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ACADEMISCH PROEFSCHRIFT TER VERKRIJGING
VAN DEN GRAAD VAN DOCTOR IN DE LETTEREN
EN WIJSBEGEERTE AAN DE RIJKSUNIVERSITEIT TE
UTRECHT, OP GEZAG VAN DEN RECTOR-MAGNI-
FICUS DR. J. A. C. VAN LEEUWEN, HOOGLEERAAR
IN DE FACULTEIT DER GODGELEERDHEID, TE-
GEN DE BEDENKINGEN VAN DE FACULTEIT DER
LETTEREN EN WIJSBEGEERTE TE VERDEDIGEN OP
VRIJDAG 7 jULI 1922, DES NAMIDDAGS TE 3 UUR,

■ i

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i

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\'■■i (

Grote dank bon ik verschuldigd aan U, hooggoleordo dk Vooys,
voor Uw onderwijs, de vele bewijzen van belangstelling die ik van
U heb mogen ondervinden, en do vele raadgevingen, ook buiten
Uw studiovak om, die mij tot grote steun zijn geweest.

Aan ile kolleges van U, hooggeleerde Fuantzen, Kernkamp, Nier-
meijer en üi\'permann, zal ik steeds met zeer veel waardering
terugdenken.

Dat dit proefschrift onder somtijds moeilike omstandigheden tot
voltooiing gebracht is, lieb ik in de eerste plaats aan U to danken,
hooggoachto Promotor. Altijd waart Gij bereid mij mot Uw groto
kennis en scherp inzicht bij to staan; Uw bibliotheek stond to mijner
beschikking; nimmer hebt Gij mij laten blijken dat do langzame
voortgang van het werk U onaivngenaam was. Mijn vorplichtingen
jegens U zijn zoor groot.

Vorder wens ik mijn dank uit to spreken voor do voorkoinoiid-
heid die ik van do ambtonnrou der Utrechtse Univorsitoitsbiblio-
thoek steeds ondervonden heb, en voor do vriendelike hulp en raad
dio ik to Londen heb mogen ontvangen van do Heren Dr. L. D.
jlarnett, Koei)or of tho Department of Oriontal Dooks and Maims-
cripts, Hritish ]\\rii8cum, on Dr. F. \\V. Thomas, Librariaii to tho
India Ollico, dio mij het gebruik van do bibliotheken onder hmi be-
hoor ten zoorste vorgomakkolikt hebben.

Ten slotte ben ik dank verschuldigd aiui do I leren Dr. W. Per-
kktt, ]). S. Maw, on K. N. Sitaram, allen te Londen, voor nuttige
nmdgovingon, on aan volo andere vrienden, dio ik hier niet met
namo vormoldon kan.

This edition of nineteen chapters selected from tho Baudhuyana
^rhyaparisistasutra is based on the following editions and MSS-
1. D. rho Bodhayana Grihya-sutra \'), ed. by L. ^rmivasacharya,
Mysore, 1904. (Bibliotheca Sanskrita, No. 32). In Dcvanagari
Entirely uncritical. The editor has used five MSS, two in
Devanagarl, two in Grantha, and one in Telugu characters.

ot tho MSS 18 corrupt the editor seems to have solved the
difficulty by substituting a text of his own invention, without
warning the reader. In all MSS the text is divided into
Irasnas and Adhyayas only; the arbitrary division into Sutras

This is also tho caso with tho whole of Pra-^na V (8 Adhyayas)
9 n \'l^T. incntioned in which MSS this Prasna is found.

"I^^o\'l\'i\'iyinagrhyasutram, cd. by Jlanakhal N. ]\\ruddu Diksliita,
Madras, 1905. In Grantha characters.

A careful diplomatic edition of one l^IS, giving thosoutlicrn
recension of tho text.

A transcript of a MS in the Bhau Daji Collection of the
Bombay Royal Asiatic Society, made in 1905. Devanagari.
Clearly written, but full of mistakes and gaps. It contains
only fragments of the Grrhyaparisistasutra.

Parts of the chapters II, 13 and II, 16 are found in the Nirna-
yasindhu of Kamalakarabhatta, p. 166 ff. of the lithogr. ed., Bombay,
1862. I have indicated the variants by NS.

The MSS M, T and Be have been very kindly placed at my
disposal for a considerable time by Prof. Caland.

Gr and M differ only in small particulars, and represent with T
tho southern recension of the text. T, however, is more or less
independent. B and Be are closely related. They have a number
of mistakes in common, e. g. apa cicamamya instead of apa amya
(II, 17 : 9. 31); vaiajamir instead of vatajitair (II, 18 :11.16); saguna
instead of sagana II, 22 :14. 5); sakayavalca aiksanndaphalUsl imtcdLA
of §akayavakahhaiksanmlap}ialasi (III, 9 : 20. 26); putram instead of
sutrani (IV, 2 : 27. 2).

The reading of J often differs from B and Bo. They must have
had the same origin, for the mistake ekavarunam instead of ekavaram
(III, 8:19.18) occurs in all three MSS.

D is a mixture of tho southern and tho northern recension, as,
I must admit, my text is also. For a really good critical edition
more MSS will have to be consulted than I have done, and more
will have to be known about the ultimate origin of the MSS and
their respective value.

I have kept the conventional form of the name Baudhayana \'),
which is found in B, Bo and .1. The other IMSS use thoughout the
form Bodhilyana.

The object of this edition is to call attention to some hitherto
neglected materials for the study of a period in the religious history
of India about which comparatively little is known, namely tho
period of transition from Briihmanism into Hinduism. For tho
knowledge of the philosophical aspects of Briihmanism and Hinduism

1) Cp. E. Ilultzscli, Tiic IJaudhily.anadliarma^Ssti-a, Abli. fiir die K. d. M
VIII (1884), No. 4, p. vni.

the texts which are edited and translated here have little or no
value, but they do help us to understand better tho development
of liturgy, and they bring some new facts concerning mythology.
Up to the present the liturgy of early Hinduism had to be studied
from stray chapters in the Puranas, and I have not found that this
part of the Puranas has received any special attention. The texts
added to the work of Baudhayana form a welcome addition to this
source of knowledge, because they place the matter in another light.
In the Puranas we have the finished product of the now view of
theology and mythology, which we\' are used to designate by the
name Hinduism. In tho texts of Baudhayana wo find tho old
Brahmanism and tho new Hinduism combined.

In order to show tho importance of these texts, it will be necessary
to give a short account of the development of Brahmanism into
Hinduism, as far as those mythological ideas are concerned which
have direct bearing on Baudhiiyana\'s work. For this reason also I
have discussed some comparatively minor points more amply than
otherwise would have been necessary.

The naivo and optimistic religious beliefs of tho Vedic times,
expressed in hymns and prayers addressed to tho gods, were pro-
foundly altered in tho succeeding period, that of Brahmanism.
During that period wo witness tho ever-increasing influence of
priesthood on tho religion. Tho priests laid great stress on the strict
observance of the rules of rito and sacrifice, a strictncss which had
the effect of making their own services tho more indisponsable.

Tho religious cult in tho Vedic and the Brahmanical period has
always boon twofold \'). Some liymns of tho Uig Veda and a great
number of verses and maxims of tho Atharva Veda were used ns
l)raycr8 and sacred texts (re, yajutt) in tho ceremonies performed
at tho occasion of a birth, a wedding, a funeral, the worship of
the ancestors, and similar events of daily life. Theso are callo.l
(jrlnjakanmnti, or domestic ceremonics, and are minutely described
m the Orhyasiitras. Tho sacrificer in theso occasions was tho liouse-
holdor himself, the assistance of a Bralinmna (priest) was optional,
and one firo sufficed in case burnt offerings were needed. In addition
to those grhyakarmani, which every orthodox Hindu had to per-
form, great sacrificial festivals where hold, which could only bo
performed by a wealthy man, generally a king. In those cases
three holy fires wore needed, and the ceremonies were conducted
uy a number of officiating priests, led by four high-priestH. Tho

king or lord who gave the sacrifice, the yajamana, had little to
do with it, his chief duty was to provide bountiful presents for the
priests at the conclusion of the sacrifice. No wonder that the priests
made a very careful study of these remunerative ceremonies, and
explained them with the most elaborate minuteness in the works
called Brahmanas. These ceremonies were called h-autakarmani, or
ceremonies based on the h\'uti, the revelation, i. e. that literature
which was considered to have been derived from the gods. The
grhyakarmani or domestic ceremonies on the other hand were based
upon the smrti, V e. usage, and had no divine authority.

It cannot be decided with any degree of certainty in what century
or even centuries the Brahmanas were composed." The date which
is generally given, 800-500 B.C., appears to be too late, or at
any rate too strict. This much is certain that they already existed
in their present form 500 B.C., perhaps even 800 B.C. It is im-
possible to say how long they had existed before that time. Winter-
nitz gives the formula x — 500 B.C.

These speculations on the cult contained little which could appeal
to the common people. Hence it was possible that two great popular
religious movements could arise almost contemporaneously in the
East of India: Buddhism and Jainism (c. 500 B.C.).

In the same period, and in the centuries following, many other
heretical movements came into being in the West. Bhandarkar-)
gives a remarkable quotation from the Niddesa, — which, though a
kind of commentary, is regarded as one of the books of the Pali
Buddhistic Canon —, where the various religious systems and super-
stitions existing at that time (fourth century B.C.) arc cimmerated
This list mentions the followers of Vasudeva, who later were known
by the name Bhagavatas, and these subsequently proved to be the
most important. The cult of Vasudeva must be as old as Paiiini
(Bhandarkar I. c.); and may be of the same period as Buddhism
and Jainism (1. c. p. 9).

These heresies did not, however, lead to the extinction of Brali-
manism. It continued to exist, and ultimately defeated the rivals
by the pliable way in which it met heretical movements in general.
It constantly extended its boundaries, and incorporated the worship
of originally foreign deities, cleverly adapting itself to the apparent

1) Wintcrnitz, 1. c. p. 258, who gives p. 24G-258 an account of tlio con-
troversy concerning tlie date.

2) II. G. Bhandarkar, Vaisnavism, 6aivism and minor-Religious Systems
Strassbnrg, 1913, p. 3. (Kncyclopedia of Indo-Aryan Research).

Avish of the people to possess a less formal and rigid, and a more
eiuotional religion. With Buddhism and Jainism its efforts failed-
With these movements no reconciliation was possible, but iu many
other cases tho Brähmanas succeeded in finding a way to connect
some cult which had arisen with a Vedic deity, and thus to give
it a veneer of respectability in tho eyes of the followers of tho
old faith. No wonder that at last not much remained of the original
Brfilimanism. The new phase is called Hinduism.

It is clear from tho preceding that no proper demarcation-line
can be drawn between these two religious systems. Tho process of
reform was a very gradual one, extending over many centuries.
Tho resulting Hinduism of the present day has so many aspects,
social as well as religious, that it is very difficult to define it. For
practical purposes the definition of Lyall \') will suffice, that Hin-
duism is, "the collections of rites, worships, beliefs, traditions, and
mythologies that arc sanctioned by tho sacrcd books and ordinances
of tho Brahmans and arc propagated by Brahmaiiic teaching. And
a Hindu is one who generally follows tho rules of conduct and
ceremonial thus laid down for him, particularly regarding food and
marriage, and tho adoration of tho gods."

The Epic is our only source of information concerning Hinduism
for a period of a thousand years, if we except a few references
in the Law-books (Mann and Yisnu) and in inscriptions. In the
inscriptions wo do not find any details of the cult of tho times,
but they have one great advantage over tho other and more ample
sourccs of knowledge: they can generally bo dated with reasonable
certainty. This is not the case with tho iArahäbhärata. Practically
\'dl we know about the date of this poem is, that it muRt have
existed in its original form in tho fifth century B.C., and that it
was remodelled and enlarged till 500 A.D. Although we know also
that some of its parts are older than others, it is impossible to
determine their rcispcctivc date with any approach to certainty.
^V^thout the help of tho few names in the inscriptions, it would
therefore be very difiicult to reconstruct the growth of a cult out
of the unordered mass of materials which is found in the Älahü-
bharahi. Even as it is tho problem is still far from being solved.

p. 114; quoliMl by W. Crookc, KUK VI, GDI), urticio \'Hinduism\', wlicro
oilier definitions are citcd und discussed. Cp. iilso II. von Gluseimpp, Der
luidiusni^us als soziales und religiöses Phrinoincn, Deutsche Hundscluiu, März
JJiJ, p. 380.

the new deities of tlie Hinduistic religion. Native tradition is
probably right in asserting that the Eâmâyana has been written
by one man, Vâlmïki, which means that he collected and remodelled
a number of already existing poems. The first and the last (seventh)
book only must have been added at a later date. It contains little
of interest for the study of the new beliefs.

The Mahâbhârata on the other hand was not composed by one
poet, but by many, in a period probably covering a thousand years,
so that it does not represent the ideas of a single individual, but,
to some extent, of the people. It is possible, and even likely, that
in its original form it did not contain Hinduistic traits, but at
present it is scriptural for all sects. There is as much Vaisnavism
as Saivism in the poem \').

From a religious point of view one episocfe of it, tho Bhagavad
Gîta, is the most important, because of the enormous influence this
poem exercised on the philosophical development of Hinduism.

IMie scriptures for tho later phase of Hinduism are tho eighteen
Puranas 2). The list enumerating them is generally given in this
form: Brahma, Padma, Visnu, éiva, Bhâgavata, Nâradiya, 3[rir.
kandeya, Agni, lîhavisya, Brahmavaivarta, Liùga, Varâha, Skanda,
Vamana, Kurma, :Mat8ya, Garuda and Brahmânda. The Vâyu, which
is omitted here, is for tho greater part identical with tho Bralnuânda.

The rccognized contents of each Purana may bo brought under
five headings: Sanja (original creation), Pratisanja (periodic dis-
solution and-rc-crcation), Manvcmtara (descriptions of periodic \'ages\',
past and future), Vanièa (ancient genealogies), and Vamèânucarita
(accounts of persons mentioned in the genealogies).

This arrangement, however, has not been kept. Many Puranas
have been considerably enlarged and interpolated at different periods
especially the Skanda and tho Bhavisya. This makes it extremely
diflicult to assign a date to the Puranas in their present form. It
is now generally accepted that tho Puranas have developed out of
a much older body of literature.

Bahler^") has found in tho Âpastambiya-Dlmrmasûtra, which
belongs to tho 4th or 5th century B.C., two quotations from \'tho
Purana\', and one from a \'Bhavisyat Purfina\'. Tho latter quotation
has not been found in the present Bhavisya Purana; as for tho

2) The best surveys of the I\'urSnas are tlie one by Winternitz, Gesci\'uchtc
etc., p. 440—483, with full bibliographical notc.s, and the article bv Pareitf..-
in ERE X, 448. ^

It is certain that Puranas existed long before the Mahabharata
was finished \'), which does not mean that they necessarily must
have had the form and the names of the books which we know
at present. Biihler had to conclude his article on the subject (Ind.
Ant. XXV, 1896, p. 328) with the words, \'For the present, I fear,
it is not possible to trace the history of our Puranas beyond A.D.
600 or to advance anything, that will carry conviction, regarding
the upper limit for their composition.\'

Nearly all gods who were worshipped in the Vedic period were
in course of time either relegated to the rank of minor deities, or fell
entirely into oblivion. SUri/a, Par/»/a, Indra and Agni are the only
gods whose worsliip survives in an attenuated form; of these Siirya,
the sun-god, is perhaps the most significant in the Pauranic period.

Their place was taken by other deities, who in the Veda were
gods of the second rank; prirnarcly Visnu and Rudra-Siva. For the
philosophical aspect of lliuduism Brahma must bo added to these
two. Theoretically ho was a god of the same rank, hut in tlie
popular estimation ho never was considered to have the same
infiuence on the life of men as Visnu and isiva, and he very rarely
received exclusive worship, lie is the Pitilinaha, Iliranyagarbha,
Prajapati of the Vedas and Brahmanas, the creator of the world.
In the Pauranic period he was conceived to form with Visnu and
Siva a trinity (trhnurU), in which ho had the function of creator,
Visnu that of preserver, isiva that of destroyex¹.

In the^Kig Veda Visnu appears as a form of the sun-god (Suri/a,
Savitr, Adifi/a). There aro few hymns solely addressed to liim, and
these mostly describe tho three strides with which he encompassed
heaven. He has three abodes, like Savitr; two of which are on
earth, but tho third is unknown to men. Tho reverence for this
mysterious highest place or step {pammam padam) of Visnu led
to his gradual rising to tho rank of tho supremo spirit. In tho
Brahmanas this process is clearly visible -), thus in tho opening

2) Cp. H. Wiishlnirn Uojikins, Tiic llcligions of Iiuliii, p. 4()0 ff.; Monicr
Williiuiis, IJinhinanism and llindnisin, j). 102. Jacobi, KKK 11, 811, articlc
\'ItrHhuianisiir, does not entirely agirc with this, lie stales: "On tliu whole,
however, Visnu\'s position in tho Ihilhinanas is the same as before; lie is
«•eganled as tiie equal of the other gods, not yet as tiieir su])cnor. Itut
J-lie UrShinanas record only tlic views of tho priests; popular opinion may
have dill\'ered from theirs, althougii ignored by them as not worthy of notice.
(«^P- Muir, OST IV, 150 IT.)."

In the Upanisads Visnu is the only great god left from the Rig
Veda. Then begins the process of amalgamation. Vasudeva, the
deity of the heretical movement of the Bhagavatas, came to be
considered as a form of Visnu. The same happened with Narayana.
The most important of the gods who were identified with Visnu
proved to be Krsna, originally a Rajput hero who has coalesced
with a shepherd god (Govinda) into a new deity. This Govinda-
Krsna seems first to have been identified with Vusudeva, and after-
wards as Vasudcva-Krsna with Visnu.

Tlie Bhagavad Gita, which extols Kr.sna, became the gospel of
a renascent Visnu-cult.

Visnu does^ not manifest himself in his own form, but in the
form of avataras (descents or incarnations), the number of which
is generally given as ten. The origin and development of the
doctrine of the avataras can bo traced already in the Brahmanas \')•
It IS unnecessary to discuss them hero, as none of them is mentioned
in Baudhayana.

Visnu has a peculiar auspicious mark on his breast, a curl of
hair, called irivatsa % He has four arms, and holds a symbol in
each of his hands: cakra (a wheel or disc), ^ahkha (a conch-sholl)
gada (a club), and padma (a lotus-flower). \'

Love and trust wore the prime factor in the development of
Visnu into a supremo deity. In tho cult of ^iva an element of fear
is always noticeable, however disguised it may be. His cult was
Brahmanized at an earlier date than that of Visnu. Ilia prototype
is the Vcdic Rudra, the terrible god of the thunderstorm, wlio in \'
his destructive form is accompanied by tho storm-winds {Maruts)
regarded as his sons {Ihidriyas). But lie does not always appear in
this manifestation; when propitiated ho may be kind and helpful
to men. In tlio latter case his name is ^iva, (the Benignant), or
Pa^upati (Lord of cattle). He is called tho physician, for ho brings
disease but euros it when appeased. His attribute, like that of ^iva
later, is the trident {triliula).

In the Rig Veda Rudra\'s position is of more importance than
that of Visnu. In tho Brahmanas his nature becomes much more

complex. The bewildering mass of epithets given to him in the
Satarudriya (TS. IV, 5, 1; VS. 16) shows that he still was considered
to possess a benignant form (siva tanuh) and a malignant form.
He is the god of wild and awe-inspiring scenes, of mountains
(Girisa) and forests, and of tho beings who live in them or resort
to them: animals, but also thieves and robbers. He is regarded as
having a blue neck {nllagrlva). Some of his epithets belonged
originally to Agni, all whose names were handed over to him. In
his benignant form he is called ^iva, ^ambhu (benignant), or Sani-
kara (beiiificent).

The eight names by which ho is invoked in Baudhayana are
of very old date. Bhava (tho lord of beings), isarva (the archer),
Isana, Pasupati, Rudra, Ugra (tho fierce one), Asani, and Mahan
(or Mahadova) occur together in SB. VI, 1, 3, 7, and Kaus. Br.
6, 1, 9. In tho Grhyasutras tho same list occurs, but Asani is-
replaced by Bhima (the terrible one), like in the Grhyaparisista-
sutra (II, 16 : 8. 31).

The epithet Virupiiksa means, \'with deformed eyes\', or perhaps,
\'with oblique eyes\'; at least tlio head on tho Gu(.iimallam Linga\')
is distinctly Mongolian in typo.

^iva is chieHy worshipped in the form of the Linga, tho phallus.
Where this phallic worship originated from, and how it came to
bo connected with this particular deity is unknown.

At first it was thought that this cult was borrowed from ab-
original tribes -). This was contested on tho ground that the legends
in the Mahabharata, tho Puranas, and elsewhere concerning tho
Linga pointed to a Northern (i. e. Aryan) origin. The name of tho
phallic symbol in tho South of India is either linga or Uvara^
there is no trace of an originally Southern name for it. Phallic
worship among the aborigines of tho Dekhan of tho present day
seems to bo non-existant, or is at any rate very scarce; and even
if it does exist, it would not mean that tho Aryans necessarily
must have adopted tho cult from tho aborigines. Of tho twelve
groat Linga-shrines in India only three are situated outside the
distinctively Aryan area

3) Muir, OST 11, 202; IV, 189 IF.; 40.-> 11\'. A strong proof in favour of the
»on-Aryan origin of phallic worship would he that no lir.liunanas olliciato
m temples of Siva, as is as.sertcd hy Hopkins (Hel. of India p. 488), H. Lewis
«\'CO (Mysore Gazetteer I, -^8), and others. Both make an exception for the
temples at Denares. Kittcl (Ur.sprung des Linga Cultus p. 10, refuting Lassen,

These considerations led to the thcory that Linga-worship origin-
ated among the Aryans themselves.

This view was defended by Kittel \'), and approved by Weber in
his recension of this work. Kittel hesitatingly suggested borrowing
from the Greeks, without being able to forward proofs in defence
of this theory. The same suggestion with the same absence of
proofs was made by Oppert (Orig. Inhab. p. 381), and Hopkins
(1. c. p. 471). Rajendra Lala Mitra (Antiquities of Orissa, Calcutta
1875, Vol. I) 2) says, \'The Semites of the West and the Turanians
of the North cherished the dogma [of phallic worship] very ex-
tensively and much may be said in favour of tho loan having
proceeded from them.\' The phrase \'much may be said\' is a mere
figure of speech here; at least we hear no more about it.

Bhandarkar returns to the old theory of borrowiu-^ from the
aboriginal tribes. He says (I.e. p. 115), \'There are two places in
the RV, in one of which Indra is prayed to not to allow those
AA\'hose god is Sisna to disturb the rites ofthe singers (VH, 21, 5);
and in another ho is represented to have conquered the I\'iches of
a city after killing those whose god is Sisna. Here evidently those
whose god was Sisna, or phallus, are meant as the enemies of the
Vedic Aryas, who disturbed their holy rites. Notwithstanding all
that IS said about tho matter, my own belief is that the persons
here referred to were really some tribe of tho aborigines of the
country, who worshipped tho phallus. Just then as tho lludra-^iva
cult borrowed several elements from tho dwellers in forests and in
places out of the way, so it may have borrowed this element from
the barbarian tribes with whom the Aryas came in contact. This
element, however, docs not appear to have come in all at" once
especially among the learned classes____\' \'

The references to tho ^iMevah in the Rig Veda (discussed and
analysed by Muir OST II, 407; IV, 345 ff.) had lately not been
m such a way connected with the ijiva-Linga. There lies such a

Ind. Altertumsk. I, 7&3, cd. 1847) strongly opposes tliis view, and argues that
It only applies to the temples of the Lingilyats, a non-]!rahmiin scot, founded
by Basava in the lOH\' century in South India; a movement of revolt airainst
the Urahmaiia supremacy. According to Kittel only Br.liimanas ofliciatc in
the old shrines of Siva.

\\) V. Kittel, Über den Urspr.mg des Linga Cultus in India, Mangalore
1870. Rcc. Weber, Indische Streifen III, 471 ir. Crooke is mistaken when lie
counts Kittel amongst those who connected phallic worship with the nnn
Aryan tribes (ERE VI, 700).
2) Ree. Weber, Ind. Str. III, 279.

long period between these allusions and the Linga-worship that a
connection between the two, like Bhandarkar seems to imply, was
generally discredited. Bhandarkar appears to indicate that phallic
worship led a kind of subterranean existence for many centuries
among the Aryans, unrecognized and ignored by the \'twice-born\' men.

This view is not very convincing. Except iii the two above-
mentioned passages in the Rig Veda there is no tracc Avhatcver of
phallic worship in tho whole of tho Voda, not even in the latest
of the works which are reckoned to belong to it \'). It is not probable
that this Avorship should have existed all that time without any
reference being made to it.

It is significant that Bhandarkar, who is perhaps tho greatest
living authority on Hinduism, is not able to adduce proofs for
his theory.

How phallic worship camo to bo connoctcd with tho cult of
biva is likewise unknown. Somirt (Jjog. du Buddha, p. 489) has
suggested that the Linga might bo a kind of refashioning of tho
trimia, tho trident, tho old attribute of Rudra-Siva, \'I\'imago du
feu ot do Toclair\'. But there is nothing inherently phallic in tho
form of tho trident. According to Webor (Iiul. Str. Ill, 474), how-
ever, tho Priapus-cult of tho Greeks liad tho trident as omblom,
and Wobor considers it not entirely impossible that the Hindus
came to know of this Greek mode of worship, conncctod tho trisilla
Avith phallic cult, and subsequently gavo it a more appropriate form.

Crooko (ERE VI, 701) tliinks that tho connection of tho Linga
Avith biva Avas duo to his being considered a god of fertility. In
support of this theory ho points out that tho bull, i^iva\'s attendant,
is very often found as an omblom of gods of fertility, citing many
authorities for this.

Concerning tho time when Linga-Avorship camo into practico avo
have tho following indications. It is not mentioned in tho Mahii-
bhSsya of Pataiijali, which may bo dated 140 B.C. ut tho very
earliest. Bhandarkar (1. c.) concludes from tho fact that the coins
of Woma-Kadphisos show a human figure of ^iva Avith a trident
and a bull, but no Linga, that this attribute Avas not yot connoctcd
witli ^iva in tho middle of tho third century A.I).

1) Tlio list of Liiigas in tlic Taittirlya Aranyaka X, 1(> (nixlhvalin^n,
Kuvarna-, divya-, bhava-, snrva-, .4ivalirii,\'a, etc.) occurs only in one rcccnsion,
and is obviously a late addition (v. cd. Hibl. Ind. p. ONI).

2) Elfiinenis of Hindu Iconograpby, II, part 1, p. U3 11". Of the Gudimalhini
Lii\'iga several jiliotograpbs arc given.

the two oldest existing Lingas are one from Bhita, now preserved
in the Lucknow Museum, and the Gudimallam Linga. The Bhita
Linga has an inscription, which makes it possible to assign it with
reasonable certainty to the first century B.C. The Gudimallam Linga
IS less easy to date. Rao supposes that it belongs to the first
century A.D., if not to a still earlier period. This Linga has the
remarkable feature of being entirely phallic in shape, unlike the
conical stone by which the symbol is generally represented.

Burga is the commonest of the many names by which the con-
sort of Rudra is known \'). In this goddess many other deities have
coalesced, as it very often happens in Hindu mythology. There is
a centripetal force in the religious conceptions of tho Hindus, which
greatly facilitates the adoption of new deities, by assimilating them
with their next of kin in the Hindu Pantheon. The names of the
formerly independent deities then survive as epithets of the old
deity, and they influence the character of the old deity by trans-
ferring to it their original powers and activities.

This process is very marked in the case of Durgil. As tho wife
of Rudra-Siva she was called Uma. As the consort of a manifest-
ation of Rudra-^iva, Girisa, the Lord of the Mountains, her name
was Parvati or Haimavatl. These names occur in tho Brahmanic
period.

Subsequently her nature changed into a more or less independent,
powerful, wrathful, and terrible goddess: the characteristics of some
local goddesses of the aborigines, to whom animals and even human
beings were sacrificed; in other manifestations we can discern an
original fire-goddess. In her ferocious forms her names were: Karalil
(frightful), Kali (black, or female time as destroyer), Mahakali (the
great destroyer), Candi (angry), etc.

Weber accounts for the malignity of her character by connecting
her with Nirrti, the Vedic goddess of evil.

Skanda -), the celestial war-god, is a son of i^iva, or, according
to some accounts, of Agni, who is a form of ^iva in the later period.
He is a post-Vedic god, first mentioned in the Chandogya Upanisad
VII, 26, 2, where he seems to be identified with tho sago Sanat-

1) For a full list of names sec Dowson, Classical Diet, of Hindu Myth
1903, s. V. \'Dcvl.\' Cp. further Jacobi, ERE V, 117 (art. Durgn); lihandarkar
I.e. p. 142 fr. Muir OST IV, 432 has translated Arjuna\'s hymn addressed to
Durga in MIHi VI, 23. Another hymn MBh IV, C.

1) Cp. Jacobi, ERE II, 807; Bhandarkar I.e. p. 150 f.; Hopkins I.e. 414 f .
Monier Williams 1. c. p. 412 IT. \' .

kumara. His worship is of local and probably West-Indian origin,
and many different accounts of his birth and parentage are given
in the Mahabharata, the Ramayana and tho Puranas. According to
some of these legends he was nourished by the six stars constituting
the constellation of Krttika (Pleiades). For that reason he was
represented as having six heads (sadasi/a), and called the son of
the Krttikas or Karttikeya. He is known by many other names:
Kumara (the Youth), Guha (the Mysterious One), Mahasena, ctc.
His name Subrahmanya is 01 Southern origin. In Baudhayana the
appellation Dhurta appears, for which cp. p. XXI.

