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Âsvalâyana-Grihya-Sûtra: Adhyâya III
Kandikâ 1
1. Now (follow) the five sacrifices:
2. The sacrifice to the Gods, the sacrifice to the Beings, the sacrifice to the Fathers, the sacrifice to Brahman, the sacrifice to men.
3. Here now, if he makes oblations over the (sacred) fire, this is the sacrifice to the Gods.
If he makes Bali offerings, this is the sacrifice to the Beings.
If he gives (Pinda offerings) to the Fathers, this is the sacrifice to the Fathers.
If he studies (Vedic) texts, this is the sacrifice to Brahman.
If he gives to men, this is the sacrifice to men.
4. These (five kinds of) sacrifices he should perform every day.
Kandikâ 2
11. Now the rules how one should recite (the Vedic texts) for one's self.
2. He should go out of the village to the east or to the north, bathe in water, sip water on a clean spot, clad with the sacrificial cord; he should spread out, his garment being not wet, a great quantity of Darbha grass, the tufts of which are directed towards the east, and should sit down thereon with his face turned to the east, making a lap, putting together his hands in which he holds purifiers (i.e. Kusa blades), so that the right hand lies uppermost.
It is understood (in the Sruti), 'This is what Darbha grass is: it is the essence of waters and herbs. He thus makes the Brahman provided with essence.'
Looking at the point where heaven and earth touch each other, or shutting his eyes, or in whatever way he may deem himself apt (for reciting the Veda), thus adapting himself he should recite (the sacred texts) for himself.
3. The Vyâhritis preceded by (the syllable) Om (are pronounced first).
4. He (then) repeats the Sâvitrî (Rig-Veda III, 62, 10), (firstly) Pâda by Pâda, (then) hemistich by hemistich, thirdly the whole.
Kandikâ 3
12. He then should recite for himself (the following texts, viz.) the Rikas, the Yagus, the Sâmans, the Atharvan and Aṅgiras hymns, the Brâhmanas, the Kalpa (Sûtras), the Gâthâs, the (texts in honour of kings and heroes, called) Nârâsamsîs, the Itihâsas and Purânas.
2. In that he recites the Rikas, he thereby satiates the gods with oblations of milk—in that (he recites) the Yagus, with oblations of ghee—the Sâmans, with oblations of honey—the Atharvan and Aṅgiras hymns, with oblations of Soma—the Brâhmanas, Kalpas, Gâthâs, Nârâsamsîs, Itihâsas and Purânas, with oblations of ambrosia.
3. In that he recites the Rikas, rivers of milk flow, as a funeral oblation, to his Fathers. In that (he recites) the Yagus, rivers of ghee—the Sâmans, rivers of honey—the Atharvan and Aṅgiras hymns, rivers of Soma—the Brâhmanas, Kalpas, Gâthâs, Nârâsamsîs, Itihâsas and Purânas, rivers of ambrosia.
4. After he has recited (those texts) as far as he thinks fit, he should finish with the following (verse),
'Adoration to Brahman! Adoration be to Agni! Adoration to the Earth! Adoration to the Herbs! Adoration to the Voice! Adoration to the Lord of the Voice! Adoration I bring to great Vishnu!'
Kandikâ 4
13. He satiates the deities: 'Pragâpati, Brahman, the Vedas, the gods, the Rishis, all metres, the word Om, the word Vashat, the Vyâhritis, the Sâvitrî, the sacrifices, Heaven and Earth, the air, days and nights, the numbers, the Siddhas, the oceans, the rivers, the mountains, the fields, herbs, trees, Gandharvas and Apsaras, the snakes, the birds, the cows, the Sâdhyas, the Vipras, the Yakshas, the Rakshas, the beings that have these (Rakshas, &c.) at their end.'
24. Then the Rishis: 'The (Rishis) of the hundred (Rikas), the (Rishis) of the middle (Mandalas), Gritsamada, Visvâmitra, Vâmadeva, Atri, Bharadvâga, Vasishtha, the Pragâthas, the Pavamâna hymns, the (Rishis) of the short hymns, and of the long hymns.'
