r

MANA VAG g HYAS �TRA

A VBD/C MANUAL OP DOMESTIC RITES TRANSLATION. COMMENTARYnbsp;AND PREFACE

M. J, DRESDEN

^ r a ^ nbsp;nbsp;nbsp;/ ' /

MANAVAGRHYASUTRA

A VEDIC MANUAL OF DOMESTIC RITES TRANSLATION, COMMENTARYnbsp;AND PREFACE

PROEFSCHRIFT TER VERKRIJGING VAN DE GRAAD VAN DOCTOR IN DE LETTEREN EN WIJSBE.nbsp;GEERTE AAN DE RIJKSUNIVERSITEIT TE UTRECHT,nbsp;OP GEZAG VAN DEN RECTOR.MAGNIFICUS

Dr. h. r. kruyt, hoogleraar in de faculteit

DER WIS� EN NATUURKUNDE, TEGEN DE BE� DENKINGEN VAN DE FACULTEIT DER LETTERENnbsp;EN WIJSBEGEERTE TE VERDEDIGEN OP VRIJDAGnbsp;20 JUNI 1941, DES NAMIDDAGS TE 4 UUR

DOOR

MARK JAN DRESDEN

GEBOREN TE AMSTERDAM

BIJ J. B. WOLTERS� UITGEVERS�MAATSCHAPPIJ n. v. GRONINGEN, BATAVIA - 1941

PROMOTOR: Prof. Dr. J. GONDA

Bij het be�indigen van mijn academische studie denk ik met erkentelijkheid aan hen, onder wier leiding ik in Amsterdam, Utrecht en Parijs het terrein der klassieke en Indo-iraanse taal- en letterkunde betrad.nbsp;Veel dank ben ik verschuldigd aan U, hooggeleerde Cohen, de Groot,nbsp;Kuiper, Pos en Snijder en aan U, zeergeleerde Alma en de Decker,nbsp;voor de wijze waarop gij mij, elk naar Uw inzicht, hebt binnengeleidnbsp;in de veelverscheiden Hof der Ouden. Ook al hield de laatste jarennbsp;een ander studiegebied mijn aandacht bezig, mijn werk herinnertnbsp;mij dagelijks aan al datgene, wat ik van U in theorie en practijknbsp;mocht leren.

Onder Uw bezielde en stuwende leiding begon ik de studie van het Sanskrit, hooggeleerde Faddegon. Onvervaagd zijn de herinneringennbsp;aan de jaren, waarin ik wekelijks ��n of meer uren Uw colleges mochtnbsp;bijwonen. Het was mij een voorrecht door Uw diep en persoonlijknbsp;inzicht te worden ingewijd in de aard der Indische literatuur en denbsp;structuur der Indische geest.

Niet alleen Uw heldere blik op de Vedische sacrale teksten en Uw omvangrijke kennis daarvan, hooggeachte Promotor, maar ook Uwnbsp;rustig vertrouwen en Uw aansporingen hebben mij geleid bij denbsp;voorbereiding en voltooiing van dit proefschrift. Gij waart het tevens,nbsp;die mij plannen om mijn studie uit te breiden tot het Iraans in zijnnbsp;verschillende phasen deed vormen en een mogelijkheid tot verwezenlijking daarvan wist te scheppen.

Uw fijne oorspronkelijkheid, stout en trefzeker combinatie-vermogen en grote feitenkennis, hooggeleerde Benveniste, zal ik mij steedsnbsp;als een voorbeeld blijven herinneren. De perspectieven die Uwnbsp;colleges mij openden, hooggeleerde Bloch, zullen mijn blik voornbsp;vernauwing blijven bewaren. Uw nuchtere en zakelijke feitenschattingnbsp;en -schifting, hooggeleerde Renou, zullen mij een zuivere toetssteennbsp;voor eigen methode en nauwgezetheid blijven.

Aan Mevrouw C. M. Ouweleen-Geyl ben ik veel dank verschuldigd voor haar aandeel in het tot stand komen van de Engelse tekst van

IV

dit proefschrift. Ongewone wendingen en stroefheden in het Engels zijn te wijten aan mijn opzet om de oorspronkelijke tekst zo nauwnbsp;mogelijk op de voet te volgen.

Tenslotte wens ik mijn dank uit te spreken voor de voorkomendheid, die ik van de ambtenaren der bibliotheken van de Rijks Universiteiten,nbsp;de Gemeente Universiteit en de Nederlandse Academie van Wetenschappen te Amsterdam en van de Nationale Bibliotheek te �s Graven-hage mocht ondervinden.

CONTENTS

Page

Preface......................vn

List of abbreviations.................x

Translation and commentary.............. 1

Table of contents..................175

Addenda.....................191

References to them are made by an asterisk (*).

PREFACE

Although the title sufficiently indicates the general scope of my thesis, it may yet be useful to give a few prefatory remarks.

This translation is based on the ManavagrhyasUtra text, as it was published by Ferdinand Knauer in 1897 (St. Petersburg). So farnbsp;this is the only critical text by a non-Indian scholar ^). Knauer himselfnbsp;seems to have felt the need for a translation, in order properly tonbsp;justify his editorial task ^), but other demands on his time preventednbsp;him from realizing his plan, and since then no one has done so.nbsp;Seeing that the Manavagrhya text has been greeted by several scholarsnbsp;as being of signal importance, it seemed to me worth while to submitnbsp;it to a thorough investigation.

It is clear that the scholar who wants to take up the study of Vedic domestic ritual, is now in a much better position than Knauer wasnbsp;in the year 1897. Not only have the general Vedic working instrumentsnbsp;been much improved, but more especially the difficult domain ofnbsp;ritualistic literature has been more thoroughly examined, with thenbsp;result that now even for the non-specialist it is possible to gain anbsp;general idea of the character of the whole field. Although Galandnbsp;mainly devoted himself to the problems offered by the Srauta texts,nbsp;he was also a promotor of Grhya studies and he himself has givennbsp;us reliable texts of the Jaiminlya GrhyasUtra (1922), the Kathakanbsp;Grhyas�tra (1925) and the Vaikhanasa S�tra (1927), and translationsnbsp;of the same Jaiminlya GS (1922) and of the Vaikhanasa S (1929) ^{1 2}).

I started my investigations of the Mdnava text by preparing a translation, not only of the sUtras (precepts in prose) themselves,nbsp;but also of the mantras (verses). In the original text these verses arenbsp;given partly in full {sakalapdthena) and are partly quoted by their

1

For my translation I used Caland�s copy, which contains many marginal notes. It is to be found in the Utrecht University Library. Caland alsonbsp;reviewed Knauer�s edition in G�tt. Gel. Anz. 1898.

See Knauer�s Einl. p. VII: �Fine �bersetzung des MGS mit historischer Einleitung und sachlichen Erlauterungen nehme ich in Aussicht, wiinschenbsp;aber noch vorher das Man. Srauta S�tra gedriickt zu sehen�. � v. Bradkenbsp;(see ibid. p. VI) undertook �ein �bersetzungsversuch unter Obergehungnbsp;der Spr�che�.

2

Miss Salomons edited the Bharadvaja Grhyas�tra in 1913. The Vardha Grhyas�tra was edited by Raghu Vira in 1929.

*) See list of abbreviations, p. x sqq.

� Preface

opening words only (pratlkena) ^). Deviating from the ordinary custom (see e. g. the translations of Grhyas�tra texts by Oldenbergnbsp;in Sacred Books of the East), I decided to translate both in full. Itnbsp;seemed to me that in this way a clearer insight into the real scopenbsp;and practice of the text could be obtained.

From the very beginning it became clear to me that the documentary material was not sufficient for wholly elucidating all passages, anbsp;draw-back already felt by Knauer also. Nevertheless on accountnbsp;of practical considerations (the procuring of new materials wouldnbsp;have delayed the publication of the translation for several years),nbsp;I have decided to work through the text without the help of newnbsp;manuscripts. Fortunately we now have at our disposal the materialsnbsp;contained in the Kathaka and the Varaha GrhyasUtras, which textsnbsp;run parallel to Manava in a great number of passages. They enablednbsp;me to propose a few emendations.

In writing the commentary the works of Hillebrandt and Keith (see p. xii) were of course most helpful. The evidence containednbsp;in the Grhya texts, which appeared after the publications of Hille-brandt�s Ritualliteratur, has not been worked up systematicallynbsp;in Keith�s handbook. I therefore decided to incorporate it in mynbsp;commentary, which may serve thus as a partial supplement to thosenbsp;handbooks. The commentary is rich, perhaps even too rich, in textualnbsp;quotations. In general the motives have been: 1. the interpretationnbsp;of the Manava text itself; 2. the determination of the relation betweennbsp;the Manava text and the other Grhya texts, especially the Kathakanbsp;and the Varaha texts; 3. practical considerations. The ethnologicalnbsp;parallels could have easily been extended endlessly, but the characternbsp;of this work is not ethnological but philological. The purpose of thisnbsp;sort of parallels is illustrative.

After I had finished the translation and the commentary it was my intention to have written an Introduction which would have treatednbsp;of a number of themes to be divided into a general and a specialnbsp;category. The first would have contained a description of the Grhyanbsp;literature as far as it might interest the student of comparativenbsp;religion ^), history of civilization, ethnology, etc. The second wouldnbsp;*) The opening words refer to the corresponding Samhita or to a specialnbsp;collection of mantras, see e. g. Caland, Introd. KathGS, p. VI sq.

*) For a striking parallel between India and Babylonia, see the article by W. F. Albright and P. E. Dumont; �A parallel between Indie andnbsp;Babylonian sacrificial ritual�, in JAOS 54 (1934), 107�127. See also B�hl,nbsp;Jaarb. Ex. Oriente Lux 7 (1940), 412.

� Preface �

have treated several special points, such as the place of the Grhya literature in the whole �corpus� of Indian literature�-), the relationnbsp;between the Manava, Kathaka and Varaha Grhyas�tras �), the relationnbsp;between Srauta and Grhya texts, the relation between the preceptsnbsp;in prose and the verses {s�tra: mantra), grammatical questions, etc.nbsp;However, several reasons prevented me from realizing this project,nbsp;and I have therefore decided, although reluctantly, to reserve mynbsp;materials for a future publication.

') The relation between the Grhyas�tras and the Dharmasdstras is especially interesting, see v. Bradke, ZDMQ 36 (1882), Jolly, Sitz. Ber. d. K- bayer.nbsp;Ak. d. W., Phil.-phil. u. Hist. Cl., 1879, Bd. 2.

These questions have been treated by Raghu Vira, Introd. VQS, p. 16sqq.

LIST OF ABBREVIATIONS

I. GHRYA TEXTS:

A. nbsp;nbsp;nbsp;Belonging to the Rg Veda:

AGS Asvalayana, ed. Stenzler, AbhDMG III. 4 (1864) and in BI 1866��69; transl. in German by Stenzlernbsp;in AbhDMG IV. 1 (1865) and in English bynbsp;Oldenberg in SEE XXIX.

SGS Sahkhayana, ed. Oldenberg, IS XV; transl. in German ibid, and in English in SBE XXIX by the same.

B. nbsp;nbsp;nbsp;1 Belonging to the Black Yajur Veda:

a. nbsp;nbsp;nbsp;Carakas or Carayanlya-Kathas:

KGS Kathaka, ed. Galand with extracts from three commentaries [Devapala (Dev.), Adityadarsananbsp;(Ad.) and Brahmanabala (Br.)], Lahore, 1925.

b. nbsp;nbsp;nbsp;Manavamaitrayanlyas or Maitrayanlyas:

MGS Manava, ed. Knauer, St. Petersburg, 1897 and Ramakrlshna Harshaji Sastri, Gaekwad Or.nbsp;Sen, 1926 [Gaekwad].

VGS Varaha, ed. Raghu Vira, Lahore, 1932 i).

C. Taittirlyas:

BGS Baudhayana, ed. L. Srinivasacharya, Mysore, 1904, Government Or. Library Sen, Bibl. Sanskr.nbsp;No 32.

BhGS Bharadvaja, ed. H. J. W. Salomons [,,Het hin-doesche huisritueel volgens de school van Bh.�], Thesis Utrecht, 1913.

This is the definite edition of the Varaha text by Raghu Vira. It contains short extracts from the Paddhatis of Gangadhara and Vasistha. Its Introduction was presented, in a more extensive form (see p. 1, footn. 1), to thenbsp;Utrecht University for the award of doctor�s degree in 1929. The originalnbsp;Introduction is to be found in a copy in the Utrecht University Library.

List of Abbreviations

ApGS Apastamba, ed. Winternitz [�The Apastamblya GrhyasQtra, with extracts from the comm, ofnbsp;Haradatta and Sudarsanarya�] Vienna, 1887;nbsp;transl. in English by Oldenberg in SEE XXX.nbsp;The mantras belonging to this text are collected in:

Mp Mantrapatha, ed. Winternitz [�The Mp or Prayer-book of the Apastambins�], Oxford, 1897.

HGS Hiranyakesin, ed. Kirste, Vienna, 1889, with extracts form the comm, of Matrdatta; transl. in English by Oldenberg in SEE XXX.

Vkh Vaikhanasa, ed. Galand in El, 1927; transl. in English by the same in El 1929.

E. 2 Belonging to the White Yajur Veda:

PGS Paraskara, ed. by Stenzler, AbhDMG VI. 2 (1876);

transl. in German by the same AbhDMG VI. 4 (1878) and in English by Oldenberg, SEE XXIX.

C. Belonging to the Sama Veda:

a. nbsp;nbsp;nbsp;Kauthumas:

GGS Gobhila, ed. Knauer, Dorpat, 1884 (thesis); ed. with transl. in German by the same, Leipzig, 1885��86;nbsp;transl. in English by Oldenberg, SEE XXX.nbsp;The mantras belonging to this text are collected in:

Mbr Mantrabrahmana, ed. Satyav;ata in U�a, 1890; the first Prapathaka has been ed. and transl. (innbsp;German) by H. St�nner, Halle a. S., 1901 (thesis),nbsp;the second by H. Jorgensen, Darmstadt, 1911nbsp;(thesis).

b. nbsp;nbsp;nbsp;Ranayanlyas:

KhGS Khadira, ed. in Eibl. Sanskr. of Mysore, No. 41, 1913; transl. in English by Oldenberg in SEE XXIXnbsp;(accompanied by a text in the footnotes).

c. nbsp;nbsp;nbsp;Jaiminlyas:

JGS Jaiminiya, ed. with extracts from the comm, and transl. in English by Galand, Punjab Sanskr.nbsp;Ser., No 2, Lahore, 1922.

XII nbsp;nbsp;nbsp;� List oj Abbreviations �

D. Belonging to the Atharva Veda:

Kau^S Kausika, ed. by Bloomfield, with extracts from the comm, of Darila and Ke�ava, JAOS XIV andnbsp;(separately) New Haven, 1902.

II. OTHER TEXTS AND WORKS:

It seems to be superfluous to give a full list. In general the abbreviations have been made in accordance with scientific usage. See e. g. Renou, Bibliographie v�dique, Paris, Maisonneuve, 1932,nbsp;for Vedic texts. We only mention two standard works to whichnbsp;the reader will be frequently referred:

Keithy Religion Arthur Berriedale Keith, The religion and philosophy of the Veda and the Upanishads, Harvard Oriental Series, vols 21, 22, 1925.

Hillebrandt, Rit. Lit. Alfred Hillebrandt, Ritual Literatur, Vedische Opfer und Zauber, Grundriss der indo-arischennbsp;Philologie und Altertumskunde, Bd III, Heft 2,nbsp;Strassburg, 1897.

I. 1 Vratacarya The practising of observances

1. nbsp;nbsp;nbsp;From the initiation onward he should practise (the following) observances :

The vratacarya is treated by Hillebrandt, Rit. Lit., p. 55 sq.

The upanayana-ceremony is explained in our text I. 22 (p. 94�102).

Cf. KGS I. 1, VGS VI. 1.

2. nbsp;nbsp;nbsp;He should wear a (n upper-) garment of antelope-skin, have his hairnbsp;bound, live upon alms (or) upon what his teacher gives him; he shouldnbsp;have a staff with the bark on it, wear a (twisted) girdle of seven Munja-grasses; he should not resist his teacher and should do all (his teachernbsp;orders him to do).

Cf. KGS I. 2 sqq, VGS VI. 3.

Margavasah: Ad. notes ad KGS 1. 2: .... avisesena traivarnikah; tatra visesam vak^ati (XLI. 13) aineyam carma brahmanayetyadi. This distinction however is not made in our text I. 22. 11, see the note a.I. Samhatakesa:nbsp;Caland remarks (KGS I. 3): The reading samhata must be corrupt, thoughnbsp;old, from samhrta, cf. samharayati. Our commentator Astavakra gives:nbsp;samhatah klptah ke�d yasyeti. Cf. I. 2. 6 (p. 7). Bhaiksacaryavrtti: like KGS I.nbsp;4, VGS VI. 3.. B�htlingk would have us read with GGS III. 1. 27: bhaik-sacarya-; cf. however Ad. bhaiksena acdrydnujnayd vd abhaiksenapi vrttih,nbsp;etc. Cf. I. 22. 20. Sasalkadavda: KGS I. 5 (Ad. saivag), VGS 1. c. Cf. I. 22. 11.nbsp;Saptamunjam: like KGS I. 9, VGS l.c. reads -maunjim. Cf. I. 22.7. Fornbsp;dcdryasydpratik�la (KGS I. 9, VGS l.c.) and sarvakarin, cf. PGS II. 5. 29 sqq:nbsp;acaryenah�ta utthdya pratisrnuyat-, sayanam ced aslna aslnam cet tisthamsnbsp;tisthantam ced abhikrdmann abhikrdmantam ced abhidhavan.

3. nbsp;nbsp;nbsp;All things which fall to his share, he should give to him; in casenbsp;he has several teachers, to the teacher, with whom he is particularlynbsp;connected.

The subject of this sfltra is the brdhmacdrin. Caland�s correction (in marg.) brahmacarinam of Knauer�s -cdrindm (comm. p. 69) is beyond dispute, cf.nbsp;Ad. (KGS 1. 12) yat kimcid enam brahmacdrinam, etc.

The same precept KGS I. 12�3, VGS VI. 4.

Asfav. explains (samyukto): vydpdrasambandhena, Ad. bah�ndm dcdrydndm vidyamdndndm yendcdryena samyukto labheta tat tasmai dadydt, na vibhajyanbsp;deyam.

Cf. I. 22. 21 (p. 102).

4. nbsp;nbsp;nbsp;He should not enter into his (teachers) couch.

The same precept KGS 1. 14, VGS VI. 5.

Translation I. 1. 5�16 �

5. nbsp;nbsp;nbsp;He should not wear the garment (of his teacher).

KOS I. 16 reads samvastrayeta; Man. -vastrayet against VOS VI. 7 sam-vaset(\). Cf. Dev. (ad KOS 1. c.) acaryaparihitam vastram na paridadhlta Cf. I. 2. 19.

6. nbsp;nbsp;nbsp;He should not mount on a car.

The same KOS I. 15, VOS VI. 6. All Kath.-MSS read druhet, a form which according to Caland, has its origin in the injunction: md ratham druhah.nbsp;Cf. Ap3S XV. 20. 18 na cakrlvad drohet, �er besteige nichts was mit Radernnbsp;versehen ist�.

7. nbsp;nbsp;nbsp;He should not speak the untruth.

8. nbsp;nbsp;nbsp;He should not look at a naked woman.

KOS 1.18 reads na musitdm prekseta^), VOS VI. 20 acchanna- (vv. 11. dcchinna-, achinna-) vastram vivrtdm striyam na pasyet.

9. nbsp;nbsp;nbsp;He should not talk for amusement.

KOS I. 19 reads vihdrdrtham (against -�drtho in a number of other MSS); VOS VI. 8 like Man. A number of Man.- MSS however read -�drthau, whichnbsp;is one of the readings explained by the comm., the other being -�drtho.

10. nbsp;nbsp;nbsp;He should not wear anything appropriate for adornment.

The same KOS I. 20; VOS VI. 9 however rucyarthah kamcana. The optative dhdrayita^) is the reading in nearly all MSS; the comm, dhdrayet,nbsp;as VOS; KOS dhdrayeta.

11. nbsp;nbsp;nbsp;He should avoid any sort of contact with women.

Cf. KGS I. 17, VOS VI. 10.

Sdmspar�akdni: some Man.- MSS have a v.I. sam-, the comm, sdmspar-sikdni, K. and V. like the reading adopted by Knauer; in K. there are also different readings sdmsparsikdni, samsparsakdni. Cf. Renou, Gramm, sanscr.nbsp;p. 184 (� 142 B).

For strlbhyo (thus also VOS) KGS has stribhih saha. Our comm, explains strlbhyah stryartham (dative), .... strlbhya iti pancami vd (ablat.?), twonbsp;improbable explanations. The reading of Kath. is more probable. Ournbsp;comm, explains further: strlsamsparsotpddakdni strlvarnanam kdvya�ravanamnbsp;stryabhidhdnam stryavayavam stanakaksdnitamboruvadanacaksurdder iksamrnnbsp;nrtyageyddini ca varjayet.

1) For musitdm, see Dev. musitdm iva nagndm and Ad. nagndm striyam (ad KGS 1. c.) and our comm, musitd caurair hrtavastreva nagnd. See KausSnbsp;54. 9 athdsya vdso nirmusndti.

For similar optatives see Knauer, Einl. p. XLIII, Keith, Brahmana-translation, p. 75, Renou, Gramm, sanscr. p. 408 (� 289a). A special inquiry is necessary. It has been announced as forthcoming by Renou, but has notnbsp;yet appeared.

� Vratacaryd � nbsp;nbsp;nbsp;3

12. nbsp;nbsp;nbsp;He should eat neither honey nor meat, nor any saline or pungent food.

Cf. kgs I. 7�8 (ksdralavanavarjl) and VGS VI. 19 (only: madhumamse varjayet).

13. nbsp;nbsp;nbsp;He should not bathe; or he should descend into water.

As KGS I. 21�2, VGS VI. 12; Man. reads abhyaveydt, Kath. and Var. abhyupeyat. The first part of this s�tra is explained by the commentatorsnbsp;of KGS: rucyartham ity anuvartate (Dev.); diptyartham sndnam �obhapra-yojanam na kuryat.

14. nbsp;nbsp;nbsp;When he bathes, he should swim around like a staff.

As KGS I. 23, where Ad. explains manktvonmajjet, na bahubhydm nadlm taret, malOpakarsanam na kurydt. Cf. VGS VI. 11 for daridovat.

Ad. and Dev. (ad KGS I. 22) call this bath �nityasndna� as against the bath racy- or diptyartham of s�tra 13.

15. nbsp;nbsp;nbsp;He should go out before sunset and fetch two fuel-sticks; �a personnbsp;who longs for spiritual splendour (should fetch) two yellowish (fuel-sticks)�, so Sruti says.

KGS I. 29 reads samidha in stead of samidhdv as Man. has it and adds harinlr brahmavarcasakdma iti srutih.

I know no text from which these precepts are borrowed. Similar precepts are given in AGS III. 8. 3 sqq samidham tv aharet apardjitdyam disi yajhi-yasya vrksasya (3) ardrdm annadyakdmah pustikdmas tejaskdmo vd brahmavarcasakdma upavatdm (4) ubhaylm ubhayakdmah (5).

16. nbsp;nbsp;nbsp;With the mantra: We have composed this praise fornbsp;Jatavedas, who deserves it, with (our) thought, as anbsp;chariot; for in his assembly is favourable protectionnbsp;for us. O, Agni, in your friendship may we not benbsp;hurt �), having swept together the fire, having sprinkled it withnbsp;water on every side, having strewn grass around it, he puts one fuel-stick on the fire with the words: You are prosperity, maynbsp;we prosper^); with the words :Youare a fuel-stick, maywenbsp;prosper with you�), (he puts) the second (fuel-stick on the fire).

Cf. KGS II. 1; VGS I. 9 gives the acts in a different order, viz. parisam-uhya (1), paristlrya (2), paryuksya (3). Some Var.- MSS have the same order as Man. (viz. 1, 3, 2) in this s�tra and I. 10. 2, 11. 2. 5. Cf. further, Hille-brandt, Rit. Lit. p. 69 sq.

�) MS 11. 7. 3: 78. 1�2. ^) MS I. 3. 39: 46. 11.

�) MS ibid.

Translation 1. 1. 17�2. 3 �

17. nbsp;nbsp;nbsp;With the mantra: Now I have followed the waters, wenbsp;have united ourselves with sap. Full of sap, o Agni,nbsp;I have come out, unite me here with splendour henbsp;worships the fire.

Cf. KGS II. 2; see MGS I. 11. 25, II. 2. 26.

18. nbsp;nbsp;nbsp;With the mantra: By the fact that we approach, o Agni,nbsp;with warmth, warmth and the study of the Veda, maynbsp;we be dear to �holy knowledge�, long-living and verynbsp;wise�), he cleanses his face.

19. nbsp;nbsp;nbsp;With the words: May we hear what is pleasant with ournbsp;ears, o Gods�), he touches his ears.

20. nbsp;nbsp;nbsp;With the words: May we see what is pleasant with ournbsp;eyes, o you adorable Ones�), he touches his eyes.

21. nbsp;nbsp;nbsp;With the verse: May we, having praised, with firm limbsnbsp;and bodies reach the life-time appointed by thenbsp;gods�), (he touches) his limbs.

Angamp;ni: sc. abhimr�ati sirahprabhftlni (thus the comm.).

22. nbsp;nbsp;nbsp;Touching the place of his heart, he murmurs* the formulae: Here isnbsp;steadiness, here is independent steadiness.

See for these formulae MS III. 12. 4: 161. 12, Mbr I. 3. 14, where other similar formulae are added; JGS I. 22 (with additions) uses them withnbsp;oblations offered after the taking away of the boy who is placed in thenbsp;bride�s lap; SGS III. 11. 4 at the Vpsotsarga; HGS I. 12. 2, BhGS II. 29 atnbsp;the ascending of a chariot.

23. nbsp;nbsp;nbsp;With the mantra: Bestow lustre on our Brahmins, establishnbsp;lustre among the Ksatriyas, lustre among the Vaisyasnbsp;and Sfldras, establish splendour upon splendour innbsp;me�), he touches the earth (with his hand).

24. nbsp;nbsp;nbsp;With the mantra: The threefold life of Jamadagni, thenbsp;threefold life of Kasyapa, the threefold life ofnbsp;Agastya, the threefold life of the gods, that threefold life, may (it) be mine, having sprinkled his limbs withnbsp;ashes, he rubs himself with the three Apohisthlya-verses.

��) MS I. 3. 39: 46. 12�3.

*) Cf. AV VII. 61. 1 which, in stead of upemasi as Man. has it, reads: upa-tapyamahe tapah, AVPaipp. upapreksdmahe vayam, cf. Whitney-Lanman, Transl. note a. 1.; VGS V. 34.

�) MS IV. 14. 2: 217. 11.

�) MS III. 4. 8: 56. 3�4.

� Vratacary� � nbsp;nbsp;nbsp;5

For the first half-verse may be compared AV V. 28. 7, HGS I. 9. 6 (without the words agastyasya tryayusam), KGS XXVIII. 4 (at the placing of thenbsp;bride anaduhe white carmani), VGS IV. 20 (�atayusam in stead of tryayusam;nbsp;at the c�dakarana-ceremony, with the precept �irah sammr�ati). Withnbsp;apohisthlyah (sc. rcah) are meant the verses RV X. 9. 1�3, MS II. 7. 5: 79.nbsp;16�80. 2. They run; You, waters, are delighting; further us to strength,nbsp;to see great joy (1). The most auspicious sap that is yours, accord to us here,nbsp;like eager mothers (II). May we come near (to help) him, to whose dwellingnbsp;you urge us, o waters, and propagate us (III).

I. 2 Samdhyopasana The twilight devotion

This ceremony is treated by Hillebrandt, Rit. Lit., p. 55.

1. nbsp;nbsp;nbsp;Then he worships the twilight.

2. nbsp;nbsp;nbsp;Before sunset he should go out to the north of the village or to thenbsp;east, sit down on a pure spot, (wash his hands) by touching water,nbsp;fill his two cupped hands with water; then he turns round to the rightnbsp;and invokes (Saviti) with the verse: Come hither, you purenbsp;goddess, O word, who are equal to a prayer(?), 0 Gayatrl,nbsp;mother of the metres, take pleasure in this my prayer.

The verb avahayati is explained by the comm.; savitaram avartayet.

Cp. for the sii. KGS I. 25 sdyam pratah sandhydm upaslta and VGS V. 30 vdgyatah prag gramat samdhydm aset{7); for the mantra is to be comparednbsp;TA X. 26, which reads; dyatu varadd devy aksaram brahma sammitam ....nbsp;idam brahma jusasva nah. Cf. VV III, p. 125.

Having murmured the formula: Strength are you i), having folded (his hands)? with the chapter beginning with: Who yokesnbsp;you, etc., he pronounces eight times the words: Om, bh�r, bhuvah,nbsp;svah!, and the verse: This desirable splendour of godnbsp;Savitr may we accept, who may urge on our prayers^�),nbsp;so are the wishes handed down (in the sacred texts).

The meaning of the verb yojayitvd is not quite certain; I. 10. 9 we find agnim yojayitvd, where, probably, the laying around the fire of the paridhis isnbsp;meant. The words kas te yunakti are not found in our MS; they occur withnbsp;a slight difference (tvd in stead of te) in KS V. 5. 9: 168. 16 and form thenbsp;opening words of a chapter used at the laying around the fire of the paridhis,nbsp;cf. e. g. ApSS XX. 9. 4; kas tvd yunakti sa tvd yunaktv iti paridhln yunakti.nbsp;It is not probable however, that a similar use has here been made of thisnbsp;chapter, because no fire is mentioned here or in parallel texts at this ceremony.

1) MS II. 1. 11 : 13. 13.

��) MS IV. 10. 3 ; 149. 14�5.

� Translation I. 2. 3�S

Perhaps there is a parallelism between yojayitva �having folded (his hands) and vimucya (in sfl. 4) �having opened (his folded hands)�.

As the last words of this sfl. show, the conduct of persons who are longing for the fulfilment of special wishes, is prescribed. I am unable to thrownbsp;more light on this question. See also I. 1. 15.

The recitation of the Savitrl-verse here, is prescribed elsewhere too, cp. AGS III. 7. 4, �OS II. 9. 2, JOS I. 13 (savitrlm sahasrakrtva avartayec chata-krtvo va daiavaram), KQS I. 28, VGS V. 30 {trih).

3**. (In the case) of a ksatriya a (Savitrl-verse in) tristubh (-metre), viz.: God Savitr approaches, possessing treasures, travelling through the atmosphere, riding with his horses,nbsp;having in his hands many gifts for men, laying thenbsp;world to rest and setting it in motion 2), (is used), for anbsp;vaisya a (Savitrl-verse in) jagatl (-metre), viz.; They harnessnbsp;their mind and harness their thoughts, the priestsnbsp;of the mighty, wise priest; he alone(?) ordains thenbsp;priestly functions, knowing the rules; great is thenbsp;praise of god Savitr.�)

As appears from this and the preceding sfl., there are three different Savitri-verses for the three castes, cf. I. 22. 13 and Ad. (ad KGS 1. c.) savitrlgrahanam ksatriyavaisyayos tristubjagatyau bhavata iti sUcayati. The genitives ksa-triyasya and vai�yasya are interesting from a syntactic point of view. Theynbsp;contain the subject of the sentence and are therefore to be distinguishednbsp;from the normal genitives in the sfltra-style. We should expect e. g. rajanyahnbsp;tristubham (prayunkte) or rajanyasya tristup. This seems to be a thoughtlessnbsp;copying of a well-known pattern by the sfltrakara (or the copyists?) fornbsp;an unsuitable case.

4. Having recited the two mantras; The rays bear up Jatavedas, the god, the sun for all to see (I) � The radiant face ofnbsp;the gods has risen, the eye of Mitra, Varuna and Agni;nbsp;it has filled the sky and the earth and the atmosphere; the sun is the Self of all that moves andnbsp;stands (II) ^), and having opened (his cupped hands) with thenbsp;formula; Who releases you, etc., he pours out the water.

The words kas te vimuncati do not occur in our MS; we find them, with a slight difference (tvd in stead of te) KS V. 5. 9; 168. 19. Cp. what has beennbsp;said about the words kas te yunakti ad I. 2. 3* and I. 4. 9.

�) MS IV. 14. 6 ; 223. 13�4.

�) MS I. 2. 9: 18. 13�4.

*) MS I. 3. 37: 43. 6�10. The first verse is also used KGS XXXVIl. 2 (KS IV. 9: 34. 13�4) but is omitted in Caland�s mantra-index.

� Samdhyopasana � nbsp;nbsp;nbsp;7

5. Likewise (he worships the twilight) in the morning, standing upright.

The same precept VGS V. 30, cf. KGS I. 26 tisthet pUrvdm and ibid. 27 asltottaram and JGS 1. 13. The samdhyopasana is to be repeated every morning and evening according to KGS I. 30 sayam prdtah sandhydnihsaranamnbsp;(i. e. sandhyopdsandrtham grdmdn nihsaranam niskramanam, thus Ad. a. 1.).

Brahmacarya The study of the Veda

6. nbsp;nbsp;nbsp;He who practises the study of the Veda in this way during twelve,nbsp;twenty-four, thirty-six or forty-eight years, being a Brahmin, Ksatriyanbsp;or Vaisya, being shaven, having a single lock of hair on the top of hisnbsp;head or wearing a whole braid of hair, having dirty knees, being weaknbsp;and emaciated, acquires, after the final bath, all things he longs fornbsp;in his mind.

To be compared are KGS II. 4 (for mundah etc., see ibid. I. 24 mundo jatilah �ikhl vd) and VGS VI. 29�30, which explains the different lengths ofnbsp;time as follows: dvddasavarsdny ekavede brahmacaryam caret caturvimsatinbsp;dvayoh �), etc., cf. Hillebrandt, Rit. Lit., p. 61; KGS omits, probably wrongly, the word iti after the sloka sarvam sa vindate, etc., which is read by VGS:nbsp;sndtvd sa sarvam labhate yat kimcin manasepsitam and closed by the wordnbsp;iti. It seems, though I cannot prove it, that this sloka is a quotation whichnbsp;is explained in the next sfl., q. v.

7. nbsp;nbsp;nbsp;If he adheres to that conduct, he studies succesfully.

Cp. KGS 1. c., VGS VI. 31.

Samavartana The bath taken at the end of studentship

8. nbsp;nbsp;nbsp;When he has understood the (different) meanings and aims of thenbsp;Veda, he should, if he has the intention to take the (final) bath, makenbsp;him (his teacher) slaughter a cow.

The words chandasy arthdn buddhvd (which also occur in KGS 111. 1, VGS IX. 7) indicate the end of the Veda-study, cf. elsewhere: (he should studynbsp;the Veda) graharidntam (vd) (AGS I. 22. 3), ydvad grahanam (va) (HGS I.nbsp;8. 14, VGS VI. 29), ydvad adhyayanam (vd) (JGS I. 18).

For this s�tra are to be compared KGS III. 1 and VGS IX. 7.

The words gdm kdrayet mean �) that he asks his teacher to honour him with the madhuparka, at which ceremony a cow in actual fact or pro formanbsp;only, is slaughtered, cf. MGS I. 9. 19 sqq.

�) Cf. JGS I. 18 dvddasa varsdni vedabrahmacaryam janandt prabhrtity eke, in which case a Brahmin studies for only six years, cf. ibid. 1. 12.

�) Cf. Ad. (ad KGS 1. c.) dcdryam madhuparkam kdrayet.

Translation I. 2. 9�16

9. He should honour his teacher.

10. nbsp;nbsp;nbsp;A person, who is (still) studying the Veda is another (i. e. is not meantnbsp;here), viz. a person who is still occupied with Veda-study; he takesnbsp;no (final) bath.

We follow here another sfltra division with KGS HI. 2 {�rotriyo �nyo veda-dhyayl) against Knauer (dcaryam arhayec chotriyah (9) anyo vedapathi (10)), cf. VGS VI. 34 (in another context) �rotriyo �nyo vedapathi. ��)

Devapala (ad KGS I. c.) gives the explanations necessary for the understanding of this s�tra. There are two kinds of brahmacarins, the upakurvana, who completes his study (yo brahmacaryam caritvd snanadaraparigrahddikamnbsp;samsrayeta) and the naisthika, who studies with his teacher until his deathnbsp;(yo brahmacaryena nistham gamayati). The latter kind of student is meantnbsp;here. The words srotriya and vedadhyayl are nearly synonymous; vedadhydylnbsp;is used to emphasize what is meant, cf. Dev. vedddhydyiti punarvacanamnbsp;avadhdrandrtham.

The words dcdryam arhayet (s�. 9) are explained (ad KGS III. 1) as follows: daksinddind yathd�akhi pdjayet (Dev.); bhdri- (perhaps guru-, a suggestionnbsp;Caland makes, note a. 1.) daksinayd (Ad.).

11. nbsp;nbsp;nbsp;When he has taken the (final) bath with the three mantras: You,nbsp;waters, are, etc.�) and (again) with the two mantras: Gold-coloured, pure, purifying, in which Kasyapa was born,nbsp;in which Indra (was born), which have conceived asnbsp;a germ Agni, being of varied forms, may these watersnbsp;be kind and favourable tous (I)�y, (and) In whose midstnbsp;king Varuna goes, looking down on the truth andnbsp;falsehood of men, dripping honey, which are purenbsp;and purifying, may these waters be kind and favourable to us (II) �), he puts on a set of new garments.

To be compared are KGS HI. 5, which has other precepts preceding {vraja-parihitam prapddya jatd�ma�rulomanakham abhisamhdryd) i�) but omits

�) The dictionary of Monier-Williams gives this word as a synonym of veda-pa0tr. For its formation are to be compared satyavddin, manohdrin, etc., cf. Whitney, Skt. Or. � 11836.

�) Cf. I. 1. 24.

�) MS II. 13. 1 : 151. 7�14. KGS III. 5 prescribes first dpo hi stha and the two following mantras, then hiranyavarndh sucayah (a misprint reads -dh)nbsp;iti ca dvdbhydm, whereafter the mantras are quoted sakalapdthena. Theynbsp;are MS 1. c. 7�10 (in c yd agnim, MS agnim yd) and MS I. 2. 1 : 9. 12�3nbsp;(with variations: vicakramur: pra- MS (in b); vitatd hy dsdm (Dev. vitatdnynbsp;dsdm): vitatdny dsu MS (in c); tdbhir: tebhir MS and devdh: devah MSnbsp;(in d)). The method of quoting in KGS is curious: dvdbhydm means twonbsp;different mantras beginning with hiranyavarndh, etc.nbsp;i�) For similar precepts see Hillebrandt, Rit. Lit. p. 61.

� Samavartana � nbsp;nbsp;nbsp;9

the two garments, cf. however III. 9, and VGS IX. 9 (paridadhlta in stead of paridhatte of Man.) i�*).

12. nbsp;nbsp;nbsp;With the mantra: You are excellent (?), make me exellent;nbsp;for the sake of splendour, brilliance, divine lustre Inbsp;shall put you two^quot;'�) on, he (the teacher) invests (him withnbsp;them).

The mantra is only to be found here and in VGS IX.9, which reads vasv asi, sc. vasah (better) against vasvy asi of Man.; Var. connects this mantranbsp;with the words abate vasasl paradadhlta. In Man. the repeated use of the verbnbsp;part-dhd- in s�. 11 (middle, the snataka subject) and 12 (active, subject thenbsp;teacher) is strange. Elsewhere, e. g. JGS I. 19 it is the teacher who invests thenbsp;snataka with a garment. This is puzzling. An easy solution is to replacenbsp;paridhatte in 11 by adhatte, �he (the teacher) takes in his hands�.

13. nbsp;nbsp;nbsp;With the mantra; As sky and earth do not fear nor perish,nbsp;likewise may my breath not fear, likewise may mynbsp;breath not perish, i^) the snataka anoints (his eyes).

For parallels see Hillebrandt, Rit. Lit. p. 62; JGS I. 19 savyam agre �ksy anjlta .... atha daksinam, where the teacher is subject.

14. nbsp;nbsp;nbsp;He should tie (a piece of) gold about himself.

Cf. KGS III. 7 imam agna^^) iti hiranyam, which is explained with katakakun-daladi (Dev.), rukme kundale ca �rotrayoh (Ad.); VGS IX. 12 hiranyam bibhryat. For other articles which form part of the toilet of the snataka,nbsp;cf. Hillebrandt, 1. c.; VGS IX. 11 speaks of a mala, a word forbidden bynbsp;AGS 111. 8. 17 who prefers the word srag, JGS I. 19 of an amulet: trivrtamnbsp;manirti (kanthe pratimuncate) palasam svastyayanakdmah .... bailvamnbsp;brahmavarcasakdmo .... arkam annadyakdmo.

15. nbsp;nbsp;nbsp;He wears a parasol, a staff, a wreath and perfume.

See Hillebrandt, 1. c. For the parasol, KGS III. 6, VGS IX. 10; the staff is naturally a new one (the old one having been thrown away with the girdlenbsp;and the skin of the student, cf. Hillebrandt, 1. c., JGS I. 19, VGS V. 42),nbsp;cf. KGS HI. 11 vainavadandadharl) for the wreath see s�. 14.

16. nbsp;nbsp;nbsp;With the mantra: The two foundations you are, the gods,nbsp;heaven and earth, do not afflict me, he (puts on) a pairnbsp;of shoes.

�a) staff, girdle and skin, the attributes of the student have been thrown away before, cf. Hillebrandt, Rit. Lit. p. 62, VGS V. 42 mekhalam dandarnnbsp;cdpsu prasyet.

lob) follow the reading vam (Var.) as against md (Man.)

^^) For the mantra see AV II. 15. 1, which omits the words evam me pratya md risah.

^^) For imam agna see KS XI. 7 : 153. 16�7.

Translation I. 2. 17�3. 2 �

For this sfltra see KGS III. 8 {varahya upanatiau pratimuncate), which reads in the mantra himsistam in stead of samtaptam as Man. does, VGS IX. 13nbsp;(exactly as Man.) and e. g. HGS 1. 11. 9, JGS 1. 19.

17. nbsp;nbsp;nbsp;From that time onward he has two garments; therefore Sruti says;nbsp;A beautiful garment must be worn.

The student had only one garment, see 1. 22. 11. The snataka wears an upper-and an under-garment. The source of the quotation (to which probably the word tasmad did not belong) is unknown to me. KGS III. 9�10 andnbsp;VGS IX. 17 read the same as Man.; Dev. (ad 10) explains; tac ca vastradvayamnbsp;vibhavanusdrenotkrstam kartavyam, Ad. (ibid.) sati vibhave na jlrnamalavadnbsp;vdsdh syad^�) iti.

18. nbsp;nbsp;nbsp;When he has taken leave of his teachers and of the wives of his teachers,nbsp;he should go to his own home.

To be comp, is VGS IX. 18 amantrya gurUn gurvadhlndms ca. The plural gur�n is commented upon by Ast. as follows; bahuvacanam pdksikam, kecidnbsp;ekavacandntam pathanti. It is possible that he has studied with more thannbsp;one guru, cf. 1. 1.3. With the word gurvadhindn of VGS is to be comp, thenbsp;V. 1. gurubandh�ms^*) of one of the Man.-MSS.

19. nbsp;nbsp;nbsp;Forbidden (are) the going out through (any) western door, the wearingnbsp;of the garment of a menstruous woman, the sleeping with a girl whonbsp;has menstruated but still lives in her father�s house, injurious speechnbsp;to a guru, sleeping, smiling, running, standing, walking, singing andnbsp;the looking at (these actions) at the wrong time.

For the rules which concern the conduct of the snataka, see Hillebrandt, Rit. Lit. p. 63.

To be comp, are KGS III. 13�7, VGS IX. 19, which have slight differences especially as concern the last part of the sfltra.

For aparayd dvdrd, cf. JGS I. 19 ndparayd dvdra prapannam annam asnlydt; for malavadvdsas (elsewhere malodvdsas) the commentators on KGS III. 14nbsp;also have other explanations, viz. svapacadih (Dev.), svapakddydh (Ad.) �personsnbsp;belonging to a low caste�; Br. however says udakya sHtika svapakasucayonbsp;�ntydvasdyinah; for samvastranam^*^) KGS and VGS both read sambhasdnbsp;�the conversation with�, cf. SGS IV. 11. 6 s�tikodakyabhydm na samvadet.nbsp;Tasya ceksamm is explained by our comm, as follows; parenapi kriyamdnenbsp;gamanadau aveksanddi pratisiddham. For rajahsuvdsinyd KGS III. 15 readsnbsp;rajovasasd and VGS 1. c. rajasvadvdsasd; sthdnam is explained by Ast. withnbsp;rathydrotianam.