Vii5akha \'), originally an independent deity, became later one of
the forms of Skanda. In tho Mahabharata IX, 44, 3G three aro
enumerated: Visakha, Siikha, and Naigameya. Ba^ia is one of his
attendants.

Skanda rides on tho peacock, called Suparnasuta\'), the son of
Suparna, a name of Garuda.

Another son of ^iva is Ganda The origin of this god, who
is one of tho latest to appear in the Hindu Pantheon, is not easy
to determine. Tho common view of him has been very clearly set
forth by Jacobi (ERE II, 807). His first appearance, according to
Jacobi, was not as Ganesa or Ganapati, \'Leader of tho Ganas\', or
troops of ^iva (whose proper leader is Nandi), but as Yinayaka,
or Yighnek (Lord of obstacles). Ho is the creator of obstacles and,
in that way, hinders success. Therefore he has to be invoked at
tho beginning of any difficult undertaking, for as tho creator of
imi)ediments, he may also become tho remover of them. As such
lie is invoked at tho beginning of every book \'), thus becoming in
a secondary way a god of learniiig.

3) This may he the right reading for smarimsulah (IV, 2:25. 10, note)
which is found in T instead of apavnilsutnh and other unintelligible forms
iu the other MSS.

4) C|). Monier Williams, 1. c. p. 211 IT.; Hopkins, 1. c. p. 451, 481 (f.; and
Grierson, EFIK VI, 17G (GSnapatyas), where several references are given to
Gazetteers concerning the modern worship of GanesSa. Tho Ganeiapurilna has
been analysed hy Stevenson, JUAS, 184C, p. 319 If.

5) Cp. Hopkins, 1. c. p. 488; Monier Williams, 1. c. p. 211 f. Bhandarkar
relieves that Ganapati\'s reputation for wisdom is due to^the confu.sion between
•iiiu and Brhaspati, the Vedic god of wisdom, who in UV II, 23, 1 is called
Canapati.

different line of reasoning. He has found several references to this
god beyond those which were known. Jacobi mentions at the end
of his article a class of demons called Vinâyakas, noted in PW
YI, 1087, where we find a reference to MBhXII, 10477, Harivaméa
10697, and later literature. Bhandarkar makes this the basis of "his
argument. Pie has found an interesting reference to these Vinâ-
yakas, four in number, in the Mânavagrhyasûtra (2, 14). They are
represented as demons which have a malicious influence on the
life and work of men. The Sutra gives an account of the signs
by which the demons manifest themselves, and explains the ceremony
by which they may be appeased and evil consequences averted.

The same ceremony, in a somewhat more developed or com-
plicated form, is given by Yâjùavalkya in his Smrti (1, 271 ff.).
\'He begins by stating that Rudra and Brahmadeva appointed Viniï-
yaka to the leadership of the Ganas, (i. e. made him Ganapati) and
assigned to him the functions of raising difficulties and obstructions
in the actions of men.\' In the Smrti only one Vinayaka is addressed
who manifests himself in six forms, of which tho names are given.
The mother of Vinayaka is Ambikâ.

\'It will thus be seen that, in his own nature, this god is an
unfriendly or malignant spirit, but capable of being made friendly
and benignant by propitiatory rites. In this respect, he resembles
Rudra himself. That the Vinâyakas had come to be objects of faith
before the .Christian era, may be taken to follow from the occurrence
of tho ceremony mentioned above in a GrhyasOtra. But tlie one
Ganapati-Vinayaka, the son of Ambikâ, was introduced into tho
Hindu pantheon much later.\'

Bhandarkar then notes that in the Gupta inscriptions the name
of Vinâyaka is not mentioned, but that there are images of Gana-
pati in tho caves at Ellorâ, which are to be referred to the latter
part of the eighth century. He concludes from theso indications that
the cult of Ganapati must have arisen between tho end of tho fifth
and tho end of tho eighth century, and that therefore tho Smrti
of Yajfiavalkya cannot have been written earlier than tho sixth
century.

Ganapati is represented with the head of an elephant (hastmukha).
The images in the caves of Ellorâ already have this form.

The consort of Visnu is Sri or Laksml \'), tho goddess of wealth
and beauty, also impersonating fortune in the sense of Fortuna.
Various accounts are given of her parentage, the best known of

which is that she was born from the froth of the ocean when the
gods churned it in order to obtain amrta or nectar i). She is always
represented as enthroned on a lotus, and holding a lotus-flower in
her hand.

Sarasvafi was originally a river-goddess in the Rig Veda. She
became in later times the goddess of wisdom and learning.

The later history of the Hinduistic sects has no bearing on tho
Grhyaparisistasutra, and need not bo discussed here.

The Kalpasiitra of Baudhayana is with tlioso of Apastamba and
lliranyakcsin tho only one (as far as is known at present) which
has come down to us in a nearly complete form, that is to say,
containing all four parts: Örautasütra, Qrhyasiitra, Dharmasütra
and ^ulvasiitra. The oldest parts of it (especially the israutasiltra
and part of tho Grhyasütra) must date back to a period not much
later than that of tho Briihmanas: this is proved by tho language.
In tho native tradition Baudhayana was considered tho oldest ot
all \'teachers\'2). The continuity of tho whole work, however, was
lost at an early date, so that for a long time some parts of it, which
must havo existed, could not bo found at allor when found,
could not bo assigned with certainty to their right place witli
regard to the rest.

W. Caland has tried to reconstruct tho whole work and ho
has succeeded to a groat extent where Bühler, twenty-ono years
before, had to confess his failure becauso of lack of nuvtcrials
Tho Srautasntra ia in courso of publication by W. Caland (Biblio-
theca Indica). Tho Orhyasiltra, Grhyaprriyascittasütra, Grhyapari-
Histasutra and ritrmcdhasfitra have been collectively published in
India (in tho editions which I call D and G); tho ritrmodhasntra
in Europe besides: the first Prasna by W. Cahmd "), the second
and third PraHua by C. II. Itaabo\'). Tho Dharmasntra has boon

Cp. Monier Williams, I.e. p. 108.
2) Cp. G. Biihler, SUE XIV, 1882, Introduction.

Tiiere are .still some missing, cp. W. Caland, t)l)cr das rituelle SOtra
\'los UaudliHyana, p. 11 f., Abh. für die Kunde des Morgenl. XIJ, part 1, 1903.
\'\'0 1. c. p. 12 IT.

Abb. f. (1. Kunde des Morgenl, Vol. X, part
\') liijdrage tot de kennis v.an liet Hindoescbe doodenritueel, Leiden 1011,

both published and translated^) in Europe. The ^ulvasutra has
been published and translated by G. Thibaut 3).

The Grhyasutra comprises according to the counting of W. Caland
the Prasnas 33-35 of the whole work, (they are the Prasnas I-III

The only published account of the Grhyapari^istasutra (Paralino-
mena to the GrhyarituaV), or Grhyasesasutra as it\' is called in D is
found m Buhler\'s Introduction to his translation of the Baudhayana
Dharma^astra (SBE XIV, p. xxxn-xxxiii). This authority sLes
the case very clearly, and I cannot do better than quote him here.

1) E. Ilultzsch, Abh. f d. Kundc des Morgenl, Vol. VIII, 1884, part 4
There also exists an edition with commentary in the Gov. Or. I.ibr Series
by L. brinivSsSchSrya.

Many of the newly-added rites do not belong to the ancient
Brahmanical worship, but to the Pauranic religions, the service of
Siva, Skanda, Nilrilyana, and other deities, and some show an
admixture of Tantric elements. In some of the later Prasnas,
especially IV and V, the language closely resembles that of the
first^ three, and shows tho same stereotyped phrases and tho same
Vedic anomalous forms. But in other sections, particularly VI—IX,
we find, instead of Satras, the common Anustubh ^loka throughout,
and expressions peculiar to the metrical Smritis and the Puranas.
At the end of most Adhyayas we read the phrase, ity rdia Baudha-
yanah, or bhagavfm Baudhayanah, \'thus speaks B., or the divine B\'.

Finally, while the first three Prasnas are divided into Kandikas
or Khandas, tho following ones consist of Adhyayas or chapters.
Those differences, as well as tho fact that the most important
Griliya rites, arranged according to a special plan, are done within
the first three Prasnas, necessarily lead to tho conclusion that the
wholo remainder does not belong to Baudhayana, but consists of
so-callod Pari^istas, which wero composed by the adherents of his
school. Further, the fact that tho last six Pra!5na8 do not show
everywhero tho same style and language makes it probable that the
additions wero made at different times and by different persons."
^ Buhlor was wrong when he said that in Sections VI—IX (i. o.
Praana I—IV of the GrhyaparisiHtasntra) we find the common
Anustubh Sloka throughout, as a glance at tho texts which I print
will show.^ These have been taken from Sections VII—IX according
to Uiihlcr\'B counting. For reasons which will be given later I am
unablo to agree with Biihler\'s opinion that inlluenco of Tantra is
visible in this part of tho work.

But he is entirely right in acknowledging the great infiuence of
the lauranic religion and ritual. I must adopt the same rather
vague terminology, \'Pauranic religion and ritual\', because I have
Jound no sign of (mo particular Purana having inHuenced Baudha-
yana more than another. In nearly every Purana chapters are found
dealing with tho rito of adoration of specified gods.

These chapters may give us a better understanding of the general
method of divine worship (Puja) in Hinduism, they may servo as
kind of commentary to Baudhayana\'s description of Pnja, but
there tho rescmblanco ends, at any rate as far as those chapters
Baudhayana aro concerned which are entirely or mostly in prose,
chapters in verse, of which I have printed two, (II, 15 and II, 21)
written in tho Anustubh ^loka which Balder mentioned, and
^^Y have indeed tho slipshod style and tho peculiar ring of tho

verse which we are accustomed to find in the Puranas. But I have
not found there any striking counterpart even of these.

ment which I made above. The chapters in Baudhayana are not in
the first place remarkable because they show the Pauranic mode
of worship, but because they show this mode of worship blended
mth and grafted upon the old Brahmanic ritual which we find
explamed at length in the Grhyasutra of Baudhayana. This pecu-

than Baudhayana\'s Grhyapan^ista. Nearest to them come the three
chap ers m the Yaikh-anasa GrhyasOtra, describing the worshirof
Ymn, which I have printed in text and translation in the Appendix
They are of particular value, because we possess two eSensive
commentaries on them, while nothing of the kind seems to exist
for Baudhayana\'s GrhyasOtra with the additions

The chapters II, 13 (Visnupratisthakalpa) and II, 16 (Rudrapra-
t^hakalpa) are discussed together in the Nirnayasiidhu by W
lukarabhatta, who wrote in 1611 of our era. This work k oflomo

I have selected nineteen chapters from the Grhyapari^istasntra,
nine from Prasna II, nine from Prasna III, and one from Piu^na IV
I would have inserted the Adhyayas II, 20 (the Paiicagavyavidhi)\'
and V, 5 (the Arka-vivaha, the well-known ceremony of the tree
marriage), but for the fact that they are only found in 1). In

1) Thus in the first place the description of Visnupniu in VisniKmi-fi r-
Daudh. Grhs. I, ii must be interpolated, as it m^nt ^ ^nT fthe kt
Grhyapari^i.sta 11, 10 (ed. Bibl. Ind. p. 302) the upaCras a^ o^un
.vshanam «sanain p.dyam arghyam .Icamanlyam sn..nam vastram Hca, anal"
upavifam Scaman.irn gandhapuspSn. dhDpadlpam naivedyam pJInHrtham jalam
L kuryst\'^\'\'™\'\'"\'^\'"^ \'«ukhavasam stotram pranSmam dak.inam visarjanaH

2) Except in one place. It tells us (p. 167) which is the verse designated
by name sakunasOkta or iUunasOkta (p. 2.13), namely: .kanikradat\' RV

PW the word is translated "das Vogellied (aus dem RV)", with\' referenc^
to Varahamihira liph. S. 46, 73. Kern translates here "augukl hymT

Praina II the counting of the Adhyayas in the MSS does not cor-
respond \'); I have followed D.

The Adhyayas treat of the following subjects.
II, 13 The consecration of an image of Visnu, with an extensive

description of the ritual.
II, 14 The ritual of the adoration of Mahapurusa, a form of Visnu.
II, 15 The ceremony of the bathing of Visnu.
II, 16 The consecration of an imago of Rudra-^iva. This cliapter
is practically similar to II, 13, except for the Mantras; for
that reason I havo not given a separate translation of it.
II, 17 Tho adoration of Mahadeva, a form of Rudra-^iva. To bo

compared with II, 14.
II, 18 Tho ccremony of tho bathing of Rudra.
II, 19 Tlio second consecration of an imago, to bo performed in
case tho worship of a god has boon neglected during a
specified period.

II, 21 Tho ceremony of tho bathing of Dova, a form of Rudra-^iva.
Like II, 15, this short chapter is entirely written in verso.
I havo not boon ablo to give a satisfactory translation.

Tho chapters of tho third Prasna describe tho rito of worship
of several deities, namely:

Ill, G Sarasvati.
Ill, 7 ViHuu.
Ill, 8 Ravi.
Ill, 9 Jyesthn.
Ill, 10 Vinayaka.
Ill, 15 Rudra.

Tiio lnst chapter, IV, 2, describes tho ceremony of tlio bali-oblation
to Dhurta (Skanda, Karttikoya).

ch r ^^ ® wanting; ch. 21 is ch. 19 in GTM, ch. 18 in BBeJ;
ci," ofi 20 in GTM, cli. 19 in BDeJ; ch. 22 second part is

there does seem to exist a certain preference for Yisnu \'). Each
chapter on the worship of Yisnu (or Mahapurusa) has its counter-
part in one on the worship of Rudra-^iva (or ilahadeva); in fact,
Rudra has one chapter more (II, 18). The chapter on Yisnu, how-
ever, is always placed first; the corresponding one on ^iv\'a follows.
Then there is the significant quotation from the Bhagavad Gita
(II, 22:14.15), introduced by the words, \'Thus speaks the Lord\'
(tad aha hhagavan). The sect-name Yaisnava actually occurs in
III, 7:19.1, where at the end. of the ceremony the worshipper,
about to eat, has to call out, \'I am a Yaisnava\', and has to share
bis food with anyone who answers him in the same terms.

That the author was a Krsnaito Yaisnava seems likely not only
because of the quotation from the Bhagavad Gitil, but also because
of the occurrence of the name Krsna, with the epithet Jagaddhita
\'the benefactor of the world\', (II, 15, end), who is here co^\'iripletely
identified with Yisnu.

The avataras of Yisnu are not mentioned. That Krsna occurs
in connection with Yisnu need not mean that he is considered an
avatara of Yisnu

The usual attributes of Yisnu are known; we find mention of
the sankha (II, 22, end). In Yaikhanasa Grliyasutra lY, 11 a full
description of Yisnu\'s appearance is given.

Brahma is several times referred to, but only in Jilantras. lie is
not separately worshipped, and tho TrimHrti is not mentioned. Tho
conception of the Trimurti must date back to tho fifth or sixth
cent. A.D. I do not think that we may conclude from the two
last facts that Baudhayana\'s chapters must have been written before
that date. Tho evidence is too inconclusive; moreover, it seems
probable that some of the chapters at least were composed after
that period (Cp. p. XXIII, ff.).

It is optional in Baudhayana to worsliip Rudra either in tho
form of an image, or of the Liiiga. The ritual remains the same,
except where the Mantra is given for the ceremony of tho \'openinf^
of the eyes\' of tho image. \'In case there should be a Linga, (thil
instruction) d\'oes not apply\', tho next sutra says, adding the obvious
reason, \'there being no eyes\' (II, 16: 7. IG).

1) Visnupnja is described in Skandapurnna, Nilgarakhanda adhv 239
Bombay ed., 1910ff., vol. VI, p. 273. " \' J-

4; An account of the worship of 6iva is given Sivapurilna, ch. 7- cp also
cli. 8, ch. 25 ff. ■ \' J • ■

On this name cp. the following quotation from W. Caland,
Kritische Bemerkungen zu vedischen Ritualtexten (Wiener Zs. f. d.
Kunde d. Morg., XXIII, 1909, p. 52—53).

"Das Wort dhürta (I, 8, 5 : 121.10 und Käth. VI, 7 : 56.20)
Bcheint bis jetzt nicht gedeutet zu sein. Ich schliesze dies nicht nur
aus der von Schroeder an beiden Stellen aufgenommenen Variante
dhürte^i sondern auch aus der Weise, wie Bloomfield ("Konkordanz"
S. 63 a) das Yajus zitiert, nl. anähho mrda dhnrte. Es ist aber beide
Male dhürta zu lesen, wie auch Äp. srs. VI, 11, 3 und llir. örs.
III, 18 haben. Das Yajus hiutet also: dhürta namas te astu, vgl.
auch Man. ärs. I, 6, 1, 41 mit Knauers Bemerkung z. d. St. Der
Namen des Kommentators zu Äpastamba dhürtasvämin ist danach
synonym mit hhavasvämin oder rudrasvämin. Im Baudhäyana-grhya-
pariöista behandelt ein ganzes Kapitel (IV, 2) den dhürtabali. In
diesem Ritual wird Dhürta als Skanda, wie Ath. V. pnriä. 20.4
(vgl. Böhtlingk, Sanskrit Wörterb. K.F. VII, 351), oder als Kartti-
keya angeredet."

The literal meaning of the word dhürta is \'scoundrel\'. Skanda
seems to have been, like his father Öiva, a patron of thieves and
robbers. In tho drama called j\\lrcchakatika some burglars invoke
Skanda as their patron deity

There is one passage in this chapter which deserves special
attention. Towards the end of tho ceremony tho performers take
up tho imago of Dhfirta, and circumambulate the fire three times,
dancing, and turning their left side towards it {nrttjautas trir
apasalaih jMrij/anti, IV, 2 : 26. 22). It is specially prescribed in all
ceremonies to turn with the object on one\'s right hand side. The
reverse only occurs in ollerings to the Manes, and in ceremonies
which are intended to injure a person or his possessions {ahhicara)\').

1) The adoration of Kilrttikeya is described in the Uhavisyapiu-nna, adhy.
22, 2;{, 24, 39 and 40 of tho Hralunaparvan, ed. 1897. This edition is a fraud,
cp. Aufi-echt ZDMG, 57, p. 27G IT., but it seems to contain most of the
original matter.

3) Cp. W. Caland, Een Indogermaansch Lustratiegebruik, Versl. en Meded.
Kon. Ak. V. Wetensch., Afd. F^tt., 4e Recks, vol. II, p.27G, and the quotation
U-c.) from the Sad v. Br. II, iO: yathn &mamnakarauam tathuhhkriranhjanam
Lsc. devayajanakamnam].

The ceremony in Baudhayana must be of an inauspicious nature,
tor a few hnes further down the sacred cord is put -on and a
Mantra IS recited to avert the evil consequences o^ ahhicara, whicb
i translate by magic. It is not clear which form this abhiciira is
supposed to take.

There are two chapters in Baudhayana which describe the adora-
tion ot deities otherwise scarcely Icnown: the Upasrutikalpa (III, 4)
and the Jyesthakalpa (III, 9). \' .

Upasruti is explained as \'a supernatural voice hoard at night
and personified as a nocturnal deity revealing the future\' in the\'
Sanskrit Diet, of Monier Williams, a translation of PW I 975
where we are referred to Mahabharata V, 13, 26. There can bo\'
no doubt that the Upasruti mentioned here is the same as the ono
m Baudhayana. The epithets given to her in Baudhayana show
that she IS a night-goddess: ratn, ni^a, ksajya, all mean \'night\'
^r?«« IS \'the dark one\', andhaharinl means literally \'the blind\'
making\' (goddess); but I must confess that I do not understand
he real meaning of the interesting but enigmatic ceremony which

According to the Sabdakalpadruma (quoted in PW III 158^
Jyostha ia found in tlie Padmapurana as an older sister of LaksmL
who was born, like LaksmI, out of tho froth of the ocean when
It was churned by the gods in order to obtain amrta

I have not found any other roforonco to this deity. It must bo
the one mentioned in tho Padmapurana, for ^rl is one of tho names
by wbch she IS invoked. The name Pundarlknksl (lotus-eyedrnmy
mean tha she st.uids in some relation to Visnu; the epithets /.as^,?

"«t\'^^^blo in Baudhayana, as Buhlor
thought (cp. p. XVII) wo may oxpect to find it in the first place
m the description of the adoration or Durga (III, 3). The worsh n
of this goddess became connected with that of the gaktis, the femaln
powers or spirits. This Sakti-worship was probably not an origin

ally tantric conception "), but in later times it is almost exclusively
described in tantric works.

I am not able to decide whether certain manifestations of Durga,
which at present are purely tantric, were so likewise when they
first appear in literature. The question is of some importance for
Baudhayana. He enumerates eleven manifestations of Durga, one
of them being l^rahiivai.snavl. The name Vaisnavi occurs in Mar-
kandeya-Purana 82 as that of Visnu\'s Sakti, or female power. Thus
the name Maharaudri in Baudhayana must mean the Great Sakti
of Rudra -). It is questionable, however, whether avo may take the
occurrence of these two names to bo a proof of tantric influence

As far as can bo judged from the written documents, tantric
Piija may bo performed in tho same manner as A^\'odic Piija, the
only diflerenco being the use in tantric Puja of bljaksaras (syl-
liibic Mantras), other than \'om\', tho sacred syllable. These bijilk-
saras (hrmi, hrom, yam, etc.) are found nowhere in tho Grhyapa-
rivsista, and in no caso tho description of Puja in Baudhayana
(lisagrees with that given in tho Puranas. What the Grhyaparisista
would look like if they were really tantric is dearly shown by
the way in wliicii tho two chapters II, 13 and II, 10 have been
refashioned in tho Nirnayasindhu. The text of theso chapters has
been left intact, but long lists of bijilksaras have been inserted. This
does not mean, however, that tho texts originally contained tantric
elements. This applies not only to the chapters which I have selected,
but also to tho rest of tho Grhyapari^istasutra. Except for tho
two doubtful (»pithets of Durgii I can find nothing in support of
Biihler\'s opinion that some chapters show tantric influence, and I
am unable to seo which chapters ho had in view.

Concerning the period when tho Grhyaparisista wore written, we
liavo tho following indications. There is in tho first place tho quo-

Cp. Monier Williams, l.c. p. 180 (T.
2) Another name of this kind may bo Mahnbhilgavatl in T, whero MG
havo Mahilblmgavatl.

. An extensive <Iescription of the present-day (tnntric) worship of DurgS
\'\'\'/""»\'I in Diirpn Pnjn, l)y Pratapachandra Ghosha, Calcutta 1871.

*) Cp. Monier Williams, l.c. p. 1\'J7 IF., whoso description of tilntric rites should
1,0 accepted without taking into consideration the opposite view of A. Ava-
I\'antra of the Great Liberation (Mahnnirvnna Tantra), Introduction.

tafioD from the Bhagavad Gita (IX, 26) in II, 22. Garbe\', opiaion
abou .he date of this poem i,: \'We shall „„t\'g„ materially Zng
If we assign the composition of the original Oita lo the 2nd cent
B.C., Its redaction to the 2nd cent, of our era\'\')

The way in which the quotation is introduced shows that the
Bhagavad Gm already wa, considered to have scriptuml value
In anther chapter in fte Grhyaparisista (II, 15) Krsna is identified
w th Visnn. When this identification took place cannot be decided

an accomplished fact, but we do not know in ,vhich century these
books were composed. Epigraphic resources are lackin. in the firs
four centuries of our era; the first inscriptions whil mLuon
Vasudeva-Krsna belong to the fifth century»)

We may safely assign the terminus ante quem non of the chanters
m which the Bhagavad Gita and Krsna L mentioned to „ne 0

There exists another indication concerning the dale of the Grhya-
pari&sta not in the chapters that I have printed, but in the 7r"t
Prafea (adhy 16 : the Orahafflnti •), or p,,\'pi,i„«o\'„ „f
Th Blooh noticed that in this ceremony the sequence of L „anit

This dale apces fairly closely with the one arrived at above
It IS possible that the Grhyapari«,ta,utra has to be assigned t„
^l=~te period, judging from the Viniiyaka-worship, desc^ed

2) The Anuglta portion of the Alvamedhikaparvan. chanters 53
tiparvan 43; cp. Bhandarkar I.e. p. 34fT. cnapters oJ-55; .^Jin-

Mat,ya PMua (od. Poona, 1907) ch, 92, t ,1\'ij\'\' \'1\'n"
Grps (m ])) I, 10, 12-1/,; 51. 79 and 80 cp. I, « M und 38 Mm „ ?

in III, 10. According to Bhandarkar (I.e. p. 148) tho cult of Vinä-
yaka-Ganapati did not come into practice before the end of tho
5th cent. A.D. He bases his opinion on an argumentum ex silentio:
the fact that the name Vinayaka is not found in the Gupta inscrip-
tions. An argument like this is not conclusive, but it may be right,
especially as Ganesa does not appear in the Mahabharata, except
in one legend in the Northern recension of the poem \').

In Baudhayana Vinayaka is already identified with Ganesa. He
is called Hastimukha. The names which are given to the Vinilyakas
in the Mänavagi\'hyasütra and in Yäjnavalkya do not occur here \'■\').
If we admit that the Viniiyaka-chapter was written after c. GOO
a.D., this docs not compel us to adopt tho same terminus ante
quem non for tho whole Grhyaparisista. As Bühler already remarked
(above, p. XVII), there is a difference in style in the chapters
"vvhich makes it probable tliat they were added by diflerent hands
at diiferent periods.

Tho two chapters in verse, II, 15 and II, 21, seem to mo
of more recent date than the others, and II, 15 contains tho
reference to Krsna. Tho chapter II, 22 is strikingly different from
the rest in its subject-matter; it does not describe a mode of wor-
ship, but treats of several moot points in the rules of tho cult, as
they are set forth in the preceding Adhyiiyas, citing the opinion of
the teacher Ördiki as opposed to that of Baudhayana. And it is in
this chapter that wo find tlie quotation from the Bhagavad Gitil,
and the only reference to the conch as attribute of Visnu, and to
the bull as Öiva\'s vähana.

Thero is nothing inherently impossible in the supposition that
chapters like II, 18 and II, 10 (the consecration of an imago of
Visnu and of Rudra) were written in, lot us say, tho 2ii<l century
A.D., for, as I have shown above, the Linga-worship, which is
mentioned here, is pre-Christian. They contain Pauranic Mantras,
and wo cannot trace the history of the Puranas, as they exist at
present, beyond c. GOO A.D.; but Püjä, and tho Mantras used in
\'t, may bo pre-Christian for all wo know. On tho other hand, if
anybody cares to arguo that these chapters aro of tho 70\' century
or even later, I cannot refute this.

In these circumstances I consider it impossible to formulato any
opinion concerning the ago of the Grhyaparisistusntra.

Cp. JUAS, 1908, 380 ir.
\'-) Cp. above p. XIII f., and the refereucc to IJhaiidarkar.

period when it came into use among the Hindus. Puja has no
place m any of the five subjects which make up the recognized
contents of the Pur.nas; the chapters describing it must thc^^Xe
be a late addition, which docs not imply that Puja itself may not
be of very_ old date. This method of worship may have exisfed a
very long time before it was incorporated in the Puranas.

Ihe number of acts of worship (npacarasj in Puja is generallv
given as sixteen or eighteen. There exist many versus memoriales ^
enumcmting them; the one which seems especially to concern
Baudhayana IS found in the MS which I call B, as an interpolation
between BGrhs. I, 1 and 2; and also, with slight variation, in H,
p. m a footnote to BGrhs. I, 11. It nins:

asanavahanain padyam arghyam acamanam tatha I
snu^am vastropavitain ca gandhapuspam tathaiva ca 11
dhuparn d^pam ca naivcdyam punaracanianam tatliii
tambulodvasanain ceti upacilriis tu soda-^a 11
In D the two last lines are;
dhupadipain ca naivcdyam paniyacamanam tatha I
tambulodvasanain ceti hy upacaras tu soda^a 11
We do not find in Baudhayana a description of the way in which
the acts are performed, which is supposed to be known. For that
reason I shall cite the oldest account of Pnja as seen by a non-
Brahmin, which is found in Ain i Akbari(c. 1590)

"Since according to their belief, the supreme Deity can assume
an elemental form without defiling the skirt of the i\'be of omni-
potence, they first make various idols of gold and other substances

1) The native tradition concerning the origin of Pnjii is fo.nwl i„ w iv ,
A View of the History, Literal,.re and Ueligion of the ZLZ

to represent this ideal and gradually withdrawing the mind from
this material worship, they become meditatively absorbed in the
ocean of His mysterious Being. Sixteen ceremonies conduce to this
end. After the performance of the Homa and Sandhya obligations,
the devotee sits down facing the east or north, and taking up a
little rice and water sprinkles (the idol) with the intention of be-
ginning the worship of God. Then follows the Kalasa-puja or
pitcher-worship \'). The water of the pitcher wliich is required for
the ceremony is venerated in a special manner -). Ho next performs
tbe Sankha-puja wherein the white shell is venerated which is
filled with water to bo poured over tho idol. Next follows tho
Ghantil-puja in which tho gong is plastered with sandalwood
unguent and worshipped. When these are concluded, he sprinkles
a little rico with the intention of soliciting the manifestation of tho
deity. Such is tho first of the sixteen ceremonies.

(2) Tho intention is made that tho prayer of tho supplicant may
he accepted. A throne of metal or other substance is placed as
a seat for tho deity\').