3. (Then) with the sacrificial cord suspended over the right shoulder:
45. 'Sumantu, Gaimini, Vaisampâyana, Paila, the Sûtras, the Bhâshyas, the Bhârata, the Mahâbhârata, the teachers of law, Gânanti, Bâhavi, Gârgya, Gautama, Sâkalya, Bâbhravya, Mândavya, Mândûkeya, Gârgî Vâkaknavî, Vadavâ Prâtîtheyî, Sulabhâ Maitreyî, Kahola Kaushîtaka, Mahâkaushîtaka, Paiṅgya, Mahâpaiṅgya, Suyagña Sâṅkhâyana, Aitareya, Mahaitareya, the Sâkala (text), the Bâshkala (text), Sugâtavaktra, Audavâhi, Mahaudavâhi, Saugâmi, Saunaka, Âsvalâyana—and whatsoever other teachers there are, may they all satiate themselves.'
56. After he has satiated the Fathers man by man, and has returned to his house, what he gives (then), that is the sacrificial fee.
67. And it is also understood (in the Sruti), 'May he be standing, walking, sitting, or lying, (the texts belonging to) whatsoever sacrifice he repeats, that sacrifice indeed he has offered.'
7. It is understood (in the Sruti), 'Regarding this (Svâdhyâya) there are two cases in which the study (of the sacred texts) is forbidden: when he is impure himself, and when the place is.'
Kandikâ 5
1. Now (follows) the Adhyâyopâkarana (i.e. the ceremony by which the annual course of study is opened);
28. When the herbs appear, (when the moon stands in conjunction) with Sravana, in the Srâvana month,
3. Or on the fifth (Tithi of that month), under (the Nakshatra) Hasta.
49. Having sacrificed the two Âgya portions, he should offer Âgya oblations (to the following deities, viz.) Sâvitrî, Brahman, Belief, Insight, Wisdom, Memory, Sadasaspati, Anumati, the metres, and the Rishis.
5. He then sacrifices grains with curds (with the following texts):
6. 'I praise Agni the Purohita'—this one verse (Rig-Veda I, 1, 1),
710. 'The Kushumbhaka (mungoose?) has said it'—'If thou criest, O bird, announce luck to us Sung by Gamadagni'—'In thy abode the whole world rests' —'Come to our sacrifice, O you that are worthy of sacrifice, with care'—'Whosoever, be he ours, be he alien'—'Look on, look about'—'Come here, Agni, the Maruts' friend'—'The oblation, O king, cooked for thee'—each time two verses;
8. 'United is your will' (Rig-veda X, 191, 4)—this one verse;
911. 'That blessing and bliss we choose'—this one verse.
1012. When he intends to study (the Veda together with pupils), he should, while the pupils take hold of him, sacrifice to those deities, and sacrifice to (Agni) Svishtakrit, and partake of the grains with curds; then (follows) the 'cleaning.'
1113. Sitting down to the west of the fire on Darbha grass, the tufts of which are directed towards the east, he should put Darbha blades into a water-pot, and making a Brahmâñgali (i.e. joining his hands as a sign of veneration for the Brahman), he should murmur (the following texts):
12. The Vyâhritis preceded by (the syllable) Om (stand first); (these) and the Sâvitrî he should repeat three times and then recite the beginning of the Veda.
13. In the same way at the Utsarga (i.e. at the ceremony performed at the end of the term of Vedic study).
14. He should study six months.
1514. One who has performed the Samâvartana (should live during that time) according to the regulations for Brahmakârins.
1615. The others according to the rules.
1716. Some say that he should have intercourse with his wife.
18. That (is a practice) sacred to Pragâpati.
19. This (Upâkarana) they call vârshika (i.e. belonging to the rainy season).
2017. On the middle Ashtakâ they offer food to those deities, and descend into water.
21. They satiate those same deities (with water oblations),
22. (And besides) the Âkâryas, the Rishis, and the Fathers.
2318. This is the Utsargana.
Kandikâ 6
119. Instead of the Kâmya ceremonies (i.e. the ceremonies, prescribed in the Srauta-sûtra, by which special wishes are attained, oblations of) boiled (rice) grains, for the attainment of those wishes, (should be made by the Grihya sacrificer).