20. nbsp;nbsp;nbsp;At the full-or new-moon-sacrifice he should sacrifice an animal dedicated to Agni.

1�) Cf. Gaut. Dh. �. IX. 3.

^*) Knauer, Einl. p. LI; Es fragt sich ob diese Lesart nicht besser ware. ^*'*) See I. 1. 5.

� Samavartana

This precept is strange, because no animal-sacrifice at these ceremonies is known from elsewhere.

21. When he has eaten from the oblation (-substance) of (-fered at) this (sacrifice), he is allowed from that time onward to eat honey andnbsp;meat, alkaline and pungent substances at pleasure.

The words tasya havir bhaksayitva are not clear to me. Is it possible that pasuna of s�. 20 is another word for puroda�ena?^^^) This, though only partly,nbsp;gives a solution for our difficulties. For the purodasa which is offered tonbsp;Agni belongs to the pradhanahomas of the new-and full-moon-sacrificesnbsp;and parts of this purodasa are cut off for the yajamana^�) and for thenbsp;priests i�) and eaten by them, i�)

The consumption of the substances mentioned in this sfitra has been forbidden during the studentship, cf. I. 1. 12.

I. 3 Prayascittani Atonements

1. nbsp;nbsp;nbsp;If the sun rises or sets upon him, who knows thus, while he is sleeping,nbsp;he should when he has awaked, murmur the mantra: May my sensenbsp;return into me, may life return, may prosperity return,nbsp;may my possessions return to me, may divine powernbsp;return to me, and also may they officiate just likenbsp;these Dhisnya-fires, just here, each one in its place,nbsp;if the sun has risen upon him.

For this siitra a parallel is found AGS III. 7. 1�2, where other verses are used.

The mantra, for which see AV VII. 67. 1, is used AOS III. 6. 8, HGS I. 17. 4 for other cases of prayascitta; GGS III. 3. 34 (Mbr I. 6. 33) prescibesnbsp;it for our and other cases. For the use in KausS see Whitney-Lanman adnbsp;AV 1. c.

2. nbsp;nbsp;nbsp;He should murmur the mantra: May my Self return, may lifenbsp;(return), may breath and design return, may (Agni)nbsp;Vaisvanara, grown strong by (this) boon, stop mynbsp;mind, the standard of immortality, if the sun has setnbsp;upon him.

Of the mantra the first line (punar ma dtma . . . dkutir aitu) occurs MS I. 2. 3 : 12. 5; for the second part^) cp. Mbr. I. 6. 34 vai�vdnaro adabdhas

See perhaps I. 9. 22.

Cf. Ap�S 111. 1. 9 pdrvdrdhdc ca yajamdnabhdgam anum iva dlrgham. ^�) Cf. ibid. III. 3. 2 sq agneyam puroddsam caturdhd krtvd and tarn yaja-mdno vyddisatldam brahmana idam hotur idam adhvaryor idam agnldha iti.

For the yajamana cf. ibid. III. 13. 4 and IV. 13. 9 sqq; for the priests, ibid. III. 3. 8 sqq.

MS I. c. reads: vai�vdnaro �dabdhas tanupd apabddhatdm duritdni visvd.

Translation I. 3. 3�4. 3

tanupa antas tisthatu etc., HGS 1. c. vai�v. rasmibhir vdvxdhano �ntas tisthatu, AGS III. 6. 8 vaisv. vavrdh. 'ntaryacchatu me mano hrdy antaram etc*. �Thenbsp;form antas tisthato in Man. cannot be interpreted grammatically. It mustnbsp;be either a phonetic variant or a corruption�, so VV I, � 372.

3. nbsp;nbsp;nbsp;Or the should murmur both mantras, if the sun has risen upon himnbsp;(while he is sleeping) and both, if the sun has set upon him.

4. nbsp;nbsp;nbsp;Or when he has intercourse with persons, who are to be excluded therefrom, or when he scolds persons, who are not to be scolded, ornbsp;when he eats food of a person, whose food is not to be eaten, ornbsp;when his eye palpitates, or when his ear hums, or when he mountsnbsp;upon a piled-up fire (-altar), or when he has approached a cemetery,nbsp;or when he has touched a sacrificial post, or when a part of his semennbsp;has been lost, then he should offer two oblations (of ghee) with thesenbsp;same two verses; or he should put on the fire two fuel-sticks besmearednbsp;with ghee or he should (only) mutter these same two mantras (withoutnbsp;any oblation).

Acaraniya has been translated with Knauer against the comm., whose explanation seems to be incorrect.

For abhojya cf. AGS III. 6. 8 abhojyam bhuktva �if he has eaten forbidden food�; for the meaning �a person whose food is not allowed to be eaten�, cf.nbsp;Man. Dh. �. XL 152.

For aksi va spandet etc. cf. AGS III. 6. 7 aksispandane karnadhvanane, GGS III. 3. 34 karnakro�dksivepanesu; for agnim . . . cityam, AGS (ibid. 8) readsnbsp;caityam, GGS 1. c. citya-, these s�tras speak only of the touching of the piled-upnbsp;altar; for the touching of the sacrificial post cp. AGS 1. c., GGS 1. c.

At retaso skandet Caland gives a note in marg. saying that B�htiingk prefered reto �sya. This conjecture, however, is unnecessary, cf. Knauer,nbsp;Einl. p. LI.

For ahutl juhuyat etc. cf. AGS 1. c., GGS 111. 3. 34�36 ajyahutl juhuyat, djyalipte va samidhau, japed va laghusu (�at light offences�).

For some of the cases mentioned in this siitra and the problems connected with them, see Hillebrandt, Rit. Lit., p. 183; cp. our text 11. 15.

5. nbsp;nbsp;nbsp;These are the atonements if a slight misdemeanour has been committed.

6. nbsp;nbsp;nbsp;In the case of a grave (fault), he should spend his time in service,,nbsp;without having a garment, having only his hair and skin as garment;nbsp;he should mount upon a fire, or he should court death in a battle,nbsp;or he should exert himself by ascetism (until he resembles) a firenbsp;glowing with heat.

No parallels are known to me. The translation is founded for the greater part in the commentary.

It runs: aparaya dvara niskramanadlny akartavyany acarati. If this should be right, an accus. neuter in stead of masc. would be expected.

Praya�cittani

I. 4 Upakarana The opening of the annual course of study

See Hillebrandt for this chapter, Rit. Lit. p. 58 sq, and Keith, Religion, p. 371 sq.

1. nbsp;nbsp;nbsp;During the rainy season, under the naksatra Sravana he performsnbsp;the opening ceremony of the annual course of Veda study.

As KGS IX. 1, which reads adhyayan in stead of svddhyayan as Man. has; VGS VIII. 1 has the same precept, but adds: hastena va prausthapadlm itynbsp;eke; cf Hillebrandt for parallels, 1. c. and BhGS III. 8 sravandpaksa osadhisunbsp;jatasu (cf. HGS II. 18. 2, AGS III. 5. 1 osadhlnam prddurbhave, SGS IV. 5. 2)nbsp;hastena paurnamdsydm vopakarma; JGS I. 14 reads �rdvanydm updkarav-amnbsp;prausthapadyam va hastena.

2. nbsp;nbsp;nbsp;He offers (oblations of ghee) with the words: You are Apva bynbsp;name, may I come to your love (?); for I have seizednbsp;from the father the wisdom of Rta: I have been born

o

as it were in the sun, svaha! (la) and: You are Apva by name, mayl come, etc. (lb), and: You are Sarasvatl, etc. (Ila)nbsp;and: You are Sarasvat, etc. (II3), and: You are Yukti,nbsp;etc. (Ilia) and: You are Yoga, etc. (III6), and: You arenbsp;Mati, etc. (IVa), and: You are Manas, etc. (IVb); each timenbsp;he subjoins the words: tasyas te jostrlrn gameyam or tasya te jostramnbsp;gameyam.

For this s�tra see KGS IX. 2, which does not have the verses in duplicate (fern, and masc.), but only has a series with the names Apva, Ranti, Yuktinbsp;and Yoga; VGS VIII. 2 is almost identical to Man., except that it has Matinbsp;and Sumati, in stead of Mati and Manas as Man. has, which is perfectlynbsp;consistent. VGS 1. c. reads like Man., jostrl and jostra; KGS however hasnbsp;justiyam, an uncertain reading with many variants. Probably both arenbsp;corrupt. Naturally they are to be connected with the root jus-, of whichnbsp;derivations like justi and jostr occur elsewhere. Although the exact meaningnbsp;of these derivations is uncertain, the intention is quite clear: �may you benbsp;pleased with me.�

The words aham id dhi .... s�rya ivdjani svdhd occur RV VIII. 6. 10, AV XX. 115. 1, SV I. 152. Only KGS 1. c. reads jagrbha (with many varr.),nbsp;the others jagrabha.

The name Apva occurs RV 10. 103. 12, cf. Oldenberg, Rel. d. Veda, p. 496 sq, Charpentier, KZ 40 (�Krankheitsdamon�, to be derived fromnbsp;indog. *ep- �to hurt�), Caland, Altind. Zauberritual p. 29, Anm. 7.

3. nbsp;nbsp;nbsp;(They offer oblations of ghee) with these words: To Yuj, svahS!,nbsp;To Prayuj, svaha!. To Udyuj, svahal, (when) they wishnbsp;success for the students who live in their house.

Translation I. 4. 4�7� �

The translation is given in agreement with Knauer�s text, which reads icchamti. The comparison with KQS IX. 3 and VGS VIII. 41), which both read yogamnbsp;icchan (like our own comm.) perhaps suggests a correction in Man. 2) Thisnbsp;is however not strictly necessary. Man. �s words are quite clear. The pluralnbsp;(icchanti) may indicate an indefinite subject. On the other hand it seemsnbsp;necessary to me to take the words prak svistakrtah with this, and not asnbsp;Knauer does, with the next s�tra. The word atha denotes then, as is normal,nbsp;the beginning of a new s�tra, which contains another precept ^); see alsonbsp;I. 4. 9.

4. nbsp;nbsp;nbsp;(Before the oblation to Agni Svistakrt) then he murmurs the words:nbsp;I shall speak the truth, I shall say what is right.nbsp;Therefore may he help me, therefore may he helpnbsp;(me) the speaker, may he help me, may he help (me)nbsp;the speaker. Speech is established in my mind,nbsp;mind is established in my speech, make visible longnbsp;life to me. You are the metres of the Veda. Om, bhUr,nbsp;bhuvah, svahl This of Savitj, etc.

For prak svistakrtah see under s�. 3.

Cp. VOS VIII. 4, which after vani (-nih, Man.) stha, reads upatisthantu chandamsy upakurmahe �adhydyan, what is read in the next Man.-s�tranbsp;after kas tva yunakti) after satyam vadisydmi, VOS has brahma vadisyami.

5. nbsp;nbsp;nbsp;Holding in his hand a (strainer of) Darbha-grass, he recites the Savitri-verse thrice and three chapters from the beginning (of the MS) and thenbsp;chapter: Who yokes you, etc., and the words: We undertakenbsp;the study of the Veda; may the metres come near to us.

Cp. KGS IX. 4: .... trir dadhi bhaksayitva darbhapanih sdvitrirn trir anvd-hdditas ca trln anuvakan^) kas tva yunaktUi^) ca-, VGS VIII. 5.... sOvitrlm adhltyaditas ca trln anuvdkams tathangdnam ekaikam.

There is parallelism between the s�tras 4 and 5 and s�. 9 below.

1) nbsp;nbsp;nbsp;KGS reads: yuje svdhodyuje sv. yuktyai sv. yogdya sv.; VGS: yuje sv.nbsp;prayuje sv. samyuje sv. udyuje sv. udyujyamdndya sv.

2) nbsp;nbsp;nbsp;Kn. (note a. 1.) remarks: �man ist versucht� to read icchan Hi and Hi praknbsp;svistakrtah �eine ahnliche Stellung zu geben wie Hy dmndtdh kdmdh 1. 2. 3�.nbsp;�) VGS 1. c. in fact reads: purastdt svistakrto �ntevdsindm yogam icchannnbsp;atha japati rtarn, vadisydmi etc.

*) For the Savitri-verse see I. 2. 2a-b.

Dev. ad KGS 1. c. gives the three anuvakas as follows: ise tvetyddir ekah devasya tvetyddir dvitlyah vasoh pavitram ityddir trtiyah; they form thenbsp;chapters 1. 1�3 of our KS.

�) Ad. ad KGS 1. c. reads: kas tva yunaktlti ca pravddah, pracyutyai tvet-yantah; we find these words in KS V. 5. 9 : 168. 16�19. See our remarks ad I. 2. 3a.

� Upakarana

Anadhyayah Interruptions of study

There are interruptions of study for him, when the wind sweeps (the dust) together, when there is rain, which begins to stream from thenbsp;thatch of the roof; there is no study, when there is lightning or thunder,nbsp;so says �ruti; there is no study until the same time next day, whennbsp;there are thunder, lightning, a rainbow and meteors, and when indistinct sounds are heard; according too thers custom is to be observed (too).

Hillebrandt, Rit. Lit. p. 59 sq gives a collection from different texts of reasons for the interruption of study. VGS VIII. 6 reads the same as Man.;nbsp;KGS omits sam�han vatah for valikaksaraprabhrti varsam, it reads (IX. 9)nbsp;samtatavallkaprasrdvah �); it omits (IX. 6) after na vidyotamane na stana-yati, the words iti sruti, and can be considered therefore as the source ofnbsp;the Man.-and Var.-text ^); for akdlika cf. our comm, dvitlye �hni tdtkdlikamnbsp;yavat, the comm, ad KGS IX. 7 (e. g. Ad. yasmin kale sa bhavati tad drabhyanbsp;ydvac chvah sa eva kdlah) and Stenzler ad PGS II. 11. 2; for devatumula cf.nbsp;the commentaries of Man. and KGS IX. 7; for vidyud dhanvolkd{h), see KGSnbsp;ibid.; for atyaksara see KGS IX. 9, where the comm, explain: atikrdntdksardnbsp;atyaksardh sabdd nirghdtahumkdrataldsphotanaprabhrtayah �) (Dev.), aksa-rdny atikramya ye variante vendvenum anujdn kdmsyasankhadundubhisvasr-gdlagardabhdndm sabddh atyaksardh (Ad.); for dcdra �custom� cf. KGS IX. 8,nbsp;GGS III. 3. 29. 9)

Utsarjana The ending of the term of study

7. When he has studied the Veda for four months and a half, he leaves off (studying the Veda).

7^*. Or after five months and a half.

Hillebrandt, Rit. Lit., 60 gives references from other texts concerning the term of study. KGS IX. 10 reads the same as Man. but utsrjate (Man. -ti);nbsp;VGS id. but adds daksindyanam vd; JGS 1. 15 taislm utsargah; BhGS III.nbsp;8 taisipaksasya rohinydm paurnamdsydm vd apt vd mdghydm.

9�). This is explained by our comm.: vdyau pdmsum samdhati pdrnsusamyuk-tavdyau vahati salt. An interruption of study of this sort is also to be found in later literature, e. g. Gaut. Dh. �., Ap. Dh. S., cp. D. J. Kohlbrugge,nbsp;Atharvaveda-Parisista iiber Omina, Wageningen, 1938, diss. Utrecht, p. 62.nbsp;�) 1. e. an uninterrupted stream (of water) from the edge of the coveringnbsp;of the roof (Ad. vallkdh chardihpatalaparyantdh).

��) Thunder and lightning as reasons for interruption of study also in later literature, cp. Kohlbrugge, 1. c., p. 57.

�) Kohlbrugge, 1. c., p. 61 sq discusses the meaning of the word nirghdta. �) Some useful remarks about the word dcdra may be found in J. J. Meyer,nbsp;Uber das Wesen der altindischen Rechtsschriften und ihr Verhaltnis zunbsp;einander und zu Kautilya, Leipzig, 1928, pp. 1 sqq, 16 sqq.

� Translation 1. 4. 8�14 �

8�9. Then he murmurs: I have spoken the truth, I have said what is right. Therefore he helped me, he helpednbsp;(me) the speaker, he helped me, he helped the speaker.nbsp;Speach is established in my mind, mind is establishednbsp;in my speech, make visible long life to me. You arenbsp;be metres of the Veda. Om, bh�r, bhuvah, svah! This ofnbsp;S a V i t r, etc.; holding in his hand a strainer of Darbha-grass, henbsp;recites thrice the Savitriverse and three chapters from the beginning (of the MS), after having left off (?) (the study of the Veda)nbsp;with the words: Who loosens you, etc. i�), and with: We leavenbsp;off the study; may the Vedic texts breathe fiercelynbsp;against (us).

There is great parallelism between this s�tras and the sfltras 4 and 5; cp. VGS VIII. 7�8, which has the same as Man. and KGS IX. 10. which hasnbsp;simply .... utsrjala utsrjamahe �dhyayan prativi�vasantu chandamsi kasnbsp;tva vimuncatlti ca.

The word vimucya is strange after ko vo vimuncatlti, which is syntactically difficult and, moreover, superfluous. I suppose it to be a wrong intercalationnbsp;from I. 2. 4, q. v.

Visesah Special reasons for the interruption of study

10. nbsp;nbsp;nbsp;On the first day of a lunar fortnight he should not undertake thenbsp;study of the Veda for a night with the two adjoining (i. e. the preceding and the following) days; and thenceforward if clouds appear.nbsp;KGS IX. 11 reads amavasyam paksinlm nddtiHe and (12) nata �rdhvamnbsp;abhresu; VGS VIII. 9 has only (probably something has been omitted) paksinlmnbsp;rdtrlm n�dhlylta ubhayatahpaks�m va. Cp. GGS III. 3. 9�10 {kanksante)nbsp;udagayane ca paksinlm (cf. Oldenberg�s notes a. 1. and III. 3. 16) rdtrlmnbsp;and JGS I. 14.

It is te be noted that this s�tra and the following contain precepts which are to be put in practice during a second term of study i^). For this questionnbsp;of a second �term�, which is not quite elucidated, see Hillebrandt, Rit. Lit.,

p. 61.

11. nbsp;nbsp;nbsp;There is interruption of study until the same time next day, if therenbsp;are lightning, thunder or rain.

��) See I. 2. 3a-b.

1�) Man. reads ko vo vimuncati, like ko vo yunakti in I. 4. 5 (cf. kas te vi-muficati and kas te yunakti in I. 2. 4 and 3) against kas tvd, etc. in KS V. 5. 9 : 168. 19 and 16. The words do not occur in our MS.

^) KS V. 5. 9 : 168. 19�169. 2.

12) GGS HI. 3. 16 tasmin pratyupdkarane �bhrdn adhydya d punarupdkarandc chandasah.

� Utsarjana

Cp. GGS III. 3. 17 vidyutstanayitnuprsitesv akalam-, �OS IV. 7. 4 vidyut-stanayitnuvarsasu trisamdhyam (�till the twilight has thrice passed�), VGS VIII. 11 dkalika (must be wrong) vidyutstanayitnuvarsam varsam ca. Lightning,nbsp;thunder and rain have been mentioned before I. 4. 6.

12. nbsp;nbsp;nbsp;He should study the mantra, brahmana and ritual portions of thenbsp;Gonama, the Pitrmedha, the Mahavrata, the AstapadI and the Visuvatnbsp;by day; the Visuvat (he should study moreover) with moistened hands.

MS IV. 2 is called Gondmika. The comm, tells us that the different parts are the following: MS IV. 2. 5 : 26. 13 (vaslyasy ehi), mantra; MS IV. 2.nbsp;1 : 20. 13 (prajdpatir va), brahmana; MSS V. 2. 14, IX. 5. 1, ritual*. As fornbsp;the Pitymedha-ceremony, the comm, says: MS I. 10. 3 : 142. 10 (atra pitaro),nbsp;mantra; MS I. 10 17 : 157. 8 (iksusaldkayopamanthati), brahmana; mSSnbsp;1.1. 2. 1 and I. 7. 6. 1 (pragdaksindcarah pitryajnena), ritual. As for the othernbsp;ceremonies the comm, is less circumstantial and clear. For Mahavratanbsp;and Visuvat see Hillebrandt, Rit. Lit., p. 157; both are �so weit sich sehennbsp;lasst, die wichtigsten von den Tagen� of the yearly sacrifice. A new inquirynbsp;into these questions seems necessary after Hillebrandt�s, Die Sonnenwend-feste in Altindien, Festschrift Konrad Hofmann, Rom. Forschungen V,nbsp;1889, 300 sqq (Visuvat), 303 sqq, 331 sqq (Mahavrata). One of the latestnbsp;publications of Johannes Hertel, Das indogermanische Neujahrsopfer imnbsp;Veda (Ber. iiber die Verb. d. Sachs. Ak. d. W., Phil.-hist. Kl. Bd. 90,nbsp;Heft 1, Leipzig, 1938), contains much less than its title promises andnbsp;continues in giving sensational discoveries and innocent invectives againstnbsp;others.

For Astapadi see KatSS XV, 256 (Chowkh. Ed.), SBr. V. 5. 2. 8.

13. nbsp;nbsp;nbsp;He should not study the Rudra-hymns by night, nor after a meal,nbsp;nor in the village.

The expression rudra i�) occurs elsewhere: ApSS XVII. 11.6 ^^), PGS 111. 8. 13 anu vdtam pasum avasthdpya rudrair upatisthate prathamottamdbhydm vdnu-vdkdbhydm; Oldenberg (SBE XXIX, p. 353 note a. 1.) remarks: �The Rudranbsp;hymns form the sixteenth Adhyaya of the Vajasaneyi Satnhita�. It is strangenbsp;that here the study of a part of another samhita is mentioned; cf. howevernbsp;for similar cases under s�tras 12, 14.

14. nbsp;nbsp;nbsp;The rule for the Sukriya ceremony is explained in the ritual of thenbsp;Pravargya ceremony; the Trayovimsa ceremony, however, (is to benbsp;studied) after having shut the eyes.

The comm., which reads sukriyam ca in stead of sukriyasya, explains, that also for the study of this ceremony, the precept of s�. 13 (na naktamnbsp;^�) Cf. also s. V. rudrajapa in PW.

^*) Yam dvisydt tasya samcare yasya rudrah prajdm pasdn vdbhimanyetodan paretya rudrdn japams cared ity ayajnasamyuktah kalpah (. . . . �so ist einnbsp;nicht mit einem (�rauta-) opfer verbundener Ritus�, Caland, Transl. p. 82).

Translation I. 4. IS�5. 4 �

na bhuktva na grame) is) is still valid. This ceremony is treated M�S IV. 1. 1 sqq. Probably by the term �ukriya the whole pravargya-ritual is meantnbsp;here; �ukriyakhanda is the name of VS 36�40^�), where the pravargya isnbsp;treated. For the conditions for the study of this rite, see e. g. ApSS XV.nbsp;21. 6 sqq.

Trayovimsa according to our comm, is a sukriyanmakaprakaratia �a subdivision of the Sukriya chapter�. I have no other data.

15. nbsp;nbsp;nbsp;He should not study the Gonama formulae in the neighbourhoodnbsp;of cows; neither (should he study) the Astapadi ceremony and thenbsp;verse: Sperm and urine, etc. in the neighbourhood of pregnantnbsp;women.

For Gonama see GGS III. 8. 3, for Astapadi see under s�. 12. The verse reto m�tram, etc. is used VGS II. 2 (Jatakarma-ceremony) with ... iffnbsp;cyavanibhyam �the two mantras that hasten the birth of a child�� (?)nbsp;daksinam kuksim abhimrset.

16. nbsp;nbsp;nbsp;He should study the SunSsirya ceremony and the two verses to Sflryanbsp;for a person who wishes to recover the faculty of sight, viz.: Givenbsp;an eye to our eye, an eye to ourselves to see; maynbsp;we behold and distinguish this (earth)^�) and: Sflryanbsp;dives into the waters, the best winner of booty bynbsp;his beams; being awaked by (our) hymns, may henbsp;give strength to us^�), and the groups of six verses for Aditi,nbsp;Sflrya and Yama, by day.

For the �unas�rya-ceremony 20), see Hillebrandt, Rit. Lit. p. 119; it is the last of the Caturmasyas.

The interpretation is uncertain 21); the genitive caksuskamasya has an unexpected syntactical function for the sfltra-style. It does not mean �in thenbsp;case of a person . . . .� etc., but �(the mantras, which are normally used)nbsp;for a person, who . . . .� etc. It also may be corrupt for caksuskamah.nbsp;Which verses are meant with the words adityasauryayamyani sadrcdni,nbsp;1 do not know.

10) See M�s IV. 8. 2. 1 where ydme is to be corrected to grame, a correction which can easily be made from a palaeographical point of view; an interdiction of study during walking seems unneccessary and superfluous.

1�) Cf. Weber, Lit. gesch. p. 115.

1�) nbsp;nbsp;nbsp;MSnbsp;nbsp;nbsp;nbsp;111.nbsp;nbsp;nbsp;nbsp;11.nbsp;nbsp;nbsp;nbsp;6nbsp;nbsp;nbsp;nbsp;:nbsp;nbsp;nbsp;nbsp;149.nbsp;nbsp;nbsp;nbsp;4�5.

18) nbsp;nbsp;nbsp;MSnbsp;nbsp;nbsp;nbsp;IV.nbsp;nbsp;nbsp;nbsp;12.nbsp;nbsp;nbsp;nbsp;1nbsp;nbsp;nbsp;nbsp;:nbsp;nbsp;nbsp;nbsp;190.nbsp;nbsp;nbsp;nbsp;13�4.

18) nbsp;nbsp;nbsp;MSnbsp;nbsp;nbsp;nbsp;IV.nbsp;nbsp;nbsp;nbsp;12.nbsp;nbsp;nbsp;nbsp;5nbsp;nbsp;nbsp;nbsp;:nbsp;nbsp;nbsp;nbsp;194.nbsp;nbsp;nbsp;nbsp;3-^.

�) nbsp;nbsp;nbsp;ApSS VIII.nbsp;nbsp;nbsp;nbsp;20.nbsp;nbsp;nbsp;nbsp;1 spells it sunastrlya, cf. Caland, Introd. SBr. Kanviya-

recension, p. 50.

81) In stead of sunasiryam ca of Knauer, the Gaekwad-ed. reads sanaslryasya ca; see under sfl. 14 above.

Viiesah �

In general it may be remarked that, properly speaking, the s�tras 12�6 are out of place here. They do not contain rules for the interruption of studynbsp;like 10�II and 17, but give the conditions which are to be observed whennbsp;studying several special chapters, ceremonies and verses. This makes themnbsp;belong rather to the vratas.

17. nbsp;nbsp;nbsp;After the undertaking and the leaving off the study of the Vedanbsp;(there is an interruption of study) for three days, or for five days,nbsp;according to others.

For parallels, see Hillebrandt, 1. c., p. 59. I do not know who are the eke of this sfltra.

18. nbsp;nbsp;nbsp;At the beginning of (the study of one) Veda and at its end (therenbsp;is interruption) until the same time next day.

I. 5 Antarakalpa The intermediate rite*

1. nbsp;nbsp;nbsp;We shall now explain the intermediate rite(?).

2. nbsp;nbsp;nbsp;Having put on a garment of Darbha-grass, having sipped water andnbsp;having murmured on the bank (of a river) the chapter: To the sonnbsp;of the waters, etc. i), having plunged into the water with thenbsp;words: Om, bh�r, bhuvah, svah!, and the verse :ThisofSavitr, etc.^),

3. nbsp;nbsp;nbsp;he recites the Savitrl-verse and three chapters from the beginningnbsp;of the MS, thrice, holding a strainer of Darbha-grass in his hand.nbsp;Cp. I. 4. 5.

4. nbsp;nbsp;nbsp;(He also recites the following chapters): The waters, the goddesses, etc.�) (I) � These (waters), rich in oblations,nbsp;etc. ^) (II) � You are the Nigrabhya-w at ers, etc.�) (Ill) �nbsp;May there be great help of the three, etc. �) (IV) �^ Younbsp;are the lifetime of Agni, etc.�) (V) � 0 divine waters,nbsp;0 Apam Napat, etc.�) (VI) � Divine waters, rich in

1) nbsp;nbsp;nbsp;MS II. 6. 13 : 72. 8�73. 7.

2) nbsp;nbsp;nbsp;See I. 2. 2.

�) MS I. 2. 1: 9. 8�10. 10.

*) MS 1. 3. 1 : 28. 13�30. 4.

�) MS 1. 3. 2:30. 5�11. For nigrabhyah stha, see Caland, note ad Ap�S XII. 9. 1: ,,Der name bedeutet: das anzudr�ckende Wasser; nach Baudh.nbsp;XXL 17 ; 100. 16 und Katy. IX. 4. 7 wird die Schale vom Yajamana annbsp;seinen Schenkel Oder seine Brust gedriickt (dies beruht zunachst auf SBrnbsp;III. 9. 4. 15)�.

�) MS I. 5. 4 : 70. 7�72. 2.

�) MS II. 3. 4 : 30. 18�31. 19.

�) MS II. 6. 7 : 67. 18�68. 5.

� Translation I. 5. 5�6. 2 �

honey, etc. �) (VII) � To Agni, svaha!, etc. �) (VIII) night, etc. �) (IX), and the seven following verses,

The comm, seems to believe that the last word of this sfltra astau (after the last pratika) summarizes the preceding quotations, as the opening wordsnbsp;of eight chapters, cf. his expression: dpo devlr ityadayo �stdv anuvdkdh.nbsp;This is contrary to the usual practice: ratrim ratrlm ity astau normally means,nbsp;the mantra beginning with r. r. and the seven following. It seems best tonbsp;take the word astau according to this normal usage.

5. nbsp;nbsp;nbsp;(and the chapters): The plants, etc. (I) i^) � Together flownbsp;these, etc. (II) 13)�May the fathers purify me, etc. (Ill) i*)nbsp;� I honour Agni, etc. (IV) i�).

6. nbsp;nbsp;nbsp;With the verse: Give us here felicity-increasing splendour, great might, men-subduing. Indr a, strong; andnbsp;protect our benefactors, preserve our liberal giversnbsp;and bring us to wealth and strength with good offspring!�), and: With what help will our distinguished,nbsp;allways-delightful friend assist us, with what mightynbsp;troop? (I); What true drink of the drinks and verynbsp;abundant drink of Soma-juice will intoxicate you, tonbsp;break up even the firmly fastened treasures? (II); Comenbsp;quicklyto us, a helper of your friends, the chanters,nbsp;with your hundred (ways) to help us (HI) i�), and: Thatnbsp;happiness and welfare we choose, success to thenbsp;sacrifice, success to the sacrificer, may there benbsp;divine welfare for us, welfare for (our) people. Maynbsp;the remedy go up, may there be happiness for ournbsp;two-footed ones, happiness for our four-footed ones!�),nbsp;having rubbed themselves, and thrown away their garments, theynbsp;satisfy their teachers in the same way as explained in the rite fornbsp;the Manes.

�) MS 11. 6. 8 : 68. 6�69. 2.

1�) MS II. 6. 11 : 70. 7�71. 2.

11) nbsp;nbsp;nbsp;MS II. 7. 7 : 83. 11�84. 9.

12) nbsp;nbsp;nbsp;MS 11. 7. 13 : 93. 1�94. 18.

13) nbsp;nbsp;nbsp;MS II. 13. 1 : 151. 3�153. 5.nbsp;i�) MS III. 11. 10: 155. 6�157. 14.nbsp;16) MS III. 16. 5 : 190. 6�192. 10.nbsp;i�) MS IV. 14. 18 : 249. 1�2.

1�) MS II. 13. 9 : 159. 4�9.

18) MS IV. 13. 10:212. 14�213. 1.

Antarakalpa �

By the comm, another sfltra-di vision has been made as is to be found in Knauer�s edition; Kn. continues s�. 5 up to the three verses MS II. 13. 9 : 159. 4�9nbsp;and begins s�. 6 with the verse MS IV. 13. 10 ; 212. 14�213. 1. We take thenbsp;four chapters (s�. 5) together as the continuation of s�. 4 (forming twelvenbsp;chapters altogether, a number mentioned by the comm, also), and thenbsp;following five verses, also with the comm., as belonging to the marjana.nbsp;For the transition from the sg. (3) to the pi. (6) see the comm.: first thenbsp;subject of the s�tra is one pupil, afterwards a number of them.

7. The rest (of the satisfaction of the teachers) is explained in the Srad-dhakalpa.

Cp. II. 9. 10: anuguptam anndm brahmanan bhojayet and Caland, Ahnen-kult, p. 81.

As for the whole rite, I did not find any parallel for it. i�)

I. 6 Agnipravartana The installation of the fire

1. nbsp;nbsp;nbsp;Then they instal the fire.

The first word of this s�tra �atha� means according to our comm, �immediately after the antarakalpa�. I did not find this agnipravartana-rite mentioned elsewhere. In any case it is quite certain, that this chapter contains a rite which is different from the agni-pranayana �the bringing forwardnbsp;of the fire� which is described in our text e. g. I. 10, cf. Hillebrandt, Rit.nbsp;Lit. p. 69.

2. nbsp;nbsp;nbsp;To the north or to the east of the village, on a pure spot (of ground),nbsp;having made a �kind af altar�, having placed (?) the seven metresnbsp;upon the place of the Ahavaniya-fire (i. e. at the eastern part of thisnbsp;vedi) (by preparing?) seats or (only?) handfuls of Darbha-grass,nbsp;having dug a pond in the form of a triangle at the place of the Dak-sinagni and to the west the utkara, having filled (i. e. sprinkled) (thenbsp;whole place) with water, having brought forward the fire to thenbsp;Garhapatya-altar, having made eight oblations (of ghee) with thenbsp;eight mantras beginning with: Harnessing mind first, etc. i),nbsp;he offers six oblations (of ghee) with the words: Purpose, Agni,nbsp;impulse, svaha! (1), Mind, intellect, Agni, impulse,nbsp;svaha! (2), Thought, knowledge, Agni, impulse, svaha!

There is an avantaradlksa �an intermediate consecration� in the Srauta-ritual, see e. g. Ap�S XV. 20. Cp. especially Caland�s note ad XV. 20. 2 and BhGS III. 6�7, p. 73 in Salomons� edition. *

^) MS II. 7. 1 : 73. 8 sqq; for a transl. see Keith, TS IV. 1. 1. 1.

Translation I. 6. 2�7. 2 �

(3) , Discrimination (?) of speech, Agni, impulse, svaha!

(4) , To the lord of creatures, Manu, svaha! (5), To Agninbsp;Vaisvanara, svaha! (6) and a seventh with the verse: Letnbsp;every mortal choose the companionship of the god,nbsp;the leader; every mortal prays for wealth, let himnbsp;choose splendour for prosperity, svaha!�)

There are several difficulties in this sfltra:

The meaning of the word vedyakrti litt. �a kind of vedi� is not quite clear. KGS LVII. 2 has the same word, which is explained by Dev.: istivikaratvadnbsp;istivedisadrslm caturasrdm vedim krtvd.

The verb pratisthapayati (in sapta chanddmsi pratisthapya) has, probably, almost the same meaning as updkaroti elsewhere, cf. e. g. ApSS XV. 20. 2nbsp;(updkrtya) where Caland translates: er �treibt� .... die Rsis des neu zunbsp;studierenden Adhyaya �herbei�.

The words vistardn darbhamustln va also present difficulties. The comm, adds krtvd kalpayitvd. The word vd is probably meant to distinguishnbsp;between vistara �a rather large layer� and darbhamusti �a layer whichnbsp;consists only of a handful of Darbha-grass�. It is simpler to consider vdnbsp;as a corruption; the comm, omits it.

Praiigdkrtim has been translated in accordance with Ast.: prdnmukha�akatd-kdram �in the form of an eastward turned wedge�.

Kausita occurs only here and in MS II. 1. 11 : 13. 6^); its meaning is not clear: perhaps the name of a pond? It is connected with kusitdyl, name ofnbsp;a demon, cf. MS ibid, and III. 2. 6.

Apdm pdrayitvd is explained by Ast. with adbhih sarvatra p�rayitvd.

The same series of oblations is aiso prescribed MGS I. 23. 6.

3. After having prepared three bundles of fuel-sticks made of wood fit for sacrifice, for each occasion, they put them on the fire, standingnbsp;(to the west of the fire), before offering to Agni Svistakrt, and reciting each time one of the three chapters from the beginning of thenbsp;chapter (?), which are to be preceded by the Vyahrtis (Om, bh�r,nbsp;bhuvah, svah�) and closed by the word: Svahal

The word khavdila is explained by Knauer as a deminutive of khanda, �kleiner Abschnitt, Capitelchen�. There is a v. 1. sthav4ilasya which is readnbsp;by Ast. and explained: agnisthdnasya; but this seems impossible. Probablynbsp;khandilasya is to be connected with dditas and explains this word, whichnbsp;occurs elsewehere �); its meaning is �from the beginning of the khandila�.nbsp;I am however not able to identify this �khandila�.

�) MS II. 7. 7 : 82. 7�9, TS IV. 1. 9a.

�) MS ibid. 10�12, TS ibid. b.

*) Renou, Index v�dique (JVS I, 3 1934), s. v., p. 277 erroneously: MS p. 189. �) E. g. I. 4. 5.

� Agnipravartana �

4. After having... (?) the ponds with the verses: Apo hi stha, etc.�), they cause Brahmins to utter blessings etc. by (giving them) friednbsp;grain.

Kausitan marjayitva is obscure. The same verses are elsewhere �) used with the verb marjayati to express a purification (of the body). Is this meantnbsp;here? The accus. kausitan opposes that idea. A leap in the dark is the conjecture kausitad �(with water) from the pond�. We may also think of a removingnbsp;of the water from the ponds. Perhaps Ast. gives us an indication in thisnbsp;direction with udakasyoddhdrah'}

It is noteworthy that the last words of this sfltra {dhdndbhir .... vaca-yanti) are repeated. This points in general to the end of an important chapter, which does not seem to be the case here. For a similar (misplaced?) repetition see I. 23. 26.

I. 7 Upanisadarhah The pupils who are qualified for (an initiation in the study of) the �Upanisad�*

1. nbsp;nbsp;nbsp;Now the pupils who are qualified for (an initiation in the study of)nbsp;the �Upanisad�:

See for this sfltra and the two following KGS X, VQS VIII. 12�13. Upanisad is explained by Dev. (KGS X. 1) with rahasyasastra. I do notnbsp;know which �secret� parts are meant. Elsewhere occurs an aupanisada-vrata, see Hillebrandt, Rit. Lit. p. 57 and JGS I. 16. For the contents of thenbsp;upanisad according to the (Jaiminiya-) Samaveda see Caland, transl. of JGSnbsp;p. 26, n. 3: �(the Upan.) contains ten adhyayas: the Brahmana, thenbsp;Vamsa-brahmana, the Upanisad-brahmana (or Gayatrasyopanisad), thenbsp;Kena-upanisad and the Arseya-brahmana.�

2. nbsp;nbsp;nbsp;One who practises chastity, who is of good conduct and intelligent,nbsp;who does the deeds (his teacher orders him to do), giving gifts, loving,nbsp;or being disposed to strive after knowledge through knowledge (he isnbsp;ealled qualified),

Sucaritin occurs also jSS p. XXVIII ; medhavin is explained by the commentators of KGS 1. c.: grahanadhdranasaktiyukta (Dev.), -samartha (Ad.) and karmakrt with nityanaimittakakarmdnusthanarata guruparicaryacaranakdrlnbsp;ca (Dev.), susrHsapara (Ad.); of dhanada Ad. says: bhrtim varjayitvdnbsp;prakdrantarena (�irrespective of persons�) dhanam dadati. For vidyaydnve^annbsp;in Man., KGS and VGS read -�anvicchan.

�) RV X. 9. 1�3, see I. 1. 24. �) I. 11. 26; II. 2. 27.

^) According to Renou, Index v�dique (JVS II, 1 (1935) s. v., p. 52).

� Translation /. 6. 3�7. 6 �

3. These are the persons qualified for initiation in Brahman.nbsp;Here brahman is evidently a synonym of upanisad of s�. 1 above.

(I. 7) Vivahakarmani Wedding-ceremonies

Litt.: Hillebrandt, Rit. Lit. p. 63 sqq; Keith, Religion, p. 373 sqq; M. Winter-nit2. Das altindische Hochzeitsrituell nach dem Apastambiya-gj-hyasOtra und einigen anderen verwandten Werken, mit Vergleichung der Hoch-zeitsgebrauche bei den iibrigen indogermanischen V�lkern, Denkschr. d.nbsp;Kais. Ak. d. Wissensch. in Wien, Bd. XL, 1892. *

In these works the following are only partially used or not at all: BhOS I. 11 sqq, JOS I. 20�22, KGS XIV. 1 sqq, VOS X. 1 sqq.

3. nbsp;nbsp;nbsp;He (now, i. e. after the absolving bath) takes a wife.

As KGS XIV. 1 with the addition of udagayane, a precept in general use, see Winternitz. o. c. p. 27 sq. For the meaning of vindate see Ad. (KGS 1. c.)nbsp;bhdryddhigame yatnah kdryah. VGS X. 1 has a different version, i)

4. nbsp;nbsp;nbsp;Under the naksatras Krttika, Svati or under one of the three nak-satras of which a constellation designated as Pflrva (i.e. P�rvaphalgun�,nbsp;-�asadha, -bhadrapada) comes first, he should woo (her).

As KGS XIV. 2, VGS X. 3.

Winternitz, o. c., p. 28�9 gives a table of the auspicious naksatras. From which it appears that Krttika, PUrvasadhd and -bhadrapada are only mentioned by Man., Kath. and Var.

By varayet is meant the sending out of varakas* (�Brautwerber�) by the bridegroom to the bride�s house, see Hillebrandt, p. 64, Winternitz, o. c., pp. 20, 27. VGS X. 7 mentions them expr. verb., cf. JGS 1. 20 (data), BGS 1. 1. 14nbsp;(yugman brahmandn varan prahinoti), KausS 75. 9.

5. nbsp;nbsp;nbsp;He should take her to wife under the naksatras RohinI, Mrga�iras,nbsp;Sravana, Sravistha or under one of the three naksatras of which anbsp;constellation designated as Uttara (i. e. UttaraphalgunI, -�asadha,nbsp;-bhadrapada) comes first; likewise (i. e. the same naksatras arenbsp;prescribed) for the marriage (i. e. the leading home of the bride), ornbsp;(this ceremony takes place) under a naksatra called auspicious.

See KGS XIV. 10, VGS X. 4 which both omit the naksatra Sravana.^) Knauer reads upayame, v. 1. -yamet; VGS X. 4 also -yamet, KGS I. c. yame. 3)nbsp;1) It runs: vinltakrodhah saharsah saharfim bharyarn vindeta, etc.

^) This naksatra is mentioned PGS I. 4. 6, see Winternitz� table p. 29. �) This is read by the Bhasya and Ad.; all the MSS of Devapala have -yamet,nbsp;see Caland, note a. 1. p. 57.

Vivahakarmani �

KGS XIV. 11 has also the vikalpa yad vd punyoktam, see e. g. ApOS 2. 12�3 sarva rtavo vivdhasya saisirau masau parihapyottamam ca naidagham, sarvaninbsp;punyoktani naksatrani and BOS I. 1. 18 sqq sarve masd vivahasya,nbsp;sucitapastapasyavarjam ityeke (Mdgha, Phalguna and Asadha excepted),nbsp;rohini mrgaslrsam uttare phalgunl svatlti vivdhasya naksatrdni, punarvasUnbsp;tisyo hastas �rond revatity anyesdm bhutikarmdndm, ydni cdnydni punyoktdninbsp;naksatrdni. These auspicious naksatras are mentioned in the Jyotihsastra,nbsp;cf. the comm, ad KGS I. c. and Weber�s essay �Uber den Vedakalendernbsp;namens Jyotisa�, Abh. Ak. Berlin, 1862, G. Thibaut, Contributions to thenbsp;explanation of the Jyotisa-vedatiga, JASBeng. 46. ¹

6. There are five motives for marriage, viz. wealth, beauty, knowledge, intellect and relationship.

See VGS X. 5 (identical with Man.) and BhGS I. 11: caivdri vivdhakarandni (Man. and Var. -kdrakdni) vittam r�pam prajnd bdndhavam iti. Salomonsnbsp;would change (Introd. p. XV) prajnd to prajd, an emendation proposednbsp;before¹) by Caland, ZDMG 51 (1897), p. 130. Salomons writes: �In my opinionnbsp;this must be a later transformation of the original. The startling prajndnbsp;must have taken the place of prajd, the idea which we are inclined to expectnbsp;here. When, after the modern looking rhetorical interrogation and alhaitadnbsp;aparam �), or, perhaps better still, when we cancel the whole passage fromnbsp;prajndydm na khalu (i. e. from prajndydm as far as na khalul) and read instead, tato bdndhavam, the original meaning of the s�tra appears, logicalnbsp;and clear. How otherwise to explain in the present state of the text thenbsp;transition to: For she is not married in view of worldly advantage; thenbsp;fitness to bear children is in her the main point?�

We can quite agree with Winternitz� remarks (WZKM 28 (1914), p. 17), who, taking account of our Man.-text and of AGS I. 5. 3 {buddhirUpasila-laksanasampanndm arogdm upayaccheta) says: An der Uberlieferung dernbsp;Stelle im BhGS ist nicht zu riitteln, und es ist gar nichts interpoliert. �)nbsp;It may be remarked further that an express statement of �children� as a motive

1

Salomons did not note this.

