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GOVERNMENT  ORIENTAL  SERIES 

Class  B,  No.  6 


GOVERNMENT  ORIENTAL  SERIES 


Class  B,  No.  6 


Prepared  under  the  Supervision  of 

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Bhandarkar  Oriental  Research  Institute,  Poona 

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tomxumtnt  <totttnt&\  #friw  mm-ti  §*.  * 


HISTORY  OF  DHARMASASTRA 

(ANCIENT  AND  MEDIAEVAL 
RELIGIOUS   AND   CIVIL   LAW) 


BY 

PANDURANG  VAMAN   KANE,  M.  A.,  ll.  m. 
Advocate,  High  Court,  Bombay  ;  Senior  Advocate, 
Federal   Court  of   India  ;    Fellow  and  Vice- 
President  of   the   Bombay   Asiatic  Society; 
Author  of  '  History  of  Sanskrit  Poetics  '  &c. 


Vol.  II  Paet  II 


Bhandarkar  Oriental  Research  Institute,  Poona 
1941 


Copies  can  be  had  direct  from  the 

Bhandarkar  Oriental  Research  Institute,  Poona  (4),  India 

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Printed  at  the  Aryabhushan  Press,  915/1  Shlvajtnagar,  Poona  4 

by  Mr.  Vithal  Hari  Barve,  and  Pablished  by  Dr.  R.  N. 

Dandekar,  m.  a.,  ph.  d.,  Secretary,  Bhandarkar 

Oriental  Research  Institute,  Poona  4. 


CHAPTER  XIX 

DEVAYAJNA 

Devayajfla :— As  stated  in  the  Tai.  Ar.  quoted  above  (  p.  696  ) 
the  Devayajfia  was  performed  by  offering  fuel  sticks  into  fire. 
According  to  the  Ap.  Dh.  S.  I.  4. 13. 1,  Baud.  »"  Dh.  S.  II.  6.  4 
and  Gaut.  V.  8-9,  the  Devayajfia  consisted  in  offering  into  fire 
offerings  (  of  food  or  at  least  a  fuel  stick  )  with  *  svaha  '  uttered 
after  the  name  of  the  deities  in  the  dative  case.  Manu  also 
( III.  70  )  looks  upon  homa  as  devayajfia.  The  devatas  to  whom 
homa  or  devayajfia  was  offered  are  different  according  to  different 
grhya  or  dharma  sutras.  For  example,  Asv.  gr.  ( I.  2.  2  )  says 
that '  they  are  the  deities  of  the  Agnihotra  ( i.  e.  Surya  or  Agni, 
and  Prajapati ),  Soma  Vanaspati,  Agni  and  Soma,  Indra  and 
Agni,  Heaven  and  earth,  Dhanvantari,  Indra,  the  Visve  Devas, 
Brahman  *.  According  to  Gaut.  they  are  Agni,  Dhanvantari, 
Visve  Devas,  Prajapati,  Agni  Svistakrt.  Vide  Manava-grhya 
II.  12.  %  where  the  deities  are  different  from  those  in  Asv.  gr.  and 
Gaut.  In  later  smrtis  a  distinction  is  made  between  homa  ( or 
devayajfia  )  and  devapujS.  Yaj.  in  1. 100  speaks  of  the  worship 
of  gods  immediately  after  tarpana  and  then  in  I.  102  includes 
homa  among  the  five  yajfias.  Manu  II.  176  also  makes  this 
distinction.  Medieval  writers  came  to  look  upon  Vaisvadeva 
as  the  devayajfia,  while  others  held  that  homa  to  gods  was 
different  from  Vaisvadeva.  Vide  Haradatta  U8S  on  Ap.  Dh.  8. 
L  4.  13.  1.  According  to  Marlci  and  Harlta  quoted  in  the 
Smrtimuktaphala  (  Shnika  p.  383  )  devapuja  is  performed  after 
the  morning  homa  or  after  brahmayajna  and  tarpana  IM7  in  the 
noon.    In  medieval  and  modern  times  the  anoient  idea  of  homa 

1685.    mm  wng«rf<{H»i8ra«hT  ^nrsr  *nmh%  \  4i.  t*.  *.  II.  6.4;  $*- 

thft  I  «ft.  V.  8-9.    The  mantras  become  wfimr  inward  wt*t,  «5Fwt»n*vt 
5ETT3T  aod  so  on  ;  when  fran  is  said  the  offering  is  thrown  into  the  fire. 

1686.  fotrlTOiwriort*   %**r?r:    %r%tr«s%*TjfJN'r.  ?w»iajni'^JTi»nfTS 
n"r«t  i  ^«r:  *ttbM&  ■?  mutt^isfet  i  f^  ^  *^  ggigqEl^'fia  i  vi  a 

»T  B«jfi*  OTT  HmfHTTH  I  ST^W  on  3?TT.  «.  I.  4.  13.  1.    / 

1687.  arc  %«rj3T«nT.  i  to  sTrayfHT*i*srcfwra  Srf%g[  i  f^Nrc  ^wi^sri  imrjT- 

5^fw  ^rwTfsrl  M)m$iu|H»iKH,  •  fft  i  'Ffnfcgwrqnj  (  arr%9r  p.  383  ). 
H.n.  89 


706  History  of  DharmaiMra  I  Ch.  XIX 

receded  far  into  the  back-ground  and  its  place  was  taken  by  an 
elaborated  procedure  of  devapuja  ( worship  of  images  kept  in  the 
house ).  Some  space  must  be  devoted  to  the  origin  and  develop- 
ment of  this  phase  of  religious  practice. 

It  is  extremely  doubtful  whether  images  were  generally 
worshipped  in  the  anoient  Vedic  times.  In  the  Rgveda  and  the 
other  Vedas,  there  is  worship  of  Agni,  the  Sun,  Varuna  and 
various  other  deities;  but  they  were  worshipped  in  the 
abstract,  as  powers  and  manifestations  of  the  one  Divine  Person 
or  as  separate  deities  or  funotions  behind  natural  phenomena  or 
cosmic  processes.  There  are  no  doubt  passages  where  the 
deities  of  the  Bgveda  are  spoken  of  as  possessed  of  bodily 
attributes.  A  few  verses  may  be  cited  in  this  connection. 
Indra  is  described  in  Bg.  VIII.  17.  8  as  '  tuvigrlva '  (with  a 
powerful  or  thick  neck )  and  '  vapodara '  ( having  big  or 
capaoious  belly  )  and  '  subahu '  ( having  well-shaped  arms ). 
Bg.  VIIL  17.  5  speaks  of  the  limbs  and  sides  of  Indra  and  prays 
Indra  to  taste  honey  with  his  tongue.  In  Bg.  X.  96.  8  Indra  is 
spoken  as  having  dark  green  ( hari )  hair  and  beard  and  in  X. 
105.7  again  it  is  said  that  the  hair  on  his  chin  are  dark-green 
and  his  chin  is  never  injured  ( in  battle ). ,M8  In  Bg.  II.  33.  5 
Budra  is  said  to  be  '  rdudara '  (  whose  abdomen  is  soft ), 
'  babhru '  ( of  brown  colour )  and  '  susipra  '  (  with  a  fine  chin  or 
nose ).  The  V&j.  S.  16.  7  speaks  of  Budra  as  having  a  dark-blue 
throat  and  red  ( complexion )  and  16.  51  says  he  wears  a  skin 
( krtti ).  In  Bg.  1. 155.  6  Visnu  is  said  to  approach  a  battle 
with  his  huge  body  and  as  a  youth  ( *  brhac-charlra  *  and 
'  yuva').  In  Bg.  IIL  53.  6  Indra  is  asked  to  go  home  at  once 
after  drinking  Somas,  as  he  has  a  charming  wife  and  delightful 
house.  In  Bg.  X  26.7  god  Pusan  is  said  to  shake  his  beard.  In 
Bg.  IV.  53.2  Savitr  is  said  to  put  on  a  yellowish  drapi  ( armour ) 
and  in  Bg.  I.  25. 13  Varuna  is  said  to  wear  a  golden  drapi.  It 
is  not  necessary  to  multiply  examples.  It  is  possible  to  argue 
that  all  these  descriptions  are  poetic  and  metaphoric.  But  there 
are  two  passages  of  the  Bgveda  that  cause  much  more  difficulty 
than  the  above.   Bg.  IV.  24. 10  asks  '  who  will  "M  purchase  this 


1688.  gftifWt  V&W**  5*ryr«ror  «%  i  s^r  vnfo  fairi*  »  *.  VIII 
17.  8;  gftwsrwjftfai  jhhrtcb^  »rt*ft<rr  wrt&r  i  *r.  X.  86.  8;  **  i*rifr 
OT*Tf  qw%  fMwffl  fWfcn*  i  sWdgCTgli  *  W  H  ST-  X.  105.  7. 

1688.  «  ftf  q^rftntaf  sftorrfS  ^aft:  i  jnp  \pnM  arfsnr^f  ft  JrM^  * 
«.  IV.  24. 10 ;  «%  ^r  wmflpct  <ro  awrnr  ^rr»r,  i  «r  wwnr  mgsvi  <n%iT 
*  em*  srnmu  it  jr.  VIII.  1. 6. 


dh.  XIX  ]        fievayajltar  Origin  of  image  worship  707 

my  Indra  for  ten  cows  and  might  return  it  after  he  ( Indra )  has 
killed  enemies '  ?  Rg.  VIII.  1.5  says  'O  Indra!  I  shall  not 
give  thee  for  even  a  great  price,  not  even  for  a  hundred,  a  thou- 
sand or  an  aynta  ( ten  thousand ) '.  It  may  be  argued  that  here 
there  is  a  reference  to  an  image  of  Indra.  But  this  is  not  con- 
vincing. It  is  equally  possible  to  hold  that  these  are  hyperbolic 
or  boastful  statements  of  the  great  devotion  of  the  worshipper  to 
Indra  and  that  there  is  no  reference  to  an  image  of  Indra.  If 
we  look  at  the  Vedio  cult  described  in  theBrahraanas  where  sacri- 
fices of  butter,  cakes  and  boiled  rioe  or  other  grain  are  offered 
to  several  deities  in  the  fire,  or  animal  and  soma  sacrifices 
are  described  at  great  length,  it  is  clear  that  the  ancient  sages 
hardly  ever  thought  of  the  worship  of  idols,  but  of  deities  in  the 
abstract  to  whom  they  ascribed  different  functions  and  poetically 
represented  them  as  being  endowed  like  human  beings  with 
hands  and  feet  and  other  limbs.  It  cannot  be  denied  that  here 
and  there  occur  a  few  passages  that  suggest  images  as  objects  of 
worship.  For  example,  in  the  Tai.  Br.  II.  6.  17  occurs  the 
passage '  may  the  hotr  priest  worship  the  three  goddesses,  that  are 
golden,  that  are  endowed  with  beauty  (  or  ornaments  )  that  are 
great  ones'  &o.  It  looks  as  if  golden  images  of  the  three  goddesses 
are  meant."*0  One  can  say  without  much  fear  of  contradiction 
that  the  religious  practices  among  the  higher  strata  of  the  Vedio 
Aryans  did  not  include  the  worship  of  images  in  the  house  or 
in  temples.  But  we  have  hardly  any  literary  materials  for  judg- 
ing what  the  religious  practices  of  the  lower  or  ignorant  masses 
of  Vedic  India  were.  In  Rg.  VII.  21.  5  Vasistha  prays  to  Indra 
'  may  the  siina-devas  not  overwhelm  our  rta '  ( religious  order  or 
practices);  similarly  in  Rg.  X.  99.  3  the  prayer  is  'may  he 
( Indra )  striking  ( or  killing )  the  sisnadevas  overcome  them  by 
his  form  or  power '.  Scholars  are  sharply  divided  in  opinion 
about  the  meaning  of  the  word"91  '  sisnadeva '.  Some  hold  that 
it  denotes  people  who  were  worshippers  of  the  phallus  ( vide 
Vedio  Index,  vol.  II.  p.  332 ).  Others  hold  that  the  word  is 
used  in  a  secondary  or  metaphorioal  sense  for  those  who  are 
immersed  in  sexual  gratification  and  do  not  recognize  anything 
else  (as  worthy  of  pursuit ).  Yaska  in  his  Nirukta  (IV.  19)  quotes 


1690.  irhn-  w&rwft:  i  fiNfr  %*r:  ffctwrttt  i  Hroftfofnftfh  i  ft.  wr. 

II.  6.  17.     The  three  devia  are  BhUrati,  Ids  and  Sarasvatl. 

1691.  jtt  ftw^rr  »fo  s&t  *-.  n  <%.  VII.  21.  5 ;  *&&*$$  wPr  wfarr 
^  it  *r.  X.  99. 3 ;  'itt  f$r*r!«rr:  wwjrfrii:  firtf  iproh  «ft  awtf  *r:  ml  *t  *rsr 
na » flrcw  IV.  19. 


$08  History  of  DharmaicLstra  [  Oh.  XIX 

Bg.  VII.  21.  5  and  explains  that  the  word  means  'those  who  do 
not  observe  rules  of  brahmacarya  (celibacy)'.  The  preponderance 
of  authority  and  evidence  is  in  favour  of  the  seoond  view.    In 
Bg.  VII.  104. 14(  =  Atharva  VIII.  4. 14),  the  poet  pleads  *  if  I  be 
addicted  to  falsehood,    O    fire,    or  if  I    call  upon  the  gods 
in  vain  (then  you  may  injure  me),  but  (not  being  so)  why 
are  you  angry  with  me?    May  those  whose  speech  is  false 
incur  slaughter  at  your  hands'.    Here  'anrta-devah'  is  practi- 
cally the  same  as  'drogha-vacah'  in  the  fourth  pada.    In  the 
Tai.  Up.  1. 11.  2  we  have  the  words  '  matrdevo  bhava,  pitrdevo 
bhava ',  where  all  that  is  meant  is  that '  one  should  be  devoted 
to  the  parents'.     Therefore  'sisna-deva'  could  hardly  mean 
'  those  who  worship  phallus  as  god*.    In  Bg."*'  X.  87.  2  Agni 
is  invoked  as  follows  '  with  thy  tongue  reach  the  muradevas,  in 
thy  mouth  envelope  the  eaters    of    raw    flesh    after    cutting 
them  into  bits'  and  in  Bg.  VII.  104.  24  Indra  is  called  upon  to 
kill  male  and  female  yatudhanas  ( evil  spirits  or  sorcerers )  and 
it  is  added  '  may  the  muradevas  perish  bereft  of  their  necks  and 
may  they  not  see  the  sun  rising  up  from  the  horizon '.    Yaska 
in  commenting  on  Bg.  X.  4.  4  explains  'mura'  as  'mudha' 
( stupid ) 1,M.    It  is  possible  to  take  '  mura '  as  meaning  '  mortal  • 
or ' perishable '  (since  the  root  'mr'  assumes  the  form  '  murlya' 
as  in  Bg.  VII.  104. 15 ).    From  the  above  quotations  it  is  clear 
that  the  Bgvedic  poets  knew  of    low  people   who  practised 
witchcraft,  who  were  muradevas  ( i.  e.  either  worshipped  peri- 
shable objects  or  were  stupid  in  their  cult)  and  who  were  the 
enemies  of  the  Aryans.     There  are  also  clear  references  to 
enemies  who  did  not  look  upon  Indra  as  God  ( Bg.  X.  27.  6, 
X48.  7,  X.86. 1). 

Phallic  emblems  have  been  found  in  the  ancient  ruins  at 
Mohenjo-daro  (vide  Sir  John  Marshall's  work,  vol.  I.  pp.  58-63 ). 
Except  these  finds  the  earliest  known  lifigas  so  far  discovered  do 
not  go  beyond  the  first  century  6.  0.  But  centuries  before 
Christ  the  worship  of  images  had  become  widespread  in  India. 
According  to  Haradatta  on  Ap.  gr.  20. 1-3,  where  the  offerings  to 

1692.  wt  ftr**n  *5C%*!*WT  »««n<ft  **frft  DWIW  "  ST.  X.  87.  2  and 
swj^  VIII.  3.  2  (wnrorrendersqrlTwtrerfrra),  <mf%n  y^iw"fift 
imgyft  wft  5T>$rnrP«  »  ST.  X.  87.  14  (-wft?  VIII.  3.  13  with  alight 
variation  at  end  ) ;  ft  rfhrwft  qT^*f  W?*5  m  S  g»l'<t<fogW*  «  «ff-  VII. 
104.  24  (m^r  VIII.  4.  24). 

1693.  ^si^^^ftrfti»Tr*c{|wri»tw»Tyft^(^.10.  4.  4.);  ^rr« 
^*  *ngr:  HTufH  n  wi  ftwi  jrcwd'  ef  3  ^wr  i  flww  VI.  8. 


Oh,  XIX  ]       Demy  ajn~a~- Origin  of  image  worship  70§ 

Isana,  bis  consort  and  bis  son '  Jayanta '  ( the  conqueror  Skanda) 
are  described,  images  of  these  three  are  worshipped.  The  Mfinava- 
grhya nH  II.  15.  6  prescribes  that  if  an  image  ( of  wood,  stone 
or  metal )  were  to  be  burnt  down  or  to  become  reduced  to  powder 
(of  itself)  or  falls  (from  its  pedestal)  or  breaks  into  pieoes,  or 
laughs,  ormoves  to  anotberplace,  the  householder  (in  whose  house 
it  had  been  established )  should  offer  ten  oblations  into  fire  with 
certain  Vedio  verses.    In  the  Baud.  gr.  II.  2. 13  when  describing 
the  ceremony  of  Upaniskramana  ( taking  the  infant  ohild  out 
of  the  house  for  the  first  time  )  it  is  said  that  the  father  after 
performing  homa  goes  out  of  the  house,  worships  the  images 
outside    ( the  house ),    feeds    the    br&hmanas,    makes    them 
pronounce  benedictions  and  then  brings  back  to  the  house  the 
infant.  "*s    The  Laugaksi  grhya  ( 18.  3  )  speaks  of  devatay  atana 
(  a  temple ).    Gaut.  ( IX.  13-14 )  forbids  a  man  from  answering 
calls  of  nature  in  front  of  images  or  from  stretching  one's  feet 
towards  them  and  ( IX.  66  )  requires  a  man  to  circumambulate 
a  temple  (  devatayatana )  that  he  may  meet  on  his  way.    The 
San.  gr.  IV.  12. 15  does  the  same  and  uses  the  same  word  (  8.  B. 
E.  vol.  29,  p.  125  )  and  in  II.  6.  6  mentions  a  deva-kula  (  god's 
house ).    S.p.  Dh.  S.  ( I.  11.  30.  28 )  has  a  similar  rule.    Manu 
( II.  176  )  directs  the  brahmacarin  to  worship  images,  requires  a 
person  to  oircumambulate  images  that  he  may  meet  with  when 
on  a  journey  ( IV.  39  ),  not  to  cross    the    shadow    of    images 
(  IV.  130 )    and  ordains  that  witnesses  be  sworn  in  the  presence 
of  the  images  of  gods  and  brahmanas  ( VIII.  87  ).     Vide  also 
Manu  III.  117  and  IX.  285.    The  Visnu  Dh.  S.  ( 23.  34,  63.  27 ) 
mentions   the    images  of  gods  ( devatfirca )  and  speaks  of  the 
worship    of  Bhagavat  Vasudeva  as  an  image.    In  Vasistha 
XL  31,  Visnu  Dh.  S.  69.  7,  30. 15,  70  13,  91. 10  the  word  '  deva- 
tayatana '  or '  devayatana '  occurs.    Unfortunately  the  dates  of 
all  these  works  are  far  from  being  certain.    But  no  soholar  will 
assign  the  M&nava,  Baudhayana  and  Saiikhyayana  grhyasutras 
and  the  dharmasutras  of  Qautama  and  Apastamba  to  a  later 
date  than  the  5th  or  4th  oentury  B.  C.  Panini,  whom  no  scholar 
will  place  later  than  300  B.  O.  ( though  there  are   some   who 

1694.  trtrar  ^tirsTT  snphfi  sroJtjrr  wtifa  f^ryr  T^ar...iprrf>T«ifVT?t-« 

1695.  »wWf*r«ir*7  KrmR  r%f%vr"f»T"f fsrnt  WPtrsrofa  •  «A. 

H.  %.  II.  2.  13.  This  is  quoted  im  tb«  <j*Sft|UMHIBl  j .  887  wh«r«  faftmfit 
is  «XfUift«d  as  ^nrf:. 


$10  History  of  DharmaiSstra  [  Ch.  JtI3t 

place  him  several  centuries  earlier ),  teaches  "'•  that  an  image 
by  attending  on  whioh  a  person  maintains  himself  and  which 
is  not  for  sale  has  the  same  name  as  the  god  whose  image  it  is 
e.  g.  an  image  is  called  Siva  or  Skanda  when  the  worshipper 
makes  his  livelihood  by  attending  on  the  image  of  Siva  or 
Skanda  (and  appropriating  the  offerings  placed  before  the  image) 
which  is  not  for  sale.    Pfinlni  also  teaches  ( IV.  3.  98  )  that 
'  Vfisudevaka '  is  a  person  who  is  a  votary   of   Vasudeva  and 
Patanjali  expressly  says  that  Vasudeva  was  not  a  mere  ksatriya, 
but  that  the  word  is  the  name  of  God.    Patafijali  comments  on 
the  former  sutra  and  vouchsafes  the  very  interesting  information 
that  the  Mauryas  who  were  greedy  of  gold  established  or 
manufactured  images,  to  which  this  rule  would  not  apply,  but  it 
would  apply  to  the  images  of  gods  that  were  in  Pafcanjali's  day 
used  for  puja  ( worship  ).    According  to    Patanjali   the  images 
manufactured  by  the  Mauryas    would   be   called   Sivaka    &c. 
Patanjali,  while  commenting  on  PSnini  IV.  1.  54,  gives  as 
examples  an  image  with  a  long  or  high  nose.    The  Adiparva 
70.  49,  Anusasana  10.  20-21,  Asvamedhika  70.   16  speak  of 
devat&yatanas  ( temples )  and  Bhlsma  112.  11  in  speaking  of 
terrible  portents  refers  to  images  in   temples  trembling  and 
shedding  tears.    Kharavela,  king  of  Kalinga  ( latter  half  of 
2nd  century  B.  O. )  is  said  to  have  re-established  an  image  of 
Jina  carried  away  by  Nandaraja  and  he  is  described  as  '  sarva- 
devayatana-sankhara-kSraka  '  (  one  who  looked  after  the  preser- 
vation and  repair  of  all  temples ).    In  Eau^ilya's  Arthasastra 
II.  4  ( variously  assigned  to  different  dates  from  300  B.  C.  to 
250  A.  D.  )  it  is  stated  that  in  the  centre  of  the  capital  shrines 
of  AparSjita,  Apratihata,  Jayanta,  Vaijayanta  and  temples  of 
Siva,  Asvins,   Vaisravana,   LaksmI   and   of  Madira  ( wine  ? ) 
should  be  erected.    It  follows  from  the  above  discussion  that 
long  before  P&nini  there  had  arisen  professional  men  who  made 
their  livelihood  by  attending  on  images  and  that  temples  of 
deities  must  have  existed  even  in  the  4th  or  5th  century  B.  C. 

The  question  whether  the  worship  of  images  and  the  erec- 
tion of  temples  spontaneously  arose  among  the  Vedio  Aryans 


1696.  sftfautf  <*rr»*  i  <rr.  V.  3.  99;  src<m  Tfg^rd  i  a$?  *  mwritr  ftr*: 
w^ft  fafrror  jrra  ■  f3r  «hh"i<  ■  «rvitriu<j iifiorw?:  Mthftuvi:  •  f^rais  *  vnn. ' 
«m*>tanr:  tfufif  jsmnsms  Hftsrfa  ■  ifmw  toI.  II.  p.  429  ;  <$ra*iftnnp«tf 
Cfnfirwuf  ■  HWT*n»f  vol.  II.  p.  222  ( on  in-  IV.  1.  54) ;  « *rg^*igfin*'rt 
^ > m.  IV.  3. 98 ;  ar«j*r  *kr  wflr»rrevr  1  #$"rr  tnnror:  1  «?*pti«*  vol.  II. 

p.  914;  videB.  I.  vol.  20  p.  80  and   ■Vaifnaviim  and  Saivigm'  by  Dr. 
B.  G.  Bhandatkar  ( 1913  )  pp.  3-4. 


Ch.  XIX  ]      Bevayajfla-Origin  of  image  worship  711 

or  whether  they  derived  the  idea  from  some  other  race  or 
sectarians  has  been  very  often  discussed.  There  are  three 
principal  views,  viz.  (I)  that  the  worship  of  images  was  derived 
from  sudras  and  Dravidian  tribes  and  absorbed  in  the  brahma- 
nical  cult ;  (2)  that  the  making  of  images  was  copied  from  the 
Buddhists;  (3)  that  this  practice  was  a  natural  and  spontaneous 
growth.  The  second  view  is  not  very  plausible.  Images  of 
Buddha  were  not  made  for  a  long  time  after  his  nirvava.  He 
was  only  represented  at  first  by  symbols.  If  modern  chrono- 
logy about  Buddha's  ministry  is  to  be  followed1697  (he  was 
born  about  563  B.  C.  and  died  about  483  B.  C. ),  it  is  almost 
impossible  to  hold  that  images  of  gods  originally  came  to  be 
made  in  imitation  of  images  or  statues  of  Buddha,  since,  as  we 
saw  above,  temples  and  images  of  gods  had  already  become 
widespread  throughout  India  in  the  4th  or  5th  century  B.  0. ,69e 
The  first  view  is  supported  with  arguments  of  some  weight  by 
Dr.  Farquhar  in  J.  R.  A.  S.  for  1928  pp.  15-23.  Fide  also 
Dr.  Charpentier  in  Indian  Antiquary  for  1927  pp.  89  ff.  and 
130  ff.  But  I  do  not  hold  that  the  reasons  for  this  view  are  con- 
vincing. There  is  no  apparent  reason  why  only  about  400  B.  G. 
image  worship  should  have  been  copied  from  the  sudras  by  the 
brahmanas.  The  sudra  though  given  an  inferior  status  had  be- 
come a  part  of  Indian  Society  at  least  a  thousand  years  before 
400  B.  C,  as  the  Purusasukta  shows.  He  had  been  serving  the 
brahmanas  for  centuries  before  that  date  and  brahmanas 
could  in  the  times  of  the  sutras  partake  of  food  cooked  by  him 
and  could  take  sudra  women  in  marriage.  So,  if  the  worship 
of  images  was  a  practice  borrowed  from  the  sudras,  it  should 
have  prevailed  at  least  a  thousand  years  before  400  B.  C.  The 
fact  that  the  devalaka  brahmana  (one  who  maintained  himself 
by  attending  on  images  either  for  a  salary  or  by  appropriating 
what  was  placed  before  the  image )  was  not  to  be  invited  at  a 
sraddha  and  had  thus  an  inferior  status  ( Manu  III.  152 )  is  to 
be  explained  in  a  different  way.  The  institution  of  worshippers 
of  images  had  not  an  hoary  antiquity  behind  it  in  the  time  of 


1697.  See  'History  of  Buddhist  thought'  by  Dr.  E.  J.  Thomas  (1933) 
for  these  dates. 

1698.  Vide  Mr.  0.  C.  Ganguly's  paper  'the  antiquity  of  the 
Buddha  Image  '  in  Ostasiatische  Zeitsohrift  Noue  Folge  XIV,  Heft  2/3, 
where  he  adduces  rery  weighty  grounds  for  holding  that  the  beginning 
of  the  cult  of  the  worship  of  the  image  of  Buddha  lies  somewhere 
between  150  B.  C.  to  50  B.  C. 


712  History  of  DharmaiMra  [  Ch.  XIX 

Menu,  as  that  of  priests  officiating  at  the  srauta  or  grhya 
sacrifices  had  in  his  day ;  besides  such  men  must  have  neg- 
lected the  principal  duty  of  a  brahmana  ( viz.  study  of  the 
Veda )  and  so  they  were  looked  down  upon.  Even  in  the  times 
of  the  Brahmanas  the  simple  grhya  sacrifices  were  being  raised 
to  the  level  of  srauta  rites,  which  were  gradually  becoming  less 
and  less  frequent.  The  Ait.  Br.  (11.8)  prescribes  that  when  a 
man  takes  up  an  offering  to  a  deity  and  is  about  to  say  '  vasat ' 
he  should  contemplate  upon  that  deity  for  whom  the  offering  is 
meant.""  This  would  naturally  lead  the  worshipper  to  invest 
the  deity  with  anthropomorphic  attributes.  The  Nirukta  devotes 
some  space  ( VII.  6-7 )  to  the  consideration  of  the  question  of  the 
form  of  the  deities  referred  to  in  the  Vedio  mantras"00  Three 
views  are  propounded,  viz.  (1)  they  have  an  anthropomorphic 
form,  (2)  they  have  no  anthromorphio  form,  (3)  they  may  par- 
take of  both  characters,  i.  e.  the  deities  though  really  non- 
anthropomorphio  may  assume  various  forms  for  carrying  out 
some  purpose  or  activity.  This  last  view  contains  the  doctrine 
of  avataras.  When  Vedio  sacrifices  became  less  and  less  preva- 
lent owing  to  various  causes  (particularly  because  of  the 
doctrine  of  ahimsa,  the  various  upasanas  and  the  philosophy  of 
the  Absolute  set  forth  in  the  Upaniaads ),  there  arose  the  cult  of 
the  worship  of  images.  Originally,  it  was  not  so  universal  or 
elaborate  as  it  became  in  medieval  and  modern  times. 

The  literature  on  the  subject  of  image-worship  is  vast.  The 
principal  topics  are:  the  substances  from  which  images  are 
made,  the  prinoipal  deities  of  which  images  fwere  or  are 
worshipped,  the  proportions  of  the  various  limbs  in  manufactur- 
ing images,  the  consecration  of  images  and  temples,  the  ritual 
of  image  worship.  The  subject  of  consecration  of  images  and 
temples  will  be  dealt  with  later  on  under  the  topio  of  Pratistha. 

In  the  Brhat-samhita  of  Varahamihira  (chap.  58,  where 
images  of  Rama,  of  Visnu  with  eight  or  four  or  two  arms,  of 
Baladeva,  Ekanamsa,  Samba,  Brahma,  Skanda,  Siva,  Girija  as 
half  of  Siva's  body,  Buddha,  Jina,  the  Sun,  the  Matrs,  Yama, 
Varuna,    Eubera  are  described);  in  the  Matsyapurana  chap. 

1699.  n£  |w&  *fas§nr  ?vret  wrifrm?Bft«^  i  $.  wr.  11. 8,  quoted 
by  gtarmn?  on  *qT«ns?r  I.  3. 33. 

1700.  3raranrrc*<pf  $«wihih.  i  gjraf^n':  t^fa'tat  i sr^rftwi 

*?ir?fcroc»i  i s*f<f  m  THTphn*.  *3:  atf?  it  stj^qfauHi*^  *nrr»&  wwtcttpt: 

«5P  l  faro  VII.  6-7. 


Oh.  XIX  ]  DewpQjarlmage  w  orship  713 

258-264 ;  in  the  Agnipurftna  chap.  44-53,  the  Visnudharmottara 
(IIL44ff. )  and  other  puranas,  in  the  Manasara,  the  Catur- 
varga-ointSmani  of  Hemfidri  ( Vratakhanda  vol.  II  part  1,  pp. 
76-222 ),  in  several  agama  works,  in  the  Devatamurti-prakarana 
of  sutradh&ra  Mandana  of  the  15th  century  ( ed.  by  Upendra 
Mohan  Sankhyatlrtha,  Calcutta,  1936)  and  similar  works 
elaborate  rules  are  given  on  pratimalaksana  ( the  characteristics 
of  the  images  of  gods  and  goddesses  ).  They  cannot  be  dealt 
with  here.  In  modern  times  many  works  and  papers,  several 
of  them  illustrated  with  plates  and  photographs,  have  been  pub- 
lished on  this  subject. ,701 

Medieval  digests  like  the  Sm.  C,  the  Smrtimuktaphala,  the 
Puja-prakasa  devote  considerable  space  to  the  subjeot  of  deva- 
puja  ( image-worship )  in  its  various  aspects,  the  last  work 
containing  382  pages  in  print  on  this  subject.  A  very  concise 
statement  of  only  a  few  topics  is  attempted  below. 

1701.    Besides  the  Annual  Reports  and  Memoirs  of  the  Archaeologi- 
cal Survey  of  India,  the  following  is  a  modest  list  of  such  works  i 

Ars  Asiatica  (in  French  ),  some  volumes  of  which  suoh  as  vol.   Ill 
( on  saiva  sculpture  ),  vol.  X  ( on  Ajanta),  vol.  XV  (about  images  at 
MathurS )    are    specially  useful ;   Ludwig  Baohhofor's  '  Early   Indian 
Sculpture  *  in  two  volumes  ( 1929,  Paris  )  with  161  plates  (  from  300  B.  C 
to  200  A.  D. )  ;  Brindaban  Bbattacharya's  '  Indian  Images '  vol.  I  (  1921, 
a  very  useful  work  containing  original  Sanskrit  texts   from  the   Vcdas 
to    the    latest    works    and    several    illustrations);     N.  K.   Bbattasali's 
'  Iconography    of    Buddhist  and  Brahmanical  Sculptures   in  the  Dacca 
Museum ' ;  Rai  Bahadur  Chanda's    '  Medieval  Indian  Sculptures  in  the 
British  Museum  *  (1936);  '  Ancient  India  '(  from  the  earliest  times  to 
the  Guptas  as  to  architecture  and  sculpture )  by  K.  de  B.  Codrington 
1926,  with  numerous  plates ;  A.  K.  Coomarswamy's   '  History  of  Indian 
and  Indonesian  Art';  A.  Foucher's  'Beginnings  of  Buddhist  Art'  (1917 
translated  by  L.  A.  Thomas  and  F.   W.  Thomas )  and  'L'   Arte  Greco- 
Buddbique  du  GandhSra  '  (in  two  vols.  1905  and  1918  );  O.  C.  Gangoly's 
'  South  Indian  Bronzes'  ( 1915,  with  95  full  page  illustrations  and  45 
smaller  plates) ;  T.  A.  Gopinath  Rao's  'Elements  of  Hindu  Iconography  ' 
( in  4  parts,  containing  quotations  from  purSnas,  dilpa£3stras   and  other 
works    and    numerous  illustrations ) ;    GrUnwedel's  '  Buddhist  Art  in 
India'    (English  translation  by  Agnes  C.  Gibson  revised  by  JameB 
Burgess,    1901);    E.  B.    Havell's    'Indian    Sculpture    and   Painting' 
(London,  1908),  '  the  Ideals  of  Indian  Art '  (London,  1911),  *  Hand-book 
of  Indian  Art '  (  London,  1920  )  ;  H.  Krishna  Sastry's   '  South  Indian 
Images  of  Gods  and   Goddesses  ' ;  Nihar  Ranjan  Ray's   '  Brahmanical 
Gods  of  BHrma  '  ( 1932  )  ;  V.  A.  Smith's  » History  of  Fine  Art  in  India  ' 
(1911,  with  hundreds  of  illustrations ) ;  '  MurtivijnSna  '  ( in  Marathi )  by 
G.   H.  Khare(1939,{Poona). 
B.  D.  90 


714  History  of  Dharmaidstra  I  Oh.  XIX 

The  word  '  devapQjft ' ""'  occurs  in  the  Vartika  on  Panini 
1. 3,  25.  The  digests  try  to  show  that,  just  as  yUga  ( saorifice ) 
consists  in  giving  up  materials  accompanied  by  a  mantra  with 
reference  to  a  deity  that  is  then  principally  in  view,  so  puja 
also  is  yUga,  as  therein  also  there  is  giving  up  (  or  dedication  ) 
of  materials  to  a  deity. ,m 

The  next  question  is ;  who  are  entitled  to  perform  devapuja. 
Men  and  women  of  all  varnas  and  even  the  untouchables  were 
to  worship  Visnu  who  incarnated  himself  as  man-lion,  accord- 
ing to  the  Nrsimhapurana  and  Vrddha-Harlta  ,7°*  (VI.  6  and 
256 ).  All  the  male  members  of  a  joint  undivided  family  are  to 
perform  separately  samdhya,  brahmayajna  and  agnihotra  (if 
they  have  consecrated  the  srauta  and  grhya  fires )  but  devapuja 
and  vaisvadeva  will  be  only  one  for  the  whole  family. im  The 
time  for  devapuja  is  after  tarpana  at  noon  and  before  vaisva- 
deva ;  but  some  place  it  after  vaisvadeva.  According  to  Daksa 
II.  30-31  all  devakarya  ( duties  and  ceremonies  in  honour  of 
gods )  must  be  performed  in  the  first  half  of  the  day. 

One  of  the  peculiar  tenets  of  Hinduism  is  adJukara-bheda 
(  difference  in  rights,  duties,  ceremonies  and  worship  dependent 
on  difference  in  intellectual,  emotional  and  spiritual  equipment). 
Not  every  one  was  capable  of  the  same  discipline  and  regimen. 
Image  worship  was  not  absolutely  necessary  for  everybody  and 
the  ancient  writers  never  thought  that  when  they  worshipped 
an  image  they  were  simply  paying  homage  to  a  material  object. 
They  believed  that  they  contemplated  the  One  Supreme  Spirit  in 
the  form  of  the  image  or  symbol  before  them,  which  helped  ordi- 
nary people  to  concentrate  their  mind  on  the  Godhead  to  the 
exclusion  of  other  external  and  engrossing  objects  and  pursuits. 

1702.  ^i||^qyvHI'H'M<hiul4r:  I  mfiwT  on  qi.  I.  3.  25  sJMI^'il*^.  Vide 
WSTSTTBT  vol.  I.  p.  281  which  shows  that  this  *rf§97  was  read  somewhat 
differently  by  others  even  so  early. 

1708.  tjsnlNii^n  g-t^wifiM  ws^r^  sfrofon^  i  <T|*  morrarerffi- 
nforrrPfSf:  **ffi£  «  ^.  IV.  2.  27-28,  on  which  $r«nr  distinguishes  betwoen 
Trm,  jfrr  and  qrpr  as  follows  *i3ff&3?frii*g§-'htg  *r$^*nf«  WTPTs  I  WK  ^nmt' 

TOT8  P-  !• 

1704.  wiBron:  wt>TT  fort:  ftpr:  ^i>i*«Ml«<<:  I  *qpv  tf  5*«rg  wm 
timniiX.  <  S1*^  ^Tg^qhfrwiftfiws^  i  «RmSTt°t  quoted  in 
fWPWSTO  p.  1,  ^RWBWtt  P.  33. 

1705.  Vide  $rwraj  quoted  in  the  mqgHH^a  p.  133. 


Oh.  XIX  ]  Devayajfta- Image  worship  715 

Acoording  ,7°*  to  Narada,  the  BhSgavata-purana  XL  27.  9  and 
Vrddha-Harlta  (  VI.  128-129  )  Hari  is  to  be  worshipped  in 
water,  in  fire,  in  the  heart,  in  the  sun,  on  the  altar,  in  brahmanas 
and  in  images.  Satatapa1707  says  'the  gods  of  ordinary  men 
are  in  water,  those  of  the  knowing  are  in  heaven, of  the  ignorant 
and  of  those  of  small  intelligence  are  in  wood  and  clay  ( i.  e» 
images )  and  of  the  yogin  in  his  own  self  ( or  heart )'.  God  is 
worshipped  in  fire  by  throwing  oblations,  in  water  by  throwing 
flowers,  in  the  heart  by  contemplation  and  in  the  orb  of  the  sun 
by  japa. 

The  materials  out  of  which  images  are  to  be  made  are 
precious  stones,  gold,  silver,  copper,  brass,  iron,  stone,  wood  or 
clay.  One  made  of  precious  stones  was  the  best  and  the  most 
inferior  was  that  made  of  clay.  The  Bhagavata-purana  ( XI, 
27. 12 )  says  that  images  are  eight-fold  viz.  made  of  stone,  wood 
iron,  sandal-wood  or  similar  paste,  drawn  ( as  a  picture ),  made 
of  sand,  of  precious  stones  and  lastly  mental ,70s.  The  Matsya- 
purana  ( 258.  20-21 )  adds  '  lead  and  bronze  *  to  the  above  eight 
of  the  Skanda.  Vide  also  Vrddha-Harlta  VIII.  120.  Among 
stones  the  Salagrama  stone  (a  black  stone  containing  fossil 
ammonite  found  in  the  GandakI  river  near  a  village  called 
Salagrama  )  and  the  stone  from  Dvaraka  marked  with  a  cakra 
(discus)  are  highly  prized  in  the  worship  of  Visnu.  Vrddha-Harlta 
(VIII.  183-189)  highly  extols  Salagrama-puja.  It  is  stated  by 
Vrddha-Harlta  that  only  dvijas  can  worship  Salagrama  and  not 
sudras.  According  to  several  purana  passages  quoted  in  the 
Pujaprakasa  (pp.  20-21 )  even  women  and  sQdras  can  perform 

1706.  qphm  ft^ft^fav  <T^i  h€  vH»i<*4dHif5nv!nTirflr%  *rt$  wrajm'ht 

SH-T^  «  fat^SWfoC  HI.  46.  3  ;  UlT^fa  I  W&vfr  C?^  «?  ?*rio3&  HT5TWT5  "9  I 
"?!5^ri^5  5*:  W"r«l^n  gftfa:  ^KH.n  quoted  in  ^srPHfim  p.  10  and  ^)%g. 
(  anfrtfi  p.  384  );  Sfffrtrapt  III.  29.  2  haa  tho  same  worda.  '  5^  UITOnrt 
<rr  3T&  ffiqgH"3w  •  *aft  ^  ww*&  Tift  f^a^iijByjw *vw  »  i^f rfrsr  VI 
128-129 ;  s^fcji  nv&gfcaft  *r  s^srcg  ff?  fff5r  1  ?*ftr  TfrSsT^rq  **s* 
ffHWltpn  n  HPTOff  XI.  27.  9  ;  vide  also  j^tjrtirf  VIII.  91-92. 

1707.  arcs  i^rr  ng«rn»rt  r%ft  ^n  mfn%TH  •  ^ratTrss  ijaWt  $*mi- 
wi*  fan  11  srram  in  smahRfsfrcr  p.  382  ;  3^  fifrrnrat  ;{■*>  f%ft  %*rr  jtstV 

faorrac  1  s?f3»rrcT5<TS^rTt  ^rftrrt  f^f  3ft:  11  quoted  in  $5nsji?rr$r  p.  8  (this  is 
5(*Jrersn<»r  62.  5  and  sjrfHp*R  III.  29.  3  ) ;  ?fiq-Rrr  st%  gsq'wri^tar  fq^ 
?ft*  1  svifcr  gjr»ft  ftw"  arto  rftwwd  11  sqfSs-  ( arrfftg  p.  384 ). 

1708.  iwarr  fcwsrr  $*  <cnsnfr  m&m  asrr  1  *)riWr  *t  tot  afar  ttsrat 
h»m\  w*rr  11  artpmnTT  f^jfart  y»»i<ft  *mfar  ^  11  1  ■h4*i*w.ji  >«hr  jysrtrr  <^m- 
jrrwrr  n  to*?stto  quoted  in  swnmr  p.  11 ;  &ft  fwnft  bt^t  awn  a^rr 
*r  wwft  1  «T^*nrr  *rPnrfr  ufirHmfStar  s^ar  11  wrrfTrstTT  XI.  27. 12,  quoted 
in  ^srm.  P- 116. 


716  History  of  DharmaiSstra  [  Oh.  XIX 

the  worship  of  S&lagrSma 1TM,  hut  they  should  not  touch  it. 
Similarly  they  are  not  to  worship  lingas  established  in  the  past 
by  sages  &c.  This  worship  of  Salagrama  is  comparatively 
ancient.  Samkaracarya  in  his  commentary  on  the  Vedantasutra 
speaks  in  several  places  of  Salagrama  l7'°  being  worshipped 
as  a  symbol  of  Hari.  Five  kinds  of  stones  were  used  in 
worship,  viz.  Bana-lingas  from  Narmada  in  Siva  worship. 
Salagrama  in  Visnu  worship,  metallic  stone  in  Durga 
worship,  crystal  for  sun-worship  and  red  stone  in  Ganesa 
worship.  The  Eajataranginl  ( II.  131  and  VII.  185 )  refers 
to  the  establishment  of  Banalihgas 1VU  of  Siva  in  Kashmir 
taken  from  the  Narmada.  About  the  images  to  be  worshipped 
in  the  house  it  is  stated  in  the  Matsyapurana  (  258.  22 )  that 
they  should  be  in  size  as  big  as  a  part  of  the  thumb  up  to  12 
angulas  and  not  more ;  but  an  image  to  be  established  in  a 
temple  should  be  up  to  sixteen  aiigulas  and  not  more  or  its 
proper  height  should  be  arrived  at  as  follows :  divide  the  height 
of  the  door  into  eight  parts ;  taking  seven  parts  divide  them  into 
one-third  and  two-thirds ;  the  pedestal  of  the  image  should  be 
one-third  and  the  image  should  be  two-thirds  of  the  seven  parts 
( i.  e.  #  of  seven-eighths  of  the  height  of  the  door ).  Vide 
Matsyapurana  258.  23-25. 

Among  the  gods  popularly  worshipped  the  principal  ones 
are  Visnu  under  various  names  and  in  various  avataras,  Siva 
in  his  various  forms,  Durga,  Ganesa  and  the  Sun.,m     The 

1709.  5rre?nTHf?ter  T*  v&  51**  <W?rtjT  ■  s*r*fts  *bmr  *rsr  en*  sf%^ 

«5PTs  H  TT^  quoted   in    ^ierg.    C  sm^S?  P-   384);  ride   also  Jpm.  p.  11 

and  wrgmw  p.  78a  quoting  ^^mor.  f^snjn^r  ^^"rt  sTras-mfsrarsfai  i 
S^rt  VIII.  190. 

1710.  «j*»To?prcpnifc(3joTJToftifcT  ^»srwnr  gyrgog*f%  r^iwrr  ?s«t  ar- 

fejvn*  1WI  StTcSinft  f ft:  i  sfujr*  on  frqrerqfl  1.2.7;  vid  e  also  on  I.  2.  14  and 
I.  3. 14.  (  where  he  says  *tot  5II5Jirtfc  f^S!  *n*n%er  sfet  crgfr. ).  Vide  ^g- 
**um**  p-  35  '  ^rcra^ro?  ^nHjrwr^  a  wsjifaenr  s^rr  ^r^reb  m*ft  '  and 
p.  37  quotes  a  passage  from  the  *rre<rcrgnor  which  allows  even  «jfcgrs  to 
worship  Devi  and  Lingas  made  of  clay  or  sand  (  tnf&^RfcS"  ). 

1711.  *wt*  wr^  srwiwrar  ^5?wifr«^fii&t  i  »?W^)ti^'  fir«rf&&Krc* 
%u?tsii>tT3rfnn%^II.  131. 

1712.  3itf%^rHf«TOi  ft«ni  TTwrd  niH^i  T^wyrti  fa*^  irfw:  tsb 
S*rt«T.  ii  *hr*  quoted  in  ^^fifo  (sm%*>  p.  384).  Vide  s^rrwrsj  P- 239  **«• 
a  verse  is  quoted  which  supports  the  diagram  in  tho  toxt  '  sjrwrl  nvmk 
bCh«<m^«^1  s™  5i^twi**ii(iiitjaT  r«  ^TioT^rrsrrp^^rT:  *«Jiftfrr:  i  ^wrt  fte&- 

This  verse  is  quoted  in  the  wrumw  (p. 81a)  as  from  the  <wwmim»i 
of  *ta^. 


Oh.  XIX  ] 


Devapuja-paflcayatanapuja 


717 


worship  of  these  deities  (  called  pa&oayatanapuja)  is  said  to  have 
been  popularised  by  the  great  Samkaracarya.  In  modern  times 
these  five  devatas  are  still  worshipped,  but  they  are  differently 
arranged  according  as  the  worshipper  places  one  or  other  of  the 
five  in  the  centre.  The  following  diagram  will  show  the  five 
positions : 

East 


Visnupanoa- 
yatana 


Sivapafioa- 
yatana 


Surya-panoS- 
yatana 


Samka-  GaneSa 
ra 

2  3 

Visnu 

1' 

Devi      Surya 

5  4 


Visnu  Snrya 
2         3 

Saiiikara 

1 

Devi  Ganesa 

5  4 


Sariika-  GaneiSa 
ra 

2  3 

Surya 

1 

Devi      Visnu 

5  4' 


Devl-pafioa"- 
y  at  ana 


Visnu  Samka' 

'2       ra 

3 

Devi 

1 

Surya  Ganesa 
S  4 


Ganesa- 

pancSyatana 


Visnu  Samka- 

2  ra 

3 

Ganesa 

1 

Devi    Bury  a 

5         4 


West 

In  medieval  and  modern  times  Visnu  has  been  deemed  to 
have  descended  to  earth  ten  times  to  preserve  the  world  and  its 
culture.  A  brief  account  of  the  development  of  this  theory 
will  not  be  out  of  place  here.  The  ten  well-known  awt&ras  are 
Matsya  (  fish  ),  Kurma  ( tortoise  ),  Varsha  (  boar ),  Narasirhha 
(man-lion),  Vamana  (dwarf),  Parasurama,  Rama,  Krsna,  Buddha 
and  Kalkin.  There  are  faint  glimmerings  of  the  theory  of 
avataras  and  of  these  forms  even  in  the  earliest  Vedio  Literature. 
In  Rg.  VIII.  17. 13"IS  it  is  said  that  Indra  was  the  grandson  of 
the  sage  Srcgavrsa.  This  may  be  interpreted  as  meaning  that 
Indra  was  supposed  to  have  descended  on  the  earth  in  a 
human  form.  In  Rg.  IV.  26. 1  the  sage  Vamadeva  exclaims1714 
'  I  was  Manu  and  I  was  also  the  Sun '.  This  is  referred  to  in 
the  Br.  Up.  I.  4.  10  and  is  often  relied  upon  in  support  of  the 
doctrine  of  the  transmigration  of  souls.  It  may  be  capable  of 
that  interpretation,  but  if  that  is  not  accepted  it  will  at  least  tend 
to  support  the  proposition  that  the  Vedic  sage  thought  that  the 


1713.  «r#  sift tt  swt3(  gpwi^mwKTt  i  mftw^w  srr  *w:  ii  5r.  VIII. 

17.  13.  fo^Mi  VIII.   5   oxplains    '  *WRJ  ffii  aWffWT:   JnTHTT  *Tm§THI>. 
fTPPT  takes  wtm  to  mean  g»r  here. 

1714.  3ig  wgrvr*  *Stf?*mf  flftfhfi  3ffoffo  fo:  1  *?.  IV.  26.  1 ;  war  «TT 
TCto  3<Kfi'd<niwre3nrf>q;  1  art   ngrnpftfH  1    tnsrrewpfonmft  ^r  %*nrt 

•raw  n$$i$  1  *?.  are.  1. 4.10;  srwrprvr  SF^sr*  tvtitn^  t  *^mna?i  1. 1.30. 


718  History  of  DharmaiOdra  [  Ch.  XIX 

Sun  could  be  born  on  the  earth  aa  a  human  being  (i.  e.  there  was 
an  avatara  of  the  Sun ).  There  is  another  sense  in  which  this 
passage  of  the  Rg  and  that  of  the  Br.  Up.  are  understood  in  the 
Vedantasutra  I.  1.  30  viz.  that  Vamadeva  had  realized  that  his 
soul  was  non-different  from  the  Supreme  Soul,  Brahma.  The 
elements  of  the  avatara  of  Matsya  are  probably  suggested  by 
the  story  of  Manu  who  was  saved  from  a  flood  by  a  great 
horned  fish  to  whose  horn  Manu  tied  the  rope  of  his  ship  when 
the  flood  rose.  Vide  gat.  Br.  I.  8.  1.  1-6  ( S.  B.  E.  vol.  12, 
pp.  216-218  )."15 

The  tortoise  avatara  was  probably  suggested  by  the  legend 
that  Prajapati  having  assumed  the  form  of  a  tortoise  created 
living  beings  and  that  as  the  words  Jcurma  ( tortoise )  and 
kaiyapa  mean  the  same  object  all  creatures  are  said  to  be 
descended  from  ( or  to  belong  to )  Kasyapa  ( Sat.  Br.  VII.  5. 1. 
5,  S.  B.  E.  vol.  41,  p.  390 ).""  The  peculiar  exploit  of  the  Boar 
incarnation,  viz.  raising  up  the  earth  from  the  bottom  of  the 
ocean,  is  alluded  to  in  the  6at.  Br.  XIV.  1.  2. 11  ( S.  B.  E. 
vol.  44,  p.  451 ) '  a  boar  called  Emusa  raised  the  earth  up  and 
he  was  her  lord  Prajapati. ,im  In  the  $g.  Visnu  is  said  to 
have  pierced  Varaha  ( I.  61.  7 )  and  that  he  being  incited  by 
Indra  brings  to  the  worshipper  a  hundred  buffaloes,  rice  cooked 
in  milk,  and  the  boar  ( called )  Emusa  ( VIII.  77. 10 ).  The  Tai. 
5.r.  X  1  refers  to  this  myth.  In  the  Kanaka  S.  VIII.  2 
Prajapati  is  said  to  have  become  a  boar  and  plunged  in  water. 
Vide  also  Tai.  S.  VII.  1.  5.  1  and  Tai.  Br.  I.  1.  3.  Some 
elements  of  the  story  of  the  destruction  of  Hiranyakasipu 
by  Visnu  in  the  man-lion  form  are  supplied  by  the  story  of  the 
slaughter  of  the  demon  Namuci  by  Indra  at  dawn  with  the 
foam  of  waters,  since  Indra  had  agreed  with  Namuci  that  '  he 
would  not  slay  him  by  day  or  by  night,  with  the  dry  or  moist 


1715.  h  wrq  vrfhjft  snwm^t  *  w  ""W  artpuiig^  mv  %&  ito  <tt$t  «n%- 
S*?Tsr  fmmprt  flhTwidjijH  i  yrffTCTT.  I.  8. 1.  5.  Vide  an  interesting  and 
learned  article  by  Prof.  Maodonell  in  J.  li.  A.  S.  1896  pp.  165-189  on  the 
mythological  basis  of  some  of  tho  incarnations. 

1716-  tf  v*$»rf  «tr  >  ipr|  3w  ^m  iremrftt:  srsn  w^rer  qygamwrtrri  ^- 
*5*t*wnag&  TOv<ft  ^  fiftawiqig:  *rsrf:  srarii  *iw<-v  jfit  i  srartrarf. 
VII.  5. 1.  5. 

m7'  V^*  *  **  ?7^^nfw  s?r?sr*Tnft  tn^?  yfir  iww  garmw 
wtoprr:  <rfih  srarnrfifc  i  smv  XIV.  1.  8,  11 ;  sr^jrrfSr  wtrfw  ^«or«r  m- 
*npn  i  ^jftfaawnft  ghranfrn  «  $.  w.  X.  l.  ^tnr  may  in  the  9g. 
mean  '  a  boar-like  oloud  demon » or  '  a  boar '.    Vide  f^R  V.  4. 


Ch.  XIX  ]  DevapVjU-Ten  avataras  719 

or  with  the  palm  or  with  the  fist,  or  with  staff  or  bow  &o.' 
(Sat.  Br.  XII.  7.  3.  1-4,  S.  B.  E.  vol.  44,  pp.  222-223 ).  Sat. 
Br.  XII.  7.  3.  4  quotes  Rg.  VIII.  14.  13  which  narrates  that 
Indra  out  off  the  head  of  Namuoi  with  the  foam  of  waters.1718 
In  the  anoient  Tamil  work  Silappadikaram  (translated  by 
Prof.  V.  B.  Diksitar )  there  is  a  reference  to  the  Narasimha 
avatara.  The  special  achievement  of  the  dwarf  incarnation, 
viz.  the  request  of  the  dwarf  for  as  much  spaoe  as  would  be 
covered  by  his  three  steps,  has  its  counter-part  in  the  Bgveda, 
where  the  principal  exploits  of  Visnu  are  the  taking  of  three  steps 
and  making  the  earth  steady  or  fast."19  Vide  Sat.  Br.  I.  2.  5. 1 
for  the  Dwarf  incarnation.  In  the  ChSndogya  Up.  III.  17.  6  it 
is  stated  that  the  sage  Ghora  Angirasa  imparted  a  certain 
instruction  to  Krsna,  the  son  of  Devakl.1™  This  may  have 
supplied  some  part  of  the  legends  about  Krsna  in  thu  Great 
Epio  and  the  PurSnas. 

We  saw  above  that  according  to  Patanjali  Vasudeva  was 
not  a  mere  ksatriya  but  an  incarnation  of  God.  Patanjali 
quotes  a  quarter  of  a  verse  which  speaks  of  Kamsa  being  killed 
by  Vasudeva  and  refers  to  painted  shows  wherein  the  party 
of  Vasudeva  were  dressed  in  blaok  and  of  Kamsa  in  red  ( vide 
Mahabhasya,  vol.  II.  p.  36  and  p.  119 ).  Patafljali  also  speaks 
of  Ugrasena  as  a  member  of  the  Andhaka  clan  and  Visvaksent 
as  a  Vrani  and  of  Baladeva  also  ( Mahabhasya,  vol.  II.  p.  257 
on  Panini  IV.  1. 114 )  and  of  Satyabhama  ( vol.  I.  p.  Ill )  and 
Akrura  ( vol.  II.  p.  295 ).  So  the  main  story  of  Krsna  and 
persons  connected  with  his  ministry  on  earth  as  gathered  from 
the  Mahabharata,  the  Harivamsa  &c.  were  known  to  Patanjali 
and  to  some  extent  also  to  Panini.  The  Besnagara  Inscription 
of  Heliodorus  ( E.  I.  vol.  X.  Appendix  p.  63  No.  669  )  shows 
that  even  Greeks  became  devotees  of  Visnu.    The  Eran  Stone 

1718.  Ha^iMW'   «gervt  Transrgf^iT  wrif?^  t  t%*t  «t  snufftfir  f$r* 

^m<H,  I    ffW%Hj|iV'll*'K-*H  I  3TTT  3i%ST fsp*:  II  JJW  i  SRltWWT.  XII. 

7.  3.  8-4 ;   *r  VIII.  14.  13  is  surf  qtfr  ig%s  fit*  srehprcfart  i  f*«arr 

1719.  g^  ftB^f§<3rar$  %v\  ftf§  i^c  i  gugaragi  <rts*  h  *ftS>  <rf t  fr*- 

*s$  T*«S»fftn  M?1"T:  I  ^.  I.  22.  17-18  ;  vide  also  Rg.  I.  154. 1-4,  I.  155.  4, 
VI.  49. 13  &o  ;  «r  ir  f^wft  aiiqm«fl  m  otnft  ^r  nft^rt  THWRTTO  i  Tqw«n 

h  iti<i«4  ig*?f  <|ra»$  tt€t  sj§j*t  jt^tt:  n "wr?  xiftft  fiwrcfa  ^ra*f 

jfaftwfifcft  W^:  H  W.  VII.  99.  2-3. 

Bl*9ta  !TT.  III.  17.  6.  Vide  '  V atavism  and  Saiviiiin  '  by  Sir  R.  G. 
Bhandarkar  p.  11  on  Kiana. 


720  History  of  Dharmaiastra  [  Oh.  XIX 

Inscription  ( vide  Gupta  Inscriptions  p.  158  No.  36  )  refers  to 
the  Boar  Incarnation.  The  BhagavatapurSna  II.  4. 18  declares 
that  even  KirStas,  Hunas,  Andhras,  Pulindas,  Pukkasas,  Abhlras, 
Suhmas,  Yavanas,  Khasas  and  others  and  oven  Binners,  when 
they  throw  themselves  on  the  mercy  of  Visnu  as  devotees,  are 
purified.  It  may  therefore  be  assumed  that  the  theory  of  the 
avataras  of  Visnu  (  whether  ten  or  less  or  more )  had  been 
prevalent  some  centuries  before  the  Christian  era. 

In  the  Mahabharata  and  the  RamSyana  it  is  frequently 
stated  that  Qod  comes  down  to  earth  often  for  punishing  the 
wicked,  for  the  protection  of  the  good  and  the  establish' 
ment  of  dharma.mi  In  the  Santiparva  ( 339.  103-104 )  the 
avataras  are  stated  to  be  ten  and  they  are  the  same  as  now 
acoepfced  except  that  Haihsa  is  mentioned  instead  of  Buddha 
and  Krsna  is  called  Satvata.  Among  the  Purapas  also  several 
do  not  mention  Buddha  as  an  avatSra.  The  M&rkandeya  (  47.  7  ) 
speaks  of  Matsya,  Kurma  and  Varaha  incarnations  and  in  4* 
53-56  beginB  with  Varaha  and  mentions  Nrsimha,  Vamana  and 
Mathura  ( i.  e.  Krsna ).  The  Matsya  ( 47.  39-45  )  speaks  of 
12  avataras,  some  of  which  are  different  from  the  usual  ones 
and  verse  106  states  that  Bhrgu  cursed  Visnu  to  be  born  as  a 
human  being  seven  times,  as  he  killed  a  woman,  viz.  his  wife* 
The  Matsya-purana  (  chap.  285.  6-7  )  mentions  the  well-known 
ten  avataras  including  Buddha  and  this  passage  is  quoted  by 
Apararka  on  p.  338.  The  Matsya-purana  47.  247  speaks  of 
Buddha  as  the  9th  ( avatara ).  The  Nrsirhha-purBna  chap.  36. 
the  Agni-purana  chap.  2  to  16  and  the  Varaha-purana  4.  2 
enumerate  the  well-known  ten  avataras.  The  Vrddha-Harlta 
srarti17'8  ( X.  145-146  )  enumerates  ten  avataras,  includes 
Hayagrlva  in  them  (in  place  of  Buddha)  and  expressly  says  that 
Buddha  should  not  be  worshipped.   In  the  Ramayana  (Ayodhya- 

1721.  Vide  HopkinB'  'Epic  Mythology'  1915,  pp.  209-219  and 
Indian  Historical  Quarterly,  vol.  XI.  p.  121  ff.  for  detailed  information 
on  the  avatSras  of  Vi?nu  ;  note  the  following  :  arcrat  HMemio  vriHrw- 
orror  <<?  i  sTrAW  H3s<jruimaima  *rpr^  h  <r«ro$  272.  71 ;  *tfh  tfswft  $ 
tftfrfrfifo  hw*  i  tr&ft*r<>rr»rfa  w^grtpnTr  ^  n  3TT«?&f^wr^  54.13;  *pnr#wr 
IV.  7-8,  wnf  272.  61-70,  276.  8.  &c;  WTHnrtsFrFS'  I.  7,  3-^^x8  8.27; 

qmxftfrl  WTWff:  ERlSs^r  ^  I  5m%^  339.  103-104. 

1722.  ***pf  $#  <9  mmi  tmf&d  <%  qi*wn.  i  sftrnt  it?'^  ^r  iftf  wiN;- 
j**r<kX.  145-146. 


Oh.  XIX  J  Devapuja-Ten  avatar  as  721 

kSnda  109. 34)  Buddha  is  reviled  as  a  thief  and  an  atheist.1™  This 
passage  may  be  an  interpolation.     In  the  Bhagavatapurana 
there  are  three  different  lists  of  avataras  at  I.  3  (  where  22 
avataras  occur  in  which  Buddha,  Kalkin,  Vyasa,  Balarama 
and  Krsna  are  separately  enumerated ),  II.  7  ( where  besides 
the  well-known  avataras,  Eapila,  Dattatreya  and  others  are 
mentioned ),   and   at  VI.  8   Buddha   and    Kalkin    are   both 
mentioned  in  verse  17. m*    The  Krtyaratnakara  ( pp.  159-160 ) 
quotes  a  passage  from  the  Brahmapurana  about  a  vrata  on  the 
7th  of  the  bright  half  of  Vaisakha  where  it  is  stated  that  Vi?nu 
as  Buddha  started  the  Sakyadharma  and  that  on  the  7th  day  of 
Vaisakha  when  the  moon  is  in  conjunction  with  the  Pusya 
constellation,  the  image  of  Buddha  should  be  bathed  to  the 
accompaniment  of  sayings  of  the  Sakya  and  gifts  of  garments 
should  be  made  to  Sakya  ascetics.   The  same  work  (pp.  247-248) 
quotes  a  pasBage  of  the  Vaiahapurana  on  the  observances  of 
Buddha-dvadasI,  when  a  golden  image  of  Buddha  was  to  be 
worshipped  and  given  to  a  brahmana.    In  memoir  No.  26  of  the 
Archaeological  Survey  of  India,  it  is  stated  ( p.  5 )  that  in  an 
inscription  from  South  India  of  about  the  7th  oentury  A.  D. 
ooours  a  verse  in  a  mutilated  form  in  whioh  Buddha  is  enume- 
rated among  the  ten  avataras  (  ...narasimhotha  Vamanah  Ramo 
Ramasca    Krsnasca  Buddhah  Kalkl  ca  te  dasa  ).1725    From  the 
above  discussion  it  follows  that  Buddha  became  in  popular  view 
an  avatara  of  Visnu  for  the  Hindus  from  about  the  7th  oentury 
A.  D.    Even  about  that  time  he  was  not  universally  so  treated 
and  orthodox  writers  like  Kumarila  (  who  flourished  somewhere 
about  650  to  750  A.  D. )  did  not  admit  that  he  was  an  avatara. 
In  his  Tantravarfcika  ( p.  195  on  Jaimini  I.  3. 4 )  KumErilabhatfa 
says  that  the  Sakya  texts  were  promulgated   by  Buddha  and 
others  that  had  strayed  from  the  path  of  the  three  Vedas  and 

1723.  *t«it  fl  'tro  *r  jtot  ft  ggwrwa  snf^srw  ftf3r '  smwrasmr 
109.  34. 

1724.  3?*irm  grins^fT  *fc  «wffi9igaii;  i  *rm^T  I.  3.  26 ;  3imft$rfft& 
sn^  i%«^:  3>fljg»f  *rnr  i  sikhjk  ftTEVJTTsr  5^r  ^1  *ra£«KT.  H  wargnw  quoted 
in  m^jx.  p.  159 ;  •  twnN-flsi  ^oj  g^j-  ipnrr  f^*$tT:  i  tmtsrt  g  wf&t  nrjr- 

orrr  f$^$JT. » tufta"*4*  9tsrbSjl  ^  s^rt  ^rrrt*:  i g*R*rr  xrm- 

fw*T  *n«l  IIS  MW«hl  im  II  TOygCW  quoted  in  ^ttt.  pp.  247-248. 

1725.  *T?^T:  $*rF  TOB/«r  mftitfv  trrar:  I  tuft  TPW  ^sorsj  g^;  sr^jjir  ^ 
&  5?r  II  «RT?3TfT  IV.  2 ;  the  inscription  in  the  memoir  26  (p.  5  )  contains 
the  verse  in  this  form.  Vide  *  Vaisnavism  and  6aivism  '  pp.  41-42  for 
the  incarnations  of  Vifou. 

H.».   91 


722  History  of  Dharmaifistra  [  Ch.  XIX 

that  aoted  contrary  to  the  Vedas  and  asks  I7M  the  question  "  what 
assurance  is  there  that  one,  who,  himself  being  a  kqatriya,  trans- 
gressed the  dharma  laid  down  for  ksatriyas  and  betook  himself 
to  the  profession  of  a  religious  teacher  and  accepted  gifts,  would 
impart  instruction  in  dharma  that  would  not  lead  to  confusion  ? 
It  has  been  said  '  one  should  leave  at  a  distance  a  person  who 
does  acts  contrary  to  the  other  world.  How  can  one  who 
deceives  himself  confer  benefit  on  another ' "  ?  The  Brhatsarhhita 
of  Varahamihira  ( 60.  19 )  states  the  persons  who  are  to  hold 
the  office  of  worshipper  in  the  temples  of  several  deities,  viz. 
the  Bhagavatas  for  Visnu,  the  Magas  ( sakadvlplya  brahmanas ) 
in  temples  of  the  Bun,  dvijas  smeared  with  ashes  in  Siva  temples, 
those  who  know  the  group  of  raStrs  in  the  temples  of  the  Mother 
Goddesses,  brahmanas  in  the  temples  of  Brahma,  Buddhists  in 
the  temples  of  Buddha  who  was  good  to  all  and  whose  mind 
was  full  of  peace,  naked  ascetics  in  the  temples  of  Jinas ;  who- 
ever is  a  devotee  of  a  particular  god  should  worship  that  god 
according    to    the    procedure  prescribed  in  his  own  cult.1727 

1726.  tmnnQq^Hitfr  5>fty<jjr*i*!Hii^i^^  *nrto*   w^ma^r- 

Vim4  t%wt  i  ff&  i  arramfifo  p.  195.  The  verse  ir^ter  &°.  «s  5nf*a<r|  1<3, 
13,  the  first  half  being  somewhat  different  ( though  the  sense  is  the 
same).  A  angrr  alone  was  entitled  to  accept  gifts  and  propound  dharma. 
Vide  Manu  X.  1. 

1727.  fowjifwfT^tTfOTrNar  ?rRg:  ?i«rr:  tnHnft«u^.  ^nyrmfq'  wigHuear- 

fSfffT:  wftftrTT  aw^r^nr?  ftfTtliffW(t!Tl60.19.  Vide  Wilson's  Vi?nnpurana 
vol.  V.  p.  382  where  an  analysis  of  the  Bharisyapursna  (last  12  chapters) 
is  given.    Ssmba  being  cursed  built  a  temple  of  Siva  and  bronght  18 
families  of  Magas  from  Sakadvipa,  with  whom  the  Bhojas  (a  sub-division 
of  Ysdavas  )  entered  into  matrimonial  alliances,  whence  the  Magas  oame 
to  be  called  Bhojakas.    In  the  Harsacarita  IV  BSna  speaks  of  a  Bbojaka 
astrologer  called  TSraka  who  predicts  on  H area's  birth  his  greatness  and 
the  commentator  states  that  '  Bhojaka '  means  '  Maga '.    Vide  Sherring'S 
1  Hindu  Tribes  and  Castes  '  vol.  I.  pp.  102-103  where  he  describes  the 
SSkadvTpi  brahmanas  as  MSgadha  brahmanas  and  not  as  Magas.    For 
Sun-worship    and  the  Magas,  vide    'Vaisnavism   and    Samara*    pp. 
151-155.    Vide  Weber's  essay  on  the  Magavyakti  of  KrscadBsa  for  the 
MagabrShmanas  and  E.  I.  vol.  II.  p.  330  ff,  the  Govindapura  stone 
inscription  of  the  poet  QangSdhara,  who  was  a  Maga,  in   aaka  1059 
(1137-38  A.  D. ),  where  it  is  said  that  the  Magas  were  sprung  from  the 

(  Continued  on  next  page) 


Ch.  XIX  ]  bevapujU-fen  avataraa  7&3 

Ksemendra  ( about  1066  A.  D. )  in  his  Dasavatara-carifca  and  the 
Gltagovinda  of  Jayadeva  ( about  1180-1200  A.  D. )  speak  of 
Buddha  as  an  avatSra  of  Visnu.  Therefore  at  least  before  or  about 
the  10th  century  A.  D.  Buddha  had  come  to  be  looked  upon  as  an 
avatSra  of  Visnu  throughout  India.1™  The  total  disappearance 
of  Buddhism  from  India,  the  land  of  its  birth,  is  a  most  striking 
phenomenon,  which  as  stated  by  A.  Schweitzer  in  '  Indian 
thought  and  its  development '  ( tr.  by  Mrs.  O.  E.  B.  Russell, 
1935 )  p.  137,  cannot  be  satisfactorily  explained.  Though 
Buddha  did  not  accept  the  authority  of  the  Vedas  and  of 
brahmanas,  nor  the  existence  of  an  individual  soul  nor  the 
Supreme  Soul,  he  believed  in  karma  and  punarjanma  and  in  release 
from  sar'nsara  by  renunciation  and  desirelessness.  When  his 
followers  deified  Buddha,  when  animal  sacrifices  had  been  almost 
stopped  and  his  insistence  on  universal  charity  and  kindliness 
and  on  self-restraint  were  universally  accepted  by  the  followers 
of  the  Yedic  religion,  Buddha  came  to  be  deemed  an  avatSra  of 
Visnu,  as  the  raison  d'etre  for  a  separate  cult  oeased  and  the 
decadence  of  morals  among  monks  and  nuns  hastened  the 
downfall  of  Buddhism,  the  finishing  touohes  being  'added  by 
the  Moslem  invasions  from  about  1200  A.  D.  No  one  can  affirm 
that  persecution  had  anything  to  do  with  the  disappearance  of 
Buddhism  from  India.  Though  it  cannot  be  said  that  there  was 
no  religious  persecution  whatever  at  any  time  in  India,  the 
evidenoe  for  persecution  is  very  limited  and  such  persecution  if 
any  as  may  have  existed  was  as  nothing  compared  to  the  perse- 
cution of  Christians  by  other  Christians  and  of  Jews  in  all  cen- 
turies and  particularly  in  the  20th  oentury  by  several  so-called 
Christian  powers.  The  few  well-authenticated  cases  of  large-scale 
persecutions  are  those  of  Sasahka  who  persecuted  the  Buddhists 
(vide  Beal's  •Records  of  the  eastern  world,'  vol.  I  p.  212,  vol.  II. 
p.  42, 91, 118, 121),  of  Mihirakula,  of  a  Pandya  king  (in  the  11th 

, — — — —  — — —  — 

(Continued  from  last  page) 

sun's  own  body,  wero  brought  from  Sakadvlpa  by  SSmba,  the  son  of 
Krsna,  and  that  the  first  Maga  was  a  BhSradvffja.  Vide  also  E.  I.  vol. 
IX.  p.  279  the  GhatiyBla  Inscriptions  (near  Jodbpur)  of  PratlhSra 
Kakkaka  written  by  Matrravi,  a  Maga,  in  eamvat  918  ( 861-62  A.  D. ) 
and  BhavisyapurSna,  chap.  139-40  for  farther  details,  such  as  growing 
beards,  being  called  Bhojakas  &o.  Bbismaparva  chap.  11  describes 
SSkadvipa  and  verse  36  speaks  of  the  country  of  Manga s  (  Hagas  ?  ). 

1728.    Vide  the  first  astapadl  of  the  Gltagovinda  HrWuffrjT&  V*- 


724  History  of  DharmaiMra  [  Ch.  XIX 

century )  who  persecuted  the  Jainas.  From  Asoka  downwards, 
kings  and  the  civil  power  always  extended  a  generous  tolerance 
to  all  sects  ( vide  Asoka's  Rock  Edict  No.  12 ).  The  father  of 
the  great  emperor  Harsa  was  a  worshipper  of  the  Sun,  while 
Harsa's  elder  brother  Rajyavardhana  was  a  Buddhist  and 
Harsa,  though  himself  a  Saiva,  speaks  of  his  brother  with 
greater  reverence  than  of  his  own  father  (  vide  the  Madhuban 
copperplate  inscription  in  E.  I.  vol.  VII  p.  155  and  I  p.  67 ). 
Vide  Barth's  'Religions  of  India*  pp.  133-134,  Farquhar'a 
'Outlines  of  the  Religious  Literature  of  India'  pp.  169,  175  for 
general  religious  tolerance  in  ancient  India. 

Rama  and  Rrena  were  worshipped  as  avataras  of  Visnu  at 
least  several  centuries  before  Christ.  KalidSsa  in  the  Raghu- 
vamsa  ( XI.  22 )  and  the  Meghaduta  indioates  that  he  regarded 
Vamana  as  an  avatara  of  Visnu  as  muoh  as  Rama  was.  Simi- 
larly the  Varaha  and  Narasimha  avataras  are  frequently  spoken 
of  in  the  Kadambarl.  The  Trimurti  i.  e.  the  conception  of  the 
triune  combination  of  Brahma,  Visnu  and  $iva  into  one  God- 
head is  also  an  ancient  one.  The  Mahabharata  ( Vanaparva ) 
gives  expression  to  the  idea  that  Prajapati  creates  the  world  in 
the  form  of  Brahma,  sustains  it  in  the  form  of  the  great 
Purusa  and  annihilates  it  in  the  form  of  Rudra.  Hopkins  in 
his  'Epic  Mythology*  p.  231  holds  that  this  is  a  solitary 
passage  about  Trimurti  and  is  a  late  one  and  that  the 
Mahabharata  in  general  has  no  doctrine  of  Trimurti,  but  rather 
of  the  equality  of  Visnu  and  Siva.  Kalidasa  in  his  Raghuvarhsa 
(X.  16)  and  Kumarasambhava  (II.  4)'™'  breathes  the  same  belief. 
The  temples  of  Brahma  are  now  very  few  and  far  between,  the 
most  well-known  being  tbat  at  Puskara  (  Aimer).  There  is  a 
temple  of  Brahma  in  the  Idar  State  and  another  at  Sadhi  in  the 
Padra  Taluka  of  the  Baroda  State.  The  PadmapurSna  ( Srati- 
khanda  17 )  shows  that  the  worship  of  Brahma  had  declined  at 
that  time  owing,  it  is  said,  to  the  curse  of  Savitri. 

Siva  worship  appears  to  be  the  most  ancient  worship  that 
is  still  prevalent.  Sir  John  Marshall's  work  on  Mohenjo-daro 
( vol.  I.  pp.  52-53  and  plate  XII  No.  17  )  shows  a  figure  that  is 
most  probably  of  Siva  as  a  great  yogin  surrounded  by  the 


<rih  n  wA  272. 48;  «ro%q;fa  a«J  *r^  qh  %«wtto^  i  jpnnrft*rmw  q«?i$*r 
5^3^  »  gjTTWH*  II.  4.  It  is  noteworthy  that  the  thiee  aspect*  of  crea- 
tion, preservation  and  destruction  are  asoribed  by  KslidSsa  to  Brahma" 
here  and  not  to  Visnu. 


Ch.  XIX  ]  ])evapuja-!kva  worship  725 

elephant,  the  tiger,  the  rhinoceros  and  the  buffalo  (  as  Siva  is 
oalled  Pasupati ).  Vide  also  the  Preface  to  vol.  I.  p.  VI L  At 
Mohenjo-daro  the  humped  and  short-horned  bull  is  among  the 
most  prominent  objects.  Siva  as  half  male  and  half  female  was 
worshipped  long  before  Kalidasa  (vide  first  verse  of  the  Malavi- 
kagnimitra  and  Kumarasambhava  VII.  28).  Siva  is  often 
spoken  of  as  Pancatunda  ( with  five  faces ),  the  five  aspects 
being  respectively  oalled  Sadyojata,  Vamadeva,  Aghora,  Tat- 
purusa  and  Isana  ( vide  Tai.  Ar.  X.  43-47,  Visnudharmottara 
III.  48. 1 ).  Though  in  later  times  the  followers  of  Siva  and 
Visnu  abused  each  other,  the  Mahabharata  and  some  of  the 
Puranas  exhibit  a  most  tolerant  spirit  and  say  there  is  no 
difference  between  the  two."80  Vide  Vanaparva  39.  76  and  189. 
5-6,  Santi  343. 132,  Matsyapurana  52.  23.  The  1000  names  of 
Visnu  are  enumerated  in  Anusasanaparva  149. 14-120  and  the 
1000  names  of  Siva  in  Anusasana  17  and  Santi  285.  74  ff. 

About  the  images  of  the  sun  the  Matsyapurana  (11.  31  and 
33 )  enjoins  that  in  painting  pictures  of  the  sun  or  in  temples  of 
the  sun  the  feet  of  the  sun  are  not  to  be  drawn  mi  or  shown. 

About  Ganesa  a  few  words  have  already  been  said 
(  at  pp.  213-216  ).  Ganesa  came  to  be  worshipped  even  by  the 
Jainas.  Vide  Acara-dinakara  ( composed  in  saihvat  1468  ) 
published  in  the  Kharataragaooha-granthamala  ( part  II,  1923  ), 
where  on  p.  210  there  is  the  procedure  of  consecrating  an  image 
of  Ganesa  even  for  Jainas  and 'Journal  of  Indian  History', 
vol.  18  for  1939  p.  158  for  different  types  of  Ganesa  figures  one 
of  which  has  18  arms.  For  a  figure  of  Ganesa  with  sweetmeats 
(  of  about  500  A.  D. )  vide  '  Ancient  India '  by  Oodrington  ( Plate 
XXXIX).  The  Acaradinakara  says  that  images  of  Ganesa 
may  have  two,  four,  six,  nine,  18  or  108  arms.  The  Agnipurana 
chap.  71,  the  Mudgalapurana  and  Ganesapur&na  deal  with 
Ganesa  worship,  but  their  dates  are  uncertain.  The  Varaha- 
purana  chap.  23  narrates  a  fantastic  story  of  the  birth  of  Ganesa. 
The  Ganapatyatharvaslrsa  ( Anan.  ed. )  identifies  Ganesa  with 
supreme  Brahma.*    The  worship  of  the  images  of  planets  is 

1730.  ftrarr  fSsggftpr  fori*  fSwstfor  i  «r*r$  39.  76 ;  w*t  Sftt  *r  »rt 
*{%  *rawnr»rg  *r  m*g  ■  Tmtasrt  f&firwn  ft  1K3;f<r*"roT u  5m%,  343.  131 ; 
<j3>  f^fit  'retort  *r*far  w  is**?ft  1 1*  swfawi*rea  irifa*  isfaril*  u  nig.  66.114 . 

1731.  mfirrar  n^rrai^R  f%ir«*r'nr«*s  *  •  *t  w^rart^wt^  %q%*»rir 

«FiWt:  II  WH^M"!  11.  33  ;  vide  SKK1&  V-  570  for  a  similar  rule  quoted 
from  the  %*ftgTT°f  «nd  tnrstnr. 

*  Vide  a  learned  monograph  on  Ganeda  by  Alice  Getty  with  a 
poetic  Introduction  by  Prof.  A.  Foucher  and  many  plates  (1936,  Oxford). 


726  History  of  Dharmaiastra  [  Ch.  XlX 

comparatively  ancient.  Yaj.  I.  296-298  prescribes  that  the 
images  for  the  worship  of  the  nine  grahas  (  planets  )  viz.  the 
Sun,  the  Moon,  Mars,  Mercury,  Jupiter,  Venus,  Saturn,  Rahu 
and  Ketu  ( the  last  two  are  the  nodal  points  )  should  be  made 
respsctively  of  copper,  crystal,  red  sandal-wood,  gold  ( for 
both  Mercury  and  Jupiter ),  silver,  iron,  lead  and  bronze. 
Yaj.  then  prescribes  the  details  of  the  worship  of  the  planets 
such  as  the  olothes  to  be  gifted,  the  flowers,  incenses,  offer* 
ings,  and  the  mantras  ( from  the  Vaj.  S. ),  the  fual-sticks, 
the  food,  and  the  fee.  The  Mit.  on  Yaj.  I.  297  quotes  nine 
verses  from  the  Matsyapurana,  chap.  94,  concerning  the  details 
of  the  images  of  the  nine  planets. 

About  SarasvatI,  the  goddess  of  learning,  so  early  a  writer 
as  Dandin  ( not  later  than  600  A.  D. )  says  that  she  was 
4  sarvasukla '  ( all  white ). 

Another  deity  whose  worship  is  very  popular  in  the  Deccan 
is  Dattatreya.  His  worship  cannot  have  originated  later  than 
the  first  centuries  of  the  Christian  era.  In  the  Jabalopanisad, 
he  is  referred  to  as  a  paramaharhsa  and  there  is  an  Upanisad 
named  after  him.  Vanaparva  115,  Anusasana  153,  Santi  49. 36, 
say  that  he  conferred  boons  on  Kartavirya.  Markandeyapurana 
( chap.  16-19 )  gives  the  story  of  his  birth,  calls  him  a  yogin 
and  asserts  that  he  was  offered  wine  and  meat  by  his  devotees 
( 19. 10-12  ).  The  Bhagavata  IX  23.  23,  Matsya  47.  242-246 
and  other  puranas  also  refer  to  him.  In  the  Sisupalavadba  of 
Magha  he  is  spoken  of  as  an  avatara. 

The  Visnudharmasutra"'8  chap.  65  contains  one  of  the 
earliest  detailed  description  of  devapuja  ( of  Vasudeva  or 
Visnu).  "After  having  well  bathed  and  washed  his  hands 
and  feet  and  performed  acamana  ( sipping  of  water )  he  should 
worship  Lord  Vasudeva  who  is  without  beginning  or  end, 
before  an  idol  or  on  the  sacrificial  ground.  Having  given 
animated  form  in  his  mind  to  Visnu  with  the  mantra  '  may  the 
Asvins  who  possess  life  give  thee  life'  (MaitrSyanl    Sam. 

1732.    sninr    frprrff:  ...  ffwpfoj    ( quoted  above  )   I  srf&fti  irroreft 

it  yfit  sfto^nf  qtrr  ■gisi^i  jtst  svqa^i&fliw*  ^?n  vwrs»<ff  mPi'^l  f?fTBT 
"*5mwnf^i  sn^f%&Rf^r>^^f^^iftr^^ttST!r-as^s'rro»ti 
5t  ^  airo  i*tt(  ^ttow^tt^  \  fronts  msj^fii  ^trttt,!  v^shtj  ^si^t  *n3» 
j***!SJ^m&*ui  i  *j-rt  5-rwi  jft  wh*.  >  5»<*wS\H.f^  si»uh^i  ijfar  ^fft  ,S?T0 

^mt  *vm*  wnrt  wk  *rr«mr^  w-jt  i  HifVilfa  ami  ^nr  fai^H^t "  V* 

1-166.    Tb*testof&.m.II.7.7f«l*3-$ji*r«rw*r%. 


Ch,  XIX  ]  Devapuja-Procedure  727 

II.  3.  4 )  and  having  invited  Visnu  with  the  anuvSka  '  y  ufijate 
manah '  ( Rg.  V.  81 ),  he  must  worship  God  with  a  salutation 
with  his  knees,  bands  and  head.  With  the  three  mantras  '  apo 
hi  &o. '  ( Rg.  X  9. 1-3 ),  he  must  announce  the  arghya  ( water 
respectfully  offered  for  washing  the  hands);  with  the  four 
mantras '  hiranyavarnah  *  ( Tai.  S.  V.  6. 1. 1-2 )  the  padya  ( water 
for  washing  the  feet);  with  '  may  the  waters  of  the  plain  pro- 
pitiate us '  (  Atharva  1. 6.  4  ),  the  '  acamanlya  *  ( the  water  for 
sipping ) ;  with  Rg.  1. 23. 22  the  water  meant  for  the  bath  ( should 
be  offered);  with '  in  chariots,  in  axles,  in  the  strength  of  bulls ' 
( Tai.  Br.  II.  7.  7 )  unguents  and  ornaments  ;  with  ( Rg.  III.  8.  4 
'  yuv5  suvasah  )  a  garment ;  with  *  endowed  with  flowers '  ( Tai. 
S.  IV.  2.6.1)  a  flower;  with  'thou  art  a  slayer,  slay  the 
enemies '  ( Vaj.  S.  I.  8 )  incense ;  with '  thou  art  lustre,  thou  art 
bright'  (Vaj.  S.  XXII.  1)  a  lamp ;  with  'dadhikravno'  (Rg.  IV.  39. 6) 
amadhuparka  (honey  mixture);  with  the  eight  mantras  'hiranya- 
garbhah'(  Rg.  X.  121. 1-8)  an  offering  of  eatables;  a  chowrie, 
a  fan,  a  looking  glass,  an  umbrella,  a  vehicle,  a  seat,  all  these 
objects  he  must  announce  and  place  before  God  ( Visnu ) 
muttering  the  Gayatrl  at  the  same  time.  After  having  thus 
worshipped  Him,  he  must  mutter  the  Purusasukta.  After  that 
he  who  desires  to  obtain  eternal  bliss  should  make  oblations  of 
clarified  butter,  while  reciting  the  verses  of  the  same  hymn 
(Rg.  X.  90)."  The  Baud.  gr.  parisesasutra  II.  14  describes'73*  the 
daily  worship  of  Mahapurusa  ( i.  e.  Visnu  ).  "  A  man  after 
bathing  should  cowdung  a  pure  and  even  spot  and  draw  the 
image  of  Visnu,  should  offer  whole  grains  of  rice  and  flowers 
to  it  in  worship  and  then  should  invoke  Visnu  to  come  by  offer- 
ing water  with  flowers  accompanied  by  the  three  vyabrtis 
repeated  separately  and  together:  then  he  should  utter  the 
words  'this  kurca  (bundle)  of  darbhas  is  made  for  the  divine 
lord,  its  blades  are  twisted  by  threes,  it  is  green  and  gold,  accept 
this'.  Then  he  should  cleanse  a  vessel  with  water  to  the 
accompaniment  of  the  Gayatrl,  should  pass  kusa  grass  across 

1733.    srarnfr  *m&SW&llWt*t  "Tft^TrfWSf  «<u<wt<JW  I  fm:  gf%:  §r^T 

w<ny>qnrcra^  i  aft  ^  gurewnrnpiTfa  .« ...  arf  153*-.  stt  ^wn^rrtfrcrt- 

«ito %^ra  w^rtRfS  siwnrai&ntfitSfti  ■s^Wijj^  qfflVwi 

wnsSrfa  ywqgwrfo—an  *}  ^r35TO*nft-^'nfqfaj  'surra  v*w.  w^r^q: 
fcwrr  (3«i<rw  iTt+ciUMM  ^ >  ?iir  1  ^firRrem^s^r^T^rsTRnr^^rtiRWt* 
^snr  st^tw  »r»r«rti  ^rernm:  1  «fHrr-  grofowfl  II.  14.  This  whole  chapter  is 
quoted  by  the  sgfifafcgm  I.  pp.  199-200,  sjfirg.  (  arrfgpii  p-  386  ),  yjrr- 
jwtrt  pp.  140-142  ( in  all  with  variations  ). 


728  History  of  DharmaiMra  [  Oh.  SIX 

the  water  poured  therein,  should  then  utter  the  Gayatrl  mantra 
over  it  and  should  then  turn  it  towards  the  sun  with  the  syllable 
'om'  till  he  desires  (or  till  he  is  tired);  from  that  water  he 
offers  water  for  washing  the  feet  (padya)  with  Rg.  I.  22. 18 
(trim  pads  &o);  then  after  having  put  aside  the  stale  flowers 
to  the  accompaniment  of  the  vyahrtis,  he  should  offer  arghya 
with  the  verse  Rg.  I.  22.  17  (idarh  Visnur)  and  should  offer 
acamaniya  with  the  verse  'divo  v5  Visno'  (Tai.  S.  I.  2. 13.  2); 
then  he  bathes  the  deity  with  the  three  verses  Rg.  X.  9. 1-3 
(  apo  hi  stha  &o ),  with  the  four  verses  '  hiranya-varnah  *  (Tai. 
S.  V.  6. 1. 1-2 ),  with  the  anuvaka  beginning  with  '  pavamanah 
suvarjanah'  (Tai.  Br.  1.4.  8)  and  with  the  mantra  'brahma 
jajnanam '  ( Tai.  S.  IV.  2.  8.  2 ),  with  the  VamadevI  rk  (  Rg.  IV. 
26. 1 ),  with  the c  yajuh-pavitra '  ( i.  e.  Tai.  S.  I.  2. 1  1 ).  Then  he 
satiates  (the  image  of)  the  deity  with  water  sprinkled  round  the 
deity  keeping  the  right  hand  towards  it  and  taking  the  twelve 
names  (Kesava  and  others)  with  the  vyahrtis;  he  offers  a 
garment  with  the  syllable  '  om ',  yajfiopavlta  with  the  saored 
Gayatrl,  acamaniya  with  Rg.  I.  22. 17,  sandalwood  paste  with 
the  verse  ' gandhadvaram '  (Tai.  St.  X.  1),  whole  grains  of 
rice  ( aksata )  with  the  verse  '  IravatI '  ( Rg.  VII.  99.  3 ),  flowers 
with  Rg.  I.  22.  20  (tad  Visnoh),  inoense  (dhupa)  with  the 
Gayatrl,  a  lamp  with  the  mantra  'uddlpyasva'  (Tai.  Ar.  X.  1 ) 
and  cooked  food  is  offered  with  the  formula  'devasya  tva";  then 
he  should  offer  flowers  to  the  image  repeating  the  twelve  names 
of  Visnu,  associating  with  each  name  the  verses  from  '  trlni 
pada*  to  'sumrdlka  bhavantu  nah*  (Tai.  Br.  II.  4.6).  Then 
they  laud  him  with  verses  derived  from  the  Rgveda,  Yajurveda, 
S&maveda  or  Atharvaveda  in  praise  of  Visnu;  then  he  should 
bid  good  bye  to  the  Purusa  (i.e.  Visnu)  by  uttering"5*  the 
three  vyahrtis  ( in  such  formula  as  '  om  bhuh  purusamudvas- 
ayami )  and  adding '  may  the  Lord,  the  Great  Person,  go  away 
for  ( my )  well-being,  for  conquest  and  for  being  seen  again.'* 
In  case  the  image  is  immovably  fixed  on  a  pedestal  &o.  the 
invocation  to  come  and  the  bidding  of  good-bye  are  omitted. 
The  Baud.  grhya-sesasQtra  (II.  17)  contains  theprooedure  of  the 
worship  of  Mahadeva  ( Siva ).  It  is  almost  on  the  same  lines 
as  the  worship  of  Visnu  set  out  above  with  the  difference  that 
the  names  of  Siva  such  as  Mahadeva,  Bhava,  Rudra,  Tryambaka 

1734.    Vide  abore  (note  567  )  for  the  twelve  names  of  Vignu.    The 
T«rnT»r  will  be  in  four  formulae  viz.  aft  ijj  ^<HWI«*llffi  l  aft  gr:  $*»,  ail 


Ob.  XII  ]  Devapujdr  Procedure  7S9 

are  substituted  and  some  of  the  mantras  are  different.  A  few 
differences  will  be  found  in  the  text  quoted  below.  It  is  stated 
therein  that  when  the  worship  is  of  a  Knga  immovably  fixed 
then  there  is  no  invocation  to  come  and  no  bidding  of 
good-bye.  BM 

In  the  Pujaprakasa  ( pp.  97-149 )  and  other  digests  the 
methods  of  devapuja.  aooording  to  daunaka,  Grhyaparisista, 
Rgvidhfina,  Visnudharmottarapurana,  Bhagavatapurana,  the 
Narasimhapurana  are  set  oat  in  detail.  But  for  want  of  spaoe 
they  are  all  passed  over.  It  will  have  been  noticed  from  the 
passages  of  the  Visnu  Dh,  S,  and  of  Baudh&yana  cited  above 
that  devapuja  contains  certain  items  and  stages  in  the  whole 
procedure.  These  are  called  upacaraa  ( ways  of  service ).  They 
are  usually  stated  to  be  sixteen.  They  are :  Svahana,  asana, 
padya,  arghya,  acamanlya,  snana,  vastra,  yajfiopavlta,  anu- 
lepana  or  gandha,  puapa,  dhupa,  dlpa,  naivedya  (or  upa- 
hftra),  namaskara,  pradaksinS  and  visarjana  or  udvftsana. 
In  different  works,  the  items  differ.  Some  add  bhusana  ( orna- 
ment )  after  yajfiopavlta  and  tambula  ( or  mukhav&sa )  after 
pradaksina  or  naivedya  ( Vrddha-Harita  VI.  31-32  andPGjS- 
prakfisa,  p.  98 ).  Therefore  some  speak  of  18  upac&ras. ,m 
Some  omit  avahana,  add  svagata  ( welcome )  after  asana, 
madhuparka  after  acamanlya,  and  some  have  stotra  ( hymn  of 
praise )  and  pranama  ( bow )  as  distinct  upacaraa,  while  others 
hold  that  these  latter  two  are  one  and  that  pradaksina  is  part  of 
visarjana  ( vide  Pujaprakasa  p.  98).  If  a  person-  cannot  afford 
to  offer  vastra  (  garment )  and  alamkara  ( ornament ),  he  could 

1735.  aranft  *m%^TWt?:  ufi\i<Ji?i$f  TTOKJTfnw:  i  f»nm g*itar- 

fcw  nvT^qtrcmF^ wng  *m*iwrg;i%w  ffa  i  v\  vjf)  wjft  ffif  «f3j*r  itw- 

•rfStawv am nww*fM  fwnHfi^rfir-ornr)  ftsr w»htwt*, 

<kW3Tt,  w#re*  ^thV^i  wr^  "  T^-T^  •» ' »tRj<wiI<4fa  *r*  %*f  er^- 

*rtw  fsrsrfa  i  sift  TRt  *r«m^  tott  s*j*w«nr  *ft  TtwijhvPI  i<m.  i  *rir«i 
«Jtpt  «w»-f*rinf3r:  g^nto  ^crr^  •  «R*h3«i   iwnjwnfr^W  qqcGt  • 

&rm  wpgjrrftsprniiftfit  iffiri  wm  5v*TOfft?*rnnnfr«J  ^rcrr^  i %f 

wi^wiy*ftyranw^wrnr«  w*wrf&wiw«r«r  r*vnr  Hi«n^  «trsmm«  i  A  ot- 

^tre^r  n.  17.  Thi»  ooours  in  <*tfsFs.  I.  204-205,  ^jfitg;.  (  srrffrw  P-  392  ), 
fafPWTWI  PP- 194-196  (  with  variations  in  all ). 

1736.  Vide  tuflftgmi«t  62. 9-13  quoted  in  annrir  pp.  140-141;  jrftamr 
III.  81.  6-10;  also*ifita»I.pp.l99,«ro.itl.I-l.p.  367,  ftwummfi of 
ftunrc  pp.  B36-37,  tfwrmwwwn  p.  27,  snwmt*  p.  71  b  quoting  *r*it- 
fcxnnft  for  the  16  st^pcs. 

S.D.  9? 