(3) He pours water into a vessel that ho may wash his feet when
ho comos, it being tho custom of the country to wash tho foot
of superiors when they enter a house

(4) Ho throws down water thrice on the ground to represent the
rinsing of tho mouth by that mystical being, as it is also a
custom of this country among tho more refined classes to offer
this service to a superior before moal-timo \').

(6) The idol is lifted up with its seat and carried to another place.
^Vith tho right hand a white conch-shell is hold while with
tho left a gong ia struck and tho water is poured over tho idol
wliich is then washed\').

(7) Tho idol is then dried with a cloth and placed upon a throne
and it is dressed in such costly robes as circumstances can
furnish \'").

2) A twig of cach of tlie following sacred tra^s: Kicus religiosa, Ficus
i»dic;\\, Imcus gloniorata, Mimosa albida and the Mangifeni indica are placed
\'\'» the pitcher of water as an oblation. (Note of the Iraiislatov).
Not mentioned in iJaudhilyana. 4) tlvdhana.

(13) Food according to ability is then placed on a table before the
idol, which is then distributed to people as the idol\'s leavings %

(14) Is the Namas-kara which is a posture of supplication. He repeats
the praises of God with heart and tongue and falls prostrate
with his whole body like a staff. This prostration is called
danda-vat (stafF-like); he so prostrates himself that eight of
his limbs touch the earth, — the two knees, the two hands,
the forehead, the nose, and the right and left cheeks. This is
called sastahga, (eight members). Many perform these two
obeisances in supplication before the great.

OJ the modern descriptions of Poja the best is that of tho Linga-
puja in the temple of Rame^varam in South India, by J. Burgess
(lA, 1883 (XII), p. 315). Less circumstantial accounts are found in-
Monier Williams, Brahmanism and Hinduism, p. 415; Dubois,
Hindu Manners, Customs and Ceremonies, p. 419; Rev. Ishuree
Dass, Domestic manners and customs of tho Hindoos of Northern
India, Benares, 1866, p. 76 ff.; A. Avalon, Tantra of the Great
Liberation (Mahanirvana Tantra), Introd. p. xcvii.

The invocation (avahana) and the dismissal {visnrjaua, udvasana)
are unnecessary, according to tho Grhyaparisista«), in cases where
there is a permanent image or Linga, i. e. one not specially made

of the Grhyapansis a. The act m IJaudhSyana must have consisted in some
Iragrant sandalwood-paste being rubbed on the idol.

for a given occasion only. This touches the thorny question whether
the adoration of images by the Hindus should be called idolatry
or not. The modern Hindus generally will not have it given that\'
name, e. g. Manmatha Nath Dutt, A prose English Translation of
Agnipuranam, Calcutta, 1903, Vol." I, p. 98 note: "These two
peculiar religious rites [i. e. ävähana and visarjana] distinctly show
that the Hindus do not worship the idol but the spirit which they
temporarily invoke in that idol." Prom the passages in Baudhayana
it is clear that there certainly are occasions when the deity is
considered to inhabit tho image or the Linga permanently. Crookc
(ERE VI, 709 f.) discusses the question of idolatry, and quotes
from Wright, History of Nepal, 127: "In Neprd, while the idol
of GriimadevI Jayabhilgesvarl is being re-paint(ul, tho spirit of the
deity is extracted and kept in a jar until the work is finished,
when it is restored to its abode." Here we have the same idea.

The Mantras in the Grhyaparisista are of three kinds. Most of
them aro Vedic, taken cither from the Sainhita, the Brähmana,
and tho Äranyaka of the Taittirlyas, tho school to which Baudha-
yana belongs, or, in some cases, from other Vedas. Then they aro
generally given in full, not as pratika \').

A few seem to havo been taken from Upanisads, but I have not
been able to locate them

The rest of tho l^Iantras is PauiTinic. A peculiarity of the I\'auränic
Mantras is that, unlike tho Vedic Mantras, they are much subject
to alteration. They are rarely found twice in exactly the same
form. This is duo to the fact that the rauranic mode of worship
was not based upon a sacred and unchangeable body of literature,
like tho Veda. Some of tlio Mantras I have been able to locat(5 in
one or nioro Puränas. It seemed useless, however, to try to trace
them all, or to give all references which I found, as in no case
the occurrence of a JIantra both in Baudhayana and in a Purana
iniplies mutual borrowing.

1) I have given a translation of tlio unabridged Mantras only; to transhvto
the pratlkas I considered unnecessary.

2; Tlius \'pranavena dhnrayed brahma\', 11,1.3:2.19. The phrase is not
given in Rloomficld\'s Vedic Concordance, or in J. A. .Jacob, Upanisadvltkya-
kosah, A Concordance to the Principal Upanisads and Bhagavadgltil, Bom-
bay,\'! 891,

13:2.6; svistakrtprahhrti siddham a dhenuvLpra-
danat III, 6:17.23, etc. I shall give here the regular paradigm
of sacrifice according to Baudhayana, as his terminology diffei-s
in some respects from that used by the other Grhyasutras.

ott by drawing three lines on the ground, etc.
agnimanthanam. Fire is produced by friction.
agniparicarah. Darbha grass is strewn round\'the fire, etc
patrasanisadanam. The required sacrificial vessels are placed ready etc
pavitrakaranam. Consecration of the two pavitras, the blades of
Darbha grass used as strainers, by means of which the water
and the clarified butter are purified.
idhnaproksanam. The fuel is sprinkled with water
pramtapranayanam. A vessel with water is carried towards the
east, and placed north of tho sacrificial fire. It is loft standing
there till the end of tho sacrifice (v. infra)

ajyasamskurah. The clarified butter (ajya) is prepared for the two
ajya-portions {ajyahhttga).

agniparidhanam. The three paridhu, (pegs) are laid round tho fire
one to the south, one to the west, and ono to tho north \'
agniparkecanam. Water is sprinkled round tho fire.

agnimnkham. Consisting of twelve oblations of ajya, offered with
certain verses and yajUmsi, with svaha at the end Then
follows the central point, which varies in every ceremony
according to tho circumstances. It consists of: \'

pradhanahomah, the principal oblations, with eventually
upahomah, additional oblations.

In every sacrifice tho following oblations are \'tantra\', i. e.
belonging to tho regular paradigm;

same order (ühena).
Vranltüvijunnayanam. The pranitä water is poured out in the direction

of the disas (cardinal points; v. supra).
vciradänatn. A dhcmivara is given, i. e. a milchcow, to be chosen
from the herd of tho sacrificer by tho priest wlio performed
the sacrifice for him.

Cp. Baudh. Grhs. I, 3 and 4 (in D); Hir. Grhs. I, 1, G—2, 13,
(SBE,\'XXX, 138 fr.); Ap. Grhs. I, 12—11, 8 (SBE^l.c. p. 252 ff.).

The groat number of variants shows that tho text must have
suffered considerably in courso of timo. Some passages (notably III,
10, end, and IV, 2:5.8 ff.) aro even untranslatable. This is also
the case with tho whole of ch. II, 21; hero tho text is probably
correct, but I can hardly make any sense out of it. In noting variants
I have probably erred on tho safe side, i. o. of giving too many.

Words hitherto unknown (e.g. kntm, III, 9:20.18) aro scarco
ill the Grhyapari^ista. In Vaikh. Grhs. (IV, 11) wo meet tho word
üditüva, explained as \'water\', and pramdhi,^ a technical term for
one of tho jars used in sacrifice.

I\'or tho translation of tho many stereotyped phrases I havo been
greatly assisted by Biihlor\'s translation of the Baudh. Dharmawlstra
i» SBE XIV.

The old form dcvyai (dativus pro gonotivo) occurs 111,5: IG. 23;
likewise vcdyai (IV, 2:24. G). Cp. Caland, Über das rituollo siltra
des Baudhayana, Abh. f. d. K. des Morg. XII, part 1, p. 45.

Instead of vyUhHihhih tho MSS regularly write vyähylihhih. This
form is also tho usual ono in tho other work of Baudliäyana, o. g.
tl>o Srautasntra; likewise in many Puriinas.

To add a list of Alantrapratikas I considered unnecessary in an
edition consisting of selections, like this.

vedyur ova yugiiiiin briihinanan annena parivisya punyiiham svasty
rddliim iti vacayitvii samiigatayam iiisayam kapiliipailcagavyona
sahiranyayavadurvaukurasvatthapalasaparneua suvarnopadhanaln pra- 6
tikrtim krtvabhislilcaty iipo lii sthii inayobhuva iti tisrbliir hira- ^
nyavarniih ^ucayah piivaka iti catasrbhih pavamanah suvarjana ity
etonanuviikona vyillirtibliih I puapaphalaksatami^rayavadurviinkuram
piidapltho niksipatldani vismir vi cakrania iti I pratisaram badlinati
raksohanaiji vajinam ity I athainiini naditatakahradanirjharaaaraatir- 10
tbilnain anyataincsv ahatciia vasasil kusabandliainillyain acchiidyadbiva-
sayaty ava to hcda ud vittaniam ity I atba ^vo bliiito snatvaliataviisasaB
catvaro brahmanilh pratinmin uttliiipayoyur uttiHtha brahmanas pat4i
•ty\' atha f5ucau do^o samavasthiipya

iipyiiyasvcti ca kHirain dadhikrilvnoti vai dadlii |
!5ukram a.si jyotir asity iljyain dovasya tveti ku^odakam ||

-I. Aclliyilya -13 is wanting in J. — ckfEdaiyitm om. IIM. 2. vSI om.
The reading of the other MSS presupposes n second name of a nak^atra.
Cp. the beginning of the Iludrapratistlinkalpa (II, 10). 5. sa om. DDo TNS.

yava o»i. T. — °opadhItnam DMT. 8. vyiHirtlbliii ca D. — "mi.\'irair
yava» 1). — yava om. M. \' 9. pildayor BHc TMG. — tlhadlinllti D.
10. viljinam il jiglianni iti D. 11. kuiabaddliamBlyam T, kuiagamdhamUl-
yam BBe, ku^abaddhainnUlm MO. — ncchndyndliisSrayftti I), iTcliildyndhi-Sritya
IJBc. 17. asi jyotir om. HBfi. — devasya tvil kujiodakam D. 19. palam
B(! instead of varani. 20. Thus D; raktilyasncliasaipyuktain BBe TxMG.
Cp. the Rudrapratisthllkalpa.

thavikankatanyagrodhapanasamrasirisodumbaranam sarvayajnikavrk-
sanaip carmakasa^yakaksenabhisincaty asvatthe "vo nisadanam "ity
etena manimuktapravalarajatatamranam apsu nimagna\'nam purna-
5 kalasenabhisincati hiranyavarna iti purvoktena I hiranyena teiasa
caksur vimocayet tejo \'sityl atha devayajanollekhanaprabhrty agni-
mukhat krtva pakvaj juhoti visnor nu kam paro niatrayeti dva-
bbyami purusasuktenajyahutrr juhuyad idam visnur vi cakrama iti
padayoh sprsetl punas tenaivajyahutir juhuyad visnor nu kam iti
10 nabhide^e sprsetl punas tenaivajyahutir juhuyad ato\'deva avantu na
iti murdhni spinet l punas tenaivajyahutir juhuyad atha sarvangam
upasprset purusena suktena I homanta ud u tyam jatavedasam ity
utthapya sakunena. suktena devalayam pravesya manimuktapravaja-
suvarnarajatani padapithe nidhayato deva avantu\'na iti visniim
15 sthapayed I atha gandhapuspadhupadipany aka^onmukhani krtv\'opot-
thayavahanam karoti pranavayuktavyabrtibhir vyastaih samastai.4
com bhuh purusam avahayamy om bhuvah purusam avahayamy
oip suvah purusam avahayamy om bhur bhuvah \'suvali purusam
avahayamity avahya ratnambukala^enabhisiiicati I pranavena dharayed
20 brahmeti vijfiayate I pranavena kurcam dadati I durvavisnupadas^ya-
makapadmapatrakala^ona padyam dadaty I elalavangatakk\'olakarpura-
misrakala^enacamanlyam dadaty I apah ksirain kuSagrais caksatair
yavatandulair yavaih siddharthakai5 caivarghyam dadatima iipah ^
^ivah Jivatamah putah putatama medhya medhyatania arghyas tfi
25 jusantjim pratigrhyantam pratigrhniitu bhagavan mahavisnur visnave
nama iti padyam ilcamaniyam arghyam dadatidain visnur vi cakrama
iti pratisaram visramsayati I devatilm namaskrtyatha gandhani dadati I
ime gandhah subha divyah sarvagandhair alainkrtilh (\'
puta brahmapavitrena putiih sOryasya ra^mibhih ||
30 pratigrliyati Im pratigrlinatu bhagavan maliavisnur visnave nama
iti I malyam dadilti I

-i". etenilnuvakena D. - tamrarajatunnm MG. 5. hlranyavarnani iti navar-
cona 1). 7. visnor nu kam iti puronuvilkyflm anncya paro mntrayn iti
yajyayii julioti D. — i)akvnj .... dvffbliynm om. nOe. 8. atha purusa" D —
upajuhoti D. 11. jnnuni lie. - upajuhuyJIt T. 12. spr^ot I). _ upasprset
atha T. 13. devam svfdayam 13 Be TMG. 20. visnuk.llnti MG viVnu-
knlnta DNS, vi^nntpatti (7) T, visnuparna (?) B. 21. \'tatkola MGT, kam-
ko a B Be. 22. .Ipa M. - flpah must have been used here as accusative
Other examples PW, V, p. 1003. - ksira B Be DTM. 23. yavaih om I) J
carghyam I). _ .ladyad B Be. 24. .<ivllli om. B Be, &anm SivRs D \'

25. jusatam TMG. - pr.itigrhyatilm B Be TMG. 20. T om. pildyam\'
nama iti (1. 30). 27. ^krtvStha D, atha om. MG. - gandhiln G " "

ime mâlyâh éubhïi divyâh sarvamälyair alamkrtâli |
pütä brahmapavitrena pütäh süryasya rasmibhih ||
pratigrhyatam pratigrlinätu bhagavän mahävisnur visnave nama
iti I puspam dadäti I

pütä brahmapavitrena pütäh auryasya rasmibhih ||
pratigrhyatam pratigrhnâtu bhagavän mahävisnur visnave nama
iti I dhüpam dadäti I

vanaspatiraso dhüpo dhfipüdhyo dhüpa uttamah |
äghreyah sarvabhütänäm dhüpo \'yani pratigrhyatam || 10

pratigrhnâtu bhagavän mahävisnur visnave nama iti I dïpam dadäti I
jyotih sukram ca tejaâ ca dovänäm satatam priyah |
bhäsvarah sarvabhütänäm dîpo \'yain pratigrhyatam ||
pratigrhnâtu bhagavän mahävisnur visnave nama ity I atha dvädasa-
nämabhih puspüni dadyät I tair eva tarpanam krtvä krsarani päyasam 15
gulodanam haridrodanam iti havïinsi I pavitraiu to vitatam iti päya-
sam nivedayed i ghrtäplutani pürnasarävam gulodanaiu nivcdayot I
l^rsaramisram äjyam juhuyäd \' vasudoväya svähä sankarsanäya svähä
pradyumnäya svähä aniruddhäya svähä säntyai svähä ériyai svähä
sarasvatyai svähä pustyai svähä visnavo svähä I visnor nu kam I tad 20
asya priyam \' pra tad visnuh I paro mätrayä I vi cakramc \' trir deva
iti I dvâdaéanâmabhir amusmai svähämusmai sväheti I svistakrt-
prabhrti siddham ä dbenuvarapradänäd I atha sarvcsäni havisäiji
balim upaharati \'

tväm okam ädyam purusani purätanain | näräyanan.i visvasrjaiii 25
yajämaho ||

tvani eva yajilo vihito vidheyas | tvam ätmanätman pratigrhnlsva
havyam || ity I

athägrenägnim asvattlmparncsu huta.sosam nidadhäti bhOr bhuvah
suvar om iti I dviâ catur vä pradaksinaiu sahägniiii parikrämati I so
vióvabhujo namah sarvabhujo namo ätmano nanmh paramätmano
iiania iti I brahnmcärl grhastho vä dvädasa brähmanän "saiiiyatän
liaridrodanam bhojayot \' samtis^hate pratisthävidhih.

5. T nhbyev. the Mantra. 9. dhnpobliyo B De DT. 10. nglirilnah II Do. —
Karvadevnnilm D. 11. i)ratigrhyatrtin pratigrliniltu 1). Thus also 1.14. —atlia
\'Hpiup I). " 12. Äiikras ca l"). i;î. bliHskaras MG, piablinkarab B Ho T.
■15. tarpanïlni H Do 1)M(Î — krâarani I3e, krsarapîîyasagulodanain I), gudo-
danain B(i (thus always). 18, kVsarainiiriljyaü M, krsaram tilamiéram
fljyarn D, kr.saram njyami^ram B Bp. 19. Isîinyai D. 20. pnsncTMG.—
puruçasnktcna viçnor I). 22. dvitdaäabbir nilmadbcyair TMQ. 23. .sarva-
liavisîtm B Bc I). 30. sUgnitn I), 32. I) adds: sarvJltmaiio namab.

33. bbojaypd îTc.lrynyilmgijlIyakain kuindaladv.ayain vastiayiigmeiiîîcïïryain
pOjaycd acäryHya gHs tisro dadyîln mabîlni.si IrcyHinsi prnpnoti sarviTn kîlni.lii

athâto mahäpurusasyäharaliali paricaryävidhim vyäkhyäsyämah I
snatab sucih éucau same deée gomayenopalipya pratikrtim krtvâksata-
puspair yathalabham arcayitva saha puspodakena mahapurusam \'ava-
hayed om bhuli purusam ävähayämy cm bhuvah purusam âvàhayâmy
5 oip suvah puruçam^ ävähayämy om bhûr bhuvah suvah purusam
avahayam^y avahyayatu bhagavân mahâpurusa iti I kusair äsanam
dadyat I savitrya pâtram abhimantrya prâksâlya tirah pavitram apa
aniya punas tenaivapo \'bhimantrya saha pavitrenädityam darsayed
om ity a tamitos I tasaqi trïni padâ vi cakrama iti pâdyam dadyâd I
10 atha vyahrtibhir nirmalyam vyapohyedam visnur vi cakrama ity
arghyam dadyad l^divo va visnäv ity âcamanïyam l athainam snâpa-
yaty apo hi stha mayobhuva iti tisrbhir hiranyavarnäli \'óncayali
pavaka iti catasrbhih pavamanah suvarjana ity etenânuvâkena brahma
jajnanam vamadevyarcâ yajuh pavitrenety I athâdbhis tarpayati keéa-
15 vam t^payami narayanaip tarpayâmi mâdhavam tarpayâmi govindam
tarpayami viçnum tarpayâmi madhusûdanam tarpayâmi trivikramain
tarpayami vamadevam tarpayâmi érîdliaram tarpayâmi hr^ikeéain
tarpayami padmanabham tarpayâmi dämodaram tarpayâmïtyl etai\'r
eva namadheyais tarpayitvâ vyâhrtibhih pradaksinam udakam pari-
20 sicya pranavena vaso dadäti sâvitryâ yajfiopavîtam idani visnur vi
cakrama ity acamanlyaip gandhadväräm iti gandliam irâvatîty aksatam
tad visnor iti puspam savitrya dhûpam ud dipyasveti dïpain dovasy\'a \\

tveti havirnivedanam I athâsmai dvädasanämabiiih puspäni dadyätl
trini pada vi cakrama iti pratipadam dadyât sumrdïkâ bliavantu na
25 ity antenâthainain vaisnavibhir rgyajui.isâmâtharvabliih stutibhih stun-

avapnoti samtiçtliate (visnu» Uc) prati^tiiSvidliih B Be. - visnunratistliîl
vidhih I) Bo. \' ■> • i •..

2. devasya pratikrtim D. 3. biiagavantam nvîïhayed B Be MG. (5 âvîllia
yâmy om SyStu B Be, ity îiv.thya om. B Be M. . 7. 1) adds artcr dadyllt-
bhagavato yam kürco darbhamayas trivrd dharitas suvarnamayas tam iusasva
lt.. - atha saviti-yn piïti-am adbl.ih prakçâlya 1). 8.\' apo om B- tenai-
vapsv abhimantrya TMGB. — sapaviti-onr D. 9. dadîïti Ü 10 nirmill
yam apohya BBeG. - vi cakrama om. BBc. U. The sei-ies of names

5di TMG) dvadasanîîmadheyais tarpay.tvit (tarpayitvîs om. ])) vyîihrtibl.ih
DIAIG. 21. ncamanlyam om. T, arghyam G. - îlcamanlyam gandhadvîî\'-

vanti I vyährtibliih purusam udväsayed oin bliîih purusam udväsayäray
om bhuvah purusam udväsayämy om suvah purusam udväsayämy
om bhör bhuvah suvah purusam udväsayämy oui prayätu bhagavän
mahäpurusa iti I pratimästhänesv avähanotsarjanavarjaiu sarvaiii samä-
nain mahat svastyayanam ity äcaksata ity äha bhagavän baudhäyanah.

athätah sampravaksyämi visuoh snapanani uttaniam |
präsädasyägrato vidvän kuryät snapanamandapam || 1
mandapasya ca madhyo tu vedikäin saniprakalpayet |
acalapratisthito yatra dcvas tatra na vcdikä || 2
tasyäh samïpo tatsthäno kalasastliänam uttamam |
saiikliyä ca nava teaäin tu stiulpanaiji pranavona tu || 3
yat kiiii cit kriyatc cätra pranavcnaiva kathyato |
sthäpanaiji kalasänäiji tu prägädy aiéünam antatah || 4
ctenaiva krameuätra sarvani karma vidliîyato |
navamaui kalasam madiiyo stiiäpaycd antato buddhah (| 5
kürccsu stlinpayet sarvän vrlhiprasthasthitesu ca |
vrïhayah éâbiyah proktäh kalasasthäpano buddliaih || 6
tcaäm abhävc yat kiiji cid grämyaiii dhänyam iiiocyatc |
pürayct kalasän sarvän suddhasphatikasannibhaih || 7
jalais tu madhyamaui tatra paflcagavyona pürayct |
kürcän uidiiäya sarvosu éarâvair apidhäya ca |) 8
ariktair ova kartavyä ^arävair navabhih sadä |
apidhänakriyä tcsäip tiälijair ova tanduhiih || 9
arcayct kalasän sarvän gandhapuHpädibhih kramät |
präpto muhürta ävähya paramätmänam ätmavän || 10
pürvoktavidhinävähya dcvam äniya vcdikäm |
arcayitvä tatas caivam aksatair cva sarvatah (| 11
änitaiu vcdikäyäni tu gomaycnäparcna tu |
upalipto \'ksataih kïrno sälibhir vrihibliiâ ca tat || 12
pränmukhau.i dovaui âsînaiu saiiinidadhyät tu tatksanam |
tatraiva tv acalasthäno na cävähanam isyato || 13

30 ^ \' \'

1. udvtlsayltmi ity ildibhil» prayStu bbagaviln nmbnpuruçfth kçemîSya vija-
yftya, punassaindarsanflya ca iti l). 4. Jlvnliaiiodvitsanavarjam ity nlia D Bc,
avllhanodvnsanavarjam aharahas tv ncaksata ity nha D. 13. pragltdUïïnain

21. knrcam TMG. — vidliHya IlBe. 22. kartavyah D. 27. tato visnuin
arcitair eva sarvasah ü. 29. kli naié T.MG. — ca tîlii B Be TMG. 30. tatal.i
ksanttt I).

tatraiva nityasämnidhyäd devasya parainätmanah |
asanadi kramäd dadyät süktam paurusam äsritah || 14
tatah kala^m ädäya kuryät snapanam äditah j "
mantra ete tu mantavyäh snäpane paramätmanah || 15
5 vaisnavaip süktam äpo hi hiranyeti ca saptakam\'j
pavamanänuväkam ca sarve sädhäranäh smrtäh |j 16
anuktamantram yat kirn ein na grhnlyät tato buddhah |
anena vidhivat krtva snapanam purusasya tu (| 17
dattvä päyasam annam tu sesam parisamäpayct |
10 nityadevarcane yat syät kalaäasnäpanasya vai || 18
snapanasya trayaä coktä brahmajajnänamantratah |
vamadevyam tatah kuryät pavitram yajusas ca yat || 19
pavamanas ca nUyah syäd etat sarvarn samäpayet |
visuvayanasaükrantau candrasüryagralie tathä || 20
15 arcanayas ca vicchede kadäcit kälato bhavet |

upaghäte \'pi cänyasmin duhsvapne tu bhayamkare II 21
adyani tu snapanam kuryät sarva^äntir bliavisyati |

ayane cotsavaip kuryan mucyatc sarvapätakaii. || 22
ihaloke paratrapi sukham oväsya vardhate |
pascäd visno^ ca säyujyam ctity atra na samsayah |
jagaddhitaya krsnaya snapanam krtavän hi yah II 23
ity aha bhagavän baudhäyanah I

athäto rudrapratistliäkalpam vyäkhyäsyämaä I caturthyäm astam-
yam ardräyam apabharanyäm vä yäni cänyäni i5ubhanaksaträni\'tesu
25purvedyur eva yugmän brähmanän annena parivisya\' punyäham
svasty rcldhmi iti väcayitvä samägatäyä.p niöäyüiji kapiläpaficaga-

nam pratikrtim krtväbhisiflcaty äpo hi s^hä mayobhuva iti\' tisrbhir
hiranyavarnäh öucayah pavakä iti catasrbhih pavamünah suvan-ana
30 Ity ctenänuväkcna vyährtibhih I puspaphaläksatamiörayavadürvän-
kuram pädapithe mksipati namas te rudra manyava iti I pratisarani

1. Dcginning of J. 3. snilpana.n T. 4. snapanc J. 0. "Snuvnkaä ca
B Be J - sarva TMG. 7. kis ein DMG. 9. .eso B. 10. nftje dctl^\'
cane MG. - kalaiasthnpanasya vai DBc, kala^asthSpanam tu vai TMG
kalasasnSpanara tu vai D. 13. Inslead of ihis linc D rcpeais ü lü h
Ij. kalabhedatah D. 10. upaghntcsu cnnySsu (cnnye.?u M) MG, viinyasinin\' U
24. va caturdasysm vfi yäni D. 27. "opadhanain DTMG. []0. vy5l„ tibhii
ca D. — puspak.sataphalamisra" MG, puspaplialayavakRatami^ra» Bße nbnla
puspayavaksatamisra" J. \' \'

badhnilti raksohanam vajinam ityl atha naditatilkahradanirjharasa-
rastirthanam auyatamosv ahateiia viisasa kusabandhain ilcchadyadhi-
vasayaty ava te heda ud uttamain ity I atha svo bhote snata
ahatavasasas catvilro brahmanah pratimain utthapayeyur uttistha
brahmanas pata ity I atha sucau dese sainavasthapya 5 y

gayatrya grhya gomutram gandhadvaroti gomayani |
apyiiyasvcti ca ksiram dadhikrilvncti vai dadlii | ^ / \' ■

raktaya varam ajyani vai sesah sabajakrsnayoh || ity I
etena namas te astu dlianvana ity astabhih snapayati I sanilpalilsa-
l^liadirabilvasvatthavikankatanyagrodliapanasanirasirisodunibarasarva-
yiyriikavrksanan.i carniakaaayakalasenabhisincaty asvatthe vo nisada-
uani ity etena I nianinmktapravalanani apsu nimagniinam pilrnaka- 15 -
la^enabhisiilcati liiranyavarna iti purvoktena I hiranyena tojasa
caksur vimocayet tejo \'siti I lingo con nivartato caksuaor abhiivad I
atha devayajanollekhanaprabhrty agnimukhiit krtva pakvaj juhoti

yii ta isui? i5ivatama ity ilntiid auuvakasyathajyahutlr upajuhoti
<li\'ape sahasranlty etiibhyam anuvakiibhyuiu pratyrcain I sarvo vai 20
nidra iti padapithe sprsetl punas tiibhir eviljyahutlr jnhuyat kad
rudrilyeti nabiiidoBO sprsetl punas tiibhir eviijyiihutir juhuyan namo i
hiranyabahava iti murdhni sprset I punas tabhir ovajyahutir juhuyHt
sarvangam upasprsed rudreua samastena I tata ud u tyaiu jataveda-
sam ity utthiipya pancabrahmasamjilena sadyo jiitam ity iidi paftcii- 25
nuviikena dovalayaiji pravesya maniumktiipravrijasuvarnarajatiini
padapithe nidhiiya namas to rudra manyava ity iidi samastena ^
rudrona rudraiu sthiipayedl atha gandhapuspadhupadipiiny iikii^on-
niukhiini krtvopotthiiyaviihanaiu karoti pranavayuktavyiihrtibhir ^ .
vyastaih samastais coiji bhilh purusam avahayiimy oin bhuvah 30
purusam iivahayiimy oin suvah purusam iiviihayiimy oin bhur bhu-
vah suvah purusam aviihayiiniity iiviihya ratniimbukala^enilbliisiilcati

2. kuiabatldlmni T.M, kusabaddliamalain G, kusabandliilm nialilin I). 3. sniltvil
\'batavilsasas 1). 7. vai om. lilhf. 8. devasya tvil 1). JO. svct.lyits lu I).
10-H. J o»i. t/ic Sloha. — iiahun instead of varan.i I3Ue. 1 njyain ca D. —
se?ah BBe. I\'i. nanms to rudra manyava G. — atha I). — ^klitldira°
I^MT. -15. »mnktSpravillaparnanilm T. 10. ^flbhisificaty npo hi §th5 mayo-
bhuva iti tisrbhih hiranya" TMG. 18. pakvaj juhoti om. Bl5cJ. -- juhoti
namas to rudra manyava ity MG. 10. anuvnkasyii i)ratyrcam TMG. —
atha om. M. 24. samastena homEInta ud J. 25. °sanijilakcna D. — sadyo
jatam ity sdi om. HHeJO. 20. rajatildini T. 27. iti samastarudrcna T.