�) The Bh.-text runs: tdni ced sarvani na �aknuydd, vittam udasyet, (Man. and Var.: visrjet) tato r�pam, prajndydm ca tu bandhave ca vivadante, bdndhavam udasyed ity eka dhur: aprajnena hi kah samvdso? �thaitad aparamnbsp;na khalv iyam arthebhya �hyate, prajndndrtho �sydm pradhdnah.

�) If one would wish to change prajnd to prajd, the latter could only mean �children� and not �prospect of children�. �Der alte s�trakara wiirde (aber)nbsp;entsetzt sein, wenn man ihm zumutete, dass er unter den wiinschenswertennbsp;Eigenschaften der Braut auch die aufzahite, dass sie schon Kinder habe�,nbsp;so Winternitz 1. c., p. 18. As a proof of the respect for the intelligence ofnbsp;women, cp. the story of the choice of the wise Mahosadha in Maha-Ummaggajataka (ed. Fausb�ll, No 546, vol. VI, p. 364).

Translation I. 7. 7�9

for marriage is superfluous. Issue, as a matter of course, is the natural aim of marriage *; prajd belongs moreover to another category as vittam, rupam, etc.

7. nbsp;nbsp;nbsp;If it is impossible to fulfil the first condition, he should give up wealth; ifnbsp;the second, beauty; if the third, knowledge; they dispute on intellectnbsp;and relationship.

VGS X. 6 has the same reading as BhGS 1. c. vivadante against Man.�s viva-hante^). Probably Caland is right when he remarks (ZDMG 51, p. 130) that vivahante is a transformation of vivadante.

8. nbsp;nbsp;nbsp;He should marry a girl of (good) family, who is a virgin, who belongsnbsp;to the same caste, who has not the same pravara, who is younger;nbsp;(a girl) who has not yet reached the age of puberty, (is) best.

See VGS X. 8.

Bandhumatlm more or less doubles the word bandhave in su. 6; the idea expressed in samdnavarndm is rendered HGS I. 19. 2 by sajdtdm^); fornbsp;asamanapravardm see GGS III. 4. 4, VkhS III. 2 (pitur asamdnarsigotrajdtdm),nbsp;HGS 1. c. (asagotram), JGS I. 20; for yavlyasim JGS 1. c. has jydyasahnbsp;kanlyasim.

The words nagnikSm sresthSm require an explanation. HGS I. 19. 2 and GGS III. 4. 6, read in the same way as Man.; Oldenberg, SBE XXX, p. 82nbsp;translates: The best, however, is a �naked� girl; JGS I. 20 on the other handnbsp;reads anagnikdm.

The meaning of the word nagnikd, as Oldenberg, 1. c., n. 6 remarks, is clear. It means �a girl, who has not yet reached the age of puberty� i�), see Gyhya-samgraha, II. 17. 18, Vas. Dh. S. XVII. 70, Gaut. Dh. S. XVIII. 23, VkhSnbsp;�) Salomons is also mistaken in the following passage (BhGS 1. 11); athanbsp;ktialu bah�ni laksandni bhavanti; slokam tu Idksand uddharanti: yasydmnbsp;mano �nuramate caksus ca pratipadyate tdm vidydt punyalaksmlkdm kimnbsp;jndnena karisyatUi. She remarks (Introd. p. XV): �Can this ironical passagenbsp;be said to agree with the serious task of a religious sOtrakara?� and considersnbsp;it as �a later addition of a light-hearted copyist�. ApGS 3. 20 however givesnbsp;a perfect parallel: yasydm manas caksusor nibandtias tasydm jddhir netaradnbsp;ddriyetety eke; see Hillebrandt, Rit. Lit., p. 63 who calls it �(eine) demo-kratische Vorschrift�.

�) This would mean perhaps: they marry on account of intellect and relationship (only).

*) Matfd. explains: savarndm samdndbhijandm ca.

^�) Raghu Vira (note ad VGS 1. c.) takes it to mean �naked�, and thinks that the girl was shown naked to the bridegroom. He quotes a passagenbsp;from Thomas More�s Utopia (quoted by H. Ellis, Studies in the Psychologynbsp;of Sex, vol. VI, p. 102): before marriage a staid and honest matron �showethnbsp;the woman, be she maid or widow, naked to the wooer .... At this customnbsp;we laughed and disallowed it as foolish. But they, on their part, do greatlynbsp;wonder at the folly of all other nations which, in buying a colt .... be sonbsp;chary and circumspect that though he be almost bare, yet they will not buy

Vivahakarmani �

VI. 12 (astavarsad a dasaman nagnika), and the comm, quoted by Jolly, ZDMG 46, p. 414, n. �)

Marriage to a girl, who has not yet reached the age of puberty is thus recommended. The question of the age for marriage has been treated by Jolly and Bhandarkar in different articles Probably we have here in thenbsp;Gyhya texts the beginning of the custom of child-marriage, which later on camenbsp;into use. The Smjtis are unanimous in their precepts, see e. g. Vas. Dh. S.nbsp;XVII. 70, Baudh. Dh. S. IV. 1. 11, Jolly, ZDMG 46, p. 414. Originally,nbsp;there can be no doubt about it, only marriage to adolescent girls wasnbsp;approved, or rather, there was no alternative. Later on, when child-marriage became usual, the marriage-ceremonies were split up into twonbsp;parts, the first until the domum deductio, before the age of puberty, thenbsp;second, after it, beginning with this same domum deductio. It seemsnbsp;probable that traces of this division are found in the Slmantonnayana-ceremony, see our remarks ad I. 15. As for our sfltra, Manava seems tonbsp;contain original and �modern� features. There is not only contradictionnbsp;between the words asamsprstamaithundm and nagnika, but also anbsp;distinction seems to be made between the first and second part of thenbsp;marriage in sfl. 5 with the words updyame and udvdhe. *

9. He should test her: he should take eight clods of earth, from a furrow, an altar, a Darbha-grass-field, from cowdung, from belownbsp;a tree, which is laden with fruits, from a cemetery, a road and fromnbsp;saline soil, respectively.

The same experiment AGS I. 5. 4�5, BhOS I. 11, GGS II. 1. 3�9, ApGS 3. 14�7, KGS XIV. 4, VGS X. 9 sqq. i*)nbsp;him unless the saddle and all the harness be taken off, lest under thesenbsp;coverings he hid some gall or sore. And yet, in choosing a wife, .... theynbsp;be so reckless that all the residue of the woman�s body being covered withnbsp;clothes, they estimate her scarcely by one handsbreadth (for they can seenbsp;no more but her face) and so join her to them.� This seems to be wrong.nbsp;We expect here a special quality of the bride, from the context and thenbsp;place of the word nagnika. Otherwise there would have been a sfltra tonbsp;the effect that; �he should have her shown to him naked�.

For the sake of clearness 1 give it here in full: yavan na lajjaydngani kanyd purusasamnidhau yonyddlny avagHheta, tdvad bhavati nagnika-, sam-grdhakaro �pi : ydvac celam na grhridti ydvat krldati pdmsubhih ydvad dosamnbsp;na jdndti, tdvad bhavati nagnikd; amaras tu ydvad rtudarsanam tdvad nagni-kety dha.

^2) Jolly in ZDMG 46 (1892), p. 413�26; Bhandarkar, ibid. 47 (1893), p. 143�56; Jolly, ibid. p. 610�5 and Recht und Sitte, Grdr. d. indo-ar.nbsp;Phil. II, 8, 1895, p. 55.

^) VGS X. 1 has ananyap�rvdm-, the same with yavlyasim Yajn. I. 52. ^*) Winternitz, Hochz. Rit. p. 38 gives parallels, e. g.; In Norwegen stelltnbsp;der Bursche in der Christnacht drei Flaschen auf den Tisch: eine mit Wasser,

Translation I. 7. 10�8. 6 �

Different numbers of clods, which are made of different materials are mentioned: BhOS vedi-, gomaya-, slid-, smasana-; AGS ksetrad ubhaya-tahsasydd, gosthdt, vedipurlsdd, aviddsino hraddt, devandt, catuspathdt, irindt,nbsp;smasdndt; QOS mentions a ninth clod, which is a mixture of these substances ; VGS X. 9 slid-, vedi-, gomaya- and �masdna-; KGS XVI. 5 vedydhnbsp;sltdyd hraddd gosthdd ddevandd ddahandd catuspathdd irindt sambhdryamnbsp;navamam; ApGS mentions other objects saktivisaye dravydni pratichanndnynbsp;upanidhdya br�ydd upasprseti ndnd bljdni samsrstdni vedydh pdrnsdn ksetrdlnbsp;lostam sakrc chmasdnalostam iti. It is worthy of remark that this test is onlynbsp;made when the laksandni �characteristics� of the girl are not sufficientlynbsp;clear, see e. g. AGS. 1. 5. 4 durvijneydni laksandny astau pinddn, etc., KGSnbsp;XIV. 3�4 laksanind (�an expert in characteristics�) laksandni parlksayet;nbsp;bhdgadeydm api vd pindaih parlksayet.

10. nbsp;nbsp;nbsp;Having put them in a temple, he makes the girl take (one of them);nbsp;if she takes the clod of earth from the cemetery, the road or the salinenbsp;soil, he should not marry her.

VGS X. 10 mentions only the smasdnalosta as inauspicious; KGS XIV. 8�9 pdrvesdm caturndm ekam grhnatlm upayacchet, sambhdryam aplty eke. Thenbsp;passage KGS XIV. 5�9 is almost wholly identical with GGS II. 1. 3�9.

11. nbsp;nbsp;nbsp;If she is approved of ^�), he should marry her according to the Brahmanbsp;-or to the Saulka-rite.

KGS XV. 1�5 and XVI. 1�5 discusses both rites in greater detail. See VGS X. 11.

Ast. explains: brdhmo dharmah kanydyd (this correction by Caland, GGA 1898, p. 67 kanydydh, genit. with ddnam, is read by the Gaekwad-ed.) udaka-pdrvam dh�ya ddnam-, sulkam yat kanydyai varo daddti varam tat ucyate.

12. nbsp;nbsp;nbsp;He should give a hundred cows with a chariot or a yoke of cows.

The �Brautwerberquot; is the subject and the priest is the donee i�).

The MSS read satamitiratham, which is considered a compound of satamiti by Knauer �ein Gefahrt im Werte von 100.� Caland, GGA 1898, p. 62 looksnbsp;upon it as a corruption of satam adhiratham, see 8GS I. 14. 16, PGS 1. 8. 18,nbsp;eine mit Bier, eine mit Branntwein. Die zukiinftige Braut erscheint ihmnbsp;dann und: �trinkt sie von dem Wasser, so bleiben sie im Ehestand arm;nbsp;trinkt sie vom Bier, so wird es ihnen gut gehen; trinkt sie vom Branntwein,nbsp;so werden sie reich�, cf. Liebrecht, Zur Volkskunde, Heilbronn, 1879, p. 325.

Samjustd (Knauer �genehm�); VGS 1. c. has asamsprstdm �untouched�, which is strange in this context.

1�) See I. 8. 7. According to Hillebrandt, Rit. Lit. p. 67, the dcdrya or the priest receives this gift. Keith, Religion, p. 375, note, says: �the provisionnbsp;really refers to the old practice of purchasing a wife, see Vedic Index 1, p. 484nbsp;sqq�; cp. v. Schroeder for parallels, Hochzeitsgebrauche der Esten, etc.,nbsp;1888, p. 24 sqq.

� V ivahakarmani �

ApDh. � II. 13. 11, originated by atiratham in Samb. QS I. 8. i�) See also under I. 8. 7.

I. 8 (Marriage-ceremonies continued) Pradana The giving away of the bride

1. nbsp;nbsp;nbsp;To the west of the fire he should prepare four seats.

2. nbsp;nbsp;nbsp;On these they sit down, viz. at the eastern side, with his face turnednbsp;westward, the giver; at the western side, with his face turned eastward, the receiver; to the north of the giver, with her face turnednbsp;westward, the girl; to the south, with his face turned to the north,nbsp;the Brahmin, who recites the verses.

See KGS XV. 2�3 with the following four persons; pratigrahltr, samatya, praddtr and Hvij. See for pratigr. and prad. below under sfl. 7.

3. nbsp;nbsp;nbsp;Having strewn Darbha-grass between them with the panicles turnednbsp;towards the east, having filled a brass cup with water mixed withnbsp;unhusked barley-corns, a woman, who is not a widow, gives it to him.

The comm, says that the girl herself fills the cup; kdmsya is read here and elsewhere i) by Man. against kamsa in Kath. Cf. KGS XV. 3 pragagrodagagrdnnbsp;darbhdn astlrya tesQdakam samnidhaya vrlhiyavan opya.

I do not know who is meant by tasmai, see under s�. 11 below.

4. nbsp;nbsp;nbsp;Therein (i. e. in the cup) gold (should be strewn).

Cp. KGS XVI. 5 kamse hiranyam samupya- this sOtra is quoted by the comm, ad XV. 3.

5. nbsp;nbsp;nbsp;He announces the eight auspicious things.

What is meant here? No parallels.

6. nbsp;nbsp;nbsp;When the auspieious things have been announced, the father or thenbsp;brother (of the bride) should give her away*, if she is married

VGS X. 12 reads the same as Man.; Raghu Vira (note a. 1.) notes a suggestion made by Caland samaratham �a slow-going chariot� (see Sayana on TS, Calcutta ed. p. 1008). This word occurs also BhGS p. 63, 1. 3.

1) I. 9. 6; 1. 22. 16; II. 1. 17; II 10. 2; we find kamsa in ApSS I. 16. 3, kamsya in KatSS II. 1. 50.

For the cup of water has been used, though this is not mentioned in the Sutra (see under MGS I. 8. 3), before XV. 3; in XVI. 5 it is used for a new action.

� Translation I. 8. 7�11 �

according to the Brahma-rite, saying the words: �I give�, thrice, while the receiver repeats the words: �I accept� thrice.

This is the giving away of the bride brahmena dharme-n.a. Ct KGS XV. 4 sametesv aha daddnlti pratigrhndmiti Mr dvedayate; VGS X. 16 dadanltinbsp;pratigrhnaniti trir brahmadeydm. Giver and receiver are here the fathernbsp;(or brother) of the bride and the �Brautwerber� (varaka) see 1. 7. 4.

7. nbsp;nbsp;nbsp;The giver (i. e. the varaka) scatters handfuls of gold with thenbsp;words: You, for the sake of wealth, and the receiver (i. e. thenbsp;bride�s father) scatters them back to him with the words: You,nbsp;for the sake of sons.

This is the giving �aulkena dharmena. Caland�) remarks � propos of this passage: Versteht man unter ddtar und pratigrahltar den Geber und Emp-fanger des Madchens, so ergiebt sich aus keinem von den beiden Textennbsp;(Man. und KGS XVI. 2�4) ein gesunder Sinn. Nur wenn man unter ddtarnbsp;den Geber des sulka, also den Brautwerber, und unter pratigrahltar dennbsp;Empfanger des sulka, also den Vater der Braut versteht, giebt wenigstensnbsp;der Manava-text einen befriedigenden Sinn. Denn die Worte �dhandya tvd�nbsp;miissten einst die �bergabe des Kaufpreises an dem Vater, die Worte �putre-bhyas tvd� die �bergabe des gekauften Madchens an dem Brautwerbernbsp;begleitet haben. Urspriinglich war also die Sitte, sich eine Frau zu kaufen,nbsp;auch durch das Rituell sanktionirt. Beim Fortschreiten der Kultur abernbsp;machte sich das Bestreben geltend diese rohe Sitte zu antiquieren. Daher dienbsp;oben erwahnte Vorschrift des Apastamba ^). Als demnach die Kaufsummenbsp;vom Brautvater zuriickerstattet wurde, blieben die Worte, die von altersnbsp;her die Handlung begleitet hatten, dieselben, cf. KausS 79. 17�9 ihed asd-thety etayd sulkam apdkrtya dvdbhydm nivartayatlha mama rddhyatdm atranbsp;taveti, yathd vd manyante. �)

8. nbsp;nbsp;nbsp;After having repeated this (act) four times, he gives (her) away.

3) ZDMG 51 (1897), p. 132.

*) Ap. Dh. S. I. 13. 12, cp. Btihler, SBE XIV, p. 7, II, p. 132 and Jolly, Recht und Sitte, p. 51 sqq.

�) The comm, on KGS XVI. 2�4 confirm Caland�s explanation: pradaddti, sc. varah (3); pratigrhndti, sc. kanydydh pitd (4). It may be remarked thatnbsp;the custom of purchasing a wife, for which there are many Indogermanicnbsp;and other parallels* (see note ad 1. 7. 12) and which seems to be ratifiednbsp;in the Gjhyas in a mitigated and purely exterior form, is explicitly forbiddennbsp;in the Smjtis, see Jolly, Recht und Sitte, p. 51. If our text is correct and if,nbsp;which seems improbable, this is not a case of hesitation between and mixturenbsp;of original and secondary features, the gift mentioned I. 7. 12 can hardlynbsp;be given, as Oldenberg thinks (the same opinion is Jolly�s, o. c. 21, note 2),nbsp;note ad SGS I. 14. 16 (satam adhiratham duhitrmate, identical with PGSnbsp;I. 8. 18), SBE XXIX, p. 39, to him �who gives his daughter in marriage�nbsp;i. e. the bride�s father. The s�tras 1. 7. 12 and I. 8. 7 of Manava would in thatnbsp;case contradict each other hopelessly. The context (a series of different

Vivahakarmani �

9. After having accepted (the girl) with the Savitra-verse �) and with the words; To Prajapati, etc.he (i. e. the �receiver�) each timenbsp;subjoins the words: Who has given this to whom? Love hasnbsp;given it to love. Love (is) the giver (and) love (is) thenbsp;receiver; for love I accept you; love, that for you.�)

10. In unison they(?) mutter the verses: The same (be) your designs, the same your hearts, the same your minds; may it benbsp;well for you together (I) � The same (be) their prayer,nbsp;their meeting the same, the same their conduct, theirnbsp;thoughts one; may you speak the (same) mantra at anbsp;sacrificial rite; I offer to you the same oblation (II) �nbsp;Come together, agree together, may your minds agreenbsp;as the gods of old, agreeing, worship good fortune (III)�).

Man. reads japanti-, japati is probably better, cf. KGS XV. 5 ... rtvig ubhau samiksamano japati. i�)

H. With the verse: In the hole of the chariot, in the hole of the cart, in the hole of the yoke, O you, who have anbsp;hundred powers, you made, O Indra, after havingnbsp;cleansed her thrice, Apala (�s skin) as bright as thenbsp;sun�s 11), he should sprinkle the girl with the water of the cup.

See for this s�tra, 1. 10. 7; for the cup s�. 3�4 supra.

daksinds) clearly indicates that the sfltras of Sankh. and Par. quoted above, refer to a daksind in the case of a duhitrmant (�possessing one or morenbsp;daughters��) Brahmin.

That the strong interdiction on purchasing a wife in the Smj-tis probably did not represent living practice, is shown inter alia (see Jolly, o. c. p. 52) bynbsp;Strabo XV. 1, � 54, p. 709 (ed. Meineke), mXkkc, S� yapoCatv (ov/jrai; rrapanbsp;Tc�v yov�cov, Xapt|3avouCTl te (xvtiSiS�vte? Ce�yo? powv, etc. See Miss B. C. J.nbsp;Timmer, �Megasthenes en de Indische maatschappij�, Thesis, Amsterdam,nbsp;1930, p. 273: .... �het is niet uit te maken, of Megasthenes, dan welnbsp;de wetboeken de werkelijkheid weergeven.�

�) See I. 10. 15.

�) The text only gives: prajdpataye. Knauer is probably right, when he supposes (Mantra-index, p. 152) that the verse prajdpataye tvd (PGS II.nbsp;2. 21; �GS III. 8. 2, Mbr I. 6. 23) is meant. PGS 1. c., GGS II. 10. 31, KGSnbsp;XLl. 17 use this verse in the Upanayana-ceremony. A decision remains difficult,nbsp;but there are several other similarities between Upanayana and marriage.nbsp;�) This is MS I. 9. 4 : 135. 1�2 �kdmaitat ta ity antam� as Man. reads.nbsp;Cp. AV III. 29. 7.

�) MS 11. 2. 6 ; 20. 10�16; v. Schroeder in la reads vd, v. 1. vah; KGS XV. 5 (see KS X. 12 : 141. 5�6) has vah.

�^�) Sastry also reads japati.

^^) The different readings of the verse are accurately recorded VV II, pp. 176, 187, 281, 453, see ibid. 1, p. 233 sq.

� Translation I. 9. 1�7

I. 9 Arghya The reception of a guest

See Hillebrandt, Rit. Lit., p. 79 sq, Keith, Religion, p. 363.

This ceremony is intercalated by Man., Kath. and Var. in the marriage-ceremonies. Elsewhere it is treated (HQS 1.12.5 sqq., JGS 1.19) in connection with the Samavartana; the Arghya is given in this text to the snataka.

1. nbsp;nbsp;nbsp;There are six persons, to whom an Arghya (-reception) is due: a (n officiating) priest (at a Vedic sacrifice), a teacher, a person related bynbsp;marriage, a king, a snataka and a friend.

KGS XXIV. 1 and VGS XI. 1 have the same six^); GGS IV. 10.24 reads priyo �tithir, while JGS 1:19 (i.f.) has priyah saktia. The word vaivahya (GGSnbsp;1. c. vi- with VGS 1. c. and Ast. on Man.) is indicated directly by AGS I. 24. 4nbsp;and others with svasura, pitrvya, matula; the comm, on GGS and MGSnbsp;give the same explanation, viz. vivahayitavyo jamata (GGS) and vivahyonbsp;jamata (Ast.).

2. nbsp;nbsp;nbsp;They do not honour with an Arghya (-reception) �persons who arenbsp;not connected with the subject�, before a year has elapsed.

VGS XI. 2 reads: aprakaranikan na parisamvatsarad arhayanti �); Ast. explains acdryadayah panca aprakaranikdh. It seems necessary to correctnbsp;Man. �s reading aprakaranikan vd according to Var. �s text. Only then doesnbsp;it make sense: the dcdrya and the others are only to be honoured with annbsp;Arghya once a year. Var. adds anyatra ydjyat karmano vivdhdc ca, cf. GGSnbsp;IV. 10. 25�6.^)

3. nbsp;nbsp;nbsp;�Persons, who are connected with the subject� (and who are, consequently, to be honoured with an Arghya more than once a year),nbsp;are priests and Sadasyas who are invited (to a sacrifice).

This s�tra completes the preceding one, q. v.

As for sadasya, see Caland�s remarks ad Ap�S X. 1. 10; (according to Kaus. Br. XXVI. 4) �scheint dem Sadasya ungefahr die Funktion zugeteilt zu werden,nbsp;welche nach einigen Quellen sonst dem Brahman obliegt: die Oberaufsichtnbsp;und die eventuelle Verrichtung der Prayascittis�. A Sadasya-priest is mentioned �bei den �aunakins (Gop. br., Vait. s�.) bei den Jaiminiyas (j�Snbsp;1) BGS I. 2. 65 reads; rtvik svasurah pitrvyo matula dcdryo rdjd va (?) snd-takah priyo varo �tithir iti.

�-) Cf. ApGS 13. 19, ��S IV. 21. 1 (cf. Oldenberg, ad �GS II. 15. 1 sq, SBE XXIX, p. 87).

�) The comm, explains; prdkaranikah ^vigadayah panca (?).

^) Cp. BGS I. 2. 66�7; samvatsaraparyagatebhya etebhya evam kuryat, vivahe varaya, athartvigbhyo karmani karmani daddti-, GGS 1. c. reads;nbsp;parisamvatsardn (adj.?) arhayeyuh, punar yajnavivdhayos ca, as PGS I. 3.nbsp;2�3, ApGS 13. 19.

Arghya �

16 : 20. 9), bei den Kauthumas (Sadv. br. II. 10. 9, Laty. II. 4. 10 und besonders beim Vajapeya VIII. 11. 15, wo er als 17. Rtvij erwahlt wird�.

4. nbsp;nbsp;nbsp;A person whose father is still alive, should not accept an Arghya (-reception), so Sruti says; or rather he should accept it (according to mynbsp;opinion).

VGS XI. 3 gives only the first part (up to pratigrhnlyat) of this sOtra. This is a case which formally permits us to conclude to a priority on the partnbsp;of Var., who has the first words without the words iti srutih. The last wordsnbsp;of the S�. in Man. �) seem to have a polemic note against Var.

5. nbsp;nbsp;nbsp;Then they offer the Arghya (-reception) to him (i. e. one of the personsnbsp;mentioned above).

6. nbsp;nbsp;nbsp;Having mixed in a brass cup �) or a camasa-cup thick sour milk andnbsp;honey, covered it with a larger (cover), they approach with the water fornbsp;sipping, etc. (i. e. the other requisites necessary for this ceremony).

Cf. KGS XXIV. 5, VGS XI. 5.

For the ingredients of the drink, which is offered to the guest, the so-called madhuparka, see Hillebrandt, p. 79. ^)

With acamanlyaprathamaih �) are meant the water for sipping (dcamanlya), the water for washing the feet (padya), a bunch of grass (vistara), thenbsp;argha-water {arghya) and the madhuparka itself, see Hillebrandt, 1. c.

For varsiyasdpidhdya (like VGS 1. c., KGS 1. c.) HGS 1. 12. 14 has hras�yasy an�ya varsiyasdpidhdya �. . . . with a larger (cover) than the vessel� (Olden-berg, SB� XXX, p. 171), cf. BhGS II. 23.

Knauer gives proof of strangely unmethodical insight by reading dadha madhv cdnlya as against all MSS except one and against Kath. 1. c. and VGS 1. c. �)

7. nbsp;nbsp;nbsp;With the formulae: You are the milk ofViraj; may I obtainnbsp;the milk of Viraj; may the milk of Padya Virajiquot;) fallnbsp;to my share, he (i. e. the guest) beholds each of the (requisites),nbsp;when they are brought to him.

�) Atha vd pratigrhnlydt.

�) For kdtKsya see I. 8. 3.

��) JGS I. 19 has the following details: tayor (i.e. vistarayor madhye) dadhi madhu samnihite bhavato dadhnd ced dadhimantho �dbhis ced udamanthahnbsp;payasd ced payasyah, etc.; BGS 1. 2. 10 sqq: dadhi payo vd dvitiyam sa dvivrt,nbsp;ghrtam trtiyam sa trivrt; yad dvitiyam tac caturtham sa caturvrt; dpah pan-camih sa pdnktah.*

KGS 1. c. has pddyaprathamaih.

Caland remarked already (GGA 1898, p. 63): Ich sehe nicht ein, weshalb die iiberlieferte Lesart zu andern war; cp. however AGS I. 24. 5.

^�) For the name Padya Viraj, see Caland, transl. Pancavimsa Br. Vlll. 5. 7 (B. I. 1931, p. 174) and Oldenberg, SBE XXIX, p. 97, n. 5.

� Translation I. 9. 8�14

The formulae are used for different purposes: VGS XI. 5 madhuparkam ahriyarnanam pratiksate; KGS XXIV. 6 has the same as Man.; AGS 1. 24. 20nbsp;at the eating of the madhuparka; PGS I. 3. 12 at the washing of the feet;nbsp;SGS 111. 7. 5 at the accepting (by the guest) of the water for the washing ofnbsp;the feet; HGS I. 13. 1 at the touching of the hands of the person, who performs the washing of the feet.

8. nbsp;nbsp;nbsp;Having accepted the layer of grass with the Savitra-verse henbsp;murmurs the verse: I am the highest among my peers (i, e.nbsp;fellow-men), as the sun among the stars; here I stepnbsp;upon him, whosoever harasses me.

Cp. VGS XI. 6 sq sdvitrena vistarau (v. 1. -am) pratigrhya rastrabhrd asity asandydm udagagram (?) astrndti; aham varsma, etc. ity ekasminn upa-visati. 12) AGS I. 24. 8, PGS I. 3. 8 use the same verse at the taking of a seatnbsp;upon the vistara. The verse itself has different variants, i�)

9. nbsp;nbsp;nbsp;He speaks the words: A giver of royal power are you,nbsp;the seat of an acarya.

Knauer reads dcdrya (nom. sg.) asandlm anumantrayate; one MS however has dcdrydsandlm. If we compare HGS I. 12. 17 �) and BhGS II. 231�),nbsp;it seems better to read dcaryasandl in Man., in spite of the comm., whonbsp;follows Knauer�s text and VGS; see for this last text under su. 8 above.

10. nbsp;nbsp;nbsp;With the words: May I not withdraw from you, he putsnbsp;under his feet (another?) layer of grass.

Knauer�s text of the formula md tva dosa makes no sense. Caland, GGA 1998, p. 64 corrected it to: md tvad yosam. i�) Cp. VGS XI. 8 which reads md tvadnbsp;yosam ity anyataram adhastdt pddayor upakarsati.

11. nbsp;nbsp;nbsp;While he is sitting on the layer of grass, he (i. e. the host) announcesnbsp;to him thrice every requisite separately.

Identical with KGS XXIV. 8 and VGS XI. 9.

11) nbsp;nbsp;nbsp;See I. 10. 15.

1�) KGS does not have this verse; the text at the taking of a seat runs (XXIV. 7): vistaro �si mdtari sldeti vistaram dstirya tasminn upavisati.

12) nbsp;nbsp;nbsp;PGS 1. c. and AGS 1. c. read sadrsdndm and vidyutdm (for vl: �, cf.nbsp;VV II, p. 337) in stead of Man.�s sajdtdndm and udyatdm resp.; VGS has:nbsp;udyatdndm (for udyatdm?) iva s�ryah idam aham tarn adharam karomi.

11) HGS reads: rdstrabhrd asy dcdrydsandl md tvad yosam iti.

1�) BhGS reads: athdsmd dsdnam iti vedayati; tat pratimdntryate rdstrabhrd asy acdrydsandi m. tv. y. iti raja brdhmano vd; rdstrabhrd asy adhipatydsandlnbsp;m. tv. y. iti grdmanlh sendnir vd.

1�) See note 15.

Arghya �

12. nbsp;nbsp;nbsp;He does not say (i. e. he does not address the guest with): Bhoh!,nbsp;but (he says): Hail * to the venerable one (?), according to Sruti; (then?)nbsp;he touches the arghya-water.

There seems to be no doubt that our text is very corrupt here The text can be reconstructed with some probability as follows: naiva bho ity aha nanbsp;marsetlti srutih (this �Sruti� may be Kath.); then follows a new s�tra: sprsafynbsp;arghyam.

13. nbsp;nbsp;nbsp;Having washed his feet with the Padya(-water), having accepted thenbsp;Madhuparka with the Savitra-verse i�), having put it down (upon thenbsp;ground) ^�) and having uncovered it ^o), he points upwards, at eachnbsp;quarter, in every direction, from the east to the west, with the words:nbsp;Hail to Rudra, who sits in the cup! Hail to Rudra,nbsp;who sits in the cup!

Cp. VGS XI. 16 ... . pradesena pratidisam vyuddisati (Man. abhy-ud-dis-). For the last part of this sfi. cp. I. 17. 5.

14. nbsp;nbsp;nbsp;With the verses: For the righteous the winds (blow) sweetness, the streams pour sweetness; may the plants benbsp;sweet to us (I) Sweetness the night and mornings (tonbsp;us), full of sweetness the air of earth; sweetness (to us)nbsp;father sky (II) Full of sweetness be to us the tree, fullnbsp;of sweetness the sun, may the cows become full ofnbsp;sweetness for us (III) ^i), he mingles it (the madhuparka) thrice,nbsp;once at each verse, with his thumb, from left to right.

For angulya �with his thumb�, KGS XXIV. 11 reads prddesinyd, AGS I. 24. 15 andmikayd cangusthena, JGS 1. 19 angusthenopakanisthikaya, VGSnbsp;XI. 16 angusthenopamadhyamayd ca, HGS I. 13.8 as VGS but adds: cdngulyd.nbsp;For ayauti KGS has dlodayati as AGS, JGS avaghrsya, VGS samsrjati, HGSnbsp;samyujya.

KGS XXIV. 9 has: naiva bho ity aha na marseti, which is much simpler, because mdrsa, like bhoh, is a respectful title, cf. Ad. a. 1. atra prdptdndmnbsp;p�jdvacandndm abhimukhikarandya pratisedhah.

VGS XI. 10 reads: naiva bho ity dha na md risdmeti, which is not much better than the Man. text. The words sprsaty arghyam follow in sfl. 14 of Var.nbsp;�) See I. 10. 15.

VGS XI. 16 has: bhUmau.

��) Asp explains avasdyya as follows: udghdtya.

21) nbsp;nbsp;nbsp;These three verses are MS II. 7. 16 : 99. 18�100. 2. KGS XXIV. 11nbsp;(KS XXXIX. 3, Caland in his Mantra-index of KGS wrongly 13) readsnbsp;vafa (MGS vdtd) and Caland notes (ad KGS XXXIV. 5 where the verse occursnbsp;also): �Thus (not vdtd, as Schroeder has it) runs the verse of the Kathaka�.

22) nbsp;nbsp;nbsp;These other terms point to a similar, unusual, sense of the verb d-yu- in Man.nbsp;For this S�. and the preceding cf. KGS XXIV. 12 ... . pradaksinam pratidisam pratimantram pdtrasydntesu lepdn nimdrsti.

Translation I. 9. 15�23 �

15. nbsp;nbsp;nbsp;With the words: You are the layer for Amrta, he preparesnbsp;a layer (for the cup containing the Madhuparka).

The words amrtopaslaranam asi are prescribed elsewhere^�) at the sipping of water.

16. nbsp;nbsp;nbsp;With the words: Truth! Glory! Fortune! May Fortunenbsp;rest on me, he eats thrice from the (Madhuparka).

These words are used AGS I. 24. 29 at the sipping of the water, after having eaten for the second time.

VGS XI. 17 is identical with Man. (thrice) but adds bh�yistham; KGS XXIV. 13 prescribes 24) a fourfold eating as GGS IV. 10. 15�-6 and KhGS IV. 4.nbsp;15�6 (both fourth time t�snlm); a threefold eating JGS I. 19, ApGSnbsp;13. 13, HGS I. 13. 8, BGS I. 2. 38.

17. nbsp;nbsp;nbsp;With the words: You are the covering for Amrta, he sipsnbsp;(water).

VGS XI. 19 is identical with Man.; KGS XXIV. 14 acamaty amrtopasta-ranam aslti; cf. AGS 1. 24. 28, HGS I. 13. 9 and under s�. 15 above.

18. nbsp;nbsp;nbsp;To a friend he gives the remainder (of the Madhuparka).

As KGS XXIV. 13, VGS XI. 18.

Cp. also HGS I. 13. 8, JGS I. 19 ^S), BGS I. 2. 39 26) and Hillebrandt, p. 79 sq.

19. nbsp;nbsp;nbsp;Having in his hand a sword, he announces a cow to him (i. e. thenbsp;guest).

See for this rite Hillebrandt, Rit. Lit., p. 80.

As KGS XXIV. 15; VGS XI. 20 asivistara (\)panir; JGS 1.19 svadhitipanih. 2�)

20. nbsp;nbsp;nbsp;With the words: Destroyed is my sin; destroy my sin.nbsp;Om!; slaughter it, he summons to butcher (to slaughter the cow).

23) nbsp;nbsp;nbsp;AGS 1. 24. 13, HGS I. 13. 6, KGS XXIV. 14, VGS XI. 12; see undernbsp;S�. 17 below.

24) nbsp;nbsp;nbsp;With more details: madhuparkasya catus prasnaty angusthadvitlyabhihnbsp;kanisthaya prathamam, evam anupurvam sarvabhih, etc.

26) JGS 1. c. runs: sesam uttaratah parigrhya �having seized the vessel at the left side(?)� brdhmandya dadydd abhyuksya vdbrdhmandya, garte vanbsp;nikhaned.

26) BGS 1. c. runs: yam dtmanah sreydmsam icchet tasmai sesam dadydd hi. 2�) For the sake of convenience I shall give here an enumeration of thenbsp;texts, that treat of this rite of slaughtering a cow: SGS II. 15. Isqq, 16. 1;nbsp;AGS I. 24. 30 sqq; PGS I. 3. 26 sqq; GGS IV. 10. 18 sqq; KhGS IV. 4. 17 sqq;nbsp;HGS I. 13. 10; ApGS 13. 15 sqq; JGS I. 19; BhGS II. 24.

Arghya �

See Hillebrandt, 1. c. and KOS XXIV. 16 (tarn sasti mama cdmusya ca pap-manarn jahi hato me, etc., as Man.), VGS XII. 21 (with a second verse and sarnpresyati against presyati of Man.) and BOS I. 2. 44.

21. nbsp;nbsp;nbsp;He should feed four Brahmirfs belonging to different gotras (withnbsp;the flesh).

Identical with KGS XXIV. 17, VGS XII. 22. 2�)

22. nbsp;nbsp;nbsp;(Or he should substitute) a limb of an animal or he should preparenbsp;rice boiled in milk; (for) Sruti says; �Let the Madhuparka not benbsp;without meat.�

Cp. VGS XI. 22, which combines this sfltra with the preceding one ��) and KOS XXIV. 19.�)

That the Arghya should not be without meat is a precept which is found elsewhere, see Hillebrandt, p. 80 and KGS XXIV. 20, BGS 1. 2. 53.

The original sacrifice of an animal is mitigated here by the allowance of substitutes for the animal.

23. nbsp;nbsp;nbsp;When he lets (the cow) loose, (he should do so) with the verse; Thenbsp;mother of the Rudras, the daughter of the Vasus, thenbsp;sister of the Adityas, the navel of immortality, innbsp;the midst of people who understand me, I shall say;nbsp;Do not kill the guiltless cow, which is Aditi. Bhur,bhuvah,nbsp;svah\ Om\ Let it loose, let it eat grass!

Cp. KGS XXIV., 19 (with a longer verse) 22)^ VGS XI. 23 (the same verse as Man., but at the end udakarn pibatu) and elsewhere, see Hillebrandt,nbsp;1. c., JGS I. 19.

Knauer has only trndny attu in his text; the word iti seems to be omitted, as is remarked by Caland, GGA 1898, p. 62; see for a similar case II. 14. 13.

22) BGS 1. c. runs; tarn anumantrayate gaur asy apahata pamp;pmapa pap-manarn nuda mama camusya ca ity upavettur nama grhnati.

^2) The following s�. (18) in Kath. runs; esa adya upayah �this is the first way�.

2�) As follows: caturavardn brdhmandn ndndgotrdn ity ekaikam pasvangarn pdyasarn va bhojayet. Strange!

�) KGS 1. c. runs: pasum angarn vd, explained by Dev. a. 1.: pasurn chdgarn pasvangarn vd mdmsakharfdarri pratinidadhlta (�he should substitute�); KGSnbsp;XXIV. 21 has the precept: api vd ghrtaudana eva sydt.

�) It runs: sUyavasdd bhagavatl hi bhdyd atho vayarn bhagavantah sydma addhi trnam aghnye visvaddnlrn piba suddham udakarn dcaranti.

Translation I. 9. 24�29

(I. 9) Alatnkarana The putting on of an ornament

24. nbsp;nbsp;nbsp;Now (she puts on) an ornament, with the words: You are an ornament; may I be sufficient for anyone.

Our comm, adds pratibadhnSti: the subject of this verb is probably the girl. Cp. VGS XII. 1 which reads: sarvasma alam bh�yasam, without the wordnbsp;me as in Man., which is difficult to interpret and had therefore better benbsp;left out. The ceremony which is described in this and the following sOtras isnbsp;probably the same as that which is known from elsewhere under the name ofnbsp;Indranlkarma (after the oblation, e. g., to Indranl), see Hillebrandt, Rit.nbsp;Lit. p. 64.1)

J. Gonda wrote an article on �The meaning of the word Alamkara� in A Volume of Eastern and Indian Studies in honour of F. W. Thomas, Extranbsp;Number New Indian Antiquary, pp. 97�114 (1939).

25. nbsp;nbsp;nbsp;With the formulae: Satiate my prana and apana, satiatenbsp;my samana and vyana, satiate my udana and beauty;nbsp;may I come to see well with my eyes, (may I become)nbsp;splendid of face, may I come to hear well with mynbsp;ears, she touches those parts of her body, according to the characteristics (mentioned in the formulae).

The subject of the s�., judging from the verse (prandpdnau me tarpaya) is the girl herself, see the verbal forms in sfl. 27. VGS XII. 2 reads tarpaydminbsp;in stead of tarpaya as in Man., but wrongly (?) omits the words yathalingamnbsp;angdni sammr�ati.

26. nbsp;nbsp;nbsp;Now two 2) perfumed garments (are prepared).

The MSS of Knauer read gandhotsadane with a v. 1. -�otsadane. �) This adj. means �rubbed with fragrant herbs�. VGS XII. 2 reads gandhachadane i)nbsp;which means �two perfumed garments�.

27. nbsp;nbsp;nbsp;With the verses: I shall put on glory, I shall put (thisnbsp;garment) on for the sake of long life; may there benbsp;attainment of old age (for me); may we�) live

1) The relation to the Kath.-gj-hya is not very clear, cp. for instance XVII. I . . . . kanydm alamkrtya catuspade bhadraplthe pran aslndyas catusronbsp;�vidhavd mats, pita ca guruh saptamas tdm sahasracchidrena pavitrena snd-payitvdhatena vasasa prachadya .... etc.; then follow oblations to Indra,nbsp;Indranl, Kama, Bhaga, Hri, �rl, Laksmi, Pusti and Visvavasu Gandhar-varaja. See also under sfltra 29 below.

Two, i. e. an upper- and an under-garment.

Knauer, index s. v. remarks: utsadana, das gew�hnliche (probably right) utsdd-.

*) This word also occurs in Ast.

�) For this transition from the sg. (�1�) to the pi. (�we�) cf. e. g. VV I, p. 194 (� 291).

Alamkarana �

a hundred numerous autumns; I shall wrap myself up in the increase of wealth (I) (and): With glorynbsp;(come) to me, heaven and earth, with glory, Indranbsp;and Brhaspati; may glory and good fortune not benbsp;lost, may glory not be lost (to me) (II)*), she putsnbsp;on the new (under-) garment (with the first verse and then thenbsp;upper-garment with the second verse).

As for the sing, ahatam vasafi paridhatte, Ast. remarks ekavacanam atantram tena dve vasasl bhavatah.

28. nbsp;nbsp;nbsp;With regard to (?) the pleasure-grove (?) for the girl, he offers oblations (of ghee) to Bhaga, Aryaman, Pflsan and Tvastr.

There are no indications as to the subject of this sfl. We might perhaps think of a priest, e. g. the acdrya of the girl.

The words kumarydh pramadane offer yet more difficulties. The meaning of pramadana is �) �Vergn�gungsort, Spielplatz� (thus p. w., s. v.). The locat.nbsp;is explained by Ast. �) in two ways. Neither of them seem acceptable to me.nbsp;There remains as a third possibiiity a �local� locative. See for a possibienbsp;suggestion under sfl. 29 below.

29. nbsp;nbsp;nbsp;Before the oblation to Agni Svistakrt, four women, who are not widows,nbsp;sing nandl-songs.

The comm, explains nandl by vddyavisesa �a special kind of tune�. A comparison with KGS XVII. 2 �) nddlm tUnavam mrdangam panavam sarvdni ca vaditrani. . kanya pravadayate, suggests an interpretation of nandl by �anbsp;special kind of musical intrument�, which rather furthers than interferesnbsp;with the interpretation of the whole sfltra. If we compare 3GS I. II. 5^�),nbsp;VGS XIII and KGS XXII ^^), it seems possible to change the difficultnbsp;�) Knauer�s references for these verses are wrong. There are no exact parallels, cf. PGS II. 6. 20 (in la paridhdsyai yasodhdsyai (one word; for anbsp;discussion of these forms, see VV I, p. 112, II, p. 322, III, p. 76). The closestnbsp;parallel is found in VGS XII. 3 which reads (la as Man.) but goes on withnbsp;(Ib): jaradastir asmi, satam ca jlva saradah pur�clr (Ic) vasUni cdyyo vibhajdyanbsp;jiyam (?) (Id).

