, he should make it enter into his fire-drill, with the mantra: ‘This is thy place of origin”, and should again day after day churn it, with the mantra: ‘O Jatavedas” 15, and per- form his (daily) sacrifices. Or he may make the fire enter either ` 111६0 himself, with the mantra: ‘ With thy sacrificial form, o 4211 10, or into a fuel-stick with the mantra: ‘Ascend, ० Jata- vedas’’?’, and with this fire, after he has made it descend into ordinary fire, perform the daily sacrifices. When, after the fire has been made to enter (into himself or into the fire-drill or into the fuel- stick), his (daily) sacrifice has become interrupted, he should per-
3 See Ts. ITI. 4.2. e, note 7 on VI. 1, note 4 on VI. 12. 4 See Ts, IV. 2. 1. c, १, and note 3 on VI. 9,
5 Cp. note 8 on VI. 1. 6 See Ts. III. 4. 4. b. 7 See Ts. IV. 1. 2. k. 8 Cp. note 3 on VI. 1. 9 Cp. note 23 on I. 3. 10 See TBr. I. 2.1.11.
11 See note 3 on I. 19. Cp. note 3 on I. 19, ;
12 aupasanam juhott means perhaps: aupasanahomam juhoti (he finishes the sacrificial paradigma, begun with the aghaéra?). The Bhasya explains: sdyamadi hutvantahomam juhoti.
19 Note the construction aupasanam dharyam kartum aéaktah, where dhar- yam kartum is equal to dhaérayitum.
14 Cp. III. 6, end. 15 Cp. note 14 on I. 9.
16 Probably the mantra agreeing with TS. ITI. 4.10.5 is meant. But ] am
not sure of this. 17 Cp. note 17 on I. 9,
VAIKHANASASMARTASOTRA VI. 16, 17. 169
form the prayascitta, as formerly’®. In this way up to a period of twelve days. When the interruption of his daily sacrifices has lasted twelve days, the renewed establishment must take place ; when a month, he performs the prajapatya-penance; when six months, the candréyana-penance ; when it has been omitted a year, he should perform the prajapatya-, the taptakrechra- and the can- drayana-penances and, after he has given to some Brahmins the substances fit for a 88671866 19, he should establish his fire anew. If he has resigned his fire (altogether), he becomes the slayer of a Bhrina?!.—On each knot (i.e. on each day of full- and new-moon) {४118 the sacrifice of the mess of boiled rice, which is offered in the known manner??.—Having thus performed the sacrifice in his fire for domestic worship, he holds the five ^^ great offerings.”’
18 Cp. VI. 15.
19 Enumerated by the Schol. on Katy. 675. page 415, line 2 of Weber’s edition.
20 Probably the last prescript has also reference to all the lastly mentioned interruptions.
21 Cp. note 31 on I. 1. &2 Cp. IV. 1.
Pragna VI, Khanda 17. (The five “great offerings”: mahayajiias.)
The sacrifice to Brahman, the sacrifice to the Gods, the sacri- fice to the Fathers, the sacrifice to the Goblins and the sacrifice to men, these are the five “^ great sacrifices ’’.
The obligatory sacrifice to Brahman consists in muttering to oneself either (the first three chapters of the samhita) : ^" For vigour thee, for strength thee,”’ preceded by the verse addressed to Savitr, (and) if he likes to do this, occasionally (also) the twelve hymns? preceded by the verse addressed to Savitr, or the opening chapters
1 These twelve siktas are contained in the Vaikh. Samhita I. 12-23 (incl.). They are: 1. rtam ca satyam ca (TA. X. 1. 13-15, 88-8) ; 2. devakriasyainasah (a text similar to TA, X. 59); 3. yan me garbhe (cp. Rgvedakhila III. 10, page 96 of the ed, by Scheftelowitz) ; 4. tarat sa mandi (Rs. IX. 58. 1-4); 5. ४८९० pavitram (Vaj. S. I. 3); 6, jatavedase (TA. X. 1); 7. visnor nu kam (five verses from TS. and TBr.) ; 8. saharsasireG (corresp. with TA. III. 12) ; 9. ek@kearam (an extensive siikta found only in the Vaikh. Samh.); 10. ठ tva@haream (id.); 11. tvam agne (TS. I. 3. 14 a-cc); 12. pavasva (Rs. X. 66. 1-30).
170 VAIKHANASASMARTASOTRA VI. 17, 18.
of the four Vedas: ^ We revere Agni as the purohita,” ‘“ For vigour thee, for strength thee,” ‘‘Come hither, Agni’’, and ^^ The divine waters be weal for us’’ ?.
The sacrifice to the Gods is the offering to the Gods of the cooked food at the Vaisvadeva °.
The sacrifice to the Fathers is the offering of the bali to them (at the same occasion ).
The sacrifice to the Goblins is the offering of the bali to them (at the same occasion ).
The sacrifice to men consists of the presenting of food to the guests that arrive (at his dwelling at the same occasion) 4.
The householder should at evening and at morning in his own house perform the Vaisvadeva-sacrifice with the food that he eats and which has been cooked either on his fire for domestic worship or on ordinary 068, whether he intends to partake of this food or not. At night he performs the giving of bali without any man- tra ; he or his wife® performs it. 11 the Vaisvadeva has been omitted one day, he should offer a pravascitta-libation, with the mantra: ‘Light, Mind,” and, then, perform it (viz. the Vaisvadeva).
2 ‘Thus opens the Paippalada-samhité of the Atharvaveda.
3 Cp. ITI. 7. 4 Cp. 1. ९. end.
5 The locative aupasanagnau may perhaps with equal right be directly com- bined with the verb juhuyGt, as at least the first part of the Vaiédvadeva consists of ahutis.
8 Cp. III. 7 (end). Prasna VI, Khanda 18.
(Prayascitta for the VaisSvadeva and for the concluding marriage-rite.)
If his Vaisvadeva-sacrifice has been omitted three days, he should sacrifice the three fantumat-oblations : ‘‘ Stretching the thread ` ' 1, and the one to Visnu; if it has been omitted twelve days, he prepares on his fire for domestic worship a sthalipaka and performs the prayascitta for an avakirnin, as formerly described?. If he is going to partake of food during a journey, during a march or in the house of another, he performs it in ordinary fire; if there is no fuel, on coals, after having removed the ashes; or if there are no
1 Cp. note 3 on VI. 16, 2 Cp. VI. 9.
VAIKHANASASMARTASOTRA VI. 18, 19. 171
coals, in water. In default of food he may perform the Vaisva- deva with water simply. At the close of the Vaisvadeva he en- tertains sedulously a guest and any other person who has approach- ed, and if, when these two are come near, the food is deficient, he performs the same prayascitta as at the Vaisvadeva 3.
From the marriage on, he should attend to the duties of a householder*, If at ther ceremony of the fourth day® the rite of the vow of abstinence has been omitted and intercourse has taken place, he should hold the candraivana-penance, establish his fire for domestic worship and sacrifice prayascitta-libations to Visnu, to Brahman, to the Rsis, to Agni, to Brhaspati, and, then, again offer the sacrifice of the fourth day.—In his fire for domestic worship he offers all the oblations connected with the offerings of cooked food from the sthalipaka on °.
3 The three tantumat and the vaisnava.
4 « Ag they shall be explained in the Dharmasiitra”’ (Bhasya), cp. VIII. 4.
5 Cp. IIT. 5.
6 pakayajnasamstham juhott (८.९. °samsthan ju’). This alludes to the seven. pakayajfias which are treated in IV. 1-9.
Pragna VI, Khanda 19. (Prayascittas for the offerings of cooked food.)
Now, the prayascitta for the different kinds of sacrifices with cooked food.
Amongst the twenty-two sacrifices! the first one consists of the performance of the five ‘great sacrifices.’”’ The prayascitta for this has been explained above ?.
If the sthalipaka at a knot-point® has been omitted, he per- forms the padakrcchra-penance or fasts one day; makes obeisance to his fire; restrains his breath; cooks in an earthen pot two messes of rice. one destined for Agni and one destined for Agni the path-maker; strews grass around the fire and pours water around it; performs with clarified butter prayascitta-libations to Agni, to Soma, the svistakara, the two minda-oblations, those to Visnu, and, lastly, with the vyahrtis; then, he sacrifices in the usual manner a double sthalipaka.
1 Cp. I. 1, third alinea. 2 Cp. VI. 17. 3 Cp. IV. 1.
172 VAIKHANASASMARTASOTRA vi. 19, 20.
If he has partaken of the new fruits without having pre- viously performed the Agrayana-sacrifice*, he should hold the pada- krechra-penance or fast one day, and cook a mess of rice destined for Indra and Agni in an earthen pot; then, he should perform with this cooked food mixed with clarified butter prayascitta-liba- tions to Agni, to Indra, to the All-gods, the svistakaira, the two full-ladle oblations, and that to Visnu; whereupon, he should sacri- fice in the usual manner the Agrayana, entertain the Brahmins and partake of the new fruits.
Having sacrificed the Astakahoma® at the time appointed for it, he should, after having laid down the rice-balls for the Fathers, entertain (some) Brahmins. Or (instead of performing the Astaka- offering) he may, thinking: ‘‘This is (my) Astaka,’’ entertain (some) Brahmins, or bestow a platterfull of boiled rice® (on a learned Brahmin). If the Astak4d-offering has been omitted, he should cook two messes of rice, one destined for the All-gods, one for the Fathers ; then he should perform with clarified butter and the cooked food prayascitta-libations to the All-gods, to Brahman, to Visnu, to Yama ; and, having made thrice the offering to the Fathers, perform the Astaka in the usual way.
4 Cp. IV. 2. 5 Cp, IV. 3. 6 Cp. note 8 on VI. 3 (sarGvapiirnam annam, the Bhasya).
Prasna VI, Khanda 20.
(Prayascittas for the offerings of cooked food, continued.)
If the sacrifice of the rice-balls to the Fathers! or the monthly Sraddha? have been omitted, the same prayagcitta as for the Astaka takes place —If the worship at full moon in Caitra® has been omitted, he should cook a mess of rice, and, with clarified butter and the mess of rice, sacrifice préyascitta-libations to Soma. to Sri, with the hymn addressed to Visnu, the two minda-oblations, and those with the mantras: ‘ What has been made to hear,”’ etc. Thereupon, he should perform the Caitra-worship in the usual way. |
If the worship at full moon of Asvayuja‘* has been omitted, he should boil a mess of rice and should with clarified butter and the mess
1 Op. IV. 5-6. 2 Cp. IV. 7. 8 Op. IV. 8, 4 Cp. IV. 9.
VAIKHANASASMARTASOTRA VI. 20 & vit. 1. 173
of rice sacrifice prayascitta-libations with the hymn addressed to Rudra, the two minda-oblations, and those with the mantras: ‘‘ What has been made to hear”’, etc. Thereupon, he should perform the Asva- yuja-worship in the usual way.
If the obligatory worship of Visnu®, which should follow immedia- tely after the morning-sacrifice, has been omitted, he should at evening- and, if it has been omitted at evening, he should at morning perform the worship and the presenting of the havis double. Thus up to a period of twelve days. If twelve days are passed, he should pour out libations with the hymn addressed to Purusa and with the hymn addressed to Visnu, and, then, perform the worship and the presenting of the havis as usually.
End of the sixth Prasna.
5 Cp. IV. 10-12.
SEVENTH Book.
Prasna VII, Khanda 1.
(Prayascittas for the funeral rites: genera] remarks.)
Now, the prayascitta for the sacrament of the dead.—There are two kinds of sacraments : the sacrament of the new born infant * and the sacrament of the dead: through the first he gains this world through the latter yonder world. The sacrament of the dead consists in the cremation of the body, they say. A faultless oblation of the body is most welcome to Agni > : through this oblation the dead reaches the abode of the Gods.
The cremation of the parents is effectuated by the (own) son or another (son) ४, by the brother, by a sapinda-relation, a member of the
1 This means: and of the other sacraments which follow after this one (nisekadih, the Bhasya).—Note the agreement between the third praéna of the Baudhayana-pitrmedha-siitra and this seventh book of the Vaikhanasas.
2 Cp. TS. 11. 2. 2. 5 : purusahutir hy asya (viz. agneh) priyatama.
8 Viz. an adopted son,
174 VAIKHANASASMARTASOTRA VII. 1.
same gotra, a (farther) relation of the father’s or the mother’s, the spiritual Teacher, the disciple, or the priests. The cremation of a wife is effectuated by the husband, the son, the husband’s brother, a sapinda- relation, a member of the same gotra or a (farther) relation of the father’s or the mother’s. The cremation of a son is effectuated by the father and so forth. If the sacrament has been performed for a deceased person, he that effectuates it will certainly reach all prosperity and well being; otherwise, he incurs the guilt of slaying a Bhrina ५. Therefore, he effectuates the burning of a deceased, who had established his sacred fires (for the srauta-rites), with his (४.९. the deceased’s) five or his three fires after the rite of the Brahmamedha® or of the Pitr- medha, as formerly ° described, with the seven mantras : ‘‘ Agni with the formulas’’, ^" Send of Indra’’, ^ 0 Brhaspati Vidhenaiman’”’, “O Vacaspati, through the word’s power ’’, ‘‘Soma is the leader of soma”’, ८ 0 Vacaspati, by thy unimpaired word’’, and ^^ Hotr is the Word’’’. The burning of a householder, who had not established his sacred fires (for srauta-rites) is performed by means of his fire for domestic worship, with the two mantras : ^: Agni with the formulas ”’ and “Sena of Indra ”’; and that of a Veda-student by means of his initiation-fire 8, according to some (ritualists), with the four mantras : ^ Thou art born out of this one; may this one be born out of thee ”’ १, ^ Bhith, may he go to the earth’’, ‘‘ Bhuvah, may he go to the intermediate region ’’, < Suvah, may he go to the sky ” 10.
4 See note 31 on I. 1.
5 brahmamedhena pitrmedhena vd. The Brahmamodha is, strangely enough, not exposod expressly in the Vaikhanasa-siitra. It is known from tho texts of the other Taittiriyakas (see the author’s paper: ‘Die altindischen Toten-und Be- stattungsgebrauche,”’ इ 52) and from these sources we gather that what our Siitra describes as the Pitrmedha contains matter of the Brahmamedha. Tecrhaps the terms Brahmamedha and Pitrmedha arc, according to the Vaikhanasas, somewhat synonvmous. .
6 Cp. V. 5, where the same anuvakas of T. Ar. are prescribed.
7 Cp. notes 9-15 on V. 5.
8 The fire used at his initiation and which he had made enter into his fire-drill, or a fuel-stick or into himself.
9 asmat tvam adhi jato ’sy ayam tvad adhi jayatam (cp. Baudh. pi. si. III. 6:31. 9); cp. note 23 on V. 5.
19 Cp. note 5 on भ. 5.
VAIKHANASASMARTASUTRA VII. 2. 175
Pragna VII, Khanda 2.
(Special funeral rites, the cremation of children, etc.)
In case the wife of one who has established his sacred fires, or of one who has not established them, dies before him, he should take the half of his fire, effectuate the cremation of his wife with this fire, with the same mantras, tale another wife and establish his fire anew. In case they die together, he (४.९. the son or another who is qualified) cremates the husband and his wife together on the same pyre.—A boy who had undergone the rite of tonsure but not the rite of initiation should be burned by means of his birth-fire or by ordinary fire, with the single verse: ‘‘Thou art born out of this one ’’.—The corpse of & boy who had tee hed he should burn (with this same fire) after the rite of the Pitrmecha but without any mantra. A boy who had not yet teethed he should bury in a pit in the ground and cover the pit?. Or if the deceased is a boy or a girl on whom the ceremony of tonsure had been performed, or a boy who had teethed, or a person whose wife had died, or a widow or others’, he causes the corpse to be washed without the mantra*; sweeps the ground of cremation as formerly ° with the branch, repeating the mantra: ‘Go ye hence, go asunder’’®; raises the corpse on the pyre and lays, with the mantra: ‘“Convey hither’’’ chips of gold, sesamum and unhusked rice on the mouth (of the corpse). Then, having made libations of clarified butter with the mantra: ‘Thou art born of this one’’ and with the vyahrtis, he fans him with the hem of his garment®, saying the mantra: ‘“May on thy path blow” ®; circumambulates the pyre, with the mantras: ‘‘May this sweet water reach thee’’?!° etc., and, having thrown the pitcher away, he pours, with the mantras: ^" Bhiih, may he go to the earth’’! etc., the water that was left over in the potsherds on the mouth (of the corpse), which he then should, by
1 He divides his fire in two parts, the one half he uses for the cremation, the other half he reserves in his fire-drill, etc., and with this fire he afterwards establishes his new fire.
2 Cp. V. 10. 3 Such as are enumerated in V. 9. 4 Cp. V. 2, beginning. 5 Cp. V. 3, second alinea.
6 Cp. note 19 on V. 2. 7 Cp. note 14 on V. 3.
8 Cp. V. 5, beginning. 9 Cp. note 1 on V. 3.
10 Cp. V. 5 (second alinea.) 11 Cp. note 6 on V. 5,
176 VAIKHANASASMARTASOTRA VII. 2, 3.
means of a fire produced in a heated potsherd, burn either with the single verse: ‘‘Thou art born of this one”’ or with the verse addressed to Savitr "४.
12 Cp. V. 5, end.
Prasna VII, Khanda 8. (Prayascittas for various circumstances.)
If a corpse is connected with another defilement!, or if it has been touched by beings who are not to be touched, as a dog, a cock, a woman recently delivered, a woman in her monthly courses and so on, he causes it to be washed with the five products of the cow and water mixed with kusa-grass, sprinkles it with the mantras destined for sprinkling, and performs its cremation according to the rite.—If some one has died in a foreign cnuntry, if the cremation has been omitted, if the corpse has been devoured by dogs, crows and so on, he should take the bones, wash them with water mixed with a decoction of red fruits?, with the five products of the cow and with water mixed with kusa-grass; make a human effigy of them; offer in the fire of the deceased prayascitta-libations to the All-gods, to Yama, to the Fathers, and with the vyahrtis, and, then, burn (this effigy) according to the rite.—If a corpse has been burned without mantras, he takes the bones, washes them with sweet milk and clarified butter, makes a human effigy of them and, having sacrificed the same prayascitta-libations, burns it with the mantras.—If even his bones are not found, he should, when ten days have elapsed, make, according to the rite, a human effigy with leaves of the palasa and, at the close of the prayascitta-libations, have it burned with his (t.e. the deceased’s) fire. Only he who performs the act is considered as impure. According to some (ritualists) the giving of the bali (४.९. the pinda to the deceased) and the period of impurity lasts three days. The corpse of a woman recently delivered and of a woman in her monthly courses he should burn by wild-fire® without mantras; after ten days he makes an effigy of the bones or of palasa-leaves and performs (on these)
1 If a decease coincides with another defilement, e.g. that of a birth-fall.
2 k@eGyatoya is explained by a note inthe Kumb. edition : aévatthodumbara- plaksavatamrajambitvakkasayajalair iti vajapeyiye.
3 Cp. note 9 on ए. 9,
VAIKHANASASMARTASOTRA VII. 3, 4. 177
the rite of cremation, or, according to some (authorities), he performs, according to the rite, the cremation on the same day (viz. on the day of the decease), after he has washed the corpse with kasaya-water ^, with the five products of the cow and with kusa-water, and after he has held the punyaéha and has sprinkled the corpse with the mantras destined for sprinkling.