730  History  qf  Dharmaisatra  [  Ch,  XIX 

perform  only  ten  out  of  these  16  upac&ras  viz.  from  pftdya  to 
naivedya ;  if  be  cannot  afford  to  offer  even  ten  he  may  offer 
only  five  ( paficopaoSra-pujS )  viz.  from  gandha  to  naivedya ;  if 
he  has  nothing  he  may  perform  with  flowers  alone  all  the  16 
upaoaras.  When  the  image  is  immovably  fixed  on  a  pedestal 
there  is  no  Svfthana  and  visarjana  and  so  the  items  become  14 
or  one  may  offer  in  their  place  only  a  handful  of  flowers  with 
mantras. im  Those  who  can  repeat  the  Purusasukta  fljtg.  X.  90) 
should  repeat  one  of  its  verses  before  offering  eaoh  of  the  16 
upac&ras  ( see  NrsimhapurSna  62.  9-13 ).  Those  who  cannot 
repeat  that  hymn  and  women  and  sudras  should  simply  say 
'  Siv&ya  namah '  or  '  Visnave  namah  *  (  adoration  to  Siva  or 
Visnu ).  Vrddha-Harlta  (  XI.  81 )  specially  recommends  the 
worship  of  the  child  Krsna  to  women  and  of  Hari  to  widows 
( XI.  208 ). 17M  After  each  of  snana,  vastra,  yajnopavlta  and 
naivedya,  Soamana  is  to  be  offered  as  part  of  that  upacSra  m> 
(vide  NrsimhapurSna  62.  14).  The  names  of  some  of  these 
upac&ras  occur  even  in  the  Asv.  gr.  ( IV.  7. 10  and  IV.  8. 1 )  in 
*  relation  to  the  br&hmanas  invited  at  sraddha  such  as  Ssana, 
arghya,  gandha,  m&lya (flowers),  dhupa,  dlpa  and  ficchadana (i.e. 
vastra ).  Farquhar  is  not  right  when  he  says  in  his '  Outlines 
of  the  Religious  literature  of  India '  p.  51  that  the  sixteen 
upacaraa  '  are  so  distinct  in  character  from  the  sacrificial  cult 
as  to  betray  alien  origin-'  When  image-worship  became  general 
items  offered  to  invited  brahmanas  were  also  offered  to  the 
image  of  gods.  It  was  a  case  of  extension  and  not  of  borrowing 
from  an  alien  cult. 

A  few  words  have  to  be  said  in  connection  with  some  of 
the  16  upac&ras. 

As  regards  the  water  to  be  employed  in  devapuja  and  rites 
for  the  Manes,  the  Visnu  Dh.  S.  (66. 1)  prescribes  that  it  should 
not  have  been  brought  the  night  before  ( but  it  must  be  drawn 

1737.  Vide  f*rcrrT*m<T5rt<T  p.  549.  In  the  MBndhKtS  plates  of  Jaya- 
varman  II.  dated  samvat  1317  ( 1250-51  A.  D. )  pancopacaTapnjJ  is  men- 
tioned (  vide  B.  I.  vol.  IX.  pp.  117,  119  ).    nftteflnffiHmiH nig .11^4*- 

^jwrtNtrft  g  qUi&Tm  vkm  ^n  i  *f .  x.  it.  p.  27. 

1738.  •w)i$|«<  fikVta  ffitt  5^1  fatflst)  n  fVth'Mt  "S  qj,4iun^  SJtT 
wAffa  «  JWt  quoted  by  qyffHffWft  P-  34. 

1739.  •mTHnrt  rugiwrrfl  «t  *nrt%  ^<TPryBtM^alMgiO^<m«Hi^*)Mint 

wtrtw  i  ^imww  p.  its. 


Ch.  XIX  ]  DevapuJOsixteen  upacaras  731 

that  day ).  The  worshipper  should  not  sit  on  an  asana  made  of 
bamboo  or  stone,  or  of  unsaorificial  wood  or  on  the  bare  ground, 
or  on  a  seat  made  of  grass  or  green  leaves,  but  should  sit  on  a 
woollen  blanket  or  silken  garment  or  deer-skin  ( Pujaprakasa, 
p.  95 ).  When  offering  arghya,  in  the  vessel  containing  the 
water  to  be  used  for  that  purpose  all  or  as  many  as  one  oan 
afford  out  of  the  following  eight  articles  are  to  be  mixed  up,  viz. 
curds,  whole  grains  of  rice,  ends  of  kusa  grass,  milk,  durva 
grass,  honey,  barley  grains  and  white  mustard  seeds  (  Matsya- 
purana  267.  2  quoted  in  the  Pujaprakasa  p.  3d).  It  is  further  said 
that  arghya  is  offered  to  the  image  of  Visnu  by  means  of  a 
conch  in  which  water  is  mixed  with  sandalwood  paste,  flowers 
and  whole  grains  of  rice.  In  the  water  for  aoamana  are  mixed 
cardamom,  cloves,  uiira  grass  and  kakkola  or  as  many  of  them 
as  possible.  The  snana  ( bath )  of  images  is  effected  with  five 
materials  called  paftcamrta  ( five  ambrosial  things )  viz.  milk, 
curds,  clarified  butter,  honey  and  sugar. 1M0  The  image  is  to  be 
bathed  with  these  five  in  the  order  stated,  so  that  sugar  coming 
last  removes  all  effects  of  oiliness.  After  these  a  bath  with 
pure  water  follows.  In  the  pancamrtasnana  the  following 
Vedic  verses  are  repeated  in  order ;  '  fipyayasva '  (Rg.  I.  91. 16), 
'  dadhikravno '  ( Rg.  IV.  39.  6  ),  '  ghrtatn  mimikse '  (  Bg.  II. 
3. 11  ),  '  madhu  vata '  ( Ug.  I.  90.  6 ),  '  svaduh  pavasva '  ( Rg. 
IX.  85.6).  It  will  be  noticed  that  each  of  these  mantras  is 
suggestive  of  the  material  with  regard  to  which  it  is  uttered. 
No  bath  with  water  or  these  things  is  allowed  when  only  a 
picture  or  a  clay  image  is  to  be  worshipped.  If  one  cannot 
afford  these,  one  may  bathe  the  image  with  water  in  which  the 
leaves  of  the  basil  plant  ( tulasl )  are  mixed  up,  as  that  plant 
is  deemed  to  be  the  favourite  of  Visnu.  The  water  used  in 
the  bath  of  the  image  of  a  God  is  regarded  as  very  sacred 
and  it  is  used  for  acamana  by  the  worshipper  and  members 
of  his  family  and  friends  and  is  called  tlrtha  (  it  is  also 
sprinkled  over  one's  head  ). IW  As  regards  the  unguents  to  be 
offered  (  anulepana  or  gandha )  numerous  rules  are  laid  down 

1740.  «j^^^a^^WT*#**i*^*r«^*T»iwt#'frr>*- 
W»l:  H  gENrayrn  quoted  in  the  gsrpRRTO  P-  84. 

1741.  wmo  i  ^n%*  3i»n»w  wynR»nrwrc  i  itffc  ^  »masrt  h^JM* 

f*wfn  «mjin[*  *fltf  ftncm  *re*rr*'nre  »  ift  ***  *«*rr4  tr&pnrtwfq  i 
gmftftftr*  rfrS  fi^jpwf  i  wrr><K  t  quoted  in  itffa.  ( snfjrw  p.  389 ). 


.782  History  of  bharmaiastra  [  Ch.  XlX 

(vide  Pujaprakasa  pp.  39-41).  The  Visnu"**  Dh.  S.  (66.2) 
says  that  unguents  should  be  one  or  more  out  of  san  dalwood,  pine 
tree  paste,  musk,  camphor,  saffron,  nutmeg.  If  ornaments  are 
offered,  then  gold  and  precious  stones  should  be  real  and  not 
imitation  ones  ( Visnu  Dh.  S.  66.  4 ).  Very  detailed  rules  are 
laid  down  about  flowers.  The  Pujaprakasa  ( pp.  42-49  )  waxes 
eloquent  over  the  merit  of  offering  basil  leaves  to  Vi?nu  and 
using  the  same  wood  in  worship  generally  and  also  when  no 
flowers  are  available.  The  Visnu  Dh.  S.m*  (  66.  5-9  )  prescribes 
that  flowers  emitting  an  overpowering  smell  or  having  no  smell 
whatever  are  not  to  be  used,  nor  flowers  of  thorny  plants  unless 
the  flowers  are  white  and  sweetly  fragrant ;  that  even  Ted  flowers 
suoh  as  saffron  flowers  and  those  that  spring  in  ponds  or  lakes 
may  be  employed.  There  are  grades  in  the  merit  derived  from 
offering  certain  flowers,  e.  g.  the  Sm.  C.  I,  pp.  201-202  and  the 
Pujaprakasa  p.  51  quote  many  verses  of  the  NarasirhhapurSna, 
some  of  which  arrange  vanamallika,  campaka,  asoka,  vasantl, 
mftlatl,  kunda  &o.  in  an  ascending  order  among  flowers  and 
the  jatl  flower  is  said  to  be  the  best  of  the  flowers  in  the  worship 
of  Visnu.  The  same  work  ( p.  56  )  names  durva  and  twentyfive 
flowers  as  favourites  with  Visnu.  Vide  Vrddba-Harlta  VII. 
53-59  for  the  flowers  that  may  be  used  in  Visnu-puja  and 
Vrddha  Gautama  p.  563.  The  flowers  offered  on  a  day  are 
removed  the  next  day  by  the  worshipper  when  he  is  about  to 
offer  worship  that  day.  Suoh  flowers  are  called '  nirmalya '  and 
great  virtue  is  attaohed  to  placing  suoh  flowers  on  one's  head 
by  way  of  homage  to  the  deity  worshipped  ( vide  Pujaprakasa, 
pp.  27  and  90 ).  The  Sm.  G.  ( I.  p.  204 )  quotes  a  purana  to  the 
effect  'He,  whose  heart  contemplates  the  form  of  Visnu,  on 
whose  lips  there  is  ever  the  name  of  Visnu,  who  partakes  of  the 
naivedya  offered  to  Visnu  and  who  places  on  his  head  the  water 
in  which  the  feet  of  an  image  of  Visnu  are  washed  and  the 
nirmalya  of  Visnu,  never  falls  off  (from  heaven).'  The  Madana- 
parijata  ( p.  303 )  quotes  passages  from  the  Visnu-dharmottara 
about  the  flowers,  that  are  not  to  be  used  in  worship.  In  Siva 
worship  the  following  flowers  and  leaves  are  in  an  ascending 
grade  of  worth ;  viz.  arka  flowers,  karavlra  flowers,  bilva  leaves, 
flower  of  drona,  leaves  of  apamarga,  flower  of  kusa,  saml  leaves, 

1742.  ^»^*iu«iHqfi<i*  jijjfwiitfWa^HSM1!*'  »i  qvm  •  mw* 
«<V  66.  I. 

1749;  WiimiVtn  i  «rr<tfVv  ■  n  •husSl-WR  •  *«tftsin<9  frjf  B*n$Wi  Q 
*irm  i  wraflr  f|frt  are*  *  qvm  i  ffcowfaf  66.  B-«. 


Ch.  XlX]  beoapuja-jlawers  *IS% 

blue  lotus  leaves,  dhattura  flower,  saml  flower,  blue  lotus, 
which  is  the  best  (  vide  Pujaprakasa,  p.  210  ).  The  Madana- 
parij&ta,  p.  303  quotes  from  the  Devlpurana  verses  whioh 
enumerate  the  flowers  that  are  to  be  avoided  in  &iva  worship. 
If  no  flowers  are  available,  then  a  fruit  may  be  offered  or  if  no 
fruit  is  available  then  only  leaves  and  lastly  only  white  whole 
grains  of  rice  or  even  water  may  be  offered.  m*  Lamps  are  to 
be  fed  with  ghee  or  in  its  absence  with  sesame  oil. 174>  Camphor 
is  to  be  burnt  before  the  image.  There  is  a  oeremony  called 
aratrika  ( waving  lights  round  the  image )  performed  with 
several  lights  or  pieces  of  camphor  placed  in  a  broad  vessel 
whioh  is  held  in  both  hands  and  waved  round  an  image  and 
over  its  head.  Vide  Pujaprakasa,  pp.  75  and  87.  For  naivedya 
no  food  is  to  be  offered  whioh  is  declared  unfit  in  the  sastras  for 
eating,  nor  the  milk  of  a  she-goat  or  she-buffalo  though  they  are 
allowed  for  food,  nor  the  meat  of  the  five-nailed  animals  nor  the 
flesh  of  the  wild  boar  nor  fish.  The  general  rule  is  stated  by  the 
Ramayana  as '  whatever  food  a  man  eats  the  same  is  the  food  to 
be  offered  to  his  deities '. me  The  Sm.  0.  ( I.  p.  203 )  quotes  the 
Padmapurana  to  the  effect  that  naivedya  should  be  offered  in  a 
vessel  of  gold,  silver,  bronze,  copper  or  of  day  or  in  palasa 
leaves  or  on  lotus  leaf.  The  naivedya  is  offered  with  the  formula 
set  out  below. m7  Aooording  to  the  Brahmapurana  quoted  by 
Apararka,  pp.  153-154  and  Pujaprakasa  ( p.  82 )  the  naivedya 
offered  to  Brahma,  Visnu,  Siva,  the  Sun,  Devi,  the  Matrs,  to 
goblins  and  evil  spirits  respectively  is  to  be  given  to  brahma- 
nas,  Satvatas  (  Bhagavatas  ),  those  whose  bodies  are  smeared 
with  ashes,  to  Magas,  to  the  Saktas,  to  women,  to  the  poor. ms 

1744.     gvnHra  <K3T  5Rtf  <5F5T>TT^  3  IS^C  '   TPJWCTIBW1*  5  Htt}«   WHT- 

fowrir  n  s«rroH»A  %i  ffavAwgS:  •  quoted  in  the  ysmrarnr  p.  65. 

1746.  «t  «ft&5  f^Ti  f$w  fhrof  i  ft*s*nfa?i  66- 1L  *r*ra*  ^rurif  i  * 
w?$  wf?  sfsrnnVf i#ft  i  ■raMMtwrnigtiitiift  ^  i  f*«g«rf«w  66. 12-14. 

174P.  v^w:  aWi*rafe>  fffwWRT  %w.  h  wvhnrwr"*  103.  30  and 
104. 16.  ^rff^ft  on  ng  V.  7  quotes  this. 

1747.  aft  >iroir«  **mr  i  aft  3irpnr  wrsr  i  aft  wnwrr  wnrt  •  aft  ^rrnrf 
WlfT » *rt  tiHwin  **r*r  i  aft  «r»T»r  wm  i  dfcr»nv  srrsjsnif  <rr«fW  4nnf<ilfifc 

•ft  uTwnr  wnrr »rgr<ft  **tit  i  a^tuteM  h thrift  i  awnwiM*  wn'fvrfft  i 

mwtiw*  *r*$utifr»  esftipfWrtf  *»?*  «w«krfti  gywwnil  ylkwanfff 
H*rWriwi 

1748.  fift*wm  itbM  *W&  «rfa*f$jp*  i  fc°t*  <nwtt"w  *wn|'»w 
own*. »  *ftt  *nr«r:  *n$s*ft  %<fWt  qftfliqaH,  i  «ft*w  •>*  *T{r«ft  tmwr%- 
Ar*mw « MB:frnft»u3"ft  vwffc%  foifcfcl  »  W"**  pp.  163-164  and  fsmnSTfT 
p.  81.  am*  reads  ^itT«w»nd  ^jftpTOrr^  while  the  {am*  readi 
an»«?»"HBlf5ln  iRl^^nnfor  ?ir%o.  mPf?  is  f^. 


734  History  of  DharmaiaWa  I  Oh.  XDt 

One  may  also  partake  of  the  naivedya  offered  by  oneself 
and  the  Smrtimuktaphala  ( ahnika,  p.  390 )  quotes  Rg. 
L  154.  5  in  support.  After  naivedya,  tambUla  is  to  be  offered  to 
the  God  worshipped.  In  the  ancient  grhya  and  dharma  sutras  no 
mention  is  made  of  tambula  or  mukhavasa  (  materials  that  will 
render  the  breath  fragrant ).  Tambula  was  probably  introduoed 
some  time  before  or  about  the  beginning  of  the  Christian  era  in 
South  India  and  then  spread  northwards.  Among  the  srnrtis, 
Samvarta  55  quoted  in  the  Krtyaratnakara  p.  560,  Laghu-HSrlta 
( Auand.  39 ),  Laghu-Asvalayana  ( Anand. )  1. 160-61  and  23. 
105,  Ausanasa  ( Jivananda,  part  I.  p.  509 )  refer  to  the  chewing 
of  tambula  after  dinner.  In  the  Raghuvarhsa  VI.  64  Kalidasa 
describes  betelnut  plants  surrounded  by  betel  creepers.  The 
KamasfUra  L  4. 16  m*  states  that  a  person  after  performing  the 
brushing  of  the  teeth,  consulting  a  looking  glass  and  partaking 
of  tambula  for  rendering  his  breath  fragrant  should  set  about 
his  daily  business.  Vide  also  Kamasutra  III.  4.  40,  IV.  1.  36, 
V.  2.  21  and  24,  VI.  1.  29,  VI.  2.  8  for  other  references.  In  the 
Brhat-sarhhita  of  Varahamihira  ( 77.  35-37  )  the  virtues  of 
tambula  and  its  ingredients  are  described.  In  the  Kadambarl 
(  para  85 )  the  royal  palaoe  is  compared  to  the  house  of  a  dealer 
in  betel  leaves  ( tambulika )  in  which  lavall,  cloves,  cardamom , 
kankola  are  stored.  The  Par.  M.  I.  part  1.  p.  434  quotes  four 
verses  from  Vasis^ha  ( not  found  in  the  printed  Dharmasutra  ) 
about  the  cutting  off  of  the  two  ends  of  tambula  leaves  before 
eating  them.  In  the  Vratakhanda  ( of  Caturvargacintamani, 
vol.  IL  part  I,  p.  242 )  Hemadri  quotes  Ratnakosa  to  the  effect 
that  tambula  means  betel  leaves,  betel  nut  and  chunam ;  while 
'  mukhavasa '  means  these  together  with  cardamom,  camphor, 
kakkola  berries,  pieoes  of  copra  and  matulunga.  The  Nityaoara- 
paddhatimo  (p.  549)  quotes  verses  showing  that  tambula 
comprised  nine  ingredients  viz.  betel  nut,  betel  leaves,  chunam, 
camphor,  cardamom,  clove,  kankola,  copra,  the  matulunga  fruit. 
In  modern  times  pieces  of  almond,  nutmeg  fruit  and  bark 
thereof,  saffron,  oateohu  are  taken  and  matulunga  is 
omitted.     Thus    the    thirteen    ingredients    of    tambula  are 

1749.    ft  Kiflwrv  flyflMNn^f^n  liOfl^MiMT:  •••  JffT^f  gw  3tfngv 
jram*^  wmfwirtfBfei  i  imnpr  I-  4. 16. 

1760.    yhmwm  *rfw*  WWnHPHfW1*'  Wfffrfrwgnq  29.39,  quoted  in 

^W!l»  flwww-iffi  1'  649. 


Oh.  XIX  ]  Devapnjn-Tnmb'Rla  735 

made  up.  The  AstSngasamgraha"81  of  V5gbhat>a  also  mentions 
the  several  ingredients  of  tSmbula  inoluding  the  essence  of  the 
bark  of  the  Khadira  tree  ( catechu ).  In  modern  times  tambula 
is  said  to  be  of  13  gupas,  either  because  it  contains  thirteen 
ingredients  or  because  it  effects  thirteen  good  results,  the  last  of 
whioh  are  set  out  in  a  subhasita  quoted  below. 

Pradakslna  ( going  round  the  image  with  the  right  hand 
always  turned  towards  the  image  )  and  namaskara  constitute 
only  one  upacara  ( item  of  worship )  according  to  many.  The 
namaskara  to  the  image  is  either  astanga  ( with  eight  limbs )  or 
paficanga  (  with  five  limbs. )  The  first  occurs  when  a  person 
prostrates  himself  on  the  ground  in  front  of  the  image  in  such 
a  way  that  the  palms  of  his  hands,  his  feet,  his  knees,  his  chest 
and  forehead  touch  the  ground  and  his  mind,  speech  and  eye 
are  fixed  on  the  image  and  the  latter  occurs  when  he  prostrates 
himself  with  his  hands,  feet  and  head.1752  There  are  other 
definitions  of  the  astanga  namaskara.  These  several  parts  of 
the  worship  of  images  have  been  judicially  noticed  in  Ram 
brahma  Chatter ji  v.  Kedar  Nath  36  Calcutta  Law  Journal  478  at 
'p.  483  ( where  the  normal  type  of  the  continuous  worship  of  an 
idol  is  described )  and  Pramatha  Nath  Mullick  v.  Pradyumna 
Kumar  Mullick  52  Cal.  809  at  p.  815  ( P.  0. ). 

In  modern  times  it  is  the  practice  to  perform  in  homage  to 
the  sun  twelve  namaskaras  or  any  multiple  of  twelve  and 
repeat  the  following  twelve  names  of  the  sun  in  the  dative 
preoeded  by  '  om '  and  followed  by  '  namah ' :  Mitra,  Ravi, 
Surya,  Bhanu,  Khaga,  Pusan,  Hiranyagarbha,  Marloi,  Aditya, 
Savitr,  Arka  and  Bhaskara.  There  is  another  method  of  these 
namaskaras  called  Troakalpanamaskaras  in  which  after  '  om  * 
certain  mystio  syllables  and  their  combinations  in  twos  and 

1751.  a  R&i  qtiWurfirere:  w^or  tnr«hj  ■  <>inftwqp*i£w>{(fld»4$« 

wgrynnf  *•  8  (  RHmqlmn  ).  ' nx*q§s  *4R««i«n*i!j<  mi  *«ii«iiP*if  *wnf 
(h<4Hm3  tfitft  j^fSfcrfawmsna;  1 wmwrmui  ftyQtwi  wrwtfii^^wi  rt*i$wi 

1752.  qWf  utjml  ^  3rig*vn5'RTT  Riwrr  *wn  *H«r  ww  im 

swrt^senp  $ftffi  n  quoted  from  «nw  in  ttf&g.  (unfa;  p.  389)  and  pnrre 
^.  88  -,  n^*»rt  ^xr^rt  f^ror  <rari^p  »n»tiSU  ^m » ^arp*.  ^.  88  •,  ^pcbi  f5tt*n 

quoted  iu  ^t«*»  I.  "J.  WA\  "«hioh  ^q.  ^.  88  reads  *nwrt  w^trt  w. 


786  Hittory  cf  Dharmatottra  [  Ob.  XIX 

fours   together    with  certain  mantras  are  repeated  with  the 
twelve  names  ( vide  foot-note  for  illustrations  ),m* 

The  Pujaprak&sa  (pp.  166-188)  mentions  32  apar&dhas 
( lapses )  whioh  should  be  avoided  while  engaged  in  worship  or 
while  one  is  about  to  perform  Vi^nupuja  and  the  atonements 
for  these.  These  32  apar&dhas  (offences)  against  proper  etiquette 
for  worship  are  referred  to  in  the  VarShapurana  ( 130.  5 ). 

A  passage  from  Baudh&yana  about  Siva  worship  has 
already  been  quoted  and  it  has  been  stated  that  worship  of  the 
phallic  emblem  of  Siva  appears  to  have  been  current  in  the 
very  ancient  civilization  brought  to  light  by  the  finds  dis- 
covered at  Mohenjo-daro.  Sir  R.  G.  Bhandarkar  in  his  '  Vai* 
snavism  and  Saivism'  has  shown  how  Budra  is  described  as 
the  supreme  deity  even  in  the  Rg.,  how  in  the  Tai.  S.  IV.  5. 1-11 
there  are  eleven  anuvakas  (called  Budras)  whioh  contain  a 
sublime  eulogy  of  Budra  (and  also  in  Vfij.  8.  16)  and  how 
numerous  Saiva  sects  and  doctrines  arose  in  course  of  time 
(p.  119  ff).  Panini  teaches  the  formation  of  BhavanI,  SarvanI 
Budrfinl  and  MrdanI  from  the  four  names  of  Siva  ( IV.  1.  59 ), 
In  the  sacrifice  called  Sfllagava  in  the  grhya  sutras  Budra  is 
worshipped  as  the  supreme  deity.  The  Asv.  gr.  IV.  9.17  mentions 
twelve  names  of  Budra  and  adds l7M  (IV.  9.27-29)  that  all  names 
In  the  world,  all  armies,  all  exalted  things  belong  to  him.  Patau  jali 
in  his  Mahabhasya  (vol.  II.  pp.387-388)  on  Panini  V.  2. 76  speaks 
of  a  'Siva-bhagavata'  ( a  devotee  of  Siva).  Ved&ntasutra  IL  2.  37 
is .  directed,  aooording  to  Samkara,  to  the  refutation  of  the 
Pasupata  seot  of  Saivas.  In  the  Santiparva  284.  121-124  the 
Pasupatas  are  said  to  be  opposed  to  the  dharmas  of  varna  and 
asrama.    The  Kurmapurana'(purvardha,  chap.  16)  speaks  of  the 


1753.  aft  |rt  toot  fiNr  *r? « art  art"  Uhrnr  »ra:  i  aft  jft  arrftfB^nl  f%i 
|JI  aft  <w^f  *nrt  i  aft  ^  g#rt  »w  ^  ^  vfar  *nr«  i  ait  $  STftwrtr  w  «rrew  «t 
»mr»: «mt i aft sft gfrf  ft gRwrn *$i qprre TOiiffy  frm»rre>m  fwnw  m 
j«$  *wt  i  aft  irt.i.Hrwrctv  *wt  t  aft  prt  rff  OTOTftvHT  sirlhp^wd  f^f  yrt 
in  w  fihnfa**t  »raj  i  ...awTWRrrwrt  »m:  i  aft  pt  |R  *£  $(  \r«jOT"«f$<w.  i 
CTrt«.»!WT  irt  iff  =4  ^f  *w  ftwt(^s^*rniwftf  »w:  t  &o. 

1764.  *nrft*  «  *t  *m  «roftvxfft  i  *r*fi  ft»rr»»  «*H«y«n»iTft  i  *m. 
1.1V.9.W-49. 


Oh.  XlX  ]  Devapujd,-siva  iwrship  73f 

s&stras  of  the  Saiva  sects,  of  Kapalas,  Nakulas  ms  (Lakulas?), 
Vamas,  Bhairavas,  Pasupatas  as  meant  for  deluding  the  world. 
The  Varabapurana  (chap.70-71)  is  also  directed  against  Pasupatas. 
The  Pasupata  brahmanas  are  stated  in  the  Kadambarl  to  have 
surrounded  the  minister  Sukanasa  (para  90).  Siva  was  worship- 
ped in  the  form  of  the  linga  or  as  an  image.  It  is  believed  that 
14  crores  of  lihgas  were  established  by  Bana,  an  Asura  devotee  of 
Siva,  in  various  spots  and  these  are  called  Bana-lingas  ( Nifcya- 
carapaddhati,  p.  556  )  and  the  Bana-lingas  ( white  stones )  found 
in  the  Narmada,  the  Ganges  and  other  holy  rivers  are  only  like 
them.  In  the  Kadambarl  (  para  130 )  Bana  speaks  of  sand  lingas 
on  the  Acchoda  lake  and  in  another  place  of  a  linga  made  of 
pure  mother-o'pearl.  The  Kurmapurana  (  purvardha  ohap.  26 ) 
describes  the  origin  of  Linga  and  its  worship  and  the  Vamana- 
purana  46  lauds  the  several  holy  places  where  ancient  lihgas 
are  established.  The  famous  twelve  Jyotir-lingas  are;  Omkara 
at  MSndhata,  Mahakala  at  UjjayinI  (modern  Ujjain),  Tryambaka 
( near  Nasik ),  Dbrsnesvara  at  Elora,  Naganatha  ( towards  the 
east  of  Ahmednagar ),  Bhlma-Samkara  ( at  the  souroe  of  the 
Bhlma  river  in  the  Sahyadri ),  Kedara-natha  in  Garhwal,  Vis- 
vesvara  at  Benares,  Somanatha  in  Kathiawar,  Vaidyanatha  new 
Parali.  Mallikarjuna  on  the  Srlsaila,  and  Bamesvara  in  South 
India.  Many  of  these  are  situated  in  central  and  western  India 
near  each  other. 

The  Pujaprakasa  (p.  194)  quotes  Hsrlta  prescribing  that 
Mahesvara  may  be  worshipped  by  means  of  the  mantra  of  five 
syllables  (  namah  Sivaya  )  or  by  the  Rudra1"6  Gayatrl  or  by 

1755.  About  Lakullsa,  PstJupata  or  Kslamukha,  vide  '  Vuijguvism 
and  £aivism  '  p.  119  ff.  In  the  VSyupurSna  23.  221-224  it  is  said  in  a 
p ropbetio  strain  that  Siva  would  assume  the  form  of  Nakuli  (  Lakull  ?  ) 
and  the  place  where  he  will  appear  will  be  called  the  holy  plaoe  of  Ksya- 
rohana.  Vide  E.  I.  vol.  II.  p.  124,  vol.  XII.  p.  337,  vol.  XIV  p.  265  for  the 
LSkula  doctrine,  its  ScSryas  and  other  information.  For  the  KSpSlikas, 
vide  Bhandarkar's  '  Vaisnavism  and  Saivism  '  pp.  117,127.  A  grant  of 
NSgavardhana,  nephew  of  Pulaketfi  (  610-639  A.  D.  ),  was  made  provi- 
ding for  the  worship  of  KSpSledvara  and  the  maintenance  of  MahSvratins. 
Yama  29  quoted  in  Par.  M.  II.  part  1  p.  335  prescribes  tbe  penance  of 
Krccbra  for  eating  at  a  Klpllika's  bouse.  The  Karpftramanjarl  (  about 
900  A.  D.  )  I.  22-24  oontains  a  caricature  of  Kaula  ( i.  e.  Kffpllika  ) 
practices. 

1756.  Tjrjmrsfr  is  frcs**r»T  fSw?  *nrrSpnr  tfiirft  i  »^  T%\  tmryn^M 
ft.  sit.  X.  1  and  qrr39i#i$OT  17.  11.  It  closely  resembles  tbe  famous 
QSyatri  verse,  particularly  the  words  '  dblmabi '  and  '  pracodaySt '  are 
tbe  same  in  both. 

5.  D.  93 


738  History  of  LharmaitiMra  [  Cb.  XIX 

'  om '  or  by  the  mantra  '  Isanah  sarva-vidyan&m '  ( Tai.  Ar. 
X.  47  ),  or  by  the  Rudra  mantras  ( viz.  Tai.  S.  IV.  5. 1-11 )  or  by 
the  mantra  '  tryambakarh  yajamahe '  ( Rg.  VII.  59. 12  ).  For  a 
devotee  of  Siva,  the  wearing  of  a  string  of  RudrSksa  berries  is 
necessary  either  on  the  hand,  the  arm,  the  neck  or  on  the 
head.17"  The  Smrtimuktaphala  ( fthnika  p.  393  )  quotes  verses 
from  the  Smrtiratna  and  the  Ratn&vali  about  the  merit  secured 
by  bathing  the  linga  with  cow's  milk,  curds,  clarified  butter, 
boney,  sugarcane  juice,  paflcagavya,  water  in  which  camphor 
and  aguru  are  mixed  up,  and  other  substances.  The  14th  day 
of  the  dark  half  of  a  month  has  been  sacred  to  Siva  from 
ancient  times.  B&na  in  the  Eadambarl  (  para  54  )  refers  to  the 
fact  that  queen  Vil&savatl  went  to  worship  Mahakala  at 
UjjayinI  on  the  14th. 

The  worship  of  Durga  has  prevailed  from  ancient  times.'™ 
She  is  worshipped  under  various  names  and  aspects.  In  the 
Tai.  Ar.  X.  18  Siva  is  said  to  be  tbe  husband  of  Ambika 
or  Urns.  In  the  Kena  Upanisad  ( III.  25  )  Uma  HaimavatI 
is  mentioned  as  imparting  to  Indra  tbe  knowledge  of  the 
Great  Being.  The  various  names  of  Durga  are  Uma,  ParvatI, 
Devi,  Ambika,  Gauri,  Candl  or  Oandika,  Kali,  Kumarl, 
Lalita  &c.  The  Mahabharata  (  Vira^aparva  6  and  Bhlsma  23  ) 
contains  two  hymns  addressed  to  Durga  in  whioh  she  is  stated 
to  be  VindbyavasinI  and  fond  of  blood  and  wine,  and  in 
Vanaparva  39.  4  it  is  stated  that  Uma  became  a  kiratl 
when  Siva  became  a  kirata  to  test  the  prowess  of  Arjuna.  In 
the  Xumarasambhava  Kalidaea  speaks  of  ParvatI,  Uma,  Aparna 
and  derives  the  latter  two  words  ( I.  26  and  V.  28 ).  Yaj.  I.  290 
speaks  of  Ambika  as  the  mother  of  Vinfiyaka.  Tbe  Devl- 
mfihatmya  in  the  Markandeyapurana  ( chap.  81-93 )  is  the 
principal  sacred  text  of  Durga  worshippers  in  Northern  India. 
E.  I.  vol.  9  p.  189  shows  that  about  625  A.  D.  Durga  was 
invoked  as  a  supreme  goddess.  Bana  in  his  Kadambarl  gives  a 
graphic  description  of  tbe  temple  of  Candika  and  refers  to  offer* 
ings  of  blood  made  to  her  ( para  28  ),  to  her  trident  ( trisula ) 
and  her  slaughter  of  Mahis&sura.  The  Krtyaratnakara  ( p.  351 ) 
quotes  verses  from  the  Devlpurana  that  the  8th  of  the  bright 
half  of  a  month  is  sacred  to  Devi  ( and  particularly  of  Asvina ), 

1767.  f#  *i^  wtx  srt£  itf&r  vjrsumorfij  i  3wr:  whjjrrm  rgrrf - 
*ftgf>  H  WWr^Tgl  quoted  in  ^srrno  p.  194. 

1768.  Vide  8.  C.  Muaumdar  on  the  worship  of  Durgl  in  J.  R.  A.  S. 
for  1006  pp.  966-362. 


Ob.  XIX  J  DevapUja-worship  of  DurgS  739 

that  a  goat  or  a  buffalo  may  be  sacrificed  for  her.'"'  These 
bloody  rites  are  still  continued  in  the  Kali  temple  in  Bengal 
and  a  few  other  shrines  of  DurgS.  In  Bengal  the  worship  of 
Durga  in  Ssvina  has  been  most  popular.1™  Raghunandana 
in  his  Durgareana-paddhati  gives  an  elaborate  description  of 
the  worship  of  Durga  in  Asvina.  DurgS,  is  also  worshipped 
as  Sakti.  The  influence  of  Sakta  worship  has  been  great 
throughout  India  and  will  be  briefly  surveyed  later  on. 

In  modern  times  devapuja  differs  considerably  from  the  ritual 
of  the  ancient  works  of  Visnu  and  BaudhSyana ;  it  also  differs 
from  province  to  province  and  caste  to  caste.    A  brief  analysis 
of  the  devapuja  practised  by  brahmanas  in  Western  India  is 
given  below :  Aoamana ;  pranSy ama ;  adoration  to  Mahaganapati 
and   certain   other  deities;  twelve  names  of  Ganesa,  hymn 
of  praise  to  Ganesa,  Gaurl,  Visnu ;  mention  of  the  place  and 
the   time    with   astronomical    details    about    the     day,    the 
naksatra    &e. ;   then   the  saihkalpa    of   performing  devapuja 
with   sixteen   upacaras ;    contemplation    on    Ganapati    with 
Bg-  II.  23.  1  ( gananam  tva ) ;  asanavidhi  with  an  invocation 
to  the  earth  ;  nyasa  (  mystical  sanctification  of  the  body  )  of 
the  sixteen   verses   of    Bg-   X.  90    on    sixteen   parts    of    the 
body ;  invocation  of  the  deities  and  the  saored  rivers  in  the 
water  jar  and  offering  sandalwood  paste,  flowers  and  whole 
grains  of  rice  to  the  jar ;  then  invocation  of  the  conch  and  bell 
in  a  similar  way;  sprinkling  of  oneself  and  the  materials  of 
worship  with  water  accompanied  by  the  mantra  (' apavitrah 
pavitro    va    &o.' ) ;  dhyana  ( contemplation )  of  Visnu,  Siva, 
Ganesa,  the  sun's  disc,  Durga  holding  a  bunch  of  flowers  in 
one's  folded  hands ;  then  offering  the  sixteen  upacaras  enume- 
rated  above  to  the  accompaniment  of  the  16  verses  of  Bg.  X.  90 
to  one's  favourite  deity ;  final  benediction.1™    When  several 
deities  are  worshipped,  there  are  two  methods  in  which  the 
upacaras  may  be  offered.    One  may  offer  the  upacaras  from 
avahana  to  namaskara  to  one  deity  or  the  principal  deity  and 
then  the  s:ime  upacaras  to  the  other  deity  or  deities  one  after 

1759.  wHt*pjf9tt^fft  a"ri?r  $  w*  i  *rf$<farpt5tqr°rt  vftfa  tot 

MfisqaUT  quoted  in  ^VICTM!*  p.  357. 

1760.  Vide  '  DurgSpQjS  '  by  Pratapcbandra  Ghosh  (  1871  )  for  a 
detailed  description  of  DurgSpQjg  in  Bengal. 

1761.  The  benediction  is  wsta  ^rargn^l  ftmskm^T  arg«R^3T  >fi*Krt 


740  History  of  DharmaiMra  [  Ch.  XIX 

another.  This  method  is  called  kandanusamaya.  The  other  method 
occurs  when  avahana  is  done  for  the  several  deities  in  order, 
then  asana  for  all,  then  pfidya  for  all  and  so  on  up  to  namas- 
ksra.  This  is  called  padarthanusamaya.  This  method  is 
generally  preferred.  Vide  the  com.  of  Narsyana  on  As  v.  gr.  I. 
24.  7,  the  com.  on  Katyayana-srauta  I.  5.  9-11  for  detailed 
explanations  of  these. 

From  the  early  centuries  of  the  Christian  era  the  works  on 
Tantra  exercised  a  profound  influence  on  the  ritual  of  devapuja 
and  several  mystical  postures  of  the  hands  and  fingers  suoh  as 
the  mudras  and  the  nySsas  began  to  occupy  the  minds  of  the 
worshippers."'8  The  Bhagavata-purana  XI.  27.  7  says  that 
devapuja  is  of  three  kinds  viz.  YaidikI,  Tantrikl  and  misra,  The 
first  and  the  third  are  for  the  three  varnas  and  Tantrikl  for 
sudras. 


»rt  ITR^H  II  *n»m  XI.  27. 7  quoted  in  gsTPHBTW  p.  115.  Vide  also  T3r?rtTn. 
VIII.  37  and  XI.  77. 


CHAPTER  XX 

VAISVADEVA 

Vaiivadeva.—{  offering  of  cooked  food  to  all  Gods ). 

Daksa  ( II.  56  )  says  that  in  the  5th  part  of  the  day  a  house- 
holder has  to  allow  distribution  of  food  according  to  his  ability 
to  the  gods,  Manes,  men  and  even  insects.  Vaisvadeva  is  to  be 
offered  according  to  Satatapa  ( quoted  by  Medhatithi  on  Manu 

V.  7  and  by  Apararka  p.  142 )  in  the  grhya  fire  if  one  has 
preserved  it,  or  in  the  ordinary  fire.  If  no  fire  is  available  one 
may  offer  it  even  in  water  or  on  the  bare  ground.  Laghu- 
Vyasa  II.  52  says  the  same. 

Some  medieval  works  like  the  Smrtyarthas&ra  and  the 
Par.  M.  ( I.  part  1,  p.  389  )  state  that  vaisvadeva  really  com- 
prises the  three  daily  sacrifices  viz.  devayajfia,  bhutayajiia 
and  pifcryajna.  The  rite  is  so  called  because  in  it  sacrifice 
is  offered  to  all  the  gods  or  because  food  is  cooked  therein  for 
all  the  gods. im  But  in  the  anoient  grhyasiitras  the  three 
yajnas  are  kept  distinct.  In  the  Asv.  gr.  Ill,  1  the  five  daily 
sacrifices  are  enumerated,  but  only  one,  the  brahmayajna,  is 
thereafter  described  in  detail  and  we  have  to  understand  that 
Vaisvadeva  has  already  been  dealt  with  under  homa  in  Asv. 
gr  I.  2. 1-2  and  that  I.  2.  3-10  is  concerned  with  bhutayajna  or 
baliharana,  out  of  which  the  7th  sutra  contemplates  an  offering 
to'Visve-devas  and  sutra  10  an  offering  of  cooked  food  to  pitrs. 
The  San.  gr.  II.  14  speaks  of  Vaisvadeva,  while  Gobhila  gr.  I.  4. 
1-15,  Khadira  gr.  I.  5.  22-35  speak  of  baliharana  only.    Panini 

VI.  2.  39  teaches  the  acoent  of  'ksullaka-vaisvadeva'  (as  a 
compound).  Vaik. ,w*  VI.  17  expressly  says  that  devayajfia 
is  the  homa  to  the  gods  offered  with  cooked  food  meant  for  all  the 
gods.  According  to  Gautama  (V.  9)  the  deities  of  vaisvadeva 
are  Agni,  Dhanvantari,  Visve-devas,  Prajapati  and  Svistakrt 
(Agni).    According"65  to  Manu  (III.  84-86)  the  deities  are  Agni, 


1763.  tr$  ^qpja^fts l5Tr  $»3%s  mfit  l  *35*I«fcT rc  p.  47;  a  <r>  ^rjr- 
igprjTffiynjTrcpftft  fafrw^Wft  1 1*  re$  far  spur*?*  srlsri^re}  srri  i  ^»- 
v$i  ^  <m«rm  guir.  i  f^i?f  afa^^r  i  to-  «t.  I.  part  1  p.  389. 

1764.  irirwftra  §«9r^r  ^*$f  ?Wt  ifa^:  <  fonw*m£  VI.  17. 

1765.  In  offering  food  one  will  have  to  Bay  3ijr«f  ?*t?t.  ^tvm  WTfTi 
«rfnsftm*«rt  WTfT,...wir>  ftrefft  wifT.  In  modern  times  the  formula  is 
mft  WTCT  snnr  y$  i  *m  and  to  on. 


742  History  of  DharmaiUstra  [  Ch.  XX 

Soma,  Agnteoma,  the  Via  ve-devas,  Dhanvantari,  Kuhu,  Anumati, 
Prajftpati,  Dyavaprthivl,  ( Agni )  Svistakrt.  The  Sah.  gr. 
II.  14.  4  gives  the  names  of  ten  deities  that  are  slightly  different 
from  the  list  of  Manu.  Aooording  to  Far.  gr.  II.  9  the  deities 
are  Brahma,  Prajapati,  Grbya,  Kasyapa  and  Anumati ;  while 
the  Visnu  Dh.  S.  67.  1-3  ( quoted  in  the  Gr.  R.  p.  278 )  states 
that  Vaisvadeva  is  to  be  offered  to  Vfisudeva,  Sarhkarsana, 
Aniruddha,  Purusa,  Satya,  Aoyuta,  Agni,  Soma,  Mitra,  Varuna, 
Indra,  Indragni,  Visve-devas,  Praj&pati,  Anumati,  Dhanvantari, 
Vastospati,  (  Agni )  Svistakrt.  Vide  Bhar.  gr.  III.  12,  Manava 
gr.  II.  12.  1-2,  K&thaka  gr.  54,  Vaik.  III.  7  for  other  lists 
of  deities  in  Vaisvadeva.  It  is  on  acoount  of  this  divergence 
that  digests  like  the  Madanaparijata  ( p.  317 )  say  that  Vaisva- 
deva is  of  two  kinds,  viz.  what  is  common  to  all  smrtis  like 
that  of  Manu  and  secondly  what  is  stated  in  one's  own 
grhyasutra.    The  Sm.  0.  ( I.  p.  212  )1T"  says  the  same. 

All  ancient  smrtis  Bay  that  Vaisvadeva  is  to  be  performed 
twice,  once  in  the  morning  and  then  in  the  evening.     Vide  Asv, 
gr.  I.  2. 1,  Vas.  Dh.  S.  XL  3,  Manu  III.  121,  Visnu  Dh.  S.  59. 13, 
Gobhila  II.  34.    But  in  later  times  it  came  to  be  performed 
only  once  in  the  morning  and  the  safnkalpa  includes  both  in  one 
statement. nn    The  verses  '  justo  dam  una  '  (  Rg.  V.  4.  5  )  and 
•ehyagna'  (Rg.  I.  76.  2)  are  used  in  invoking  Agni,  then  the 
verse  *  catvari  srnga '  ( Rg.  IV.  58.  3  )  and  several  ordinary 
verses  describing  the  characteristics  of  Agni  are  employed  for 
the  dhy&na  ( contemplation )  of  Agni.    From  the  food  cooked 
for  one's  meal,  a  portion  is  taken  out  in  another  vessel,  and 
oovered  with  clarified  butter;  it  is  then  divided  into  three  parts. 
Then  one  places  one's  left  hand  on  one's  heart  and  with  the 
right  hand  takes  up  from  one  portion  of  the  food  morsels  equal 
to  a  ripe  myrobalan  fruit,  presses  it  with  one's  right  thumb  and 
offers  it  with  the  right  band  to  Surya,  Prajapati,  Soma  Vanaspati, 
Agnl-soma,  Indrftgni,  Dyavaprthivl,  Dhanvantari,  Indra,  Visve 
Devas,  Brahma.    Then  holy  ashes  are  taken  from  the  fire  with 
the  mantra '  ma  nastoke '  ( Rg.  1. 114.  8 )  and  ashes  are  applied 
to  the  forehead,  the  throat,  the  navel,  the  right  and  left  shoulders 
and  the  head  with  certain  mantras  and  a  concluding  prayer  is 

1766.  fo%*  jjyfa  WgTWlftfW  TOT  I  wrtw quoted  in  jpjfiNfo  I.  p.212. 

1767.  Th«  #q?s*r  in  modern  times  is  ffwhmiyfftuPTgKl  WhttfrvK- 


Ch.  XX  ]  Vcdivadeva  Hi 

offered  to  Agni  to  bestow  intelligence,  memory,  fame  &o.  as 
set  out  below."'* 

Medieval  digests  like  tbe  Mit.  ( on  Yaj.  1. 103  )  discuss  tbe 
question  whether  vaisvadeva  is  purusartha  only  ( i.  e.  recommend- 
ed to  men  for  effecting  some  beneficent  oonsequence  to  them)  or 
whether  it  is  purusartha  as  well  as  a  rite  for  effeoting  a 
sarhskara  ( unseen  or  spiritual  result )  of  the  food  cooked.  In 
the  latter  case  food  will  be  pradhana  ( the  principal  matter ) 
and  vaisvadeva  will  be  secondary ;  but  in  the  former  case  ( i.  e. 
if  it  were  only  purusartha )  food  will  be  secondary  and  Vaisva- 
deva principal.  Relying ,7M  on  Asv.  gr.  I.  2.  1  some  say  that 
vaisvadeva  is  meant  as  a  sarhskara  of  food  and  relying  on  Asv. 
gr.  III.  1.  1  and  4  others  say  that  it  is  purusartha.  The  Mit. 
declares  that  vaisvadeva  is  purusartha  only,  as  Manu  (  II.  28  ) 
holds  that  the  human  body  is  rendered  fit  for  spiritual  know- 
ledge by  the  daily  yajfias  and  by  other  sacrifices  and  that  if 
vaisvadeva  is  not  purusartha  alone,  each  time  food  is  cooked  in 
the  day  (on  account  of  the  sudden  advent  of  many  guests) 
vaisvadeva  would  have  to  be  performed  several  times  in  the 
day ;  but  Manu  III.  108  forbids  a  fresh  vaisvadeva  in  such  a 
case.  Sm.  0.  ( I.  p.  213  )  and  Par.  M.  ( I.  1.  p.  390 )  hold  the 
same  view.  The  SmrtyarthasSra  p.  46  and  Laghu-AsvalSyana 
1. 116  hold  the  view  that  vaisvadeva  is  both  for  the  samsk&ra 
of  the  householder  and  also  of  the  food.  mo 

There  was  divergence  of  view  on  other  questions  viz. 
whether  vaisvadeva  was  to  be  performed  before  sraddha  or  after 
it  and  whether  food  for  vaisvadeva  was  to  be  separately  cooked 
from  that  meant  for  sraddha.  Apararka  p.  462  sets  out  the 
conflicting  views  on  the  first  question  and  says  that  for  vaisva- 
deva there  are  three  options,  viz.  it  may  be  performed  imme- 
diately after  food  is  ready,  or  it  may  be  offered  after  baliharana 
or  it  may  be  performed  after  sraddha  is  finished.    The  Madana- 

1768.  sins'T  sTH^Rft  v&rs '  swrnr  3^ig«Tr^ra  w%  •  3f«rcr»rw  3713- 
TnrtS  TT»ft  1  *r^qrprf  JTrgrftf?  qf»>rw9 •  ■*&  &*3  *<»<j«iiftiit  «u*w£ »  wl- 
w*a  smrgrfflirr  firefa  1  ait  ^  d  wx  ft  vtfw  ^  ft  «rw  ■  v$  s^p  trelr  w  3^ 
toW?**  *rcft  a  *m:  1  swrft  *m;  1  wffcr  1  wyt  ft«ti  wsa  nwt  ftut  if%  fSni 

TO1.I  «ns«f  «hT3nrNtf%i%^f^nn^Tt.    The  words  aft  *r  ft a*^  ft 

irat  occur  in  an"«9.  vft.  ^.  1. 11.  15. 

1769.  aw  Hnfcrm:  ffcgrw  *ftwr*r  gy"3  '  wi-  s-  I.  2.  1. ;  awmr: 
<T»  T5rr: '  m^rar***?:  5&t  1  aw-  *.  III.  1. 1  and  4. 

1770.  qrcre«>  ^^vnpf  wrf  *m*dt  f%*t »  win«r  *nw*rifo  atfwrwf- 
fimttn  ffw^nt  p.  46 ;   snprtf  *rrw«its«*<r  ?«»^f  «ftrwfcp  wwrr«?. 

1. 116. 


ill  History  of  Dharrhaiastra  t  Ch.  X&. 

parijata  p.  320  and  Brhat-Parasara  p.  156  hold  thai;  vaisvadeva 
must  be  performed  before  srSddha.  Vide  SmrtimuktSphala 
( Shnika  pp.  406-407 )  also;  on  the  other  hand  AnusaBana-parva 
( 97. 16-18  )  directs  that  on  sr&ddha  day,  pitr-tarpana  comes  first, 
then  offering  of  bali,  and  then  vaisvadeva.  The  Madanaparijata 
p.  318  says  that  the  food  for  the  vaisvadeva  must  be  separately 
cooked  from  what  is  meant  for  sraddha.  In  the  case  of  a  joint 
family  of  father  and  sons  or  of  several  brothers,  the  father  alone 
performs  vaisvadeva  or  the  eldest  brother ;  but  if  the  father  or 
eldest  brother  is  unable  to  do  it  himself,  a  son  or  younger  brother 
may  offer  it  at  his  bidding  ( Laghu-Asvalayana  1. 117-119  ). 

The  food  to  be  offered  should  be  sprinkled  over  with  ghee 
or  with  curds  or  milk  but  not  with  oil  or  salt.  Ap.  Dh.  S.mi 
II.  6. 15. 12-14  prescribes  that  there  is  to  be  no  homa  of  JcsSra 
and  lavaya  ( vide  note  723  above )  and  also  of  food  that  is  mixed 
up  with  inferior  food  ( like  kulattha  &c. ) ;  but  if  one  is  com- 
pelled to  offer  inferior  food  in  vaisvadeva  ( owing  to  poverty 
&c. )  he  should  take  some  hot  ashes  from  the  grhya  or  ordinary 
fire  towards  the  north  of  the  fire  and  offer  the  food  in  the  ashes. 
The  Smrtyarthasara1778  p.  47  states  that  cereals  like  gram  and 
mfisa  beans  are  not  to  be  used  in  vaisvadeva  food.  Even  when 
a  man  was  not  going  to  eat  on  a  particular  day  he  had  to  offer 
vaisvadeva  (  Apararka  p.  145  ).  If  he  could  afford  no  food,  be 
waB  to  offer  fruits,  roots  or  even  water.1773  He  who  has  no  grhya 
fire  may  offer  vaisvadeva  food  into  the  ordinary  fire  with  only 
the  vyShrfcis  and  the  rest  may  be  left  for  crows. 

Ap.  Dh.  8.  ( II.  2.  3. 1  and  4 )  says  that  vaisvadeva  food 
should  be  cooked  by  aryas  ( persons  of  the  twice-born  classes ) 
that  are  purified  ( by  bathing  &c. ),  or  sudras  supervised  by 
aryas  may  cook  the  food.1™  Medieval  writers  remarked,  as 
usual,  that  the  latter  rule  about  sudras  being  cooks  applied  only 
to  another  age.1775    Ap.  Dh.  S.  ( II.  2.  3. 10-11 )  further  says 

1771.  ar  qarmwtsrar  nvz  lavmtwflQWP  wfftwr?v  *i*r  snfWnr. 
B^f  *r?»inJi«j  aRH«ff*n<!T^«*qjs  tturl  miw  i  wnr.  «.  %.  II.  6. 15. 12-14. 

1772.  «Rt^*  ^Difc  ht*  »^(  ^  gjrawra*  i  «rr*  ^  «**  *rf  t*j^  ft*£- 
^R*l  *S?T««TCp.  47. 

1773.  a»HT>  ^T  $T«nf«t  <FW5n«T^fnf%f^:  I  «»gf^FTr^r  quoted  by 
fSfifar.  I  p.  212  und  wfag.  (  wrfgfdf  p.  398  ). 

1774.  wnro  Jnmr  *»^r*sw#wrciT<!  *g:  ■  wrvlffrfani  vr  qpp:  shwrafc:  i 
wnr.  it.  %•  II.  2.  3.  1  and  4. 

1775.  «rcr  etftw-antrrfarirwT  tfwnrm  ^-ffif  «rtwr*jnft«nm  i 

*Hr°m%g  jjjffv  masuffTliniTf*  «*  rffc  *ri%sgrftWqp|'3%  ***  vwmp 
«*fc«.  (anftvp.  399). 


Oh.  XX  ]  Vaiimdeva  745 

that  when  the  food  is  ready  i.e.  cooked,  the  cook  should  announce 
while  standing,  to  the  owner  of  the  house  '  it  is  ready '  and  the 
owner  should  reply  '  it  ( food )  is  auspiciously  ready,  it  is  food 
that  gives  supremaoy ;  may  it  not  be  lost. '  If  no  vaisvadeva 
is  performed  on  any  day,  the  householder  had  to  fast  the  day 
and  night  ( Gobhila-smrti  III.  120).  Daksa  II.  62andYama 
condemn  to  hell  him  who  takes  his  own  meal  without  offering 
vaisvadeva,  when  he  is  not  himself  in  distress  or  difficulty. me 

It  has  been  stated  above  (p.158)  that  the  sudra  was  to  offer  all 
the  five  yajflas  without  Vedic  or  Pauranic  mantras,  but  only  with 
the  word  'namah'  and  he  was  to  use  uncooked  food  for  vaisvadeva. 
Vide  Yaj.  1. 121  and  the  Mit.  thereon  and  Ahnikaprakasa,  p.  401. 

Baliharaya  or  BhutayajHa : — Here  also  there  is  some  diver- 
gence between  the  ancient  grhya-sutras  and  medieval  and 
modern  praotice.  The  Siv.  gr.  I.  2. 3-11  deals  with  this.  The 
deities  to  whom  bali  ( or  part  of  the  food  taken  out  when  per- 
forming vaisvadeva)  is  offered  are:  to  the  same  deities  to  whom 
the  devayajfia  is  offered  as  stated  above,  to  the  waters,  to  herbs 
and  trees,  to  the  house,  to  the  domestic  deities,  to  the  deities  of 
the  ground  ( on  which  the  house  is  built ),  to  Indra  and  Indra's 
men,  to  Yama  and  Yama's  men,  to  Varuna  and  Varuna's  men, 
to  Soma  and  Soma's  men  ( these  are  offered  in  the  several 
quarters xm ),  to  Brahman  and  Brahman's  men  in  the  middle, 
to  the  Visve-devas,  to  all  day-walking  beings,  to  the  Raksases- 
towards  the  north ;  svadha  to  the  pitrs  ( Manes  )-with  these 
words  he  should  pour  out  the  remnant  of  the  food  to  the  south, 
while  wearing  the  sacred  thread  suspended  over  the  right 
shoulder.  Asv.  adds  that  if  baliharaya  is  performed  by  night 
then  the  words  'to  all  night-walking  beings'  are  used  instead 
of  'to  all  day- walking  beings'. 

Gobhila  gr.  I.  4.  5-15,  Par.  gr.  II.  9  and  other  grhya  sutras, 
JLp.  Dh.  S.  IL  2. 3. 15-11.  2.  4.  9,  Gautama  V.  10-15,  differ  con- 
siderably from  the  above  in  several  respects.  But  for  want  of 
space  no  reference  can  be  made  to  these  differences. 

In  bhutayajfia,  bali  is  to  be  mB  offered  not  into  fire  but  on 
the  ground,  which  is  to  be  wiped  with  the  hand  and  sprinkled 

1776.  ai^<rr  fo$*  a  *?V  8^%s«rm^  ftr«T» '  w  i?t  »rctf  xnftt  *m^?m- 

«rng8ncn  «  ith  quoted  in  ftftNo  I.  p.  213. 

1777.  x*%\  *ffi  TOT  <"id  *ftw  are  the  presiding  deities  of  the  east, 
south,  west  and  north  respectively. 

1778.  **ft»rt  *rer  ircv  $i>  *Nsrrit  *3r  ift^n^ww  *gcr  w rc«rft^- 
^m.t  wtt.  «*•  %  n.  2.  3.  15;  ^rrsrjaifaoT  5f3rifarn*gs*T  mr  gprfcj' 
tqrwhm  p.  47. 

H.  P.  94 


746  History  of  DharmaiZstra  [  Ch.  XX 

with  water,  and  then  the  bali  is  to  be  put  down  and  water 
is  poured  on  it  thereafter.  Vide  Ap.  Dh.  8.  IL  2.  3. 15.  The 
Ap.  Dh.  S.  ( II.  4.  9.  5-6  )  prescribes  that  one  should  make 
all  including  dogs  and  candalas  participators  in  the  food 
cooked  for  vaisvadeva  and  adds  the  view  of  some  (which 
he  disapproves)  that  one  should  not  give  food  to  the  un- 
deserving.1779 Manu  III.  87-93  says  that  after  performing  vais- 
vadeva one  should  offer  balis  in  all  directions  to  Indra, 
Yama,  Varuna,  Soma  and  their  followers,  a  bali  to  Maruts  on 
the  door,  to  waters  a  bali  in  water,  a  bali  to  the  trees  in 
mortar  and  pestle,  a  bali  to  Sri  on  the  top  of  the  house,  to 
Bhadrakall  at  the  foot  of  the  house,  to  Brahma  and  Vastospati 
in  the  midst  of  the  house ;  a  bali  may  be  thrown  up  in  the  sky  to 
Visve  Devas,  to  the  day-walking  beings  ( when  baliharana  is 
done  by  day )  and  to  night-walking  beings  (  by  night ) ;  a  bali 
should  be  offered  to  the  prosperity  of  all  on  the  first  floor17"0  and 
all  the  remaining  portion  of  the  food  for  balis  should  be  offered 
to  the  manes  towards  the  south  ;  the  householder  should  lightly 
( so  that  no  dust  will  get  mixed  with  it )  offer  on  the  ground 
some  food  to  dogs,  to  outcasts,  to  candalas,  to  those  suffering 
from  loathsome  diseases  (such  as  leprosy),  to  crows  and  insects. 
Yaj.  I.  103  calls  upon  the  householder  to  throw  food  to  dogs, 
candalas  and  crows  on  the  ground.1781 

These  directions  to  give  food  even  to  outcasts,  dogs  and 
birds  were  the  outcome  of  the  noble  sentiment  of  universal 
kindliness  and  oharity,  the  idea  that  One  Spirit  pervades  and 
illumines  the  meanest  of  creatures  and  binds  all  together.  The 
San.  gr.  ( II.  14  ),7M  winds  up  its  vaisvadeva  section  with  this 
fine  exhortation  "let  him  throw  food  to  dogs,  to  svapaoas  (eaters 

1779.  tml^»w^  wm%rs  5^ri»«r^iBt^«rj  i  «rrefr«fi  ygn%^%  i  stpt. 
v.  «*  II.  4.  9.  5-6. 

1780.  Some  hold  that  bali  is  to  be  offered  on  the  ground  at  the  top 
(  where  the  head  lies  )  of  the  bed  of  the  house-holder  and  at  the  other 
end  of  the  bed.  TOTTCrJ  in  Mann  III.  91  is  explained  by  the  39*«TTCTre>t 
p.  279  as  the  latrine  and  privy  at  the  back  of  the  house. 

1781.  ^ro  ytn^rrafawFwfS  **m  ■  wtf  ■%$  •»w5Ti*«rpit«r«ar 
ftftrfor.miT.I.103. 

1782.  «9n=Vs  «qrHfcrsj  tpfcva?  *«h[  fjyfrWfr  •UH^MHvftrrlHjt  *  j$ 
jfhmw  fih*r&  3rcr%*T  ffft  1  *rt.  n.  II.  14.  22-26.    Kg.  X.  117.  6  is  wfrmw 

$r*3T3T  ».  With  the  last  quarter  may  be  compared  the  HWrjfcn  III-  13 
'8W&&W4  TWT  ^  T^mrnwrnTIHl'.  Vide  also  Manu  III.  118  »»d 
Vijnu  Dh.  8.  67.  43  for  the  same  idea. 


Ch.XX] 


Vaiivadem-Baliharana 


m 


of  dog-flesh ),  to  birds  on  the  ground ;  let  him  eat  nothing  with- 
out having  out  off  a  portion  ( to  be  offered  as  a  bali ) ;  let  him 
not  eat  alone,  nor  before  others  ( relatives  and  guests ),  since 
the  mantra  says  'the  fool  gets  food  in  vain*  ( Rg.  X.  117. 6 ). ' 
The  MahabhSrata  ( Vanaparva  II.  59 )  says  that  offering  food  to 
dogs,  svapaca3  and  birds  on  the  ground  is  known  as  vaisvadeva, 
whioh  is  performed  in  the  morning  and  evening.  The  same 
verse  occurs  at  Anusasanaparva  97.  22-23.  Apararka  p.  145  says 
that  vaisvadeva  comprises  all  actions  from  the  offering  into 
fire  oblations  of  food  up  to  the  throwing  of  food  to  dogs  and 
the  like  in  the  morning  and  the  evening. 

In  modern  times  the  way  in  which  balis  are  offered  and 
their  number  are  set  out  in  the  diagram  below.  The  one  drawn 
is  for  the  morning  baliharana.  For  the  evening  one  the  only 
change  necessary  would  be  to  put '  agnaye  svaha '  ( No.  1 )  in 
place  of  '  surySya  svaha '  and  '  naktam-caribhyah '  for '  diva- 
caribhyah  *  in  No.  27.  The  word '  svaha '  is  not  repeated  in  the 
diagram  after  each  name'783  for  the  sake  of  space.  Manu  III.  121 
prescribes  that  bali  is  offered  in  the  evening  by  the  wife  but 
without  mantras  ( i.  e.  she  is  not  to  repeat  the  mantras) '  Indraya 
svaha '  &c,  but  only  to  contemplate  on  the  several  deities. 


1783. 


?*3T7  WT?r  16       ff^fcft  17 


81 


A 

29 

wgrs^«fi 

25 

*3f°r           ft$«j>  ^«r: 

*• 

24                       26 

i 

Sfat 

V 


<e 


<w>utt  20     <t*»rs*tot  21 


19  18 


VI1I4 


748  Hidoty  cf  fiharmaiastra  [  Oh.  XX 

Pitryqjila :— The  word  oocura  in  Rg.  X.  16.  10,  but  its 
exact  meaning  is  not  certain.  Pitryajfia  may  be  performed  in 
either  of  three  ways  as  stated  above  ( on  p.  700 )  viz.  by  tarpana 
(  Manu  III.  70  and  283  ),  or  by  performing  baliharana  in  which 
remnants  of  bali  food  are  to  be  offered  to  the  pitrs  (Manu  III.  91 
and  5.SV.  gr.  1, 2. 11)  or  by  performing  sraddha  daily  with  food  on 
inviting  at  least  one  brahmana  for  dinner  (  Manu  III.  82-83  ). 
Sraddhas  will  be  dealt  with  later  and  the  other  two  ( tarpana 
and  baliharana )  have  already  been  dealt  with.  In  this  daily 
sraddha178*  there  is  no  offering  of  plndas  ( balls  of  rice  )  and 
the  several  strict  rules  and  procedure  of  the  parvaya  sraddha 
do  not  apply. 


1784.   f*rcTrwT\£  a  •i»mvf2»u,i**J"li<r  srftwt  i   wtht.  ft^wmt  WH5 
£.  402  ). 


CHAPTER  XXI 

NRYAJNA  OR  MANU$YA-YAJNA. 

NryajM  or  Manusyaryajrla :  (Honouring  guests). — Manu 
( III.  70 )  states  that  this  consists  in  honouring  guests.  In  the 
oldest  hymns  of  the  Rgveda  fire  is  described  as  a  guest  in  the 
house  of  the  sacrifioer.  In  Rg.  I.  73.  1  Agni  is  described  as 
lying  in  a  pleasant  spot  and  pleased  like  a  guest  (syonaslr- 
atithir-na  prlnfino).  Vide  Rg.  V.  1.  8 ,785  and  9,  V.  4.  5, 
VIL  42.  4  for  fire  being  called  atithi.  In  $g.  IV.  4. 10  it  is 
said  of  Agni  'you  become  the  protector,  the  friend,  of  him  who 
offers  you  hospitality  in  the  usual  (or  proper)  order.'  Vide 
Eg.  IV.  33.  7  and  Tai.  S.  I.  2. 10. 1  for  the  word  atithya.  Athar- 
vaveda  IX  6  is  an  eulogy  of  hospitality  in  which  the  various 
stages  in  the  reception  and  feeding  of  a  guest  are  metaphori- 
cally represented  as  the  various  actions  performed  in  a  sacri- 
fice. im  The  Tai.  S.  V.  2.  2.  4  refers  to  the  fact  that  'when  a 
guest  comes,  hospitality  in  whioh  ghee  abounds,  is  offered  to 
him '  and  it  remarks  that  '  one  who  comes  in  a  chariot  and  one 
who  comes  in  a  cart  are  the  two  most  honoured  among 
guests. ,OT'  The  Tai.  S.  ( VI.  2. 1.  2 )  says  '  hospitality  is  offered 
to  all  the  followers  acoompanied  by  whom  a  king  comes'.  Vide 
Ait.  Br.  II.  9  for  almost  the  same  words.  The  §&h.  Br.  II.  9 
remarks IT88  '  when  a  man  offers  oblations  at  sunrise,  he  indeed 
offers  hospitality  to  a  great  god  who  has  started  on  a  journey.' 
The  Tai.  Br.  ( II.  1.  3  )  shows  that  a  guest  was  honoured  by 
having  a  lit  lamp  placed  before  him  and  then  food  was 
served  to  him."89     The  Ait.  Br.  (25.5)  says  that  a  guest 

1785.  ftift  ftgrmfSffafesffrinq « *.  V.  1.  9  '  Agni  ia  a  guest  dear  to 
all  human  groups.'  xw  wjm  *reffir  «Rf  «fi  *wr  wii3x<4'<iSi«HiS<4taq> «  *r. 
IV.  4. 10. 

1786.  Vide  arrr.  w-  *.  II.  3.  7.  2  and  6-10  for  comparison  of 
hospitable  aots  with  the  three  savams  and  constituent  elements  of 
a  sacrifioe. 

1787.  awrfwft  «r  t«ft  *  wfiM'iwu.ftiHufl  i  ...  ^rtrrfiNm  wmw 
wffayflHrt  ninn*  myta  qgivftqr  whprt  i  &•  tf.  V.  2.  2.  3.  and  4.  The 
words  «rc*nww...jjift  are  quoted  in  w).  ?.  <rft*rrtmpr  II.  4.  20. 

1788.  jtv sjf^fc  sanlft  iron l(W»HB;«l  ^((NlftM  «(?(>??*  I  aft.  irj.'H.  V. 

1789.  wi>  wriSFffi  ^rtfa^  <rfWfi  i  «r.  wr.  II.  1. 3. 


750  History  of  Dharmaiastra  { Ch.  XXI 

should  not  be  refused  in  the  evening. ,790  The  Sat.  Br.  (II.  1.4.  2. 
S.  B.  E.  vol.  12,  p.  291)  remarks  that  'it  would  be  unbecoming 
for  a  person  to  take  food  before  men  who  are  staying  with 
him  as  guests  have  eaten '.  The  Satapatha  shows  that  an  ox  or 
a  goat  was  oooked  for  a  guest,  either  a  king  or  a  brahmana 
( III.  4. 1.  2  ).  Vide  also  Ait.  Br.  3. 4  for  the  offering  of  an  ox  or 
barren  cow  to  a  king  or  another  deserving  person  coming  as 
a  guest.  Yfij.  1. 109  also  says  that  a  big  ox  or  a  goat  was  to 
be  kept  apart  for  a  guest  learned  in  the  Veda.  But  the  Mit. 
and  other ,7*'  medieval  writers  to  whom  fleBh-eating  was  an 
anathema  and  an  unspeakable  sin  for  a  brahmana  remark  that 
an  ox  or  a  goat  was  to  be  understood  as  set  apart  for  the  guest 
to  flatter  him  (with  the  words  '  this  ox  is  yours ')  just  as  one 
says  in  humility  '  all  this  house  is  yours '  and  that  the  ox  or 
goat  was  not  meant  to  be  given  in  gift  or  to  be  killed  since  it 
would  be  impossible  to  find  an  ox  each  time  a  srotriya  guest 
came.  The  Ait  Ar.  I.  1.  1  remarks  '  whoever  is  good  and  has 
attained  eminence  is  a  ( real )  guest,  people  do  not  treat  with 
hospitality  one  who  is  undeserving. ,nn  In  the  Tai.  Up.  ( 1. 11. 
2 )  one  of  the  exhortations  of  the  teacher  to  the  pupil  returning 
home  is  'atithi-devo  bhava'  (honour  guests).  The  same  Upanisad 
says  elsewhere  ( III.  10. 1 )  "  let  him  never  turn  away  a  stranger 
from  his  house,  that  is  the  rule.  Therefore  a  man  should  by 
all  means  acquire  much  food,  for  people  say  ( to  the  guest ) 
'  there  is  food  ready  for  him. '  If  he  gives  food  amply,  food  is 
given  to  him  amply".  In  the  Katbopanisad1783  (I.  7-9)  it  is 
said  'a  brahmana  entering  a  house  as  a  guest  is  ( like )  fire. 
People  offer  this  ( well-known )  appeasement  to  him.  Oh,  son  of 
Vivasvat,  offer  him  water  ( to  wash  his  feet ).  If  a  brahmana 
guest  stays  in  a  man's  house  without  food,  he  cuts  off  ( destroys) 
the  hopes  and  expectations,  ( fruits  of )  the  friendship  (  of  the 
good),  the  rewards  of  sacrifices  and  charitable  acts,  sons  and 
cattle. '  Then  Yama  offered  to  bestow  three  boons  on  Naciketas 
as  some  penanoe  for  allowing  Naciketas  to  remain  without  food 

1790.  ircwnpfii  **rewi%r»lTTV**r  fft  I  <h  mx-  25.  5  j  compare  *rg  III. 
105  wrorrtrt  sfiriSi.  wpf  sjrfirr  •re*X3«n  i . 

1791.  wj  *I«|R  4i9i<i<iWtf£|<jjic*i,§  ifhW:  *tf'«l  Jffil  qprtt  HOtR  wf&3«l 

strt  «ri:  flk  g  g«rr*ft  1 3Tt%*nra>Tsj  b-  451. 

1792.  ^  ♦  »rwfi>  <T«  itaurragSr  ^  *r  srftHtfrfaft  n  •nsti»W4iiSV.<n<4i- 
fjjtrfc  i  it  jut.  T.  1. 1. 

1793.  •tnmi:  h fulfil  |?f ittafgiuf)  {fret  i  tfwtrt  «jtrf%  5*fPir  *t  *»TWfV- 
qtR*;  i  arahr.  1-7;  sm.  V.  «.  II*  3.  6.  3  echoes  the  first  half.  *i%*  XI.  13 
quotes  the  first  half. 


Ch.  XXI  ]  Nryajfla  or  Manusya-yajfla  751 

in  his  house  for  three  days.  The  Nirukta17"  IV.  5  in  explaining 
Jig.  V.  4.  5  ( justo  damuna  atithirdurona )  derives  the  word 
4  atithi'  from  the  root  'at'  to  go  and  also  from  'tifchi '  (day )  and 
'a'  meaning  'comes'  (from  *i'  with  'abhi').  Vide  Maim  III.  102 
for  another  derivation;  also  Parasara  L  42  and  Mark.  29.  2-9. 
Manu  and  others  say  that  an  atithi  is  so  called  because  he  does 
not  stay  for  a  whole  tithi  ( i.  e.  day )  and  '  an  atithi  is  a  brahmana 
who  stays  for  one  night  only  as  a  guest. ' 

The  honouring  of  guests  comes  after  the  offering  of  bali 
and  Baud.  gr.  II.  9.  1-2,  Vas.  XL  6,  Visnupurana  III.  11.  55 
ordain  that  after  baliharana  the  householder  should  wait  in 
front  of  the  yard  of  his  house  for  as  much  time  ns  would  be 
required  for  milking  a  cow  or  for  a  longer  time  at  his  desire 
for  receiving  guests.  Others  make  it  a  definite  time  viz.  one- 
eighth  of  a  muhiirta  (vide  Mirk,  purana  29.  24-25  quoted  in 
Sm.  0. 1.,  p.  217 ). I7,s  The  Ap.  Dh.  S.  contains  a  very  elaborate 
treatment  of  honouring  guests  ( II.  3.  6.  3  to  II.  4.  9.  6 ).  Gaut. 
V.  36,  Manu  III.  102-103  and  Yaj.  1. 107  and  111  state  that  he 
is  called  an  atithi  who  belonging  to  a  different  village  and 
intending  to  stay  one  night  only  arrives  in  the  evening,  that 
one  who  has  already  been  invited  for  dinner  is  not  an  atithi 
properly  so  called,  that  a  person  who  belongs  to  the  same 
village  or  who  is  a  friend  or  fellow-student  is  not  an  atithi, 
that  one  has  to  honour  guests  according  to  one's  ability,  that 
guests  are  to  be  preferred  according  to  the  order  of  varnas  and 
that  among  the  brahmanas,  the  srotriya  and  one  who  has  com- 
pletely mastered  (at  least  one)  recension  of  the  Veda  is  to  be 
preferred.  Vas.  Dh.  S.  XL  6  says  that  the  worthiest  are  to  be 
honoured  first.  Gaut.  V.  39-42  and  Manu  III.  110-112  say 
that  a  ksatriya  is  not  really  an  atithi  to  a  brahmana  nor 
are  vaisyas  nor  sudras;  but  they  add  that,17"  if  a  ksatriya 
comes  to  a  brahmana's  house  as  a  guest  ( i.  e.  as  a  traveller 
who  has  no  food  with  him  and  about  the  time  of  taking  food ) 
be  should  be  treated  to  a  meal  after  brahmana  guests  take 
their  food  and  valsya  and  sudra  guests  should  be  given  food 

1794.  srfirf^:  wvfStft  tryRt  w^  •  w%ft  fJN^g  mgdrffr  fffr  *r  i 
ftvar  IV.  5. 

1795.  aw  ^<w^tf  jwifSf^ngrt^T^T^wra^  •  3rir  *t3?r  ^trrat  • 
ft?n^  v?ft  *t  <PT  tranft  ^r^ftfat  i  «ft.  s-  II.  9.  1-3  and  vtigmm  III.  14 ; 
▼ide  *a  ill.  94  also.  gs?fcrreJT  »*r*rsf rc^t  srmfaifoj  it  m&fargnq  29.  25. 

1796.  wtgwqHiaigrcngrTt  ■ Htant  a  vftrortf   »TT8r9r«u  i 

WTR  1*$»  TOTOfan*fa( '  «ft-  V-  39-42. 


752  History  qf  Dharmaiatstra  [  Ch.  XXI 

by  a  brshmana  householder  along  with  his  servants  and  thereby 
he  should  show  his  kindliness.  Ap.  Dh.  S.  II,  4.  9.  5  requires 
the  householder  to  give  food  to  all  who  oome  at  the  end  of  the 
Vaisvadeva,  even  including  cand&las,  but  it  mentions  the  view 
of  some  that  one  need  not  give  food  to  unworthy  persons  (vide 
note  1779  above ).  Commentators  like  Haradatta  explain  that« 
in  the  oase  of  worthy  guests,  if  the  householder  does  not  give 
food,  though  able,  he  incurs  sin;  but  in  the  case  of  unworthy 
people  he  incurs  no  blemish  by  not  giving,  but  if  he  gives 
to  them  also,  he  secures  merit.  Vrddha-Gautama  (pp.  535-536) 
calls  upon  a  householder  to  treat  even  a  candala  with  consi- 
deration. Par&sara  ( I.  40 )  and  Satatapa  went  so  f ar,m  as  to 
say  that  even  if  a  householder  hates  a  visitor  or  the  latter  is  a 
fool,  the  householder  should  give  him  food  if  he  arrives  at  the 
time  of  meals.  Santiparva  146.  5  says  that  even  an  enemy 
when  he  comes  to  one's  house  as  a  guest  must  be  hospitably 
treated,  as  a  tree  does  not  remove  its  shade  from  one  who 
approaches  it  to  fell  it.    But  Ap.  Dh.  S.  II.  3.  6. 19,  Manu 

IV.  213,  Yaj.  I.  162  are  opposed  to  this  and  state  that  a  guest 
who  is  at  enmity  with  the  host  shall  not  eat  his  food,  nor  shall 
he  eat  the  food  of  a  host  who  accuses  him  or  suspects  him  of  a 
crime.  Vrddha-HSrlta  ( 8.  239-240 )  states  the  humane  rule  *  if 
a  traveller  is  a  sudra  or  belongs  to  a  pratiloma  caste  ( such  as  a 
candala)  and  comes  to  one's  house  tired  and  hungry,  the 
householder  should  give  him  food;  but  if  a  heretic  or  a  patita 
(one  outcast  for  grave  sins)  comes  in  that  condition,  one 
should  not  give  him  cooked  food,  but  only  grain.  Compare 
Manu  IV.  30.  Vrddha-Gautama  (  chap.  6,  p.  535  and  chap.  12, 
p.  590,  Jiv&nanda  part  2 )  says  the  same  about  a  candala  or 
svapaka  being  given  cooked  food.  Baud.  gr.  II.  9.  21  enjoins 
welcome  to  all  travellers  including  candalas. 

The  guest  is  to  be  shown  honour  by  going  out  to  meet  himt 
by  offering  him  water  to  wash  his  feet,  by  giving  him  a  seat, 
by  lighting  a  lamp  before  him,  by  giving  food  and  lodging,  by 
personal  attendance  on  him,  by  offering  him  a  bed  and  by 
accompanying  him  some  distance  when  he  departs.   Vide  Gaut. 

V.  29-34,  37,  Ap.  Dh.  S.  II.  3.  6.  7-15,  Manu  III.  99, 107 
and  IV.  29,  Daksa  III.  5-8.  Vanaparva  200. 22-25  and  Anusasana 
2  highly  extol  hospitality.    Anusasana  7.  6  says  'the  host 

1797.  ftrft  *t  irf%  «n  fr^r  «n£s  <rfS«ir  <nr  *rt  ■  ^«*%*  g  3*ra»  wtfiM5: 
WntfHW:  »  TTTOT  !•  *0i  smnar  quoted  im^fiNo  I.  p.  217  (  reads  &ft  m 
*TT4  IT  JHt  *C&t  &c.  ). 


Ch.  XJtl  J        Manusya-yajfki  ( honouring  guests )  753 

should  give  his  eye,  mind  and  agreeable  speech  to  the 
guest,  he  should  personally  attend  on  him  and  should  accompany 
him  when  he  (the  guest)  departs;  this  sacrifice  demands 
these  five  fees'.'™  Ap.  Dh.  S.  (II.  2.  4.  16-21)  says  that  if 
a  brahmana  that  has  not  studied  the  Veda  or  a  ksatriya  or 
a  vaisya  cornea  as  a  guest  to  a  brahmana,  the  latter  should  offer 
him  a  seat,  water  and  food,  but  need  not  rise  to  receive  him, 
that  if  a  sudra  comes  as  a  guest  to  a  brahmana,  the  latter  should 
ask  him  to  do  some  work,  then  give  him  food,  but  if  he  has 
none,  he  should  send  his  slaves  to  bring  it  from  the  royal 
palace  (or  store-house).179*  Haradatta  makes  the  interesting 
remark  that  for  honouring  sudra  visitors  the  king  should  set 
apart  in  each  village  some  paddy  or  other  corn.  Gaut.  V.  33, 
Manu  III.  101  (  =  Vanaparva  II.  54  and  Udyoga  36.  34), 
Ap.  Dh.  S.  II.  2.  4. 13-14,  Yaj.  1. 107,  Baud.  gr.  II.  9.  21-23  say 
that  l,0°  if  a  man  has  not  the  means  to  give  food  to  all  visitors 
he  should  at  least  offer  them  water,  room  and  grass  to  lie  down 
upon,  and  agreeable  speech.  If  the  householder  is  absent,  his 
wife  is  to  look  after  honouring  guests.  Gaut.  (  V.  37-38 )  says 
that  guests  of  the  brahmana,  ksatriya  and  vaisya  castes  should 
be  respectively  greeted  with  the  words  kuiala,  anamaya  and 
arogya  and  the  sudra  also  with  arogya.  Vide  Manu  II.  127 
also  and  note  831  above. 

The  motive  of  this  injunction  to  honour  guests  was  dear, 
viz.  universal  kindliness.  Other  motives  were  added  by  smrtis 
in  order  to  emphasize  the  observance  of  this  duty.  The  Sari.  gr. 
II.  17. 1  says  "  Even  if  a  man  constantly  gathers  grass  ( i.  e. 
maintains  himself  by  collecting  the  grains  that  fall  in  a  field 
when  the  crop  is  taken  away )  and  performs  agnihotra,  a  brah- 
mana guest  who  stays  in  his  house  without  receiving  the 
honour  ( due  as  a  guest )  takes  away  the  ( merit )  of  all  his  good 

1798.  ■q;gjgt?fl*>  ^q-t^  srrsf  srsrra  s^ctpi.  i  Jflaa^jrrefTcf  w  igt»  >r»- 
qfiffm » 3*3$rrar  7. 6. 

1799.  wi«rorj»nsTvfhrnitir?rsi3?gffnwi&R  ?i  t  srcgr%&i '  toi»«iW& 

*1&  S.i%: "  *"»■•  *  *• ll-  2-  4#  16~21 '  3W  **  3^  33T°T*fihffrrt  $3rr3 
rftarf%*  njrr  ai*  in*  wm%er«jf^  i  ft^r  on  arr*.  *r.  %  II.  2. 4.  21. 

1800.  wi&  wrfawrwrrtrsf  «r  nwrasffftrrat*  i  3*»tt%  ^jfJw^r  jorrf^ 
qtCTiaft  «rrf«ft^TTf*  w  *n€infi  t  ftfr«r%  tfi^iM^i^  i  am-  «.  «;.  II.  2.  4. 13-14 ; 
«r>.  ?•  II.  9.  22-23  aitaraftvrpraa  ftvnrrat  wnffs*rft  ^ Wft^ptft 

5.  D.  95 


754  History  of  DharmaiUstra  [  Oh.  XXl 

works". ,80'  Manu  III.  100  says  the  same.  Ap.  Dh.  S.  II.  3.  6. 6 
says  that  by  honouring  guests  one  secures  heaven  and  freedom 
from  misfortune. 1808  Vide  also  Ap.  Dh.  S.  II.  3. 7.  16.  One 
yerse  quoted  in  numerous  works  like  the  Visnu  Dh.  8.  67.  33, 
SSntiparva  191. 12,  VisnupurSna  III.  9.  15,  MSrkandeya  29.  31, 
Brahmapurana  114.  36  is  'when  a  guest  returns  from  the  house 
of  a  person  with  his  hope  of  getting  food  shattered,  he  (the  guest) 
transfers  his  own  sins  to  the  householder  and  departs  taking 
with  him  the  householder's  merit  (punya)'.  The  Vayupurana 
,.(71. 74)  and  Brhat-Parasara  ( Jivananda,  part  2,  p.  99)  say  that 
yogins  and  .siddhas  (those  who  have  attained  transcendant 
powers )  wander  ever  this  earth  in  various  forms  for  the  benefit 
of  men;  therefore  one  should  with  folded  hands  welcome  a 
guest.-  If  one  is  not  able  to  feed  many  guests,  then  Baud.  Dh. 
S.  (II.  3.  15-18)  declares  that  one  should  feed  him  who  is 
endowed  with  superior  qualities  or  who  is  the  first  to  arrive  or 
who  is  a  irotriya. 

'Parfisara.  (I.  46-47)  says  that  the  brahmacarin  and  the 
ascetic  are  the  masters  of  food  (i.  e.  their  claim  is  the  first); 
if  one  eats  without  giving  to  these  one  should  perform  the 
penance  of  candrayana.  When  a  yati  comes  as  a  guest,  one 
should  give  water  in  his  hand,  then  food  and  then  again  water. 
The  food  becomes  as  big  as  Meru  ( mountain )  and  the  water  as 
the  sea.  Laghu-Visnu  ( II.  12-14 )  highly  eulogises  a  yogin  as 
a  guest  and  Dakaa  VII.  42-44  and  Vrddha-HSrlta  8.  89  say 
that  if  a  yati  stays  as  a  guest  in  a  householder's  house  for  a 
single  night,  the  Matter's  accumulated  sins  are  destroyed  and 
when  a  yati  takes  food  at  a  man's  house  it  is  Visnu  himself 
who  is  fed.'803 

If  after  some  guests  have  been  fed  another  guest  or  a  batoh 
of  guests  arrives,  then  the  householder  should  have  food  cooked 

1801.  gtJTjrijcgsiKft  f2tanrf?r?ir*  ^  g«nrs  i  *rf  stfswnpt  wTgroftnffcft 
Wtf^MWt.H.  II.  17. 1. 

1802.  «^  iprrrt  $Trf%:  wfsr  ■  wr*.  9.  *.  II.  3.  6.  6 ;  vide  ffagwf- 
qpr  67.  32  also,  wfirfiirjfcr  »nrrcn-  ngiwftffrqtift  i  «■  *rwr  |«sri  w^  gwwwrw 
•mrfit  n  mk°iv  29.  31.  fag?  ft  fSnretfor  n^fa  sfWhSfcrrt'i  fenqfitfirawf- 
*w*rf»hl*frclv  9#rarr&<  m  TRjgrror  71.  74 ;  nTPr'fr  fitfwfwftnSfc  »n«fhrS!  • 
wtrrrowm^,  &  *rqrf!rt«reftor:  i   iwtt^t^wth  »u^»iwffiiw  fifar: « 

UNTTOTC  E>  ^9  (  JiTSnanda,  part  2  ). 

1803.  trfofarnfrgf^irw  Sf*  *f*t  wu  re*r&r.8.  89;  afW 
v^to^t  nmtimunf^ift^  i  fSrfjrtfr*  awi&Mnftft«ft  vfet:  i  qv  VII.  43.    „ 


Oh.  XXI  ]        Manuaya-yajfla  ( honouring  guests )  755 

again,  but  in  such  a  case  no  fresh  vaisvadova  and  baliharana 
are  necessary.  Vide  Manu  III.  105  and  108.  It  has  been 
already  shown  from  the  Satapatha  that  the  householder  is 
not  to  partake  of  meals  before  the  guests,  but  rather  after 
the  guests.  The  Ap.  Dh.  S.  II.  3.  7.  3  states180*  'he  who  eats 
before  his  guest  eats.  ( destroys )  food,  prosperity,  progeny, 
cattle  and  merit  of  his  own  house '.  Manu  III.  114  (  =  Visnu 
Dh.  S.  67.  39 )  allows  the  householder  to  feed  newly  married 
girls  ( his  daughters  or  sisters ),  unmarried  girls,  persons 
who  are  ill,  and  pregnant  women  even  before  guests; 
while  Gautama  V.  23  says  that  these  should  be  fed  at  the 
same  time  as  the  guests.  Manu  III.  113, 116-118,  Visnu  Dh.  S. 
67.  38-43,  Yaj.  1.  105,  108,  Ap.  Dh.  S.  II.  4.  9. 10 ,'805  Baud- 
Dh.  S.  II.  3. 19  say  that  one  should  feed  one's  friends,  relatives 
and  one's  servants  and  then  the  householder  and  his  wife 
should  dine,  that  one  should  not  stint  one's  servants  and 
slaves  (  who  are  to  be  fed  daily  with  food )  in  order  to  be  able  to 
feed  guests,  that  he  who  eats  before  these  ( guests,  relatives, 
young  women  of  the  house,  servants)  will  have  his  soul 
harassed  by  vultures  after  death,  that  he  who  cooks  food  for 
himself  only  swallows  merely  sin  and  that  when  he  eats  what 
remains  after  offering  yajfia  to  gods,  beings,  pitrs  and  guests, 
he  really  eats.  Manu  III.  285  (  =  VanaparvaII.60)  says  that 
'  vighasa  is  what  is  left  after  brahmanas  and  guests  have 
partaken  and  amrta  is  what  is  left  after  being  offered  in  sacrifice 
and  one  should  always  eat  these.'  Baud.  Dh.  S.  (II.  3.  68  and 
21-22 )  says1805  "  all  beings  subsist  on  food,  the  Veda  declares 

•  food  is  life ' ;  therefore  food  should  be  given,  as  food  is  the 
highest  offering.  One  should  not  take  food  without  giving  it 
to  others "  and  quotes  two  verses  said  to  have  been  sung  by 
food  itself.  It  is  on  account  of  these  sentiments  that  are 
ingrained  even  to-day  in  the  minds  of  all  Hindus  that  no  Poor 
Law  and  no  work-houses  were  required  in  India.  This  senti- 
ment undoubtedly   leads  to  abuses,  but  what  system   is  not 

1804.  3^  gfi  srart  q^ftBT^fH^  %gimi*nHrift  *r:  ^sfa^'R^ri^  i  wr. 
«r.  *,  II.  3.  7.  3. 

1805.  *  firenrmUi*a«i  igamrfrr  tfft>n»ft  ftfiai  i  am.  *.  II.  4.  9. 10, 
Band.  Dh.  S.  II.  3.  19  (  practically  the  same  ). 

1806.  3«fr  fSntrft  ^?n%  srtf  Jjmfnnft  «fih  i  frw^fr  srgrwwrsrw  ft  <rctf 

*  fa  i  *  *£*  frqiftnttt'wi  staffer  ■  wm«n»m«fRft  sgrermig<i?a  i  *ft  urnqtm 
fa3%*n«r>  *j?>nfa«fr!Tt  <*  sfj*fl*<i  i  #qwayTi3gq*u3  jftfTO*n.*nf  a??  * 
(grgtfts  i  A  *r.  ^.  II.  3.  68,  21^21  '  ant  mor:>  occurs  in  it  m.  83.  1  and 
'  aw  awwwprmg} '  in  $.  wr  II.  8. 8. 


fr6  6  History  of  DharmaiMra  [  Ch.  XXI 

without  abuses  ?  The  Poor  Law  and  work-houses  have  their 
own  abuses  and  the  general  tax-payer  has  probably  to  pay 
more  for  relief  to  the  poor,  the  destitute  and  unemployed  in 
England  than  under  the  Indian  system  of  feeding  the  poor 
voluntarily. 

Ap.  Dh.  S.  (IL  4.  9.  2-4)  says"07  that  when  the  guest 
departs,  the  host  should  accompany  him  to  the  place  where  his 
conveyance  is  drawn  up  and  if  he  has  no  conveyance,  then  till 
the  guest  gives  him  leave  to  go  or  if  the  guest  forgets  to  give 
leave,  the  host  should  turn  back  from  the  boundary.  Vas.  Dh. 
S.  XI.  15  and  Yaj.  1. 113  speak  also  of  accompanying  the  guest 
till  the  boundary,  and  Apararka  explains  that  the  boundary 
may  be  that  of  the  host's  house  site,  or  of  his  field  or^  of  the 
village  according  to  the  eminence  of  the  guest.  Sankha- 
Likhita1808  prescribe  that  the  host  should  accompany  the  guest 
till  he  reaohes  a  public  garden  or  public  hall,  a prapa  (place 
where  water  is  distributed  gratis ),  a  tank,  a  temple,  a  sacred 
(or  big)  tree  (like  the  fig  tree)  or  a  river  and  then  should  go 
round  the  guest  and  say  the  words  'farewell  till  we  see  each 
other  again.'  It  is  in  accordance  with  this  that  in  the  fourth 
Act  of  the  Sakuntala  Kanva's  pupil  reminds  his  teacher  that 
one  should  accompany  one's  dear  relative  up  to  some  reservoir 
of  water. 


1807.  ^Hdw^wt^  i  vnr»rT33TTWNnt%!JT:  i  wnfbrprt  €t**\  fSmsw 
an?,  vi.  3,  II.  4.  9.  2-4. 

1808.  «h*h  wrrvift  ftnifcj  i  ammHHinimai»i^mn«<gi^HH|>Hw»v«^ 
&*H  ifqfirt  gviamii«i*v  M»nfrfm«Hft  I  Wffeftm  quoted  in  w  t.  p.ttt. 


CHAPTER  XXII 

BHOJANA 

Bhojana  ( taking  erne's  meals ) : — Daksa  ( II.  56  and  68 )  states 
that  in  the  fifth180'  part  of  the  day  the  householder  should 
make  according  to  his  capacity  the  gods,  pitrs,  men  and  even 
lower  animals  (lit.  insects)  participators  (in  food)  and  after 
doing  that,  he  should  himself  partake  of  the  remainder  of  the 
food  cooked.  Thus  he  was  to  take  his  meals  during  one 
hour  and  a  half  after  noon.  Bhojana  is  one  of  the  most  important 
subjects  treated  of  in  Dharmasastra  works  and  the  greatest 
importance  (next  to  rules  about  marriage)  attaches  to  the 
numerous  injunctions  and  taboos  about  food.  The  principal 
subjects  to  be  dealt  with  under  this  head  are:  how  many  times 
food  was  to  be  taken;  the  kinds  of  foods  and  drinks  allowed  or 
forbidden;  what  causes  food  defilement;  flesh-eating  and  drink- 
ing wine;  whose  food  was  to  be  eaten;  etiquette  and  ceremonies 
before  taking  food,  at  the  time  of  taking  it  and  after  taking  it. 

Great  importance  was  attached  to  purity  of  food  from  very 
ancient  times.  In  the  Chandogya  Up.  ( VII.  26.  2 )  occurs  this 
passage  '  when  there  is  purity  of  food,  then  the  mind  becomes 
pure,  when  the  mind  is  pure  then  follows  firm  remembrance  ( of 
the  real  Self),  when  the  last  is  secured  all  knots  (that  bind  the 
soul  to  the  world )  are  loosened.  "8I° 

The  several  matters  about  bhojana  found  in  the  Vedic 
literature  will  be  first  briefly  set  out.  From  Rg.  VI.  30.  3  it 
appears  that  food  was  taken,  while  sitting  ('the  mountains  sank 

1809.  <T9sfc  <jirai  *rf*r  wnHnnt  *r«n^r:  i  ^faf*rg«*rrort  *>hrrstf  iffr- 
Gprft  ii  #Pthpt  «ra:  5T?tt  H?W:  ?if*p*nTfT  i  fqr  TI.  56,  68.  The  first  verse 
is  quoted  by  3wrr&  P-  143. 

1810.  arrcrcgrsft  ww^rrer:  sfsrg^r  gwr  ^sffc  mffid»<T  jphrwfcrt  far- 

HtSH  I  OT'tfr  VII.26.2.  yfarCl^l<f  explains  sirsrc  in  a  far-fetched  way  as 
sjrfjpjj  gvtiigm  3i*4li4l1«mPl^l5i  &o.  It  is  remarkable  that  on  VedSn- 
tasOtra  III.  4.  29  6amkara  connects  this  clause  with  allowed  and  for- 
bidden foods '  **  *  xHhsnwix&zl  «^i%tfc3wn%->i$*rr»Twftm»t-$Tm- 
jwri^i  *wffr '.  On  m.  1. 154  (p.  221)  amife  quotes  a  long  passage  from 
HSrita  in  which  we  read  '  tWti-ttffaifanfaRfftqum  rTRJ  ■  Wtltgff  *W- 


758  History  of  Dharmaiaatra  I  Ch.  XXII 

down  just  as  men  sit  down  to  take  food ' ).    'A  person  was  to 

take  food18"  only  twice  a  day*  says  the  Tai.  Br.  I.  4.  9.  and 

the  Sat.  Br.  II.  4.  2.  6.    There  were  certain  taboos  about  articles 

of  food  even  in  the  earliest  texts.    Tai.  S.  II.  5. 1. 1  states  that 

all  red  exudations  (resins)  of  trees  or  the  juice  that  oozes  out 

from  trees  when  they  are  cut  ( with  an  axe  &c. )  should  not  be 

eaten,  since  that  colour  is  due  to  the  ( sharing  of )  brahmana- 

murder.    Similarly  the  milk  of  the  cow  was  not  to  be  drunk  for 

ten  days  afteT  delivery  (Tai  Br.  II.  1. 1, III.  1. 3).  The  Ait.Br.  6.  9 

states  that  one  should  not  eat  the  food  of  a  diksita  ( one  initiated 

for  a  Vedic  sacrifice)  till  the  performance  of  vapahoma  by  him. 