Our comm, gives: krldasthdnam.

*) As nimittasaptami (yatra krlda yadd krldd tadddinimittasaptaml) and as visayasaptaml {tena krlddydh prdg ydgah).

�) See also note 1.

^�) It runs: catasro �stau vdvidhavdh sdkapiridWkih (�lumps of vegetables�) surdydnnena ca tarpayitvd catur dnartanam kuryuh, where only a dance isnbsp;mentioned.

^^) This chapter in Raghu Vira�s edition has the special name of Prava-danakarma; the text runs: atha pravadane kanydm upavasitdm (i. e. abhuktdm, cf. Renou, Index v�d., JVS 1,3(1934), p. 262, s. V.). . . .vaditrani. . . .upa-

� Translation 1. 9. 30�10. 3 �

pramadana of s�. 28 above into pravadane �when the girl makes several musical instruments resound�, he offers .... etc.

It seems worth while to subject this whole question of music and dance at the wedding to a thorough investigation.

30. He offers oblations (of ghee) to the wives of the gods in the interior of the kautuka.

Our comm, explains kautuka by vastradyalamkrtasthdnam (i. e. the house of the bride�s father) rahahsthdnam vd; Nar. (ad �GS I. 12. 10) speaks ofnbsp;kautukagrha �the house where the marriage is celebrated�. In later timesnbsp;the word has the meaning of �ceremony with the marriage-thread or necklace� or of �marriage-necklace� alone (see Kathas. 51. 223), of �festivity�, etc.nbsp;Which goddesses are exactly meant by devapatnlh, is difficult to say. ^2)nbsp;An oblation to them occurs also in the �rauta ritual, cp. e. g. Ap�S XI. 3. 14.

I. 10 Marriage ceremonies (continued)

1. nbsp;nbsp;nbsp;Having made a mark (by drawing lines) in north-eastern directionnbsp;and having sprinkled (this mark with water), having smeared thenbsp;sthandila which should be circular or quadrangular with cowdung,nbsp;and having kindled the fire by rubbing, he carries the fire forward ^).

For a commentary on the preparation of the fire, which is described in this S�., see II. 2. 1 (p. 114). The fire which is used at the marriage is here made bynbsp;rubbing; that it should be done in this way, is the opinion of �some authors�nbsp;(eke) in PGS I. 4. 4, 3GS I. 5. 4, GGS I. 1. 17; see also KGS XXV. 8.

2. nbsp;nbsp;nbsp;Having prepared two blades of grass (as) purifiers (by taking them outnbsp;of the barhis) in accordance with the verse, having swept the firenbsp;kalpya .... vace (and other deities) .... juhuyat (1) . . . . sarvdninbsp;vaditrany alamkrtya kanya pravadayate. . . . (4) pravadanti kdralikdni (?) (5).nbsp;In kgs XXII. 1 there is a similar precept; catasro astauvdvidhavah sdkapin-dibtiih striyo (probably a corruption for s�raya) �nnena ca brahmanan bho-jayitva vinagdyibhih salia samgayeyur api va caturo nartanam kuryat krlddmnbsp;vah sardho mdrutam anarvanam ratheiubham kanvd abhipragayateti (KS XXI.nbsp;13 : 54. 14). In Kath. there are thus two places where instrumental music,nbsp;songs and dances are prescribed. Var. XIII and Man. I. 9. 28-�9 correspondnbsp;to this last mentioned place in KGS.

^^) Our comm, gives different explanations; the simplest is an oblation with the words devapatnlbhyah svaha.

1) In Knauer�s text we read between brackets: tatra brahmopavesanam. They seem to me out of place here and to have been inserted from another,nbsp;although unidentified, place.

Marriage

together with the verse: Om! To (Jatavedas) deserving this praise, etc., having sprinkled it (with water) and having strewnnbsp;(Darbha-grass) around it, he spreads a single layer of grass to thenbsp;west of the fire.

See for this s�. II. 2. 2 and I. 1. 16.

Knauer reads here ekavad barhih strndti, but in II. 2. 5 ekavrd and remarks that in M$S II. 2. 4. 31 the best MSS read -vrd, the others however -vad.nbsp;Our comm, on II. 3. 3 (p. 116) quotes -vad after 11. 10. 6. Knauer (MSS 1. c.)nbsp;remarks: ekavad und -vrd sind gleich gut. The meaning of both words isnbsp;quite clear. If we compare the expressions trivrt (e. g. in HQS 1. 1. 17) �) andnbsp;pancavrt (e. g. in QGS 1. 7. 10, al. loc.), ekavrt seems preferable; -vat can benbsp;quite easily explained from a palaeographical point of view.

3. Having pulled out (some grass from) the southern and also from the northern end, of which the panicles are turned (partly) to the northnbsp;and (partly) to the east, he strews them to the east of the fire, thenbsp;southern ones upon the northern ones.

The texts give different precepts for the strewing of grass round the fire. This question has not been treated previously. Here it may be well to appendnbsp;a number of texts; JQS 1. 1 prastaram upasarngrhya pratidisam paristrnatinbsp;daksinapurastdd upakramydgrair mUldni chadayan pascdd vopastlryola-pardjibhydm upahared daksinottarah sandhih\ HGS 1. 1. 11 sqq (identicalnbsp;with BGS I. 3. 4 sqq) prdgagrair darbhair agnim paristrnati, api vodagrdhnbsp;pascdt purastdc ca bhavanti-, daksindn uttardn karoty uttardn adhardn yadinbsp;prdgudagagrdh; GGS I. 7. 9 sqq agnim .... kusaih samantarn paristrnuydtnbsp;parastad daksinata uttaratah pascdd iti sarvatas trivrtarn pancavrtarn vdnbsp;bahulam ayugmasarnhatarn prdgagrair agrair mdldni chddayan pascddnbsp;vdstlrya daksinatah prdncarn prakarsati tathottarena daksinottardny agrdninbsp;kurydt; KhGS I. 2.9 sqq pascdd darbhdn dstirya daksinatah prdcirn prakarsednbsp;uttaratas cdprakrsya vd pdrvopakramam pradaksinam agnim strnuydn mUldnynbsp;agrais chddayan trivrtarn pancavrtarn vd-fVGS I. 9 prdgagrair�^) daksindram-bhair udaksarnsthair yugmair dhdtubhih strndti.

Man. gives only one way of strewing the grass, while a number of other texts (Jaim., Hir., Gobh., Khad.) give two different ways. Man. has a greatnbsp;number of details in common with Gobh. and Khad. (second way). �) Afternbsp;the words udak prdktuldn darbhdn, we have to supply pascdd dstirya. Afternbsp;this strewing to the west of the fire, the grass is partly shifted to the east.

2) Cp. I. 1. 16.

�) See for the �pr^kritische Form� (?) trivrtdm, Winternitz, Hochz. rit., p. 15; cp. Ap�S XIX. 14. 10 jyaistham ipsan yasah prajdrn vd trivrtarn �wernbsp;den Vorrang begehrt, Oder Ruhm, Oder Nachkommen, der schichte ihnnbsp;(i. e. den Naciketa-bau) dreifach�.

^) Raghu Vira erroneously reads: grdg-.

�) They however omit udakprdktuldn darbhdn.

� Translation I. 10. 4�7 �

Care has to be taken that the grass from the northern end (of the heap of grass strewn to the west of the fire) is bestrewn with the grass from thenbsp;southern end (of this heap) �). This precept agrees with the one given bynbsp;Gobh. and Khad.

The result of all this is probably not very different from that which should result according to Jaim. ^)

4. nbsp;nbsp;nbsp;To the south of the fire he strews a layer for the Brahmin, and anothernbsp;one for the yajamana, to the west (he strews a layer) for the wifenbsp;(of the yajamana) and separate ones for the �branch-bearer�, thenbsp;�water-carrier� and the woman bearing the grains of rice and to thenbsp;west (he strews one) for the �yoke-bearer�.

The yajamana and his wife are the bridegroom and his bride resp. The four persons mentioned last hold the requisites which are to be used in the following ceremonies.

The branch-bearer and the branch itself are not mentioned any more in the following sfltras. Perhaps it is the same branch which is used KausS 76. 11nbsp;sakhayam yugam adhaya daksinato �nyo dharayati. See under sfl. 7 below.nbsp;The water-carrier carries the water, which has been fetched previouslynbsp;by a special person, cp. KGS XXV. 1 sqq uddhdram prahinoti, samlsdkhaya (!)nbsp;sapaldsaydpidhdydharet, etasdm evapam udakdrthdn kurvlta and VGS XIV.nbsp;7 tarn (sc. pranltodakumbham) .... bhrdtd brahmacari vodgrhya dhdrayednbsp;.... etc. For the woman who bears the materials for the lajahoma (seenbsp;I. 11, p. 52 sqq.), cp. VGS XIV. 8 lajdn .... daksinato mdtanya vavidhavd.nbsp;For the yoke, see sfl. 7 below.

5. nbsp;nbsp;nbsp;Having installed them with the verse: Be kind, 0 earth, etc.�),nbsp;having prepared paridhis of Saml-wood, having kindled a fire in thenbsp;cow-shed, the bridegroom leads the bride (to that fire).

Knauer reads samlmaylh �amyalt; Caland, GGA 1898, p. 64 says: saml-mayltn �amydm scheint doch das richtige zu sein. To me it seems better to follow Knauer and to take samyd as �paridhV and not as �pin�. �) Therenbsp;seems to be no reason to suppose an identity between samyd in this sfl.nbsp;and in sfl. 7 below. The paridhis are used for the fire in the cow-shed.

�) This is in accordance with our comm.: daksinaih .... uttardn .... darbhdn dchddayati.

��) Caland gives the following translation of this text: �Or he strews the grass first at the west side and lays down two rows of grass in easterly directionnbsp;at the southern and northern ends of the westerly row, so that they joinnbsp;before the fire and form a triangle. At the point where these two last rowsnbsp;are connected (i. e. the east side, before the fire) the tips of the southernnbsp;blades of grass lie above those of the northern.�

�) See for a full translation II. 7. 2.

*) GGS I. 7. 16 mentions paridhis of 3ami-wood.

Marriage

6. nbsp;nbsp;nbsp;Having seized (her) by the hem of her garment, having embraced hernbsp;while pronouncing the verse: Be not of evil eye, nor bringing death to your husband, (but) bring luck to thenbsp;cattle, (and) be kindly disposed and full of splendour;nbsp;give birth to heroes, love the gods, be friendly, bringnbsp;luck to (our) two-footed ones and to (our) four-footednbsp;ones, he leads her to the fire.

For the mantra, see RV X. 85. 44; AV XIV. 2. 17 has: aghoracaksur apatighnl syona sagmd susevd suyama grhebhyah vlras�r devakdma sam tvaya edhifimahinbsp;sumanasyamdndh. It also occurs JQS I. 21 (after the stepping on the stone)nbsp;bhdryayd sampreksyamdno japati aghoracaksur .... etc., ApGS 4. 4 (whennbsp;the bridegroom sees his bride for the first time), BOS I. 1. 25 samiksamdnonbsp;.... japaty .... etc. �)

Our next parallel is VOS XIV. 3; it runs: athaindm vdsaso �ntam grdhayit-vdbhyuddnayati aghoracaksur .... etc; Var. reads the second half of the verse thus: dlrghdyupatni prajayd svarvid indraprariaylr upa no vastum ehi.

7. nbsp;nbsp;nbsp;Having circumambulated a chariot or a cart (which is placed) to thenbsp;north (of the fire), they go between the fire and that chariot (or cart);nbsp;having placed the bride under the left yoke-hole in the rightnbsp;pole, he pulls out the pin, puts (a piece of) gold therein and sprinklesnbsp;water on her (through the hole) with the verse: The gold-coloured,nbsp;pure, etc., and the two following^i): then he summons (them):nbsp;Make the sound of lutes resound.

For the circumambulation see Caland, Een Indogermaansch Lustratie-gebruik, Versl. en Med. Kon. Ac. v. Wetensch., Afd. Letterk., Reeks IV, Deel II, Amsterdam, 1898, p. 275 sqq; for the following ceremony with thenbsp;yoke, see Winternitz, Hochz. rit., p. 43 sq.

The oldest example in Indian literature of the belief in the purifying force of the pulling of a person through a narrow opening, �wobei das zu ent-femende Wesen abgestreift werden soil�, is to be found in RV VIII. 91. 7nbsp;(AV XIV. 1.41, the verse which occurs in our text 1.8.11, q. v.). * By pullingnbsp;her through a hole in a ratha, anas and yuga, Indra cures Apala from a skin-disease. 1^) The use which is made in different forms i�) in the Oyhya ritualnbsp;of a yoke seems to be a reminder of this story. The purpose or rather, thenbsp;result which was imagined could be obtained by these acts, is not quitenbsp;clear. Keith, Religion, p. 385 summarizes the question thus: �The questionnbsp;which arises in this case, as in the case of the passing of an army under thenbsp;yoke in the Roman usage (cp. Warde Fowler, Religious Experience, p. 267 sq.

^�) See also Winternitz, for the use made of this verse, Hochz. rit., p. 41. See I. 2. 11.

^2) This question has been treated by Oertel, JAOS 18, p. 26 sqq.

13) See Winternitz, Hochz. rit., p. 43 sqq.

� Translation I. 10. 8�9

Frazer, Balder the Beautiful, II, p. 192, Caland, Altind. Zauberrit., p. 31, Henry, La magique dans I�lnde antique, p. 133), is whether the guilt of blood ornbsp;the disease is considered to be wiped away by the contact with the sidesnbsp;of the hole, or whether it is to be classed as one of the devices by which annbsp;enemy is deceived and the angry demons or spirits of the dead are baulkednbsp;of their prey.�

For the sake of convenience 1 shall let some passages follow here:

1. nbsp;nbsp;nbsp;KausS 76. 7 sqq asasana sam tva nahyamity ubhayatah pasena yoktrenanbsp;samnatiyati) iyam vlrud iti madughamanim laksaraktena sHtrena vigra-thydnamikdydm badhnati, antato hi manir bhavati bahyo granthih; bhagasnbsp;tveta iti hastegrhya nirnayati; sakhdydm yugam ddhdya daksinato �nyonbsp;dhdrayati; daksinasydm yugadhury uttarasmin yugatardmani darbhenanbsp;vigrathya sam ta iti Mate hiranyam samstabhya japati; tardma samayd-vasihcati.

2. nbsp;nbsp;nbsp;ApGS 4. 8 uttarena yajusa (Mp I. 1.8) tasyah �irasi darbhenadvam nidhdyanbsp;tasmin uttarayd (I. 1. 9)^^) daksinam yugacchidram pratisthdpya cchidrenbsp;suvarnam uttarayd (I. 1. 10) (a)ntardhdyottardbhiii (I. 2. 1�5) paficdbhihnbsp;sndpayitvottarayd (I. 2. 6) ahatena vdsasdcchddyottarayd (I. 2. 7) yoktrenanbsp;samnahyati.

3. nbsp;nbsp;nbsp;BhGS 1. 18 athdsydh svadhititn mUrdhni dhdrayan hiranyam vodakum-bhendvasincaty dpo hi sthd mayobhuva iti tisrbhir hiranyavarndh sucayahnbsp;pdvakd iti catasrbhih pavamdnah suvarjana ity etendnuvdkendvasicyanbsp;yathdrtham vahanti .... etc.

4. nbsp;nbsp;nbsp;KGS XXV. 8 sqq .... aparendgnim ano ratham vdvasthdpya yogenbsp;yoga (KS XVI. 1 : 221. 13�4) iti yunakti daksinam itaram uttardmnbsp;itardm (bride and bridegroom are both bound); t�sn�m vimucya khenbsp;rathasya .... etc., iti hiranyam nistarkyam (nistarkya means �der sichnbsp;leicht aufl�ssen lasst�, cp. ApSS X. 9. 15) baddhvddhy adhi murdhaninbsp;daksinasmin yugatardmany i�) adbhir avaksdrayate.

8. Then he gives her a garment; having made her put on this new garment with the verse; The divine women, who spun, who spread,nbsp;who wove, who drew out on both sides the ends (ofnbsp;the garment), may these goddesses wrap you up intonbsp;old age; blessed with life put on this garment, havingnbsp;grasped her from behind, having offered the two Agharas and thenbsp;two Ajyabhagas i�), he offers (an oblation) in the northern part ofnbsp;the fire with the words:nbsp;^*) For this mantra see B�htlingk, Ber. Sachs. Qes. 1898, p. 4.

^�) Knauer reads yugatanmano and asks (note a. 1.): tanman dialectisch aus tardman?�. This does not seem probable; B�htlingk�s opinion, whonbsp;considered it as a simple �Schreibfehler�, seems better to me. For tardmannbsp;see also KGS XXVI. 3.

^�) To Agni and Soma, according to ApGS 4. 10.

Marriage �

To Agni who possesses men, svaha!i�'�), in the southern part with the words: To Soma who possesses men, svaha!,!�)nbsp;and in the middle (of the fire) with the words; To Gandharvanbsp;who possesses men, svaha!

First of all it may be remarked that the presenting of a new garment mentioned in this S�. is preceded in other texts by a bath, see e. g. KGS XXV. 4, BhGS I. 13 (tata aha snapayitainam iti snatayaivasasl prayacchati) andnbsp;Winternitz, Hochz. rit., p. 46 sqq, who lays stress upon the importance ofnbsp;this bath.

The verse used in this sfl. is also to be found in AV XIV. 1. 45, KGS XXV. 4, VGS V. 91�), JGS I. 20, BhGS I. 13. Man. has a rather differentnbsp;version. 1�) The form anvarabhya also occurs I. 22. 3 (upanayana); in casesnbsp;like these, other texts read anvarabdhayam or anvarabdhe ; this pastnbsp;part. pass, has an active force, cp. Caland, ZDMG 53 (1899), p. 212 sqq.

9. Having stirred up (?) the fire with the verse: To whom we have set to work*^), Jatavedas, carry forward (our oblations); know this as it is being done here; you are anbsp;healer, a protector of medicine; may we obtain bynbsp;you, cows, horses (and) men, svaha! ^�), and the verse:nbsp;1��) Agnaye janivide, etc. is read by Mp I. 4. 1 sqq, KGS XXV. 11 and Sastry;nbsp;janavide, as Man. has it, is also te be found in VGS XIV. 9 and KausS 78. 10nbsp;(agnaye janavide svaha, somdya vasuvide sv., pQsne jativide sv.).

In Sastry�s text two oblations to Soma occur: daksindrdhe and uttarardhe. It also occurs in the Upanayana-ceremony I. 22. 3; Var. has it only innbsp;this ceremony.

Here follow some details: in pada a Man. and Var. read; yd akrntan yd atanvan against yd akrntann avayan yd atanvata of other texts, a proposnbsp;of which Edgerton (VV I, p. 39, 137) rightly remarks: Man. is obviouslynbsp;secondary, and may perhaps be a case of purely external form-assimilation:nbsp;atanvan for atanvata to match akrntan; in b Man. has yd avan, Var. ya avayannbsp;against avayan in other texts; the end of a yd avdharan occurs only in Man.nbsp;and Var.; in d Knauer has: �tatananta, a form called by Kn. a �fraglichenbsp;Nothkonjektur�, cf. VV I, p. 139, II, p. 39, from which it appears that othernbsp;texts (AV, HGS, BhGS, BGS, JGS, KGS) have �dadanta, which seems tonbsp;be the best (thus already Roth, ZDMG 48, p. 108); Raghu Vira�s conjecture atanvata is worthless; in c and the beginning of the third line Man.nbsp;reads devyo against devlh of others, a well-known case, cf. e. g. Wackernagel,nbsp;Ai. Gr. Ill, p. 177.

2�) E. g. HGS I. 19. 6.

21) nbsp;nbsp;nbsp;E. g. AGS I. 22. 13.

22) nbsp;nbsp;nbsp;This is Oldenberg�s translation (HGS I. 2. 18). Perhaps it is better tonbsp;translate: Stirred up ... . etc.

22) See for this verse, HGS I. 2. 18, VGS I. 23, BGS I. 3. 33.

� Translation I. 10. 10�11

What purpose etc. and the following he offers oblations to the naksatra and the deity of the naksatra, to the tithi and the deitynbsp;of the tithi, to the season and the deity of the season.

The same combination of verses with the term yojayitva occurs also II. 2. 15. This last word is difficult. It is not impossible that the laying round thenbsp;fire of the paridtiis is meant (see also I. 2. 3); MS I. 4. 5: 52. 18 sq reads:nbsp;yunajmi tva brahmana daivyeneti paridhlsu paridhiyamanesu vadet. Thisnbsp;interpretation however is opposed by the fact that in Var. the sfitra (I. 21)nbsp;where the word yofayitva occurs^�), is preceded (1.17) by the laying roundnbsp;the fire of the paridtiis.

10. With the verses: Soma has given (you) to the Gandharva, the Gandharva has given (you) to Agni, wealth andnbsp;sons Agni has given to me and this woman, and: Maynbsp;Agni, the first (of the gods), Jatavedas, may henbsp;free the offspring of this woman from the fetters ofnbsp;death; may king Varuna grant that now this womannbsp;shall remove (?) distress (falling to her lot) throughnbsp;her sons*�), svaha!, and with the eight verses: The goldennbsp;germ arose in the beginning; being born he was thenbsp;only lord of creation; he supports the earth and thisnbsp;sky; what god shall we adore with an oblation? (1) �nbsp;He that is king of the breathing and winking (world)nbsp;and lord of the whole world, who reigns over the bipeds and quadrupeds; what god, etc. (2) � He whonbsp;gives vigour, who gives strength, upon whose instruction all, even the gods, wait, whose shadow is immortality and death; what god, etc. (3) To whom all thesenbsp;mountains (belong) on account of his greatness, whosenbsp;they call the ocean with the Rasa, to whom (belong)nbsp;the quarters, the halfquarters, the five goddesses;nbsp;what god, etc. (4) � By whom the dread earth and thenbsp;sky were made firm, by whom heaven was established,nbsp;**) These words also occur II. 2. 15; there are no parallels.

*�) Var. 1. c. has: . . . . yunajmi tveti (see MS 1. c.), na hy ayukto havyam vahata iti ha vijndyate.

**) This translation is based upon other texts. Knauer�s text yathedam, strlpautram aganma rudriyaya svaha is called by Caland, GGA 1898, p. 66nbsp;�ganzlich sinnlos�. To be compared are KGS XXVIII. 4 yatheyam strl pau-tram agham nirundhyat (with many varr.) svaha, JGS I. 20 yatheyam strlnbsp;pautram agham na roddd and PGS I. 5. 11 which reads as JGS.

Marriage

by whom the sky, who measured out the atmosphere more widely; what god, etc. (5) � Who supported thisnbsp;heaven and earth and established this tremblingnbsp;heaven and earth, in whom the sun extended, moves;nbsp;what god, etc. (6) � When the great waters, bearing allnbsp;germs, begetting Agnl, moved, then the breath of thenbsp;gods arose; what god, etc. (7) � May Prajapati generatenbsp;offspring for us, may Dhatr give it to us, being favourable; the year together with the seasons (and)nbsp;the Lord of Welfare may (he) give welfare to me (8)^^),nbsp;he offers oblations of ghee, one together with each verse.

Cp. for this series of oblations VGS XIV. 11 which is nearly identical with Man. and KGS XXV. 17, which prescribes only the last series of eight oblations.

11. At each sacrifice whereat he wishes to obtain success, he should make oblations with the Jaya-formulae, so it is said of the Jaya-formulae; this (sruti he should follow here also), as has been explained;nbsp;(the Jaya-formulae are:) For intention you, svaha! Fornbsp;the sake of prosperity you, svaha! For the sake ofnbsp;acquisition you, svaha! For the sky you, svaha! Fornbsp;Aryaman you, svaha! For the sake of welfare you,nbsp;svaha! For Jaya* you, svaha! For desire you, svaha!nbsp;By the Rk (make) the Stoma prosper, by the Gayatrlnbsp;the Rathantara, the Brhat with the Gayatrl as itsnbsp;metre; and: For Prajapati!

A comparison with the parallels (KGS XXV. 13, VGSXIV. 12, PGS 1.5. 8)

This is the Maitrayanlya-version (MS II. 13. 23 : 168. 5 sqq) of the well-known hymn RV X. 121; this hymn occurs, with differences as regardsnbsp;the text and the order of the verses, in AV IV. 2, KS XL. 1, TS IV. 1. 8. 3nbsp;sqq. Generally TS and RV stand against KS and MS; for a discussion seenbsp;Keith, Introd. of TS-transl., p. LXXXVII sq.

^�) Man. reads: yena ca karmanecchet tatra ca jayafi juhuyat jaydnam ca srutis tarn yathoktam-, VGS reads: yena karmanertset tatra jayafi juhuyadnbsp;iti jaydnam srutih tvd (?) yathoktam; PGS reads: yena karmanertset iti vacandt,nbsp;where Oldenberg (SEE XXIX, p. 280, n. 8) refers to TS III. 4. 6. 1. As fornbsp;KGS, Devapala a. 1. reads: yena karmanertset tatra jaydn juhuydt itihdpinbsp;viniyogah, which words according to Caland (p. 291, n. 2) prove �that thenbsp;Jaya-formulae have made part of the Kathaka and that a Brahmana onnbsp;them must have existed�.

� Translation I. 10. 12�15 �

makes it clear that the text as given in Knauer�s edition is wrong in several points. At least a comprehensible text is obtained, if we adopt the followingnbsp;corrections: 1. insertion of the word iti after juhuyat 2�); 2. suppressionnbsp;of the word ca after jayanam.^)

The last part of the s�tra also offers some difficulties: 1. tarn (the reading tva in VGS 1. c. seems to be wrong, in spite of Raghu Vira�s remark in a notenbsp;a. 1. �seems to refer to the one occurring in the following mantras�) is strange;nbsp;perhaps we should read tan sc. jayan juhuyat) 2. the expression yathoktamnbsp;perhaps contains a reference to a lost Maitrayaniya-brahmana, cf. KGSnbsp;XXV. 14 tani (sc. jayadlni karmani) yathoktam and Caland�s remark a. 1.nbsp;(p. 291).

The Jaya-formulae are given in different forms in other texts, see VGS XIV. 12, PGS 1. c., KGS 1. c. It is noteworthy that in our text I. 11. 15 thenbsp;opening words of the Jaya-formulae run: dk�taya, etc., this is in accordancenbsp;with MS I. 4. 14 : 63. 17 sqq which has: akiitam cak�ti� ca cittam ca cittisnbsp;cddhitam cadhitis ca vijhatam ca vijndtis ca bhagas ca kratus ca darias canbsp;p�rnamdsas ca. �^)

This detailed explanation may serve as an example of the difficulties which arise, when we try to find a solution for the question from which source ournbsp;Man.-text comes. The most prudent attitude is to say that the availablenbsp;texts do not permit of an answer.

For the question of the bringing of these oblations at this point of the ritual see the clear Par.-text (1. c. 6 sqq) .... etad evapasthdnam (�insertion�)nbsp;vivdhe rastrabhrta icchan jaydbhydtanams ca jdnan. ��)

12. Being (of) pure (mind) �3), turned towards her (i. e. the bride) the future bridegroom says to her: Behold (me).

Sastry�s edition reads pratyanmukhah (in stead of pratyan of Knauer�s) as VGS XIV. 13 does: uttarato �gner darbhesu prdcim kanydm avasthdpyanbsp;purastdt pratyanmukha upayantd .... etc. �*)

It seems probable, in my opinion, that the word tdm (before samlksva) is a corruption of mam.

2�) An iti is omitted also in I. 9. 23, II. 14. 13.

��) As some MSS in fact do.

�i) MSS 1.5.6. 20 agrees with our MS: dk�taya svdhdkOtaye svdhetiprabhrtibhir dvdda�abhir vyudgrdham jayan juhoti.

��) This brings us to the question of the combination of Jaya-, Ras-trabhft- (�the formulae procuring royal power�) and Abhyatana- (�the formulae aiming at hostile powers�) formulae, which is not only made innbsp;PGS 1. c., but also in KGS XXV. 13 and in our text I. 11. 15, q. v. Oftennbsp;these three series of oblations are made together, see I. 13. 17, I. 15. 1nbsp;jayaprabhrtibhir hutvd, II. 11. 20, II. 13. 7 jayaprabhrti samdnam.

^�) This is Ast. �s explanation of suci; the comm, on KGS XXV. 21 says karagrahendvikrtah dharmopayoginl mameyam iti suddhasamkalpah (Dev.),nbsp;samdhitamandh (Ad.).

**) KGS XXV. 21 and VGS 1. c. omit the precepts of this and the following S�.; they prescribe that the Panigrahana should follow at once.

Marriage �

13. nbsp;nbsp;nbsp;While she is looking (at him) he murmurs the verse: May he placenbsp;your heart in my will; may your will follow mynbsp;will; may you rejoice in my words with your wholenbsp;mind; may Prajapati join you to me.

The same verse is used in MGS I. 22. 10 at the Upanayana-ceremony; most of the texts, e. g. AOS I. 21. 7, SGS II. 4. 1, JGS 1. 12 read (in padanbsp;la of the verse) dadhami in stead of dadhdtu as Man. has; KGS XLI. 9nbsp;(Upanayana) reads dadami and connects the verse with the precept:nbsp;nabhidesad �rdhvam pdninonmarsti.

14. nbsp;nbsp;nbsp;Then he asks (her): Who are you by name?

15. nbsp;nbsp;nbsp;After she has said her name, he pronounces her name, whilst seizingnbsp;her hand with the verse: By the impulse of god Savitr,nbsp;with the arms of the two Asvins, with Pflsan�s hands,nbsp;I seize your hand, N. N., while her face is turned eastward andnbsp;his face is turned westward, while he is standing upright and shenbsp;is sitting, her right(hand), which is directed upwards, with hisnbsp;right(hand) which is directed downwards, her (hand), which is notnbsp;empty, with his (hand) which is not empty; (after having seizednbsp;her hand he pronounces the verses:) In the same mannernbsp;in which Indra, Savitr, Varuna and Bhaga havenbsp;seized her hand, I seize your hand for the sake ofnbsp;happiness, in order that she(?) may live to an old agenbsp;with me, your husband; Bhaga, Aryaman, Savitr andnbsp;Puratndhi, the gods, have given you to me, for thenbsp;ruling of our house (I)��) � The word which existed (?)nbsp;in old times for gods and Asuras, that song wenbsp;shall sing to-day, which is the highest glory ofnbsp;women (II)��) � Sarasvatl, promote this (our under-^) The first line of this verse {yathendro .... bhagah) occurs here only;nbsp;it may be a secondary addition; the second line has an exact parallel onlynbsp;in VGS XIV. 13; other texts read suprajdstvaya (KGS XXV. 22, HGSnbsp;I. 20. 1) in stead of saubhagatvdya as in Man. and Var.; -�asat (the lastnbsp;word of this line) is read by Man., Var., and Jaim. I. 21; the correct readingnbsp;would be yathdsah (thus Kath.).

*6) See for this verse PGS I. 7. 2, KGS XXV. 23 (App. IV in Caland�s ed., p. 293), VGS XIV. 13. Par. and Kath. read the first line (padas a and b)nbsp;as follows: yagre sarvarn samabhavat {samavadata as in Man. is no doubt anbsp;corruption; a number of MSS indeed read samabhavat) yasyam visvam idamnbsp;jagat; Var. has: Urdhva vdk samabhavat para devasurebhyah. In the secondnbsp;line there are also differences in f ar. and Kath.; Var. agrees with Man.

� Translation I. 10. 15�17 �

taking), o gracious One, (you) who are rich in steeds, you, whose praise we sing first of all, that is and willnbsp;be (III)��) � This am I, that are you; that are you, thisnbsp;am I; heaven am I, earth are you; therk are you, thenbsp;sSman am I; I am sperm, you are the sperm-bearer (?) (IV)��) � Come, let us marry, for the sakenbsp;of creating a male (child), a son, for the sake of winning (?) beauty, a child, the increase of wealth, ofnbsp;having many children, of abundance of heroes (V).��)

The ceremony described in this s�. is the so-called Panigrahana. It presents a close affinity to the corresponding part of the Upanayana-ceremony,nbsp;see 1. 22. 4�5. Our nearest parallels are KGS XXV. 21 (see under s�.nbsp;12 above)... tiastam grhnati daksinam uttanam sdngustham nlcariktam arikte-naiva*^) savyam savyena and VGS XIV. 13 ... . athasya upanayanavadnbsp;(see ibid. V. 18 asya hastam daksinena daksinam uttdnam abhlvdngusthamnbsp;abtiiva lomani grhnlyat) hastam grhnati nlcariktam ariktena.

��) See for this verse the texts given in note 36. In pada b, where Man. alone adds bhavyasya (after bh�tasya), the other texts have the same corruption as Man., viz. pragaydmy asyagratah. The correct reading would benbsp;pragdyamasy agratah.

��) These words occur in a great number of other texts. There are naturally many variants; for a discussion on them see VV passim. Man. �s reading reto dhattam is a corruption. Caland restored (GGA 1898, p. 66) retobhrtnbsp;tvam as we read e. g. in Mp I. 3. 14; Var. XIV. 13 has retodhrk tvam.

��) As might be expected, there are many corrupt passages in these metrical fragments or, rather variants. In the text Knauer gives td eva, in his Mantra-index however, td{v) ehi, as KGS XXV. 27 and AGS I. 7. 6 have it; JOS 1.nbsp;reads tdv ehi sambhavava saha reto dadhdvahai. Knauer reads sriye putrdyanbsp;vedhavai; the last word is in his opinion a corruption for veddhavai, a formnbsp;which is not much clearer; HGS I. 20. 2, Mp I. 3. 14, JGS I. 20 read vettavai,nbsp;which is a form that can at last be understood; VGS 1. c. vethaveha (?).nbsp;See also VV III, p. 94, � 238.

See for this ceremony Hillebrandt, Rit. Lit., p. 66 sq, Winternitz, Hochz. rit., p. 48 sq, who gives many parallels from India, Iran and elsewhere;nbsp;cf. the dextrarum coniunctio of the Romans*.

See also under s�. 16 below.

Arikta is explained by the comm, on KGS 1. c. as follows: sdbharanam (Dev., Ad.), while the first adds: asambhave suvarnakanakddiyuktam, ati-daurgatye puspaphalddisahitam.

*�) Note the word-order in Man. in the passage: prdnmukhyah .... dsl-ndyd(h).

� Marriage

A�tnaropana The causing to step onto a stone*

16. nbsp;nbsp;nbsp;After having led them round (the fire) with their right side turnednbsp;to it, he makes them both (i. e. bride and bridegroom) step onto a stonenbsp;with their right feet, with the verse: Come, step you both onnbsp;(this) stone; be firm like a stone; may all the godsnbsp;make your lifetime a hundred autumns.

The circumambulation of the fire (abhidaksinam, explained wrongly by our comm. which also occurs in KGS XXV. 28 agnim abhidaksinamnbsp;.... etc. is a synonym of pradaksinam, as VGS XIV. 14 reads) is an essential part of the marriage, see Winternitz, Hochz. Rit. passim. ^) See alsonbsp;under sfl. 18 below.

This remark does not hold good for the following rite, the so-called a�md-ropana, which is executed under the direction of a priest. This act is performed in our text by the bride and bridegroom together. In other textsnbsp;(see e. g. 3GS I. 13. 10 sqq, AGS I. 7. 7, PGS I. 7. 1, GGS II. 2. 3, KhGS I.nbsp;3. 26, ApGS 5. 1 sqq, VGS XIV. 15) the bride only steps onto the stone. Innbsp;KGS XXV. 28 the priest causes first the bridegroom arid then the bride tonbsp;step onto the stone. �)

This Asmaropana occurs in Man., and in other texts *��) also, in the Upanayana-ceremony (MGS I. 22. 12). The verse which accompanies this last mentioned rite, has been adapted to our case: it has been transposed from the sing,nbsp;to the dual. ^)

17. nbsp;nbsp;nbsp;With the verse: (In the same manner) in which Indra together with IndranI descended from the Gandhama-dana, likewise you must descend from this stone together with your wife (I) and: Mount (and place) yournbsp;�^) He gives two explanations: 1. atmano daksinam etdm dniya and 2. (kecid)nbsp;asmanam agneh pradaksinam dnlydgner pascdt sthdpayati.

^) This custom probably reaches back into �Indogermanic� antiquity. *�) Dev. (on KGS XXV. 28) calls him guru.

It runs: ehy asmanam Hi varam daksinena paddsmdnam dsthdpayati (the verse follows), dtisthemam iti vadhdm dtisthemam asmanam asmevanbsp;tvam sthird bhava pramrnihi duvasyavah sahasva prtanyata iti; this lastnbsp;verse is to be found in AGS I. 7. 7, PGS 1. 7. 1, al. ioc., at the stepping ontonbsp;the stone by the bride, at the instigation of the bridegroom. Caland in a notenbsp;a. 1. says that it seems possible, that the original s�tra was much shorternbsp;and contained only a precept for one person, probably the bride.

�) E. g. HGS I. 3. 14�4. 1 (upanayana), I. 19. 8 (marriage); BhGS I. 8 (up.), I. 16 (marr.): KGS XXV. 28 (marr.), XLl. 8 (up.), JGS I. 12nbsp;(up.), I. 21 (marr.).

**) The first word etam is not an accus. sg. of esa as Knauer thought, but an imper. du., as Caland already noted, GGA 1898, p. 64, n. 1.

� Translation I. 10. 18�11. 6 �

feet on plain ground . . . . becoming old-aged, o woman, be rich in sons (II) he makes them step onto (the stone)nbsp;twice.

The contents of the verses, which occur here only, indicate, that the first is used at the descending from, the second at the stepping onto the stone.nbsp;It may be remarked further, that the first verse is, properly speaking, addressed to the bridegroom (cf. saha patnya) and the second, perhaps, morenbsp;especially to the bride (cf. arohasva, bhava), at any rate to the bride or thenbsp;bridegroom.

18. nbsp;nbsp;nbsp;He leads (them) four times round the fire.

KGS XXV. 34 and VQS XIV. 20 sq mention only a threefold leading round the fire. For the circumambulation itself, see under sii. 16 above.

19. nbsp;nbsp;nbsp;At each circumambulation the Brahmin should murmur the Brahma-murmur: Be united, be at one, being friendly to eachnbsp;other, radiant, with kindly thoughts, clothing yourself in food and strength.��)

It is strange that Man. mentions these circumambulations separately, without connecting them with the Lajahoma which is treated in the following chapter (I. 11). In other texts e. g. in Baudh., Hir., Kath. XXV. 34, Var.nbsp;XIV. 17 sqq after each oblation of lajas, a circumambulation is prescribed;nbsp;in Bhar. a threefold repetition even of the series: Asmaropana, Lajahoma andnbsp;Paryayana is prescribed. It is almost impossible not to think of a similarnbsp;succession of actions here, see I. 11. 1 and 13.

I. 11 Lajahoma The offering of baked grain

For this rite see Hillebrandt, Rit. Lit., p. 66, Winternitz, Hochz. rit., p. 57 sqq.

1. nbsp;nbsp;nbsp;Now the combination of actions (?) as regards their purpose mustnbsp;be explained.

The meaning of the word karmasarnnipdta is uncertain. Perhaps the combined performance of asmaropana and lajahoma is meant; see I. 10. 19, II. 13.

2. nbsp;nbsp;nbsp;Having strewn rice- or barley-corn for Aryaman, Agni, Pusan andnbsp;Varuna and having besprinkled them, he bakes grain.

The subject of this sfltra is probably the priest.

The words pra pUrvyd are not clear; they seem to contain a finite form of the verb; perhaps pra tdrydlji), an optat. aor. 2 sg. of pra-tr- �to live on�?nbsp;��) MS II. 7. 11 : 90. 5�6.

Besides the texts enumerated by Oldenberg in his Synoptical Survey of the Grhya-texts (SBE XXX, p. 301), see KGS XXV. 29 sqq, VGS XIV.nbsp;17 sqq, BhGS I. 16, JGS I. 21.

� Marriage �

3. nbsp;nbsp;nbsp;He gives them to the mother (of the bride) or to (another) woman,nbsp;who is related (to her) and who is not a widow.

Same subject as in s�. 2; cp. e. g. VGS XIV. 8 lajan samskrtan samlpar-namisran ��rpena daksinato matdnya vavidhavA and JGS I. 20 . . . . �aml-pala�amisran lajan ch�rpe mala dharayen matur abhave tanmatrl (�a female person who can replace the mother�). These texts make it seem probablenbsp;that in Knauer�s MSS the word vd (after sajataya �related�) has been erroneously omitted. The woman to whom the baked grains are given, is callednbsp;lajadharl in sfl. 10 below; see also I. 10. 4.

4. nbsp;nbsp;nbsp;Then he gives her (the bride) another garment with the same verse.nbsp;See I. 10. 8; Knauer 2) erroneously refers to I. 9. 27.

5. nbsp;nbsp;nbsp;Having drawn together the ends with a rope of Darbha-grass withnbsp;the words; The cord of Indrani, �) he makes a �male� knot.

Does this mean that the hems of the garments of bride and bridegroom are tied together? Winternitz, o. c. p. 60 thinks that a knot is made in thenbsp;bride�s garment. Parallels for the usage of binding together the bride and bridegroom are given by W., ibid., p. 64. See also 1. 11. 20 where the rope withnbsp;which the bride is girded (see sO. 6 below) is loosened and tied again vA-saso �nte. *)

6. nbsp;nbsp;nbsp;With the verse: I gird you with the fluid of the earth,nbsp;I gird you with water and herbs, I gird you with offspring and wealth; may you here, being girded, acquire prosperity�), he girds the girl with a yoke-rope on thenbsp;inside of (i. e. under her upper-) garment.

Knauer reads the verb of this s�tra samnahyate; the v. 1. -ti is better; Galand, GGA 1898, p. 64 has this also, as well as the edition of Sastry; cf. KGS

In the text of the comm., p. 92.

3) MS 1. 1. 2 : 2. 2.

*) For the expression pumAmsam granthim, see I. 22. 9 and under sfl. 6. Galand (GGA 1898, p. 64) protests against Knauer�s conjecture darbharajjvAnbsp;indr A- for the reading darbharajjvendra-: �Mir scheint B�htlingk, der -rajjvAnbsp;als Instr. nimmt, recht zu haben; es ware gewagt, eine undeutliche Stellenbsp;wie obige zu andern und dem Text eine doppelte Sandhi-wirkung (cf. Knauer,nbsp;Einl. p. XXXIX) und einen vedischen Genitiv aufzub�rden�.

�) Gf. for this verse MS II. 12.1 : 144. 12�13: sam mAsrjAmi payasA prttii-vyAh sam mA srjAmy adbhir osadhlbhih so �ham vAjam saneyam agne, and AV XIV. 2. 70: sam tvA nahyAmi payasA prthivyAh s. tv. n. payasausadhlnAmnbsp;s. tv. n. prajayA dhanena sA samnaddhA sanuhi vajam emam; it seems betternbsp;therefore to change sunuhi of MGS into sanuhi.

� Translation 1. 11. 7�12 �

XXV. 4�) . . . . antarato maunjena darbhena yoktrena va samnahyali and KausS 76. 7 ... . ubhayatah pasena yoktrena samnaliyati.

A comparison with these texts perhaps suggests the possibility of identifying the darbharajju of s�. 5 (above) with the yoktrapasa mentioned in this S�. If this suggestion is correct, the riddle of the pumamsam granthimnbsp;may find its solution in the so-called nodus herculeus made in the girdle ofnbsp;the Roman bride and afterwards untied by the bridegroom. ��)

In the ^rauta-rituai the wife of the yajamdna girds herself � according to 3Br I. 3. 1. 13 in order to make herself clean for the sacrifice � with anbsp;yoktra^), cf. e. g. Var�S 1. 3. 2. 21 {yoktrena patni samnahyate, �ntarvastram),nbsp;ApSS II. 5. 2. These rites both in the Srauta and in the Oyhya texts demandnbsp;further elucidation.

7. nbsp;nbsp;nbsp;He then makes ready (for use) the following objects: a winnowingnbsp;basket, grain, blades of grass, a stone and collyrium.