4 Cp. note 2 on VII. 3.
Prasna VII, Khanda 4.
(Death of a pregnant woman, evil deaths, etc.)
At the death of a pregnant woman the husband, the son or any other relation should, if by the quivering of the belly he perceives that the embryo is living, through (the help of) two chirurgs! pull out the embryo by means of a knife, repeating the mantra: ^^ The golden germ first arose,’ 2 making an incision between the navel and the organ of generation and avoiding (to touch) the child. If the child dies through contact with the knife, he becomes an outcast. When he has loosened the living child (from the belly), he bathes it, worships Dhatri, the mother of the world, and provides it with another mother. Hav- ing poured out (five) libations of clarified butter into the womb (of the deceased woman) with the mantras: ‘‘ To out-breathing, svaha,”’ ^ {0 in-breathing, svaha@’’ etc., he removes the rent (in the belly, by sewing it up), washes the corpse and burns it according to the rite. For the boy he should in his “ birth-fire’’ perform the ceremony at birth as formerly.
If a birth and a decease coincide on one and the same day, he connects the two rites, performs the vastuhoma®, separately the sacrifice of the rite of getting up from childbed‘, and, then, the offering of the rice-ball to the deceased.
In the case of an evil death occasioned by Brahmins up to out- casts, by water, by a serpent, by a carnivorous animal, by a lightning- stroke, by fire or by a cow, for no such person (even be it his father)
1 This is absolutely uncertain. The MS. of Madras has vaidyakusalyabhyam, the Bhasya (without any comment) vaidyakulalabhyam or perhaps vaidyakuésa’, all the other MSS. and the edition of Kumb. vaidyaéalyabhyam.
2 See T. 8. IV. 1. 8. n.
४ Which forms a part of the birth ceremony; cp. III. 16.
4 Cp. IIT. 18.
12
178 VAIKHANASASMARTASUTRA VII. 4, 5.
should he perform the rites of impurity, lamentation®, trembling through grief®, weeping, conveying the corpse, following it, burning it, ‘pouring out the handfull of water, giving (at evening and morning) the bali, presenting the rice-ball, and so on’. The performer must hold the cindrayana and taptakrcchra-penances. The body of one who has met with an evil death he should cause to be burned by Sidras with wild fire and, when ten days are elapsed, he should perform the Narayana-bali®, or he should burn the effigy made of palasa-leaves.
If the proper time for burning a corpse has elapsed or if there has been any deficiency in the rite or a transposition of the ritual acts, in all these cases he sacrifices at the funeral ceremonies with sesamum prayascitta-libations to the All-Gods, to Yama, to the Fathers and with the vyahrtis.
If after the oblation which is made on account of the burning of a corpse ०, the fire is extinguished, he should as formerly make the ashes ascend into a stick of fuel, lay this fuel on ordinary fire, perform the (same) prayascitta-libations and with this fire effectuate the cremation.
5 Literally: anguish of the voice: vaktoda.
6 kampanam duhkhad vepanam, the Bhasya.
7 et@ni seems to close this sentence.
8 Treated below: VIII. 9 and 10.
9 It is not clear which homa precisely is meant.
Prasna VII, Khanda 5. (The duration of the period of impurity.)
In case of the decease of a member of the Brahmin-caste after his initiation, the impurity for the sapinda-relations is ordained for a period of ten days; after the teething, for a period of three days; after the name-giving, for one day; after birth there is immediately state of purity (४.९. there is no state of impurity). After the decease of a female the impurity lasts, after the marriage, ten days; after her eighth year, three days; after her tonsure, one day; after birth there is imme- diately state of purity’. For the parents and the brothers the period of impurity lasts in all these cases for ten days. After the death of an embryo (t.e. in case of miscarriage) the period of impurity for the pregnant woman lasts for as many days as months had elapsed after
1 The manuscript tradition is at variance; I have followed the reading presented by the MSS, of Lahore, Vienna, and Mysore.
VAIKHANASASMARTASOTRA VII. 5, 6. 179
the conception?. If a birth coincides with another birth and a decease with another decease (in the same family), he becomes pure by the period of impurity on account of the first one; if a second (birth or death-fall) coincides, purity is reached through the days of the other °. If he has helped to bathe and to adorn the corpse of one who is not a sapinda-relation of his, the period of impurity lasts for three days or for a single day. If he has helped to carry him (out to the place of cremation), he should take a bath, restrain ten times his breath and sit outside the village till the stars show themselves; so long only lasts his impurity (४.९. he is considered as pure immediately after he has seen the stars); at night he should sit outside till sunrise. Otherwise, if he enters the village of the (deceased person), the impurity of the corpse- bearer lasts for one single day, if he enters his (४.९. the deceased’s) house, for three days, and if there he partakes of food, for ten days‘.
2 Compare the wording of our text: garbhe mrite garbhinyas tanmasatulyair ahobhir Géaucam with Manu V. 66: ratribhir masatulyabhir garbhasrave visudhyati.
3 This seems to mean that if a second birth or death occurs not on the same day but one or more days later, the normal period must be reckoned from the day of the second birth or death, cp. Manu V. 79.
4 Cp. Manu V. 102:
yady annam attr tesam tu dasahenaiva sudhyati | anadann annam atmaiva na cet tasmin grhe vaset ||
Prasna VII, Khanda 6.
(Prescriptions for peculiar occurrences during the period of impurity.)
Having followed a corpse, whether that of a paternal relation or of a stranger, he should bathe, touch fire and eat clarified butter? (and thereby he 18 purified).—If the tidings have reached him of the decease of his own father or mother or of other blood-relations, he bathes, dressed in his clothes. On the second day, after the second burning ? (of the bones), having given the water. on his stone (t.e. on the stone destined for the deceased), then, having laid down a bundle of south- ward pointed grass, and, having called near the deceased by his name,
1 With the words of our Sfitra: pretam jnatim ajnaium vanugamya snatvagnim aprstva ghrtam prasniyat cp. Manu V. 203: anugamyecchayad pretam jratim ajnatim eva va | nated sacelam sprstvagnim ghrtam prasya visudhyati ||
180 VAIKHANASASMARTASUTRA VII. 6, 7.
and, having presented to him sesamum-oil for anointing, the water (pressed out) of his (wet) clothes for a bath and, having honoured him with water for washing the feet and for rinsing the mouth, also with perfumes, with flowers, incense, a lamp, unhusked rice and (again) with the water for rinsing, he presents water to him, after having given to him at evening and morning the bali (7.e. the pinda). If the bali- offering has been omitted in the morning, he gives it doubled at even- ing, if it has been omitted at evening, he gives it doubled at morning. Thus up to the tenth day.—If the stone® has been touched by a dog, a cock, a newly delivered woman, a woman in her monthly courses, or a member of low caste, he should offer the bali after first having washed the stone with the five products of the cow.—On the seventh day he gathers the bones from the pyre, puts them into a new earthenware vessel and throws them into a holy river or into the sea.—lIf a day of new moon falls during the ten-day period, he completes the remaining bali-offerings (which still ought to be given during the days of the ten- day period which had not yet elapsed) by giving them on this day. By seeing twice the moon there would be great harm (for the family of the deceased)*.—-He may dismiss the stone®, after having given the bali all at once on the tenth day ५,
2 Cp. V. 6 (end). 3 On the “‘ life-stone’’ cp. V. 6.
4 What this means व fail to see. 5 Cp. V. 7 end.
6 If my interpretation is right, this would mean that all the balis of the ten days may be given also, instead of day after day, on the tenth day. But then we expect balin instead of balim.
Prasna VII, Khanda 7.
(Prayascittas for the Ekoddista-sraddha.)
After the decease of a child that had teethed, but before the rite of tonsure had been performed on it, some (ritualists) say that the bali-offering must be given on the ground without any mantra.—On the eleventh day, reckoned from the cremation, he should perform the Ekoddista-sraddha' for a deceased who had established his sacred fires (for the srauta-rites), on the eleventh day, reckoned from his death, for one that had not established them. At (such) an occasional Ekoddista- 88040 he should, after having chosen one Brahmin with the words: ‘‘ Kat on account of the deceased” pour in his hand, with the man-
1 Cp. V. 13.
VAIKHANASASMARTASOTRA VII. 7, 8. 181
tra: ‘‘For the deceased, svadha’’, some water mixed with sesamum, perform the burnt-offering and the laying down of the rice-ball and entertain the Brahmin, giving him, successively *, boiled rice and other eatables (in the various plates). Or he gives him, according to some, a platter-full of rice §.—If for an occasional sraddha the month has passed away, or if it has heen deficient, he should hold the prajapatya-penance, sacrifice the prayascitta-libations * and, then, the Ekoddista as usually.— Before the Sapindikarana ०, he presents to the deceased month after month on the day (corresponding to the day) of his death the rice-ball and entertains one (Brahmin).—He may perform the Sapindikarana in the twelfth or in the sixth or in the third month (on the day of the decease), or, if an auspicious act comes to pass®, on the twelfth day after the decease.
2 ? sakrt sakrt.
3 again udyatam or udyantam, cp. note 8 on VI. 3. The Bhasya here explains as: Gmam.
4 Cp. VII. 3: vaisvadevam yamyam pattrkam vyahrtié ca.
5 Cp. VI. 14 and 15.
6 Probably any samskara is meant, in order that the newly deceased may as soon as possible be honoured at the nandimukha-ésraddha.
Prasna VIT, Khanda 8.
(Priyascittas for the Sapindikarana and the Astak4.)
Having on the preceding day chosen two (Brahmins) to represent the All-gods, three to represent the Fathers, and one to represent the newly deceased, with the words: ‘‘ Eat ye! at the Sapindikarana-srad- dha °, he pours (on the next day at the ceremony proper) water mixed with sesamum into their hands, with the words : “ svaha, svadha `; fills, with the words : ^" For the Fathers, svadha’’, a vessel with water mixed with sesamum ; invokes the Fathers ; fills another vessel (with sesamum- water), with the words: ‘‘ For the Deceased, svadha’’, pronouncing the name of the newly deceased; invokes him; performs the burnt sacrifice, in the same manner as formerly ; lays down the rice-ball, and, giving food to each of (those who represent) the All-gods t wice, and to each of (those who represent) the Fathers and the newly deceased once, entertains them. Then, he makes the rice-ball destined for the newly
+ Note the peculiar form bhoksyata@m as if from a verb bhoksayatt. It 18 equal to bhungdhvam, cp. bhunksva in VII. 7.
182 । VAIKHANASASMARTASOTRA VII. 8, 9.
deceased ascend those that are destined for the Fathers > and pours the water (viz. the previously prepared sesamum-water) from the vessel of the newly deceased into the vessels of the Fathers. If the Sapindi- karana has been omitted, the auspicious act® that had been performed, is destroyed. Therefore, he should (in this case) perform the prayascitta- libations, then the Sapindikarana, and on a different day sacrifice prayas- citta-libations with the hymn addressed to Visnu, the mindas, and those with the mantras: ‘‘ What has been made to hear” etc.; then, he should perform anew the auspicious act.
If the Astaka * has been omitted, his race certainly will perish. So he sedulously performs the Astaka. If the giving of the water, the lay- ing down of the rice-balls, and the feeding of the Brahmins have taken place with good faith, in the manner as has been prescribed, there will certainly be all luck and prosperity and flourishing of the race, thus it is declared.
2 The precise manner is seen in V. 15, third alinea. Note the construction : pitrpindath pretapindam samaropya, 3 Cp. note 6 on VII. 7. 4 Cp. IV. 3 and 4.
Praésna VII, Khanda 9.
(The establishing of the fire of a newly deceased person: pretadhana.)
When the spirit of a householder departs, his domestic worship into his fire having been interrupted, his son should, after having got the permission of aged men (who are acquainted with the rites for this case), bring near a fire from the house of a learned Brah- min, set aright the ground (where it is to be established), put it down on this spot with the vyahrtis, and, standing before it, should respect- fully address it with the mantra: ‘‘As a welcome household guest in our home,”? etc. Then, having wiped it all around, having strewn grass and poured water around it, and having the butter melted and purified, he pours (with the sruva) four times clarified butter into the juhi-ladle and sacrifices it with the seven vyahrtis®. In the same manner, again having poured butter into the juhd, he sacrifices this butter with the two mantras: ‘“‘ Looking, Ye Gods, at the former
1 See TBr. II. 4.1.1. 2 om bhih evaha; om bhuvah svaha ; om suvah evaha ; om mahah ०४72 ; om janah 5४८05 ; om tapah evaha ; om satyam svaha.
VAIKHANASASMARTASOTRA VII. 9, & शा. 1. 183
through the latter’, ‘OQut-breathing and in-breathing, eye and ear’’ ®, then, with the two mantras: ‘‘ Let not the two trees oppress thee’, ‘*May not the two trees oppress thee’’*, then with the two mantras ; ५ 0 Agni, returner”’, “Agni Angiras’’®, then, with the two mantras: ^< Return with strength ’’, ^“ Return with wealth’’® and, then, with the two mantras: “Thou art quick, O Agni’’®, ‘‘The hotr par excellence is the Brahmin ’’’, for each libation taking butter four times into the juhti. Having again taken butter four times he should sacrifice with the great vyahrtis®. Having in this manner prepared the fire, he should, in the manner as has been formerly described, burn the corpse, thus declares Vikhanas १,
End of the seventh Prasna.
END OF THE GRHYA-SOTRA.
3 See TBr. II. 5.6.5,
4 See TA. VI. 7.2 (= and € )
5 Cp. note 4 on VI. 16. 6 Cp. note 3 on VI. 1. 7 Cp. note 17 on V. 6,
8 Here the Samhita gives as the mahavyahrtis the formula found in note 24 on I. 3.
9 The words ०४४ vikhanah praha are found only in the ms. of Madras and in the Bhasya, where praha is read double, to indicate the close of this part of the sutra; praha prahett vipea sariram karma samapiam bhaved itt.
b. The Dharma-:-sitra. EIGHTH Book. Prasna VIII, Khanda 1.
(The dharma for the different orders of religious life: varnasramadharmah.)
Now, the customary observances for the orders of religious life of the different castes.
The four castes are the Brahmins, the Ksatriyas, the Vaisyas and the Siidras, produced respectively out of the mouth, the arms, the thighs and the feet (of Brahman), for sacred tradition says: ०८ 06 Brahmin was his mouth,’’! etc. For the first three (only) of these are the sacraments prescribed, the first of which is the ceremony
1 See Taitt. dr. ITI. 12. 5 or Rs. X. 90.12.
184 VAIKHANASASMARTASOTRA vil. 1, 2.
on impregnation. These twice-horn are qualified to the (rites and the knowledge of the) Veda. Therefore, a Brahmin has the six prero- gatives to study the Veda, to teach it, to sacrifice (as yajamana), to perform sacrifice for others, to bestow and to accept ( gifts); a Ksatriya and a Vaisya, to sacrifice (as yajamana), to study the Veda, to bestow gifts. A Kesatriya is entitled to protect his subjects, to punish the wicked, to fight; a Vaisya, to herd the cattle, to lend money, to trade. To the share of the Sidra falls attendance to the twice-born and husbandry >.
For the Brahmin there are four orders, for the Ksatriya the first three, for the Vaisya only the first two. They who belong to the orders are the following four: the Veda-student, the householder, the hermit, the ascetic.
2 In no other text the krai is assigned to the Sidra. Usually it is the task of the Vaisya.
Pragna VIII, Khanda 2.
(The order of Veda-student.)
After the rite of initiation has been performed on him, the Veda-student, wearing the girdle, the sacred string, the antelope-hide and the staff, having bathed and performed the satisfying (of Gods, Rsis and Fathers) and the sacrifice to Brahman, performing at evening and morning the twilight-devotions and the putting on of fuel on the fire, having clasped the feet of his Teacher and constantly saluting him, studies in accordance with his observance the Veda. If his Teacher stands, he should be standing, if he rises, he should rise before him, if he goes, he should follow him, if he is seated or lies down, he should, (only) after being authorised by him, sit or lie down after him lower (viz. on a lower seat or bed). He should not perform any act without the command (of his Teacher), but even without his command he should perform the study of the Veda and his constant duties. Avoiding bathing in hot water, cleaning the teeth, applying collyrium to the eyes, anointing (the body with perfumes after the bath), applying perfumes, wearing flowers, using shoes and parasol, sleeping at day, wasting his manhood, looking at women, touching and approaching them, (sensual) desire, anger, covetousness, infatuation, drunkenness, envy, doing injury (to living beings), and
VAIKHANASASMARTASOTRA VIII. 2, 3. 186
80 on, he should, ever obedient to his Teacher, do what is agreeable to him and profitable for him. Free from hatred he should, agreeable to his words and thoughts speak what is welcome and true. Even in distress he should not utter any untrue or unwelcome word nor utter any blame. Abstaining from honey, flesh, fish, condiments, sour substances and the like, and avoiding forbidden eatables, he should go a begging and, having obtained the permission of his Teacher, partake ot the begged food. He should not pronounce the name of his Teacher, of aged persons and of Diksitas?. If his Teacher is absent, he should behave himself towards his son as if he were his Teacher.
1 One who has been initiated by the Diksa for a Soma-sacrifice. Prasna VITI, Khanda 3. (Different kinds of Veda-students.)
The Veda-students are of four kinds: the Géayatra-, the Brahman-, the Prajapati- and the Naisthika- student.
The Gayatra-student is he who, from the rite of initiation on, during three days abstaining from food mixed with pungent substance and salt, and, having learned the Gayatri-verse, follows this mode of life during these three days! up to the close of the Sfavitra- observance ”.
The Brahman-student is he who from the Savitra-observance on, collecting alms in the houses of unblemished and not-outcast house- holders, and performing the Veda-observances, after having dwelt twelve or twenty years in the house of his Teacher and having studied ° the (three) Vedas or two of them or one single together with the Sitras (belonging to it, or the Sutras belonging to them), follows the way of a householder (viz. becomes, by marrying, a householder).
The Prajap at i-student is he who after the bath (which concludes the period of studentship) being addicted to studentship and its constant duties, solely absorbed in Narayana, having meditated on the meaning of the Veda and its auxiliaries, takes a wife. The Rsis say that he should not maintain longer than three years the Prajapati- studentship‘.
1 atra is explained by the Bhasya as tridine. 2 Cp. IT. 3-8 (incel.).
8 Note agam the construction: vedadn..adhyayanam krtva, cp. IX. 13
(note 13) anuvakan svadhyayam kurvita and note 5 on VI. 2, note 8 on VI. 8, note 2 on VI. 13.
4 This kind of Brahmac§arin is, as far as I see, not recorded in other texts.
186 VAIKHANASASMARTASOTRA शा, 3. 4.
The Naisthika (or perpetual religious student), having put on a reddish garment dyed with red chalk and an antelope-hide or a garment of bark (as his upper-garment), wearing his hair twisted or a lock of hair (only) on the crown of his head, provided with girdle, staff, sacred string and antelope-hide, keeping the vow of chastity and himself unsullied, abstaining from pungent substances and _ salt,- dwells in the house of his Teacher until his soul is separated (from his body), subsisting on the alms which he has (gathered and) delivered over (to his Teacher who, thereupon, allows him a quantity).
Prasna VIII, Khanda 4. (The order of householder.)