Rg.  1. 187  ( vv.  1-7 )  is  a  hymn  in  praise  of  food.    The  story  of 

Usasti  Cakrayana  in  the  Ohandogya  Up.  shows  that  in  a  dire 

calamity  when  no  food  can  be  had,  one  may  eat  anything, 

even  the  remnants    of  another's  food  and  the  Vedantasutra 

(HI.  4.  28-31,  sarvannanumatis-ca  pranatyaye  tad-darsanat )  is 

based  on  this  episode  in  the  Chandogya.    In  the   Ait.    Ar. 

V.  3.  3 ,8W  it  is  stated  that  '  one   who  knows  this  ( i.  e.  the 

Mahavrata)  should  not  recite  these  texts  before  one  who  knows 

it  not  nor  dine  with  him  nor  should  he  take  delight  in  his 

company. '    The  sages  are  said  in  the  Kausltaki  Br.  ( 12.  3 )  to 

have  told  Kavasa  who  sat  in  their  midst  that  they  would  not 

eat  with  him  as  he  was  the  son  of  a  deist.    The  question  about 

flesh-eating  and  drinking  spirituous  liquors  will  be  dealt  with 

in  detail  later. 

Manu  V.  4  declared  that  death  overtakes  brahmanas  on 
account  of  four  causes,  viz.  absence  of  Vedic  study,  giving  up 
the  performance  of  proper  duties  and  aotions,  laziness  and 
blemishes  attaching  to  the  food  taken.  The  Gr.  R.  p.  347  quotes 
verses  to  the  effect  '  food  is  the  filth  of  men,  everything  is 
centred  in  food,  the  evil  deeds  of  men  resort  to  their  food.  Who- 
ever eats  the  food  of  another  partakes  of  that  man's  sin. '  There- 
fore elaborate  regulations  are  laid  down  about  everything 
relating  to  food.  Ap.  Dh.  S.  I.  11.  31. 1,  Vas.  Dh.  S.  XII.  18. 
Visnu  Dh.  S.  68.  40,  Manu  II.  5  say  that  one  should  face  the 
east  when  taking  food  and  the  Visnu  Dh.  S.  68.  41  and  Ap.  Dh. 

1811.  cremf  FPfannn^r  &n%  i  ?RT<ni  II.  2. 2.  6  s  zwix  i&raft  *rg*fr- 
*r  ^rjprir  i  ft.  wt.  I.  4.  9.  The  first  is  quoted  by  ft««IW  ( on4*rr- 1. 114  ); 
*r  ftrafcrtsM  4  situ  fiw  <fi«  w  *tot  *wz nrr^  m  vifj«  wg  t  ft  tfrffcfr^t  <n 
H«»«iiR(5fa{il  w^r  snrtf  «fn*m*<j<«i  i  ^.  tf.  II.  5.  1.  4  j  erena-^  an*  qpsr 

lHW  ff1%  I  W.  WT.  II.  1.  1. 

1812.  >$ftlfa<|fo*T  TOf^jta  *r*  gtfftr  sr  *prenfr  *irnr,  i§.  sn.  V.  3.  3. 


Ch.  XXII  ]  Bhojana  ( talcing  meals )  759 

S.  II.  8. 19.  1-2  allow  a  man  to  face  the  south,  except  when 
the  diner's  mother  is  alive.  Manu  II.  52  (  =  Anusasanaparva 
104.  57)  states  'one  facing  the  east  eats  food  which  tends 
to  long  life,  one  facing  the  south  eats  food  which 
leads  to  fame,  one  facing  the  west  eats  ( so  as  to  produce ) 
wealth  and  one  faoing  north  partakes  of  truth.'  This  means 
that  one  who  eats  facing  any  one  of  these  directions  secures 
the  benefit  specified.  The  Vamanapurana  and  Visnupurana 
quoted  in  Gr.  R.  p.  312  disallow  the  south  and  west.  One  must 
take  one's  meals  in  private  in  a  place  screened  from  public 
view.  The  Sm.  0.  quotes1813  verses  of  Devala,  Usanas  and  the 
Padmapurana  to  the  effect '  one  should  take  food  in  privacy,  for 
one  who  does  so  is  endowed  with  wealth  and  one  who  eats  his 
meals  in  public  becomes  bereft  of  wealth;  one  should  not  eat  in 
the  sight  of  many  ( who  are  themselves  not  eating)  and  many 
men  should  not  eat  before  a  single  person  who  is  only  looking 
at  them '.  One  may 18U  eat  in  the  company  of  one's  sons, 
younger  brothers,  dependents  &c.  Some  writers  went  so  far 
as 18"  to  recommend  that  'one  should  take  one's  food  alone  and 
not  in  the  company  of  even  one's  relatives  or  other  brahmanas, 
since  who  oan  know  the  secret  sins  a  person  in  whose  company 
one  eats  is  guilty  of '  ?  The  conception  underlying  this  unchari- 
table view  was  stated  by  Brhaspati  to  be  that  '  when  several 
persons  sit  down  to  dinner  in  a  continuous  row,  the  sins  one 
of  them  is  guilty  of  attach  to  the  others  in  the  same  row'. 
Even  in  modern  times  many  persons  in  Northern  India  follow 
this  view  and  it  is  a  well-known  proverb  that  nine  bhayyas  have 
ten  hearths.  The  place  where  one  takes  one's  food  should 
be  freshly  cowdunged  and  pure.  Ap.  Dh.  S.  ( I.  5. 17.  6-8 ) 
says  that  one  should  not  take  one's  food  in  a  boat  nor 
on'  a  wooden  platform,  but  may  do  so  on  a  pure  floor.  One 
was  not  to  eat  while  seated  on  an  elephant,  or  horse  or  camel 


1813.  smrre  a  TO  safari* t*  ^t  *nf?r  i  git  ft  ??«*tt  gro  wrsnurct 
(fNefr  faprr  H  %*ra  quoted  in  ^i&>?°  I.  p.  221 ;  &«j*f  went  5H*rnrtt  *r 
?r»n^^  i  afgsrrarT  163.  47 ;  sn^TT  ^w^Tm  «r5*t  =9  tstcTpt.  i  srrssftgif- 

Wfewiwwt  i  ra«su*t%?r  68. 

1814.  trr^wwrrg^g   g^i^ia-3:  wf  i  ^3*rt  trN'  JrfitsrcT  »w«iMi  a 

W^T.  II  WlTHm  quoted  in  1&.  x.  p.  311. 

1815.  3?t3f«'n^*'rt  *iivfi«jr?{;  wtbto  ww^fl  1  *stf$  3rr*ifi>  rar  *sw 
,9*&ti  TOT*  vfcr.»  auf%STT«r  quoted  in  sgfitaro  I.  p.  227  and  to.  wi.  1.  1.  p. 

429.   tTspnpHgTfTOrsii  yptf  t^rjttwc  i  *r^rf  amA  trpWTOWFfar*?  nrtpr « 

fZWriit  quoted  in  ffffa*  I.  p.  228. 


fr60  History  of  DharmaiSstra  [  Ch.  XXII 

or  in  some  conveyance,  or  in  a  cemetery  or  in  a  temple  or 
on  a  bed  or  chair ;  nor  should  one  eat  food  placed  on  one's 
palm  ( BrahmapurSna  quoted  in  Gr.  B.  p.  325  ).  One  should 
wash  one's  hands  and  feet  before  sitting  down  to  take  one's 
meal.  Manu  IV.  76  says  (  =  Anusasana  104.  61-62  and  Atri 
in  Jivananda,  part  1,  p.  9)  that  one  should  begin  one's 
dinner  while  one's  feet  are  wet,  since  that  leads  on  to  long 
life.  Vyasa  quoted  in  Sm.  C.  ( I.  p.  221 )  prescribes  that  one 
should  have  five  limbs  wet  at  the  time  of  taking  food,  viz. 
the  hands,  the  feet  and  the  mouth. ,816  All  writers  prescribe 
that  one  should  observe  silence  or  at  least  restraint  of  speech  at 
the  time  of  meals  ( e.  g.  vide  Baud.  Dh.  S.  II.  7.  2,  Lagbu-Harlta 
40 ).  Vrddha-Manu  quoted  by  the  Sm.  C.  I.  p.  223  wn  requires 
complete  silence  till  five  morsels  are  taken  and  restraint  in 
speeoh  thereafter.  Following  the  Vedic  injunctions  quoted 
above,  Gaut.  IX.  59,  Baud.  Dh.  S.  II.  7.  36,  Manu  II.  56,  Sarh- 
varta  12  and  others  say  that  a  householder  should  take  only  two 
meals  every  day,  should  not  eat  food  in  tbe  intervening  period 
and  that  if  he  acts  up  to  this  advice  he  reaps  the  merit  of  a  fast. 
Gobhila-smrti  ( II.  33 )  says  the  same  and  adds  I818  that  the 
evening  meal  may  be  taken  till  one  prahara  and  a  half  ( i.  e. 
4$  hours )  after  nightfall.  One  was  not  to  eat  very  early  in  the 
morning  nor  at  midnight  nor  at  twilight  (  Manu  IV.  55  and  62 
and  Visnu  Dh.  S.  68.  48 ).  Ap.  Dh.  S.  ( II.  8.  19.  10  )  allows 
partaking  of  roots  and  fruits  between  two  meals.  Below  the 
vessel  or  plate  or  leaf  from  which  one  eats,  one  has  to  draw  a 
figure  with  water  or  holy  ashes.  According  to  the  Brahmapurana 
( quoted  in  Or.  R.  p.  311 )  the  mandalas  ( figures  )  for  brahmanas, 
ksatriyas,  vaisyas  and  sudras  should  respectively  be  in  the  form 
of  a  square,  a  triangle,  a  circle  and  a  crescent ;  while  according 
toSankha(in  Sm.  0.  I.,  p.  221),  Laghu-Satatapa  133,  Atri 
( Jivananda  chap.  V.  1,  p.  7  )  in  the  case  of  the  sudra  water  is  to 

1816.  vmntf  *ftsm  s^fai^s^  wWmw.  •  ?*n  <mft  et«fam$$ 

<T*npfT  *rar  «  «mr  in  ?£fjtar°  I.  p.  221 ;  vide  *rt»T»  on  »rg  II.  53  quoting 
•vw  '  "rani  sw?t  f«fc«f  tig  TO*!***  fc  i '  5  vide  smfau*  193. 6  for  <rarnrY 

1817.  s»fa*?9*i«3rttov  *i»*rih«nig»w*R.  i  tranrw  w?m\»f  iBpnwnwflra 
1?  mj  li  33pts  in  tq-ittae  I.  p.  223. 

1818.  *rftftf$f«r*r3*fc  Amort  »Tr«rVn%srt  raw*  i  snrra  v  sror&Jrfawrf: 
"FmistWTOnmr:  »  «fiWHr  II.  33  quoted  in  »nr.  k.  p.  313,  3jn%WU.  p.  462  ;  $• 
v.  *.  II.  7.  36  i«  'awn  Jrratnff  ■*  srnwitf  ««hr  *  i  sffrrcrtft  *«tf&  ft 
*  WF*  «P<  •• '  (quoted  in  w  t.  p.  321 ) ;  yide  3135mm  93. 10  j  $m% 
193. 10, 281. 10  for  similar  words. 


Oh.  XXII  ]  Bhojana  ( taking  meals )  76t 

be  sprinkled  on  the  ground  below  his  plate.  The  reasons  for 
drawing  a  mandala  are  stated  by  these  authorities  to  be  that  the 
Adityas,  Vasus,  Budras,  Brahma  and  other  gods  partake  of  only 
that  food  which  is  offered  after  a  mandala  is  made  and  that 
evil  spirits  and  goblins  carry  away  the  flavour  of  the  food 
when  no  mandala  is  made.  The  person  taking  his  food  should 
sit  on  a  low  wooden  stool  having  four  feet  or  on  a  seat  made 
of  wool  or  of  the  skin  of  a  goat  ( which  latter  is  said  to  be 
the  best  by  Ap.  Dh.  S.  II.  8.  19.  1).  One  should  not  sit 
on  a  seat  of  oowdung  cakes  ( dried ),  or  of  clay,  or  of  the  'leaves 
of  asvattha  or  palasa  or  arka  plant  or  a  seat  made  by  joining 
two  planks  together  or  on  a  shattered  one  or  partly  burnt  one  or 
on  one  made  fast  with  iron  (nails).  Vide  Smrtyarthasara 
p.  69.  The  vessel  or  plate  from  which  one  is  to  eat  is  to  be 
plaoed  on  the  mandala  drawn  on  the  ground.  The  vessel  from 
which  to  eat  may  be  of  gold,  silver,  copper,  lotus  or  palasa 
leaves  (vide  Veda-Vyasa  III.  67-68,  Paithlnasi  quoted  in 
Ahnika-prakasa  p.  467  ).  A  copper  vessel  is  forbidden  to  house- 
holders who  should  use  bell-metal  (kamsya)  vessel.  Ap.  Dh. 
S.  ( II.  8.  19.  3 )  says  that  a  copper  plate  with  gold  in  the 
centre18"  is  recommended.  But  a  bronze  plate  for  eating  from, 
tambula  and  a  luxurious  bath  with  oil  &c,  were  not  allowed  to 
an  ascetic,  a  brahmacarin  and  a  widow.18*0  Harlta  ( quoted  by 
Sm.  0.  I.  p.  222 )  stated  that  one  was  not  to  eat  in  an  iron  or 
earthern  vessel,  but  Ap.  Dh.  S.  ( I.  5. 17.  9-12  ),M1  prescribes  that 
an  earthen  vessel  not  used  for  cooking  may  be  used  as  a  plate 
for  meals,  but  if  it  had  been  used  for  cooking  food,  then  it  may 
be  used  as  a  plate  for  food  after  being  baked  in  fire,  that  an 
iron  plate  sooured  with  ashes  is  pure  and  even  a  wooden  plate 
may  be  used  provided  it  is  thoroughly  soraped  from  inside.  Manu 
IV.  65  states  that  one  should  not  eat  from  a  broken  vessel,  but 
Paithlnasi  remarks  that  there  is  nothing  wrong  in  eating  from 
a  broken  plate  made  of  copper,  silver,  gold,  conoh-shell,  or 
stone. ,m    Some  smrtis  forbade  lotus  or  palasa  leaves,  but  the 

1819.  aftjmsjiTiT:  grtVpr:  ssjrrem  i  sm.  v.  %•  II.  8.  19.  3 ;  jT^tr 

explains  a^g**T:  as  EnsrflRTt . 

1820.  wfffgnwaN  3*  qrtpnrrii  ■*  htsppjc  i  Traai  wgrtmt  *  favrtr  * 
ft*#m  » s^ere; quoted  in  tqilii-ga  I.  p.  222. 

1821.  OTpfft  t^  'tHfup*  i  srfW  <tf?fSr^r  i  <tR^b  &$  mm»*  i 
tfifeftm  f  rv«nn*  i  shit.  «*•  I.  5. 17. 9-12. 

1822.  WTfforaitW$Tyg*?75'T^f2«n,lrt  f^«flffi<nfflll>  I  ^affafa  quoted 
in  ^fiN»  I.  E-  222. 

H.D.  96 


762  History  of  Dharmaiastra  [  Ch.  XXII 

Ahnlka-prakasa  p.  467  explains  that  this  prohibition  holds  good 
only  if  the  lotus  plant  grows  on  dry  land  ( and  not  in  a  pond 
or  the  like)  or  when  the  pal&sa  is  a  young  plant.  Paithlnasi 
( in  Sm.  C.  I.  p.  222 )  presoribes  that  one  who  desires  wealth 
should  not  eat  on  a  plate  made  of  the  leaves  of  the  vata,  arka, 
asvattha,  kumbhl,  tinduka,  kovidara  and  karanja  trees.  Vrddha- 
Harlta  8.  250-256  prescribes  that  the  plate  may  be  of  gold, 
silver  or  bronze  or  any  leaf  allowed  by  sastras,  that  leaves  of 
palasa  and  lotus  are  not  to  be  used  by  householders  but  may  be 
used  by  ascetics,  forest  hermits  and  in  sraddhas  and  sets  out 
leaves  forbidden  and  allowed.  Even  now  in  modern  times 
people  prefer  (particularly  in  oaste  dinners  and  marriages)  plan- 
tain leaves  for  dining  or  silver  vessels  for  honoured  guests  and 
brahmanas  at  arfiddha  or  use  plates  prepared  from  stitched 
leaves  of  various  trees.  Before  sitting  down  to  take  one's  food, 
one  has  to  perform  acamana  ( twice )  outside  the  place  where 
one  is  to  eat  and  has  to  perform  acamana  after  taking  his 
meals.  This  practice  was  most  ancient,  as  it  is  attested  by  the 
Chandogya  Up.  V.  2.  2,8M  and  the  Br.  Up.  VI.  1. 14.  The  rule 
is  laid  down  by  Ap.  Dh.  S.  I.  5. 16.  9,,8!W  Manu  II.  53,  V.  138 
and  others  also.  Vide  Devala  (quoted  in  the  Smrtimukt&phala, 
ahnika,  p.  418)  for  acamana  outside  the  room  for  meals.  When 
sitting  down  to  eat  a  person  must  wear  his  saored  thread  in 
the  upavlta  form  (Ap.  Dh.  S.  I.  5. 15.  1)  and  must  also  have  an 
upper  garment,1885  but  should  not  cover  his  head  ( Manu  IV.  45 
III.  238,  Ap.  Dh.  S.  II.  2.  4.  22-23  and  II.  8.  19.  12).  A  darvi 
(ladle  or  spoon)  is  to  be  employed  in  serving  ghee,  oil,  cooked 
food,  all  condiments,  salt  ( i.  e.  these  should  not  be  served  by 
the  bare  hand )  but  pot  in  giving  water  or  uncooked  food  ( vide 
Sm.  0. 1,  p.  223  quoting  several  smrtis).  The  householder  may 
wear  in  his  hand  gold  or  jewel  (ring  &c.)  at  the  time  of  meals. 
Gaut.  IX.  59,  Vas.  Dh.  S.  III.  69,  Manu  II.  5-'  -55  say  that 
when  food  is  brought  to  be  served,  the  person  about  to  eat  it 
should  greet  it,  should  pay  honour  to  it,  show  his  delight  at  it 
and  should  not  find  fault  with  it.    Vas.  Dh.  S.  ( III.  69-71 ) 

1823.  ?r  fftrra'  f<$i  H  snrt  wftuWifrnr  fft  B."l*jwwai  ifl^fimrfej: 
S<Wl*toi?eTgrf3r:  <m?t*fS  I  gFqfrq  V.  2.  2  ;  vide  S*rr*ss?t  ( m-  3-  18  ) 
and  SariikaiVa  bhs§y a  for  an  explanation  of  tbe  sypcjW  and  $30  passages. 

1824.  «hpn»(«r^i  sraeftsfa  frcwtfcr  fit  TftgfrwrCTKTfa  1  *w.  «. 
I.  5. 16.  9. 

1815.   ftwrcftgnrwh  ^frnWr  gtfhnww.  u.  II.  8.  19.  12  j  vide 

Haradatta  for  several  views. 


Ch.  XXII  ]  Bhojana  ( taking  meals )  76$ 

says  "he  should  honour  food  in  the  morning  and  evening  by 
saying  '  I  like  it  \  by  saying  '  it  was  good  for  eating  *  in  the 
case  of  food  served  in  sraddhas  and  '  it  was  perfect '  as  to  food 
offered  in  abhyudayika  rites18"  (i.  e.  in  marriage  &c).  Kulluka 
( on  Manu  IF.  54 )  and  the  Gr.  R.  ( p.  314 )  quote  verses  of  the 
Adipurana  ( Brahmapurana  in  Gr.  R. )  to  the  effect  that  on 
seeing  food  one  should  fold  one's  hands  and  should  bow  to  it 
saying  '  may  this  always  be  ours  *  and  that  God  Visnu  himself 
said  that  whoever  honours  food  honours  him.  After  the 
food  is  served  on  the  plate  or  dish,  the  eater  should 
sprinkle  water  round  it  and  say  'I  sprinkle  thee  that 
art  satya  ( truth  )  with  rta  (  right  order  )  *  (  in  the  morn- 
ing )  and  '  I  sprinkle  thee  that  art  rta  with  satya '  ( in 
the  evening  ).18M  According  to  some  he  then  offers  to  the  right 
of  the  plate  or  dish  on  the  ground  a  little  of  the  food 
in  his  plate  from  the  west  towards  the  east  to  Dharmaraja 
( i.  e.  Yama ),  Citragupta  and  pretas  ( vide  Bhavisyapurana 
quoted  in  Sm.  C.  I.  p.  224  and  Ahnikaprakasa  p.  465  ).'"• 
Others  say  that  these  balls  are  offered  to  bhupati,  bhuvanapati 
and  bhUtanam  poll,  while  in  modern  times  they  are  offered 
to  Citra,  Citragupta,  Yama,  Yamaduta  ( and  some  add  a  fifth 
'sarvebhyo  bhutebhyah  svaha).  He  should  then  sip  a  little  water 
with  the  words  '  thou  art  the  seat  of  ambrosia  ( amrtopastara- 
nam-asi )  and  at  the  end  of  the  meal  the  words  used  are  '  thou 
art  the  cover  of  ambrosia '  ( amrtapidhanam-asi ).  All  this  has 
been  prescribed  from  very  ancient  times  and  has  continued  to 
this  day.  Yaj.  1. 106  calls  this  sipping  of  water  aposana  ( tak- 
ing in  of  water )  and  its  purpose  is  to  make  food  beneficial  like 
amrta  ( nectar )  and  to  cover  it  as  if  with  a  garment.  He  then 
offers  five  morsels  on  which  ghee  is  sprinkled  to  the  five  modes 

1826.  *ror  *Gt  wur  uprt^nrr^fJfsjsr^  i  wf^ri>i%  fts$  i  tinnffiwig- 
$flr>>3  i  *ffrs  III.  69-71.  Compare  ftcgtrj?^  68.  42,  Manu  III.  251  and 
254  ( for  *n^r  and  *uw  )  and  ip.  Dh.  8.  II.  2.  3. 11. 

,  1827.    *nr  art  *?3*  <rftfir»mrf8  *n<*  <rftftrw»  ■  *rt  ewfr  «rrtft«rnftfit 
aim  i  &•  wt.  II.  1. 11. 

1828.  worrit  smssfolft  ?wt^  wf&m '  fjnro  *pwnrt  ijjrmt  »nr* 
«wi  ii  $q«rm  HI.  69 ;  vfrswii&rVqwui  tr$*rsrr«r  ^  "rfsT,  i  ^vtm  Gr*%mv 
W*«r«fcj3sfaii  MfasflJ^Pl  quoted  in  *^fiNr°  I.  p.  224  and  »n%lBmrm 
p.  465.  gwrgWPHI  (1. 155-156)  speaks  of  three  balis  to  jpj,  Rnr  and  ijjis. 
The  afapWTCfffi  (Jivananda,  part  1.  p.  519)  refers  to  f%?j?rfl*f&;  vide 
5T(hr  ( in  ^■'ftgwnuS,  anfjtsr  p.  421)  for  *n$  for  snprft,  gwrfit  and  igjrpTt 
«rffi  and  mrwppfar»rkjPTS?r  for  the  three  wf&s  to  ^jrfa  &o.  and  to  (%ir, 
fargH  and  ^Jjr. 


?64  History  of  bharma&astra  I  Ch.  XXll 

of  prSpa  preoeded  by  the  word  ,xom '  and  mt  followed  by 
'  svaha '.  These  five  pravMhutis  are  mentioned  in  the  ChSndogya 
Up.  V.  19-23,  where  prSnas  are  enumerated  in  the  order  prSna» 
vyana,  apana,  saraana  and  udana.  The  Vedantasutra  III.  3. 
40-41  explains  that  the  Chandogya  passage  applies  only  when 
one  sits  down  to  dinner  and  not  when  one  goes  without  it- 
Medieval  digests  quoting  Brhat-Parasara  added  a  sixth  offering 
to  Brahman  after  the  pranahutis  and  this  is  done  in  modern 
times.  While  the  ahutis  to  prfina  are  being  offered  complete 
silence ( absence  of  all  sound  including  even  'hum')  is  to  be 
observed.  Baud.  Dh.  S.  ( II.  7.  6 )  insists  on  complete  silence 
throughout  the  meal  and  if  one  speaks,  one  has  to  mutter  the 
words '  Om  bhur  bhuvah  svar-om  '  and  then  eat  further  on. 
Others  allow  speech  after  pranahutis  for  refusing  food  or  condi- 
ments or  for  dharma.  Vide  Sm.  M.,  ahnika  p.  423  whioh 
quotes  Sandilya  that  '  silence  is  not  neoessary  at  meals  for 
householders  and  one  should  show  one's  solicitude  for  those  who 
dine  with  one  by  talking  to  them.'  Saunaka  quoted  by  Sm.  C.  I., 
p.  223,  Vrddha-Harlta  8.  263-265  dilate  upon  the  different  fingers 
of  the  hand  that  are  to  be  employed  in  taking  the  five  ahutis  to 
the  life  breaths  while  the  Bhojana-sutra  says  that  according  to 
Baudhayana  all  ahutis  were  to  be  offered  with  all  the  fingers- 
Harlta  quoted  in  the  Sm.  G.  I.  p.  226  states  that  marjcma,  offering 
bali,  worship  and  eating  should  be  done  with  the  tips  of  fingers. 
The  plate  or  vessel  is  to  be  throughout  kept  on  the  ground  at  a 
sraddha  dinner  and  the  thumb  and  the  next  two  fingers  of  the 
left  hand  may  be  used  for  holding  the  plate  or  plantain  leaf  in 
position,  but  if  the  house  is  full  of  people  and  it  is  likely  that 
dust  may  be  raised  by  their  feet  or  by  their  clothes,  then  a 
person  taking  his  meal  may  raise  up  his  plate  from  the  ground 
with  his  left  hand  after  he  has  taken  five  morsels.'8*0  The 
diner  is  not  to  allow  any  sound  of  eating  to  escape,  he  is  to  put 

1829.  The  five  trtarrgfta  in  order  are  aii  sriarra  **!*!>  srf  3WFTFT  ^fft, 
aft  wrwnr  wst,  air  <nqw\n  wst,  wf  wrnrrf  w*r.  In  the  ftusmiT 
the  order  is  mu||UHtW»f|qiM'<JHI:  (ride  srrfaehnqijgl  p.  470).  These 
have  been  mentioned  by  Baud.  Db.  S.  II.  7.  3,  BV«n*ror<r«T  I.  157,  ifrfirar 
in  f^iita- 1,  p.  223,  lrtjssnr  quoted  in  STtTS^fsrailW  P-  464.  Vide  wrfjrw- 
mtnjT  p.  469  '  qtfr  anjfih  Wiror  Wlfrfa '.  Vide  Tai.  Sr.  X.  32-35  for 
NlrihitawiflftTi  the  marrgfira  and  argtrifirarsmnr- 

1830.  tranmf  v  gwrr^  wi%ih*rf%  *rf*  i  "rnrg^yr  «>f  3  *r*rfcfo* 
tnjrqm  <  ft*$  sjrafa  5«r«rr  <g?ft  «rnr  *r  <mik<)<  •  MllgM"!  quoted  in  ^f .  t. 
P«  315,  •Mftvhwmi  p.  463  ;  ride  <rn.  *rr  I.  port  1  p.  417  quoting  ffifort 
and  i^tth  to  the  same  effect. 


Ch.  XXII J  Bhojana  ( taking  meals )  765 

each  morsel  in  bis  mouth  with  all  the  fingers  including  the 
thumb,'8*1  he  is  not  to  ware  his  hand.  Various  rules  are  laid 
down  in  the  VisnupurSna  ( III.  11.  83-84  )  and  Brahmapurana 
( quoted  in  Gr.  B.  p.  224 )  as  to  the  order  in  which  various 
articles  are  to  be  eaten,  viz.  first  sweet  liquid  food  may  be  taken, 
then  salted  and  sour,  and  then  pungent  and  bitter,  the  last  item 
should  be  milk  and  after  that  one  should  not  take  ourds ;  a 
householder  should  always  take  food  mixed  with  ghee.  One  is 
not  to  cut  off  portions  of  food  or  cakes,  roots,  bulbs,  fruits  or 
flesh  with  the  teeth  and  then  eat  them  (  Baud.  Dh.  S.  IL  7.  10 ). 
Some  smrtis  presoribe  that  while  taking  each  morsel  one  should 
say  U8B '  Govinda '.  At  the  time  of  eating,  several  postures  are 
forbidden,  viz.  one  should  not  stretch  one's  feet  or  place  them 
on  another  seat  ( a  footstool  &o.)  nor  should  one  have  one's 
haunches  and  knees  tied  by  a  garment  (Visnu  Dh.  S. 
68.  40)  nor  should  one  place  one's  hand  on  one's  left 
foot,  nor  should  one  wear  one's  shoes  or  wooden  sandals,  nor 
should  one  come  in  contact  with  leather  ( vide  Sinrtimukfcaphala, 
ahnika  p.  425  ).  Baud.  Dh.  S.  ( I.  1.  21 )  states  that  among  usages 
peculiar  to  the  south  were  those  of  eating  in  the  company 
of  one  whose  upanayana  had  not  been  performed  or  of  one's 
wife  or  taking  stale  food.  But  Baud,  disapproved  of  these. 
Manu  IV.  43,  Visnu  Dh.  S.  68.  46  and  Vas.  Dh.  S.  XII.  31 w* 
say  that  one  should  not  eat  together  with  one's  wife  and  Vas> 
Dh.  S.  adds  the  reason  that  by  so  doing  the  child  born  has  no 
strength  as  stated  in  the  Sat.  Br.  X.  5.  2.  9.  Kulluka  and  some 
other  commentators  on  Manu  IV.  43  hold  that  the  prohibition 
relates  to  eating  in  the  same  dish  with  one's  wife,  while,  as 
Medhatithi  states,  others  hold  that  it  applies  also  to  eating  with 
one's  wife  at  the  same  time  and  place.  The  Sm.  C.  ( I.  p.  227 ) 
and  other  digests  quote  a  smrti  verse  which  allows  a  brahmana 
to  eat  in  the  same  dish  with  his  brahmana  wife  and  explain 
the  verse  as  applying  to  a  brahmana  who  is  on  a  journey.    The 

1831.  qwifi  mfi  giwimf  v%k  i  *r  ^  st*3  5^3;  1  *firo  XII.  19-20 ; 

vide  sm-  Vf.  %  II-  8.  19.  5-6  for  almost  tbe  same  words. 

1832.  <«*$    ifP»&    ^    ^rfftft»^TfH^  1  urm    quoted    in    ^tfrg, 

wifirw  b-  423. 

1833.  htvvt  wi  TTOrfrn? «rr*fv^rTF«f  vm&Gr  rorer$*rti  fajrnrct  1  *6te 
12.  31 ;  '  »nvfr<rran^n  *t5  «t  s^Nt  «R«rra*  1  i^pnfra  8.  270.  wignnn  mt 
*rts*fr«nifat8-  wt  ^tji^t  •  1  w*  ^W  n*n*t  fa*n%*  *?tfrfirort  11  sire.  5. 7-8, 
quoted  in  the  farr.  on  «n.  III.  200,  ^jfii^«  I.  p.  227;  f*wp  and  ^j.  <;. 
p.  330  ascribe  it  to  stfocig.  The  words  of  the  snre*J  are  *qWfWm  *»ft 
'UB.Hiviflfruni'WlWW  '  X.  5.  2. 9. 


?66  History  of  Dharma&aslra  [  Ch.  XXII 

Smrtyarthas&ra  (p.  69 )  says  that  one  can  eat  in  the  same 
dish  with  one's  wife  at  the  time  of  marriage.  The  Mit.  on 
Yaj.  1. 131  says  the  same. 

Various  rules  are  laid  down  as  to  how  much  one  is  to  eat. 
Two  famous  verses  quoted  by  Ap.  Dh.  S.  II.  4.  9. 13,  Vas.  Dh.  S» 
VI.  20-21  and  Baud.  Dh.  S.  II.  7.  31-32  are  '  an  asoetio  should 
eat  eight  morsels,18**  a  forest  hermit  16,  a  householder  32  and 
a  Vedic  student  an  unlimited  number.  One  who  has  conse- 
crated the  Vedio  fires,  a  draught  ox  and  a  brahmacarin  are  able 
to  perform  their  work  by  eating,  they  cannot  perform  work 
when  they  do  not  eat  \Wi  Ap.  Dh.  S.  II.  4.  9.  12  expressly 
direots  that  a  householder  should  not  stint  himself  as  to  food* 
so  that  he  may  be  able  to  properly  perform  his  work.  Haradatta 
explains  that  the  general  rule  laid  down  by  Ap.  Db.  S.  itself 
( II.  1. 1.  2  )  that  one  should  take  only  two  meals  a  day  does 
not  apply  to  one  who  has  conseorated  the  Vedio  fires.  Baud. 
Dh.  S.  II.  7.  33-34  goes  further188*  and  says  that  if  a  house- 
holder (  who  is  ahitUgni )  and  a  Vedio  student  practise  austeri- 
ties by  observing  a  fast  they  are  guilty  of  sin,  beoause  they 
thereby  cause  oessation  of  agrdkotra  to  the  life-breaths.  But 
there  is  no  sin  if  a  fast  is  observed  by  these  as  a  penance  for 
some  lapse.  Sahara  on  Jaimini  V.  1.  20  ( p.  1301 )  appears  to 
favour  the  idea  that  an  ahitagni  may  eat  several1887  times  a  day. 

One  was  to  occupy  the  first  seat  in  a  row  at  a  dinner  only 
if  specially  requested  to  do  so,  but  when  thus  seated  on  the  first 
seat,  one  should  not  begin  to  eat  food  before  others,  but  after 
them  (Sankha  quoted  by  Apar&rka  p.  150).  While  several 
br&hmanas  are  taking  their  meal  in  a  continuous  row,  if  one 
of    them    takes  aoamana1888  before  the  others,  or  gives  the 

1834.    Vide  vx.  Ill-  55  for  eight  morsels  for  a  forest  hermit. 
1895.     The  SSn  gr.  II.  16.  5  speaks  of  the  ox,  the  agnihotrin   and 
brahmacBrin  in  the  same  way. 

1836.  m*«ft  argp«rrfr  «rr  iftossfta  rnvkua  i  snomffrnranfcr  Bmifrojt 
h*^  m  i  sc*m  unrfSnmj  >rr«rfa%  ?j%*  ftwrsm  ■  *r.  v.  *•  n.  ?•  33-34. 

1837.  w\  ^^:  inreyjj  *wrf&  jrwrfapl  f^rowiwTrRf  w<rnir  »fo|- 
wwrfHS'  i  iwRHw?*fifii  •rni^  i  stot  on  $•.  V.  1.  20. 

1838.  ijQiir^tfyitftaMi  wnmr  «*  »?i3r%  i  *rftarifa  ?Tsrwn*  $ra«f  * 
*?far^[imtrereXI.  8,  quoted  by  smrc?  p.  1169.  Vide  Ap.  Dh.  S.  I.  5. 
17.  3;  Gautama  17.  19.    TJ*S  *  jot  *WT  fflT:  «mm«r«to  *  I  <rf>rt*rft#  «WI 

11\wn  <T^f%fW9  T^ftVI  II  3?i^C^9.  7  J   li^H^W^TftHT^  T  *J?lf^lI    Twvt  ' 

>i*wi  <B!wrr^i  i  itat  ^rfsf)  W^t  m  aiSwi  *rw*n  wrft  <n*$<trcg^fr4  *t  i 

fH$*W»faTT&;  <r^f^hl:  **ftf&r:  H  If •  quoted  by  amrfc  p.  476. 


Ch.  XXII  ]  Bhcjana-etiquette  at  767 

remains  of  bis  food  to  the  pupil  or  gets  up,  the  others  should 
leave  eating  the  food  in  their  disbes  and  also  get  up  and  the 
brahmana  who  thus  prematurely  gets  up  is  called  a  brahmahd, 
(  a  murderer  of  a  brahmana  or  brahmakantaka ).  These  rules 
are  quoted  in  the  Sm.  C.  ( I.  p.  227  ),  Or.  R.  p.  331,  Srartimukta- 
pbala  ( abnika  p.  427  ).  In  order  to  avoid  this  awkward  position 
various  devices  were  employed.  A  pankti  ( row  of  diners ) 
ceased  to  be  a  continuous  line  if  two  diners  were  separated 
from  each  other  by  fire,  by  ashes,  by  a  pillar,  a  passage,  or  a 
door  or  by  the  ground  being  of  a  lower  level.  Apararka  (p.  476 ) 
quotes  Brhaspati  that  even  if  persons  are  seated  in  one  row,  but 
they  are  separated  from  each  other  by  ( streaks  of )  ashes  and 
they  do  not  touch  each  other,  then  there  is  no  intermingling 
( i.  e.  persons  of  different  castes  also  may  sit  in  a  row  being 
separated  by  a  streak  of  ashes  &c. ).  Ap.  Dh.  S.  I.  5.  17.  2  says 
that  one  should  not  sit  down  to  dinner  in  the  same  row  with 
undeserving  persons  (by  reason  of  birth,  character  or  learning ). 

At  p.  100  above  it  has  been  stated  bow  brahmanas 
following  several  occupations  that  were  deemed  low  were  not 
invited  at  sraddhas.  Gaut.18*8*  XV.  28-29,  Baud.  Dh.  S.  II.  8.  2, 
Ap.  Dh.  S.  II.  7. 17.  21-22,  Vas.  Dh.  S.  III.  19,  Visnu  83.  2-21, 
Manu  III.  184-186,  Sankha  (in  verse)  14. 1-8,  Anusasanaparva 
90,  34,  the  V&yu  ( chap.  79  and  83,  Anand.  ed. )  and  several 
other  puranas  contain  long  lists  of  those  brahmanas  who 
sanctify  the  company  of  diners  when  they  sit  down  for  dinner 
( they  are  pankti-pavanas )  and  of  those  who  defile  the  company 
of  diners  by  their  presence  in  the  row  of  diners  (they  are  pankti- 

1838  a.  iryfifrqmw:  ttgyfii<M)  8OTfH^ftr°rn^Rtriir»TgfirgT°T:  Twrfih 
*snwi  wnprrgrarfcfffrft  *vk* nswernr  ?ft  '  ft-  XV.  29  ;  q^ftrirc  trt«r^ 
H  mfrlH>im»H:  i  I*?^r  °n  "ft.  XV.  28.  Some  of  the  words  are  differently 
explained  by  the  commentators.  sqsHrft^i'  or-fl-prir  is  one  who  chants, 
according  to  Haradatta,  *udu  tyam'  (Bg.  I.  50.  1. )  and  '  citram'  (Eg.  L 
115.  1),  which  constitute  a  sSman  of  the  TalavakSras,  while  the 
Chandogas  bold  it  to  be  a  different  sffman ;  MedhStithi  on  Manu  III. 
185  says  they  are  the  sSmans  called  Jyesjhadohas.  The  NKciketa  fire 
is  described  in  Tai.  Br.  III.  11.  7  and  8,  and  Kathopanif&d  1.  1.  17-18. 
Bg.  I.  91.  6-8  contain  the  word  'madhu'  at  the  beginning  of  each. 
So  one  who  studies  these  three  madhu  verses  may  be  called  'tri- 
madhu*.  Or  possibly  there  is  a  reference  to  the  MadhuvidyS  referred 
to  in  Sat  Br.  IV.  1.  5. 18  and  Br.  Up.  II.  5. 16.  According  to  Haradatta 
'Trisuparna' are  either  the  three  verses  Bg.X.  114.  4-6  (ekah  supar- 
nah  &o. )  or  the  three  anuv&kaa  of  the  Tai.  Ar.  X.  48-50  (  brahmametn 
mKra  madhumetu  mlm). 


768  HUAary  of  DharmaiUsIra  [  Oh.  XXII 

dusakas).  A  panktipavana  is  one  who  knows  the  six  angas 
of  the  Veda  (vide  note  775  above),  who  has  studied  the  JyesthasS- 
man,  who  has  kindled  the  Naciketa  fire,  who  knows  the  three 
madhu  verses,  who  has  studied  the  texts  called  Trisuparna,  who 
maintains  the  five  fires  (vide  p.  679  above),  who  has  taken  the  cere- 
monial bath  after  finishing  vedic  studies,  who  knows  the  Mantras 
and  the  Brahmana  of  his  Veda,  who  has  studied  dharmasastra  and 
who  is  the  son  of  a  woman  married  in  the  brahma  form.  Ap.  Dh. 
8.  adds  '  one  who  has  performed  the  four  medhas '  (  Asvamedha, 
Sarvamedha,  Purusamedha  and  Pitrmedha,  according  to 
Haradatta).  Manu  says  that  one  who  understands  the  mean- 
ing of  the  Veda,  one  who  expounds  the  Veda,  a  brahmacarin, 
one  who  is  a  liberal  donor  (lit.  one  who  gives  a  thousand  oows), 
one  who  has  reached  the  age  of  one  hundred  are  all  pankti- 
pavanos.  Sankha  states  that  one  who  is  devoted  to  Yoga,  one 
who  regards  gold  and  a  clod  of  earth  as  equal,  an  ascetic  given 
to  contemplation  are  all  panktipSvanas.  AnusSsana  90.  34  and 
Vayu  83.  52-55  include  those  who  study  the  bhasyas,  those 
who  are  devoted  to  grammar,  those  who  study  the  puranas 
among  pahkti-pavanas.  Among  those  who  defile  company 
are  one  suffering  from  leprosy,  "a  bald  man,  one  who  is  guilty 
of  adultery,  who  is  the  son  of  a  brahmana  following  the  profes- 
sion of  arms  (Ap.  Dh.  S.  II.  7.  17.  21);  those  who  engage  in 
sots  not  fit  for  brahmanas,  those  who  are  cunning,  those  who 
have  deficient  or  excessive  limbs,  those  who  have  abandoned 
Veda,  the  sacred  fires  and  their  parents  or  gurus,  those  who 
subsist  on  food  given  by  sudras  (Sankha  XIV.  2-4).  Vide 
Apararka  pp.  453-455  for  quotations  on  those  who  defile 
company. 

When  there  was  a  row  of  diners,  all  were  to  be  served  the 
same  food  and  no  difference  was  to  be  made  between  one  man  and 
another  and  if  a  difference  were  made  a  penance  was  prescribed  as 
if  he  had  committed  brahmana  murder. ,8M  If  while  dining  one 
brahmana  touches  another,  he  should  give  up  eating  or  after  finish- 
ing bis  meal  he  should  mutter  the  Gsyatrl  verse  108  times  ( as 
penance).  In  modern  times  generally  the  eyes  are  touohed  with 
water  if  this  happens.  If  a  diner  touched  a  server  who  had 
a  vessel  containing  food,  the  server  should  place  the  vessel  con- 

^1839.  i^*<wg.!K<jf  ft^TCri£h^3TOt^T^<rnfafci^*g«vr%A« 
iftf  njrwOTwt  atnft  *%m  I  ftywmreffi  IV.  63  quoted  as  q*  in  *q#g. 
(airfiftv  b-  427).    Vide  »n^ffl  17.  57  for  a  similar  Terse. 


Ch.  XXII  ]  Bhojana  769 

tsinlng  food  on  the  ground,  should  perform  aeamana,  the  food 
in  the  vessel  should  have  water  sprinkled  over  it  and  then 
it  may  be  served.  One  was  not  to  eat  or  drink  with  the  left 
hand.  One  should  drink  water  at  the  time  of  meals  with  a 
drinking  bowl  or  vessel,  one  should  never  drink  water  with  the 
two  hands  joined  together  ( Ysj.  I.  138),  but  when  not  eating 
food  one  may  drink  water  with  the  bare  right  hand.  After 
finishing  one's  meal  one  is  to  repeat  the  aposana  '  amrtapidha- 
nam-asi '  and  drink  some  water,  wash  one's  hands,  sip 
water  twice  and  may  lightly  brush  his  teeth  for  removing 
particles  of  food,  then  sip  water  again  and  take  tambfila.1*40 
Asvalayana  ( in  verse )  recommends  16  mouthfuls  of  water 
( gandusa )  for  cleansing  the  mouth  after  dinner  (  Ahn.  Pr. 
p.  483  ).  An  ascetic,  a  Vedio  student  and  a  widow  were  not  to 
partake  of  tambula. 

A  person  was  not  to  eat  everything  in  his  plate ;  he  should 
leave  some  remnant lMI  of  food  except  of  curds,  honey,  ghee, 
milk  and  saktu  ( barley  or  barley  flour ).  What  remains  was  to 
be  given  to  one's  wife,  servant  or  slave  (  Par.  M.  I.  part  1,  p. 
422 ).  No  one  was  to  give  the  remnants  of  one's  food  to 
another  nor  to  eat  the  remnants  of  another's  food,  except  a  ohild 
that  might  eat  the  remnants  of  the  food  of  its  parents  and  guru 
( vide  Smrtimuktaphala,  ahnika  p.  431 ).  Remnants  of  food 
were  not  to  be  given  to  a  sudra  unless  he  was  one's  dependent 
(  Manu  IV.  80,  Ap.  Dh.  S.  I.  11.  31.  25-26 ).  Atri  ( quoted  in 
Sm.  0.  I.  p.  228  )  says  that  even  on  sipping  water  after  dinner 
one  remains  impure  till  one's  plate  is  removed,  till  the  ground 
where  the  food  was  taken  is  cow-dunged,  till  after  leaving  his  seat 
he  moveB  on  the  ground  elsewhere.  Vide  also  Ap.  Dh.  8.  II.  2 
4.  24.  The  plate  of  a  brahmana  may  be  removed  by  a  brahmana 
( but  not  by  any  one  else  )  and  the  plates  of  the  brahmanas  invited 
at  a  sraddha  repast  were  to  be  removed  by  the  person  who  per- 
formed the  sraddha  or  by  his  son  or  pupil,  but  not  by  one  whose 
upanayana  is  not  performed  nor  by  the  wife  nor  by  any  one 
else  ( Laghu-Asvalayana  1. 165-166  ). 

1840.  3tp*t*7  ^  «re:  wr$,4»«»i8?*i  w^  i  »TT3ft  q*fldiil«r  f*4?7r*wj 
t^i  wfrRr  quoted  by  ^nN°  I.  p.  225  ;  i£*ftaTOT«r  qnfnj  adt<1im,g«T<r- 
op*  •  ffi&ofrrgtrar  29.  39  quoted  in  t^fa^a  I.  p.  225. 

1841.  hN*  a  *r  f*:&f  $*ftwrjr:  <R*tar*t  ■  WW  ^nRrwarrr*  <«?#  qftt 
H^wiq  h  gsresT;  TT%:$to«*t«jiq"rar  B;fi*Tg«f3:<nr:*rj"r:  i  vGte\  both  in 
^fi»S.  (wrr8ftif)p.431. 

H,  D.  97 


770  History  of  Dharmaidatra  I  Oh.  XXII 

Most  of  the  above  rules  may  more  or  less  be  exemplified 
from  the  descriptions  of  the  prooedure  of  eating  set  out  in  Baud. 
Db.  S.  II  7,  from  the  Bhojanasutra  of  Katyayana  for  the 
followers  of  the  white  Yajurveda,  from  HSrlta  quoted  in  the  Gr. 
E.  pp.  316-17  among  the  ancient  writers  and  from  the  Smrtya- 
rthasara  pp.  68-69  among  the  authors  of  digests.  It  is  impossi- 
ble to  set  out  any  of  them  here  for  want  of  space,  but  an  extract 
from  the  last  work  is  given  in  the  Appendix.18" 

There  were  certain  rules  about  abstaining  from  food  in  the 

case  of  eclipses  of  the  sun  and  the  moon.    They  are  set  out  in 

the  Sm.  0. 1,  pp.  228-329,  the  Smrtyarthasara  (p.  69 ),  Matsya- 

purana  chap.  67,  Apar&rka  pp.  151,  427-430.    During  the  period 

of  eclipse  one  was  not  to  eat  anything.    Not  only  so  but  for  4 

praharas  ( i.  e.  12  hours )  and  3  praharas  ( i.  e.  9  hours )  before 

the  aotual  eclipse  of  the  sun  and  the  moon  respectively  all 

are  to  avoid  taking  food,  except  children,  very  old  men  and 

persons  who  are  ill.    This  rule  was  observed  up  till  very  recent 

times  by  roost  people.     When  the  eclipse  begins  one  was  to 

bathe  and  give  gifts,  perform  tarpana  or  sraddha.    Then  one 

was  to  bathe  after  l8*2  the  eclipse  was  over  and  take  food.     If 

the  sun  sets  while  still  eclipsed,  one  should  bathe  the  next  day 

on  seeing  the  sun  and  then  take, food.  If  the  moon  rose  eclipsed, 

one  was  not  to  eat  anything  during  the  day  next  to  that  on  which 

the  moon  rises  eclipsed.  That  these  rules  are  ancient  follows  from 

the  fact  that  some  of  them  occur  even  in  the  Visnu  Dh.  S.  An 

eclipse  of  the  sun  is  desoribed  even  in  the  Rg.V.40.5-9  and  it  was 

supposed  to  be  brought  about  by  an  asura.  The  Asura  SvarbhSnu 

is  said  to  have  pierced  the  sun  with  darkness  in  the  Kathaka  S. 

XI.  5  and  the  Tai.  S.  IL  1.  2.  2;  the  San.  Br.  24.  3  and  Tandya 

Br.  ( IV.  5.  2,  IV.  6. 13 )  speak  of  an  eolipse.    In  the  Atharva- 

veda  19.  9. 10  the  Sun  and  Rahu  are  brought   together.    The 

Chandogya  Up.  VIII.  13. 1  states  that  the  knowing  self  shakes 

off  bis  body  when  going  to  the  world  of  Brahma  like  a  horse 

shedding  his  hair  or  like  the  moon  released  from  the  mouth  of 

Rahu. 

Visnu  Dh.  S.  ( 68.  4-5 )  prescribes  that  a  man  was  not  to 
eat  when  a  cow  or  a  brahmana  met  with  an  accident  or  when 
the  king  was  in  distress  ( or  dead ). 


1842.    Vide  Appendix  under  No.  1842. 
htf  WTWT  wfcifc  '  ftsgr^ji  68. 1-3. 


Oh.  Xltll  ]     Bhojanar/ood  allowed  and  prohibited  771 

The  most  elaborate  rules  are  laid  down  about  what  food 
should  or  should  not  be  eaten  and  from  whom  food  may  or  may 
not  be  taken.  These  rules  occur  in  most  of  the  srartis.  It 
would  be  impossible  to  do  justice  to  all  of  them.  The  following 
smrtis  deal  with  this  matter  at  length.  Gaut.  17,  Ap.  Db.  S.  I. 
5. 16. 17-1.  6. 19  ;  Vas.  Dh.  S.  14,  Manu  VI.  207-223,  Yaj.  I. 
167-181.    The  Santiparva  chapters  36  and  78,  the  Kurmapurana 

( uttarSrdha  chap.  17 ),  Padma  ( Sdikhanda  chap.  56 ),  and  several 

other  pur&nas  deal  with  this  topic.    Among  the  digests  the  Sm. 

C.  II.  pp.  418-429,  the  Gr.  R.  pp.  334-395,  the  Madanaparijata  pp. 

337-343,    the    SmrtimuktSphala    (Shnika    pp.  433-451),  the 

Ahnikaprakasa  pp.  488-550  contain  very  exhaustive  treatment. 

An  attempt  will  be  made  to  present  the  rules  in  an  orderly 

manner. 

Apararka  p.  241  quotes  a  passage   from  the  Bhavisya- 
purana'8*4    which  states  the  various  reasons  for  food  being 
forbidden  viz.  jatidu§ta  or  svabhavadusta  ( i.  e.  forbidden  on 
account  of  its  very  nature )  such  as  garlic,  leek,  onion  &o. ; 
kriyaduQta  ( forbidden  on  account  of  certain  actions  done  with 
reference  to  it )  such  as  oooked  food  served  with  the  bare 
hand  or  seen  by  a  patita  ( outcast ),  candalas,  dogs  &c,    or 
because  one  in  a  row  takes  aoamana  or  rises  before  others ; 
kaladuqta  ( forbidden  because  of  the  time  that  has  elapsed  or 
because  of  the  inappropriateness  of  the  time )  suoh  as  stale  food 
or  food  eaten  in  eclipses  or  the  milk  of  a  oow  before  ten  days 
have  elapsed  from  delivery ;  sathsargadu^ta (spoilt  by  foul  contact) 
such  as  what  comes  in  contact  with  a  dog  or  wine  or  garlic,  or 
hair  or  insects  &o. ;  sahrllekha  (what  causes  disgUBt  to  the  mind) 
such  as  f seces  &c.    To  those  may  be  added  rasadusta  ( what; 
has  lost  its  flavour )  such  as  payasa  or  kslra  on  the  same  day ; 
partgrahadusta  ( what  is  forbidden  simply  because  it  belongs  to 
a  particular  individual  such  as  patita).    Apararka  (p.  1157) 
says  that  oondemned  food,  partaking  of  which  is  an  upapataka 
( a  minor  sin ),  is  of  six  kinds,   viz.  due  to  svabhava,  kila, 
samparka  (same  as  samsarga),  kriya,  bhava,  and  parigraha.1"* 
An  example  of  bhSvadusfa  given  by  Apararka  is  sugarcane 

1844.  *rf?«rcs<tpipi.  i  3m%|tf  fainjtf  vx&iwifftxfain  i  dwfwvyf  t 
wrifcf^wmiH  mnfc  p.  241.  Compare  TCTrfflT  XI.  122-123  *n*jt 
farrrf  £  nrraftf  n*ta  <*  i  #*nf|tf  *  «rot  *3fo*j^r*wf3r  i .  The  following 
verses  exemplify  these. 

1845.  vnm  m  ftPann*  WHfww^#ri*nNi«Tn-<rftir|:  «ft*t  »wft  i 
wrroS  p.  1157. 


772  History  of  DhannaiBstra  { Oh.  XXtl 

juice  whioh  a  man  may  feel  to  be  forbidden  to  him  because  he 
believes  it  to  be  wine.  According  to  Oaut.  17.  12  bhavadus^a 
means  food  offered  with  disrespect  or  which  the  eater  comes  to 
hate  or  becomes  disgusted  with.  Haradatta  on  Gaut.  23.  23 
mentions  fire  of  these  varieties  ( of  Apararka  p.  1157 )  except 
bhavadusta."" 

Before  proceeding  further  some  remarks  must  be  made 
about  flesh-eating.  In  the  Rg.  frequent  reference  is  made  to 
the  cooking  of  the  flesh  of  the  ox  for  offering  to  gods  (particular- 
ly Indra ).  For  example,  in  Rg.  X.  86.  14  Indra  is  made  to 
say  '  They  cook  for  me  15  plus  twenty  oxen" ;  vide  Rg.  X.  27.  2. 
In  Rg.  X.  91.  14  it  is  stated  that  for  Agni  were  sacrificed 
horses,  bulls,  oxen,  barren  cows  and  rams.  In  Rg.  VIII.  43.  ll1MT 
Agni  is  styled  '  one  whose  food  is  the  ox  and  the  barren  cow. ' 
In  Rg.  X.  79.  6  it  is  suggested  that  the  cow  was  cut  up  with  a 
sword  or  axe.  In  the  Rg.  itself  the  cow  is  frequently  called 
«  aghnyS  *  ( vide  Rg.  1. 164.  27  and  40,  IV.  1.  6,  V.  83.  8,  VIII.  69. 
21,  X.  87.  16  &c. ).  The  word  'aghnya'  appears  to  mean  'one 
that  does  not  deserve  to  be  killed '  and  the  Nirukta  (XI.  43  ),M8 
explains  it  in  that  way.  It  should  be  noted  that  that  word 
occurs  sometimes  in  apposition  to '  dhenu  *  ( as  in  Rg.  IV.  1.6, 
VIII.  69.  2 ).  So  it  may  be  argued  that  in  the  times  of  the  Rg. 
only  barren  oows  if  at  all  were  killed  for  sacrifice  or  meat  and 
oows  yielding  milk  were  held  to  be  not  fit  for  being  killed.  It 
is  only  in  this  way  that  one  can  explain  the  high  praise 
bestowed  on  the  cow  in  Rg.  VI.  28. 1-8  and  in  Rg.  VIIL  101. 
15  and  16  where  the  cow  is  described  to  be  '  the  mother  of 
Rudras,  the  daughter  of  Vasus,  the  Bister  of  Adityas  and  the 
centre  of  nectar '  and  the  sage  winds  up  by  praying  to  the 
knowing  man  '  do  not  kill  the  cow,  that  is  innocent  and  is 
Aditi  herself. '""    In  Rg.  VIIL  101. 16.  the  cow  is  called  'devl' 

1846.  Some  of  these  words  occur  in  wfttgipfcw  14.  28  'anf  Tjfaf 

1847.  irRjwswr  *r«r*rRr  wir  wwiwfT  wrgsw  wrytrr:  i  «fana^ 
♦Dimubiv  ^<»#  rar  wfifr  3R^  srwrnrtimf  X.  91. 14;  ^qmrnr  vsjrernr  #r*- 
fBn  fcri*  i  *rwffo»ror^  ■■  *r  Vlll  43.  11 ;  n  mfcuwnf  »rnwm%:  n  *r. 
X.  79.  6. 

1848.  Mwit  aij*!rwrr  unfit  mjft  ffa  ix  I  fJwrw  XI.  43. 

1849.  srnrr  wtf  fffcrr  ws-fiftiw  ^flM'ifl^i.HtltjtyHyqm '  ww.  V. 

I.  24.  25.  In  snv-  ^.  II.  10.  7  the  view  of  some  is  stated  that  when 
cows  return  to  the  Tillage  from  the  pasture  the  hymn  $g.  VI.  28  should 
be  reoited  by  the  owner. 


Ch.  XXII 1  Bhojana-sacredness  of  cow  773 

( goddesB ).  It  appears  that  the  cow  was  being  raised  to  the 
status  of  divinity  and  there  was  a  great  revulsion  of  feeling 
about  the  cow.  The  great  usefulness  of  the  oow  and  the  oz 
for  agricultural  purposes,  in  the  family  economy  and  as  means 
of  exchange  must  have  powerfully  contributed  to  making  the 
cow  a  divinity.  In  the  grhya  sutras  ( like  As  v.  I.  24.  25 ),  Eg. 
VIII.  101. 15  is  prescribed  as  the  mantra  when  in  the  Madhu- 
parka  ceremony  the  cow  is  let  loose  by  the  guest.  The  Artharva- 
veda  (  XII.  4  )  fully  reoognises  the  cult  of  the  holiness  of  the 
cow.  That  the  cow  continued  to  be  offered  in  sacrifices  follows 
from  several  Br&hmana  passages  e.  g.  Tai.  Br.  III.  9.  8.  In  the 
Sat.  Br.  III.  1.  2.  21  it  is  stated  that  the  great  sage  Yajnavalkya 
was  wont  to  eat  the  meat  of  cows  and  oxen  provided  it  was 
*  arhsala  MM0  ( tender  ? ).  The  Ait.  Br.  ( 6.  8  ),M1  states  that  the 
horse,  the  or,  the  goat  and  ram  are  sacrificial  animals  while 
the  kimpurusa,  gauramrga,  gavaya,  the  camel  and  sarabha  ( a 
mythical  animal  with  eight  feet )  were  not  sacrificial  and  their 
flesh  should  not  be  eaten.  The  Sat.  Br.  I.  2.  3.  9  contains  a 
similar  prohibition.  The  Sat.  Br.  XI.  7. 1.  3  declares  that '  meat 
is  the  best  kind  of  food. '  The  work  of  Mr.  L.  L.  Sundara  Ram 
(Madras,  1927)  on  'Cow  Protection  in  India'  oontains  an 
exhaustive  treatment  of  the  subject  from  Vedic  times  and  oites 
the  attitude  of  other  nations  and  religions  towards  cow-killing. 
The  veneration  for  the  cow  has  been  so  great  that  paficagavya 
prepared  from  the  five  substanoes  due  to  the  cow  viz.  her  milk, 
ourds  and  ghee  of  her  milk,  her  urine  and  dung  mixed  with 
water  in  which  kusa  blades  had  been  placed  was  looked 
upon  as,m  purification  for  many  lapses.  Yaj.  III.  314 
mentions  the  ingredients  of  paficagavya.  The  Baud.  gr. 
sesa-sutra  ( II.  20 )  contains  an  elaborate  note  on  the  prepa- 
ration of  paficagavya,  the  quantities  of  the  five  ingre- 
dients, the  Vedio  verses  to  be  recited  when  preparing  it. 
ParSsara  XL  28-34,    Devala  62-65,  Laghus&t&tapa  158-162, 

1850.  «wi4»<*8<l*fo'frnq:  i  aj  *hrr»  trfsro**?:  i  wtHr*3inpiftrcJ 
^hprfnfa  I  5WW  «ri.  HI.  1.  2.  21. 

1851.  a  H*  aMFWfrqr  wtfnr  TSTTOTftTrfol  *lgn?<fm  '  $■  **•  6-  8- 

1852.  iffrpf  jftn*  tf\t  spQ  *rf3:  551^5;^  1  foifg  vwi*v  Q  <rfW  irpprt. 

$pnr.« TPr*Tf  uw  »frj*  nrnsrrWfr  «ft»r<r»r.  1  wwrpn&nlr  <w  <frt  $ft. 

wn^ft  ^  f fa  1  frsfiwr  gwffcwra*  ^t  wt  $?n^rn «  <m$r*  XI.  28-33. 
The  xrctv  267.  6-6  (  q-rffarr  3«r  &c.  )  are  almost  the  tame  as  qTTSTC  XI. 
These  and  other  verses  of  ParBsara  ( in  all  eleven  )  are  quoted  by  the 
Hit.  on  YSj.  III.  314  and  by  Aparlrka  p.  1250. 


t74  tfiatory  0/  DharmaiSstra  [  Oh.  XXII 

Matsyapurana  267.  5-6  and  other  works  contain  similar  rules. 
Par&sara  prescribes  that  the  urine,  dung,  milk,  curds  and  ghee 
should  be  of  cows  the  colours  of  which  are  respectively  dark, 
white,  copper-red,  dark-red  and  brown  or  that  all  ingredients 
may  be  of  a  brown  ( kapila )  cow.  There  is  some  difference 
of  view  about  colours  and  also  about  the  quantities.  According 
to  ParSsara  urine,  ghee,  and  water  should  be  one  part  each, 
curds  three  parts,  milk  seven  parts  and  oowdung  as  much  as  the 
thumb.  Acoording  to  Atri.  299  dung,  urine,  ghee  and  milk 
were  to  be  respectively  1,  2,  4  and  8  parts  and  curds  also  8 
parts.  When  mixing  the  ingredients,  urine  is  taken  with  the 
sacred  GSyatrl,  cowdung  with  '  gandhadvSram  '  ( Tai.  Ar.  X.  1), 
milk  with  '  Spyayasva  '  (Rg.  I.  91. 16),  curds  with  'dadhikravno' 
(  Rg.  IV.  39. 6  ),  ghee  with  '  tejosi  sukram '  ( Vaj.  S.  22.  1 )  and 
kusa  water  with  '  devasyatvS* (  Ait.  Br.  37.  3,  Vaj.  S.  22.  1 ). 
The  paficagavya  thus  prepared  is  to  be  placed  near  the  fire,  then 
it  is  to  be  stirred  to  the  accompaniment  of  '  Spo  hi  stha  (  Rg. 
X  9. 1-3 )  and  then  the  mantra '  ma  nastoke '  (  Rg.  1. 114.  8  )  1b 
to  be  repeated  over  it,  it  may  be  then  offered  into  fire  with  green 
darbhas  not  less  than  seven  to  the  accompaniment  of '  Ir&vatl ' 
( Rg.  VII.  99.  3  ), '  idam  Visnur '  (  Rg.  I.  22.  17  ),  '  ma  nastoke  ' 
(Rg.  X.  114.  8),  and  the  sarhvatl  verse  (Rg.  X.  9.  4)  and  then  the 
remainder  is  to  be  drunk  by  one  who  prepares  it  with  the  verse 
noted  below.,8!!  The  vessel  in  which  the  pancagavya  is  to  be 
prepared  must  be  of  copper  or  gold  or  of  palSsa  or  lotus  leaves 
(  Par.  M.  II.  1  p.  434  quoting  Praj&pati ).  Visnu  Dh.  8.  54.  7 
and  Atri  300  say  that  a  sudra  drinking  paficagavya  and  a 
brfihmana  drinking  aura  (liquor  distilled  from  flour)  are 
equally  sinful  and  fall  in  hell.  But  Devala  61  and  ParSsara 
XL  3  and  27  allow  sudras  ( and  women )  to  take  paficagavya 
but  without  Vedio  mantras.  Therefore  the  digests  like  SQdra- 
kamalskara  ( p.  42 )  say  that  a  sudra  can  take  paficagavya  only 
as  a  prayas-citta  (penance)  for  a  sin  and  not  otherwise. 
Paficagavya  is  also  called  brahmakurca.  Atri  301  declares  that 
the  dung  of  a  oow  that  eats  unclean  things  is  not  to  be  employed 
for  purification.  A  smrti  passage  deolares  that  he  In  whose 
house  there  is  not  even  one  cow  with  her  oalf  becomes  devoid 
of  all  mangalas  (auspioious  things)  and  darkness  does  not 

1853.   irwrrerari  Tnt  $$■  fihifif  %  1%  *t 1 1 1  tryrf^rT  *i%w$  wftaif&ft* 

tapr^  M  TTOrc  XI.  37.    In  tbe  TTtnfcnw'fr  the  verse  now  repeated  at  the 
time    of    taking  janoagayya  ii   '  <rwi...ftteRt  *TPWt  •   «m5T*  iraMIWTW 


Ch.  XXII  ]  Bhojana-sacredness  of  cow  775 

leave  him.  A  cow  was  said  to  be  holy  in  all  limbs  except  her 
mouth  (Medhatithi  on  Manu  V.  128  quotes  *  gavo  medhya 
mukhad-rte ' )  and  so  Manu  V.  124  requires  food  smelt  or  licked 
by  a  cow  to  be  purified.  Manu  XI.  79  says  that  if  one  sacrifices 
one's  life  in  defence  of  brahmanas  and  cows  one  becomes  free 
from  the  sin  of  even  brahmana  murder.  Visnu  Dh.  8.  16. 18 
deolares  that  even  an  untouchable  (  bahya )  went  to  heaven  by 
giving  his  life  in  defenoe  of  brahmanas,  oows.  women  and 
children.  Vide  Visnu  Dh.  S.  3.  45  also.  In  Gaut.  IX.  13-14  the 
cow  is  referred  to  as  devata.  Ab  early  as  the  2nd  century  A.D.  we 
have  the  collocation  of  the  words  *  go-brahmanahita*  (the  welfare 
of  cows  and  brahmanas)  in  an  inscription  of  Rudradaman  (  E.  I. 
vol.  VIII.  p.  44 ).  Vide  Gupta  inscriptions  p.  89  ( for  '  go- 
br&hmana-purogabbyah  sarvaprajabhyah ).  These  words  also 
ocour  frequently  in  the  Ramayana  ( Balakanda  26.  5,  Aranya 

23.  28 )  and  in  the  Matsyapurana  104. 16.  The  Kapila  ( brown) 
cow  was  said  to  be  the  most  auspicious  and  meant  for  provi- 
ding milk  for  agnihotra  and  brahmanas,  and  the  sudra  who  used 
its  milk  was  deemed  to  go  to  hell  (vide  Vrddha-Gautama  p.  568). 

In  spite  of  the  prevalence  of  animal  sacrifices,  there  are 
already  in  the  times  of  the  Rg.  traces  of  the  conception  that  a 
devout  offering  of  praise  or  of  a  fuel-stiok  or  of  cooked  food  was 
as  good  as  a  more  solemn  sacrifice  (  Rg.  VIII.  19.  5,  VIII. 

24.  20)  and  that  oblations  of  food  made  to  the  accompaniment  of 
heart-felt  hymns  become  like  bulls,  oxen  and  cows  in  sacrifice."" 
These  verses  are  quoted  by  the  Asv.  gr.  S.  (1. 1.  4)  and  explained 
(  vide  p.  677  above ).  The  Sat.  Br.  XI.  6. 1.  3 ,MS  adumbrates  the 
later  doctrine  that  the  eater  of  meat  is  eaten  in  the  next  birth 
by  the  animal  killed.  The  OhSndogya  Up.  III.  17  regards  that 
tapas,  charity,  straightforwardness,  ahiinsa  and  speaking  the 
truth  are  the  fee  ( of  the  symbolic  sacrifice ).  The  same  Up. 
(  VIII.  15. 1 )  emphasizes  that  the  wise  man  who  has  attained 
correct  knowledge  does  not  cause  any  injury  to  bhutas  except  in 
the  case  of  sacred  rites  and  reaches  the  world  of  brahma  and 
does  not  return  to  safnsara.mt  It  appears  that  the  causes  that 
led  on  to  the  giving  up  of  flesh  at  least  by  some  people  were 

1854.  wt  &  Mjr  *T9T  s^fcrr  vi  *mwi%  i  *  *  «ra*?jjn>T  OTmft  vsrr 
to  H  *.  VI.  16.  47. 

1855.  &  b^Rto  *t  yft  xwitti«3ste  m^w  mwnftqiftg  srfifop»T- 
wr  ffit  i  sraru  XI.  6. 1.  3. 

1866.  stffanrygn»q»wi  aWi:—*  *  i«r<cra$3r  i  erafrnr  Vili.  15.  l. 


776  History  o/  DharmaiMra  [  Oh.  XIII 

many,  the  foremost  being  the  metaphysical  conception  that  one 
Supreme  Entity  pervades  the  whole  universe,  that  all  life  was 
one,  and  that  even  the  meanest  insect  was  a  manifestation  of 
the  divine  Essence  and  that  philosophical  truths  would  not 
dawn  upon  the  man  who  was  npt  restrained,  free  from  crude 
appetites  and  toad  not  universal  kindliness  and  sympathy. 
Another  motive  for  the  insistence  onahiihsa  was  probably  the  idea 
of  defilement  caused  by  eating  flesh  (vide  note  1810  above  about 
'ahSrasuddhi').  San^ha  asks  people  to  give  up  flesh,  wine,  onions 
and  garlic  because  the  body  is  built  up  on  the  food  eaten. ,,ST  The 
notion  that  the  eater  of  flesh  would  be  devoured  by  the  eaten  in 
the  next  birtbJiad  nothing  to  do  with  the  early"  stages  of  the 
doctrine  of  ahifiua,  though  by  Manu  and  others  that  notion  was 
later  on  exploited  to  emphasize  its  importance.  Further  as  the 
Aryans  spread  over  middle,  east  and  south  India  animal  food  be- 
came unnecessary  owing  to  the  climate  and  the  abundance  of  corn 
and  vegetables.  Though  opinions  may  differ  as  to  the  causes,  it 
cannot  be  gainsaid  that  the  phenomenon  of  the  voluntary  giving 
up  of  meat  by  vast  populations  in  the  continent  of  India,  when 
their  ancestors  had  been  meat-eaters  for  ages,  is  unique  in  the 
history  of  the.  whole  world. IM*  We  shall  find  that  even  when  the 
doctrines  of  karma  and  transmigration  were  in  full  swing,  the 
taking  of  life  for  food  and  in  sacrifice  was  allowed  by  all  the 
ancient  dharmasutras.  Even  the  Ved&ntasutra  ( III.  1.  25  )  does 
not  admit  that  the  killing  of  animals  in  sacrifice  is  impure.  The 
Br.  Up.  whioh  contains  a  full  statement  of  the  doctrine  of 
transmigration  ( VI.  2 )  recommends  ( VI.  4. 18  )  to  the  man 
who  desires  that  a  learned  son  be  born  to  him  the  cooking  of  a 
mess  of  the  flesh  of  a  bull  or  ox  or  of  other  flesh  with  rice  and 
ghee. 1,w  "Not  only  other  animals,  but  even  the  cow,  was  on 
certain  occasions  killed  according  to  the  grhya  and  dharma 
sutras  on  several  occasions  e.  g.  (1)  in  sr&ddhas  ( Ap.  Dh.  S.  II. 
7. 16.  25  ),  (2)  for  a  distinguished  guest  in  Madhuparka  ( Asv. 
gr.  I.  24.  22-26,  Vas.  Dh.  S.  IV.  8  ),  (3)  in  the  Asfcka  sr&ddha 

1857.  mi«u«<nttiu5^'«flHiynfi*iwnf4r    ww^qiiUHtf   frffcr.  i  mg 

quoted  by  9nr*r  on  ^  23>  *• 

1858.  Vide  Hopkins'  fine  tribute  to  the  doctrine  of  'dhidun'  in 
'  Ethics  of  India  '  pp.  227-232.  Dr.  MaoKenzie  ( '  Hindu  Ethics ' 
p.  113)  thinks,  not  quite  rightly,  that  the  doctrine  of  ahimtn  was  greatly 
influenced  by  the  ideas  of  karma  and  transmigration. 

1859.  era  i  f*d*gv)  &  <rf««#t  f^ht: arr^w WwnrgftirfqT$r 

VI.  4. 18. 


Oh.  XXII J  Bhojam-flesh-eating  777 

(Hir.gr.  II.  15. 1,  Baud.  gr.  II.  11.  51,  Vaik.  IV.  3  ),  (4)  a  bull  in 
the  Sulagava  sacrifice  ( Asv.  gr.  IV.  9. 10 ). 

In  the  Dharmasutras  numerous  rules  are  given  about 
the  flesh  of  beasts  and  birds  and  about  fishes.  Gaut.  17.  27-31, 
Ap.  Dh.  8.  I.  5. 17.  35,  Vas.  Dh.  S.  14.  39-40,  Yaj.  1. 177,  Visnu 
Db.  S.  51.  6,  Sahkha  (quoted  by  Apararka  p.  1167),  Rama- 
yana  ( Kiakindha  17.  39  ),  Markandeya-purana  (  35.  2-4  ) 
prescribe  that  one  should  avoid  the  flesh  of  all  five-nailed 
animals  except  mo  of  porcupine,  hare,  svauidh  ( a  boar  or  hedge- 
hog ),  iguana,  rhinoceros  and  tortoise  (  some  of  these  works  omit 
the  rhinooeros ).  Gautama  adds  that  one  should  also  avoid  the 
flesh  of  all  animals  with  two  rows  of  teeth  in  the  two  jaws,  of 
hairy  animals,  of  hairless  animals  (like  snakes),  of  village  cooks 
and  hogs  and  of  cows  and  bulls.  Ap.  Dh.  3.  I.  5. 17.  29-31 
first  forbids  the  flesh  of  animals  with  one  hoof  only,  of  oamels, 
of  gavaya  ( Gayal ),  of  the  village  hog,  of  the  sarabha  and  of 
cows,  but  adds  the  exception  that  the  flesh  of  milch  cows  and 
of  bulls  may  be  eaten  as  the  Vajasaneyaka  deolares  the  flesh  of 
these  to  be  pure.  Ap.  Dh.  S.  ( II.  2.  5. 15 )  forbids  the  use  of 
flesh  to  a  teacher  of  the  Veda  in  the  months  from  upQkarma  to 
utsarjana.  This  shows  that  even  brahmanas  who  alone  would 
ordinarily  be  teachers  could  take  meat  in  the  other  months  of 
the  year.  Ap.  Dh.  S.  I.  3. 11.  4  deolares  that  a  student  had  not 
to  observe  anadhyaya  if  he  ate  stale  food  or  uncooked  flesh, 
Ap.  Dh.  S.  II.  3.  7.  4  says  that  if  flesh  was  offered  to  a  guest,  the 
merit  was  equal  to  the  performance  of  the  Dvadasaha  sacrifice. 
The  Mahabhasya  of  Fatafijali  ( vol.  III.  p.  320 )  states  that  the 
precept  '  a  village  cock  or  hog  is  not  fit  to  be  eaten  leads  to  the 
inference  that  a  town  hog  also  is  unfit  food  as  meat.'  Vas. 
Dh.  S.  XI.  34 1MI  goes  so  far  as  to  say  that  if  an  ascetio  does 
not  partake  of  flesh  when  requested  to  do  so  in  a  sraddha  or 
in  a  rite  for  the  gods  he  falls  into  hell  for  numberless  years. 
Gradually,  however,  a  change  came  over  the  sentiments  of 
the  people.  Megasthenes  (p.  99)  and  Strabo  (XVI.  1.  59) 
state  that  the  first  caste  of  philosophers  which  is  divided  into 
two  sub-divisions,  viz.  Braohmanes  and  Sarmanes  (  sramanas ) 

1860.  irw  «rar«wi  *ram  w^w^r  *nw  ■  wmt  «*ifa«t  nHn  *njn  tfn 

TOP*:  D  fqriStoqrqnTO  17*  39,  *fc&  14-  47  notes  tbat  there  was  a  diffe- 
rence of  opinion  about  the  flesh  of  the  rhinoceros  and  wild  boar  ••»jqj  g 
ftamfWWTJKUft  *T  \    Wrf%  WO.  70  is  «r«  <nBH«T  *TWT  WWWCT  9  fart  1 

1861.  ffing^wa  'rfit:  w$  ^  *t  HlHtim^i  i  fuPfl  h^QhiPi  snw* 

T«rfn  I)  Tiirs  XI.  34  ;  compare  «$.  v-  36< 
H.  D.  98 


778  History  of  DharmaiMra  [  Ch.  XXII 

abstained  from  animal  food  and  sexual  intercourse  ( probably 
as  brahmac&rins)  and  that  after  living  in  this  manner  for 
37  years  they  began  to  live  with  less  restraint  and  began  to  eat 
the  flesh  of  animals,  particularly  of  those  that  did  not, assist 
man  in  his  labour.  The  Great  Emperor  Asoka  declares  in  his 
first  Book  Edict  how  originally  thousands  of  animals  were 
killed  in  the  royal  kitchens,  how  he  then  brought  down  the 
number  to  two  peacocks  and  one  deer  daily  and  how  he  had 
resolved  to  discontinue  the  slaughter  of  even  this  limited 
ntimber  thereafter.  Vide  also  the  2nd  and  4th  Bock  Edicts. 
In  the  fifth  pillar  edict  (  Delhi-Topra )  the  Emperor  Asoka 
notes  that  when  he  had  been  twenty-six  years  on  the  throne 
he  declared  numerous  animals  ( such  as  parrots,  maims,  haihsas> 
cakravakas,  tortoises,  porcupines,  fishes  &c. )  to  be  avadhya 
(  not  to  be  killed ).  The  general  rule  as  stated1868  by  Ap.  Dh..  S. 
II.  2.  3.  12  and  the  Ramayana  ( quoted  above  on  p.  733  )  was 
that  from  that  food  that  was  either  oooked  or  got  ready  for  the 
daily  meals  of  a  householder,  koma  and  bali  were  to  be  made. 
Ancient  works  spoke  of  meat  offerings  to  gods  and  in  madhu- 
parka  and  sraddha.  Therefore  some  of  the  smrtis  like  those 
of  Manu  and  Vasistha  are  in  two  minds  about  the  use  of 
flesh.  Manu  ( V.  27-44 )  at  first  contains  a  permission  to  kill 
animals  only  in  madhuparka,  in  sacrifices18**  and  in  rites  for 
gods  and  manes  and  on  no  other  ocoasion.  Manu  (V.  27  and  32) 
further  says  that  no  sin  is  incurred  in  flesh-eating  when  one's 
life  is  in  danger  (  owing  to  famine  or  disease )  and  when  a  person 
partakes  of  the  remnants  of  the  flesh  of  an  animal  purchased  by 
him  or  reared  by  him  or  flesh  given  by  another  out  of  what  is 
prepared  for  offering  to  gods  and  manes.  Yaj.  1. 179  is  to  the  same 
effeot.  Manu  further  clinches  his  exhortation  not  to  eat  animal 
food  by  ordaining  that  he  who  kills  an  animal  except  for  the 
limited  purposes  stated  above  is  himself  killed  for  as  many  births 
as  there  are  hair  on  the  body  of  the  slaughtered  animal  ( Visnu 
Dh.  S.  51.  60  is  also  the  same).  Manu  then  goes  on  to  declare 
(  V.  40  and  44  =  Visnu  Dh.  S.  II.  63,  67  )  that  herbs  or  plants, 
animals,  trees  (  of  whioh  sacrifioial  posts  are  made ),  lower 
animals,  birds,  that  meet  destruction  for  the  sake  of  performing 

1862.  vxtififo  *nwnirwr  w\m  *s*w  wfafatswr:  i  an*,  tr-  *. 
II.  i.  8. 12. 

1863.  wyriR  «T  *nft  ■?  Rfl%«nnhJfi>  i  snfa  «r?pft  fifon  wi^wnfr 
**!B  img  V.  41.  This  is  the  same  as  *nftr  IV.  6,  Viepu  Dh.  S.  61.  64, 
&C6.  gj.  II.  16. 1  (  S«n.  gT.  reads  *$  for  n$ ), 


Ch.  iill  ]  Bhojam-jtesh^atinQ  77$ 

sacrifices  are  born  again  in  better  forms  ( of  existence )  and.  that 
himsa  ( killing  of  or  injury  to  sentient  beings )  done  according 
to  the  dictates  of  the  Veda  should  be  understood  as  no  himsanU 
since  dharma  shines  forth  from  Veda  alone.  Though  Vasistfia 
Dh.  S.  ( in  14.  39-40 )  allows  the  flesh  of  five  five-nailed  animals 
and  of  animals  with  one  row  of  teeth  ( except  camels )  and  also 
of  certain  birds  and  kinds  of  fish,  yet  in  VI.  5-6  it  takes  up 
the  same  position  as  that  of  Manu  viz.  that  Mihsa  was  allowed 
only  in  sacrifices  &c.  From  V.  46-55  Manu  takes  up  the 
position  of  total  abstention  from  killing  animals  even  in 
sacrifices  ( they  are  the  same  as  Visnu  Dh.  S.  51.  69-78 ).  In 
one  verse  (  V.  48  which  is  the  same  as  Vas,  Dh.  S.  IV.  7  )  Manu 
says  that  no  flesh  can  be  had  without  killing  living  beings 
and  killing  such  beings  cannot  lead  to  heaven;  therefore 
one  should  give  up  flesh.  Verses  53  and  56  are  very  important 
as  they  convey  that  the  merit  of  him  who  performs  a  horse- 
sacrifice  every  year  for  a  hundred  years  and  of  him  who  does 
not  partake  of  flesh  ( throughout  life )  is  equal  and  that  the 
word  mamsa  (flesh)  is  derived  by  the  wise  (from  'mam'  and  'sah') 
as  meaning  '  he  whose  flesh  I  eat  to  day  will  devour  me  in  the 
next  world  or  birth.'  Yaj.  1. 181  is  just  like  Manu  V.  53.  Manu 
winds  up  the  whole  discussion  (in  V.  56)  by  stating  that  natural 
appetites  lead  men  on  to  eat  flesh  or  to  drink  wine  or  to  indulge 
in  sexual  gratification  and  there  is  no  sin  in  indulging  in 
these  when  they  are  allowed  by  the  iastra  in  the  case  of  certain 
persons  and  on  certain  occasions;  but  abstention  In  these 
matters  ( even  on  occasions  when  they .  are  permitted  by  the 
sSstras)  leads  to  great  rewards.18"    From  these  passages  in 

1864.  This  position  tbat  injury  done  to  animals  or  plants  according 
to  Vedlo  precepts  is  do  himsa  is  an  anoient  idea.  The  Mait.  S.  III.  9.  3 
has  the  words  (  when  a  tree  is  to  be  cut  off  for  making  a,  sacrificial  post 
tbe  adhvaryu  priest  places  a  blade  of  darbha  on  the  tree  at  the  spot 
where  it  is  to  be  cut  and  then  addresses  the  axe)  'Oh,  axe  do  not  injure 
this  tree  ;  the  axe  is  indeed  ( like )  a  thunderbolt ;  he  screens  the  tree 
from  the  thunderbolt  by  placing  the  darbha  in  order  to  effect   ahims'a" 

'  <wr«i&  &t  fttfrRft  ^sft  ♦  wf9fihfw?mwT  wfMfowfihrp} '  &•  *• 

III.  9.  3.  Tbe  Nir.  I.  16  states  that  one  must  understand  that  there  is 
no  himsS,  as  the  express  words  of  the  Veda  convey  that  idea. 

,1865.  *,»rt)ErvTwnt,q^sT»*w*tgsti  qgfWta  igjrrct  ,f*ift*B  nft- 
qrST  n  wg  V.  56.  This  is  quoted  by  the  tpaptrfihr  on  p.  tyfl.  The.  r/sti 
meaning  of  this  is  brought  out  by  fyprfit '  ffhrrtrwrt  «rtrr  >W  «HT  "mgtfT- 
35T»r.  i  iRsfr  'ir  $H*f  *r*$  ^frwrfoftfaror: « wfl  Jmirft  $4  q  ymifrw  gstrft  a  ' 
in  Mfa«mi«W  on  Jig  V.  60. 


t80  History  of  Dharma&Mra  [  Ch.  XXII 

Manu,  Visnu  and  Vas.  it  is  clear  that  when  the  extant  works 
attributed  to  these  authors  were  composed,  they  themselves  were 
staunoh  upholders  of  ahiihsa,  but  that  there  were  two  classes  of 
people  in  their  days  who  were  not  opposed  to  flesh-eating,  one 
class  holding  that  killing  animals  only  for  purposes  for  which 
the  Veda  expressly  sanctioned  himsa  was  not  improper  and 
another  class  that  indulged  in  flesh-eating  without  restrictions. 
That  in  spite  of  tbe  individual  predilections  of  the  author  of  the 
Manusmrti,  general  usage  was  different  even  in  Manu's  day  is 
indicated  by  the  fact  that  in  III.  227  Manu  says  that  in  sraddha 
the  performer  should  get  ready  various  kinds  of  food  including 
flesh  of  tempting  varieties.  Yaj.  I.  258-260  states  how  flesh  of 
various  animals  when  served  in  sraddha  to  the  brahmanas  invited 
tends  to  cause  satisfaction  to  the  Manes  for  long  periods.  Brhas- 
pati  quoted  by  Sarvajria-Narayana  explained  Manu  V.  27  as  apari- 
samkhya  i.  e.  Manu  does  not  enjoin  flesh-eating  on  the  four 
occasions  stated,  but  only  permits  it  and  forbids  it  on  other 
occasions. ,8es  Centuries  were  required  before  the  views  pro- 
pounded by  Manu  became  predominant.  Gradually  large  sec- 
tions of  the  population  of  India  gave  up  flesh-eating  and  even 
those  who  did  not  regard  it  as  forbidden  to  them  rarely  partook 
of  it  or  did  so  in  an  apologetic  way.  The  spread  of  Vaianavism 
tended  to  wean  people  from  flesh  as  required  by  the  Bhagavata- 
purftna""  (VII.  15.  7-8)  which  is  to  the  Vaisnavas  what  the 
Bible  is  to  the  Christians.  In  medieval  and  modern  times  all 
brahmanas  avoid  flesh  (  except  some  brahmanas  in  northern  and 
eastern  India  that  hold  that  fish  may  be  eaten ) ;  so  also  do 
many  vaisyas,  particularly  those  who  are  Vaisnavas  and  even 
among  sudras  there  are  many  who  do  not  touch  flesh  and  regard 
abstention  from  flesh  as  meritorious.  From  ancient  times  the 
ksatriyas  have  been  meat-eaters.  The  Mababharata  has  in 
several  places  to  say  a  great  deal  on  flesh-eating.  In  the 
Vanaparva  50.  4  it  is  stated  that  the  Pandava  heroes  killed  with 
unpoisoned  arrows  deer  and  first  offered  venison  to  brahmanas 
and  partook  of  it  themselves.  In  Sabha  4. 1-2  king  Yudhisthira 
on  the  opening  of  Mayasabha  feasted  ten  thousand  brahmanas 
with  various  delicacies  inoluding  the  flesh  of  wild  boars  and 

1866.^  ««*  w  Hjr^ftw  fWfrrir  t%  TjimnnwiTnjjT  nffttavrori 
tot  RwnrnprnA  n^itih-^nft  ftrswt  Wftnrr  jit  fofiROVt  •  wtanrcrwtwi 
"rffcfoWT  JWftfifor  » '  fffrffWTTprq  on  wg  V.  27  *nd  66.  > 

1867.  *  ygifrSmt  wr#  *  wgryftrwrfirq  ■  *»*A  wnrn  sftriNawi  «r 
•Hfihnrt  n  qtmrfr:  t*i  wf^wt  w-44ft«u<iiH  •  vrawvw  VII.  15. 7-8. 


Oh.  3tXtl]  Bkojanarjteah-eating  78i 

deer.  Vanaparva  208. 11-12""  offers  the  consoling  thought  ( that 
is  conveyed  by  the  Rgveda  itself )  that  animals  killed  in  sacri- 
fices to  the  accompaniment  of  Vedic  mantras  went  to  heaven 
and  it  narrates  the  story  of  king  Rantideva  in  whose  sacrifices 
two  thousand  animals  and  cows  were  killed  every  day.  Anu- 
sasana 116.  8  contains  the  view  that  there  is  nothing  so  nourish- 
ing as  meat  for  those  who  are  wounded  or  weak  or  worried  or 
who  are  given  up  to  too  much  sexual  gratification  and  those 
exhausted  by  long  travel.  Anusasana  116.  16-19  allows  flesh 
of  animals  killed  by  hunting  to  ksatriyas.  There  are  some 
passages  where  the  Mahabharata  contains  the  same  sentiments 
as  those  of  Manu  e.  g.  Anusasana  115  highly  praises  abstention 
from  meat  and  a  few  verses  of  this  chapter  (e.  g.  115.  41-45,  48) 
are  very  similar  to  Manu's  ( V.  27, 51 ).  S&nkha  quoted  by 
Apararka  p.  1167  allows  the  flesh  of  buffaloes,  goats,  rams,  ruru 
deer,  ordinary  deer  and  spotted  deer.  HSrlta  quoted  in  the  Gr. 
E.  p.  375  mentions  the  flesh  of  goats,  rams,  buffaloes,  deer  of 
various  kinds  (ruru,  prsata,  nyanku,  rksa),  rhinoceros,  and 
large  forest  boars  as  permissible,  while  Devala  quoted  by  the 
same  forbids  the  flesh  of  cows,  asses,  camels,  horses,  elephants, 
lions,  tigers,  bears,  iarabhas,  snakes,  boa  constrictor,  rats  and 
mice,  cats,  mongoose,  village  hog,  dog,  jackal,  animals  of  un- 
known species,  cheettas,  dark-faced  apes,  monkeys  and  human 
beings.  Manu  V.  51  (  =  Visnu  Dh.  S.  51.  74 )  says  that  he  who 
gives  consent  to  the  killing  of  an  animal  ( for  food ),  who  outs 
off  the  limbs,  who  kills  the  animal,  who  sells  or  purchases  meat, 
who  cooks  it,  who  serves  meat  and  the  eater  of  meat — these  are 
all  guilty  of  killing.  Yama  ( quoted  in  Ahn.  Pr.  p.  533  )  says 
that  the  eater  is  the  greatest  sinner  out  of  these,  as,  if  there  were 
no  eaters  of  meat,  no  one  would  kill  animals  for  food. 

Gaut.  17.  29  and  34-35,  Ap.  Dh.  S.  I.  5. 17.  32-34,  Vas.  Dh. 
S.  14. 48,  Visnu  Dh.  S.  51.  29-31,  Manu  V.  11-14,  Yaj.  1. 172-175 
contain  long  lists  of  birds  the  flesh  of  which  was  forbidden  and 
of  those  the  flesh  of  which  was  allowed.  A  few  of  these  may 
be  noted.  All  birds  that  subsist  on  raw  flesh  ( vultures  &c. ), 
the  cataka,  parrot,  hafnsa,  all  birds  that  dwell  in  a  village  (  such 
as  pigeons),  baka,  birds  that  scratch  dunghills  for  food  are 
forbidden ;  while  wild  cooks  and  peacocks  were  permitted.  On 
Jaimini  Y.  3. 26-28  Sahara  quotes  a  Vedic  text  that  one  who  has 

1868.   *r$f  <r$i**  w«rc  w*^  wnf  ffc&  •  tfwsn  fira  nntar  frsfl  vA- 
UTOto  l  nrni  208. 11-12.    TbiB  idea  is  as  old  as  %.  1. 162.  21. 


782  History  of  DharmaiclMra  [  Ch.  XXll 

constructed  the  fire  altar  (agnicit)  should  not  eat  the  flesh  of  birds 
till  tbe  sacrifice  be  has  embarked  on  is  finished. 

About  fish  there  is  no  unanimity.  Ap.  Dh.  S.  I.  5. 17.  36-37 
says '  among  fish  the  ceta  ( long-nosed  crocodile  ?  )  is  forbidden, 
so  also  are  fish  with  snake-like  heads,  the  makara,  fish  that 
subsist  on  dead  flesh,  fish  that  have  strange  forms  ( such  as 
those  that  have  heads  like  men,  or  that  look  like  elephants  )•' 
Manu  on  the  other  hand  regards  fish-eating  as  the  worst  form 
of  flesh-eating  and  forbids  all  fish  ( V.  14-15  ),  but  then  makes 
an  exception  (V.  16 )  in  favour  of  fish  called  Pa^hlna  and 
Rohita  if  used  in  rites  for  gods  and  Manes  and  fish  called 
rcyiva,  lion-faoed  fish  and  fish  having  scales.  Vide  Vas.  Dh.  S. 
14.  41-42,  Gaut.  17.  36,  Yaj.  1. 177-178  also. 

About  milk  several  rules  are  stated  in  the  smrtis.  Gaut* 
17.  22-26,  Ap.T>h.  S.  1. 5, 17.  22-24,  Vas.  Dh.  S.  14.  34-35,  Baud. 
Dh.  S.  1. 5. 156-158,  Manu  V.  8-9,  Visnu  Dh.  S.  51.  38-41,  Yaj.  I. 
170  lay  down  that  the  milk  of  a  cow  that  is  sandhinl, 18M  the 
calf  of  which  is  dead,  that  gives  birth  to  twins  and  that  has 
not  passed  ten  days  after  delivery,  from  whose  udders  milk 
oozes  of  itself,  is  forbidden.  The  milk  of  sheep  and  she-buffaloes 
also  is  not  to  be  used  until  the' lapse  of  ten  days  after  delivery. 
The  milk  of  ewes,  of  camels  and  of  all  animals  with  one  hoof 
is  altogether  forbidden.  The  Mit.  ( on  Yaj.  T.  170 )  notes  that 
even  the  ourds  and  other  products  of  such  milk  as  is  forbidden 
are  alBO  forbidden,  but  Visvarupa  thought  that  only  the  milk 
of  a  cow  whose  calf  is  dead,  or  who  is  sandhinl,  or  who  has  not 
passed  ten  days  after  delivery  is  forbidden  and  not  curds  and 
other  products  thereof.  The  milk  of  even  a  cow  that  feeds  on 
impure  food  should  not  be  used1870  (  Visnu  Dh.  S.  51.  41  and 
Atri  verse  301 ).  In  the  VayupurSna  even  the  milk  of  she 
buffaloes  is  forbidden.18"  Baud.  Dh.  S.  (L  5. 159-160)  prescribes 
the  penance  called  PrSjapatya  for  drinking  forbidden  milk  of 
all  animals  ezoept  the  cow  and  a  fast  for  three  days  for  drink- 
^__ _______________ j  — . 

1869.  The  word  'sandhinl'  is  explained  in  three  ways  as  *  a  cow 
in  heat ',  '  that  gives  milk  once  a  day  ',  '  a  cow  that  yields  milk  on 
account  of  another  oalf  being  brought  to  it,  its  own  being  dead  '.  Vide 
Mit.  on  Ysj.  Il  HOI  '      ' 

1870.  wart  «rmV  wft— *r  #btf  *w«rftr  to  i  f«t  **%  w  vrt  *  «fnrtr 
•»  ft&T^n  I  »rf_r  verse  301. 

1871.  anr^a(<fefttf*«$ta«T<*<v<ii3i<nTtf  wrt^t<nft«i?ftjif 
«WT«nrgstro78. 17. 


Oh.  XXII  ]  Bhojana-rulea  about  milk  783 

ing  the  milk  of  a  cow  when  forbidden.  Apasfcamba-ararti  ( in 
verse)  forbids  the  milk  of  a  kapilQ  cow  to  all  except  to 
brahmanas  and  the  Bhavisyapuraha  says  that  even  a  brahmana 
is  to  use  only  such  portion  of  the  milk  of  such  a  cow  that 
remains  after  employing  it  in  rites  for  gods."78  The  Brahma* 
purana  says  '  one  should  not  partake  of  curds  at  night  even  if 
one  is  starting  on  a  journey,  but  in  madhuparka  it  may  be 
used  at  night.  Ill-luck  dwells  in  fried  grain  by  day  and  in 
curds  and  barley  by  night  and  in  Kovidara  and  Kapittha  ( trees 
or  fruits )  at  all  times  *  ( quoted  in  Gr.  R.  p.  370 ).  Manu  IV,  75 
forbids  the  eating  after  sunset  of  all  food  in  which  sesame 
are  mixed. 