It is surprising that here the lajas are mentioned again (fern, in this s�. as in I. 11. 2); see 1. 11. 2. The stone points to a combination of Asmaropananbsp;and Lajahoma, see I. 10. 19, 11. 1, 13.

8. nbsp;nbsp;nbsp;Having taken (portions) of the collyrium, which comes from thenbsp;mountain Trikakubh with four blades of Darbha-grass or (four) reed-stalks which are provided with Munja-grass and with their panicles,nbsp;once with each of them, with the words: Vr tra�s (eye-) pupil younbsp;are �), he first anoints the right eye of the bridegroom thrice, (then)nbsp;in the same way the other (eye); then with the remainder (henbsp;anoints the eyes) of the bride, in silence.

Cp. for the word traikakubha, Ap8S X. 7. I�2 traikakuda, an adjective likewise connected with anjana; see for the blades of grass etc. ApSS ibid. 3.

9. nbsp;nbsp;nbsp;He shoots pieces of wood in all directions (?) with the verse. Thenbsp;demons who wander on all sides towards this womannbsp;who is coming near to the vicinity of the fire, ofnbsp;them I pierce their eyes; may the lord of the earthnbsp;grant prosperity to this woman.

As far as I know, there are neither parallels for the precept, nor for the verse. The word �alaka occurs also II. 1. 5. The word disi is difficult; Winternitz,nbsp;�) This rite precedes the Yoke-, Panigrahana-ceremonies, etc.

�) See Festus, s. v. cingillum: c. herculaneo nodo vinctum novae nuptae vir solvit ominis gratia, ut vir ipse felix sit in suscipiendis liberis, ut fuitnbsp;Hercules, qui Septuaginta liberos reliquit.

�) Rudradatta (ad Ap�S II. 5. 4) explains yoktra as follows: anovahaban-dhanl rajjuh; see also the comm, ad KausS 1. c.

*) MS I. 2. 1 ; 10. 4 sq; cf. PGS II. 6. 27.

Marriage

Hochz. rit., p. 60 translates it as if we were to read: disi disi) one Man. -MS reads pratidisam isikam pratyasyati; after the word iti one MS reads prabhrtibhih prdclnam prathamam pradaksinam in brackets, while anothernbsp;has it in the margin.

10. nbsp;nbsp;nbsp;Having placed the grain to the west of the fire, having mixed itnbsp;with Saml-leaves, having divided it in the winnowing basketnbsp;into four equal parts, and having to the east of the fire handed overnbsp;the winnowing basket, he gives it (back) to the lajadhari.

See S�. 3, 7 above: the basket is taken out of the hands of the Idjddhdrl, the actions described in this sfl. are performed with it and finally it is givennbsp;back to her.

11. nbsp;nbsp;nbsp;A (i. e. one of the wife�s) brother(s) or a Brahmacarin scatters the grainnbsp;with his two hands joined together into their (i. e. of bride and bridegroom) joined hands.

12. nbsp;nbsp;nbsp;The residue of the �spreadings-under� and the �pourings-over� (of thisnbsp;grain with ghee) they offer together without opening their hands,nbsp;with the verses: To god Aryaman the girls have sacrificed (and) to Agni; may he, god Aryaman, set us freenbsp;from here (i. e. the house of the brides father) but not fromnbsp;thence (i. e. the bridegroom�s house), svaha! (I) i^) � For younbsp;in the beginning they have carried round Sflrya innbsp;the bridal procession; may you give back, Agni, tonbsp;the husbands their wives together with offspringnbsp;(11)12) � Agni has given back the wife with long lifenbsp;and splendour; he who is her husband, may he livenbsp;a long life-time, a hundred autumns (III) i�) � This woman, strewing (fried) grains (into the fire) prays thus:nbsp;1�) The verb pary-a-hr is not quite clear in this context.

H) The verse occurs elsewhere with several modifications; in pada c KGS XXV. 30, VGS XIV. 18 read asmdn (PGS I. 6. 2 nah) against imam in MGS,nbsp;JGS I. 21, SGS 1. 18. 3, AGS I. 7. 13; Mp I. 5. 7 reads c�d: sa imam devonbsp;adhvarah preto muncati namutas subaddham amutas karat.

12) See RV X. 85. 38, AV XIV. 2. 1, PGS I. 7. 3, VGS XIV. 20 which all read agre (in a) and agne (in d) instead of the corrupt forms agne and ag-neh in Man.

1�) See RV X. 85. 39, AV XIV. 2. 2 KGS XXXI. 2 (Simantakarana); the verse occurs also 1. 15. 1 (Simantonnayana) where it is quotedpratlkena;nbsp;it is curious that in VGS XVI. 9, which corresponds to MGS 1.15.1, this versenbsp;is also given pratlkena-, in VGS however the verse is not given previouslynbsp;sakalapdthena.

Translation I. 11. 12�16 �

May my husband live a long time; may my relations be prosperous (IV).

Several explanations are necessary for the understanding of this s�tra;

1. nbsp;nbsp;nbsp;The words fa avichinnair juhutah form �eine rechte crux interpretum�nbsp;(Caland, QGA 1898, p. 64). If we compare KGS XXV. 30 tan avichindatlnbsp;juhoti and VGS XIV. 18 tan .... avichindatl juhuydt, it becomes clearnbsp;that this is a case, comparable to the asmaropana-ctremony (see I. 10. 16),nbsp;of ��berarbeitung und Ausbreitung des Rituals� (Caland, 1. c.). Afternbsp;having replaced the sing, juhoti (juhuydt) by the dual juhutah, the sfltra-kara seems to have forgotten to replace the part. fern. sing, avicchin-dati by a dual also. �)

2. nbsp;nbsp;nbsp;The word avicchidatl means �without opening (her joined hands)�,nbsp;cp. AGS I. 7. 13 (avichindaty anjalim), KhGS I. 3. 22 (avichidydhjalim)nbsp;and Ad. (ad KGS 1. c.) avikirantl ekenaiva praksepena.

3. nbsp;nbsp;nbsp;For upastarano�- etc. see KGS XXV. 29 djyasyanjaldv upastlrya ....nbsp;asyai samlldjdn dvapati bhrdtd brahmacdrl vd, VGS XIV. 17 sq and SGSnbsp;1. 13. 17, ApGS 5. 4, JGS I. 21.1�)

4. nbsp;nbsp;nbsp;Even after these emendations and explanations, this s�. remains puzzling.nbsp;We do not expect, at least not in the first place, a precept for the oblationnbsp;of the sampdta �the remainder of the ghee after the upastarana and thenbsp;abhighdrana�, but for the Idjahoma itself. We would like to suggest thenbsp;following normal reconstruction; precept for the oblation of Idjas,nbsp;which have previously been be sprinkled with ghee and under whichnbsp;ghee is poured (in the afijali), by the bride alone; then an oblationnbsp;of the remainder of the ghee by two persons (bride and bridegroomnbsp;or the bride and one of the persons mentioned in s�. 11 above).

13. (She) likewise (offers?) (lajas) with the verses: To god P�san, etc. and: To god Varuna, etc. i�)

Identical with VGS XIV. 21; our comm, says: samitam iti (see 1. 10. 19) brahmd eva pdsdnam, etc. parydye parydye; cf. KGS XXV. 34 paryayane

1*) In pada b of this verse there are several variants: JGS I. 21 agnau Idjdn dvapanti, KGS XXV. 32 tokmdny (�young blades of corn�?, cf. RV X. 62. 8)nbsp;dvapantikd, AV XIV. 2. 63 pdlydny dva-, HGS 1. 20. 4 kuldny ava-; VGSnbsp;XIV. 18 is identical to Man. and omits agnau, which stands in bracketsnbsp;in Knauer�s text.

1�) For the sake of clearness 1 give Knauer�s text here: upastarandbhighd-ranair sampdtam td avichinnair juhutah.

1�) The word td is also difficult: it may stand for tdv (tau) or for tdh sc. Idjdh (the word is masc. or fern.), but this does not agree with the preceding sampdtam. See above.

^�) Jaim. �s text runs: bhrdtdnyo vd suhrd abhighdritdn idjdn churpdd anjalino-paghdtam (�picking out� again and again, i. e. not all the grain at once, but at several different times, thus Caland) afijaldv dvaped, upastirndbhighd-ritdn krtvd tdn Hard (i. e. the bride) agnau juhuydd, etc.

^�) See I. 11. 12, verse 1.

Marriage

paryayane lajahomo yajamanam casmanam casthapayati. It now seems beyond doubt that this must be the actual way of performing this ceremony, seenbsp;the clear indications VGS XIV. 17�21 and our remarks ad I. 10. 19.

14. nbsp;nbsp;nbsp;At the Udvaha oblations (should be made) with the verses beginningnbsp;with: By whom the dread earth, etc. i�), and with the Jaya-,nbsp;Abhyatana-, Samtati- and Rastrabhrt-formulae.

In this S�. a series of oblations is enumerated which are to be offered at the �udvaha�. I do not quite grasp it all however. This sfltra and the two following interrupt the course of action: sfl. 17 (below) directly continues sfl. 13nbsp;(above). They are to be read in connection with I. 10. 10�11, where probably a series of oblations for the vivaha is described. A difference betweennbsp;vivaha and udvaha is made in KOS XXII. 3, XXV. 26; VGS XIV. 27 alsonbsp;mentions the word udvaha. ��) For the present I see no satisfactory solution for this difficulty.

For the Jaya-formulae see the following sfl. and I. 10. 11.

15. nbsp;nbsp;nbsp;The Jaya-formulae begin with: To intuition, svaha!; thenbsp;Abhyatana-formulae with: The eastern quarter! Spring!nbsp;Season!; the Sarntati-formulae with: May you out of Prananbsp;join Apana!; the Rastrabhrt-formulae with: Supportingnbsp;Rta, he whose law is truth!

There are four Abhyatana-formulae which occur MS II. 7. 20: 104. 16, see KGS XXV. 13; they are used elsewhere on different occasions, see e. g.nbsp;HGS I. 3. 10 (cf. TS 111. 4. 5), BhGS passim, ApGS 5. 11 al. loc; the Sarntati-formulae occur in MS II. 13. 3 ; 153. 9�12; KGS XXV. 12 reads santanlrnbsp;(juhoti), which words refer to the eleven formulae KS XXXIX. ���) 8 : 125.nbsp;1-�4; for the Rastrabhj-t-formulae see MS II. 12. 2 : 145. 1�13; thesenbsp;also occur elsewhere, e. g. HGS 1. 3. 13 (cf. TS 111. 4. 7), BhGS passim, ApGSnbsp;5. 11 al. loc. The use of all these formulae is not restricted to the Gyhyanbsp;ritual, see e. g. Ap8s, index s. vv.

16. nbsp;nbsp;nbsp;(Oblations should also be offered with) the Mahgalya-verses viz.:nbsp;The protector Indra (the helper Indra, he who lis-^�) These verses form the second half of the series of eight verses whichnbsp;are translated 1. 10. 10, q. v.

20) Cf. the following passage (KGS XXV. 24�26): yadi prthaktantram pradaksinam agnim aniya tatraivopavesya samsthapayet (24) ekakarmani tantranbsp;uttarenaguim pratyetya tato vivahah (25) ya ime dyavaprthivl ityadaya (cf.nbsp;XXV. 17) udvahe homo, jayaprabhrtayas ca naikakarmarii tantre svistakrdnbsp;djyabhagau ca (26). Raghu Vira gives the following in his ed.: prthaktvetnbsp;(?; see KGS 1. c.) yena dyaur ugretyevamprabhrtaya udvahe homah syuh,nbsp;ndpdnigrahane (?) Idjdh.

�*) KS XXXI in Caland�s mantra-index is a misprint.

� Translation I. 11. 17�21

tens well to each invocation, powerful Indra, I invoke now, the mighty one, the many times invoked Indra;nbsp;may he, bountiful Indra, give welfare to us (I) �nbsp;All Adityas, etc. (II). ^2)

17. She (?) offers a fourth oblation of grain as an offering to Agni Svistakrt with the �karna�.

The word kamena offers difficulties. Knauer (Mantra-index s. v.) seems to be convinced that a verse kamam nu devam, etc. (see sfltras 13�4 above)nbsp;is meant. Cf. however JOS 1. 21: t�snlm dharika kamdydvapec caturtham,nbsp;daksinam s�rpaputam karna ity dcaksate �without mantra the person whonbsp;holds the roasted grain should pour out as a fourth oblation (the rest of thenbsp;grain into the winnowing basket) for (the obtaining of) a (special) wishnbsp;(i. e. in order that the bride may see fulfilled any wish on which she hasnbsp;fixed her thought); the right neb of the winowing basket they call �the wish�nbsp;(Caland�s translation) and AOS I. 7. 14, SOS I. 14. 4, PGS 1. 7, 5; thesenbsp;texts point to a similar meaning of kdma viz. �neb of the winnowing basket�nbsp;in our text. VGS XIV. 22 has kdmena caturthlm pUrayitvd dvir abhighdry-ottardrdhapmvdrdhe juhuydt.

If the word iti (after svistakrtam) is right, it means that the fourth oblation is offered to Agni Svistakyt, cf. KGS XXV. 39 sistdn (sc. Idjdn) svis-takrte juhoti s�rpena kartd.

Sapta padani The seven steps

18. Then he causes her to go seven steps forward in easterly direction with one of the following formulae (at each step): One for sap!(l) �nbsp;Two for juice! (2) � Three for offspring! (3) � Fournbsp;for prosperity! (4) � Five for welfare! (5) � Six fornbsp;the seasons! (6) � Be a friend of the seven steps;nbsp;be very gracious, o Sarasvati; may there be nonbsp;vyoman (?) in your sight! (7?)2^); each time he subjoins thenbsp;words: May Visnu lead you up.

These seven steps form an ever recurring rite in the marriage-ceremonies, see Hillebrandt, Rit. lit., p. 66, Winternitz, Hochz. rit., pp. 51 sqq, 57 sqq.

21) nbsp;nbsp;nbsp;MS IV. 9. 27 : 139. 17�18, al. loc.

22) nbsp;nbsp;nbsp;With the words visvdditydh (i. e. visva ad-, cp. Knauer, Einl., p. XXXIX)nbsp;is probably meant the verse II. 8. 6, (v) which is cited there sakalapdthena.nbsp;22) Cp. also KausS 76. 18 trir avichindatim (better: -ti) caturthlm kdmdyanbsp;(sc. puldny dvapayati).

21) Knauer reads: sumrdlkd sarasvati md te vyoma samdrsi; KGS XXV. 42 has: sumrdlkd savasvati m. t. v. samdrse. Both readings are puzzling,nbsp;see VV III, p. 326 (� 670). AV VII. 68. 3 is quite clear: md te yuyomanbsp;sarndrsah �may we not be kept from seeing you�.

� Marriage �

The most important texts are enumerated by them; see also JGS I. 21 (. . . . saptame prdclm avasthapyodakumbhena mdrjayerann dpo-histhlydbhis tisrbhir, etc.); KGS XXV. 42 (after the formulae, in whichnbsp;slight differences occur, the following words are to be added: visnusnbsp;tvdnvetu), VGS XIV. 23, which has .... sapta saptabhyo hotrdbhyah (identical to ApGS 4. 16, BGS 1. 1. 28, BhGS I. 16, HGS 1. 21. 1) ... . sakhlnbsp;saptapadl bhava sakhyam te gameyam sakhydt te md risam iti saptama endmnbsp;preksamdndm samlksate.

19. nbsp;nbsp;nbsp;He causes the bride to sit down to the west of the fire upon a red*nbsp;bull-skin, of which the neck is turned eastward, on the hairy side,nbsp;after having bestrewn it (i. e. the skin) with Darbha-grass or (henbsp;causes her to sit down) on Darbha-grass only.

This rite with a bull-skin occurs also I. 14. 7, q. v. There it precedes the ceremony of the boy who is placed in the bride�s lap. This is normal. It isnbsp;difficult to decide whether Manava has preserved an original detail here,nbsp;for which there are in any case no parallels, or whether our sfltra only presents a secondary �redoubling�, or an erroneous intercalation.

20. nbsp;nbsp;nbsp;With the verse: I loosen this knot ofVaruna, which Savitr,nbsp;whose ordinances are true, has fastened; in the lapnbsp;of Dhatr, in the world of good deeds, unhurt withnbsp;my husband may he place me, she (?) loosens the yoke-ropenbsp;and binds it (again) on the inside of (i. e. under her upper-) garment.

The rope with which the bride is girded (see 1. 11. 5�6), is here loosened. By whom? By the bride herself (the words saha patyd seem to refer to her),nbsp;the bridegroom or the priest? Then it is fastened again and untied for thenbsp;second time I. 14. 16. The words vasoso��te probably have the same meaningnbsp;as antarato vastrasya in I. 11.6. This repetition is not known elsewhere; VGSnbsp;XIV. 24 however prescribes the loosening off the rope after the sapta paddninbsp;as Man. does.

21. nbsp;nbsp;nbsp;(He offers oblations of ghee) with the Anumati-verses, \iz.: Letnbsp;Anumati to-day approve our offering among the godsnbsp;and (also) Agni, the oblation-bearer; be you two delightful to the pious (I) � May you, Anumati, approvenbsp;(it) indeed, give welfare to us; impel us to energy andnbsp;power; may she prolong our life-times (II)) ^�), the Vyahr-tis and the verses: Do you, 0 Agni, wise one, appease fornbsp;us by a sacrifice the wrath of god Varuna; being thenbsp;2�) For the Anumati-verses see MS III. 16. 4 : 189. 10�13, cf. VGS 1. 29nbsp;which gives the pratikas: anv adya anumatih and am id anumate tvam.

� Translation I. 11. 21�12. 1

best sacrificer, the best bearer (of oblations), being radiant, free us from all foes (I) � Be near to us withnbsp;help, O Agnl, closest, at the dawning of this dawn;nbsp;appease Varuna for us by a bountiful sacrifice, shownbsp;your mercy, be ready to hear our call (II) � You arenbsp;fleet, O Agni, and free from imprecations, verilynbsp;you are fleet; being fleet, cut by mind (?) ^�), beingnbsp;fleet, you carry the oblation, (being) fleet bestownbsp;medicine on us, svaha! (Ill) ^'^).

The same series of oblations and verses occurs II. 2. 23.

22. nbsp;nbsp;nbsp;He puts three fuel-sticks of Saml-wood on the fire smeared with gheenbsp;with the three verses; From the ocean the sweet wave hasnbsp;arisen; together with the Upamsu^�) it has reachednbsp;immortality, which is the secret name of Ghrta: thenbsp;tongue of the gods, the navel of Amrta (I) � We shallnbsp;proclaim the name of Ghrta; at this sacrifice we shallnbsp;proclaim it with honour; the Brahman (priest) shallnbsp;listen to its name, when it is being proclaimed; thenbsp;four-horned Gaura-bull has spit it out (II) he hasnbsp;four horns, three feet, two heads, seven hands; boundnbsp;threefold, the bull roars; the great god has spreadnbsp;himself out over the mortal(s) (III)^�); after each versenbsp;he adds the word: svaha!

23. nbsp;nbsp;nbsp;After having taken portions of uncrushed grain and sour milk andnbsp;offered (them) with the verses: This oblation may it be bringing forth for me, producing ten men, all kinds (ofnbsp;creatures), for welfare, granting breath, grantingnbsp;offspring, granting land, granting cattle, grantingnbsp;space, granting safety; Agni may make my offspringnbsp;numerous; food, juice and sperm may you give tonbsp;us(I)��) � I loosen off your strap, (off) your ropes,nbsp;(off) your halters, (your) harness; give to us wealthnbsp;26) See for varr. VV III, p. 197 (� 416).

2�) See for these verses: MS IV. 10. 4 : 153. 12�13 (I), ibid. 14�15 (II) and MS I. 4. 3 ; 51. 10�13 (III).

26) Upamsu-graha is the name of a Soma-libation �der stille Schoppen�. 29) MS 1. 6. 2 ; 87. 13�18, RV IV. 58. 1�3.

29) MS III. 11. 10 : 156. 16�18; our comm, indicates the end of the verse.

� Marriage �

(and what is) good, proclaim me a giver of shares among the gods (II) �^), he makes oblations of ghee (upon them)nbsp;after having thrown the two strainers into the fire.

After the words iti hutva the edition of Sastry reads; .... iti paridhivi-mokam abhijuhoti etc., see also VQS I. 31�2; MS I. 4. 5 : 53. 11 sq reads: VI te muncami, etc. iti paridhisu prahriyamaMsu vadet. So the second versenbsp;of our S�. is used elsewhere at the taking away etc. of the paridhis.

For the last part of this s�. see also II. 2. 24.

24. nbsp;nbsp;nbsp;He puts one fuel-stick on the fire with the words: You arenbsp;prosperity, may we prosper, and a second one with thenbsp;words: You are a fuel-stick, may we prosper with you.

See 1. 1. 16.

25. nbsp;nbsp;nbsp;With the verse: Now I have followed the waters, etc. henbsp;worships the fire.

See I. 1. 17.

26. nbsp;nbsp;nbsp;With water from a jar they cleanse themselves with the verses: Younbsp;waters, are, etc. �^)

Cp. VGS XIV. 24 ... . udakumbhena mdrjayante punantu ma pitara ity anuvakena dpohisthiyenety eke-, Sastry�s ed. reads: kumbhdd udakena punantu etc., apohisthlyabhir ity eke.

27. nbsp;nbsp;nbsp;The reward (for the priest) is a choice part of his possessions.

Identical to KGS XXV. 40; this s�. is however explained as follows; varo daksindm sc. dadati (Dev.); hute varo homakartre varam dadati, vare gamnbsp;tu vijanlydc caturvarsam iti srutih (Br.); cf. VGS I. 38 varo daksind, asvatnnbsp;varam vidydt gdm ity eke.

I. 12 Marriage ceremonies (continued)

1. He adresses the on-lookers, when they go (home) with the verse: This woman wears auspicious ornaments; come upnbsp;to her and behold her; having brought luck to her,nbsp;go away, back to your houses.

33) Vara is translated by Caland (Ap�S passim) ,eine aus seiner Habe auszuwahlendes St�ck�. See in our text I. 17. 1, I. 18. 5, I. 21. 12, I. 22. 16,nbsp;II, 11. 19. In KatSS XIV. 1. 7 (Chowkh. - ed.) we find varo daksind.

� Translation I. 12. 2�13. 1

The mantra also occurs in VOS XIV. 25 (in another context), KGS XXV. 46 with the precept: vlksitan^) anumantrayate, KausS 77. 10 with the precept : vadhvlksih prati japati, AGS I. 8. 7 (at the home-going) vdsa vasa suman-gallr .... iti vadhm Iksakan ikseta, PGS I. 8. 9 and HGS I. 19. 4 (at thenbsp;first meeting of bride and bridegroom) vadh�m dnlyamdndm samikseta,nbsp;JGS I. 21 preksakan anumantrayate.

2. nbsp;nbsp;nbsp;Then he performs (the ceremony of) the parting of the hair with anbsp;white porcupine�s quill having three white spots, or with a Darbha-stalk together with the root*, with the verse: Sena by name,nbsp;(broad, winning wealth, embracing all things, Aditinbsp;whose skin is as bright as the sun�s, IndranI, overpowering, victorious, may she, the lady of prosperity,nbsp;give prosperity to me).

The verse is cited pratlkena, but it does not occur in our MS; Knauer (mantra-index) gives as a parallel TBr 11. 4. 2. 7; it also occurs KS Vlll. 17 : 102. 7�8. For remarks on the s�. see I. 15 where the slmantonnayana-ceremony isnbsp;treated separately. It is strange that Man. prescribes a slmantakarma atnbsp;this point of the marriage-ritual.

3. nbsp;nbsp;nbsp;Then they ^ anoint (her hair) with the verse: Having anointednbsp;their hair, being kind, having children, for the sakenbsp;of splendour, having many sons, not being evil, (but)nbsp;being kind for their husband, their father-in-law . . .?nbsp;living long, having their mother-in-law, having a longnbsp;life?.

The verse has no parallel and seems to be very corrupt: der Sing, im zweiten Halbvers ist im Hinblick auf die junge Frau ebenso gut m�glich wie dernbsp;Plur.; formed spricht, wenn auch nicht unbedingt, fiir ersteren cirdyuhnbsp;(in pada d), fiir letzteren die vv. 11. dyusmatlh u. svasrumatlh 3); Knauernbsp;(Einl., p. LI) proposed to read: dyusmatls ca �r�matls cirdyuh. In Sastry�snbsp;ed. we find: �ivd bhartuh ivasurasydvaddydyusmatlh �vasr�matls cirdyuh.

4. nbsp;nbsp;nbsp;He (?) binds together (her hair into two parts ?) with the wool of a livingnbsp;animal ^) with the verse: Having bound together your hairnbsp;which is not deceitful nor terrifying, be kind to allnbsp;your woman-friends; be kind, you who are of goodnbsp;1) This word is synonymous with preksaka in Man., see Caland�s remarknbsp;on KGS 1. c.

^) In Sastry�s ed. we read a sing.

�) Thus Knauer in his app. crit. a. 1.

^) Ast. says that it should be a sheep.

� Marriage �

family, now that you are married, (be) kind among the living beings and also (?) (when you are bornenbsp;home) in the vehicles.

The verse has no parallel �); there are no indications as to the subject of the S�.

After the parting has been performed, the hair is bound together into two parts; the word jivornaya occurs also in VOS XVI. 11: athasyah patir dvedhanbsp;kesan badhndti nilalohitena sHtreria jivornaya vd. We do not find such anbsp;precept in I. 15, q. v.

5. nbsp;nbsp;nbsp;Then they take (?) sour milk and honey or (a portion) of (food)nbsp;which is fit for sacrifice.

The S�. has been translated according to the punctuation proposed by Galand (in margine), viz. tasya with sfl. 5 in stead of with s�. 6, where it cannot be interpreted. By the subject of the sfl. probably the bride and bridegroomnbsp;are meant.

For havisya see 11. 13. 2 havisyam annam asnlta; the form samasnutah (of the verb sam-ams-) has been explained by Ast. as follows: sahasnltah; thisnbsp;explanation is understandable, but erroneous, see sfl. 7 below.

6. nbsp;nbsp;nbsp;Having made them say: Sv a s t i!, they murmur in unison: Unitednbsp;are your wills, etc.�).

The object of the verb vacayitva is not certain: each other? In stead of japanti, Sastry�s text reads dampati.

7. nbsp;nbsp;nbsp;The two of them (i. e. bride and bridegroom) should eat together.

I. 13 Prayana The departure (to the bridegroom�s house)

1. On an auspicious day he harnesses (the horses).

See for this and the following sfltras: Winternitz, Hochz. Rit, p. 71, Hille-brandt, Rit. Lit., p. 67. i)

The Prayana, which may be compared to the Roman domum deductio, is the beginning of the second part of the marriage ceremonies, see morenbsp;especially 1.15. 1, p. 78. The word punyahe, which would be more or less superfluous in the case of an uninterrupted performance of the rites decribednbsp;in the preceding and the following chapters, clearly indicates a certainnbsp;space of time between the end of I. 12 and the beginning of I. 13.

�) The word saha in pada d is strange; perhaps sahd �powerful� is meant. �) See I. 8. 10.

1) See also the following texts: SOS 1.15, AGS 1.7. 21; 8, PGS1.10, GGS II. 4, HGS I. 22, ApGS 5. 12. sqq, JGS I. 22, KGS XXVI. I sqq, VGS XV.

� Translation I. 13. 2�10

2. nbsp;nbsp;nbsp;With the two verses: They harness the tawny red one,nbsp;(which walks round them while they stand; the lightsnbsp;shine in the sky) 2) (I) � As the wind has always gonenbsp;to the waters, the dear body of Indra, by that path,nbsp;O praiser, bring back to us that horse (II)*), headdressesnbsp;(the horses) when they are harnessed (to the chariot), (with the firstnbsp;verse) the right (horse), then (with the second verse) the left (horse).

3. nbsp;nbsp;nbsp;With a new garment or with Darbha-grass he wipes the chariot clean.

4. nbsp;nbsp;nbsp;With the verse: The two curves, the two bows on bothnbsp;sides of the chariot, which move forward along withnbsp;the rushing wind, the far-darting one, the wingednbsp;one, which drives swift mares, may these fires, thenbsp;protectors, protect us, he addresses the wheels (of the chariot).

See KGS XXVI. 2, VGS XV. 1; they also give the verse �). It may be remarked that in pada d of this verse only MGS (and M3S VII. 1. 2) read pd-layantu as against pdr�- in all other text;?, cf. VV 11, � 259 sq. *) The question of the (pretended, see v. Schroeder, ZDMG 33, p. 196) preference of Maitr. texts for I, demands further investigation.

5. nbsp;nbsp;nbsp;With the verse: O tree, be strong of limb (,our friend,nbsp;making (us) prosper, rich in men; you are tied withnbsp;cowhide, be strong; let him who climbs onto younbsp;conquer what is to be conquered)^), (he addresses) the seatnbsp;(of the chariot).

2) MS 111. 12. 18 : 165. 9�12.

2) For ankd nyahkdv (Man.: ank�, Var. ankau, Kath. anka-) see Caland, Transl. of Pancav. Br. (B. I. 255, 1931, p. 14) I. 7. 5, whose translation wenbsp;follow here; C. remarks: �According to Laty. II. 8. 9, Drahy. V. 4. 6 henbsp;touches again the two wheels with this formula. The significance of thenbsp;words seems early to have been lost.� � See also Oldenberg on PGS III. 14. 6nbsp;(SBE XXIX, p. 364): �To me it seems that ankau and nyankau are to benbsp;understood both as designations of certain parts of the chariot and as namesnbsp;of different forms of Agni dweiling in the chariot�; see Keith� remark onnbsp;TS I. 7. 7. 1. In pada b of the verse, Man. together with Kath. and Var.nbsp;reads dhvdntd as against dhvdntam of other texts; in the same pada, Man. �snbsp;vdta agnim stands alone against void agram of others (Kath. and Var.),nbsp;see VV II, � 864. In pada c Kath. is alone in reading patatrinl againstnbsp;patatrl of other texts.

*) See also Renou, Gr. Sanscr., p. 468, who connects both pdlay- and pdray- with pa-, see Wackernagel, Festschr. Jacobi, p. 10.

MS III. 16. 3: 186. 7�8.

Marriage �

6. nbsp;nbsp;nbsp;With the verse: Well-adorned with Kimsuka-flowers,nbsp;of Salmali-wood, of various forms, gold-coloured,nbsp;running well, having good wheels, o Silrya, mountnbsp;this car, the world of Amrta; make the bridal procession agreeable for your husband, he makes (the bride)nbsp;mount (the chariot).

See KGS XXVI. 4, VGS XV. 2, where the same verse �) is used with the same precept; MGS reads arohayati against arop- of KGS and VGS, seenbsp;Renou, Gr. Sanscr., p. 468, who refers to Oldenberg, I. F. 31, p. 135.

For the subject of the s�., see Gdh. on VGS 1. c.: adhvaryu or yajamana and Asf.: adhvaryuh prayojakdtvdt, kecid yajamanakartrkam icchanti.

7. nbsp;nbsp;nbsp;With the verse; May the deities follow me, may Brahman (and) manly vigour follow me, may power, maynbsp;strength and glory follow me, he makes the chariot, afternbsp;having made it go (forward) in eastern direction, turn round fromnbsp;left to right.

See for the verse VGS XV. 4, where it is followed by the precept: prdncam. praydpya pradaksiv.am avjtya (yathdrthalaksanyam vrksam caityam^) vopa-tistheta).

8. nbsp;nbsp;nbsp;With the verse: May the deities come to me, may Brahman (and) manly vigour come to me, may power, maynbsp;strength and glory come to me, he addresses him when henbsp;is going to his house (?).

The verse is the same as the one in s�. 7, with an �ha: prati in stead of anu; cf. VGS XV. 3 and 4: upa and anu. The word yathdsiam is strange; it meansnbsp;litt. �each to his own house�; the subject of the sfl. is not indicated. Cf. VGSnbsp;XV. 3: praydsyan japati.

9. nbsp;nbsp;nbsp;When he passes an inauspicious (place) he murmurs the verse: M a ynbsp;(the deities) follow me, etc.

See for the verse sO. 7 above.

lO. Near a village he murmurs: Glory be to Rudra who residesnbsp;in villages, and the verse: These thoughts we offer tonbsp;Rudra the strong, men-governing one, who hasnbsp;braided hair, that there may be welfare for our two-

5) See RV X. 85. 20, AV XIV. 1. 61. �) See for this word also MGS 1. 3. 4.

� Translation I. 13. 10�16 �

footed ones and that all that has grown up in this village, may be free from suffering.'^)

No parallel.

11. nbsp;nbsp;nbsp;By an isolated tree* he murmurs; Glory (be) to Rudra whonbsp;resides in isolated trees, and the verse: The Rudrasnbsp;who are in the trees, grass-green�), with dark-bluenbsp;necks, ruddy, we unstring their bows at a distancenbsp;of a thousand yojanas.�)

Identical with VGS XV. 5 and cf. KausS. 77. 9.

12. nbsp;nbsp;nbsp;Near a cemetery he murmurs: Glory (be) to Rudra who resides in cemeteries, and the verse: The Rudras who arenbsp;the overlords over the creatures, without top-knot,nbsp;with braided hair, we unstring their bows, etc. ^�)nbsp;Identical with VGS XV. 7 and cf. KausS 77. 12.

13. nbsp;nbsp;nbsp;At a crossway he murmurs: Glory (be) to Rudra who resides at crossways, and the verse; The Rudras who arenbsp;the road-guards (of the roads) �), bearing food, warriors (?)^^), we unstring, etc. i�)

Identical with VGS XV. 6.

14. nbsp;nbsp;nbsp;At a ford he murmurs: Glory (be) to Rudra who residesnbsp;at fords, and the verse: The Rudras who arrive at fords,nbsp;having arrows (spears?) and quivers, we unstring,nbsp;etc. 1^)nbsp;7) MS II. 9. 9 : 127. 9�10.

�) The word saspinjara according to Wackernagel, Ai. Gr. I, p. 279, is related to saspa (with haplology); TS has saspinjara, a variant which maynbsp;be due to the influence of sasya, see Wackernagel, 1. c.

�) MS II. 9. 9 : 128. 15�16.

1�) MS II. 9. 9 : 128. 17�18.

^1) For the stylistic figure patharn pathiraksayah, see J. Gonda, Stilistische studie over Atharvaveda I�VII, Wageningen, Veenman, 1938, p. 69 sq;nbsp;the word patharn is superfluous for a translation. See gr. TtoStxvtTTTpa ttoSwvnbsp;Horn. T 343, po�v �Ttijioux�Xoi; avTjp Hom. y 422, and Stolz-Schmalz, Lat.nbsp;Gramm.�, p. 827; see p. 98, footn. 17.

1^) For varr. see VV II, � 241, p. 125.

�) MS II. 9. 9 : 129. 1�2: KGS XXVI. 7.

�) For varr. see VV II, � 48, p. 30; for the verse MS II. 9. 9 : 129. 3�4, KGS XXVI. 12.

� Marriage

Identical with VGS XV. 9 (where only ye i.) and cf. KausS 77. 8.

For the sfltras 10�14 see Hillebrandt, Rit. Lit., p. 67 and Winternitz, Hochz. Rit., p. 69.

Kath. GS XXVI 7�10 has a somewhat different series of precepts.

15. nbsp;nbsp;nbsp;Where he reaches water which is to be crossed, he pours out into thenbsp;water handfuls of water with the words: To the ocean, to thenbsp;child of Venu, the lord of the waters, glory; glorynbsp;to the lord of all the waters, may this oblation always be pleasant, to Visvakarman(?), svah, svaha!;nbsp;with the words: I sacrifice Amrta in (my) mouth, andnbsp;Amrta and long life in (my) breath; may they (?) bothnbsp;cross death together with Brahman; with force (?)nbsp;Aditi, Isti and Mukti (?), wishing to deliver(?), drivenbsp;away all fear, having cleansed (his) mouth thrice, he sips (water).

See for this s�. VGS XV. 10 sqq: yatra .... asidati samudrdya vayundya (SGS IV. 14. 2 reads vainave, as Man. has; Oldenberg, SBE XXIX, p. 127nbsp;translates �child of the reed�) sindhUndm pataye namah nadindm sarvasdmnbsp;pitve (Man. reads pataye, with a v. 1. pitre as SGS ibid. 3 has) juhuta (anbsp;very improbable emendation of Raghu Vira�s) visvakarmane visvahadabhyamnbsp;havih (Knauer�s visvakarmandm is unintelligible; cf. SGS 1. c. visvakarmanenbsp;dattam havir jusatdm and MS II. 10. 6 : 139. 10�11)^�) ily apsUdakdnjalirnbsp;juhuydt (10) ydvatdm sakhdydnarn, svastim icchet tavata udakanjallr juhuyatnbsp;amrtam asye juhomy dyuh prdne pratidadhami amrtam (Mdn. omits pratida-dhdmi and reads apy between prdne and amrtam) brakmand saha mrtyumnbsp;tarema (Man. tardta?) prdsahdditistirasyaditir eva mrtyundhayam (Man.nbsp;reads prdsahdditi ristir (perhaps: prasahd aditir istir) muktir iti etc.).

The many corruptions in both Man. and Var. make it impossible to restore the original text.

16. nbsp;nbsp;nbsp;When he crosses (the river) in a boat, he should murmur the verse:nbsp;Well-protecting earth, sky unrivalled, Aditi, givingnbsp;good protection and good guidance, the divine shipnbsp;with good oars, the guiltless (one) which does notnbsp;leak, let us board (it) for prosperity, i�)nbsp;15) It runs: ye pathlndm (KS XVII. 16 : 259. 21�22) iti catuspathesu japa-tlme catvdra (KS XIII. 15 ; 197. 22�24); ye smasdnesv (verse sakalapathena)nbsp;iti smasdnesu; ye vanesv (KS XVII. 16 : 259. 15�16) iti mahdvanam mahd-vrksarn drstvd; iha radir iti kriirarn drspd; namo astu sarpebhya (KS XVI.nbsp;15 : 238. 12�13) Hi sarpdn; ye tirthdni (KS XVll. 16 ; 260. 1�2) iti tirthenbsp;td mandasdna (verse sakalapathena) iti ca.

1�) MS reads: samudrasya vo vayunasya patman juhomi visvakarmane visvdhdddbhyarn havih.

�) MS IV. l6. 1 : 144. 8�9.

� Translation I. 13. 17�14. 5

See for the crossing of a river ApOS 6. 1�2 (Winternitz, Hochz. Rit., p. 68 sq) and KGS XXVIl. 1.

17. nbsp;nbsp;nbsp;If the axle of the chariot or the yoke- or axle-pins or another partnbsp;of the chariot is damaged, then, after having put (fuel-sticks) on thenbsp;fire and having made oblations with the Jaya-formulae etc. i�), henbsp;should murmur: This woman wears auspicious ornaments^�); together with the bride (he should murmur): Comenbsp;up (to her) and behold the bride. �)

See e. g. GGS 11. 4. 3, SGS 1. 15. 9, KGS XXVIl. 2 (ya fta iti rathSnge �va-slrne), VGS XV. 13 yady aksd �amydnir (read, as in Man. -dnl, a dvandva-comp. of samyd and dni) vd risyeta tatraivdgnim (as in Man., this is the fire which they take with them on this journey, see Hillebrandt, Rit. Lit., p. 67)nbsp;upasamddhdydgneyena sthdllpdkemstvd jayaprabhjtibhi� cdjyasya purastdtnbsp;svistakj-tah.

18. nbsp;nbsp;nbsp;At the parting of old (?) ways the two of them take differentnbsp;roads, with the words: With kind speed Vai�vanara, bynbsp;refreshment (?), before him (?) � along which roadnbsp;the teacher always goes, along that road together(?).

Knauer (note in the app. crit.) says about the text of this sfl.: �der Spruch verdorben, scheint aus metrischen Bruchstiicken zusammengesetzt zu sein�.nbsp;It is indeed impossible to find a way out of these corruptions. It seemsnbsp;fairly certain that the words vyutkrdma (-me?) panthdm (Sastry�s textnbsp;has pathdm) jaritdm (jaratdm? this has already been suggested by Kn.)nbsp;do not belong to the metrical part of this sfl. In stead of idaydsydgratahnbsp;Sastry reads ity asydgratah.

I cannot say anything more about this sfl. than that it seems to contain a precept in the case of the bridal procession arriving at a cross-roads. Seenbsp;however under sfl. 13 above.

19. nbsp;nbsp;nbsp;Together with the cows, (i. e.) after sunset, they enter the villagenbsp;(of the bridegroom�s house), or when the Brahmin (who accompaniesnbsp;the bridal procession) orders (them to do so).

I. 14 Gjhaprave�a The entering of the house

1. At twilight of the following day he should cause (her?) to reach the house.

The subj. of the sfl. may be the bridegroom and the obj. the bride, or the priest and the bride and the bridegroom resp.

�) See I. 11. 14. i�) See I. 12. 1.

*quot;) This reading seems to be as corrupt as Knauer�s.

� Marriage � nbsp;nbsp;nbsp;69

Cf. KGS XXVIl. 3 aparShne �dhivjksas�rye gphan upayOya .... g^fiSn pratidrsya japali and VOS XV. 14 aparasydhnah sdmdhikdle.

2. nbsp;nbsp;nbsp;With the verse: I rest on Brahman, on power, I rest onnbsp;horses, on cows 2), he descends from the chariot.

This is the litteral translation; our comm, however explains: atuna (sc. mantrena) avarohayed iti rathdd yajamanah.

3. nbsp;nbsp;nbsp;Auspicious objects are shown.

Our comm, gives the following explanation: dadhicandanddlni mangalas�k-tavdkyani.

4. nbsp;nbsp;nbsp;He �) strews an uninterrupted layer of Ulapa-grass from the cowshed (?), beginning at the chariot, as far as the house.

In Knauer�s ed. the words rathdd adhy opdsandt are the opening words of the following sCi. We have taken them with this s�. *), see VOS XV. 15nbsp;ruthddy(?) aupdsandt santatdm ulapardjlm �) stxndti and KGS XXVIII. 1 ula-parajim (only Man. has -rdjim) strndty a sayanlydt. The opening word ofnbsp;this S�. gosthat is difficult to interpret. �) Perhaps we should take it withnbsp;the preceding s�.: . . . . prddur bhavanti gosthat.

5. nbsp;nbsp;nbsp;With the verse: To whichever house the traveller returns from a journey, in whichever house is muchnbsp;comfort, that (house) we invoke; may it see us as wenbsp;approach, he�) walks over this (layer) towards (the house).

1) nbsp;nbsp;nbsp;Man. reads aparastninn ahnah sarndhau; this is strange; Var. �s readingnbsp;is much simpler.

2) nbsp;nbsp;nbsp;MS III. 11. 18 : 152. 12; cf. SGS IV. 18. 7.

�) I. e. the priest.

*) Knauer remarked (in a note a. 1.): �rathdd .... etc. kann man auch formell wie inhaltlich zum vorhergehenden s�. ziehen�; likewise Caland,nbsp;GGA 1898, p. 65.

�) This ulapardjl occurs also in the Srauta-ritual; it is strewn in three rows between the two principal fires, to establish a connection betweennbsp;the Ahavaniya - and the Garhapatya - fire, see e. g. ApSS I. 15. 4.

Caland, ZDMG 51 (1897) p. 133 considered this layer to have the meaning �dass der Neuvermahlte in direkter Verbindung mit seinem Hause gebrachtnbsp;und unterwegs, zwischen dem Wagen und dem Hause, keinen schadlichennbsp;Einflussen ausgesetzt wird�, see Zachariae, VOG XVII, p. 151, v. Schroeder,nbsp;Arische Religion, 11, p. 308.

�) Our comm, explains: gosthdt gostham grhdd bdhyam dvdrddiprade�atn. Can this possibly be correct?

�) First the bridegroom and after him the bride.

� Translation I. 14. 6�9 �

For the verse see AV VII. 60. 3 and KGS XXVII. 3 which reads; yesdm madtiye �dhipravasann eti saumanasam bahu grhan upahvayamahe te nonbsp;janantu janatah; there are several corruptions in Man. (e. g. teno- in pada c,nbsp;dgatam in d), see VV III, � 795, p. 405.

Our comm, says: yesv adhyety anena mantrena ulapardjim krtvS; probably he is right, because neither KGS XXVIII. 2 (tayS pravisati), nor VGS XV. 16nbsp;(taydbhyupaiti) prescribe a verse at the going to the house. This therefore isnbsp;perhaps another case of wrong punctuation in Knauer�s ed. �)

6. nbsp;nbsp;nbsp;Then she enters the house, in which the fire is kindled, in which waternbsp;and plants stand prepared, with the verse: I enter (this) housenbsp;which is pleasant, not killing my husband, (the housenbsp;which is) rich in heroes, (I who am) favourable (and)nbsp;bring food, (the house which) drops ghee; in thisnbsp;(house) I enter, kindly disposed; (this entering of the housenbsp;takes place) under (the naksatra) RohinI, Mula or under (a naksatranbsp;which is designated as) auspicious.