The householder, on the other side’, having taken a _ wife, practising his duties as bathing and so on, every day offering on his fire for domestic worship, performing the sacrifices of cooked food, rises at the close of the (daily) Vaisvadeva from his seat to welcome? his Teacher or a Snataka who visits him, greets him, offers him a seat, and water for washing the feet and for rinsing the mouth, presents him with the madhuparka consisting of melted butter, sour curds and sweet milk mixed with honey or water? and feeds him to the best of his power with boiled rice and the like. Ascetics, Veda-students, guests, learned Brahmins, who know the Veda, his paternal uncle, his Teacher, the priests who officiate abt the sacrifice of srauta-rites, his maternal uncle, his father-in-law, and so on, who have come to visit him, old and young persons, those who have no protector, who are in distress or fatigued by journey, he honours according to their merits. If he is not able to do this, he should give them four mouthfuls* (of his own food) or an alms with water to drink® and himself eat what remains. Full of compassion, truthfulness, honesty and good behaviour he should day after day honour the Rsis by study and by satisfying them with water®, the Gods by sacrifices according
+ Is this the force of aps ? 2 pratyutthaya is equivalent to mposavaords.
8 Cp. IT. 15, end. 4 agra is explained as gr@sacatustaya.
5 sodakam is difficult to explain, we expect sodakam. The Bhasya explains: addhaste jalam pradaya tatra ‘gram bhiksim चठ dativa punar hastodakam dadyad ‘evam vi sodakam dattvi éesam annam svayam..bhunjita. A foot-note in the edition of Kumb explains bhiksGém as paniparimitam annam.
¢ The tarpana, cp. I. 4
VAIKHANASASMARTASUTRA VIII. 4, 5. 187
to the srauta-rites, by bali-offerings, by burnt offerings, gifts of water, flowers and so on, the Fathers by sriddhas and by (generating) sons, the Goblins by the bali-gift, and men by food’. Absolved from the three debts he becomes debtless®.
7 Cp. the five mahdyajfias, cp. V. 17. 8 This rests on TS. VI. 3. 10. 5.
Prasna VIII, Khanda 5. (Different kinds of householders. )
The householders are of four kinds: the Vartavrtti, the Sali- navrtti, the Yayavara and the Ghoracarika 1.
The Vartavrtti-householder is he who lives by agriculture, tending cattle, and traffic.
The 8 411 n a-householder is he who, observing his daily observances, offers the sacrifices of cooked food (in his fire for domestic worship) and, then, having established his three sacred fires (for srauta-sacrifices) ` performs at each half-month the full-moon-, and the new-moon-sacri- fice, at each fourth month the Caturmasyas, at each sixth month the animal sacrifice, and, yearly, the sacrifice of Soma.
The Y & yavara-householder is he who, being engaged in the six performances of sacrificing the havis-offerings and the soma-sacrifices for himself, of sacrificing (these as an rtvij) for others, of studying the Veda, of teaching the Veda, of bestowing gifts and of accepting gifts, constantly attends to his fires and gives food to the guests that come to him.
The Ghorac4arik a-householder, observing his daily duties, sacri- fices for himself but not for others, studies the Veda but does not teach it, bestows gifts but does not accept them ; he lives by gleaning grains and, being solely absorbed in Narayana, observes, performing at evening and morning the agnihotra, in the months of Margasirsa and Jyaistha, the vow of the sword-edge ”, and attends to his fires with fruits of the wild ४.
1 The words signify: ‘living on agriculture’’, “living in a fixed abode ”’ (? éubh@vrttik, the Bhasya), ‘‘ vagrant,”’ and “ following the awful mode of life’’.
2 According to the Bhasya: margaéirsamGse jalamadhye sthitvG tapaé carat, jyaisthamadse parcagnimadhyagatas san tapas carati. This is, at least, not the original meaning of asidhGravrata, ¢p. Kern in Versi. en Med. der Kon. Akad. र. Wetensch. Amsterdam, Afd. Lett. 4e Reeks, 6e deel, page 21.
ॐ The four kinds of Grhastha occur also in Manu IV. 9 (subsisting by glean
188 VAIKHANASASMARTASOTRA vi. 5, 6.
ing, by what is given unasked, by food obtained by begging, by agriculture), Manu IV. 10 agrees in substance with the description of the ghoracarika of the Vaikh. text.
Pragna VIII, Khanda 6. (The order of hermit.)
A householder who, with his five or three fires and accompanied by his wife, is going to leave his house in order to take his abode in the woods, he may or may not have established his sacred fires, should make his fire for domestic worship enter (into his fire-drill), and after, (still) in his house, having churned fire, he should establish it according to the special rite for the srimanaka-fire 1, perform in it the aghara and, with this sramanaka-fire, (retire in the woods and) accept the third order. He should, in the manner as described formerly ०, perform the acts of sprinklmg, digging up and so on of the spot for the fire®. Hawv- ing wiped along * also the third girdle °, he strews the grass around the sSramanaka-fire, viz. on the middle one of the three girdles, the fou! bundles for strewing around measuring six and thirty fingers-breadth and being prepared in the following manner: on a (string of grass) knotted from (fifteen) grass-stalks, whose tips are of six fingers breadth, it (wz. the bundle) is made below the knot threefold in the manner of a rope, and bound together at the root®. Having invoked the deities, with the mantras ending with: sramanakayajiiak, yajnadaivataviéve devah’,
1 Compare also 1X. 1 and 2.
2 Cp. 7, 9.
8 The agnyalaya or sthandila, where the kunda is to be made.
4 Cp. I. 9: sédhavena piainina kircena va.
5 Usually there are two of them: the drdhvavedi and the adhovedi; here a third is to be made.
6 We must represent us this in the following manner : 1 sf agrant.
trivrt.
ire miulani.
7 As against the ordinary ritual of I. 13. The mantras are recorded in the Samhitaé (the copy of Mysore) as follows: garhapatyayajnam Gvahayami, yajnadat- vatavisvan devin Gvahayams, om bhiih purusam avahayami, acyutam avahayam ; anvaharyayajnam Gvahayami, yajhadaivata (visvan devin Gvahayami), om bhuvah purueam Gvahayami, satyam GvGhayami, ahavaniyayajiam Gvahayamt, yajnadat-
VAIKHANASASMARTASOTRA VIII. 6, 7. 189
and, having poured out the clarified butter and sacrificed the butter- libations, with the mantras: ‘‘ To thesrimanaka, svaha ; to the sramana- kayajiia, svaha; to the Yajfiadaivatavisve devas, svaha,’’ he should sacrifice the mess of boiled rice. These are the differences for the aghara (into the gramanaka-fire).
Of the sramanaka-fire the upper girdle is (at each of the four sides) two and thirty finger’s breadth long and four broad and high ; the middle girdle which surrounds the former is five finger’s breadth broad and four high; beneath is the third girdle which is of the same breadth and height as the upper girdle. Having in the midst of it made a pit of twelve finger’s breadth® and so having prepared the kunda with three girdles, the hermit establishes his fire on it, performs in it, in the same manner as in the fire for domestic worship, the daily sacrifices : those of evening and morning, the libations with the great vyahrtis ; and, in this manner, he should constantly perform the rites in the sramanaka-fire.—If he has no wife, he should go to the woods without wife and without fires.
vata (visvan devin Gvahayami), om suvah purusam dvahayami, purusam avaha- yami; Gvasathyayajnam Gavahayami, yajnadawata (visvan devan Gvahayami), om mahah purusam avahayami, aniruddham Gvahayami; sabhyayajitam avahayami, yajradaivata (visvan devan a°), om janah purusam Gvahayadmi, vienum avahayami : paundarikayajnam avahayam, yajradaivata (visvan क a”), om tapah purusam Gvahayami, vasudevam Gvahayami, om satyam purueam avahayami narayanam aGvahayami ; aupasanayajnam avahayami, yajnadawata (visvan d° a°) + &éramanaka- yajnam avahayami, yajnadaivata viévan avahayami. The last mantras are slightly confused. 8 Cp. the kunda for the aupasanagni, 1. 8, end.
Prasna VIII, Khanda 7.
(Different kinds of hermits; those who have with them their wife.)
The hermits are either with or without a wife.
Those who are with their wife, are fourfold: the Audumbara-, the Vairifica-, the Valakhilya-, and the Phenapa-hermits 1.
The Audum bara-hermit, subsisting on fruits that grow on un- ploughed land and herbs that are not sowed, or on roots and fruits,
1 The words signify: ‘“ fig-tree-hermit, brahman-hermit, valakhilya-hermit, froth-drinking hermit”; cp. Bhagavata-purana II]. 12. 43: vaskhGnasa valakhily-
audumbarah phenapah.
190 VAIKHANASASMARTASOTRA VIII. 7.
abstaining from salt, asafoetida, garlic, honey, fish, flesh, sour gruel made of the fermentation of foul rice, and of what has been touched or cooked by other persons”, honouring Gods, Rsis, Fathers and men, dwelling in the woods and keeping himself far from the villages, performing at evening and morning the agnihotra and the sacrifice into the sramanaka-fire and the (daily) Vaisvadeva-sacrifice, devotes himself to ascetism. According to some authorities he sacrifices in the sramanaka-fire, the only fire that he needs to establish.
The V airijfica-hermit, nourishing those who belong to him and his guests with fruits as panicum italicum, barley, millies, wild rice and so on, which he gets after he has at morning risen and gone out in whichever direction first presents himself to him®, performing the agnihotra and the sramanaka- and the Vaisvadeva-sacrifices, is wholly absorbed in Narayana and addicted to ascetism.
The Valakhilya-hermit, wearing matted hair, clothed in a tat- tered garment or in bark, having the sun as his fire, abandoning on the day of full moon in the month of Karttika his abundant food 4, living otherwise during the remaining months*®, should perform ascetism. About him it is handed down in sacred texts: ‘“‘The sun alone is his fire’’ 9.
The Phena pa-hermit, wearing his staff upraised’, estatic 7, res- training himself, living on what is broken off and fallen down, perform- ing the candrayana-penance and sleeping on the bare ground, fixing his thoughts on Narayana, searches for deliverance only.
2 Reading: pityannadhanyamlaparasparéanaparapakavarji , 7
3 Cp. the Commentary on Bhag. pur. 1. ९, : pratar utthaya yam disam pratha- mam pasyanti tata Ghrtaith phaladibhir jivanti, this regards, however, the aud- umbara-hermits.
4 “and living again by gleaning’’, the Bhasya, but the sense is not (ल, perhaps Manu VI. 15 may be compared.
5 The Bhasya gives no information on this obscure point.
6 So that he does not want to entertain a fire for the sacrifices ? The Comm. on Bhé&g. pur. 1. c. runs: valakhilyG nave ’nne labdhe pirvasamcitannatyajinah.
7 The meaning of the words uddandaka and unmattaka is not clear. What the Bhasya says about them is worthless.
VAIKHANASASMARTASUTRA VIII. 8, 9a. 191
Pragsna VIII, Khanda &. (The hermits without a wife.)
Numerous are the hermits who live without their wife: those who feed themselves (only) at (certain) ४168 1 ; those who per- petually carry their staff upraised ; those who use a stone for grinding? ; those who live upon elevated fruits (१) ° ; those who use their teeth as mortar”; those who subsist by gleaning; those who live by pressing together‘; those who live as doves; those who follow the manner of the deer; those who accept gifts with their hands; those who live by chewing stony fruits®; those who eat what is dried up by the sun; those who feed themselves with bilva-fruits; those who live on blossoms; those who subsist on yellow leaves; those who eat at intervals: once a day or at every fourth meal-time®; those who lie down on thorns ; those who (perpetually) sit in the 77a manner’ ; those who lie down between the five fires®; those who subsist on smoke; those who dwell in a jar filled with water; those who (perpe- tually) maintain silence; those who hang with their head downwards; those who (steadily) look at the sun; those who have (uninterruptedly) turned upwards their arms; those who have their faces turned down- wards, and those who persist standing on one foot. These are the hermits of different observances, so it is declared.
1 Reading kalasika, but the Bhasya presupposes kdlasika(?): kalena sidanti bhojanartham gacchanit.
2 Cp. Manu VI. 17.
8 udagram agannam phalam aganam yesam te udagraphalinah, the Bhasya.
4 Reading and translation equally uncertain.
5 The Bhasya reads aphalakhadinah and explains: phalani kh&ditum silam yesam tena bhavantity aphalakhadinah.
6 Cp. Manu VI. 19.
7 See R. Schmidt, Fakire im alten and modernen Indien, page 188.
8 At each of the quarters one fire and the sun as fifth.
Prasna VIII, Khanda 9a.
(The order of religious mendicant, of ascetic.)
Now the ascetics who strive for deliverance (from recurring births). There are four kinds of them: the Kuticaka-, the Bahtdaka-, the Hamsa- and the Paramahamsu- ascetics 1.
1 These same four MBh. XIII. 141. 89 and op. Bhag. pur. IIT. 12. 43.
192 VAIKHANASASMARTASOTRA VIII. 9a, 90.
Amidst these the K प tica ka-ascetics? are they who gathering eight mouthfuls at the hermitages of such as Gautama, Bharadvaja, YaJfia- valkya and Harita, and, knowing the essential nature of the ways of Yoga, search for deliverance.
The Bahiidaka-ascetics are they who, wearing a triple staff*, and a (wooden or earthen) water-pot, and clad in an apparel of reddish garment dyed with red earth®, gathering alms in the houses of brahman- rais (and) among (other) virtuous people, avoiding honey, flesh, salt, and stale food, (gathering these alms) at seven houses®, search for deli- verance.
The Hamsa-ascetics, forsooth, dwelling one day and night in a village and five days and nights in a city, but no longer than that, subsisting on cow’s urine and cow-dung, or fasting durmg a month and keeping constantly the candrayana-vrata, are constantly intent on moving off (from one place to another).
The Paramahamsa-ascetics are those who, dwelling under a tree with one single stem’, or in a deserted house, or on a cremation- ground, clothed or naked (search for deliverance). For these there exists no right and wrong, no truth and falsehood, no holiness and unholiness and such like dualism. Indifferent to all, being entirely absorbed into the Atman 8, looking indifferently upon a thing, be it a clod of earth or a piece of gold, they gather their alms among all the castes.
2 The explanation of the Bhasya runs: kutyam svagrhasimnyasya (sic!) grhesu caranti, or: kutisu gautamadinam asramagrhesu bhiksartham carantt.
3 jivatmaparamatmanor aikyam, the Bhasya.
4 trin vainavadandan ekikrtya govalarajjubaddho ’yam tridandah, the Bhasya.
5 The word grahana (equal to svikarana, Bh.) seems to be rather superfluous.
¢ The number seven, see e.g. Gaut. dhé. 23. 18, seems to indicate an indefinite number.
7 orksaikamile, probably with irregular sandhi for vrksa ekamiille. In this case this tree stands in contrast e.g. with the nyagrodha-tree.
$ Is this the meaning of sarvatmanah? The Bhiasya is incomplete.
Praésna VIII, Khanda 9b. (The two views of life.®) For Brahmins four orders of religious life are ordained, for Ksa-
triyas three, for Vaisyas two 10.
9 idanim yogadharmam Gha, says the Bhasya. 10 Cp. VIII. 1, end.
VAIKHANASASMARTASOTRA VIII. 9b. 193
The results (or: rewards, effects), now, of these are of two kinds: the one is connected with (the fulfilment of) wishes, the other one is void of any desire (for reward).
The one which is connected with the fulfilment of wishes is this that, thinking of prosperity in this circuit of worldly existence, he longs to obtain sons and so on, or else the fruit of obtaining Heaven and similar (heavenly abodes).
The one, now, which is void of any desire (for reward), consists of the practice of the religious rites as they are ordained, without long- ing for any (reward) whatever.
Of these two (effects) that one which is void of any desire (for reward) is a double one, viz. activity and inactivity 1.
Activity, now, consists herein that he acquires, by disregarding the circuit of worldly existence, by resting on the knowledge procured by the Sankhya, by practising breath-suspension, the particular modes of sitting, restraining the organs of sense, steady abstraction of the mind and subduing the vital air!*—that he acquires the (eight) powers of becoming as small as an atom and the other (powers) 13,
This effect, on the other hand, is disregarded by the highest Rsis, because the (fruit of) ascetism (once) must waste and because he must acquire (new) births, and because of the manifoldness of sickness.
Inactivity, now, consists herein that, by ascertaining the frailty of the worlds, by disregarding the circuit of worldly existence, whilst he knows that there exists nothing beside the highest Atman, by breaking the fetters of married life, by becoming one who has subdued his senses and by uniting, when his soul leaves his body, his individual soul with the highest Atman—that he (thereby) enters the highest Light, which is beyond the cognizance of the senses, which is the source of the whole universe, entire par excellence "+, of eternal bliss and procuring for ever and ever delight, as after drinking a draught of nectar, so it is taught in the scriptures.
11 Cp. Manu XII. 83: pravrttam ca nivritam ca dvividham karma vaidikam.
12 Cp. Garbe, Sankhya und Yoga, page 44.
13 The eight siddhis are: animan, laghiman, gariman, prapti, prakamya, titva, vasitva and kamavasayitva, cp. Garbe, op. cit. page 46.
14 ? agegavisesa.
13
194 VAIKHANASASMARTASOTRA Vill. 10, 10-11.
Praéna VIII, Khanda 10. (Different kinds of ascetics, of yogins.)
On account of the different practices of inactivity the yogins (४.९. they who strive after union of the individual soul with the universal soul) are threefold: the Saranga-yogins, the Ekarsya-yogins and the Visaraga-yogins *;
The Saranga-yogins are of four kinds: those who do not con- strain, those who do constrain, those who follow the right path, those who follow the wrong path.
The Ek ars ya-yogins are fivefold : those who go far, those who do not go far, those who go through the middle of the brows, those who are not devoted, those who are devoted.
The Visaraga-yogins are numberless.
1 These designations of yogins are from elsewhere unknown. The Bhasya gives no help to explain the proper meaning of these names.
Praéna VIII, Khanda 10-11.
Amidst these the 88780888 are so called because they “go to”’ (४.९. attend to, -ga) the sara 1.e. (their own) individual soul. Among these they who do not constrain, do not, while they live in the knowledge, “TI am Visnu,”’ practise the constraining of the breath and so on. Those who do constrain, perform the sixteen? arts: restraining the breath, restraining the organs of sense, steadily abstracting the mind and so on. Those who follow the right path practise the six only, beginning with the restraining the breath*. Those who follow the wrong path, whilst bringing into practice the eight ‘‘ members of Yoga”’ viz. YAMA, Niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi, go against even (the God) on whom there must be contempla- tion‘.
2 Cp. Yogasititra II. 29-32: yamaniyamé@sanapranayamapratyaharadharana- samadhayo ८2४ ०१४2११४ | 29 | ahimedsatyGsteyabrahmacaryaparigrahG yamah | 30 | Saucasamtosatapahsvadhyayesvarapranidhanani niyamah | 32 ||. If we substitute in 80४८९ 29 the words yama and niyama by the five specifications of each, we get the number 16.—-See however IX. 4. b.
8 Leaving out niyamea and Gsana.
4 I am not sure if this is the meaning of the words: dhyeyam apy anyatha ५८१४८१५४. The Bhasya runs: dhyGnayogyam apt devam anyathett dhyeyam adhyeyam hurvantt nasitts vadantity arthah.
~
VAIKHANASASMARTASOTRA Vill. Ill. 195
Praéna VIII, Khanda 11.