Several  herbs  and  vegetables  have  been  forbidden  from  very 
ancient  times.  According  to  Ap.  Dh.  S.  ( I.  5.  17.  25-27  )  all 
herbs  from  which  liquors  are  distilled,'  kalafija  ( red  garlic ), 
palandu  (onions),  pararlka  ( dark  garlic  )  and  whatever  similar 
vegetables  are  not  used  by  respectable  people,  should  not  be 
eaten ;  and  a  brahmana  text  prescribes  that  '  kyaku '  (mush- 
rooms )  are  forbidden.  Gaut.  17.  32-33  forbids  tender  leaves  (of 
trees ),  kyaku,  lasuna  and  the  resins  of  trees  and  the  red  sap 
flowing  from  incisions  made  in  the  barks  of  trees,  Vas.  Dh.  8. 14. 
33  forbids  the  eating  of  laiuna,  palandu,  kyaku,  grfijana  (turnip), 
slesmataka,  the  resins  of  trees  and  red  sap  (  as  in  Gautama ). 
Manu  V.  5-6  forbids  lasuna,  palandu,  grfijana,  mushrooms 
( kavaka )  and  all  herbs  that  spring  from  impure  soil  and 
manure,  red  resins  and  red  sap  ( as  in  Gautama )  and  iefu 
(  slesmataka )  fruit.  Yaj.  1. 171  and  176  adds  iigru  and  pres- 
cribes the  penance  of  candrayana  for  eating  forbidden  herbs 
and  vegetables.  The  great  difficulty  is  to  find  out  the  modern 
equivalents  of  some  of  the  herbs  and  vegetables.  According  to 
a  verse  quoted  in  Gr.  R.  p.  356  from  the  Smrtimafijarl  there  are 
ten  varieties  of  palandu  of  whioh  grfijana  im  is  one.  Apararka 
p.  249  quotes  passages  from'  the  Brahmapurana  forbidding 
various  kinds  of  herbs  and  vegetables.  Vide  also  Gr.  R.  pp. 
354-356  for  quotations  from  Devala  and  others  about  herbs  and 


1872.  srf^r4^  r***ft  *Nr:  ^m  *t  $t:  i  t:  ftfcsfRw  tfK  ^r  nwf**r- 
fwy^^H  jetarrrcrw  quoted  in  tftfjNr  ( ws  P-  423 )  and.mt.  WT.  I.  2. 
p.  381  j  wrftc*  V:  f^qpfr  T*3i  w  ftwit  I  gff5W  fifc%  ffcft;  fifcfi  <Fir*wr«n 
irgri  «  *Tft«VSTfl»T  quoted  in  f%Gtel<>  (  WT^  p.  423  )  and  qf.  x.  p.  37p. 

1873.  nfpft  ^Whnrw  iWrnwiT  «iiw*  i  favw  ropj**  «i*a«p  <w 
q*.  x-  P-  356  and  wrQf.  JJ.  p.  514. 


784  History  of  DharmaiOstra  I  Ch.  XXII 

vegetables  tbat  are  forbidden.  Tbe  Mit.  on  Y&j.  III.  290  quotes 
a  sutra  of  Sumantu  tbat  lasuna  and  other  vegetables  are  not 
forbidden  to  those  who  are  ill,  if  they  are  prescribed  by  way  of 
medicine.'8"  About  asafoetida  ( hingu )  Haradatta  on  Oaut.  17. 
32  says  '  it  is  doubtful  whether  it  is  a  resin  or  is  a  sap  flowing 
from  Incisions,  but  even  respeotable  people  partake  of  it  and  tbat 
camphor  not  being  red  nor  a  resin  nor  a  sap  may  be  eaten.'  The 
Sm.  0.  ( on  sr&ddha  p.  413  )  says  that  some  smrtis  forbid  the  use 
of  hingu  in  sr&ddha,  while  tbe  AdipurSna  allows  it  and  therefore 
there  is  an  option.  The  Gr.  R.  p.  354  shows  that  the  round  alabu 
( gourd )  was  forbidden.  Vrddha-H&rlta  VII.  113-119  mentions 
herbs,  vegetables  and  fruits  that  are  forbidden.  Vide  also  the 
Smrtimuktaphala  ( fthnika  pp-  434-435  )  for  quotations  as  to  the 
names  of  several  roots,  fruits  and  vegetables  that  were  fobid- 
den  together  with  their  South  Indian  names. 

Ap.  Db.  S.  II.  8. 18.  2  forbids  the  use  of  dark  grains  ( like 
masa  beans  )  in  sr&ddha.  The  Mah&bhaaya  says  '  when  it  is 
declared  that  masa  beans  should  not  be  eaten,  they  are  not  to  be 
eaten  even  when  other  grains  of  corn  are  mixed  up  with  tbem  ' 
(vol.  I.  p.  127).""  The  Gr.  R.  p.  359  quotes  the  Brahmapurana,m 
forbidding  the  use  of  certain  cereals  generally  such  as  rajamasa, 
sthulamudga  ( called  '  methl '  in  Marathi ),  masura  &c.  Sahkha- 
Likhita  im  quoted  in  Ahn.  Pr.  p.  394  allows  the  employment  in 
offering  to  gods  of  all  cereals,  except  kodrava,  canaka  (  gram  ), 
m&sa,  masura,  kulattha  and  uddalaka.  Vrddha-Harlta  VII. 
110-111  also  mentions  tbe  corns  that  are  forbidden. 

Gaut.  17. 14-16,  Ap.  Dh.  S.  1. 5. 17. 17-19,  Vas.  Dh.  S.  14.  28-29 
and  37-33,  Manu  V.  10,  24-25,  Y&j.  1. 167  prescribe  that  cooked 
food  which  has  become  sour  by  being  kept  for  some  time  or  by 
being  mixed  with  something  else  should  not  be  eaten  nor  should 
stale  ( over  which  the  day  or  night  has  passed )  food  be  eaten, 
nor  food  cooked  twice  ( with  interval )  except  curds  and  butter- 
milk and  except  stale  articles  like  vegetables,  cakes,  fried  grain, 

1874.  q?n»v*  «rn%iTv  ffrfiftrnvrngfiffircpffi  **far  i  vrf*  ^*- 
iwrflftr  »J«vR  t  fta:  i  oma in  fan" on  *t-  HI.  290. 

1875.  *n*T  n  »*rwnrr  ftg%  fa*n  wfa  «r  gsrffr  i  nfnrn^  vol.  1  p.  127. 

1876.  *raRm:  *«H&33Tw«rf  ttwth^  ■  wbj:  wrswrw  ys*>r:  *fff«ftnr- 
*K  i  «<m»<lm"nw*nf5r  *  ^  ^Tifw  <BWt%^  «  WBrstm  quoted  in  nr*.  x- 
p.  859,  wrfir- 1.  P.  516. 

1877.  srw»re*ffttr&*T  yftftwwriMfrrt  *Jtar^«»r«';n«w«Jirawft- 
fTOTSV*  iliiMhf^  i  ?ifr«r*A  in  wnf.  *.  394  and  404. 


Ch.  JtXII  ]  Bhojana-forbidden  food  78& 

porridge,  pulse  cakes,  those  boiled  in  oil  and  rioe  boiled  in  milk 
or  when  mixed  with  honey ;  and  that  even  stale  food  flavoured 
with  ghee  or  curds  or  the  remnant  of  food  offered  to  the  gods 
may  be  eaten.  Manu  V.  25,  Vas.  Dh.  S.  14.  37-38, Ap.  Dh.  S.  I. 
5. 17.  19  and  Yaj.  1. 169  say  that  articles  of  wheat  and  yam 
flour  and  products  of  milk  though  stale  and  unmixed  with  ghee 
may  be  eaten  by  all  dvijatis,  provided  they  have  not  turned 
sour. 

The  above  long  lists  of  forbidden  vegetables,  meat,  milk 
furnish  examples  of  food  that  is  jatidusta  or  svabhavaduqfc 
The  rules  about  not  eating  stale  and  sour  food  illustrate  food 
that  is  kaladuqta.  Any  article  of  food  which  is  mixed  up  with 
forbidden  .things  like  palandu  or  is  in  contact  with  unclean 
substances  or  food  in  which  hair  or  an  insect  is  found  or  in  which 
excreta  or  the  limb  or  tail  of  a  mouse  is  found,  food  touohed 
by  a  woman  in  her  monthly  course  or  in  which  a  bird  ( like 
the  crow  )  has  thrust  its  beak  or  food  touched  by  a  dog  or  smelt 
by  a  oow  or  food  from  a  house  in  mourning  or  from  a  family  in 
impurity  due  to  birth  should  be  avoided  (  vide  ilp.  Dh.  S.  I.  5. 
16.  19-20  and  24-29,  Manu  IV.  207-209,  212,  217,  Yaj.  I. 
167-168  ).  If  a  dog  or  an  apapatra  sees  food  which  a  man  is 
eating  or  if  a  person  when  engaged  in  taking  his  meal  sees  a  can- 
dala, a  dog,  a  orow  or  a  cock  or  a  woman  in  her  course,  he  should 
leave  the  food  and  get  up.  Manu  (111.239*240)  says  that  a  candala, 
a  village  hog  or  a  village  cook  or  a  dog,  a  menstruating  woman 
and  an  impotent  person  should  not  be  allowed  to  see  brahmanas 
eating,  whether  in  rites  for  gods  or  Manes,  or  at  times  of  gifta. 
Katyayana  says  that  if  a  brahmana  hears  the  voioe  of  a 
candala,  a  patita,  or  a  woman  in  her  oourse  he  should  at  once 
leave  eating  and  if  he  eats  even  one  morsel  after  hearing  their 
voice  he  has  to  observe  a  fast  for  one  day.1878  The  rules 
about  not  eating  food  from  a  house  in  mourning  illustrate 
food  that  Is  nimUtadusta  ('.forbidden  by  reason  of  an 
oocasion    or    chance    reason ),'  the    other    rules  about  food 


1878.  g-TT  tt  w-jrrstar  "f  *"***  ■  wrr.  *r.  *.  I.  5.  16.  31 ;  -f-pwmfl 
^ro-nsf  «jr*  Wg&%*  «r  ■  5'WPfr  Tft  <nfar  w&  3 wifcrsi^tt  «JW  quoted  in 
*%GtH.  ( «m%*r  p.  428 ),  wn%-ff-».  p.  482 ;  «ue  1,414  itltftc-<»tiiq-«-l  *wr  ft-jr> 
frm  1  ij-jftw  Jrrcmnf  -tfifoHthtr-TfrRS « -mr<rr«r*r  quoted  in  »--rfjrwTT.  p.  482. 
-j-p-f«  explains  smra  as  '-yiTdiqqt  >  on  arpr.  -».  ^;.  1. 7. 21. 6  and  on  ■rw. 
q.  <g,  I.  5.  16.  31  as  '  arcpmrt  ur>far:  *f$  it  <rrif  «rta$  swfc » ;  on  siW. 
1. 1.  3.  26 '  OTTrsfT:  sjfitcjhro  "RPRTjpf:  i  wiiMtft  ft  itat  Tncnft  ~rranvr*rfi*t 
*raft-f3f»  **  '•  ****&  wys  ( P-  72°) '  iR>aw»*WifiiPi'ift«xq1lMMifi>g» '. 
H.D.  99 


786*  History  of  Dharma&astra  t  Oh.  XXII 

forbidden  because  of  contact  with  unclean  things  or  with  garlic 
&c.  exemplify  safiaargardusta  ( forbidden  because  of  contact ) 
and  the  rales  about  avoiding  food  seen  by  a  dog  &c.  are 
examples  of  kriya-dusta  (forbidden  on  aooount  of  oertain 
actions).  The  smrti  writers  were  not  devoid  of  practical 
common  sense.  Baud.  Dh.  S.  IL  7.  7  says  that  if  in  a  heap  of 
cooked  food,  hair,  bits  of  nails  or  skin  or  insects  or  dung  of  rats 
is  seen,  then  a  lump  from  that  part  where  these  are  seen  should 
be  taken  out  and  the  rest  should  have  water  sprinkled  over  it 
and  holy  ashes  should  be  scattered  over  it  and  water  should  be 
again  sprinkled  over  it  and  brahmanas  should  then  louldly 
deolare  the  food  to  be  all  right  and  it  may  be  then  used  for 
serving.  Vaik.  U79  IX.  15  contains  a  similar  direction.  Par5' 
sara  VI.  71-74  says  that  cooked  food  (rice)  amounting  in 
quantity  to  one  drama  or  one  adhaka,1880  if  licked  by  a  dog  or  by 
a  crow  or  smelt  by  a  cow  or  an  ass,  should  not  be  thrown  away, 
but  should  be  purified  and  then  used,  and  that  the  portion  spoilt 
by  touch  &c.  should  be  taken  away  from  the  whole  mass,  the 
rest  should  be  sprinkled  over  with  water  in  which  a  golden 
piece  has  been  dipped  and  fire  should  be  brought  in  contact  with 
it  ( by  ignited  darbha  )  and  brahmanas  should  recite  Yedio  texts 
over  it  and  then  it  may  be  served.  Vas.  Dh.  S.  14.  23  and  25-26, 
Y&j.  1. 189  and  191  contain  similar  rules. 18B1 

Food  cooked  only  for  oneself  and  not  for  offering  to  gods  or 
guests  should  not  be  eaten  ( Gaut.  17. 19,  Manu  IV.  213  ).  This 
is  called  safhskara-dusta  (  forbidden  on  account  of  the  absence 
of  purificatory  rites )  by  the  Smrtyarthasara  p.  68.  The  largest 
number  of  injunctions  are  concerned  with  parigrahadusta  ( food 
which  may  be  good  in  itself  but  is  forbidden  because  of  its 
coming  from  the  hands  of  or  being  owned  by  certain  persons ). 
The  following  is  a  fairly  comprehensive  list  of  such  persons 
compiled  from  Ap.  Dh.  S.  1. 6. 18. 16-33  and  I.  6. 19. 1,  Gaut.  15.18 
and  17. 17-18,  Vas.  Dh.  S.  14.  2-11,  Manu  IV.  205-220,  Y&j. 

1879.  >Hthi<hi v<rvit  *¥"i  ffiw^sulttlHWial  irsm^jnr  *T^tfj  iww 
f^lfa  jfa  TWTO:  *totf  frfe^Pn  WtlPlMI  4^4  lit,  I  'Nfft.  TO  IX.  15. 

1880.  According  to  ittrtc  (VI.  70)  2  n*»i8  «e  equal  to  an  tKWK  »nd 
82  tow  ar«  equal  to  a  ^or.  Others  define  differently.  According  to 
wnfc  p.  305  and  frnffrainam  part  1  p.  57,  2  m=ms,  2  j*&i=*g*w,  4 
jn-w,  4sre«i=ara!»r,  4  s*W5j-3fK  2  £tor=$ar  and  8  jwr-qnft- 
Vide  {Star*  on  *rr.  III.  265  and  274  also. 

1881.  <)q|(\u4j|  ftqf^S  ^T&J  «J<p3j  ^T  <  ITT*:  "*Pw  tftyBWl  WK  fanf- 
fct » «TWTf«wr^lw  *Wr  #wtrWfi  i  wflra  14.  25-26. 


Oh.  XXII  ]  Bhojana-whose  food  forbidden  787 

1. 160-165,  Veda-Vy&sa  III.  50-54,  Brahraapurana  quoted  by 
AparSrka  pp.  1177-79  and  other  works :— one  who  baa  not  kept 
the  sacred  ( srauta  and  grhya )  fires,  a  miser  ( who  stints  even 
his  parents,  ohildren,  wife  through  greed ),  one  imprisoned  ( or 
fettered ),  a  thief,  an  impotent  person,  a  wrestler  ( or  one  who 
subsists  by  going  on  the  stage ),  a  vaina  i.  e.  a  worker  in 
bamboo  ( or  nata  according  to  Visvarupa ),  a  singer,  an  actor,  an 
abhiiasta  ( one  charged  with  having  committed  a  mahap&taka  ), 
a  usurer,  a  courtezan,  a  sangha  oragaya  (group  or  band  of  roguish 
brahmanas  or  others ),  one  who  is  initiated  for  a  Vedic  sacrifice 
(till  he  has  not  bought  soma  or  has  not  offered  an  animal  to  Agni 
and  Soma ;  vide  Ap.  Dh.  S.  I.  6. 18.  23-26  which  quote  the  Ait. 
Br.),  a  physician  (  who  subsists  by  the  practice  of  medicine  ),  a 
surgeon,  a  fowler,  a  hunter  ( for  selling  flesh ),  one  suffering 
from  an  incurable  disease,  one  who  is  irascible  or  cruel,  an  un- 
chaste woman,  a  matta  ( one  intoxicated  or  puffed  up  by  wealth 
and  learning ),  an  enemy,  an  ugra  ( one  ferocious  in  look  or 
words  or  a  man  of  that  caste ),  patita  ( an  outcast ),  vratya  ( vide 
pp.  376-379  above ),  a  hypocrite  ( or  swindler),  one  who  eats  the 
remnants  of  others'  food  ( or  of  a  sudra ),  a  woman  whose 
husband  is  not  living  and  who  has  no  son,  a  goldsmith,  a  hen- 
pecked husband,  one  who  serves  as  a  priest  to  the  whole  village, 
a  vendor  of  weapons,  a  blacksmith,  a  nisada,  a  tailor,  a  ivavrtti 
(  one  subsisting  by  keeping  dogs,  or  one  who  does  menial  ser- 
vice ),  a  king, 188S  a  king's  purohita,  a  rajaka  (  a  washerman  or 
dyer ),  an  ungrateful  person,  one  who  makes  his  livelihood  by 
killing  animals,  a  distiller  or  seller  of  liquors,  one  who  stays  in 
the  same  house  with  his  wife's  paramour,  one  who  sells  the  soma 
plant,  a  back-biter,  a  liar,  an  oil-presser,  a  bard,  a  son-in-law  (as 
long  as  he  has  no  son  or  child  ),I8M  a  sonless  man  (  Mit.  on  Yaj. 
III.  290  quoting  Likhita),  one  who  starts  a  sacrifice  without 
studying  the  Veda,  a  woman  sacrifioer,  a  carpenter,  one  who 
makes  his  living  by  astrology,  one  whose  duty  is  to  ring  bells 
(for  reminding  the  king  of  the  time  or  awakening  him),  a  grama- 
kuta  (a village  officer,  Apararka  p. 239), a  parivitti,a  parivividana, 
the  husband  of  a  sudra  woman  or  of  a  remarried  widow,  the 


1882.  ws  IV.  218,  a»%^117,  siBr  304,  wrr.  9.  28  ( in  verse  )  say 
'  TTsrfw  !ter  WT^  '■ 

1883.  wu<ii  3*"ran"  m^wr?WfTra^j%  fair  i  arfsl  305 ;  '  ft«\j$  snwrat 

quoted  by  smr%  p.  239  ;  3*vr<q°  1. 175  '  srrsrofl  »r*  tfafrrf^  fft*tf  *s^T- 
t^tj  1 1  (  without  qualifications  ) ;  vide  sjwn"»3°  IS.  80  alio. 


788  History  of  Dharmatiistra  [  Ch.  XXII 

son  of  a  punarbhu,  a  worker  in  hides,  a  potter,  a  spy,  one  who 
becomes  an  asoetio  without  following  the  rules  laid  down  for 
that  airama,  a  lunatio,  one  who  has  sat  down  at  his  debtor's 
house  in  dhanja.  Manu  IV.  222  presoribes  a  fast  for  three  days 
if  a  brahmana  partakes  of  the  food  of  these  unknowingly,  but 
the  kfcchra  ( Pr&japatya )  for  knowingly  doing  so.  Baud.  Dh.  S, 
II.  3.  10  presoribes  the  japa  of  Rg.  IX.  58  ( tarat  sa  mandl )  for 
eating  the  food  of  one  from  whom  it  should  not  have  been 
taken.    Manu  XL  253  and  Visnu  Dh.  S.  56.  6  do  the  same. 

The  next  question  is  whose  food  may  be  taken.  Great  fluc- 
tuations have  occurred  in  the  usages  during  the  last  two 
thousand  years  or  more  in  this  matter.  Gaut.  17.  1  says '  a 
brahmana  may  eat  at  the  houses  of  all  dvijQtis  ( the  three  higher 
varnas)  who  are  well-known  to  be  performing  the  peculiar 
duties  of  their  var&a  or  airama*  Gaut.  2.  41,  Baud.  Dh.  S.  I.  2. 
18-19,  Ap.  Dh.  S.  1. 1.  3.  25  allow  a  brahmacSrin  to  beg  for  food 
at  the  houses  of  men  of  all  varnas,  except  those  who  are 
apapatra  and  abhiiasta  ( suspected  of  mahapatakas  ).  Ap.  Dh.  S- 
I.  6. 18.  9  first  prescribes  for  a  brahmana  who  has  returned  from 
bis  teacher's  house  that  he  should  not  eat  in  the  houses  of  the 
ksatriya  and  other  varnas  ( as  a  general  rule ),  then  he  gives  the 
opinion  of  some  that  he  may  take  food  from  members  of  all 
varnas  except  sudras,  provided  they  abide  by  the  rules  for  their 
varpa.  He  also  notices  that  even  sudra's  food  may  be  eaten  if 
he  serves  a  dvijati  in  virtue  of  his  duty  to  do  so.  Even  Veda- 
VySsa  III.  56  expressly  declares  that  all  dvijatis  who  know 
each  other's  families  may  partake  of  food  at  each  other's 
houses.188*  Ap.  Dh.  S.  I.  6.  19.  2-12  raises  the  question  as  to 
whose  food  may  be  eaten  and  names  several  sages  who  differed 
in  their  views.  Kanva  said  that  one  may  eat  the  food  of  only 
him  who  wishes  to  give  ( and  so  requests ),  Eautsa  thought  that 
one  may  eat  the  food  of  him  only  who  is  holy  ( punya ) ; 
Varayayani  said  that  one  may  accept  from  whoever  is  liberal 
enough  to  give ;  Eka,  Eunika,  Kanva,  Kutsa  and  Puskarasadi 
held  that  alms  ( food )  offered  by  a  pure  man  may  be  eaten ; 
Varsyayani  said  what  is  offered  by  any  body  without  asking 
may  be  accepted  ;  according  to  Harlta  one  should  not  accept 
food  whioh  is  offered  after  an  express  previous  announcement 
'I  shall  give  you  such  and  such  a  kind  of  food. '  Apastamba's 
own  view  appears  to  have  been  ( I.  6. 19.  9-11 )  that  one  should 
accept  the  food  of  him  whose  conduct  is  religious  and  who 

1884.   xtfn  i<nTtar$i9TOn  fifarrest  firt^wnfro  <  ^"ror  III.  56. 


Ch.  XXII  ]        Bhojana-whose  food  may  be  eaten  789 

desires  to  offer  food,  that  one  should  not  accept  the  food  even  of 
a  righteous  man  if  he  Bhows  even  the  slightest  unwillingness  to 
give  and  that  whatever  is  offered  unasked  may  be  acoepted. 
These  directions  are  rather  vague. 

In  modern  times  a  person  is  more  lax  in  taking  food  pre- 
pared with  oil  or  ghee  or  milk.  He  may  take  suoh  food  from 
members  of  oertain  castes  other  than  his  own.  But  ordinarily 
he  would  not  take  food  cooked  in  water  from  any  person  belong- 
ing to  another  caste  or  even  sub-division  of  the  same  oaste.  In 
towns  and  cities  there  is  a  strong  tendency  to  considerably 
relax  these  restrictions.  We  saw  above  that  in  the  times  of 
Gautama  and  Apastamba  and  others  a  brahmana  was  allowed 
to  take  food  prepared  in  the  houses  of  ksatriyas,  vaisyas,  and 
even  sudras.  Gradually  this  latitude  came  to  be  restricted  and 
most  of  the  sutras  and  early  smrfcis  restrict  the  liberty  to  take 
food  from  sudra9  by  Baying  that  only  from  the  following  among 
sudras  a  brahmana  can  take  cooked  food,  viz.  one  who  cultivates 
the  brahmana's  field  on  the  system  of  paying  half  of  the  crops  to 
the  latter,  a  family  friend,  one's  cowherd,  one's  barber,  one 
doing  personal  service  i.  e.  a  dasa  ( vide  Gaut.  17.  6,  Manu  IV. 
253,  Visnu  Dh.  S.  57. 16,  Yaj.  I.  166,  Angiras  120-121,  Veda- 
Vyasa  III.  55  and  Parasara  XL  21 ).  Manu  and  Yaj.  add  that 
any  sudra  who  declares  to  a  brahmana  that  the  former  is  going 
to  be  dependent  on  the  latter  and  who  declares  what  his  actions 
have  been  and  how  he  will  serve  the  brahmana  is  also  bhojyanna 
( one  whose  food  may  be  eaten ).  The  Mit.  quotes  a  sutra 
which  includes  the  potter  among  these  ( on  Yaj.  I.  166 ) 
and  Devala  also  does  so.188s  It  may  be  stated  that  Parasara 
(XL  22-24)  gives  peculiar  meanings  to  the  words  dasa,  napita, 
gopalaand  ardhika.  The  general  rule  forbidding  the  food  of 
sudras  is  stated  by  Vas.  Dh.  S.  14.  4,  Manu  IV.  211  and  223, 
Yaj.  L  160.  Angiras  121  says  that  he  who  takes  cooked 
food  from  sudras  other  than  the  five  excepted  above  has  to 
undergo  c&ndrayana  penance.  Atri  ( 172-173  )  prescribes  the 
same  penance  for'a  dvija  eating  the  food  of  a  washerman,  an 
aotor  and  a  worker  in  bamboos  and  the  penance  of  paraka  for 
taking  the  food  of  or  residing  amongst  antyajas.    Vas.  Dh.  S. 

1885.    OTwft  (fsr^reft?)   «rrfWt  •ihrt  sjwmvtt:  vftas*  ■  mgr^tfa 

*ffcnTTOTt  <T»K*  g3^Hr<T:  II  %VS  in  £?.  *.  p.  337  ;  qxTSTC  XL   22-24  are  m- 

wmwttgwft  «n8r°ta  3  tfwm  ■  tf^RUi^  Htttw:  wtfwirrg  *nfttn  u  «fV 
«n«yfl*Y«n*Ji  ^rgsrsreg  <r:  urn  i  *r  «ftaicj  yfif  5hft  ♦rta'ft  fiw  tfcnrt  ii  *pr- 
liwrrcrgnwft'  wnjr«Nt  3  tfpfer:  1  *r  wrfSw  jft  $«ft  »fr^ft  Offo?  thro  11 


790  History  of  Dharmaiastra  I  Oh.  XXII 

VI.  26-29,  Angiras  69-70,  Ap.  ( verse )  8. 9-11  severely  condemn 
a  brahmana  partaking  of  food  from  sudras.  Angiras  75,  Ap. 
(  verse )  VIII.  8-9  declare  that  a  brahmana  who  is  an  agrdhotrin 
and  yet  does  not  desist  from  sudra  food  loses  five  viz.  his  self, 
his  vedio  lore  and  his  three  ( sacred  fires ).  Medhatithi  on 
Mann  V.  84  expressly  states  that  the  barber  is  touohable  and 
bhojyanna  (  whose  food  may  be  taken ).  This  shows  that  up  to 
the  9th  century  A.  D.  the  rules  about  taking  food  from  even 
certain  sudras  had  not  become  rigid  in  all  provinces  of  India. 
Angiras  77-78.  Ap.  ( verse )  8. 11-13  and  Yama  ( quoted  in  Gr. 
E.  p.  334 )  declare  that  a  brahmana  may  eat  at  a  brahmana's  at 
all  times,  at  a  ksatriya's  only  on  parvans  ( on  full  moon  &c. ),  at 
a  vaisya's  when  the  latter  is  initiated  for  a  sacrifice,  at  a  sudra's 
never  and  the  food  of  the  four  varnas  is  respectively  like  nectar, 
milk,  food  and  blood. ,8M  Acoording  to  Manu  IV.  223  a 
brahmana  could  take  from  a  sudra  uncooked  food  for  a  night,  if 
he  had  no  other  means  of  subsistence.  When  exaotly  brahmanas 
were  forbidden  to  take  food  from  ksatriyas  or  vaisy  as  it  is  difficult 
to  say.  In  the  Kalivarjya  section  all  that  is  forbidden  is  taking 
food  from  the  five  sudras  enumerated  in  Manu  IV.  253.  Gaut.  17. 1 
prescribes  that  fuel,  water,  fodder,  roots,  fruits,  honey,  protection, 
what  is  offered  unasked,  a  bed,  seat,  shelter,  conveyance,  milk, 
curds,  roasted  grain,  iafarl  ( small  fish ),  priyangu  ( millet ),  a 
garland, meat  of  deer,  vegetables  must  not  be  refused  when  offered 
by  any  one  spontaneously.  VaB.  Dh.  S.  14. 12,  Manu  IV.  50  are 
to  the  game  effect.  Angiras  l887  quoted  in  Gr.  R.  p.  337  states 
that  cow's  milk,  barley  flour,  oil,  oil-cakes,  cakes  ( of  flour )  may 
be  taken  from  a  sudra  and  eaten  and  whatever  else  is  cooked  in 
milk.  Brhat-Parasara  VI.  says  '  uncooked  meat,  ghee,  honey 
and  oils  extracted  from  fruits,  even  if  they  are  kept  in  a 
mlecchaa  vessel,  become  pure  the  moment  they  are  taken  out  of 
suoh  vessel;  similarly  milk,  curds,  and  ghee  contained  in 
vessels  of  abhlras  are  blameless  and  the  vessels  are  pure  as  long 
as  these  articles  are  contained  in  them. I8,s   Laghu-Satatapa  128 

1886.  wrsnTTV  WJT  5T$li  wfifrcv  g  <rff3f  i  «r$<Jt<J  T^r^wnrt  gjrw  * 

^S^Hamr.  8. 11-13.  =3qff^ 77-78  (*reitem  g^rfhr  for  fa ^terrvt). 

V*  reads  jj^ftj  ^  ^r^T  and  w  x,  p.  334  explains  stb^J  «n«yri'rffr3. 

1887.  «ftx*f  ^*  *r**>*j  %&  Ru<n**hi  ^  i  ai^jrH.  wfr^*^n*RBTFTWWT 

W*  »  srf$**.in  sif.  *.  P-  337. 

1888.  *n*nrt#    i*   v\&  fcfra   <Rw«nn:  i   *Sr«sr*n»»ffcraT  ilfJt 

(  JivSnanda,  part  2  p.  210  ). 


Oh.  2tXII  1  Bhojam-food  (Mowed  79i 

says  that  corn  lying  in  the  field  or  on  the  threshing  floor,  water 
drawn  from  wells  and  milk  while  still  in  the  cow  enclosures 
may  he  taken  even  from  one  whose  food  is  forbidden.  Even 
such  later  writers  as  Haradatfca  stated  that  a  brahmana  may  eat 
the  food  of  the  five  sudras  named  by  Manu  IV.  253  in  extreme 
distress  only. 

Certain  articles  were  not  to  be  eaten  at  certain  stages  only. 
For  example,  a  brahmacarin  was  not  to  partake  of  honey,  meat, 
and  ksara-lavana  ( vide  Ap.  Dh.  S.  1. 1.  4.  6,  Manava  gr.  I.  1. 
12 ).  But  in  danger  of  life  he  could  eat  even  these  ( vide 
Medhatithi  on  Manu  V.  27 ).  Similarly  a  forest  hermit  and 
an  ascetic  were  forbidden  many  things  (  which  will  be 
discussed  later  on ).  A  5satriya  was  not  to  drink  soma  juice 
( vide  p.  140  above ). 

There  were  rules  about  the  persons  who  might  be  engaged 
to  cook  and  serve  food.  As  brahmanas  could  in  very  ancient 
times  eat  the  food  of  all  varnas  including  at  least  some  sudras, 
no  difficulty  must  have  been  felt.  The  Ap.  Dh.  S.  ( II.  2.  3. 
1-6  )  prescribes  that  aryas  ( i.  e.  the  three  varnas  )  purified  ( by  a 
bath )  may  prepare  the  food  for  vaisvadeva ;  they  should  stop 
speaking,  coughing  or  spitting  with  their  faces  turned  towards 
the  food  that  is  being  prepared  and  should  touch  water  on  touch- 
ing their  hair,  limbs  or  garment ;  or  sudras  supervised  by  aryas 
may  be  the  cooks.  Ap.  Dh.  S.  further  requires  that  when  sudras 
are  cooks  they  should  shave  their  hair  and  beard  and  pare  their 
nails  every  day  or  on  the  8th  day  or  parva  days  and  they  must 
always  bathe  with  thoir  olothes  on.  Laghu-Asv.  1. 176  says  that 
food  should  be  cooked  by  one's  wife,  daughter-in-law,  son,  pupil, 
elderly  relative,  or  one's  acarya  or  by  oneself.  Apararka  ( p. 
500  )  quotes  a  verse  of  Narayana  that  food  must  be  served  to  a 
dvijati  by  a  wife  of  the  same  caste  ( if  he  bas  wives  of  different 
castes ). 

Although  numerous  rules  are  laid  down  about  the  persons 
at  whose  house  food  may  or  may  not  be  taken,  the  ideal  placed 
before  householders  was  that  they  should  not  as  far  as  possible 
eat  at  the  houses  of  others  and  should  only  do  so  if  they  are 
invited  by  a  blameless  person  ( vide  Gaut.  17.  8,  Manu  III.  104, 
Yaj.  1. 112  ).  Manu  III.  104  holds  out  the  threat  that  those  who 
constantly  seek  to  subsist  on  the  food  given  by  others  become 
after  death  the  cattle  of  those  who  give  them  food. 

It  is  necessary  to  say  a  few  words  on  drinking  liquor 
(  madyapana  ). 


792  tiistory  of  Dharmasaatra  [  Ch.  XXII 

In  the  Bgveda  a  distinction  is  made  between  soma  and  sura 
( liquor ),  the  former  being  an  intoxicating  drink,  but  reserved 
for  being  offered  (  as  a  sacred  beverage )  to  gods  and  to  be  drunk 
by  the  priests,  while  the  latter  seems  to  have  been  meant  as  a 
beverage  for  oommon  men  and  not  usually  offered  to  gods.  In 
Rg.  VII.  86.  6  the  sage189'  Vasisflia  implores  Varuna  to 
recognize  that  a  man  does  not  commit  sin  by  bis  own  urge  or 
power,  but  that  it  is  due  to  destiny  or  sura,  anger,  dice  ( gambl- 
ing )  or  heedlessness.  In  $g.  VIII.  %.  12  the  sage  exclaims  that 
draughts  of  soma  when  quaffed  by  Indra  create  in  his  heart  such 
tumult  as  those  who  are  heavily  intoxicated  engage  in  when 
aura'  is  drunk.  Kg.  I.  116.  7  mentions  among  the  deeds  of 
Asvins  this  that  they  filled  a  hundred  jars  of  sura  from  the  hoof 
of  their  powerful  horse  which  ( hoof )  was  like  karotara  ( a 
strainer  or  leather-bag?).  Bg.  1. 191. 10  refers  to  the  leather-bag 
(of  wine)  in  the  house  of  a  vintner.  In  belauding  bhojas 
( liberal  men )  Rg.  X.  107.  9  says  that  they  won  the  inner 
draught  of  sura  ( from  their  foes ).  In  Rg.  X.  131.  I89°  4  and  5 
the  Asvins  are  praised  for  having  drunk  surama  (  sura  mixed 
with  soma)  and  helped  Indra  in  his  fight  with  the  Asura 
Namuci.  In  the  Atharvaveda  IV.  34.  6  the  reward  for  the  per- 
former of  sacrifices  is  said  to  be  heaven  in  which  there  are  lakes 
full  of  ghee  and  honey,  and  wherein  liquor  flows  like  water. 
In  Atharvaveda  14. 1.  35-36  and  15.  9.  2-3  sura  is  referred  to. 
The  Vsj.  S.  19.  7  distinguished  between  sura  and  soma '  thou  art 
the  powerful  sura"  and  this  is  soma ;  don't  destroy  me  when  thou 
enterest  thy  place  \  In  the  Tai. ,8"  S.  II.  5.  1  ff,  the  Sat.  Br. 
L  6.  3  and  V.  5.  4  there  is  a  legend  of  Visvarupa,  the  son  of 
Tvasfo  which  narrates  how  he  had  three  heads,  one  of  which 
was  Boma-drinking,  one  wine-drinking  and  a  third  for  eating 

1889.  «r  «r  *ft  q*ft  «tcot  aft:  m  s*r  ^f^q**!  wftrfttivr- 
VII.  86.  6  ;  g*g  tfhmft  3*t«%  f *?tht  h  g*nrrac  ■  *r.  v  III.  2. 12 ;  *nxfom- 
MwiqNW  w-  ?r*  ynn»n%«*  5*prn  '  *?■  I- 116.  7 ;  q$  ftvn  ^anfft  jft 
W#  q|  i  *r.  I.  191.  10 ;  *iten-  ftr»3**a:fcf  ?mi  Hten  iSpg^  anrar? 
smftrnr.X.  107.9. 

1890.  g^  ynsHT^rc  ts^rnriB^  w*r  1  faftTm  gnwift  w*$  vfow 
jp^n  **.  X.  131.  4  quotod  in  fc.  wr.  I.  4.  2;  ^tj-^t  rt$$mt  BTfcpun  tftVr  jarf 
3^>*r  irwr  1  •••  —  <m  ?n  fitem  gs^ftofh  w*wrr:  n  svai  IV.  34.  6.  jgn 
w*ri%  gf&nn-  w^r  itt  *rr  »n  f|ff>:  *«rr  ^BmiRsitft  •  *nr.  tf.  19.  7 ;  also 
&.WI.  I.  4.  2and^.  wi.'37.4. 

^1881.  ffrroft  ^  wnr:  srrffrrr  frsremTffTmsfrfagTpnret  1  wpr  Ufa 
tihbiwm.  ih*wrt  Btnrpnnmprq  1  ft.  ff.  it, 5. 1. 1. ;  Tide  grwrtrfttn 
XII.  10  for  similar  words. 


Oh.  XXII  ]  Bhojanar-drinUng  liquor  793 

food,  how  Indra  cut  off  the  heads  of  Visvarupa,  how  Tvasfa 
heing  furious  at  the  slaughter  of  his  Bon  performed  a  soma 
sacrifice  from  which  he  excluded  Indra,  how  Indra,  though  not 
invited,  consumed  all  the  soma  that  was  in  the  tub,  how  the 
drinking  of  too  much  soma  injured  Indra  and  how  the  gods 
healed  him  by  the  isti  called  SautramanI  ( for  Sutraman,  '  the 
good  protector',  Indra).  This  SautramanI  sacrifice  was  per- 
formed for  a  priest  who  drank  too  much  soma  and  therefore 
either  began  to  vomit  or  had  severe  purging.  Vide  Katyayana 
sr.  19. 1. 4.  It  was  also  performed  by  him  who  had  an  enemy  (Sat. 
Br.  XII.  7.  3.  4 ).  In  this  sacrifice  a  brahmana  had  to  be  hired 
for  drinking  the  dregs  of  sura  offered  in  it  and  if  one  was  not 
found  willing  to  do  it  the  dregs  were  to  be  poured  on  an 
ant-hill.'"8  How  sura  ( liquor )  was  prepared  is  described  in  the 
Sat.  Br.  XII.  7.  3.  5  and  in  Katyayana  sr.  19.  1.  20-27  (  vide  S. 
B.  E.  vol.  44,  p.  223  n.  2  which  summarises  the  com.  on  Katya- 
yana ).  In  Jaimini  III.  5. 14-15  there  is  a  discussion  about  the 
SautramanI  sacrifice  and  Sahara  quotes  the  passage  of  the  Tai. 
Br.  I.  8.  6  about  hiring  a  brahmana  for  drinking  the  dregs  of  the 
sura  offered  in  the  sacrifice.  The  Sat.  Br.  contrasts  soma  and  of 
sura  by  saying  *  soma  is  truth,  prosperity,  light  and  sura  is 
untruth,  misery,  darkness '  ( V.  1.  5.  28 ).  The  Sat.  Br.  V.  5.  4. 
21  expresses  dread  1B8S  of  mixing  up  the  libations  of  soma  and  of 
sura  together.  The  Kathaka  Samhita  XII.  12  contains  the  follow- 
ing interesting  remark.  "  Therefore  an  elderly  person  or  a 
youngster,  the  daughter-in-law  and  father-in-law  drink  liquor 
and  remain  babbling  together ;  foolishness  (  or  thoughtlessness ) 
is  indeed  sin ;  therefore  a  brahmana  does  not  drink  sura  with 
the  thought '  otherwise  ( if  I  drink  it )  I  may  be  affeoted  by  sin'; 
therefore  this  is  for  ksatriya ;  one  should  say  to  a  brahmana  that 
sura,  if  drunk  by  a  ksatriya,  does  not  harm  the  latter." IM*  This 
passage  makes  it  dear  that  at  the  time  of  the  Kanaka  Samhita 
publio  opinion  had  come  to  this  stage  that  brahmanas  had 
generally  given  up  drinking  sura.    This  passage  read  with  the 

1892.  m(5Pt  urfbBWfaij'diuiw  trtkt.  i  wnroft  wrywr  y»«s|UH«j 
qrcrt  i*rf% «rtgrof  t f^|a^»ft!RTrr«n»?*»^sc > 3.  wt.  I.  8.  6.  Vide  cnyppwbi 
15.  15. 1-H  where  the  last  g?r  is  wrsrof  grrt  nftafWnrrt^  >w  a-irfr»rif  i 

1893.  srTwjfV  Tsjtf^r  i  <jTiul<tft<u\nti4a  ^Qm  ^taftnrg'ftei  gnyftal 
TO  gysfaft  ;re*m[  graft  wx&i  ■  snrrewr.  V.  5.  4.  21. 

1894.  ffWR^nrt*?  «B*fi<tHg  *stt  "^gw  stf  <fiwr  «*  snwi  wrctft  i 
incwr  §  ttm*  ip&t%  «rrsron  s*t  t  fron*  mwwr  a«^3«iT  yft  i  enprec  *fa*w 
irrgrof  ^rnM  gtf  iitn  ftTfSr  i  *rarar#f$!rr  XII.  12. 

E.  D.  100 


794  History  of  Dharmaiaatra  [  Ch.  XXII 

Tai.  Br.  quoted  above  establishes  that  it  had  become  difficult  to 
find  a  brshmana  willing  to  drink  even  the  remnants  of  sura 
left  after  being  offered  in  a  sacred  Vedic  rite  like  the  Sautramanl. 
The  above  passage  from  the  Kanaka  is  quoted  by  the  Tantra- 
vartika  on  Jaimini  1.3.  7  (p.  210)  and  explained  by  it  as 
referring  to  sldhu  ( rum )  and  liquor  prepared  from  honey- 
Samkaracarya  in  his  bhasya  on  the  Vedantasutra  III.  4.  31 
quotes1895  this  passage  expressly  from  the  Kathaka  SarhhitS.  In 
the  Ait.  Br.  ( 37.  4 )  it  is  stated  that  when  a  king  has  undergone 
a  solemn  coronation  ceremony  the purohita  places  in  his  hand 
a  vessel  of  sura.  Asvapati,  king  of  Kekaya,  proudly  declares 
in  the  Chandogya  Up.  V.  11.  5  to  the  learned  brahmanas  that 
came  to  him  for  the  lore  about  Vaisvanara  '  in  my  country 
there  is  no  thief,  no  miser,  no  madyapa  (  drinker  of  intoxicants ), 
none  who  has  not  kept  the  saored  fires,  none  who  is  not  learned. 
no  man  of  loose  character;  whence  can  there  be  a  woman  of 
loose  character  in  my  country  ? '  In  Chandogya  V.  10.  9  one 
who  drinks  sura  is  enumerated  among  the  five  grave  sinners. 

It  is  somewhat  strange  that  in  some  of  the  grhya  sutras  it 
is  stated  that  in  the  rites  on  Anvas^aka  day  when  pindas  are 
offered  to  the  male  ancestors,  pindas  are  offered  to  the  mother, 
paternal  grandmother  and  paternal  great-grandmother  and  also 
liquor  is  offered.  For  example,  the  Asv.  gr.  II.  5.  5  says  that  *  to 
the  wives  ( of  the  ancestors )  are  offered  sura  and  the  scum  of 
boiled  rice  in  addition '  ( to  the  pindas  ).1896  The  Par.  gr.  ( III.  3  ) 
states '  also  to  the  female  ancestors  he  makes  pinda  offerings 
and  pours  for  them  liquor  and  water  oblations  into  pits. '  The 
Kathaka  gr.  ( 65.  7-8 )  also  prescribes  that  in  the  Anvastaka 
sura  was  to  be  sprinkled  with  a  spoon  about  the  pindas  for 
women  ancestors  and  the  pindas  were  to  be  eaten  by  servants 
or  by  nisadas  or  may  be  thrown  in  fire  or  water  or  brahmanas 
may  eat  them.  It  is  difficult  to  account  for  this.  If  a  conjee. 
ture  may  be  hazarded,  it  is  possible  that  women  drank  ( perhaps 
secretly )  liquor  even  when  their  husbands  had  given  up  the 
practice  owing  to  the  force  of  public  opinion  or  that  in  those 
days  (before  the  grhya  sutras)  intercaste  marriages  being 
allowed,  the  women  ancestors  might  have  been  ksatriya  or 

1895.  $i*?«m*reT  sififttrer:  mmsufajfamfcaret  wrewnrt  tfUsmvt 
«I5*  «*mn  «nw*r:  gtt  «r  ffi^qr  jft  i  wtarwr  on  ^.  %  III.  4.  31. 

1896.  fi««iHg«3!*$ii    i    f?*T  wigum^  T^pft  firret  I  «ft«T«J  Btf 

<vr«i*mftnrcc  •  «t*w.  %  II.  5. 3-5 ;  wsronns wmi?^;^  «fi*wtaRr- 

v*  ^r  *>$s  s^n  xfo*  qramitfr^H  wsr«»  1 » «m.  s»  HI*  3. 


Ch.  XXII  ]  Bhojana-drinking  liquor  795 

vaisya  women  and  bo  were  not  unfamiliar  with  drinking.  Manu 
XI.  95  forbids  drinking  to  brahmanas  and  Kulluka  notes  that 
there  were  commentators  who  held  that  the  prohibition  did  not 
apply  to  brahmana  women.  Whatever  the  reasons  for  the  above 
directions  in  the  grhya  sutras  may  be,  they  run  counter  to  the 
prevailing  sentiments,  not  only  of  the  Kanaka  Sam.  and  the 
Brahmana  texts,  but  also  to  the  unanimous  prescriptions  of  the 
dharmasutras  and  smrtis. 

Gaut.  II.  25,,m  Ap.  Dh.  S.  I.  5. 17.  21,  Manu  XI.  94  forbid 
all  kinds  of  intoxicants  to  brahmanas  at  all  stages  of  life.  Ap. 
Dh.  8.  I.  7.  21.  8,  Vas.  Dh.  S.  I.  20,  Visnu  Dh.  S.  35. 1.,  Manu 
XI.  54,  Yaj.  III.  227  hold  that  drinking  sura  or  madya  is  one 
of  the  grave  sins  (  mahapatakas  ).  In  spite  of  this,  the  Baud. 
Dh.  S.  I.  2.  4  notes  that  among  the  five  peculiar  praotices  of  the 
brahmanas  in  the  north  was  that  of  drinking  rum  and  it 
condemns  all  the  five  practices.  The  verses  of  Manu  ( XI, 
93-94  )18'8  are  frequently  quoted  in  digests  and  commentaries 
'  sura  is  the  filthy  refuse  of  food  and  sin  indeed  is  called  mala 
(filth);  therefore,  a  brahmana,  a  rajanya,  and  a  vaisya  should  not 
drink  sura,  which  is  of  three  kinds,  viz.  prepared  from  molasses) 
from  flour  ( or  ground  grains )  and  from  flowers  of  the  Madhuka 
tree ;  brahmanas  should  not  drink  any  one  of  these  three. '  The 
interpretations  put  on  these  verses  by  Visvarupa  on  Yaj. 
( IIL  222 ),  the  Mit.  on  Yaj.  III.  253,  Apararka  p.  1069  and 
others  establish  that  the  word  '  sura '  primarily  applies  to  paisti 
( liquor  prepared  from  flour  )  as  Vedic  usage  in  the  Sautramaol 
saorifice  and  elsewhere  shows,  that  paisti  is  forbidden  to  all 
brahmanas,  ksatriyas  and  vaisyas,  that  it  is  the  drinking  of 
paisti  alone  that  constitutes  a  mahapataka,  that  all  intoxicants 
are  forbidden  to  brahmanas  but  liquors  other  than  paisti  such 
as  those  prepared  from  molasses  or  madhuka  flowers  are  not 
forbidden  to  ksatriyas  and  vaisyas.  In  the  Mahabharata 
( Udyogaparva  59.  5 )  both  Vasudeva  and  Arjuna  are  described 
as  intoxicated  by  drinking  the  liquor  prepared  from  honey  and 

1897.  «nfr  $m  «TfrT«  I  ift.  II.  25  5  *$  *rar*rfl«*  I  sm.  *t.  %  1. 5. 17.21. 

1898.  gn  ^  HSHWi^t  ircm  ^  whs*^ '  nwn  *iiiiukm*4i  5$w  n 
?stf  ft^J "  ArfV  "tei "%  *fr«Ci  ^  f^ir  ftrt^n-  *$tt  i  itoi  frat  *r*f  «r  tw^tt 
da?^.  u  H3  XI.  93-94.  Both  are  quoted  in  snmffai  pp.  209-210 ;  wg 
XI.  93  i»  ra*rfhr  9.  279  and  ngXI.  94  is  the  same  as  ftn^22.82  and  tf*$ 
117.  wJ^HHHT  explains  JTn>^t  in  three  ways  '  Ulk4)  CT*HIUf$3nt  fcr%3C    , 

*njjB5«5r<»r  *g*n  it  $a  t  *t*tt \ 


796  History  of  Dharmaiastra  [  Ch.  XXlt 

the  Tantravfirtika  tries18'9  to  establish  that  there  was  nothing 
wrong  in  this  as  they  were  ksatriyas  and  as  Manu  XI.  93-94 
and  Gaut.  II.  25  are  to  be  construed  as  stated  above  viz.  all 
intoxicants  are  forbidden  to  brahmanas  and  only  paistl  to 
ksatriyas  and  vaisyas.  Intoxicants  are  not  forbidden  to  sudras, 
though  Vrddha-Harfta  ( IX.  277-278)  declares  that  some  desire 
that  good  sudras  should  abstain  from  sura  also  and  that  Manu 
says  that  even  a  sudra  becomes  patita  by  falsehood,  by  partak- 
ing of  meat  and  intoxicants  and  by  stealing  another's  wealth 
or  wife.  Another  rule  was  that  brahmacSrins,  of  whatever 
varna,  had  to  abstain  entirely  from  every  kind  of  intoxicant 
( Ap.  Dh.  8.  I.  1.  2.  23,  Manu  II.  177,  Yaj.  I.  33  ).  Visvarupa 
on  Yftj.  I.  33  refers  to  a  passage  from  the  Caraka-sakha  which 
states  that  when  Svetaketu  suffered  from  a  skin  disease  ( kilfisa ), 
the  AsvinB  told  him  to  take  madhu  ( honey  or  wine )  and  meat 
as  medicine,  and  when  he  asked  how  being  a  brahmacSrin  he 
oould  do  so,  they  replied  that  a  person  must  first  save  himself 
(  from  disease  and  death )  in  all  ways"00  as  a  man  can  say  '  I 
shall  perform  meritorious  acts '  only  if  he  lives.  AparSrka  quotes 
the  Brahmapur&na  and  says  that  in  the  Kali  age  human  sacrifice, 
Asvamedha  sacrifice  and  intoxicating  drinks  were  forbidden  to 
the  three  varnas  and  to  brahmanas  in  all  yugas  ( ages ).  But 
this  is  opposed  to  history  and  tradition.'901  The  Mahabharata 
narrates  ( Adiparva  76-77  )  the  story  of  Sukra,  his  daughter 
Devay&nl  and  pupil  Eaca  and  states  that  Sukra  forbade  for  the 
first  time  brahmanas  from  drinking  intoxicants  and  decla- 
red that,  if  any  brahmana  drank  sura  thenceforward,  he 
would  be  guilty  of  the  grave  sin  of  brahmana-murder.190'    The 

«rft»nmmm»q  «hrfSrarrit  siffto:  i  grr %—  erf  ftif?  ?# i  wg^TWRg  wfitv- 
«yiw?^iffwff«>aH  '  iFtnnffe;  pp-  209-210.  ?tft»rT$59.  5  is  ,sn#...sfrcn>Tr 

iforft?i  ft«TOB  on  in.  I.  33. 

1901.    m}  f*wt  WTgror:  i  ft«n«Q  qyHi«m»l  $nj&inqmfl  wmpfor  *^J 

wtofflFT(*?t  g  WHT*t  <  <n  wjJ!iHiJiH  i *rrf*?WT  *ro  ^  wot  **$ 

Ji-nifaf*fc  i  surosi?  p.  63. 

*1WT  ^  W  Wisft3«i&  nfifo:  WT<W* "«  «  wri^T*  76.  67  -  H*ws««r 25-  62- 


Ch.  XXII  ]  Bhojanardrinking  liquor  797 

Mausalaparva  ( 1.  29-30 )  states  that  BalarSma  prohibited  the 
drinking  of  sura  from  the  day  the  musala  ( iron  pestle )  for  the 
destruction  of  the  Yadavas  was  produced  and  directed  that  any 
breach  of  his  order  would  be  punished  with  impalement.  The 
Santiparva  ( 110.  22 )  declares  that  those  men  who  always  avoid 
honey  and  meat  and  intoxicants  from  their  birth  surmount  all 
difficulties.  Santiparva  ( 34.  20 )  prescribes  that,  if  a  man 
drank  liquor  when  in  danger  of  life  or  through  ignoranoe,  he 
was  to  undergo  uparayana  again.  Ace.  to  Visnu  Dh.  8.  22. 
83-85 m3  intoxicants  (madya)  forbidden  to  brahmanas  are  of  ten 
kinds  viz.  those  prepared  from  madhuka  flowers,  from  sugarcane 
juice,  from  fanka  fruit  (i.  e.  kapittha),  from  koli  ( i.  e.  badara 
or  jujube  fruit ),  from  dates,  from  jack-fruit,  from  grape  juioe, 
from  honey,  from  maireya  ( extracted  from  the  blossoms  of  a 
plant )  and  from  cocoa-nut  sap.  Visnu  ad  ds  that  these  ten  kinds 
are  not  forbidden  to  ksatriyas  and  vaisyas.  Fulastya  quoted 
by  the  Mit.  on  Yaj.  III.  253  and  by  Apararka  p.  1075  states  that 
sura ( distilled  from  rice  flour)  is  different  from  the  eleven 
kinds  of  madyas  that  he  enumerates  (practically  the  same 
as  in  Visnu).  It  may  be  stated  that  this  sentiment  against 
drinking  is  still  very  strong  among  brahmanas  and  drinking  is 
still  looked  down  upon  by  all  castes,  though,  owing  to  contact 
with  the  West,  some  peop  le  ( even  including  a  few  brahmanas ) 
have  come  to  regard  it  as  a  fashionable  indulgence. 

Manu  IX.  80  and  Taj.  I.  73  say  that  a  wife  who  drinks 
liquor  is  to  be  abandoned  (even  if  she  be  a  sudra  woman  married 
to  a  brahmana ).  The  Mit.  on  Yaj.  I.  73  quotes  a  text  ( of 
Parasara  X.  26  and  Vas.  Dh.  S.  21. 15  )  that  half  of  the  body  of 
him  whose  wife  drinks  sura  is  guilty  of  grave  sin1'04  ( on  Yaj, 
III.  256  it  is  asoribed  to  Manu ).  Vas.  Dh.  S.  ( 21. 11 )  says  that 
a  brahmana  wife  who  drinks  sura  is  not  allowed  by  the  gods 
to  reach  the  world  of  her  husband  ( after  death )  and  that  she 

1903.  *Tn£5w*r»r  arry  3?Hj  wratrTTT^' '  <infr*Hflnn<ft<fe  w  *rrfi$w5  - 

ft«gr*r»fe?r  22.  83-84.  These  are  quoted  by  smr£  V-  326>  where  the 
reading  is  argffai  »nm«ft<)S-  wm*ff  p.  1070  quotes  these  as  f*%«g 
(  reading  &  jtth  wr^» ),  S55*r  ha*  two  viz.  ifo  and  wrfts  ( prepared 
from  arista,  a  kind  of  berry  )  in  place  of  arj- 

1904.  «mr«n&  si^tapr  l*f  ttt?  ijtf  fJfor,  i  •rfihmliST'flw  P*«rfi^ 
fWhA  «  *fos  21.  15  and  <nr$r*  2.  26,  quoted  by  ft«TOT  as  *qw»a*  on  *»r. 
III.  250  (trfitBttf  T  m  etc  ). 


798  History  of  Dharmaiastra  t  Ch.  XXII 

wanders  in  this  world  as  a  leech  in  water  or  as  an  oyster.1*0* 
Yaj.  III.  256  says  the  same  and  adds  that  such  a  wife  becomes 
in  her  subsequent  lives  a  bitch,  a  vulture  or  a  pig  in  this 
world  itself. 

Visvarupa  ( on  Yaj.  I.  140 )  quotes  a  text  that  a  vendor  of 
liquors  is  to  have  a  flagstaff  at  his  shop  to  indicate  that  it  is  a 
liquor  shop,  that  his  shop  was  to  be  in  the  midst  of  the  village 
and  that  he  was  not  to  sell  sura  to  the  antyajas  except  in  times 
of  distress  ( i.  e.  in  diseases  &c.  ).1906 

Megasthenes  (  p.  69  )  and  Strabo  ( XV.  1.  53  )  note  that 
Indians  did  not  drink  wine  except  at  sacrifices  ( in  the  4th 
century  B.  C. ).  Gautama  23. 1,  Maim  XI.  90-91,  Yaj.  III.  253 
prescribe  that  if  a  person  knowingly  and  frequently  drinks 
sura  i.  e.  pais^I,  he  can  be  purified  only  by  death  due  to  the 
pouring  in  his  mouth  of  boiling  sura  or  water  or  ghee  or  cow's 
urine  or  milk.  Yaj.  III.  254  prescribes  another  prayascitta 
( expiation )  also.  Vas.  Dh.  S.  20.  19,  Manu  XL  146  and  Yaj. 
III.  255  prescribe  that  if  any  one  of  the  three  varnas  drinks 
sura  through  ignorance  he  becomes  pure  by  undergoing  the 
penance  of  Krcohra  and  by  having  his  upanayana  performed 
again.  AparSrka  (  p.  1070  )  quotes  a  smrti  of  Kumara  that  a 
child  up  to  five  years  has  to  perform  no  penance  for  drinking 
any  intoxicant,  that  after  five  but  before  upanayana  the  child's 
parents  or  other  relative  or  friend  has  to  undergo  it  viz.  three 
krcchras.1907 

Manu  (VII.  47-52)  enumerates  in  the  case  of  kings  ten 
vices  springing  from  love  of  pleasure  and  eight  vices  produced 
by  wrath  and  then  states  that  among  vices  due  to  love  of 
pleasure  drinking,  dice,  women  and  hunting  are  the  worst  and 
that  drinking  is  the  most  pernicious  of  all  the  vices  of  kings. 
Kautilya  VIII.  3  agrees  with  this.  Gaufc.  XII.  38  and  Yaj.  II.  47 
declare  that  though  sons  and  grandsons  are  bound  to  repay 
their  ancestors'  debt  as  a  pious  duty,  they  are  not  bound  to  pay 

1905.  in  wwft  <*  smft  *  at  fn  q-ffcrfaf  «re*m&T  m  <9wr  vtw 
S"nnrg  g»*refa  gftKOT.in  I  *GtZ  21.11.  The  words  «rr  «rr8rou...*Pif3jr  occur 
in  the  *rf  pxm  (  vol.  II.  p.  99  on  in.  III.  2.  8  ). 

1906.  m*  «*  §*rh%ffr3  *nr*n  vm  <*  *h%?r,  i  «t  ^tFarwrft^r:   etf 

*mV!T<rf$  II  quoted  by  f?«^q-  on  *IT.  I.  140. 

1907.  Mg?«^^^rFfT^^n^^^iH^i5*?nN'5^f»«iHr»WTaw 
flat  ii  arrs^rw^  in  3mr$  p.  1069 ;  *nrq?rs?f<Trort  *rv*r  «m%  «ir«jT  i  a/tatw 
"nunnfjiS  ftift:  sijtf:  a  $*Tt  quoted  by  sm<P&  p.  1070. 


Ch.  XXII]  Bhojana  799 

debts  incurred  for  liquors,  gambling  &c.  Among  the  articles 
that  a  brahmana  is  forbidden  to  sell  even  when  he  is  forced  to 
take  to  trade  as  a  means  of  livelihood  is  liquor  ( Manu  X.  89 
and  Yaj.  III.  37 ). 

To  return  to  the  subject  of  bhojana.  After  finishing  one's 
midday  meal,  a  person  was  to  chew  tambula  or  mukhavasa  (  des- 
cribed above  p.  734)  and  it  appears  that  in  ancient  times  persons 
smoked  also  certain  preparations  made  with  fragrant  herbs  and 
medicaments  ( and  not  tobacco  which  was  then  unknown ).  For 
example,  BSna  describes  in  the  Kadambarl  ( para  15  )  that  king 
Sndraka  after  his  mid-day  meal  took  in  the  smoke  of  fragrant  drugs 
and  then  chewed  tambula"08  In  the  Caraka-samhita,  sutra- 
sthana  chap.  5,  there  is  a  description  how  a  reed  was  to  be  smeared 
with  pastes  of  sandalwood,  nutmeg,  cardamom  and  several 
other  drugs  and  spices,  how  it  was  to  be  eight  angulas  long  and 
as  thick  as  one's  thumb,  how  it  was  to  be  dried  and  the  reed 
removed  and  then  the  dried  portion  was  to  be  smoked.  Vide 
Indian  Antiquary  vol.  40  pp.  37-40  for  detailed  information. 

The  Visnupurana  III.  11.  94  remarks  that  after  taking  the 
mid-day  meal  one  may  do  acts  that  would  not  cause  exertion  to 
the  body.  Daksa  ( II.  68-69 )  says  that  after"09  taking  dinner 
one  should  sit  at  ease  and  allow  the  food  to  be  digested  and 
should  read  and  listen  to  itihasa  and  puranas  in  the  6th  and  7th 
parts  of  the  day,  and  in  the  8th  part  of  the  day  the  householder 
should  look  into  his  private  worldly  affairs  and  then  perform 
the  evening  adoration  ( sandhya )  outside  the  house.  That  the 
higher  and  middle  classes  of  society  attended  in  the  afternoon 
the  recitation  of  the  Mahabharata  ( the  itihasa  par  excellence ) 
and  the  puranas  in  the  7th  century  follows  from  Bana's  state- 
ment in  the  Kadambarl  ( para  54 )  that  even  queen  VilasavatI  on 
hearing  from  the  Mahabharata  that  the  sonless  do  not  reach 
heaven  (which  was  recited  in  the  temple  of  Mahakala  at 
Ujjayinl)  became'110  extremely  dejected  and  the  fact  that  Bana 

1908.  ■rfitfto'ffTiffrei'fa'Jig^  ?  5f  ifrar^f:  &o.  i  etn^rfr  para  15. 

1909.  gswTsj  ma«rwnr  er?w  "rftrurfcr,  i  yrarranmi&  <re*TH»wft 
T^  I  ared  5*tai*rreT  3  *ft>:  tfff r  TO:  ST:  II  iptr  II.  68-69,  quoted  by  aumfc 
p.  157,  *si$*.  I.  p.  225,  w.  *.  386. 

1910.  snr  3  ^rg^fh%  w«m*^  H8i*i»wra5f»^"T  iwrt  snj  UQitmt)  *r«r 
nr*  «<T»T5rariort  fa®  «r  «Y%r  mm:  gvn  gwnwfr  *mn%  *nw  ?i$  s*  ffit  1 
^np^ft  (  tfvnn  para  54).  Vide  anf^rf  120. 15-18  where  «  *  *&  gfof. 
*T»*ftfa » occurs. 


800  History  cf  Dharmaiastra  [  Oh.  XXII 

is  said  in  the  Harsacarita  ( III )  to  have  listened  after  the  midday 
meal  to  the  recitation  of  the  VayupurSna  by  the  reader  Sudrstf* 
Ysj.  (1. 113-114)  directs  that  the  rest  of  the  day  (till  evening) 
should  be  spent  in  the  company  of  sistas  (learned  and  respecta- 
ble people )  and  of  dear  relatives  and  then  having  performed 
the  evening  prayer  and  offered  oblations  into  the  three  sacred 
fires  ( if  he  has  kept  the  three  Vedio  fires )  or  into  grhya  fire,  the 
householder  should  feed  guests  if  they  oome  at  night,  then  he 
should  take  his  evening  meal  surrounded  by  (his  children) 
and  servants,  should  not  eat  too  much  in  the  evening  and  then 
go  to  sleep.  Daksa  ( II.  70-71 )  says  that  after  evening  he  should 
perform  homa,  then  take  his  meal,  do  other  household  work, 
then  repeat  some  part  of  his  Veda  and  sleep  for  two  watches 
(six  hours)  and  he  should  devote  some  time  in  the  first  and 
last  watohes  of  the  night  to  reciting  the  Veda  already  learnt. 

Numerous  rules  are  laid  down  in  the  smrtis  and  digests 
about  sleeping,  viz.  as  to  the  position  of  the  head,  what  kind  of- 
bed  to  use,  where  to  sleep  and  what  texts  to  recite  and  so  on 
Vide  Gaut.  II.  13  and  IX  60,  Manu  IV.  57, 175-176,  Yaj.  1. 136, 
VisnupurSna  III.  11.  107-109  for  some  of  these  rules.  Among 
the  earliest  works  to  give  elaborate  rules  is  the  Visnu  Dh.  S. 
chap.  70,  which  is  set  out  here.  'One  should  not  sleep  when 
one's  feet  are  wet  with  water,  nor  should  one  have  his  head 
towards  the  north  and  west  or  lower  ( than  the  other  parts  of 
the  body ),  nor  should  one  sleep  naked  nor  below  a  beam  along 
its  length  nor  in  an  uncovered  place  nor  on  a  bed-stead  of  a 
pal&sa  tree  nor  on  one  made  of  five  kinds'911  of  wood  nor  on  one 
made  of  trees  split  by  an  elephant  nor  on  one  made  of  wood 
burnt  by  lightning,  nor  on  a  broken  bed-stead  nor  on  one 
which  is  scorched,  nor  on  a  bed  of  trees  watered  with  jars,  nor 
in  cemeteries  nor  in  an  unoccupied  houBe,  nor  in  a  temple,  nor 
in  the  midst  of  rash  (or  mischievous)  persons,  nor  in  the  midst 
of  women,  nor  above  grain,  nor  in  a  stable  of  cows  nor  on  the 
bed-stead  of  elderly  persons  nor  over  a  fire  or  over  an  idol,  nor 
before  washing  his  hands  or  lips  after  meals,  nor  should  one 
sleep  by  day  nor  in  the  twilight  nor  on  ashes,  nor  on  an  unclean 
spot,  nor  on  a  wet  spot  nor  on  the  top  of  a  mountain/    Vide 

1911.    The  *pfig.  (nt.  p.  457  )  says  'ir*  ?T*aft  :jfwrer5WTOW3j*5- 
W»m'.    Tho^f.  *.  P-  397  remarks  Hf*  *rn$^l-<Ti!nr£jT  *r»*  isnrmiwa 

j(i  §tJr  I '.    These  seem  to  be  verses  in  the  Giti  metre. 


Oh.  XXII]  Sleep  801 

Smrtyarthasara  p.  70,  Or.  R.  pp.  397-399,  Smrtimuktftphala 
(fthnika  pp.  456-458),  Ahnika-prakaSa  pp.  556-558  for  further 
details.  Some  of  them  may  he  noted.  One  should  bow  to  one's 
favourite  deity  and  keep  a  bamboo  staff  near  one's  bed— says 
the  Smrtyarthasara.  The  Smrtiratna  says  that  one  should  not 
sleep  on  the  same  bed  with  a  person  suffering  from  an  eye  dis- 
ease or  with  one  who  is  an  epileptio  or  with  one  suffering  from 
fever,  leprosy,  tuberculosis,  asthma  and  hiccough.  The  Ratn&vali 
(quoted  in  Sm.  M.  fthnika  p.  457)  requires  that  one  should 
place  a  jar  full  of  water  at  the  head  of  the  bed-stead,  reoite 
Vedio  mantras  for  one's  protection  and  mantras  against  poison 
and  also  the  hymn  to  Night  ( Rg.  X.  127 ),  remember  the  five 
ancient  personages  well-known  as  sound  sleepers,1'18  viz.  Agasti, 
Madhava,  Mucakunda,  Kapila  and  AstTka,  salute  Visnu  and 
then  go  to  sleep.  Harlta  (prose)  quoted  in  Ahnikaprakasa  p.  557 
oontains  similar  rules.  Vrddha-Hftrlta  (VIII.  309-310)  says  that 
an  ascetic,  a  brahmaoarl,  a  forest  hermit  and  a  widow  should 
not  sleep  on  a  cot  but  on  the  ground  covered  over  with  a  deer- 
skin or  a  blanket  or  with  kusas. 

In  connection  with  the  subject  of  going  to  bed  at  night,  a 
good  deal  is  stated  in  the  smrtis  and  digests  about  sexual  inter- 
course between  husband  and  wife.  Some  of  these  rules  ( viz. 
about  the  proper  days  for  intercourse )  have  already  been  stated 
above(pp. 204-205).  Gaut. V.l-2 and IX. 28-29, Ap.Dh. S. II.  1. 1. 
16-23  lay  down  that  a  householder  is  to  approach  his  wife  on  the 
proper  days  or  he  may  do  so  at  any  time  exoept  on  forbidden  days 
or  when  the  wife  desires  it;  he  is  not  to  have  intercourse  during 
day-time  or  when  the  wife  is  ill,  nor  when  she  is  in  her  courses 
nor  should  he  embrace  her  during  that  period.  Ap.  Dh.  S. 
II.  1. 1. 19,  Vas.191*  Dh.  S.  XII.  24  and  Yftj.  L  81  refer  to  the  boon 
conferred  on  women  by  Indra  according  to  a  legend  narrated 
in  the  Tai.  S.  II.  5.  1.  When  Indra  killed  Visvariipa,  son  of 
Tvastr,  he  incurred  the  sin  of  br&hmana  murder ;  all  beings 
loudly  condemned  him  as '  brahmahan ',  and  he  went  about  the 
universe  in  searoh  of  sharers  in  his  sin,  of  which  one  third  was 

1912.  uwm^iH  i  *i*i(f 4  iiyl$**l  3  fSrrmrr^  f^ttnr  a  1  *fqpiiini3'$»* 
wt  w*i  **Wfc# « *rfifa*  "flt+yw  st»!«i  3«5m%*:  1  sw**<nu««(«i  ft»^ 
*r*rrfi»w  w^ftn^ «  B4H»nP)«ftft  nrPT&sT  iftmt  1  surfSrafw^*  s^gp^ 
tTgrwft:  1  *sfawt  gPUi*fli*»  <rwt  Hwsrrftrr:  »  *yRjj.  ( wrisTS  P>  457  )• 

1913.  stft^OTs^rq^iTOhttftm  «?t  fl)'«H»<4«iuUi  <n$h^r:  w?  srfircfaft 
jfrjnfiWq-'fl  «*  ffi*  1  *Rte  XII.  24. 

a.  d.  101 


802  History  of  DharmaiOatra  [  Oh.  XXII 

taken  by  the  earth  (whioh  secured  the  boon  that  when  a  pit  Is 
dug  it  becomes  filled  up  in  a  year),  one-third  by  trees  (that  got 
the  boon  that  even  when  pruned  they  would  grow  again  and  the 
exudation  from  trees  is  the  part  of  brahmahatya  that  comes  out 
of  trees  and  the  red  resins  exuded  are  therefore  not  to  be  eaten ) 
and  one  third  by  women,  who  got  the  boon  that  they  would 
conceive  only  during  their  period  ( of  sixteen  days )  after  the 
recurring  occurrence  of  menses  and  that  they  might  indulge  in 
intercourse  till  the  time  of  delivery  and  in  the  case  of  whom 
the  murder  is  manifested  every  month.'914  Visnu  Dh.  S.  chap.  69 
puts  all  rules  together,  some  of  which  are  :  A  householder  must 
avoid  sexual  intercourse  after  having  been  invited  at  a  sraddha 
or  having  partaken  of  dinner  at  it  or  after  having  given  a 
a  sraddha  dinner  or  after  performing  the  initiatory  ceremony 
of  soma  sacrifice;  he  must  not  have  intercourse  in  a  temple,  in 
a  cemetery,  in  an  empty  house  or  at  the  root  of  a  tree,  in  the 
day  time'*"  or  at  twilight,  or  with  a  woman  older  than  himself 
or  with  a  pregnant  woman  or  with  one  who  has  a  limb  too 
much  or  is  deficient  in  a  limb.  Vide  Visnupurana  III.  11. 
110-123  for  similar  rules  on  the  same  topic.  Most  of  the  rules 
are  eugenic  or  based  on  hygiene,  though  a  few  may  be  held 
to  be  only  religious  or  superstitious.  Gaut.  IX.  26,  Ap.  Dh.  S. 
II.  1. 1.  21-23  and  II.  1.  2. 1,  Manu  IV.  4  and  V.  144  say  that 
after  intercourse  the  husband  and  wife  should  take  a  bath  or  at 
least  wash,  sip  water  and  sprinkle  water  over  the  body  and 
should  sleep  on  separate  beds.  Other  writers  stated  different 
views."16 

Rajasvala-dharmah. 

From  the  times  of  the  Tai.  S.  rules  have  been  laid  down 
about  the  duties  of  a  rajasvala  (a  woman  in  her  monthly 
illness)  and  about  how  her  husband  and  other  people  are  to  act 

1914.  h  sfrfemrgirrtffcra-w^  wbt??v$  gcffcf  qftt'uflafl  i  at  am^ 
tri  $"TTflST  irft'prT'Snrt  rVtn«?  «hi*<*u  ft^rrsrat:  ^vraTHf^  i  twi'Sffi^m^  fatx 

«rr  awc^&o-  ■  %  tf-  H.  5. 1. 4-5. 

1915.  nr>r  *r  «&  M***^f^n  ^r  f^t  wrr  *i^-m*ft  wgnPTOi  frenrncr  htt 
jijfri<i»ft  i  suHmPhh  1. 13. 

1916.  sfp#  5  nifa^frTt  f*tf  3gt*ro  syn*  i  a^ft  g  HfT  &qfralN 
tiyiitQ'wt  it  nft«mi-Jt  wm\  qwitfr  wnf  im  i  twmjfftnrr  wrfi-  gf%j 
WtTOTOt  5»n»l  II  8^^52-53  and  «m  16-17;  jworibed  to  yjffTTTOq  in 
smro*  p.  105,  m .  k.  p.  400  and  to  cntnwr  in  itffat  I.  p.  120. 


Ch.  XXII  ]  Rules  about  Rajasvalci  803 

towards  her.  In  the  Tai.  S.  II.  5. 1.  it  is  stated"17  'One  should 
not  address  a  woman  who  has  unolean  clothes  ( i.  e.  who  is  in 
her  course)  nor  should  one  sit  with  her,  one  should  not  eat 
her  food  for  she  keeps  emitting  the  oolour  of  brahmana  murder; 
they  say  woman's  food  is  unguent,  therefore  one  should  not 
accept  unguent  from  her ;  but  anything  else  at  will  may  be 
accepted*.  The  Tai.  Br.  III.  7.  1  states  *  Indeed  half  of  this 
sacrifice  is  destroyed  in  the  case  of  him  whose  wife  beoomes  un- 
touchable on  the  day  on  which  the  observances  for  a  sacrifice 
commence  (i.  e.  on  the  day  previous  to  the  performance);  but 
the  sacrificer  should  segregate  her  (in  a  different  place  or  house) 
and  offer  the  saorifice;  by  so  doing  he  worships  with  a  sacrifice 
that  is  entire  (though  the  wife  is  absent).'1918  The  adbikarana 
in  Jaimini  ( III.  4.  18-19)  is  based  on  these  texts;  Sahara's 
bhasya  quotes  the  passage  of  the  Tai.  S.  and  of  the  Tai.  Br.  and 
the  conclusion  established  is  that  these  rules,  though  occurring 
in  the  context  of  the  new  moon  and  full  moon  sacrifices,  are 
not  restricted  to  those  sacrifices,  but  are  to  be  observed  by  per- 
sons generally  ( i.  e.  they  are  purugartha  and  not  kratvartlia ). 
The  Tai.  S.  II.  5. 1  contains  thirteen  directions  about  a  rajasvala 
and  declares  what  evil  results  follow  from  breaches  of  them. 
They  are:  there  is  to  be  no  intercourse  with  her,  nor  in  a  forest 
( after  she  bathes ),  nor  when  she  is  unwilling  ( after  bath ),  she 
should  not  bathe  during  the  three  days,  should  not  bathe  with 
oil  in  those  days,  should  not  arrange  her  hair  with  a  comb, 
should  not  apply  collyrium  to  her  eyes,  should  not  brush  her 
teeth,  should  not  pare  her  nails,  should  not  spin  yarn,  should 
not  make  ropes,  should  not  drink  water  with  a  vessel  made  of 
palasa  leaves  or  a  vessel  that  is  baked  in  fire  (or  is  broken). 
The  results  of  the  breaches  are  respectively  that  the  son  (  born 
of  her )  beoomes  suspected  or  charged  with  grave  sins,  a  thief, 
shy  and  not  bold,  destined  to  die  in  water,  has  a  skin  disease, 

1917.  m  m*s mr  sw^i  HWMri<m«m  *  ff^: '  *  awfta  •  mvn 
smmrvs.  >  wginwfl  «frrr  <*$  ufSg^vreteur  isrewrf  s  <  »*iw«t  wvt  ffc«n  awn*  i 
3**l,aprifa  T  sfitatf  wrnwwnt  i  $•  tf.  II.5.1.5-6.  6abara  on  Jaimini  III.  4.19 
says  that  the  words  mw\  awnn^  SWOT*  *TW  fifJT  art*  really  enjoin  the 
prohibition  of  approaching  her  for  intercourse  and  the  Tantravartika 
(p.  952)  offers  the  interesting  information  that  among  the  Lstas 
'abbyanjana  '  is  a  synonym  for  '  sexual  intercourse'  HOT  fa  WWHIWIT- 

1918.  *«if«n«rflFi,'J*rfir*fhi&  w?  stfel  n«w4«u»Hi*T  *r*nH  errs- 
<nn  trita  i  **$*  *rifr  W  i  &.  «n.  III.  7.  1.  The  fiwio  ontrr.  HI.  46 
quotes  this. 


804  History  of  Dharmaiastra  [  Oh.  XXII 

has  a  bald  head  and  is  feeble,  is  squint-eyed,  has  dark  teeth, 
has  bad  nails,  is  impotent,  is  unrestrained  ( or  commits  suicide 
by  hanging),  becomes  a  lunatic,  or  a  dwarf.  The  Tai.  S.  further 
directs  that  she  should  observe  these  rules  for  three  nights, 
should  drink  water  with  her  hands  joined  together  or  with  a 
plate  that  is  not  baked  in  fire.  The  Br.  Up.  VI.  4. 13  notes  that  a 
married  woman  in  her  courses  should  drink  water  from  a  vessel  of 
bronze  and  should  not  wash  her  olothes,  a  sudra  male  or  female 
should  not  touoh  her;  on  the  lapse  of  three  nights  she  should 
bathe  and  she  should  be  made  to  unhusk  rice.  Many  of  the 
sutras  refer  to  the  rules  contained  in  the  Tai.  S.  about  the  rajasvalcL 
( vide  Ap.  gr.  8.  12,,m  Hir.  gr.  I.  24.  7,  Bhar.  gr.  I.  20,  Baud, 
gr.  1. 7.  22-36,  Baud.  Dh.  S.  I.  5. 139 ).  Vas.  Dh.  S.  V.  7-9  con- 
tains the  story  of  Indra  and  the  boon  given  to  women  and  also 
the  rules  about  rajasvala  ( adding  that  she  should  sleep  on  the 
ground,  should  not  sleep  by  day,  should  not  eat  flesh,  should 
not  look  at  the  planets,  should  not  laugh ).  When  Vas.  Dh.  8. 
V.  8.  and  Visnu  Dh.  8.  51. 16  forbid  the  eating  of  the  food  of  a 
rajasvala,  what  is  meant  is  ( according  to  the  Gr.  R.  and  other 
digests)  that  the  food  cooked  for  her  or  owned  by  her  should  not 
be  eaten.  Laghu-H&rlta  38  prescribes  that  a  rajasvala  may  eat 
food  from  her  own  hand  used  as  a  plate ;  Vrddha-Harlta  ( XI. 
210-11 )  says  the  same  and  adds  that  if  she  be  a  widow,  then 
she  should  not  take  food  for  three  days  and  that  one  whose 
husband  is  living  Bhould  have  only  one  meal  a  day.  Rajasvala 
women  were  also  not  to  touoh  one  another.  Visnu  Dh.  S.  (22. 
73-74)  prescribes  that  if  a  rajasvala  touches  another  rajasvala 
of  lower  varna  she  should  observe  a  fast  from  that  time  till 
the  fourth  day  when  she  takes  the  purificatory  bath ;  while  if 
she  touohes  another  rajasvala  woman  of  the  same  varna  or 
higher  varna,  she  has  to  bathe  and  then  take  her  food.  More 
elaborate  rules  are  laid  down  by  Angiras  48  ( who  prescribes 
paficagavya),  Atri  279-283,  Ap.  (verse)  VII.  20-22,  Brhad-Yama 
IIL  64-68,  Paraaara  VII.  11-15.  If  a  rajasvala  is  touched  by 
a  oandala  or  by  any  of  the  antyajas,  or  by  a  dog  or  crow,  she 
has  to  be  without  food  till  she  bathes  on  the  4th  day  ( Angiras 
47,  Atri  277-279,  Apastamba  VII.  5-8).  If  a  woman  is  suffer- 
ing from  fever  and  becomes  a  rajasvala  she  is  not  to  be  bathed 


1919.  mrr  *wrcrrcro  r^ir^rt  «iai»mflft4rft  ejwft&r  tf«m%  *rt 
HcHammfrfrufl  I  wpr.  ?.  %  8.  12.  The  whole  of  Vat.  Dh.  S.  V.  7-$  is 
quoted  in  ^pr.  *•  PP-  406-407  and  Vas.  Dh.  8.  V.  1  is  quoted  by  film-  on 
<n.  Ill  80  and  smwf  p- 105. 


Oh.  XXII 1  Rules  about  Raj  asvala  805 

on  the  4th  day  to  purify  her ;  her  purification  is  to  be  effe  oted 
by  another  healthy  woman,  who  touches  her  and  then  herself 
bathes  with  her  clothes  on  and  this  is  done  te  n  or  twelve  times 
and  eaoh  time  there  is  sipping  of  water ;  then  the  woman  who 
is  ill  has  her  clothes  removed  and  new  ones  put  on  and  then 
gifts  are  made  according  to  ability  and  she  becomes  pure 
( Usanas  quoted  in  Mit.  on  Yaj.  III.  20 ).  Similar  verses  occur  in 
Ahgiras  22-23.  The  same  prooedure  is  followed  where  a  male 
who  is  ill  is  touohed  by  a  rajasvala  or  for  some  other  cause  he  has 
to  undergo  the  purification  of  a  bath,  viz.  a  healthy  male  touches 
him  seven  or  ten  times  and  bathes  after  eaoh  touch,  at  the  end 
of  which  the  sickly  person  is  to  be  declared  to  b  e  free  from  the 
impurity  ( Angiras  21,  ParSsara  VII.  19-20  quot  ed  in  Mit.  on 
Yaj.  III.  20 ).  If  a  rajasvala  dies,  then  the  corpse  should  be 
bathed  with  the  five  products  of  the  cow  ( pa  ficagavya ),  she 
should  be  covered  with  another  garment  and  then  should  be 
oremated  (a  verse  quoted  by  the  Mit.  on  Yaj.  III.  20),  while 
Angiras  (42)  said  that  the  oorpse  should  be  bathed  after  three 
days  and  then  it  should  be  oremated.  The  Mit-  on  Yaj.  III.  20 
notes  that,  if  a  woman  who  usually  has  monthly  periods,  men- 
struates within  seventeen  days,  then  she  has  no  impurity;  if  on 
the  18th,  she  becomes  clean  in  one  day,  if  on  the  19th  in  two 
days  and  thereafter  in  three  days.  Vide  Angiras  43,  Apastamba 
(verse)  VII.  2,  Parasara  VII.  16-17. 

So  far  we  have  desoribed  the  daily  duties  of  common  men, 
particularly  of  brahtnanas.  Manu  VII.  145-147,  151-154, 
216-226,  Yaj.  L  327-333  and  Kant.  L  19  dilate  upon  the  daily 
duties  of  the  king.  Kaut.  divides  day  and  night  into  eight 
parts  eaoh  and  states  that  in  the  first  part  of  the  day  the  king 
should  take  measures  for  his  protection  and  attend  to  income 
and  expenditure,  in  the  second  he  should  look  into  the  causes 
(or  disputes)  of  the  people  of  the  oities  and  villages,  in  the 
third  he  should  bathe,  study  or  recite  the  Veda  and  take  his 
meals,  in  the  fourth  he  should  receive  revenue  in  gold  and 
appoint  (or  examine)  superintendents;  in  the  fifth  he  should 
correspond  with  the  council  of  ministers,  and  receive  the  secret 
news  brought  by  his  spies;  in  the  sixth  he  may  engage  in  what- 
ever  amusements  or  sports  he  likes  or  in  deliberation  ( on  state 
matters);  in  the  seventh  he  should  review  elephants,  horses, 
chariots  and  soldiers ;  in  the  eighth  he  should  oonsider  with  the 
help  of  his  commander-in-chief  plans  of  campaigns.  When  the 
day  ends  he  should  observe  the  evening  prayer;  in  the  first  part 


806  History  of  Dharmaiastra  [Ch.  XXII 

of  the  night, he  should  see  secret  emissaries,  in  the  second  part 
of  the  night  ho  may  bathe,  revise  his  studies  and  take  supper;  in 
the  third  he  should  lie  down  after  the  burst  of  trumpets  and 
sleep  in  the  fourth  and  fifth ;  in  the  6th  he  should  be  awakened 
by  the  sound  of  trumpets,  he  should  bring  to  his  mind  the 
dictates  of  sasfcra  and  the  mode  of  oarrying  them  out;  in  the 
seventh  he  should  deliberate  and  send  out  secret  emissaries ;  in 
the  eighth  he  should  receive,  being  aooompanied  by  his  sacrifi- 
cial priests,  Scarya  and  puroMta,  benedictions  and  should  see  his 
physician,  chief  oook  and  astrologer  and  having  circumambu- 
lated a  cow  with  her  oalf  and  a  bull  he  should  go  to  court.    Or 
the  king  may  divide  the  parts  of  day  time  and  night  time 
according  to  his  capacity.    Other  smrtikaras  differed  here  and 
there.    KatySyana  prescribed"20  that  the  king  should  devote  the 
three  parts  of  the  daytime  ( divided  into  eight )  after  the  first 
part  to  judioial  work  and  if  he  cannot  personally  do  it,  he 
should  appoint  a  judge.   Yaj.  (1. 327-333) mostly  follows  (though 
concisely )  the  routine  sketohed  by  Kau^.    The  Manusmrti  also 
hardly  adds  anything  of  importance  to  what  we  find  in  K&\i\. 
It  is  remarkable  that  in  the  Dasakumara-carita  (ucchvasa  VIII) 
the  author  closely  following  the  words  of  Kautilya  as  to  the 
engagements  of  the  king  during  the  eight  parts  of  daytime 
and  of  night  also  puts  in  the  mouth  of  the  voluptuous  jester 
Viharabhadra  a  parody  of  Kautilya's  solemn  dicta."81 

As  to  the  ahnika  of  vaisyas  and  sudras  no  special  rules 
are  laid  down  in  the  smrtis.  They  had  to  adjust  the  duties  set 
out  for  brahmanas  to  their  own  case  according  to  their 
circumstances.  A  vaisya  belonged  to  the  twice-born  classes 
and  he  could  do  if  he  ohose  almost  every  thing  that  a  brahmana 
oould  ( except  officiating  as  a  priest  or  teaching  as  a  profession 
or  receiving  gifts).  Vide  pp.  154-164  for  the  disabilities  and 
the  few  privileges  of  the  sudra. 


1920.  Vide  note  1510  above. 

1921.  e.  g.  qrffcjfct  -9  *i?rr  yrf&ruHiwa  afc  sfonfeft  ir*m$v*t 

wrmrarwhnnc  *w*nr«™*  **  aftaf*  i gtffa  wrg  *rr*  *  ew*  i...^rif 

flroifthnrra  vt&  «wrw%wrr%»fil  i yrywrwfta  VIII. 


CHAPTER  XXIII 

UPAKARMA  on  UPAKARANA  AND 
UTSARJANA  on  UTSARGA. 

Upakarma  or  Upakaram  means '  opening,  starting  or  begin- 
ning* (upakrama  as  the  Mit.  on  Yaj.  1, 142  says)  and  Utsarjana 
orUtsarga(in  Asv.  gr.  III.  5.  13)  means  'the  cessation  of 
Vedio  studies  for  a  certain  period  in  the  year.  *    Ap.  gr.  VIII.  1 
and  Ap.  Db,  S.  I.  3.  11.  2  employ  the  word  '  samapana*  for 
utsarjana.    In  former  times  these  two  rites  were  performed  on 
different  dates  and  in  different  months,  but  with  the  decline  of 
vedio  studies  in  medieval  times  they  came  to  be  performed  one 
after  another  on  the  same  day.    In  several  sfttras  the  first  of 
these  two  is  spoken  of  as  adhySyopakarapa  (as  in  Asv.  gr.  Ill- 
5. 1.)  or  adhyayopakarma  (in  Par.  gr.  II.  10,  Vas.  Dh.  S.  13. 1). 
In  this  case  adhyaya  means  *  study  of  the  Veda'  or  it  may  mean 
Veda  itself  because  it  is  studied  ( pre-eminently ).    Therefore  the 
rite  which  signalises  the  opening  of  the  session  for  Vedio  Btudy 
in  the  year  is  itself  oalled  upakarma.""    In  Gaut.  16.  1  the 
rite  of  upakarma  is  called  var^ika  either  because  it  took  place 
in  varsa  (the  rainy  season )  or  because  it  took  place  once  a  year 
(from  '  varsa,  a  year).    The  Asv.  gr.  III.  5. 19  also  states  that 
this  rite  is  oalled  varsika. 

The  time  for  upakarma  is  variously  stated  in  the  sfitras. 
The  Asv.  gr.  III.  5.  2-3  states  'when  the  herbs  appear, 
when  the  moon  is  in  conjunction  with  the  constellation 
of  Sravana,  in  the  month  of  Sravana  or  on  the  5th i(tithi) 
of  Sravana  when  the  moon  is  in  the  Hasta  naksatra.  I  he 

1922.  j.wnMi^^m'i  attw>  ^  «^r  tr^ifiTravm 
*mi«r  on  «t*i.  *•  in.  5.  l ;  '  nTfarft  stwwttt  ^-Tigrnfrt  wx*m\ 

■TVIhrtHTf'Tft'ifclT-011'"-1-142-  __!_->_  _        „     TTT 

1923.  sfrrtfot  grgwfe  mSur  mrnv*  i  tapyt  g^ftr  tt  i  aow.  g.  ui. 
5.1-2;  MTT.fmt^Tri^m&R  «t^  «iVm*vt  «t^<  ggJrr^ 
^.  ,.  II.  10;  ^r^5#«miTnrTgtrr^  •  W?rfr3*i  mtfrz.  mj. 
14-15;  «Mi  ?^TO^  '  ...wroiilw  ^ng^wr  qti^i^irfi«BT^'tf  i 
.jtf^  111.  3.  1  and  13 ;    3WT3:  W«7PTt?rem  *m°7t  qWwrtVt  STtSTOtWT  I 

,fite  13.  l ;  BTO»»3*nwf  i  wr<t"Tt  irWW  feftarft  m  xmfiTK '  «ft  *. 
ill  1.1-2;  m^"w*s9i<r%3miiBrBlw'n,,,*n^  «mrfrrww  i  W"t-  * 

II.  18.  2. 


808  History  of  DharmaiSstra  [  Ch.  XXIII 

Par.  gr.  XL  10  says  'when  the  herbs  appear,  when  the  moon  is 
in  conjunction  with  Havana  on  the  full  moon  day  in  the  month 
of  Havana  or  on  the  fifth  of  the  month  of  Sravana  when  the 
moon  is  in  Hasta. '  Gaut.  16. 1  and  Vas.  Dh.  S.  13.  1  require 
that  it  should  be  performed  on  the  full  moon  day  of  SrSvana  or 
Bhadrapada.  The  Khadira  gr.  (III.  2.  14-15)  and  Gobhila 
III.  3.  1  and  13  ordain  that  Upakarma  should  be  performed  on 
the  full  moon  day  of  Bhadrapada  or  under  the  constellation  of 
Hasta  in  that  month  or  aooording  to  some  on  the  full  moon  day 
of  3r&vana.  The  Baud.  gr.  III.  1.  2  prescribes  that  Upakarma 
may  be  done  on  the  full  moon  day  of  Sravana  or  Asadha.  The 
Hir.  gr.  (II.  18.  2,  S.  B.  E.  vol.  30  p.  241 )  says  '  during  the 
fortnight  (at  the  end  of  whioh)  the  full  moon  of  Sravana  ocours, 
when  the  herbs  have  sprouted  forth,  the  oeremony  for  the  open- 
ing of  the  annual  Veda  study  ( should  be  performed  )  under  the 
Hasta  constellation  or  on  the  full  moon  day '.  The  Ap.  Dh.  S. 
1. 3. 9. 1  speaks  only  of  the  full  moon  day  of  Sravana  as  the  time 
for  the  performance  of  the  Upakarma  rite.  Manu.  IV.  95 
prescribes  the  full  moon  of  Sravana  or  Bhadrapada  as  the  time 
for  upakarma.  Yaj.  1. 142  provides  three  times  viz.  on  the  full 
moon  day  of  Sravana  or  on  a  day  (in  Sravana). when the-moon  is 
in  conjunction  with  the  Sravana  naksatra  or  on  the  5th  tithi  of 
SrSvana  if  the  moon  is  in  conjunction  with  Hasta.  The 
Kurmapurana  ( UttarBrdha  14.  60-61 )  holds  that  Upakarma 
should  be  performed  on  the  full  moon  day  of  either  Sravana, 
Asadha  or  Bradrapada.  In  this  rather  bewildering  variety 
of  opinions  commentators  like  the  Mit.  prescribed  that  one 
should  follow  one's  grhyasutra."8*  This  means  ( as  stated  by 
Medhatithi  on  Manu  IV.  95  )  that  the  full  moon  of  Bhadrapada 
being  mentioned  by  Gobhila  gr.  and  Khadira  gr.  Chandogas 
( students  of  the  Samaveda )  should  perform  upakarma  on  that 
day ;  but  as  Ap.  Dh.  S,  speaks  only  of  the  full  moon  of  Sravana, 
the  followers  of  the  Krana  Yajurveda  should  perform  upakarma 
only  that  day.  When  there  is  no  rain  and  so  no  herbs  appear 
in  Sravana  or  when  that  day  is  inauspicious  owing  to  an 
eolipse  or  the  like,  Upakarma  may  be  performed  on  the  full 
moon  day  of  Bhadrapada  by  those  whose  grhya  sutra  allows 


1924.    srsr  WHUlnytti\ui  »«w#fil  Hrerfn^onr*  •  inrri<?  mwiRitt  *w^ 
sift  i  ^jtyifijiil  qiifamiH  i  irrrft  afatfviuiuflqRieh  <rrf9f  ystat  s  fr- 


Oh.  XXIII  ]  UpUkarma  or  upUkaram  809 

the  option  of  two  months  or  on  the  fifth  of  the  bright  half  of 
SrSvana.  But  if  both  days  of  the  full  moon  in  the  two  months 
are  inauspicious,  then  Upakarma  should  be  performed  on  the 
full  moon  of  Sravana.  As  the  Baud.  gr.  refers  to  the  full  moon 
of  AsSdha,  the  followers  of  the  Black  Yajurveda  may  perform 
upakarma  on  AsSdha  full  moon,  if  the  full  moon  of  SrSvana  is 
not  available.  But  the  students  of  the  Rgveda  cannot  do  so, 
sinoe  no  sutra  of  the  Rgveda  speaks  of  Asadha  as  an  optional 
month.  Rgvedins  have  to  prefer  Sravana  naksatra  ( so  that 
they  may  perform  upakarma  on  the  14th  or  15th  of  the  bright 
half  of  SrSvana ) ;  the  followers  of  the  Yajurveda  ( Sukla )  must 
perform  it  on  the  full  moon  day  of  SrSvana  when  the  moon  is 
in  Sravana  naksatra,  but  if  the  moon  is  not  so,  then  they  have 
to  prefer  the  full  moon  day.  The  students  of  the  Taittirlya 
sakhS  also  have  to  follow  this  last  course.  The  followers  of  the 
SSmaveda  should  prefer  Hasta.  Vide  Sam.  Fr.  pp.  497-498,  Sm. 
M.  pp.  32-33,  Nirn.  pp.  114-120.  Some  interpreted  Ysj.  I.  142 
in  such  a  way  as  to  yield  four  times  for  upakarma,  viz.  the  full 
moon  of  Sravana,  the  day  in  SrSvana  on  which  the  moon  is  in 
conjunction  with  Sravana  naksatra  ( this  may  sometimes  be  the 
14th  tithi  of  the  bright  half  ),  or  on  the  15th  of  the  bright  half 
of  SrSvana  or  on  that  day  in  SrSvana  when  the  moon  is  in 
Hasta.  Why  so  niuoh  importance  was  attached  to  the  month  of 
SrSvana  and  to  the  constellation  of  Sravana  as  the  season  for 
starting  Veda  study  is  obscure.  It  is  possible  that  that  month 
was  originally  chosen  as  owing  to  showers  of  rain  it  is 
pleasantly  cool,  there  is  more  leisure  and  staying  inside  the 
house  in  that  month  for  brShmanas  than  in  other  months  of  the 
year  and  then  Nature  is  at  its  best.  The  month  of  SrSvana 
being  fixed  upon,  the  best  day  therein  would  be  the  full  moon 
(  Soma  in  another  sense  being  the  king  of  brShmanas ).  If  any 
other  day  in  Sravana  was  to  be  chosen  then  the  day  on  which 
the  moon  was  in  Hasta  would  be  the  best,  which  would 
ordinarily  be  the  5th  of  the  bright  half  ( of  SrSvana ).  As  the 
PaurnamSsI  of  that  month  was  called  Sravanl  owing  to  the 
moon's  conjunction  with  the  Sravana  naksatra  (  which  conjunc- 
tion usually  takes  place  on  that  day)  the  Sravana  naksatra  came 
to  be  associated  with  the  starting  of  the  annual  session  of  Vedio 
studies.  But  that  the  Sravana  naksatra  by  itself  bad  no  direct 
connection  with  upakarma  is  clear  from  the  fact  that  several 
sutras  do  not  mention  it  at  all.  The  Gobhila  and  Khadira  gr. 
do  not  accept  the  full  moon  day  of  SrSvana  ( but  of  Bhadrapada 
and  the  Hasta  naksatra )  as  the  proper  time  for  upakarma. 
H.  d.  102 


810  History  of  Dharmaiastra  [  Ch.  XXIII 

Oldenberg  in  his  note  on  Sail.  gr.  IV.  5.  2  '  when  the  herbs 
appear,  under  the  naksatra  Hasta  or  Sravana '  (  S.  B.  E.  vol.  29, 
p.  112 )  remarks  '  the  naksatra  Sravana  is  evidently  considered 
as  particularly  fit  for  this  occasion  because  of  its  name  contain- 
ing an  allusion  to  iruti '.  But  this  conjecture  has  no  plausibi- 
lity. Hardly  any  ancient  writer  makes  the  suggestion  that 
Sravana  and  Sruti  are  brought  together  on  account  of  the  root 
'  sru '.  The  presiding  deity  of  Hasta  is  Savitr.  Owing  to  the 
supreme  importance  given  to  the  Gayatrl  verse  ( of  which 
Savitr  is  the  deity  )  and  to  the  faot  that  Veda  study  begins  with 
the  recitation  of  the  Gayatrl,  the  naksatra  Hasta  would  be 
closely  connected  with  the  starting  of  Veda  study.  As  a  matter 
of  fact  the  San.  gr.  IV.  5.  2  mentions  Hasta  first  and  then 
Sravana ;  the  Hir.  gr.  does  not  name  the  Sravana  naksatra 
at  all,  but  names  Hasta  in  this  connection ;  while  the  Jtsv. 
gr.,  Par.  gr.  and  several  others  mention  both  Sravana  and 
Hasta. 