2. He attains (thereby) those same wishes.
3. For a person that is sick, or suffering, or affected with consumption, a mess of boiled (rice) grains in six oblations (should he offered)—
4. With this (hymn), 'I loosen thee by sacrificial food, that thou mayst live' (Rig-veda X, 161).
5. If he has seen a bad dream, he should worship the sun with the two verses, 'To-day, god Savitri' (Rig-veda V, 82, 4, 5), and with the five verses, 'What bad dreams there are among the cows' (Rig-veda VIII, 47, 14 seqq.),
6. Or with (the verse), 'Whosoever, O king, be it a companion or a friend' (Rig-veda II, 28, 10).
7. When he has sneezed, yawned, seen a disagreeable sight, smelt a bad smell, when his eye palpitates, and when he hears noises in his ears, he should murmur, 'Well-eyed may I become with my eyes, well-vigoured with my face, well-hearing with my ears. May will and insight dwell in me!'
820. If he has gone to a wife to whom he ought not to go, or if he has performed a sacrifice for a person for whom he ought not to do so, or has eaten forbidden food, or accepted what he ought not to accept, or pushed against a piled-up (fire altar) or against a sacrificial post, he should sacrifice two Âgya oblations with (the verses),
'May my faculties return into me, may life return, may prosperity return; may my goods return to me; may the divine power return into me. Svâhâ!
'These fires that are stationed on the (altars called) Dhishnyâs, may they be here in good order, each on its right place. (Agni) Vaisvânara, grown strong, the standard of immortality, may he govern my mind in my heart. Svâhâ!'
9. Or (he may sacrifice) two pieces of wood,
10. Or murmur (the same two verses without any oblation).
Kandikâ 7
1. If the sun sets while he is sleeping without being sick, he should spend the rest of the night keeping silence, without sitting down, and should worship the sun (when it rises) with the five (verses), 'The light, O sun, by which thou destroyest darkness' (Rig-veda X, 37, 4 seq.).
221. If (the sun) rises (while he is sleeping without being sick), being fatigued without having done any work, or having done work that is not becoming, he should keep silence, &c., as before, and perform his worship (to the sun) with the following four (verses, Rig-veda X, 37, 9 seq.).
322. Invested with the sacrificial cord, constantly fulfilling the prescribed duties regarding the use of water, he should perform the Sandhyâ (or twilight devotion), observing silence.
4. In the evening he should, turning his face to the north-west, to the region between the chief (west) point and the intermediate (north-western) point (of the horizon), murmur the Sâvitrî, (beginning) when the sun is half set, until the stars appear.
5. In the same way in the morning—
6. Standing, with his face turned to the east, until the disk (of the sun) appears.
7. If a dove flies against his house or towards it, he should sacrifice with (the hymn), 'O gods, the dove' (Rig-veda X, 165), verse by verse, or should murmur (that hymn).
8. 'We have thee, O Lord of the path' (Rig-veda VI, 53)—if he is going out for doing some business.
923. 'Bring us together, Pûshan, with a knowing one' (Rig-Veda VI, 54)—if he wishes to find something lost, or if he has strayed.
10. 'Journey over the ways, Pûshan' (Rig-veda I, 42)—if he is going out on a long or dangerous way.
Kandikâ 8
1. Now when returning (home from his teacher) he should get the following things, viz. a jewel (to be tied round the neck), two ear-rings, a pair of garments, a parasol, a pair of shoes, a staff, a wreath, (pounded seed of the Karañga fruit) for rubbing with, ointment, eye salve, a turban; (all that) for himself and for the teacher.
2. If he cannot get it for both, only for the teacher.
3. He then should get a piece of wood of a tree which is sacrificially pure, in a north-eastern direction—
4. Sappy (wood) if he wishes for the enjoyment of food, or for prosperity, or for splendour; dry (wood), if for holy lustre,
5. (Wood) which is both (sappy and dry, in its different parts), if (he wishes) for both.
624. Having put the piece of wood on high, and having given a cow and food to the Brâhmanas, he should perform the ceremony of shaving the beard.