(Different kinds of ascetics, of yogins; conti- nued.)
Now the Ekarsva-ascetics; they are those who have one single rsi?,
Amidst those ‘‘who go far” (व्य), the way of these is as follows: having entered by way of the pingala-vein into the sun-disc, and, having become united with the purusa who dwells there, they go to the moon-orb and are united with the purusa who dwells here ; thence they enter into the lightning and are united with the purusa who dwells there, and, then, again they are absorbed into Vaikuntha (i.e. Visnu) *.
Of those ‘‘ who do not go far”’ (adiraga) the way is as follows: having, through the opening of the individual soul’, effectuated the unity of their individual soul with the All-soul, and here (४.९. in this All-soul) having meditated upon the destruction of all (beings), they think: ^^ am even as the Akasa: the only reality ”’ ¢.
Those ^“ who go through the middle of the brows” (bhrimadhyaga) lead, in respect to the unity of the individual soul with the All-soul, (their vital air) through the opening of Agni whose form is (the quality of) sativa®, effectuate its attraction from the five places whose first
1 Reading uncertain: Bhasya: eka evarsir yesGm ta ekarsyah, the Edd. of Triv. and Kumb. eka evarsya yesGm ta ekarsyah. These words are not given in the mss. of Vienna and Mysore. Their meaning 18 not clear.
2 The Bhasya gives a double explanation, the one accepted by me, he gives on the second place. The other one seems to refer to the Yoga-doctrine of the cakrag (here mandalas ?) in the interior of the body, which can be perceived only by Yoga- practices, cp. Glasenapp, Der Hinduismus, page 293 sqq. I subjoin the beginning of the Bhasya on this passage: pingalaya nadtkayadityamandalam hrdayantari- tastiryamandalam anupravisya tatrasthitena purusena tejoriipinad pumsadtmanéa samyo- jy@ tatas tayG candramasya idaya nadikaya candramandalam talumiilantargatam indumandalam anupraviéya tatrasthitenadmriamayena purusena samyojya tatas taya vaisnavyG susumnayG nadikaya jivdtmanam vidyutam bhrimadhyantargatavidyun- mandalam anupraviséya tatrasthitena vidyullatavad bhasvarariipena purusena samyojya, etc., etc.
8 keetrajnadvarena, the Bhasya: keetrajnasya pranadhiriidhajivasya dvaGram nadirandhram tena.
4 Gkasavat sattamatro ’ham, Bhisya: akaéam iva, sato bhavas satta, tasya matro bhdvah sattamatro ham itt dhyayanti, akasasya nityatvam tarkika ४०८०११४९.
6 According to the Bhagya; sattvariipam visnus, sa evagnisikhi, tasya dvGram susumnanagirandhram, ete.
196 VAIKHANASASMARTASOTRA Vir. ll.
is that of the big toes®, then, again, accomplish its departing by means of the pingala-vein and make it last until the end of death or the union of the individual soul (with the All-soul) 7.
Those ‘“‘who are not devoted’’ (asambhakia), forsooth, effectuate the meditation (upon the All-soul) in their mind, they hear by their ears its (४.९. the All-soul’s) coming which by this (meditation) is brought about, they see by their eyes its shape®, they experience by their organ of smelling its scent, they salute the deity with their hand?.
As for those who are attached (sambhakia)..... a
The Visaraga-ascetics (are called thus) because of their manifold pro- ceeding, their manifold teaching, their going on wrong paths.—In former times Prajapati, in order to conceal his instruction!!, created the doctrine "° of the Visaragas. Even the munis, on seeing it, became per- plexed, how much more the (ordinary) men. For those beasts of Visaragas, who are full of self-consciousness, there is deliverance (only) in subsequent forms of existence, not in this (present) one. Therefore the doctrine of the Visaragas must not be followed. Some Visaragas, striving to unite the individual soul with the All-soul through mortificating the body, others through muttering mantras, others through any meditation whichever, others through any syllable whichever, others through suppression of the breath, fix (it is true) their thoughts on it, but they do not (earnestly) strive for the union with the All-soul. They say that he is in the heart itself; some of them seek for deliverance, considering that no meditation is required 19, others that the union must be brought about by performing the religious acts as they are described. For these
6 From the toes to the knees, from the knees to the anus, from the anus to the heart, from the heart to the palate, from the palate to the place between the eye- brows.
7 nitva. .dkareanam: ‘‘having attracted ’’ (?). The whole sentence its far from clear to me.
8 Reading with the Bhasya devatakaram (not devatagaram).
9 This rests on the well-known passage of the Brhad-aranyaka.upanisad (SBr. XIV. 5.4.5): Gtma va are drastavyah érotavyo mantavyo nididhyasitavyah.—Why these yogins are designated as asambhakta escapes me.
10 I am unable to translate the following passage.
11 upadesagihanartham, the Bhasya explains: upadesa iti mantranam upa- degah; tasya gtiihana(m) prakaéanam, tadartham tipadeéagtiihanartham. But how can guhana signify praka@sana ?
12 Or: “ party,” “ thesis’ ; pakeo matah, the Bhasya.
18 But only devatarcana, Bhasya.
VAIKHANASASMABTASOTRA VIII. 11 & 1x. 1. 197
beasts of Visaragas there is (only) deliverance in subsequent forms of existence, not in this present one. He who longs for deliverance in this (present) existence should not follow the doctrine of the Visaragas 1५.
Having made enter his mind into Brahman, which is endowed with the qualities (of sattva, rajas, tamas), he should then constantly en- deavour to seek the Brahman, which is devoid of the qualities, thus it is declared (in holy scripture).
End of the eighth Prasna.
14 It is of great interest to identificate these Visaragas. To which sect do they belong ?
NINTH BOOK.
Prasna IX, Khanda 1.
(The undertaking the order of a hermit: the gramanaka-fire.)
Now (we shall explain) the rules for the sramanaka-fire of a hermit ?.
When a householder who has performed the sacrifice of soma, be- holds his son and his son’s son, he should establish his son, his son’s son and so on (after having made them marry) in his house, he should shave his hair off (except his top-lock and his eye-brows), perform the prajapatya-krcchra-penance and go forth. In spring, during the bright half of the moon and under an auspicious naksatra, he goes out to take his abode in the woods together with his wife. On the preced- ing day, having bathed, and, having formulated his resolve (to accept the order of a hermit), he should fast after having drunk a decoction of kusa-grass. Having finished his sacrifice in the fire for domestic worship, he should make it enter into his fire-drill with the mantra: ‘This is thy place of origin’’?. . Then, having collected according to the rite of the full-moon and new-moon sacrifice, the darbha-grass and the other objects that are required, he brings together, in the manner as described formerly >, the grass-bunches for strewing around the fire, the pegs, the fuel-sticks, (and further) a staff of bamboo, a sacred string, a
1 Cp. VIII. 6, where the rite of establishing this fire has been treated. 2 Cp. note 18 on I. 9, 3 Cp. I. 8.
198 VAIKHANASASMARTASOTRA 1X. 1, 2,
water-pot, a garment of bark and so on. In the manner as described formerly +, he should prepare the place of the (sramanaka)-fire. On the next day he churns fire with the Vaisvanara-hymn 5, enkindles it, deposits it (on the agnikunda) with the two mantras: ‘ Agni, come hither’’ 5 and ^ Ascend, o Jatavedas’’®, and sacrifices, in the manner as formerly described 7, the aghara in the sramanaka-fire. Then, having made obeisance to the fire and having poured water around it, he should sacrifice the five prayascitta-libations with the mantras: ‘O Agni prayascitta, thou” 8 and sprinkle himself with the mantras: ^ Ye waters are wonderful,”’ ‘‘Golden of colour,” ‘The purifying, heavenly 0116 * ° and, then, perform the chief libations to Brahman, to Visnu, the five to Varuna, ending with those with the vyahrtis.
4 Cp. VIII. 6. 6 Cp. note 15 on I. 21. 6 See T.Br. TIT. 5.2.1. 7 See note 17 on I. 9. 8 Cp. note 14 on III. 4. 9 Cp. notes 20-22 on I. 3.
Prasna IX, Khanda 2.
(The undertaking the order of a hermit, conti- nued.)
To the west of the fire he now should lay down two darbha-grass- stalks with their tips to the east, above’ these a stone, and put the great toe of his right foot upon this stone, with the mantra: “ This desirable glory of Savitr’’ *. Having put on, with the mantra: ‘On the impulse of the God Savitr’’, a garment of bark or a goat’s hide or a tattered cloth, he takes‘, as formerly ०, the girdle and so on, three sacred strings, and, as upper garment, the hide of a black antelope. Having sipped water, and, with the mantra: ‘‘ Happily, 0 God Savitr,”’ ® having circumambulated the fire sunwise and made obeisance to it, he should be seated. Then he should with the mantra: ‘‘ For bliss may the Goddesses’ sprinkle (water) on his head ®, sacrifice with the Jaya- the Abhyatana- and the Rastrabhrt formule १, and with the vyahrtis, and partake of the rest of the clarified butter with the mantra for restraining the breath 0. Having, with the mantra: ‘At every
1 irdhve as prep. with accusative equal to upari.
2 See TS. I. 5. 6. m. 8 Cp. note 5 on II. 14. .
4 Gdad&@ti must mean Gdatte, cp. note 9on 1X. 3. The Bhasya: svayam eva grhitva dharet.
5 Cp. IT. 5, end. 6 Cp. note 16-on II. 6. 7 Cp. note 18 ib.
8 Note the construction svamtirdhani prokeya.
9 Cp. notes 4-6 on I. 16-18. 10 Cp. II. 4, third alinea.
VAIKHANASASMARTASUTRA Ix. 2, 3. 199
pursuit,” 11, twice sipped water, he should, with the mantra: “A hundred autumns’’?*, make obeisance to the sun and, with the mantra: ‘‘To him who comes we have come’’**, make pradaksinam to it 18. With the mantra: ‘A giver of royal power art thou’’*, he should take the bunch of grass (on which he has been seated) with the tips turned upwards. He now mutters the verse addressed to Savitr first by verse-quarters in the following manner: om bhis tat savitur varenyam ; om bhuvo bhargo devasya dhimaht; om suvar dhiyo yo nak pracodayat ; then by half-verses : om bhiir bhuvas tat savitur varenyam bhargo devasya dhimahi; om suvar dhiyo yo nah pracodayat, and, finally, the whole verse undivided: om bhir bhuvah suvas tat savitur varenyam bhargo devasya dhimahi dhiyo yo nah pracodayat. Then, he should enter the order of life in the woods and formulate his intention to live according to the rules for the Veda-student *°.
11 Cp. note 21 on II. 6. 12 Cp. note 22 ib.
19 This means that he himself must make a turn sunwise, cp. II. 6, end of first alinea.
14 Cp. note 23 on II. 6. 15 Cp. note 17 ib.
16 Principally, to abstain from sexual intercourse.
Prasna IX, Khanda 3.
(The undertaking the order of a hermit, continued.)
His wife should live equally according to these rules. After he himself has circumambulated the fire sunwise, he offers with clarified butter the oblations to Prajapati+, those destined for Dhatr’, the two mindas*, the vicchinna®, then to Indra?, to the All-gods‘, to Visnu 5, to Brahman ०, those with the mantras: ‘Of Visnu I will proclaim” 7, then, with the Prajapati-hymn 8, ६.८. those mantras that accompany the undertaking of the Prajapati-observance. Then, having again sacrificed the principal libations, he undertakes the observances that are connected with the study of that part of the Veda which is dedicated to Prajapati.
1 Cp. 1. 16-18. 2 Cp. I. 19 (notes 3 and 7). 8 Cp. note 15 on III. 17. 4 Cp. note 5 ib. 5 Cp. note 6 ib. 6 Cp. note 8 ib. 7 Cp. note 23 on I. 4.
8 According to the Bhasya the chapters mentioned in note 17 and foll, on I. 4 are meant. 8 Cp. II. 9 last alinea.
200 VAIKHANASASMARTASUTRA IX. 3, 4a.
9
Then he arises and 8561268 ०, with the two mantras: ^^ At the impulse of the god Savitr I seize thee with the arms of the Asvins, with the hands of Pisan”’ and ^^ My staff, which has fallen down’ ?° a double staff "1 of bamboo, not crooked, which should contain either five or seven or nine knots, or be so long as to reach up to the upper part of his head. With the mantra: ^" With the light wherewith the gods went up- ward’”’ 12, he takes the two vessels : the water-vessel and the one destined for taking the clay (to cleanse the body), and, in the way as formerly described 18, the two shoes and the parasol. Having enkindled his fires, the garhapatya and the other ones, he performs the agnihotra, sacrifices into the ahavantya-fire the oblations to Prajapati and those with the hymn addressed to Visnu and then into each of the fires with the mantras: ^^ 0 Agni, svaha.”’ “To Soma, svaha.”’ ‘‘To Visnu, svaha.”’ Thereupon he makes his fires enter the fire-drill.
In a wood, on a mountain, on a lonely spot or at the bank of a river previously + having made his wood-dwelling, he should in the known manner” prepare the kundas for his fires. Taking along his fires together with his wife, he resorts to his dwelling in the wood, provided with all the requisites as the vessels and so on (for establishing these fires on the now prepared kundas).
9 Again ddadati equal to ddatte, cp. note 4 on IX. 2.
10 Cp. note 20 on IT. 15.
11 Two sticks of bamboo hound together by a rope, ep. the triple staff of VIII. 9 (note 4).
12 See T.S.V. 7.2. ९.
18 With the same mantras as in II. 15. 14 prakalpya.
29 yathoktam (n.b. not piirvavat here!) refers obviously (so the Bhasya) to the opening chapters of the Srauta-siitra.
Pragna IX, Khanda 4a.
(The undertaking of the order of a hermit, continued.) न
Having on the spot destined for the establishment (of the fire), which he has sprinkled with water and dug up, drawn the six lines?, and, having laid on it a fragment of gold or? some rice-corns, he should put down on it his srammanaka-fire 5, Then, he collects the requisites (for
1 Cp. I. 9 and VIII. 6. 2 caéabdo ’tra vikalpe, the Bhasya. 3 Viz. his former aupasandagni, which, as éramanakagni, along with the other fires, has entered into his fire-drill.
VAIKHANASASMARTASUTRA Ix. 4a, 46. 201
the establishment of his srauta-fires) : those that are gathered from the earth *—(and, in this case, all of them must be taken) from the woods— those that come from the trees® (to be taken equally from the woods), (and, further for this special occasion): clay dug up by a crab (when this animal makes a hole in the ground), hemp®, old darbha-grass, a bunch of wool (taken from between the horns of a ram), a plaksa-branch with its leaves, a tuft of sugandhi-grass, bdellion, fragments of gold and a sun-stone. Having chosen as his priests other hermits, he produces the fire by churning, establishes (after having put the above enumerated requisites on the place for the fire) either his three or his five fires: the girhapatya and the others, in the same sequence (as he had formerly while he was still a householder) established them, performs in each of them the two oblations (of the agnihotra), and, further on, constantly offers these twice a day with products of the forest.
4 Cp. éra. I. 7; they are the following seven: sikata, ९९८, akhtiiddhgta, valmika. vapa, sida, varahoddhrta, sarkara.
5 The eight sticks of 47242, udumbara, aévattha, éami, tikankata, asanthata, puskaraparna, mutjakulaya.
6 Reading and translation uncertain; the printed text of Trivandrum and the Mysore ms. read: kuliroddhat@n cirnan, the text of the Kumbakonam-edition : kuliroddhatan chanaém. To this last reading points the Bhasya: karkatenoddhrta svanilayartham bhikhananoddhrian (read, “dhriam) mrdam éanan ésanakhyan- Perhaps we ought to restore sirnan and to combine this with the following word °darbhan.
Prasna IX, Khanda 4b.
(The mode of living and the obligations of a hermit?”.)
A muni, who has taken the order of a hermit, practises the ten ob- servances dependent on external conditions (niyama) : bathing, cleanness, study, ascese, bestowing gifts, sacrificing, fasting, restraining the carnal lusts, keeping the observances, maintaining silence, and the following ten dependent on internal conditions (yama): truthfulness, mildness, sincerity, forbearance, self-command, friendliness, propitiousness, soft- ness, abstaining from killing, and sweetness®. With devotion meditating upon Visnu, not omitting twice a day the agnihotra (in his srauta-fires)
7 Bhasya: samprati niyamadi vanaprasthadharman aha. 8 Here is a difference as against the ordinary niyamas and yamas, cp, note 2 on VIII,10. Yajiavalkya IIT. 313, 314 agrees partially with the Vaikhanasa- text
202 VAIKHANASASMARTASOTRA Ix. 48, 5.
and the sacrifice in the sramanaka-fire ०, abstaining from eatables from the village but taking as his constant food wild herbs, fruits, roots or pot-herbs, and gathering them, with the mantra: ‘Conceal, bhih; conceal, bhuvah; conceal, suvak; conceal, bhur bhuvah suvah’’!°, he himself or his wife cooks at afternoon not steeped food !! which is fit for sacrifice (viz. without salt or pungent substances). After the Vaisvade- va (which he performs with this food) he feeds the guests that may come to him and himself eats moderately >.
® As described VIII, 6.
10 See Taitt, ar, I. 31. 4 (११) The meaning of tirddh@ 18 uncertain; perhaps ८८76 ahah, ५
11 Reading and translation doubtful: dsravitam the printed texts (of which the Kumbakonum-edition puts the long a into brackets, reading asra°) and the Ms, of Mysore; the Bhasya reads asravitam and explains asvinnam.
12 ^ Sixteen mouthfuls and so on,” the Bhasya.
Prasna IX, Khanda 5.
(The modeof living and the obligations of a hermit, continued. )
At night he should not eat. Having strewn darbha-grass or straw or leaves he should, keeping his vow (of abstinence), lie down separated from his wife, who also keeps her vow. She attends to him and he should not approach her but desireless look upon her as on his mother, abstaining from intercourse and subduing his senses. He should per- form in due order the sacrifices of full and new-moon, the céturmasyas?, the naksatresti2 and the sacrifice of the new fruits*® with wild herbs, in the manner as described formerly*. Sustaining his life by means of
1 On the form cGturm@syam cp, note 28 on 1, 1.
£ With naksatresti must be meant the ésrauta-sacrifice described in TBr, 111. 1,4. sqq., cp. Baudh. érs, XXVIIT. 3—4
3 Here the aGgrayanesti may be either the Srauta-sacrifice or the one described above, at IV. 2, On the whole passage cp, Manu VI, 9-11
vaitantkam ca juhuyad agnihotram yathavidhi |
daréam askandayan parva paurnamasam ca yogatah || 9 ||
rkeestyGgrayanam caiva caturmasyam caharet |
vasantasGradatr madhyair munyannath svayamahrtarh, 11 |
purodasamé cariimé caiva vidhivan nirvapet prthak ||
4 pirvavat cannot refer to the sacrifices here mentioned, because the érauta- siitra follows after the Grhya- and Dharmasiitra, Probably it refers to the manner in which the sacrificial substances are gathered (end of preceding Khanda),
VAIKHANASASMARTASUTRA IX. 5, 6. 203
roots, fruits, leaves or flowers, that ripen each at its own time and, then, spontaneously break 07 ०, he should in constant continuation perform higher combinations of mortification 6, choice by their fruit in results.