adi samastena rudrena BBeJl). 30. vyastnbhis saraastabhi^ D. 32. iti
(om. T) ayntu bhagavHn mahadevah ity DT.

pmnavena dharayed brahmeti vijöäyatel pranavena kurcana dadäti I
durvavisçupadâsyârnâkapadmapatrakalaéena pädyam dadâty I eläh-
vanptakkolakarparamisrakalasenäeamanlyam dadäty I äpalf ksïram

kusagrais eäksatair yavatandulair yavaih siddhârthak^ié eai^âr^hyam
5 dadatimä äpah siväh éivatamâh pütäh pütatamä medhyä medhya-
tama amrtä amrtarasäh pädyä äcarnanlyä arghyäs tä jusantL
praügrhyantäm pratigrhnätu bhagavân mahädevt Lräya nra ^
padyam acamanlyam arghyam dadäti I namo \'stu nîlagrïvâycti
pratisaram visraipsayat^^ I devatäm namaskrtyätha gandham dadäti
10 ime gandhah subha divyäh sarvagandhair alamkrtäh |
puta brahmapavitrena pütäh süryasya rasmibhi\'h II

pratigrhyatäm pratigrhnätu bhagavân mahädevo rudräya nama iti I
malyam dadati

pratigrhyatäm pratigrhnätu bhagavân mahädevo rudräya nama iti I
puspam dadäti

ime^ puspäh subhä divyäh sarvapuspair alamkrtäh | \'
puta brahmapavitrena pütäh süryasya raämibhih\'lj \'

vanaspatiraso dhüpo dhOpädhyo dhüpa uttamah |
aghreyalj sarvabhütänäm dhüpo \'yani pratigrhyatäm II
pratigrhjiätu bhagavân mahädevo rudräya nama itü dipam dadäti
25 jyotih éukram ca tejaâ ca devänäni satatam priyali l"
bhasvarah sarvabhütänäm dipo \'yam pratigrhyatäm ||
pratigrhnätu bhagavân mahädevo rudräya nama iti I bhaväyetv
adib nl, puspam dadyät tair eva tarpanam kHvä kfsaram päyasam
gulodanam haridrodanam iti havimsü pavitran, te vitatan l
30payasan. nived_ayed I ghrtäplutan, pürna^arävani gulodanam niveda
kjmram ajyamiâram juhuyäd bhaväya deväya svähä ^arv^ya

2. (inrv.i° om. D, — °vi.snukrJInti° G. ;{. »tatkoli» tmp o. , ,
- apal, B, apa M, om. J.-k.srra BBcJD. 4 cÏl Ii
5. ^ivalamss santas i.1ntatamllh pntnh T.MG. ü Tu^Hrn Ti ^\'\'
ßßJ TMG. 8. namas te nuira manyave iti I). 9. S?I^i
malyam D. 17. atl.a puspam D. 21. atha dhnnam D 00 n „ V\'

devasya patnyai svHhü ity Hdibhih atha haridrodanam juhu iï h . „T
devasya sutäya svSha ity açUlbhih atha tryambakam D. \'

deväya svähesänäya dcväya svähä pasupataye deväya sväbä rudräya
deväya svähogräya deväya svähä bhimäya deväya svähä mahate
deväya svähetil gulodanam juhuyäd bhavasya devasya patnyai
svähä sarvasya devasya patnyai svähe^änasya devasya patnyai svähä
pasupater devasya patnyai svähä rudrasya devasya patnyai sväho- ß
grasya devasya patnyai svähä hhimasya devasya patnyai svähä
mahato devasya patnyai sväheti I haridrodanaiii jnhoti bhavasya
devasya sutäya svähä sarvasya devasya sutäya svähesänasya devasya
sutäya svähä pasupater devasya sutäya svähä rudrasya devasya
sutäya svähograsya devasya sutäya sväliä bhlmasya devasya sutäya 10
svähä mahato devasya sutäya svähetil tryambakam ynjämahe mä
no mahäntani mä nas toka ärät te goghne vikirida vilohita sahas-
räni sahasrasa iti dväda^anämabhih siväya ^aükaräya sahamänäya
öitikanthäya kapardine tämräyärunäyäpaguramänäya hiranyabähave
saspiiijaräya babliruSäya hiranyäya sväheti t svistakrtprabhrti siddham 15
ä dhenuvarapradänäd I atha havisäin balim upaharati

tvam ekara ädyam purusain purätanam | rudraiu sivan.i viä-
vasrjaui yajämahe ||

tvam eva yajilo vihito vidheyas | tvam ätmanätman pratigrh-
nlsva havyam || ity \'
atliägreuägnim asvatthaparnesu hutaöesaiii nidadhäti bliür bhuvah
suvar om iti I tris catur vä pradaksinani sahägnin.i parikrämati
visvabhuje iiamah sarvabhuje nama ätmano namah paramätmano
iiama iti I brahmacäri grhastho vä dvädaöa brähmanän saniyatän
luiridrodanena bhojayot I san.itisthate pratisthävidhih. 25

athäto nuihädevasyäharaliah paricaryävidhiiu vyäkhyäsyämah I
snätah öucih sucau same deöo gonuvyeuopalipya devasya pratikrtiiii
krtväksatapuspair yatlmläbham arcayitvä saha puspodakena maha-
(lovam ävähaycd oiu bhüh purusam ävähayämity ädy äyätu bhaga-
vän mahädeva iti ■ yo rudro agiiäv iti yajusä pätram abhimantrya 30
praksäjya tirah pavitram apa äniya punas tenaiväbhimantrya saha

11. vajilmahe om. B Bc JT. 12. toko nrdrilya nidrah hcti rudrasya Urilt
to apnih I). 13. sahasrnni saliasradlm DTMG, saliasrffni sahasrasa om. TMG.

sitikarnHya TMG. 15." saspinjalHya BBe. — bablilusSyti DBT. 1ü. atha
<»»■ I). 22. dviii DT. — s.nhrJgniui jjradaksinam 1). 2.^. haridrodanaiii I3J.
2G. ato om. .M. — aharahnh om. T. 27. same Sucau DT. - devasya om.
B Bo JMG. 29. MGT omit the avnhanamantm, B Be give it in full, J ab-
brcüiates. 31. ncamanlya(!) BBe. — tenaivJTpsv abhi\' BBe (Cp. p. 4. 8).

pavitrenadityaiii darsayed om ity ä tamitosi täsäm pädyam iti
padyam dadyad i atha vyährtibhir nirmälyam vyapohyärghyam
acaraaniyam dattväthainam snäpayaty äpo hi sthä mayobhuva iti
tisrbhir hiranyavarnah sucayah pävakä iti catasrbhih pavamänah
5 suvarjana ity etenanuvakena brahma jajnänam kad rudräya tvari-
tarudra^ vamadevyam yajuh pavitram äpo vä idam iti cäbhi.sekam
kuryad atha vyährtibhih pradaksinam udakam parisicya pavitram
padamule nidhayadbhis tarpayati bhavam devam tarpayämi sarvam
devam tarpayamisanam devani tarpayämi pasupatim devam tarpa-
lOyami rudram devam tarpayämy ugram devam tarpayämi bhimam
devam tarpayami mahantam devam tarpayämity astäbhirl om namo
bhagavate rudraya tryambakayeti vastrayajnopavite dadyäd I bhaväya
devaya nama ity astäbhir astau puspäni dadyät I tvaritarudrcna
gandhapuspadhupadipan dadyäd I devasya tveti liaviso nivedanam I
15 tryambakam^ iti parisecanam dadyäd I amrtopastaranam asiti prati-
padam krtva havir aviruddhain sarvani svädu vastu\'kandamülapha-
him praksipen I rnuhurtam anaveksamäna äsino havir udväsayämiti
nivedyam udvasyamrtäpidhanam asiti pratipadam krtvä tryambakam
Ity acamaniyam dadyät I sarvopakaranair arcayitvä bhaväya deväya
20 nama Ity astäbhir amusmai namo \'musmai nama iti gandliädin
dadati l raudribhir rgyajuhsämätharvabhih stutibhih stunvanty ärsais
ca stotrairl namaskrtya prayätu bhagavän maliädeva iti visariavati I
hngasthänesv ävähanodväsanavarjam I maliat svastyayanam ity äcak-
sata ity aha bliagavän baudhäyanah.

25 athäto rudrasnänärcanavidhim vyäkhyäsyäma I ädita cva tirtho
snatvodetyähatam väsah paridhäya öucih prayato bralnnacäri ^ukhi-
vasä isänasya pratikrtiin krtvä tasya daksinäpratyagdek« tanmukhali
sthitvatmani dcvatah sthapayeti prajanane brahmä tisthatu pädavor
visnus tisthatu hastayor haras tisthatu bäl.vor indras tisthatu jathare

i. pndyam iti om. M. 2. dadäti D. - vynpohya atlminam snfli.ivatv all
MSS exccpl D. (Q,. p. 4. iOf). 3. datvabhisincaly ^o D a ya u iSra.
ojn. ü B Be J. - abhiseka.p kurynd o.n. D. ^.\'t

devam tarpaySmlty astüblnh D. H. astnbbir om. TMG »itv asUiv itv on,
B Be J. 13. astäbhir o,„. MG. - as^au om. DT. 14 IhöL om MG "
»dlpam DT. - dadäti D B Be J. - „ivedayet D. 15. pa^rD B Bei
IG. kandamnISni M. - -phalani dady.lt D. 18. tryambakam\' yajämal.a
Ity M 21. ^tharvabhih T. 23. lingam sthnpanesv T. - °vaSm
aharahah svastyayanam D B Be JT. - ity äcaksata om. T.MG. 25. Adlivnva
18 not in T. 2(i. suskavSsnh B Be. 27. lilnasya om. BBe J. 29. ImstSJ
haris D. - bahvo rudras D. - jathare \'gnis tisthatu om. J. - D ins udm-<.
p.rthivl tisthatu.

\'gnis tistliatu hrdaye sivas tistliatu kanthe vasavas tistliantu vaktre
sarasvati tistliatu nâsikayor vâyus tistliatu nayanayos candrâdityau
tisthetâm karnayor asvinau tisthctâm laliïte rudriïs tistliantu mûr-
dhny âdityâs tisthantu sirasi mahâdevas tisthatu éikliâyâin vâmadevas
tistliatu prsthe pinâkï tistliatu puratas ssûlî tistliatu pârévayoh siva- 5
saùkarau tistlietâiji sarvato vâyus tisthatu sarvato \'gnir jvûlâmâlâpa-
rivrtas tisthatu sarvesv angesu sarvâ devatâ yathâsthânani tisthantu
mâni raksantv ity I agnir me vâci srita iti yathâlingam angâni
sammrjyâthainani gandhâksatapatrapuspadhûpadipair ârâdhayed I
athainain prasâdayaty \' 10

ârâdhito nmnusyais tvani siddhair devâsurâdibhih |
ârâdhayâmi saktyâ tvânugrhâna mahesvara ||

vâtâjitair balavadbbih manojavair | âyâhi sîghram mania havyâya
sarvom || iti \'

sthâpite nâvâhanam I athâsmâ âsanaiii dadâti sadyo jâtam iti I bhave-
bhava iti pâdyan.i I bhavodbhavâya nama ity arghyaiii I rudrâya nama
ity âcamanîyam I athainain paficagavyena snâpayaty âpo hi sthâ 20
niayobhuva iti tisrbhir hiranyavarnâh éucayah pâvakâ iti catasrbhih
pavainiïnah suvarjana ity etenânuviïkena brahma jajilânain kad
rudrâya sarvo vai kayâ naé citra âpo vâ idam ity etaih snânani
(liulâtyl athâdbhis tarpayati bhavâdibhir iti 1 vâmadovâya nama iti
vastraiu I jycsthâya nama iti yajnopavîtaui I rudrâya nama ity âca- 25
"iivniyaiul kâlâya nama iti gandhain I kalavikaranâya nama ity
\'iksataiji I balavikaranâya nama iti puspain i balaiiramatlianâya nama iti
«llinpaip I sarvabhOtadamanâya nama iti dïpani I nianonmanâya nama

y- n^vinau devau B. — innrdlmy ndityîls tisthantu om. BBe; B imcrts it
aftcr niiîm raksantv (1. «). 4. vHsudcvas i)Bc. 5. inils BBe. C. t\'ïjj\'aju
tiito bahis sarvato B Be G. — aj|;nijvnliî mniiïiMrivrtns tisthantu DGM.

tisthatu om. G. 8. ity agnir • • • • Si ndhayed om. Bo J. — rakçumtu niDr-
tllini îïditynh tistliantv agnir me vîici irita iti yathlîlingam aingnm sainmp-
yilthainnni jjrasiKhxyaty B. — raksantu agnir me vrtci sritah vagh ghrdaye
l\'rJayam\'nuiyi aliam amrte amrtam hralimanlti yatlmliingam nngiîni san^-
"irSya m-un raksaddl.vam "iti athainain MG. 10. j.rasndhayaty B Bo JMG.
12. bl.aktyk variant in 1). - malieivareti MG. 10. viltîyavair B Be, vntâ-
jaii- J. 20. ncamanlyam vynln-tlbhir nirmJîlyam vyapoIiyHthainani D. —
paficagavyena om. DBBoj". 2:1. citni Bbliuvat, îîpo vil idam sarvam iti ca
vyilhrtibl.il. p.-adaksinam ud.ika.n parisicya pavit.-am piïdamnlo n.dhâyiîdbl.is
tarpayati bliftv.im devani tarpayilmlty astilbhil. vJîmadevilytt DjCp. p. 10. 7).
- snilnam .... bliav.ldibhir iti om. JMG. 25. vastram om. Bo J. - vastra-
yajnopavltc BoJ. — ncamanam BJ. 27. villuvikai-anSya Be.

iti kale naivedyam dadâty I athâsmâ astâbhir mantrair astau puspâni
dadati bhavâya devâya naina ity i athâsya rudratanûr\'upatisthate
ghorebhyo tha ghorebhya ity I atha rudragâyatrïm japet tatpuru-
?aya vidmaha ity etâm rudragâyatrïm sahasrakrtva avartayec chata-
5 krtvo parimitakrtvo va daéâvaram I athainam âéisam âsâsta îsânah
sarvavidyânâm ity I athâsya mOrdhni kalasadhârayâ santatam abhi\'-
smcan namas te rudra manyava ity ekâdaéânuvâkân japet i sarvo
vai rudra it^ trin anuvâkânl sadyo jâtam iti paûcânuvâkân 1 imâ
rudrayeti dvadasarcan anyams ca raudramantrân yathâsakti iaped I
- 10 evam ekâdaéakrtvo japej I japânte japânte \'gnâvisml sajosasety ekâ-
daéanuvakânâm ekaikam anuvâkam japet I sarvesâm ante ,,unar
aradhayed uktam ârâdhanam I tad etad rudrasnânârcanam pâpaksa-
yarthi vyadhimocanarthï srïkâmas éântikâmo moksakâma" âyuskâma
arogyakamaé ca kuryâd I evam kurvann etat sarvam avâpnoti I paya-
is sadi mahâhavir nivedyam dadyâd I âcâryâya daksinâm dadâti daéa
gavah savatsâh svarnavibhûsitâ rsabhaikâdikâs tadalâbiia ekâni gâm
daksinam dadyad ity âha bhagavân baudhyanah. " \'

athâtah punahpratisthâkalpam vyäkhyäsyämah I pf.rvoktesu naksa-
tresu yani cânyâni âubhanaksatrâni ^uklapaksa udagayane\' vâsaniâ-
20 dikale puryapratisthitasyâpi buddhipörvam ekarätram dvirâtram eka-
masani dvimâsani vârcanavicchede 8Ûdrarajasvalâdyupaspar«anc vâ I
purvedyur eva yugmân brâhmanân annena parivisya pnnyâham
svasty rddhim iti vâcayitvâ samâgatâyâm niéâyâm jalâdhivâsaiu

1. naivedyam ru(h-âya namah ity ücamanlyain «ladûti 1). - athJlsml
nama ity MG onhj, om. DBlîeJ. - asta MG. 2. asya om B
y^horatannr D 4 et.s M. - rudragayatrlin om. .MG, n . drTm if ~5 a-\'
vnram M. Ü. athaitasya B Be J. - ablnsificati D B Bc J 7 «.In
trln anuvni<rin om. BoJ. 9. yatl.IIsakti japed o,». MG. \'ir\'h\'uô
bh,s,ncati Japjntc once only BJ. - ckUdasHnnm anuvîlknn.m B J

11. ekaikam eka.kam BBe, ekam ckam I).- anuvâkam om. J3Be [o a\'nd L
yet sadyo jlîtam ity âsanîTdi dlj).lntam pOrvoktam sarvitn ""

n.ya namah iti p.yas.di mah.h^vir ni^eiayed nlS \' tu i ds\'r":";
tad etad 1). - «snUnärcanavidhih MG, »vidhiin BBeJ. 3 ^^^
puçt.kSmas tuçtikîlma âyuskîlma UrogyakJImo moksaknmas ca D.
om. BBeJ. 14. ca kuryat atha yathSs..kti daksinUm dad.ti îaS^îv^s
suvarnabhnçita rïabhaikîlda^ils tadabhnva ekîlm gnm iladynt t nlm H
15. n.vedya îlcâfyîlya MG. - dadnti om. BBe. lo\'. savatsâh om. MG -
svarnablinsit.1 j-sabhaikndasîlh MG. 17. daksiniïm om. M. " 1« athninl.
I>"naljpratisth.l om. T. 19. suklapaksa om. T. \' 20. pörvam pmti\'^a M^
excepi Be. _ buddhipôrvakam D. 21. indrarajasvaliîdyupapîute vn 1) _
VS om. T. 22. bi-ahmanan bhojayitva "éiso vacayitva T.MG.

krtvä övo bliüte utthäpya dvau kalasau sthäpayed ekain paficaga-
vyena pürayitväparain ^uddhodakena salianavaratnena\' tatah snäpa-
yed I astasahasram astasatam astävimsatim vä purusasüktena mOla-
mantrena snäpayitvä puspäni dadyäd\' yathäsambhavam arcayitvä
gujodanaiji nivedayed I evain krto \'sya öäntir bhavati I buddhipür- 5
venärcanävicchede snapanani kartavyani I evani kurvänäya svasty
rddliim ity äcaksata I evani punahpratistliämantrena pratistliäpayed
ity äha bliagavän baudhäyanah.

athäto mahädevayoh püjäkanvne sarvatra trini padä vi cakramo
tryambakaiji yajämalia ity otäbhyäiu yathälingam äsanaiji pädyam 26

1. ntthäya ÜBBoJ. — kala^iui vJl lUloJ. 2. pnrayitvil om. T. - saha-
ratneiia DMG. — tixtali o»»i. 1), tat tat snripayot T, tacad (?) gilyatryas^asalias-
mni (tatadgilyalryJl® B, (t. e. taUis tadgityatryH» ?), tato rudragflyatryn» IJo)
ft¥üi4atam aHnviiiiSatiiu väbhiinantrya snflpayed J UBe. 3. ajtasatain om. G.
— purusasnktcna om. 1). — innhiiiiantrcna rudragüyatryS snilp" D. 4. yatliil-
labhain \'d. G. snilpanam TMG. - kurvitnah D, kurvltniim Bf, kurvitnaip BJ.
7. rddhim npiiotity 0. — pratiiuldaycd T.MO. 9. snilpano TG. — vidlnn
tatall T. JI. nian^apain I) Be MG. - snilpanam BHe JT. - D ins. aficr 1.11
ilokas coircspondiug to \'p. 5. 9-25. Var.i l. U: ctair ova kmmair atra,
l- IG: sarvJln vrlliibliis tandule^u ca. 12. rudradevam 1). - äivah Bc.
14. cso TM, ovam J. 18. madbo iti na vartant in D- \'»»\'litn pra-

l>lioh\'BB.>. 20. pancaiva DJ. 22. snüpanas ca J, snfipano \'roll D, snilpaycd
ity nha B Bc. 25. athsto (atha D) dcvayoh D B Bo J.

Paramam padam brahmasawUlam tad ev\'a sa^
apnot, I yad, tatpravanah syäd ya u cainad evam vidnr yasmai pra- »
Wüte yasma, vä karoti ta.„ai «am dadyä« mäsänän, brähmano Jr-

drau kuryatam yad. kuryätäm svatantropanata evety äeärya ä I
va rthaodile va pratimasu vä sarvam krtväbhyarcayen na tu pra-

15 patraji pugpaiji phalam toyam yo me bhaktyä prayacchati |
_ tad aham bhaktyupahrtam aönämi prayatätmanali II

tayor arcanäm kurute \'nyatra öisyaputrebhyah striya^ ca tasmai \' "
20 sauvarnam Rankham suvarnopadhänanf vä dadyäd rsablmm rnd.«

25 athäto durgäkalpam vyäkhyäsyämol yajnopavitam raktapadmapuspam
sambharan upakalpya mäsimäsi kmikäpOrvahue gomayena gocarm

3. o,thapya yo v« J. 4. .pnotlti yadi ^^- iZt T
- saguna B, sagun.T ßc. G. tatp.-anavah m "

yadi kup-atam o. Be. yadi .C^ntL T. - svat^Uropade^t : ^
iti D; svatantropanate evan tarpanam krtvä taycva svatantni» T l "
Oirayah om. BJ GMT. - eva M,\'e^am Gj fto/A om it lo LT .
tayo. ced DI3J. J brnhma.al, om.\'..\' 1 ^

dam TMG BBe. 18. anyatarasymabblstatas T, anyatarasyobhavoj J
tatas tayor D. - ya etayor D. 19. putrasisyebhya I). 22. tad upS\' m
D. -gSm dadyndG, datvJI r5abhaiklldasa gJi dadyHd itv Sha hhl?\'?
bodhnyanah D. 24. raktam puspam sam«" De, raktnJfuspilLpo J.

mâtram caturaBram sthandilani krtvâ proksya éaucena eamvrtas
tisthan bhagavatîm âvâhayej I jâtavedasa ity om âryâm raudrïm
âvâhayâmïty âvâhya tâm agnivarnâm iti kurcam dadâty agne tvam
pârayeti yajùopavïtam dattvâthainâm snâpayaty âpo hi sthâ mayo-
bhuva iti tisrbhir hiranyavarnâh éucayah pâvakâ iti catasrbhih pava- 5
mânah suvarjana ity etenânuvâkena mârjayitvâ âryâyai raudryai
mahâkâlyai mahâyoginyai suvarnapuspyai vedasankîrtyai mahâyajùi-
yai mahâvaisnavyai mahâbhagavatyai manogamyai éaùkhadhârinyâ
Ity ekâdaéanâmadheyair gandhapuspadhîipadipair amusyai namo
musyai nama ity etair eva nâmadheyair arcayitvâ sâvitryâ bhaga- 10
vatyai durgâdevyai havir nivodayâmïti liavir nivcdya éesam ekâda-
éanâmadheyair hutvâ paùca durgâ japed dasa svasti japej jâto yad
agne vasat te visno vâstos pata evâ vandasva â no niyudbhir hiran-
yavarno abhayain krnotv asvâvatiiji tvani varuno brhaspate yuvam
indras ca vasvah svasti na indro vrddbasravâ iti japitvâ sain ca me 15
înayaâ ca ma ity etair ekâdasabhir anuvâicais ca japet I sâvitryâ blia-
gavatyai durgâdevyai havir udvâsayâmity udvâsya éesani brâhma-
"ebhyo dattvâ sainvatsaram upâsïtal sarvo kâmâh sidhyantïty âha
bliagavûn baudhâyanah.

athâta upaHrutikalpani vyâkhyâsyâma I âdityavâre \'ngârakavâro 20
vil caturtliyâm astamyâin caturdasyâni biiaranyâm krttikâyâni vâ
kriycta I pfirvedyur akrtabhuktih ^ucir braluiiacârî bhutvâtha pradoso
gniin upasamâdliâya saniparistïrya tasya daksinata upaHrutim âvâ-
bayed oiu bhn râtriiii dovïm âvâhayâmy oui bhuvar upasrutini
<îovîin âvâhayâmy oiu suvar mahârâtrïni devim âvâhayâmy oin bhilr 25
bhuvah suvar maliâkâjamtrîiii dovïm âvâhayâmïty I âvâhyâthainâm
snâpayaty âpo lii sthâ mayobiiuva iti tisrbhir hiranyavarnâh sucayah
pâvakâ iti catasrbhih pavamânah suvarjana ity etenânuvâkena

1- «uvmtas HBoDJ. \'X knrcain datvîl D. 5. sucaynl.i pilvakiî ovi. D.
G. suvarjana om. I). 7. suvarnapustyai BRc TMQ, ®i)usyai (?) J. — dova-
Rankntyai DHl^oJ. — "yajftyai" 1), »yajfiîlyai G, "yaksyai variant^ m D.

°vniçnavyai niahIT|trtliivyai mano" D; nialinbliagavatyai om. IlBn J, °l)hnga-
vatyai T. _ Mlinrinyai namali ity I). 10. etair cviTrcayitvîl D, etair eva
iiiti-jayitvn snvitrviï B Be J, etair eva inîlrjayitviî nîîmadlieyair arcayitvtl T.
"H- durRiïyai devyai BBe. 13. liiranyavarnilh D. U. alviXvatI T, ah\'îïvatHi
DBBe J. — tvani varuna uta TMQ. " 15. indriyas ca svasti 1). 10. anuvilkai^,
Cius D, om. BB\'e.1 T.MG. 17. durgnyai devyai BBo. 21. vil om. piG.
-- apabliananyllni T.MG. 22. pDrvedyuh krtaikabhuktil.i variant in D.

2;{. tasya: thu.<i D.M, tasmin BIÎc TQ, om. J. \' 24. r.âtriiii T.MG: t/ms always.
20. \'atbainnh G {errata). — DT ahhrcv. the Apohitthh/amantra.

marjayitva gandhaih krsnapuspair dhupair dipair alamkrtyâiyam
samskrtya juhoti râtryai devyai syrihopanrutyai devyai skhâ mahä-
ratryai devyai svähä mahäkälarätryai devyai svähä niéâyai svähä
k?apayai svaha krsnäyai svähändhakärinyai svähä yata indra hha-
syamahe svastidä visas patir iti dväbhyäm juhoty I atha samantam
pansekam krtva rätrisüktenopatisthate.

_vyâhrtibhï rätrim devim udvä^ayämlty udväsyätha vrajec chma-
sanadesel devägäre érotriyâgâre kulâladeée vä gacched I navadhanur-
matrat^ karnau badhnäti I svasti na indro vrddhaéravâ ity etäm
10 ream japitvä vimunced l vyaktam yat tat pratigrhyatäm anurüpam
yujyatam sarvakarmanam carambha ity äha bhagavân baudhäyanali

athata^i érlkalpaip vyäkhyäsyämah I paneamyäm éuklapaksasva
paurnamäsyäm api vä érîkadambamayani bilvasäramayam sthandilam
vidhïyatal ahorätropositah éucih krtaéaucah same deée goniayena
15 gocarmamätram caturaéram sthandilam upalipya gandhasumanasah
sainprakirya hiranmayena pätrenodakumbham pürayitvä -andiutn
sumanasa etasmini hiranyavarnäm harinlm iti dväbhyäm cm bhiih
ériyam ävähayämy om bhuvah sriyam ävähayämy om suvah\'^riyan\'i
avahayämy om bhör bhnvah suvah ériyam âvâhayâmîty\' ävähya
20 kardameneti dväbhyäm prasiddham proksyâévapOrvân; iti snäpayit^ä
gandhadväräm iti gandham dadäti käinso \'smi täm iti puHpain da-
daty upaitu mäm iti dhüpani dadäti candräm prabhäsäm iti dipam
dadaty ädityavarna iti naivedyani dadâty I atiia devyai daksinato
gnim -upasamadjiäya samparistîrya mahâvrîhibhis tandulaili p\'ayasi
25 Carum érapayitvâ havir dvidliâ kptvä manasah kämam ity abiiipretva
kamam annain vâjyamiérain srisOktena paficadaâarcena liavir juhoti I

1. marjayitviî om. J _ atl.a gandl.ail. MG. dl.npadipai.- TM. 2. .-n-
tnya. B, ratr.dcyya. Bc. 3. G ms. mahamj.lyai «lovya svnl.iï n,a!..lkîll-i-
5. dv3bhy.lm ca I), om. MG. 7. ä,nasanc BBc JT. --yarclcl .-o
8 kumiakarude^e D. 0. karnc BJ. - etnbhya.n pcau\'m
12. suklapak.?asya j.a.lcamyllm D. 13. api o.m. TMG. _ irWam kadamZn.
yim bilvasaramayl.n D. - sthan.lilo va DTMG. l.i viTavu t-"

sumanasah B. 10. l.u-an„.aycnodapatre,.odaku.nbbam TMG, »pL-.no.L
kam D. - gamdhasumanasam B Be J. 17. sumana.sas\'T. - J„ , dtG
dv^bhya.j va proksya B. - aévapûrnam BBe; Schcflclowilz, UV Khila
H, G, 4 p. ,2 has tfns rcadmg vi hts toxi, noling aävapnrva.n J a varUint
candrum inra^maylm D: UV Khila II, C, Ii. il.\' cand.-a,n pralharm
iti na.vedyarn dadat. D, om. BBe JT. - devya I). 24. payäsan. n

tena silktena ^riyai namah pustyai namo dhätryai namah sarasvatyai
nama iti balim upaharati I padmapuspäni yathäläbhani grhitvä
pratyangam nimärsti I ksutpipäsäm ity alaksmlm nirnudaty i evam
eväharahar mäsimäsi vä mahäntain posain pusyati dhanyam ya^as-
yain äyuayam ärogyani putryam pasavyani tasya mahat svastyaya- 5
nam ity äha bhagavän baudhäyanah.

athätah sarasvatikalpain vyäkhyäsyämah I öuklapakse trayodaäyäiii
cottarayoh phalgunyor vä punye naksatre \'tha devayajanollekliana-
prabhrty ä praiütäbhyah krtvägrenägniin sarasvatim ävähayaty

gäyatrim chandasäiii luätä idani brahma jusasva nah ||
sarasvatim äväliayämity ävähyätra sthänäni kalpayati vägdovyai
kalpayämi girdcvyai kalpayämi sarasvatyai kalpayämi brähmyai
kalpayämity \' athainäni snäpayaty äpo hi stliä mayobluiva iti tisrbhir
hiranyavarnäl.i sucayah pävaivä iti catasrbhih pavamäiial.i suvarjana Iß
ity etonänuväkona märjayitväthädbhis tarpayaty ctair ova näma-
«Ihcyair gandhapuHpadliüpadipair amuayai namo \'musyai nama iti I
paridhänaprablirty ägnimukhät krtvä pakväj juhoti päyasam vä
codayitri sünrtänäin paviravi kanyeti dväbhyäm I athäjyähutir upa-
juhoti pra no dovy ä no divo yo to sarasva ilrmaya uta nah priyä 20
priyäsv imä juhvänä yas to stanali öaäayo dovini väcam ajanayanta
yad väg vadantity etcna sUktcna\' svistakrtprabhrti siddham ä
dhenuvarapradänäd I athägrcnägniin paläsaparnoau hutaÄosani nida-
dhäti I havir nivedayitvä bäiiyän haiin dattvodetyäparenägniiu prän-
inukhani kumäram upavcsya vidyärambhain kuruta I anantarain 25
devim udväsayed

uttamo üikharo dovi bhümyäni parvatamürdhani |
brähmanebhyo \'bhyanujilätä gaccha dovi yathäsukham ||
iti I i)unarägamanäya punahsanidari5anäyaivam eva mäsimäsi vidyä-
käinksi sarasvatim ärädhaycd ity äha bhagavän baudhäyanah.