See KGS XXVIII. 3 adhydhitdgnim sodakam (Dev. explains: udakakumbhabh�-sitam) sausadfiam (Dev.; vrlhyddyosadhisandtham, Ad.; tandulddibhir ausadhlbhir adhisthitam) avasatham pratipadyate (then follow the naksatras

as in Man.), and VGS XV. 17 abhyahitagnim____prapadye{'gt;-ta!) revalyd

rohinya yad vd punyoktam.

The verse has been translated in accordance with Caland�s emendations (GGA 1898, p. 61): grhdn aham sumanasah prapadye 'vlraghni vlravatahnbsp;susevd irdm vahantl ghrtam uksamdndms tesv aham sumandh samvi�dmi-,nbsp;it occurs also KGS XXVII. 3�) and VGS XV. 17 and in a great numbernbsp;of other texts; for varr. zie VV passim. Its first and second line are also tonbsp;be found in our text II. 11. 16, 17.�)

7. nbsp;nbsp;nbsp;To the west of the fire, he causes the bride to sit down upon a red *nbsp;bull-skin, of which the neck is turned eastward, on the hairy side,nbsp;after having bestrewn it (i. e. the skin) with Darbha-grass, or (he causes her to) sit down on Darbha-grass (only).

The same ceremony also occurs 1. 11. 19, q. v.

For parallels in Indian literature see Winternitz, Hochz. Rit., p. 74 sq; we give several of the texts here together: ApGS 6. 8, HGS I. 22. 8 sqq, GGSnbsp;II. 4. 6, BGS I. 5. 52, BhGS I. 17, KGS XXVIll. 4 {aparendgnim dnaduhenbsp;rohite carmariy upavisya . . . .) VGS XV. 18 {dnaduhe carmany upavisya)^^),nbsp;PGS I. 8. 10, JGS I. 22 {dnaduhe carmany uttaralomany upave�ayet).

�) If this be correct, we should have to read: samtatdm .... strndti .... jdnantv dgatam iti (5) taydbhyupaiti (6).

�) KGS has the following varr.: vlraghni vlrapatih (in b); irdm vahato (in c). �) Formally they do not fit the context there.

^^) Man. uses the verb d-vis- as against upa-vis-, which is to be found in Kath. and Var.

Marriage

For parallels outside India, see von Schroeder, Die Hochzeitsbrauche der Esten, etc., Berlin 1888, p. 88 sqq; the Roman bride sat down upon thenbsp;pellis lanata, see Festus, s. v. and Plut. Quaest. Rom. 31; cf. the Greek vazo;.

8. nbsp;nbsp;nbsp;Then he causes a brahmacarin to sit down in her lap with the verse:nbsp;Through Soma are the Adityas strong, through Somanbsp;the earth is great; he, Soma, is put in the lap of thesenbsp;naksatras. 12)

For this rite see Winternitz, Hochz. rit. p. 751�) and v. Schroeder, Hochz. br. etc., p. 123 sqq H); we give the following Indian references: AV XIV. 2.24nbsp;which contains a perfectly obvious allusion: a roha carmopa sldagnim esanbsp;devo hanti raksamsi sarvd iha prajam janaya patye asmai sujaisthyo bhavatnbsp;putras ta esah, SOS I. 16. 8�11, ApOS 6. 11, KausS 78.8 (. . . kalydna-namdnarti brahmandyanam upastha upavesayati), KGS XXVllI. 5 (mdna-vakdyotsange . . . .) VGS XV. 19 (brahmacdrinam jlvapitrkam jlvamdtrkamnbsp;utsangam upavesayef), JGS 1. 22. It is strange that both in Man. and in Var. anbsp;brahmacarin is placed in the bride�s lap; the other texts mention a littlenbsp;boy*. This may be a corruption, see esp. KausS 1. c.

9. nbsp;nbsp;nbsp;Then after having filled his (i. e. the boy�s) hands with sesamumnbsp;and rice mixed with fruits, and having caused him to stand up, henbsp;should make her look at the Pole-star, Arundhatl (the star Alcor,nbsp;belonging to the Great Bear), Jivanti and the Great Bear�*'.

For the first part of this sO. see e. g. ApGS 6. 11, GGS II. 4. 8, KGS XXVIII. 5 {mdnavakdya .... phaldni pradaddti), VGS XV. 20 (phaldnam afijalimnbsp;p�rayet tilatandulanam vd), JGS I. 22 (sakalotdn (�sweetmeats�?)!^) dvapetnbsp;phaldni vd), KausS 78. 9 (pramadanam pramdyotthdpayati).

For the second part, the looking at the pole-star and other stars, see ApGS 6. 12, HGS I. 22. 10�23. 1, BhGS 1. 18, BGS I. 5. 54 sqq, KGS XXV. 45nbsp;jlvantim dhruvam svasty dtreyam dar�ayaty arundhatlm ca) etesdm ekaikamnbsp;pasydslty aha pasydmlti pratydha, VGS XV. 21 acyutd dhruvd dhruvapatnlnbsp;dhruvam pasyema visvata iti dhruvam jlvantim saptarsln arundhatlm itinbsp;darsayitvd .... etc., JGS I. 21 preksayed dhruvam arundhatlm sapta rsln.nbsp;The place of this ceremony in the ritual differs; a number of texts prescribenbsp;it after the domum deductio and connect it with the preceding rite (Man.,nbsp;12) See RV X. 85. 2, AV XIV. 1. 2.

12) For instance: (In the Punjab) �The boy�s elder brother�s wife (his bhdbl) sits down, opens her legs, and takes the boy between her legs. The girl sitsnbsp;similarly between the boy�s thighs, and takes a little boy into her lap.�

11) nbsp;nbsp;nbsp;For instance: �Bei den Kaschuben legt man noch heute, wahrend dernbsp;jungen Frau der Kopf umhiillt wird, einen mannlichen Saugling auf dienbsp;Kniee; ebenso in Serbien, Galizien, bei den s�dmacedonischen Bulgarennbsp;und an vielen Orten in Russland.�

12) nbsp;nbsp;nbsp;This is Caland�s translation, see also Hillebrandt, Rit. Lit., p. 68.

Translation I. 14. 10�14

Var., Ap., Hir.), while other texts place it before the domum deductio (Kath.. Jaim.).M)

10. nbsp;nbsp;nbsp;He murmurs the verse: Unshakable, steadfast, a steadfastnbsp;wife (may she be); may we look steadfast in everynbsp;direction; steadfast are these mountains, steadfastnbsp;(may) this woman (be) in the family of her husband,nbsp;while she looks at (these stars).

The first pada of the verse only has a parallel in VOS XV. 21 (the text is quoted under sO. 9 above); in d Knauer reads patikuleyam, i.e. patikula(-e)nbsp;iyam, see Knauer�s Einl., p. XXXIX and VV II, p. 463 (� 989).

11. nbsp;nbsp;nbsp;On the morning (of the next day) he cooks a mess of rice in milk fornbsp;Prajapati and offers therefrom.

See VOS XV. 21: .... prajdpatyena sthallpakenestvd jayaprabhrtibhis cdjyasya purastat svistakrta ajya�ese dadhy asicya .... iti dadhnah pumdmsnbsp;trih prdsnati. It is possible that the word djyasese in one Man.-MS gives usnbsp;an indication of how similar additional prescriptions have been erroneouslynbsp;omitted in Man.; see the next s�. (12) and GGS 11. 5. 1�6, ApOS 7. I sqq,nbsp;HGS I. 23. 2 sq, BhGS 1. 17, KausS 78. 14 sqq.

12. nbsp;nbsp;nbsp;With the verse: As the wheel (follows) the foot of an ox,nbsp;likewise may your mind follow me; the concord ofnbsp;the CakravSka-birds, this concord has been madenbsp;ours, the yajamana (i.e. the bridegroom) eats thrice therefrom;nbsp;the remainder the bride (eats) silently.

See for this verse KGS XXIX. 1 �) and VGS XV. 22; the translation has been given after their text, which runs: cakram ivanaduhah padatn mamnbsp;evdnvetu te manah. i�)

This eating together is an ever recurring part of the marriage-ceremonies, see Winternitz, Hochz. rit., p. 80. i�)nbsp;1�) It may be remarked that Man. does not mention the well-known precept not to touch the threshold at the entering of the house, see Winternitz,nbsp;Hochz. Rit., p. 71 sq (on ApGS 6. 9) and Rose, The Roman Questionsnbsp;of Plut., 1924, p. 101 sqq.

^�) Kath. uses the verse with the following precept; Wsntm . . . sthdllpakam srapayitvd tasydgnim istvd prajapatim ca sesam prdamp;nltah (sc. dampatl).nbsp;*�) Kath. continues the verse as follows: camp;kravdkarti samvananam mamanbsp;c�musya� ca bh�ydt.

^�) For instance: ,,Nachdem in Bengal der Brautigam gegessen hat, wird der Rest der Speise der Braut gegeben, �because it is customary that shenbsp;should use the same that day, with a view to cement mutual love and affection�. � Eine Hauptceremonie bei der Hochzeit der Hos ist das Zusammen-

Marriage �

13. nbsp;nbsp;nbsp;In the afternoon a Pindapitryajna (takes place); this has alreadynbsp;been explained.

1 cannot find a parallel for the performance of this rite at this point in the ritual; for the pi-o-dapitryajHa itself see e. g. Hillebrandt, Rit. Lit, p. 114 sq,nbsp;Caland, Altind. Ahnenk., p. 209 sqq.

The words sa vyakhyatah refer to the srauta-text, see m5S I. 1. 2 sqq.

14. nbsp;nbsp;nbsp;They are chaste for a year, twelve, three or one (days and)nbsp;nights.

The words triratram ekardtram vd only occur in one MS; nevertheless they are probably original, cf. KGS XXX. 1 (samvatsaram .... dvdda�a rdtrihnbsp;sat tisra ekdm vd) and VGS XV. 24 (samvatsaram mudd tau brahmacaryamnbsp;caratah dvdda�ardtram trirdtram ekardtram vd).

See for this period of chastity Hillebrandt, Rit, lit., p. 68 and Winternitz Hochz. rit., p. 86 sqq., who enumerates several Indian sources 2�) and refersnbsp;to V. Schroeder, Hochzeitsbr. d. Esten, p. 192 sqq for other parallels; furthernbsp;collections of material are to be found in P. Saintyves, Les trois nuits denbsp;Tobie ou la continence durant les premiers nuits du marriage. Rev. Anthro-pologique 44 (1934), 266 sqq and Schrader-Nehring, Reallexikon der indog.nbsp;Altertumskunde, II, 540*.

Although there is sufficient evidence for connecting this rite with other similar customs (cf. the ius trium noctium), the reasons which may have lednbsp;to it, remain uncertain. A full investigation would exceed the limits of thisnbsp;translation. 21)nbsp;trinken des Brautpaares aus einer Schale. � Bei den Siidslaven speisennbsp;die Neuvermahlten zusammen kurz vor dem Beilager. � .... bei dennbsp;Navajos (in Nordamerika) wird die Ehe �durch blosses Zusammenessen vonnbsp;Maisbrei aus einem Gefasse� abgeschlossen. �� Bei den Mexicanern wurdenbsp;das Paar auf eine Matte an den Herd des Hauses niedergesetzt, wo sie mitnbsp;einander assen.�

2�) To which may now be added JGS I. 22 trirdtram aksdrdlavand�inau brahmacdrindv adhafi samvesindv asamvartamdnau saha saydtdm.

Keith, Religion, p. 376 gives the following rather cautious remarks with regard to this rite: �. . . . the obvious connection of the rite withnbsp;other similar rites over the world down to the ius trium noctium is a warningnbsp;against any feeling of security in the interpretation of the customs, whichnbsp;are of immemorial antiquity and based on feelings which are perhaps tonbsp;us no longer psychologically even possible. The Vedic marriage does notnbsp;contain any hint that by a previous rite of any sort the danger of interference with virginity was removed, and, therefore, the first three nightsnbsp;may have seemed a time of too great danger to allow of immediate consummation of the marriage�.

� Translation I. 14. 15�16

15. nbsp;nbsp;nbsp;Then (i. e. after this period has elapsed) he should give her (thenbsp;authority over) the house.

Our comm, explains grhan visrjet by grhadhikaram prayacchet. No parallel.

16. nbsp;nbsp;nbsp;Having untied the yoke-rope ^2), he causes them (?) to lay downnbsp;together; bride and bridegroom in turn murmur the verses2^); I sawnbsp;you (while you were) observing in your mind what isnbsp;born from Tapas, what has come into existence fromnbsp;Tapas; granting here offspring and wealth, propagatenbsp;yourself through offspring, O you, who are desirous ofnbsp;sons (I) � I saw you (while you were) desiring in yournbsp;mind, (and) praying for your own body, in the timenbsp;proper for procreation(?); approach me powerfully,nbsp;young woman, propagate yourself through offspring,nbsp;0 you, who are desirous of sons (II) ^^) � Prajapati(?),nbsp;may you be delighted in my body, and (also) Tvastrnbsp;and powerful Indra, together with the (other) gods,nbsp;accompanied by all the gods and seasons; may wenbsp;two(?) be the parents of many men (III) 2�) � I impreg-22) Our comm, says: (yoklrapasam) vasaso �nte yad baddham, cf. 1. 11. 20.nbsp;22) See RV X. 183 (cf. J. J. Meyer, Trilogie etc., Ill, 162), Mp I. 11. 1 sqq,nbsp;KGS XXX. 3, VGS XVI. 1.

2^) In b of this verse Man. and Var. read rtviye as against rddhyai in Kath.; RV has rtvye, see rtve which has the same meaning in ApSS VIII. 4. 6.nbsp;In the same pada Man., Mp and VGS read tan�m, RV (Padap. tanUnbsp;iti) and Rath. tan�. Knauer (note a. 1.) considers tan�m �eine erklarlichenbsp;Verk�rzung von loc. tanvam�; this is also Renou�s opinion, Gramm, sanscr.,nbsp;p. 357. To me it seems better to follow VV II, p. 158, � 308: �Knauer mistakenly considers the form an abbreviation of tanvam�; the nasal isnbsp;a so-called �Hiatustilger�, see Oldenberg, RV-Noten ad I. 33. 4�. See alsonbsp;Haradatta�s explanation ad Mp 1. c. (Introd. of Winternitz� ed. p. XIX).nbsp;In the same pada Man. reads badhamanam (v. 1. vadh-), Mp nath-, RV,nbsp;Kath. and Var. nadh--, the verb nadh- is more frequent then nath-, whichnbsp;occurs only in ndthita. Nddh- is considered a secondary and quasi-pracriticnbsp;form by von Bradke, ZDMG 40, p. 678 sqq, see Wackernagel, Ai. Gr. I,nbsp;p. 123. An investigation is necessary.

2�) In pada a Man. reads prajapatis against -te in Kath., Var. and Mp.; in the same pada Man. again reads a secondary nom. tvastd, this time withnbsp;Var., as against tvastar (voc.) in Kath. and Mp.

In b Man. has devaih sahamdna indrah; Var. has vlraih sahasdhamindrah{7) and Kath. devebhih sahasd na; the correct reading seems to be devah sahasdnanbsp;indrah, �which is known as an attribute of Indra�, see Caland�s note onnbsp;KGS 1. c. (p. 128). In e�d Man. has visvair devair rtubhih samviddnah pumsdm

� Marriage �

nated the plants, I impregnated all creatures; I begot offspring in the earth, I (shall beget) sons for women in future nights (IV).

There are several difficulties in this s�.:

1. nbsp;nbsp;nbsp;Man. �s reading (tau) samnipdtayet is strange. The subject of this verbnbsp;may be a third person, who accompanies the bride and the bridegroomnbsp;at the so-cailed talparohana, which according to Winternitz, Hochz.nbsp;rit., p. 92 �ein wesentlicher Factor fiir die Legalitat der Ehe bildet undnbsp;eine bestimmte Stelle im Hochzeitsrituell einnimmt� and which wasnbsp;already considered by Weber (IS V, p. 209, cf. 278 sq) an �indogermanischenbsp;Sitte�. Clear evidence for the presence of such a third person � a Brahmin � is given only by ApGS 8. 11, where a Brahmin is allowed, butnbsp;not obliged, to recite several verses. ^7)

In S�. 20 below Man. again reads samnipatayet, but the object tau is missing there. The presence of a third person in this s�. seems to be highlynbsp;improbable. Here the subject may be the bridegroom himself (�he causesnbsp;her to unite herself with him�).

VOS XVI. 1 reads tau samnipatayatah.

It is almost impossible to pronounce a decisive judgment upon the original reading of our sO. Either tau or samnipatayet must be corrupt. In my opinion it is preferable to accept a corruption of the verb.

2. nbsp;nbsp;nbsp;The reading japati is certainly corrupt: we must read japatah, as KGSnbsp;XXX. 3 and VGS XVI. 1 have it. The bride murmurs the verses I andnbsp;111, the bridegroom 11 and IV.

bah�nam matarau syava, Kath. v. d. yajfiiyaih s. p. b. matarah syama, Var. indrena devair virudhah samvyayantdm bah�nam pumsam pitarau syava.nbsp;We have a great number of corruptions here which do not allow of a reliablenbsp;reconstitution of the original text.

In a Man. reads with RV, Mp and Var. adadhdm as against Kath.'s ddadhamy.

In d Man as well as RV (1. c. verse 3) have aparlsu (cf. RV I. 113. 11 aparlsu and I. 32. 13 aparlbhyah) as against avarisu in Kath. and Mp.; avarisu isnbsp;explained in Kath.�s Mantrabh. by: jatharabhyantaravartinisu garbha-grahanisu. For ava: apa (very common) see VV II, p. 107, � 201.

^7) Winternitz 1. c. compared this rite to �die Einsegnung des Ehebettes nach christlichem Ritus� (we know �dass bei der Hochzeit Kaiser Heinrichs IInbsp;Bisch�fe den Bettsegen �ber ihn und seine Kunigunde sprachen und dass dienbsp;benedictio thalami noch jetzt in der Oberpfalz geschieht�) and �die Bett-beschreitung vor Zeugen. . . . im altnordischen Recht�, which becamenbsp;symbolic later on, see Calendar of State Papers, Henry VIII, vol. 1, p. 861:nbsp;Last Sunday the marriage was concluded per verba de praesenti. The bridenbsp;undressed and went to bed in the presence of many witnesses. The Marquisnbsp;of Rothelin, in his doublet, with a pair of red hose, but with one leg naked,nbsp;went into his bed, and touched the Princess with his naked leg. The marriagenbsp;was then concluded consummated.

� Translation I. 14. 17�15. 1

17. nbsp;nbsp;nbsp;Pronouncing the words: May it bring forth, he touches hernbsp;pudenda.

See KGS XXX. 5, VOS XVI. 2 and BhGS I. 20 karad dadliac chivena tvd pafica-�dkhena hastendvidvisdvatd sahasrena ya�asvindbhimx�dmi suprajastvdyeti {abhimf�at�) 2�) bhasadde�am.

18. nbsp;nbsp;nbsp;Pronouncing the words: May it beget (?), she touches his penis.nbsp;See KGS XXX. 6 {bhasad ity apartjananam; Man. has upajananam, whichnbsp;is probably a corruption, see VGS XVI. 3; uparijananam is explained bynbsp;Kath. �s comm, as follows: pumcihnam (Dev.), uparinihitam �epam (Br.),nbsp;pumprajananam (Ad.)).

Knauer reads jananlti, VGS I. c. has janat ity which seems to be correct.

19. nbsp;nbsp;nbsp;At the word: Great 2�), the sperm is ejaculated.��)

See KGS XXX. 7 (bfhad iti jdtam) which is explained as follows: b^had ity anena jatam vlryam praksipati (Dev.), sicyamdnam retail (Br.), jdtarnnbsp;retail sincati (Ad.); VGS XVI. 4 is identical to Man., the corrupt jdtah instead of -tarn excepted �i).

20. nbsp;nbsp;nbsp;In this (same) manner he causes her(?) to have intercourse (withnbsp;him?) after each menstrual period.

See for this s�. our remarks on I. 14. 16 above.

For a similar precept see e. g. JGS I. 22.

I. 15 Simantonnayana The parting of the hair^

This ceremony has been treated by Hillebrandt, Rit. Lit., p. 43 sq, Keith, Religion, p. 367; J. Gonda gave a lecture on this rite at the eighth congressnbsp;of the �Oostersch Genootschap in Nederland� in 1936; his comments werenbsp;printed in �Verslag van het Achtste Congres, etc�, Leiden, Brill, 1936, p. 41nbsp;sqq, where a detailed publication on the same subject has been announced;nbsp;it has not yet appeared, however.

1. Having taken, in the third, sixth or eighth month of the pregnancy, the two aranis, having made oblations with the Jaya-formulae, etc. ^),

��) The meaning of the verb abhi-mr�- in explained in a Baudh. Gr. Paddhati (Punjab Univ. MS, No 4326, p. 29�) by: asya yonim viv^nxiti.

2�) See MS IV. 9. 22 : 136. 8.

��) The words jdtam pratistiiitam literally mean: �what has come into existence (i. e. retas) is established�; for pratisthita see e. g. SBr I. 9. 2. 11.

�i) In KGS XXX. 8 the words iti garbtiddiidnam follow, but Br. does not give these words and MS A reads in stead of them iti bijavapanam. A numbernbsp;of Var. - MSS call the whole passage garbhddhdna.

See for this and the preceding s�tras �GS I. 19, PGS 1. 11, KhGS I. 4. 12 sqq, HGS I. 24 sq, GGS II. 5, ApGS 8. 8 sqq, JGS I. 22, etc.

1) See I. 11. 14.

Marriage, Slmantonnayana �

and having loosened all the hair of the woman, who is sitting to the west of the fire upon Darbha-grass, and having anointed it with freshnbsp;butter, he parts her hair with a porcupine�s quill having three whitenbsp;spots and with a Sami branch with the leaves on it, with the verse :nbsp;Agni has given back the wife, etc. 2)

For several precepts as to the time for this ceremony, see Hillebrandt, 1. c.; JGS I. 7 mentions the fourth, sixth or eighth month; KGS XXXI. 1 saysnbsp;trtlye garbhamase, VGS XVI. 7 pancame sasthe saptame vS garbhamase.nbsp;For other details as to the time, see Hillebrandt, ibid.; JGS 1. c. has: pUr-vapakse punye naksatre hastottarabhir va.

According to some Gfhyas�tras this ceremony is only performed during the first pregnancy, see Hillebrandt, 1. c. and BhGS I. 21, BGS I. 10. 1.

The texts show a great variety as regards detail. ApGS 14. 2 mentions the giving of food to Brahmins and the uttering by them of auspicious words, seenbsp;HGS II. 1. 3, BGS I. 10. 2. Some texts prescribe a bath for the woman, cf.nbsp;VGS XIV. 7. A sthalipaka is mentioned in SGS I. 22. 4, JGS I. 7, VGS XVI.nbsp;7, BhGS I. 21, BGS I. 10. 3.

The woman sits to the west of the fire on Darbha-grass according to Man., KGS XXXI. 2 and VGS XIV. 7. Cf. JGS I. 7 bhadrapUhe (�on a splendidnbsp;seat�) erakaydm vahatottardydm.

The woman�s hair is loosened according to Man. (pra-muc-), KGS 1. c. (sam-pra-muc-) and VGS 1. c. (vi-pra-muc-).

For the instrument which is used for the parting of the hair, see Hillebrandt, 1. c.; Man. reads here trisyetayd �alalyd sam��akhaya ca sapald�ayd and innbsp;I. 12. 2 iris. s. sam�lena va darbheria-, KGS XXXI. 3 has the same readingnbsp;as Man. here, except for trihsyetayO. and �amUdkhayd vd; SGS I. 22. 8 hasnbsp;tri/i�vetayd^) and VGS XVI. 10 trisvetayd; ApGS 14. 3 has irenyd, as BGS I.nbsp;10. 7 and other texts have it; JGS I. 7 reads trihsuklayd; KausS 79. 14 hasnbsp;darbhapinjdlyd^), see BhGS 1. 21, BGS I. 10. 7.�)

As termini technici for the parting of the hair we find un-nl-, vi-nl-, vy-�h-, see Hillebrandt, 1. c.; KGS I. c. vi-ci-, KausS I. c. vi-crt-.

After the parting of the hair other ceremonies are performed, for which see Hillebrandt, 1. c.; JGS I. 7 runs: asyd daksirtam ke�dntam sragbhirnbsp;alamkrtya tathottaram, hiranyavatlndm apdrn kdmsyam pQrayitvd tatraindmnbsp;aveksayan prcched, etc.; KGS XXXI. 4 runs: asydh ppthak keamp;apaksaunbsp;samnahyati nllalohitena sdtrena; VGS XIV. 11 runs: asydh patir dvedhdnbsp;keidn badhndti nllalohitena sdtrena jlvorxcayd vd. �)

This verse is cited pratlkena here; it is to be found sakalapafhena 1. 11. 12. This is also the reading of MSS I. 7. 2. 23.

*) See Nar.�s explanation: triMvetd trisu sthdnesu and Ast. on Man. (I. 12. 2): fr. sth. yd �ukld.

�) See Hillebrandt, 1. c.

�) Man., Kath. and Var. do not mention the Udumbara-fruits which occur elsewhere, see Hillebrandt, 1. c.

�) Cl. MGS I. 12. 4: jlvornayopasamasyati.

� Translation I. 16. 1�2

Generally this ceremony is the third of the samskaras and is prescribed after the garbhadhana and the pumsavana in BGS, JGS and VGS, see Hilie-brandt, 1. c. ApGS, HGS, KGS, MGS and BhGS prescribe it before thenbsp;pumsavana. Man. is the only text which gives this ceremony twice, viz.nbsp;I. 12 as a part of the wedding-ceremonies and at this point. KausS has itnbsp;only once, as a part of the wedding, viz. as a part of the caturthlkarma, thenbsp;ceremony of the fourth day.

As for the meaning of the whole ceremony, which seems to have no ethnological parallels �), different opinions have been advanced. Winternitz, JRAS 1895, p. 151 considered it a rite for obtaining male issue. Henry,nbsp;Magie, p. 139 considered it an expedient for introducing the soul of thenbsp;child into the mother aiong the slmanta. Neither of these interpretationsnbsp;seem very satisfactory.

Gonda, 1. c., p. 42 was the first to notice several affinities between this parting of the hair and several parts of �Indogermanic� marriage-rites. Manynbsp;of the verses used at the ceremony, are evidently prayers to obtain fertility.nbsp;On the other hand rites connected with the bride�s hair are known fromnbsp;other Indogermanic nations. The hair of the Roman bride was cut andnbsp;dressed by the so-calied pronuba (Schrader-Nehring, 581) on the day before thenbsp;marriage. The instrument used for this dressing was the basta caelibaris^) andnbsp;the bride�s �chevelure (fut) prot�g�e par les six bourrelets postiches s�par�s denbsp;bandelettes, ou sent crines, que les Vestales portent pendant toute la dur�e denbsp;leur minist�re� (Carcopino, La vie quotidienne k Rome a l�apog�e de l�Em-pire. Paris, 1939, p. 103).^�) The Greek and Anglo-Saxon brides offerednbsp;parts of their hair. The German expression �unter die Haube bringen� (seenbsp;von Schroeder, Die Hochzeitsbrauche der Esten, p. 144 sqq) probably hasnbsp;something to do with this rite also.

If we further take account of the fact, that originally only adult girls, but later on, and this rather early, also much younger girls were married (whichnbsp;implied a division of the marriage-ceremonies into two parts � the firstnbsp;until the domum deductio, the second, performed after puberty, from thenbsp;garbhadhana onward) it is easy to suppose with Gonda, that the slmanton-nayana ceremony, originally performed after the domum deductio, wasnbsp;delayed and prescribed, after the garbhadhana, for the period of the firstnbsp;�) See Hiliebrandt, ERE 11, 650.

�) See Festus, s. v. caelibaris: c. hasta caput nubentis comebatur, quae in corpore gladiatoris stetisset abiecti occisique ut quemadmodum ilia coniunctanbsp;fuerit cum corpore gladiatoris, sic ipsa cum viro sit, vel quia matronaenbsp;lunonis Curitis in tutela sint, quae ita appellabatur a ferenda hasta, quaenbsp;lingua Sabinorum curis dicitur, vel quod fortes viros genituras ominetur,nbsp;vel quod nuptiali iure imperio viri subicitur nubens, quia hasta summanbsp;armorum et imperii est.

See also Ovid. Fast. II, 559 sq: nec tibi, quae cupidae matura videbere matri, comat virgineas hasta recurva comas.

^�) See for this way of dressing the hair of the Vestal virgins, Dragendorff, Rhein. Mus., 1896, p. 292.

�) See I. 7. 8.

Strlkarma

pregnancy. Its character naturally changed on account of this and became more or less similar to that of the garbhadhana and the pumsavana.

If this theory holds good, the Manavagfhya or rather this part of its text, which have no secondary ceremonies and give only a very short description at two different places, is oid on the one hand, but was modernisednbsp;(or rather, followed the younger custom) on the other,

1. 16 Strikarma (Pumsavana) The ceremony to secure the birth of a male child (?)

For this ceremony, see Hillebrandt, Rit. Lit., p. 41 sq.

1. nbsp;nbsp;nbsp;Having made oblations with the Jaya-formulae, etc. i) in the eighthnbsp;month of the pregnancy, having caused her to wash herself with (waternbsp;mixed) with fruits, having wrapped her in a new garment with thenbsp;chapter; The plants, etc. 2), having adorned her with sandalnbsp;and flowers, having fastened (a garland of) fruits round her neck,nbsp;he causes her to circumambulate the fire with her right side turned to it.

The usual time for the pumsavana is the third month of the pregnancy, see Hillebrandt, 1. c., VOS XVI. 5 (trtiye garbhamase), JQS I. 5 (id. with thenbsp;addition: anyatra grsteh �except in the case of a woman who has a child�) �).nbsp;KGS XXXII. 2 agrees with Man in placing this ceremony in a later monthnbsp;of the pregnancy; bhUyisthagatesu garbhamasesu; this expression howevernbsp;is not quite clear, see Dev. a. 1.; . . . . dasa garbhamdsdh, tatra pancar-dhabhagah san bhuydmsah sapta bh�yisthdh. See also BhOS I. 22 trtiye mastnbsp;caturthddau va; POS I. 13. 1 gives as condition; yadi garbham na dadhlta,nbsp;�if she does not conceive�.

The washing of the woman and the presenting of a new garment to her occur in other texts also, see Hillebrandt, p. 42.

The words phalaiti sndpayitvd are explained in our comm, by; phalasar-vausadhyadisamyuktena vdrind.

The fastening of a garland af fruits round the to woman�s neck is to be found in other texts at the slmantonnayana, see e. g. �OS I. 22. 10, ApGSnbsp;14. 7, etc.

2. nbsp;nbsp;nbsp;Having worshipped the fire with the words; Protect my offspring,nbsp;O strong one^), he should give food to wise Brahmins.

Our comm, explains gunavatah by; vidvarnsah, vrttavantah �endowed with good qualities�.

12) See I. 7. 4 (p. 26 sq).

1) nbsp;nbsp;nbsp;See I. 11. 14.

2) nbsp;nbsp;nbsp;See I. 5. 5.

2) The comm, on Jaim. 1. c. explains; grsteh prathamagarbhayCt ndryah purnsavanam, anyatra caturthe mast syat.

^) See MS 1. 5. 14 ; 82. 17.

� Translation 1. 16. 3�17

3. nbsp;nbsp;nbsp;He should give fruits to them as a reward.

4. nbsp;nbsp;nbsp;Thereupon (he makes them pronounce) auspicious words (good wishes,nbsp;congratulations, etc.).

5. nbsp;nbsp;nbsp;He should honour the Brahmin who is his teacher.

KGS XXXl. 5 has the same precept after the simanlonnayana has been performed; the word guru is explained by slmantonnayanasya karta (Dev.);nbsp;probably it has a similar meaning here.

The meaning of the pumsavana is made sufficiently clear by its name and its precepts. See also JOS I. 5: masau ca yavam ca pullingam krtva (�havingnbsp;shaped two, beans and a barley-corn into (the likeness of) the male organnbsp;of procreation�)* dadliidrapsenainam praiayet .... nyagrodha�ungamnbsp;phaldbhyam upahitam �uklaraktabhyam sUtrabhyam grathitva kanthe dharayet.nbsp;The ceremony is treated in other Grhya-texts with many more details,nbsp;see Hillebrandt, 1. c. Even the most characteristic action, viz. the puttingnbsp;of a pulverized Nyagrodha- (or other) shoot into the woman�s right nostril,nbsp;is omitted in Man. and also in Kath.; cf. however VGS XVI. 5 ... . nyag-rodhavarohasungany udapesam (�by grinding in water�?) pispa daksinasminnbsp;nasikachidra dsincet .... etc.

The short treatment in our text of this ceremony, which is called strlkarma � the word pumsavana not being mentioned � and even the fact, thatnbsp;precepts occur here which are prescribed in other texts for the slmanton-nayana (see under sfl. 1 above) do not seem reasons to me to doubt thenbsp;independance of this chapter. �) Kathaka warns us against such incorrectnbsp;inferences.

The division into two distinct rites (simanlonnayana and strlkarma-pum-savana) seems to be original. Later on a confusion between the two rites, which are then closely connected, took place. See our remarks concerningnbsp;the simanlonnayana, p. 77 sqq.

I. 17 Jatakarma The ceremonies for the new-born child

See Hillebrandt, Rit. Lit., p. 45 sq, Keith, Religion, p. 367 sq and Speyer�s monograph. Specimen literarium inaugurale de ceremonia apud Indos,nbsp;quae vocatur Jalakarma, Leiden, Thesis, 1872.

1. If a boy has been born, he gives a choice part of his possessions ��) (to his guru).

The subject of this s�. is naturally the father. This precept and the following are only valid in the case of the birth af a son, see e. g. the commentaries on kgs XXXIV. 1.

According to Astav, the vara is given to the father�s guru.

�) See Knauer, ed. p. 98: . . . . auch betrachtet er (Astavakra) cap. 16 und 17 als ein Capitel, von Mlc und Blc direct als sechzehntes bezeichnet:nbsp;zufallige Confusion als Folge der Citirung anderer?

*) For the word vara, see I. 11. 27.

Strlkarma �

2. nbsp;nbsp;nbsp;After having kindled a fire by means of the two aranis, he offersnbsp;oblations in this (fire) with the Ayusya- formulae.

3. nbsp;nbsp;nbsp;With the chapter: You are the life of Agni, etc.¹) he offersnbsp;twenty-one oblations of ghee, each one with one formula, at everynbsp;turn.

The s�tras 2 and 3 contain the so-called Ayusya-ceremony, for which see Hillebrandt, p. 45.

A corresponding chapter (KS XI. 7, see TS II. 3. 10) is used in KGS XXXIV. 5 for the same purpose. VGS does not know of oblations with these for-muiae.

4. nbsp;nbsp;nbsp;Having (poured out) sour milk, honey and water in the remaindernbsp;of the ghee, he makes the boy eat (from it) thrice, after having takennbsp;out (three portions) by means of a piece of gold.

This S�. contains the so-called Prasana-ceremony, which takes place before the suckling by the mother (see s�. 7 below), cf. Hillebrandt, p. 45. Kath. and Var. give a somewhat different order of events: KGS XXXIV. 4nbsp;sqq runs: . . . . hutva sahiranyakamsye sampatan avanayed .... (4) ... .nbsp;hiranyena mukham medhyam krtvd pdnina mukham adbhih samspr�ya pra-ksdlya stanav anumantrayate (5) hiranyena sampatan samnighrsya madhunbsp;cety eke tanmukhe krtva prapdyayaty . . . .; VGS II. 8 runs: kdmsye camasenbsp;vdhutisampdtdn avanlya tasmin suvarnam samnighrsya vydhrtibhih kumdra-mnbsp;catuh prasayet (Man.: prasdpayatil), atyantam eke suvarnapra�anam udakenbsp;nighr^a dvadasavarsatayah. Cf. SGS I. 24. 3 and other texts.

5. nbsp;nbsp;nbsp;With the verse: Be a stone, be an axe, be insuperablenbsp;gold; you, verily, are the Veda called �Son�; so live anbsp;hundred autumns�), he points on high with his forefinger, fromnbsp;left to right, in all directions, with reference to the (boy�s) face.

Knauer remarks in a note a. 1.: �Ob praii mukham oder pratimukham�; cf. our comm, which runs: prddeiendbhyuddi�aii (see for these words 1. 9. 13)nbsp;mukham pahcakrtvo ��md, etc. Cf. also PGS I. 16. 10 where five Brahminsnbsp;are mentioned, who, whiie pronouncing the words: Prdna, Vydna, Apana,nbsp;Uddna and Samdna resp., point at the quarters of the horizon. The boy�snbsp;father however is expressely allowed to perform this ceremony himselfnbsp;(ibid. 16).

1

MS II. 3. 4 : 30. 18�31. 19.

�) This verse occurs also: AGS I. 15. 3 (with the precept: arnsdv abhimrsati), PGS I. 16. 18 {enam abhimrsati), Mbr I. 5. 18, HGS II. 3. 2 (jdte �smani para-sum nidhdyoparistdd dhiranyarn tes�ttarddhares�paristdt kumdrarn dhd-rayati); VGS II. 5 reads the first line of the verse as Man. does, butnbsp;continues: angdd angdt sarnbhavasi, etc., cf. MGS 1. 18. 6.

Translation I. 17. 6�18. 2 �

6. nbsp;nbsp;nbsp;After having rolled up the centre leaf of a Pala�a-leaf he should murmur through this (leaf) into his (the boy�s) ears: I give bhflh tonbsp;�you in his right ear, I give bhuvah to you in his left ear,nbsp;I give svah to you in his right ear, I give bhflh, bhuvah,nbsp;svah to you in his left ear.

This is the so-called Afcdftd/anana-ceretnony, for which see Hillebrandt, p. 46. There are no parallels, neither in Kath., nor in Var. The use which is madenbsp;in the ritual of the Palasa-leaf has been treated by Caland, ZDMG 53 (1899),nbsp;p. 212�214. With the Man.-text may be compared BhQS I. 24: madhya-mam paldsapaldsam samvestya (Man. pra-vestya) tendsya daksinam karnamnbsp;djapati .... etc. By the words madhyamaparna or -pald�a is meant thenbsp;centre leaf of the three leaves which together form a Palasa-leaf, see Eggeling,nbsp;SBE XII, p. 439, n. 2. See for the use which is made of such a centre leafnbsp;ApSS VIII. 17. 12. In other texts one of the outer leaves is also allowed tonbsp;be used; the Manava ritual uses only the centre leaf, see MS I. 10. 20.

7. nbsp;nbsp;nbsp;After having washed the mother�s breasts while pronouncing thenbsp;formulae: Overflow with sap, and: Overflow with juice,nbsp;he causes her to give them to the boy.

The same formulae also occur in VOS II. 9 with the same precept, which is extended into: daksinam (sc. stanam) pQrvam, savyam pascal.

See for the whole ceremony, Hillebrandt, Rit. Lit., p. 46, PQS I. 16. 19-�21, ApQS 15. 5.

KGS XXXIV. 5 has ... . standv anumantrayate madhu vdta rtdyata iti tisrbtiih pratyrcam, ubhd uttamayd.

1. 18 Namakarana The giving of a name¹

See Hillebrandt, Rit. Lit., p. 46 sq and A. Hilka, BeitrSge zur Kenntnis der indischen Namengebung, Die altindischen Personennamen, Indischenbsp;Forschungen 3, Breslau, 1910.

1. nbsp;nbsp;nbsp;On the tenth day (after the chilo�s birth) he should give a name tonbsp;the child, which begins with a sonant, which contains a semivowelnbsp;and which has two or four syllables; three syllables and ending innbsp;d for girls;

2. nbsp;nbsp;nbsp;(the name) which is to be employed (e. g.) when the boy presentsnbsp;himself to his teacher, (should be) � the father�s name being excep-

1

See for these verses KS 39. 3; in his Mantra-index Caland incorrectly has: KS 39. 13.

1) J. A. van Velze, Names of persons in early Sanscrit literature. Thesis, Utrecht, 1938 deals with the more recent literature on Sanscrit and Indo-European onomatology (p. 15 sq, p. 13 sq).

� Jatakarma �

ted � glorious, derived from the name of the deity (who presides over the naksatra), (or) from the name of the nak$atra, (withnbsp;which the birth itself coincided); what is not allowed is a namenbsp;fully identical to the name of a deity.

As for the day on which the name is to be given, see Hillebrandt, p. 46, Hilka, p. 10 sqq, VGS III. 1 (evam eva da�amydm (kftvS) pita mata ca^) pu-trasya ndma dadhyatam, KGS XXXIV. 1 (putre jate ndma dhlyate, i. e. immediately after the boy has been born), and JGS 1. 9 (pmvapakse punye nak-satre dvddasydm vd, cf. HGS II. 4. 6, 10).

As for the conditions which the name has to satisfy see Hillebrandt, p. 46, Hilka, p. 10�38.

The first two conditions (ghosavadddi and antarantasthd) are common to Man., KGS XXXIV. 2, VGS ill. 1 and other texts e. g. JGS 1. 9.�)

The name should have two or four syllables according to Man. and Var.

1. nbsp;nbsp;nbsp;c., see Hillebrandt, 1. c.; Kath. prescribes a name of four syllables only.nbsp;The conditions tryaksaram ^{1 2}) and ddntam both belong to kumdrindm. Asnbsp;for the girl�s name see also VGS III. 3; akdravyavadhdnam dkdrdntam ayugmdk-saram nadlnaksatracandras�ryap�sadevadattaraksitdvarjam.

For the meaning of the words tendbhivddayitum see AGS 1. 15. 8 abhivd-danlyam ca^) samlkseta, tan mdtdpitarau vidydtdm opanayandt, cf. ManDhS

2. nbsp;nbsp;nbsp;122. The same word abhivddanlya also occurs in GGS II. 10. 23 sq (atnbsp;the Upanayana-ceremony): abhiv. ndmadheyam kalpayitvd (23) devatds-rayam vd naksatrd�rayam vd (24) gotrd�rayam apy eke (25). The conditionsnbsp;for this abhivddanlya-namt in general (see Hillebrandt, p. 47), make itnbsp;fairly obvious that sfl. 2 contains a series of conditions for a second namenbsp;after the first, which is described in sfl. 1. For this question of two namesnbsp;see HGS II. 4. 12 sqq dve ndmanl kurydt, vijndyate ca tasmdd dvindmdnbsp;brdhmano �rdhuka iti,^) naksatrandma��) dvitlyam sydd anyatarad guhyamnbsp;sydd, anyatarenainam dmantraytran and VGS III. 2 dvindmd tu brdfimanah ;nbsp;KGS XXXVI. 3 sq also mentions a second or �other� name accordingnbsp;to the opinion of �several (authors)�. �)

1

^) In our text it is the father who performs the ndmakarana.

�) VGS 1. c. mentions yet other conditions: dlrghdbhinistdndnta �ending in a long (vowel) or in a visarga� and krtam na taddhitam �containing a krU,nbsp;but no taddliita-suffix�, see Hillebrandt, 1. c. and JGS I. 9.

2

In general a girl�s name should contain an odd number of syllables, see Hillebrandt, 1. c. and Hilka, p. 17 who enumerates several names ofnbsp;women, which are four-and six-syllabic. Theory and practice harmonizenbsp;only partiallyl

�) Oldenberg, SBE XXIX, p. 183 translates abhivddanlya as follows: ,,a name to be used at respectful salutations, such as that due to the dcdryanbsp;at the ceremony of the initiationquot;.

�) Cf. TS VI. 3. 1. 3, KS XXVI. 1 : 120. 17.

�) Cf. Hilka, p. 33 sqq.

�) Tad eva ndma dhlyate (cf. Dev. a. 1.: atrdnuvdke (KS XI. 7 : 152: 19�20)

Translation I. 18. 3�19. 3

It is however not quite certain that the sOtra 1 and 2 deal with two different names: the syntactical construction, which is strange in any case, does notnbsp;seem to speak for it, and elsewhere (JOS I. 9 anunaksatram anudaivatam, cf.nbsp;VGS III. I naksalradevatestandmano va) the same conditions of our s�. 2nbsp;are mentioned in a context which deals only with one name. �)

3. nbsp;nbsp;nbsp;After having washed him, he goes towards (the fire) i�) with the boynbsp;(in his hands).