Or (viz. if he does not like or is not able to keep all his fires) he may, if he is one who had established his sacred fires (during the time of his householdership), make enter all his fires into his fire-drill, put together (on the sramanaka-hearth) all the requisites both those from the earth and those from the trees’, with the mantras used at this occasion, then, churn the fire and, then, according to this rite and according to the rite of establishing the (sacred srauta-) fires, with all the mantras establish his sramanaka-fire on the hearth of his sabhya-fire 6, and take (this fire with him into the wood). For the sramanaka-fire is (only) a modifica- tion of the sabhya-fire, thus they say.
He who intends to resort to the forest without his wife should sacrifice in the fire after the manner of a bhiksu (an ascet)®, he should throw (into the fire) his fire-drill and so on and his utensils used at the sacrifice, he should commit his wife to his son 10, make enter in the usual manner his fires into himself and, taking the garment of bark, the sacred string and so on and the vessel for collecting alms, depart without fires and without wife and settle in the wood.
Thereon is based the toiling of various kinds of mortification ; therefore Vikhanas calls him (४.९. the hermit) as well as his fire by this name of sramanaka 11.
5 Cp, Manu VI, 21:
puspamilaphalair vapi kevalair vartayet sada |
kG@lapakvath svayaméirnair vaikanasamate sthitah ||
6 Cp. Manu VI. 23: kramaso vardhayams tapah,
7 Cp. notes 4 and 5 on IX, 4,
8 On this fire see e.g. Ap, dra, V. 4. 7. 9 Cp. IX, 7 beginning.
10 Cp, Manu VI. 3 and Visnudharmasastra XCIV. 3 (putresu bharyam niket- py),
11 IT am not sure I have rendered the exact meaning of this passage.
Praésna IX, Khanda 6. (The undertaking of the order of asannydasin or ascetic.) , Now, the manner of proceeding of the sannyasin (i.e. the bhiksu, the ascetic, the religious mendicant).
204 VAIKHANASASMARTASUTRA IX. 6, 7.
When he has passed his seventieth year, when he has become old, or is childless or a widower, and when considering birth, death, old age, and so on, he should desire after union (of the individual soul with the All-soul), then (the time has come to become a sannyasin). Or (if he 18 not in the above-mentioned circumstances) he may, committing his wife to his son and making enter his mind into the highest soul, undertake the order of a sannyasin after the period of dwelling in the wood.
Being shaved, and, having bathed according to the rite, he should outside the village perform the prajapati-penance, collect at forenoon } a triple staff, a swing (to support his vessel for collecting alms), a reddish garment dyed with red chalk, a water-bowl, a cloth to strain the drink- ing-water, a vessel destined for taking the clay (used for cleansing the body) and a vessel to collect alms. Then, he should partake of the three-fold food?, fast this night, and on the next day, having bathed at the morning, and having performed the agnihotra and the Vaisva- deva offerings, prepare and sacrifice a purodasa of twelve kapalas destined for Agni vaisvanara*®. Then, having consecrated the sacrificial butter on the garhapatya-fire, he pours out in the ahavantya-fire the two full-ladle-libations * and those with the hymn addressed to Purusa, and, then, libations to Agni, to Soma, to Dhruva, to Dhruvakarana, to Paramatman and to Narayana, each ending with the word svaha.
1 sannyasadinat pirvasmin divase, the Bhasya. 2 Cp. ITI. 10 middle. 8 Cp. Baudh. dhé. 71. 17. 23. 4 Cp. I. 19.
Prasna IX, Khanda 7.
(The undertaking of the order of a sannydadsin, continued.)
Having poured four times with the sruva clarified butter into the juhu, he should sacrifice into all his fires with the words: ‘Om svaha.” The agnihotra-ladle he throws into the 4havaniya and all the other-im- plements, which are not made of clay or stone, into the garhapatya. If he is a householder who had not established his sacred fires, he should, after having poured the libations into his fire for domestic worship and, if he is a hermit, into his sramanaka-fire, throw his implements into these fires. Having muttered the verse addressed to Savitr by quarter- verses, by half-verses and, then, the whole of it!, he enters with the
1 Cp. IX. 2, end.
VAIKHANASASMARTASOTRA IX. 7, 8. 205
words: ‘‘I enter into the order of the ascetics’’ into this order. Stand- ing on the vedi he should, with the mantra: ‘‘ By thine sacrificial mani- festation, o Agni’’*, thrice smell at each of his fires (2.९ inhale the smoke of them), #z. the girhapatya and other ones and, with the mantras: ^ Be ye of one mind for us’’’, make them enter into himself. Then, he should speak the praisa‘*: ^“ Bhiih, bhuvah, suvah. T have re- signed,” thrice whispered, thrice aloud, drink once with his right hand (some) water, rinse his mouth, repeat the same words and pour out thrice & quantity of water as much as his two hands, held together, can contain. He now takes 5 the girdle, the four sacred strings, or one single string, the hide of a black antelope and an upper-garment in the manner as described formerly °.
2 See TBr. ITI. 5. 8. 8. 3 See TS. I. 3. 7. n--o.
4 This word is apparently not used with the usual meaning of ‘‘ command.”’
5 Here dadati is equal to Gdatte, cp. note 9 on IX. 3, though the Bhasya ex- plains: aGcaryo dadati..svayam dharayet.
8 As at the upanayana, II. 5, end.
Prasna IX, Khanda 8.
(The undertaking of the order of a 8878811, continued.)
With the three mantras : ‘‘ On the impulse of the god Savitr I seize thee,’ ‘‘My staff which has fallen down’’!, and < Protect me (as) a friend ’’?, he should take the triple staff, with the mantra: ‘‘ The bright light beyond this firmament’? the swing, with the mantra: ^ By which strainer’’* the cloth for straining the water, and, with the mantra: ‘With the light wherewith the gods,” ° the water-bowl and the vessel for taking the clay. Having bathed, he should with the aghamarsana- hymn perform aghamarsana®. Having sipped water, and sixteen times restrained his breath, and a thousand or a hundred times muttered the verse addressed to Savitr, he takes with the same verse the vessel for gathering alms, viz. a gourd or a wooden vessel or an earthen- wareone. With the words: ‘I satiate ˆ` preceded by the seven vyahrtis,
1 Cp. note 20 on II. 15.
2 sakha me gopayaujah sakhG yo ’sindrasya vajro ’si vartraghnah sgarma me yacchat papam tam nivaraya. The beginning as Baudh. dhé. IT. 17. 32, with which passage the following prescriptions of Vaikh. agree.
8 See TS. IV 2. 5. f. 4 See TBr. I. 4. 3. 6.
5 Cp. note 12 on IX. 3. 6 Cp. note 27 on I. 3 and note 5 on VI. 8.
206 VAIKHANASASMARTASOTRA Ix. 8, 9. . which each are separately preceded by the syllable om, he performs the Tarpana for the Deities’, whilst standing in the water, and with the word svadha preceded by the first four vyahrtis for the Fathers 8. Then, he should worship the sun with the mantra: ^ Qut of the dark- ness.” Having poured out as much water as will fill his joined hands, he should promise protection to all living beings.
Delighting in the knowledge of the supreme soul, the ascetic, living on alms, keeping the observances dependent on enternal and those on external conditions °, subduing his senses, may by concentrated medi- tation behold the highest soul (४.९. the All-soul).°
7 Note the construction of tarpayati with the dative. 8 Exactly as Baudh. dhé. II. 17. 37-38. 9 Cp. note 8 on IX. 4.
Pragsna IX, Khanda 9. (Rules of conduct for all the orders.)
We shall explain the conduct of virtuous men which is in accord- ance with religious and social law.
He should ease himself on a place on the ground, which he has covered with grass, wearing his upper-garment hanging down from the neck over his breast and his sacred string hanging on his right ear, sitting in squatting posture”, at day-time turning his face to the north, at night turning it to the south. He should not void urine and faeces in a river, ॐ Cow-pen, on a path, in the shadow (of a tree), on ashes, in water, on kusa- or darbha-grass. He should not do it whilst beholding a cow, a Brahmin, water, fire, wind, sun, stars, 1000108, (in this case he should cover his head). He should (after he has eased himself) grasp his organ with the left hand, rise up, and, sitting down, in the manner as has been explained, at the side of a water, put some clay twice on his organ, twice on each of his hands, six times on his anus; then he should take water in his hands and cleanse (these parts). His left hand he should then wash ten times and both hands in the same manner with clay and water*. In this manner it
५ nivitin cp. I. 4, middle.
2 utkatikam Gsinah ; the usual form is utkutaka ; for the adverbial accusative ep. note 2 on I. 9,
ॐ Cp. Manu IV, 48: vayvagnivipram Gdityam apak pasyame tathaiva gah |
na kadacana kurvita vinmiitrasya visarjanam || 4 Here al] the other kindred texts differ.
VAIKHANASASMARTASOTRA Ix. 9, 10. 207
must be done by a Veda-student and a householder; a hermit and an ascetic should perform the double of these acts. At night he should either do the same or the half of what has been prescribed (for the day)5. After the (involuntary) emission of semen virile the purifying is to be made in the same manner as after voiding urine; according to some it must take place thrice — Wearing his sacred string over his left shoulder and beneath his right armpit®, his face directed to the east or the north, he sits down on a place different (from that one where he had eased himself), washes as formerly with water and clay his feet and hands, sips water’ and then again sips water with the mantra 8.
5 i.e. once cleansing his organ, once each hand, thrice his anus.
6 On sopavitin ep. note 1 on V. 6.
7 Without mantra, cp. I. 2, second alinea.
8 Cp. ib. third alinea; with the mantra: Gpah punantu prthivim.
Prasna IX, Khanda 10.
(Rules of conduct for all the orders: the sipping of water, etc.)
A Brahmin should sip water reaching to his stomach, a Ksatriyva reaching to his throat, a Vaisya reaching to his palate. Having sprinkled himself, and having thrown some water in the direction of the sun, he circumambulates the sun’. To the left side of water (or) of fire, having restrained his breath, he should mutter thrice the verse addressed to Savitr, preceded each time by the syllable om and the seven vyahrtis* and closing with the Siras’. This is the suppres- sion of breath (at this occasion)*. If he makes three such suppres- sions of the breath or a single one, he is purified. If he mutters a hundred times or eight times the verse addressed to Savitr before holding at evening and morning his twilight-devotion, he effaces the sin which he has committed during that night or during that day. A twice-born man who omits his twilight-devotion becomes equal to a Sudra.
1 This is the literal translation of arkam paryeti ; the meaning, however, must be (cp. pradaksinam Gdityasya kurvita, IX. 2): ^^ 116 makes & turn sunwise.”’
2 Cp. IX. 2.
8 The étras-text 18 Taitt. ir. X. 15. 1: 26 jyott raso *mrtam brahma.
4 Cp. Baudh. dhé. IV. 1. 28.
208 VAIKHANASASMARTASOTRA IX. 10, 11.
(The manner of saluting.)
A Veda-student should salute his Teacher with the words: ‘I, 0 venerable Sir,’’ before which words he must pronounce his own 1081116 5. After having touched his (own) ears, he salutes him, whilst, crossing his hands, he clasps with his right hand the Teacher’s right foot and with his left hand the Teacher’s left foot, from the knee to the foot, and bowing his head. His Teacher should praise him with the words: “Be long-lived, ० gentle one’’®. Who is devoid of benediction must not be saluted’. Mother, Father, Teacher and learned men are daily to be saluted.
5 So he must say: “I, so and so, (salute thee), bhoh’’, cp. Ap. dhé. 1. 5. 12: asav aham bhoh. With samkirtya cp. Manu I]. 122: svam nama parikirtayet.
6 Cp. Manu IT. 125: Gyueman bhava saumyeti vacyah.
7 Cp. Manu II. 126: yona vetty abhivadasya viprah pratyabhivadanam | nabhi- vadyah sa vidusa.
Pragsna 1X, Khanda 11.
(Rules of conduct for all the orders: the man- ner of saluting, continued.)
Other relations must be saluted (only) when they return from a journey’. An elder brother, a paternal uncle, a maternal uncle, and a father-in-law must be honoured (४.९. saluted) like the father; a father’s sister, a mother’s sister, the wife of an elder brother and an older sister must be honoured Jike a mother. Of all these the mother is the most excellent ०, and the Teacher is the most excellent. The wife of another, if she 18 young, he should not touch (by clasping his hands around her knees), but he should greet her (by putting his hands before her) on the ground. By saluting those who must be saluted, long life, knowledge, strength, health and prosperity are reached ?.—A sacred string, a girdle, a hide of the black antelope and a staff, which have been used by another, he should not wear
(Subsidiary prescriptions for the study of the Veda: interruption of the study.)
When he has performed the upakarman-ceremony‘, he should, being pure, studying diligently the Veda after uttering the syllable om, interrupt its study on the days of new-moon, of full-moon, on the
1 Cp. Manu II. 132, second half. 2 Cp. Manu II. 133, end. 8 Cp. Manu II. 121: G@yur vidya ४८६० balam. 4 Cp. IT. 12.
VAIKHANASASMARTASOTRA Ix. 11, 12. 209
fourteenth and on the first and the eighth day in each half-month. The obligatory muttering (of the Gayatri-verse and so on) and the obligatory sacrifice (as the agnihotra) are no cause for interruption. When a cat, a mungoose, a frog, a dog, a serpent, an ass, a boar, cattle and so on have passed between (himself and the Teacher who is instructing him in the Veda), the study must be interrupted one day and night. At the impurity caused by a birth or a decease the study should be interrupted as long (as the period of impurity lasts), on the astakas three days®, and during a period of three days after the decease of the Teacher.
5 Cp. Manu 1V. 126. 6 Hore the word astak@ is used more generally than at IV. 3-4. At tisrah
probably ratrih must be supplied. The three days are the preceding day, the agtaka itself and the subsequent day.
Prasna IX, Khanda 12.
(Rules of conduct for al} the orders: iuterrup- tion of the study.)
After the death of his Teacher’s! wife or son, and at the death of a fellow-student, during the sacrifice to men and after a meal partaken at a sraddha, the interruption should last one day (and equally) if he has neglected to purify himself’ in calamity or distress. He should not study on a tree, a ship, a conveyance, a bed, nor with out- stretched legs #, nor whilst easing himself or at the emission of semen virile, nor when there is a corpse in the village, nor when he has eaten forbidden food or has vomited, nor on a cremation-ground. When at morning or evening-twilight thunder is heard ग, during an earth- quake, when the sky is preternaturally red, when lightning or meteors fall down, when it rains blood, stones or sand, when sun or moon are seized (४.९. are eclipsed), he should not study as long as each (of these phenomena) lasts. The Veda accomplishes religious and moral merits in yonder world and in this world, therefore, it must _be studied. At the end of the study he utters, after having given it up, the syllable om, Having put into ordinary fire the two fuel-sticks
1 aprayatya occurs only Ap, dhé. I. 11. 25.
2 Cp. Vas. dhé. XIII. 23.
8 sandhy@stanite (cp. Vas. ०१०5. XIII. 9) is, correctly, read and explained by the Bhasgya ; sandhydstamite all the other sources.
14
210 VAIKHANASASMARTASOTRA 1X. 12, 13.
he should, maintaining silence, partake of the begged food‘, whieh procures intelligence and which is pure.
(The close of the annual 8६०८१४०.)
In the month of Pausa or Magha he should leave the village and, having as formerly near a water (a river, etc.) performed the oblations on the occasion of the finishing of the observance, he should give up the study and, having mastered by studying during the bright half of the moon the Veda itself, and, during the waning half of the moon, the auxiliaries of the Veda ०, the whole of it up to the end, he should give a fee to his Teacher and become a student who is returned (a Snataka).
4 Cp. I. 8.
5 What now follows is an appendix to II. 12, where the adhyayanotsarga had not been described.
6 Cp. Manu VT. 98: ata irdhvam tu chandamsi Sukleeu niyatah patheé | vedangane ca sarvant krsnapakeesu sampathet.
Pragna IX, Khanda 13. (The rite at midday1?.)
At midday, having washed his feet and hands in clean water with clay and water and, after having sipped water, having cleansed his limbs, he should dive into the water, with the mantra: ‘“‘May the Earth purify the waters’? 2. When he has (again) sipped water, he should make obeisance to Visnu, with the mantras addressed to this god °, and to Varuna, with the mantra: ‘I take refuge with gold-horned Varuna’”’ *. then with the aghamarsana-hymn perform aghamarsana 5, and bathe, with the mantra: ‘‘ There are the waters, the blessed 7* 5. Members of all the four orders perform’ the obligatory bath according to the rules formerly prescribed, and, then, the bath which is undertaken in view of the fulfilment of a special wish and the occasional bath 8. Having covered himself with the washed garment, having sipped water as formerly, and having sprinkled himself, he should either sitting or
1 This chapter is an appendix to I. 3, third alinea. 2 Cp. note 6 on T. 3. 3 Cp. note 1 on I. 5. 4 Cp. note 5 on I. 3.
5 Cp note 27 on I. 3. 6 Cp. note 7 on I. 3.
7 Reading eva instead of evam.
8 For the naimitttika snana cp. 1. 3 (second alines), but the ka@mya ?
V AIKHANASASMARTASOTRA Ix. 13, 14. 211
standing १, after having performed the restraining of the breath, mutter the verse addressed to Savitr and adore the sun. Then, he holds the tarpana 10, with his right hand and with that part of the hand that is sacred to Brahman, to Bhipati, ९४९. : with the part of the hand sacred to the gods, to Narayana, etc. and to the Kipya-waters, etc. "1 ; with the part of the hand sacred to the Rsis, to the Rsis, Visvamitra and so on; and with the part of the hand sacred to the Fathers, to the Fathers, etc. When he is going to perform ‘‘ the sacrifice to Brahman” he should recite as his obligatory pensum of recitation, the Yajussam- hita, as far as he likes, beginning : ‘‘ For force thee, for strength thee ’’!” {or only) the first three chapters}. As occasional recitation he should recite the (twelve) hymns beginning ‘‘ Right and truth” 1*. Or he may recite (instead of the Yajussamhita) the opening parts of each of the four Vedas.
The “sacrifice to Brahman” is the beginning of all sacrifices. Therefore, it should be performed by the twice-born from their initia- tion on.
(Subsidiary rules for bathing.)
He should bathe in a river, in a sacred descent into a river, ina
pond dug by the gods (themselves), or in a common lake».
® Whilst at the morning sandhyéa he stands, and at the evening sandhyaé he sits (I. 3). 10 Cp. I. 4. 11 Cp. note 5 on I. 4. 12 Cp. note 15 on 1. 4. 13 Note the construction: yajussamhitam Gdyams trin anuvakan svadhyayam kurvita, cp. note 6 on VI. 2. 14 Cp. notes 17-28 on I. 4. 15 Cp. Manu IV. 203.
Prasna IX, Khanda 14. (Rules for bathing, continued.)
If he bathes in water belonging to other men, he should, before bathing, take out of it five lumps of clay!; if in a well (belonging to others), he should on its brim thrice pour water out with a pitcher (and use this water for bathing)*. He should not bathe if he has not removed (by rinsing the mouth) the remainders (of food, etc.), nor naked; he should not 116 down to sleep in these conditions. If he is ill, he must not dive into the water. At the occasional bath of a sick per-
1 Cp. Visnusmrti 64. 1 and Yaja. I. 159. 2 Cp. Baudh. dhs. II. 6. 7.
212 VAIKHANASASMARTASOTRA 1x. 14.
son® a healthy person should ten or twelve times dive into the water, sip water, and touch the sick one; then he (४१६. the sick person) becomes pure.