1. piistyni niuno dhrtyai namo diianyai namo dliiltryai namah HJ. 3. sa
evam HMG. 5. nrogyam Hyn^yain 1), — piistyain Bo, i)unyain J. — yasas-
yaiii again insl. of pasavyain BJ.\' — mahat om. TMG. 8. vottarayoh DTMG.
— phnlgunyor BcJ. 11. miltcdani all JISS. lÜ. vildlnyai J. 13. gaurdov-
yai HT.\\[G, mndinyai J. U." atiiainäh D. — DTM abhrev. l/ic Mantm.
"10. atlia om. 1), atha sHdbhis T. — tarpayitvaitair U. 22 anena MG.
2;i hutaäcsani nidadhilti om. BBeJ. — nidadliUti liavir om. D. 25. anan-
tarain devlm om. BBoJT. 27. TM abbvev. the Manira. 28. brnhmanebhyo
l\'y annjfiHnain 1). 20. (»unardarsanilya J, Axirnnr in D; punardnnllya
ÜBBe TM. — vidy.^kSmksI vitlyHrambhed ity nha T.

athato viçnukalpam vyâkhyâsyâma I âsâdhakârttikapliâlgunaéukla-
paksesu dvâdasyâm yad vâ sraddhâ bhavaty ahorâtram upositali
svo bhSte präg vodag vâranye éucigrhe vâ yatra rocate manas tatra
sthandile^ \'gnim upasamâdhâya samparistïryâ pranîtâbhyah krtvâ
5 siddhe payase yat te pavitram pavitram te vitatam ity udâhrtyom
iti vidyudgandhosïramayam bhagavantam svetapîtaraktapratisarenâ-
vestya sthapayitvâvâhayed om bhOh purusam âvâhayâmy om blmvah
purusam âvâhayâmy om suvah purusam âvâhayâmy oui bhOr bhuvah
suvah purusam âvâhayâmïty âvâhya prasiddham âsanasnânapâ-
10 dyacamanîyâni dadyât I sarvasurabhigaudhapuspadhilpadïpamâlyair

abhyarcya yathopapannam barhisv aévattliaparnesu prastare gobliir
justam iti dhûpabhâjane nyasyati I tatah sodasâjyâliutïr julioti puru-
sasûktena I paro mâtrayeti tisrbhih pavamânam upaninïya caror âjya-
misram catasra âhutïr juhoti vâsudevâya svâliâ bahidevâya svâliâ
15 visnave svâhâ sriyai svâheti \'

svistakrtam avadâyântahparidhi sâdayitvâ daivatam arcayaty etair
eva nâmadheyair amusmai namo \'musmai nama iti gandhapuspa-
dhûpadîpair annenâmusmai svâhânmsnuii svâheti phalodakenâm\'um
tarpayâmy amum tarpayâmiti I sviatakrtprabhrti siddliam â dhenuva-
20 rapradânâdl âbhir visvâ abhiyuja iti jânum nipâtya catuh pradaksinaiu
parikrâmed visvabhuje namah sarvabhujo nama âtmane namah "para-
mâtmane nama iti I dhruvasuktani japitvâ purusam udvâsaycd oin
bhnh purusam udvâsayâmy oin bliuvah purusam udvâsayâmy oiii
suvah purusam udvâsayâmy oiii bhilr bhuval.i suvah purusam udvâ-
25 sayâmïty udvâsya yatrâpas tad gatvotsrjed avabbrtani I pra tat to
adya kim it te visno paricaksyaiii bhüd iti dvâbllyâm pratisaraiu
visranisayatïdani visnur vi cakrama ity etayârcâ caruni prasnâty I

1. AU MSS spcll kârtika. — iîsildliaphâlgunakiïrtika TMG. 2. (Ivndaäyäin
Vil yad viï MG. sucir grlio I). r,. siddiic vJÎ ynt IJe JTMG,\'krtvii

pilyasam siddiic vâ ]}. ~ vitatam om. BBc JTMG. C. vidyiidgaiidliam
hiranmayain (hiranmayaiii om. T) B.; TMG, vidyndvariialiiran® B, vidyiidvar-
nain liiran" J. 7. BJT abbrcv. the Ävahnmimantra. \' <J. nsaiia ohi. BBo J
- snana om. TMG. "lO. °âcamanlyain TMG. 10-11. «millyam ca yatliona»
BBcJ TMG. 11. yathopanayanam ]5Be. — barliisy DBJ. — âévattliaparnc
DJMG. 12. juhuynt J. 13. pîiyasa îijyam npaninlya variant in i)
14. catasr TMG. — âjynhutir BBcJ. — hutvâ J. — vâsudeviïya sviîhn | bala-
bhadrâyeti päthSntaram | balabhadrâya «levîlya svnliâ visnave T. Ki. untah
j)andhi om. BBe JTMG. — abhyarcayaty JI. 21. parikr.lmayed BBe J.MT(î\',
23. BTM alhrev. the Mantra. 27. visrainsayot T.MG. — ctayîl carinn DBBcj!

ovam ghosayed vaisnava ity aham i vaisnavo \'smiti yah pratibrüyat
tasmai ^esam dadyäd I etair eva mantraih prä^näti I prääyäpa äca-
myoni namo bhagavate väsudeväyeti dvädasäksarani japitväävamedha-
phalam äpnoti sakrd istvä sanätanam ity äha bhagavän baudhäyanah.

atliäto ravikalpam vyäkhyäsyämo I mandalam caturasrain vä goma- B
yena gocai-mamätrani sthandilain krtvästacatvärinisatkrtvo raviväre
tümrapätre raktagandhani raktapuspain väl ghrnih sürya äditya ity
ävähyäsatyenety argliyani dadyät hanisah sucisad iti pädyam agnir
"lürdhety äcamaniyam I atliainani snäpayaty äpo hi sthä mayobhuva
iti tisrbhir hiranyavarnäh sucayah pävakä iti catasrbhih pavamänah lo
suvarjana ity ctenänuväkcna märjayitväthädbhis tarpayati dhätärani
tarpayämi vidhätäran.i tarpayämy aryamanani tarpayämi mitrain
tarpayämi varunani tarpayämi bliagavantain tarpayämi hanisain tar-
payämi püsanain tarpayämi parjanyain tarpayämi vivasvantain tar-
payännndrani tarpayämi raviin tarpäyamity ctair cva nämadheyair Iß
gandiiapuspadhilpadipair amusmai namo \'musmai nama iti I vyährti-
bliih purusam udväsayämity udväsyäthäpüpani dadyäd astäcatvä-
rinisad I ckaväram arcayitvä kustliarogi ksayarogi baddlio vimucyato
bandliäd rogi rogäd vimucyata ity äha bhagavän baudliäyaiuvh.

athäto jyÖHthäkalpaiji vyäkliyäsyämas I tihitaihun äjyain payo dadhi 20
"aktün lüjäu krsarän hrsnäni väsäinsiti sanibhärän upakalpayato\'
prosthapathTyüm anurädhäyäin vä liavisyani bluiftjitätlia svo bhOto
jycstliäm anusmarann utthäya devägärc raliasyaprade^o vä yatra

I. vaisnavii ity aham om. tmg, yo vaisnava ity ilha I), UeJ unrmdablc.
2- (hulyji\'ti ity lUlo JT,"da(liItIti mo. (i\'vitdaäavärain I3I5o.l. l- uviti)-

noti M. — nha hhag° l)audii° om. DUHeJ. 7. raktagandhani om. T, \'\'gandha
g. ~ vil om. uhc. 9. ijmt abbrcv. thc Mantm. U- atha om. d.

11—15. Thc sr.rica of namcs accordimj to dtmgj Bo almost unreadablc. —
dliatJlrain tarp\' mitrain tarp» indrnin (!) tar|)aynmlty Bo; dhntilrain tarp"
mitrain tarp® varunain tarj)® bhngavatin]tam tarp" iiaiiisaiu tarp° pnjanain tarj)®
l\'iujanyam tarp" "vnyasam (thus ako Be) tarp° iiiidram tarpayilmity J.
14. püs-lnam 1), |)n!jnam t.\' 15. in(h-;un tarp" om. tg (g adds {i atlheend).
— i-aviin tärp° om." "m." 18. ektlvarunam (!) BBcJ. — °rogI tatha vimucyate
BJ, handhad vimucyate baddho D, baddho vimucyate ity aha\'1\'. 21. krsarän
0»\'. m, karamblian 1), krtsnan BBeJ. — väsainsi evam sani® g. 22. pro-
ftliapadanur" tmg, anüradhnyam ümg.

5 Ity avahychalokaklrtaye namah paralokakWavr,,, t " •
jyesthäyai namah »atyäyai namah k Slf n i ".T,"
namah knmhhyai namo niknmhhja Cm"
■«ai namah «yai nan.o varadSy\'ai naTJ; haSÄ\'
vghnapärsadäyai namo vighnapär Jdyai nama
■»yaty äpo hi 5thä mayobhuva iti\' tisrbh^rhirl, T"/""\'\'"-
psvak. iti catasrbhih plvam.nah »nv::ianrity e ^Zft^^
y.tvg fair eva namadhoyair gandhapn padhuLd^t"

juhotmdro jyesthäm anu naksatram etiti nuronuv^kv,™ -
«pnrandaräya vr,abhäya dhrsnava iti yäjyayr Z"-"r^"
upajuhotlndräya svähä jyesthäyai sväluT wIL ,v\' ^ »\' "Wahutlr
svähetil namah su te niSa iti (adbhh I„ich nf
juhoti I devasya tvä savifuh prasave W
täbhyäm bhor bhuvah suv»; 1 jyltli^v i
nivcdayatyl atha di&n balin/k tv^S
yan, dattvännan, ca brähmanebhyo fattvä \'l\'™\'.

yasyäh_si,p„ä rathe yn\'kfä vy^ghr^]";; atS"\'\'""\'\'
fan, ,mam pumjarikaksim jyesthän, ud rfsayä fy W ||

athäto vinäyakakalpaiii vyäkhyäsyämo \' iiiäsimäsi caturthyäin éiikla-
paksasya paücainyäni väbhyudayädau siddhikäina rddhikäinah pasu-
kümo vä bhagavato vinäyakasya balini haret\' pürvcdyuh krtaika-
bhuktah äiicir apa äcamyätha dcvayajanollekhanaprabhrty ägninnikhät
kftvä daksinämukhaiji hastimukhaiji daksinato brähmanain upavosyo- 5
potthäya daivatam ävähayati

vighna vighnoévarâgaccha vighnety eva namaskrta |
avighnäya tavästv adya sadäsinäkam bhavän bhavoni ||
ïty \' atha dürvaksatasuinanomisrani arghyain dadâtîniâ äpah siväh
öivataniäh pütäh pütataniä niediiyä medliyatamä amrtä amrtarasäh 10
pädyä arghyä arhaniyä abhiaccanlyä âcamanïyâ märjaniyäiS ca pra-
tigrhyantäni pratigrhnätu bhagavân vinäyako vinäyakäya nannv ity I
f^\'tha tfianïin gandhapuspadhûpadïpair abhyarcyopatisthatc bhüpatayo
namo bhuvanapataye namo bhütänäin pataye nama ity \' atha tisro
vmäyakäinitir julioti vinäyakäya bhüpatayo namo vinäyakäya svähä 15
vniäyakäya bhuvanapataye namo vinäyakäya svähä vinäyakäya bhü-
tiïnâiji pataye namo vinäyakäya svälieti I jayaprabhrti siddham ä
dhenuvarapradänäd I

apüpain karanibhodanasaktün päyasam ity athäsmä upaharati vigh-
näya svähä vinäyakäya svähä viräya svähä (5üräya svähogräya svähä 20
blumäya svähä hastinndchäya svähä varadäya svähä vighnapärsadc-
bhyah svähä viglinapärsadibhyah svähety I atha bhütebliyo balim
upaiiared yo bhütäh pra carantîty I atha pailcasütraip kankanani
\'laste vyälirtibhir badhnäti

vîl om. lUin. 4. "hluiktiâ M, %liaktis T, «bhakluli BBcJ. 5. (hvk?i-
\'.»Hbhitnukliain T. — liastaimikhain M. 8. avighnitya bliaviîn samyak

"sninkaiii bbava prablio iti i). — bbugavitn Bc J. — prablio iti T.
ö- ®nii4rani iiihxkain dadJlti ü. 10. éivatuinlïs âiîiitnâ ^.liilatamilb pntilh
pHtataiiKlh punyîlh piniyatainiîb incdbyiî nicdbyalainil justiTjus(.utania amrtfl I).
II- ninrjanlyJli ca om. G. — pi-atigrliyatilin BBeJ T.MO. 13- tnsniin vä
BTMg. — blintapatayc BoJ. 14. T ndih: bhntayo luuna. — atlia catasro
iti upastbrtya tisro 1). 15. bhntapataye BBo JM — bhnpataye namo
vin.lyakJlya bhuvanapataye svnh.l vinîïyaknya bhninniTiii patayo namo vin.ly.a-
•^îtya sviiiiiî vinîlyaktlya bhntaye namo vinayakîlya sviliieti T. 10. karain-
bliodaka» BBe, kanunbham od.ikam DJ. — atha om. T. — upakirati BBeJ,
"Jso MS. Samh\'it 106, fol. 100 h, of Ihc "Hof-und Slaats-Bibliotlick" in Munich.

liasmije in quotcd by Th. Bloch, über das Grhya- und Dhannasutra der
^oikhana.sa, p. ü. 22. vighnapilrsadllbhyah BG, also thc Munich MS., om. J.
23. atha om. T.MG. — paficavarnasntnim T. " 24. vyahrtibhir,//ms D ("tlbhir),
om. BBeJ TMG.

vmayaka mahabâho vighnam hanti tavâjnayâ |
karna me sadhitâh sarva idam badhnâmi kankanam 11
athagnim pradaksinam krtvâ pranamyâbhivâdya vinâyakam visariayati
krtaip yadi maya prâptam «raddhayâ me ganesvara I
uttistha saganah sâdho yâhi bhadram prasidatom II iti l
tasmjnn ante dvâdasesu samidhonopari madhyamam \' eaiva daksi-
rT: zr ^ dadhimadhupaya âjya, pari„ W-

s^i^tah saganah saparsatka ity i atha kurcam dadâti bliagavato \'yam
kurco darbhamayas trivrd dharital, suvarnamayas tain iusLv^^tf
pratigrhnâtu bhagavân mahâdevo virOpâksal, LpatXh
saganah sapârsatka ityl atra sthânâni kalpaya i mahâkihîïn ,
20sai-ikukar,âya namo babhrukaroâya na^J\'na::^^^!
dajidimundaya namas canctikesvarâya nama ityl atha pakvâM^
ardrayâ rudrah hetï rudrasyeti dvâhhyâm - athâjyâhu\'tt^
bhavaya.devaya svâheti caturvimsatibhili. liavyavâhain svistam it!

BBe TMO. 3. atS
yani(!) BD. 4. prHptam va sraddi.ayîl mahîîKancivarW [t L , «^\'\'\'"vnd-
blmgaganeivara BBeJ, ^raddhayn v/ga„» D.^ \'rsï „ m e \'f-I^T
Hâdha yobhi bbadra.n(?) T. - pra.sIdanon, G m-a/a 5 S
MG; passage entirely eorrupl. L .„ardbvam n.^ 1 cxl according to

caiva dakçinordhvam sarnidham D; BeJ //i« SnÎi ^^^^^^
ti dadbiniadbupaya cf. T." D \'n.. saninii^y \'ZZ\'

svistakrtam liutvägronägnim arkaparnesu hutasesam nidadhäti yo
rudro agnäv itil

sistair gandhamälyair abhyarcya raudribhir rgbhili stunvanty arsais
ca stotrair I devatäni pravähayati prayätu bhagavän isänah sarvaloka-
namaskrto \'nena liavisä trptah punarägainanani pratiti I ^ ^

ya evam vidvän äcarati putravän pasumän bhavati sarvani päpma-
nani tarati tarati brahmahatyäm apa punarinrtyuin jayatlti ha smäha
bhagavän baudhäyanah.

ähutänukrtir baliharanänukrtir dhürtabaliä I catursu catursu mäsjjsu
pliälguno m\'äsi öukhvpaksasya saptamyäiii kriyctäpi va trayodaäyam i lo
evam äsädha evam kärttike\' sa purastäd evopakalpayate barliir
bailväni\'ca paricadascdlimadärüni bailvani mcksanain paridhiniä ca
övctaraktän gandhamälyän Avctaraktäniä ca pratisaräftl örapayaty
apapän vividhäniö ca bhaksyän sthälipäkaiu ca örapayaty 1 athainan
ädäya sahänteväsibiiir grämät präciin vodiclin vä di^am upaniskramya ^^
yaträpas tad gatvä suätväpa äcamya surabhimatyäblingabhir väruni-
bhir hiranyavarnäbliih pävamanTbhir iti nmrjayitväntarjalagato \'gha-
marsanona sodak präuäyämän dhärayitvottirya väsah pidayitvanyat
prayataiu väsah paridhäyäpa äcamya devayajanam udäuapty I atha ^^
öucau (lese vcdiui kurvanti purusamätrim aparimitäip va\' tasyäh -
pürvärdhe sthandihvni kalpayitvodumbarasäkhäju bahuparnäm apra-
tiöuHkägräin nih\'atya darbhair bhagavate dlulrtäya pratikrtii!>_krtvä-
parenodum\'baraÄäkhäiii pratisthäpya pratisarena saha öäkhaya pari-
vyayante I yajilopavitam upavyayante

stutibl.is stunvaii\'ty D, cp. p. 10.21. - stuvauty T. 4. ca om. -
hayet TMG. — Uas JMG, linnas sarvaiokniiüin sarva» D. ƒ »

7. tarati o»cc onh, MT. - api puuar M, puuar om. IiHe.i.-luv sma om. J G.
10. iuklapakscsu niJe. II. sildlianUni purastnd D. 12. caoin. JlMb,
caiva D. - ""diimni bhavauti bailvain TMG. 13. svctaraktani K^"\'\'\'\'«"^\'-

14."apnpn.ni ca vividhal.baksyän TMG, aunrtni (anyiln HHcJ) viv^i. hn.pi ca
bhaksyän DUHcJ. - srapayanti TMG. li-ld. cp. BDh IIW

15. grämät 0.». TMG. 10. snätvä: thus 1), om. BHo MG. 17. päva-
n.anlbbir vyährtibhir iti T.MG. 18. trin D, sat trin BUn.!. lü. udäna-
yanty T. \'20. vcdikäni T. — iiurusamätram TMOI). — apannutain D.

21. krtvodumb» Mü. — bahuimrnäm baliuSäkhäm aprati» DBIW. 22. blia-
gavato dhnrtä.sya(!) T, pu.nsäya BBe, puinsäycti J. 24. upavyayate DBJ.

5 tena tväham pratigrhnämy äyusä brahmanä brahmavarcasäyety I apa-
rardhe vedyai sthandilam krtvollekhanaprabhrty ä paryuksLät krfvä
vodim strnaty anatidrsnam I uttarenägnim prägagrän darbliän sam\'

in 71^1 Tr- ^\'«rasyedhmam trih sarväbhih proksya
10 darbhesu daksinato brähmanam upavesyottarata udapätram nidhlya

evam. eväbhyajya dvitiyäm abhyädadhäti
20 LT^ ^^ ^^^haty I anarvä kseti dadhate snviryam II

cottaratas codapStrcna (»pSlrc J) nidliSyu DUeJ l S.\'
codapntrain (utLatodap.L.p T.il) nidl.^^a OIG. ^ " r^S.m air
a hyuksyngnav adhi^rityHjyarp nirupy.ädhiiitvobhaya J p^^ag l^.va \'^\'i\'\'
cMulnat krtv.l D. 18. dvitry.1ni sainidl.am ndadhllti \'t.MG 19 sa slZ \'
yaty TM samSdhayaty D; JF) abbrev. tke Mantra, also thc tlZ "

evani eväbliyajyaikäpacayena bliave namah sväheti sadaksarena pa-
risistä I äghärapralihrty ägnimukhät krtvä daivatam ävähayanto
Drtyantah pradaksinani ägacchanti\' trih pradaksinam pariyanti
yasya simhä ratlie yuktä vyäghräs cäpy anugäminah |
tani iniain putrikäputrani skandam äväliayämy aham || 5

äyätu devottamah kärttikeyo | brahmanyah putrah saha mätrbhih ||
dhäträ visäkliena ca visvarüpo | justani balini sänucaro jusasva ||
saptähani jätä yah saktih saptaparvam arindaniam vyäglirävrtaiu
mahädhürtam prapadye sani^itavrataiu putrain devam varadain pra-
padye dhürtam senäni ugrasenäm aparnäsutaiu krttikäiiäiu sadäsyam 10
f^gnoh putram samayair yathoktaiä cäturmäsyaih saptamim tväm
aranyena gandliaiä ca bhaktyä ca yajäma sakte vittaiii vittäny asasas
ca räjan kämänis ca dhürta prayaccha namah sankaräya namas ca
sämne namo nilagrlväya namah I krttikäputrah priyatäni viniyogah
pnyatäni säsah priyatäni putrikäputrah priyatäni bhagavän maliä- ^^
dhürtah priyatän.i namo nama iti I tam äyäntam anumantrayato svä-
gatam punarägatau.i bliagavate dliürtäyaitad äsanani klptam aträstäni
bhagavän mahädhürta ity! atha kilrcam arlianaiii ca dadäti bliaga-
vato \'yani kOrco dnrbhamayas trivrd dliaritah suvaniamayas taiji
jusasvety I athäsmai kainso vä camase vä puspaphaläksatamisrair ^0
varsiyasä tejomayenäpidhäyärhanlyä äpo nivedayanta imä äpah öiväh
öivatamäh pütäh pütatamä medliyä medhyatamä amrtä amrtarasäh
Pädyä arghyä abhisecaniyä äcauuvniyä märjauiyä^ ca tä jusantäni

ö. l)ralimanya|.utral.i BoJ DTMG. — inntrbliiä ca DTMG. 7. (nintryH D,
svadbatrJl Tu, svablu-iltrS Bo. S. saptnliain jntayas saktis DT, jäto yas MG.

— jiltlyasaktisa])taparvaiii ("varyain BBc) arlindaina (Iraindain Bü, IraindaniH
i^) UlJcJ, saptnliajtltrt and ariiii(hunali variants in D. — vyilglirilliata MGB,
yynghmdhata n, vytlgbra(hlhata .1, vy.lKlirilliata T (under vyüghr.tha» t/icre
\'S written jagrUha®). 9. maliain dhnrtain BJ, mahilddhnrta G, inahad-
«Ihnrta M, inabJlvaradavapar.ldhnrtain T. — putrain: thus MTG (T has a
"ccond reading: purandarain), parain D, puritnani IJBcJ. 10. dlinrtascnnni

TMG. — aparnn.\'^utah J, parnfisutali B, aparniliu sutani M. suvarnil-sutaV
— sadJtsyali BJ. 1). tvilni aranyc ganthais ca D, tvltrabbyauiaü

gandliai\'s ca G,\'tvtlm uranyaina M, uranyena T. 12. yajtlniaho 4ukto(iukto
vitlo (om. T) vitttlny äsasail ca TMG, vajflma ^ukro (äiiklc J) vitto vittilny
"^\'•a^a^ ca jana (ar.tsas cnjana J) BBeJ. 13. dbnrtab prayacclif\\tu D.

sthninno D, sUmbbilya nlla" T. — krttikJIputrilya D. - api niyogah BM,
\'M>i vn niyogah G." 15. prlyaUIni ill.sai.i on. M., viinkhah D. — krttikä-
putrah DMGT. — bhagavnn inalifldhnrtah om. D. 17. punanlganianain BBe.
18. bliagavato \'yain knrco arlianafi (knrcoriianafi .M) ca bhagavalo \'yain MG.

— Jarbhamayali knrco trivrd BBeJ. 23. ca om. TMG. — jusatSin i)rati-
erhyatsm BBeJ T.MG (cp. II, 13:2.25; II, 10:8.6; HI, 10:21.12).

risyämi kämam vardhayatv iti! Icäm d, hf d
risyaty i athainam upatisthato " " "Pal.a-

simhavyäghrasaniäyuktah saratho ratlunäin varah |
25 prayatu bhagavän dhörtah priyavänih nriv\'n.Jl \' „
athopavi^ya jayaprabhrti siddham^H 1 ^^^^^^ \'

pratikrtiin ädäya rfirasi in\'dinlyävabhrtha naX S ,
gand...älyair ät.änan, ^In^Hyl ^^^

ad.tya sukrtam sOtram indrcna trivHan, \'krtan, \\
^v^iyam grath.to granthir brahnianä pratisara\'n krtan, ||

abhicâram ca kharvam ca yac ca me duskrtam krtam |
sarvato me bhayam nâsti yâvat sûtram dharisyati || ity I
athânyonyam apah pratigrâhayante priyatâm bhagavân mahâdhûrta
ity I atha pakvâd upâdâya prâsnâti I na strikumârâh prâénïyus \' tasya
prâsanamantra âym- asi viévâyur asi sarvâyur asi sarvam âyur asi 5
sarvam ma âyur bhûyât sarvam âyur gesam iti\' prâéyâpa âcam-
yiitmânam pratyabhimrsate yata indra bhayâmahe svastidâ viéas
patir iti dvâhhyâm I punah puuar avoksâyanta âyusyam varcasyam
râyasposam râksoghnani svastyayanam rddhir ity\' âhutânukrtir
vyâkhyâto baliharanânukrtir I devam âvâhya gandhapuspadhûpàdï- 10
pânnaphalodakair abhyarcya namaskrtya pravâhayante \' dhilrtabaliin
catursu mâsesv evam yajamânaé câturmâsyânâm plialam avâpnotîti
ba smâha baudhâyanah.

1. sarvaiii ca D. — yatra me H. 2. sarvato vai BBe. — putram BBo
3. bhagav.ln dhnrta BJ. 4. na strikumiîrau ijrâsuIyStitm D. 5- tatprâ-
sanamantra DBBcJ. — TSIGD ahbvcv. the Mantra. 0. iîcamya jatharam
abliimjsati I). 7. aveksyiïyanta BcM, "auto G, avyoksilyanta T, avcksild-
yainta(?) B, avetyHpa J. U. r.^yasposain oin. DBBcJ. — rddliam D-
10. daivatam I), daivatnm B, devatiïm Be. " 11. dbOrtabalis câturmSsycçv
TMG. — catur.su catursu mnsesv D. 13. bbagavHn bodliilyanah 1).

Now we shall explain the ritual for the consecration of Visnu\')
On the twelfth or eleventh (day) under Sravanä or [under\'.\'. ]
and whichever other lunar mansions are auspicious, on these (occa-
sions the ceremony has to take place).

5 On the preceding day he should serve food to an even number
of Brahma^as, and should cause them to say: «An auspicious day!
Hail! Good Inck!" He should make at nightfall (of that day) an
image of Visnu, resting on gold, with the five products of a brown
cow, with gold barley, blades of Dorvä grass, and leaves of Ficus
10 Religiosa and Butea Frondosa; and he should sprinkle it with water,
(reciting the) three (verses): \'apo hi sthä mayobhuvah\', etc. (TS,
iV, 1, 5, />), the four (verses): \'hiranyavarnäli 4ucayah pävakäh\'

15 Barley and blades of Dürvä grass, mixed with flowers, fruit and
unhusked grain he lays down at the feet (of tho image, reciting
the verse): \'idam visnur vi cakramo\', etc. (TS, J, 2, 13, c). Ho ties
a cord (round the right hand of the image, with tho verse)- \'rak-
sohanam väjinam\', etc. (TS, I, 2, 12,^).