Upakarma  is  to  be  done  in  the  morning.  If  for  part  of  the 
day,  the  moon  is  in  conjunction  with  Uttarasadha  and  then  with 
Sravana  that  day  is  not  to  be  chosen  for  upakarma,  but  the  next 
day  is  to  be  chosen  on  which  the  moon  is  in  conjunction  with 
Sravana  and  Dhanistha.  Later  writers  introduced  further 
complications  about  the  zodiacal  sign  ( raii )  in  which  the  Sun 
would  be  at  the  time.  Garga  required  that  upakarma  must  be 
performed  during  the  days  when  the  Sun  was  in  the  sign  of  Leo 
by  the  followers  of  the  Samaveda  and  by  those  who  are  to  the 
north  of  the  Narmada  river.  There  is  no  upakarma  in  the 
intercalary  month  of  Srftvana  and  Bhadrapada  except  for  the 
followers  of  the  Samaveda  who  must  perform  it  in  the  inter- 
calary month.  When  upakarma  is  to  be  done  for  the  first  time 
after  a  boy's  upanayana,  the  planets  Jupiter  and  Venus  must 
not  be  in  the  position  of  asta  ( i.  e.  invisibility  owing  to  their 
being  too  near  the  sun). 

Upakarma  is  to  be  done  by  brahmacarins,  by  householders 
and  also  by  vanaprasthas  ( forest  hermits ).  The  teaoher  does 
it  in  the  company  of  his  pupils  whether  they  be  brahmacSrins  or 
not  and  performs  the  homa  in  his  own  grhya  fire,  as  the  Par. 
gr.  IL  10  says.  Karka  the  com.  of  Par.  gr.  states  that  if  the 
acarya  has  no  pupils  then  he  has  no  adhikara  ( right  or  eligibi- 
lity )  to  perform  the  upakarma  in  the  grhya  fire,  while  Harihara 
says  that  the  praotioe  of  performing  up&karma  in  the  ordinary 


Ch.  XXIII  1  Upakarma  or  upakarana  8il 

domestic  fire  in  the  company  of  a  Veda  student  is  based  on  no 
authority,  but  is  a  mere  usage."85 

The  procedure  of  upakarma  is  set  out  as  follows1'"  in  the 
Asv.  gr.  (III.  5.  4-12 ) :  'having  sacrificed  the  two  ajyabhaga$utr 
( portions  of  clarified  butter),  he  should  offer  oblations  of  ajya  to 
the  following  deities,  viz.  Savitrl,  Brahma,  Sraddha,  MedhS, 
Prajfia,  Dharana  (memory),  Sadasaspati,  Anuraati,  Chandases 
(metres)  and  Rsis  (sages).  Then  he  sacrifices  saktu  (barley 
flour )  mixed  with  curds  to  the  accompaniment  of  the  following 
mantras ;  the  one  verse  '  I  praise  Agni,  the  purohita  '  ( Rg.  I. 
1.  1),I,M  and  'the  Kusumbhaka  has  said  it*  (Rg.  1. 191. 16),  'O 
bird,  when  crying  announce  welfare  to  us'  (Rg.  11.43.3), 
*  Sung  by  Jamadagni '  ( Rg.  III.  62. 18 ), '  In  thy  abode  the  whole 
world  rests '  ( Rg.  IV.  58. 11 ), '  you  (  Maruts )  that  deserve  sacri- 
fice, come  to  our  sacrifice '  ( Rg.  V.  87.  9 ), '  whosoever  whether 
ours  or  a  stranger  (Rg.  VI.  75.  19),  'look  towards  us,  look  in 
various  directions'  (Rg.  VII.  101.  25  ), ' Come  here,  O  Agni,  the 
friend  of  the  Maruts'  ( Rg.  VIII.  103. 14),  'O  king,  the  oblation 
that  is  cooked  for  thee '  ( Rg.  IX.  114.  4 ), — each  time  two  verses ; 
the  one  verse ' one  is  our  intention'  (Rg.  X.  191.  4);  the  one 
verse '  we  choose  that  blessing  and  boon. '  When  he  is  about  to 
study  the  Veda  he  should,  while  the  pupils  ( i.  e.  those  who  are 
to  be  taught  the  Veda )  join  him  ( lit.  take  hold  of  him ),  sacrifice 

1925.  H^sgtftrs:  i b  *rra*a  'OTffl^drimRcrcyT'TWi'f'Kc^r'T  3ff«n5  ■ 

<m-  ^.  II.  10 ;  sraor  t*ii|iii*A  ^  wi  srreore?  a  i  ^  $^T?rt  *m  frti«w- 
ftkf :  w?  »  c5«*t«*.  12.  l ;  f$  ^  njfBTTwriT'ni  anws^sfti  swwmift 
*nftiffiT  f  ft  «lr:  i  fsroftr.  p.  119;  3Kft  wntprar  ftxs:  wrchrfa  swrWHft 
*rrffo?rr:  i  *m  tifo  srgrertfW  gwv<i  avifrtf  st^  ?ftifr*jiiiT  awrsrri  r??r«r 
*H0  p'nt  •  ffie:*  on  <m.  5-  n.  10. 

1926.  Vide  Appendix  for  the  text. 

1927.  The  HjyabhSgas  have  been  explained  at  &s"v.  gr,  1. 10. 13-15. 
Vide/,  n.  483  above. 

1928.  It  will  be  noticed  that  the  first  and  the  last  verses  of  eaoh  of 
the  ten  mandates  of  the  Rgvoda  are  repeated  in  making  these  oblations 
of  barley  mixed  with  curds.  The  verse  '  taoobarayor-Kvrnlmahe  '  is  the 
last  verse  of  the  Bsskala  recension  of  the  Rgveda.  Those  who  studied 
the  Bffgkala  tfskhs  were  to  reoite  this  last  verse  instead  of  Rg.  I.  191.  4, 
Both  NSrSyana  and  Haradatta  point  this  oat  and  the  former  remarks 

'  frwwwrmrnwq  *r«*tt*w«UTW  ^**hr  ^  *nm  *rnrtdj*fiftre  i '.    The 
BKskalatlkhX  contained  8  hymns  more  than  the  SskaUtakhS, 


812  History  of  DharmasUstra  [  Ch.  XXIII 

to  those  deities,1'"  then  offer  an  oblation  to  Agni  Svistakrt  and 
partake  of  the  barley  mixed  with  curds  and  then  follows 
cleaning.  mo  Sitting  down  to  the  west  of  the  fire  on  darbha 
grass,  the  ends  of  which  are  turned  towards  the  east,  he  should 
dip  darbha  blades  into  a  water  pot,  he  ( the  Scarya )  should  join 
his  hands  in  the  brahmanjali  mi  form  and  then  recite  ( together 
with  his  pupils,  if  any )  the  following :  the  three  vyahrtis  pre- 
ceded by  om,  these  and  the  Savitrl  verse  ( $g.  III.  62. 10 )  he 
should  repeat  thrice  and  then  the  beginning  of  the  Rgveda 
( either  one  hymn  or  an  anuvaka ). 

In  the  other  grhya  sutras  there  is  a  good  deal  of  divergence 
as  to  the  mantras,  the  deities  and  the  materials  offered  as  obla- 
tions. Par.  gr.  II.  10  says  that  the  two  ajya  portions  are  offered 
and  then  oblations  of  ajya  are  to  be  made  to  the  earth  and  fire 
if  the  Hgveda  is  to  be  studied,  to  the  Airy  region  and  to  Vayu 
if  the  Yajurveda,  to  the  Heaven  and  the  Sun  if  the  Samaveda, 
to  the  quarters  and  the  moon  if  the  Atharvaveda  and  oblations 
are  also  offered  to  Brahma,  to  the  Chandases  ( metres )  in  all 
cases,  and  to  Prajapati,  to  the  gods,  to  the  Rsis,  to  Sraddha,  to 
Medha,  to  Sadasaspati,  to  Anumati.  Then  Par,  gr.  ( II.  10 ) 
proceeds  "with  the  verse '  Sadaspatim '  (Vaj.  S.  32.  13=Rg. 
I.  18.  6 )  the  teacher  three  times  sacrifices  fried  grains.  All 
(  pupils )  should  repeat  the  verse  after  him.  After  each  oblation 
they  should  each  time  put  on  the  fire  three  pieces  of  udumbara 
wood  that  are  fresh  branches  with  leaves,  anointed  with  ghee, 
reciting  the  Savitrl.  And  the  pupils  should  put  on  samidhs  in 
the  manner  stated  above  (  Par.  gr.  II.  4  ).  With  the  verse  '  Sam 
no  bhavantu '  ( Vaj.  S.  9. 16  )  they  should  gulp  down  the  fried 
grains  without  chewing  them  under  the  teeth.  With  the  verse 
'  dadhikravno '  ( Vaj.  S.  23.  32  )  they  should  eat  ourds.  What- 
ever number  of  pupils  he  wishes  to  obtain  so  many  sesame 

1929.  '  Those  deities  '■— NsrSyaua  explains  that  these  words  refer 
to  the  deities  (SSvitri  and  others)  enumerated  above  and  the  20 
deities  of  the  20  verses  ( at  the  beginning  and  end  of  the  ten  mandalat 
of  the  IJgveda  ). 

1930.  '  Cleaning'  (mSrjana)  is  explained  in  K&v.  Sr.  I.  8.  2.  srttT- 
vw  quotes  '  iTf^rTo^«^JT*cwhrnT  amtarfc  wnnf'rtc »  ( srw.  wh  1. 8.  2  )- 
when  be  holds  between  his  joined  hands  the  kuda  grass  spread  round  the 
fire  altar  and  has  water  sprinkled  over  himself,  that  is  mSrjana. 

1931.  *  BrabmSnjali  '-is  denned  by  Mann  II.  71  as  tftrar  ?$Tro$<f 
W  ffr  wjmfUSt  fgro— ( i.  e.  joining  the  hands  together,  so  that  they  look 
like  a  bud.  ) 


Ch.  XXIII  ]  Upakarma  or  upakarana  813 

grains  should  the  acarya  sacrifice  by  means  of  a  dice  board  ma 
with  the  Savitrl  or  with  the  anuvaka  ( Vaj.  S.  17.  80-86 ).  After 
they  ( the  pupils )  have  eaten  (the  remainder)  the  teacher  should 
pronounce  the  word  om  and  then  repeat  the  Savitri  three  times 
and  the  beginnings  of  the  adhyayas  to  the  students  who  are 
seated  facing  the  east.  All  repeat  "  may  it  be  ours  in 
comm  on ;  may  it  bless  us  in  common ;  may  this  Brahman  be 
powerful  with  us  together.  Indra  knows  that  through  which 
and  in  which  no  hatred  may  spring  up  among  us. " 

The  Ap.  gr.  ( VIII.  1-2  )  is  very  brief  and  states  that  at  the 
opening  and  concluding  rites  of  Vedic  study  that  Rsi  who  is 
indicated  as  the  Itsi  of  the  Kanda  ( section  of  the  Tai.  S. )  to  be 
studied  is  the  deity  to  whom  the  rite  belongs  and  in  the  second 
place  Sadasaspati  is  the  deity.  Sudarsanacarya  explains  19Si 
these  two  sutras  at  great  length.  Briefly  what  he  means  is  :  the 
commencement  ( upakarma )  of  the  study  of  the  whole  Veda 
(Black  Yajurveda)  is  to  be  done  on  the  full  moon  day  of  Sravana, 
tarpana  is  to  be  done  for  nine  B-sis  and  nine  oblations  of  ajya 
are  to  be  offered  to  these  nine,  the  ninth  being  offered  with  the 
verse  '  sadasaspatim  *  (  $g.  I.  18.  6  =  Ap.  M.  P.  I.  9.  8  ).  But 
when  a  Kanda  is  to  be  begun  that  is  another  upakarma  and  a 
homa  is  to  be  performed  in  respect  of  it  also. 

Gradually  many  accretions  were  made  to  the  simple  upa- 
karma rite  given  in  the  Asv.  gr.  and  other  grhya  sutras.  In 
modern  times  upakarma  is  a  most  elaborate  matter.  That  of 
Bgvedins  may  be  briefly  described  here :  After  acamana, 
pranayama  and  reference  to  time  and  place,  a  sahkalpa  is  made 

1932.  grnmand?t%<  explain  3nth«f*M*»>l  as  'airfwftor  vrgHT^T 

wiforam '. 

1933.  The  erfa  of  nine  B?is  according  to  g^jfarerp? in  the  wnrpft- 
«ron?r  would  he  qsmrft  WCTTfSf  enfant  i  wbt  9ii<»BsRf$  tPTirfa  i  arf5... 

TTphiyrVrft  •  iT^rrr^ren  arftwsrwlvifil  i  *srr°f  wrw*  jpfrnft  i  w^H^ifS 

cTthttft  I  and  the  nine  Shutis  will  be  offered  to  these  as  >Mmrt<>  asrogSR^ 

^(Tftiwt*rpi'—,wr?Ti3?a^,".?TreTift,'^«A  %^*t:  *ius3?fa«i:  wi^ii  STfifrfWr 
%a^rmr  TupHifl,*'2  *,T*T '  *fri%«ift«fr—wren  •  *wftwft»t$*HT  i  wjpt  w<ii£l 
WTfT  •  BfffWW  ?WT5T  I.  MSTIufSr,  *fr»r,  wfir  and  f^?TT:  are  the  principal 
^rr3  and  the  other  four  are  subordinate;  so  in  sffroznTrqTTO  oblations 
are  offered  to  the  first  four,  then  to  the  derats  of  the  particular  ksnda 
begun  (  either  wrnfrft  or  irrijrsjt  or  *rWr  or  argrt)  and  lastly  to  Sadasas- 
pati. In  3tmre°r,  fra^WT^  takes  the  place  of  ftfg$3  according  to 
Sudarsana. 


814  History  of  DharmaiUstra  \  Ch.  XXtll 

as  stated  "**  below,  then  follow  worship  of  Ganapati,  the  prepa- 
ration of  the  altar  and  fire  ( as  described  before  for  homa  in 
general ) ;  then  nine  Shutis  of  clarified  butter  are  made  to  the 
nine  deities  Savitrl  ( as  in  Asv.  gr.  above),  then  offerings  of 
barley  flour  mixed  with  curds  are  made  to  twenty  deities  with 
the  first IMI  and  last  verses  of  each  of  the  ten  mandalas  of  the 
Rgveda  viz.  to  Agni,  Aptrnasurya  (plural),  Agni,  Sakunta, 
Agni,  Mitravaruna  ( dual ),  Agni,  Apah  (waters),  Agni,  Maruts, 
Agni,  Visve  Devas,  Agni,  Indrasoma(dual),  Indra,  Agnamarutah, 
PavamSnasoma,  Pavamanasoma,  Agni,  SamjnSna.  Then  the 
remains  of  barley  and  curds  are  offered  to  Agni  Svistakrfc. 
Then  the  persons  engaged  in  upakarma  should  partake  of 
the  remains  of  barley  mixed  with  curds  after  repeating  the  verse 
'  dadhikrivno '  ( Rg.  IV.  39.  6 ).  Then  acamana  and  marjana  are 
performed,  then  homa  of  a  yajnopavlta  in  fire,  then  giving  of 
yajnopavlta  and  daksin&s  to  brahmapas  and  wearing  new 
yajriopavlta  oneself  ( whioh  consists  in  its  abhimantrana  with 
the  three  verses  '  apo  hi  stha '  Rg.  X  9. 1-3  and  several  mantras 
beginning  with '  hiranyavarn&h ',  Tai.  S.  V.  6.  1.  1-2  and  Tai. 
Br.  I.  i.  8 ),  after  symbolical  nyasa  (  deposit )  of  omkara,  Agni, 
Nagas,  Soma,  Pitrs,  Prajapati,  Viyu,  SQrya  and  Visve  Devas  on 
the  nine  tardus  ( strands )  of  the  yajnopavlta,  then  japa  of  ten 
Gayatrl  verses  for  each  of  the  yajnopavitas  intended  to  be  worn, 
then  presenting  the  yajnopavlta  to  the  Sun  with  the  three  verses 
'  udyan-nadya  '  (  B>g.  I.  50.  11-13  ),  clapping  the  hands  thrice, 
then  repeating  the  mantra  '  yajnopavltam  paramam  &c. ' 
( vide  /.  n.  662  above )  and  then  putting  on  the  yajnopavlta, 
then  acamana,  casting  away  the  old  yajnopavlta  in  water, 
pranSyama,  then  repeating  three  verses '  prthvl  tvaya  &c.\  then 
repeating  the  words  '  Vidyudasi  vidya  me  papmanam-rtat- 
satyam-upaimi '  ( Tai.  Br.  III.  10.  9 ),  then  placing  one's  folded 
hands  with  darbha  blades  between  on  one's  right  knee,  to  repeat 

1934.  srarwiCTTRt •4iifl«HWw«'i*iiun«Tt  si  u*4«i  Tiflfi«nii*Kiilmcqi- 
«Wim  •ftm*)tWlJ?wlHf^wfjW:  ff  fTOW*nPT  W?  Siftwf  I .  In  modern  <j??rafa 
there  iB  a  similar  H|f5T  (  omitting  ani&qaiutwt )  '  *fflr ?rptf  $»^- 

1935.  The  method  of  offering  these  oblations  is  first  to  mention 
the  sage,  the  deity  and  metre  of  the  verse  and  then  to  state  the 
purpose  of  its  employment  in  the  rite,  then  to  repeat  the  whole  verse 
preceded  by  om  and  followed  by  svShS  and  then  to  put  the  oblation  on  to 

fire,  e.g.  wfl&fi*  Wffrwr  JTjr*^  wnfrktrr «  giwrtfrwwqftftr^a  vtft- 
«ftr»  t  aft  stftrtfttt  jftftti  «rsjrc«r  *Jiff?«»ai^i  start  wmww  \  wt«t  i  «nnt  %^ 


Ch.  XXIII 1  Upakarma  or  upakarana  815 

and  make  others  repeat '  om ',  vyabrtis  and  Gayatrl  thrice,  then 
brahmayaj&a  and  then  saying  '  upakrfca  vai  vedah '  ( the  study 
of  the  Vedas  has  been  begun),  then  the  Scary a  finishes  the  rest  of 
the  rite  such  as  prayasoitta,  then  all  resolve  to  feed  brahmanas 
and  give  daksina  according  to  ability.  The  aoarya  takes  leave 
of  the  fire,  bows  to  Visnu  and  sips  water  twioe. 

The  grhyasutras  prescribe  a  holiday  ( anadhyaya  )  after  the 
performance  of  upakarma,  though  the  duration  varies.  Par.  gr. 
II.  10  prescribes  that  he  should  not  Btudy  the  Veda  for  three 
days  and  nights  and  should  not  clip  his  nails  or  shave  for  that 
period  and  points  out  that  some  said  that  he  should  not  clip 
nails  or  hair  till  the  date  of  utsarjana  ( i.  e.  for  5  months  and  a 
half).  San.  gr.  IV.  5.17  (  =Manu  IV.  119)  prescribes  an 
anadhyaya  ( holiday )  for  three  nights  on  upakarma  and  utsarga. 
Gobhila  gr.  ( III.  3.  9  and  11 )  says  that  there  is  no  study  on  the 
upakarma  day  performed  on  Hasta  naksatra  and  that  according 
to  some  teachers  for  three  days  before  it  and  after  it.  The  Bhar. 
gr.  III.  8  enjoins  that  after  upakarma  there  should  be  a  holiday 
of  three  days  or  one  day  and  for  one  month  thereafter  one  should 
not  study  the  Veda  in  the  evening  ( i.  e.  the  first  watch  after 
sunset ). 

Utsarjana: — About  the  time  of  utsarjana  also  there  was 
divergence  of  view.  The  Baud.  gr.  ( T.  5. 153 )  prescribes  that  it 
may  be  performed  on  the  full  moon  day  of  Pausa  or  Magha. 
Asv.gr.(III.5.14)  requires  Veda  study  after  upakarma  for  six 
months  and  so  if  the  upakarma  was  performed  ontbe  new  moon  of 
Sravana  the  utsarjana  according  to  it  would  be  on  the  full  moon 
of  Magha  ( vide  III.  5.  20  also ).  The  Par.  gr.  II.  11  states  that 
after  having  studied  the  Veda  for  five  months  and  a  half  or  for 
six  months  and  a  half  they  ( teacher  and  pupils )  should  per- 
form utsarga  (i.  e.  the  rite  of  closing  the  course  of  Vedic  study). 
These  periods  are  only  approximate,  since  Par.  gr.  II.  13  further 
on  says  that  utsarjana  should  be  performed  in  the  month  of 
Pausa  when  the  moon  is  in  the  Rohinl  naksatra  ( i.  e.  about  the 
eleventh  of  the  bright  half  )  or  in  middle  As^aka  ( I.  e.  8tb  of 
the  dark  half  of  Pausa ).  The  Gobhila  gr.  III.  3.  14  says  that 
utsarga  is  performed  on  the  full  moon  of  Taisa  ( i.  e.  Pausa ), 
while  the  KhSdira  gr.  III.  2.  24  says  that  having  studied  the 
Veda  for  four  months  and  a  half  they  close  the  session  on  the 
full  moon  day  of  Pausa.  The  San.  gr.  IV.  6. 1  holds  that  utsar- 
jana should  be  performed  on  the  first  day  of  the  bright  half  of 
Magha ;  Yaj.  I.  143  follows  Par.  gr.  II.  12  by   saying  that 


816  History  of  DharmaiMra  [  Ch.  XXIII 

utsarga  takes  place  in  Pausa  on  the  Rohinl  naksatra  or  on  the 
8th  of  the  dark  half,  while  Manu  ( IV.  95-96  )  says  that  after 
studying  Veda  for  four  months  and  a  half  from  upakarma,  utsarga 
should  take  place  when  the  moon  is  in  the  Pusya  naksatra 
thereafter  or  on  the  first  day  of  the  bright  half  of  Magha.  The 
Manava  gr.  I.  4.  7  says  that  Veda  study  is  stopped  4£  or  5  or  5£ 
months  after  upakarma.  These  several  periods  (  41  months,  or 
5£  months  or  6|  months )  and  the  various  dates  of  utsarga  in 
Pausa  or  Magha  were  due  to  the  fact  that  upakarma  may  take 
place  on  the  full  moon  day  of  Sravana  or  -Bhadrapada  (  or  even 
Asadha)  or  on  the  5th  of  the  bright  half  of  Sravana  or  on  Hasta 
in  Bhadrapada  or  Sravana. 

The  Asv.  gr.  III.  5. 13  extends  the  procedure  of  upakarma 
to  utsarga  and  adds  ( III.  5.  20-22 )  that  offerings  of  boiled 
rice  are  made  to  the  same  deities  instead  of  clarified 
butter,  then  they  take  a  bath  and  perform  tarpana  of  those  very 
deities  and  of  acaryas,  rsis  and  pitrs(as  in  brahmayajna  )• 
Narayana  states  that  in  utsarjana  there  is  no  eating  (of 
barley"*'  with  curds)  as  there  is  in  upakarma  nor  marjana. 
Par.  gr.  II.  12  gives  the  prooedure  of  utsarjana  as  follows :  "They 
( teacher  and  pupils )  should  go  to  the  brink  of  water  (  a  river 
&c. )  and  offer  oblations  of  water  ( i.  e.  tarpana )  to  the  gods,  to 
the  metres,  to  the  Vedas,  rsis,  the  ancient  teaohers,  the  Gandha- 
rvas,  the  other  teaohers,  the  year  with  its  divisions,  the  Pitrs, 
acaryas,  their  (  deceased )  relatives.  After  having  rapidly  recited 
the  Savitrl  four  times,  they  should  utter  loudly '  we  have  stopped 
( Vedio  study ). '  There  is  anadhyaya  in  utsarjana  for  the  same 
period  as  on  upakarma  and  they  should  then  continue  the  repeti. 
tion  ( of  the  Veda )  as  before  ".  The  Gobhila  gr.  III.  3.  15  says 
about  utsarjana  '  they  go  out  of  the  village  turning  their  faces 
to  the  east  or  north,  they  should  approach  water  that  is  deeper 
than  their  waist,  should  bathe  therein  and  should  offer  tarpana 
to  the  vedas,  rsis  and  acaryas. '  A  holiday  was  observed  on 
the  day  of  utsarjana  for  a  day  and  half  ( paksinl )  or  three 
days  after  it  ( Manu  IV.  97,  Ysj.  1. 144 ). 

1936.   erot^JTi 'P'HmtTurtk  i  wwrtHrwrpnftnwft  ^!rr*«ftefc*r 

s.  III.  5.  13-14,  20-83 ;  <iWr  xifynfi  wmrrt  <rcsg<ET«rnrerHngtq$rc- 

*  ifoj  i  <m.  ii.  II.  12. 


Ch.  XXIII  ]  Utsarjana  817 

To  give  up  Veda  study  for  several  months  altogether  was 
probably  found  undesirable.  Therefore  Manu  IV.  98,  Vas.  Dh. 
S,  13.  6-7,  Ausanasa  ( p.  515  )  and  others  prescribe  that  after 
utsarjana  the  Vedas  should  be  studied  till  the  next  upakarma 
during  the  bright  fortnights  of  the  remaining  months  and  the 
Vedangas  at  one's  will  or  in  the  dark  fortnights.  The  Gobhila 
smrti  III.  134  says  that  after  Daksinayana  (  sun's  passage  in 
the  southern  celestial  hemisphere)  for  sit  months  one  should  not 
study  the  Upanisads  andRahasyatexts.  It  appearsthat  gradually 
the  rite  of  utsarga  in  Pausa  or  Magha  came  to  be  discontinued. 
Astavakra 1W  on  Manavagrhya  I.  5. 1  deplores  that  in  his  day 
hardly  any  one  was  found  to  celebrate  utsarga  on  the  day 
speoified  by  the  sutrakara,  that  he  was  powerless  to  do  anything 
or  to  upbraid  any  one  but  that  he  would  only  describe  what  the 
sastra  prescribed.  Similarly  the  Smrtyarthasara,  after  describing 
the  procedure  of  utsarjana,  remarks  (p.  11 )  '  after  studying 
the  Veda  for  a  year  utsarjana  may  be  performed  on  the  day  of 
upakarma  or  may  not  be  so  performed  '.  Gobhila-Srarti  ( III. 
128-129,  quoted  in  Sm.  C.  I  p.  55  )  says  '  when  dvijas  perform 
every  year  upakarma  together  with  utsarjana  according  to  the 
prescribed  procedure,  that  results  in  the  growth  of  the  Vedas 
( Vedic  study  ).  Whatever  act  is  performed  even  in  sport  by 
brahraanas  whose  vedas  have  not  grown  stale,  that  act  becomes 
successful.'  Vide  San.  gr.  IV.  5. 16  to  the  same  effect.  It  is  on 
account  of  this  idea  that  in  the  sankalpa  the  expression  '  yata- 
yamatanirasena '  ( by  removing  staleness )  occurs.  In  modern 
times  utsarjana  is  performed  on  the  same  day  as  upakarma,  but 
precedes  the  latter.  These  two  together  being  generally  per- 
formed in  Sravana  either  on  the  full  moon  or  on  Sravana 
naksatra  or  on  the  5th  of  the  bright  half  of  Sravana  are 
designated  by  the  word  Sravanl. 

The  modern  utsarjana  of  Rgvedins  may  be  briefly  described 
here  :  after  Scamana,  putting  on  a  pavitra  ( a  loop  or  ring )  of 
darbhas  (on  the  finger  called  anaraika),  pranayama,  mentioning 
the  time  and  place,  a  sankalpa  (  as  set  out  above  )  is  made ;  then 
pafioagavya  is  taken  in  by  all ;  then  the  worship  of  Ganapati,  then 
preparation  of  an  altar  for  utsarjana  homa  is  made,  fire  is  invited 
with  the  verses  'jus^o  damuna'  (Rg.  V.  4.  5)  and  'ehyagna*  (Rg.  I. 


1937.    tr^r  3  eri?M»*i&  f  $?!a'rtwwgfirs»!ft  gw^  w?r  f%  |pi:  *tt4ra- 
Sfcrft  i  5n^^n7w»m*rrm^r%:  i  3TCr*rs?  on  jthtiot  I.  6.  1 ;  '...*r* 

H.  D.  103 


818  History  of  Dharmaittatra  [  Ch.  XXIII 

76.  2 ),  then  the  fire  called  balavardhana  is  established  on  the 
stnandila,  then  contemplation  of  fire  with  the  verse  'catvari  srnga' 
(  Rg.  IV.  58.  3.)  and  several  pauravdka  verses  ;  then  two  samidhs 
are  placed  over  the  fire,  then  oblations  of  clarified  butter  are 
offered  to  the' deities,  Savitrl  &c.  .(specified  in  upakarma  above) 
and  of  boiled  rice  to  20  deities,  Agni  &c.  (  vide  p.  814  above  ), 
then  the  rest  is  offered  to  Agni  Svistakrfc,  then  acamana,  prana- 
yama,  then  brahmayajna  is  performed,  then  he  should  say 
'  vrstir-asi  vrsoa  me  papmanam-rtat-satyam-upagam  '  ( Tai.  Br. 
III.  10.  9 );  then  all  should  say  '  utsrsta  vai  vedah '  ( the  study 
of  veda  has  been  stopped ) ;  then  clarified  butter  is  offered  into 
fire  by  way  of  prayaaoitta  with  the  verses  '  ayascagne  *  (  Ap.  M. 
P.  1. 5. 18 ),  *  ato  deva, '  ( $g.  I.  22. 16 ),  '  idam  visnur '  ( $g.  I. 
22. 17  );  then  offering  to  Agni,  Vayu,  Surya,  Frajapati  respec- 
tively with  the  vyahrtis  separately  and  together,  then 
offering  with  the  verses  '  anajnatam '  ( Tai.  Br.  III.  7.  11 ), 
'  purusa-sammito  '  ( Tai.  Br.  III.  7.  11 ),  '  yatJpakatrS  '  ( Rg.  X. 
2.  5  ),  '  yad  vo  devfi  '  (  Tai.  Br.  III.  7.  11  );  then  follows  sarva- 
prayascitta  with  om  and  the  vyahrtis ;  then  mar jana  ( purifica- 
tion )  with  the  verses  '  apo  asman  matarah  '  ( B,g.  X.  17.  10 ), 
'  idamapah  pravahata '  ( Rg.  I.  23.  22  ),  '  sumitra  na  apa '  ( Tai. 
S.  I.  4.  45.  2-3  ) ;  then  he  should  think  of  the  Ganges  and  other 
holy  rivers;  then  he  should  honour  Agni  with  the  four  verses 
'  Agne  tvam  no '  (  Rg.  V.  24.  1-4  )  and  offer  the  upacaras  of 
sandal-wood  paste,  flowers  &c. ;  then  he  should  take  holy  ashes 
from  the  homa  fire  with  the  mantra '  manastoke '  (  Rg.  1. 114.  8 ) 
and  apply  the  ashes  to  his  forehead,  throat,  navel,  right  and  left 
arms  and  head ;  then  pray  Agni  to  bestow  sraddha  ( faith ), 
medha  ( intelligence)  &c.  and  then  wind  up  the  utsarjana  with 
the  words  quoted  below.198* 


1938.    «w*  3W3?*r nrn^T  <«£orr  •ww*.  »?m&«frct  «fti«t  *  nw  i  wf 


CHAPTER  XXIV 

MINOR  GRHYA  AND  OTHER  RITES 

The  grhyasutras  speak  of  certain  other  rites  performed  on 
certain  fixed  days  in  the  year.  Most  of  them  have  ceased  to  be 
performed  in  modern  times,  though  vestiges  of  some  of  them 
appear  even  now.  Gautama  ( VIII.  19 )  enumerates  the  seven 
pakayajaasarhsthas  among  his  forty  sarhskaras.  Out  of  these 
seven  pakayajfias,  astaka,  parvana  and  sraddha  will  bo  dealt 
with  under  sraddha  later  on.  The  seven  haviryapas  and  the 
seven  somasarhsthas  will  be  treated  of  in  the  note  on  Srauta.  A 
few  of  the  other  rites  are  briefly  described  below. 

Parvava  sthalipaka:—' Among  the  seven  pakayajnasarhsthas 
mentioned  by  Gaut.  (VIII.  19)  is  the  parvana  sthalipaka.  When 
a  person  is  married  and  returns  to  his  house  after  marriage  he 
causes  the  newly  married  bride  to  sacrifice  a  mess  of  cooked 
food.  The  wife  husks  the  rice  grains  of  which  that  sthalipaka 
is  prepared.  She  cooks  the  mess,  sprinkles  (ijya  on  it,  takes  it 
from  the  fire.  Then  he  sacrifices  to  the  deities  of  the  Vedic 
Darsa-Purnamasa  and  then  to  Agni  Svistakrt,  With  the 
remnants  of  the  cooked  food  he  feeds  a  learned  brahmana  and 
makes  the  present  of  a  bull  to  that  brahmana.  From  that  time 
the  householder  constantly  sacrifices  on  the  days  of  the  full 
moon  and  of  the  new  moon  a  similar  mess  of  cooked  food 
sacred  to  Agni.  In  the  case  of  one  who  has  not  kindled  the 
three  Vedic  fires,  the  sthalipaka  is  meant  for  Agni  (it  is  Agneya). 
In  the  case  of  an  householder  who  keeps  the  three  Vedic  fires 
the  sthalipaka  at  Full  moon  is  Agnlsoralya  and  Aindra  or 
Mahendra  or  Aindragna  on  the  New  moon  day  ( Khadira  gr. 
II.  %.  1-3,  Asv.  Sr.  I.  3.  8-12 ).  Both  the  householder  and  his 
wife  fast  on  the  days  of  the  full  and  new  moon  or  they  eat  only 
once  in  the  morning  on  those  days  ( Ap.  Dh.  S.  II.  1. 1.  4-5, 
Asv.  gj.  1. 10.  2  ).  This  is  briefly  the  parvana  sthalipaka.  It  is 
begun  on  the  first  full  moon  day  after  marriage  and  is  conti- 
nued throughout  the  lives  of  the  husband  and  wife.  In  the 
sthsllp&kas  performed  throughout  life  on  the  full  moon  and 
new  moon  there  is  no  daksina  (  of  a  bull)."*9    Vide  for  details 

1939.   qwm  3t«t  f  wm*$sfif*m*vt  <r*s  mth  i  am.  $<  7, 17, 


820  History  of  Dharmasattra  I  Ch.  XXI V 

Asv.  gr.  I.  10  and  Ap.  gr.  7. 1-19  ( among  the  sutras  )  and  Saih- 
ekara-kaustubha  pp.  823  ff  and  Saihskaraprakasa  pp.  904-906 
among  later  digests. 

Caitrl: — According  to  Haradatta  on  Gaut.  VIII.  19  tbe 
caitrl  rite  is  the  same  as  sulagava,  known  as  TsSnabali  to  the 
students  of  tbe  Apastamba  sutra  (Ap.  gr.  19, 13  ff.)  and  this  rite 
called  Caitrl  was  performed  on  the  full  moon  day  of  tbe  month 
of  Caitra.  In  the  San.  gr.  IV.  19  it  is  said  that  this  rite  takes 
place  on  the  full  moon  day  of  Caitra  and  there  is  a  brief  des- 
cription of  it  which  is  rather  obscure  (  vide  S.  B.  E.  vol.  29, 
p.  132 ).  The  Vaik.  IV.  8  describes  it  as  follows :  On  the  full 
moon  day  of  Caitra  the  house  is  cleaned  and  decorated  ;  the 
husband  and  wife  deck  themselves  in  new  garments  ( lower  and 
upper )  and  with  flowers  etc. ;  after  two  aghSras'"0  are  made  in 
fire  and  rice  is  oooked  in  a  vessel  for  the  deities,  offerings  are 
made  of  clarified  butter,  with  the  mantras  '  grlsmo  hemanta  ' 
(Tai.  S.  V.  7.  2.  4  )  '  urnam  me  puryatam,  *  '  sriye  jatah '  (  Rg. 
IX.  94. 4  ), '  Vaisnavam  '  ( Tai.  S.  I.  2, 13.  3  )  and  having  offered 
oblations  of  boiled  rice  mixed  with  ghee  to  Madhu,1941  Madhava, 
Sukra,  Suci,  Nabhas,  Nabhasya,  Isa,  Urja.Sahas,  Sahasya.Tapas, 
Tapasya,  to  the  deities  of  Rtus,  to  herbs,  to  the  lords  of  herbs,  to 
Sri  ( goddess  of  wealth  ),  to  the  lord  of  Sri,  to  Visnu  ;  having 
worshipped  to  the  west  of  the  fire  the  goddess  Sri  and  the  god 
Sripati  whose  face  is  turned  eastwards,  he  announces  tbe 
havis  ( sacrificial  food )  and  having  served  to  the  recitation  of 
the  hymn  to  anna  (  food )  the  brahmanas  with  cooked  caitrya 
food  he  should  himself  eat  in  the  company  of  his  sapindas. 

Sitayajfta  ( sacrifice  to  ploughed  land ) : — In  the  Gobbila  gr. 
IV.  4.  27  there1918  is  a  brief  description  of  the  sacrifice  performed 
at  the  time  of  ploughing  by  one  who  kept  the  smSrta  or  aupasana 
fire :  '  on  an  auspicious  constellation  he  should  cook  a  mess  of 
sacrificial  food  and  should  offer  oblations  to  the  following 
deities,  viz.  Indra,  Maruts,  Parjanya  ( rains ),  Asani  ( thunder- 
bolt ),  Bhaga.  And  he  should  also  offer  ( clarified  butter )  to 
Slt&,  As5,  Aradft,  Anagha.'    In  Par.  gr.  II.  17  this  rite  is  des- 

1940.  For  SghSras  see  note  489  above. 

1941.  Madhu  to  Tapasya  are  the  ancient  twelve  names  of  the 
months  of  the  year  mentioned  in  Tai.  S.  I.  4.  14.  1,  Vsj.  S.  VII.  30. 

1942.  snmft  sfSTiHiiT'T:  i  g»^  *w%  wreftrpw  *mf5>4«n«rt  t"Rn»^t 
iMJrermrlV.  4. 87-29, 


Ch.  XXIV  ]  Minor  Grhya  and  other  Rites  Sii 

oribed  in  greater  detail.  But  for  want  of  space  it  is  not  set  out 
here.  The  Par.  gr.  in  II.  13  speaks  of  a  different  rite  to  be 
performed  at  the  time  of  taking  out  the  plough  and  using  it 
for  ploughing. 

Sravanl  or  tfravanakarma  and  Sarpabali : — Asv.  gr.  II.  1. 1-15, 
Par.  gr.  II.  14,  Gobhila  gr.  III.  7.  1-23,  San.  gr.IV.  15,  Bhar.  gr. 
II.  1,  Ap.  gr.  18.  5-12  and  others  describe  these  two  rites  which 
are  performed  on  the  full  moon  day  of  Sravana,  whether  the 
moon  be  in  conjunction  with  the  constellation  of  Sravana  or  not. 
Asv.  gr.  desoribes  it  as  follows :  m3  "  Having  filled  a  new  jar 
with  the  flour  of  unbroken  grains  of  barley  he  places  it  on  a 
new  sikya  ( an  arrangement  of  strings  for  holding  pots  etc. ) 
along  with  a  spoon  for  making  offerings  ( bait ).  Having  got 
ready  fried  barley  grains  he  smears'*"  half  of  them  with 
clarified  butter.  At  sunset  he  prepares  a  mess  of  cooked  food 
and  a  cake  on  one  potsherd  and  offers  oblations  (of  cooked  food) 
with  the  four  verses  *  0  Agni  1  lead  us  to  wealth  by  a  good 
path  &c.'  ( Rg.  1. 189.  1-4  )  verse  by  verse  and  offers  with  one 
band  the  cake  prepared  on  one  potsherd  with  the  mantra  '  to  the 
constant  one,  the  Earth  demon,  svaha.'  The  cake  should  have 
been  completely  submerged  in  clarified  butter  or  its  top  may 
be  visible  ;  with  the  verse  '  Agni,  do  not  hand  us  over  to  evil ' 
(Rg.I.189.5)  he  sacrifices  over  the  entire  cake  the  clarified  butter 
in  which  the  cake  had  been  submerged.  Reciting  the  verse  'may 
the  steeds  bring  bliss  to  us  in  our  invocations  *  (  Rg.  VII.  38.  7  ) 
he  sacrifices  into  the  fire  the  fried  grains  with  his  joined 
hands."*'  He  should  give  the  other  (  not  smeared  with  clarified 
butter)  fried  grains  to  his  people  (sons  &c.).  Out  of  the  jar  he  fills 
the  spoon  with  barley  flour,  goes  out  of  the  house  with  his  face 
towards  the  east,  pours  down  water  on  a  pure  spot  and  offers 
sacrifice  with  the  mantra  '  to  the  divine  ""  hosts  of  snakes, 

1043.    Vide  appendix  for  tbe  text. 

1944.  'smears  '-NSrSyana  explains  that  this  should  be  done  in  the 
day  and  what  follows  is  to  be  done  after  sunset. 

1945.  '  joined  bands  '-When  the  sacriflcer  joins  bis  hands  the 
applying  of  butter  (  upastarana  )  and  the  putting  of  butter  over  the 
havis  are  done  by  another  person. 

1946.  The  words  wt%*^»7:  fmrr  may  mean  '  the  serpents  and 
the  divine  hosts.'  In  the  6at.  Br.  (S.  B.  B.  vol.  44,  pp.  367-368)  '  Sar- 
pavidyS  and  DevajanavidyS '  are  leparate  subjeots  of  study.  But  as 
tbe  rite  is  for  propitiating  the  serpents,  it  is  better  to  take  the  words  to 
mean  'serpents  that  are  a  divine  host.' 


822  History  of  Dharmaiastra  [  Oh.  XXIV 

svaha '  and  makes  an  obeisance  to  them  with  joined  hands  in 
the  words  '  the  serpents  that  are  terrestrial,1947  that  are  aerial, 
that  are  celestial,  that  dwell  in  the  several  directions — to  them 
I  have  brought  this  bait;  to  them  I  make  ready  this  bali. 
Having  gone  round  the  bali  with  the  right  hand  turned  towards 
it,  he  sits  down  to  the  west  of  the  bali  ( and  reoites  the  mantra ) 
'  thou  art  a  serpent ;  thou  art  the  lord  of  serpents  that  creep ; 
by  food  thou  protectest  men  and  by  a  cake    the    serpents, 
by  sacrifice  the  gods,  me  who  am  in  thee  ( i.  e.  who  seek  thy 
favour  and  protection  )  may  not  the  serpents  who  also  are  in 
thee  do  any  harm ;    I  give  over  the  Dhruva  (  spoon )  to  thee.' 
Then  with  the  words  '  O  firm  one,  I  give  over  this  one,  this  one 
to  thee '  he  gives  his  people  ( son,  unmarried  daughter,  wife ) 
one  by  one.    With  the  words '  O  firm  one,   I  give  myself  over 
to  thee '  he  gives  himself  over  at  the  end.    Let  no  one  pass 
between  the  sacrificer  (  and  the  bali )  up  till  the  rite  of  giving 
in  charge  ( paridsna ). mg    '  To  the  divine  hosts  of  serpents 
svaha  '-with  these  words  let  him  offer  a  bali  in  the  evening 
and  in  the  morning  till  Pratyavarohana.    Some  count  the  days 
till  Pratyavarohana m9  ( from  Sravana  full  moon )  and  offer 
the  same  number  of  balis  on  that  very  day  ( on  which  the 
sravana  rite  takes  place )."    The  San.  gr.  IV.  15  has  a  similar 
ceremony  called  Sravanakarma ;  however  it  practically  con- 
tains nothing  beyond  rules  about  the  bali  to  serpents  and  it  is 
worthy  of  note  that  some  of  the  16  upacSras  associated  with 
honouring  a  guest  and  with  devapvja  are  employed  ( in  it  and 
in  Ap.  gr.  &c. )  for  honouring  the  serpents  viz.  offering  a  comb, 
unguents,  flowers,  thread   ( vastra ),    collyrium,  mirror.    The 
Par.  gr.  II.  14  is  more  elaborate  as  to  sarpabcdi  and  the  deities 
to  whom  the  oblations  of  cooked  food  are  offered  are  '  Visnu , 
Sravana  ( naksatra ),    the   Full    moon   day    of    Sravana    and 
the  rainy  season.'  In  Pfir.  gr.  also,  a  comb,  ointment,  collyrium, 
garlands  are  offered  to  the  serpents.    Ap.  gr.  18.  5-12,  Hir.  gr. 
II.  16  ( S.  B.  E.  vol.  30,  pp.  237-239  ),  Gobhila  gr.  III.  7. 1-23, 

1947.  "'The    serpentg  that  are  terrestrial'.    Note  srcfag  atfnft  % 

*tv»5  1 5)ii«i.tt  ^:  spf  fcwr:  «if*vt  *ra:  i  tt  y^fi  TrgtnwrJrt  ^  it  wrwafug  • 
^*K*%j  sfoft  iN-:  tftfwft  «m:  n  ft.  tf.  IV.  2.  8.  3,  srrs«R#.  16.  15,  srrsr.  *. 
13.  6-8  (  same  verses  in  all  in  almost  the  lame  words  ). 

1948.  Each  son,  daughter  and  wife  are  to  be  separately  named  and 
to  be  given  in  charge  (of  the  serpent  deity  M»y«  NBrttyaija.  Dhmva 
is  the  lord  of  serpents  (  Sudaraana  ). 

1949.  For  Pratyavarohana,  vide  below. 


Ch.  XXIV  ]  Minor  Orhya  and  other  Rites  823 

Bhar.  gr.  II.  1,  Baud.  gr.  III.  10,  Manava  gr.  II.  16  and  others 
contain  similar  elaborate  rules  about  sarpabali,  the  Hir.  gr. 
and  Ap.  gr.  requiring  that  the  flowers  used  should  be  of  the 
kiih&ulca  tree.  It  appears  that  when  the  husband  was  absent 
the  wife  was  to  offer  the  bali  during  the  four  months.  The 
Manava  gr.  II.  16. 6  adds  that  even  the  sudra  wife  of  a  brahmana 
should  silently  offer  the  bali  after  washing  her  hands.  Vide 
San.  gr.  IV.  15.  20  also  for  the  wife  doing  it  silently. 

Serpent  worship  arose  from  the  fears  entertained  about  the 
deadly  effects  of  snake- bites.  The  serpent  cult  is  very  ancient 
as  the  quotation  from  the  Tai.  S.  cited  above  shows.  Vide  also 
AtharvavedaVIII.7.23  and  XI.  9.16and24.  In  the  Atharvaveda 
(VIII.  14. 14-16)  the  well  known  names  of  some  mythical  serpents 
viz.  Taksaka,  Dhrtarastra  and  Air&vata  occur.  The  dangers 
from  snakes  must  have  intensified  in  the  rainy  season  when 
serpents  sought  shelter  in  human  habitations  owing  to  vast 
areas  being  flooded  and  in  search  of  their  prey,  viz.  mice  and 
frogs  &c.  Therefore  the  rite  of  offering  a  bali  to  serpents  was 
performed  on  the  full  moon  day  of  Sravana  and  a  bali  was 
offered  every  day  to  serpents  for  four  months  till  the  full  moon 
of  Margaslrsa  on  which  day  took  place  the  Pratyavarohana 
( re-descent )  i.  e.  discarding  the  use  of  cots  for  sleeping  on  and 
using  the  ground  for  that  purpose.  Fergusson  in  his  famous 
work  'Tree  and  Serpent  worship*  (1868)  traces  serpent  worship 
in  the  nations  of  antiquity,  such  as  in  Egypt,  Judea,  Greece  &c. 
In  the  Mahabharata  nagas  figure  very  frequently.  Vide  Adi. 
35  and  123.  71,  Udyoga  103,9-16;  Anusasana  150.  41  (where 
the  names  of  seven  nagas  that  support  the  earth  such  as  Vasuki, 
Ananta  &c.  are  specified ).  In  Anusasana  14.  55  Siva  is  said 
to  have  snakes  on  his  body  like  yajflopavita.  The  purSnas  are 
full  of  the  stories  of  nagas.  Serpent  worship  continues  to  this 
day  particularly  in  South  India,  but  now  serpents  are  worship- 
ped on  the  5th  of  the  bright  half  of  Sravana  instead  of  on  the 
full  moon  day  of  Sravana  as  in  the  times  of  the  sutras.  This 
day  is  now  called  NagapancamI  and  some  account  of  it  will  be 
given  later  on  under  vratas.  India  possesses  more  varieties 
of  serpents  tban  any  single  country  in  the  world  and  the  toll 
of  life  taken  by  snake  bites  is  very  heavy  as  compared  with 
any  other  country. 

In  certain  medieval  digests  like  the  Samskara-kaustubha 
( p.  122 )  a  rite  called  Nagabali  is  described.  It  is  performed  on 
Sinlvall  (a  day  on  which  the  moon  is  seen,  but  there  is  amav&sya 


824  History  of  Dharmaiastra  [  Ch.  XXIV 

thereafter)  or  full  moon  day  or  on  the  5th  or  on  the  9th  when 
the  moon  is  in  Aslesa  (of  which  serpents  are  the  presiding 
deity).  Its  object  is  two-fold  viz.  to  expiate  the  sin  of 
having  killed  a  snake  or  snakes  and  to  remove  the  obstacle  to 
progeny  ( supposed  to  arise  from  the  wrath  of  serpents  killed 
by  a  person ).  In  this  a  figure  of  a  serpent  is  made  of  the  flour 
of  rice  or  wheat  or  sesame  which  is  then  placed  in  a  surpa 
( winnowing  basket ),  then  it  is  worshipped  with  the  16  upacaras 
( described  above )  and  a  bali  of  payasa  (rice-milk)  is  offered 
to  it;  then  after  washing  the  hands  and  feet  and  sipping  water  a 
homa  is  performed  with  ordinary  fire  ( but  there  is  no  svis^akrt 
offering);  an  oblation  of  clarified  butter  is  offered  with  om 
and  all  the  three  vyahrtis  into  the  mouth  of  the  serpent  figure 
and  the  rest  of  the  ajya  is  sprinkled  on  its  body,  the  serpent  is 
praised  with  the  mantras  quoted  above  from  Tai.  S.  IV.  2.  8.  3 
and  certain  Purana  verses  are  repeated  and  the  figure  is  thrown 
into  the  fire ;  then  impurity  (asauca)  is  observed  by  the  saorificer 
and  his  wife  for  three  days  or  one  day;  then  eight  brahmanas 
are  invited,  they  are  supposed  to  stand  in  the  place  of  the  burnt 
effigy  and  upacaras  are  offered  to  them,  they  are  fed  and  gifts  are 
given  to  them ;  then  a  golden  image  of  a  serpent  is  put  into 
the  kalasa  (water-pot )  and  prayer  is  offered  to  it,  and  the  golden 
image  or  its  value  or  a  cow  is  gifted  to  a  brahmana. 

The  Par.  gr.  ( II.  15 )  describes  a  rite  called  Indrayajfia  on 
the  full  moon  day  of  Prosthapada  ( i.  e.  BhSdrapada ).  It  is 
briefly  as  follows :  Having  cooked  payasa  ( rice  cooked  in 
milk )  for  Indra1950  and  cakes  and  having  placed  ( four )  cakes 
round  the  fire,  and  having  offered  the  two  ajyabhagas  he  offers 
the  milk  rice  to  Indra  ;  he  offers  the  ajya  oblations  to  Indra, 
IndranI  ( Indra's  wife ),  Aja  Ekapad,  Ahirbudhnya  and  to  the 
Prosthapadas  ;  he  offers  milk-rice  to  Indra ;  after  he  has  eaten 
( a  portion  of  the  sacrificial  food  )  he  offers  a  bali  to  the  Maruts ; 
for  Sruti  says  ( Sat.  Br.  IV.  5.  2. 16 ) '  the  maruts  are  the  eaters 
of  ahuta '  ;mi  the  bali  ( to  Maruts )  is  offered  on  leaves  of  the 


1950.  «rs£  says  ' $nrjnr>itTf|nrnr  prrtfj*  srnt  5?wreri.'  wmTgc^ 
**'HW  **1#t§  >mr#H  ?TJT:  i  cm:  f^a^ern1^'.  The  f^reqjtx  is  to  be 
performed  with  the  remains  of  qivfl'- 

1151,  tThe_w}*?|<)ll'WI-10has  the  verse  gtfrffrgteg^Histft  «f§wfrftnr  ( 

1g*T:  f^lWUT  xtrfSltft  Wgrdt  §tt:  II '  ;  vide  Monu  III.  74  quoted  above.  *t$ 
is  3*5*1  and  so  Maruts  are  called  atfcTRT: .  The  srarrar  passages  are 
'  «Cfli4>  * %*rwt  *ww:  >  (IV.  5.  2. 16), ' *nnfr  «a y?i«sr«dsT»r«r  mm  ej* ^ 
V«frftw>iN«i'(IV.  3.3.  6). 


Oh.  XXIV 1         Minor  Qrhya  and  other  Bites  825 

Asvattha  tree,  because  there  is  a  Vedic  passage  ( Sat.  Br.  IV.  3. 
3.  6 ) '  the  Maruts  stayed  in  the  Asvattha  tree. '  He  offers  the 
ball  with  the  passage  *  Sukra-jyotir  *  ( Vaj.  S.  17.  80-85  )  mantra 
by  mantra  and  with  the  mantra  called  umukha  which  latter  is 
to  be  revolved  in  the  mind  only  (and  not  to  be  uttered  loudly  ). 
for  the  sruti  says  'these  are  their  names' IMB  (Sat.  Br.  IX.  3. 
1. 26 ).  He  repeats  the  mantra '  Indram  daivlr '  ( Vaj.  S.  17.  86  ) ; 
then  follows  the  feeding  of  a  brahmana. 

The  Kausika  sutra  ( 140  )  describes  the  prooedure  of  a 
festival  in  honour  of  Indra  for  kings.  It  is  begun  on  the 
eighth  day  in  the  bright  half  of  Bhadrapada  or  Asvina  in 
which  a  banner  is  raised  on  Sravana  naksatra.  Yaj.  I.  147 
declares  a  holiday  for  one  day  on  the  day  on  which  the  banner  in 
honour  of  Indra  is  raised  and  when  it  is  taken  down.  AparSrka 
( p.  190 )  quotes  Garga  to  the  effect  that  the  banner  is  raised  by 
the  king  on  the  12th  of  the  bright  half  of  Bhadrapada  when  the 
moon  is  in  conjunction  either  with  Uttarasadha,  Sravana  or 
Dhanis^ha  and  adds  that  it  is  taken  down  on  the  Bharanl 
naksatra  after  the  full  moon  day  of  Bhadrapada.  The  Krtya- 
ratnakara  ( pp.  292-93 )  adds  that  during  the  days  of  the  festival 
worship  is  offered  to  figures  of  Indra  and  his  wife  Saol  and  son 
Jayanta  made  from  pieces  of  sugarcane  stalks  and  that  it  is  not 
raised  on  Saturday  or  Tuesday  or  in  periods  of  impurity  due  to 
birth  or  mourning  or  in  portents  like  an  earth-quake.  From 
Adiparva  63.    1-29    it  appears1"2    that  the    festival  ( oalled 


1952.  In  V*j.  S.  17.  80-85  there  are  names  of  Maruts.  They  are 
said  (in  17.  86  )  to  be  the  divine  hosts  that  follow  Indra.  The  t$mv  ( IX  • 
3.  1.  26)  says  gsvrftfifer  ftnrnrrrcto  HfTsvrftar  sTrrfawt^ft  *mv#' 
^rdimft.     All  the  commentators  of  Psr.  gr.  say  that  fasfW  is  the   mantra 

'TO*?  tfrw  «tto»t  gft*r  mfrcrtanftrsm  ■*  f¥5rr«  s*t?r " '  which  is  V«j. 
S.  39.  7.  But  Oldenberg  (in  SBE  vol.  29.  p.  332)  says  in  a  note  that  the 
first  part  of  Vsj.  S.  XVII.  86  is  oalled  « Vimukha '. 

1953.  *rf%  *«f  fariT  WW  qrqr  irrJrfjT:  i  feirfPTSilrc^r  tItbtti  sjfiJTiiSj" 
«ftn  it  irerr:  *iw?  J3rr5  ^ajfr  iftiiftwcfr  i  rt%  a^Tnmr  »ref  sfawft  srcrr  ii  ?rat 

miff*  *mrrfa  *r&:  fSrfirircnnl:  i  jt^5t«  fift«R*  trsirm  fa  **Gkt  ii h«wi- 

»$nrfr  <*t*  tarafa  «$«?r:  n  mfcr  infKri  **fh  jflrrr  HWTOTST:  I  am%T* 
63. 17-19,  21-22.  rfhEWg  notioes  in  the  last  verse  another  reading  ^<fo 
WTtnrs,  while  the  or.  ed.  of  the  «nrr*rcEr  prefers  gwv<ift«t  WfTt 
(chap.  57.21). 

B.  D.  104 


826  History  of  DharmaiUstra  [  Ch.  XXIV 

Indramaha )  was  started  by  Uparioara  Vasu.  It  is  stated  there- 
in that  when  that  king  was  prevailed  upon  by  Indra  to  desist 
from  being  a  hermit  in  a  forest  and  to  rule  over  the  country 
called  Cedi,  Indra  gave  him  a  bamboo  staff  as  an  affectionate 
gift  and  in  honour  of  Indra  the  king  planted  it  in  the  earth  and 
since  that  time  when  the  year  ended  a  bamboo  staff  was  raised 
by  kings  ( and  also  other  humbler  persons )  and  next  day  it  was 
decked  with  baskets  full  of  fragrant  substances  and  ornaments, 
and  garlands  were  suspended  from  it.  It  is  possible  that  the 
raising  of  a  bamboo  staff  on  the  first  day  of  Caitra  every  year 
in  the  Deooan  and  other  places  is  reminiscent  of  this  ancient 
festival  in  honour  of  Indra.  The  Brhatsamhita  (chap.  43)  describes 
the  origin  of  the  Indramaha  festival  and  devotes  over  sixty 
verses  to  the  elucidation  of  the  method  of  celebrating  it.  Visnu 
gave  to  Indra  a  flag-staff  to  frighten  asuras ;  in  verse  8 
it  refers  to  Uparicara  Vasu  as  the  originator  of  the  Indra 
festival,  states  on  what  auspioious  conjunctions  a  carpenter 
and  an  astrologer  should  go  to  a  forest  and  gives  directions 
as  to  the  tree  to  be  selected  (  Arjuna  tree  being  the  best ) ; 
then  the  tree  is  to  be  felled  the  next  day  and  brought  to  the 
capital  by  the  king  on  the  eighth  of  the  bright  half  of  Bhradra- 
pada  with  a  retinue  of  citizens,  ministers  and  brahmanas  ;  the 
oity  should  be  deoorated  with  fine  patakas  (  flags )  and  toranas 
( festival  arches ) ;  on  the  11th  there  was  to  be  a  vigil,  the 
trunk  of  the  tree  should  be  pared  and  chiselled  and  it  should 
be  plaoed  on  a  yantra  ( a  meohanioal  oontrivance  to  raise  it  up ), 
homa  is  to  be  offered ;  then  it  is  to  be  raised  up  erect  on  the 
12th  of  the  bright  half  of  Bhadrapada  when  the  moon  is  in 
Sravana  naksatra  or  even  without  that  being  so ;  five  or  seven 
wooden  figures  ( called  sakrakumSrls )  are  also  to  be  placed 
near  it  ( to  enhanoe  the  charm  of  the  staff )  and  two  smaller 
staffs  (one  |  and  the  other  $  of  the  length  of  the  principal 
staff)  are  also  to  be  raised  called  Nanda  and  Upananda; 
another  staff  also  is  to  be  raised  as  Indra's  mother;  the 
staff  was  to  be  decked  with  several  ornaments,  baskets 
were  to  be  hung  round  the  staff,  each  one  above  the  other 
and  smaller  in  size,  on  the  4th  day  (from  12th  tithi) 
verses  in  praise  are  to  be  recited  and  on  the  5th  day  ( from 
the  12th  i.  e.  on  1st  of  the  dark  half )  the  staff  is  to  be  bidden 
farewell  to. 

Aivayuji :— Gaut.  VIII.  19  mentions  AsvayujI  among  the 
■even  Pakayajlas  as  included  in  his  40  samskaras. 


Oh.  XXIV  ]        Minor  Grhya  and  other  Bites  827 

The  Asv.  gr.  II.  2.^-3  describes"**  the  rite  as  follows :  *  on 
the  full  moon  day  of  Asvayuja  ( i.  e.  Asvina )  the  AsvayujI  rite 
( is  performed ).  Having  adorned  the  house,  having  bathed  and 
put  on  clean  (  white )  garments,  they  should  take  out  a  mess  of 
oooked  food  for  Pasupati  and  should  offer  it  with  the  formula 
'  to  Pasupati,  to  Siva,  to  Samkara,  to  Prsataka,  Bvaha.'  He 
should  saorifice  with  his  joined  hands  a  mixture  of  milk  and 
clarified  butter  with  the  formula  '  may  what  is  deficient  in  me 
be  made  complete  ( or  full ) ;  may  what  is  complete  not  deterio- 
rate in  me.    To  Prsataka,  svaha.' 

The  San.  gr.  ( IV.  16 )  requires  that  in  this  rite  oblations  of 
clarified  butter  should  be  offered  to  Asvins,  to  the  two  stars  of 
Asvayuj  naksatra,  to  the  full  moon  of  Asvina;  to  Sarad 
(  autumn )  and  to  Pasupati  and  the  mixture  of  milk  and  ajya  is 
offered  with  the  hymn  Rg.  VI.  28  (  a  gavo  agman )  and  that  on 
that  night  the  oalves  are  allowed  to  join  their  mothers. 
Par.  gr.  II.  16  calls  this  rite  Prsatakah,  but  it  prescribes  the 
cooking  of  payasa  (  milk-rice )  for  Indra  and  offerings  of  that 
mixture  with  curds,  honey  and  ghee  are  made  to  Indra,  IndranI, 
the  Asvins,  to  the  full  moon  of  Asvina  and  Sarad  ( autumn  ). 
The  Gobhila  gr.  III.  8.  1  also  calls  this  rite  Prsataka  and  it 
adds  the  tying  to  the  arms  &c.  of  amulets  made  of  lac  together 
with  all  sorts  of  herbs  for  the  sake  of  prosperity.  Vide  also 
Khadira  gr.  III.  3. 1-5,  Vaik.  IV.  9  for  this  rite. 

In  most  of  the  grhyasutras  another  rite  called  Agrayana  is 
described  immediately  after  AsvayujI.  Haradatta  on  Gaut. 
VIII.  19  explains  that  in  the  AsvayujI  rite  mentioned  by  Gaut. 
both  the  AsvayujI  described  above  from  Asv.  gr.  and  Agrayana 
are  included.  Agrayana  is  also  called  '  Navayajna '  in  Gobhila- 
smrti  ( in  verse  III.  103  )  and  Navasasyestf  in  Manu  IV.  27. 

1954.  arren^rmma^'*?  ■  f*t>?r'TOa%?7  ^rrwr  sn%*rcm:  f&nfo 
wcsftaw?  f^w*r  3f g:  <rg<npf  f?wr  sr^tnr  sttrtsrut  **r%f&  i  jPTRrewarrfi- 
ht  sgyrWEi  3tf  &  i*rt  ^  ft  «<*h«<H  siuwrr  *n|ft  i  «w.  s-  II.  2. 1-3. 
NsrSyana  explains  that  'they'  mean  the  saorifioer  and  hia  sons  and  other 
male  descendants  (  who  touch  him  ).  The  word  'ni-rttpya'  means  that  on 
the  mess  of  cooked  food,  the  two  operations  of  nirvSpa  (taking  out  a  por- 
tion from  the  whole  with  the  mantra  qgrnnf  rn  ^i  finfmffi)  and  proksana 
are  to  be  performed  and  that  the  rest  of  the  mess  is  to  be  eaten  by  the 
saorifioer  and  his  family,  gnaw  means  '  milk  mixed  with  clarified 
butter '.  This  is  taken  out  with  the  truva  ladle.  There  is  an  offering  to 
Svisfakrt  Agni  of  the  mess  and  of  pifStaka.  quQViB  HI.  3.  3  says 
mm^wfaqi-xi  Hqrww*;  ride  also  «hf$rcreqft  (in  verse)  III.  106. 


828  Sxstory  of  Dharmasastra  [  Oh.  XXIV 

Agrayana  isti  is  prescribed  in  the  Asv.  srauta  sutra  II. 
9  and  other  srauta  sutras  for  those  who  have  consecrated 
the  three  vedio  fires  (  i  e.  ahitSgnis ).  According  to  Narfi- 
yana  an  ahitSgni  is  to  perform  this  agrayana  saorifice  of 
fresh  corn  acoording  to  the  srauta  sutra,  but  in  case  of 
difficulties  he  may  do  so  in  accordance  with  Asv.  gr.  II. 
2.  I  in  the  Treta  fires  and  that  one  who  has  not  conse- 
crated the  three  fires  may  offer  the  sacrifice  in  the  iaia 
(  i  e.  aupasana  )  fire.  This  agrayana  rite  is  required  even 
by  the  srauta  sutra  as  to  crops  of  rice,  barley  and  syamaka  m* 
only  and  no  one  was  to  make  use  of  fresh  corn  of  these 
three  kinds  without  offering  this  sacrifice,  but  there  was  no 
restriction  as  to  the  use  of  other  kinds  of  corn  or  as  to  vege- 
tables &c.  The  word  Agrayana  is  explained  as  mt  '  that  rite 
in  which  fresh  fruits  are  first  offered  to  gods '  or  '  that  rite  in 
which  fresh  corn  is  first  offered  or  eaten '.  The  deities  of  the 
srauta  Agrayana  are  three,  viz.  IndrSgnl  (or  Agnlndrau), 
Visvedevas,  DySvaprthivI  (heaven  and  earth),  but  in  the 
grhya  Agrayana,  Agni  Svistakrt  is  added  as  the  fourth  ( San. 
gr.  III.  8. 1,  Ap.  gr.  19.  7 ).  Asv.  gr.  ( II.  2.  4-5  )  gives  a  very 
brief  description  'united  ,MT  with  the  seasons,  united  with  the 
manners,  united  with  Indra  and  Agni,  svahS;  united. ..with 
Visvedevas,  Bvaha;  united. ..with  Heaven  and  earth,  svaha'- 
with  these  formulas  a  mess  of  cooked  food  is  offered  at  the 
Agrayana  by  one  who  has  set  up  the  srauta  fires;  also  by  one 
who  has  not  set  up  the  srauta  fires,  (the  same  offerings  are 
made )  in  the  domestio  ( grhya )  fire.    Ap.  gr.  19.  (  6-7 )  also  is 

1955.  an*?.  «TT.  H.  9. 1  expressly  says  '  snuror  JfgVimi<hqa.l*UH  ' 
and  gprcnr  on  <rrw>*gwr  quotes  -miu-Hilg^K  'Hq^if&hKWT:  wwnii 
rfte*ir  *r*rt  i  TrWHrrerreg&qn-^fiqm  ?W> » '.    The  hm^u  II.  3.  9 

has  mffiglimuNl  ^1«W^lv/l<JI<t  I. 

1956.  gqgffl  on  ww.  ^.  19.  6  says  'tasff&nmf  sres*4  ja.i»MN<«flift 
«J«W»I  5W  *nrvi  swuwi  M^iUHSJUwmi^H^iflfl  I > i  stara  on  the  same 
says*®****™*.. 

1957.  *T5gjinjft:  fT^«rrf»fc    «agjR^ittf»^t  wi*T  i  W^^i  •«  *ns;- 

sroiffcarrirtft  sjrarcft  i  &pw.  s-  II.  2. 4-5  ;  OTTftnrtfmprop*  i  «r«rrsTf  wreft- 

wjhr«ri^t  «l<^^«l  igquim^U  srflnfor.  I  WW.  H-  19.  6-7.  The  nm  is 
mfrywffi  1T(rt  m  fi>4  nrrcr  (  WW-  W.  TC.  II.  18. 1 ).  Sudardana  notes  that 
gome  held  that  unoooked  grains  of  fresh  rice  were  to  be  swallowed 
while  others  held  that  one  was  to  partake  of  a  portion  of  the  boiled  rioe 
cooked  for  sacrificing. 


Oh.  XXIV  ]         Minor  Ofhya  and  other  Rites 

concise  '(Now  follows  the  description  of)  -5.gr  ayana  for  one 
who  has  not  set  up  the  srauta  fires.  Having  prepared  a  mess 
of  cooked  food  with  fresh  corn,  he  offers  oblations  to  the  deities 
of  the  ( Srauta)  Agrayana  with  Svis^akrt  ( Agni )  as  the  fourth, 
he  fills  his  mouth  with  grains  of  rice,  swallows  them,  takes 
aoamana  and  having  rolled  up  a  lump  of  rice  ( from  the  mess  of 
cooked  rioe)  he  throws  it  up  on  to  the  top  of  the  dwelling  with 
the  next  yajus  ( Ap.  M.  P.  II.  18. 1 ).' 

This  rite  is  also  desoribed  in  Sail.  gr.  III.  8,  Par.  gr.  III.  1, 
Gobhila  gr.  IIL  8.  9-24,  Kh&dira  gr.  III.  3. 6-15,  Vaik.  IV.  2, 
MSnava  gr.  II.  3.  9-14  &c. 

There  is  one  peculiarity  in  Vaik,  viz.  that  it  connects  the 
Pitrs  also  with  this  rite.  According  to  Manava  gr.  the  Agra- 
yana  is  performed  on  a  parva  day  in  Vasanta  ( spring )  with 
fresh  barley  that  is  (then)  harvested  and  with  rice  in  sarad 
( autumn ). 

Vaik.  VI.  19  prescribes  the  prayasoitta  of  padakrcchra  or 
a  fast  for  using  first  fruits  without  performing  Agrayana  rite. 

In  modern  times  some  vestige  of  this  Navayajfla  ( sacrifice 
of  first  fruits )  still  remains.  The  full  moon  day  of  Asvina  is 
still  called  in  the  Deccan  'navyacl  paurnima'  and  a  few  ears 
of  growing  crops  are  picked  up,  are  woven  with  flowers  and 
tastefully  arranged  and  the  whole  is  suspended  from  the 
entrance  door  or  its  lintel. 

Agrahayatfi : — This  is  one  of  the  seven  pakayajfias  men- 
tioned by  Gautama  ( VIII.  19 )  among  his  forty  samskaras. 

The  full  moon  day  of  Marga&rsa  is  called  AgrahSyanI; 
the  rite  m8  performed  on  that  day  is  also  called  by  the  same 
name  on  acoount  of  association  with  it.  Pratyavarohana  is  a  rite 
performed  to  signalise  the  giving  up  of  the  use  of  cots  and  high 
couches,  recommended  from  the  full  moon  of  Sravana  for  fear 
of  snakes  ( as  in  San.  gr.  IV.  15.  22 ).  Some  describe  two  rites 
separately,  one  on  the  full  moon  day  of  Margaslrsa  and  another 
called  Pratyavarohana  on  the  first  night  of  Hemanta  (vide 
Ap.  gr.  19. 3-5  and  8-12 ).  There  is  some  divergence  as  to  the  time 
and  the  exact  procedure  of  this  rite.  Some  (like.  Asv.  gr.  II.  3. 1-2) 
hold  that  it  may  be  performed  on  the  14th  day  of  the  bright 

1958.  tmnwfl  wr^frft  upfaitft  a^rt  tt  fifevr  wft'  wntnnjnwroft- 
*S«qir  i  mmnfrgufl'ft  «n  w*tt  tpiS'p*  i  h\<hw  on  f^r-  ^.  II.  17. 1.  Vide 
Tilak'g 'Orion*  (1893)  pp.  73-90  for  a  learned  and  penetrating  dis- 
course on  the  word  •  AgrahEyanl. 


830  History  of  Dharmaiastra  [  Ch.  XXIV 

half  or  the  full  moon  day  of  M&rgaslrsa.  Others  restrict  it 
to  the  full  moon  day.  Very  elaborate  descriptions  are  given  in 
Par.  gr.  III.  2,  Gobbila  gr.  III.  9. 1-23.  As  this  rite  has  entirely 
gone  out  of  vogue  a  brief  description  from  the  Siv.  gr.  alone  is 
appended1'"  here.  "  Having  again  ( after  Asvayujl )  renovated 
the  house  with  plaster  ( of  paint  or  cow-dung )  and  by  levelling 
( the  floor ),  they  should  offer  after  sunset  oblations  of  payasa 
(milk-rice)  with  the  mantras  'strike  aside,"'0  O  white  one, 
with  thy  foot,  with  the  front  and  baok  portions  of  the  foot  these 
seven  women  (  daughters )  of  Varuna  and  all  ( females )  that 
belong  to  the  tribes  of  the  king  (  of  serpents ).  Inside  the  house 
of  the  white  one  the  serpent  did  not  kill  any  thing,  adoration 
to  the  white  one,  the  son  of  VidSrva,  svaha. '  Here  no  oblation 
is  offered  to  ( Agni )  Svistakrt.  While  gazing  fixedly  at  the  fire 
he  repeats  in  a  low  voice  '  may  there  be  no  harm  to  us  from 
the  progeny1"1  of  Prajapati. '  He  should  think  in  his  mind  of 
Hemanta  ( winter )  saying  '  be  auspicious  and  well-disposed 
towards  us. '  To  the  west  of  the  fire  a  well-spread  layer  of  grass 
should  be  prepared ;  he  should  sit  down  on  it  and  having  recited 
in  a  low  voioe  '  Be  blissful,  O  Earth '  ( ftg.  L  22.  15  )  he  should 
lie  down  on  that  layer  with  his  people  ( sons  &c. )  with  the 
head  towards  the  east  and  face  turned  towards  the  north.  The 
others  may  lie  down  according  as  space  permits  or  each  should 
,lie  down  one  after  another,  the  elder  one  before  the  one  next  to 
him  in  years.  Those  ( of  the  sacrificer's  sons  &o. )  who  know 
the  mantras  should  murmur  them  (Pvg.  I.  22. 15  and  the  mantras 
referred  to  in  sutra  12  below ).  Getting  up  from  the  layer  they 
should  three  times  recite  the  mantra  '  from  that  place  may  the 
gods  proteot  us  '  ( Rg.  I.  22. 16 ) ;  the  same  verse  ( they  should 
repeat )  a  fourth  time  turning  their  faces  to  the  south,  to  the 
west  and  the  north.1968    Having  gathered  together  they  should 

1959.  Vide  appendix  for  text. 

1960.  The  two  mantras  am  "Iff  tf^l  srti  and  «r  $  %ffiWf<>  occur  in 
amr.  H.  «n.  II.  17.  26-27,  PaT.  gr.  II.  U  ( in  SravanS-karma  ),  Sin.  gr.  IV. 
18.  1,  MSnavagr.  II.  7. 1  (in  all  with  variations  ). 

1961.  Serpent!  are  said  to  be  the  progeny  of  Kadyapa,  a  PrajSpati ; 
vide  fftrrtrf  11.  18-19  where  Kasyapa  is  stated  to  be  one  of  the  Prajs- 
patis  and  idiparva  16,  where  it  is  said  that  from  Kadrfl  one  of  the  wives 
of  Kasyapa  the  makes  were  born. 

1962.  $g.  I.  22. 16  is  to  be  repeated  thrice  while  facing  the  east 
and  then  each  plda  of  that  verse  is  to  be  repeated  while  the  face  ii 
turned  to  the  south,  the  west  and  the  north  (the  verse  has  only  three 
pldas,  being  in  the  Gxyatrl  metre). 


Oh.  XXIV  ]        Minor  Orhya  and  other  Rites  831 

repeat  in  a  low  tone  the  mantras  sacred  to  the  sun  and  the 
SvaBtyayana1"3  mantras,  cook  food  and  feed  the  brahmanas  and 
make  the  latter  pronounce  auspioious  words. "  In  the  Pali  work 
called  Anguttara-nikaya  there  is  a  section  called  Paccoro- 
hanivagga  in  which  the  Pratyavarohana  observed  by  brahmanas 
is  described.  Vide  Anguttara  vol.  V.  (  ed.  by  Hardy )  p.  233 
OXIX  and  Z.  D.  M.  G.  vol.  52  pp.  149-151. 

AgrahayanI  has  been  described  also  in  Khadira  gr.  III.  3. 
1-26,  Gobhila  gr.  III.  9,  Manava  gr.  II.  7. 1-5,  Bhar.  gr.  II.  2, 
Ap.  gr.  19.  3-5,  Kanaka  gr.  60. 1  ff„  Kausika  sutra  24.  24-36 
Hir.  gr.  II.  17.  1  (  where  Matrdatta  says  that  AgrahayanI  is 
also  styled  Pratyavarohana ).  Baud.  gr.  II.  10  speaks  of  a  rite 
called  Pratyavarohana  to  be  performed  at  the  beginning  of  each 
of  the  six  rtus  ( seasons )  and  the  intercalary  month  ( if  any ). 
This  is  a  different  rite. 

£ulagava  or  Iianabali : — This  was  originally  an  offering  of 
the  flesh  of  an  ox  to  Siva.  There  was  some  difference  of  opinion 
as  to  the  time.  Asv.  gr.  IV.  9.  2  states  that  it  was  to  be  perform- 
ed in  Sarad  ( autumn )  or  in  Vasanta  (spring)  under  the  constel- 
lation of  Ardra.  The  Baud.  gr.  II.  7. 1-3  Bays  that  every  year 
it  was  to  be  performed  on  the  full  moon  day  of  Margaslrsa  or 
on  the  Ardra  naksatra1"*  in  that  month  or  whenever  cattle 
suffer  from  some  pest  or  disease.  The  Kathaka  gr.  (52.  2-3) 
declares  that  the  Sulagava  may  be  performed  from  various 
desires  in  sarad  or  vasanta  and  that  according  to  some  acaryas 
there  is  no  restriction  as  to  season.  The  Bhar.  gr.  IL  8  and  Hir. 
gr.  IL  8.  2  say  that  it  may  be  performed  in  the  bright  half  of  a 
month  and  on  an  auspioious  naksatra. 

Various  explanations  are  given  why  this  rite  was  called 
Salagava.    Narayana""  says  Sula  here  means  one  who  has  a 

1963.  According  to  NsrSyana  ?g.  X.  158.,  Eg.  I.  50. 1-9, 1.  115.  1, 
and  X.  37.  1  are  called  Saur ya  verges  ;  while  wW*WTft  »*•  tno  ve™ •■ 
that  contain  the  word  iveuli  or  a  benediction,  viz.  Bg.  I.  89.  1,  V.  51. 11, 
X.  63. 1.  NsrSyana  follows  Asv.  6r.  Sutra  VI.  6. 18  as  to  Saurya  hymns  ; 
but  it  is  doubtful  whether  he  is  right  as  to  the  svastyayana  verses. 
Aocording  to  the  Bjhad-devaW  VIII.  77,  $g.  X.  178  is  a  svastyayana 
hymn. 

1964.  Budra  is  the  presiding  deity  of  Ardra".    Vide  note  563  above. 

1965.  ^jjftwpftfil  qj5»  sflrfsm'^'ftj^  l  flljfiwlt  •  tf$fc  «4HJ  «fta- 
B»rr  wit  w  qjarc*:  i  tkptot  on  an**.  v.  IV.  9.  1 ;  q$T%vl  «rh  qjsrw* 

BlfrnwinftSl'  lf%i  •  HTB^t  on  same. 


832  History  of  Dharmaiastra  [  Cb.  XXIV 

spit  ( or  pointed  rod )  i.  e.  Siva  who  is  called  Sfllin  and  that  this 
sacrifice  is  offered  to  Rudra  Sulin  with  the  ox  as  a  sacrificial 
animal.  Haradatta  explains  that  here  the  ox  is  marked  with 
the  rod  ( of  Siva ). 

This  rite  is  most  elaborately  described  in  Asv:  gr.  IV.  9, 
Baud.  gr.  II.  7,  Hir.  gr.  II.  8-9,  Bhar.  gr.  II,  8-10,  Par.  gr.  III.  8. 
It  appears  that  even  in  the  times  of  the  grhya  sutras  there  were 
many  who  did  not  like  the  rite  of  ox-flesh.  The  Baud.  gr.  (II.  7. 
26-27)  says,,M  that  if  a  person  cannot  seoure  an  ox  he  may 
sacrifice  with  a  goat  or  ram  or  he  may  cook  a  mess  of  cooked 
food  for  Isana  and  with  that  he  does  everything  that  is  to  be  done 
by  means  of  an  ox.  The  commentator  Devapala  on  Kathaka im 
gr.  52. 1  says  that  only  a  goat  is  offered  and  the  bull  is  let  off  as 
the  people  are  opposed  to  the  idea  of  the  sacrifice  of  an  ox. 

As  this  rite  has  totally  gone  out  of  practice  only  a  brief 
description  of  it  from  the  Mfinava  grhya1"8  (  which  is  the 
briefest  of  all  on  this  rite  )  is  given  here.  '  Sfllagava  is  to  be 
performed  in  Sarad  for  ( propitiating )  Budra.  In  the  north-east 
of  the  village  and  not  near  it  ( it  is  to  be  performed )  at  night 
and  there  is  to  be  a  sacrificial  post,  not  chiselled  (  into  an 
octagonal  Bhape  as  in  other  sacrifices ),  in  the  midst  of  oxen. 
Before  the  ( final  offering )  to  Agni  Svistakrt  (i.  e.  after  perform- 
ing the  usual  homa  with  boiled  rice  up  to  this  point )  he  should 
fill  eight  vessels  made  of  leaves  with  blood  and  offer  them  in 
the  principal  quarters  and  the  intermediate  quarters  with  the 
eight  anuvakas  ( Tai.  S.  IV.  5. 1  ff.  and  Vaj.  S.  16th  adhyaya ) 
beginning  with  '  adoration  to  thee,  O  Budra,  who  are  Manyu 
( wrath ). '  He  should  not  bring  the  uncooked  offerings  into  the 
village.  He  should  bury  into  the  ground  the  rest  (  of  the  animal 
offered)  and  its  skin  also.  Some  ScSryas  say  that  in  the 
pakayajlas  in  which  animals  are  sacrificed  there  is  no  saori- 
fioial  post. ' 

1866.  am  vfii  »rt  *  aw*  Jtorwaf  nrvs^i  ■  fanmr  weJtari?  tt  •rnrfJl 
awifrnwS  qrftffr  *n*r  wp?*  i  «&■  s.  II-  7.  26-2 7. 

1967.  aw^T*rrhnmnf  *r  uimv  irr  t  «fh  g^vnrf  q*  atorftrnn^  i 
^JTRJ  on  jfiOTHUr  62. 1. 

1968.  Kt%i  srtf^  jsubt*:  •  sns^Nvt  n^i$  ni«^i«*i$i  fitter  »rft  wfts- 

RrtwrAf%fwrf%B  «*mr^i  una*  irrnirrafa i  $rt  *?rr  faw*rft  *»$ i  x%- 
"niwi  itwnjrrflunj:  n  wprew  II.  5. 1-6. 


Oh.  XXIV  ]         Minor  Grhya  and  other  Rites  833 

Vastu-pratiQtha :— ( construction  and  occupation  of  a  new 
house ). 

The  Asv.  gr.  II.  7-9,  ah.  gr.  III.  2-4,  Par.  gr.  III.  i, 
Ap.  gr.  17. 1-13,  Khadira  gr.  IV.  2.  6-22  and  other  grhya  works 
deal  with  the  matter  of  building  a  new  house.  Asv.  gr.  ( II.  7  ) 
says  that  one  who  intends  to  build  a  house  should  first 
examine  the  ground,  which  must  be  non-salinous,  which  should 
have  herbs  and  trees,  much  kusa  and  vlrana  grass  growing  on 
it;  that  one  should  dig  out  thorny  plants  and  plants  having 
milky  juice  with  their  roots  and  remove  them  and  also  certain 
other  plants  like  apamarga,  tilvaka,  etc.  He  should  select  a 
spot  whero  the  waters  coming  together  from  all  sides  to  the 
centre  of  it  flow  round  the  resting  place  having  the  latter  on 
their  right  side  and  then  are  discharged  off  to  the  east  without 
noise.  Such  a  spot  possesses  all  auspicious  qualities.  He  should 
(  Asv.  gr.  II.  8 )  also  dig  a  pit  knee-deep  in  the  ground  to  be 
examined  and  then  fill  the  pit  again  with  the  earth  taken  out. 
If  the  earth  taken  out  fills  the  entire  pit  and  some  earth  remains, 
then  the  plot  is  excellent  for  building  a  house  on ;  if  all  the 
earth  dug  out  just  fills  the  pit,  it  is  of  middle  quality  ;  if  the 
earth  is  not  enough  to  fill  the  pit  the  plot  is  to  be  rejected. 
Another  method  is  to  fill  the  pit  with  water  and  leave  it  there 
through  the  night.  If  in  the  morning  there  is  water  in  the  pit 
the  ground  is  excellent ;  if  it  is  moist  only,  the  ground  is  of 
middle  quality ;  if  it  is  found  dry  in  the  morning  the  plot  is  to 
be  rejeoted.  The  three  dvijatis  should  respectively  select  white, 
red  and  yellow  ground  as  a  site  for  their  house.  The  plot  should 
be  square  or  reotangular  and  the  owner  should  draw  a  thousand 
furrows  on  it.  '  With  a  saml  or  udumbara  branch  be  sprinkles 
the  ground  with  water,  going  thrice  round  it  with  his  right  hand 
towards  it  and  recites  the  Santatlya  hymn. '""  He  does  this 
thrice  pouring  out  water  without  interruption  with  the  three 
verses  '  apo  hi  stfia '  (  Rg.  X.  9. 1-3 ).  Under  the  divisions  of 
the  bamboo  which  rests  on  the  chief  posts  he  should  have  the 
single  rooms  constructed.  Into  the  pits  in  which  the  posts  are 
to  stand  he  should  have  an  avaka  and  the  water  plant  called 
slpals  put  down.  Having  put  the  plant  into  the  pit  in  which 
the  middle  post  is  to  stand  he  should  spread  on  it  east-ward 
pointed  and  north-ward  pointed  kusa  grass  and  should  sprinkle 

1969.  This  is  Kg.  VII.  35. 1-15  in  which  all  verses  (  except  14  and 
15)  commence  with  the  word  •dam*  and  also  have  the  same  word 
several  times. 

H.  1).  105 


SU  History  of  Dbarmaiastra  [  Ch-  XXIV 

on  the  kusas  water  into  which  rioe  and  barley  have  been  thrown 
with  the  words  '  to  the  steady  one,  the  earth  demon,  svaha.' 
He  should  when  the  middle  post  is  being  erected  repeat  over  it 
the  two  verses  '  stand  here  &c.'  and  '  to  thee  the  young  child 
may  come  &o.'  Over  the  bamboo  staff  when  it  is  placed  on  the 
middle  post  he  recites  the  hemistich '  rightly  asoend  the  post 
&c*  On  four  stones  on  which  durva  grass  has  been  spread 
he  should  establish  the  water  barrel  with  the  words '  arise  on 
the  earth '  or  with  the  verse  '  the  arangara  sounds  &c.'  He  then 
Bhould  pour  water  into  it  with  the  verse  '  hither  may  king 
Varuna  come  &c.'  He  then  appeases  it  as  follows :  he  puts 
gold  into  water  in  which  rice  and  barley  have  been  put  and 
with  that  water  he  sprinkles  it  three  times,  going  round  it 
with  bis  right  turned  towards  it  with  the  Santatlya  hymn. 
This  he  does  three  times  pouring  water  without  interruption 
with  the  three  verses  '  apo  hi  s^ha '  (Rg.  X.  9. 1-3).  In  the  middle 
of  the  house  he  should  cook  a  mess  of  food,  sacrifice  from  it 
with  the  four  verses  '  VSstospate  prati  *  (  Jig.  VII.  54,  1-3  and 
VII.  55. 1 )  verse  by  verse, ,m  should  oook  food  which  should 
be  given  to  the  brahmanas  to  eat,  whom  he  should  cause  to  say 
'  lucky  is  the  ground.' 

The  Matsyapurana  ( ohap.  252-257  )  deals  at  length  with 
Vastusastra,  the  construction  of  a  house  of  various  dimensions, 
its  posts,  the  timber  to  be  employed,  the  rites  to  be  performed 
when  laying  the  foundation  and  at  later  stages,  the  rite  for 
Vastusanti  ( propitiatory  rite  for  averting  evil ). 

The  Matsyapurana1*71  (256.  10-11)  states  that  a  vastu- 
yajfia  has  to  be  performed  five  times  in  relation  to  a  house,  viz. 
when  laying  down  the  foundation  ( lit.  using  the  measuring 
line),  when  fixing  the  first  post,  when  raising  the  first  door 
frame,  when  entering  the  house  (grhapravesa)  and  when  vastu- 
santi is  to  be  performed  (for  averting  evil  or  on  seeing  portents). 
It  briefly  describes  Vastuyajfia  as  follows  (chap.  256.  5-9): 
On  an  auspicious  day  and  moment,  the  stone  should  be  laid 
over  jewels  and  all  seeds;  similarly  the  post  is  to  be  worshipped 
at  the  hands  of  four  brahmanas ;  the  priest  who  should  wear 


1970.  The  hymn  %.  VII.  54  has  only  three  verses  but  four  obla- 
tions are  direoted.  Therefore  the  4th  oblation  is  to  be  offered  with  $g. 
VII.  55. 1  which  also  is  addressed  to  VXstos pati. 

1971.  sjirflr  rm  sst'Jh*  ««j^  s*t  i  ffirfcfHr*  argq[«tfemwfr  *vt  n 

856. 10-11. 


Oh.  XXIV  ]        Minor  Orhya  and  other  Rites  835 

white  garments  should  be  master  of  the  Veda  and  should  be 
accompanied  by  the  artizans,  should  fix  the  post  that  is  washed 
with  water  mixed  with  all  herbs  (or  herbs  called  sarvausadhi) 
and  covered  with  many  whole  rice  and  decked  with  clothes  and 
ornaments  to  the  accompaniment  of  Vedic  mantras  and  the 
tunes  of  auspicious  musio;  he  should  perform  a  homa  with 
honey  and  clarified  butter  and  should  repeat  the  mantra  '  vasto- 
spate  prati'  ( Bg-  VII,  54. 1);  then  the  owner  should  feed  brah- 
manas  with  a  dish  of  rice-milk.  The  Matsyapurana  notes  that 
the  foundation  should  be  laid  in  the  north-east  corner  and  the 
first  post  fixed  in  the  south-east.  The  Matsyapurana  (chap.  268) 
decribes  the  procedure  of  V&stusanti  and  remarks  ( verses  33-35 ) 
that  it  should  be  performed  when  beginning  the  oonstruotion 
of  a  temple  or  a  house  or  a  publio  park  or  when  entering  a 
town  or  one's  house  for  the  first  time  for  averting  all  evil  and 
it  should  also  be  performed  every  year  in  one's  house.  In  that 
rite  he  should  make  the  brahmanas  repeat  the  Eaksoghna  hymn 
and  a  hymn  to  Pavamana  Soma  ( one  from  Rg.  IX.  or  IX.  1 ). 

In  modern  times  the  ceremony  of  entering  a  newly  built 
house  is  an  important  one,  is  an  extensive  affair  and  marked  by 
great  Mat.  A  very  auspicious  day  is  required  for  this  ceremony 
and  numerous  astrological  considerations  enter  into  the  choosing 
of  a  proper  day.  The  ceremony  of  an  entranoe  is  preceded  on 
the  same  day  or  on  the  previous  day  by  a  vastusanti  (propitiatory 
rite)  of  which  grahamakha  (a  rite  for  propitiating  the  planets) 
forms  a  part  and  the  usual  rites  of  worship  of  Ganesa  and  the 
like  ( mentioned  at  pp.  213-218 )  have  also  to  be  performed.  A 
few  salient  features  are  mentioned  here.  A  mandala  is  drawn 
divided  into  81  squares,  62  devataa  are  invoked  to  be  present  in 
the  mandala,  then  a  homa  is  offered  to  the  nine  planets  with  28 
oblations  of  fuel  sticks,  sesame  and  ajya  to  each  planet  and 
oblations  are  offered  to  other  deities,  the  performer  and  his  wife 
have  holy  water  sprinkled  over  their  heads  from  auspicious 
jars,  the  house  is  surrounded  thrice  with  thread  beginning  from 
the  east  to  the  accompaniment  of  Raksoghna  ( Bg.  IV.  4. 1-15 
or  X.  87. 1-25)  and  Pavamana  (Bg.  IX.  1. 1-10)  mantras  and 
round  the  house  water  is  continuously  poured  in  a  stream  from 
a  jar  with  the  same  two  hymns.  A  pit  is  dug  in  the  south-east 
corner  of  the  house  which  is  cowdunged,  worshipped  with  flowers 
and  sandalwood  paste  and  a  baked  brick  box  containing  seven 
kinds  of  corn,  moss,  flowers  &c.  is  lowered  into  it  and  the  pit  is 
filled  up.    Then  the  house  is  entered  to  the  accompaniment 


836  History  of  Dharmaiastra  [  Oh.  XXIV 

of  music  by  the  owner  who  is  accompanied  by  his  wife,  sons  and 
brahmanas  and  who  holds  in  his  folded  hands  an  auspicious  jar 
filled  with  water  and  having  fresh  sprouts,  durva  grass  thereon 
and  marked  with  sandalwood  paste  and  flowers  and  covered 
with  cloth.  The  svasti  hymn  (vide  note  1963  above )  and  the 
hymn  beginning  with  '  kranikradat '  ($g.  II.  42. 1-3)  are  recited 
and  the  auspioious  jar  is  put  down  on  a  heap  of  corn.  Then 
the  brahmanas  perform  puny&haracana  (  vide  note  503  above  ), 
they  are  honoured  and  utter  '  may  the  house  be  lucky  \  dinner  is 
given  to  the  brahmanas  who  pronounce  benedictions,  and  the 
owner  then  takes  his  meal  with  his  friends. im 


1972.    The  ^f?f  is '  «<j»«?i3runj**iMuft  *w  *nR* m<» iRhh i«i  fat- 
ftfW. 


CHAPTER  XXV 

DANA  (Gifts) 

Manu  ( I.  86 )  and  others  state  that  in  the  four  yugas  ( ages ) 
viz.  Krta,  TretS,  Dvapara  and  Kali,  the  principal  aspeots  of 
religious  life  were  respectively  tapas,  metaphysical  knowledge, 
sacrifices,im  and  gifts.  Manu  ( III.  78 )  eulogiseB  the  stage  of 
householder  as  the  most  worthy  because  all  men  in  the  other 
asramas  are  cherished  and  fed  with  (  Yedic )  knowledge  ( as  a 
teacher  of  Vedic  students )  and  with  food  by  him.  Yama  speci- 
fies the  characteristic  features  of  the  four  asramas  as  follows  : 
'  quiescence  is  the  dharma  of  ascetics,  cessation  from  taking 
ordinary  food  that  of  forest  hermits,  dana  (making  gifts)  that  of 
householders  and  obedience  (  or  service  )  that  of  brahmacarins.' 
Vide  Daksa  1. 12-13  also  for  the  peculiar  outward  characteristics 
of  the  four  asramas.  Therefore  the  subject  of  dana  ( gifts  or 
charity )  will  now  engage  our  attention. 