(Rules for eating.)
Twice on a day at the close of the (Vaisvadeva) sacrifice, having washed his feet and sipped water, he should, standing‘ on the place where he is going to be seated, with his face directed to the east or to the west, put down the clean vessel (for his food) on a circle which he has besmeared with cowdung on a quadrangle. Having put the food in this vessel he should pay homage to it®. Then, he puts on the ground one leg or his two legs (thus sitting down), and, with a pleased face, pours water around (the vessel), at evening with the mantra: ^" Around thee, the right, I pour the truth’’, at morning with the mantra: ‘Around thee, the truth, I pour the right”. With the mantra: ‘Thou art the underlayer of nektar ' having drunk cleansed water, and. according to the rule® having performed the (five) sacrifices into the breath, he eats his food without blaming it. When he has eaten, he drinks water, with the mantra: ‘‘Thou art the covering of nektar,”’ he sips water and (again) sips water. He does not eat whilst wearing one single garment, nor in lying posture, nor standing, nor without previously having bathed, nor without previously having muttered (the verse addressed to Savitr?) nor without previously performing the (Vaisvadeva) sacrifice, nor with dry.feet’, nor with his face directed to the north. He should not eat from a broken vessel, nor eat stale food. nor food which stands on his couch or on his seat or in his lap. He should not drink water from his two hands joined together. He should not eat food that has been touched by those who have not purified themselves after their meal or by unclean persons, or by those who are unclean through a birth or a decease, or by outcastes, or when he dwells in a house where a birth or a decease has occurred.
3 This means probably; ‘‘ When a sick person must (or wishes to) bathe, but by his illness is prevented to do this and thus could not be purified.”
4 So (97:४8) the MS. of Mysore and the Bhasya, dsitvd the two printed texts.
5 By muttering the food-hymn (the annasikta, cp. note 5 on IT. 18) over it.
6 Cp. II. 18, |
7 Previously he must wash his feet.
VAIKHANASASMARTASOTRA IX. 16. : 213
Praéna 1X, Khanda 15. (Rules for eating, continued.)
Sesamum, barlev-meal, sour coagulated milk and roasted grain must not be eaten at night. Stale food may be eaten after melted butter or sour coagulated milk has been poured on it?. Food in which a worm, a hair, or an insect is found, food that has been smelled at by a cow or from which a bird has eaten, becomes pure when it has been sprinkled with water mixed with ashes. When a great quantity of food has been spoiled by a dog, a crow, and so on, he may partake of it, after he has taken from it a portion as big as a man may eat, removed this portion, sprinkled the food, repeating the chapter beginning: “The purifying, heavenly one” 2, with water mixed with ashes, and touched it with a burning straw. He should avoid the milk which a cow gives during the first ten days after calving and, under any circumstances, the milk of female one-hoofed animals and camels, further, he should avoid onions, mushrooms, garlic, leeks, vegetables that are grown on ordure, and fish and meat not named (in the sastras)*. Meat left over from a sacrifice may be consumed. Food that has been touched by a woman in her courses, food that has been touched by Siidras or Anulomas « and food that has been prepared or given by such persons, he should avoid. But one who is hungry may accept the raw food of Sidras and Anulomas who live according to the law prescribed for them. Even if he is hungry he should sedulously avoid the raw or cooked food offered to him by all Pratilomas, Antardlas and Vratyas*. Food defiled by their touch, even if it is cooked by others, he gives up 5. ,
Performing constantly the religious acts prescribed by sruti and smrti, he fulfils in due order his dharma by his thoughts, his words, and the deeds of his hands.
End of the ninth Prasna.
1 Cp. Manu V. 24.
2 Cp. note 22 on I. 3.
3 Cp. Manu V. 5.—The text of the last sentence is uncertain. The Kumb. edition: vidjam anukiam, and cp. the Bhasya, where vidja@ is explained as vidvara- ham, “a village-hog.”” The Vienna MS.: ‘lasunakpcchanavidjam abamdham anuk- tam, the Mysore MS.: °viddamabandham anuktam, the Trivandrum ed.: vit (jam 2 sam) bandham anuktam. Of this word abandha the Bhasya has no trace.
4 Cp. X. 11.
5 Translation not certain.
214 VAIKHANASASMARTASOTRA x. 1, 2.
Trento Book. Pragna X, Khanda 1. (General rules of conduct for a householder.)
He who has taken the order of a householder should wear two sacred strings, a staff of bamboo and a water-vessel. When he has bathed he should, together with his wife, perform at the house-fire (४.९. his fire for domestic worship) his house-worship and at his sacred fires the acts prescribed by the sruti. At evening he should, at the close of the (Vaisvadeva-) sacrifice, entertain with food the guests that visit him, then himself eat moderately and couch with his wife. He sleeps not with wet feet nor with his head directed to the north-west. He should have intercourse with his own wife during the nights of her season. He should avoid approaching her during the three nights of her men- struation and sitting or lying down with her. He should not cohabit with the wife of another man: through visiting another man’s wife the normal duration of his life, his prosperity and his pre-eminence resulting from sacred knowledge areruined. He does not eat together with his wife, he should not look at her while she eats!, yawns’, or when she is naked. He avoids speaking falsely: there is no greater evil than untruthfulness, no higher merit than truthfulness. He should live causing no pain to >, and being intent on the welfare of all living beings. He should pos- sess only undefiled possessions, have enough to fill a granary, or a store filling a grain-jar, or make no provision for the morrow’. <A _ twice- born man should not touch outcastes and persons born from a low caste. He should not look at the sun at its rise and setting. He should pass by an idol, a Teacher, a Brahmin, clarified butter, sweet milk, sour coagulated milk, clay, water, fucl-sticks, darbha-grass, a fire and a tree, turning his right hand towards them +.
1 Cp. Manu IV. 43, 2 Cp. Manu IV. 2 (adrohenaiva .. jivet.) | 3 Cp. Manu IV. 7. 4 Cp. Manu IV. 39, शह]. I. 133.
2106700 X, Khanda 2. (Forbidden things and acts.)
He must give the way to a Snataka, a king, a Teacher, an older 06801 +, an ill person, one who carries a load and a pregnant woman.
1 Reading jyestha.
VAIKHANASASMARTASOTRA x. 2, 3. 215
५ Roads are purified by the wind and the rays of the sun. He should not use the seat and bed of another man, if they are not given to him. If he uses them without their being given to him, a fourth part of his own merits leaves him. He should not wear garments, garlands, shoes and an umbrella that have been used by other men. He should not warm his foot at the fire. He should not blow on the fire with his mouth, not touch it with his feet, nor put it below his feet?. He should not throw fire or water into the fire; nor throw into a temple, into fire or into water: urine, faeces, pus, blood, semen virile, mucus, remnants of food and substances for rubbing the members of the body. At a naked wife of another man and at urine and faeces he should not look. When he has not purified himself after a meal he should not look at an idol, at the sun, the moon. the planets, the naksatras or the (other) stars. He should not step on the shadow of an idol, of a Teacher, of a Snataka, of one who has been initiated to the performance of a sacrifice of soma, of a king, of a cow or of his seniors®. He should not show to another‘ a rainbow nor pronounce its name. A sleeping person he should not wake. Alone he should not go on a voyage. He should not check a cow that grazes on the field of another man nor a suckling calf, nor announce (this fact). He should not wear old or dirty clothes.
2 Cp. Manu IX, 54: na cainam padatah kuryat. ठ Cp. Manu IV, 130. 4 Note the dative with darsayati, cp. Speyer, Sanskrit Syntax § 51.
Préana X, Khanda 5. (Forbidden acts; purification,)
He should avoid playing with dice, the smoke rising from a burn- ing corpse, and the morning-sunshine. He should not step on hair of the head, hair of the body, chaff, coals, pot-sherds, bones, urine and faeces, pus, blood, semen virile, mucus and remnants of food. When one of his limbs has been besmeared with a foul substance he should so long cleanse it with clay and water that there is no longer fear for its stain and (foul) smell’. With outcastes, people of low caste, fools, un just people and enemies he should not dwell together. If he is impure
1 yavat tallepagandhamanaéséanka na syat; on manaééanka@ cp, note 1 on I, 3, and on the whole cp. Manu V, 126:
yavan napatty amedhyiktad gandho lepaé ca tatkrtah |
tavan mrd vari cadeyam sarvasu dravyaéuddhizu ||
216 VAIKHANASASMARTASOTRA इ, 3, 4.
by not having purified himself after a meal or if he is otherwise impure, he should not: touch an idol, a cow, or a Brahmin or a fire®. He should not despise or blame the gods, the Vedas, the king, his Teacher, his parents or learned Brahmins. He who despises or blames them. perishes. He should not contemn or beat any being. He should not have quarrels with his Teacher, his parents, their father and so on, his bro- thers, his father’s brother, his maternal uncle, his acarya, or his priests at a Srauta-sacrifice, and so on 8,
Among all the modes of purification applied by man, purity in the acquisition of wealth, purification of woman, and that of food may be considered as the best, Of objects, jewels and ornaments made of gold or silver are purified by water or by holding them over the fire. Objects of copper, pewter, lead, iron and the like must be cleansed by acid water, objects made of wood and ivory by planing or washing them, the sacrificial vesels by rubbing them with the right hand or by rinsing them with water.
2 Cp. Manu IV. 142, > Cp, Manu IV, 180.
Pragna X, Khanda 4. (Purification, continued.)
Objects of leather, a large quantity of cloth and of vegetables, roots and fruits he sprinkles (to purify them) with water, a emall quan- tity of these he should wash’. Clarified butter and the like he should purify by a ‘strainer’? and, then, hold a burning straw over it?. Silken and woollen stuffs he should cleanse with alkaline earth > ; améupaiias with Bel-fruit*; shells, oyster-pearls and cow-horns with mustard mixed with water; earthenware objects by baking them again 5 ; a house by sweeping and smearing ® (with cowdung) and with water-sprinkling ; the ground by digging, by filling it up with other clay, by cows-staying (on it during a night and a day) and so on, and by sweeping and 80 on. Water on the ground (sufficient in quantity) in तला to slake the thirst of a cow, is pure if it is devoid of any noxious quality. Pure (of itself) is that what has been commended (as pure)
1 Cp. Manu V. 138, 119.
2 On daréayati cp. note 17 on I. 12 and note 1 on I, 21.
3 If we read iisair, but the reading is uncertain.
4 Cp. Manu V. 120. । 5 Cp, ib. 122. d. 6 Cp. ib. 122. ९.
VAIKHANASASMARTASOTRA X. 4, 5. 217
by the word (of a Brahmin), what has been washed by water, and that on which no taint is visible. Always pure is the mouth of a woman, the hand of an artisan and the vendable commodity exposed for sale. The fruit left over by a bird is unblamable. The object upon which a gnat or a fly (१.९. a bee) have rested and the marks left by them are not eensurable. What has been in contact with the wind, the fire and the rays of thesun becomes pure. In case of a sick person, a child and the kitchen, purifying is not to be taken into consideration’, it should be (effectuated) as far as possible”. A big stretch of water is not censur- able because of urine and faeces (that have been thrown into it). When another person while sipping water lets fall some drops on the ground and these dart upwards so as to fall on the feet of him who offered the water for sipping, the last mentioned person is not rendered impure by them 8.
7 The purport of this sentence is not clear to me.
8 Reading Gcamayan naéucih syat, and cp. Manu V. 142, Vas. ITI. 42.
Prasna X, Khanda 5. (General rules of conduct for a hermit.)
The hermit, performing his obligatory recitation of the Veda, should take the kusa-grass, the fuel and so on for his fire-worship and the vegetables, fruits and so on for his food from a clean place!. He should avoid what is subservient to others, what is left aside by others, and cow’s milk produced on an unclean place. He steps not on ploughed ground. He should not make provision of corn and store of riches. He should not put on an (upper-)garment. Where honey is prescribed (for other persons) he should take water, and instead of meal a (mess) of flour. Against all creatures compassionate, impartial, forbearing, honest, free from envy, indifferent to pleasure, speaking auspicious words, avoiding, jealousy and niggardliness, shunning fishes and so on, gnats? and bulbs, roots, fruits and vegetables which are. grown on a ground which has been ploughed by a plough, wearing matted hair and his beard, the hairs on his body and 1118 nails (unclipped), bathing at the three times of day®, sleeping on the bare ground ३, he should prepare his sacrificial messes and cakes from the
। 99
1 Literally: ‘‘ grown on ac. p, 2 Must this word be corrupt ? 3 Cp. Manu VI. 24, 26.
218 VAIKHANASASMARTASOTRA X. 5, 6,
products of the wood‘. Onions and such like, exudation from trees, white egg-plants, sunisannaka (marsilea quadrifolia), élesmataka (cordia myxa), vrajakali, citraka (plumbago Zeilanica), Sigru (horse-radish tree), bhiistrna® (andropogon schoenanthus), kovidara (bauhinia variegata) and milaka (moringa pterygosperma) he avoids. All meat is for a muni equal to cow’s flesh, sour gruel made of the fermentation of rice-water (for him) is equal to arak®. In the month of Asvayuja he throws away his formerly collected food and his former garments’. Devoting himself to meditation, he practises according to the Veda and the Vedanta bodily mortification. Without his wife, without his fires, a bachelor®, without a house, dwelling at the root of a tree, he begs his food among hermits or at the houses of householders and eats, in the manner of an ascetic, at the side of a stream and out of a clean leaf, so much food as is sufficient to support life®. Emaciating his body he should successively practise harder and harder ascetism.
4 Cp. Manu VI. 11.
5 Cp. Manu VI. 14: varjayet....bhiistrnam sigrukam caiva sleema@ntakaphalani ca,
6 And so he should not partake of these.
7 Cp. Manu VI. 15: tyajed Gévayuje masi munyannam pirvasamcitam | jirnant catva vasamsi ; cp. also the Valakhilyas of VIII. 7.
8 Properly adara is the same as apaintka. 9 Cp. Manu VI. 25-27.
Prasna X, Khanda 6. (General rules of conduct for the ascetic.)
The ascetic should, after his bath, constantly satiate with the syllable om the All-soul!, and, with the same syllable, make obeisance to him. He should perform his twilight-devotion after having restrain- ed, , ४४ least six times, his breath, and after having recited a hundred times, at least, the verse addressed to Savitr. He should rinse his mouth with water, which he has purified by means of his straining clotb >. He., should,. constantly wearing the reddish garment, give up all (possession), abstain from sexual intercourse and practise the prescrip- tions of not stealing and the others. Without a companion, without his fires*®,. without a house, without stores of provision, indifferent to.
a 1 ‘Apparently he must pour out some water with the words: ‘“‘om, I satiate-
(tarpayami) the All- soul.”’ 2 Cp. IX. 8, beg. | 3 Cp. Manu VI. 43.
VAIKHANASASMARTASOTRA X. 6, 7. 219
honour and contempt, avoiding quarrel, anger, greed, infatuation and untruth, he should dwell outside the village on a Jonely place, in a small cell, in a temple or at the root of a tree. Except at the citurmasya ५, he should abide not longer than one day in the same place. At the citurmasya, during the rainy season 5 he may dwell in one place ५. Having fixed his reddish (upper) garment, his straining-cloth and so on on his triple staff 7, and holding (this staff) with his left hand at his neck (४.९. on his left shoulder near the neck), and having taken in his right hand his bow] for gathering alms, he should go to beg once a day at the houses of undefiled Brahmins, at the close of the Vaisvadeva-offering. He should put down his foot whilst fixing his looks on the ground and removing any living creature 8. Standing with his face turned down- wards he should beg to obtain alms.
4 Probably the four-monthly period between two caturmasyas is meant, here the four months from Asadha up to Karttika. 5 Some of the mss. insert ^ and the aytumn.”’ 6 Cp. Gaut. dhé. LIT. 13: dhruvagilo vareisu. A similar custom prevailed (and prevails) amongst the Buddhists. 7 Cp. note 4 on VIII. 9. 8 Cp. Manu VI. 68: samrakeanartham jantiinam १2८१ द ahani vG sada | sarirasyatyaye caiva samikeya vasudham caret. ||
Prasna X, Khanda 7.
(General rules of conduct for the ascetic, con- tinued.)
He should stand (begging for alms) only as long as the time required for the milking of the cows lasts, or as long as the half of this time, and then go forth. Even when he obtains nothing and when he is despised, he should not be sorry, nor rejoice when he obtains anything and is honoured. He should move neither quickly nor slowly. Except at the time of gathering alms he must not enter the house of other people. In order to obtain alms he should not go farther than a koss }. When he has obtained alms he should with washed hands and feet at the side of water (i.e. near a stream, a lake, etc.), sip water and, then, with the mantra: ‘‘ Upwards thee, Jitavedas”’ * give a parcel of the begged food to the sun, with the mantras: ‘‘ Here the gods ” 8 ete., to
1 A kroga or fourth part of a yojana. 2 See TS. I. 2. 8. g. 8 Cp. note ॥ on I. 5.
220 VAIKHANASASMARTASUTRA X. 7, 8.
Visnu, and, with the mantras: ‘The Brahman, being born ”’ ‘ etc., to Brahman, and, then, throw down a bali-offering to all the beings. Having after the manner of the sacrifice into the breath ०, formulated his intention of offering to the All-soul, he should eat only as much as is necessary to support his life, or eight mouthfuls. If he wishes, he may abstain from feeding himself. Having drunk water that has been strained by the cloth he should, after having sipped water, again sip water. He should not utter reproach or blame, leave his relations and kinsmen. He should not make mention of the reputation of his family, nor of his ascetism and learning. Having given up company, maintain- ing the paramount and minor observances ०, speaking what is welcome and true, not inimical against any creature, unmoved, delighting always in the supreme Spirit, striving after meditation, considering Narayana (t.e. Visnu) as the highest Brahman, he should fix his attention, (and in this manner) he reaches the indestructible highest Brahman ; for it is declared in sacred texts : “ Narayana is the highest Brahman ”’?
4 Cp. note 9 on II. 2. 5 Cp. II. 18. 6 Cp. note 8 on IX. 4. 7 Cp. Taitt. ar. X. 11. 1 (page 824 of the Calcutta edition).
Pragsna X, Khanda 8. (Funeral rites of an ascetic: a Sannyasin’?.)
The dead body of a Sannyasin who had not established his sacred fires, is taken by his son or another person, after it has been deposited on grass-stalks, through the help of pure Brahmins or by means of a support; it is laid down near a stream which flows into the sea or on the shore”; (in the neighbourhood) he digs in a sandy place a pit so deep that the corpse cannot be touched by jackals and suchlike animals. Having bathed it with the Gayatri-verse, and having laid it with this same verse in this pit, either in lying or sitting posture, he puts into his (४.९. the deceased’s) right hand the triple staff repeating the mantras addressed to Visnu ४ ; into his left hand the string, with the mantra: ‘The bright light beyond this firmament ’’‘; on his belly the straining: cloth, with the verse addressed to Savitr; on his secret parts the bowl
1 Cp. ४. 8.—Closely related to this chapter is Baudh, grhyapariéista IV. 17 (in the edition of Mysore, page 326)
2 Reading samnidhaya samudragamyam nadyam tire va.
# Cp. note 3 on X. 7. 4 Cp. note 3 on IX, 8.
VAIKHANASASMARTASOTRA X. 8, 9. 22!
for collecting alms, with the mantra: “‘ Karth went to earth 7" 5 and his reddish garment, the vessel for taking the clay and the water-vessel. Then he should cover him (with sand). Ifthe corpse (afterwards) is touched by jackals and similar, animals, the performer will be accursed.