20 Then (he covers the image) with a (new) unwashed garment,
crow/is It with a wreath of Kn^a grass, and leaves it during the
mght in one of tho following: a river, a pool, a waterfall, a pond,
or a sacrcd bathing place, (after having recited the versos), \'ava to
hedal.i\', etc. (TS, 1,5,11, i), (and), \'ud uttamam\', etc. (TS, I, 5,11 k)
25 Now on the following morning four Brähmanas, having bathed,
and having clothed themselves in a (new) unwashed garment, should
set up the image, (reciting tho verse), \'ut tis^ha brähmanas pate\',
ctc. (TÄ, IV, 2, 1). • 1 »

Then he should establish it in a pure place.
1) Cp. Appendix I. 2) Cp. Appendix II.

Taking the cow\'s urine, with the Gayatrl; the cowdung, (with
the text) \'gandhadvarain\' (TA, X, 1, 10); the milk, (with the verse)
\'a pyiiyasva\' (TS, I, 4, 32); the sour milk, (with the verse) \'dadhi-
kravnah\' (TS, I, 5, 11,&); the clarified butter (with the formula)
\'Sukram asi, jyotir asi\' (TS, I, 1, 10, o); the decoction of Kusa 5
grass (with the formula), \'devasya tva\' (TS, VII, 1, 11,«). \')

\'Of a brown cow the milk is best, of a white one the sour milk,
of a red one the clarified butter is best, of spotted and black ones lo
the two remaining products\'.

With that (mixture, the paiicagavya), he bathes (the image,
reciting the eight verses beginning with), \'ii vo r.ljiinam\' (TS, I,
3, 14, b-{).

With a jar filled with a decoction of the bark of all trees used in 15
sacrifice, (namely), sami (Prosopis Spicigera), paliisa (Ihitea Fron-
dosa), khadira (Acacia Catechu), bilva (Aegle Marmelos), a^vattha
(Picus Religiosa), vikankata (Flacourtia Sapida), nyagrodha (Ficus
Indica), panasa (Artocarpus Integrifolia), ainra (]\\Iangifora Indica),
Sirisa (Acacia Sirissa), and udumbara (Ficus Glomerata), he sprinkles 20
tho imago, reciting this (chaptcr), \'asvatthe vo nisadanam\' (TS, IV,
2, 6\', e~u).

With a jar filled with pearls, jewels, silver, nnd copper, immersed
in water, ho sprinkles (the imngo), reciting tho above-named (verso),
\'hiranyavarmih\', etc. (TS, V, G, 1, a). 25

With a sharp (instrument of) gold ho should form tho eyes*)
(with tho formula), \'tejo \'si\' (TS, I, 1, 10, /).

Now having performed the ceremonies from tho marking oif of
tlie place of sacrifice, up to the end of tho Agnimukha, ho oflcM-s
burnt oblations, cutting oif portions of tho cooked food, reciting so
tl\'o two (verses), \'visnor nu kam\', etc. (TS, I, 2, 13, >),
mntrayn\', etc. (TIJ, ii, 8, 3, 2).

Heciting tho I\'nrusa- hymn (TA, III, 12) ho should otTcr oblations
of clarified butter; (reciting tho verso), \'idani visnur vi cakramo\',
etc. (TS, I, 2, 13, c) ho should touch both foot (of tho imago). 35

Again ho should offer oblations with that (same hymn; reciting
tho vorso), \'visnor nu kam\', etc. (TS, 1, 2, 13, ») bo should touch
tbo place of tho navel (of tho imago).

V The Hanic verses: BI)h, IV, .\'i, 12; HGits, V, 10 (in D). Likewise in
nearly the san>e form: Mntsyni»urilna, a.ihy. 207 (Jemsno/Hntam), si. o-O.

Again he should offer oblations with that (same hymn; recitin-
he verse) \'ato deva avantu nah\', etc. (RV, I, 22, 16) >) he should
touch the head of the image.

At the end of the sacrifice he should place (the image) in a
standing position (reciting the verse), \'nd u tyam jatavedasam\', etc.
(lb, 1, 2 8,^^); he should take it into the temple of the sod
10 reciting the Sakuna-hymn (\'kanikradat\', RV, II, 42), he should
lay down pearls, jewels, coral, gold, and silver on the pedestal
and he should place Visnu (on the pedestal, reciting the verse)\'
\'ato deva avantu nah\', etc. (RV, I, 22, 16).

Now he places in readiness =>) perfume, flowers, incense, and a
15 lamp stands before (the image), and performs the invocation with
the Vyah^is, preceded by the syllable \'Om\', singly and in\' com-
bination: \'Oni bhuh, I invoke Purusa, Om bhuvah, I invoke Purusa

20 Thus having invoked (the deity), he sprinkles (the image) from
a jar filled with water and pearls. \'By means of the Pra^iava he
should support the Brahman\'^ thus it is declared in the Veda.

25 From a jar which contains (water and) DOrva grass, Evolvulus
Alsmoides, Pan.cum Frumentaceum, and lotus loaves, he offers tho
water for^ washing the feet

As arghya he offers: water (and) milk, with tips of Ku^a grass,
unhusked barley corns, and white mustard seeds
The water for washing tlio feet, the water for\' acamana and the

they be accepted, may the Lord, the great Yisnu, accept (them),
adoration to Visnu.

(Reciting the verse), \'idain visnur vi cakrame\', (TS, I, 2, 13, e)
lie unties the cord.

He performs obeisance to the deity, and then gives the perfume, 5
(reciting), \'These perfumes are beautiful, heavenly, adorned with
all perfumes, purified by Kusa grass, purified by the rays of the
sun. JTay it bo accepted, may the Lord, the groat Visnu, accept
It; adoration to Visnu\'.

Ho gives tho garland, (reciting), \'Those garlands aro beautiful, 10
lieavcnly, adorned with all garlands, purified by Kusa grass, purified
by the rays of tho sun. lilay it be accepted, may tho Lord, tho
great Visnu, accept it; adoration to Visnu\'.

lie gives the flower, (reciting), \'Theso flowers aro beautiful,
beavonly, adorned with all flowers, purified by Kusa grass, purified 15
^y the rays of tho sun. May it bo accoptcd, may tho Lord, tho
groat Vi.snu accept it; adoration to Visim\'.

He gives the incense, (reciting), \'(This) incense is tho sap of
trees, rich in incenso, tho best incense, to be smolled by all crea-
tures; let this incense bo accepted. I^Iay thc Lord, tho groat Visnu, 20
accept it, adoration to Visnu\'. \')

Ho gives tho lamp, (reciting), \'Light, brightness, and splendour,
always dear to tho gods, may this lamp, shining on all creatures,
bo accepted. i\\Iay tho Lord, tho groat Visnu, accept it; adoration
to Visnn\'.

Now ho gives flowers, pronouncing tho twelve luimos. Having
satiated tho god with those samo (names, ho should ofler as) obla-
tions, boiled rice with scsamum seeds, rice milk, boiled rico with
treacle, and boiled rico with curcuma.

Tho rico milk ho should oflbr (with tho formula), \'pavitraiu to »<>
vitatam\', etc. (TÄ, I, 11, 1). Of tho boiled rico with treacle ho
should offer a full dish, i)ourod over with ghee. He should oflbr
an oblation of ghco mixed with boiled rico and scsamum, (with tho
formulas), \'To Vasudova svnlui; to Sai\'ikarsana svahä; to rradyumna
övähä; to Aniruddlui svähä; to Öänti svähä; to i^ri svähä; to Sara- 35

1) Tliis vcrsfi occurs very oflcn, \\v illi slight variations. Thc iNirnayasindhu
P- -JCO has vauctspatirnsoilbhmo gamd/iniUiyo, ctc.; tho SkandaptnMna (Homhay
vol. VI, adhy. S;«), 40: vams\'paliraso divyo (jandhndhyo, etc. Thus liko-
^^■\'sc tho .Matsyaiuu-nna, adhy. \'2G7, 20, whcru the second lino runs: mnya
nivcdito hhakuja dhu])0 \'yniu pmtiejrhyatnm. A dilVerent vei-sion: VarHha-
I\'ariina, adhy. 118, 44b-45a (devopacaravi\'d/ii).

svati svâha; to Pusti svähä; to Visnu svähä\'; (and the verses)
visnor nu kam\', etc. (TS, I, 2, 13, i), Had asya priyam\', etc. (TB,

etc. (TB, II, 8, 3, 2), \'vi cakrame\', etc. (TB, II, 4, 3, 5), \'trir
5 devah, etc. (TB, II, 4, 3, 5), (and) with the twelve names (in the
formula), \'To (god) so and so svähä, to (god) so and so svähä\'.

(The ceremonies) which begin with the sacrifice to Agni Svistakrt
and end with the gift of a fee (consisting of) a cow are known!
(and have now to be performed).

10 Now he performs the Bali-offering of all oblations, (saying), «Thee
the only one, the first created, the Purusa, existing of old, Närä-
yana, the all-creating, we worship with sacrifices. For thou art the
performed sacrifice, (thou art the sacrifice) to be performed. Accept
the sacrifice by thyself in thyself.

adoration to Sarvabhuj; adoration to the Ätman; adoration to thc
20 Paramatman\'.

A religious student or a householder should feed with boiled rice
with curcuma twelve Brähmanas, who have restrained their passions^).
Ihis IS the ritual for tho consecration.

Now we shall explain the rite of the daily worship of Mahapurusa.
25 Clean and pure (himself), he should in a pure ami suitable phu-e,
which he has smeared with cowdung, make an image (of the go.l)
and having worshipped that with unhusked barley-corns and fioters
in due quantity together with flower-water, he should invoke Ma-
hapunisa (with the formula), \'Oi.i bhtih, I invoke Purusa; Om bhu-
..o vah, invoke Purusa; Om suvah, I invoke J\'urn«,i; Om\'bliur,
bhuvah, suvah, I invoke Purusa\'. • » .

Having invoked (the god), \'ho should give him a seat of Ku^a
grass, (with tho formula), \'May tho Lord MaliapuruH^i come hither\'.

1) The pnictice of laying ,lown the remnants of the offering on tho Ic.ivch
of a ,,art|^:ular tree generally with a Mantra addrcsse.l to Uu, ra is ex-
clusively found in Baudhayana. Cp. Ill G III m an,I \\v n , i m i
Rituelle Sotnv des Baudh.l/ana (Leipzig ,|)03), \' """ \'

2) This sntra show« that the consecration may bc performed by a Drah-
maclnn as well as by a Grhastha, for thc person who provides the W -
manas with food is th. same as the one who\'performs tirceremon;-

Having consecrated the sacrificial vessel by reciting the verse
addressed to Savitr, and having cleaned it, (he should fill it), straining
tlie water through the pavitra \'). Again with the same (verse) having
consecrated the water together with the pavitra, he should cause
(the god) to look at the sun, (chanting the word) \'Om\', (and holding 5
\'t) as long as his breath lasts.

Of that (water) he should give the water for washing the feet,
(with the verse), \'trîni padâ vi cakrame\', etc. (TB, II, 4, G, 1).

Now having renmved the remnants of the offering, pronouncing
the Vyâhrtis, he should give the arghya, (reciting the verse), \'idain 19
visnur vi cakrame\', etc. (TS, I, 2, 13, e).

The water for acamana, (reciting the verse), \'divo vâ visno\', etc.
r-l^S, I, 2, 13, I,).

Then he bathes him, (reciting the) three (verses), \'apo hi stha
mayobhuvah\', etc. (TS, IV, 1, 5, &); the four (verses), \'hiranya- 15
varnâh\', etc. (TS, V, 6, 1, a), (and) the chapter, \'pavamânah\', etc.
(TB, I, 4, 8) ; (then Avith the verse), \'brahma jajfiânam\', etc. (TS,
IV, 2, 8, (/), the verso (called) \'Vâmadovi\' % (and) the \'Yajuhpa-
vitra\' (TS, I, 2, 1, 1).

Now ho satiates (tho god) with water, (saying), \'I satiate Keéava, — 20
Nârâyana, — Jlâdhava, — Govinda, — Visnu, — Madhusildana, —
Trivikrama, — Vâmadova, — éridhara, — IlrHîkeéa, — Padma-
nâbha, _ Dâmodara\'.

Having satiated him (while pronouncing) theso names, and having
fprinkled water from the loft to tho right with tho Vyâhrtis, ho 25
«liould give with tho Pranava tho garment; with tho Sâvitrf tho
«acred thread; (with tho verso), \'idaiji vi.snur vi cakramo\', ctc. (TS,

2, 18, e) flio ^vater for acamana; (with tho verse), \'gandhadvâ-
râm\', etc. (TA, X, 1, 10) tlio perfume; (with tho vorso), \'irâvati\',
etc. (TS, 1, 2, 13, f) tho unhusked barley corns; (with tho verso), no
I\'ad visnoh\', etc. (TS, I, 3, G, /) the flower; with the Savitrï the
\'Hcenso; (with tho verso), \'ud dipyasva\', etc. (TA, X, 1, 4) the
lanij); (with tho formula), \'devasya tvâ\', etc. (TS, VII, 1, H,") the
oblation of havis.

Then ho should givo him flowers, pronouncing tho twelve names. 35
Ho should recite (the verses which have) \'trini padâ vi cakramo\'
as introductory vorso, (and tho words) \'sumrcjikâ bhavantu uah\' at
tlio end (TB, II, 4, G, 1-3) \'\').

Then they praise him with hymns relating to Visnu from the
Rk, Yajus, Sama, and Atharva Veda.

He should dismiss Purusa with the Vyährtis, \'Om bhilh, I dis-
miss Purusa; Oip bhuvah, I dismiss Purusa; Om suVah, I dismiss
5 Purusa; Om bhur bhuvah suvah, I dismiss Purusa, Om, may the
Lord, the Great Purusa, depart.\'

In temples which possess an image (of Mahäpurusa) the entire
(ritual) is the same, except for the invocation and the dismission
(which are in this case not needed). \'This they declare to be the
10 great means of obtaining prosperity\', thus speaks the venerable
Baudhayana.

Now I will proclaim the excellent bathing of Visnu.
In front of the temple the wise man \') should make a slied for
^ the bathing, and in tho middle of the shed he should install an
altar. Where the god has a permanent abode, an altar is not
(needed). (1—2). Near that (altar), in the place destined for them,
is the best place (of standing) of the jars. The number of these is
nine; one places them while pronouncing tho Pranava. (3). What-
ever is done on this occasion, has to be performed wiiile pronouncing
20 the Pranava. The placing of the jars begins in the east and ends
in the north-east. (4).

In this way =) every act has to be performed. The wise man
should finally place the ninth jar in the middle, and all jars ho
should place on bunches of Ku^a grass, which are restinir on a
25 layer of rice % (5—0). ^

1) \'The wise man\', i. e. he who knows l.ow the ccrcmony lias (o he per-
formed. \'

3)\'n.is ,.racticn is still current in South India. Cp. Homhay Gazetteer,
\\V, part I, p. 120, (a description of the marriagc-ceremonies among the

lavig Brnhmans): \'... the priest woi-ships Lakshmi, the goddess of riches,
by placmg on a.heap of nee piled on a planUiin leaf a copper pot containing
some silver or gold coins and topped with a cocoanut resting on mango leaves\'

here prescribed (i. e. allowed). He should fill all (eight) jars with
cristal-clear water, but the middle one with the five products of
the cow. Then he places on all (jars) a bunch of Ku^a grass and
covers them with platters. (7—8). With the nine platters, which
should not be empty, he should always perform the action of these s
(jars), (9), putting rice corns into them.

Having invoked Paramätman at the right moment with the invoca-
tion described above, having caused tho god to come to the altar, 10
and then having thus worshipped him from every quarter with
unhusked grain, he should place tho god, whom ho has caused to
come, immediately on tho altar, in a spot which he has smeared
with another (quantity of) cowdung, (and) which is sprinkled with
unhusked barley corns, grain, and rico; so that ho (tho god) is iß
sitting in that placo, facing tho oast.

But in case there is a permanent abode of tho god, no invocation
is prescribed. (10—13).

There, in the continuous presence of tho god Paramätman, ho
should give in due order tho seat, etc., using (as Mantra) the Pu- 20
rusa-hymn. (14).

Then seizing tho (middle) jar, ho should first perform the ablution.
The following Mantras have to bo remembered when bathing Para-
mätman: tho Visnu-hymn (TS, I, 2, 13, i), the seven (verses, viz.
the three beginning), \'äpo hi\' (TS, IV, 1, 5, A), (and tho four verses 25
hoginning), \'hiranyavarnäh\' (TS, V, G, 1, o), and tho chapter, \'pava-
\'uänah\', etc. (TB, I, 4, 8); all theso aro the generally proscribed
(^lantras for the bathing). (15—IG). Tho wise man shmild not uso
any Mantra which has not boon enumerated above.

tho rules, he should give (tho god) milk and food, and he should
«»nipleto tho rest, what may relate to tho constant divine worship
of the bathing with tho jars. (17—18).

Threo (other Mantras) are also proscribed for tho bathing: after
tlie Mantra, \'brahma jajftänam\', otc. (TS, IV, 2, 8, </), ho should 35
"so (the verse called), \'Vämadovl\' (TS, IV, 2, U, "), and tli^o
\'Yajuhpavitra\' (TS, I, 2,1,1). Tho chapter, \'pavamänah\' (TB, I, 4, 8)
should always bo used.

I\'anicntn miliucoum unti I\'.micuin italiciuii, Weizen, Linsen, Kliiilv.-i, und
Bolichos nniflora.\'

ginning of an mjana, half-year), at the passage of the sun from one
zodiacal sign into another, at an eclipse of sun or moon, and at
the interruption of the worship (of the god) at some timo or other.
It should take place; also at the occasion of any other inauspicious
5 sign, (or) after a bad, fear-inspiring dream. (19—21).

First he should perform the bathing (himself), then complete
tranquillity (i.e. absence of malicious influence) will reign. At the
occasion of an ayana he should celebrate a festival; (then) he will
be freed from all his sins. (22). In this world and in tho here-after
10 his happiness increases; later he who has bathed Krsna, the bene-
factor of tho world, will undoubtedly be absorbed iii Visnu.

Clean and pure (iiimself) he should in a pure and even place\'
15 which he has smeared with cowdung, make an image (of tho god)\'
and having worshipped that with unhusked barley-corns and flowers
m due quantity, together with flower-water, ho should invoke Ma-
hädcva (with the formula), \'Orn bhOh, I invoke Mahiidova\', ctc.\'May
the Lord Mahadova come hither\'.

20 Having consecrated the sacrificial vessel by reciting the Yaius-
verse \'yo rudro apau\' (TS, V, 5, 9, t), and having cleaned it, (ho
should fill It), straining tho water through tho pavitra. A-ain with
the same (verse) having consecrated the water together \\-ith (ho
pavitra, he should cause (the god) to look at tho sun, (chanting
25 the word) \'Om\', (and holding it) until he loses his breath

Of that (water) he should give thc water for washing\'tho feet,
(with the formula), \'pädyam\' \').

Now ho removes the remnants of tlio olfering, gives (him) arghya
and acaimmiya, and then bathes him, (reciting) the three (ve^,
30 apo hi sthä mayobhuvah\', etc. (TS, IV, 1, 5, />); the four (verses),
hirayyavarnä 1, etc. (p, V, 1, a), (and) the chapter, \'pavaniänah\',

35 juhpavitra\' (TS, I, 2, 1, 1), (and) \'apo vä idam\', etc. (TÄ X 22)
he should perform the ablution. \' \'

1) Cp. Hir. Gs. I, 12. 18: Tho water for washing thc feet.\'
-) Cp. SJlyana, comm. on TÄ, X, 18 (ed. IJihl. Indica, p. SW): anenilnuvll-
katr.iyenokUlnärn mantrJlnnm tvaritarudrakhy.1 mantrakalpesu prasiddhn

Then ho sprinkles water from the left to the right with tho
Yyâhrtis, lays down the pavitra at the heel (of the image), and
satiates (tho god) with water, with the eight (names in the formula),
\'I satiate god Bhava, — éarva, — ïéiîna, — Paéupati, — Eudra,
— XJgra, — Bhîma, — Mahân\'. 5

\'Om, adoration to Rudra, Tryamhaka\', (with this formula) he
should give the garment and the sacred thread.

With the eight (names in the formula), \'Adoration to god Bhava\',
(etc.), he should give eight flowers.

With the (verses called) \'Tvaritarudra\' (TÂ, X, 16—18) he should lo
give the perfume, the flower, tho incense, and tho lamp. The
oblation of clarified butter (with the formula), \'devasya tvâ\', etc.
(TS, VII, 1, 11, «).

(With the verse), \'tryambakam\', etc. (TS, I. 8, 6, /), ho should
sprinkle (tho imago with water). ^^

Having said, \'amrtopastaranam asi\' (TÂ, X, 32) as introductory
formula, ho should lay (before tho image) as havis (ofl\'oring) any
sweet substance which is not prohibited, (and) bulbs, roots and fruit.

Having sat down for a moment without looking (at tho imago),
be removes tho offering, (saying), \'I remove tho havis (ofl\'oring)\'. 20
Slaving said, \'amrtâpidhânam asi\' (TÂ, X, 35) as introductory for-
"lula, ho should give the water for acamana, (reciting the verse),
\'tryambakam\', etc. (TS, I, 8, 6, i).
Having worshipped (tho god) in every way, with the eight (names
tho formula), \'Adoration to god Bbava\', etc., ho gives tho per- 25
etc., (with tho formula), \'Adoration to god so-and-so ; adoration
to god so-and-so\'.

With hynms relating to liudra from tho Rk, Yajus, Sâma, and
Atharva Voda, and with hymns of praiso attributed to Rsis, they
extol him.

I» places where there is a (permanent) Linga (the ritual is snnilar),
except for tho invocation and tlio dismission. ^

\'This they declare to bo tlio great means of obtaining prosperity, 35
thus speaks tho venerable Ikudlmyana.

water, and having put on a (new) unwashed garment, the religious
student, pure, and fully prepared (for the sacrifice), dressed in white,
should make an image of Isana. Standing in a spot south-west of
that (image), looking towards it, he should assign a place in himself
5 (i. e. in his body) for the .deities (to preside in, with the words),
\'May Brahman abide in the organ of generation; may Visnu abide
in the two feet; may Hara abide in the two hands; may Indra
abide in the two arms; may Agni abide in the stomach; may Siva
abide in the heart; may the Vasus abide in the throat; may Saras-
10 vati abide in the mouth; may Väyu abide in the nostrils; may
Caudra and Äditya abide in the two eyes; may the Aövins abide
in the two ears; may the Iludras abide in the forehead; may the
Ädityas abide in the skull; may Mahädeva abide in the lock of
hair; may Pinäkin abide in the back; may Öfdin abide in front;
15 may Öiva and Sankara abide on both sides; may Väyu abide on
all sides; may Agni, surrounded by garlands of flames, abide on
all sides; may all deities abide in all limbs each in the right place.
May they protect me.\'

Having stroked his limbs in the sequence (of the text wliich ho
20 now recites), \'agnir mo väci öritah\', etc. (TB, III, 10, 8, 4), he
should worship (the god) with perfume, unhusked grain, leaves,
flowers, and a lamp.

Now he prays to him, (saying), \'Thou art honoured by men, by
the blest, by tho gods, Asuras, etc. I honour thee to the best of
25 my power; favour (me) MahcfSvara\'. And (with tlie verses beginning
with), \'tryambakam\', etc. (TS, I, 8, 6, i).

Now he. invokes him (with the verses), \'Ilfay the fallow steeds,
the harmonious ones, bring thee hitlier, together with tho white
horses, the bright, wind-swift, strong ones, that aro quick as thought.
30 Come quickly to my offering, Öarva! Om\' \').

In\' case there is a permanent (altar), tho invocation is omitted.
Now ho gives him a seat, (reciting the text), \'sadyojatam\', etc.
(TA, X, 43); tho water for washing tho foot (with tho text), \'hhavo
bhavo\', etc. (TÄ, X, 43); tho argliya (with tho formula), \'Adoration
35 to Bhavodbliava\' (1. c.); tho water for acamana (with tho formula),
\'Adoration to Kudra\'.

Then he bathes him with the five products of tho cow, (reciting
tho) three (verses), \'äpo hi sthä mayobhuvah\', etc. (TS, IV, 1,5, A);

1) The verse occurs Ilir. Gs. II, 8, 2. Tlio translation is that of Oldenhcrg
in SBE XXX.

the four (versos), \'hiranyavarnäh\', otc. (TS, V, 0, 1, a), tho chapter
\'pavamänah\', etc. (TB, I, 4, 8); (and the verse_s), \'brahma jajuanam\',
etc. (TS, iV, 2, 8, d); \'kad rudräya\', etc. (TA, X, 17); \'sarvo vai\',
etc. (TÄ, X, 16); \'kayä nas citra a bhuvat\', etc. (TS, IV, 2, 11, «;
cp. p. 33 note 2); \'äpo vä idam\', etc. (TA, X, 22); with those 5

(With the formula), \'Adoration to Vamadeva \'), ko otfcrs tho
garment; (with) \'Adoration to Jyestha\', the sacrcd thread; (with) lo
\'Adoration to Rudra\', thc water for äcamana; (with) \'Adoration to
Käla\', tho perfume; (with) \'Adoration to Kälavikarana\', tho unhuskod
grain; (with) \'Adoration to Balavikarana\', the flower; (with) Ado-
ration to Balapramathana\', tho incenso; (with) \'Adoration to Sarva-
bhutadamana\', tho lamp; (with) \'Adoration to Manonmana, the i..
naivodya, at tho right moment. Then he offers him eight flowers,
with tho eight Mantras, \'Adoration to god Bhava, (etc.).

Thon ho worships tho Kudra-manifestations of (the god, reciting
tho text), \'aghorobhyo \'tha ghorebhyah\', otc. (TA, X, 4o). _

Then he should mutter the Rudragäyatri, (viz.), tat purusaya ~
vidmaho\', otc. (TÄ, X, 46). Ho should recite tliis Rudragäyatri one
thousand times, (or) one hundred times, (or) any number of times,

At tho end of every muttered passage ho should mutter a single
ono of the olovon clmptors (beginning with), \'agnävismi sajosasa 3.

At the end of all (ceremonies) he should again worship (the god).
The (manner of) worship has been explained (above).
This rite of worship of the bathing of Rudra should be performed
by one who is desirous of the destruction of sin, of deliverance from
5 illness, of prosperity, of absence of passion, of deliverance (of the
soul), of long life, and of health. Acting thus he obtains all these
(blessings).

10 His teacher he presents with a fee of ten cows with their calves
adorned with gold, together with a bull; in the absence of these
he should give a fee (consisting of) one cow.
Thus speaks the venerable Baudhayana.

Now we shall explain the rite of the second consecration.
15 Under the above-named Naksatras, ahd whichever other Naksatras
arc auspicious, in the bright half of the month, during thc northern
course of the sun, iu the beginning of the spring or tho other
seasons, in case he has consciously interrupted the adoration of (tho
god), who has been consecrated before, during one or two days or
20 during one or two months, or in case he has touched a ^udra or

a woman during the menses or such like, (on these occasions lie
should perform the ceremony).

On the day preceding (it) ho should serve food to an oven number
of Brahmajas, and should cause them to say, \'An auspicious day\'
25 Hail! Good luck!\'

Having placed (the image) in water at nightfall, (and having left
It there during tho night), he should on the following morning raise
it, and ho should place (near it) two jars, filling the one with tho
five products of tho cow, and tho other with clear water in which
30 nine pearls havo been placed.

Having bathed (him, reciting) tlie Purusa-hymn and tho Mantra
relating (to tho god he worships), he should offer him eight tlious-
and or eight hundred or twenty-eight flowers.

35 Having worshipped to the best of his ability, ho should offer
nee boiled with treacle.

The bathing has to take place in case ono has wilfully inter-
rupted the worship.

It is declared that welfare and prosperity fall to the share of
one who acts thus.

In this way he should consecrate (the image) with the Mantra
of the second consecration \').

Now at the performance of Piljâ of the two great gods, the
offering of a seat, of water for washing tho feet, of arghya, and
of water for acamana, everywhere takes place with (the recital of)
the two (verses), \'trïni padâ vi cakrame\', ctc. (TB, II, 4, 6, 1), (or),
\'tryambakam yajâmaho\', etc. (TS, I, 8, 6, t), in accordance with tho lo
characterizing word -). And tho Pûjâ of theso two (gods) is per-
formed everywhere in observance of tho instructions (originated)
from the (religious) practices of tho three highest castes, as there
does not exist a prohibition which is generally accepted.
Thus spoke Baudhayana.

If ho acts thus (during a period) exceeding thirty years (?), then
bo attains, with his people, to tho highest abode of tho two gods, ^
called Brahman. ^

One • who is devoted (to tlio gods), and tlioso who know thus ),
sliould give to (tho person) who teaches (him this Pûjâ), or to tho
ono who porfornis it (for him), if ho is a Brâhmana, ono hundred
iniisas (of gold); if ho is a Ksatriya, ho should givo him ono thous- ^^
; if ho is a Vaii^ya, ho should give in proportion to his chanty. 25
No woman or éûdra should perform (this Pujâ).
îf they perform (it), (then only) in caso they have obtained their

1) I\'crhaps one ought to nuul licrc: \'evaip i.unahpratiçtiinin niantroija
I"-ati,,;t,layo,r. All MSS have \'punahpmtisthiln.antroi.a\'; tho reading prntipn-

iH found in TMO. Tho translation would be: Mn this way he sho d
«^«^coinplish tho renewed consécration with a .Mantm\'. Hut even so the meaning
this Sntra remains obacuro. -.