Gifts  of  various  kinds  and  donors  have  been  highly 
eulogised  in  the  Rgveda.  There  are  danastutis  ( eulogies 
of  gifts)  in  Rg.  I.  125  (where  the  gifts  made  by  king 
Svanaya  son  of  Bhavayavya  to  Kakslv&t  are  praised 
and  dana  in  general  is  eulogised  in  verses  5-7 ),  1. 126. 
1-5  ( where  the  same  praise  is  continued ),  V.  61  ( where 
Syavfisva  praises  the  donors  Taranta,  Purumllha  and  Ratha- 
vlti ),  VI.  47.  22-25  ( praise  of  the  donor  Prastoka  Sarfijaya ), 

VII.  18.  22-25  ( praise  of  the  gifts  made  by  Sudas  Paijavana ), 

VIII.  5.  37-39  ( praise  of  KasuCaidya),  VIII.  6.  46-48  (praise 
of  Tirindira  Parasavya  ),  VIII.  46.  21-24  ( praise  of  Kanlta ), 
VIII.  68.  14-19,  X.  62.  8-11  (praise  of  Savarni).  Among  the 
objects  gifted  the  most  prominent  are  cows.  In  Bg.  I.  126.  3 
Kakslvafc  represents1'74  that  he  received  sixty  thousand  cows 

1973.  iw:  it^agn  ifarvi  sttts^vhi  grft  T!flfi«ig*fwftefi  sren  gjr» 
n3  I.  86  =  5m$T<**  232.  28  =  mmx  I.  23  =  ir%&m  8.  65-66.  Tufaf  3  5W* 
tnftwTOPft  *3lW*  •  ?P^  SfWmt  gsgjn  wsrarftoTP*  »  **  quoted  in 
fmft  ( srmo  P-  6 ). 

1974.  an-  at  vtvn-  <m*ft  **\  *t£i*at  ^t  wvH  w*g:  i  •r&j  ***** 
»inrm«n?«nm  «K«W»  3»fvri^  WJTP*  M  5ff.  t.  126.  3.    SSyana  explains  «r«wrft- 


838  History  of  Dharmaiaatra  [  Ch.  XXV 

from  Svanaya,  along  with  ten  chariots  to  each  of  which  four 
bay  horses  were  yoked  and  in  which  young  girls  were  seated. 
In  Bg.  VIII.  5.  37  reference  is  made""  to  the  gifts  of  ten 
thousand  cows  and  of  100  camels  by  Kasu  Caidya.  In  Rg. 
V.  30.  12  a  gift  of  4000  cows  to  Babhru  by  the  men  of  king 
Rnancaya  is  mentioned.  Horses  are  also  often  described  as 
objects  of  gift.  e.  g.  Eg.  V.  18.  5  (  gift  of  50  horses ),  VII.  16. 
10,  VIII.  46.  22  ( gifts  of  60000  horses,  2000  camels,  1000  bay 
mares  and  10000  cows ) ;  VIII.  68. 17.  For  gifts  of  camels  vide 
Ttg.  VIII.  5.  37,  VIII.  46.  22.  For  gifts  of  young  damsels  vide 
$g.  L  126.  3,  VI.  27.  8,  VII.  18.  22,  VIII.  19.  36,  VIII.  68. 17. 
The  word  '  vadhu '  used  in  all  these  passages  cannot  mean  that 
the  young  girls  were  meant  to  be  the  wives  of  the  donees,  since 
in  some  of  them  the  'vadhus'  gifted  are  as  many  as  10, 20  or  even 
50.1W*  So  they  were  maid  servants  or  female  slaves.  Eg.  X.  117 
contains  an  eulogy  of  the  gift  of  food,  the  6th  verse  of  which  is 
the  basis  of  the  later  teaching  of  Manu  III.  118,  Visnu  Dh.  S. 
67.  43,  Bhagavad-gltft  3. 13  and  is  as  follows :  'the  foolish  manim 
( who  does  not  share  with  others )  obtains  food  to  no  purpose ;  I 
say  the  truth  that  it  is  really  his  destruction;  he  does  not  offer 
food  to  Aryaman  ( i.  e.  to  the  gods)  nor  to  his  friend  ( or  guest ); 
one  who  takes  food  alone  (without  giving  to  others)  partakes 
simply  of  sin. '  This  injunction  was  most  assiduously  followed 
at  all  times  in  India.  In  the  Chan.  Up.  IV.  1-2  it  is  stated  that 
Janasruti  Pautrayana,  a  man  of  faith  and  very  charitable,  had 
erected  everywhere  shelters  in  order  to  feed  at  all  times 
all  people  that  came  from  all  quarters.  Kg.  X.  107  (of 
11  verses)  is  an  apotheosis  of  daksina  (gift  or  saorificial  fee 
which  generally  consisted  of  a  cow  or  cows ),  which  word  is 
repeated  several  times  in  almost  every  verse.  Verses  2,  7  and  8 
are  very  interesting  'Those  who  make  gifts  of  daksina  (cows  or 
fee)  stand  high  in  heaven,  those  who  make  gifts  of  horses  stand 
in  the  world  of  the  Sun,  donors  of  gold  secure  immortality 
(beoome  gods),  those  who  give  garments  inorease  the  duration 
of  their  life.    Gifts  endow  ( the  donor)  with  horses,  cows,  the 

1975.  utir  f^Nr:  fffjt  STOBTPtf  f?ww  Ttf  *nwiv.  I  sir.  VIII.  5.  37  ; 
*54  «B.*H»»«<Wlil«IH*Hl5'Ili  f«felftf  Star  I  ^5T  5Tffl*t  5WI  tpj!  Sips^iort  ?p?T 
1ft  W«WT  II  *••  VIII.  46.  22. 

1976.  anrr*fc  >TWy?**f:  T9BT5W  siW^S^fm  I  wfijjt  srft  flwrfii:  M  ?ff. 
VIII.  19.  36. 

1977.  Bt«fntf  inf^t  aw%HT:  w4  spftft  «nr  (w  trcr  i  *ft*rwt  ssrfj)  >St 
*rsr4  $rrare>  Twft  Sswots^ii  *f.  X.  117.  6.  The  last  quarter  is  quoted 
by  KuUQka  on  Manu  III.  118.    The  verse  occurs  in  ch  «ri.  II.  8.  8. 


Oh.  XXV  ]  Dam-eulogy  of  839 

moon  (silver? ),  gold,  food  which  is  the  life  of  us  and  the  know- 
ing (donor)  makes  gifts  of  his  armour.  Donors  do  not  die  ( they 
reach  immortality  in  heaven ),  they  do  not  go  down  to  a  low 
goal,  they  are  not  harmed,  nor  do  they  suffer  pain ;  daksina 
renders  unto  these  donors  this  whole  world  and  also  heaven '. 
Rg.  VI.  47.  23  mentions  that  from  Divodasa  gifts  of  ten  horses, 
ten  boxes  ( i.  e.  chariots  or  boxes  of  gold ),  ten  garments,  in 
addition  to  dinners  and  ten  lumps  of  gold  were  received.1'78     \ 

It  appears  that  although  in  the  Rg.  gifts  of  horses  are 
spoken  of  as  next  in  importance  to  gifts  of  cows,  popular 
sentiment  changed  very  early.  In  the  Paundarika  sacrifice 
the  fee  was  a  thousand  horses  and  in  the  Jyotistoma  one 
cow  and  one  horse  ( Sahara  on  Jaimini  III.  4.  28 ).  The 
Tai.  S.  II.  3. 12. 1  says  "79 '  Varuna  indeed  seizes  him  ( i.  e.  he 
suffers  from  dropsy )  who  accepts  the  gift  of  a  horse  and  that 
one  should  offer  to  Varuna  as  many  offerings  prepared  on 
four  potsherds  as  the  horses  accepted.'  Jaimini  ( III.  4.  28-31 ) 
establishes  two  propositions  in  connection  with  this  that  the 
isti  to  Varuna  is  to  be  performed  when  the  gift  of  a  horse  or 
horses  is  accepted  in  a  Vedic  saorifice  and  that  the  isti  is  to  be 
performed  by  the  donor  ( and  not  by  the  acoeptor).  The  Kathaka 
Sam.  XII.  6  also  recommends  that  the  horse  should  not  be 
accepted  as  a  gift,  as  it  has  two  rows  of  teeth.  In  the  Tai.  Br. 
II.  2.  5  reference  is  made  to  the  gift  of  gold,  clothes,  a  cow,  a 
horse,  a  human  being,  a  bedstead  and  several  other  objects  and 
their  presiding  deities  are  said  to  be  Agni,  Soma,  Indra,  Varuna, 
Prajapati  &o.  The  Tai.  S.  II.  2.  6.  3  says  *  he  who  accepts 
an  animal  with  two  rows  of  teeth,  such  as  a  horse  or  a  human 
being,  ( thereby )  secures  ( to  himself )  a  portion  of  alman  (self) ; 
he  should  offer  a  mess  cooked  on  twelve  potsherds  to  Vaisva- 
nara.'  Manu  X.  89  forbids  the  sale  of  the  horse  and  other 
animals  with  unoloven  hoofs ;  but  the  Pehoa  inscription  from 
Garibnath  temple  shows  that  brahmanas  engaged  in  the  sale 
of  horses  and  that  a  tax  agreed  to  be  levied  from  vendors  and 
purchasers  was  made  into  a  permanent  fund  for  temples 
and  priests  ( vide  E.  I.  vol.  I.  p.  186 ).  Gaut.  19.  16  men- 
tions the   horse  among    objeots  that  are  gifted  by  way  of 


1978.  pwwpi  £ren»? ?r  TOTftmarTr '  isrt  fttu<iR««rfai«ft?Kn*«T- 

fa**  n  w-  VI.  47.  23. 

1979.  woft  <rr  «ja  qnrn%  ^ts«*  nftwift  fmte«9T«*  fffe|f!Hra(  *rmt 


840  History  of  Dharmai3stra  [  Ch.  XXV 

penance  for  gins.  The  San.  Br.  ( 25. 14  )  says  ",0  that  he  who 
after  promising  to  gift  all,  does  not  giro  all,  is  reduced  to 
falling  into  a  deep  pit  or  is  killed.  The  Ait.  Br.  ( 30.  9 ) 
enjoins 1MI  that  one  should  not  accept  a  gift  rejected  by  the 
priests  and  if  one  accepts  it  it  should  be  given  over  to 
one's  enemy. 

The  Sat.  Br.  ( II.  2. 10.  6 )  says  '  there  are  two  kinds  of 
devas,  the  gods  ( heavenly  )  and  the  human  gods  viz.  brahmanas 
who  have  studied  the  Veda  and  mastered  it ;  sacrifice  is  divided 
between  these  two,  i.  e.  oblations  go  to  the  gods  and  the  fee  to 
the  learned  brahmanas  who  are  the  human  gods.  These  two 
kinds  of  gods  when  gratified  place  him  { the  sacrificer )  in 
nectar  (  or  in  the  celestial  world  ).*  mt  The  Tai.  8.  VI.  1.  6. 3 
states  that  '  it  is  indeed  tapas  when  "8S  a  man  makes  a  gift  of 
what  he  owns.'  We  saw  above  ( note  11)  how  the  Br.  Up.  V.  2.  3 
inculcates  the  three  virtues  of  self-restraint,  charity  ( dam ) 
and  compassion.  In  the  Ait.  Br.  39.  6  ,m  it  is  stated  that  the 
king  when  anointed  should  make  gifts  of  gold,  fields  and  cattle. 
But  it  appears  from  the  story  of  Visvakarman  Bhauvana 
narrated  in  the  Ait.  Br.  (39.  7 )  and  also  in  the  Sat.  Br.  ( XIII. 
7. 1. 13-15 )  that  when  he  desired  to  make  a  gift  of  the  earth 
to  his  priest  Easyapa  as  sacrifioial  fee  the  earth  appeared  and 
sang  a  verse  '  no  mortal  must  give  me  away  as  a  gift;  O 
Visvakarman  Bhauvana,  you  desired  to  give  me  away ;  I  shall 
plunge  into  the  midst  of  water,  so  that  this  your  promise  to 
Easyapa  Is  fruitless.'  It  seems  however  that  gifts  of  villages 
had  oome  to  be  made  very  early.  The  Chan.  Up.  IV.  2.  4-5 
narrates  how  Janasruti  desirous  of  learning  the  sarhvarga  lore 

1980.  <ft  9  $  *  tfS  qfift  tr$  q^TsftRt  5^5t  nforita  ^nr?(  si  «rr  rffrrtr 
fhr  5  wro  *TOtf  ^i»mwr  W$t  w  WTO  wr>fTtfr%:  i  5rt-  wr.  25.  14. 

1981.  srwnpf £  wrtrrf^rf  nf?fq#r*rrirswr  g^r  ftgr  g>*r  finrrf^m  ■ 
vx^  $*t  TnftrrfV«n?umi<hi  styrrT  qwtw  t*  ir-rft  i  <t  wi-  30.  9 ;  the 
?nw«J  III.  5.  1.  25  also  has  the  words  crwftfl^-.'ElfrTrct  and  it  adds  fWr 

1982.  Vide  S.  B.  B.  vol.  12,  pp.  309-310  and  also  vol.  26,  p.  341 
(  where  the  same  passage  ooours  ). 

1983.  qwsss  TO  m  rwiff*  tf  WtRGt  I  d.  #•  VI.  1.  6.  3. 

1984.  ijfJn|  •j|'i[|'$f^jfi(j<Pn  i  st  ut  *rff»  swt  <fig»?9W  ft«WT*>«*s' 

wt.  39.  7  ;   in  the  (  stht«i  XIII.  7.  1.  15 )  the  words  are  <t»jft  iffo: 
s«t*  sprt  i  *r  wt *Uk  w*f  3Tn%«T  t  3T»toTO  wt  *r%wr  »ntf  ffaft 


Oh.  XXV  ]  mm  841 

from  Raikva  offered  a  thousand  cows,  a  golden  chain,  a 
chariot  to  which  mules  were  yoked,  his  own  daughter  (  as  a 
wife)  and  certain  villages  to  Raikva,  which  came  to  be 
known  as  Raikvaparna  villages  in  the  country  of  MahSvrsa, 
where  Raikva  lived. 

The  literature  on  dana  is  of  enormous  extent.  Apart  from 
casual  references  in  the  other  parvans  of  the  MahabhSrata,  the 
major  portion  of  the  Anusasana  parva  is  devoted  to  the  various 
aspects  of  dana.  The  Puranas,  particularly  Agni  (chap.  208-215 
&  217 ),  Matsya  ( chap.  82-91  and  274-289  )  and  Varaha 
( chap.  99-111 ),  contain  numerous  verses  on  dana.  There  are 
digests  specially  devoted  to  the  topic  of  dana,  the  most  extensive 
and  important  being  Hemadri's  Danakhanda  (of  the  Caturvarga- 
ointamani),  DanakriyakaumudI  of  Govindananda,  the  Dana- 
mayukha  of  Nllakantha,  the  Danavakyavali  of  VidySpati, 
the  Danasagara  of  Ballalasena  and  the  Danaprakasa  of  Mitra- 
misra.  Only  a  brief  summary  of  the  topics  dealt  with  in  all 
these  is  attempted  below. 

Wbat  constitutes  gift  ( dana )  according  to  the  sSstra  has 
been  discussed  from  very  anoient  times.  There  is  a  distinction 
between  yaga,  homa  and  dana.  The  first  is  constituted  by 
abandoning  something  that  belongs  to  one,  intending  it  for  a 
deity  and  accompanying  it  with  Vedic  mantras ;  homa  is  throw- 
ing into  fire  something  belonging  to  oneself  over  which  one 
abandons  one's  ownership  and  which  (thing)  is  intended  for  a 
deity ;  dana  consists  in  the  cessation  of  one's  ownership  over  a 
thing  and  creating  the  ownership  of  another  over  that  thing  and 
this  last  oocurs  when  the  other  accepts  the  thing,  which 
acceptance  may  be  mental  or  vocal  or  physical;  vide 
Sahara  on  Jaimini  IV.  2.  28  (quoted  above  in  note  1703), 
VII.  1.  5,  IX.  4.  32  and  the  Mit.  on  Yaj.  II.  27.1985  The  Mit. 
explains  that  physical  acceptance  may  be  effected  in  various 
ways  such  as  by  actually  reoeiving  the  thing  in  one's  hand,  by 
simply  touching  it  and  quotes  a  smrti  which  illustrates  this 
'one  should  give  (and  the  donee  may  accept)  a  deer  skin  (by 
touching  it )  on  the  hairy  side,  a  cow  by  its  tail,  an  elephant  by 

1985.    tnr«ar  vt^r:  T^^'t^rtstlvr'^'TfT^v^isTsrton  t^.  VII.  1.  5; 

»tt*v»it  i  *ftmx*r  f%ft«r:  i  wrsmr  *n%3rt  9rrft*r»rri  i  ...qrmfar:  s^svr^mr- 
faw5PTrf?«<fts*fr?tar:  i  ire  ^r  fsfra:  vnfit  i  ymygroniSrti  gfc  irt  &&  wftoi 
sft  i  «frtr^<!  jrihrp't  ^nri  i$i</«  qw*rq[  t  yfit..5Pf n?t  s*r:  <jrsJrT»fai *m  iJWI «r 
*siRiK*A*niH**i«i«t  *^5<r*nxg<rwi'T5r  »tt^j»v»^  i  fihn.  on  *rnp.  II.  27. 

B.  D,  106 


842  History  of  DharmaiUatra  I  Ch.  XXV. 

its  trunk,  a  horse  by  its  mane,  a  female  slave  by  ( touching)  her 
head '.    The  Mit.  adds  that  as  it  is  impossible  to  accept  a  field 
physically  (except  by  enjoying  its  fruits)  its  acceptance  is 
effected  by  some  enjoyment,  however  small,  of  its  produce. 
The  Visnudharmottara  quoted  in  Dsnakriy&kaumudl  p.  7  gives 
more  examples  of  the  method  of   acceptance.      Vide  Brhat- 
Parasara  ( chap.  VIII.  p.  242  )  for  copious  illustrations  of  the 
way  in  which  a  gift  is  to  be  accepted  according  to  the  nature  of 
the  thing  given.     The    word    '  pratigraha '    has  a  technioal 
meaning  in  Dharmas&stra.    Medhatithi  on  Manu  IV.  5  says  "" 
'merely  taking  a  thing  (from  another)  does  not  constitute 
pratigraha  (as  understood  in  Dharmasastra).    The  latter  word 
is  applicable  only  to  a  particular  kind  of  acceptance  viz.  when 
a  person  accepts  what  is  given  by  the  donor  with  the  idea  that 
he  (the  donor)  will  derive  from  that  act  some  unseen  spiritual 
result  ( adrsta  or  punya )  and  when  in  making  the  gift  a  vedio 
mantra  is  repeated.    When  one  gives  alms,  no  mantra  ( such  as 
'devasya  tvfi')  is  repeated  and  hence  that  is  not  the  dana  spoken 
of  by  sastra,  nor  does  any  one  apply  the  word  pratigraha  to  the 
acceptance  of  an  artiole  given  through  affection  to  a  friend  or 
a  servant. '    When  such  a  word  as  vidyadana  (  gift  of  learning 
to  a  pupil )  is  used,  the  word  dana  is  employed  there  in  a  figura- 
tive sense  only;  otherwise  the  teacher  will  have  to  give  a 
daksina  to  the  pupil,  whereas  it   is  the  pupil  who  may  give  a 
daksina  to  the  teacher.    When  some  gift  is  made  to  an  image, 
the  word  dana  in  that  case  is  also  used  in  a  seoondary  sense,  as 
the  image  cannot  accept  the  gift.    Therefore  Devala  defines 
dana  (of  the  iastric  kind)"87  as  'that  is  described  as  dana 
when  wealth  is  given  according  to  sastrio  rites  so  as  to  reach  a 
receiver  who  is  a  fit  recipient  as  defined  in  the  sastra.    What 
is  given  to  a  worthy  person  without  an  eye  to  any  particular 
object  ( to  be  achieved  by  such  gift )  but  solely  with  the  idea  of 
doing  one's  duty,  that  is   called  dharmadftna'.     The  Dana- 
raayukha  p.  3  explains  that  the  definition  of  dana  given  by 

1986.  ^irfomra  srifcro  i  f*f$n?  m  sfi«it  vdttff  miffofo  iwgs- 
5^ri  jffcmr*  jthtj?  %w*'-  sfoinit  """fit  if»>W  ^nr  wrffenfhBnwmw 
*r  f  iftanrf»iT  ffrcnrft  it  ^  era  unftrs*qr*?ro  i  ftw>  on  »rg,  IV.  5. 

1987.  Wri^t^  qrc  *ram<qiHniy^  i  ^r*fanrr»ri«tf?rtf  wmmtf  rtiv 

1ST!*  II  \vs  quoted  by  sumk:  p.  287,  ^|HI»<jm>1*i<fi  p.  2,  frjnfif  (  ^t»TOP»* 
p.  13  ),  4imnHnfe  (  D.  C.  Mb.  No.  368  of  1891-95  )  folio  2  b.    The  last 

reads  wy*r  for  ironnj.   <nit*«ft  fnti  fanmwfor  jp?)wp*  i  «&*#  *nri3[*t 

*H[»?jr«*  ajwrft  >'  |*W  quoted  by  fcnfit  (^pr  p.  14  ). 


Ch.  XXV  ]  Dim  $43 

Devala  applies  to  the  best  kind  of  dana  (called  sattvika)  and  not 
to  dana  in  general.  If  a  gift  is  sent  to  a  person,  but  it  is  lost 
while  on  its  way  or  it  is  stolen  and  never  reaches  the  donee, 
then  there  is  no  acceptance  and  so  no  complete  dana  and  the 
donor  cannot  reap  the  reward  of  dana  in  suoh  a  case. 

There  are  six  angas  ( constituent  elements )  of  dana,  as  stated 
by  Devala, ,,M  viz.  the  donor,  the  donee,  sraddha  ( charitable 
attitude ),  the  subject  of  gift  which  must  have  been  acquired  by 
the  donor  in  a  proper  way,  a  proper  time  and  a  proper  place. 
The  first  four  are  clearly  indioated  in  Manu  IV.  226-227. 
These  six  will  have  to  be  dealt  with  one  after  another. 

One  important  word  that  deserves  consideration  in  the  sub- 
ject of  dana  is  itfapurta.  That  word  has  a  high  antiquity.  It 
occurs  in  the  Rgveda  and  the  sense  seems  to  be  'the  cumulative 
spiritual  result  or  merit  due  to  a  man's  performance  of  sacri- 
fices and  oharitable  acts '.  Rg.  X.  14.  8  is  addressed  to  one 
recently  ""  dead  '  may  you  join  the  pitrs,  may  you  be  united 
with  Yama,  and  with  your  iqtapurta  in  the  highest  heaven*. 
The  word,  though  employed  in  the  singular  ( probably  as  a 
samahara-dvandva  compound ),  oonsists  of  two  parts,  ista  ( what 
is  sacrificed )  and  purta  ( what  is  filled ).  In  the  Atharvaveda 
also  the  word  occurs  •' may  the  istapurta  of  our  ancestors  save  us 
(  from  our  enemy ) ;  I  seize  yonder  ( man  or  enemy )  with  divine 
wrath*  ( II.  12.  4  ).  Vide  also  Atharvaveda  III.  29. 1.  Some- 
times the  two  components  are  employed  separately  or  in  the 
dual  when  compounded.  The  Tai.  S.  V.  7.  7.  1-3  has  the  inter- 
esting observation  mo  '  when  he  comes  by  the  Devayana  paths, 
then  make  ye  his  istapurta  manifest  to  him ;  whatever  sacrifice 
was  offered,  whatever  was  handed  over,  whatever  was  given 
and  the  daksina  offered,  may  Agni  present  in  all  actions 
place  all  that  in  heaven  among  the  gods  for  us.'  The  Tai. 
Br.  II.  5.  5  says  199>  '  may  Isfct    and  purta  last  for  endless 

1988.  ^rar  «rfSwftn  ^  w^fr  %*f  ^r  *nfg?i  i  ^»i*iwr  *z  (tHMiafiiutaift 
^  ftf:  II  %*W  in  ^psTWi«FVT=  folio  3  a,  |*n%  (  ^IT  p.  14  ). 

1989.  «^3?«r  fagfa:  W  *r«JT  ?5i ja%  ^  «^twt  ■  *?•  X.  14.  8 ;  term- 
ing jti  fqjorms  ?$  •WT  ^?r"  ^"^ IL  12-  4- 

1990.  <f^i«i^ww7«Tf^?i^f?gT^f  fr\sm4iQwfr  i  ...  *ri%B  *T*mnri* 
*5*  *n  «•  qfaon  i  a^RiWfmor:  5^3  **>  3V3  1  s.  w  V.  7.  7.  1-3 ;  gyw- 
WT#  «rfihmif$  wftmipf  *fa%*n»»*  ^  1  to.  #•  XV.  54  and  XVIII.  61. 

.  1991.    *i  iff  5w#r*tt  *nrrsrf  snwnta  «rft*sra*a  sshtf  fromta  1  it.  mt, 
11.5.5 ;  jnrjf8j  ywraror  ywwar  ?iw  wnjr^ft  *w$k.  1  jrerjS  v  misciw  •  f*T* 


844  History  of  Dharmasastra  t  Ch.  XXV 

years;  having  sacrificed  with  an  offering  that  is  ever-lasting, 
a  man  ascended  to  the  highest  and  ever-lasting  world '  and 
Tai.  Br.  III.  9.  14  remarks  "  the  brahmana  should  sing  '  you 
made  gifts,  you  performed  sacrifices,  you  cooked  food  ( for 
serving  to  others ).'  Indeed  istSpurfca  belongs  to  a  brahmana ;  he 
makes  him  ( the  king )  prosper  by  istSpurfca."  The  Vaj.  S. 
XV.  54  says  '  O  fire,  may  you  be  awake  (  or  kindled  ),  may 
you  be  watchful  for  us ;  join  with  istapurta  ( the  sacrificer  )  and 
him  with  his  is^apurta.'  The  Ka^hopanisad  I.  1.  8  states  that 
when  a  brahmana  guest  is  allowed  to  stay  in  a  house  without 
being  served  with  food  he  destroys  the  istapurta,  the  issue  and 
the  cattle  of  the  householder.  The  Mundaka  Up.  I.  2.  10 
condemns  those  who  regard  istapurta  as  the  highest  and  do  not 
hold  that  there  is  anything  higher  than  that  and  states  that 
the;  have  to  come  down  to  this  world  or  to  a  lower  world  again 
after  enjoying  the  blessings  of  Heaven. 

Apararka  (p.  290)  quotes  the  Mahabharata  for  defining 
ista  and  purta  mt '  whatever  is  offered  in  the  single  fire  ( i.  e. 
grhya  fire )  and  what  is  offered  in  the  three  srauta  fires  and  the 
gifts  made  inside  the  vedi  ( in  srauta  sacrifices )  are  called  ista; 
while  dedication  of  deep  wells,  oblong  large  wells  and  tanks, 
temples,  distribution  of  food,  and  maintaining  publio  gardens — 
these  are  called  purta.'  Apararka  quotes  Narada  also  '  Honour- 
ing a  guest  and  performance  of  vaisvadeva  constitute  ista 
while  the  dedication  of  tanks,  wells,  temples,  places  for  public 
distribution  of  food  and  gardens  is  called  purta  and  also  gifts 
made  at  the  time  of  eclipses,  or  on  the  sun's  passage  in  a 
zodiacal  sign  or  on  the  12th  day  of  a  month.'  Hemadri  (  Dana 
p.  20 )  quotes  Sankba  that  nursing  of  those  who  are  ill  consti- 
tutes purta.  Manu  ( IV.  226-227 )  ordains  '  one  should  always 
assiduously  perform  ista  and  purta,  which  when  done  with 
sraddha  and  with  wealth  justly  acquired  become  inexhaustible. 
One  should  ever  resort  to  danadharma  ( that  mode  of  dharma 
which  consists  in  gifts  )  which  is  either  ista  or  purta,  according 

1992.    Rrnrroi^  i  q^iriS^  f«n*  itarnit  *na  g^  i  aratffort  <*  Tgrsn^K- 

smr%  p.  290  (vide  note  370  for  qpfr  &o. ) ;  the  2nd  verse  is  &fk  44,  whilo 
wfir  43  defines  fs  as  at&g/r*  m:  arq-^rnrf  ^r  qrcPfft  I  anfitaf  ta^nt 
fsr5re*rf»r3t'r&  It.  rai%ff  5  is  the  same  as  arfir  43.  Vide  £*rrf%  (  ^Tr 
j.  20  )  where  ijsjrf&o  and  3?ftr£r4a  are  ascribed  to  $rj ;  also  wt  68-70 
and  wfirgwr  209.  2-3  which  define  f*  and  ^  almost  in  the  same  words 
o«  »f%  • 


Oh.  &XV  ]  Dana  84$ 

to  one's  means,  after  meeting  a  worthy  person  (as  recipient )  and 
with  a  pleased  attitude  of  mind.' 

Any  one  including  women  and  sudras  could  make  gifts. 
So  much  emphasis  was  laid  on  the  duty  to  make  gifts  that 
Apararka  quotes  a  verse ,SM  '  two  persons  should  be  drowned  in 
water  after  tying  round  their  neok  a  large  stone,  viz.  a  rich 
man  not  making  gifts  and  a  poor  man  who  is  not  a  tapasvin 
( who  undergoes  austerities  or  who  is  restrained  )■'  It  is  stated 
in  Atri  46,  Likhita  6  and  other  smrfcis  that im  '  Ista  and  purta 
are  dharma  common  to  all  twice-born  classes ;  the  sudra  has 
authority  to  perform  purta  dharma,  but  not  the  Vaidika  dharma 
( sacrifices  etc. ).'  According  to  Devala  the  donor  should  be 
free  from  incurable  or  disgusting  diseases,  be  religious,  chari- 
tably inclined,  free  from  vices,  pure  and  following  a  blameless 
profession  for  livelihood.  Several  smrtis  note  that  it  is  a 
rare  sight  to  see  a  man  giving  away  in  charity  wealth  earned 
by  him.  Veda-vyasa"*5  ( IV.  60 )  says  '  amongst  a  hundred 
men,  one  may  be  found  to  be  brave,  among  thousands  a  learned 
man,  among  hundreds  of  thousands  an  orator,  but  a  donor  may 
or  may  not  be  found.' 

A  good  deal  has  already  been  said  above  (pp.  113-114)  about 
the  persons  fit  to  be  donees  {patra)  and  an  unfit  one.  A  few  more 
words  may  be  added  here.  Daksa  III.  17-18  states  'a  gift 
made  to  one's  parents,  guru,  friend,  to  a  well  conducted  man, 
to  one  who  has  laid  the  donor  under  obligation,  to  the  poor, 
the  helpless,  those  endowed  with  special  excellence,  leads 
to  rewards,  while  gifts  made  to  rogues,  to  bards,  to  wrestlers, 
to  those  who  devote  time  to  bad  lores,  to  gamblers  and 
deceitful  persons,  to  catas,  to  oaranas  and  thieves  brings  no 

1993.  gifcncg  siSsrwri  t«  *rn?r  Hfnwm  i  vnwaqiaK  srffcf  'smnri?*- 
u»I.  it  quoted  by  amrfe  p.  189,  ?mrnwra  folio  2  a.  This  is  g^fnrrl 
33.  60  (  which  reads  ymwrft  Of^rewft)- 

1994.  yfftsjff  ffc^ritat  *r&  wmpir  fwrii  •  wiSrenfr  H**iprt  #  <**f  «t 
3f^<&  II  W\%  *6>  f^T^r  6  and  quoted  by  AparSrka  p.  24  as  sn^jmj's.  &<m~ 
?pft  «miW  fitq&wiHt  gf%:  i  sriVwmrrow?  %  T^wqun  snaro*  ii  %*«* 
quoted  by  smra  P»  288i  $*rilr  (  3T*r  P-  14  )•  <m*frs  are  said  to  bo 
eight  suoh  as  Tuberoulosis  etc. 

1996.  ?%  arr«j?r  qp:  *n$$  i  <rftw:  ■  Twi  wwcifcj  qm  *nxh  *r  * 
*T!i^nrrcrlV.  60. 


846  History  of  DharmasSstra  [  Ch.  XXV 

fruit  ( or  merit ). ,,M  Manu  4.  193-200  (  =  Vienu  Db.  S.  93. 
7-13  )  contains  a  list  of  persons  to  whom  gifts  should  not  be 
made,  such  as  a  brabroana  who  is  like  a  cat  or  hypocrite  or  who 
does  not  know  the  veda.  Brhad-Yama  III.  34-38  enumerates 
those  brahmanas  who  are  unfit  to  be  invited  at  a  sraddha  or 
to  be  donees  such  as  lepers,  those  who  suffer  from  incurable 
diseases,  those  who  officiate  at  sacrifices  for  sudras,  a  devalaka 
and  seller  of  Veda  (teaching  it  with  a  prior  stipulation  for  money) 
and  in  IV.  55-56  says  that  gifts  made  to  brahmanas  that  are 
addicted  to  bad  aotions,  that  are  covetous,  devoid  of  Veda  study 
and  sandhya  performance,  who  have  swerved  from  the  vows 
proper  ( for  brahmanas ),  who  are  wicked  and  who  are  immersed 
in  pleasures  of  sense  become  fruitless.  Vanaparva  ( 200.  5-9 ) 
enumerates  16  futile  gifts  such  as  to  one  who  left  off  the  order 
of  saihnyasa  or  of  wealth  acquired  by  unjust  means  &c.  Almost 
the  same  verses  occur  in  Brhat-Parasara  ( VIII.  pp.  241-242 ), 
which  are  quoted  in  Par.  M.  I,  part  1,  p.  188.  Vide  also  Vrddha- 
Gautama  (III.  chap.  pp.  508-509)  for  numerous  futile  gifts.  It 
is  one's  duty  to  give  food  at  the  end  of  Vaisvadeva  to  all  (vide 
note  1779  above)  and  the  Visnudharmottara  directs  that  as  to  gifts 
of  food  and  clothing  the  only  consideration  is  whether  the  donor 
is  hungry  or  in  need  of  olothes  and  not  caste  nor  qualities. I9M* 
When  on  seeing  a  needy  person  the  donor  feels  pleasure  and 
indicates  it  by  a  smiling  faoe,  when  he  shows  honour  and  is 
free  from  a  feeling  of  ill-will  or  irritation  (towards  the  sup- 
pliant), that  is  said  to  be  sraddha,  according  to  Devala.1997  Manu 
IV.  235  says  that  he  who  gives  a  gift  with  honour  and  he  who 
accepts  it  with  honour  both  go  to  heaven,  but  if  the  reverse  is 
the  oase  they  go  to  hell. 

Numerous  rules  are  laid  down  about  the  things  that  can 
be  the  subject  of  gifts  (i.  e.  about  deya).    Whatever  is  in  this 

1996.   urarifoftaVi  fa*  ifcfi&  srrouTTftfa  ■  tfi«nsTr«reT*TSg  «pr  ^  *tr* 

3$T  III.  17-18,  the  2nd  verse  being  quoted  by  snrci$r  f  •  286.  About  the 
meaning  of  esfa  that  occurs  in  many  grants  there  is  no  unanimity.  The 
Mit.  on  Ysj.  I.  336  (  ^rSRWT.  &o. )  explains  <*vtti  JWIWrit  f**qri*«r  ^  WW- 
mv&tl-  Vide  E.  I.  toI.  IX  p.  284  n.  10,  p.  294,  XI.  p.  176,  XIV.  p.  156 
for  discussion  of  the  meaning. 

1996a.    *rwrayrersnr*3  <rnf  ^  f^n^n  •  w«*t  uftoi  <mr  fifrwft  n***t 

«3fil  I  faigwffc:  I  ^PW^jW  p.  5. 

1397.    ?ig«qnifttta'iffcf«n7t  q?ft  wm  i  ««iifoni«m<a  *  a^r  *r$rft 

^TRHt  ii  if*H  quoted  by  smrfc  p.  288. 


Ch.  XXV  ]  LEna-subjects  of  gift  847 

world  a  most;  desirable  thing  and  what  one  prizes  most  in  one's 
house  may  be  given  to  a  man  endowed  with  good  qualities  by  a 
donor  who  desires  inexhaustible  (merit)  from  it— Anusasana 
parva  59.  7.'*M  According  to  Devala,  that  is  a  proper  subject 
for  a  gift,  which  has  been  acquired  by  the  donor  himself  without 
causing  pain  or  loss  to  another  or  without  worry  or  trouble  to 
himself,  whether  it  be  small  or  valuable  (or  much ).,M*  It  is 
not  the  extent  of  the  gift  that  causes  greater  or  lesser  merit. 
Merit  (pw&ya)  of  gifts  depends  upon  the  mental  attitude,  the 
capacity  of  the  giver  and  the  way  in  which  the  donor  acquired 
his  wealth.  If  a  man8000  were  to  give  even  the  whole  earth 
acquired  by  unjust  means,  or  if  he  makes  a  gift  without  sraddha 
( as  defined )  or  to  an  unworthy  person  he  would  secure  no 
prosperity  (religious  merit)  thereby.  On  the  other  hand  by 
making  a  gift  of  even  a  handful  of  vegetables  with  a  heart  full 
of  sraddha  and  to  a  very  worthy  person,  he  may  secure  all 
prosperity.  If  one  possessing  a  thousand  makes  a  gift  of  100  or 
one  having  ten  makes  a  gift  of  one  and  another  gives  only 
water  according  to  his  ability,  they  all  reap  an  equal  reward. 

Among  deya  things,  some  are  the  best,  some  middling,  some 
inferior.  Food,8001  curds,  honey,  protection,  cow,  land,  gold, 
horse  and  elephant  —  gifts  of  these  nine  are  said  to  be  the  best ; 
learning,  house  for  shelter,  domestic  paraphernalia  ( like  oots ), 
medicine— -these  four  are  said  to  be  middling;  shoes,  swings, 
carts,  umbrellas,  vessels,  seats,  lamps,  wood,  fruits  and  what- 
ever is  old  and  worn  out  and  all  other  unspecified  objects 
are  inferior.  YSj.  ( I.  210-211 )  appears  to  have  this  difference 
in  view  when  he  says  that  a  man,  making  a  gift  of  land  (capable 

1998.  <rpffew<  wfts  -ram  qfti  y%  I  d^"m3  ^i  irqiwviirmm « 
wgsrram*  59. 7  =  wr^fcr  35.  52-53  =*^r  71  39.  This  is  ftu^q.  ^.  92. 32. 

1999.  smprnwftef  wf  %«ir&tf  T*m  i  **?*  *t  ftg^  «nft  %q®nn"foft~ 
ifit  H  %f*5  quoted  in  amt%  p.  288. 

2000.  wmm/3'nl  fwr  nsnrt  jMni?  i  »i<t'n'J*mmn  t  astray  qjS- 
jrpnmi «  "fPT  strati^  wi  srgr*rf&tf*j*ftn'*  i  ns^  "rrspgjrpr  w*f*3f»mw- 
*TT?J  II  %TO  quoted  by  3mr%  p.  290  ;  «?wsjf%«f  5t*  $nr5tf%J^$nft  "*  I  ^VX' 
?W  *T:  5l*m  «?55TO!r:  *f*rr:  II  SKT^af&fi^  90.  96-97  ;  qsst  ijf  ^$iS*for^ 

qf*r  ^trrat  'ftsm't  1 srcf  wwa jw  ireff  gg*nreT  f^  £  "  3^5^01 211. 1. 

2001.  aw  ^fSr  »rg  *r4  »ftTWwn«3?'RsR:  1  JfwgWTjrprrpi  3^j*nrwj- 
qTSTBT:  11  fHn  ^i^iq^iTiH^ffoWwrP*  'rr  i  ^frfa  »rw*n*ftf9  wr*44«<m»w:  1 
Tir^^fiTTrf^  yjmmi+Mii^  **  1  ^taflfrnj*rfie{ift  ^vrf  ^TrfS^^  1 1  wywrepi- 
grwrmt  iPPft  $fa|  •fc'rcr  i  w«wim»;r5tBifl  fl^fiwrcft  ftf :  11  ^5  quoted  by 
smxk  pp.  289-90,  %writ  ( *r*°  pp.  16.) 


848  History  of  Dharmaiastra  [  Ch.  XXV 

of  yielding  a  crop  or  fruits),  lamp,  wood,  garment,  water  (water- 
reservoir  ),  sesame,  ghee,  house  for  travellers,  money  for 
sotfcling  a  person  as  a  married  man  (  or  bringing  about  his 
marriage  by  finding  a  girl  for  him),  gold,  draught  ox,  is  honour- 
ed in  the  heavenly  world,  while  one  who  makes  a  gift  of  a 
house,  corn  ( of  various  kinds ),  protection  from  danger,  shoes, 
umbrella,  flowers,  unguents,  conveyance  (  ohariot  &o. ),  tree, 
a  desired  thing,  a  cot  secures  endless  happiness.  Gifts  of  three 
things  are  said  to  be  superior  to  the  gift  of  anything  else  and 
are  styled2002  atidana,  viz.  of  cows,  land  and  SarasvatI  (vidya) 
according  to  Vas.  Dh.  S.  29. 19  and  Brhaspati  18.  Vas.  Dh.  S. 
29. 19,  Manu  4.  233,  Atri,  340,  Yaj.  I.  212  say  that  the  gift  of 
vidya  is  the  best  of  all  gifts  such  as  those  of  water,  food,  cows, 
land,  garments,  sesame,  gold  and  clarified  butter.  On  the  other 
hand  Anusasana-parva  ( 62. 2 )  and  the  Visnudharmottara 
( quoted  by  Apararka  p.  369  )  say  that  the  gift  of  land  surpasses 
all  other  gifts.  The  Visnu  Dh.  S.  92.  1  says  that  the  gift  of 
protection  from  danger  (abhayadana)  is  the  highest.  The  gifts 
of  certain  objects  were  called  mahadanas.  These  and  a  few  other 
danas  will  be  dealt  with  in  some  detail  later  on. 

Danas  are  divided  into  nitya  ms  ( called  ajasrika  by  Devala), 
naimittika  and  kamya.  Whatever  is  given  everyday  (such  as 
food  after  Vaisvadeva  &c. )  is  nitya,  what  is  given  at  certain 
specified  times  (such  as  on  eclipses)  or  on  account  of  doing 
certain  acts  (suoh  as  penance  for  lapses)  is  called  naimittika. 
what  is  given  through  the  desire  of  securing  progeny,  victory, 
prosperity,  heaven  or  a  wife  is  called  kamya  (as  it  springs  from 
a  desire).  Dedication  of  a  garden  or  of  a  well  &c.  is  called 
dhruvadana  (permanent  gift)  by  Devala;  while  the  Kurma- 
purSna  adds  to  the  well-known  three  a  fourth  division  called 
vimala  ( pure )  defined  by  it  as  '  what  is  given  to  those  who  know 
brahma  for  securing  the  grace  of  God  with  a  mind  full  of 
devotion.'  Vas.  Dh.  S.  29.  1-15,  Visnu  Dh.  S.  92  and  Manu 
IV.  229-232  ( which  are  repeated  in  Vrddha-Gautama,  chap.  XL 
p.  586)  and   many   of  the  puranas    are  eloquent   over  what 

2002.  sftwngTfarpnffi  »n*t  s«fr  arpnft  i  wnr^tsf  f$  fTrr*rt  ftaffpr 

mftf&fj*  I  *f%S  29.  19  ;  aifjf  ^T«m%  *T*tfoT  gffoftqWgWTa  I  a*3*nH«t  62.  2. 

2003.  srortmraT*rn%  *r$5>WKt!  sptt.  i  «qi«ifa*ft<*iig4^  *nM>  f^ « 

T%«n^rro?fann%  ^genr,  i  firnr  *fa<%#;  jfffij  tnfut  ffrrafSrcm.  ■■  %*ff  quoted 
by  arnijrp.^289  and  fcnf%  (spsio  p.  16);  ^«<«!fMiinl  W«rffc«  *#"t  > 
"$ircn  *rf%5%«r  ^r«f  ffi^rjj  tfaq.  ii  $ «fj*m  quoted  by  jhrffir  ( trrf  •  p.  17  ). 


Oh.  XXV  ]  ffina  849 

rewards  a  man  reaps  by  making  gifts  of  water,  food,  sesame  &o. 
The  Bhagavad-gltS  (17.20-22)  divides  danas  into  sSttvika, 
rajasa  and  tamasa  and  defines  them  as  follows:  When  a  gift  is 
made  because  one  feels  it  one's  duty  to  make  it  and  at  a  proper 
time  and  place  and  to  a  worthy  person  who  will  not  return  it, 
it  is  called  sSttvika;  when  it  is  made  with  an  expectation  of 
the  donee  doing  a  good  turn  in  return  or  with  a  view  to  secu- 
ring some  reward  therefrom  and  is  given  grudgingly,  it  is 
rajasa ;  when  a  gift  is  made  at  an  improper  time  or  place  and  to 
an  unworthy  person  and  without  showing  honour  to  the  reci- 
pient and  with  disrespect  (or  contempt),  it  is  declared  to  be 
tamasa. 

Many  texts  emphasize  a  rule  similar  to  that  in  the  Bible 
'  But  when  thou  doest  alms,  let  not  thy  left  hand  know  what 
thy  right  hand  doeth,  that  thine  alms  may  be  in  seoret'-Matthew 
VI.  3-4.  Yogi-Ysjfiavalkya  says  80°*  that  the  reward  of 
making  gifts  secretly,  possessing  knowledge  without  being 
puffed  up  and  engaging  in  japa  without  others  seeing  it  is  infi- 
nite. Devala  says  'sacrifice,  gift  and  study  lose  their  power  and 
perish  by  being  declared  to  others,  by  boasting  about  them  or 
by  repenting  of  having  done  them.  Therefore  one  should  not 
without  good  reason  (such  as  protecting  a  gift&c.)  proclaim 
one's  meritorious  act.' 

Certain  things  when  offered  voluntarily  by  a  person  with 
his  own  hand  must  be  aooepted  and  not  spurned  even  by  one 
who  does  not  ordinarily  accept  gifts.  Manu  IV.  247-250,  Ysj. 
I.  214-215,  Ap.  Dh.  S.  I.  6. 19. 13-14,  Visnu  Dh.  S.  57. 11  declare 
that  kusas,  vegetables  (raw),  milk,  fish,  fragrant  substances, 
flowers,  curds,  clay,  flesh,  a  bedstead,  a  seat,  fried  barley, 
water,  precious  stones,  fuel-sticks,  fruits  and  roots,  honey,  food 
offered  without  being  asked  ( except  of  the  impotent,  of  prosti- 
tutes and  of  patita )  must  not  be  spurned,  but  must  be  acoepted. 

Certain  objects  could  not  be  donated  either  because  one  had 
no  ownership  over  them  or  because  the  sages  forbade  suoh  gifts. 
Jaimini  ( VI.  7. 1-7 )  establishes  several  propositions,  viz.  that 
one  can  make  a  gift  only  of  what  one  owns,  that  one  cannot  make 

2004.    sramtft ««  ^nrrft  m*  "*  i*U<j*««t  1 *ic?jTft  ^  ssHif^  «rrt  <k?j- 
«9Wra»^ »  "flPiqimm  quoted  in  w.  x-  p.  243  ;  «S$nimi7  149  is  *W*nf^ 

(!)  *  ^enft «<rh% wwmtc  « ;  fi  f^nfttr  <n  ffrmmrg^fafawt  > 

awviawN*'***!  ^  Hgthft  frmft  i  re»rrspwgw  y>$  «r  %vx  tivafla^  i  fog 
quoted  by  «T*I$T  p.  290,  forffc  (  ?1T.  p.  17  ). 

H,  o.  107 


850  History  cf  DharmaiHstra  [  Ch.  XXV 

a  gift  of  one's  relatives  (parents,  sons  and  others)  in  the  Visva- 
jit,  that  a  sovereign  cannot  make  a  gift  of  the  whole  of  hie 
kingdom,  that  horses  cannot  he  gifted  in  that  sacrifice  as  sruti 
forbids  such  a  gift  in  that  sacrifice,  that  a  sudra  who  serves  the 
sacrifioer  merely  as  a  duty  cannot  be  given  away  and  that  what- 
ever is  of  the  full  ownership  of  a  person  at  tbe  time  of  giving 
the  daksina  can  alone  be  gifted  in  the  Visvajit  sacrifice. 
Narada200'  (dattapradanika  4-5)  forbids  eight  kinds  of  gifts 
viz.  of  what  is  handed  over  to  a  creditor  by  a  debtor  for  delivery 
to  a  third  person,  what  is  borrowed  for  use  (  such,  as  an  ornament 
on  a  festive  occasion ),  a  pledge,  property  jointly  owned  with 
others,  a  deposit,  son  and  wife,  one's  entire  property  when  one 
has  children,  what  has  been  already  promised  to  another  man. 
Daksa  III.  19-20  enumerates  nine  things  as  not  proper  subjects 
of  gifts  (  adding  to  NSrada's  list  '  a  friend's  wealth  and  gift 
through  fear' and  omitting 'what  is  already  promised  to  another'). 
Yftj.  II.  175  is  of  similar  import.  Apararka  p.  779  quotes  verses 
of  Brhaspafci  and  Katyayana  to  the  same  effect.  Vide  above 
( pp.  507-508 )  as  to  a  man's  power  over  his  children. 

The  texts  took  care  to  set  limits  to  a  man's  generosity.  After 
emphasizing  in  very  eloquent  language  the  obligation  to  share 
one's  possessions,  however  meagre,  with  others,  Veda-Vyasa2006 
(IV.  30-31 )  inculcates  the  doctrine  that  charity  begins  at  home. 
Ap.  Dh.  S.  II.  4. 9. 10-12,  Baud.  Dh.  S.  II.  3. 19  ordain  that  one 
should  not  stint  one's  dependents  ( whom  one  is  bound  to  main- 
tain), one's  servants  and  slaves  for  distributing  food  to  guests 
and  others.  Yaj.  II.  175  prescribes  that  one  should  make  gifts 
in  such  a  way  as  not  to  cause  detriment  to  one's  family. 
Brhaspati*007  explains  this  by  saying  that  one  may  give  away 

2005.  ap>*TfH  trrfesrarmft:  «wrrt  ft  *ra(  ■  ftsfo  $*?rcta  *r$^ 
*at**$  *rfi»- 1  3n«??**f5  fj  srcrrs  tjptt^st  %i|sn  i  w%*rr*<n£«n<q,pr?  is5T'ii^ 
sfiUpp* ii  *mt  ( q^iimfftq?  4-5 ) ;  arwiW  *nf^rtf  «rtw  wn%rfan  S55^  • 
OTif^ti  ^  fa$<Tt  *rfor  «sp^  Hfit  •  wmt*«ffi  h  %i«nfa  «w  **<ih  ^*F^t  i  *ft 
m®  ft  qjnwr  in*i*rsn^  «ro  «  ^sj  III  19-20. 

2006.  «rarqrt%  t5i§T&«JT  *rar5*n%  f^a  i%5  n  ?r%  f^rn*  «**  §*  mvnft 
<wRr  ii  fife  «i^t  9rr^ffs?r  %i>W>  «re*ng«r:  •  Tsr'if^aiir'srPfr  t^fa^uwiwgii 
irtmvifffr?  immfwrs  $r  *  *fi»r&  i  g*«ia<M)t  t%t*:  sr^t  wft  nrewrfa  » Jinr- 

*rar«  wis  *^J^  f  1 3rn<mTf^tj  *ft  ^«n^  ^ftsinrt  wfafaim:  i  fig:  swift  qrt 
«vtf  *ng^nrn  i  nftwrt  sttwrstf  w^  ^wspp*  h  3<|«qm^fiT  IV.  16,  18, 
24,  26,  30-31  quoted  by  fcnrrf*  (&*  )  p.  33  ;  vide  sn^TO  209.  32-33. 

2007.  yswrshn+Hii^  tr^Rift^iji  i  *nwT?«ri^r  ft«f  «r«n^  ^i5»l»TiN«ir 
*rt^  «  ItfWft  quoted  by  awn*  p.  780  and  fc*nft  (  qr«ro  p.  44  ). 


Oh.  XXV  ]  Dana-limits  of  851 

wealth  that  is  over  and  above  what  is  required  for  maintaining 
one's  family  and  for  clothing  and  that  the  charity  of  one  who 
disregards  this  rule  is  something  that  is  sweet  like  honey  at 
first  but  like  poison  in  its  effect.  In  this  Brhaspati  only  eohoes 
what  Manu  says  (XI.  9-10)  'the  charity  of  him  who  has  wealth 
enough  to  make  gifts  to  strangers,  when  his  own  people  live  a 
life  of  misery,  is  only  a  false  imitation  of  dharma  ( and  not  the 
true  dharma),  it  is  at  first  like  honey  but  will  taste  like  poison 
( later).  Whatever  a  man  does  for  his  welfare  in  the  next  world 
by  stinting  those  whom  he  is  bound  to  maintain  results  in  un- 
happiness  to  him  while  living  and  also  after  death*.  The 
Anusasana  parva  ( 37.  2-3 )  declares  that  if  one  makes  a  gift 
stinting  one's  servants,  he  makes  himself  a  sinner,  even  though 
one  may  say  that  one  would  give  whatever  any  one  begs  for 
( compare  Luke  VI.  30  '  give  to  every  man  that  asketh  of  thee ' ). 
Hemadri  quotes2008  Sivadharma  to  the  effect  that  a  man  Bhould 
set  apart  three  parts  out  of  five  from  his  acquisitions  for  him- 
self and  his  family  and  two  parts  for  dharma,  as  life  is 
evanescent. 

Certain  things  were  forbidden  to  be  accepted  as  gifts.  The 
gift  of  animals  with  two  rows  of  teeth  was  forbidden  by  sruti 
( vide  Sahara  on  Jaitnini  VI.  7.  4  quoted  above ).  Vas.  Dh.  S. 
13.  55  declares  that  a  brahmana  should  not  acoept  the  gift  of 
weapons,  poisonous  substances  and  spirituous  liquor.  Manu 
IV.  188  states  that  a  brahmana  who  is  not  learned  should  not 
accept  the  gift  of  gold,  land,  horses,  cow,  food,  garment,  Besame, 
clarified  butter ;  but  if  he  accepts  he  is  reduced  to  ashes  ( i.  e* 
perishes )  like  wood.  Hemadri  (  Dana  p.  57 )  quotes  the  Brahma- 
purana  that  a  brahmana  should  not  accept  the  gifts  of  ewes, 
horses,  precious  stones,  an  elephant,  sesame  and  iron,  and  that 
one  who  accepts  a  gift  of  antelope  skin  or  sesame  would  not  be 
born  again  as  a  male  and  that  if  a  person  accepts  the  bedstead, 
ornaments  and  the  clothes  of  one  who  is  dead  he  would  go 
to  hell. 

As  to  the  proper  times  for  gifts,  several  rules  are  laid  down. 
Apart  from  the  daily  duty  to  make  gifts  (Yaj.  I.  203 )  gifts 
had  to  be  made  on  special  oooasions  and  if  so  made  were  more 
meritorious  than  the  gifts  made  daily.  Laghu-Satatapa  (145-153) 

2008.  ^fflrac  fa*Tnt  ftrn-r  sfm^nr  itbrpt^:  ■  HTTBpf  g  tjwfsforfHr*  *ftflW 
«ras  ti  ftmn?  quoted  by  $jrrf§-  ( frsr.  p.  4* )  and  frsm^w  p.  5.    . 


852  Hidory  of  Dharmaiastra  [  Oh.  XXV 

says t00>  that  a  gift  must  be  made  on  the  first  day  of  each  ayana 
( the  sun's  passage  to  the  north  or  south  ),  at  the  beginning  of 
Sadaslti  and  while  an  eclipse  of  the  sun  or  moon  is  in  progress 
and  that  the  rewards  of  the  gifts  made  on  these  occasions  are 
inexhaustible.  Vanaparva  200.  125  is  to  the  same  effect.  A 
gift  made  on  Amavasya  imparts  rewards  a  hundred  times  ( of 
the  reward  of  making  it  on  any  ordinary  day),  a  thousand  times 
when  made  on  the  suppression  of  a  tithi,  a  hundred  thousand 
times  when  made  on  the  equinoctial  day  and  a  gift  brings 
endless  rewards  when  made  on  VyatlpSta.  Samvarta  (208-209) 
says  that  gifts  made  on  the  ayana  day,  equinoctial  day,  vyatl- 
p&ta,  the  suppression  of  a  tithi  and  on  the  eclipses  of  the  sun 
and  moon,  on  new  moon  day,  12th  day,  samkranti  (sun's  passage 
into  a  zodiacal  sign)  becomes  inexhaustible  and  these  tithis  are 
highly  commended  and  so  also  Sunday  for  a  bath,  japa,  noma, 
dinner  to  brahmanas,  fast  and  gifts.2010  Satatapa  ( 146)  states 
that  16  ghatikas  before  and  also  after  the  moment  when  the  sun 
enters  a  new  zodiaoal  sign  is  the  holy  time  for  gifts,  while 
others  give  30  ghatikas  ( before  and  after  )  for  Karkataka 
(Cancer  samkranti),  20  for  Makara  (Capricorn)  and  105  for  Tula 
(Balance)  and  Mesa  (Aries).  VisvarQpa  on  Yaj.  1.214-217 
states  that  the  times  specified  as  the  proper  ocoasions  for  sraddha 
are  all  of  them  the  most  appropriate  times  for  making  gifts. 
Vide  Fraj&pati  25  and  28  and  Atri  327  for  similar  rules.  Sankha 
says  that  if  amavasya  falls  on  Monday,  the  7th  tithi  on 
Sunday,  4th  on  Tuesday,  8th  on  Wednesday— these  four  are  like 

2009.  3T*r^  fa«r^  <t^  nid»nifta&s  *  '  ^it^Tmift  ■*  ^ry<ia^^  » 
tprro  200. 12S  ;  sprsirr^  w&  <*m  yqfta  5% 'rot  1  qa}ftfd*i$  %*  fag^R 
uroreffit:  n  ggyramq  145,  quoted  «s  ?rnrm  by  ami^r  p-  291-  Th*  sun'a 
entrance  into  the  signs  of  Gemini,  Virgo  ,  Sagittarius  and  Pisoes  is 
called  «rs^m% ;  vide  ffmrgTC  p-  2*5  and  3iWk  p.  292  quoting  *ffcsr, 
ajfirnror  209.  9-10. 

2010.  $Rrfn*g$r^  ?pt  *nnsr  g  f%tqnf  1  fvj^  $ittuigff  «jrfim?l  <*«i^i*h,  n 
gggmmw  150  quoted  as  nrnps  by  3PTtT%  p.  292;  ft*TO<r  p.  144  also  quotes 
the  first  err? .  When  three  tithis  occur  on  the  same  day  it  is  called  {%w$w 
as  the  middle  one  is  suppressed  in  the  calendars  ( vide  aufttj?  P-  292  )  ; 
srerifrf  0  is  quoted  as  tjt%<>  by  |wrr?  (  ?TW  p.  69  ).  nnftirra  ia  one  of  the 
27  ^tirs  beginning  with  f3s»m  and  is  defined  as  wwrforci^snrfcwrVlff- 
*W%  1  Ttpn  <faiftui  TStaTfl:  c  g^rW  n  ( 13T*T3  according  to  wuro^  p. 
426)— when  the  moon  is  in  the  constellations  of  Sravana,  Asrinl, 
DhaniffhB,  irdrS,  Asless  (first  quarter  )  and  amSvgsyS  falls  on  Sunday 
it-is  VyatlpSta.  Even  BSna  in  the  Harsacarita  IV  states  that  Harfa  was 
born  on  a  day  that  was  free  from  all  inauspicious  conjunctions  such  as 
VyatlpSta. 


Ch.  XXV  ]  DUm-special  times  for  853 

eclipses  and  so  gifts  made  on  these  days  yield  infinite  rewards 
( quoted  by  Hemadri,  danakhanda  p.  66 ).  The  Visnu  Dh.  S. 
chap.  89  deals  with  the  rewards  of  the  gifts  of  various  articles 
made  on  the  full  moon  days  of  the  twelve  months  of  the  year. 
Anusasana  chap.  61  speaks  of  danas  on  the  27  naksatras 
from  krttika. 

The  general  rule  was  that  gifts  were  not  to  be  made  at 
night.  But  there  are  several  exceptions.  Atri  327  states  that 
a  gift  even  at  night  is  commended  on  the  occasions  of  eclipses, 
marriages,  samkrantis  and  the  birth  of  a  child.  Devala8011 
quoted  in  Par.  M.  I.  part  I,  p.  194  has  a  similar  verse  and  the 
Far.  M.  adds  that  only  on  the  Cancer  and  Capricorn  samkrantis 
are  gifts  allowed  to  be  made  at  night. 

The  above  rules  about  the  special  occasions  for  gifts  are 
amply  borne  out  by  epigraphic  evidence.  A  few  examples  may 
be  cited.  A  very  large  number  of  grants  on  copper  and  stone 
relate  to  gifts  of  lands  and  villages  at  the  time  of  solar  eclipses. 
For  example,  vide  Tiwarkhed  plate  of  Eastrakuta  Nannaraja 
dated  iake  553  (653  ? )  in  E.  I.  vol.  XI.  p.  279,  I.  A.  vol.  VI, 
p.  73  ( in  iake  534  i.  e,  613  A.  D. ),  the  grant  of  30  nivartanas 
of  land  purchased  for  30  gadyanakas  of  gold  on  a  total  eolipse 
of  the  sun  in  754  A.  D.  in  the  time  of  Calukya  Klrfcivarman  II 
( E.  I.  vol.  III.  p.  6 ),  E.  I.  vol.  III.  p.  193  ( of  iake  716 ), 
E.  I.  vol.  IX,  p.  100  ( in  660  A  D. ).  Grants  on  the  occasion  of  a 
lunar  eclipse  are  found  in  J.  B.  B.  It.  A.  S.  vol,  20,  p.  135 
( Navsari  plates  of  Eastrakuta  Mahasamanatadhipati  Karkaraja 
issued  in  iake  738,  i.  e.  817  A  D. ),  in  E.  I.  vol.  I.  p.  341  (Patna 
Inscription  of  the  time  of  Yadava  Singhana  dated  sake  1128  i.  e. 
1207  A.D.),  E.I.  vol.  19,  p.  41,  E.I.  vol.  20,  p.'125  (in  safhvat  1108). 
Grants  on  ayana  days  may  be  seen  in  I.  A.  vol.  12,  p.  193 
(Haddala  plates  of  the  Capa  Mahasamantadhipati  Dharanl-varaha 
issued  in  sake  836),  the  Safijan  grant  of  Amoghavarsa  dated 
iake  793  (Uttarayana-Mahaparvani).  Grants  on  Samkrantis  are 
found  in  E.  I.  vol.  VIII.  p.  182  (  Dhulia  plate  of  Karkaraja 
dated  'iake  701),  E.  L  vol.  XII.  p.  142  (in  1087  A  D. ), 
E.  I.  vol.  VIII.  p.  159  ( in  samvat  1207 ).  It  may  be  noted 
that  not  only  on  the  sun's  passage  in  a  rasi,  but  even  on 
Jupiter's  passage  in  a  rasi  ( Taurus  in  this  oase )  a  grant  was 
made  as  seen  in  Lucknow  Museum  plate  of  Klrtipala  ( E.  I. 
vol.  VII,  p.  93  in  safiivat  1167  i.  e.  1111  AD.).    A  village  was 


2011,   Trff3?fa£wri8!rf^*risw<j'srifs  i  wrqwrTs;*  f^f^tft  *n*»n«fr3 
f  It  %^c7  quoted  by  $tnfsj  ( ?T*r  p.  81 ). 


854  History  of  Dharmaiastra  [  Oh.  XXV 

granted  on  Visuvasamkranti  to  a  brahmana  in  honour  of  Buddha 
by  Mahlpftla  I,  a-king  of  Bengal  (vide  E.  I.  vol.  XIV,  p.  324). 
For  grants  on  Aksaya  Trtlya  (3rd  of  the  bright  half  of  Vaisakha) 
vide  E.  I.  vol.  14,  p.  198  ( when  32  villages  were  granted  to  500 
brShmanas  in  samvat  1156)  and  E.  I.  vol.  VII.  p.  98  (Lar 
plates  of  Govindacandra  of  Kanoj  in  saihvat  1202 ).  For  a  grant 
made  on  MahakartikI  (the  full  moon  day  of  Kartika)  vide  E.  I. 
vol.  X,  p.  75  ( which  is  a  grant  to  several  brahmanas  for  ena  - 
bling  them  to  offer  bait,  caru,  vaiivadeva,  agnihotra  and  the  five 
mahayajflas,  in  Ealacuri  saihvat  292  i  e.  about  540  A.  D. ). 

The  places  ( deka)  where  gifts  are  to  be  made  are  also  speci- 
fied in  the  smrtis,  puranas  and  digests.  Gifts E0,B  made  in  the 
house  yield  ten  times  as  much  merit  (as  when  made  elsewhere), 
a  hundred  times  when  made  in  a  oowpen,  a  thousand  times 
when  made  in  sacred  places  ( tlrthas )  and  an  infinite  number  of 
times  when  made  near  an  image  (or  linga)  of  Siva.  The  Skanda- 
purana'01*  quoted  by  Hemadri  ( dana  p.  83)  states  that  Benares, 
Kuruksefcra,  Prayaga,  Puskara  (Aimer),  the  banks  of  the  Ganges 
and  of  the  ocean,  Naimisa  forest,  Amara-kan^aka,  Srlparvata, 
Mahakala  (at  Ujjayinl),  Gokarna,  Veda-parvata — these  and 
the  like  are  deolared  to  be  holy  places  resorted  to  by  gods  and 
siddhas;  all  mountains,  all  rivers  and  the  ocean  are  holy ;  the 
habitations  of  cows,  siddhas  and  sages  are  also  holy;  whatever 
is  donated  in  these  sacred  places  confers  infinite  reward. 

When  making  a  gift  of  anything  one  has  to  pour  water  on 
the  hand  of  the  donee.  Ap.  Dh.  S.  II.  4.  9.  9-10801*  states  that  all 
gifts  are  to  be  made  with  water  exoept  in  the  case  of  vedio 
sacrifices  where  they  are  to  be  made  as  directed  by  the  vedic 
texts.  Gautama  V.  16  says  the  same.  In  the  case  of  all  gifts 
they  are  to  be  accompanied  by  a  separate  daksina.  The  Agni- 
puranaM,s  211.  31  makes  an  exception  in  the  case  of  gifts  of 

2012.   ii%  sfsrsjuf ^tt  'Trs"^*  Vffiiy*H'5a,nftii5 w^m*^ f$nra,f«'ft  m 

quoted  in  jtpth^S  p.  8. 

2/13.    wm°nfY   $*#*   jtopt:   s*imf3r  «*  i  T^rossrefa  ^r^nwrwt- 

wSfiww'iSNis  gorm  *r*f  »tcti  wmrTTt  ■  *nJitii[Qft4 mm  %?tt:  yrr:  usjftiSffT:  i 
7g  ST*/w  rrgtf  *'d,wiHWJfi,:3%?i  I  ^n^^»ur  q-  by  §mfsi[  Ott  P.  83  ). 

2014.  miuj^^/ii"!  ^nrn%  i  ^sirgfa  ftfft  •  stW-  T.  %  II.  4.  9. 
9-10 ;  ^tf^rsrrsT  Ptsh^ihwwj;*)^  i  q^rrcfg;  %*  «*»%  i  »n-  V.  16-17. 

2015.  w^w^fsmf  fpi  a*  %w  qftsw  i  fast*  eria^rvT^wtfr*  gtf  ?f?:  h 

viptinitiftm  nnA+o/1    Viw  m*0»  ^  ■»-.  *.      111    \.     -..Jit—I     £L_     __-_l     __  -  JL     _fi_  — 


Ch.  XXV]  Dana  855 

gold,  silver,  copper,  husked  rice,  com,  daily  sraddha  and  daily 
devapuja  ( which  may  be  without  daksina ).  That  daksina  should 
consist  pre-eminently  of  gold,  but  if  gold  itself  is  the  article 
donated  then  the  daksina  may  be  of  silver.  In  the  case  of  very 
costly  gifts  like  tulapurusa,  the  daksina  may  be  one  hundred  or 
fifty  or  25  or  ten  mskas  or  one-tenth  of  the  price  of  the  thing 
gifted  or  according  to  ability. 

Hemadri  ( Dana  pp.  96-97)  and  Danaraayukha  (pp.  11-12 ) 
quote  verses  from  the  Visnudharmottara  stating  the  presiding 
deities  of  the  several  articles  that  are  donated  ( such  as  Agni  of 
gold,  Prajapati  of  dasas,  Rudra  of  cows  &c. )  and  adds  that 
wherever  no  presiding  deity  is  specifically  named  Visnu  is  the 
presiding  deity.  Those  very  verses  are  quoted  as  from  the  Kapila- 
pancaratra  in  the  DanakriyakaumudI  (p.  5).  The  Agnipurana 
( 209.  40-48 )  has  similar  verses.  This  notion  is  derived  from  the 
Brahmapas  and  Srautasutras  which  speak  of  Rudra  as  the  pre- 
siding deity  of  the  gifts  of  cows,  Soma  of  garments,  Prajapati  of 
human  beings  and  so  on  ( vide  Tai.  Br.  II.  2. 5,  Ap.  Sr.  14. 11.  3 ). 

The  general  procedure  of  making  gifts  may  be  stated  here 
once  for  all.  The  donor  and  the  donee  should  have  taken 
their  bath  and  should  wear  two  white  garments  each,  the  donor 
should  wear  a  pavitra,  perform  acamana,  should  face  the 
east,  should  wear  the  sacred  thread  in  the  upavlta  form, 
be  seated  on  a  pure  seat  (of  kusa  &c- )  and  seat  the  donee 
on  a  seat  and  make  him  face  the  north,  then  the  donor  should 
utter  the  name  of  the  subject  of  gift,  its  presiding  deity 
and    the    purpose    for    which    he  makes    the  gift,  and  say 

•  I  make  a  gift  to  you  of  such  and  such  an  article,  * 
pour  water  on  the  donee's  hand,  and  when  the  donee  says 

*  give  *  the  donor  should  sprinkle  water  on  the  subject  of  gift 
and  place  it  into  the  hand  of  the  donee,  who  utters  the  syllable 
•om'  and  says  'svasti'.  Then  daksina  is  given  to  the  donee. 
The  detailed  formula  is  set  out  below.*016    Necessary  changes 

8016.    The  formula  may  be  described  as  follows:  arcr  :ag^  Jtn% 

in*:  wg^r?!*?  wswnfTR:  srgqriirsrPT  sr^^'wr  a^sranot  arnjrorr*r  ^k- 
5*rff«f  3?5^-^r  3«rRt  #51?%  era  Qir*wft  fl^st  ^  ^trer.  i  wfrar  mrm-^ 
Stfrwr  wsrfrra  fl%3  t  a£rnrrf%°  3<»i*ttirfl*-<rr  ^tt  a?5*<iH*4ur:  jrfSsi'l 
^WTf  atgwnrsrrv  wsfrsraor  wnjrrpr  3«ih£  ^^^  i  jut  era  ?f§r*>ri  girm;  i. 
Vide  wfirgnot  209,  fcqr<|  (jrpwn)  pp.  506-7  and  qrpr%Tr^5^  PP.  14  & • 
for  the  procedure.  The  ariinj^Tor  209.  59-61  mentions  the  following 
pur posea  for  which  gifts  are  usually  made  '  j^^rar^lsr^i'fttmf'B^rjont  ■ 
erfHSf^i*nrr8ffm-«V«rr«Tifr»tTf5r^  i  «*Twrt5n^T5  wn«5  gros^  <  q^^r 

fciT^r  jfrrai  ^  ?f<:  fin:  H 


856  History  qf  Dkarmaiastra  [  Ch.  XXV 

have  to  be  made  as  to  the  statement  of  the  occasion,  the  receipt 
of  the  subject  of  gift  &o.  ( if  it  is  land  or  a  house,  it  cannot  be 
received  in  the  hand ;  the  donee  simply  walks  round  it  or  on  it 
or  enters  it ). 

YSj.  I. 133  prescribes  that  the  king  should  daily  make  gifts 
to  brahmanas  learned  in  the  Veda,  of  milch  cows,  gold,  land, 
houses  and  the  requisites  of  marriage  ( i.  e.  maidens,  expenses 
of  marriage  &o. ).  This  was  nothing  new  that  was  prescribed 
by  Yaj.  It  has  been  followed  for  ages  by  the  kings.  The 
Vanaparva8017  186.  15  states  that  he  who  makes  a  gift  of  a 
maiden  in  the  brahma  form  or  of  land  enjoys  bliss  in  the  world 
of  Indra.  We  find  from  the  inscriptions  of  Usavadata  so18  (pro- 
bably in  the  1st  oentury  A.  D.),  son-in-law  of  Nahapana,  at  Karle 
and  Nasik  that  he  gave  3  lakbs  of  cows,  16  villages  to  gods  and 
brahmanas,  fed  one  lakh  of  brahmanas  every  year,  got  eight 
brahmanas  married  at  his  own  expense  at  Prabhasa  ( in 
Eathiawar  ),  built  flights  of  steps  on  the  river  Barnasa,  con- 
structed quadrangles,  houses  and  halting  places  (pratiiraya) 
at  Bharukaccha  (modern  Broach),  Dasapura  (in  Malwa), 
Govardhana  (Nasik)  and  Sorparaga  (modern  Sopara),  con- 
structed wells  and  tanks ;  kept  free  ferry  boats  over  the  rivers 
Ib&,  Parada,  Damana,  Tapl,  Karabena,  Dahanuka  ( all  between 
Thanaand  Surat);  established  meeting  halls  and  shelters  for 
gratuitous  distribution  of  water ;  conferred  32000  oocoanut  trees 
in  Nanangola  (modern  Nargol)  on  the  assembly  of  brahmanas 
of  the  Caraka  Sakha  at  Bamatlrtha  in  Sorparaga  and  three  other 
places.  He  adds  that  be  purchased  from  a  brShmana  for 
4000  karsapanas  a  field  that  originally  belonged  to  the  brahmana's 
father  and  made  a  grant  of  it  for  supplying  food  to  the  assembly 

2017.  *ft  wnrSprt  g  *ren%  *i"rt  ^ajRm^m  <*  mtft  fifo  i  ^ifa  ^i*f 
ftftrr  "*  t«t  w  «4l*hm«ifo  <4t*^<*<i  n  ^ri$  186. 15. 

2018.  Vide  B.  I.  vol.  VII.  p.  57  for  Karl©  Inscription  No.  13  of 
Usavadsta  and  E.  I.  vol.  VIII  p.  78  (for  Nasik  No.  10)  '  ugliHW  srwr- 

■wl^sr  •ftwww^'f  3»gpt^  «i$i ui*ih-h iB+fwly in f*J ■*!!  wref  g<«rff«r  ww- 
Srwrt  3WHnr^%*r  *««<d  ?5ii%  nt*^  sftafot  ■*  ■4d»nwn«q'n1to?'for 

<rarot  **  *nfwt  T*prsitfH  ^OTnpnwftT  'ftoifcwrwS  nhr^  y  *< u^  ii^  sftrWt  ^ 
Ti»nWi<wu«fyyt  inft  »rm»n%  ffrSreRrsTTfe^jwyws^T  iftW*  Brrfarj 

<wSf«rahmrT  T^jHsmr^i fer«*ptT  «rs  wrgriw  trmfsjsrw  wf*»- 

vffa  *§  tifrm  »j$»r  wfrraw?#ft  ^raft   4000  *r*rt%*nrer   •nretfrm'r 
^rrotrtnj  ^«rr  <rft  »w  3ft  to^pi  ^rrsrftanr  Prg^rro  gwnrnit  *ifift»f|  i 

(Nasik  No.  10  ). 


Oh.  XXV  ]  DSnarfor  settling  brdhmaxuxs  857 

of  monks  coming  from  all  quarters  that  dwelt  in  the  cave 
constructed  by  him.  This  is  certainly  a  formidable  list  of 
benefactions  for  one  ruler. 

As  to  spending  money  for  the  marriages  of  brahmanas  and 
settling  them  as  householders,  a  few  words  may  be  said  here. 
Daksa80,»  III.  32-33  says  'The  merit  of  him,  that  establishes  a 
brahmana  who  is  without  father  or  mother  by  performing  his 
samskaras  and  by  getting  him  married,  is  beyond  reokoning' 
A  man  does  not  secure  that  bliss  by  observance  of  agnihotra  or 
the  performance  of  Agnistoma,  which  he  seoures  by  establi- 
shing a  brahmana  in  life'.  Apararka  (p.  377)  quotes  a  long 
passage  from  the  Kalikapurana  about  Naiveiika  dana.  Its 
purport  is  briefly  as  follows :  '  The  donor  should  choose  eleven 
brahmanas  of  srotriya  families  ( devoted  to  the  study  of  the 
Veda)  and  of  good  character  and  conduct,  should  build  eleven 
houses  for  them,  should  get  them  married  at  his  expense,  should 
furnish  the  houses  with  stores  of  corn,  with  cattle  and  maid 
servants,  beds,  seats,  vessels  of  clay  and  copper  and  other 
utensils  for  taking  food  and  with  garments ;  and  having  thus 
furnished  the  houses,  should  settle  the  eleven  brahmanas  in  the 
eleven  houses  and  for  their  maintenance  bestow  upon  each  one 
hundred  mvartanas  of  land  or  a  hamlet,  or  half  a  village ;  he 
should  induce  the  brahmanas  to  be  agnihotrins.  By  so  doing 
he  secures  all  the  merit  that  is  secured  by  the  performance  of 
sacrifices,  vratas,  various  danas  or  pilgrimages  to  sacred  places 
and  enjoys  in  heaven  all  pleasures.  A  man  who  is  unable  to 
do  as  much  as  above  may  settle  only  one  brahmana  according  to 
his  means  and  he  secures  the  same  rewards '.  In  the  Epigraphic 
records  there  are  numerous  instances  of  kings  spending  for  the 
marriages  of  brahmanas.  For  example,  the  Aphsad  Inscription 
of  Adityasena  ( vide  Gupta  Inscriptions  No.  42,  p.  203 )  speaks 
of  gifts  of  agraharas  on  the  marriages  of  one  hundred  brahmana 
girls  to  brahmanas.  A  copper-plate  grant  of  the  Silahara 
prince  Gaudaradifcya  speaks  of  the  king  having  got  16  brah- 
manas married  at  his  expense  and  of  having  created  endow- 
ments of  three  nivartanas  for  each  for  their  maintenance  at  the 
time  of  their  marriages  (vide  J.  B.  B.  R.  A.  8.  vol.  13,  p.  1, 
dated  1032  iake).    As  the  brahmanas  were  supposed  to  lead  a 

2019.  «rar%R?W  3  WttMitenHll?PT»  i  t:Wiiii(  w^W  swrtraiu 
i  fhr&  it  *  ^<nffrgftaT  Trfirsft*  &**fk  i  <r%r:  srre^  im  ftfa  wrftiihT 
^  »  ^H  HI.  32-33.    The  Erst  i»  quoted  by  amw£  p.  378. 

H.D.  108 


858  History  of  Dharma&Mra  [  Oh.  XXV 

life  of  comparative  poverty,  plain  living  and  high  thinking 
and  aa  they  were  the  inheritors,  preservers  and  transmitters  of 
the  saored  literature  of  the  country,  as  they  also  engaged  in 
teaohing  without  stipulating  for  any  fee,  the  State  that  had  in 
those  days  no  settled  educational  system  as  in  modern  times 
deemed  it  its  duty  to  provide  the  resources  which  would  enable 
the  brShmanas  to  carry  on  their  self-imposed  task.  Yaj.  II.  185 
deolares  that  the  king  should  set  apart  in  his  capital  a  place 
for  the  habitation  of  brShmanas  learned  in  the  Veda,  should 
establish  them  there,  should  provide  means  of  maintenance  for 
them  and  then  say  to  them  'follow  your  duties'  (svadharma). 
Apararka  quotes  (p.  792)  thereon  from  Brhaspati  several  verses 
that  add  'the  king  should  bestow  on  the  brahman  as  who  are 
learned  and  kindle  the  sacred  fires  (agnihotrins)  houses  and 
lands  under  his  own  edicts  from  which  no  taxes  in  the  present 
or  future  would  be  levied.  The  brahmanas  so  settled  should 
perform  for  the  citizens  their  religious  rites  whether  daily  or  to 
be  performed  on  occasions  or  kamya  or  for  averting  evil  omens 
or  for  the  sake  of  prosperity  and  should  give  decisions  in  the 
cases  of  doubts.  They  should  make  rules  and  conventions  for 
the  whole  village  or  for  corporations  and  guilds  and  for  reli- 
gious purposes.  Those  rules  must  be  observed  and  when  there 
is  trouble  caused  by  rogues  and  thieves  all  must  join  to  put  it 
down  and  that  object  must  not  be  left  to  one  person.*  *080  These 
prescriptions  indicate  what  benefit  was  expected  of  the  marriages 
and  settlement  of  learned  brahmanas.  Kaut.  II.  1  also  pres- 
cribes that  lands  free  from  taxes  and  fines  should  be  settled 
upon  purohttas,  srotriyas  &c.  There  is  nothing  peculiar  to 
India  or  to  the  caste  system  in  this.  Among  the  numerous 
oharitable  purposes  mentioned  in  the  preamble  to  the  Statute  of 
Elizabeth  (43  Eliz.  chap.  4)  which  (preamble)  is  even  now 
applicable  in  England  '  the  marriage  of  poor  maids '  is  one. 

The  gift  of  land  has  been  eulogized  as  the  most  meritorious 
of  all  gifts  from  ancient  times.  Vas.  Dh.  S.  29. 16  quoteB  a 
verse  whioh  is  found  also  in  Brhaspati  7,  Visnudharmottara 
and  Matsyapurana  (quoted  by   Apararka  pp.  369,  370),  the 


«t*  it  fa?tf  *ftf%*i  (mrwf  srrmraj  rdifrti  hvt  «  tflnorf  qjjf  5^  *rf?^>$  f»»wif 
quoted  by  *mw  p.  792. 


Ch.  XXV  ]  Dana-of  land  85$ 

Mahabh&rata  ( Anusasana  62.  19)  and  which  says  '  whatever  mi 
sin  a  man  may  commit  when  in  straitened  circumstances,  he 
is  purified  therefrom  by  making  a  gift  of  only  as  much  land  as 
is  equal  to  gocarma'.  Apararka  (pp.  368,  370)  quotes  many 
verses  from  the  Visnudharmottara,  the  Adityapurana,  the 
MatsyapurSna  on  the  high  rewards  reaped  by  the  gift  of  land. 
The  Vanaparva  mi  ( 93.  78-79  )  declares  '  whatever  sins  a  king 
is  guilty  of  in  bringing  the  earth  under  his  control,  all  those 
he  gets  rid  of  by  performing  sacrifices  with  munificent  gifts ; 
by  bestowing  on  brahmanas  lands  and  cows  in  thousands,  the 
king  becomes  free  from  all  sins  as  the  moon  is  freed  from 
darkness'  ( Rahu ).  Anusasana  59.  5  voices  the  popular 
sentiment  that  '  gifts  of  gold,  cows  and  land  save  even  the 
wicked '. 

2021.  *rfo5fa?5*a  <ntf  s*p?t  s Rrarffw:  i  wf%  'ft!*iT«nic»r  qffi^iH* 
8wnrii«(^29. 16,  3»^frraR62. 19,f?.  7,  HiSwrgw  4.  164.  18.  The 
mm.  on  71.  I.  210  quotes  it  as  Manu's  and  reads  the  2nd  <rr^  as  'STPWtS- 
Sfrswtsft  <n  '•  Bihaspati  defines  gocarma  as  equal  to  ten  nivartanas  and 
a  nivartana  is  detined  by  him  as  land  that  is  30  rods  (square)  with  a  rod 
of  ten  cubits,  ^srereta  ^i*  f%$T5»if^&T»r.i  ??r  errs^r  ftsrrd  ifta&iwTifr- 
"K3*  «  f?-  8.  The  mfrrajii  on  *rr.  I-  210  quotes  f  f .  us  whs^t...^  ap^r* 
«fr^3  3*f  r  ^fw?hm  I .  5inrra«T  I.  17  also  reads  '  ^5i3Td«T  &<s ».  Br.  9  gives 
another  definition  of  gocarma  'that  extent  of  land  which  a  thousand 
cows  with  their  calves  and  a  bull  occupy  without  being  compelled  to 
stand  doing  nothing  is  called  gocarma  '  *rftj  nfa»3#  3  T3  ffrg^'nnSfcpP* t 
•trsWHrorgjTPrt  a$ha»f  %Gt  *%&l  It.  fXt^K  XII.  49  says  that  that  land  which 
a  hundred  cows  with  one  bull  occupy  without  being  closoly  packed 
together  is  gocarma.  Visnn  Db.  S.  5.  181  defines  gocarma  differently 
as  '  that  much  land  of  whatevor  extent  the  crops  raised  on  which  will 
maintain  one  man  for  a  year '.  Vide  Apararka  p.  1225  and  HemSdri 
(  Vratakhanda,  part  1  pp.  52-53)  for  soveral  definitions  of  gocarma.  The 
word  nivartana  is  very  anciout.  Kant.  (II.  chap.  20)  says  thai  danda 
is  equal  to  four  aralnit,  ten  dandas  are  equal  to  one  rajju  and  3  raj  jus  are 
equal  to  a  nivartana  (so  that  a  nivartana  iB  30  dandas).  The  Baud.  Dh.  S. 
(III.  2.  2-4)  speaks  of  a  brahmana  who  maintains  himself  by  cultivating 
six  nivartanas  of  land.  A  field  of  100  nivartanas  is  mentioned  inNasik 
Inscription  No  5  (E.  I.  vol.  VIII  p.  73  ).  The  word  nivartana  occurs 
also  in  a  grant  of  tho  Pallava  king  Sivaskandavarman  (E.  I.  vol.  I  p. 
6 ).    Vide  E.  1.  vol.  XI  p.  280  for  a  note  on  nivartana. 

2022.  *rtr:  5^r  fafaiftwi  ufanwtw* '  **  *f&  wwijtf^sa^iw^:  it 
wrf  33.  78-79. 


860  History  of  D/iarmaiastra  [  Ch.  XXV 

As  gifts  of  land  were  so  highly  valued,  the  smrtis  contain 
numerous  rules  about  them.  Yaj.  (I.  318-320)*08*  prescribes  the 
following  rules: '  when  a  king  makes  a  gift  of  land  or  bestows 
a  nibandha  he  should  execute  a  writing  ( about  the  gift )  for  the 
information  of  future  good  kings.  He  (the  king)  should  issue  a 
permanent  edict  bearing  his  signature  and  the  date  on  a  piece  of 

2023.    ^rtt  igjw  fasmi  *t  ^srr  r^  3  wre^  1  3nnnw»nrg<Tra<m3rr«TT*T 

n\.  I.  318-320.  f%*rew  on  m.  1. 316-320  reads  ^PTi^^hrjofajj  andremarks 
'•m^PTOWr.,  u<miN&33«y#.qrf%  *<J...*v.&  ^fr.^rit.'  For  the  verse  q(§... 
*%^vide  Appendix.  Nibandha  is  a  fixed  .payment  to  be  made  every  year 
or  month  or  on  certain  occasions  to  a  person  or  temple  or  the  like,  as  for 
example  of  so  many  betel  leaves  or  bctelnuts  out  of  each  load  of  betel 
leaves  or  nuts.  It  is  translated  rather  inaccurately  as  corrody  by 
Colebrooke  and  others.  Visvartipa  on  Ysj.  II.  124  explains  it  as  '  a  per- 
manent endowment'  (aksayanidhi) ;  the  Mit.  explains  '  qqft*r  MiuflHWHl'- 
*rar  *pm:  WH  gofcfT^hri^cr  qorfft'.  The  Mit.  explains  '?T:T*#9t- 
«r*o?iH>  differently  as  '  gni^  fffi  qrw  $ran^  ?TCf  "%?  t...*WWiaft  (— «TT^  V ) 
fW»T  ffwf?»int  ^  twrhnpfot.';  amra»  p.  579  '  ari$m  irtfc  s»m^w  a>?rcsnifc- 
^g-!T»r^r  JJWsT  qfitanr  «fT  $«nr.  '.  This  passage  of  Ysj.  is  cited  in 
The  Collector  o/Thanu  v.  Hart  6  Bom.  546  (F.  B.)  at  pp.  557-558  and  tho 
definition  of  nibandha  from  the  VyavahSramayukha  in  Ghdabhai  v. 
Hargooan  36  Bom.  94  at  p.  101.  One  of  the  versos  of  ffwfS  is  3W&3J- 
tfTiypr  Hfm^i^rSm^  i  ^fg-i^rn^tciTsi  g^rWsnrpraj*  n  (stums?  p.  579). 
For  examples  of  the  grants  of  nibandhas,vide  E.I.  vol. XIV  p.  295  at  p.  309 
where  memerous  dues  on  articles  are  given  to  a  temple  by  the  ParamSra 
king  CSmundarBja  (on  one  bharaka  of  candied  sugar  and  jaggery 
one  varnaks  and  on  loads  of  cotton  thread  dyed  with  manjifths  one 
rupee,  one  cocoanut  on  a  load  of  oocoanuts,  one  betel-nut  from  ono 
thousand  nuts,  one  palika  on  each  jar  of  ghee  or  oil ),  E.  I.  vol.  XII  at 
p.  331  (Inscription  at  Yewur  dated  1105  A.  D.  as  to  a  gift  of  nibandha 
for  the  benefit  of  a  temple  of  Kettava  '  on  sales  of  areca  nuts  an  impost 
of  five  areca  nuts  on  each  gold  piece  and  25  leaves  on  each  load  of  betel 
leaves  '  ),  E.  I.  vol.  XI  p.  26  at  p.  30  the  grant  of  one  hUra  of  barley 
corn  for  each  water  wheel  for  the  worship  of  a  Jain  saint  in  sathvat 
1167  ),  E.  I.  vol.  XI.  p.  35  (grant  in  Sam.  1189  for  two palikm  of  oil  from 
each  oil-mill  payable  to  the  shrine  of  a  Jain  saint),  E.I.  vol.  XI.  p. 37.  In 
the  MathurS  BrShrai  Inscription  of  the  28th  year  of  the  reign  of  the  Saka 
king  Devaputra  Huvisku  (  about  tho  beginning  of  the  2nd  century  A.D.) 
a  permanent  endowment  was  called  '  akeayan  Jvi  (  E.  I.  vol.  21  p.  55  at 
p.  60).  So  also  the  same  word  is  used  in  the  Nslands  stone  Inscription 
of  the  time  of  Ya&ovarmadeva  with  regard  to  a  Buddhist  temple  (  E.  I. 
vol.  20  p.  37  at  p.  89 ).  Vide  also  E.  I.  vol.  15  p.  15  and  E.  I.  vol.  17  p. 
345  at  p.  348.  The  Gupta  Inscription  No.  62  (p.  261)  records  the  gift  of 
twelve  golden  dinHras  made  as  an  aksayanlvi  (a  permanent  endowment) 
from  the  interest  of  which  one  IMtyu  was  to  be  fed  every  day. 


Oh.  XXV  ]  Dana-rules  about  land  grants  86l 

cloth  or  on  a  copper-plate  marked  at  the  top  with  his  seal  and 
write  down  thereon  the  names  of  his  ancestors  and  of  himself, 
the  extent  (  or  measurements )  of  what  is  gifted  and  set  out  the 
passages  (from  smrtis)  that  condemn  the  resumption  of  gifts'. 
Visvariipa  the  oldest  extant  commentator  of  Yaj.  states  that  the 
edict  or  order  should  also  bear  the  names  or  signatures  of  the  royal 
officers  such  as  ajna,  dutaka,  the  name  of  the  place  where  the 
king's  army  is  encamped  &c.  and  that  the  names  of  women 
( such  as  the  queen  mother  or  queen )  should  be  mentioned,  and 
that  verses  stating  the  result  of  resuming  gifts  made  by  former 
kings  should  find  place  in  the  edict.  Apararka  (pp.  579-580) 
quotes  long  extracts  from  Brhaspati  and  Vyasa  on  the  same 
subject.  Brhaspati  says  that  a  royal  edict  recording  a  gift  of 
land  should  be  executed  on  a  piece  of  cloth  or  on  copper-plate, 
should  state  the  place  (of  issue)  and  (the  names  of)  the  king's 
ancestors,  that  it  should  be  stated  to  last  till  the  sun  and  moon 
endure,  that  it  was  not  to  be  resumed  or  taken  back  and  was 
to  be  free  from  all  future  taxes  and  that  it  was  to  go  on  to  the 
sons  and  grandsons  from  generation  to  generation  (of  the  donee), 
it  should  state  that  heaven  would  be  the  reward  of  the  donor  and 
those  that  continued  the  gift,  that  the  result  of  the  resumption  of 
the  gift  would  be  hell  for  60,000  years  to  the  resumer  and  it 
should  bear  the  king's  seal,  the  year,  the  month,  the  fortnight  and 
day  and  should  bear  the  signature  of  the  superintendents  (royal 
officers).  Vyasa  after  stating  these  requisites  adds  that  the 
edict  should  be  addressed  to  brabmanas  and  other  respectable 
people,  to  the  king's  officers,  to  all  householders  and  to  all 
others  including  medas  and  candalas,  that  it  should  state  that 
the  gift  is  made  for  securing  merit  for  one's  parents  and 
one's  self. 

The  thousands  of  copper-plate  grants  and  inscriptions  on 
stone  published  so  far  show  that  these  directions  contained  in 
Yaj.,  Br.  and  Vyasa  have  been  followed  to  the  letter  from  at 
least  the  5th  century  onwards.  In  the  earliest  inscriptions  verses 
about  the  merit  of  gifts  and  the  sin  of  resumption  do  not  ocour. 
For  example,  in  Gupta  Inscription  No.  8  ( pp.  36  fif )  dated  88  of 
the  Gupta  Era  ( i.  e.  407-8  A.  D. )  of  Chandragupta  II  the  only 
words  ( in  prose )  are  '  whoever  would  cut  off  this  charitable  gift 
would  be  guilty  of  the  five  great  sins';  similarly  in  the  Gupta 
Inscription  No.  5  (p.  32)  dated  Gupta  era  93  the  words  are 
•  whoever  would  destroy  this  charity  now  set  on  foot  would  be 
guilty  of  the  murder  of  brahmanas  and  cows  and  of  the  five 


862  History  of  Dharmaidstra  [  Ch.  XXV 

sins  that  bring  immediate  punishment '.  In  the  Inscriptions  of 
the  early  Pallava  king  Sivaskandavarman  also  ( E.  I.  vol.  I 
p.  7 )  such  verses  are  not  found.  In  the  copper-plate  grant  of 
Skanda-gupfca  ( dated  146  Gupta  year  i.  e.  465-66  A.  D.,  Gupta 
Inscriptions'08*  No.  16,  p.  68 )  there  is  a  verse  on  the  point,  but  it 
is  not  one  of  those  that  are  found  in  most  inscriptions. 

In  the  earliest  records  verses  lauding  gifts  and  deprecating 
their  resumption  are  few  (one  or  two)  but  in  later  records  their 
number  increases.  For  example,  in  the  copperplate  of  Maitraka 
Vyaghrasena  (E.  I.  vol.  XI,  p.  221)  there  are  only  two  verses  and 
in  the  plates  of  Dhruvasena  dated  Gupta-Valabhi  sarhvat  206  and 
210  respectively  there  are  only  two  and  three  verses  (  E.  I.  vol. 
XL  pp.  107,  111 ),  while  there  are  16  verses  in  an  inscription  of 
Yasahkarnadeva  dated  in  Ealaouri  samvat  823  (  E.  I.  vol.  XII 
p.  205 )  and  15  verses  in  the  copperplate  grant  of  Cahamana 
Ratnap&la  dated  in  Vikrama  samvat  1176  (  E.  L  vol.  XI,  pp. 
312-313  ).  In  most  of  the  inscriptions  containing  these  lauda- 
tory and  imprecatory  verses,  they  are  cited  as  from  Vy&sa  or 
Manu  or  from  smrti  in  general.  In  the  Appendix ms  a 
list  of  about  forty  such  verses  is  given  and  in  the  footnotes 
it  is  pointed  out  wherever  possible  from  what  smrti  or  other 
source  they  are  taken  and  a  reference  is  made  to  some  of  the 
earliest  inscriptions  and  grants  where  they  occur.  The 
references  will  show  that  these  verses  occur  in  inscriptions  from 
all  parts  of  India.  Two  of  the  most  usual  verses  are :  '  the 
earth  was  donated  by  many  such  kings  as  Sagara  and  others ; 
whatever  king  is  lord  of  the  earth  at  any  particular  time  enjoys 
the  reward  ( merit )  of  the  gift  of  that  land.  The  donor  of  land 
enjoys  bliss  in  heaven  for  sixty  thousand  years  and  he  who 

2024.  *ft  nrsiSgi^iHri  fiNgf  Whir  g^ift  uNiRrer:  vr- 1  h  <mns:  ia- 
fH*i**ahi»r«d*nt:  Hflrfalisr^w  i  From  Gupta  Inscription  No.  16  at  p.  71. 
In  the  Sanjan  plates  of  Amoghavarsa  I  (  E.  I.  vol.  18  p.  235  at  p.  251  ) 
occurs  besides  6  verses  tbo  following  prose  passage  '  v*f i^rRierfHtTJar- 

«vn%ft  I  '.  Vide  also  E.  I.  XI.  (of  Valabhi  era  206  )  p.  107  for  the 
same  words. 

2025.  Vide  Pargiter's  paper  in  J.  R.  A.  S.  for  1912  pp.  248-255  for 
some  verses  relating  to  gifts  of  lands  in  land  grants.  He  deals  with 
only  seven  verses  and  refers  only  to  the  PurBnas  and  the  MahBbhSrata. 
In  my  notes  ( in  the  appendix )  an  attempt  has  been  made  to  trace 
some  of  them  to  the  smrtis.  It  is  quite  possible  to  traoe  more  of  these 
verses  in  the  smrtis  if  a  more  thorough  search  were  made  than  I  could 
find  time  to  make. 