If the deceased ascetic had during his life-time established his sacred fires for grauta-sacrifices, he (४.९. the son, etc.) should make these ascend into himself; bathe the corpse of the Sannyiasin repeating the Giyatri-verse; convey it, as formerly described ; deposit it on a clean spot; make descend his fire into ordinary fire, with the mantra: '" Ascend, oh Jatavedas 7” 6 ; pour, with the mantra: ‘The strainer for thee’’? clarified butter and milk into his mouth; distribute in the same manner the triple staff and the other implements, and burn the corpse with the fires of the deceased after the rite of brahmamedha or pitrmedha®, using the mantras that are used at the cremation of one who had established his sacred fires.
For these two kinds of Sannyasins he should not keep the observance of impurity, nor perform the gift of water, the bali-offering, the gift of the rice-ball, the ekoddista-sraddha or the other sraddhas. He should (only) perform the bali-offering to Narayana ®.
He who conveys such a one and, after having dug the pit, covers him (or eventually,) cremates him, or performs the bali-offering to Narayana, obtains the fruits of the Horse-sacrifice.
5 See e.g. Baudh. dhé. I. 6. 7. 6 Cp. note 17 on I. 9. 7 See Taitt. ar. I. 11. 1 (2) 8 Cp. note 6 on VII. 1. 9 As described in the next two chapters.
Prasna X, Khanda 9. (The bali-offering to Narayana’.)
The God Narayana being the (cause of the) fulfilment of all desired objects, the bali-offering to Narayana is performed for a person who has been slain by men as Brahmins and so on, for men who have committed suicide, for one who has met with an evil death by rope, sword, water, lightning, carnivorous animals, cows, serpents, etc., and for the other persons, for whom cremation is forbidden®, as also for an ascetic: for
1 The Na&raéyana-bali is known only from the Baudhayanagrhyaparifigta | (117. 20 and 21 in the edition of Mysore). 2 Cp. VIT. 4. ॐ Cp. Manu XI, 56.
222 VAIKHANASASMARTASOTRA X. 9, 10.
these it is performed on the eleventh day (reckoned from the day of decease), but -for the five kinds of persons who have committed a hein- ous crime 3, after the lapse of twelve * years; if it takes the place of the sapindikarana, it is performed for the weal of the deceased on the twelfth day of the dark half of the month, or under the naksatra sravana.
On the preceding day he should invite twelve Brahmins. On the next day he should establish the fire destined for the offering at the side of a temple dedicated to Visnu, on the bank of a river or in his house and perform the aghara. Having strewn grass around the fire, he should place to the north-west of the fire on ४ layer of darbha-grass that image of the god (४.९. Visnu) or a golden 0116 ०, and, having, whilst fixing his thoughts on Purusa, invoked, with his face directed to the east®, with the mantras: ^" Om, bhiih, I invoke Purusa”’’ etc. the god Narayana, he should present him a seat, water for washing the feet, and water for sipp- ing. Having bathed him, as he repeats the hymn addressed to Purusa, he honours him either with the mantra: ‘ Of Narayana we think’’® or with the eight-syllabled mantra®, with a garment, an upper-garment, ornaments, water for washing the feet, water for rinsing the mouth flowers, scents, incense, a lamp, unhusked grain and (again) water for rinsing
4 Var. reading: “ fifteen.”
5 The alternative is not clear, could suvarna here mean: “ (a piece of) gold”’ ? 6 On pranmukham cp. note 2 on J. 9. 7 Cp. TIT. 13, beg.
8 Taitt. ar. X. 1. 6 (Re). 9 Cp. note 13 on IV. 12.
Prasna X, Khanda 10.
(The bali- offering to Narafyana, continued.)
He now should satiate him with his twelve! names: “I satiate Kesava’’ and soon. Then, having poured water around the fire, he should, with the mantra: ‘‘The Purusa of a thousand heads’’? and the following verses, and with the mantra: ‘‘ Of Visnu now I shall proclaim the mighty deeds ’’3 and the following ones, and with his twelve names, sacrifice clarified butter‘ into the fire. Having presented, with the Visnu-gayatri®, to the Lord of the Gods a mess of boiled rice mixed with molasses, melted butter and fruits, he should give him water for
1 Cp. III. 13, beg The purusasikta 8 Cp. note 6 on III. 13.
* “and a mess of boiled rice” according to some of the MSS ° Which verse is meant ?
VAIKHANASASMARTASOTRA x. 10, LI. 223
drinking. for rinsing the mouth, and betel. Having, to the south of the fire on northward pointed darbha-grass, honoured the god with cir- cumambulation, and so on®, he gives the bali viz. the mess of rice with the words: ‘‘To Narayana, to the god with thousand heads, with thousand eyes, with thousand feet, to the highest Purusa, to the highest All-soul, to the highest Light, to the highest Brahman, to the imperceptible one, to Him who is the cause of all, to the Lord of the sacrifice, to Him whose soul is the sacrifice, to the All-gods, to all the Deities, to the Sadhyas’’, subjoining to each dative the word: ^ ob- eisance.”’ Then, he pours into the fire oblations of clarified butter with the same formulae. To the Brahmins whose feet he has washed, he gives new garments, upper-garments and ornaments, honours them with flowers, and so on, and, whilst fixing his thoughts on the god of the twelve shapes, he entertains them with white boiled rice mixed with condiments, butter, molasses, sour coagulated milk, and fruits. Then, he gives them to the best of his ability gold as a fee. Having lauded the god with the hymn to Purusa, he should make obeisance to him with his twelve names, and then perform the concluding part of the sacrifice. Then he goes to the most desirable abode and thrives in Visnu’s world.
6 The meaning of dakeinadi is uncertain.
Prasna X, Khanda 11. (Pure and mixed castes!.)
We shall now explain the origin and the mode of subsistence of the Anulomas, the Pratilomas, the Antaradlas and the Vratyas, who origi- nate in the confusion of the four castes.
1 There is a striking resemblance between the now following Khandas and the Auéanasa-smrti or Auganasa-dharmaégastra. This text is to be found in the Dharma- éastrasamgraha ed. by Vidyasaégara, Calcutta 1876, Vol. I. pages 497-501, and in the Smrtinam samuccaya, ed. as No. 48 of the Anand&srama-series, 1905, pages 46-48. 1४ is highly probable to me, that to the author of this smyti the Vaikhanasa-sitra was known. The name Vaikbanasa occurs in this smrti (vaikhinasena kecit tu kecid bhigavatena ca | vedasastravalambas te bhavieyanti kalau yuge, éloka 46), and the expression in gloka 48: nieekidyah émaéananiah kriyah equally reminds us of the Vaikh. siitra. Wherever in the notes a citation is given of it, this AuSanasasmpti is meant, which opens with the words:
atah param pravakeyaimi jativrttividhanakam |
anulomavidhanam ca pratilomavidhim tathd || 1 ||
séntaralakasamyukiam sarvam samkeipya cocyate |
224 VAIKHANASASMARTASOTRA Xx. LI.
One who is begotten by a man of a higher caste from a female be- longing to a lower caste. is an Anuloma. = 006 who is begotten by a man of a lower caste from a female belonging to a higher caste, is a Pratiloma. Further, one who is begotten by an Anuloma-man from an- Anuloma- female, is an Antardla, and who is begotten by a Pratiloma- man from a Pratiloma female, is a Vraitya. |
The Brahmins, the women of the Brahmin caste, the Brahmarsis and their wives were produced from the mouth of Brahman. He is a pure Brahmin who is begotten by a descendant of these from a female member of the Brahmin caste of a different gotra, who is wedded by him according to the rite with the mantras. Two kinds of Brahmins who are begotten (by a Brahmin) without the (marriage-) rites from a Brah- min woman, who has preferred another (man to her husband), must be regarded as despicable (४.९. as bastards), ४४६. the Golaka who is born after the husband’s death and the Kunda who is born while the husband lives >.
A pure Ksatriya is he who is begotten by a Ksatriya, a member of the caste that was thereupon® (१४. ९. after the Brahmin-caste) produced from below the arms (of Brahman), from a lawfully married woman of the Ksatriya caste. A son who is secretly born from these two (४.९. a Ksatriya man and a Ksatriya woman), the sacred rites not having been performed ५, is not a pure Ksatriya and is called a Bhoja5; he must not be ` inaugurated (as a king, to succeed to his father); wearing a diadem he exercises the generalship of the king’s army. 17 absence of pure | men he should, wearing his diadem ०, protect the subjects, and his mode of life should be as that of aking. `
A pure Vaisya is he who equally (४.९. after the sacred rites) is .
2 Cp. Manu III. 174. 3 Is this the meaning of tasmat ¢
¢ This is uncertain ; I have followed the reading of the edition of Kumb. avi- dhtkam, which may be equivalent to vidhthinam.
5 As designation of a caste unknown. Moreover in the Ausanasasmrti the name differs;
| nrpayim nrpasamsargat pramadad giidhajatakah || 28 ||
so pi keatriya eva syad abhizeke tu varjitah |
abhicekam vind prapya goja ily abhidhayakah || 29 ||
sarvam tu rajavat tasya éasyatle pattabandhanam ||
punarbhikarane rajriam nrpakanina eva ca ॥ 30 ॥
6 The printed texts read éuddhabhave ’paitabandho, but with equal right we may read ०४१26 pajja’. But what is the meaning of éuddhabhave ?
VAIKHANASASMARTASOTRA x. 11, 12. 225
begotten by a Vaisya, a member of the caste that was produced from ‘beneath the thighs (of Brahman), from a Vaisya woman. If such a Vaisya is born, the sacred rite (of marriage) not having been performed, he is not a pure. Vaisya, he is a Manikara: he should live by piercing jewels, pearls and the like and by manufacturing conches and bracelets’.
7 Translation partly uncertain; cp. A:
tasyam tasyaiva cauryena manikarah prajayate || 39 || maninam rajatam kuryan muktanam vedhanakriyam | pravalanam ca sitritvam sgankhanam valayakriyam || 40 ||
Praina X, Khanda 12. (Mixed castes, continued.)
A pure Sidra is he who is begotten rightly by a Siidra, a member of the caste produced from the feet (of Brahman), from a Siidra female. One born from a paramour is a Malavaka, he is despicable and a horse-groom, feeding the horses with fodder.
These are the members of the four castes. Those who are born through confusion of these castes are all Anulomas, etc.?.
The principal amongst the Anulomas is the Savarna, the son of a Brahmin father begotten from a Ksatriya maiden. It is his business to perform the Atharvan-rites, to drive and mount the horses, the eleph- ants and the war-chariot, to act as the king’s general and to operate with the Ayurveda (i.e. the medical science)?. If such a one is born secretly (i.e. as a bastard) he is called an Abhisikta. As Abhisikta he can become king: he should study the Ayurveda with its eight depart- ments 3 or the system of Demonology‘. If he exercises this profession, he should, full of compassion and speaking truth, by practising the knowledge of these books, be intent on the weal of all living beings.
1 Cp. X. 11, beg. 2 Cp. A.: jatah suvarna (sic) ity uktah sinulomadveijah smriah | atharvanakriyam kuryan nityanaimitttkim kriyam || 24 | asvam ratham hastinam v& vahayed vat nrpajnaya | sainapatyam ca bhatsajyam kuryas jivet tu ४८८६४५४८ || 26 || The savarna is mentioned also by Gautama in his Dharma-Sastra (IV. 16). 3 gaya, &Glakya, kayacikiteG, bhittavidya, kaumGrabhrtya, agadatantra, rasayana - tantra and vajikaranatantra, see Apte, 8.V. Gyurveda. 4 Probably : ‘‘ as an exorcist.”’
16
226 VAIKHANASASMARTASUTRA xX. 12, 13.
Or he may live besides by drawing the horoscope (of his clients) and such like professions’.
The son of a Brahmin father and a Vaisya mother is an Ambastha : he subsists on kaksya, as an dgneyu-dancer, as a dhvajaviéravin or as a chirurg®. If such a son is begotten (of a Vaisya woman) by her paramour (who is a Brahmin) he is a Kumbhakara: he gets his living as 8 potter or as a barber and as a shaver of the part of the body above the navel’.
The son of a Ksatriya father begotten of a Vaisya maiden is a Madgu ; one of this kind who has reached the status of a head of a guild, and a so-called Mahadnarman lives as a Vaisya and does not exercise the work of Ksatriyas. If such a oneis born secretly, he should be overseer of the horses, buying and selling horses.
5 Op. A.: nrpayam viprataé cauryat samjato yo bhisak smrtah | abhisiktanr pasyajnam pratipalya sa vaidyakah || 26 || ayurvedam athastangam tantroktam dharmam acaret | jyautisam ganitam vapi kayskim vritim acaret || 27 ||
6 Cp. A.: vaidyayam vidhina vipraj jato hy ambastha ucyate | kreyajivo bhavet tasya tathaivagneyanartakah || 31 || dhvajavisravaka vapi ambasthah gastrajivinah |
7 Cp. A: vaisyayam vipratas cauryat kumbhakarah prajayate || 32 || kuldlavrttyG jiveta napita va bhavanty uta | sitake pretake vapr dikeakale ’tha vapanam || 33 || nabher iirdhvam tu vapanam tasman napita ucyate |
Pragna X, khanda 18. (Mixed castes, continued.)
A son begotten by a Brahmin father from a Sidra maiden is a Parasava ; he lives by officiating as a priest of Bhadrakali, by magic?, by palmistry, by proclaiming (any decree of the king) by means of the drum, and by rubbing (1.e. massage ?)*. If he 18 begotten by a paramour
1 Viz. by performing magical practices for others ( ? ).
2 Cp. A.: : Sidrayam vidhina vipraj jatah paragavo matah | bhadrakalim samaéritya jiveyuh piijakah smrtah || 36 || swidyigamavidyadyats 0८108 mardalavritibhih |
VAIKHANASASMARTASOTRA X. 13. 227
he is a Nisida. His occupation is to kill carnivorous animals and such - ‘like, and deer.
A son begotten by a Ksatriya from a Sidra girl is an Ugra, who chastises those that deserve flogging®. If such a one has been begotten by a paramour he is a Silika: he executes the torment of impaling, and others of the same kind ¢.
A son begotten by a Vaidya from a Sidra maiden is a Cicuka®: he buys and sells areca-nuts, leaves of piper-betel, candied sugar ® and 80 on. If he is begotten by a paramour he is a Katakara’” and fabricates straw -mats.
Further, an Anuloma begotten by an Anuloma of an Anuloma- maiden may follow the caste (44४) and the occupation of the father or of the mother.
The® foremost amongst the Pratilomas is the Sita, viz. the son begotten by a Ksatriya father from a Brahmin maiden after a marriage according to the rite. He is initiated into the Veda but without mantras” and he is not subject to the dharma of twice-born men. His occupation is to inform (the Ksatriyas?) of their dharma, and to pre- pare the king’s'food?®. If such a son is begotten by a paramour witbout lawful marriage, he is a Rathakara, he misses the privilege of
3 Cp. A.: sidrayam viprasamsargaj jata ugra iti smrtah | nrpasya dandadharah syad dandam dandyesu samearet || 41 || ५ Cp. A.: tasyam vai caurasamurttya jatah silika ucyate | jatadustan samaropya silakarmant yojayet || 42 || 5 A. has another designation : sidrayam vaisyasamsargad vidhina sicakah emrtah | 43 | 6 Reading éarkaradi. N. 9. the mention of tambila. TA: siidrayam vaisyatad cauryat katakara iti smrtah | 46 | 8 Now the Pratilomas are explained. 9 This seems to collide with the immediately preceding statement. 10 Cp. A.: nrpad brahmanakanyayam vivahesu samanvayat || 2 || jatah sito "ira nirdistah pratilomavidhir dvijah | vedanarhas tatha@ caisam dharmanam anubodhakah || 3 ||
228 VAIKHANASASMARTASOTRA X. 13, 14.
being twice-born and has the occupation of a Sidra, living by nouri- shing, and taming, etc. the horses".
The son begotten by a Vaisya father from a Brahmin maiden is a Magadha: he eats the food which even a Sidra would not touch, he may not be touched (by a member of pure caste), he is obliged to salute every one and occupies himself with praising, celebrating, singing, and executing commissions?*, Jf such a son is begotten by a paramour (of the Vaisya caste) he is a Cakrin: he should live by selling salt and oil 3
11 Op. A.: brahmanyam ksatriyac cauryad rathakarah prajayate | vritam ca sudravat tasya dvyatvam pratisidhyate || 5 || yananam ye ca vodharas tesam ca paricarakaGh | Stidraurttya tu jivanti na keatram dharmam Gcaret || 6 || 12 Cp. A. : brahmanyam vaisyasamsargaj jato magadha ucyate | vanditvam brahmananam ca keatriyanam visesatah || 7 || prasamsaurttiko jived varsyapresakaras tatha |
18 A. gives no corresponding jati, but ep. the Cakrika of X. 14 (note 7).
Prana X, Khanda 14. (Mixed castes, continued. )
The son begotten by a Vaisya of a female member of the Ksatriya “caste is an Ayogava; he is a weaver, a cloth-fabricant, getting his living by (the sale of) garments and objects of bell-metal!. If he is begotten by a paramour (of the Vaisya caste) he is a Pulinda, living in the woods, and slaying wicked deer and animals”.
The son begotten by a Sidra of a female member of the Ksatriya caste is a Pulkasa; he should sell artificial toddy or toddy which he draws from the trees and then matures*®. If he is begotten by
1 Cp. A.: nrpayam vaisyasamsargad Gyogava ९४४ emytah || 12 || tantuvaya bhavanty ete vasukGmsyopajivinah | 2 Cp. A: nrpayam vaisyatas cauryat pulindas ceti kirtitah | pasuvyitir bhavet tasya hanyad va dustasattvakan || 16 || ४ Cp. A.: nrpayam sidrasamsarga) jatah pulkasa ucyate | suradvurtivum samaruhya madhuvikrayakarmana || 17 || krtakaénam surainam ca vikreta pacako bhavet |
VAIKHANASASMARTASOTRA x. 14. 229
stealth he is a Velava ocoupying himself with gaping‘, dancing and singing 5.
The son begotten by a Siidra of a Vaisya maiden is a Vaidehaka ; a Sudra may not touch him, he eats the food that even they avoid and feeds himself with the products of the wild ; he subsists by herding sheep, buffaloes and cows and by selling their milk*®. If he is stealthily begotten he is a Cakrika and lives upon selling salt, oil and oilcake’.
The son begotten by a Sidra of a Brahmin maiden is a Candala ; he wears ornaments of lead and iron, around his neck he has a leathern strap, at his girdle a cymbel; he wanders from place to place and is excluded from all religious acts; in the forenoon in villages and so on, and at other times on the roads dragging away the dirt, he removes it outside. He should dwell on a far distance outside the village with his equals. After midday he enters no village; should he enter it (at this time), he must be killed by order of the king, otherwise he (viz. the king) incurs the guilt of slaying a learned Brahmin 8.
The Antaralas and Vratyas (have been explained) ®.