•0 The words, \'evam pratislhilpya vil kurytlf arc evidently «»\'rupt. ^^
, The expression, \'ya u cainad ..occurs very often, e.g. IB, M\'.
y« \'ivamcdhena yajatc ya u rainam evam veda; Ilaudh.bi-s. XVIII,.vl: 414,18
«Iryncandramasor cva Uit .ilyujyam salokaUIn. Jlpnuvanti ya otcnUyanena
ya u cainad evam viduh\'. It beaime stereotyped, and was used wrong y
the text above. Cp. BDI.; Ill, 8, ai, \'ya u cainad adhlte, where i.

If a Brahmana (performs this Puja) for (a woman or Sudra) who
are independent, then he loses his caste, even if he is without
means of subsistence, (according to) Saliki \')•
5 ^ Now he may perform Puja for the two gods at will, under any
circumstances: in the water, or on a sthandila, or near images;
having performed everything he should worship (them), but he
should not be negligent (in this respect).
In the absence of (a suitable) place or means, he should perform
10 (the ceremonies) in a public place, or he should (only) mentally
worship (the god).

\'When any one offers to me in devotion a leaf, a flower, fruit or
water, I accept this pious offering of one who is devout in mind\' -).
15 Bowing devoutly ho should mentally recito these ilautras.

He should not neglect, however, (to worship tho two gods with)
whatever is agreeable to either of them. (Then) ho becomes ab-
sorbed in them, and lives in their world.
The person by whose aid ho performs the worship of the two

him he should give a golden conch (in case Visnu is worshipped),
or (an image of) a bull mounted on gold; (tho latter is) tho fee
(for tho worship) of Rudra. Thus speaks tho venerable Baudhayana
For performing tho consecration (of tho imago), or for performing
25 tho bathing, ho should provide tho teacher with all requisites and
he should give him a feo (consisting of) eleven cows. Thus S\'aliki.

Now we shall explain tho rite (of the worsliip) of Durgii
Every month, in tho forenoon of tho day on which tho moon stands
in conjunction with tho KHtikiis, placing ready the requisites (for the
30 worship, viz.) tho sacred thread and red lotus flowers, preparing with

1) Buhler, SBK \\IV, p. xi, note, mentions AcJirya and éilllki as namc.s of
teachers. It is highly probable, however, that by \'AcJlrya\' Maudhayana him-
^If IS meant. A complété list of names of teachers mentioned in tho B-ui-
dhiiyanlya-Sntra is given by W. Caland, Über das lliiuello Sntra des Uau-
dhUyana, p. 35 (cp. p. 5 IT.).

cowdung a quadrangular stbandila \'), \'a bull\'s hide\' in size, sprinkling
it, being cloaked with purity, he should invoke Bhagavati, (reciting
the verse), \'jatavedase\', etc. (TA, X, 1, 16), (and with the formula),
\'Om, I invoke the noble consort of Rudra\'.

Having thus invoked her, he offers (her) a bunch of_Kusa grass 5
(as a seat, reciting the verse), \'täm agnivarnäm\', etc. (TÄ, X, 2, 1).

He offers (her) the sacred thread (with the verse), \'agne tvam
pärayä\', etc. (TS, I, 1, 14, ;/?), (and then) bathes her, (reciting the)
three (verses), \'apo hi sthä mayobhuvah\', ctc. (TS, IV, 1, 5, i),
the four (versos), \'liiranyavarnäh\', etc. (TS, V, 6, 1, a), (and) the lo
chapter, \'pavamänah\', etc. (TB, I, 4, 8).

Having bathed (her), he worships her with the eleven names,
\'to Äryä, to Raudri, to Mahäkäji, to Mahäyogini, to Suvarnapuspl,
to Vodasanklrti, to Jlahäyajfli, to Mahävaisnavi, to Mahäbhagavati,
to Manogami, to ^ankhadhärini\', (and) with perfume, flowers, incense,
and a lamp.

Having worshipped (her) with these names (in the fornmla),
\'Adoration to goddess so-and-so; adoration to goddess so-and-so\',
lie offers an oblation, (reciting) the Sävitri, (and with tho formula),
\'To tho adorable goddess Durgä 1 offer this oblation\'. ^^

Offering the remainder as a burnt-oblation, he should mutter the
five Durgä (verses; i.e. \'jätavedaso\', etc.; TÄ, X, 64-68), and
ten times (tho formula), \'svasti\'. lie should mutter (also tho verses
beginning with), \'jäto yad agno\' (TS, I, 5, 11, e), \'vasat to visno
(TS, II, 2. 12, ;•),\' \'vnstos pate\' (TS, III, 4, 10, o or h), \'evä van-
\'lasva\' (TB, II, f), 8, 4), \'ä no niyudbhih\' (TB, II, 8, 1,
varno abhayam krnotu\' (TB, II, 8, 4, 1), \'aÄvavatim\' (TS, IV, 2,
ß, 0), «tvani väruna\'uta\' (TB, III, 5, 2, 3), \'brhaspato y"vam im raÄ
Civ vasvah\' (TB, II, 5, 6, 3), \'svasti na indro vrddhai^ravah (LA,
l 1, 1), with(?) the eleven chapters (beginning), \'öani ca me mayas

Having removed the oblation (while reciting) tho Savitn, (ana
with the formula), \'I remove the oblation for the adorable goddess
J->urgä\', he should give the remainder to Brähmanas.

1) I5ül.lcr remarks on UDh. Ill, 0, 4 (SBK, XIV, 307 note): "A stlmn.jila
i« the raised mound, lour lingers high, wi.icl. is used as au alüi. fo the
«.-•hya ceremonies. Regarding the term \'a Imir.s hi.io\', .sec \\.snu XCII

Jolly note« in his translation of tho passage mentioned
\'\'apj>ndita dennes \'a hull\'s hide\' as a measure of surface Hastas long by

2) Perhaps the eleven chapters TS, IV, 7, 1-H are meant: \'aguav.snn
sajosasa\', etc. (Cp. II, 18, p. 3t), 1. 35).

During a year he should worship (her in this way).
All desires will he fulfilled (of one who acts thulv
ihus speaks the venerable Baudhayana.

Fasting, (keepmg) pure, (and) abstaining from sexual intercourse
on the preceding day, he should towards the evening put fuel on
the fire, 8 re^ (Kusa grass) around (it), and, standing south of it
10 he should invoke Upasruti, (with the formula), \'Om bhOh, I invoke
the goddess Rätrij Om bhuvah, I invoke the goddess Upasruti
Om suyah, I mvoke the goddess Mahärätri; Om bhur, bhuvah
suvah, I invoke the goddess Mahäkälarätri\'

Havmg ballied (her), and adorned (her) with perfumes dark-
eolonred flowers, incense, and lamps, he strains thodar fiod bu t

Maharatr. svahä; to the goddess Mahakälanltrl svähä ; t„ nS™
to K,„pa svaha; to Kr.,ä svähä; to AndhakärinI svähä\'; rf
the two (verses), \'yata indra hhayamahe\', otc. (TU III 7 , 4
S5(and), \'svastidä vifas patih\', etc. (Tli Jlf 7 1 41 /

Having finished tl,e sprinkling (of water) on all sides („f tho fire)
he worships the goddess (hy reciting) the ItotrM.ymn ■)

Having muttered the verse, \'svasti na indro vrddhainwah\', etc.
A, 1, ho should loosen them again.

\'What is revealed, may that be accepted, what belongs together,
may that be united ; and (this) is the beginning of any sacred rite\',
thus speaks the venerable Baudhayana.

Fasting a day and a night, pure, after personal purification, ho
smears in an even place a quadrangular sthandila, \'a bull\'s hide\'
in size, with cowdung, scatters perfume and flowers, fills a waterjar
from a. golden vessel, and (places) perfume and flowers in that (jar). lO

Having invoked (tho goddess) with the two (verses), \'hiranya-
varnâm harinîm\', etc. (Srisilkta; IlVKhila II, G, 1 and 2)% (and
the formula),\' \'Om bhnh, I invoke Sri; Om bhuvah, I mvoko Sri^;
Oni suvah, I invoke Sri; Oin bhur, bhuvah, suvah, I invoke Sri\',
iio sprinkles (water) in tho known way, (reciting) the two (verses), 15
\'kardamona\', etc. (Srisnkta v. 11 and 12), bathes (the image, reciting
the verso), \'aAvapnrv.un\', etc. (ib. v. 3), (and) gives tho perfume,
(reciting tho verse), \'gandhadviirâm\', etc. (ib. v. 9); tho flower,
(reciting tho verse), \'kâniso \'smi tam\'=»), etc. (ib. v. 4); the incense,
(reciting tho verso), ^upaitu mâm\', etc. (ib. v. 7); the lamp, (reciting -o
tlio verse), \'c4indr.nji prabhâsâm\', ctc. (ib. v. 5); tlio naivedya, (reciting

Now ho heaps, south of tho goddess, fuel on tho firo, strews
(KuAa grass) around it, boils a earn in milk, with largo grams of
rice, divides tho sacrificial substance into two parts, approaches (the
image, reciting tho verse), \'nmnasah kiimam\', etc. (Srisukta, v. lU),
and „ffers as burnt offering whatever ho wishes, or boiled rico
\'nixed with clarified butter, after having recited the fifteen versos

1) The words, Srlkadainhanmyain bilvasnr-imaya... sthai.Hlil\'"!\' vi<lhlyatc\'
are unintelligible, and evidently cornipl.

adoration to Pusti\'); adoration to Dhâtrï; adoration to Sarasvati\',
he offers a bali-offering.

Haying taken lotus flowers as many as are available, he strokes
(the image) limb for limb.

5 (With the verse), \'ksutpipäsäm\', etc. (Srïsûkta, v. 8), he removes
AlaksmI (Evil Fortune).

\'(Acting) thus daily or monthly, he gains great prosperity, wealth,
fame, longevity, good health, (and) the possession of sons and cattle.
Great blessing falls to his share\', thus speaks the venerable Bau-
10 d hay ana.

Now we shall explain the rite (of worship) of Sarasvatî.
On^ the thirteenth day of the bright half of the month, under
Uttara Phalguni, or under an auspicious Naksatra (in general), he
performs the ceremonies to begin with tho marking off of the place
15 of sacrifice, up to (the placing ready of) the Pranïtâ-water, (and
standing) in front of the fire, he invokes Sarasvatî.
Having invoked her (with the verse) %

\'May tho boon-bestowing goddess (or the goddess Varadä) come:
do thou, mother of tho Vedas, receive with favour tho letter
20 equivalent to tho Veda, tho GäyatrI, this my prayer\',

(and the formula), \'I invoke Sarasvatî\', (etc.), ho\'prepares tlio
places of standing (of tlie images?), (saying), \'I prepare for Vägdovi;

25 Then he bathes her, (reciting the) three (verses), \'äpo hi sthä
mayobhuvah, etc (TS, IV, 1, 5, Ä), the four (verses), \'hiranya-
variiälj, etc (IS, V, 6, 1, „), (and) tho ci.apter, \'pavamänah,\'etc.
(IJi, 1, 4, 8). Having bathed her, ho satiates her with water,
pronouncing tlio above-mentioned names, and with perfume, flowers,
30 incense, and a lamp, (with tho formula), \'Adoration to goddess so
and so; adoration to goddess so and so\'.

Having performed (the ceremonies) to begin with tho laying down
of tho Paridhis (pegs), up to tho ond of the Agnimukha, ho offers
a burnt oblation of cooked food, or of rice milk, (reciting tho two

1) Puçti (fatness) and Tus^i (contentment) aro common names of LaksmI
Cp. Matsya PurHna, adliy. 08. 2.5; adhy. 80. 10. They occur also as naiiies
of Durgä (.Mnh. VI, 23, transl. Muir, OST, IV, 4:12).

verses which begin with), \'codayitrî sunrtänära\', (and), \'pâvîravî
kanyâ\' (TS, IV, 1, H, i and k).

Then he offers additional oblations of clarified butter, (reciting
the verses which begin with), \'pra no devi\' (TS, I, 8, 22, c) ; \'a no
divah\' (TS, I, 8, 22, rf); \'ye te sarasva ürmayah\' (TS, III, 1,11, w); 5
\'Uta nah priyâ priyâsu\' (TB, II, 4, 6,1) ; \'imâ juhvänä^(TB, II, 4, 6,1);
\'yas te\'stanah éaéayah\' (TB, II, 8, 2, 8); \'devïm vacam ajanayanta\'
(TB, II, 4, 6,10) ; (and) the hymn (?), \'yad väg vadanti\' (TB, II, 4, 6, 11 ;
and 12?).

(The ceremonies) which begin with the oblation to Agni Svistakrt, lo
and end with the gift of a fee (consisting of) a cow, are known.
Now ho lays down on Palâéa-leaves the remnants of the offering.
Having offered a havis-oblation, he offers hali-offerings outside
of the place of sacrifice, goes out, causes a youth to sit down to
the west of thc fire with his face to the east, and gives tho in- 15

Thereupon ho should dismiss the goddess, (reciting the verse) ),
\'Born on tho highest peak, on thc earth, on the summit of the
mountain, dismissed from tho Brähmanas, go, goddess, wherever ^^

\'For returning, for meeting again, ono who is desirous of knowledp
Hhould worship Sarasvati in this manner every month, thus speaks
tlio venerable Baudhäyana.

Now wo shall explain tho rito (of worship) of Visnu.
On the twelfth day of the briglit half of the months Äsa.Jha,
Käfttika, or l\'hälguna, or when he feels inclined to sacrifice, he

Tho following morning, in a wood (situated) to the east or nor h
(of Iiis .Iwelling-place), or in the honso of a pure Person wlu|re o
tliinks fit, there, on a stbandila, he builds up a fire, ^s (K a ..o
grass) around it, and performs (tho ceremonies) up to (tlie placing
foady of) the Pranïtâ-water. As soon as the rice-millc is rea.iy, no
sliould recito (tho text), \'yat to pavitram\', ctc. (IB, •»> j
Cvnd), .pavitram te vitatam\', L. (TÄ, I, H, 1); he shou , (P--- g

syllable), \'Om\', hang a cord, (consisting of) white, yellow d .35
roa (threads round the arm of the Lord, (viz. the imago 0 V ^
^Vilich is) nmde of brass (or) of gold; he should place (tho imago

on the pedestal), and he should invoke (the god with the formula),
\'Om bhnh, I invoke Purusa; Om bhuvah, I invoke Purusa; Oni
suvah, I invoke Purusa; Om bhur, bhuvah, suvah, I invoke Purusa\'.

Having invoked (the god), he should give in the known manner
5 the seat, the bath, the water for washing the feet, and the water
for äcamana, and he should worship with various fragrant materials,
flowers, incense, lamps and garlands, as far as they are available.

On Ku^a grass, on A^vattha leaves, (or) on a layer of Darbha
grass he places the two censers, (with the verse), \'gobhir justam\',
10 etc. (TA, X, 2, 1).

Then he offers sixteen oblations of clarified butter, (reciting) the
Purusa-hymn.

Having poured out the Pavamäna (?) near by, (reciting) the three
(verses which begin with), \'paro mätrayä\' (TB, II, 8, 3, 2—4), he
15 offers four oblations of the rice-milk, mixed with clarified butter,
(with tho formulas), \'To Vasudeva svähä; to Baladova svähä; to
Visnu svähä; to Sri svähä\'.

Ho cuts off" tho oblation for Agni Svistakrt, places (it) inside the
Paridhis (and) worships tho deity with perfume, flowers, incense,
20 and a lamp, (reciting) theso samo names (in tho formula), \'Adoration
to god so and so; adoration to god so and so\'; with food, (using
tho formula), \'To god so and so svähä; to god so and so svähä\';
with fruit-water, (using tho formula), \'I satiate god so and so; I
satiate god so and so\'.
25 (Tho ceremonies) which begin with the oblation to (Agni) Svistakrt,
and end with the gift of a fee (consisting of) a cow aro known.
Having bpnt the (right) knee (to tho ground, reciting tho verso),
\'äbhir viövä abhiyujah\', ctc. (TB, II, 8, 3, 3), ho should walk four
times round (tho fire), turning his right side towards it, (with tho
30 fornmla), \'Adoration to Vii5vabhuj; adoration to Sarvabhuj ; adoration
to Ätman; adoration to Paramätman\'.

Having muttered tho Dhruva-hymn (AY, VI, 88), ho should
dismiss Purusa (with tho formula), \'Oip bhnh, I dismiss Purusa;
Oip bhuvah, I dismiss Purusa; Oin suvah, I "dismiss I\'urusa; Oiji
35 bhur, bhuvah, suvah, I dismiss Purusa\'. Having dismissed i»urusa,
ho should go where water is, and pour out tho water of purification.

(Reciting) the two (verses), \'pra tat te adya\', otc. (and), \'kim it
to visno paricaksyam bhut\', etc. flS, II, 2, 12, s and /), ho loosens
tho cord (from tho arm of tho image).
40 (Reciting) tho verse, \'idam visnur vi cakramo\', ctc. (TS, I, 2, 18, e),
he eats tho rice-milk.

(with the same -words), \'I am a Vaisnava\', he should give the rest
(of the food). Pie (viz. the person to whom the food is given) eats
(this, reciting) the above-mentioned Mantras.

Having eaten and sipped water, he (viz. the person who sacrifices)
mutters the twelve-syllabled Mantra, \'Om namo bhagavate vâsudevâya\'. 5

\'(Even if) he sacrifices (in this way only) once, he attains the
eternal reward of the Aévamedha\', thus speaks the venerable Bau-
dhayana.

Having made a circular or quadrangular sthandila, (smeared) with lo
cowdung, and \'a bull\'s hide\' in size, on forty-eight successive days
of Ravi (i. e. Sundays), (and liaving placed ready) in a copper jar
red perfume or red flowers, ho should invoke (the deity with tho
verse), \'ghrnih silrya âdityah\', etc. (TÂ, X, 15, 1).

(Reciting\'the verse), \'â satyena\', etc. (TS, IH, 4, 11, ƒ) he should 15
give tho arghya; (with tho verse), \'hamsah éucisat\', etc. (TS, I, 8,15, 0
the water for washing tho feet; (with tho vorso), \'agnir mûrdliâ\'
(TS, I, 5, 11, «), tho water for âcamana.

Now he bathes him, (reciting) tho throe (verses), \'âpo hi sthâ
niayobhuvah\', etc. (TS, IV, 1, 5, h), tho four (verses), hiranyavar- 20
yâh\', etc. (TS, V, G, 1, fl), (and) the chaptcr, \'pavamanah\', etc.
(TJi, I, 4, 8).

Having bathed (tho god), ho satiates (him) with water (with the
formulas), \'I satiate Dliatr, — Vidlmtr, — Aryaman, — Mitra,
— Varuna, — Bhagavân, — llanisa, — Prisan, — Parjanya, — Vi- 25
vas vat, — Indra, — Ravi.

With those same names (ho worships him) with perfnino, flowers,
incense, and a lamp, (using the formula), \'To god so and so svaha,

Having dismissed (tho god with tho formula), \'I disniiss I urusa, 30
together with tho Vyahptis, ho should givo a cake. (Thus) forty-

\'By onco performing this worship, ono who sufTers from leprosy
or consumption (obtjiins delivcranco from his disease). Tho fettered
one is delivered from his fetters, tho diseased ono from Ins disease , 35
tlius speaks tho vonorablo Baudhayana.

1) Ti.e worship of the sun (Snrya) is described at length in the Bhavi.sya
•\'ur.1im I, 48 ff.

Sesamum oil, clarified butter, milk, coagulated milk, barley meal,
parched grain, rice-milk with sesamum, and dark-coloured garments
he places ready as requisites (for the worship).
5 Under Prosthapadä or Anurädhä he should (only) eat (food)
which is fit for an oblation.

Now the next morning he meditates on Jyesthä, rises, and makes
a sthandila in a temple or a private place, wherever he thinks fit.
He performs (the ceremonies) beginning with the marking off of
10 the place of sacrifice, up to the placing ready of the Pranïtâ-water,
and invokes the goddess, (standing) in front of the fire, (with tho
verse), \'Her, whose chariot is drawn by lions, and who is followed
by tigers, her, the lotus-eyed Jyesthä, I invoke.\'

After the invocation (he recites tho formulas), \'Adoration to
15 Ihalokakïrti, — to Paralokakirti, — to Sri, — to Jyesthä, — to
Satya, — to Kalipatni, — to Kalihrdayä, — to Kuni\'bhi, — to
Nikuinbhi, — to Prakumbhi, — to Srï, — to Varkdä,\' — to
Hastimukhä, — to Vighnapärsadä, — to Vighnapärsadl.

Now ho bathes lier, (reciting) tho three (verses)," \'äpo hi stliä
20 mayobhuvah\', etc. (TS, IV, 1, 5, h), tho four (verses), \'hiranyavar-
näh\', etc. (TS, V, G, 1, a), (and) tho chapter, \'pavamänah\', etc.
(TB, I, 4, 8).

Having batiied (her, ho worships lier) with perfiimo, flowers,
incense and lamps, with tho above-mentioned names (in tho formula),
25 \'Adoration to goddess so and so ; adoration to goddess so and so.\'

Ho performs (tho ceremonies) from tho laying down of tho pegs
up to (the end of) tho Agnimukha; then ho offers an oblation of
tho cooked food.

Having recited the Puronuväkyä (verse), \'indro jyesthäm anu
30 naksatram eti\', etc. (TB, HI, 1, 2, 1), ho offers (tho oblation) with the
Yâjya (verso), \'purandaräya vrsabhäya dhrsnavo\', etc. (TB, 111,1,2, 2).

Now he offers additional oblations of\' clarified butter, (reciting
tho formulas), \'To Indra svähä; to Jyesthä svähä; to Jyaisthyä
ßvaha; to Abhijiti svaha\'; (and) the six (verses which begin), \'namah
35 su to nirrto\' (TS, IV, 2, 5, .y-wj); after each verso an oblation.

(With tho formula), \'On the instigation of god Savitr I offer thee,
with the arms of the Aiivins, with the hands of Pa8an,\'bhnr, bhuvah,
suvar, Om, as havis-oblation to Jyesthä\', ho offers tho havis-oblation.

Now he offers a bali-offering to the Disas (cardinal points); he
offers as naivedya perfume and a garland, and two garments, he
serves food to the Brahmanas, and he worships her with the six
(verses which begin), \'namah su te nirrte\' (TS, IV, 2, 5, g—m).

(The ceremonies) which begin with the oblation to (Agni) Svistakrt 5
and end with the gift of a fee (consisting of) a cow are known,
(and have now to be performed).

\'Her, Avhose chariot is drawn by lions, and who is followed by
tigers, her, the lotus-eyed Jyestha, I dismiss\', 10

he should repeat the Jyesthamantra (?) ono thousand times, or one
hundred times, an unlimited number of times, but at least ten times.

(Living only on) vegetables, food prepared from barley, food
obtained by begging, edible roots, and fruit, sleeping on the ground,
ho should worship tho following day in tho same way. i")

\'After observing [ücänit) during six months tho regularly prescribed
(precepts), ho obtains (tho fulfilment of) all desires\', thus speaks
the venerable Baudhayana.

Every month, on the fourth of fifth (day) of tho bright half, at 20
tho occasion of a festival or such like, if ho is desirous of success,
prosperity, or cattlc, ho should offer a bali-oifering to tho Lord
Vinayaka.

On tho previous day ho takes ono moal, purifies himself, and
sips water. Then (i. o. on tho day of tho worship) lio performs (the :25
ceremonies) from tho marking off of tho placo of sacrifice, up to
(tho end of) tlio Agnimukha, places (tho imago of) Hastimukha
with tho faco turned southward, and a Brähmana to tho south of
tho fire, stands up, and invokes (tho god with tho verse),

\'Vighna, Vighneövara, conio to (us), adored under tho namo of so
Vighna. To tiiy welfare bo (this) now; maycst thou always bo to
our (welfare). Om.\'

Now ho gives arghya (water), mixed with Dürvä grass, unhusked
barley corns, and flowers, (reciting tho formula),

\'These waters aro beneficial, very boncficial; clean, very clean; 35
pure, very pure; immortal, noctar, fit for pfulya, for arghya, fit to
bo adored, fit for sprinkling, for äcamana, for bathing. May they
bo accei)ted, may tho Lord Vinayaka accept them; adoration to
Vinäyaka\'.

Then havîng silently (i. e. without reciting Mantras) honoured
(him) with perfume, flowers, incense, and lamps, he worships (him
with the formula), \'Adoration to the Lord of the earth; adoration
to the Lord of the world; adoration to the\'Lord of creatures\'.

5 Then he offers three oblations to Vinayaka, reciting the formula)
\'Adoration to Vinayaka, the Lord of the earth; to Vinâyaka svâhâ!
Adoration to Vinayaka, the Lord of the world ; to Vinâyaka svâhâ.
Adoration to Vinâyaka, the Lord of creatures; to Vinâyaka svâhâ\'.

(The ceremonies) beginning with (the muttering of) the Jaya-
10 formulas, and ending with the gift of a fee (consisting of) a cow
are known, (and have now to be performed).

Now he offers him a cake, flour mixed with curds, boiled rice,
barley meal, and rice-milk, (with the formulas), \'To Vighna svâhâ;
to Vinâyaka svâhâ; to Vira svâhâ, to Sûra svâhâ; to Ugra svâhâ;
15 to Bhîma svâhâ, to Hastimukha svâhâ, to Varada svâhâ; to the
male attendants of Vighna svâhâ; to the female attendants of
Vighna svâhâ\' \')•

Now he should offer a bali-offering to (all) Beings, (reciting the
verse), \'ye bhatâh pra caranti\', etc. (TA, X, 69).
20 Then he ties a bracelet consisting of five threads to his hand,
pronouncing the Vyâhrtis, (and reciting the verso), \'Vinâyaka, long-
armed, (this bracelet) removes obstacles on thy command. All my
desires are fulfilled; (hero) I tio this bracelet.\'

Now ho walks round tho fire, turning his right side towards it,
25 bows down, performs obeisance, and dismisses Vinâyaka, (reciting
tho verse),

\'If what is performed by me with reverence, o Qanesvara, has
attained (its purpose), then rise, with thy attendants, excellent ono •
depart,......\'2) \'

30 Now the eighth day of every lialf montli is a fasting-day for
Brâhmanas, for religious students, and for women who are desirous
of sons, of long life, of health, of holy lustre, and of good fortune.

Ilavmg invoked (tho god) in the evening (with tho formula), \'I
invoke Rudra, (tho god) with deformed eyes, with his consort, with
35 his son, with his attendants, with his retinue\', ho greets (him) with

2) The words \'bhadrani prasidatom\' arc evidently corrupt. So is the i.as-
s.agc following, of which no translation can Ihj given.

tlie welcoming formula, \'Welcome is (this) return! This scat is
prepared for the Lord Mahadova, (the god) with deformed eyes,
Avith his consort, with his son, with his attendants, with his retinue.
May sit down upon that tho Lord Mahädeva, (the god) with deformed
eyes, with his C9nsort, with his son, with his attendants, with his 5
retinue.\'

Then he gives the bunch of Kusa grass, (with the formula),
\'Of thee, o Lord, is this seat, made of Darbha grass, threefold,
yellow, made of gold; take delight in that\'; (and), \'May accept
that the Lord Mahadova, (the god) with deformed eyes, Avith his 10
consort, with his son, with his attendants, with his retinue.\'

Here he prepares tho places of standing (of the images?), (with
the formulas), \'Adoration to Mahäkäla, — to Sankukarna, — to
Babhrukarna, — to Nandikesvara, — to Dandimunda, — to Can-
dikesvara. ^

Now ho offers oblations from the cooked food, with the two (verses),
\'ärdrayä rudrah\', etc. (TB, HI, 1, 1, 3), (and), \'hcti rudrasya\',
etc. (ib.).

Now ho offers additional oblations of clarified butter, with the
twenty-four (formulas), \'To god Bhava svähä\', (etc.). 20

Having offered the oblation for (Agni) Svistakrt, (reciting the
text), \'havyavähaiii svistam\', etc. (TB, IH, 1, 3, 3), he lays down
in front of tho fire on Arka leaves the remnants of tho offering,
(reciting tho verse), \'yo rudro agnau\', etc. (TS, V, 5, 9, i).

Having worshipped the god with the remaining perfume and 25
garlands, they praise him with verses from tho Rgveda, and with
hymns of praiso composed by Rsis, addressed to Rudra. _

Ho dismisses tho deity (with tho formula), \'May the Lord Käna
depart, honoured by the wholo world, and satisfied by this havis-
offoring till return.\'

\'Ho \' who, knowing this, acts in this way, becomes rich in sons
and cattle; ho conquers all guilt, (oven) that of killing a Brähmana.
He comiucrs repeated death\', thus spoko thc venerable Baudhäyana.

Tho Bali-offering to Dhürta, (the paradigm of which is similar 35
to that of) tho Ähutänukrti (and) the Baliharanänukrti \'), should be

performed in every fourth month; on the seventh or thirteenth (day)
of the bright half of (the month) Phälguna; likewise in Äsädha,
likewise in Kärttika.

He gets ready beforehand (what is required for the worship):
5 Kusa grass, fifteen fire-logs of Bilva-wood, a pot-ladle and pegs
(Paridhis) of Bilva-wood, perfume and garlands of white and red
(colour), and bracelets (composed) of white and red threads. He
cooks cakes and various eatables, and he cooks a Sthälipäka.