725. He should alter the texts so that they refer to himself.
826. With Ekaklîtaka (he should perform the rubbing).
9. Having washed himself with lukewarm water, and having put on two (new) garments which have not yet been washed, with (the verse), 'Garments with fat splendour you put on, (Mitra and Varuna)' (Rig-veda I, 152, 1); he should anoint his eyes with (the words), 'The sharpness of the stone art thou; protect my eye.'
10. With (the words), 'The sharpness of the stone art thou; protect my ear'—he should tie on the two ear-rings.
11. After having salved his two hands with ointment, a Brâhmana should salve his head first,
12. A Râganya his two arms,
13. A Vaisya the belly,
14. A woman her secret parts,
15. Persons who gain their livelihood by running, their thighs.
16. With (the formula), 'Free from pain art thou, free from pain may I become'—he should put on the wreath.
17. Not (such a wreath) which is called mâlâ.
18. If they call it mâlâ, he should cause them to call it srag.
19. With (the formula), 'The standing-places of the gods are you; protect me from all sides'—he steps into the shoes, and with (the formula), 'The heaven's covering art thou'—he takes the parasol.
20. With (the formula), 'Reed thou art; from the tree thou descendest; protect me from all sides'—(he takes) a staff of reed.
2127. Having with the hymn 'Giving life' tied the jewel to his neck and arranged the turban (on his head), he should standing put the piece of wood (on the fire).
Kandikâ 9
128. (He says), 'Memory and reproach and knowledge, faith, and wisdom as the fifth, what is sacrificed, and what is given, and what is studied, and what is done, truth, learning, vow—
'The vow which belongs to Agni together with Indra, with Pragâpati, with the Rishis, with the royal ones among the Rishis, with the Fathers, with the royal ones among the Fathers, with the human beings, with the royal ones among the human beings, with shine, over-shine, after-shine, counter-shine, with gods and men, with Gandharvas and Apsaras, with wild animals and domestic animals,—the vow, belonging to my own self, dwelling in my own self, that is my universal vow. Hereby, O Agni, I become addicted to the universal vow. Svâhâ!'
229. With (the hymn), 'Mine, Agni, be vigour' (Rig-veda X, 128, 1), verse by verse, he should put pieces of wood (on the fire).
330. He should pass that night at a place where they will do honour to him.
431. When, after having finished his (task of) learning, he has offered something to the teacher, or has received his permission, he should take a bath (which signifies the end of his studentship).
5. He (i.e. the Snâtaka) has to keep the following observances:
6. He shall not bathe in the night-time; he shall not bathe naked; he shall not lie down naked; he shall not look at a naked woman, except during sexual intercourse; he shall not run during rain; he shall not climb up a tree; he shall not descend into a well; he shall not swim with his arms across a river; he shall not expose himself to danger. 'A great being indeed is a Snâtaka'—thus it is understood (in the Sruti).
Kandikâ 10
132. If (a student) wishes to be dismissed (by his teacher), he should pronounce before the teacher his (i.e. the teacher's?) name—
233. (And should say), 'Here we will dwell, sir!'
3. With a loud voice (the words) following after the name.
4. 'Of inhalation and exhalation'—(this he says) with a low voice,
5. And (the verse), 'Come hither, Indra, with thy lovely-sounding, fallow-coloured (horses)' (Rig-veda III, 45, 1).
634. The aged one then murmurs, 'To inhalation and exhalation I, the wide-extended one, resort with thee. To the god Savitri I give thee in charge'—and the verse.
7. When he has finished (that verse), and has muttered, 'Om! Forwards! Blessing!' and recited (over the student the hymn), 'The great bliss of the three' (Rig-veda X, 185)—(he should dismiss him).
8. On one who has been thus dismissed, danger comes from no side—thus it is understood (in the Sruti).
9. If he hears (on his way) disagreeable voices of birds, he should murmur the two hymns, 'Shrieking, manifesting his being' (Rig-veda II, 42, 43), and (the verse), 'The divine voice have the gods created' (Rig-veda VIII, 100, 11).
10. 'Praise the renowned youth who sits on the war-chariot' (Rig-veda II, 33, 11)—if (he hears disagreeable voices) of deer.