4. nbsp;nbsp;nbsp;Then he touches him with the words: I touch you with thenbsp;brilliance of Agni, with the splendour of S�rya, withnbsp;the power of all the gods^^). �He should touch him afternbsp;having washed his (own) hands, having anointed (his hands) with freshnbsp;butter, having warmed him (the boy) above the fire and having announced him to a Brahmin�, according to Sruti.

See VGS III. 4 navanltena pdnl pralipya somasya tvd dyumnenety enam abhimr�et.

1 am unable to identify the Sruti-text, which probably begins with the word praksdlitapanir-, Var. does not ciose the s�. with the words iti srutih.nbsp;Cf. also KGS XXXVI. 10 tasya lalitam abhimr�ya .... etc.

5. nbsp;nbsp;nbsp;He (i. e. the father) gives a choice part of his possessions i^) to thenbsp;kartr (of the ceremony).

Our comm, explains the word kartre by: jstakarmadikartre gurave iti.

6. nbsp;nbsp;nbsp;He murmurs the verse: From every limb you are produced,nbsp;out of the heart you are born; you are indeed the Selfnbsp;called Son; so live a hundred autumns, on the foreheadnbsp;of his son, when he has returned from a journey.

AGS I. 15. 9 has the same verse^�) with the same precept: pravdsM etya �irah parigrhya japaty angad .... m�rdhani trir avaghrdya.

asav ity asya sthdne tad eva ndma dhlyate yat tu jdtakarmani krtam nanyat) � anyad ity eke.

For some useful remarks on the meaning of this giving of two names see Hilka, p. 7 sq.

�) For modern Indian customs concerning the ndmakarana see Hilka, p. 38 sqq.

1�) The verb abhyupaiti is explained in our comm, by: agnim abhy dslno bhavati.

11) See MS II. 6. 11 : 70. 9 sq.

1�) For the word vara see I. 11. 27.

13) See I. 17. 5 and VGS II. 5, HGS II. 3. 2; KGS XXXVI. 11 uses this verse with the precept: m�rdhani nighrdpya svastyayanam vdcayanti, seenbsp;ibid. 12: evam ata Qrdhvam viprosya.

� Namakarana �

7. nbsp;nbsp;nbsp;He (the father) should eat neither honey nor flesh until the Pasu-bandhu.

KOS XXXVI. 13 only has; mamsam tu nasnltah; Dev. says that this precept is valid for a year. Cf. VOS III. 7 samvatsaram matapitarau na mamsamnbsp;asnlydtam. Man.�s text is to be similarly explained, see under sO. 8 below.

8. nbsp;nbsp;nbsp;After (the elapse of) a year he should sacrifice a goat and a sheepnbsp;to Agni and Dhanvantari.

See KGS XXXVI. 14 samapte samvatsare �javibhyam vagnidhdnvantarl ispa sarpismad annam brahmandn bhojayet. The word vd (according tonbsp;Ad. a. i.) is havirvikalpdrtha: tendjdvibhydm vd sthdllpdkena vd djyena vd.nbsp;The sacrifice of an animal can thus be replaced by the offering of othernbsp;oblations, see also I. 9. 22.

I. 19 Adityadarsana The showing of the sun i)

1. nbsp;nbsp;nbsp;Now the showing of the sun (is to be explained).

2. nbsp;nbsp;nbsp;In the fourth month (after the birth of the child) he cooks a mess ofnbsp;rice and offers from this (mess).

The only parallel, as far as 1 know, is to be found in KGS XXXVII. 1; Mlye �rdhamdse darsanam dditasya; Br. remarks in his comm.: niskramandnna-prdsana ^)vidhim dcdryo ndha, srotriyds tu pdramparyena pathanti: Mlye mdsinbsp;kartavyam sisoh sdryasya darsanamj caturthe mdsi kartavyam tathd can-drasya darsanamlj. On KGS XXXVI. 14 Dev. says: evam garbhddhdnddinbsp;ndmakarandntarn vydkhydtam, anantaram cUddkarma sBtrakarenoktam;nbsp;the third comm, of Kath., Ad. gives no comment on the kandikas XXXVII�nbsp;XXXIX. It is possible that these chapters are borrowed from another text.nbsp;Though these remarks may give rise to a justifiable doubt as to the originality of the chapters XXXVII�XXXIX in KGS and this chapter (I. 19)nbsp;in our text, it is impossible to draw any definite conclusions concerningnbsp;the relation between both texts.

3. nbsp;nbsp;nbsp;With the verse: The bright sun has risen in the east,nbsp;giving light, driving away darkness; illuminatingnbsp;all quarters of the sky, he, the maker of happiness,nbsp;has come with splendour�) (I) � The swan, seated innbsp;purity, the bright one, seated in the sky, the Hotr,nbsp;1) Hillebrandt does not deal with this ceremony in his Rit. Lit. He onlynbsp;mentions (p. 48) the candradarsana, see MGS I. 19. 6.

�) For this prdsana-ceremony see MGS I. 20. s) MS IV 14. 14 : 239. 15�16.

� Translation I. 19. 3�20. 5

seated at the Vedi, the guest seated in the house, seated among the men, seated in the best (place), seated in Rta, seated in heaven, born of the waters,nbsp;born of the cows, born of Rta, born of the mountain, Rta (itself)^) (II) � Since those who arenbsp;worthy of sacrifice the gods, have put him, thenbsp;sun in the sky, the son of Aditi, since the wandering couple (sun and moon) have come into being,nbsp;from that time on, he observed all creatures�), henbsp;makes oblations to SOrya.

The oblations are probably made from the mess of rice mentioned in s�. 2 above.

4. nbsp;nbsp;nbsp;With the verse: Up JStavedas, etc.�) having worshipped (thenbsp;sun) �) he makes it (i. e. the child) look at the sun (after having) directed its face (towards the sun) with the verse; Glory be tonbsp;you, 0 adorable one, who have a hundred beams, whonbsp;disperse darkness; destroy, O god, my misfortune,nbsp;unite me to happiness.�)

5. nbsp;nbsp;nbsp;Then follows the giving of food to Brahmins.

See KGS XXXVII. 6: sarpismad annum brahmandn bhojayet.

6. nbsp;nbsp;nbsp;The reward is a bull.

In KGS XXXVIII. 1�5 a candradarsanam �the showing of the moon� follows, a rite which also occurs in other texts (GGS II. 8. 1 sqq, KhGS II. 3. 1 sqqnbsp;see Hillebrandt, Rit. Lit., p. 48). It is described as follows: evam candra-dar�anam (1) maks� dhatd bh�yo jata iti dvabhyam^) djyena caturgrhltenajya-bhdgante juhoti (2) ... . iti dvabhyam sthdllpdkasya (3) ... . ity upa-sthanam.

VGS 111. 8�11 mentions two other ceremonies between the ndmakarana and the annaprdsana, called dantodgamana and putrdbhimantrana, whichnbsp;do not occur in any other text.

�) MS II. 6. 12 : 71. 14�15, RV IV. 40. 5, TS I. 8. 16. 2.

�) MS IV. 14. 14 : 239. 17�18, RV X. 88. 11.

�) See I. 2. 4; here only one verse is used.

��) See our. comm.: mantralingdd ddityam upatistfied nagnim.

�) This verse occurs aiso II. 14. 31; there is no other parallel.

�) See for these verses Caland, Versl. en Med. Kon. Ac. v. W., Amsterdam, Afd. Letterk., Reeks V, Deel 4, p. 489.

� Adityadarsana � nbsp;nbsp;nbsp;87

I. 20 AnnapraSana The (first)feeding (of the child) with (solid) food

See for this ceremony Hillebrandt, Rit. Lit., p. 48 sq.

1. nbsp;nbsp;nbsp;Now the feeding with food (is to be explained).

2. nbsp;nbsp;nbsp;Having cooked a mess of rice in milk in the fifth or sixth monthnbsp;(after the birth of the child), having washed and adorned (the boy)nbsp;and having dressed (him) in a new garment and having made an oblation with the verse: Lord of food, give us food which isnbsp;painless and strengthening, make (me) grow, the giver,nbsp;bestow vigour on us, on (our) two-and four-footednbsp;ones^), he causes him (the boy) to eat (from the mess) in anbsp;golden (plate), while pronouncing the verse: The sap from food,nbsp;from parisrut* he drank through Brahman(?) (as)nbsp;power, (which is) the true force by Rta, the pure drinknbsp;from (Soma-) juice, this power of Indra, this juice,nbsp;(which is) immortal and sweet�).

According to the unanimous testimony of the texts (see Hillebrandt, 1. c.), included BhQS 1. 27 �), KGS XXXIX. 1 *) the time for this ceremony isnbsp;the sixth month; VOS III. 12 does not mention any month at all ^). Fornbsp;a detailed description of the composition of the food, see AOS 1. 16. 2, SGSnbsp;1. 27. 2 sqq, PGS I. 19. 5 sqq etc.

The word hiranyend has been translated in accordance with our comm., who explains: hiranmayena kalapena and hiranmayyam pdtrydm.

3. nbsp;nbsp;nbsp;He should show (the boy) weapons decorated with jewels and gold (?).

Translation uncertain: what do the words ratnasuvarnopaskardny ayudhdni * mean? Perhaps: gold and jewelled instruments (and?) implements(?).

4. nbsp;nbsp;nbsp;He should embrace (i. e. take in his hands?) all things he wishes for?).nbsp;Again a s�tra which is not clear.

5. nbsp;nbsp;nbsp;Then the giving of food to Brahmins (takes place).

1) nbsp;nbsp;nbsp;MS II. 10. 1 : 132. 5�6.

2) nbsp;nbsp;nbsp;MS III. 11. 6 : 149. 1�2.

�) It runs: athainam sasthe masy artnam prd�ayati tasya sa eva pra�ana-kalpo yo medhdjdnana etdvan nand bh�r ity agre praiayati bimva Hi dvitlyam suvar iti tftlyam.

*) It runs: sasthe mase annaprd�anam dantesu va jatesu, etc.

�) It runs: agnidhanvantarl putravatl chagamesabhyam ispd dlrghandm vydhrtibhih kumdram catuh prdsayet, etc.; probably the words putrasyanbsp;jdtadante (111. 9) are still valid for the annaprd�ana.

88 nbsp;nbsp;nbsp;� Translation I. 20. 6�21. 5 �

6. The reward is a garment.

The sfltras 3�6 do not occur in all MSS; our comm, does not mention them. Perhaps they do not belong to this ceremony at all.

I. 21 C�dakarma The tonsure of the child�s head

See for this ceremony Hillebrandt, Rit. Lit., p. 49 sq, Keith, Religion, p. 369.

1. nbsp;nbsp;nbsp;In the second half of the third year (after the birth of the child) henbsp;should shape (the hair of the boy) in the form of a cflda; (this cfldakarmanbsp;takes place) during the northern course of the sun, in the bright halfnbsp;of the month, under an auspicious naksatra, except i) on the ninthnbsp;tithi (of the lunar half-month).

According to the majority of the Ophya texts (see Hillebrandt, 1. c.) the time for performing this ceremony is the third year after the child�s birth; cf.nbsp;e. g. JGS I. 11 tftlye samvatsare jatah kurvlta, with the addition: garbha-tftlya ity eke �in the third year reckoned from the beginning of pregnancy,nbsp;according to some authors�, and VOS IV. 1 trtlyavarsasya jatah kurvantinbsp;yatha va kulakalpah (see Hillebrandt, 1. c.); BhQS I. 28 has: athasya sdm-vatsarikasya caudam kurvanti, in accordance with other texts (PGS II. I. 1,nbsp;SGS I. 28. 1, VkhS III. 23).

In stead of Man.�s bhuyisthe gate KGS XL. 1 reads: bhUyisthagate; both expressions mean, �after the greater part (of the third year) has elapsed�,nbsp;cf. Dev. a. 1.: yas trtlyo varsas tasya bhUyisthabhage (specified by masdstakenbsp;in Br. and by astamamdsi in Ad.) gate.

For the other indications contained in this sfl. as to the time, see e. g. HGS11.6.2. KGS XL. 9 suddhapaksasya punydhe parvani vd, JGS I. 11 udagayane pdrva-pakse punye naksatre.

As to the form in which the boy�s hair is to be cut, see Hillebrandt, p. 50 and the following precepts: KGS XL. 2 sqq daksinatah kapujd e. cudd)nbsp;vasisthdndm (2) ubhayato �trikasyapdndm (3) mundd bhrgavah (4) pancacUddnbsp;angirasah (5) vajim (?, the commentaries explain: kesapankti) eke (6) mah-galdrtham �ikhino �nye (viz. Agastya, Visvamitra) (7) yathdkuladharmamnbsp;vd (8); BhGS I. 28 {caudam kurvanti) yatharsi yathopajnam vd (see Salomons�nbsp;Introd., p. XX); VOS IV. 18�19.

2. nbsp;nbsp;nbsp;After having made oblations with the Jaya-formulae etc. ^), he addresses hot water with the verse:With hot water, O Vayu,nbsp;^) The expression anyatra navamydm also occurs 11. 1. 2; anyatra meansnbsp;�excepted�, cf. Renou, Gramm, sanscr., p. 172 (� 132c).

*) See I. 11. 14.

� Annaprasana �

{come hither), with long life for the yajamana; may Savitr (and) Varuna give (this) to the pious yajamana.�)

Cp. KGS XL. 9; .... jayctprabhrtibhir hutva .... usna apo �bhiman-trayate. See for the water which is used at this ceremony, Hillebrandt, 1. c. and for other preparatory actions, ibid, and JGS I. 11 daksinato �gnes catvarinbsp;pUrnapdtrani nidadhydd vrihiyavdndm abhito madhye tilamdsdndm-, VGSnbsp;IV. 2 agnim upasamddhdya .... daksinato �gner brdhmanam upavesyot-tarata udapdtram saml�amakamt; BhGS I. 28 aparendgnim gomayapirddmnbsp;sarvab�jdnlty upaniyatnya sarvabijdndm agram gomayapinde nyupya si-tosnd apah samdniya.

3. nbsp;nbsp;nbsp;With the verse; May Aditi shave (your) hair, may thenbsp;water moisten (you) for prosperity, may Prajapatinbsp;hold (you) again and again for prosperity^), he moistens (the boy�s) hair.

Man. reads abhyundati as against abhyundet in KGS XL. 10 and abhyundydt in VGS IV. 8.

4. nbsp;nbsp;nbsp;With the words: Herb, protect him �), he puts one blade of Dar-bhagrass in the right side of his hair.

AGS I. 17. 8 mentions three blades of grass, JGS I. 11 three or one, KGS XL. 11, VGS IV. 9 (darbham Urdhvdgram), Man. and HGS II. 6. 7 only one.nbsp;KGS XL. 11 reads daksirte as against daksinasmin in Var. (IV. 8) and Man.nbsp;See also Hillebrandt, p. 49.

5. nbsp;nbsp;nbsp;With the words: Axe, do not harm him�), he touches (thenbsp;blade of Darbha-grass and the hair) with a razor.

KGS XL. 11 and VGS IV. 11 both use the expression ksurena abhi-ni-dhd-�^). See AGS I. 17. 9 ... . nispldya lauhena ksurena, explained by Nar. asnbsp;�) The padas a�b occur with varr. (see VV I, p. 226, � 329) in KGS XL.nbsp;9, VGS IV. 8, which also has a verse sltena vdya udakenedhi, JGS I. 11 andnbsp;other texts; Man. �s reading vdyur (our comm, ad I. 21. 13 reads vdyo) uda-kenet is corrupt. The padas c�d do not occur in other texts; Caland in marg.nbsp;calls them �fabricage�.

*) Pada a is to be found in VGS IV. 8, AGS I. 17. 6, cf. AV VI. 68. 2 and other texts; pada b in VGS I. c., AV 1. c., etc.; the padas c�d occur in JGS I. 11nbsp;(suvaptavai in stead of svastaye as Man. has) with the precept dhdrayednbsp;(sc. kesdn sadarbhapinj�llkdn savyahastem).

�) MS III. 9. 3 : 115. 18.

�) MS III. 9. 3 : 115. 18.

�) Dev. on KGS 1. c. explains it by: ksurendbhinidhdydvastabhya sadarbhdn kesdn.

� Translation I. 21. 6�10 �

follows; tdni kusapinj�lani nispldayati, tesu ksuram sthapaydti and JGS 1. 11 (kesan) �rdhvam trir adarsena sprstva, etc.

For the razor itself see under sO. 7 below.

6. nbsp;nbsp;nbsp;Thrice he shaves off parts of his hair with the three verses; Thenbsp;razor, with which Savitr has shaved the hair of kingnbsp;Soma (and) Varuna, may the Brahmin shave his hairnbsp;therewith; may he be (blessed) with long life, maynbsp;he attain old age. (I)�) � The razor, with which Pusannbsp;has shaved the head of Bfhaspati (and) Indra for thenbsp;sake of long life, therewith I shave your head for thenbsp;sake of long life, of longevity, of life. (II)�) � The razor, with which this one goes about further and thenbsp;sun sees him for a long time(?), therewith I shavenbsp;your head for the sake of long life, of glory, of welfare. (111)1�)

In this S�. a preliminary shaving of the boy�s hair is prescribed.

The subject is the boy�s father or a priest, see under sfl. 7 below.

7. nbsp;nbsp;nbsp;With the verse: When you shave, 0 shaver, his hair withnbsp;this razor, (which is) dangerous (?), sharpe-edged,nbsp;purify his head, do not take away his lifeU), he handsnbsp;over the razor, which is made of copper, to the barber.

�) In pada b of this verse KGS XL. 11 and VGS IV. 12 have vidvan as against ke�dn in Man.; in c KGS 1. c. and VGS 1. c. have tena brahmdno vapa-tedam asya (KGS adyd) with other texts as against tena brahmano vapatvnbsp;in Man. For other varr. in this verse see the Vedic Variants.

�) In pada a of this verse Man. with VGS IV. 16 and other texts reads yena pUsd b^haspater; KGS XL. 11 has two verses, one beginning with yenanbsp;dhata brhaspater (see JGS I. 11), the other with yena pusd prajapater; in bnbsp;KGS, VOS and JGS read indrasya cdyuse �vapat; in c Man. and Var. readnbsp;tena te vapdmy ayuse as against other readings elsewhere, e. g. KGS tend-sydyuse vapa, JGS tena ta ayuse vapdmi. For other varr. see the VV.

1�) In pada a of this verse Man. reads with Var. caraty ayam as against ca rdtrl in KGS and cardty ayam in JGS; in b Man. reads jyok ca pa�y�tinbsp;s�ryah as against jyok ca pa�yasi (v. 1. -ti) sQryam in VGS, jyok pa�ydnbsp;ca s�ryam in KGS and jyok ca pa�ydti s�ryam in JOS; in d Man. with KGSnbsp;and JGS reads suslokydya svastaye as against dirghdyutvdya suslokydyanbsp;suvarcase in VGS. For other varr. see the VV.

11) In pada a of this verse Man. and KGS XL. 12 read vartayatd against marcayatd in other texts, see VV II, � 156, parcayatd in VGS IV. 17 andnbsp;varcayatd in AVPaipp.; the following word is sutejasd in Man. and AV VIII.nbsp;2. 17 as against supe�asd in KGS XL. 12, VGS IV. 17 and other texts; in

� C�dakarma �

This precept is also connected with the same verse in KGS XL. 12, VGS IV. 17, JGS 1. 11.

Hillebrandt, p. 49 gives details about the razor: generally it is made of copper, see e. g. AGS 1. 17. 9, �GS 1. 28. 14, BhGS 1. 28 (lohitSyasam ksuram).

8. nbsp;nbsp;nbsp;With the verse: May splendour not follow after yournbsp;hair, may Dhatr likewise give this (splendour) tonbsp;you; Indra, Varuna, Brhaspati and Savitr have givennbsp;splendour to you^^), he addresses (the hair), as it falls to thenbsp;ground.

KGS XL. 13 and VGS IV. 14 read prapatato as against pravapato in Man., which is obviously incorrect.

9. nbsp;nbsp;nbsp;After having gathered it (the hair) up, a friend joins it onto a lumpnbsp;of the dung of a red cow.

Cf. KGS XL. 14 {suhrt parigrahyan upyamanan haritagomaye samavaci-noti)^^), VGS IV. 13 (daksinato mdtdnya vavidhavdnaduhena gomayend-bh�migatdn ke�dn parigrhnlydt), AGS 1. 17. 11, HGS II. 6. 12 sq, JGS 1. 11 (kesdms ca darbhapinj�llsesdms cdnaduhe gomaye �bh�mispxste nidadhyddnbsp;brdhmanasya purastdt pascdd itarayor varnayor) and BhGS I. 28.

10. With the verse: Having shaved the hair of king Varuna,nbsp;Brhaspati, Savitr, Visnu and Agni did not find(?)nbsp;a great place for it, where they could put it down,nbsp;between heaven and earth, between the waters andnbsp;the sun (?)!*), he addresses the hair when it is carried away innbsp;north-easterly direction.

Cf. for this s�tra and this verse KGS XL. 15 (prdgudlclm (kesdn) hriya-mdndn anumantrayate); VGS IV. 21 uses this verse for another purpose, see under s�. 11 below.

pada c �undhi stands for �unddhi, an imper. pres. (- dh - has been written in stead of -ddh-, see Wackernagel, Ai. Gr. I, � 98); KGS XL. 12 andnbsp;PGS II. 1. 19 have sundhi, AGS I. 17. 16 and Mp II. 1. 7 �unddhi, VGS IV.nbsp;17 sundha (a misprint?); AV 1. c. has sumbhan (mukham); the v.1. sumbham isnbsp;a gerund according to VV I, p. 162, � 250.

12) See for this verse KGS XL. 13, VGS IV. 14 and TBr II. 7. 17. 2.

1�) The comm, explain: haritagomayena sammi�rlkriya piridlkaroti (Dev.), tan drdragomaye eklkrtya sthdpayati (Br.), mi�rayitvd pindam karoti (Ad.).nbsp;11) See for this verse HGS II. 6. 12, Mp II. 1. 8, KGS XL. 15, VGS IV. 21.nbsp;In pada c mahatam as Man. has it is a corruption for mahat in Van (HGS,nbsp;Mp and KGS read bahudhd); in the same pada na vinddn as Man. has it is anbsp;corruption for anvavindan in KGS and VGS (HGS vyaicchan). The readingsnbsp;apasyuh (MGS) and avasyuh (KGS) may be corruptions for apah suvah asnbsp;HGS and Mp have it (VGS has apa svah), see VV II, � 833.

� Translation I. 21. 11�14 �

11. nbsp;nbsp;nbsp;�The wife (i. e. the boy�s mother?) should put (the lump of cowdungnbsp;with the hair) in a place rich in trees, plants, etc.�, according to Sruti.

Cf. VGS IV. 21: ... . uttarapUrvasyam grhasya m�syam antara gehat pala-dam ca nidadhyad arikte vd vapane^^), KGS XL. 16: arikte paryasresayata iti srutih i�), 3GS I. 28. 23: prdgudlcydm disi bahvausadtiike dese �pdm va samlpenbsp;kesdnnikhananti, PQS 11. 1.23, KhGS II. 3. 31: aranye kesan nikhaneyuhnbsp;(see GGS II. 9. 26 sq, BhGS 1. 28), HGS II. 6. 12: gostha udumbare darbha-stambe va nikhanati, JGS I. 11: dhanyapalvale gosthe vd kesdn nikhanet.nbsp;Our comm, explains the word arikte by: dhdnyddipUrne, see Dev. on KGSnbsp;1. c.: ddrvdlatdvanaspatiprabhrtau iltapradese.

I have been unable to identify the �ruti-text mentioned both in Man. and Kath. 17)

12. nbsp;nbsp;nbsp;He gives a choice part of his possessions i�) to the kartr (of the ceremony, i. e. the priest); to the barber (he gives) a dish filled with se-samum-seeds, round which fine threads are twisted (?).

For the words paksmagudam tilapi��lam see KGS XL. 18 paksmagunam tilapesalam and VGS IV. 23 paksmagunam tilapisitam; the comm, on KGSnbsp;1. c. explain it by: sUksmair Qnigunair(7) vestitam tilapdtram �dish withnbsp;sesamum-seeds round which fine threads are twisted� (Dev.) and (paksmagunam) aurnagunavestitam tilapdrnam sardvam (Ad.); a word pislla �dish�nbsp;occurs in SBr, pi�ilamdtra occurs in a comm, on ApSS. i�)

See also for the barber�s reward SGS I. 28. 24: ndpitdya dhdnyapdtrdni, cf. ibid. 6 vrlhiyavdndm tilamdsdndm iti pdtrdni p�rayitvd.

Godana The ceremony of the shaving (of the boy's) beard

13. With the same ceremonial (is performed) in the sixteenth year thenbsp;shaving of (the boy�s) beard, or (this shaving is performed) whennbsp;he is going to study the Agni (-cayana-part of the MS); �Agni belongsnbsp;to the Godana according to the Maitrayanlyas�, so Sruti says.

For this Godana-ceremony in general see Hillebrandt, Rit. Lit., p. 50. Several Gjhya-texts deal with this ceremony, in the same way as Man.

1�) A comm, on VGS explains: pdrne btidnde niksipet.

1�) Kath. �s reading parydsresayati probabiy indicates that Man.�s patny dslesayed is corrupt, the comm, (on KGS) unanimously giving a friendnbsp;(suhrt, cf. HGS II. 6. 12 yo �sya rdtir bhavati) as the subject of this s�.; seenbsp;also under sfl. 9 above.

17) Our comm, gives only vague indications: srutigrahanam ddardrtham and punah punah srutigrahanam kurvan samskdrdndm vedamdlam smaranamnbsp;iti darsayati.

1�) For vara see I. 11. 27.

1�) Both references after Monier-Williams� Dictionary.

� C�dakarma

does, in connection with and after the example of the c�dakarma, see e. g. AGS I. 18. 1, �GS I. 28. 18 sqq, GGS 111. 1. 2; KGS XLIV. 1^ and VGSnbsp;IX. 1�5 on the other hand deal with it separately, after the treatmentnbsp;of the caturhautrka (see MGS I. 23. I sqq) and the upanisadarhdh resp. (seenbsp;MGS I. 7. 1 sqq).

The words agnim vadhyesyamdnasya are also to be found in VGS IX. 1; KGS XLIV. 1 has agnau va samapte. In all these cases the word agni meansnbsp;agniciti (or agnicayana) �the construction of the altar�, resp. those passagesnbsp;from the Samhitas (MS 111. 1. 2 : 2. 13 sqq; KS XIX. 1 sqq as far as XXII.nbsp;14 : 70. 19, see footnote below) which deal with this construction, ^o) Thusnbsp;Kath. on the one hand and Man.-Var. on the other differ in prescribingnbsp;the goddna-ceremony after or before the study of the agnicayana.

The following words in Man. agnir godaniko maitrdyanir iti srutih are to be compared with agnigoddno maitrdyanih in Var. i. c. Both expressions are farnbsp;from being clear. The commentaries do not offer much help.

We can only give an approximate explanation: Agni belongs to the Goddna according to the Maitrayaniyas, (this probably means, �as it is said in thenbsp;Maitrayan�ya-Brahmana�, which work has been lost, see B^S XXX. 8,nbsp;p. 401, 1. 11 in Caland�s edition), thus according to �ruti (these words arenbsp;omitted (?) in Var.) and therefore the study of the Agnicayana is to benbsp;preceded by the Goddna�. It is also noteworthy that �by the followers of thenbsp;Samaveda the ceremony of the Goddna .... was connected with theirnbsp;system of Vratas; the undergoing of the Goddna-vrata enabled the studentnbsp;to study the P�rvdrcika of the SV�^i), see JGS I. 16 sqq, GGS 11. 1. 28nbsp;where a series of different vratas is enumerated, see Hillebrandt, p. 56 sq,nbsp;Oldenberg, SBE XXIX, p. 78 sqq on SGS II. 12. 1.

That this statement does not only hold good for the Samavedins, is proved by Kath. which also admits the goddna in the Vrata-system see also Var.nbsp;(above); Man. I. 23 deals with a number of diksdh �consecrations� or vratas,nbsp;which introduce and accompany the study of speciai passages of the Sarn-hita; in 1. 4. 12 sqq we find similar precepts (see our remarks); Man. thusnbsp;divides among different chapters sOtras which intrinsically belong together. ^3)

14. He shaves off (the hair of his beard) with the verse: May Aditi shave off his beard, etc., and substituting {�hair�) by �beard�,nbsp;and with the verse: Purify his face, etc., and substituting (�ftead�)nbsp;by �face�.

�) Cf. also Ad. on KGS 1. c.: buhvistake hiranyagarbhdnte pathita ity arthah; in a footnote Caland says: �Bahvistake is apparently a designation of thenbsp;agnicayana part of the Yajur Veda�.

21) nbsp;nbsp;nbsp;Oldenberg, SBE XXX, p. 69 on GGS III. 1. 1.

22) nbsp;nbsp;nbsp;The comm, on KGS XLIV. 1 are not unanimous: sodase varse . . .nbsp;brahmacdrind goddnasamjnam vratam kartavyam (Dev.), but Ad. says:nbsp;naitad vedavratam, kesavdpanam evdsmin kdle vidhiyate.

22) See our comm, on 1. 21. 14: goddnam uktam diksdsu madhye c�ddkaranena goddnam vydkhydtam iti vaktavyam sydt.

Translation I. 22. 1�5 �

See for the verses used in this sfl. the sfltras 3 and 7 above.

In other texts other parts of the body are also shaved, see Hillebrandt, p. 50 and JGS I. 18: sarv�ni lomanakhani vapayec cchikavarjam ity aud-gdhamanih.

I. 22 Upanayana The initiation of the student

See Hillebrandt, Rit. Lit., p. 50 sq, Keith, Religion, p. 369 sqq.

1. nbsp;nbsp;nbsp;The initiation of the student (takes place) in the seventh or ninthnbsp;year.

See Hillebrandt, p. 50 and KOS XLI. 1 sqq (saptame varse brShmanasyopa-yanam, navame rajanyasya, ekddaie vai�yasya) VGS V. 1 {garbfidstamesu^) brahmanam upanayet sasthe saptame pancame vd, tato garbhaikdda�esunbsp;k^atriyam, garbhadvdda�esu vai�yam), JGS I. 12 {saptame brahmanam upa-naylta, pancame brahmavarcasakdmam, navame tv ayuskdmam, ekdda�enbsp;ksatriyam, dvddase vai�yam; ndti soda�am upanayita prasrstavrsano hynbsp;esa Vfsallbh�to bhavatUi, �for (in this case) his testicles are destroyed, henbsp;becomes equal to a ��dra, it is said in holy tradition�.

Man.�s precept is very simple and makes no distinction between the three castes, see under I. 22. 7 and 11 below.

2. nbsp;nbsp;nbsp;He�) murmurs the verse; With him, who has come hither,nbsp;we have come together; may he in the first placenbsp;drive away (our) pain; may we, being unhurt, walknbsp;for the sake of prosperity with him who goes(?) innbsp;all directions; (may he walk) for the sake of prosperity until (he returns to) his house ^), when he meetsnbsp;(his future student), whose hair has been shaved off, who isnbsp;washed, (whose eyes are) anointed, (whose face is) anointed, who isnbsp;adorned and who is invested with the sacred thread.

See Hillebrandt, 1. c. and KGS XLI. 5 (sndtoptake�e), VGS V. 6 {paryup-tinam sndtam abhyaktasirasam), JGS I. 12 (sndtam aiamk^tam aktaksam krtandpitakrtyam). For the word yajnopavitind, see Ad. on KGS XLI. 8nbsp;and Caland�s footnote.

1) See e. g. AGS 1. 19. 2 and elsewhere.

�) Cf. KGS XLI. 4 d soda�dd brdhmanasydnatikrama a dvdvim�dd rdjanyasyd caturvimsdd vai�yasya and VGS V. 3 prdk soda�dd varsdd brdhmanasyd-patitd sdvitrl .... etc. ata �rdhvum patitasdvitrikd bhavanti naindn yd-jayeyur nddhydpayeyur na vivaheyur na vivdhayeyuh.

�) I. e. the teacher.

*) This verse occurs in HGS I. 5. 1, Mp II. 3. 1, Mbr I. 6. 14. In pada b HGS and Mp read pra su mrtyum yuyotana, Mbr pra sumartyam yuyotana asnbsp;against prathamam artim yuyota nah in Man.; in pada d the other textsnbsp;read caratdd iha (or ayam) as against caratd di�ah in Man.; this is clearlynbsp;a corruption, see for similar cases VV II, p. 386, � 837.

� Upanayana �

3. nbsp;nbsp;nbsp;Then he gives him (i. e. the student) a garment; having made himnbsp;put on this new garment with the verse; The divine women,nbsp;who spun, who spread, who wove, who drew out onnbsp;both sides the ends (of the garment), may these goddesses wrap you up into old age, blessed with lifenbsp;put on this garment�), having grasped him from behind �), having offered the two Agharas and the two AjyabhSgas, havingnbsp;poured sour milk into the remainder of the butter, he causes himnbsp;to eat from this (mixture of ghee and sour milk) with the verse:nbsp;I have commemorated Dadhikravan, the victorious,nbsp;booty-winning horse; may he make our mouths sweetsmelling, may he prolong our life-times.�)

For the new garment see Hillebrandt, I. c., KGS XLl. 5�6, VGS V. 9, JGS I. 12, where three different verses yathavarnam �according to (the student�s) caste�, are prescribed.

For the eating see VGS V. 6 dadhnah kumaram trih prdsayet, the causative form, which we also expect in our text instead of the form prdsnSti, thenbsp;subject of the whole sfl. being the teacher.

4. nbsp;nbsp;nbsp;�Who are you by name?� (the teacher) says.

5. nbsp;nbsp;nbsp;After he has said his name, he (i. e. the teacher) pronounces his name,nbsp;whilst taking his hand with the verse: By the impulse of godnbsp;Savitj, with the arms of the two Asvins, with Pflsan�snbsp;hands I seize your hand, N. N., while his (i. e. the students)nbsp;face is turned eastward and his (own) face is turned westward, whilenbsp;he (i. e. the teacher) is standing upright and the student is sitting,nbsp;his right (hand), which is directed upwards, with his (own) right (hand),nbsp;which is directed downwards, his (hand) which is not empty, withnbsp;his (own hand) which is not empty �); while pronouncing (in turn?)nbsp;the words: Savitr has seized your hand, N. N. � Agninbsp;is your teacher � God Savitr, this is your student.

�) See I. 10. 8.

�) MS I. 5. 1 : 66. 6�7.

�) Cf. I. 10. 14 (pdnigrafiana); Dev. on KGS XLl. 16 says: vivahoktavidkind. See also JGS I. 12; tdv anjall kuruta uttarata dcdryas tarn anyo �dbhih pQ-rayen nisrdvenetarasya puramm ��each joins his hands together, palmsnbsp;upwards, the teacher holding his own hands above those of the student;nbsp;the hands of the teacher should be filled with water by some other person,nbsp;so that by the trickling down of that water the hands of the other (i. e.nbsp;the student) are filled.�

Translation I. 22. 5�9

protect him, may he not pass away�) � Whose student are you? � You are the student of breath � Whonbsp;initiates you (and) whom? �To�Whom��) shall I consign you � To whom shall I consign you?�To thisnbsp;one I consign you � To Bhagal consign you� To Arya-man I consign you � To Savitr I consign you � Tonbsp;Sarasvatl I consign you � To Indra and Agni Inbsp;consign you � To the All-Gods I consign you � To allnbsp;the gods I consign you, he consigns (him, i. e. the studentnbsp;to the deities mentioned above).

See for this s�. e. g. AGS I. 20. 4 sqq: .... devasya tvd savituh, etc., pd-

nim .... grhnlydt, savitd tvd, etc.....dvitlyam, agnir dcdryas tavdsdv

iti trtlyam, ddityam Iksayet deva sdvitar esa te . . mrtety dcdryah, KGS XLI. 15 sqq: ko ndmdslty ukte �bhivddane^^) prokte �sd aham bho iti pratydha; devasya tvd savituh .... grhndmy asd upanaye �sau, savitd te hastam agrahld,nbsp;agnir dcdryas tava, kas tvd kam upanaye �sau, kdya tvd paridaddmi, kasyanbsp;brahmacdry asi (iti?), prdnasya brahmacdry asmlti pratydha, prajdpatayenbsp;tvd paridaddmi, devdya tvd savitre p., brhaspatdye tvd p., deva savitar esa tenbsp;brahmacdrl tarn gopdyasva dlrghdyuh sa md mrta, agniputraisa te vdyupu-traisa te sUryaputraisa te visnuputraisa te brahmaputraisa te brahmacdrlnbsp;tarn gopdyasva dlrghdyuh s. m. m., brahmacdry asi apo �sdna karma kurunbsp;divd md susupslh vdcam yaccha.

These quotations offer sufficient evidence to make us conclude that Man.�s text in the second part of this s�. is short and probably not complete.nbsp;Indications as contained in Hath. (e. g. the personal endings of the verbnbsp;upa-nl-: upanaye in Kath. as against upanayate in Man., the intercalationnbsp;of the word iti, etc.), that a dialogue is held between the teacher and thenbsp;student, are lacking in Man.; Var. has no parallel.

6. While touching the place of his (1. e. the students) heart, he murmurs: You are the knot of Brahman, may it not be freed from you^i); (while touching) the place of his breath (henbsp;�) The form vrtat must be an injunctive aor.; AOS I. 20. 7 and KGS XLI.nbsp;17 read mrta.

�) For kdya tvd paridaddmi see Upanayana-brahmana, p. 491: ko vai pra-jdpatih; prajdpataya evainam tat paridaddti.

1�) See Hillebrandt, p. 55 and MGS I. 18. 1.

Knauer reads: sa te md visrasat; a number of MSS have: visramsa�-, cf. kgs XLI. 13 md visramsa (with the precept granthim krtvd in the girdle),nbsp;JGS I. 12 md visrasa which is followed by amrta mrtyor antaram kuru andnbsp;the precept: ndbhidesam drabhya; VGS V. 21 only has: brahmano granthirnbsp;aslti ndbhidesam (sc. anvdrabhya japet).

� Upanayana �

murmurs); You are the knot of breaths, (may it not be freed from you), i*)

7. nbsp;nbsp;nbsp;With the verse: A protector of right, a helper in mortification, a slayer of goblins, an overpowerer of foes,nbsp;do you, O blessed One, surround us from all sides;nbsp;maywe whowear you not perish, 0 fortunate girdle^�),nbsp;he (i. e. the student) takes (from the hands of the teacher) a broad,nbsp;threefold girdle made of Munja-gfass.

KGS XLI. 11 connects this verse with the precept: .... vacayan mekha-lam abadhnlte, the teacher being the subject, see VGS V. 7, JGS 1. 12. According to the majority of the Gyhya-texts the girdles are different for anbsp;Brahman, Ksatriya and Vaisya, see Hillebrandt, p. 52 and KGS XLI. 12:nbsp;maunjitn trivrtam brahmanaya prayacchati, maurvlm dhanurjyam rdjanyaya,nbsp;sautrlm vaisyaya, VGS V. 7: maunjlm trigumm trih parivltam mekhaldmnbsp;.... etc. as Kath., but: sdnlm vai�yasya; JGS I. 12 also mentions threenbsp;different girdles {muhjamisrdm tamallm vaisyasya), but continues; mauhjimnbsp;vd sarvesam, cf. GGS II. 10. 14. See for this girdle also I. 1. 2.

8. nbsp;nbsp;nbsp;With the verse: Young, well-dressed, girded, he has comenbsp;(to us); he becomes still more beautiful, being bornnbsp;(again?); the wise kavis initiate him, stirring goodnbsp;thoughts, loving the gods in their minds^�^), he (i.e. thenbsp;teacher) ties the girdle round him thrice, from left to right.

See for parallels �GS II. 2. 1, GGS 11. 10. 37, HGS I. 4. 4, etc.

9. nbsp;nbsp;nbsp;He makes three �male� knots, (in this girdle).

The words pumsah granthln are not clear; see what has been said in connection with pumdmsam granthim in I. 11. 5.

Cf. also e. g, 8GS II. 2 2: granthir ekas, trayo �pi vd, api vd panca, HGS I. 4. 5; uttarato ndbhes trivrtam granthim krtvd daksinato ndbheh parikarsati.

See HGS I. 5. 12, followed by sa md visrasah, Mbr I. 6. 20 (GGS II. 10. 28: anantarhitarp, ndbhidesam abhimrset), VGS V. 21 followed by sa mdnbsp;visrasad and hrdayadesam anvdrabhya japet.

There are several variants: in a JGS I. 12, Mp II. 2. 10 read paraspl, Mbr 1. 6. 28 parasvl (see VV. II, � 198: �may be a case of dissimilation fromnbsp;initial p-�.) as against tarutrl in Man. and KGS XLI. II; in c Man. readsnbsp;with Mbr KGS and VGS V. 7 samantam as against samantdd in JGS; in c Man.nbsp;reads with JGS abhiparyehi as against anuparyehi in VGS, anuparehi in KGS.nbsp;1��) MS IV. 13.1 : 199. 13�14.

1^) Our comm, explains: pumsa iti napumsakanivrtiyarthah napumsakasya bhavati; anye tu granthivisesanam sabdam dcaksate-, vestitdn granthln vat-sapdsdn vd karoti brahmacdri dddnasambandhdt.

� Translation I. 22. 10�13 �

10. nbsp;nbsp;nbsp;When the girdle is tied round him, he murmurs the verse: Thisnbsp;(girdle), guarding (me) from slander, purifying mynbsp;ancient caste, granting strength for exhalationnbsp;and inhalation, has come (to me), the propitious goddess; O blessed girdle, may we not perish (I)^�); (thenbsp;teaeher should murmur the verse): May he (?) establish yournbsp;heart in my will; may your will follow my will; maynbsp;you rejoice in my word with your whole mind; letnbsp;Brhaspati join you to me (H). ^�)

KGS XLI. 9 uses the second verse with the precept: nabhide�ad �rdhvam pdninonmdrsti, cf. JOS I. 12 daksinam amsam anvavamrsya .... hrdaya-de�am drabhya (in the verse we find the reading mayi (Man. has mama)nbsp;vrate hrdayam te astu), PQS II. 2. 16 (same precept), AGS 1. 21. 7 hrdayadesenbsp;�syordhvangulim pdnim upadadliati, SGS II. 3. 5�4. 1.

There are no indications at all which point to a similar use of this verse in our S�. We therefore accept Knauer�s suggestion (note a. 1.) that the sfl. should

be completed by the verb japati (cf. the comm.....ity acdryo japati pita

vd), see for an analogous case II. 1. 14. The first verse is to be murmured by the student, the second one by the teacher or the student�s father.

11. nbsp;nbsp;nbsp;After having handed over to (the student) a staff of wood of a treenbsp;fit for sacrifice and the skin of a black antilope, he makes him worshipnbsp;the sun while pronouncing the verses: 0 road-lord of the roads,nbsp;may I reach the end of this best road succesfullynbsp;(I) 1�) � That eye, which is created by the gods, whichnbsp;rises bright in the east, may we see it a hundrednbsp;autumns; may we live a hundred autumns, may we hearnbsp;a hundred autumns, may we speak a hundred autumns,nbsp;may we be undejected a hundred autumns and morenbsp;than a hundred autumns (II) ^�) � The wisdom (whichnbsp;1�) There are many varr. in this verse: in b KGS XLI. 11 and VGS V. 7nbsp;read with all other texts pavitrum �as a purifier� as against purdnam (?) innbsp;Man., see Caland, Versl. en Med. etc., p. 495(see under sO. 13 below); in c Man.,nbsp;KGS and VGS read dbhajantl as against dharantl (Mbr 1. 6. 27) or dbharantlnbsp;(Mp II. 2. 9); in d Man. reads with VGS sivd as against sukhd in KGS.nbsp;1�) See for this verse I. 10. 13, where we read (in d) prajdpatis as againstnbsp;brhaspatis here.

^�) For adhvdndm adhvapate see p. 66, footn. 11; in b we have to read svasty asya- in stead of svastasya-, see VGS V. 30.

^�) Cf. MS IV. 9. 20 : 136. 4�5; Knauer already remarked that our s�. does not give this verse in accordance with MS, cf. HGS 1. 7. 10.

It is noteworthy that in KGS XLI. 14 (see XXIV. 11, XXV. 43) this verse is cited pratlkena though it does not occur in our KS. Was it perhaps contained in a Mantrddkydya?, see Caland, Introd. p. VI sq.