Taking these (things) with him, he leaves the village, with his
10 disciples, in an easterly or northerly direction, goes where water
is (to be obtained), bathes, sips water (and) washes himself, (reciting
the verses called), Surabhimati \'), Ablingas, Väruius, Hiranyavarnäs,
and Pävamänis.

Standing in the water, he performs sixteen suppressions of tho
15 breath, mentally reciting the Aghamarsana hymn, ascends tho bank,
wrings out his dress, puts on another pure dress, sips water, and
leads (tho disciples) to the place of sacrifice.

In a pure and suitable place they make an altar of tho size of a
man, or of any size. On the eastern half of that they prepare a
;30 sthandila; they drive into (tho ground) a branch of an Udumbara
tree, with many leaves, the tips of which are not withered; they
• make an imago for tho Lord Dhürta by means of Dürvä grass,
erect it west of tho Udumbara branch, and entwine it, toi^ether
with tho branch, with tho bracelet.
25 They put on the sacred thread, (reciting tho verse),

\'The sacred thread is the best purifier, which was formerly born
with Prajapati. Put on tho vitalizing, pre-eminant, radiant sacred
thread; be there strength and splendour\' -),
(and with tho text),
:!0 \'With this I receive thee with vitality, with divine power, for
holy glory.\'

On the western half of tho altar ho prepares a sthandila, performs
(the ceremonies) from tho marking off of tho sixcrificial ground up
to tho sprinkling round, and ho strews (Ivui^a grass) on tho altar in

1) Similar passages: BDh, II, 4, 2, and II, 17, 37. — The Surabhimati is
found TS, I, 5, 11, l\\ the three Ablirtgas, TÄ, X, 1, H; the four verses ad-
dressed to Varuna, TS, III, 4, 11, r—u, and TÄ, II, 4, 4. By tlie term l\'äva-
manls the PSvamUnffnuväka, TU, I, 4, 8 is meant.\' (Baiiler, SBE, XIV, p. 24(5,
note). The Aghamarsana hymn occui-s TÄ, X, 1, 13.

2) Tlie same Manira occurs Baudh. Grhs. II, 5 (I), p. 40). Cp. Kirsto, The
GrhyasOtra of Iliranyakesin, Vienna, 1889, p. 98. It is perhaps taken from
an Upani.^ad; it is found e.g. Brahmopanisad 2.

To the north of the fire he strews Darbha grass with the tips
turned towards tho east. Upon that he places in twos ") the (sacri-
ficial) vessels upside down. With water which has been consecrated
silently (i. o. without Mantras), he sprinkles (the sacrificial vessels) 5
three times with all (five fingers), after having placed tho vessels
upright, und untied the fuel

Having caused [a Brähmana to sit down to tho south (of tho fire)
on (a seat of) Darbha grass, and placed a vessel with water to the
north (of it), he has boiled rico or rice-milk brought to him. Having 10
sprinkled it, ho places it on thc fire.

Having performed tho ceremonies up to tho (agni-)paridhäna, ho
sprinkles (water) round the fire, from tho left to tho right, while
his disciplcs are touching him ono after tho other.

Ho then anoints a piece of wood from tho (pile of) fuel with 15
clarified butter, and puts it on the fire, (reciting thc vorse),

\'Wo havo sent forward with thoughtful mind this song of praise
like a chariot to tho worthy Jätavodas. For blissful is his care for
us in his companionship. Agni! May wo suffer no harm in thy
friendship. Svähä\'. =\').

Having anointed (it) in tho samo nuvnner, ho puts a second ono
on tho fire, (reciting the verse),

\'Ho prospers for whom thou performcst thc sacrifice; ho dwells
untouched; ho acquires abundance of heroes. Ho is strong; no
distress ovorttikos him. Agni! May wo suffer no harm in thy 2R
friendship. Svähä\'. ■•).

Having anointed (it) in tho samo manner, ho puts a third ono
on tho fire, (rcciting tho vorso),

\':May wo bo ablo to light theo. Prosi)or our prayers. Tho gods
oat tho sacrificial food that is offered in thee. Bring thou hither 30
tho Ädityas, for wo long for them. Agni! May wo suffer no harm

Having anointed (it) in tho samo maimer, ho puts a fourth ono
on tho fire, (reciting tho vorso),

UV, I, 94, 1; translation II. Oldenbcrg, Vcdic Hymns, part 11 (blih, XLVl,
1897). Tliis verse and those following do not occur in tho texts of the Black
Yajurveda. They are found in tlie Baudh. Srs.

house, and fed with Soma, thou art awake, the most merciful one.
Thou hestowest treasures and wealth on the worshippers. Agni!
May we suffer no harm in thy friendship. Svaha\'. \').

Having anointed (it) in the same manner, ho puts tho fifth one
5 on the fire, (reciting the verse),

\'So, Aiigiras, we make thee strong with fuel and with holy oil.
Blaze high, thou youngest of the gods. Svaha\'. %

Having anointed (them) in the same manner, he puts the remaining
ones on the fire, reciting the six-syllabled Mantra, \'bhavc namah
10 svaha\'; every time one less (?)

Having performed (the ceremonies) from tho two Aghiiras up to
(the end of) the Agnimukha, they go round (the fire), turning their
right side towards it, dancing, and invoking the deity. Three times
they go round (the fire, reciting the verso),
15 \'Him, whoso cheviot is drawn by lions, and who is followed by
tigers, him, Putrikiiputra, Skanda, I invoke.

May the highest of the gods como hither, Kilrttikoya, Brahmanya,
the^son with his mothers (i. e. the KHtikas), with Dhfitr, with
Vi^akha; he who may assume all forms. Take, with thy attendants
20 delight in the offered bali *).

prosperity, riches, fame, o King, aud desires, Dlmrta! Adoration!
Adoration to Sankara; adoration to Silman; adoration to Nilagrlvu
25 Let Krttikaputra be gratified; let Viniyoga bo gratified; lot Sasa
be gratified; lot Putrikaputra bo gratified; lot tho Lord, tho Groat
Dhurta, bo gratified. Adoration!\'

When (the god) arrives, ho addresses him with tho Mantra
\'Welcome is (this) return! This seat is prepared for tho Lord
30 Dhurta. May the Lord, tho Great Dhiirta, sit down upon that\'
Then ho gives (him) a bundle of Ku^agrass (as a seat), and wor-
ships (him with tho formula), \'Of thee, o Lord, is tliis seat, made
of Darbha grass, threefold, yellow, made of gold; take delight in that\'
Now they offer him arghya (water), mixed with flowers, fruit
33 and unhusked barley corns, in a goblet or cup, which they cover
With a golden (lid), larger (than tho receptacle, reciting tho for-

2) HV, yi, 10, 11; TS II, 5, 8, 1; transl. II. T. .M. Grimth, The Ilvmns ol
the Rigveda, Renarcs, 1889-1892, Vol. 2, ;{20.

4) The text of the passage following is so corrupt that I have been unablo
to translate it satisfactorily.

mula), \'These waters are beneficial, very beneficial; clean, very
clean; pure, very pure; immortal, nectar, fit for pädya, for arghya,
for sprinkling, for äcamana, for bathing; may they be welcome, may
they be accepted; may the Lord, the Great Dlmrta, accept (them)\'.

He bathes (him, reciting) the three (verses), \'apo hi sthä mayo- 5
bhuvah\', etc. (TS, IV, 1, 5, h), the four (verses), \'liiranyavarnäh\',
etc. (TS, V, 6, 1, rt), (and) the chapter, \'pavamänah\', etc. (TB, I,
4, 8). Having bathed (the god), he turns to the right, goes west-
ward, sits down behind the fire, and offers burnt-oblations of clari-
fied butter, while (his disciples) are touching him from behind, lo
(reciting the formulas),

\'To Skanda svähä; to Kumära svähä; to Bäna svaha; to Iliran-
yacOda svähä; to Angiras svähä; to Guha svähä; to Bhadrasena
svähä; to Nilagriva sväiiä; to Bhavaputra svähä; to Dhilrta svaha;
to Paöubhu svähä; to {pa.stlii syähä; to Vii5äkha svähä; to Sanat- 15
kumära svähä; to tho attendants of §asthi svähä; to the attendants
of Skanda svähä\'. With these names he offers on the eastern half
of the altar.

Having cut off tho oblation for (Agni) Svistakrt from the northm-n
part (of tho cooked food), and having placed (that oblation) inside 20
(the enclosure of) the Paridhis, he stands up, and worships tho
deity with perfume, flowers, incense, and a lamp, (with the for-
mula), \'Adoration to (god) so and so; adoration to (god) so and
so\'; with fruit and water, (with the formula), \'I satiate (god) so
and so; I satiate (god) so and so\'; with food, (with tho formula), 25
\'To (god) so and so svähä; to (god) so and so svähä\'.

Now ho pays homage (to the god, with the words), \'Whichever
wish may bo conceived, let that wish be fulfilled for mo. When the
wish is fulfilled, I shall offer a drona. May he increase tho wish\' \').
When tho wish is fulfilled, he shall offer a drona of boiled rice. 30

Now he worships him, (with the formula), \'Adoration to tho Lord!
May Guha, tho .Alysterious one, tho Lord of Secrets, Vasu, the Lord
of riches, — Adoration! —, may Dlnlrtasvamin bo propitiated. :May
be, who is possessed of great renown, of great splendour, tho leader
of a great army, tho possessor of great^ beauty, tho great ascetic, 35
accept this sacrifice because of my devotion\'.

Then having sat down and having offered tho oblation to Agni
Svistjikrt, they stand up (again), and, carrying (the imago of) tho
god, they go three times (round the fire), dancing, (and) turning
their left side towards (it, reciting),

pleasant-voiced, the bestower of delights. Om, Adoration
Then they sit down, (and perform) in the known way the (cere-
5 monies which begin with the offerings with the Jaya-formula and
end with the gift of a fee (consisting of) a cow
Having taken up the image, he places it on his head, (and then)

Then taking from the cooked food, he eats
Wörnern and children should not eat (of that food).

The three Adhyayas on the worship of Visnu in tho Vaikhanasa
Grhyasütra (IV, 10, 11 and 12) resemble Baudhäyana\'s chapter on
the same subject in so many particulars, that I think it worth while
to reprint and translate them here. I follow tho text of tho edition
by T. M. Näräyana SSstri, Phalgat, 1914, in Grantha, with com-
mentary, which I call N.

Prof. W. Caland has kindly placed at my disposal transcripts of
two Grantha MSS, one in Mysore and ono in Madras, of tho Vai-
khanasa Grhyasütra. Tho text based on theso two MSS I call C.

Tho text is also found in tho Bhüsya on Vaikhanasa by Nrsim-
hilgnicit (B), a copy of which is in tho possession of Prof. Caland,
together with a copy of tho Prayogavrtti of Sundararäja \')•

athügnau nityahomilnto visnor nityärcä sarvadovärcä bhavatij
agnir vai dovamlm avamo visnuh paraiuas tadantarona sarva anyä
dovatä iti brähmanam | tjvsmäd grho paramain visiuuu pratisthäpya
fläyaipprätarhomänto \'rcayati | saijanguläd ahinani tadrfipani kalpa-
yitvä piirvapakso punyo naksatro pratistlmni kuryat | tasinfit pur- 5
vain trtiyo Miany aupiisanügnikundaiii kptva purvavat proksanollo-
khanädikarma kuryät | dvitiyasyäm vedytup sattriinÄadangulapra-
niänair darbhaih kfircona vä paristirya paridhin ürdhvasamidlmu
nidhäyordhvavodyäjp yathädi^am indrädidigdovän daksuio brahma-

1) Tho Blnlsya is MS \\m, tho Prayogavrtti MS IGIO in the Collection of
the Mft.irfts Government Sanskrit College. Ci.. Triennia U «1- of MSS Col-
lections during 1913-14 to 1915-IG, for the Gov. Or. MSS Libmry, Madnis,
Vol. 11, ,,art I, p. 2272.
JJ. visnupratis{hJlin sainsth3pya B.

çam uttare 8omam ca puspâdyair abhyarcya tathaivâghâram juhoti
dadbhyah svàhety aùgahomam ato devâdïms ca hutvâ purus\'asQktam
japan suvarnenâksyunmcsanaru karoti | nadyâni tatâke idapurne
patro va ye te satâdyair vastrâni kusâmé câstirya visnusûktena
5 devam praksirasam éâyayitvâdhivâsayati | dvitiyadivase Vnâtvâ râ-

kalaéaih snapayitvâpohiranyapavamânair gandhodakaié ca snâpayatil
agner uttarasyân, vrïhibhir vedim krtvâ vistaram nyasya vastn^nv
astnya devam âropya vastrâdyair alamkrtyârcayati I pL^hanTkrtvâ
svastisQktena tâm abhimrsya svastidâ vi.. patir iti
purvavad devam éTiyayîta |i 10 ||

telavihînam kuipbham utpûlair ndhâvair apUrya devasya ,.ârive
n.dhaya pranavemUWrnrfya kûrc.k.atasuvarnarat„â„i pmk.ipe I „in-
kja^ dova^ hrdayât tatl.âdl.âve r.,kmâl,l,an, raktanetmsVLiinii-
dam »„valsankam eaturbl.uja,,, pltâ,nbharadl,ara,n éankhaLLdb -
l^m saumyam sakala,,, dl.yâlvâ pranamot | ag^in/pari™;"
pr..a^sya dak.mapranidhyâm „,,, bhnl, pur^am „„■ LbL-a n m
W o,„ «uval, p„ru,am „,„ bl.ûr bhuvah suvah pur„.am „âZ -
nam v,„um puru»a,„ satyam acyutam aniruddham Lyal^LZr i
n_hya „.n^pam krtvâjyena vi,,UBnk.apur„»a,/kmb uto

il? r M I\'™\'"""" ""\'"\'Py ««kunasnkla,;,
apan saha kmpbhena devam âniya grl.o vâyavyân, devâya.ane

yitvä trîni padeti pâdyam éam no devîr ity acamanam dadyat
tvorje tveti snâpayitvâ visnor nu kam iti vastrabharanair alamka-
roti I pûrvavat pâdvâcamanam dattvâ tad visnoh paramam iti pus-
pam tad viprâsa iti gandham paro mâtrayeti dhupam visnoh kar-
miïnïti dipam trir deva ity arghyani dattvâ punar acamanam dadati | 5
tad asya priyam iti havir nivedayet | idam visnur iti paniyam
tathâcamanam vicakrame prthivim iti mukhavasam ca dattva dva-
daéâstâksarâbhyâm puspâni dadâti | tam yajùapurusani dhyayan
purusasûktena samstûya pranâmani kuryât | yajüesu.yad vihinam
tat samplirnam liliavatïti érutih | dvijâtir atandrito nityam grhe 10
devâyatane \'vâ\' bhaktyâ bhagavantan.i nârayanam arcayet | tad vis-
noh paramain padam gacchatïti vijfiâyate || 12 1|

Tiianks to tho two commentaries these three Adhyayas present
few difficulties to the translator. The Bhâsya of Nrsimhâgmcit m
particular is very useful in this respect.

All Mantras arc found in Bloomficld\'s Vedic Concordance cxcep
incdint dcvl (IV, 11). I I.ave given no references, because 1 do not
know which Sanihitä to refer to.

Now tho constant adoration of Visnu, performed after tlio con- 20
étant burnt offerings in the (sacrificial) fire, is equal to tha adoration
of all gods.

\'Agni indeed is tho lowest of the gods, Visnu the highest ; between
these two are all tho other gods\', thus says a Brâlmiana (Ait. lir. J,
1,1). Therefore having established the Highest Viçnu in his house, 25
he adores him after finishing his evening and morning oblations.

Having made a likeness of him, not less than six fingers in
height, he should perform the consecration (of tins image on a da )
during the bright half of the month under an auspicious Naks,^ a
On the third clay preceding this (consecration ho
the space for the\' household fire, and he should PC^f""" \' « ^
of sprinkling water, marking off the place of sncrihce, f ^ ^

Ho ftlien) strews around (tho ground) with slioots oi^xf
grass, thirty-six fingers in length, or with a bunch of u

of the quarters of the heaven in order of succession, beginning
with (that presided over by) Indra (i. e. the east), and (the two
Brahmanas representing) Brahman to the north and Soma to the
south (of the fire), he offers the äghära in the known way (With
5 the formula), \'To the Teeth svähä\', (he offers) the Angahoma. He
offers (to Sri and Bhû) with the (six verses beginning with), \'ato
devah\' (and) he performs the opening of the eyes (of the ima«^e)
with (a needle of) gold, muttering the Purusa-hymn.
In a river, in a pond, or (in the absence of that) in a vessel
10 filled with water he spreads cloths and Kusa grass, (reciting the
verses), \'ye te «itam\', etc., lays the god down (upon that) with
the head turned towards the East, (reciting the) Visnu-hymn \')
and leaves the image (there during the night). "

On the day preceding (the consecration) he bathes, offers in the
15 evening the aghara as before, brings eight jars, fills them (respec-
tively) with the five products of the cow, clarified butter, sour
milk, milk, unhusked rice with water, fruit witli water, Kuéa grass
with water, and pearls with water, worships tho god, batlies him
with the jars (reciting respectively tho verses), \'vasoh pavitram\', etc.,
agna äyähi\', etc., \'iso tvorjo\', etc., \'éam no dcvi\'h\', etc., \'catväri
érngji, etc., \'somo dhenum\', etc., \'catväri väg\', etc., (and), \'idam
visnur etc., and bathes him with scented water (reciting tho
20 verses) \'äpo hi sfhä\', etc., (and), \'hiranyavarnäh\', etc., (and tho
chapter), \'pavamänah\', etc.

upon 1 adorns him with garments etc., and worships him (with
25 the eight upacäras). ^ ^

Having pronounced (the formula), \'An auspicious day!\', ho touches
ho (brace et) (reciting tho Svasti-hymn ties tho bracelet (round
the righ hand of the .mage), and lays tho god down in the same
way as before (i. e. with tho head turned towards tho east).

rice), touches it, pronouncing (the syllable), \'Om\', and throws in it
a bunch of Kusa grass, unhusked rice, (a piece of) gold, and pearls.

Having meditated in that way from the heart\') on the spot-less
god, as being in the water, whose colour is gold, havmg a red
face, eyes, hands, and feet, having the mark of the Srivatsa, havmg 5
four arms, wearing whitish-yellow garments, bearing conch and
disc, of benign countenance, (having contemplated) the whole (god),

Sprinkling (water) round the fire, and depositing at each verse
of the Hotr a piece of fuel, he invokes (the god) by name mt^o lO
the southern pranidhi-vesseP) (with tho formula), \'Om bbulj, (i
invoke) Purusa; 6m bhuvah, (I invoke) Purusa; Om suvah,
voke) Purusa; Om bhur, bhuvah, suvah, (I invoke) Purusa, Wara-
yana, Visnu, Purusa, the true one, tlio unfettered one; (and bri,
Malii\'. Having thrown out tho rico for tho sacrificial dish, he shouia lo
offer burnt oblations of clarified butter, (reciting) the Visiju-hymn,
tho Purusa-hymn, (and tho verses), \'ato- dovah\', etc., \'sriye jato,
etc., (and), \'modini dovl\', etc., repeating this four times; and ho
should offer tho oblation of rico, pronouncing the namo (m tho ^^
formula, \'Oiu, to Kekva svaha\', etc.).

of tho Agnihotra, whilst muttering tho Sakuna-hymn (RV, H, 42.
\'kanikradat\'), lays down on tho pedestal for worship jewels, or (a ~
piece of) gold, and places (tho image) upon it, reciting tho Visnu-
hymn and tho Purusa-hymn, and (pronouncing tho formula),
install Visnu\'. " 3.

Ho (then) placcs (tho word) \'suvah\' in tho hoad of the imago ),
(tho word) \'bhuvah\' in the navel, (tho word) \'bhur\' (between) the .1"
foot, and (tho syllable) \'Om\' in tho heart, (recites tho verse , ulaui
visnur\', meditates on tho god, and performs tho invomtion by
taking (ho water in tho jar, possessed of his power, t^f J

a bunch of Ku>5a grass, and olfering a libation on tho head ot ^^
imago, (with tho formula), \'1 invoke Visnu\'.

1) Tho translation of thc abl. hrchrynt i.roscnts .linicultics.
\'2) Tho wor,l pmnulhi is not giv.n in thc \'li«^tionarics. It occ s
Gs, I, 11: pvak,mya, vvhich is explained in tho Hhttsya: vraharscna

^he ground) round the altar with purified water, pronouncing the
Vyabrti, meditates on the god as before, prepares a seat of Kuóa
grass flowers, or Darbha grass, one of these three, (with the verse),
lor^fWh visnur, etc and gives the water for washing the feet
10 (^ h he verse , nni padr, ef.., the water for rinsing The mouth
(with the verse), \'éam no devïh\', etc.

He bathes (him with thc formula) \'ise tvorje\'. etc.; he adorns (him)
wi h garments and ornaments, (with the verse), \'visnor nu kam\', etc
(Apin) he gives water for washing tlie feet and for rinsing tho
15 mouth (with the same Mantras) as before. He gives tho flower (with

Having given the arghya (with tho vei^se), \'trir devah\', ho gives
20 once more water for rinsing the mouth ^

The water for drinking ho gives (with tho verso), \'idam visnur,
etc.; the water for rinsing tho mouth with the same (verio as e-
25 fore); the be el (with the verse), \'vicakramo prthiv m\' et the

""\'\'•^"\'g\'"\' Hio;«W;,.m««(II, 13:1.10;II, 1«; 7.1; II, 11): 12.23).
1) \'Om ,„,„0 hl.a,,«vale v,1,udcvltya-. 2) ■0,,, m,m namyaM;,«\'.

This practice is still current in the South of India, as the following
quotation from the Bombay Gazetteer, XV, I, p. 147 (1883, Kanara),
will show.

\'The image when first brought from the maker is purified by
washing with the five products of the cow, and kept in a copper 5
pot full of water for twenty-four hours. It is then taken out and
the sacred fire is lit. While the fire is burning tho priests chant
verses. The image is kept buried under a heap of rice for about
half an hour, and then covered with a silk cloth. The priest then
touches the image in all tho limbs and finally breathes into its lo
mouth. The sacred fire is again lit and the image is fit to receive
divine honours\'.

In Baudhayana a \'pot\' is not mentioned as a place whore the
image may bo kept; in Vaikh. Gs. it is (IV, 10:60.4).

The ceremony of tho \'opening\' of tho eyes of an imago (II, 13: is
2. 5, and II, 10:7. 16) is of the greatest importance.

\'The rite of making tho eyes of tho imago is often supposed to
confer life upon it, nnd until tins is done it is not worshipped\'.

(E. Thurston, Tribes and Castes of Southern India, 1909, vol.
Ill, 106, i.v. Kamnmlan (Tamil); quoted by W. Crooke, EUE VII, 20

"Kammalan denotes ono who rules tho eye, or ono who gives the
eye. When an ima-e is made, its consecration takes place at the 25
temple. Towards the close of the ceremonial, the Kammalan wlio
"uido it comes forward, and carves out the oyes of tho imago . .

in Coylon, has been published by Mr. A. K Coomaraswamy -.0
(Medieval Sinlialeso Art). Therein ho writes that by ^r tho most
important ceremony connected with tho building and decomtion ot
a vihiira (temple), or with its renovation, was the actual netra
•"angalya or eye ceremonial. Tho ceremony had to bo pcrforined
in tho caso of any image, whetlior net up in a v.hara or not. hvcn .J..
in tho case of fiat paintings it was necessary. D. b. Muliamiiram
when making for mo a book of drawings of gods according to ho
Hupavaliya, left tho eyes to be subsequently inserted on a suitable
occasion, with some simpler form of tho ceremony described

make the image of this god
(Buddha) at their own charge. For the making whereof they must
bountifully reward the Founder. Before the eyes are ma^e 7
5 not accounted a god, but a lump of ordinary\'metal an Low
about the shop with no more regard than anything else. But Xn
he eyes are to be made, the artificer is to have 1 good gratifi 1-
lon besides the first agreed upon reward. The eyes^eing^d
It IS thenceforward a god. And then, being brought with iTn
10 rom the workmen\'s shop, it is dedicaLd b^oS Jel L^rU
fiees and earned with great state into its shrine or little house
which IS before built and prepared for it\'" \'

evani yjjf.äpya pratimäm nayet täin snänamandapam II
«ilpinaiu tosayed dravyair gurave gäm pradäpayet |
citrani deveti mantrena netre conmilayet tatah II

and rendered fit to he worshipped. The cu,t„!n is nuite ritual S
although .t stated here that it should be carrld ourbl tl o
Mai,al, The ceremonies consist in the worshipping of differ
deities, in performing the sacrifice with the n "\'n""-\'"
30 («/. purifying ,he jeZl) 1\' °

The ingredients which the water for washing the feet the water
or nnsing the inouth, and the «rgliy..w„,er\\re t b „rij
of, are enumeratcHl II, 18:2. 20 ff., „„d n, iß.g „ " ^"I""\'-\'\'

I quote from the ed. Poona 1900. Änandärinuna Sanskrit Series n». 41.
yavan siddhilrthnkaip gandha.n ku^ägraip cäkHatäs tatliü I
tilun phalam tatliä puspam arghynrtham pfirva\'to nyasotj; 21

padraaiii syämalatäm dürväm visnukräntäm \') kusäms tathä j
pädyärthani daksine bhäge madhuparkam tu pa^cime j| 22
kakkolakam lavangam ca tathä jätiphalani ^ubham [
uttare hy äcanianäya agnau dürväksatänvitam || 23

In \'A prose English translation of Agni Puranam, ed. and publ. 5
hy Manmatha >^ath Dutt, Calcutta, 1903, Vol. I, p. 202, this pas-
sage is rendered as follows.

\'Barley, white mustard, perfumes, and the extremities of the
Kusha grass, sun-dried rice, scsamum Orientale, a fruit and a flower
should be first placed for the purpose of presenting the preliminary lo
offering; while lotus flowers, branches of green grass, a climbing
plant called shyamalaka (Ichonocarpus frutiscens) together with a
leaf of the holy basil, and the bunches of Kusha grass should be
offered on tho right hand side, as tho foot oft\'ering of the deity,
the small metal cups containing tho off"ering of honey etc. being is
placed on tho samo side with tho foregoing articles. Tho berry of
the coccola plant (probably coculus Indiens), clove and tho fruit of
the auspicious Jati-troo (nutmeg) together with sun-dried rice and
tho bunches of green grass should be ofl\'erod into the fire on the
north for tho purpose of rinsing tho mouth of tho deity\'. 20

It should bo noted that tho words rqnxh Ifimm in the passage
in Baudhayana, which present difficulties in tho translation, and are
probably corrupt, aro not found here in tho list of ingredients for

I much regret that I was unable to make use of the \'Cambridi^e
His ory of India\', Vol. I, and F. E. Parqiter\'s \'Ancient Indian
Historical Tradition , as these works appeared after the Introduction
nad gone to press.

Uit Khüdira Grlis. TI. 5. 28b en Jainiini Grhs. I. 17 (blz, 15, r. 11)
blijkt, dat door Fh. ICnauer Gobhila Grhs. HL 2. G (vertaling,
Dorpat 188G) verkeerd begrepen is.

Ten onrechte zegt II. G. Uawlinson (Bactria, blz. 133, noot 2):
"Hercules was the niace-bearing Sliiva".

Do hypothese, verdedigd door Dr. D. C. IIksseling (ird Afri-
kaamch, («n verscheiden tijdschriftartikelen) en Dr. P. .T. du Toit
(Afrihmnschc Slmtieii), dat de ontwikkeling van het Nederlands
tot hot Afrikiuvns in hoofdzaak het gevolg zou zijn van de invloed
van het Maleis-I^ortugees, is na de artikelen van Dr. ,1. .1. i-k Roux
iNicuivc Taalgids XVI, blz. 14) on Dr. D. B. Bosman (ib., blz. 114)
niet meer vol to houden.

De invloed die de Nedcirlandso 17<l" ecuwse dialekton, zich zelf-
standig ontwikkelend op Afrikmvnse bodem, op de vorming van het
Afrikaans gehad liebben, wordt door Dr. S. P. F- Bohuokk (Volk
en Taal van Suid-Afrika), wat do woordvoorraad botroft, overschat.

Het is een miskenning van Stahino\'s talent, wanneer Dr. ,1. tk
WiNKKi, (Onfwikkelitit/Sffamf der NedrrL Lrfirrk. IV, blz. 402) diens
verzen stroefheid van bouw verwijt.

Potgieter heeft bij zijn beschouwingen over de 18tle cenwse
Engelse letterkunde (voornamelik in zijn studies Een Blik vaar
Crabbe en George Crabbe) te veel waarde toegekend aan het oor-
deel van Macaülay over dit tijdvak.

Bij de indeling van de medeklinkers behoren de traditionele termen
hord (of sterJ.-) en zacht (of ziral:) behouden te blijven, naast de
onderscheiding van stemloos en stemhebbend.

Voor de verklaring van toe (in toe, ga iu() uit de imperatief doe,
door affektieve klankverandering (Dr. E. Kuuisinqa, English Stu-
dies III, blz. 8), zijn histories geen voldoende bewijzen aan te voeren.

Ten onrechte neemt ,1. E. Elias {Het Voorspel van den Eersten
Engelschen Oorlog I, blz. 127) aan, dat de ekonomieso bepalingen
m de Nederlandse BO artikelen van 21 .lunio 10.51 „het in actie
treden der (Engelsche) oorlogspartij ten gevolge had(den)".

. "■ ■ ( •