11. From the direction, or from the (being) from which he expects danger, towards that direction he should throw a fire-brand, burning on both sides, or having twirled about a churning-stick from the right to the left, with (the words), 'Safety be to me, Mitra and Varuna; encounter the foes and burn them up with your flame. May they find none who knows them and no support; divided by discord may they go to death'—
12. He turns the churning-stick downwards with (the verse), 'The combined wealth of both, heaped together' (Rig-veda X, 84, 7).
Kandikâ 11
135. If unknown danger from all sides (menaces him), he should sacrifice eight Âgya oblations with (the formulas),
'Prithivî (the earth) is covered; she is covered by Agni. By her, the covered one, the covering one, I ward off the danger of which I am in fear. Svâhâ!
'Antariksha (the air) is covered; it is covered by Vâyu. By it, the covered, the covering, I ward off the danger of which I am in fear. Svâhâ!
'Dyaus (the heaven) is covered; she is covered by Âditya (the sun). By her, &c.
'The quarters (of the horizon) are covered; they are covered by Kandramas (the moon). By them, &c.
'The waters are covered; they are covered by Varuna. By them, &c.
'The creatures are covered; they are covered by Prâna (the breath). By them, &c.
'The Vedas are covered; they are covered by the metres. By them, &c.
'All is covered; it is covered by Brahman. By it, &c. Svâhâ!'
236. Then, stationing himself towards the north, east, he murmurs the Svasti-Âtreya and, 'Of what we are in fear, Indra' (Rig-veda VIII, 61, 13 seqq.), down to the end of the hymn.
Kandikâ 12
1. When a battle is beginning, (the royal Purohita) should cause the king to put on his armour (in the following way).
237. (The Purohita) stations himself to the west of (the king's) chariot with (the hymn?), 'I have brought thee hither; be here' (Rig-veda X, 173).
3. With (the verse), 'Like a thunder-cloud is his countenance' (Rig-veda VI, 75, 1), he should tender the coat of mail to him.
4. With the following (verse) the bow.
5. The following (verse) he should cause him to repeat.
6. He should murmur himself the fourth.
7. With the fifth he should tender the quiver to him.
8. When (the king) starts, the sixth.
9. The seventh (he recites) over the horses.
10. The eighth he should cause (the king) to repeat while looking at the arrows;
11. (The verse), 'Like a serpent it encircles the arm with its windings' (Rig-veda VI, 75, 14), when he ties to his arm the leather (by which the arm is protected against the bow-string).
1238. He then mounts up to (the king on his chariot), while he is driving, and causes him to repeat the Abhîvarta hymn (Rig-veda X, 174) and the two verses, 'He who, Mitra and Varuna' (Rig-veda VIII, 101, 3 seq.).
1339. He then should look at him with the Apratiratha, Sâsa, and Sauparna hymns.
1440. The Sauparna is (the hymn), 'May the streams of honey and ghee flow forwards.'
15. (The king) should drive (in his chariot successively) to all quarters (of the horizon).
16. He should commence the battle in the line of battle invented by Âditya or by Usanas.
1741. He should touch the drum with the three verses, 'Fill earth and heaven with thy roar' (Rig-veda VI, 47, 29 seqq.).
18. With (the verse), 'Shot off fall down' (Rig-veda VI, 75, 16), he should shoot off the arrows.
1942. 'Where the arrows fly' (l.l. v. 17)—this (verse) he should murmur while they are fighting.
20. Or he should teach (the king the texts mentioned). Or he should teach (the king).
End of the Third Adhyâya.
Footnotes
1. Comp. Satapatha Brâhmana XI, 5, 6, 1 seqq.
2. On this and the following paragraphs comp. chiefly Satapatha Brâhmana XI, 5, 6. Other enumerations, contained in the Veda itself, of the texts that were considered as forming the Veda or as attached to the body of the Veda, are found in the Satapatha Brâhmana XIV, 5, 4, 10 (Sacred Books, XV, 111), and in the Khândogya Upanishad VII, 1 (Sacred Books, I, 109)
3. Comp. Sâṅkhâyana-Grihya IV, 9. Nârâyana: 'Having finished (the Svâdhyâya) he satiates with water oblations these deities.'