The son begotten by a Cicuka of a Brahmin maiden is a Taksaka, who must not be touched (by a pure member of the four castes),
4 This means perhaps: by opening his mouth so as to swallow a knife, as a kind of mountebank. 5 Here A. differs: nrpayam € चवई cauryaj 72८0 rarnjaka ucyate | vaisyayam ranjakaj jato nartako gayako bhavet || 19 || 6 Cp. A.: vatsyayam Sstidrasamsarga) jato vaidehakah smrtah | ajanam palanam kuryan mahisinam gavam api || 20 || dadhiksirajyatakranam vikrayaj jivanam bhavet | 7 Cp. A.: vaisyayam sudratas caurya) jataé cakrica ucyate || 22 || tailapistakajivi tu lavanam bhavayan punah || 8 Cp. A.: brahmanyam sudrasamsargaj jatas candala ucyate || 8 || sisam Gbharanam tasya karsnayasam athapi va | vadhrim kanthe samabadhya jhallarim kaksato 2४ ४८ || 9 || malapakareanam grame pirvahne pariguddhikam | naparahne pravisto pi bahir gramac ca nairrte || 10 || pindibhita bhavanty atra no ced vadhya visesatah | 9 Thus must be supplied according to the Bhasya (see the edition of
230 VAIKHANASASMARTASOTRA X. 14, 16.
who has a cymbel in his hand and lives as a wood-worker, a goldsmith, a blacksmith or a coppersmith 19.
The son (begotten by a Cicuka) of a Ksatriya maiden is a Matsyabandhu : he lives as a fisherman 11,
The son (begotten by a Cicuka) of a Vaisya maiden is a Simudra: he should live by sea-trade and by killing (and selling) fish.
Kumbakonam). If this is right, the words may refer to the sentence in the middle
of X. 13. 10 Cp. A.: sucakad (cp. note 5 on X. 13) wiprakanyayam jatas taksaka ucyate |! 43 || Silpakarmant cGnyani prasidalaksanam tatha | 11 Cp. A.: nrpayam eva tasyaiva jato yo matsyabandhakah || 44 ||
Prasna X, Khanda 165. (Mixed castes, concluded.)
The son begotten by an Ambastha of a Brahmin maiden is a Navika. Earning his living by sea-trade and fishing, he causes to float a ship by crossing the sea
The son begotten (by an Ambastha) of a Ksatriya maiden is an Adhonfpita: he shaves that part of the body (of his clients) which is beneath the navel.
The son begotten by a Madgu of a Brahmin maiden is a Venuka: he earns his living by playing on the lute of bamboo
The son begotten (by a Madgu) of a Kesatriya maiden is a Karmakara : he is a hired labourer
The son begotten by a Vaidehaka of a Brahmin maiden is a Carmakara : he earns his living by working leather}
The son begotten (by a Vaidehaka) of a Ksatriya maiden is a Sicika : he lives by tailoring
The son begotten by an Ayogava of a Brahmin maiden is a Tamra: he lives by brass-working °.
1 Cp. A.:
vaidehakat tu viprayam jataé carmopajivinah || 21 || 2 Cp. A.:
nrpayaim eva tasyatva stictkah pacakak emrtah (22a). $ Cp. AL: Gyogavena viprayam {2165 tamropajivinah (14a).
VAIKHANASASMARTASOTRA X. 15. 231
The son begotten (by an Ayogava) of a Ksatriya maiden is a Khanaka : he lives by digging ^.
The son begotten by a Khanaka of a Brihmin maiden is an Udbandhaka; he may not be touched even by a Sidra and lives by washing ९1068.
The son begotten by a Pulkasa of a Brahmin maiden 18 a Rajaka ; he gets his living by cleaning the clothes from dirt °.
The son of a Candala begotten of a Brahmin maiden is a Svapaca, marked as a Candala, despicable, held afar from all religious acts, removing the dirt in the cities and so on, dwelling on a cremation- ground, taking the vessels that are (there) abandoned; he should carry out a deceased who has no relations’. After he has executed those who are sentenced to death, he may take their clothes, etc. Feeding himself with the food that is given to him by others, eating out of a broken dish, partaking of the flesh of dogs, he should make traffic of leathern coats 5.
So, when a vile son is begotten (by a member of the four castes), he is destroyed and goes to the terrible hells, but a good son, rescuing from the hells, makes him reach the blissful worlds, after having purified his Fathers. Therefore, the Brahmins and the members of the other castes should beget according to the sacred rites a son from a female of equal caste, so says Vikhanas.
End of the tenth Pragna.
4 Somewhat differently in A. : tasyaiva nr pakanyadyam jatah stinika ucyate || 14 || 5 Cp. A.: sinikasya nrpayam tu jata udbandhakah smrtah | nirnejayeyur vastrani aspréyaé ca bhavanty usa || 15 || 6 A, differs slightly : pulkasad varsyakanyayam jato rajaka ucyate || 18 || 7 pretam abandukam vtsrjet ; here is a difficulty in the verb; Cp. Manu ऋ, 55: abandhavam éavam caiva nirhareyuh. 8 This is far from certain, the mss. do not agree.—On the whole cp, Manu X, 51-56.
INDEXES. A. Subject matter.
20810808 I. 2.
activity (pravrtti) VITI. 9 (11).
adiraga yogins VIII. 11.
aghamarsana I. 3 (27), VI. 8 (5), IX 8 (6), IX. 13 (5).
aghaéra I. 9 and passim; VI. 1; in the ordinary sense I. 15 (2).
agnimukha I. 15 (6), V. 14 (14).
agnyaropana ITI 6 (8).
agrayana IV. 2, VI. 19.
alms, begging for—II. 8 (4).
angahoma ITI. 9 (13), TV. 10, VI. 2 (2), VI. 3 (3).
annaprasgana VI. 5.
annastkta ITI. 18 (5), IV. 8 (8), IX. 14 (5).
annual course of study II, 12, VI. 11.
antahoma I. 19 (1), 117. 17 (21).
antarala X. 11.
anficana I. 1.
anuloma IX. 15 (4), X. 11.
anGyaja IV. 1 (13).
aristagara IIT. 14 (2).
asambhakta yogins VIII. 11.
ashes, smearing of—on the body I. 21 (10), IL. 7 (16).
ascetics, funeral rites of--V. 8, X. 8, VIII. 9, X. 6, 7; different kinds of— VIII. 10, 11.
asidharavrata III, 8 (2); VIII. 5 (2).
agtaka IV. 3, 4, VI. 19, VII. 8.
agvayuji IV. 9, VI. 20.
atmayajin IT. 18 (1), V. 8 (3), V. 9 (5), xX. 7.
audumbara hermits VIII. 7.
aupasanagni I. 8 and passim.
avakirnin VI. 9, VI. 18 (2).
bahiidaka yogins VIII. 9.
bathing, five kinds of—I. 2 (2), I. 3, I. 5; rules for—IX. 13, 14.
bell-sound within the body V. 1 (16).
bhrimadhyaga yogins VIII. 11.
bhriina I. 1, VI. 16 (21), VII. 1 (4).
brahmamedha VII. 1 (5), X. 8 (8).
brahman and soma as priests, I. 9 (32), VI. 1 (5).
brahm@fijali I. 4 (14), IT. 12 (14).
brahmayajfia I. 4 (11), VI. 17, IX. 13 (end).
breath, suppression of —IX. 10.
caitri IV 8, VI. 20.
castes (varna), the four—VIII 1; (jatis), see separate index.
caturmasya X. 6 (4). .
caturthikarman III. 5, VI. 18.
cauda or caudaka ITI. 23, VI, 6.
children, funeral rites of —VII. 2.
collecting the bones V. 6, V. 7.
cremation-ground V. 3.
crows as the Manes V. 13 (end).
death, the way of—V. 1; abnormal cases of—V. 9; evil—VII. 4.
debts, the three—IT. 18 (11).
diiraga yogins VIII. 11.
easing, rules for—IX. 9.
eating, rules for—IX. 14, 15.
effigy, burning of —V. 12, VII. 3.
ekarsya yogins VIII. 10.
ekoddista ¢raddha V. 7, ४. 13, VII. 7.
emptied days ITI. 12 (1).
establishment, renewed—of the fire VI. 16.
eulogia on the newly married pair IIT. 4,
evening and morning sacrifice VI. 16.
female members of the family as possess- ing special knowledge of rite III. 21 (7).
food, threefold—III. 10, IX. 6 (2).
forbidden things and acts X. 2, 3.
funeral rites V and VII.
garbhadhana ITI. 10, VI. 3
234
gauri VI. 12.
ghoracarika householder VIII. 5.
grahasanti IV. 13, 14.
guha (the god Skanda) III. 22 ए.
gurvanujiia, designation of a kind of bathing I. 2 (2). ५
hamsa ascetics VIII. 9.
hand, parts of the—I. 2 (4); the deities to which the various parts of the— are sacred I. 2.
hermit VIII. 6-8, X. 5; different kinds of—VIITI. 7.
horoscope ITI. 14.
householder VIII. 4, X. 1; kinds of —VIII. 5.
impurity (a6auca) VI. 4, VII. 5, 6.
inactivity (nivrtti) VIII. 9 (11).
jatakagni ITI. 15 (1), IIT. 18 (1), IV. 4 (2), VI. 5.
jatakarman ITI. 14.
journey, ceremony at the return from a —ITI. 22. b.
kanikradat-stikta III. 2 (7).
kaéiyatra II. 18 (10).
kuticaka yogins VIII. 9.
life-atone V. 6 (15), V. 7 (3), VII. 6 (3).
madhuparka 11. 15, 16.
mahévyahrti I. 3 (24), I. 4 (2).
mah@ayajiias I. 1 (19), VI. 17.
mandalas in the interior of the body VIII. 11 (2).
marriage III. 1 sqq., VI. 12; the eight forms of——III. 1, VI. 12.
medhajanana ITI. 15.
miilahoma I. 16-18 (7) and passim.
muni I. 1 (36), equal to yati.
nagnika III. 2 (3), VI. 12.
naisthika brahmacarin VIII. 3.
nakgsatresti IX. 5 (2).
naimakarana III. 19, VI. 4.
name, the secret—III. 19 (10); the third —I11l. 19 (11).
nandimukhaésraddha ITI. 1, 2; VI. 2.
- nBraéyanabali VII. 4 (8), X. 9, 10.
_ nigeka I. 1, TI. 8, VI. 2 (1).
different
INDEXES.
nivitin I. 4, I. 5 (end).
offerings, the way of the—I. 14 (end)
orders or &sramas, the four—VIII. 1
ox hide, a measure VI. 1.
paramahamasa ascetic VIII. 9.
parivedana VI. 14.
path, the two—s which the soul goes V.. 1.
phenapa hermit VIII. 7.
pindapitryajaia IV. 5, 6.
pindavardhana I. 1 (12), III. 22. ९.
pranagnihotra ITI. 18.
pratiloma IX. 15, X. 11.
pratisaraé IT. 2, IV. 10 (21).
pravahana I. 20 (5), II. 7 (15).
prayopavegana V. 11 (1).
pregnancy, signs of—IITI. 10 (beg.).
pregnant woman, death of—VIT. 4.
pretadhana VII. 9.
pumsavana III. 11, VI. 3.
punaradhana V. 6 (19), VII. 6.
punarupanayana VI. 10.
punyaha I. 6, 7 and passim.
purification X. 3, 4.
purifying after a meal IX. 7, after emis- sion of semen, ib.
relations, fivefold—vV. 1 (4),
rsis, the seven—I. 4.
rtugamana ITI. 9, VI. 2.
sacraments (samskaras), the torty—I. 1 (29).
Sakunasiikta IV. 11 (7).
Salina IV. 2 (9), VIII. 5.
saluting, manner of—IX. 10, 11.
samavartana II. 13 sqq., VI. 11.
sambhakta yogins VIII. 11.
sandhya I. 3, VI. 8, IX. 13.
sannyasin IX. 6, 7.
sapinda relations VI. 4 (1).
sapindikarana V. 14, 15, VII. 8.
séranga yogins VIII. 10.
Satabhiseka ITI. 21 (9).
seizing of the hand, the principal act- of marriage III. 4 (end).
seven VIII. 9 (6).
INDEXES.
simantonnayana III. 12, VL 3.
sipping water, rules for—IX. 10.
éraddha IV. 7; monthly—V. 14.
éramanakagni I 8 (end), VIII. 6, 7, IX. 1, IX. 4. a, IX. 5 (end).
SrAvana ceremony IJ. 12, VI. 12 (2), VITI. 3.
érotriya [. 1.
staff of brahmac@rin II. 3 ; double—IX. 3 (11) ; triple—VITI. 9 (11), IX. 6 (8), 8, X. 8.
sthalipake ITI. 5, IV. 1, VI. 19.
study of the Veda VII. 11.
sunstone IX, 4. a.
svadhyaya-stikta II. 10 (7).
svastisiikta II. 1 (21), ITI. 2 (7), IV. 10 (22).
tarpana I. 4, VI. 8, IX. 13.
tirtha (parts of the hand) I. 2, I. 4, 1. 5.
tonsure, 8. cauda.
‘¢ Totenhochheit’”’ or marriage post mor-
tem V. 9 (8)
trivrd annam III. 10 (med.) and else- where.
twice-born VI. 7.
udakakriya V. 6.
uddélakavrata II. 3 (2), VI. 7 (3).
upajuha@ I. 19 (17).
upanayana II. 3 sqq., VI. 7.
B.
abhisikta X. 12. adhonépita X. 16. ambastha X. 12, 15. Syogava X. 14, 15. bhoja X. 11 (5). cakrin X. 13. cakrika X .14. candéla X. 14, 15. carmakara X. 15. cGcuka X. 13, 14. karmakara X. 15. khanaka X. 15. kumbhakara X. 12.
235
upavita, three [X. 2, four [X. 7.
urdhvapundra I. 3 (15).
utthana III. 18, VI. 4.
vairiiica hermits VIII. 7.
vaigvadeva aghara IV. 3 (1).
vaigvadeva, daily—ITI. 7, VI. 17, 18.
vaiévanara sukta I. 21 (15), IV. 1 (26), IX. 1 (5).
vaivahika-agni ITT. 5.
valakhilya hermits VITI. 7.
varsavardhana III. 21.
vastusavana ITI. 16, 17.
veda, study of--IX. 11; close of an- nual study of--IX. 12; interruption of the study of—IX. 11, 12.
veda student VIII. 2; kinds of--VIITI. 3.
vedi=mekhala I. 8 (8), VIIT. 6 (5).
vikhanas I. 4 (8), [X. 5 (end), X. 15 (end).
visaraga yogins VITI. 10, 11.
visnu, worship of—IV. 10-12, VI. 20.
visnubali III. 13, VI. 3.
visnugayatri X. 10 (5).
vratas 11. 9 sqq.
vratasikta VI. 11 (1).
vratya IX. 15, X. 11.
yama and niyama I. 1 (32), VIIT. 10 (2), IX. 4 (8), X. 7 (6).
yayavara IV. 2 (9), VIII. 5.
yoganga # 111. 10.
Jatis.
madgu X. 12, 15. magadha X. 13. maélavaka X. 12. manikara X. 11. matsyabandhu X, 14. navika X. 15. parasava X. 13. pulinda X. 14. pulkasa X. 14, 15. rajaka X. 15. rathakara X. 13. savarna X. 12. sticika >. 15.
236 INDEXES.
80118 X. 13. udbandhaka इ. 16. sita X. 13. । ugra X. 13.
6vapaca X. 15. vaidehaka X. 14, 15. taksaka X. 14. velava X. 14.
tamra X. 15. venuka X. 15.
^. Lexicographical.
(unknown or rare words.)
addhava I. 6 (4) and elsewhere. pranidhi I. 11 (13) and passim, cp. I. 13 amanagséanka 1. 3 (1), X. 3 (1). (9), ee 13 (beg.). angaravarna 111. 15 (2). Sarongara I. 14 (7).
antarvaméa IV. 2 (7). sivany@ ४. 12 (2). anudvejana II. 4 (1). Sulba IIT. 9 (3). arista V. 1 (2). susnati 1. 3 (9). avakunthana II. 13 (4). trigunesvara V. 2 (22). basta II. 4 (2). trividht V. 2 (15), V. 3 (6). bhaga V. 3 (8), V. 13 (11). ult V. 6 (4). bhuvanga III. 7 (10), III. 16 (10). tute IV. 13 (1). brahmighrta III. 15 (7). भ ^ VI. 2 (8), VI. 19 (6), धृढ 2211007 II. 1 (4). aca = १1 upinta I. 3 (18). 1. 20 (6). khurukhuradyate V. 1 (24).
vreabha (?) ITI. 14 (3).
D. Morphological and Syntactical.
aman as a neuter [. 5, ४. 6 (17), V. 7 (2).
barhis as a masculine I. 8 (1), I. 10 (3), I. 21 (6), III. 4 (7), IV. & (3)
caturmasya as a masculine I. 1 (28), IX. 5 (1).
ekaviméatth as an accusative I. 14 (1).
Genitive of stems in-@ and 7 not-éyat,-yat but GyGh,-y&@h, see hiranyapuspyah III. 14, strikam@yah IIT. 9, @c@ntay&h III. 10.
adadati and dad@tt are used instead of Gdatte IX. 2 (4), IX. 3 (9), 1X. 7 (5).
ca superfluous (?) in cdcaksate ITI. 9, V. 7 (9), V. 9 (5).
va between the two connected words: pacane vavasathye III. 7 (beg.), also IT. 5 (beg.), cp. Introduction § 4.
yath@ in the verse V. 8 (5).
Tmesis occurs once: anu... .nayatt V. 3 (4).
The verb is missing sometimes, Introduction § 4.
sopavitin, sipasavyam are remarkable IV. 2, V. 6 (1), LX. 9 (6); I. 3 (41), I. 10 (12).
Soloecism in yathainam ahah instead of yathaitad II. 11 (3).
Wrong placing of enclitics: sa esa pracchando sya bhavati V. 6 (end); asya at the head of the sentence V. 1 (7); me at the beg. of a mantra I. 20 (3); enam in usnasitabhir adbhir enam enapayitiva III. 15; ha vai I, 14 (text, page 15, line 2); tam enam utiapaniyam ity uda@haranti III. 15 instead tam etam.
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The sitrakara shows a preference for adverbial accusative, where correct sanskrit uses adjectives: abhimukham Gdityasya I. 3, abhimukham Gsinah VI. 1, pranmukham Gsinah I. 9 (2), IV. 8 (7), X. 10 (6); prammukham vadhiim upavesya ILI. 5 (6); sangustham angulir grhttva III. 22; utkutikam Getna IX. 9 (2).—daksinasirsam (Gsita) V. 1 (6); devam praksirah sayayitva IV. 10.— caturdiéam I. 9 (8), IT. 5 (page 24, line 13 of text); pratidtk is used for prati- digam I. 8 (2).
Irregular constructions of verbs: causative with instr.: éiyena vratam ban- dhayati II. 9; tach priyantam iti vacayati I. 6 (8); tena yojayatt VI. 7(6); ptirpindaih pretapindam samGropya VII 8 (2); causative with dative X. 2 (4), with genitive X. 4 (2); tarpayati with dative IX. 9(7); juhott with accusative instead of instr. : juhuyadd reah II. 2 (6); nevedayats with two accusatives : havir devam nivedya ITI. 13 (11), [V. 9. 3; instrumental instead of accusative: eadbhih karne japatt II. 6 (10).
Peculiar constructions that seem to be influenced by Tamil, Introduction § 4.
ee ee ee ee 9 *