Ch.  XXV  ]  Dana-land  grants  863 

destroys  ( or  resumes  )  it  or  who  abets  the  destruction  dwells  in 
hell  for  the  same  period.'  In  spite  of  such  imprecations  it 
appears  that  lands  donated  by  former  kings  were  sometimes 
confiscated  by  their  successors.  For  example,  in  an  inscription 
of  IndrarSja  III  dated  iake  836  it  is  stated  that  the  king 
restored  four  hundred  villages  that  had  been  confiscated  by 
former  kings  (  E.  I.  vol.  IX,  p.  24  at  p.  33  '  purvaprthvlpala- 
viluptani ) ;  in  the  Talmanchi  plates  of  Calukya  Vikramaditya 
I  (  dated  660  A.  D. )  there  is  a  recital  that  \he  re-established  the 
endowments  of  temples  and  brahmanas  that  had  been  lost  in  the 
three  kingdoms'  ( E.  I.  vol.  IX.  p.  100  ).  The  RajataranginI 
( V.  166-170 )  states  that  king  Sarakaravarman  ( in  the  first  half 
of  the  10th  century ),  the  son  of  Avantivarman,  deprived 
temples  of  all  their  properties  for  replenishing  his  treasury 
emptied  by  his  vices.80'6  ParSsara  ( XII.  51 )  says  that  the  sin 
of  resuming  land  already  donated  cannot  be  expiated  even  by 
performing  a  hundred  Vajapeya  sacrifices  or  by  the  gift  of 
millions  of  cows.  In  the  Khoh  plates  of  Parivrajaka  Maharaja 
Samksobha  ( Gupta  Inscriptions  No.  25  p.  115 )  dated  Gupta 
samvat  209  (  028-529  A.  D. )  there  is  a  peculiar  curse  pronounced 
on  him  who  would  interfere  with  his  gift  '  him  who  would 
interfere  with  this  gift  I  shall,  though  functioning  in  another 
body  ( on  aocount  of  rebirth ),  consume  (  burn )  with  terrible 
ourses  ( or  imprecatory  thoughts )'.  Vide  also  Gupta  Ins.  No. 
23  p.  107  of  G.  S.  191.  When  a  grant  of  a  village  or  villages 
was  made  kings  excepted  therefrom  grants  already  made  in 
favour  of  shrines  of  gods  and  brahmanas.  For  example,  in  the 
Pikira  Grant  of  Simhavarman  (  E.  I.  VIII.  p.  162 )  it  is  stated 
'  this  village  is  granted  by  us  as  a  gift  to  brahmanas  excepting 
the  cultivated  lands  given  as  endowment  to  gods '  ( devabho- 
gahalavarjam ).  In  E.  I.  vol.  X  p.  88  ( of  697  iake )  the  grant 
exoludes '  the  portion  already  bestowed  on  gods  and  brahmanas  ' 
( purvapratta-deva-brahma-daya-rahitah ).  The  grant  of  the 
village  by  the  Candella  king  Paramardideva  in  sam.  1236 
expressly  excludes  five  balas  ( land  measure )  of  land  granted  to 
Buddha  ( i.  e.  to  a  temple  of  Buddha  then  existing ).  Vide  E.  I. 
XX.  at  p.  129.  This  shows  that  a  Hindu  king  respected  an 
endowment  already  made  to  a  shtine  of  Buddha  or  to  a 
monastery   of   Buddhists  ( devasrl-buddha-satka-paficahalam 


**  "mm  'I  TTsmrf^oft  V.  166  and  170. 


864  History  of  DharmaiMra  I  Ch  XXV 

bahiskrtya ).  Vide  also  I.  H.  Q.  vol.  VIII  for  1932  p.  305 
(  plates  of  Bhoja  dated  safit.  1079  where  the  expression  '  deva- 
brahmana-bhuktivarjam '  occurs);  E.  I.  vol.  II  p.  360  (sam- 
1162 );  E.  1. 14,  p.  194  ( mm.  1150 );  E.  I.  vol.  I,  p.  85  at  p.  88 
( G.  S.  334  ).  There  are  many  instances  where  kings  making 
grants  of  a  field  say  that  they  purchased  it  from  the  owner 
and  then  bestowed  it.  For  example,  in  E.  I.  vol.  17  p.  345  there 
is  a  grant  by  Kumaragupta  ( G.  S.  193  )  of  this  character  and 
see  p.  856  above  where  such  a  grant  is  referred  to.  Even  in  the 
most  ancient  grants  what  is  granted  is  set  out  with  great  parti- 
cularity. A  few  examples  will  show  this.  In  the  Nasik  Inscrip- 
tion No.  3  of  Vasithlputa8027  Siri-Pulumayi  ( E.  I.  vol.  8  p.  65  ) 
the  grant  is  in  these  words '  And  to  this  village  of  Samalipada 
( S&lmalipadra )  we  grant  the  immunity  belonging  to  monk's 
land,  making  it  not  to  be  entered  by  royal  officers,  not  to  be 
touched  ( by  any  of  them  ),  not  to  be  dug  for  salt,  not  to  be 
interfered  with  by  the  district  police,  ( in  short )  to  enjoy  all 
kinds  of  immunities '.  So  also  the  Mayidavolu  plates  ,088  of  the 
Pallava  Sivaskandavarman  state  (  E.  I.  vol.  VI,  p.  87  )  '  to  this 
village  of  Viripara  we  grant  all  the  immunities  enjoyed  by  the 
brahrnadeyas.  Let  it  be  free  from  digging  for  salt,  free  from 
being  interfered  with  by  the  district  police  ( or  officers ),  free 
from  supply  of  bullocks  in  succession,  free  from  the  entrance  of 
soldiers,  free  from  supply  of  boiled  rice,  water  pots,  cots  and 
lodgings,  with  these  and  all  other  immunities  prescribed  ( by 
rules)  regarding  all  brahmadeyas,  we  have  caused  it  to  be 
exempted*.  In  the  Gupta  Inscriptions  No.  55,  p.  235  (the 
Chammak  copperplate  of  Pravarasena  II  )B0M  there  are  numerous 
words  about  the  various  taxes  and  exaotions  remitted  which  it 
is  difficult  to  understand  at  this  distance  of  time,  but  some  of 

2027.  <nwsr  tthk  «wQm<4«  t»!rg?B<T%r<  farcin  snrrcw?  wfnrw 
srcftqreryfi  wTOsrffrrtNr  *H3UtmftgiK"<K  <*■  i  E.  I.  vol.  VIII  at  p.  65. 

2028.  qirtrirniH'  ftffcrw  *re«rar%«r  Tftyf*  forcpr  3?wh>rcmr«i?  wrstf- 

ffnTgi^flju^m  w^rR^m^  if^rn%ft  i  E.  I.  vol.  VI.  at  p.  87. 

2029.  mnijftmmuw:  ...ari^a:  i  snrtvnf^rt  sinarrgwrt  ^lafargPT- 

*rRf&:  trftrftftt  tretHHrvcCETi  wwflrf|"w*'itfl<< :  5prlhrrg>r*w:  wwirt  «r 
%<n%f  "TTVUT:  qnfa:  I  Gupta  Ins.  p.  238;  at  p.  136  (G.S-  214)  the  words  are 

fffn  —  wtann  hWR«t(  w^TSH=r»^'rr  n3rtHM«iH«f«MM*<ir<ri?w*?{M«jHiit- 
*WT*ft— ^ftrj'wfSntr'  (  here  only  the  fines  imposed  npon  thieves  were 
exempted  from  the  gift ), 


Oh.  XIV]  Dana-land  grant*'  865 

which,  may  be  stated  '  it  was  to  be  free  from  taxes,  not  to  be 

entered  by  the  regular  soldiers,  nor  by  catas,  it  was  to  be 

entirely  free  from  all  obligations  of  forced  labour,  it  was  to 
carry  with  it  hidden  treasure  and  all  deposits. ' 

It  is  often  stated  in  the  grants  that  lands  or  villages  are 
granted  with  the  eight  bhogas  (vide  B.  I.  vol.  VI.  at  p.  97,  the 
Gadag  Ins.  of  Hoysala  Vlra-Ballaja  in  iake  1114).  The  eight 
bhogas  are  enumerated  in  some  of  the  inscriptions  themselves. 
In  the  Srlsaila  plates  of  Virupaksa  (of  iahe  1388)  they  are 
stated  to  be  nidhi  ( treasure  trove ),  niksepa  ( what  is  deposited  on 
the  land ),  vari  ( water),  asman  (stones,  mines),  aksinl  ( actual 
privileges),  agami  (future  profits),  siddha  (what  is  already 
brought  under  cultivation),  sadhya  (waste  land  that  may  in 
future  be  turned  into  cultivable  land  ).80M  In  the  times  of  the 
Marathas  when  lands  or  villages  were  granted  it  was  usual  to 
put  in  such  words  as '  jalataru-trna-kas  tha-pasana-nidhi-niksepa ' 
( water,  trees,  grass,  wood,  stones,  treasure-trove  and  deposits). 
It  has  been  decided  by  the  modern  Indian  Courts  that  these 
words  conferred  on  the  grantee  ownership  in  the  soil  itself  and 
that  in  the  absence  of  these  words  it  is  possible  to  hold  that  the 
grant  was  only  of  the  royal  share  of  the  revenue  and  not  of  the 
soil  itself.80*1 

The  question  whether  the  king  is  the  owner  of  all  land  in 
his  kingdom  has  been  discussed  from  very  ancient  times. 
Jaimini  (VI.  7.  3)  states  the  proposition  that  in  the  Visvajit 
sacrifice  ( where  the  sacrificer  has  to  donate  everything  that 
belongs  to  him )  even  the  emperor  cannot  make  a  gift  of  the 
whole  earth  of  which  he  may  be  the  ruler,  since  the  earth  is 
common  to  all  ( to  the  sovereign  as  well  as  to  those  who  cultivate 

2030.  fofaf^PTfrw*  s?f§iu<ji«iiffi*J3T*in  i  fins*n*<n*ii3  <srnrro*fnT*j' 
4H9H.  n  B.  I.  vol.  15  at  p.  22  ;  in  the  Conjeevaram  plates  of  gwr^rTPf 
( sake  1444  ),  the  verse  runs  '  f^Rf^UMiqiuiw^'Hltq^MilMflH,  I  sjft'njr- 
■nfiKrgnfrmnJTwf  W^tfH  »  '•  Vide  also  E.  I.  vol.  I.  at  p.  400  (  sake  1451, 
in  Canareae )  'f^f?r$r<r5T3imraTwf3roft  sTpnfdfawRrori  «rcfr«r  wrstrpRnrs- 
W«W $faf<UT gB«*kS«ftgqTft '  E.  I.  vol.  XIII  p.  34  n  1  and  I.  A.  vol.  19. 
p.  244  for  the  meaning's  of  these  words. 

2031.  For  a  grant  where  these  words  oocnr  and  Which  was  held  to 
be  of  the  soil,  vide  Bavji  v  Dadaji  1  Bom.  523 ;  for  a  grant  whioh 
was  held  to  be  of  the  royal  share  of  the  revenue  only,  vide  the  grant  in 
Vaman  v  the  Collator  of  Thana  6  Bom.  H.  0.  B.  (A.  C.  J.)  191.  Vide  alio 
Amrit  Vaman  v  Hari  44  Bom.  237  about  the  interpretation  of  the  words 
*  water,  grass  &o. '. 

H.  D.  109 


866  History  of  Dharmaidstra  I  Ch.  XXV 

it  and  make  use  of  it ).  Sahara80'*  elaborates  this  hy  adding  that 
others  have  as  much  right  over  the  earth  as  the  emperor,  that 
the  emperor  is  entitled  to  a  share  of  crops  produced  from  the 
earth  as  his  since  he  protects  them ;  but  that  all  other  persons 
also  walk  on  the  earth,  produce  crops  on  it,  get  their  sustenance 
from  it  and  so  they  also  have  rights  over  the  earth  and  therefore 
there  is  no  difference  between  the  emperor  and  other  persons  as 
to  rights  over  the  earth.  This  view  is  relied  upon  by  the 
Vyavahararaayukha'088  which  says '  therefore  it  is  said  in  the 
6th  chapter  of  Jaimini  that  the  whole  earth  oannot  be  given 
away  by  the  emperor  and  a  province  by  a  feudatory  chief.  The 
ownership  in  the  several  villages  and  fields  on  the  entire  earth 
or  in  a  province  belongs  to  the  holders  of  the  land  alone,  while 
kings  are  entitled  only  to  collect  taxes.  Therefore  when  kings 
now  make  what  are  technically  called  gifts  of  fields,  no  gift  of 
land  ( soil )  is  effected  thereby,  but  only  provision  is  made  for 
the  maintenance  of  the  donee  (from  the  taxes  which  are 
alienated  by  the  king).  Where  however  houses  and  fields  are 
purchased  from  the  holders  thereof  ( by  the  king )  he  has  also 
ownership  ( over  the  fields  &c. )  in  those  cases  and  he  in  such 
cases  secures  the  full  merit  of  the  gift  of  land  ( if  he  makes  a 
gift  of  such  fields)'.  These  passages  embody  the  important 
proposition  that  the  state  is  not  the  owner  of  all  lands,  but  is 
only  entitled  to  levy  taxes  from  the  holders  of  land. 

There  is  another  view  also  according  to  which  the  king  was 
the  owner  of  lands  and  the  subjects  were  only  occupants.  This 
latter  view,  being  more  convenient  and  paying,  has  been  adopted 
in  modern  times  by  the  British  Government  in  its  policy  and 
legislation  ( e.  g.  vide  section  37  of  the  Bombay  Land  Revenue 
Code,  Bombay  Act  V.  of  1879).  The  Mit.  on  Yaj.  I.  318 
states ,0M  that  the  words  of  Yaj.  imply  that  the  privileges  of 

2032.  w  qjfts  yrrer*W<<Tfri5)BHiTfr  I  &  VI.  7.  3 ;  w  ijrR^fir  ■  $?r:  I 
^WPir«fh?hrr<T  wgrr  gvr»?r  w  %ww  jrssr'TtewHni}'  ■  str?  i  v  ^frsfr  wrr* 
*ttw:  wirfi?  *rc*ft  i  iri&ft  «*m  jit:  i  sw:  i  TPrcrr  ^forr«r«T  fmrWfat  n$flfc«rra- 
trrwTTft  i  w  irsr  «Jjf$ifireTO  •  *mfaWr  ?*jr?ftrar  t^tt  jf*r«rt  w^ffwi  srwr- 

2033.  Vide  for  the  text  my  edition  of  the  nregTW^W  p.  91. 

2034.  vfim^tiM  *jfir*Tw  t»wwrji>  «niiwrct  w  trWrrofir  wfSnnrj 
fihrr.  on  *rr.  I.  318.  Numerous  grants  were  addressed  to  rS^trapati, 
visayapati,  bhogapati  &o.  Vide  Gupta  InB.  No.  24  p.  110,  B.  I.  XI  at 
p.  82  ( 1076  sain.  )  and  XII  at  p.  34  for  the  word  '  bboga '  in  the  sense  of 
a.  district  in  a.  kingdom  '.  Bhukti  also  has  the  same  sense. 


Ch.  XXV  ]  Dana-land  grants  867 

making  a  gift  of  land  or  of  a  nibandha  belonged  only  to  the 
king  and  not  to  the  governor  of  a  provinoe  or  a  district  under 
the  king.  The  Mit.  on  Yaj.  II.  114  quotes  a  smrti803*  'land 
passes  on  the  "happening  of  six  circumstances  viz.  with  the  con- 
sent of  one's  village,  of  one's  agnatic  relations,  of  samantas,  and 
of  one's  coparoeners  and  when  accompanied  with  water  and 
( daksina  of )  gold '  and  remarks  that  the  consent  of  samantas 
(  neighbours )  is  only  necessary  as  a  safeguard  against  disputes 
about  boundaries  and  that  of  the  villagers  is  necessary  for 
giving  notice  of  the  alienation  to  all.  As  the  king  is  not  men- 
tioned here,  the  king's  consent  does  not  appear  to  have  been 
necessary  for  the  gift  of  land  by  a  private  person.  But  it 
appears  that  the  king's  consent  was  sometimes  sought  for  gifts 
by  private  persons  and  obtained  e.  g.  in  Gupta  Ins.  No.  31  p.  135 
Maharaja  Sarvanatha  ( G.  S.  214 )  approves  of  a  gift  of  two 
villages  made  to  a  person  and  his  sons  and  grandsons  in  succes- 
sion for  the  worship  of  the  goddess  PistapurikadevI  by  a  donee 
to  whom  they  had  been  originally  granted. 

On  account  of  the  great  value  attaohed  to  copper-plate 
grants  as  documents  of  title,  there  were  great  temptations  to 
forge  them.  In  the  Madhuban  copper-plate  of  Harsa  (  E.  I.  vol, 
VII.  p.  155  at  p.  158  )  reference  is  made  to  a  grant  fabricated  by 
a  certain  braumana  named  Vamarathya  about  a  village  called 
Somakundaka.  Manu  IX  232  prescribes  death  as  the  penalty 
for  fabricators  of  royal  charters.  Vide  Fleet  on  '  Spurious 
Indian  Records'  in  I.  A.  vol.  30,  p.  201. 

From  Manu  and  other  smrtikaras  it  appears  that  so  far  as 
lands  already  brought  under  cultivation  are  concerned  they 
appear  to  hold  that  the  ownership  of  the  land  is  in  the  culti- 
vators and  the~king  is  only  entitled  to  levy  taxes  for  the 
protection  he  affords.  In  Manu  VII.  130-132  it  is  stated 
'the  king  should  take  a  fiftieth  part  of  cattle  and  gold  and  a 
sixth,  8th  or  12th  part  of  the  orops  and  a  sixth  part  of  trees, 
flesh,  honey,  ghee,  perfumes,  herbs,  liquids,  flowers,  roots  and 
fruits  &o.'  and  in  X  118  Manu  allows  the  king  to  raise  his 
demand  in  times  of  emergency  to  a  fourth  of  the  produce  of 
land.  Manu  IX  44  states  that  a  field  belongs  to  him  who 
uproots  the  stems  of  trees  and  shrubs  from  waste  or  unculti- 
vated land.    Manu  VIII.  39  provides  that  in  anoient  treaaure- 

8035.    wirrH9rn%HtH»H!rmujisi«^H    «*  i    ifr«r«r\^i^r>w  *fprf*sfit 
Stf^ift  ii  Urn.  on  *n.  II.  114. 


868  History  of  LharmaiMra  [  Ch.  XXV 

trove  found  underneath  the  ground  and  in  mines  the  king  is 
entitled  to  a  share  because  he  affords  protection  and  because  he 
is  lord  of  the  earth.    This  militates  against  the  view  that  the 
king  is  the  owner  of  all  lands,  since,  if  that  were  so,  Manu 
would  have  declared  that  the  king  took  all  the  mines  and 
treasure  found  in  a   cultivated    field.     In  VIIL  243  Manu 
prescribes  a  fine  for  a  oultivator    not  cultivating  his  field 
at  the  proper  time  or  allowing  the  crops  to  be  eaten  up.    But 
this  would  not  make  the  king  the  owner,  since  the  fine  is 
imposed  because  the  king  is  deprived  of  his  share  of  taxes  by 
the  action  of  the  cultivator.  All  these  passages  show  that  Manu 
held  that  the  ownership  of  arable  land  was  in  the  oultivator 
himself  and  the  king  was  only  entitled  to  demand  a  oertain  share 
of  the  produce  ( which  is  designated  bhaga  or  kara  as  in  Manu 
VII.  133).    This  is  further  supported  by  the  conduct  and  praotioe 
of  powerful  but  good  kings  who  purchased  lands  from  their 
holders  when  they  wanted  to  donate  lands  already  cultivated* 
It  may  be  conceded  that  land  that  was  waste  or  not  cultivated  by 
anybody  was  deemed  to  belong  to  the  king.  Manu  (VII.  115-119) 
enjoins  that  the  king  should  appoint  a  headman  for  a  village 
and  officers  for  ten,  20,100  and  a  thousand  villages,  that  each  of 
the  preceding  one  was  to  report  to  the  officer  next  above  him 
about  crimes  and  other  matters,  that  the  headman  of  a  village 
was  to  take  for  his  livelihood  the  perquisites  ( such  as  food,  fuel 
&c. )  that  the  king  could  daily  demand  from  the  villagers,  and 
that  the  other  officers  were  to  be  remunerated  by  grants  of 
plots  of  land  ( which  when  first  granted  must  have  been  un- 
cultivated ).    Kaut.  II.  1  states  that  land  prepared  for  cultiva- 
tion may  be  granted  to  cultivators  who  will  pay  a  tax  for  life, 
that  lands  may  be  confiscated  from  those  who  do  not  cultivate 
them  and  may  be  given  to  others,  that  lands  bestowed  upon 
superintendents,  accountants  and  similar  persons  as  remunera- 
tion cannot  be  sold  and  mortgaged  by  them.    For  want  of  space 
this  subject  cannot  be  further  pursued  here.    In  modern  times 
opinion  has  been  sharply  divided  on  the  question  whether  the 
revenue  from  the  land  is  in  the  nature  of  rent  or  is  a  tax. 
Baden  Powell  in  'Land  Systems  of   British  India'  vol.  I, 
pp.  240, 280  holds  that  land  revenue  is  not  rent  but  is  a  tax.    In 
an  elaborate  judgment  delivered  by  Sir  Michael  Westropp  O.  J. 
after    exhaustively    reviewing    the   original   Sanskrit    texts 
( pp.  30-39  )  and  the  works  and  reports  of  famous  statesmen  and 
writers  such  as  Elphinstone,  Munro,  Mill  and  Wilson  (pp.  39-53) 
the  conclusion  arrived  at  is  stated  to  be  that  'the  proprietary 


Oh.  XXV  ]         D&na-agrahSra  and  mahadanas  869 

right  of  the  sovereign  derives  no  warrant  from  the  anoient 
laws  or  institutions  of  the  Hindus  and  is  not  recognized  by 
modern  Hindu  lawyers  as  exclusive  or  incompatible  with  in- 
dividual ownership '  ( p.  53  ).soM 

The  word  agrahcira  has  been  applied  to  the  grant  of  lands  or 
villages  to  brahmanas  from  very  anoient  times.  It  occurs 
frequently  in  the  MahabhSrata  e.  g.  Vanaparva  68.  4,  Aarama- 
vasiparva  2.  2, 10.  41, 13. 11, 14. 14, 25.  5.  Vide  E.  I.  vol.  I,  p.  88 
(grant  of  the  Valabhi  king  Dhruvasena  III.  in  G.  S.  334  i.  e. 
653-654  A.  D.)  and  in  the  Madhuban  copper-plate  of  Harsa 
dated  in  the  25th  year  of  his  reign  (i.  e.  631,  A.  D.,  E.  I.  vol.  I, 
p.  73  and  VII  at  p.  158). 

Gifts  of  certain  kinds  are  called  Mahadanas.  Aooording 
to  the  Agnipurana M3T  (209.  23-24)  the  Mahadanas  were  ten, 
viz.  gifts  of  gold,  horses,  sesame,  elephants,  maids,  chariots, 
land,  house,  a  bride,  and  a  dark-brown  (  kapild, )  cow.  The 
Mahadanas  are,  however,  usually  enumerated  as  16  in  the 
puranas  (vide  Matsya,  chap.  274-289,  Agni.  chap.  210,  Linga- 
purana  II,  chap.  28 ff).  The  sixteen  mahadanas  are:  Tula- 
puruaa  (weighing  a  person  against  gold  or  silver  which  is 
then  distributed  among  brahmanas),  Hiranyagarbha,  Brah- 
m8nda,  Kalpavrksa,  Gosahasra,  Kamadhenu  ( or  Hiranyakama- 
dhenu  ),  Hiranyasva,  HiranyBsvaratha  (or  simply  Asvaratha), 
Hemahastiratha  (or  simply  Hastiratha),  Pancalafigala,  Dhara- 
dana(or  Haimadharadana),  Visvaoakra,  Kalpalata  (orMaha- 
kalpa- ),  Saptasagara,  Ratnadhenu,  Mahabhutagha^a.  In  the 
Lingapurana  (Uttarardha,  chap.  28  ff)  the  names  are  somewhat 
different.  The  names  of  these  Mahadanas  (of  some  at  least) 
go  back  to  centuries  preoeding  the  Christian  Era.  The  word 
'Mahadanani*  occurs  in  the  Mahabharata  (Asramavasi-parva 
3. 31, 13. 15).  In  the  Hathigumpha  Inscription  of  Kharavela  (2nd 
century  B.  C.)  Kalpavrksa  appears  to  be  mentioned  (E.  I. 
vol  XX,  p.  79 ).  Bana  often  refers  to  Mahadanas  in  general 
and  Gosahasra  in  particular. mt    It  has  already  been  shown  (on 


2036.  Vide  Vyakunta  Bapuji  v.  Government  of  Bombay,  12.  Bom.  H. 
C.  (  Appendix  pp.  1-224  ).  ^    e 

2037.  ««ra:rii«rfifc5T  titt  ?rcfft*rofar*n  ■  sirr  w  «Rfawr  vgwjnrr*nw 
$  a$T  II  wtrgnT  209.  23-24.  This  verse  with  slight  variations  is  quoted 
by  smraS  p.  198  (but  without  the  name  of  the  work ). 

2038.  ft»wra*irafiu«tigiq'<W1*™q '  «BTf**ft  J*ra  85  (two  mean- 
ings of  qm);  *flqHifli3*'n«»:»i?,iip«iu*iw  i*mdi«m  *rt&:  •••  »tfi^r«t- 
ftwwnwrBrfii«T  n  n»n«m«u  •  i*«nfcr  HI,  11th  para. 


870  History  of  DharmaiSstra  [  Ch.  XXV 

p.  856  )  how  Usavadata  made  extensive  gifts  some  of  which  fall 
under  mahadanas.  The  Tulapurusa  is  very  frequently  spoken  of 
in  the  Epighraphio  records.  The  Cambay  plates  of  the  Rasfraku^a 
king  Govinda  IV  (dated  iake  852)  state  that  the  king  was 
weighed  against  gold  ( E.  L  vol.  VII.  p.  26 ).  Vide  also  E.  I. 
vol.  XI  p.  112  (in  Dantivarma  Ins.  of  iake  675),  E.  I.  vol.  IX, 
p.  24  ( Rastrakuta  Indraraja  III  weighed  against  gold  in  iake 
836),  E.  I.  vol.  XI,  p.  20  at  p.  23  (Hematulft  of  Govindacandra 
mentioned  in  safa.  1186 ),  E.  L  vol.  XIV,  p.  197  (dated  sam.  1156, 
when  32  villages  were  given  as  daksinS  after  the  two  maha- 
danas of  tulapurusa  and  gosahasra);  E.  I.  vol.  VII,  p.  17 
( refers  to  tulapurusa  of  Krsnaraya  of  Vijayanagara  in  iake  1437). 
The  tuladana  is  mentioned  in  the  ancient  Tamil  work  Silappadi- 
karam  (vide  p.  311  of  Prof.  Dikshitar's  translation).  .In  E.  I. 
vol.  XII,  atp.lOit  is  stated  thatking  Laksamanasena  of  Bengal 
granted  a  village  as  daksina  when  he  performed  the  MahadSna 
called  Hemasvaratha.  The  Sanjan  plates  of  Amoghavarsa 
(dated  iake  793)  speak  of  the  Hiranyagarbha  mahadana  per- 
formed by  Danti-durga  at  UjjayinI  (E.  I.  vol.  XVIII,  pp.  235, 238). 
In  the  Srlrahgam  plates  of  Devaraya  II  of  Vijayanagara  dated 
sake  1350  it  is  stated  that  the  prince  gave  a  dinner  to  one  lakh 
of  br&hmanas  at  the  holy  place  or  Pray aga  ( modern  Allahabad) 
and  on  a  lunar  eclipse  performed  the  Pafica-lahgala  vrata 
(J.  B.  B.  R.  A.  S.  vol.  XIII,  p.  1  at  p.  3  ). 

Brief  notes  will  now  be  added  for  setting  out  the  procedure 
of  the  mahadanaB.  The  Matsya-purana  ( chap.  274-289 )  devotes 
about  400  verses  to  these.  Aparfirka  ( pp.  313-344 )  not  only 
quotes  almost  all  these  verses  of  the  Matsya-purana,  but  also 
adds  further  details  from  the  Bhavisyottara-purana  in  certain 
cases.  Hemadri  (  DSnakhanda  pp.  166-345  )  is  far  more  elabo- 
rate and  quotes  ( in  addition  to  the  Matsya )  long  passages  from 
the  Linga,  Garuda  and  other  puranas  and  from  works  on 
Tantra  and  the  Agamas.  The  Danamayukha  devotes  pp.  86-151 
to  the  16  mahadanas.  The  Matsyapurana  ( 274. 11-12 )  states 
that  the  mahadanas  were  performed  by  suoh  anoient  heroes 
and  kings  as  Vasudeva,  Ambarlsa,  Bh&rgava,  Eartavlrya 
Arjuna,  Rama,  Prahlada,  Prthu  and  Bbarata.  It  then  gives 
general  directions  about  the  construction  of  the  pandal (mandapa) 
required  in  making  tbese  mahadanas.  The  mandapa  may  be 
of  various  sizes,  16  aratnis  ( one  aratni  being  equal  to  21 
angulas  of  the  donor )  or  12  or  10  cubits  (  one  cubit  being  the 
length  of  the  arm  from  the  tip  of  the  middle  finger  to  the  end 


Oh.  XXV  ]  bam-Tvlapuruija  871 

of  the  elbow  ),  should  have  four  doors  and  a  vedi  ( raised  plat- 
form )  of  seven  or  five  cubits  prepared  with  bricks,  there  was 
to  be  an  arch  on  the  vedi  for  holding  the  balance,  it  should 
have  nine  or  five  kundas  mi  (  pits  in  the  ground  for  holding 
fire )  or  one  kunda,  two  auspicious  water  jars  were  to  be  placed 
at  each  door  of  the  pandal,  the  tula  was  to  have  two  posts  and 
a  cross  beam  of  the  same  wood  ( such  as  asvattha,  bilva,  palasa 
&c.)  and  was  to  be  decked  with  golden  ornaments.  These 
details  have  to  be  passed  over  here  for  want  of  space.  The  rest 
of  the  procedure  about  tulSpurusa  is  briefly  as  follows  ( Matsya, 
ohap.  274  ) :  Priests  knowing  the  four  Vedas  were  to  be  placed 
on  the  four  sides  respectively  (  viz.  Rgvedins  to  the  east, 
Yajurvedins  to  the  south,  Samavedins  in  the  west  and  Athar- 
vanas  in  the  north ).  Then  four  homas  were  to  be  offered  to 
Ganesa,  the  planets,  the  lokapalas,  the  eight  Yasus,  the  Adityas, 
the  Maruts,  to  Brahma,  Visnu,  Siva,  the  sun  and  the  herbs  and 
Vedio  hymns  referring  to  these  were  to  be  recited. 

At  the  end  of  the  homa,  the  guru  invokes  with  flowers  and 
incense  the  lokapalas  ( lords  of  the  worlds  or  quarters )  with 
pauravika  mantras,  viz.  Indra,  Agni,  Yama,  Nirrti,  Varuna, 
Vayu,  Soma,  Isana,  Ananta  and  Brahma.  Then  the  donor  should 
give  golden  ornaments,  ear  ornaments,  golden  chains,  wrist- 
lets, rings,  clothes  to  the  priests  and  double  ( what  is  given 
to  each  rtvik )  to  the  guru.  Brahmanas  should  then  recite  the 
vedic  hymn  on  santi  ( propitiatary  verses  averting  evil  ).80*0 
Then  the  donor  again  bathes  and  clad  in  white  garments  and 
wearing  garlands  of  white  flowers  and  having  flowers  in  his 
folded  hands  invokes  the  balance  that  is  supposed  to  be  Govinda 
( Visnu ),  and  after  per-ambulating  the  balance,  he  should  step 

2039.  There  is  a  work  called  KundSrka  by  6amkara,  son  of  Nllaka- 
ntha,  which  in  15  stanzas  succinctly  gives  all  information  about  kundas. 
They  are  of  ten  kinds,  circular,  lotus-like,  crescent-shaped,  yoni,  trian- 
gular, quadrangular,  pentangular  to  octagonal.  The  diagonal  drawn 
from  north-east  to  south-west  may  be  one  hasta,  two  hastas,  four,  6  or 
eight  acoording  as  the  oblations  to  be  offered  are  1000  or  more  up  to 
10,000  or  from  10,000  up  to  a  lakb,  or  from  a  lakh  up  to  ten  lakhs  ( 4 
hastas  ),  from  ten  lakhs  up  to  a  crore  (  six  hastas  )  and  any  number 
beyond  a  crore  (  8  hastas ).  This  extent  is  necessary  for  preventing  the 
oblations  from  falling  outside  the  kunda.  Kundas  of  different  forms 
were  employed  according  to  the  rites  performed.  Vide  HemSdri 
(  dsna,  pp.  125-134  )  for  further  details. 

2040.  The  hymn  '  sam  na  indrSgnl '  Kg.  VII  35.  1-15,  in  the  first  13> 
verses  of  whioh  the  words  'dam  nah  '  occur  at  the  commencement, 


872  History  of  Dharmaid&tra  I  Oh.  XXV 

into  one  pan  and  in  the  other  pan  brShmanas  should  plaoe  pure 
gold.  Then  the  earth  should  be  invoked  and  thereafter  the 
donor  should  leave  the  balance  and  give  half  of  the  gold  to 
the  guru  and  the  other  half  to  the  brShmanas,  pouring  water  on 
their  hands  before  doing  so  and  he  may  also  make  grants  of 
villages  to  the  guru  and  other  priests.  Then  he  should  honour 
brShmanas,  other  respectable  people  and  the  poor  and  helpless 
with  gifts.  One  who  performs  this  rite  stays  for  innumerable 
years  in  the  world  of  Visnu.  The  same  procedure  was  applied 
to  weighing  a  man  against  silver  or  camphor  ( AparSrka 
p.  320,  HemSdri,  dSnakhanda  p.  214).  Apart  from  kings  who  got' 
themselves  weighed  against  gold  as  shown  above,  lesser  persons 
such  as  ministers  sometimes  indulged  in  this  mabadfina,  as 
Candesvara,  a  minister  of  the  MithilS  kings,  states  with  pride 
in  his  Vivadaratnakara  (  vide  H.  D.  vol.  I,  p.  370  ). 

Hiranyagarbha :— ( Matsya  275,  LingapurSna  II.  29 ).  The 
preliminary  prooedure  about  the  pandal,  the  time,  place,  the 
materials,  the  punyfihavSoana,  the  invocation  of  the  lords  of 
quarters  is  the  same  in  this  and  the  other  mahadanas  as  in 
tulSpurusa.  The  donor  should  then  bring  forward  a  golden 
kunda  ( basin  or  vessel )  72  fingers  high  and  48  broad  and 
having  the  shape  of  a  muraja  ( tabor )  but  looking  like  the 
interior  surface  of  a  golden  lotus  ( with  eight  petals ).  The 
golden  vessel  ( it  is  called  Hiranyagarbha )  should  be  placed  on 
a  heap  of  sesame.  Then  the  golden  vessel  is  to  be  addressed 
with  pauravika  mantras,  identifying  it  with  Hiranyagarbha  EMI 
( the  Creator ).  He  should  then  enter  the  golden  vessel,  sit 
facing  the  north,  hold  in  his  hands  golden  images  of  Brahma 
and  Dharmarftja  and  hold  his  head  for  five  breaths  between  his 
knees  ( to  simulate  the  position  of  the  foetus  in  the  mother's 
womb ).  The  guru  then  repeats  on  the  golden  vessel  the 
mantras  of  garbhSdhSna,  pumsavana  and  slmantonnayana  (and 
mentally  revolves  the  other  procedure  of  these);  the  guru 
thereafter  makes  the  donor  rise  out  of  the  golden  vessel  to  the 
accompaniment  of  auspicious  music  Then  the  remaining 
twelve  samsk&ras  are  80"  performed  symbolically  on  the  donor, 

2041.  Bg.  X.  121.  1-10  is  a  hymn  to  Hiranyagarbha  and  begins 
'  Htranyagarbhah  samaTartatSgre  bbntasya  jstah  patir-eka  Salt  >. 

2042.  HemSdii  (dSna,  pp.  230-231 )  quotes  verses  to  the  effeot  that 
garbbAdSna  is  to  be  imitated  by  sprinkling  the  jniee  of  dUrvB  in  the 
right  nostril  of  the  donor,  slmantonnayana  by  the  presence  of  the 
fruit  of  udumbara  ( as  in  that  rite),  annaprffsana  by  feeding  brShmanas 
with  plym  (rice  cooked  in  milk )  and  eo  on. 


Oh.  XXV  ]  JXna-Mahadanas  873 

who  repeats  the  mantra  to  Hiranyagarbha  and  says  '  formerly 
I  was  born  from  my  mother  but  only  as  a  mortal ,  now  being 
born  of  you  I  shall  assume  a  divine  body.'  Then  the  donor, 
seated  on  a  golden  seat,  is  bathed  with  the  mantra  'devasya  tva' 
(  vide  above  note  653a  )  and  he  distributes  the  golden  vessel 
among  the  guru  and  other  priests. 

Brahrriawja :— (Matsya  276).  In  this  dana,  two  vessels  (pans) 
of  gold  are  to  be  prepared  resembling  the  two  halves  of  a 
hemisphere  (to  represent  the  dome  of  heaven  above  and  the  earth 
below ).  The  two  halves  are  to  be  made  of  gold  weighing  from 
20  palas  to  a  thousand  according  to  the  donor's  ability  and  their 
length  and  breadth  should  be  from  12  to  100  fingers  ;  the  pans 
should  have  ( golden )  figures  of  the  eight  diggajas,  the  vedas 
and  six  angas,  of  the  eight  lokapalas  and  of  brahma  in  the 
middle  of  them,  of  Siva,  Visnu,  the  sun  on  their  top,  of  UmS 
and  Laksral,  of  Vasus,  Adityas  and  Maruts  inside ;  the  two 
should  be  covered  with  a  silk  garment  and  placed  on  a  heap  of 
sesame ;  eighteen  kinds  of  corn  should  be  arranged  round  them. 
Then  in  the  eight  quarters  from  the  east  golden  images  of 
Anantasayana  ( Visnu  lying  on  the  snake ),  Pradyumna, 
Prakrti,  Samkarsana,  the  four  vedas,  Aniruddha,  Agni,  Vasudeva 
should  be  respectively  arranged.  Ten  jara  covered  with  cloth 
should  be  placed  near ;  gifts  of  ten  cows  with  golden-tipped 
horns,  with  copper  vessels  (for  milking  them)  and  covered 
with  garments  should  be  made  and  gifts  of  sandals,  umbrellas, 
seats,  mirrors  should  be  made  and  the  golden  pans  ( called 
Brahmanda )  should  be  addressed  in  pauraqika  verses  and  the 
gold  should  be  distributed  to  the  guru  and  priests  ( 2  parts  to  the 
guru  and  one  part  to  each  of  eight  priests  ). 

Kalpapadapa  or  Kalpavrkqa . — ( Matsya  277,  Linga  II. 
chap.  33  ).  A  golden  tree  is  to  be  manufactured  with  several 
fruits  hanging  down  from  it  and  with  many  ornaments  and 
clothes.  The  gold  may  be  from  three  palas  to  a  thousand 
aooording  to  one's  means.  From  half  of  the  gold  the  Kalpa- 
padapa is  to  be  prepared  and  placed  on  a  heap  (  prastha  is  a 
measure  of  32  palas )  of  jaggery,  with  images  of  Brahma,  Visnu 
and  Siva  and  the  sun  and  five  branches  and  the  other  four 
trees,  Santana,  Mandara,  Parijataka  and  Haricandana  are  to 
be  made  each  from  1  of  the  one  half  of  the  gold  taken  and 
planted  respectively  in  the  east,  south,  west  and  north.  Under 
the  Kalpavrksa,  figures  (golden)  of  JSamadeva  (the  god  of 
lore )  and  his  four  wives  are  to  be  placed.     Eight  jars  filled 


874  History  of  DharmaiSstra  I  Oh.  XXV 

with  water  and  covered  with  silk  olotb  and  surrounded  by 
lamps,  ohowries,  umbrellas  are  to  be  arranged  and  18  dhanyas  m< 
also;  prayers  are  to  be  offered  to  the  Kalpavrksa  to  ferry  the 
donor  over  the  ocean  of  samsara ;  then  the  kalpavrksa  is  to  be 
donated  to  the  guru  and  the  other  four  trees 80u  to  four  priests. 
Apar&rka  ( p.  326 )  quotes  Bhavisyottara  to  the  effect  that  a 
sonless  man  or  woman  should  make  this  mahadana. 

Oosahasra :— (Matsy a  278,  Linga  II.  38).  The  donor 
should  subsist  for  three  days  or  one  day  on  milk  alone  and  then 
the  preliminary  procedure  of  invoking  lokapalas,  punyahava- 
oana,  homa  etc.  should  be  gone  through.  Then  fragrant 
substances  should  be  applied  to  the  body  of  a  bull  made  to  stand 
on  the  altar  and  ten  cows  out  of  1000  should  be  seleoted.  They 
should  be  covered  with  clothes,  have  their  horns  gold-tipped 
and  the  hoofs  tipped  with  silver  and  these  cows  should  be 
brought  inside  the  pandal  and  honoured.  A  golden  image  of 
Nandikesvara  ( Siva's  bull )  having  golden  bells  round  its  neck, 
covered  with  silken  oloth,  scents  and  flowers,  with  horns  gold- 
tipped,  should  be  placed  in  the  midst  of  the  ten  cows.  The 
donor  should  bathe  in  water  that  is  medioated  with  the  herbs 
called  sarvausadhi m<  and  with  flowers  in  his  folded  hands 
invoke  the  cows  with  mantras  expressing  the  greatness  of  cows 
and  address  the  image  of  Nandikesvara  as  Dharma  and  should 
bestow  the  golden  image  of  Nandl  on  the  guru  with  two  cows 
and  donate  one  cow  each  to  eight  priests  and  to  other  brahmanas 
five  or  ten  cows  eaoh  out  of  the  remaining.  The  owner  shoul  d 
then  subsist  on  milk  alone  for  one  day  and  should  be  continent 
that  day.  The  donor  would  dwell  in  the  world  of  Siva  and 
would  save  his  pitrs  and  maternal  grand-father  and  other 
maternal  ancestors. 

Kamadhenu : — ( Matsya  279,  Linga  II.  35 ).  The  figures  of 
a  oow  and  a  oalf  should  be  made  from  very  pure  gold,  either 
one  thousand  or  500  or  250  palas  in  weight  and  one  without 

2043.  The  following  verse   enumerates  the   18  dhanyas    'sirpTrar- 

*n^<j«iii«Odisa*<i«i«n<j*Tahiiijfl^c4««j«tfl»iRn->>:  i  wren^st  munhrfnmflg<M«»- 
«risnry*rtfflr  i  Jnjjmff:  n  (aurW  p.  323  ).  mw  276.  7  speaks  of  '  eighteen 
dhlnyas '. 

2044.  The    KalpapSdapas  (wish-yielding  trees)  are  said  to  be  fire 
'  MandSra,  PSrijHtaka,  SantSna,   Kalpavrksa  and   Harioandana '.     ir£ft 

2045.  TheiffSWRra  are  ten  «  $f  Htaft  *f*%  £  m  itew*Pfw*  I  V*l- 
w*W&  ^  «fm*ft  q$T  ^pn:  n »  unffrmffliU  quoted  by  aj«nr^w  p.  17. 


Oh.  XXV  ]  Dana-Mahadanas  875 

much  wealth  may  make  them  from  even  three  palas  of  gold. 
The  skin  of  a  black  antelope  should  be  spread  over  the  altar, 
thereon  a  prastha  of  jaggery  should  be  kept  and  on  it  the  golden 
cow  should  be  placed  being  decked  with  jewels,  surrounded  by 
eight  auspicious  jars,  fruits,  eighteen  kinds  of  grains,  chowries, 
copper  vessel,  lamps,  an  umbrella,  two  silken  garments,  bells, 
neok  ornaments  &c.  The  donor  should  invoke  the  cow  with 
paurayika  mantras  and  then  make  a  gift  of  the  oow  and  calf  to 
the  guru.  Hemadri  (  danakhanda,  pp.  265-274 )  quotes  passages 
from  the  Matsya,  Agni,  and  Linga  puranas  and  from  the 
KSmika  and  other  works. 

Hirayyaiva : — (  Matsya  280 ).  On  the  altar  deer  skin  should 
be  spread  and  sesame  placed  and  a  golden  horse  is  to  be  made 
from  gold  of  the  same  weight  as  in  Kamadhenu  and  the  donor 
is  to  invoke  the  image  of  the  horse  ( identified  with  the  supreme 
God )  and  the  image  is  to  be  donated  to  the  guru.  Hemadri 
(  danakhanda  p.  278  )  adds  that  the  horse  figure  is  to  have  silver 
welded  on  in  five  places,80*8  viz.  the  four  feet  and  the  mouth. 

Hirayyaivaratha: — (  Matsya  281 ).  A  golden  chariot  should 
be  made  with  figures  of  seven  or  four  horses,  four  wheels,  a 
golden  flagstaff  surmounted  by  a  sapphire  jar.  There  are  to  be 
four  auspicious  jars.  Then  this  is  donated  along  with  chowries,  an 
umbrella,  silken  garments  and  cows  according  to  one's  means. 

Hemahastirathai — (  Matsya  282).  A  golden  ohariot  resem- 
bling a  toy-oart  should  be  made  with  four  wheels,  having  figures 
of  eight  lokapalas,  Brahma,  Siva,  the  Sun,  with  Narayana, 
LaksmI  and  Pusti  in  the  middle  of  it,  on  the  fag-staff  there 
should  be  an  eagle  and  the  figure  of  Ganesa  on  the  end  of  the 
pole,  there  should  be  four  golden  elephants.  Then  it  is  to  be 
invoked  and  donated. 

PaflcalMgalaka  :— (Matsya  283).  Five  ploughshares  should 
be  made  of  some  strong  wood  ( teak,  sandal  &c. )  and  five  of 
gold,  ten  fine  oxen  should  be  deoked  with  gold  on  their  horns 
and  with  pearls  on  their  tails,  silver  on  their  hoofs  and  a  gift  of 
these  and  of  land  equal  to  one  kharvata,  kheta8047  or  village  or 


2046.  A  horse  that  is  white  in  five  parts  of  the  body  viz.  the 
four  feet  and  the  mouth  is  deemed  as  very  auspicious  and  called 
'panoakalySnaka'.  f  ^  ^ 

2047.  fcHtn?  ( ^P^s^a  p-  288 )  quotes  from  the  Jnsp^rjnor  '  #rc#- 
wrarcrt  *r$w:  wnrania** '  ^ninri^r>^«i*ra»TniT'j*  &k  « wyafo  tot  3ri 
irwrt%*  *  vta*  ii  *P"  gspnmrt  3«^d%«fl*di  ■  wtrrolintjnfc  »refft 
itphH^wt  ii '. 


876  History  of  Dharmaiastra  [  Ch.  XXV 

a  gift  of  one  hundred  or  fifty  nivartanas  according  to  one's  means 
should  be  made.  A  brahmana  with  his  wife  is  to  be  honoured 
with  golden  chains,  rings,  silken  garments,  wristlets. 

Dharadana  or  Haimadharadana : — (  Matsya  284  ).  A  golden 
figure  of  the  earth  resembling  Jambudvlpa  is  to  be  made  with 
mountains  on  the  borders  and  mount  Meru  in  the  middle, 
showing  hundreds  of  figures  and  the  seven  oceans,  made  out  of 
from  five  palas  up  to  1000  palas  of  gold  according  to  one's 
means.  Then  it  is  to  be  invoked  with  many  verses  and  half 
or  i  of  it  is  to  be  donated  to  the  guru  and  the  rest  to  the  other 
priests. 

Viivacakra : — ( Matsya  285  ).  A  wheel  with  16  spokes  and 
8  fellies  should  be  made  of  gold,  which  may  be  in  weight 
from  20  palas  to  a  thousand  palas  according  to  one's  means.  On 
the  first  nave  there  should  be  the  figure  of  Visnu  in  yoga 
posture,  with  the  conch  and  cakra  near  him  and  the  figures  of 
eight  goddesses.  On  the  second  nave  the  sages  Atri,  Bhrgu, 
Vasisflia,  Brahma,  Kasyapa  and  the  ten  avataras  of  Visnu 
should  be  carved,  on  the  third  Gaurl  and  the  mother-goddesses, 
on  the  4th  the  twelve  Adityas  and  four  Vedas,  on  the  fifth  the 
five  bhutas  (  elements,  earth  &c. )  and  the  eleven  Budras,  on  the 
sixth  the  eight  lokapalas  and  the  eight  elephants  of  the  quarters, 
on  the  seventh  eight2048  missiles  and  (  eight )  auspicious  things 
and  on  the  8th  the  gods  at  intervals.  Then  the  donor  should 
invoke  this  wheel  and  donate  it. 

Mahakalpalata : — ( Matsya  286 ).  Ten  kalpalatUs  with  figures 
of  various  flowers  and  fruits  should  be  made  of  gold,  they  should 
have  figures  of  Vidyadhara  couples,  of  deities  resembling 
lokapalas  and  the  several  iaklis,  viz.  Brahral,  Anantasakti, 
Agneyl,  Varunl  and  others  and  above  all  there  should  be  a 
canopy.  Two  of  the  kalpalatas  should  be  plaoed  in  the  middle 
of  a  circle  drawn  on  the  altar  and  the  other  eight  in  the  eight 
quarters  on  the  altar.  There  should  be  ten  cows  and  jars.  Two 
should  be  bestowed  on  the  guru  and  the  remaining  eight  on 
eight  priests. 

2048.    The  eight  missiles  are  '  my^mi^nii^nUj^lErffi  ■*  ■  wftfii- 
*Wt  sTwrfar  &5  "m  ssrwff  ii«msn°r  quoted  in  fc»m^  (^tpwv  p.  331) 

and  the  eight   mangalya  things   are   '  ^%orwn5Iwr  ^m  W*  TOT  i 

EWh&  ffrri  *  w*  «OT*rft*  <*  it  »nf$f«?iff  fNW  *TfW  wygwran 
qtrsrtin  the  same. 


Ch.  XIV  ]  .Dam-MahadUnas  877 

SaptaaSgaraka :— ( Matsya  287  ).  Seven  vessels  ( kundas ) 
with  a  diagonal  of  either  10£  aiigulas  ( pradesa  )  or  21  aiigulas 
should  he  made  from  gold  weighing  from  7  palaa  to  a  thousand 
palas  according  to  one's  means.  The  seven  vessels  should  be 
respectively  filled  with  salt,  milk,  clarified  butter,  jaggery, 
curds,  sugar,  holy  water.  In  the  several  kundas  golden  images 
of  Brahma,  Visnu,  Siva,  the  Sun,  Indra,  LaksmI  and  ParvatI 
should  be  dipped  and  all  jewels  should  be  thrown  in  them  and 
all  dhanyas  should  be  arranged  round  them.  A  homa  to  Varuna 
should  be  performed  and  then  the  donor  should  invoke  the 
seven  oceans  (  symbolized  by  the  seven  kundas )  and  then  they 
should  be  donated. 

Ratnadhenu  : — ( Matsya  288  ).  The  figure  of  a  cow  is  to  be 
made  of  precious  stones.  81  padmaraga  ( ruby )  stones  are  to 
be  placed  in  the  mouth  of  that  figure,  a  hundred  pusparaga  stones 
in  the  tip  of  her  nose,  a  golden  tilaka  on  her  forehead,  a  hundred 
pearls  in  the  eyes,  a  hundred  pieces  of  coral  on  the  two  eyebrows, 
two  pieces  of  mother-o'pearl  represent  the  ears,  there  should  be 
golden  horns,  and  the  head  should  be  of  one  hundred  diamond 
stones,  with  one  hundred  on  her  neck,  one  hundred  sapphires 
on  the  back,  a  hundred  lapis  lazuli  on  the  sides,  crystal  on  the 
belly,  a  hundred  saugandhika  stones  on  the  waist,  hoofs  of  gold 
and  tail  of  pearls  and  other  parts  of  the  cow's  body  are  to  be 
represented  in  a  similar  manner  with  various  precious  stones 
and  the  tongue  with  sugar  and  dung  with  jaggery,  urine  with 
ghee  and  a  oalf  is  to  be  made  with  i  of  what  is  required  for  the 
cow  and  then  both  are  donated. 

Mahabhutaghata .':— ( Matsya  289 ).  A  golden  jar  is  to  be  set 
with  precious  stones  with  a  diagonal  of  from  10£  aiigulas  to 
100  aiigulas.  It  is  to  be  filled  with  milk  and  clarified  butter 
and  on  it  figures  of  Brahma,  Visnu  and  Siva  are  to  be  drawn 
as  in  the  case  of  Kalparcksa,  and  the  figures  of  the  earth 
raised  by  the  great  boar,  of  Varuna  on  his  conveyance  of 
Makara,  of  Agni  on  a  ram,  of  Vayu  (on  a  deer),  of  Ganesa  on 
a  rat  should  be  kept  in  the  jar  together  with  the  figures  of 
Itgveda  having  a  rosary,  Yajurveda  holding  a  lotus,  Sfimaveda 
holding  a  lute,  Atharvaveda  holding  sruc  and  sruva  ladles  and 
Puranas  ( the  fifth  veda )  holding  a  rosary  and  water  jar.  The 
golden  jar  then  should  be  donated. 

Most  of  the  smrtis  highly  extol  the  gift  of  a  cow  or  cows. 
Manu  IV.  231  states  that  the  donor  of  a  oow  reaohes  the  world 


878  History  of  Dkarmaiaatra  [  Ch;  XXV 

of  the  Sun.  Yaj.  (I.  204-205 ),  Agnipurana  210.  30  presoribe  that 
when  making  a  gift  of  a  cow,  she  should  have  the  horns  and 
hoofs  tipped  with  gold  and  silver  respectively,  she  should  be 
aooompanied  with  a  bell  metal  vessel  (for  milking  her)  and  she 
should  be  covered  with  cloth,  she  should  be  mild  in  temper  and 
the  gift  should  be  accompanied  with  a  money  payment  and 
that  whoever  makes  such  a  gift  stays  in  heaven  for  as  many 
years  as  there  are  hair  on  the  cow's  body.    Vide  Samvarta 
verses  71,  74-75  also.    In  the  AnusSsana-parva l0"  ( 51.  26-34 
and  chapters  77,  78  and  81 )  there  are  frequent  eulogies  of  cows. 
Anusasana  57.  28-29  are  just  like  Yaj.  I.  204-205.    AnusSsana 
(83.  17-18)  explains  that  the  cow  is  a  constituent  element  of 
sacrifice,  that  the  cow  nourishes  men  ( with  milk ),  that  their 
progeny  ( the  oxen )  are  useful  in  agriculture  and  therefore  cows 
deserve  the    highest    praise.     Apararka    (p.  295-297)  quotes 
numerous  passages  from  the  puranas  eulogizing  cows.    Among 
cows  kapila  is  the  best  for  gift  ( Anusasana  73.  42  and  77.  8 ). 
AnusSsana  (77.  lOff )  explains  why  the  dark-brown  cow  (kapila) 
is  the  best.    Yaj.  I.  205  states  that  if  the  cow  donated  is  kapila 
it  saves  ( from  sin )  the  donor's  family  up  to  seven  generations 
(including  himself ).    Apararka  p.  297   quotes  Samvarta  to  the 
effect  that  the  kapila  cow  is  equal  to  ten  ordinary  cows.    The 
Varahapurana  chap.  Ill  deals  with  the  gift  of  a  kapila  cow.  The 
method  of  giving  a  cow  is  briefly  as  follows  *050    ( Hemadri, 
Danakhanda  p.  451  ff,  DSnamayukha  pp.  185-186):    The  cow 
is  made  to  stand  facing  the  east  together  with  her  oalf  and  is 
worshipped  by  the  donor  ( after  having  bathed  and  tied  his 
top-knot)  who  sits  near  the  tail  and  the  donee  sits  f aping 
the  north.    The  donor  holds  in  his  hand  a  vessel  containing 

2049.  ifrPRa?^  t  <mriw  *r3  i%f^f%ei*3TT «  $8fH  *r*tf  *rt  gsfa 

Hrrft  miv*  i  it}  insT^S  *rh  «^<n<rs*  fSrwr. » ■ntm*hK*m<<tiift  Wrj  Pw 

sriiHIsft  i  tpt>  T?rev  ksvx  t  h«tt  *i?r?v  err  g^  n «rro  ?*nfc*r  wtqrt  tp« 

wfR  tfSrTri:  n  wgsrmsr  61. 26  and  33;  3?gp5inT*f  71. 33  is  f^r $g gsat sri*v- 
frct  WFTiorewrflTHTprfli  ■*  •  Twfar ilprriw  *r*r%  dtmwus^tTsg^  **£ 
Bta^H-    This  is  like  vi.  I.  206. 

2050.  On©  of  the  mantras  is  'trjrcrwqfli  Ti  ffrm-mqumiifrsr)  i  rV**w« 
<rtt %*t  ifhrffrmnn  »raTii'.    The  procedure  in  tho.^nm^r  is  'anterrf^ 

•fr^pf  giR«T  yfrr  •Mjjf <r«-*/  sfr^s^f  wqwI  it  iW  ^ tfjsT ^?,g^oJ»?r»i>m 

**ft  ^rftatr  fr«T  jr^  s&v&  sfwr  ftsf?^  gjsiRlVMrii**n<jrv  -j  * <kS sjfSrwpjic? - 

5ffn  T9Rn«n» «Rrr  itft  jtwi iJtcwH'4  «gr  ffSwr  sragc^^fi  • 

^WHfirgrS  ^i^rt  ynri  wncr^waBTSTr  «rr*:  gw^ft  ptofr...  yfir  *rwhfit  nmtfif 
ftfrt  *Jt^  >  ^nnrfsr  pp- 185-186.  |*rn^  and  hih«^i  quote  gomatl  verses 
from  the  «ot*<toi  also  riz.  snRrrcnr  78.  23-25. 


Ob.  XXV  ]  Dam-of  cows  879 

clarified  butter  in  whiob  a  piece  of  gold  is  put.  The  tail  of  the 
cow  is  dipped  into  the  butter  and  then  taken  out  and  placed  into 
the  right  hand  of  the  donee  with  the  hair  turned  towards  the  east 
and  also  water,  sesame  and  kusa  grass  are  placed  in  the  donee's 
right  hand.  The  donor  holds  in  his  hand  a  vessel  full  of  water 
from  which  he  sprinkles  water  with  pauraijika  mantras,  gives 
daksina  and  then  the  cow  starts  with  the  donee  and  the  donor 
follows  them  a  few  steps  and  repeats  certain  verses  eulogizing 
cows.  The  Agnipurana  (210.34)  speoially  recommends  that 
one  who  is  at  the  door  of  death  should  make  the  gift  of  a  cow 
( particularly  a  dark  one )  who  would  enable  him  to  oross  the 
blazing  river  in  the  world  of  Yama  called  VaitaranI  ( and  henoe 
the  cow  is  also  called  VaitaranI ). 

Yfij.  I.  206-207  ( 206  =  Agnipurana  210.  33  ),  Visnu  Dh.  S. 
88. 1-4,  Vanaparva  200.  69-71,  Atri  333,  VarahapurSna  112  K*1 
attaoh  special  importance  to  the  gift  of  a  cow  when  she  is  just  on 
the  point  of  giving  birth  to  a  calf  (  and  therefore  styled  '  ubha- 
yatomukhl )  and  the  donor  is  said  to  stay  in  heaven  as  many 
years  as  the  hair  on  the  body  of  the  cow  and  her  calf.  AparSrka 
(pp.  299-301 )  quotes  a  long  prose  extract  from  Cyavana  on  the 
procedure  of  this  gift.  When  the  head  of  the  calf  has  appeared, 
the  donor  should  say  to  the  worthy  donee  '  accept  this  cow  for 
conferring  a  favour  on  me  and  not  because  you  desire  this  gift ' 
and  repeat  Rg.  IV.  19.  6.  Then  taking  hold  of  the  cow  with  the 
formula  '  ka  idam  kasma  adat '  (  Atharvaveda  III.  29.  7,  As  v. 
Sr.  5.  13,  Ap.  Sr.  14.  11.  2 ),  the  donor  takes  down  the  calf 
and  recites  in  a  loud  voice  Rg.  IV.  27. 1  ('garbhe  nu').  Then  after 
kindling  fire  the  donor  repeats  mantras  addressed  to  the  gods, 
pitrs,  rivers,  mountains,  plants,  seas,  serpents,  herbs  respectively 
viz.  Rg.  I  139.  11,  X  16.  12,  X  75.  5,  IX  75.  4,  III.  8. 
11,  VII.  49. 1,  VI.  75. 14, 1.  90.  6.  Then  the  donor  should  propi- 
tiate the  Earth  with  mantras  ( addressed  to  the  Earth )  viz.  Rg. 
I.  112. 1, 1.  22. 13, 1. 185.  7, 1.  164.  41 ;  the  donor  should  offer 
84  oblations  of  clarified  butter,  feed  brahmanas  and  receive 


2051.    qnftWt  ^  Tuft  f$re«hi  *t$F&  t  m^wii  ufwrart  «*i«toi«iu- 

200.  69-71.  iff.  I.  207  and  qnggtm  112.  28  are  almost  the  same  ai  iwri 
200.  70. 


880  History  of  bharmaffiatra  [  Ch.  XXV 

their  benedictions  in  the  terms  of  Rg.  V.  51. 11  ('svasti  no').  The 
gift  of  suoh  a  cow  with  the  paraphernalia  of  gold  or  silver , 
fields,  corn,  clothes,  salt  and  the  like,  sandal-wood,  releases 
a  man  from  the  sins  of  eating  or  drinking  forbidden  food, 
brahmana  murder,  ineest  &o. 

In  imitation  of  the  gift  of  the  cow  gifts  of  certain  artioleswere 
made  and  they  are  also  desoribed  as  dhenus.  The  Matsyapurana 
(  chap.  82. 17-22  )  speaks  of  ten  dhenus  viz.  of  guda  ( jaggery ), 
ghrta  ( ghee ),  tila  ( sesame ),  jala  (  water  ),  kslra  (  milk ),  madhu 
(  honey  ),  sarkara  ( sugar ),  dadhi  (curds),  rasa  (other  liquids) 
and  godhenu  ( cow  itself  ).  It  gives  (  ohap.  82 )  a  detailed  des- 
cription of  gudadhenu  and  adds  that  the  liquid  dhenus  should  be 
kept  in  jars  and  others  should  be  in  heaps,  that  the  same 
procedure  applies  to  all,  and  that  some  add  suvarnadhenu, 
navanlta-dhenu  (cow  of  butter)  and  ratnadhenu  (cow  of  jewels). 
The  Agnipur&na  (  210.  11-12  )  enumerates  the  same  ten  dhenus. 
In  the  AnusSsana-parva  71.  39-41  the  three  dhenus  of  ghrta,  tila 
and  jala  are  mentioned.  The  Varahapurana  ( chap.  99-110 ) 
describes  in  detail  twelve  dhenus,  viz.  all  mentioned  in  the 
Matsya  ( except  ghrta  and  godhenu )  and  navanlta,  lavana 
( salt ),  karpasa  (  cotton  )  and  dhanya  (  corn ).  The  procedure  of 
all  is  more  or  less  the  same.  Black  antelope  skin  four  cubits 
in  length  is  to  be  spread  on  the  ground  that  has  been  cowdunged 
and  has  darbhas  strewn  on  it  with  the  neck  portion  to  the  east 
( this  represents  the  oow  )  and  a  smaller  skin  is  also  spread  ( to 
represent  the  calf ).  If  it  is  guda-dhenu  it  is  made  of  2  or  4 
bhftras ,0M  and  the  calf  is  made  with  one  fourth  of  that  for  the 
cow.  Various  articles  such  as  conch  shells,  sugarcane  pieces , 
pearls,  ohowries,  coral  &o.  are  placed  on  the  skin,  to  represent 
the  various  limbs  of  the  cow,  which  is  worshipped  with  dhupa 
( incense)  and  lamps  and  invoked  v/ittipauraruka  mantras.  Then 
the  articles  are  donated  to  a  brahmana.  Hemadri  ( Dana,  p. 
401 )  notes  that  aooording  to  the  Padmapurana  a  single  jar  of 
liquids  and  one  drona  of  solids  constitute  these  dhenus,  while 


2052.  amr§>  pp.  304-5  quotes  n^rr  82.  17-22  and  the  following 
verses.  Vide  AparSrka  p.  303  and  Agnipnr&ga  210. 17-18  from  which  the 
following  table  may  be  set  out :  five  ^vonffssone  qr^,  16  irprs  =one  gW , 
4  S*«h -one  ro,  100  tss -gsT,  20  o&rs -*nt.  Vide  Mann  VIII.  134-135, 
Yij.I.  363-364  (which  lay  that  four  or  five  snvarnas  are  equal  to  a  <rar). 


Ob,  XXV  ]  IMna-Dhenudam  88* 

the  D&naviveka  establishes  that  kumbha*0"  is  equal  to  1000 
palas  and  others  hold  that  kumbha  contains  512  palas.  These 
several  dhenus  may  be  donated  on  eclipses,  on  the  full  moon 
days  of  KSrtika  and  M&gha,  on  Yugadi  days  or  when  the  7th 
Uthi  of  a  month  falls  on  a  Sunday  and  that  the  donor  should 
subsist  for  three  days  on  the  substance  to  be  donated,  Apararka 
pp.  303-313,  Hetnadri  (  Dana. )  pp.  397-466,  D&namayukha  pp. 
172-184  dilate  upon  these  dhenus,  but  all  those  details  are 
passed  over  here  for  want  of  space. 

It  appears  that  on  account  of  the  high  merit  associated  with 
the  gift  of  oows,  donors  sometimes  passed  old  and  weak 
cows  on  to  donees.  The  Kathopanisad  1. 1.  3  appears  to  contain 
a  condemnation  of  such  praotioes.105*  "  He  who  makes  gifts  of 
oows  that  simply  drink  water  and  eat  grass,  but  yield  no  milk 
and  do  not  possess  strength  ( to  conceive  and  produce  calves  ) 
reaches  those  worlds  called  '  anandah '  (without  delights)."  The 
Mahabharata  ( Anusasana  77.  5-6  )  echoes  the  very  words  of 
the  Kathopanisad.  In  the  Anusasana-parva  66.  53  80H  it  is  said 
that  one  should  not  bestow  on  a  br&hmana  a  cow  whioh  is  lean 
or  is  without  her  calf,  which  is  barren  and  diseased,  whioh  is 
wanting  in  a  limb  or  is  exhausted.  Hemadri  (Dana,  pp.  448-449) 
quotes  this  and  other  passages  of  similar  import  that  state  that 

2053.  mv,  3)Tff3T,  cftT  and  *9fft  are  ancient  measures  of  corn. 
Even  Psnini  mentions  some  of  these.  Vide  P5n.  V.  1.  33  and  V.  4.  110 
(for  kh&ri),  V.  1.  53  (for  Sdhaka).  Thf  A  p.  Dh.  S.  II.  8.  20. 1  mentions 
drona.  There  was  no  unanimity  as  to  their  exact  extent.  Apararka 
(  p.  305  ),  HemBdri  (  Vratakhanda  )  part  I  (p.  57),  Par.  M.  II.  parti, 
p.  141  quote  versos  ( the  latter  two  say  from  Bhavisyapursna  )  which 
give  the  following  table:  2  <uys  m  jt^t^,  2  irgfas  =  §ot,  4  533s  =  nw, 
4  shews  =  wre^Si  4  sniffs  =  rfH,  16  ^fas  -  qnf\.  ParSswa  VI.  70  says 
that  2  prasthas  are  equal  to  sdhaka  and  32  prasthas  are  equal  to  a  drona 
and  the  Par.  M.  remarks  %$t^%?  $n«rcr«rw  «Wum*ft«lW3[.  Vide  t$irr. 
on  st.  in.  265  and  174,  ffamtfjof  xiwi^i'nij  (verses  7-8).  According 
to  AparSrka  (  p.  846  )  a  kumbha  is  equal  to  2  dronas.  The  PrSyascitta- 
tattva  (  p.  514  )  quotes  the  Ealpataru  to  the  effect  that  10  dronas  are 
equal  to  a  khKrl  and  20  dronas  to  a  kumbha. 

2054.  <f\wt^rt  5i»ufn  fwtfhrr  pfrftfapro  1  wrap  srn?  &  ?5fcirrerr#H 
smoftt  hi  »^  h  w£Ka  I.  1.  8  5  "ftshpfrt  ssnwgort  srssfirt  i3ftPx|<jiq  1  smtl- 
•rr"rtrnrt  sfW?  wfHNra8WC  •  ?wi  ?tw«  Tft^rft  f%H  iffar  «ftsH}q;  11  suktrpt 
77.  5-6. 

2055   n  ^frt  inuhI  *r  vwt  tf<u(3ml  tot  1  *i  «rft  «f  <rft«n*tri  H^rrjt 
mgrornr  ^  11  argsmnr  66.  58. 
a.  n.  ill 


882  History  of  DharmcMstra  [  Ch.  XXV 

the  man  who  makes  a  gift  of  such  a  useless  cow  enters  into  the 
darkness  of  hell. 

The  Matsyapurana  ( chap.  83.  92 )  speaks  of  ten  kinds  of 
danas  called  parvatadanas  or  merudanas,  viz.  of  dhanya  ( corn  ), 
lavana  ( salt ),  guda  ( jaggery ),  hema  (  gold  ),  tila  (  sesame  ), 
karpasa  ( cotton ),  ghrta  ( ghee  ),  ratna  ( preoious  stones ),  rajata 
( silver ),  sarkara  ( sugar ).  The  Agnipurana  (210.  6-10)  enume- 
rates these  ten.  Apararka  (pp.  344-354)  quotes  all  the  chaptera 
of  the  Matsya.  Hemadri  ( Dana,  pp.  346-396 )  not  only  dilates 
upon  these  ten  danas,  but  speaks  of  12  of  such  danas  from  Saiva 
works  like  the  Kalottara.  These  danas  were  called  parvata, 
iatla  or  acala  because  the  substances  were  heaped  up  like  hills. 
The  procedure  in  all  of  them  is  the  same.  A  square  platform 
inclined  towards  the  north-east  or  east  was  to  be  prepared, 
smeared  with  cowdung  and  strewn  with  kusa  grass.  In  the 
midst  of  it  a  heap  was  to  be  made  to  represent  a  mountain  with 
smaller  heaps  to  represent  hills  at  the  foot  of  the  mountain.  In 
the  case  of  the  mountain  of  dhanya,  it  is  to  be  made  with  1000 
or  500  or  300  drona  measures  of  corn.  Three  trees  of  gold  are 
to  be  planted  on  the  middle  of  it  and  in  the  four  directions  lotus- 
like plants  of  pearls,  gomeda  and  pusparaga,  emeralds  and 
sapphires,  lapis  lazuli  respectively.  Many  more  picturesque 
features  such  as  gold  and  silver  images  of  81  gods  are  described 
in  the  Matsya.  A  guru  and  four  priests  are  to  be  ohosen  for 
homa  and  13  ahutis  are  to  be  offered  to  each  of  the  gods.  In 
the  gift  of  salt,  from  1  to  16  dronas  thereof  are  to  be  employed, 
in  the  gift  of  jaggery  from  3  to  10  bharas,  in  that  of  gold  from 
1  to  1000  palas,  in  that  of  sesame  from  3  to  10  dronas,  of  karpasa 
from  5  to  20  bharas,  of  ghee  from  two  kumbhas  to  20,  of  ratnas 
from  200  pearls  to  1000,  with  attendant  hills  of  precious  stones 
i  of  the  pearls,  of  cotton  from  20  palas  to  10  thousand,  of  sugar 
from  half  a  bhSra  to  8  bharas. 

The  smrtis,  puranas  and  digests  speak  of  the  gifts  of  many 
animals  such  as  of  elephants,  horses,  buffaloes,  of  articles  like 
clothes,  deer-skins,  umbrellas,  shoes,  which  are  all  passed  over 
here.  But  two  or  three  of  these  many  danas  deserve  notice. 
Apararka  ( pp.  375-376 )  eztraots  a  long  passage  from  the 
Bhavisyottara  about  constructing  in  the  month  of  Oaitra  a 
mandapa  for  the  distribution  of  water  to  travellers  in  the  midst 
of  a  city  or  in  a  waterless  desert  or  near  a  temple.  A  brahman  a 
was  to  be  engaged  for  wages  to  distribute  water  and  this  was 
to  be  continued  for  four  months  or  at  least  three  fortnights, 


Oh.  XXV 1  mnargifts  of  books  883 

Another  important  gift  is  that  of  manuscripts  of  the 
epios,  dharmasSstras  and  puranas.  Apararka  (pp.  389-403)  and 
Hemadri  (  Dana,  pp.  526-540 )  quote  from  the  Bhavisyottara,80" 
Matsya  and  other  puranas  long  extracts  about  the  merit  secured 
by  making  such  gifts,  the  Matsya  in  particular  also  stating 
the  number  of  verses  in  each  of  the  18  puranas.  The  Agnipurana 
also  in  speaking  of  the  gifts  of  MSS.  of  puranas  states 
the  number  of  verses  in  each  (chap.  273).  The  Bhavisya- 
purana  states  that  books  may  be  placed  in  a  matha  for  the  use  of 
all  people  and  that  he  who  arranges  for  the  reading  of  books 
in  the  temples  of  Siva,  Visnu  or  the  Sun  reaps  the  merit  of  the 
gifts  of  cows,  land  and  gold.  E.  I.  vol.  18  p.  340  records  a 
gift  to  a  temple  in  which  provision  is  made  for  the  reading  of 
the  Mahabharata  from  a  part  of  the  income  ( in  Kerala  in  the 
11th  century  A.  D. ).  The  Agnipurana  211.  61  eulogises  also 
the  gifts  of  the  works  called  Siddhantas. 

In  medieval  and  modern  times  gifts  were  and  are  made 
with  a  view  to  propitiate  the  planets.  And  this  sentiment  can 
be  traced  back  to  the  days  of  the  sutras.  Gaut. 8057  XI.  15 
advises  the  king  to  perform  the  rites  that  experts  in  astrology 
and  in  portentous  signs  might  indicate  (as  necessary)  for 
averting  evil  consequences  and  states  ( XI.  16 )  that  according 
to  some  acaryas  the  welfare  of  the  king  depends  upon  the 
performance  of  such  rites.  The  Asv.  gr.  (III.  12. 16)  states 
that  the  purohita  should  direct  the  king  to  fight  from  the  direc- 
tion or  side  on  which  the  sun  is  or  (if  fighting  at  night)  from 
the  side  on  which  Venus  shines  ( and  not  from  a  side  opposite 
to  them ).  Yaj.  (I.  295-308)  deals  with  Grahasanti  ( propitiation 
of  planets ).  He  states  that  he  who  desires  prosperity,  or  the 
averting  of  calamities,  or  good  rains,  long  life  and  health  and 
also  wants  to  harm  his  enemies  by  magic  rites  should  perform 
a  sacrifice;  that  the  nine  planets  are  the  Sun,  the  Moon,  Mars, 
Mercury,  Jupiter,  Venus,  Saturn,  Rahu  and  Ketu ;  that  images 

2056.  tos*$t  ^3*  swff  nflm<j3g; »  Hmr*T  wlwiaRRt  wrnhpi  it 

»jS  I f%l«Md*f  f^B^ra!'  H^kf  H^  WIT  •  T:  SRITTI^  Wfflt  H^T   !iW*<*l^« 

<t*  ii  jftXig^MiHlffi  snrefirwmft  <*  i  tRTrt  Jrr  ?tttr  »r«rf%  ^m*r 

»rf%Whrt  quoted  by  amr%  PP-  389  and  391. 

2057.  «rrf«*  ^c  ^wrwrafVa*i  iwgwprn%^  i  tr? tfrswrr  gfo  "fritf  a 
gffrarreft  i  »rW  XI.  15-16 ;  sm%T£feT««r  wrcwr  snrrsr^  •  ww.  «. 
III.  12. 16.  Vide  in.  I.  295  -  iTWT3TT»t  93.  2  and  «rt.  I.  302, 803  »  *«v 
93.  27-28. 


884  History  of  LharmaiMra  [  Ch.  XXV 

of  the  planets  are  to  be  made  respectively  of  copper,  crystal, 
red  sandal-wood,  gold  (for  both  Mercury  and  Jupiter),  silver, 
iron,  lead  and  bell-metal  or  they  may  be  drawn  on  a  piece  of 
cloth  in  these  colours  or  may  be  painted  in  circles  on  the 
ground  with  colours ;  that  flowers  and  clothes  may  be  offered  to 
them  of  the  respective  colours  described  above ;  fragrant  sub- 
stances, incense  of  guggulu  should  be  offered  to  them  and 
oblations  of  cooked  food  may  be  made  to  them  in  fire  with  the 
following  mantras  respectively,  viz.  &g.  I.  35.  2,  Vaj.  S.  9.  40, 
Rg.  VIII.  44. 16,  Vaj.  S.  15.  54,  Rg.  II.  23.  15,  Vsj.  S.  19.75, 
$g.  X.  9.  4,  Vaj.  S.  13.  20,  $g-  I.  6.  3.  The  fuel-sticks  to  be 
offered  to  the  nine  planets  should  respectively  be  of  the  following 
trees  and  plants:  of  arka  plant,  palSsa,  khadira,  ap&marga, 
pippala,  undumbara,  saml,  durvB  and  kusa  grass.  108  or  28 
samidhs  of  each  of  these  should  be  thrown  into  the  fire,  they 
being  anointed  with  honey,  clarified  butter,  curds  and  milk. 
The  foods  on  which  the  brahmanas  are  to  be  regaled  at  dinner 
in  the  grahayajfla  are  respectively  rice  mixed  with  jaggery,  rice 
cooked  in  milk,  havisya  food  (i.  e.  the  food  on  which  the 
ascetics  live),  corn  that  ripens  in  sixty  days  cooked  in  milk, 
curds,  and  rice,  rice  with  clarified  butter,  rice  mixed  with 
crushed  sesame,  flesh  ( with  rice  ),  rice  of  various  colours.  The 
fee  ( daksina )  to  be  paid  should  respectively  be  a  milch  oow, 
conch,  a  draught  ox,  gold,  clothes,  horse  ( white ),  dark  cow, 
iron  weapon,  a  goat.  'The  rise  and  fall  of  kings  depend  upon 
the  (aspects  of)  planets  and  the  existence  and  destruction  of 
the  world  depend  upon  planets;  therefore  the  planets  should  be 
honoured  the  most ' — says  Yaj.  I.  308. 

The  Matsya-purana mB  in  chap.  93  contains  a  detailed 
procedure  of  grahasanti  and  chapter  94.  (1-9)  describes  how 
the  images  of  the  nine  planets  are  to  be  represented.  Vide 
Vaik.  IV.  13  and  also  Baud.  gr.  aesa-sQtra  I.  16  for  a 
similar  treatment.  In  modern  times  the  dSnas  ( articles 
donated)  to  propitiate  the  nine  planets  are  those  stated  in  the 

2058.  The  mantras  of  the  nine  planets  slightly  differ  in  the 
Matsya-purana  (93.  33-37)  from  those  of  Ysj.  I.  300-301.  Matsya  93. 
69-63  names  the  same  daksinXs  aa  Ysj.  and  AparSrka  p.  575  quotes  those 
reuses.  All  the  nine  verses  of  Matsya  94  are  quoted  by  the  Mit.  on  Tlj . 
I.  297-98.  Tlj.  probably  meant  to  rely  only  on  the  Vsj.  8.,  but 
as  some  of  the  mantras  ooour  in  the  %.,  references  to  the  latter  hare 
been  given. 


Ch.  XXV  ]  band  $85 

Dharmasindhu  80M  quoted  below.  The  S.  R.  M.  (pp.  123-164) 
contains  a  long.drawn  procedure  of  Grahamakha,  a  rite  to 
propitiate  the  planets.  A  Grahamakha  is  either  nUya  (on  Visuva 
day,  ayana  day,  birth  naksatra),  mimittika  (to  be  performed 
on  such  oooasiona  as  upanayana )  and  kamya  ( for  removal  of 
adversity  &o. ) 

Apararka  (pp.  365-366  on  Yaj.  I,  209)  quotes  a  long  passage 
from  the  Nandipurana  about  the  founding  of  hospitals  (  arogya- 
sala  )  where  medioines  were  supplied  free  to  patients.  *  Since 
the  four  purusarthaa  ( goals  of  life  )  viz.  dharma,  artha,  kama 
and  moksa,  depend  upon  health,  he  who  provides  for  securing 
this  may  be  said  to  have  made  gifts  of  everything.'  The  passage 
further  states  that  a  competent  physician  should  be  appointed. 
Hemadri  (dana,  pp.  893-95)  quotes  the  same  passage  and  another 
from  the  Skandapurana  to  the  same  effect. 

The  smrtis  prescribe  that  when  a  man  accepts  as  a  gift 
what  he  should  not  aocept,  he  incurs  sin  from  which  he  becomes 
free  by  giving  up  the  thing,  by  reciting  certain  vedic  mantras, 
( like  the  Gayatrl )  and  by  tapas  ( prayasoitta ).  Vide  Manu 
XL  193  (  =  Visnu  Dh.  S.  54.  28 ).  This  sin  is  said  to  be  due  to 
'  aBat-pratigraha '  which  may  arise  either  from  the  caste  or 
aotions  of  the  donor  ( e.  g.  the  donor  may  be  a  oandala  or  patita ) 
or  from  the  time  or  place  ( e.  g.  taking  a  gift  in  Kuruksetra  or 
in  an  eclipse )  or  from  the  objeot  given  (  such  as  a  gift  of  wine 
or  of  an  ewe,  of  the  bed-stead  of  a  deceased  person  or  of  the  cow 
called •ubhayatomukhl*).  Yaj.  III.  289  and  Manu  XI.  194 
(= Visnu  Dh.  S.  54.  24)  prescribe  for  asat-pratigrdha  the  penance 
of  staying  in  a  cow-stable  for  one  month  subsisting  on  milk 
alone,  observing  complete  celibaoy,  repeating  the  Gayatrl 
mantra  3000  times  every  day.  The  donor,  in  the  above  oases, 
may  incur  no  sin,  but  the  donee  does.  The  DanakriyakaumudI 
(  pp.  84-85  )  quotes  passages  from  several  puranas  condemning 
the  acceptance  of  gifts  on  the  Ganges  and  other  saored  rivers 
and  places,  and  the  gifts  of  elephants,  horses,  chariots,  the  beds 


2059.    w*r  irfsfrpTsJ  ?t*nft  ■  Hiid*whjp*ig<-*H«i!4«3n«ii*K^r*f*- 
•rfturt  fai^fwtofi*  ■*  ■  w^Rmg  II.  part  2  p.  135. 


886  History  of  Dharmaiaslra  [  Ch.  XXV 

and  seats  used  by  the  dead,  black  deer-skin,  the  cow  called 
ubhayatomukhl.  The  Dsnaoandrika8060  quotes  the  Padmapurana 
to  the  effect  that  a  brahmana  who  is  in  great  difficulty  to  main- 
tain himself  may  accept  a  gift  on  the  banks  of  the  Ganges  and 
other  sacred  rivers,  but  should  himself  make  a  gift  of  the 
10th  part  of  it  and  then  he  would  incur  no  sin. 

We  have  already  seen  ( pp.  838-39  )  how  even  in  the  Rgveda 
various  rewards  are  promised  to  those  who  make  gifts  of  cows, 
horses,  gold  or  clothes.  The  Tai.  S.JI.  8. 4. 1  makes  it  a  matter  of 
give  and  take  between  gods  and  man  ( dhehi  me  dadami  te  ni  me 
dehi  ni  te  dadhe ).  The  same  sentiments  and  notions  continued 
down  to  the  latest  ages  and  are  re-inforced  by  further  and  very 
detailed  promises  of  rewards  for  several  kinds  of  gifts.  Vas. 
Dh.  S.  29.  2-27,  Visnu  Dh.  S.  91-92,  Samvarta  verses  46-93 
may  be  read  in  this  connection. 

A  gift  once  completed  by  acceptance  is  irrevocable.  Yaj.  II. 
176  prescribes '  what  is  promised  should  be  given  and  what  has 
been  donated  should  not  be  taken  back '.  Narada10'1  ( Datta- 
pradanika,  verse  8 )  declares  that  the  price  of  goods  ( delivered  ), 
wages,  what  is  paid  for  pleasure  ( derived  from  dancers  &c. ),  a 
gift  made  through  affection,  a  gift  made  through  gratitude  (  for 
favours  received ),  money  paid  for  a  bride  ( to  her  kinsmen )  and 
gifts  for  religious  and  spiritual  purposes — these  are  given 
irrevocably.  But  a  gift  though  promised  was  not  complete  and 
irrevocable  in  all  cases.  Gaut.  V.  21  declares  that  a  gift, 
though  promised,  need  not  be  completed  if  the  donee  to  whom 
it  is  promised  is  a  person  guilty  of  irreligious  or  improper 
conduct  (such  as  visiting  prostitutes).  Manu  VIII.  212  is 
similar  in  import.  Katyayana  states2062  that  if  a  man  of  his 
own  free  will  promises  a  gift  to  a  brahmana,  but  does  not  carry 
out  that  promise,  he  becomes  a  debtor  ( to  that  brahmana )  in 
this  world  and  the  next.  This  means  that  a  gift  promised  to  a 
brahmana,  though  not  completed  by  acceptance  and  delivery, 


2060.  am  <%ramsifpngr  wigrof}  tffotfsrcT:  i  ^grfcmf&r  ^m%*  «wf> 
«fi*ra  n  fi%  H\z»in  I  qrsntfS^qn  p.  10  (Gaikwad  Oriental  Series  of  tr.). 

2061.  i|u«iqjw  inrcacsrr  sftfrraRgTOiw.  i  sft&?*igu!{m  ^  ^t  ^x^• 
fafrftfj  ii  tt^  (^Mfif^f  8);  TtfifT  g^rr  <m^  jftggWranffSi  i 

WSTRflrfn  sfifn  <4MHBI^q  ftj:  II  f  f^ft  quoted  in  *^ff?Nro    («W.   5.    193  ). 

*HKii4*n<iM  f*r%  fkfxb  <gfreiTi?i3fr  1  ^r«rprr«ii?f?ri**ft  ^  a  wkt?  *rt^  11  *mq 
quoted  in  ^ra^ro  {nn.  p.  193  ),  which  explains  *n»tf  "KfyrntsFffarfatTnf:  I 

2062.  nftg^wreiftf gronr  t  ^ax^  1  «ft.  V.  21 ;  tfrmx  t:  ufii«nt 
wfiporrr  ufflirw  1  t  sOTjT^rwrs  nn^TRf^srnnr^  "  WTnrrTT  quoted  by 
wrotf  p.  783  and  ^teNf«  («r*.  p.  142), 


Oh.  XXV  ]  Lam-invalid  gifts  887 

oould  not  be  revoked  and  oould  be  enforced  in  a  court  as  a  debt 
and  the  promisor  fined  for  breach. 

Gautama  states  ( V.  22 )  that  the  promises  made  by  those 
who  were  carried  away  by  rage  or  extreme  joy  or  who  were 
under  a  sense  of  dread  or  were  ill  or  distressed  or  covetous  or 
made  by  a  minor  ( under  16  )  or  an  extremely  old  man  or  by 
one  who  is  a  fool  (  or  under  delusion )  or  was  intoxicated  or 
made  by  a  lunatic  may  be  revoked  by  them  and  in  doing  so  they 
inour  no  sin  or  blame.  Narada 8063  (Dattapradanika,  verses  9-10) 
amplifies  this  by  stating  16  kinds  of  invalid  gifts,  viz.  all 
those  in  Gautama  (  except  those  due  to  joy  and  covetousnesB ) 
and  also  what  is  promised  as  a  bribe,  promises  in  jest,  giving  to 
a  person  mistaking  him  for  another,  gift  induced  by  fraud  or 
made  by  one  who  is  not  his  own  master,  gift  made  to  a  man 
with  the  idea  of  getting  something  in  return  ( but  who  does  not 
do  so  ),  gift  to  a  person  who  is  unworthy,  though  he  proclaimed 
himself  to  be  worthy,  and  a  gift  for  a  purpose  which  is  sinful. 
KStyayana  ( quoted  by  Apararka  p.  781 )  is  just  like  NSrada 
and  adds  that  if  a  man  is  in  danger  of  life  and  promises  the 
gift  of  all  his  wealth  to  whosoever  may  save  him,  he  may  resile 
from  the  promise.    Apararka  p.  782  quotes  verses  from  Brhas- 
pati  similar  to  Narada's.  Manu  VIII.  165  declares  that  a  sale, 
mortgage  or  gift  brought  about  by  fraud,  or  every  transaction 
in  which  a  trick  is  played,  may  be  set  aside  ( by  the  king ). 
Though  a  gift  made  by  one  who  is  ill  or  distressed  ( arta )  is 
declared  by  Gautama  to  be  revocable,  Katyayana8064  states  an 
exception  viz.  that  when  a  man  whether  in  sound  health  or 
Buffering  from  a  disease  declares  a  gift  for  religious  purposes 
and  dies  without  completing  it,  then  his  son  ( or  other  heir ) 
should  be  made  to  caray  out  that  gift.    This  verse  contains  the 
germ  of  the  idea  of  wills,  since  the  mere  declaration  of  the 
intention  of  a  man  to  make  a  gift  for  religious  purposes  is  here 


2063.  ggig4kii?g«q'rereqftrcqg»reh*»wq vm i^^r^«mrc>ri3  i  ift. 
V.  22.  wfr?  g  *rr?Bt*Rn'*>^rre*u5*i&  ■    a^^MM^eiw^^ra^jra^'icr: 

2064.  *w*nifa  *»  ^  «»foi  vpforcrfg;  i  snr™  a  ^  ^r«rea?5nt  «rra- 
jNttt.  ii  mmvt*  quoted  in  snxfc  v  782,  ciffi*«  (*r*.  p.  184).  Vide 
BhuLtiNathv.Bam  LalW  Cal.  128  (  F.  B.  )  at  p.  136  where  this 
passage  of  Ktt.  is  quoted  along  with  the  Mit.  and  a  passage  from  the 
UtahSnirvSna  Tantra. 


888  History  of  DharmaiMra  [ Oh.  XXV 

made  enforceable  after  his  death.  Apararka  p.  782  conveys 
that  the  word  '  son '  is  only  illustrative  and  that  every  heir 
taking  the  estate  is  liable  to  make  good  the  promise  of  the 
deceased. 

In  modern  times  a  gift  or  beqnest  for  dharma  without  any 
qualifying  expression  is  held  to  be  too  vague  an  indication  of 
the  donor's  or  testator's  intention  to  constitute  a  valid  gift  to 
charity  and  is  declared  to  be  void  for  uncertainty.  Vide  6 
Bom.  24, 14  Bom.  482, 17  Bom.  351, 23  Bom.  725, 735  (P.  C).  But 
this  is  opposed,  as  pointed  out  in  30  Mad.  340  at  pp.  342-346,  to 
the  spirit  of  the  ancient  Hindu  law.  The  word  '  dharma '  when 
used  in  relation  to  gifts  had  a  well-recognized  meaning  and  not 
a  vague  uncertain  one.  It  means  '  ista '  and  '  purta '  gifts 
according  to  Manu  IV.  227.  It  appears  that  in  23  Bom.  725 
their  Lordships  of  the  Privy  Council  rested  content  with  the 
meaning  of  the  word  given  in  Wilson's  Dictionary,  did  not 
examine  any  original  Sanskrit  texts  to  find  out  the  meaning  of 
the  word  dharma  used  in  connection  with  gifts  and  applied  the 
principles  laid  down  in  such  English  cases  as  Morice  v.  The 
Bishop  of  Durham  (9  Ves.  399  and  10  Ves.  522).  But  there  is  no 
reason  why  the  charitable  intention  being  quite  clear  the  court 
as  representing  the  king  should  not  have  by  framing  a  scheme 
applied  the  property  donated  or  bequeathed  to  one  charitable 
purpose  out  of  the  several  objects  specified  in  the  definition  of 
purta  on  principles  analogous  to  the  dootrine  of  cy-prd$.tw 


2065.    Vide    Lewin's    'Law  of  Truth'  (14th  ed.  of  1939)  pp. 
472-474  where  several  oases  aro  cited  out  of  which  In  re  Pytu  (1903  ) 
Ch.  83  would  support  the  argument  advanced  above. 


CHAPTER  XXVI 

PRATISTHA  AND  UTSARGA 

Pratiqtha  and  Vtsarga  (foundation  of  temples  and  dedica- 
tion of  wells,  tanks,  parks  &o.  for  the  benefit  of  the  public). 

The  subjeot  of  gifts  naturally  leads  on  to  the  topics  of 
prati$m  and  utaarga.  We  saw  above  (p.  157  /.  n.  370)  how 
the  construction  of  temples,  wells  and  similar  religious  and 
charitable  foundations  and  institutions  was  included  under 
pfirtadharma  and  how  sudras  were  entitled  to  perform  such 
dharma.  The  Mit.  on  Yaj.  II.  114  points80"  out  that  women 
(and  widows)  were  entitled  to  spend  on  purta  objeots,  though 
they  were  not  authorized  to  perform  ista  dharma  ( i.  e.  vedio 
sacrifices  &c).  Modern  decisions  have  gone  so  far  that  a  Hindu 
widow  whose  powers  of  alienating  for  secular  purposes  property 
inherited  from  her  husband  are  very  limited  has  been  held  to 
possess  greater  powers  of  alienation  if  the  alienation  be  made 
for  the  spiritual  benefit  of  her  deceased  husband  and  dedications 
by  her  of  a  small  fraction  of  the  property  for  the  continuous 
benefit  of  the  soul  of  the  deceased  owner  have  been  upheld.8067 
Such  works  of  public  utility  have  been  highly  recommended 
from  very  ancient  times.  Sahara ,0'8  on  Jaimini  I.  3.  2  refers 
to  the  srarti  rules  about  charitable  objects  which  are  based 
on  such  iruti  passages  as  '0  Agni,  who  art  anoient  and  a  king, 
thou  art  to  the  man  who  desires  to  offer  a  sacrifice  like  prapa 
(shed  where  water  is  distributed  to  travellers)  in  a  desert*.    In 

2066.  fifr  *r  v?w»if?v  vthTtcWTOt^  •jftormft  nfmrtftraiti<H*nui 
sumr*  i  fan.  on  *rr.  II.  11*. 

2067.  Vide  Sardar  Singh  v.  Kunj  Behari  L.  B.  49  I.  A.  383  p.  391 
(a  gift  made  by  a  widow  of  a  small  fart  of  her  husband's  property  to 
the  temple  of  JagannStha  at  Pur!  for  bhoga  i.  e.  food  offerings  to  the 
deity  was  upheld);  Tkakur  Indraj  Bux  v.  Thakur  Sheo  Naresh,  2Lucknow 
713  (where  a  temple  erected  and  endowed  by  a  widow  for  the  benefit  of 
her  husband's  soul  as  well  as  of  her  own  by  alienating  about  &th  part 
of  the  entire  property  left  by  her  husband  was  held  to  be  valid  ) . 

2068.  nmmwiffi  *  "ifhrarrcpr  «r  tmfW*ro»rnrer  •  sir  <*  fsfsn*  i  u»v 
flr*  «m  atfrfii «  n«n  ws^fN*  Tftrj^ft  <*  i  ?m  on  §.  1. 3. 2 ;  y**- 

trftqpr  %w*t*t  fa**  I  "*.  X.  107. 10. 

H,  D.  112 


890  History  of  Dharmaiastra  [Ch.  XXVI 

Rg.  X.  107. 10  a  puskarinl  ( a  tank )  is  mentioned.  The  Visnu 
Dh.  S.  (chap.  91. 1-2)  states  '  one  who  digs  a  well  ( for  the  public ) 
has  (the  consequences  of )  half  his  sins  destroyed  when  the 
water  has  begun  to  flow  forth ;  one  who  dedicates  a  pond  is 
forever  happy  ( free  from  thirst )  and  attains  the  world  of 
Varana.'  Bapa  in  his  Kadambarl  ( para  44 ) 20M  mentions  that 
smrtis  enjoined  upon  men  the  foundation  (for  public  use)  of  halls, 
shelters,  wells,  prapas,  gardens,  temples,  embankments,  water 
wheels  &c.  Some  sages  went  so  far  as  to  say  that  the  reward  of 
sacrifices  is  only  heaven,  but  by  purta  (  consecration  of  temples, 
tanks  and  gardens)  one  secures  release  from  mmsara}m  This 
shows  that  charitable  works  for  the  use  of  the  public  or  large 
sections  of  the  publio  came  to  be  regarded  as  more  meritorious 
than  sacrifices  the  gifts  in  which  benefited  only  brahmanas. 

From  very  ancient  times  the  procedure  of  dedicating  a  well 
or  tank  to  the  public  has  been  settled.  Among  the  earliest  is 
the  one  in  the  Sankhyayana  gr.  V.  2  (S.  B.  E.  vol.  29  pp.134-135) 
whioh  is  as  follows:  Now  about  the  censecration  of  ponds,  wells 
and  tanks.  In  the  bright  fortnight  or  on  an  auspicious  tithi 
(day)  having  cooked  a  caru  (boiled  food)  of  barley  in  milk  he 
(the  donor)  should  saorifioe  with  the  two  verses  'tvam  no 
agne*  ( Rg.  IV.  1.  4-5 )  and  with  the  verses  '  ava  te  hela '  ( Rg.  I. 
24. 14), '  imam  me  varuna '  (Rg.  1. 25. 19), '  uduttamam  Varuna  * 
(Rg.1.24.  15), 'imam  dhiyam'  (Rg.  VIII.  42.3)  and  with 
the  words '  the  domestic  one,  he  who  goes  away  from  the  house, 
the  refreshing  one,  he  who  goes  into  the  kenuel,  he  who  dwells 
in  the  kennel,  he  who  comes  out  of  it,  the  greedy  one,  the 
destroyer  of  enemies '  to  the  different  directions  beginning  with 
the  west  ( VarunI,  one  over  which  Varuna  presided )  from  left 
to  right.  In  the  centre  he  makes  oblations  with  milk  with  the 
verses  'visvatas  cakauruta'  ( Rg.  X.  81.  3),  'idam  Vision* 
( B,g.  L  22. 17 );  he  plunges  into  the  water  with  the  verse  *  yat 
kirn  cedam  Varuna  *  ( $g.  VII.  89.  5 ).  *°"    A  cow  and  a  pair  of 

2069.  %3r?t;nft,'fa  w*iTO?r«j|}<wi<iHt!tH<{''<*)<i<j*-3sr*$ii*r  fttn- 

f*T3P»*TTf«Ti*lT  (  srsrR'U  )  ■  W^w*  para  44. 