Pragâpati and the following words stand in the nominative; the verb to be supplied is tripyatu (tripyantu), 'may he (they) satiate himself (themselves).'
4. Sâṅkhâyana-Grihya IV, 10. Sâṅkhâyana has pâvamânâh, the (Rishis) of the Pavamâna hymns,' but pragâthâh as Âsvalâyana has, and not as we should expect, prâgâthâh.
5. The names from Kahola Kaushîtaki down to Âsvalâyana stand in the accusative; tarpayâmi, 'I satiate N.N.' is to be supplied.
6. Nârâyana: 'He satiates his father, grandfather, and great-grandfather, and goes to his house. What he then gives, for instance, food offered to guests, or given as alms (to religious beggars), is considered as the sacrificial fee for the Brahmayagña.'
7. Comp. Satapatha Brâhmana XI, 5, 7, 3. 4.
8. Perhaps the division of these Sûtras should be altered, so that srâvanasya would belong to Sûtra 2. In this case we should have to translate, '2. When the herbs appear, (on a day on which the moon stands in conjunction) with Sravana. 3. Or on the fifth (Tithi) of the Srâvana month, under (the Nakshatra) Hasta.' Comp. srâvanasya pañkamîm, Par. II, 10, 2. If we count the month beginning with the bright fortnight, and assume that the full moon day of Srâvana falls, as the name of the month implies, on Sravana, the fifth Tithi of that month will fall indeed on Hasta. Comp. on the dates of the Upâkarana, Prof. Weber's remarks, Die vedischen Nachrichten von den Naxatra II, 322, and on the special symbolical signification of the Nakshatra Sravana in this connection, my note on Sâṅkhâyana IV, 5, 2.
9. On the two Âgya portions, comp. above, I, 3, 5; 10, 13 seqq.
10. Comp. Sâṅkhâyana IV, 5, 8. The verses with which the oblations are performed, are the first and last verses of each Mandala.
11. This is the last verse of the Rik-Samhitâ in the Bâshkala Sâkhâ. See my note on Sâṅkhâyana IV, 5, 9.
12. The expression, 'Those deities' would, according to Nârâyana, refer not only to the deities stated in Sûtra 4, but also to the deities of the first and last verses of the Mandalas (Sûtras 6 seqq.). On the grains with curds, comp. Sûtra 5. The technical sense of the 'cleaning' is explained in the Srauta-sûtra I, 8, 2; comp. Hillebrandt, Das altindische Neu- and Vollmondsopfer, p. 130, note 1. The sacrificer covers his joined hands with the Kusa grass spread out round the fire, and has water sprinkled on them.
13. On the term brahmâñgali, comp. Manu II, 71.
14. On the Samâvartana, see below, chap. 8 seq. The restrictions referred to consist in the interdiction of eating honey and meat, of having sexual intercourse, of sleeping in a bedstead and in the day-time, &c. Nârâyana.
15. I.e. the Brahmakârins.
16. I.e. one who has performed the Samâvartana.
17. After the six months (Sûtra 14) have elapsed, on the Ashtakâ of Mâgha.
18. Or Utsarga, see Sûtra 13.
19. Nârâyana divides this Sûtra into two: 1. atha kâmyânâm sthâne kâmyâh; 2. karavah.
20. Nârâyana is evidently wrong in explaining kaityam yûpañ ka by agnikayanastham yûpam (which is not, as Prof. Stenzler takes it, der Opferpfahl auf einem Bestattungsplatze). Comp. Gobhila III, 3, 34; Grihya-samgraha-parisishta II, 4.
I have translated the second verse in Sûtra 8, as if the text had kalpantâm. The MSS. give kalpatâm. Atharva-veda VII, 67 has kalpayantâm.
21. Perhaps we should correct the text, akarmasrântam anabhirûpena karmanâ vâ vâgyata iti, &c.
22. See Sâṅkhâyana-Grihya II, 9. There the same word anvashtamadesa occurs.
23. Mûlha may either mean, 'having lost his way,' or 'bewildered in his mind.' Nârâyana prefers the latter explanation ('pragñâhînah').