Upanayana �

dwells) in the Apsarases, the intelligence (which dwells) in the Gandharvas, the divine and human (?)nbsp;wisdom, may they both enter into me here (111).�)

Hillebrandt, p. 52 gives details about the kind of wood, from which the student�s staff is to be made; KGS XLI. 22 20), JGS 1. 12 21) and VGS V. 27nbsp;prescribes three different kinds of wood for the three castes.

The same remark holds good for the skin, see Hillebrandt, p. 51 sq, KGS XLI. 132^) and JGS I. 12 2^); VGS V. 9 only mentions a krsnajinam (carma).nbsp;The worshipping of the sun is also mentioned in KGS XLI. 14 and VGSnbsp;V. 15.

12. nbsp;nbsp;nbsp;After having led him round (the fire) with his right side turned to it,nbsp;he makes him step onto a stone to the west of the fire, while pronouncing the verse; Come, step onto (this) stone; be firmnbsp;like a stone; may all the gods make your life-timenbsp;a hundred autumns. ^4)

This ceremony also occurs in other texts, cf. e. g. JGS 1. 12, HGS 1. 4. 1 sqq, ApGS 10. 9, KGS XLI. 8; Var. does not mention it.

See also 1. 10. 16.

13. nbsp;nbsp;nbsp;After having strewn a large (layer of Darbha-grass) to the west ofnbsp;the fire and having sat down (upon it) with his legs folded undernbsp;him(?), whilst sitting with his face turned eastward, he makes himnbsp;(the student), who sits with his face turned westward, repeat thenbsp;Savitri-verse in Gayatrl-metre, according to others however also(?)nbsp;in Tristubh-metre, according to others however also(?) in Jagatf-metre; (he makes him repeat this verse) after having said: Om!,nbsp;together with the Vyahrtis.

KGS XLI. 18 reads padas c�d: daivl manusye yd medhd sd mdm dvi-satdd iha, cf. JGS 1. 12, Mp II. 4. 6, HGS 1. 8. 4, VGS V. 30.

20) nbsp;nbsp;nbsp;It runs: pdldsam dandam brdhmandya prayacchaty dsvattham rdjanydyanbsp;naiyagrodham vai�ydya; VGS interchanges the last two kinds of wood.

21) nbsp;nbsp;nbsp;It runs: dandam .... prdnasammitarn pdldsam brdtimanasya bail-vam brahmavarcasakdmasya naiyagrodham rdjanyasyaudumbaram vaisyasyanbsp;pdldsam vd sarvesdm.

22) nbsp;nbsp;nbsp;Aineyam carma brdhmandya prayacchati vaiydghram rdjanydya rau-ravam vaisydya.

23) nbsp;nbsp;nbsp;Brdhmanasyaineyam uttaram rauravam rdjanyasydjam vaisyasyaineyamnbsp;vd sarvesdm.

21) For this verse see KGS XLI. 8, JGS I. 12 {imam asmdnam drohasva, etc.). In other texts e. g. AGS I. 7. 7, PGS 1. 7. 1, GGS II. 2. 4 it is used at thenbsp;asmdropana (see MGS 1. 10. 16) in the marriage.

Translation I. 22. 14�17

This S�. deals with the learning of the Savitri-verse, for which see Hille-brandt, p. 53 sq.

The first part of it is elucidated by a passage from the Upanayana-brahmana (see Caland, Versl. en Med. Kon. Ac. v. Wetensch., Afd. Lett., Reeks V,nbsp;Deel 4, Amsterdam, 1920, p. 492) which runs as follows: mahad upastlryopa-sttiam krtvd pran dslnah pratyann aslndyanvdha.

The following passages from other Gfhya-texts may be compared: KOS XLI. 20 paicad agner darbhesu pran asinah pratyann aslndya tat savitur itinbsp;sdvitrlm trir anvaha, VGS V. 23 sqq pascad agner darbhesUpavisati daksinatasnbsp;ca brahmacart (23) adhlhi bho ity upavisya japati (24) prabhujya daksinamnbsp;jamp;num �) pdnl samdhaya darbhahastav om ity uktvd vyahrtlh sdvitrlm cdnu-brUydt .... (25) tat savitur varenyam iti gdyatrlm brdhmandya, a devo ydtunbsp;savitd suratna iti tristubham ksatriydya, yunjate mana iti jagatlm vaisydya (26).nbsp;The precept for learning three Savitri-verses in different metres accordingnbsp;to the three castes is also mentioned in SGS II. 5. 4�-7, PGS II. 3. T�9;nbsp;PGS ibid. 10 says however that the SavitrT-verse in Gayatri is allowednbsp;for all castes. It is uncertain whether our text also makes this differencenbsp;between the three castes, the interpretation of the words api hy eke beingnbsp;difficult. The comm, on Kath. seem to point to a distinction between thenbsp;castes. ^�) See also 1. 2. 3.

For the meaning of the use of the word vydhrtibhih in our sfl. see e. g. ApGS 11. 11 sqq vydhrtlr vihrtdh pddddisv antesu vd, tathdrdharcayor uttamdmnbsp;krtsndydm 2^), where an allusion is made to the division of the verse, whichnbsp;is dealt with in the following sfl. below. See also HGS 1. 6. 11, BhGS I. 9.

(While pronouncing the Savitri-verse) he should (first) divide it into three parts, then (again) into two parts (?), then he should put it together into one part; (i. e. he should pronounce the Savitri-versenbsp;first) by verse quarters (pada by pada), (then) by verse halves (hemistich by hemistich) and finally the whole verse.

There is an obvious parallelism between the two parts of this sfl.; the second part contains an elucidation of the first. For this second part see e. g.

2�) Cf. Upanayana-brahm., p. 429 tdm na tisthann anubr�ydn nordhvajnur dslno na vrajan.

2�) See Caland, p. 175, n. 2: �I am in doubt as to the question, if the text of our sfltra had not also a passage running somewhat like this: fn'sfuMawinbsp;rdjanydya jagatlm vaisydya.quot;

2��) Oldenberg, SBE XXX, p. 273 translates: �(When repeating the Savitri pada by pada he pronounces) the Vyahytis singly at the beginning or atnbsp;the end of the padas; in the same way (the first and second Vyahyti (?) atnbsp;the beginning or at the end) of the hemistichs; the last (Vyahfti, when henbsp;repeats) the whole verse.�

^�) It runs: tasmai sdvitrlm paccho �nvdha bh�s tat savitur varenyam bhuvo bhargo devasya dhlmahi suvar dtiiyo yo nab pracodaydt, atha dvitlyam dve canbsp;vyahrtl sdvitrlm cdrdharco, �tlia trtlyam sarvds ca vyahrtlh sdvitrlm cdna-vdnam.

Upanayana

AGS I. 21. 5, PGS II. 3. 5, GGS 11. 10. 39, KGS XU. 20 (paccho 'rdharcah sarvam antato), VGS V. 26, JGS I. 12, Upanayana-brahm. p. 492 2�) andnbsp;Hillebrandt, p. 52.

The general meaning of this sQ. is thus perfectly clear. The form avakrtya (Knauer�s emendation, the MSS reading avakrtvas) only offers difficulties.nbsp;One would expect an optative between avagrhnlydt and samasyet; B�ht-iingk suggested avaitam after the v. 1. avatdm in one MS. Perhaps dvakrtvah,nbsp;cf. astaukrtvah (Knauer, Einl. p. XLII), Printz, Zll V, 95.

15. nbsp;nbsp;nbsp;Because (it is said?) that he (the teacher) recites (the Savitrl-verse tonbsp;the student) on the morning after the third (night), after the secondnbsp;night, after the first night, after a year, twelve days, six days or threenbsp;days, therefore it is to be recited immediately, according to Sruti.

The period which has to elapse before the learning of the Savitri-verse varies according to the different texts, see Hillebrandt, p. 53 sq, JGS I. 12,nbsp;BhGS I. 9. The reading of our sfl. is not quite clear; it probably containsnbsp;in a corrupt version a polemic against other texts. See also Upanayana-brahmana, p. 492 1. 1 sqq.

16. nbsp;nbsp;nbsp;He gives as a choice part of his possessions��), a goblet and a garmentnbsp;to the kartr (of the ceremony, i. e. the teacher).

See KGS XLl. 25 (kartre varam dadati) VGS V. 39 {gurave brahmane ca varam uttarasangam ca (�an upper garment�) dadati) and Hillebrandt, p. 54.

17. nbsp;nbsp;nbsp;Whosoever is desirous of wisdom, him(?) he causes to say in the shadow of a Palasa-tree which is smeared with fresh butter: O glorious one, you are glorious; as you, O glorious one,nbsp;are glorious, thus make me, 0 glorious one, gloriousnbsp;(I) � As you are the preserver of the treasure of thenbsp;Vedas for the gods, may I thus become the preservernbsp;of the treasure of the Vedas for men (II).��)

See KGS XLI. 20�21 which reads: .... yas ca (this is better than yasya tu as Man. has it) medhakdmah syat (s�. 20; cf. Caland, p. 174, n. 5: ��Without the least doubt these last words belong to the next sentence, but as thenbsp;commentators are unanimous in connecting them with this sfl. (20), 1 havenbsp;29) It runs: tarn (sc. savitrlm) trir eva krtvo �nubruydt; trayah prandh: prdnonbsp;vydno �pdnas-, tan evdsmin dadhdti; tdm dvir eva krtvo �nubrdydd; dvau hi:nbsp;prdnas cdpdnas ca-, prdmpdnd evdsmin dadhdti; tdm sakrt samasyottamatonbsp;�nvdhaiko hi prdnah; prdrMm evdsmin dadhdti.

��) For vara see 1. 11. 27.

9^^) For the subject of this sfl. see Dev.: upanetre daksindm daddti brahma-cdrinah svdml pitd tadabhdve jyesthabhrdtrddih.

�2) See for these two verses: AGS I. 22. 21, Mbr. 1. 6. 31, BhGS I. 10, Mp II. 5. 1, VGS V. 27, KGS XLI. 21.

Translation I. 22. 18�23. 2 �

not deviated from their view.�) pala�am ekasaram dandam (this last word must have been alien to the original text, see Caland, p. 177, n. 2) navanltenS-bhyajya tasya chdydydm vacayati, etc.; the second verse is read in Kath.nbsp;as follows: yathd tvam susravo devandm vedasya nidhigopo �sy evam ahamnbsp;brahmanandm brahmano nidhigopo bh�ydsam.

18. nbsp;nbsp;nbsp;�He always recites (i. e. teaches to his student) one, two, three or allnbsp;these Vedas, whoni(?) he, thus knowing, initiates�, according to Sruti.

See KGS XLI. 24: adhlte haitesdm vedanam ekam dvau trln sarvdn vd yam evam vidvdn (!) upanayata iti srutih; this is a quotation from the Upana-yana-brahmana, p. 491. **)

19. nbsp;nbsp;nbsp;The rules for the studentship have already been explained.

Our comm, refers to I. 2. 6. See however KGS XLI. 27, where the comm, refer to ibid. I. 1 sqq �*), a passage which corresponds to MGS I. 1. 1 sqq.nbsp;It is this passage, which is also meant here; VGS VI. 1 gives the rules for thenbsp;studentship immediately after the upanayana.

20. nbsp;nbsp;nbsp;Then he begs food, first from his mother and other women who arenbsp;well disposed (towards him) or of as many (friendly disposednbsp;women) as there are in the neighbourhood.

See Hillebrandt, p. 55 and e.g. SGS 11. 6. 5 sq, AOS 1. 22. 6�7, PGS II. 5. 5�7, GQS II. 10. 43, VGS V. 28; catasrah sad astau vavidhava apraty-dkhydyinyah, mdtaram prathamam eke-, see also MGS I. 1. 2.

2P. The food he has gained by begging, he offers to his teacher.

This precept is common to the majority of the Gfhya-texts, see Hillebrandt, p. 55, VGS V. 29.

21**. �With his permission he should partake of it (himself)�, according to �ruti.

See e. g. �GS II. 6. 7: anujndto guruna bhunjlta; the precept is a common one.

I. 23 Diksas Observances

This chapter contains, as will be seen, several observances that are to be undertaken before the study of special sections of the ritual. It thereforenbsp;continues and completes the Vratani chapter (MGS I. I, see I. 4. 12 sqq);

^�) It runs: bh�r bhuvah svar ity dheman evasmai tat trlml lokdn annadydya prayacchaiibh�r iti vd ayam loko, bhuvar ity antariksam, svar ity asau loka;nbsp;imdn evasmai tat trln veddn annadydya prayacchatibh�r iti vd rco, bhuvarnbsp;iti yaj�msi, svar iti sdmdny .... etc.

�*) Cf. Ad.: mdrgavdsdh samhatakesa ity drabhydgnlndhandntam.

� Upanayana

Varaha even connects these two chapters closely (chapter VI contains the Vratamp;ni, chapter VII the Vedavratani).

1. Now the undertaking of the Caturhotr-observance which lasts one year (is to be explained).

See KGS XLIII. 1 sqq, VGS VII. 1 sqq; KGS XLIII. 3 also mentions other periods of time for this observance {sarnvatsaram astau masarn� caturo masdnnbsp;vd) and gives (ibid. 2) the following explanation: brahmacdrikalpem vratamnbsp;upaiti. See Ad. �s comm.: mdrgavdsdh samhatakesa ityddind vratam upaiti,nbsp;cf. MGS I. 1 sqq.

2. As obligatory actions (?) he should make oblations with the Caturhotr-formulae ^); together with oblations with the Saddhotr-formulae ^) (he should) finally (make) oblations with the Saptahotr-formulae. �)

See VGS VII. 2: . . . . caturhotfn svakarmano juhuydt saha pancahotrd saddhotra ca saptahotdram antatah. In our translation we followed this textnbsp;and took antatah (the opening word of the next s�tra in Knauer�s ed.) withnbsp;this S�. �)

This rite has previously been explained in MSS V. 2. 14. This seems also to be the case in Kathaka, see the comm, on KGS XLIII. 1: cdturhautrkam anya-trddhltam ihu srotriydh pathanti (Br.), c. anyatroktam (Ad.) and Caland�snbsp;footnote a. 1.

We may infer from VGS 1. c., which also mentions oblations with the Pan-cahotf-formulae �), that Caland�s remark ad ApSS XIV. 13. 1 ��) (see Keith, Introd. TS-transl., p. CXXV) is right: �Es scheint, dass mit den hier ge-nannten Caturhotrformeln auch die andern (die F�nf-, Sechs-, Sieben-

See MS I. 9. 1 : 131. 3: The earth (is) the Hoty, the sky the Adhvaryu, Tvasty the Agnidh, Mitra the Upavakty.

See TA III. 6. 1; they do not occur in our MS.

�) See MS I. 9. 1 : 131. 10�12: Mahahavis (is) the Hoty, Satyahavis the Adhvaryu, Acittapajas the Agnidh, Acittamanas the Upavakty, Anadhysyanbsp;and Apratidhysya the two Abhigaras, Ayasya the Udgaty.

^) The meaning of this word is not clear; Knauer reads svakarmario (vv. 11. -ne, -nati); in MSS V. 2. 14. 22 the same reading (v. 1. -nd) occurs.

�) See also Knauer, Introd., p. LII, where he takes antato with sfl. 2 with a reference to mSS VII. 2. 3. {caturhotfn hotd vydcaste saha saddhotrd saptahotdram antato). Cf. our comm.: saptahotdram antata iti vacandt.

*) See MS I. 9. 1 : 131. 7: Agni (is) the Hoty, the two Asvins the two Adhvaryus, Rudra the Agnidh, Byhaspati the Upavakty.

�) The Ap.-text runs: sarnvatsaram caturndm eko ndsnlydt tad vratam iti vijhdyate caturhotfndm anubruvdndsya, cf. KGS XLIII. 9 . . . . na caturbhihnbsp;sahdslta, na caturndm samaksam bhunjlta na caturbhih saha bhunjitaikatamonbsp;vd and MSS V. 2. 14. 21.

Translation I. 23. 3�15

und Zehnhotf-formeln *)) mit einbegriffen werden, cf. MS 1. 9. 6 : 138. 10 (cf. KS IX. 15 :117.11): brahmavadino vadanti yad eko yajnas caturhotdthanbsp;kasmdt sarve caturhotara ucyanta iti. Die Formein haben ihren Namen daher,nbsp;dass in jeder 4, 5 usw. mystische Opferpriester, meistens mit dem Hoirnbsp;als erstem, aufgezahit werden�. See also our comm, whose explanationnbsp;points to the same, and Hillebrandt, Rit. Lit., p. 165 sq. In an article entitlednbsp;�Cdtmhotrka, one of the newly discovered Parisistas of the Maitrayanlyas�nbsp;by Raghu Vira (JVS II, 1, April 1935, p. 91�103), an edition and translation is given of a Vardhasrauta-parisista (Baroda Oriental Institute, MSnbsp;11234). This text is closely parallel to M^S V. 2. 14 on which it throws somenbsp;new light. See e. g. the passage p. 95: karmddhyayanor vratani (MSS ibid. 21):nbsp;tribhih (saha?) samvatsaram nd�niyat, trayandm ucchistam na bhunjita,nbsp;tribhyo na prayacchet.

3. nbsp;nbsp;nbsp;After he has given up this observance (in the same way as he undertook it), he (i. e. the teacher) should make him repeat two chaptersnbsp;from the beginning. �)

4. nbsp;nbsp;nbsp;He should make oblations in the same way, when he gives up thisnbsp;observance.

5. nbsp;nbsp;nbsp;Now the undertaking of the Agni-observance, which lasts twelvenbsp;nights (and days is to be explained).

The comm, refers with the words agnim vadhyesyamanasyeti prasangad agnikl dlksSbhidhlyate, to MGS I. 21. 13, q. v. VOS VII. 4: athagnivratas-vamedhikl dlksd (see s�. 14 below) samvatsaram dvadasaratram vd.

6. nbsp;nbsp;nbsp;After having made eight oblations with the verses: Harnessingnbsp;mind first, etc. ^�), he makes six oblations with the formulae:nbsp;Purpose, Agni, impulse, etc. ^i) and a seventh with the verse:nbsp;Every mortal of the god, the leader, etc. ^�)

Cf. VGS VII. 5 which only prescribes the second series of six oblations.

�) See for the Dasahotf-formulae MS I. 9. 1 : 131. 1�3: (My) wish (is) the ladle, (my) heart the butter, (my) speech the altar, (my) thought thenbsp;straw, (my) intention the fire, (my) discernment the Agnidh, (my) lord ofnbsp;speech the Hotf, (my) mind the Upavaktf, (my) life the offering, (my)nbsp;Saman-(chant) the Adhvaryu.

�) I am not sure which two chapters are meant: perhaps MS. I. 9. 1�2; this prapdthaka is called in the colophon cdtmhotrka. The same difficultynbsp;occurs in the s�tras 7, 15, 23 and 25 below.

�) nbsp;nbsp;nbsp;MSnbsp;nbsp;nbsp;nbsp;II.nbsp;nbsp;nbsp;nbsp;7.nbsp;nbsp;nbsp;nbsp;1nbsp;nbsp;nbsp;nbsp;:nbsp;nbsp;nbsp;nbsp;73.nbsp;nbsp;nbsp;nbsp;8 sqq, see MGS 1. 6. 2.

11) nbsp;nbsp;nbsp;MSnbsp;nbsp;nbsp;nbsp;II.nbsp;nbsp;nbsp;nbsp;7.nbsp;nbsp;nbsp;nbsp;7nbsp;nbsp;nbsp;nbsp;:nbsp;nbsp;nbsp;nbsp;82.nbsp;nbsp;nbsp;nbsp;7�9, see MGS 1. 6. 2.

12) nbsp;nbsp;nbsp;MSnbsp;nbsp;nbsp;nbsp;II.nbsp;nbsp;nbsp;nbsp;7.nbsp;nbsp;nbsp;nbsp;7nbsp;nbsp;nbsp;nbsp;:nbsp;nbsp;nbsp;nbsp;82.nbsp;nbsp;nbsp;nbsp;10�12, see MGS I. 6. 2.

� Diksas �

7. nbsp;nbsp;nbsp;After he has given up this observance, he (the teacher) should makenbsp;him repeat eight chapters from the beginning.

This S�. is identical to VGS VII. 5.

8. nbsp;nbsp;nbsp;He should fetch water at dawn, noon and sunset, each time three jars.nbsp;Identical to VGS VII. 6, which adds (in s�. 7): trlm� ca samitpulan.

9. nbsp;nbsp;nbsp;He should lie down on the ground, which is separated (from himnbsp;only) by one single garment, or on ashes, dry cowdung or sand.

See VGS VII. 8 which however omits: ekena vasasantarhitayam (sc. bh�mai�).

10. nbsp;nbsp;nbsp;He should not descend into water.

See VGS VII. 9 and MGS I.l. 13.

11. nbsp;nbsp;nbsp;When (the time of the observance) is over, he should make him repeat the Vatsapra-hymn i^), after having offered a cake smearednbsp;with ghee.

See VGS VII. 10: samvatsare samapte (see under s�. 5 above) . sapram (as against vatsam in Man.) vacayet.

12. nbsp;nbsp;nbsp;Then he should cause Brahmins to partake of cakes smeared with ghee.

13. nbsp;nbsp;nbsp;In the same way he should make oblations, when he gives up thisnbsp;observance.

For the oblations see under s�. 6 above.

14. nbsp;nbsp;nbsp;Now the undertaking of the Asvamedha-observance, which lastsnbsp;twelve nights (and days is to be explained).

See VGS VII. 4 under s�. above.

15. nbsp;nbsp;nbsp;After having put reeds on the fire as fuel and having made oblationsnbsp;with the ninth chapter and having made him worship (the fire) withnbsp;the sixth chapter i�), he should make him repeat twenty-one chaptersnbsp;from the beginning 1��) when he gives up this observance.

Cf. VGS VII. 14 navamenSnavakem hutva da�amenopatistheta.

1�) Which chapters are meant? Perhaps MS III. 1. 2 sqq, see MGS I. 21. 13. 1*) RV X. 45.

^�) See for this �ninth� and �sixth� chapter MS 111. 12. 9 : 163. 7�9 and MS III. 12. 6 : 162. 7�11 resp.; the comm, gives these references.

16a) Which chapters are meant? Here there seems to be greater certainty: MS III. 12. 1 sqq as far as 21!

Translation I. 23. 16�27

16. nbsp;nbsp;nbsp;He should fetch meadow-grass at dawn, noon and sun-set for thenbsp;horse, with each time three bundles of fuel.

Cf. VGS VII. 15 asvaya ghasam udakasthanam udakam cabhyupeydt.

17. nbsp;nbsp;nbsp;He should lie on the ground, which is separated (from him only) bynbsp;one single garment or on ashes, dry cowdung or sand.

As S�. 9 above.

18. nbsp;nbsp;nbsp;After having addressed water with the four chapters: The plants,nbsp;etc. (I)�Together flow these, etc. (II) � May the fathersnbsp;purify me, etc. (Ill) � I honour Agni, etc. (IV) ^�), he shouldnbsp;perform the drenching (of the horse).

19. nbsp;nbsp;nbsp;In the same way he should make oblations when he gives up thisnbsp;observance.

20. nbsp;nbsp;nbsp;He should make him repeat the fourteen chapters beginning with thenbsp;words: Grass with teeth, etc.

With these fourteen chapters (MS III. 16. 1 sqq: 177. 7�192. 10, TS V. 7. II�24) are offered in the Asvamedha the different parts of thenbsp;sacrificed horse.

21. nbsp;nbsp;nbsp;When he is about to study the �secret doctrine�, (he offers) a Pra-vargya-oblation.

See VGS VII. 17: rahasyam adhyesyata pravargyah-, for rahasya see also MGS I. 7. 1. There seems to be a close relation between rahasya �upanisad�nbsp;and pravargya, see 1. c. Keith, Introd. TS - transl. p. CXXIV sq *.

22. nbsp;nbsp;nbsp;(This oblation is offered) according to the instructions given above.

The Pravargya-ritual is dealt with in MSS IV. 1. 1 sqq; the Gfhya text refers to the 8rauta text; see also MGS I. 4. 14.

23. nbsp;nbsp;nbsp;He should make him repeat twenty-five chapters from the beginning.

Cf. VGS VII. 18. Which chapters are meant? From the MS IV. 9. 1 sqq (Pravargya-mantras) or from the Rahasya-text, which we cannot identify?

24. nbsp;nbsp;nbsp;The Traividyaka-observance is described together with the initiation.

See KGS XLII. 1 sqq, VGS VII. 16, and Dev. ad KGS: tisrsu vidydsu vedatraydtmikdsu bhavam grahanarn prayojanam ca vratam tat traividyakam.

See for these four chapters MGS 1. 5. 5.

� Diksas

25. nbsp;nbsp;nbsp;He should make him repeat three chapters from the beginning (i. e.nbsp;one chapter from each of the Vedas?).

26. nbsp;nbsp;nbsp;The observances are now described; the observances are now described.nbsp;For the repetition of this sfl. see sfl. 27.

27. nbsp;nbsp;nbsp;He loosens the girdle with the verse: Loosen up the uppermost tie, O Varuna, from us, down the lowest, offnbsp;the midmost; then may we, O son of Aditi, be guiltless in your vrata unto Aditi.^�)

This S�. seems to be out of place here. The repetition of sfl. 26 moreover seems to indicate the end of a chapter, i�)nbsp;17) See MS I. 2. 18 : 28. 8�9.

1�) For a similar repetition of a whole sfl. see I. 6. 4.

Translation II. 1. 1�7 �

The damping of the fire (for averting its evil

This rite which forms part of the ceremonial for the dead has been treated in detail by Caland in his �Altindische Todten- und Bestattungsgebrauche�,nbsp;Verb. Ak. v. Wetensch., Afd. Letterkunde, N. R., Deel I, No. 6, Amsterdamnbsp;1892, p. 113 sqq.

Caland (p. Xlll) characterizes it as �eine Handlung, welche den Zweck hat die Hinterbliebenen von der Ber�hrung mit dem Todten und dem Todenbsp;endgiiltig zu befreien�.

Cp. the following texts: KGS XLV, KausS 69. 1�72. 18, AGS IV. 6, Kat8S XXI. 4. 20�21. 5.

1. nbsp;nbsp;nbsp;A person whose father is dead should consider the �house-fire� asnbsp;�marriage(-fire)�.

This s�tra is not quite clear. It may refer to the case of the kindling of a vaivahika (audvahika) or aupasana fire without a marriage having preceded.nbsp;In this case no fire was carried along at the domum deductio^) (see HGSnbsp;I. 22. 2) and the house fire is therefore to be considered, in default of anbsp;marriage-fire, as the vaivahika or aupasana fire, cf. KausS 69. 1, GGS 1.1. 12.

2. nbsp;nbsp;nbsp;After the death of their father, at a different place from this (place?)2),nbsp;they (the sons of the dead) should rouse a fire by kindling it, onnbsp;a knot-day, in the bright half of the month, under an auspiciousnbsp;naksatra, but not on the ninth (tithi of the month).

The subject of the verb jagarayeyuh probably are the sons, or the eldest son and the priest, of the dead man. In other texts the eldest son alonenbsp;kindles the new fire, see Caland, o. c., p. 116, n. 414, who also refers tonbsp;KGS XLV. 2: paramesthimarane^) putrasydgnisamddhanam. It appearsnbsp;from KGS XLVl. 1 (�ucir bh�tah pitrbhyo dadydt, see Caland, 1. c., n. 412)nbsp;that the kindling of this fire takes place during the asauca-period. I havenbsp;been unable to find any parallels for the time prescribed for the kindlingnbsp;of the fire; AGS IV. 6. 1 mentions a day of full-moon, cf. KausS 69. 2.nbsp;See also s�. 15�16 below.

3. nbsp;nbsp;nbsp;Being washed, (pure?), wearing new garments,

Caland, GGA 1898, p. 63 proposed to read: sndtau and ahatavdsasau, which are both variae lectiones of Knauer�s snatah and -vdsdh and considerednbsp;�udr to be an interpolation, see II. 6. 3. Which two persons are meant, isnbsp;not clear. The comm, b (Knauer�s ed. p. 110) says: abate vasasl nave ubhayornbsp;dampatyor(!) bhavatah.

^) See MGS I. 13. 17 for the fire which is taken along at the domum deductio. *) The words anyatra tatah are not quite clear.

�) Dev. says: paramesthl svdml, i. e. �the leader of the family�. See Oldenberg, SBE XXX, p. 14, n. 12 (GGS 1. c.)

Santikarma

4. nbsp;nbsp;nbsp;restraining their speech and having the two aranis in their hands,nbsp;they rouse (it).

5. nbsp;nbsp;nbsp;After having ground unhusked grains of barley, before it has becomenbsp;day, he frequently stirs this meal, which is unsupported{?), (in milk)nbsp;with a piece of sugar-cane.

For aksatan yavdn etc., cf. KGS XLV. 5 {mdsakanamanthena) and KausS 70. 12, 71. 6.

The comm, explains avakdse by: upavyasasi, see KGS XLV. 4 d kdlam upavyusam �by the time it becomes day� and AGS IV. 6. 2 purodaydd.

As for andlambam, we find a note of Caland�s, written in the margin of Knauer�s Index of Words (p. 160), which runs as follows: absol. zu d-lamb-,nbsp;�zonder aan te vatten�; Monier-Williams� Diet, translates, after p. w.:nbsp;�without support�, an adj. with mantham, a translation which agrees withnbsp;the Man.-comm., who says: avalambanarahita. In my opinion this lastnbsp;interpretation is slightly preferable. The word seems to indicate that thenbsp;meal is put on the ground without any intermediary support.

6. nbsp;nbsp;nbsp;While pronouncing the verse: We invoke golden-handednbsp;Savitr, Vayu, Indra, Prajapati, the All-Gods and thenbsp;Angirases; may they appease this flesh-devouringnbsp;fire, ^) he pours the mixture of meal and milk into the (old) fire.nbsp;See KGS XLV. 5: mdsakanamanthenaudumbarena kamsendgnim samayed etc.

7. nbsp;nbsp;nbsp;While pronouncing the verse: May king Soma divide thenbsp;two fires by putting them asunder; may(the fire) whichnbsp;carries the oblations to the gods, be here and maynbsp;(he?) remove the flesh-devouring fire^), he spreads (thenbsp;ashes of) the (old) fire on a straw-mat or on a skin and �sends� (it) away.

KGS XLV. 6 (samopya) confirms Caland�s �) emendation of Knauer�s samdropya: �das Feuer wird, nachdem es ausgel�scht ist, nicht, durch dennbsp;bekannten feierlichen Akt des Samaropana in die Reibh�lzer aufgenommen,nbsp;sondern auf eine Matte ausgeschiittet� (Caland, 1. c.).

For kate krtdydm �) vd see KGS XLV. 6 kdsdndm �te kate (fihasma samopya) and KausS 71. 9 jaratkosthe sltam bhasmdbhiviharati.

The verb prahinoti is used in this sfl. in a figurative sense, �he takes leave of, gives up�, see haranti in the following s�.

*) This verse only occurs in Man. and KGS XLV. 5.

*�) This verse was translated after the emendations proposed by Caland (GGA 1898, p. 66): vibhajat�bhd agnl vibhajayan (padas a�b; Kn. reads:nbsp;vibhajat�bhdgnivibhdjayan); agnim .... nudatu (pada d; Kn.: agnih ....nbsp;nudasva).

5) GGA 1898, p. 63.

�) Knauer in his Index of Words s.v. considers the word krtd to be a �Neben-form� of krtti �skin�. It seems better to me (Knauer noted this himself) to take krtdydm as a corruption of krttdydm.

� Translation 11. 1. 8�13

8, nbsp;nbsp;nbsp;After having taken (this mat or skin with the ashes of) the fire, whilenbsp;pronouncing the verse: I send the flesh-devouring Agninbsp;far away; may it go, removing impurity, to Yama�snbsp;empire. May here this other jStavedas (i.e. fire), whichnbsp;is able to do so, carry the oblations to the Gods�*^),nbsp;they remove it in south-westerly direction.

As for the verse, it occurs RV X. 16. 9, AOS IV. 6. 2 (a�b) and 5 (c�d), KGS XLV. 6 with the precept; prasthapayet �he should remove�.

9. nbsp;nbsp;nbsp;They depart while taking the receptacles with them.

The same words occur also in II, 17. 3, where the comm, explains: sthalyadlni, cf. AOS IV. 6. 2 agnim____sahayatanam____hareyuh.

10. nbsp;nbsp;nbsp;(After having put this mat or skin with the ashes) on a spot which isnbsp;saline by nature, and, while pronouncing the verse: On lead we allaynbsp;the headaehe (and) on a cushion, after having wipednbsp;(it) on a black ewe; go to your homes, O bounteousnbsp;Ones��) having thrown (upon it) a cushion and (a piece of) lead,

11. nbsp;nbsp;nbsp;they cleanse themselves above (it), while pronouncing the threenbsp;verses: From every rule, 0 king, from here, 0 Varuna,nbsp;release us; if we swear: �O waters! O kinel, O Varuna�,nbsp;from that (oath), 0 Varuna, release us (I) � Loosennbsp;from us, O Varuna, the highest fetter, (loosen) downnbsp;the lowest, off the midmost; then may we, 0 Aditya,nbsp;be guiltless in your vrata, unto Aditi (II) � May thenbsp;waters (and) the plants be good friends to us, maynbsp;they be bad friends to him, who hates us and whomnbsp;we hate (HI)�), (at a spot) far from the cow-shed(?).

We followed Caland�s proposal (QGA 1898, p. 65) in closely connecting the s�tras 10 and 11: *) the words adhy adhi belong to marjayante. Cf. KGSnbsp;*�) In pada b KGS XLV. 6 reads yamarajno as against yamardjyam in Man.nbsp;�) For daksindpratyak cf. KGS XLV. 7 daksindparasydm disi and AOSnbsp;IV. 6. 2 daksind hareyuh.

For this verse see AV XII. 2. 20, KGS XLV. 7. In a AV in stead of malimlucdmahe in Man. reads malam sddayitvd, in c asiknydm as againstnbsp;asitdydm in Man., in d suddhd bhavata yajniydh as against -�dstam pretanbsp;suddnavah in Man. In Kath. the whole verse runs as follows: sise malimlucdmahe slrsnd{!) copabarhane kravyddah samayd mrstvd tarn, pretanbsp;suddnavah.

�) MS I. 2. 18:28. 5�11; these verses also occur II. 17. 5.

*) The same connection must be made between the s�tras II. 17. 4 and 5.

� Santikarma

XLV. 7: .... upadhanam s�sam ca tasminn adhy adhi mdrjayante, which text we followed in our translation.

For the expression svakrte irine we may refer to JOS II. 5 (sma�dnakrtam svakrtam anirimm .... krtva), KausS 39. 25, ApSS XVI. 15. 8 al. loc.,nbsp;where Caland translates: �einen von Natur salzigen Boden�.

In pada b of the verse of sfl. 10 Knauer reads siromim-, Caland, o. c., n. 425 proposed the reading siroktim (against the conjecture of p. w.: sirortim)nbsp;and referred to slrsaktim as AV has it; Knauer, Anz. f. idg. Spr. u. Altert.nbsp;Kunde VII, p. 225 did not agree with this conjecture and called it �dasnbsp;Kind eines grausamen Augenblickes�. Finally F. B. J. Kuiper, Actanbsp;Orientalia XVII, p. 22�24 took up the question again; he considerednbsp;slrsakW^^) and sirokti (cf. sirogrlvam) to be �Nebenformen�, see Wacker-nagel, Ai. Gr. II, p. 56. This may be right.

For the rite itself we may refer to KausS 71. 16�17, where also a purification by means of lead and black wool (!) occurs.

It may be remarked further that our text does not speak of the depositing of the ashes catuspathe. This precept occurs in other texts, cf. AGS IV. 6. 3,nbsp;KGS XLV. 7: .... catuspathe {katanihitam bliasma) nidhdyopadhanamnbsp;slsam ca, etc.; Dev. gives the following explanation: upadhanaslsasab-ddbhydm ca yaj jlvatah pituh siro�vasmmbhanarn gan^ukddukam aslt.

I do not know what the word parogostham (su. 11), which also occurs in

II. 17. 5, exactly means. The comm, says: parastad gosthasya purogosthartinbsp;and parogostham parasya dvesasya yam gostham sthdnam {tarn mdrjayante)-,nbsp;we find the same word (an adj.?) in ApSS III. 4. 8 {idhma samnahandny ....nbsp;nyasyati .... parogosthe parogavyUtau vd), which is translated by Calandnbsp;(p. 81) as follows: �.... an einer Stelle, die entfernt von dem Kuhstall ....nbsp;ist�, cf. TBr III. 3. 2. 3. It may therefore be an adverbial definition ofnbsp;place in addition to s�. 10.

12. nbsp;nbsp;nbsp;They return without looking behind them.

Identical to II. 17. 6. Cf. AGS IV. 6. 4: athdnaveksam pratydvrajya .... etc.

13. nbsp;nbsp;nbsp;By means of reeds (Amphidonax Karka) or a ratan-branch theynbsp;efface their footsteps, while pronouncing the verse: When theynbsp;suppress the footsteps of death, then(?) prolongingnbsp;their lifetime to be extended, they may, increasingnbsp;in children and riches, become pure and cleansed,nbsp;0 you who are worthy of sacrifice!

11) In S�. 10; the same expression II. 16. 1, II. 17. 4.

1�) The word sirsakti according to Kuiper, p. 23 consists of: 1. sirs-, �schwund-stufige Stammform von stras�, cf. man-dhdtar-, sat-pati- (that this is not so certain may be seen from Benveniste, Origines, pp. 66 sq, 189) �mitnbsp;Unterdriickung des Auslautsvokals des Vordergliedes�, see Wackernagel,nbsp;Ai. Gr. I, 318; II, 130, and 2. akti-, cf. aw. axti, Axty� (Yt. 5. 82) fornbsp;which see also slrsaktyam AV (Paipp.) IX. 8. la, the name of a �Zauberer�;nbsp;see AV I. 12. 3.

Translation II. I. It�2 �

For this sfl. cf. KGS XLV. 8: .... padani lobhayante (Man.: lop-) nadair (Man.: nalair) vetasasakhaya va, KausS 71. 19:.... kudya padani lopayitvd{!)nbsp;nadlbhyah(?) (cf. ibid. 86. 22).

The verse occurs with a number of variants, for which see VV I, p. 92, p. 207, RV X. 18. 2, AV XII. 2. 30 (padas a�b), TA VI. 10. 6, KGS XLV. 8.nbsp;The Man.-MSS all have (in a) lo pay ante yad eta; the other texts have anbsp;participle (yopayanto (RV, AV, TA), lobhayanto (KGS)) and Caland (GGAnbsp;1898, p. 65) therefore proposed the reading: lopayanto, together with Jollynbsp;and von Bradke, a plausible correction from a palaeographical point ofnbsp;view. If we accept this, the form eta'^^) is an injunctive. If on the othernbsp;hand we want to retain lopayante, we are forced to read yad etad in steadnbsp;of yad eta. This agrees more with btiavantu i�) in d. The variants yup-: tup-:nbsp;lubh- are noteworthy; VV II, p. 64 gives some other instances, see MGSnbsp;II. 17. 1 vs. Vc samyopayanto duritani visvd (as RV X. 165, 5c has it) asnbsp;against samlobfiayanto duritd padani in AV VI. 28. Ic.

The reason which impelled Knauer to read pratiram (in b), the reading of one MS against prataram of all the other MSS and the parallel textsnbsp;(TA: prataram), is not clear to me.

14. nbsp;nbsp;nbsp;And the verse: Take hold of the draught-ox (as) a float,nbsp;for which chattering Sarama trembled(?).

In my opinion this sfl. is very defective: 1. part of the verse has dropped out (while pada b is quite out of place), cf. KGS XLV. 10, which continuesnbsp;after pada a: sa vo nirvaksad duritani visvdj arohata savitur ndvamnbsp;hiranmayim sadbhir mmibhir amrtatvam tarema^^), and 2. an indicationnbsp;in prose is lacking, cf. KGS ibid, which connects with the verse the precept:nbsp;anadvaham puraskrtya vrajanti and the Man.-comm.: anena mantrena ....nbsp;anadvaham dlabhante i�).

It seems necessary to complete the sfltra according to these data.

After they have returned, there follows in KGS XLV. 11: pratydgatdn aksatadhUmam upasparsya gavdgnind ca pradaksinam agnim trih pariyanti, etc.

15. nbsp;nbsp;nbsp;After having scratched (a mark on) the fire-place and having besprinkled it (with water), he levels the mounds which are connectednbsp;with the placing of the fire on the fire-place and which �belong tonbsp;the earth�, alkaline soil and sand excepted.

This sfl. clearly refers to MS 1. 6. 3, p. 89 sqq.

For the verb ud-han-, see 1. 10. 1; for the mark itself, see II. 2. 1.

12) RV: aita, TA: aima, AV: eta (without yad), KGS: yadlmo.

12) RV, KGS: bhavata, TA: bhavatha.

11) nbsp;nbsp;nbsp;In 11. 7. 5d Knauer reads prataram.

12) nbsp;nbsp;nbsp;See AV XII. 2. 48.

1�) See also Caland, o. c., p. 119 sq for greater detail: �N�rdlich vom Feuer wird eln r�thlicher Stier mit dem Kopf nach Osten hingestellt; diesen fassennbsp;die Verwandten, die altesten immer voran, von hinten an�.

� Santikarma �

By agnyadheyikydn parthivdn sambhdrdn are meant, according to one explanation in the comm., the wooden requisites(?), the other running asnbsp;foiiows: udakavardhavihatavalmlkavapdsarkardkhukirayo �tra sambhdrdh, cf.nbsp;MS 1. c.; see aiso KQS XLVI. 4: parthivdn sambhdrdn .... nyupya.

16. nbsp;nbsp;nbsp;After having produced a fire with the aranis and having thrownnbsp;down a piece of gold, he puts the blazing fire on the fire-place beforenbsp;sunrise, while (sitting down and) making a lap (of his legs) andnbsp;pronouncing the word: Bh�h!

In the sfl. 15�16 the kindling of the new fire is described. In KausS the new fire is kindled before the removing of the old one. �Die andren Sutrasnbsp;haben die umgekehrte Reihenfolge und lassen das agnimanthana erstnbsp;verrichten, wenn sie wieder nach Hause gekommen sind. Die Folge davonnbsp;ist, dass im Manava- und Kathaka-rituell beim Entfernen des Leichen-feuers und beim Aussprechen des Spruches: Agni den Fleischfrass send�nbsp;ich weit von hinnen (see sO. 8 above) noch kein �anderer Jatavedas� anwesendnbsp;ist� (Caland, o. c., p. 117)�. As for Manava, this is perhaps not quite true,nbsp;see especially under sfl. 2 above. See also the following remark of Caland�snbsp;(ibid.): �Es braucht kaum gesagt zu werden, dass hier das Kausikasfltranbsp;den ursprflnglichen Ritus, wie dieser aus dem Spruch selbst zu construirennbsp;ist, am Treusten bewahrt hat�, i�)

17. nbsp;nbsp;nbsp;The reward (for the priest) consists of a cow, a garment and anbsp;brass goblet.

Caland, o. c., p. 127 gives the precepts for the reward of the other texts and says: �nach dem Manavasfltra besteht die Daks, in zehn Stflcknbsp;Milchktihen, zehn Zugochsen, zehn Kleidern, zehn messingenen Gefassen�.nbsp;He naturally borrowed this precept from another (Manava-)source. ^�)

II. 2 Pakayajna The offering of cooked food

For this rite we may refer to Hillebrandt, Rit. Lit., p. 71, 72 and also to the following texts: VGS I. 1 sqq, KGS XIII, JGS I. 1. The last two textsnbsp;make the usual distinction between huta �consisting of a simple burntnbsp;offering�, ahuta �devoid of any burnt offering�, prahuta �preceded by a burntnbsp;offering� and prdsita �where food is eaten�, ^) for which see Hillebrandt, p. 71.

1^) It may be remarked that an act which occurs in all other texts, viz. �das Hinlegen des Steines� (and which may have the intention �dass dienbsp;Lebenden von dem Tode durch einen Berg, d. h. einen Stein, geschiedennbsp;werden� (Caland, o. c., p. 122)) is not to be found in Man. See KGS XLV. 12.nbsp;1�) See Caland, o. c., Einleitung, p. VIII.

1) Thus Caland, Transl. JGS I. 1.

�) KGS XIll. 3�6 runs: huto hutdndm (3) upahdro 'hutdndm (4) pinda-pitryajnah prahutdndm (5) madhuparko brahmaudanas ca prdsitdndm (6).