24. 'On high' means 'not on the ground' (Nârâyana). On the gaudânikam karma (the shaving of the beard), comp. above, Adhyâya I, Kandikâ 18. The word 'ceremony' would mean here, according to Nârâyana, that he should perform the rite alone, without observing such prescriptions as stated above, I, 18, 7.
25. Thus, instead of 'Herb! protect him!' (I, 17, 8) he is to say, 'Herb! protect me!' and so on.
26. Ekaklîtaka is, according to Nârâyana and the Prayogaratna, the seed of such a Karañga fruit (Pongamia Glabra, Vent.) which contains only one grain of seed. Such grains are pounded before he rubs himself therewith.
27. On the hymn beginning with the words 'Giving life,' see Prof. Stenzler's note on this Sûtra. Its first verse is identical with Vâgasaneyi Samhitâ XXXIV, 50 (comp. also Sâṅkhâyana-Grihya III, 1, 7), and so are most of its verses found in that Samhitâ or in the Atharva-veda; the whole of it occurs among the Rig-veda Khilas (vol. vi, p. 25, 2-12).
28. '"My memory and my non-memory, that is my double vow"—in this way the twelve (parts of which the first section of the Mantra consists) should be recited.' Nârâyana. I think the commentator is wrong here, and that section should rather be recited as it is given in the text without any alteration; it forms a regular Sloka. Agneh instead of Agne is a conjecture of Prof. Stenzler, which I have adopted.
29. According to Nârâyana the hymn should be recited including the Khila, so that ten pieces of wood are offered. Now the hymn consists of nine verses; there can be, consequently, only one Khailika verse, which is, I suppose, the first verse of the Khila quoted above, p. 228.
30. By a Madhuparka (Nârâyana). Compare Sâṅkhâyana-Grihya III, 1, 14.
31. Nârâyana: He makes an offer to the teacher in the words, 'What is it that I can do for you?'—and what the teacher tells him, that he does.
32. Nârâyana refers this rule to a student who has performed the Samâvartana and wishes to go away. But a comparison of Sâṅkhâyana-Grihya II, 18 seems to make it probable that the ceremony described here has nothing to do with the Samâvartana.
I take this chapter rather for a description of the way in which a student has to take leave of his teacher when setting out on a journey. 'His name' is the teacher's name, according to Nârâyana.
33. Sâṅkhâyana II, 18, 1. Sâṅkh. has aham vatsyâmi; Âsvalâyana, idam vatsyârnah. The commentator says that instead of idam the Âsrama is to be named which the student chooses to enter upon, for instance, Devadatta, we will dwell in the state of a householder, sir!'
34. I have translated, as Prof. Stenzler has also done, according to Sâṅkhâyana's reading, prânâpânâ . . . tvayâ. The 'aged one' is the teacher, the verse that which is quoted in Sûtra 5.
35. 'Covered' is vrita; 'I ward off' is the causative of the same verb, vâraye.
36. The Svasti-Âtreya is the part of the hymn V, 51, which very frequently contains the word svasti (vv. 11-15). There is a Khila appended to that hymn (Rig-veda, vol. iii, p. 30), which, according to Nârâyana, is also to be murmured on this occasion.
37. According to Nârâyana the Pratîka here signifies not the verse, but the whole hymn, though a whole Pâda is given (comp. Srauta-sûtra I, 1, 17).
38. The Abhîvarta hymn begins with the word abhîvartena, and is ascribed to Abhîvarta Âṅgirasa.
39. The Apratiratha hymn is Rig-veda X, 103 (ascribed to Apratiratha Aindra); the Sâsa, X, 152 (ascribed to Sâsa Bhâradvâga). On the Sauparna, see the next Sûtra.
40. This hymn is not found in any Vedic Samhitâ, as far s I know, nor does it occur in the Suparnâdhyâya. I have followed Prof. Stenzler's conjecture pra dhârâ yantu instead of pradhârayantu, which is confirmed by Sâyana's note on Aitareya Brâhmana VI, 25, 7; VIII, 10, 4 (pp. 365, 399 ed. Aufrecht).
41. According to Nârâyana the subject is the king.
42. Here the subject is the Purohita.
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