2070.  fsi?ifi  f%th  mifi  %$  $  reread  i  rimiv  «r*rh  ?$ft&  T3m%- 
swii.  ii  gr%gi%si4  i^rs  vi'mimmH.  i  «infS*iTsn»r  quoted  in  »jm?»ir«Kt 
p.  10. 

2071.  Even  in  the  e.  g.  ?g.  in  VII.  49.  3  (ylsffm  rSjS  varuijo  ySti 
madhye  )  Varuna  is  the  lord  of  waters  and  therefore  it  ia  appropriate 
that  in  dedioating  wells  and  tanks  to  the  public  Varuna  should  be 
invoked  in  several  verses. 


Ch.  XXVI  ]  Pratiqtha  and  Utsarga  891 

clothes  are  the  fee  for  this  sacrifice.    Then  follows  the  feeding 
of  brahman  as. 

The  Asv.  gr.  parisista  IV.  9,  Par.  gr.  parisista,  Matsya- 
purana  chap.  58,  Agnipurana  chap.  64  contain  a  more  extensive 
prooedure  about  the  dedication  of  wells  and  reservoirs  of 
water.  That  in  the  Par.  gr.  parisis^a  is  briefly  as  mt  follows  : 
"  In  the  northward  passage  of  the  sun,  in  the  bright  half,  on 
an  auspicious  day,  tithi,  vara  ( week  day ),  naksatra  and  karana 
the  donor  should  cook  cam  saored  to  Varuna  of  barley,  offer  the 
two  ajyabhagas  and  sacrifioe  in  fire  ten  oblations  of  clarified 
butter  with  the  mantras,  Rg.  IV.  1.  4,  IV.  1.  5, 1.  25. 19, 1.  24. 
11,  Kat.  sr.  25. 1. 11  ( ye  te  satarh  Varuna ),  ayasoagne  (  Kat. 
sr.  25.  1.  11 ),  Rg.  I.  24. 15,  Rg.  I.  24.  8,  Vaj.  S.  IV.  36,  Vaj.  S. 
VIII.  24.8W  He  then  sacrifices  ( ten  oblations )  of  the  mess  of 
cooked  food  to  Agni,  Soma,  Varuna,  Yajfia,  Ugra,  Bhlma, 
Satakratu  ( Indra ),  Vyustf  ( prosperity ),  Svarga  (  Heaven  )  and 
lastly  to  Agni  Svistakrt  ( with  svaha  at  the  end  of  each  as  in 
'  agnaye  svaha ' ).  After  partaking  of  the  remains  of  the  cooked 
food  he  should  introduce  aquatic  animals  ( like  fishes  and 
tortoises  in  the  pond  &c. )  and  having  bathed  and  decked  a  oow 
he  should  make  the  oow  enter  the  reservoir,  repeat  the  Purusa- 
sukta  (  Bg.  X.  90. 1-16  )  and  donate  that  cow  to  the  acarya  and 
should  also  make  presents  to  him  of  two  ear-rings,  clothes  and 
of  another  oow  as  fee  and  give  a  dinner  to  brahmanas."  Apararka 
( p.  413-414 ),  the  Nirnayasindhu  and  others  add  from  the 
Bahvrca  gr.  parisista  that  when  the  oow  enters  the  water,  he 
Bhould  repeat  a  mantra  '  may  you  make  this  water  holy  :  may 
the  water  alwayB  be  pure,  holy  and  ambrosia-like ;  while  saving 
me  (  from  sin  )  may  you  bathe  in  sacred  water ;  she  crosses  from 
region  to  region  and  also  saves  ( me  and  others ) ';  and  that  the 
donor  holds  the  end  of  the  cow's  tail,  enters  the  water  and  brings 
her  out  in  the  north-east  corner  (of  the  reservoir).    This  prooedure 

2072.  snircfr  TT<ft3jTaei«nTPT^fn*wTrTt  sfifHwfr  «^ns»nvrpwfa- 

*T7nftwr3T»Tt'm?!f nsvrj  eftgstft  ?*  «ft  «&  w  «*  *u  wi*  w*  ^  t  "W  Tri&  3* 

unh?<g  gffcvwv  **t?t  *itr*«^  wnrr  »hh^  'parrw t  *3»t?t  wr|fi>  infrfr  i%nr- 
gwrctwra)  •srirfHjtii'Ji  firs^TcJ^w  it  <mftwi  5Fwg?R  twi^iw  *t  jprr  wf- 
tafilr  wrtfft  Ssrfi§r<»n  «rat  wrsropTfapn*  i  «m.  *.  vftfite. 

2073.  The  ten  verges  are  quoted  in  full  in  the  DSnakriyKkaumndi 
pp.  175-176, 


892  History  of  Dharmaiastra  I  Oh.  XXVI 

does  not  apply  to  the  consecration  of  a  well.    In  that  oaae  a 
cow  is  only  made  to  go  round  the  well. 

Gradually  the  prooedure  prescribed  in  the  puranas  oame  to 
have  the  upper  hand  so  muoh  so  that  AparSrka  (p.  15  )  says 
that  in  pratistha  the  prooedure  prescribed  in  the  puranas  has  to 
be  followed  and  no  other.207* 

Apar&rka(pp.  409-414),  Hemadri  (Dana  pp.  997-1029), 
DanakriySkaumudI  ( pp.  160-181 ),  Jalasayotsarga-tattva  of 
Raghunandana,  the  Pratisthamayukha  and  Utsargamayukba  of 
Nllakan^ha,  Rajadharmakaustubha  ( pp.  171-223 )  and  several 
other  works  give  a  very  comprehensive  procedure  of  the  con- 
secration of  wells,  ponds  and  tanks,  based  upon  the  grhya- 
parisistas,  the  puranas  such  as  the  Matsya  chap.  58,  the  Tantras, 
PancarStra  and  other  works.  This.procedure  is  passed  over  here. 
The  idea8075  was  that  unless  the  reservoir  was  consecrated  in  the 
way  prescribed  its  water  was  not  holy  and  when  consecrated  it 
became  holy.  Pratistha  generally  means  dedicating  to  the 
public  with  prescribed8078  rites.  Utsarga  means  *  divesting  one- 
self of  ownership  over  a  thing  and  dedicating  it  for  the  use  of 
all.'  There  were  four  principal  stages  in  the  prooedure  of 
pratistha;  first  the  sankalpa,8077  then  the  homa,  then  the  utsarga 
( i.  e.  declaration  that  the  thing  has  been  dedicated )  and  lastly 
the  daksina  and  feeding  of  brahmanas.  In  Deosaran  Bharthi  v. 
Deoki  Bharthi  3  Patna  842  it  was  said  (  at  p.  850 ) '  the  essential 
ingredient  that  constitutes  a  gift  whether  of  movable  or  of 
immovable  property  in  the  Hindu  Law  is  the  Sanknlpa  and  the 
Samarpava  whereby  the  property  is  completely  given  away  and 
the  owner  completely  divests  himself  of  the  ownership  in  the 

2074.  it*  jrfifcrnrmf?  miuiig^Qeh<5««wi  vrxwn  witt  ■  ?h?r&*  nrrftw- 

WWTtOR^T  *rf<U<K!{*lu|  Tft^TTSWT^  I  BITTR?  p.  15. 

2075.  ^r^r  *r&  "rfiNr ^ii^iiiqtlntitfcflHJ  $*n&uitft  \\&4  f  +hh«^*wUf- 

Mftinfawr  quoted  in  f*>ul<u*ji»g  III.  ^«rW  P-  334. 

2076.  sri(tam*4  ^tR fathlw -jfH  i*U<i  *i:  i  <{Hf3i<Jl«iV<{r  P- 166, 

2077.  The  H^W  would  be  in  the  form  3Tttorff%  ^np>nrT^S5^R9^^Tft■ 

VVtafaA  wft«^  I  4l«fo<U«hW<fl  P-  lfi7  i    the  ^WT  i»  ma<*e  in  some 

Buoh  words  as  aft  awnrn^  wg*j»fbfts5*f5rarlf  ^yfawi mfil«hi*ivai- 

fcwiRmA  T*<mT^*wfow  ^ditmuftn  fri'gji*'1  T?gil  i  4MTSh-wi°  p.  179 ; 
at  the  end  of  the  rite  the  donor  recited  the  verse  '  trpn**f  qi!mft"rr  *nrt 
^rfJn*;  sran  i  wjrWwrwft^f  wre*  tTryrt%n  o '  quoted  in  vnrw&ifar* 
pp.  179  and  216. 


Ch.  XXVI J  PratistM  and  Utsarga  898 

property '.    In  the  case  of  temples,  the  proper  word  to  use  is 
pratisthft  and  not  utsarga. 

There  is  a  difference  in  the  technical  meaning  of  dana  and 
utsarga.  In  the  former  the  donor  gives  up  his  ownership  over 
a  thing,  makes  another  the  owner  of  it  and  cannot  thereafter 
use  it  nor  has  he  any  control  over  it.  When  a  man  makes  an 
utsarga,  he  no  doubt  gives  up  his  ownership,  but  be  gives  up  the 
thing  for  the  benefit  of  all  ( as  in  the  formula  above  be  uses  the 
word  '  sarvabhutebhyah ' )  and  so  the  opinion  of  most  writers  is 
that  he  oan  as  a  member  of  the  public  make  use  of  the  thing 
dedicated  by  him,  though  there  were  a  few  authors  who  recom- 
mended that  he  should  not  do  so.J07?a 

Reservoirs  of  water  that  are  dug  out  by  man  are  of  four 
kinds,  kupa,  vapl,  puskarinl  and  tadaga.1078  Some  of  the  works 
define  kupa  as  a  well  that  is  from  five  to  fifty  cubits  in  length 
( if  rectangular )  or  in  diameter  ( if  it  is  circular ).  It  has 
generally  no  flight  of  steps  to  reaoh  the  water.  Vapl  is  a 
well  with  a  flight  of  steps  on  all  sides  or  on  three  or  two  aides 
or  one  side  only  and  its  mouth  may  be  from  50  to  100  cubits ;  a 
puskarinl  is  from  100  to  200  oubits  in  length  or  diameter  and  a 
tad&ga  ( a  tank )  is  from  200  to  800  cubits.  The  Matsy apurana 
154.  512  states  that  a  vapl  is  equal  to  ten  kupas  ( in  merit )  and 
a  hrada  ( deep  reservoir )  is  equal  to  ten  vapls ;  a  son  is  equal 
to  ten  hradas  and  a  tree  is  equal  to  ten  sons.  Aooording 
to  the  Vasistba-samhita  quoted  by  Ragbunandana  a  puskarinl 
is  up  to  400  cubits  and  a  tadaga  is  five  times  as  much.  At 
certain  auspicious  times  only  the  conseoration  of  wells  and 
tanks  is  to  take  place.8079 

Trees  have  been  highly  prized  in  India  at  all  times.  They 
were  useful  in  sacrifices  for  making  the  yupa  ( the  post  to 

2077a.  3?*  &t%i  i  w**t  srarrenrsrafcfafrr  m^rs  ■  wtitfi  s«t:  *€tann*s;- 
wrcj  •  w  *fosw  T3>f%TPTt  *fiH*3«J  ♦fatiiwrf  *ar  *f*i*fif  i  3w  *r*  HVJt't  wn- 
*ta  ffrwyfaffifr*  *rr%f  ^fSr^nrTf :  ■  mr  i  m^wt^iR  mnf^rei^lprtqT- 

yi»tf%Wh3ff  p.  126  ;  compare  srOTfnrhff^m  (  Ji*.  part  II.  p.  526  ). 

2078.  aw  sratSPTT:  I  ft  "9  WWIWWWW!  $T*T'tis«9ifW?!WPTOnj  I 

iror  *r  ««<<!i<.i1,iH.  i ^ftejrrwl  «i<JR$ii:  44t'<&tr<raft't  wrftfj  j?rfJfJh<ij  i 

iraronf^wfem  of  ^3s^rv>'   Vide  alB0  inftiwWfl  p.  126. 

2079.  Vide  <rpn»rrcrfoft  p.  132  and  $*rft  <*p<w»  p.  1003) 
quoting  ftsgmff^r. 


894  History  of  Dharmainitra  [  Ch.  XXVI 

which  the  sacrificial  animal  was  tied ),  for  idhma  ( samidhs 
whioh  were  thrown  into  fire ),  for  the  several  ladles  like  aruva, 
juhu  etc.  The  Tai.  Br.  1. 1.  3  speaks  of  seven  holy  trees.  The 
Tai.  S.  III.  4.  8.  4  states  that  idhma  (  samidhs )  should  he  of 
the  nyagrodha,  udumbara,  asvattha  and  plaksa  trees,  as  they 
are  the  abodes  of  Gandharvas  and  Apsarases.80'0  Besides  trees 
with  their  verdant  foliage  looked  beautiful  and  the  leaves  of 
some  of  them  ( such  as  the  mango  tree )  are  hung  up  even  now 
in  pandals  and  at  entrances  of  houses  as  auspicious  in  marriage 
and  other  ceremonies.  Hemadri  cites  a  passage  from  the 
BrahmapurSna  that  the  twigs  and  leaves  of  the  Asvattha 
( the  pipal  tree ),  udumbara,  plaksa,  cuta  (  mango )  and  nya- 
grodha are  styled  pancabhanga MB1  and  are  auspicious  in  all 
rites.  The  pal&sa  tree  was  held  to  be  so  sacred  that  one  was  not 
to  make  seats,  sandals  or  tooth  brush  from  it  or  its  branches 
and  twigs  ( Baud.  Dh.  S.  II.  3.  25  ).  Trees  gave  shelter  against 
heat  and  also  yielded  flowers  and  fruits  ( for  worship  of  gods 
andpitrs).  When  felled  their  wood  was  useful  in  building 
houses,  for  making  implements  of  husbandry  and  for  producing 
heat  and  warmth.  In  his  7th  Pillar  Edict  (of  Delhi-Topra) 
Asoka  mentions  the  oonstruotion  of  wells  at  a  distance  of  8 
krosas  and  the  planting  of  banyan  trees  and  mango  groves 
( 0. 1. 1,  vol.  I  pp.  134-135  ).  The  Mahabhasya  ( vol.  I.  p.  14  ) 
quotes  a  portion  of  an  ancient  verse  which  conveys  that  if  a 
person  waters  and  tends  mango  trees,  his  pitrs  feel  extremely 
pleased.80"  Manu  IV.  39  and  Yaj.  1. 133  require  the  snStaka  to 
circumambulate  well-known  trees  (like  asvattha)  if  he  meets 
them  on  the  way.  The  Kadambarl  also  refers  to  this  practice 
of  worshipping  trees,  particularly  by  women  desiring  to  have 
a  son.8083  The  Mahabharata  ( Anusasanaparva  58.  23-32) 
highly  eulogizes  plant  life  and  divides  plants  into  six  kinds 
viz.  vrksa  ( tree ),  lata  ( creepers  that  cling  to  trees ),  valll 
( creepers  that  spread  on  the  ground  ),  gulma  (bushes ),  tvaksara 

2080.  3*raV>i  3*rf*«iT  wr«9rot  st«t  T?ftwft  m*^  $  »r>u«rimmi  otto 
%  #.  III.  4.  8.  4. 

2081.  w«gwirf*g<wf,«i«*qinwtfqri '  «r*»ryT  ynr  sfh>»T:  gfa&g  sftwrt ■ 

5  WrfifHTTCT0*  p.  47. 

2082.  wnrra  fawn  ffcrw  rfrftfcro  »  wmnwr  vol.  I.  p.  14.  The 
■everal  benefits  mentioned  above  are  narrated  in  AnudS»ana-parva  68. 
28-30  and  Vienu  Db.  S.  91.  5-8. 

para  56. 


Oh.  XXVI  ]  Prati^tha  and  Vtmrga  895 

( trees  whose  bark  is  strong,  while  the  inside  is  hollow,  like 
bamboos )  and  grass  and  adds  that  he  who  plants  trees  is  saved 
( in  a  future  existence )  by  them  just  as  sons  do  and  that  they 
should  be  tended  like  sons.10"  The  Visnu  Dh.S.91.4  says  the  same 
thing.  Hemadri  (Dana  pp.  1030-31)  oites  a  long  passage  from 
the  Padmapurana  how  by  planting  different  trees  and  plants 
like  asvattha,  asoka,  tamarind,  pomegranate  and  others  a  man 
secures  such  rewards  ( respectively )  as  wealth,  removal  of 
sorrow,  long  life,  a  wife,  &c.  Vrddha-Gautaraa  (  Jiv.,  part  2. 
p.  625)  identifies  the  Asvattha  tree  with  Sri  Ersna.  The 
Mahabharata  ( Santi  69.  42)  forbids  even  the  felling  of  the 
leaves  of  trees  like  the  asvattha  that  have  a  platform  m*  built 
for  them  (  oaitya ).  Santiparva  184. 1-17  graphically  describes 
how  trees  have  life  since  they  feel  pain  and  pleasure  and  grow 
though  cut.  The  Bhavisyapurana  quoted  in  the  Utsarga- 
mayukha  ( p.  16  )  states  '  he  who  plants  either  one  asvattha  or 
one  picumarda  or  one  nyagrodha  or  ten  tamarind  trees,  or  the 
three  trees  i.  e.  kapittha,  bilva  and  amalaka  or  plants  five 
mango  trees  would  not  see  hell  ( i.  e.  would  not  be  condemned 
to  hell  for  his  sins  ).8086  The  Matsyapurana  ( chap.  270.  28-29  ) 
requires  that  to  the  east  of  the  mcwfapa  of  a  temple  fruit-bear- 
ing trees  should  be  planted,  to  the  south  trees  that  contain 
milky  sap,  to  the  west  a  reservoir  of  water  with  lotuses  therein 
should  be  constructed  and  to  the  noith  a  flower  garden  and 
sarala  and  tala  trees.  Vas.Dh.S.  19. 11-12  prescribes  that  no  one 
should  injure  (i.  e.  cut)  trees  that  yield  fruits  and  flowers  exoept 
only  for  purposes  of  cultivating  the  land ,087  ( and  for  sacrificial 
purposes,  as  laid  down  in  Visnu  Dh.  S.  51.  63 ).  The  Visnu 
Dh.  S.  V.  55.  59  prescribes  that  the  king  should  award  the 
highest  fine,  the  middling  fine,  or  a  fine  of  100  karsapanas  or  of 
one  karsapana  respectively  against  those  who  wrongfully  out 
a  tree  bearing  fruit  or  a  tree  that  bears  flowers,  or  who  out 
creepers  and  shrubs  or  grass. 

Hemadri  ( Dana.  pp.  1029-1055 )  deals  at  length  with  the 
planting  of  trees,  the  dedication  of  a  garden  and  the  merit 

2084.  ssr^  %im%  ?wremr«Tf2«T  wi  ^  i  awaeiTi  w^rtt  tfrvrs  <Wr- 
fSwT  *r?r  i  $pnr?«rfoiT?VT*r  s*re*  wfcr:  *%mt  ii  wgsircnr  68.  30-31 ;  isntta- 
ftiirfsm  "naft  s*r  wfaf '  f^^>rffl?r  91. 4. 

2085.  ^rnrt  ^«t  iwraft  <nm  <rnnnr.  i  frn%  69.  42. 

2086.  «««wirtf  ftgH^fcft  wnfttj&K  ^5t  PWVfta*  I  B(»iaiHWiwrt»- 
wf  >»  <Twra»n<ft  <*wr  *  t^  u  *ri*«fSttT  in  g^pfa^a  p.  16  «nd  in  thw*S- 
*fa«*T  P- 183. 

2087.  amwm«iwmm«  ffofflgi'ftfrwffwS  'faiwrmnrfilrg  19.U«U 


896  History  of  Dharmatestra  { Ch.  XXVI 

acquired  by  making  gifts  of  various  trees.  The  procedure  of 
dedicating  a  garden  is  prescribed  in  San.  gr.  V.  3.  Asv.  gr. 
parisista  IV.  10,  the  Matsyapurana  59,  Agnipurana  70  and  in 
many  other  works.  It  is  modelled  on  the  dedication  of  wells 
and  tanks.  The  Matsyapurana  expressly  states  that  the 
procedure  of  the  consecration  of  a  tank  is  extended  to  the  con- 
secration of  everything,  such  as  a  prUsUda  ( a  large  house  or 
hall  for  public  use),  a  garden  &c,  the  only  difference  being  that 
the  mantras  are  different.8089  The  procedure  in  San.  gr.*°" 
(V.  3)  is:  Having  established  the  sacred  fire  in  that  garden 
and  having  cooked  a  mess  of  food,  the  donor  should  sacrifice 
with  the  words  (  Visnave  svaha,  Indragnibhyam  svaha,  Visva- 
karmane  svaha )  and  with  verses  $g.  III.  8.  6  ff.  ( yan  vo  naro  ), 
verse  by  verse.  Then  he  reoites  over  the  garden  the  verse  Rg. 
III.  8. 11  '  vanaspate  satavalso  vi  roha.'  The  fee  for  the  sacri- 
fice is  gold. 

Devata-pratistha — ( Conseoration  of  an  image  in  a  temple ). 

Though  the  dharmasutras  speak  as  shown  above  of  images 
and  temples,  it  strikes  one  as  somewhat  strange  that  none  of 
the  prinoipal  grhya  and  dharma-sutras  contains  any  procedure 
of  oonseorating  an  image  in  a  temple,  while  in  the  puranas  and 
some  of  the  digests  muoh  space  is  devoted  to  the  topic  of  devata- 
pratistha.  The  Matsyapurana  in  chap.  264  and  the  Agnipurana 
in  chap.  60  and  66  deal  with  devatapratistha  in  general.  There 
are  special  chapters  in  the  puranas  on  the  consecration  of  the 
image  of  Visnu  or  of  Siva  or  the  Linga.  It  would  be  impossible 
to  deal  in  any  detail  with  all  this  matter.  The  worship  of  god 
can  be  done  in  two  ways,  viz.  without  any  outward  symbol 
and  with  a  symbol.  The  first  is  achieved  by  a  prayer  and 
offering  oblations  into  fire ;  the  second  by  means  of  images. 
But  even  image  worshippers  are  quite  conscious  that  god  is 
pure  consciousness  ( cit ),  is  one  without  a  second,  is  without 
parts  and  without  a  physical  body,  and  that  the  various  images 

2088.  »t*fc*  5*1%  srarnwjvwT^  i  $<r*nftg:  flprfs  sr«rr  s«*>ft<%  "* « 

68. 50-62.  «rnprwt  fafifr  wf  BwltiH'^jJiJj  i  «m«iffifti<H*Hwnw  ama?*^*  i 
*?q  59.  3. 

2089.  irap(msfJng<Rnfflm  wwftrraj  wfawi  R««i^  wi*4i«***rt 
ww  ft,'re*fT  wi^fil  w*fr  *it  ffit  Jffpi  sSf^ignwl  www  *<h£)«wj 
fkv%  »j^«n  **  i  srt.  ^j.  V.  8. 


Ch.  XXVI  ]  PraU^thcL-consecraUng  an  image  897 

in  which  he  is  thought  as  in-dwelling  are  so  imagined  for  the 
benefit  of  worshippers.*0*0 

The  worship  of  god  through  the  medium  of  images  is 
again  two-fold,  viz.  done  in  one's  house  and  in  a  public  temple. 
The  latter  is,  according  to  many  works,  the  best  and  the 
oompletest,  since  it  allows  of  the  celebration  of  festivals  and 
the  performance  of  the  varied  items  or  modes  of  worship 
( upacara ).  Private  worship  of  idols  in  one's  house  has  already 
been  dealt  with  above  ( pp.  726-736  )  under  Devapuja.  Now  the 
worship  of  images  in  temples  remains  to  be  dealt  with.  The  esta- 
blishment of  images  in  temples  is  again  of  two  kinds  viz.  calarcs 
(  where  the  image  can  be  lifted  up,  moved  to  another  place )  and 
sthirarca  (  where  the  image  is  fixed  on  a  pedestal  or  is  not  meant 
to  be  lifted  up  or  moved ).  The  consecration  of  these  two  differs 
in  certain  details. 

Here  numerous  matters  have  to  be  considered.  The  principal 
matters  to  be  attended  to  according  to  the  Matsyapurana 
(264-66)  are :  the  auspicious  time  for  the  consecration  of  an  image, 
the  erection  of  a  mandapa  to  the  east  or  north  of  the  temple, 
the  ereotion  of  a  vedi  therein,  erection  of  four  toranas  ( arched 
gates  )  for  the  mandapa,  placing  two  auspicious  jars  at  each  of 
four  gates  filled  with  scented  water  and  herbs  and  covered  with 
mango  leaves  and  white  cloth,  raising  of  banners  all  round  the 
manfapa,  worship  of  lokapalas  (  guardian  deities  of  quarters  ), 
erecting  another  mandapa  for  bathing  the  image  in,  bringing  the 
image  and  honouring  the  artizans,  drawing  lines  on  the  image 
or  linga  with  a  golden  needle  to  represent  the  lustre  of  eyes,  the 
selection  of  a  qualified  sthapaka  or  acarya  and  of  from  eight 
to  32  other  priests  (  called  murtipa ) ;  taking  the  image  or  linga 
to  the  manfapa  meant  for  bathing  the  image,  bathing  the  image 
to  the  accompaniment  of  music  with  paficagavya  mixture,  with 
mrttika  ( loose  earth ),  with  holy  ashes  and  water ;  rendering  it 
pure  by  repeating  four  mantras  ( viz.  samudrajyesthah,  fipo 
divyah,  yfisam  rajs  and  apo  hi  s^ba,  which  are  respectively  Rg. 
VII.  49. 1-3  and  X.  9. 1 );  offering  worship  after  the  bath  to 
the  image  with  sandalwood  paste  and  covering  it  with  a 
garment  (  with  the  verse  '  abhi  vastrS  '  Jig.  IX.  97.  50 ),  placing 
the  image  in  a  standing  position  with  the  mantra '  uttistha ' 
( Rg.  I.  40. 1 ) ;  placing  the  image  in  a  chariot  with  the  verses 

2090.    n%|i,mjwTQtfi<H<<    Pr«*wW$i€h%T:  •   TMWhMl  $r«n$  wgroft 
W«Wfrr  U  quoted  in  the  %*Jjfasrim  of  <C3**?st  (  p.  50  ). 

H.  D.  113 


898  History  of  Dharmaiastra  [  Oh.  XXVI 

'  a  muraja '  and  '  rathe  tistfian  •  ( $g,  VI.  47.  31  and  VI.  75.  6  ) 
and  entering  it  in  the  mandapa  with  the  verse  'a  krsnena*  (  Rg. 
L  35.  2 ) ;  placing  the  image  on  a  bed  on  which  kusa  grass 
and  flowers  are  strewn  with  the  face  { of  the  image )  towards 
the  east ;  plaoing  a  water  jar  ( called  nidrakalasa )  having  gold 
in  it  and  a  piece  of  cloth  at  the  mouth  towards  the  head  of  the 
image  with  the  mantras '  apo  devlr '  ( Tai.  8.  VII.  3. 13. 1 )  and 
'  apo  asmftn '  (  Rg.  X  17.  10 ) ;  plaoing  under  the  head  of  the 
image  silken  pillows,  sprinkling  honey  and  clarified  butter, 
and  worshipping  with  mustard  with  the  verse  '  fipyayasva ' 
( Rg.  I.  91. 16  or  IX.  31.  4 )  and  '  ya  te  rudra '  ( Tai.  S.  IV.  5. 1. 
1 ) ;  offering  worship  with  sandalwood  paste  and  flowers  and 
tying  a  band  ( pratisara )  on  the  right  hand  (  of  the  image  )  with 
'  b&rhaspatya '  mantra ;  placing  a  parasol,  chowrie,  mirror, 
jewels,  auspicious  herbs,  household  utensils,  fine  vessels  and 
seats  by  the  side  of  the  image  with  the  verse  '  abhi  tva '  (Rg. 
VII.  32.  22 ) ;  honouring  the  image  with  the  presentation  of 
various  foods  and  condiments  with  the  verse  '  tryambakam 
yajamahe '  ( Rg.  VII.  59.  12 ) ;  placing  four  priests  and  four 
door-keepers  in  the  four  directions  viz.  a  priest  knowing  Rgveda 
in  the  east  and  so  on  and  each  of  the  four  priests  is  to  repeat 
from  his  own  Veda  several  hymns  and  verses  e.  g.  the  Rgvedin 
priest  should  recite  Srlsukta  (Rg.  1. 165),  Pavamana  hymn  (from 
Rg.  IX.  1 ),  6antikadhyaya  (  Rg.  X.  16  ),  then  a  hymn  to  Indra. 
Then  the  acarya  is  to  perform  homa  towards  the  head  of  the 
image  with  SSntika  mantras  and  offer  into  the  fire  1000  samidha 
( fuel  sticks )  each  of  palasa,  udumbara,  asvattha,  apamarga  and 
saml  trees  and  then  touoh  the  feet  of  the  god  ;  preparing  nine 
kundas  each  one  oubit  square  and  offering  into  them  one 
thousand  satnidhs  each  time  on  touching  the  navel,  the  chest 
and  the  head  of  the  image ;  remembering  the  eight  forms 
(mflrti)  of  god  viz.  the  earth,  fire,  the  sacrifice,  the  sun, 
the  water,  wind,  moon  and  akaia  and  offering  homa  to 
these  with  vaidika  mantras  ;  plaoing  auspicious  jars  near  eaoh 
kunda;  bathing  the  image  at  every  watch  and  offering 
incense,  food  ( naivedya ),  sandalwood  paste ;  offering  ball  to 
all  beings,  and  dinner  to  brahmanas  and  persons  of  other 
castes  at  one's  desire ;  celebrating  a  festival  at  night  with 
dances,  song  and  music;  this  may  go  on  from  one  day  to 
■even  days  (it  is  called  adhivasana);  then  the  temple  building 
is  to  be  sprinkled  over;  finding  out  a  place  for  the  image  either 
to  the  north  or  slightly  to  the  north-east  in  the  temple ;  a  stone 
in  the  form  of  a  tortoise  is  to  be  placed  on  the  temple  floor ; 


Oh.  XXV I  ]       PraU§tK3,-conaecrating  cm  image  8$d 

preparing  a  pindiks  and  bathing  it  with  paficagavya  with 
mantras;  then  raising  the  image  with  the  mantra  'uttistfia' 
( Rg.  I.  40. 1 ),  bringing  it  in  the  inmost  chamber  of  the  temple 
and  placing  it  on  the  ptyha  (pedestal),  offering  it  arghya  water, 
padya  water,  madhuparka;  then  the  nyasa  (depositing)  of  eight 
kinds  of  jewels  viz.  diamond,  pearl,  lapis  luzuli,  oonoh,  crystal, 
pusparaga,  indranlla  and  nlla  in  the  eight  directions  from  the 
east,  also  of  eight  kinds  of  grains  viz.  wheat,  barley,  sesamei 
mudga,  nlvara,  syamaka,  mustard  and  rioe  and  also  eight 
fragrant  things  such  as  white  and  red  sandal-wood,  agaru, 
uslra  &o.  Nyasa  of  all  these  is  to  be  made  after  repeating  om 
and  the  pauraajika  mantras  ( with '  namo  natnah '  at  end )  of  the 
eight  guardians  (lokapalas)  viz.  Indra,  Agni,  Yama,  Nirrti, 
Varuna,  Vayu,  Soma,  Isana  and  also  of  Brahma  ( 9th )  and 
Ananta  (10th);  raising  the  image  and  fixing  it  in  the  scooped 
up  portion  of  the  pedestal  with  the  mantra  '  dhruvfi  dyaur ' 
(Rg.  X.  173.  4);  plaoing  one's  hand  on  the  head  of  the  image 
and  contemplating  on  the  well-known  form  of  the  deity  that  is 
established,  whether  Visnu,  Siva,  Brahma,  the  Sun;  repeating 
appropriate  mantras  (viz.  those  of  Rudra,  Visnu,  Brahma,  the 
Sun  in  the  case  of  the  respective  gods  whose  image  is  establi- 
shed); establishing  deities  near  the  prinoipal  image  of  the 
god's  dependants  (such  as  Nandl  in  the  case  of  Siva);  invoca- 
tion ( avShana )  of  the  prinoipal  deity  with  its  attendants  with 
pauraijiha  mantras;  bathing  the  image  with  curds,  milk,  clarified 
butter.honey  and  sugar  and  then  with  water  in  which  flowers  and 
scents  are  mixed  up;  repeating  the  following  mantras  again  and 
again  viz.  'yaj-jagrato  duram-upaiti'  ( Vftj.  S.  34. 1),  'tato  virad- 
ajayata'  (Vaj.  S.  31. 5 ),  '  sahasraslrsft '  (Rg.  X.  90. 1),  '  yenedam 
bhutam '  ( Vaj.  S.  34.  4 ),  *  na  tv&vSm '  (  Rg.  VII.  32.  23 ) ;  touch- 
ing four  times  with  water  the  feet,  the  waist  and  head  (  of  the 
image);  giving  gifts  of  olothes,  ornaments  &o.  to  the  aoarya 
and  to  the  poor,  the  blind  and  the  distressed  and  to  others 
that  may  be  gathered  to  see;  filling  with  sand  any  aperture  in 
any  direction  in  which  the  image  appears  to  be  unstable  and 
performing  propitiatory  rites  for  the  guardian  of  that  quarter 
and  making  gifts  suitable  to  each  lokap&la;  oelebrating  a 
festival  for  three,  five  or  seven  days. 

The  general  procedure  of  consecrating  an  image  has  been 
given  above  at  some  length  from  the  MatsyapurSna  in  order  to 
convey  some  idea  how  in  the  first  centuries  of  the  Christian 
era  the  consecration  of  images  was  done.    It  will  be  noticed 


$66  History  of  DharmaiMra  fOh.iXVl 

that  mostly  vedio  mantras  were  employed  though  a  few  pau- 
ratjika  mantras  also  ooour.  In  medieval  digests  like  the  Deva- 
prafcisthatattva  other  elements  were  added  from  Tantra  works. 
Speoial  attention  may  be  drawn  to  the  faot  that  in  the  above 
procedure  the  word  pranapratistha  does  not  ooour  in  the  Matsya. 
Baghunandana  ( in  Devapratisthfitattva )  quotes  Devlpurana  to 
the  effeot  that  pranapratistha  is  done  after  touching  the  oheeks 
of  the  image  with  the  right  band  and  that  without  this  vivifica- 
tion  a  mere  image  does  not  attain  to  the  position  of  a  deity 
worthy  of  worship.  In  the  Devapratistfiatattva,  the  Nirnaya- 
sindhu,  the  Rajadharma-kaustubha  and  other  works  the  prana- 
pratistha is  based  on  the  23rd  chapter  ( patala )  of  the  Sarada- 
tilaka  ( verses  72-76  ).    The  mantra  is  given  below.  "•' 

The  DevapratisthStattva  ( p.  505 )  quotes  the  Hayaalrsapafi- 
oar&tra  to  the  effect  that  generally  a  brahmana  should  officiate 
at  the  consecration  of  an  image  of  Visnu,  but  a  ksatriya  can 
officiate  for  a  vaisya  or  a  sudra  yajamana  and  a  vaisya  may  do 
for  a  sudra  yajamana,  but  a  sudra  cannot  officiate. 

In  the  Matsyapurana,  the  Agnipurana,  the  Nrsirhhapur&na, 
the  Nirnayasindhu  and  many  other  works  there  are  descriptions 
of  the  oonsecration  of  the  images  of  Vasudeva,  of  a  linga  and 
other  deities,  which  are  all  passed  over  here  for  want  of  space. 
In  these  works  following  Tantrio  praotioes  three  kinds  of  nyasas 
viz.  Matrkanyasa,  Tattvanyasa  and  MantranySsa  are  referred  to. 
The  Matrkanyasa  consists  in  repeating  the  letters  of  the  alphabet 
from  a  ( inoluding  '  am  *  and  '  ah ' )  to  1  ( in  the  form  of  akaraya 

2091.  3??!T  inorafttawgw  w^rfanyi^jii  wt:  sjpTgtwprri^  0^^ 
ftrewnrqp  sTrorreTT  ^rm  1  srt  #*  wf  sn%:  wroifarprt  ftiStfta  1 
%*  *Sfr  3^5 1  s5*r  art  jft  aS  w  v  t  j?  *  tf  <r  #  ?«■:  %**r  suni  v*  "wis  ' 

sft  srt  iff  aft frw:  %**t  zftw  w  f?«nr:  1  ai*  art  jft  *h:  ^rv  *nf- 

iSjprrion  wr  art  jflf #m  ^r  mw«?s:»fhrt3nrjrmniorT  fffnrw 

^  5$*  $fci  firsts  **nfcfa  1  nnTS^fi^jrf  *wr  sjifcr.  1  &&  urorr:  «rftB*s 
wr&  JKorrs  sjfa  >ar  1  src^  ^rewnsfr^  *?iWra  ^r  m^fa  1  fo»3<m>»g  ill  ^tvk 
p.  849.  There  are  slight  variations  in  other  works.  The  verses  of  the 
jTropfirawr  ««  <TRit|prs3r  w%«rF?ft  f%f^R?rT  1  Twit  mi  *renTT*enr  «frw 
^*jrt3H^«  w^  *H«nr:  wnp^sswretf  «r%^  mptr  yfa*%?wn%  sitt- 
wit»  <n^  ••  war  3ft1?  y?  f$unwdisti**<M$  «rfo  1  ^ffyrfrswrfft  vramr* 
awra:  11  wrsreiorct  srmr  totpt  stf  f^H.  '  i«tar»wftr<iiT&  snT*»»9r»nfr- 
ffcr« u  nwmmMj  $  <n  sn^fn^  sn?Wr^  1  snffts  vrtotrr  snor*nR?t  *nRftftj n 

tTTCfiftftTi  23.72-76.  The^nni^siHTH  p.  506  quotes  these  and  the  explana- 
tions of  vnWTS  the  com.  of  the  gmqiflrfgi  and  reads  the  qnr  as  art  |ff  JBT 

*  t  H  *  ii  tf  *t  tan  3*3"  &o. 


Ch.  XXVI 1  PraUstha  and  titmrga  90i 

namah  svaha )  and  offering  an  oblation  in  fire.  The  Tattva- 
nyasa  consists  in  repeating '  Atmatattv&ya  namah,  svaha '  and 
the  same  formula  as  to  Atmattvadhipati,  Kriyasakti,  Sivatattva 
(or  Visnutattva ),  Sivatattvadhipafci,  Icchasakti, Vidyatattva, 
Vidyatattvadhipati,  Adharasakti.  The  Mantranyasa  is  aa 
follows :  taking  a  mantra  of  oertain  letters  for  a  god  ( e.  g.  one 
of  12  letters  as  in  '  om  namo  bhagavate  Vasudevaya  ' )  one  has  to 
repeat  each  letter  in  the  formula '  om  omkaraya  namah  svaha '. 

The  Dharmasindhu  III  ( purvardha )  sets  forth  a  brief 
procedure  of  the  consecration  of  images  in  which  only  one 
priest  is  required  (  vide  pp.  333-34  ).  In  modern  times  also  the 
procedure  of  dovatapratistha  contains  numerous  elements  and 
is  extremely  long. 

The  Vaikhanasa  Smartasutra  ( IV.  10-11 )  contains  perhaps 
the  earliest  extant  detailed  description  of  the  consecration  of  the 
image  of  Visnu.  But  it  appears  to  have  been  mainly  concerned 
with  an  image  installed  in  private  houses  or  with  the  worship 
of  an  image  by  one  individual.  It  is  briefly  as  follows :m* 
After  the  daily  homa  comes  the  daily  worship  of  Visnu,  which 
(  worship )  comprehends  in  itself  the  worship  of  all  gods.  A 
brahmana  passage  ( Ait.  Br.  I.  1 )  says  '  Agni  is  indeed  the 
nethermost  (  or  the  lowest )  among  gods  and  Visnu  the  highest; 
between  these  two  stand  all  the  other  deities '.  Therefore  hav- 
ing established  in  one's  house  the  highest  god  Visnu  the  house- 
holder worships  him  at  the  end  of  the  evening  and  morning 
homa.  He  should  make  an  image  of  Visnu  in  length  not  more 
than  six  fingers;  he  should  perform  its  consecration  in  the 
bright  half  ( of  a  month )  on  an  auspioious  naksatra.  Three 
days  before  he  should  prepare  the  space  ( kunda  )  of  the  grhya 
fire  and  perform  the  several  rites  of  proksana,  drawing  lines  as 
desoribed  ( in  Vaik.  I.  9 ).  Then  he  is  to  perform  homa  up  to 
agharas  ( as  described  above  pp.  210-11 ).  Then  he  performs  the 
sacrifices  to  the  limbs  in  the  words  *  to  the  teeth,  svaha  :  to 
the  jaws,  svahl ',  and  other  oblations  with  the  six  mantras 
beginning  with  *  ato  deva '  (Rg.  1. 22. 16-21 ).  Then  he  performs 
while  repeating  audibly  the  hymn  to  Purusa  ( Rg.  X.  90.  1-16 ) 
the  opening  of  the  eyes  ( of  the  god  Visnu )  with  a  golden 
needle.  Having  spread  in  a  river  or  a  pond  or  in  a  vessel  filled 
with  water  cloth  and  kusa  grass  with  the  mantras  beginning 
'  ye  te  satam '  ( mentioned  in  Vaik.  III.  17 )  he  lays  down  ( the 

2092.    Vide  Appendix  for  the  text. 


9bt  History  o/  Dharmaiastra  [  Oh.  XXVI 

image  of )  the  god  on  these  with  the  head  turned  to  the  east  and 
leaves  the  image  there.  On  the  second  day  after  he  bathes,  he 
offers  at  night  the  ftgh&ra  in  the  usual  way ;  he  brings  eight 
jars,  fills  them  successively  with  paQcagavya,  ghee,  ourds, 
milk,  water  mixed  with  whole  rice,  water  with  fruits,  water 
with  kusa  grass,  water  with  jewels  (pearls  &o, );  worships 
the  god,  bathes  the  image  with  the  (  contents  of )  the  ( eight ) 
jars  successively  with  the  following  mantras  : '  vasoh  pavitram* 
(Vaj.  S.  I.  31 ),  *  agna  Syahi',  *  ise  tvorje  tva,' '  sam  no  devlr,' MM 
'catvari  srhga*  (Rg.  IV.  58.  3  ),  'somo  dhenum'  (Rg.  I.  91.  26  ), 
•catvari  vak'  ( Rg.  1. 164.  45  ),  'idam  visnur '  ( Rg.  1. 22. 17  ) ; 
he  further  bathes  the  image  with  perfumed  waters  to  the 
accompaniment  of  the  mantras  '  apo '  ( Rg.  X  9. 1 ),  '  hiranya- 
varn&h '  ( Tai.  S.  V.  6. 1. 1 )  and  the  pavamana  section.  He  then 
makes  to  the  north  of  the  fire  a  vedi  ( altar )  with  rice,  plaoes  a 
seat  on  it,  spreads  cloth  on  it,  places  the  god  thereon  and 
having  deoked  ( the  image )  with  clothes  &o.  worships  the 
image.  He  has  the  benediction  pronounced  (by  the  brahmanas), 
he  touches  the  pratisara  ( a  band  or  ribbon )  with  the  svasti 
hymn*09*  and  ties  it  ( on  the  right  hand  of  the  image )  with  the 
mantra  '  svastida  visaspatir '  ( Rg.  X.  152.  2  ).  He  then  lays 
the  god  down  as  before.  After  filling  with  purified  clear  water 
a  jar  that  is  not  dark-coloured,  he  places  it  by  the  ( right )  side 
of  the  image,  touches  it  with  the  syllable  '  om '  and  throws  into 
it  a  bunch  of  kusa  grass,  whole  rice,  a  piece  of  gold  and  a  jewel 
(pearl ).  Having  meditated  on  the  god  who  is  really  without 
parts  as  residing  in  his  own  heart  and  also  in  the  clear  water, 
as  golden  in  splendour,  as  having  red  face,  eyes,  hands  and 
feet,  as  wearing  the  irlvatsa  mark  and  a  yellow  garment,  as 
having  ( in  his  hands )  the  conoh  and  the  disc,  as  of  benign 
oountenanoe  and  as  possessed  of  all  parts  ( i.  e.  oomplete  )  he 
should  bow  before  him.  Having  sprinkled  water  round  the  fire 
and  having  lauded  the  work  of  the  hotr,  he  invokes  the  god  by 
name  in  the  southern  pranidhi  vessel  in  the  words '  om  bhuh 
purusam '  (  avahayftmi )  and  performs  invocations  in  the  same 
way  with  vyfthrtis  separately  and  together  and  of  N&r&yana, 

2093.  Ise  tvorje  tva",  agna  SyShi,  sam  no  devlr-are  the  beginnings 
of  the  three  Vedas,  Yajurveda  (Sukla  and  Krsna),  Sffmaveda  and 
Atharvaveda.  In  the  Sannaklv a  recension  of  the  Atharvaveda  the  first 
Terse  is   '  Ye  trisaptBh  '  and  'dam  no  devlr '  is  Atharva  I.  6.  1. 

2094.  The*r%s*m  is  wfa  *r  fifeftmi.  &c  ?g.  V.  51.  11-15,  in 
each  verse  of  which  the  first  word  is  tvatti. 


Oh.  XXVI  ]  Prati^Ka  and  Utsarga  903 

Visnu,  Purusa,  Satya,  Aoyuta,  Aniruddha,  6ri,  Mahl.  Having 
poured  out  the  rice  (for  the  sacrificial  offering ) he  sacrifices 
four  times  with  ghee  and  with  a  hymn  to  Visnu,  with  the 
Purusasukta  ( Rg.  X  90 ),  with  the  mantras  beginning  with 
*  ato  devah  '  ( Rg.  I.  22.  16-21 )  and  with  the  mantra  '  medinl 
devl' ;  he  should  then  offer  the  mess  of  boiled  rice  sprinkled  over 
with  clarified  butter  after  invoking  the  god's  names  (Kesava  and 
11  others  mentioned  in  Vaik.  III.  13).  On  the  following  morning 
he  bathes,  placing  the  god  in  the  standing  position  after  uttering 
'om';  carries  the  image  with  the  jar  while  muttering  the 
sSkuna  hymn  ( Rg.  II.  42.  1-3  and  II.  43. 1-3  )  in  the  north- 
western  direction  into  his  house  or  in  a  temple  or  in  the 
agnihotra-shed ;  placing  down  on  the  pedestal  meant  for  the 
image  jewels  and  gold  he  instals  the  image  of  Visnu  saying  '  I 
install  Visnu '  while  repeating  a  hymn  to  Visnu  and  the  hymn 
to  Purusa  (  Rg.  X.  90 ).  He  makes  a  nyUsa  on  the  head,  on  the 
navel,  on  the  feet  and  the  chest  of  the  image  of  the  syllables 
svah,  bhuvah  and  bhuh  and  om ;  fixing  his  mind  on  the  god 
with  the  mantra  '  idam  Visnur  *  (  Rg.  L  22. 17  )  and  taking  with 
a  bunch  of  kusa  grass  the  clear  water  that  has  been  already 
poured  in  the  jar  and  that  has  already  the  iakti  ( power  personi- 
fied )  in  it,  he  makes  ( the  water )  flow  on  the  head  of  the  image 
and  performs  the  invocation  with  the  words '  I  invoke  Visnu  \ 
Having  propitiated  by  worship  as  laid  down  in  the  sastric  rules 
he  presents  the  sacrificial  food  ( to  the  image ). 

In  Vaik.  IV.  12  the  daily  worship  of  Visnu  is  set  out. 

The  practice  of  attaching  dancing  girls  to  temples  is  of 
respectable  antiquity.  The  origin  of  this  practice  appears  to  be 
analogous  to  the  institution  of  Vestal  virgins  in  Rome.  The 
Rajatarangipl  ( IV.  269 )  speaks  of  two  dancing  girls  attached 
to  a  temple  (  devagrhasrifce  nartakyau  )  who  danced  and  sang 
at  a  place  as  it  was  the  custom  of  their  family,  though  the 
temple  itself  was  buried  underground.  In  the  Vaghli  (Ehandesh 
District)  stone  Inscription  dated  sake  991  (1069-70  A.  D.) 
there  is  a  grant  of  Govindaraja  making  provision  for  dancing 
and  singing  by  damsels10"  (  vilSsinl ).  In  the  Inscription  of  the 
Cfihamana  king  Jojaladeva  dated  saihvat  1147  ( 1090-91  A.  D. ) 
the  courtezans  of  all  temples  are  said  to  have  been  ordered  to 
come  in  their  best  dress  and  celebrate  a  festival  with  music 
(  E.  I.  vol.  XI.  26  and  27  )  and  the  king  records  an  imprecation 

2095.    <rre*f  «for*fvrtf  flaiftiPUmfa«H  ( B.  I.  rot.  II  p.  2J7  ). 


904  History  of  DharmaiMra  [  Oh.  XXVI 

against  all  who  might  stop  that  praotioe.  The  Ittagi  ( 20  miles 
east  of  Gadag)  inscription  dated  1112  A.  D.  records  ( E.  I. 
vol.  XIII.  p.  58 )  that  a  brahmana  named  Mahadeva  donated 
houses  for  the  retinue  of  dancing  girls  and  other  attendants  of 
the  gods  at  Iftagi.  This  praotioe  of  devadasis  ( minor  girls 
dedicated  to  the  service  of  temples  )  or.  bhUvins  ( whioh  term  is 
known  in  the  southern  parts  of  the  Ratnagiri  district )  was  held 
by  the  modern  Indian  Courts  to  be  immoral  and  whoever  disposes 
of  any  person  under  the  age  of  18  years  ( or  obtains  possession 
of  any  person )  with  intent  that  such  person  shall  at  any  age 
be  employed  or  used  for  the  purpose  of  prostitution  or  illicit 
intercourse  with  any  person  or  with  knowledge  that  the  person 
is  likely  to  be  employed  or  used  for  any  suoh  purpose  at  any 
age  is  liable  to  be  prosecuted  under  Sec  372  and  373  of  the 
Indian  Penal  Code  ( as  amended  by  Act  18  of  1924  ).mt  In 
Bombay  there  is  the  Bombay  Devadasis  Protection  Act 
(  Bombay  Act  X  of  1934 )  which  declares  the  performance  of 
ceremonies  for  dedicating  an  unmarried  woman  to  an  idol  or 
temple  illegal  and  renders  the  dedicator  or  abettor  thereof 
liable  to  punishment  (  one  year's  imprisonment  or  fine  or  both  ). 

Punah-pratistha : — ( Re-conseoration  of  images  in  temples  ). 
The  BrahmapurSna  quoted  by  the  Devapratis^hatattva  and  the 
Nirnayasindhu  says '  when  an  image  is  broken  into  two  or  is 
reduced  to  particles,  is  burnt,  is  removed  from  its  pedestal,  is 
insulted,  has  censed  to  be  worshipped,  is  touched  by  beasts  like 
donkeys  or  falls  on  impure  ground  or  is  worshipped  with  mantras 
of  other  deities  or  is  rendered  impure  by  the  touch  of  outcasts 
and  the  like — in  these  ten  contingencies,  god  oeases  to  indwell 
therein.'  When  an  image  is  polluted  by  (  contact  with )  the 
blood  of  a  brahmana  or  by  the  touch  of  a  corpse  or  the  touch  of 
a  patita  it  should  be  re-oonsecrated.  If  an  Image  is  broken  in 
parts  or  reduced  to  particles  it  should  be  removed  according  to 
iSstric  rules  and  another  should  be  installed  in  its  place.  When 

2096.  Vide  Queen  Empreu  v  Tippa,  16  Bom.  737 ;  Reg.  v.  Jaili 
Bhavin  6  Bom.  H.  C.  Ii.  60  (  Crown  Cases  )  for  convictions  for  dedica- 
tion of  minor  girls  to  temple-servioe  and  marrying  them  to  an  idol  i 
also  1  Mad.  164,  15  Mid.  41  and  75.  The  Marathi  word  '  bhnvin  '  is 
derived  from  bhSvini  (  a  woman  having  bhSva  )  and  bhsva  in  the 
language  of  Sanskrit  rhetoric  means  '  love  of  god  '  (  ratir-devSdi-visayS 
bhuva  iti  proktab  '  KavyaprakSsa  IV.  35 ).  Vide  Enthoven's  '  Tri- 
bes and  castes  of  Bombay '  vol.  I.  pp.  145-147  for  information  about 
BhVvine. 


Oh.  XXVI 1  Punab-pratistha  905 

an  image  is  broken  or  stolen  a  fast  should  be  observed.  If 
images  of  metal  suoh  as  of  copper  are  touched  by  thieves  or 
candalas  they  should  be  purified  in  the  same  way  in  whioh 
polluted  vessels  of  those  metals  are  purified  and  then  they  should 
be  re-consecrated.  If  an  image  properly  consecrated  has  had  no 
worship  performed  without  pre-meditation  (i.e.  owing  toforgetful- 
ness  or  neglect )  for  one  night  or  a  month  or  two  months  or  the 
image  is  touohed  by  a  sQdra  or  a  woman  in  her  monthly  illness, 
then  the  image  should  have  water  adhivasa  ( placing  in  water  ) 
performed  on  it  and  it  should  be  bathed  with  water  from  a 
jar,  then  with  paflcagavya,  then  it  should  be  bathed  with  pure 
water  from  jars  to  the  accompaniment  of  the  hymn  to  Purusa 
(  Bg.  X.  90  )  repeated  8000  times,  800  times  or  28  times,  worship 
should  be  offered  with  sandal-wood  paste  and  flowers,  naivedya 
(food)  of  rice  cooked  with  jaggery  should  be  offered.  This  is  the 
way  in  whioh  the  re-consecration  is  effected. 

Jiryoddhara  ( rehabilitating  old  or  dilapidated  temples  &c). 
This  subject  is  closely  connected  with  the  preceding  topio  and  is 
dealt  with  in  the  Agnipurana,  chap.  67  and  103  ( about  lingas); 
the  Nirnayasindhu  ( III.  purvardha  p.  353  ),  the  Dharmasindhu 
( III.  piirvardha  p.  335  )  give  an  extensive  procedure  following 
the  Agnipurana.  This  is  done  when  the  image  in  a  temple  or  a 
linga  is  burnt,  or  reduoed  to  particles  or  is  removed  to  another 
plaoe.  The  Agnipurana  ( 103.  4 )  says  that  if  an  image  or 
linga  is  carried  off  by  the  strong  current  of  a  river,  it  may  be 
re-consecrated  elsewhere  aocording  to  the  rites  prescribed  in  the 
s&stra.  According  to  the  Agnipurana  *097  ( 103.  21 )  a  linga  that 
is  reputed  to  have  been  established  by  the  asuras  ( like  Banfi- 
sura  )  or  famous  sages  or  by  gods  or  by  those  who  were  expert 
in  Tantra  should  not  be  removed  to  another  place,  whether  it  be 
worn  out  or  broken,  even  after  the  performance  of  prescribed 
rites.  The  Agnipurana  prescribes  (chap.  67.  3-6)  that  an  image 
of  wood  when  extremely  worn  out  may  be  burnt,  one  of  stone 
may  be  thrown  into  water,  one  made  of  metal  or  of  a  jewel 
(  pearl  &c. )  should  be  thrown  into  very  deep  water  or  the  sea 
after  carrying  it  covered  with  cloth  in  a  cart  to  the  accompani- 
ment of  musio  and  on  the  same  day  another  of  the  same  dimen- 
sions and  substance  should  be  installed  after  the  purification  of 
the  image  is  effected.    When  the  daily  worship  of  an  image 

2097.    srft^*    5W%°r   «4mfSn<>  *n%  i  mriwranft  tfw»*r  i*r>s#«T 

<WTW^ «  srwjtro  103.  4  »nd  21. 
H.  D.  114 


906  History  of  Dharmaiastra  [Oh.  XXVI 

had  been  stopped  of  set  purpose  or  when  it  is  touched  by  sudras 
and  the  like,  purification  can  be  effected  only  by  re-consecra- 
tion. Ee-oonsecration  oan  be  done  even  in  intercalary  months 
or  when  Venus  is  too  near  the  sun  to  be  visible.  When  a  temple 
or  a  well  or  a  tank  is  breached  or  when  a  garden  embankment 
or  a  publio  hall  is  injured,  one  should  offer  four  oblations  of 
clarified  butter  with  the  four  verses  '  idam  Visnur '  ( Eg.  I. 
22.17  ),  *ma  nastoke*  (Eg.  1. 114.  8),  *  Visnoh  karmSni'  ( Eg.  I. 
22.  19  ),  '  padosya '  (  Eg.  X  90.  3),  and  then  a  dinner  may  be 
given  to  brahmanas. 

The  procedure  of  jirytoddhara  is  given  at  length  in  the 
Nirnayasindhu,  the  Dharmasindhu  and  other  works.  Vrddba- 
H&rlta  IX  409-415  also  deals  with  re-consecration.  Sankha- 
Likhita  quoted  in  the  VivSda-ratnSkara  and  other  works  say  that> 
when  an  image,  a  garden,  a  well,  a  bridge  (over  a  moat  or  river), 
a  flagstaff,  a  dam,  a  reservoir  of  water  are  breached,  they  should 
be  repaired  ( or  raised ),  re-consecrated  and  the  person  guilty  of 
breach  should  be  fined  800  panas.8088  When  worship  was 
stopped,  some  authors  prescribed  re-consecration,  while  others 
prescribed  only  proksana  as  laid  down  in  the  Devapratistha- 
tattva  ( p.  512 )  or  Dharmasindhu  ( III  purvardha  p.  334  ). 

The  Kiradu  ( Jodhpur )  Inscription  of  the  time  of  king 
Bhlmadeva  of  Anahillapataka  records  that  in  plaoe  of  an  image 
broken  by  Turuskas  (  Moslems  )  a  new  one  was  installed  in 
aaihvat  1235  ( 1178-79  A.  D. )  by  the  wife  of  Tejahpala,  a  sub- 
ordinate officer  of  the  feudatory  Cahamana  Maharajaputra 
Madanabrahma  ( vide  E.  I.  vol.  XX,  Appendix  p.  56  No.  381 ). 

Mathapratistha . — ( the  founding  of  a  monastery  or  a  college 
for  teachers  and  pupils. ) 

The  founding  of  mathas  appears  to  have  been  not  very 
anoient.  The  Baud.  Dh.  S.  ( III.  1.  16 )  in  speaking  of  a 
householder  who  is  an  agnihotrin  remarks '  after  departing  from 
his  house  he  (the  householder)  stops  at  the  extremity  of  the 
village,  builds  there  a  hut  (ku{l),  or  a  cottage  hall  (matha) 
and  enters  it'.  Here  matha  does  not  appear  to  have  any 
technical  sense.  In  the  lexicon  of  Amara  a  matha  is  defined 
as  '  a  plaoe  where  pupils  ( and  their  teacher )  reside '.    A  temple 

«iftl.  V-  364.     The  fi»tifirf^g  explains  H5«T#  UlSt*TT  nffifalli  5«T: 

writer  ars^ni  «pnT  q"«*}Hj»h  i  ( III,  yiW  p.  352. ) 


Ch.  XXVI  ]  Temples  and  Mathas  90? 

and  a  matha  were  both  established  from  the  same  religious 
motive  or  sentiment,  but  they  served  different  purposes.  A 
temple  was  built  principally  for  the  purpose  of  prayer  and 
worship.  It  also  often  provided  for  religious  instruction,  for 
the  recitation  of  the  Mahabharata,  the  Ramayana  and  the 
puranas,  for  kirtans  to  the  accompaniment  of  music.  But  these 
latter  were  only  secondary  purposes.  In  the  case  of  the  mathas 
they  were  primarily  intended  for  the  instruction  of  pupils  or 
the  laity  by  some  great  teacher  in  the  tenets  of  a  sect  or  in 
the  doctrines  of  some  philosophy  or  in  some  branch  of  learning 
such  as  grammar,  mlmarhsa,  astronomy  and  the  like.  In  many 
cases  shrines  or  temples  are  associated  with  or  affiliated  to  the 
mathas,  but  the  worship  of  a  particular  deity  is  not  the  primary 
object  of  mathas.  Mathas  among  the  followers  of  the  Vedio 
religion  probably  owed  their  origin  to  the  example  of  Buddhist 
monasteries  ( vih&ras  ) ,0".  The  foundation  of  mathas  received 
a  great  fillip  after  the  times  of  the  oelebrated  Advaita  teacher, 
the  great  Sankaracarya,  whom  tradition  credits  with  having 
established  for  the  propagation  of  his  system  of  Vedanta  four 
mathas  at  Srngerl,  Purl  ( Qovardhanamatha ),  Dvaraka  ( SaradS- 
matha)  and  Badarl  ( Jyotirmatha ).  Vide  E.  C.  vol.  VI  Sg. 
No.  11  ( an  inscription  dated  1652  A.  D. )  where  reference  is 
made  to  a  grant  in  Sriigapura,  the  dharmapltha  established  by 
Sankaracarya,  to  the  famous  matha  at  Srngerl  for  the  worship 
of  Mallikarjuna,  Vidya-sankara-svamI  and  Saradamba.  Other 
aoaryas  like  Ramanuja  and  Madhva  established  their  own 
mathas  and  the  number  of  mathas  is  now  legion.  Originally  a 
matha  started  by  a  sannyasin  like  the  great  Sankaracarya 
must  have  had  no  property,  as  ascetics  were  prohibited  by  the 
sastras  from  possessing  property,  except  suoh  articles  of 
personal  use  as  clothes,  sandals,  religious  books  on  paim  leaf 
or  paper  &c.  Besides  sannyasins  were  required  not  to  stay 
long  in  one  place.  So  people  built  shelters  for  them,  in  order 
to  acoommodate  them  when  they  visited  their  town  or  village 
and  these  were  probably  originally  called  matha,  which  in 
its  narrow  sense  means  a  place  where  an  ascetio  resides. 
In  its  wider  sense  it  means  an  institution  where  a  teacher 
presides  and  instructs  several  disciples  in  religious  and  ana- 
logous tenets,  practices  and  dogmas.  But  gradually  the  zeal 
and  devotion  of   the  disciples  and    followers    of    the  great 

2099.    Vide  Gullavagga  VI.  2  and  15  (  S.  B.  E.  vol.  XX.  pp.  160-169 
and  p.  209)  for  vihUrat  and  their  condition. 


308  History  of  Dharmaiastra  I  Oh.  XXVI 

teachers  endowed  the  mathas  with  considerable  moveable 
and  immoveable  properties.  The  origin  of  mathas  (spoken 
of  as  madams  in  South  India )  has  been  lucidly  set  forth  as 
follows  in  Sammantha  Pandora  v.  Sellappa  Chetti  2  Mad.  175 
at  p.  179  '  a  preoeptor  of  religious  dootrine  gathers  around 
him  a  number  of  disciples  whom  he  initiates  into  the  parti* 
cular  mysteries  of  the  order  and  instructs  in  its  religious 
tenets.  Such  of  these  disciples  as  intend  to  become  religious 
teaohers  renounce  their  connection  with  their  family  and 
all  olaims  to  the  family  wealth  and  as  it  were  affiliate 
themselves  to  the  spiritual  teacher  whose  sohool  they  have 
entered.  Pious  persons  endow  the  schools  with  property  which 
is  vested  in  the  preceptor  for  the  time  beiitg  and  a  home  for  the 
school  is  created  and  a  ma^am  constituted.  The  property 
of  the  ma^tam  does  not  descend  to  the  disciples  or  elders  in 
common;  the  preoeptor,  the  head  of  the  institution,  selects 
from  among  the  affiliated  disciples  him  whom  he  deems  the 
most  competent  and  in  his  own  life-time  instals  the  disciple  so 
settled  as  his  successor,  not  uncommonly  with  some  ceremonies. 
After  the  death  of  the  preceptor  the  disciple  so  chosen  is  ins- 
talled in  the  gaddi  and  takes  by  succession  the  property  whioh 
has  been  held  by  his  predecessor.  The  property  is  in  fact 
attaohed  to  the  office  and  passes  by  inheritance  to  no  one  who 
does  not  fill  that  office.  It  is  in  a  certain  sense  trust  property ; 
it  is  devoted  to  the  maintenance  of  the  establishment,  but  the 
superior  has  a  large  domain  over  it,  and  is  not  accountable 
for  its  management  nor  for  the  expenditure  of  the  income, 
provided  he  does  not  apply  it  to  any  purpose  other  than 
what  may  fairly  be  regarded  as  in  furtherance  of  the  object 
of  the  institution.  Aoting  for  the  whole  institution  he  may 
contract  debts  for  purposes  connected  with  his  mattam  and 
debts  so  contracted  might  be  reoovered  from  the  mattam 
property  and  would  devolve  as  a  liability  on  his  successor  to  the 
extent  of  the  assets  received  by  him*.  Vide  also  Oiyana  Sambandha 
Pandar  Sanmdhi  v.  Kandasami  Tambiran  10  Mad.375,  pp.384-389» 
Vidyapurna  Tirtha  Swam*  v.  Vidyanidhi  Tirtha  Swami  27  Mad. 
435  at  pp.  438-439, 451,  453-55,  Kailasam  Pillai  v.  Nataraja, 
33  Mad.  265  (F.  B. )  at  pp.  267,273-277  for  further  remarks 
on  the  origin,  growth  and  objects  of  mathas.*100 

2100.  Vide  BBjatarafigi^I  VI.  87-88  where  the  king  is  sa  id  to  have 
donated  to  the  head  of  a  majha  (ma$hSdhipati)  where  pupils  were  taught 
almost  all  his  wealth. 


Cb,  XXVI 1  temples  and  Mathas  $09" 

The  head  of  a  matha  is  called  svSml,  mathapati  or  matha- 
dhipati  or  mahanta  (usually  written  as  mohunt  in  the  Law 
Reports  ).  The  head  of  the  matha  is  usually  appointed  accord- 
ing to  the  custom  and  practice  of  each  matha,  generally  in  one 
of  three  ways,  viz.  (1)  the  head  for  the  time  selects  from  among 
his  disciples  a  fit  one  to  sucoeed  him,  (2)  the  disciples  elect  one 
from  among  themselves  to  sucoeed  on  the  demise  of  the  head, 
(3)  the  ruling  power  or  the  original  founder  or  his  heirs  appoint 
the  head  when  there  is  a  vaoanoy. 

That  temples  and  mathas  have  throughout  the  oenturies 
been  supplementary  to  each  other,  both  ministering  to  the  reli- 
gious and  spiritual  wants  of  the  people  can  be  shown  by  a  few 
examples.  It  has  been  seen  how  Bana  ( in  the  seventh  century) 
refers  to  the  recitation  of  the  Mahabharata  in  the  temple  of 
Mahakala  at  Ujjayinl.  The  Rajataranginl  (  V.  29  )  states  how 
king  Avantivarman  of  Kashmir  appointed  one  Ramata  Upa- 
dhyaya  to  the  post  of  expounder  (vyakhyatrpadaka)  of  grammar 
in  a  temple  ( about  900  A.  D. ).  The  Agnipurana"01  enjoins  that 
in  a  temple  of  Siva  or  Visnu  or  the  Sun  if  any  one  reads  a  book 
he  may  thereby  acquire  ( the  merit  of )  the  imparting  of  all 
knowledge.  Some  mathas  on  the  other  hand  provided  for 
instruction  not  only  in  spiritual  knowledge  but  also  in  secular 
knowledge.  In  the  Patna  Inscription  of  the  time  of  the  Y&dava 
king  Singhana,  we  read  that  Cangadeva,  the  court  astronomer 
and  astrologer,  established  in  sake  1128  ( 1207  A.  D. )  a  matha 
for  the  study  of  the  SiddhSnta-siromani  ( an  astronomical 
work  )  of  BhSskaracarya,  the  grandfather  of  Cangadeva  (  E.  I. 
vol.  I.  p.  338  ),  the  matha  being  endowed  with  lands  and  other 
sources  of  income  by  two  feudatories  of  Singhana.  Vide  also 
E.  0.  vol.  VI.  Sg.  No.  11  referred  to  above  ( p.  907  )  where  in 
endowing  the  matha  at  Srngerl  provision  was  made  for  the 
worship  of  Mallikarjuna  and  Saradamba. 

A  passage  quoted  in  the  Danaoandrika  from  the  Skanda- 
pur&na  states  that  a  matha  should  be  provided  with  cots  and 
seats,  should  be  tfa<*tohed  with  grass  and  provided  with  platforms 
and  should  be  donated  to  brahmanas  or  asoetics  at  some  auspi- 
cious time  ;  by  so  doing  a  man  secures  all  his  desires  and  if  he 
has  no  worldly  desires  he  seoures  release  ( from  samscira  ).im 

2101.  fSrera^  ft«OT$  ^'fo.T*'!- «r«T  ■  «^p*sif.  «•  wm&gtf  *r^w 
*r:  n  wRr^rm  211. 57. 

2102.  %*n  to  *PT?**r  w«nnwdit«m  •  jphrewfijri  <fc»  «rf%«inf^t  wft- 

mWtgHTq  »  WiHWI  quoted  in  ^r^firro  p.  152. 


910  History  of  Dharmaiastra  { Oh.  XXVI 

The  word  matba  was  sometimes  used  in  the  sense  of  a 
dharmasalS,  a  place  provided  for  the  temporary  residence  of 
travellers  from  distant  parts.  For  example,  the  Rajatarahginl 
VI.  300  states  that  queen  Didda  oonstruoted  ( about  972  A.  D. ) 
a  matha  for  the  residence  of  the  people  from  Madhyadesa, 
Lata  and  SaurSs^ra. 

Throughout  India  for  many  centuries  there  have  been  well- 
endowed  temples  and  mathas.  But  how  the  rulers  or  the  ancient 
and  medieval  courts  of  justice  regulated  the  administration  of 
these  institutions  or  their  funds  or  how  they  prevented  or  stop- 
ped maladministration  or  misappropriation  is  not  dealt  with 
exhaustively  anywhere. 

In  Oirijanund  Datta  Jha  v.  Sailajanund  Daita  Jha  23  Cal. 
645  it  is  observed  as  follows  (  at  p.  653  ) '  notwithstanding  the 
existence  of  numerous  richly  endowed  Hindu  shrines  all  over 
India  from  the  earliest  times,  the  Hindu  Law  strictly  so  called 
is,  as  Sir  T.  Strange  complains  (see  his  Hindu  Law,  Ed.  of  1839, 
vol.1,  p.  32)  meagre  in  its  provisions  relating  to  religious 
endowments,  a  fact  which  may  perhaps  be  accounted  for  on  the 
supposition  that  the  high  reputation  for  piety  and  purity  of 
character  justly  enjoyed  for  the  most  part  by  the  priestly  classes 
of  ancient  India  who  had  the  management  of  the  shrines  was 
deemed  a  sufficient  safeguard  against  breach  of  duty,  so  bb  to 
render  detailed  rules  of  law  to  regulate  their  oonduot  unneces- 
sary '.  In  the  following  some  of  the  meagre  material  that  can 
be  gathered  from  DharmasSstra  works  and  analogous  writings 
is  set  out.  Manu  (  XI.  26 )  first  appeals  to  the  religious  senti- 
ments of  people  by  declaring  that  the  wioked  man  who  from 
greed  seizes  the  property  of  gods  or  of  brahraanas  feeds  in 
another  world  on  the  leavings  of  the  food  of  vultures.  Sahara 
remarks  (on  Jaimini2102  IX.  1.9)  that  when  it  is  said  that  a  village 
or  field  belongs  to  a  god,  that  is  not  a  literal  expression  but 
used  only  in  a  seoondary  sense.  That  is  said  to  be  owned  by  a 
person  which  one  can  use  as  one  likes ;  a  field  or  a  village  can- 
not be  used  by  a  deity ;  but  the  attendants  on  the  god  ( or 
temple )  are  maintained  out  of  what  is  donated  to  a  temple  or 
god.  From  this  it  follows  that  all  those  rules  that  apply  to  a  gift 
to  a  human  being  do  not  apply  to  a  property  dedicated  to  an 

2103.    %mrnrV  ^shjfara  jm^iwhih,  '  '•it  T?rf*ftw  Wnft%H*ftl  htot 
wft  tfihfafit  %<nrTf[fot|  «hvwh  1  $wt  on  $.  IX.  1.  9. 


Ch.  XXVI J      Administration  of  temple  property  911 

idol.  Medh&tithi  8,°*  (onManu  XI.  26  and  II.  189)  points 
out  that  images  cannot  be  said  to  be  owners  in  the 
literal  sense,  but  only  in  a  secondary  or  ideal  sense,  since 
the  idol  in  a  shrine  cannot  use  the  property  at  its  will  nor 
can  it  safeguard  it  and  ownership  consists  in  being  able  to 
use  the  thing  owned  as  one  desires  and  in  being  able  to  preserve 
it.  In  modern  times  courts  in  India  have  laid  down  that  an 
idol  is  a  juridical  person  capable  of  holding  property,  though 
from  the  vary  nature  of  the  oase  the  possession  and  management 
of  the  property  rests  with  a  manager  or  a  trustee.  A  matha  is 
in  the  same  position  as  an  idol.  The  rights  of  the  idol  or 
of  the  ma^ha  can  be  safeguarded  and  vindicated  in  a  court 
of  law  only  by  the  manager  or  trustee  of  the  temple 
or  by  the  head  (  called  mohunt )  of  the  matha.8'05  Vide 
Bhupati  Nath  v.  Ram  Lai  37  Cal.  128  (  F.  B. )  at  pp.  145-153 
where  Mr.  Justice  Mukerji  examines  at  length  passages  of 
Sahara,  Medhatithi,  the  D&yabhaga  and  its  commentators  to 
explain  what  is  meant  by  a  gift  to  an  idol  according  to  the 
notions  of  the  Hindu  writers.  Manu  and  other  smrtikaras 
lay  down  that  it  is  part  of  the  king's  duty  to  prosecute  and 
fine  persons  interfering  with  or  destroying  the  property  of 
temples.  Yaj.  II.  228  prescribes  a  fine  of  40,  80  or  160  panas 
respectively  for  cutting  off  the  twigs,  principal  branches  of 
trees  or  the  entire  trees  themselves  that  grow  on  built  up 
platforms  or  in  cemeteries  or  on  boundaries  or  in  holy  places 
or  near  temples.  Yaj.  ( II.  240  and  295 )  prescribes  the  highest 
ammercement  for  fabricating  a  false  edict  or  for  tampering 
with  royal  edicts  by  inserting  more  or  less  than  what  is  inten- 
ded to  be  granted  by  the  king.  The  Mit.  on  Yaj.  II.  186  says 
that  the  king  should  sedulously  safeguard  all  rules  made 
about  the  pastures  for  cows  ( in  a  village )  or  about  the  preser- 
vation of  tanks  and  temples.  Manu  IX.  280  requires  the  king 
to  pronounce  the  death  sentence  on  those  who  break  into  a  royal 
storehouse  or  an  armoury  or  a  temple  and  prescribes  that  the 
breaker  of  an  image  shall  repair  the  whole  damage  and  also  pay 
a  fine  of  five  hundred  panas.    Kau$.  III.  9  prescribes  punishment 

2104.  sn%  %^rntt  wwrrfirmr^r  g^T«faw*rj[h»r  «t*tuT  irwn  ■  Sin. 
on  *g  II.  189  ;  %*T3rireT  *PTri%TWTj3  <J^^tt^a  «$***  gswi  W*nf5- 
^wwv%^Twr«K«^T^i'Tft%«wtT^r7T«isfi^3,8i&i  H'gqRMrtwqimwiwt 
p*ri*  i  <e*  *  ^  nrfra™"* '  **n°  on  "a  XI-  26- 

2105.  Vide  Protunno  Kumari  v  Oolab  Chand  L.  R.  2.  I.  A.  145  »t 
p.  152 ;  Pramatha  Nath  r  Pradyumna  L.  R.  52  I.  A.  245,  251-52. 


912  Hittory  of  DharmaiMra  [  Ch.  XXVI 

for  encroachment    on    temples.    From  the  Kautfllya ,,M  we 
know  that  kings  appointed  an  officer  called  '  devatadhyakaa ' 
( Superintendent  of  temples )  and  that  when  the  king's  treasury 
became  empty  it  was  part  of  the  duty  of  that  officer  to  bring 
together  all  the  wealth  of  the  temples  in  the  forts  and  other 
parts  of  the  country  and  the  king  could  in  an  emergency  use 
that  wealth  (and  probably  used  to  return  it  later  when  financial 
stringency  ceased).    Among  matters  called  praklrnaka  (mis- 
cellaneous )  of  which  the  king  was  to  take  oognisanoe  suo  motu 
without  anybody's  complaint,  Narada  inoludes  ( in  verse  3 ) 
'abstraction  of  gifts*  and  'gifts  of  villages  and  towns  to 
brahraanas  *  (verse  2).    According  to  the  Sm.  0.  among  the  topics 
called  chalas*m  were  two  viz.  the  destruction  of  a  reservoir 
of  drinking  water  and  of  a  temple.    Katy  ayana  states  that  mere 
wrongful  possession  for  any  length  of  time  of  women,  of  state 
property  and  of  temple  property  would  not  confer  ownership  on 
anybody.    These  texts  indioated  that  the  Government  of  the 
day  protected  temple  properties,  tanks,  wells  and  the  like  that 
were  dedicated  to  the  publio  and  exercised  powers  of  superin- 
tendence and  correction  in  matters  affeoting  them.    Yaj.  IL 
191  says  that  those  who  look  after  the  business  of  guilds  etc. 
in  which  many  are  interested  should  be  students  of  the  Veda, 
men  of  rectitude  and  free  from  greed.    They  are  styled  karya- 
cintaka   by  him.     Brhaspati ,,M    quoted    by   Apararka    says 
(  p.  796  )  that  these  karyacintakas  (  committee )  should  oonsist  of 
two,  three  or  five  persons  and  that  if  there  be  disagreement 
between  the  larger  bodies  and  the  committee  the  king  should 
decide  that  dispute  and  should  bring  round  to  the  proper  path 
whoever  might  be  in  the  wrong.    It  appears  that  from  very 
ancient  times  ( 3rd  or  2nd  oentury  B.  0. )  the  committee  in 
charge  of  religious  foundations  was   called  gos$hl  and  the 

*106.  mrfomnrrifr  tf :  wnnrvro  •  ^rhp*!  qafaiffiumi  i  SN  aqw- 
Rfla*<({iuim*i»iM^5STRR-go^»ipT-ftm^r  wrronmr:  i  *&&<&  III.  9;  fan- 

2107.  bot^  "vmpita  tr^rfr  <s<f&«r«n  i  w<rftmft  qflfttrpymrftf- 
«1$it  « <rn**yr  mv^t  mifinRwf-*:  i  flrcww  ffcrreft  ^r  tot  >*rara?»r 
«» n  ffcjnr?  quoted  in  the  *gfiHr.  ( «r*.  p.  27 ). 

2108.  #  **j.  nar  <n  wrun  w^ff^i%:  i  msfa  «nr*  fcrt  irm&fa- 
TTT^fat « fswft  quoted  by  smtfc  p.  796  ;  g^s  mt  ffjjjrprt  ft*Tnft  ***- 
«r<t '  *V  i^rrtthfnn  wm^f  wt<t^  rr  « smtfcr  p.  794. 


Cb.  XXVI  ]  Administration  0/  temples  913 

members  gosthika"0*.  In  some  inscriptions  the  superintendent 
of  s  temple  is  called  sthcLnapati  (vide  Srlrangam  plates  of  Deva- 
r&ya  II  dated  sake  1356  in  E.  I.  vol.  18,  p.  138).  In  the  Sirpur 
Stone  Inscription  of  MahSsivagupta  ( about  8th  or  9th  century 
A.  D. )  of  Mahakosala  provision  is  made  for  a  portion  of  the 
property  granted  being  heritable  by  the  sons  and  grandsons 
of  the  donees  only  if  they  were  worthy,  kept  up  agnihotrai 
studied  the  six  angas  and  had  olean  mouths  and  did  not 
engage  in  service  and  further  that  if  the  heir  did  not  possess 
these  qualities  or  died  without  leaving  a  son  &c,  then 
another  person,  a  relative  with  the  requisite  qualifications, 
oould  be  made  the  reoipient  of  that  share,  and  he  was  to 
be  elderly  and  learned  and  was  to  be  chosen  by  mutual  agree- 
ment and  the  king's  express  order  was  not  to  be  necessary 
for  his  selection.  "10  Paithlnasi  quoted  by  Apararka  p.  746 
ordains  that  the  king  should  not  deprive  temples  and  corpo- 
rations of  their  properties.  A  record  from  Malabar  of  the 
11th  century  A  D.  gives  the  details  of  temple  administration 
in  Kerala,  that  was  in  the  hands  of  Yogam  ( corporation ) 
wielding  independent  power  (B.  L  vol.  18  p.  340).  The 
Feshwa's  Government  at  Poona  often  interfered  when  disputes 
arose  about  properties  dedicated  to  shrines  and  tombs  of  saints 
between  the  managers  of  the  temples  or  among  the  heirs  of  the 
saint  to  whom  lands  had  been  originally  donated.  For  example, 
the  Peshwa  made  an  award  in  1744  A.  D.  about  the  principal 
religious  and  charitable  institution  in  the  Decoan,  viz.  the 
Cninchvad  Samsthan,  whereby  he  set  apart  one  half  of  all  pro- 
perties bestowed  on  the  shrine  at  that  place  for  purely  religious 
and  oharitable  purposes  and  distributed  the  other  half  between 
the  manager  and  his  kinsmen  who  were  all  descendants  of  the 
original  founder,  Shri  Moraya  Gosavi  ( vide  Chintaman  v.  Lhondo 

2109.  Vide  E.  I.  vol.  II.  p.  87  (  votive  inscription  from  Sanchi )  at 
p.  92  where  mention  is  made  of  Bodha-gof  hi  (  Bauddba  go§thI ) ;  E.  I. 
vol.  I.  p.  184  at  p.  188  (for  gosthika),  E.  I.  VIII  p.  219  (  Abu  inscription 
No.  2  dated  1230  A.  D.)  which  gives  the  names  of  the  committee  of 
management  who  and  whose  descendants  were  to  manage  the  founda- 
tion ( anr*^  qrfpnw  &«HHi«i»'h'i8*i*t  wranw  Ttn  i <pnfj*rtrenw<iY- 

*rr«rT  *»  mrfNm  tnfa«nw  HWBwfa  *NH^mmf^&  wf*  wvonV  fwVJtprW  w). 

2110.  Vide  wp4  <c*gw<iiw«j  sfnftnftwt  qwf^nh  i  wrt*.M  iti  n  m  faftsro- 
tfc*$t  ii  T?a  wtfftWi  wrft  wts^fr  ftrow  i  «nft#  ****?>*?!  yrfwiauum 
ffeir:  i  h  ^Jrw*  tfwwft  hP&p*  ^'fri^i:  i  Tfirfcr  "*  wtamm  n^qt  »»  w^r- 
im  n  E.  I.  vol.  XI.  p.  190  verses  30-32. 

H.  D.  115 


$14  History  of  DharmaiSstra  [  Ch.  XXVI 

15  Bom.  612  at  p.  615 ).  A  similar  award  was  made  by  the 
Feshwa  in  1777-78  A.  D.  about  the  Brahmanal  Samsthan  in  the 
Satara  Distriot  ( vide  Annaji  v.  Narayana  21  Bom.  536 ).  This 
privilege  of  ancient  rulers  to  redress  grievances  and  correct 
abuses  in  the  management  of  religious  and  charitable  endow- 
ments devolved  upon  the  British  Government  as  laid  down  by 
the  Privy  Council  in  Rajah  Muthu  Ramlinga  v.  Perianayagunt 
Pillai,  L.  R  II.  A.  209  at  p.  232  'It  is  evident.. .that  the  British 
Qovernment,  by  virtue  of  its  sovereign  power,  asserted  as  the 
former  rulers  of  the  country  had  done,  the  right  to  visit  endow- 
ments of  this  kind  and  to  prevent  and  redress  abuses  in  their 
management '.  The  Indian  Central  and  Provincial  Legislatures 
have  placed  on  the  Statute  book  many  Acts  regulating  religious 
and  oharitable  endowments.  A  list  of  the  most  important  of 
these  enactments  is  given  below.*111 

Property  dedioated  to  a  god  is  called  '  devottara  *  ( the  word 
being  written  as  debutter  in  the  Law  Reports,  particularly  from 
Bengal).  Vide  Sham  Charon Nandi v.  Abhiram  (?os«;amt,33Cal.511 
at  p.  523.  A  good  deal  of  litigation  comes  up  to  the  courts  about 
the  rights  and  liabilities  of  the  trustees  and  the  sevakas  ( called 
Shebait  in  Bengal ),  about  their  mismanagement  of  the  temple 
properties  and  their  removal  and  so  forth. 

Among  impartible  things  Manu  ( IX.  219  )  included  yoga- 
ksema.  The  Mit.  on  Yaj.  II.  118-119  shows  that  several  mean- 
ings were  attached  to  that  expression  by  various  writers,  but  that 
relying  upon  a  verse  of  Laugaksi  it  prefers  the  meaning  of  isfa 
and  purta.  Therefore  the  Mit.1112  declares  that  gifts  dedicated 
by  a  person  to  the  public  by  expending  ancestral  wealth  such 

2111.  Tbe  Religious  Endowments  Act  (  XX  of  1863  )  as  amended 
by  Aot  XXI  of  1925;  The  Charitable  Endowments  Act  (VI  of  1890); 
Religious  Societies  Act  ( I  of  1880 ) ;  Indian  Civil  Procedure  Code, 
Sections  92-93  ( Act  V  of  1908);  Indian  Limitation  Aot,  Section  10 
(  Aot  IX  of  1908  ) ;  Charitable  and  Religious  Trusts  Act  (  Act  XIV  of 
1920  )  ;  Madras  Hindu  Religious  Endowments  Act  (  Madras  Aot  II  of 
1927,  applying  to  temples  and  maths  also);  Tirupati  and  Tirumalai 
Devastbanams  Aot  (Madras  Act  XIX  of  1933);  The  Bombay  Public 
Trusts  Registration  Act  (  Bombay  Aot  XXV  of  1935  ). 

2112.  ^ij*j  5tjt  ^  TftirsJmT.  i  q>nnfrmwtu«imhittfi  wiHwaffil- 
jjf  «r4  wfrit  i  dj»rtf  ^gwptft  ftyrwrf%Thnf3wircqf^rwig,  i  *ronr  siir/fo  i 
ffcm»  on  *|.  II.  118-119. 


Ch.  XXVI  ]     Administration  of  temple  properties  015 

as  tanks,  gardens,  and  temples  could  not  be  partitioned  by  the 
sons  and  grandsons.  In  modern  times  also  the  same  is  the  rule. 
Besides  properties  dedicated  to  temples  and  other  religious  and 
charitable  purposes  are  generally  inalienable,  according  to 
legislative  enactments  and  judioial  decisions, ,m  except  where 
an  alienation  is  absolutely  neoessary  for  the  upkeep  of  the 
religious  worship  or  for  the  benefit  and  preservation  of  the 
institution. 

A  question  arises  whether,  when  a  work  of  public  utility  is 
dedicated,  the  founder  possesses  any  control  over  the  thing 
dedicated  and  if  so  to  what  extent.  The  Vlramitrodaya  ( on 
Vyavahara*"1 )  furnishea  an  answer  to  this  question.  The  follow- 
ing is  the  gist  of  its  argument  keeping  as  close  to  the  original 
as  possible.  When  a  man  throws  an  oblation  into  fire,  his  owner- 
ship over  the  oblation  comes  to  an  end;  but  the  oblation 
belongs  to  nobody.  No  human  being  has  accepted  it.  Yet 
the  sacrificer  can  prevent  any  one  who  wants  to  desecrate  the 
offering  by  bringing  it  into  contact  with  something  impure  from 
doing  so  and  can  see  to  it  that  the  offering  is  reduced  to  ashes  in 
the  fire  undisturbed.  Similarly  when  a  tank  or  a  garden  is 
dedicated  to  the  public,  the  ownership  of  the  founder  in  the  thing 
is  gone,  but  there  is  no  other  individual  owner  and  no  new 
ownership  arises  in  any  single  person ;  yet  the  founder  can 
prevent  a  third  person  making  himself  owner  of  the  thing 
dedicated  to  the  public  and  it  cannot  be  argued  that  the  founder 
cannot  interfere  for  protecting  the  thing  and  that  there  is  no 
blame  if  he  does  not  safeguard  the  assumption  of  ownership 
by  a  third  person.  The  practice  of  respectable,  people  viz.  the 
exercise  of  the  right  of  preservation  in  the  case  of  both  ( i.  e.  in 
the  oase  of  what  is  offered  into  the  fire  and  what  is  dedicated 
to  the  public )  is  based  on  this  consideration.  The  sSstric  injunc- 
tion about  utsarga  does  not  merely  contemplate  the  divesting 


2113.  Vide  for  example  Bombay  Act  II  of  1863  (Summary  Settle- 
ment Act,  sec.  8).  Tide  Ptoiomio  Kumari  v.  Golab  Chand  L.R.  2  I.  A.  245. 

2114.  f%a  srra^r  ^riteftPi flmfowwrflff  utwmiStaaiwrr*  ^tto- 
nprir}f^^fiBn-7rT?9PKHSTrtnT:  *?ftyi^i!(f2r<m<in?sft<r?*wf  *w?t«th*t  i  tot 
j*r  *f*fa  'Twmar^rofa  w^rwCT?r%Rrwt«r»^rS*^wT«rnitf 3* '  w«n 
HiumwwufrMMiqffi  n  *n*{*n*miit{Hrft*xwtf%'fa'- '  fJrenrrcregiTT * «rf?<rt- 
gircsrarwjragi  <r*  1 1  ^  wnnr*f<T  n  wvr  t^'T*3T'nnwwn*prrf'srr5fT  qr^  «r 
svn%ffi  wnr.  i  irwjftw^'Nr  ftfirsrw^ftTOwrir, '  ^h*<m5<. ««••«« «jt  iwtisti- 
*r*rf*nr*!  i  ^kfaVhrr,  *****  ( portion  on  ft*r«T  edited  by  G.  8.  Sarkar 
obap.  I  sec  60  and  JiT.  ed.  p.  544  ). 


9l6  History  of  bharmaiastra  [  Oh.  XXVI 

of  one's  ownership  and  dedication  to  the  public,  but  also  that 
the  thing  dedioated  be  enjoyed  by  the  public  without  inter- 
ference or  encroaohment,  just  as  in  noma  also  one  does  not 
merely  desire  to  throw  an  oblation  into  fire  (and  rest  content  with 
that)  but  one  desires  to  see  that  the  oblation  is  reduced  to  ashes 
and  is  not  rendered  impure.  This  shows  that  the  founder  of 
a  temple  or  the  builder  of  a  tank  or  garden  would  always 
retain  a  power  to  preserve  the  thing  dedioated. 

Questions  as  to  whether  a  new  image  can  be  substituted 
by  the  trustee  or  the  shebait  of  a  temple  or  whether  he  can 
remove  the  image  to  another  place  do  come  before  the  courts. 
Vide  Kali  Kanta  Chatterji  v.  Surendra  41  0.  L.  J.  128 ;  Pra. 
matha  Natha  v.  Pradyumna  Kumar  30  0.  W.  N.  25  (  P.  0.)  where 
the  P.  0.  laid  down  ( p.  33  )  that  family  idols  are  not  merely 
movable  chattels  and  that  their  destruction,  degradation  and 
injury  are  not  within  the  power  of  the  founder  or  other  custo- 
dian for  the  time  being ;  vide  Hart  Baghunath  v.  Anant  Bhikaji 
44  Bom.  466,  where  it  was  held  that  the  manager  of  a  public 
temple  has  no  right  to  remove  the  image  from  the  old  temple 
and  instal  it  in  another  new  building,  especially  when  the 
removal  is  objected  to  by  a  majority  of  the  worshippers. 


.  CHAPTER  XXVII 

VANAPRASTHA  (  forest  hermit ) 

Vaikhanasa  appears  to  have  been  the  ancient  name  for 
Vanaprastha.  In  the  AnukramanI  one  hundred  Vaikhanasas 
are  said  to  have  been  the  seers  of  Rg.  IX.  66  and  a  Vamra 
Vaikhanasa  is  the  seer  of  Rg.  X.  99.  The  Tai.  A.  I.  23  connects 
the  word  Vaikhanasa  with  the  nakhas  of  Prajapati  (  ye  nakhas 
te  vaikhanasah  ).8IIS  It  appears  that  in  ancient  times  there  was 
some  work  called  Vaikhanasa  sastra  which  treated  of  the  rules 
for  forest  hermits.  Gaut.  III.  2  uses  the  word  Vaikhanasa  for 
this  asrama.  Baud.  Dh.  S.  II.  6. 19  defines  a  vanaprastha21"  as 
one  who  follows  the  practices  laid  down  in  Vaikhanasa-sastra. 
Vrddha-Gautama  (  chap.  VIII,  p.  564 )  appears  to  suggest  that 
Vaikhanasas  and  Pancaratrikas  were  two  schools  of  Vaisnavas, 
the  former  calling  Visnu  by  the  appellations  of  Purusa,  Acyuta 
and  Aniruddha,  while  the  Panoaratrikas  spoke  of  Visnu  as 
having  the  four  murtis  or  vyuhas  viz.  Vasudeva,  Sankarsana, 
Pradyumna  and  Aniruddha.21  ,T  The  Par.  M.  vol.  I,  part  2,  p.  139 
after  quoting  Vas.  Dh.  S.  9.  11  ( sramanakenagnimadhaya ) 
remarks  that  Sramanaka  is  Vaikhanasa-sufcra  that  propounds 
the  duties  of  tapasvins.  K&lidSsa  in  the  SSkuntala  speaks  of 
the  life  led  by  the  oharming  Sakuntala  in  Kanva's  hermitage 
as  vaikhanasa  vratamt  ( I.  27 ).  Manu  VI.  21  describes  the 
Vanaprastha  as  abiding  by  the  views  ( mata )  of  Vaikhanasa 
and  MedhStihi  explains  that  Vaikhanasa  is  a  sastra  in  which 
the  duties  of  the  forest  hermit  are  expounded.    The   Maha- 

2115.  ifr  TO8rT#  3<SM*Tr:  1 5f  *T«JTOt  WTcST^frTT:  I  n  •  WT.  !•  23. 

2116.  «pto«t)t  fapwgmpttnwmro  i  «ft.  ?.  %  n.  6. 19. 

2117.  ipr*  >•;  rat  «r»w«3*  <*  gfafifc  i  arf^r  ^r  *rt  *Tg$sr«wft!r'T 
anm it writ  iki  f%3rr«n3r  *rt  ttsr  "nwcrfifarc:  ■  *ns%#  "9  xi$mt  «y}"iwiifi 
*T  i  «W»T  iiihm'  T  ^rjpjyjf  ifwfr «  W»nV»T  VIII.  p.  564.  These  and  other 
verges  »re  quoted  as  from  srr«^n>wr«F  by  <m.  WT.  I.  part  1  p.  366. 
wwrir^tiira in  his  $%mnmimfa8  (Vijianagram  Series)  p.  453  tells 
us  that,  according  to  the  for^ffjTTO,  the  PsnoarStra  school  is  not  Yaidika. 

2118.  W«rd  faw«nn  wsrmTiTr^  «rr<n<ctffa  *qm  RwWfawpr.  i 
sn^ws  I.  27. 


9i8  History  o/  DharmaiUstra  [  Oh.  XXVII 

bhSrata811*  (Santi  20.  6  and  26.6)  states  that  the  view  of  the 
Vaikh&nasas  is  that  it  is  better  to  have  no  desire  for  amassing 
wealth  than  to  hanker  after  wealth.  SarikarScSrya  on  Vedanta- 
sutra  III.  4.  20  speaks  of  the  third  aarama  as  vaikhanasa  and 
as  indicated  by  the  word  tapas  used  in  Chan.  Up,  II.  23.  1. 

The  word  vanaprastha  is  according  to  the  Mit.  the  same 
as  vanaprastha,  which  means  '  one  who  stays  in  a  forest  in  a 
pre-eminent  way  '  ( by  observing  a  striot  code  of  life ).  Kslra- 
svSrol  derives  it  differently.'"0 

The  time  for  becoming  a  forest  hermit  arises  in  two  ways. 
Aooording  to  the  Jabalopanisad  quoted  above  (p.  421)  a  man  may 
become  a  vanaprastha  immediately  after  the  period  of  student- 
hood  or  after  passing  some  years  as  an  householder.  Manu 
(VI.  2)  indioates  the  age  by  saying  '  when  a  householder  sees  his 
skin  wrinkled  and  his  hair  growing  white  and  sees  the  sons  of  his 
sons  he  may  betake  himself  to  the  forest '.  The  commentators 
were  divided  in  their  opinions,  some  holding  that  all  three  con- 
ditions (  wrinkles,  grey  hair  and  seeing  son 's  sons  )  must  be 
fulfilled  before  one  oould  beoome  a  forest  hermit,  others  held 
that  only  one  of  them  need  be  fulfilled  and  others  again  said 
that  these  conditions  are  only  indicative  of  the  age  viz.  that  a 
man  must  be  old  or  over  50.  Kulluka  on  Manu  III.  50  quotes 
a  smrti '  a  man  may  resort  to  a  forest  after  50 '. 

Gaut.  III.  25-34,  S.p.  Dh.  S.  II.  9.  21. 18—11.  9.  23.  2,  Baud. 
Dh.  S.  III.  3,  Vas.  Dh.  S.  IX,  Manu  VI.  1-32,  Yaj.  III.  45-55, 
Visnu  Dh.  S.  95,  Vaik.  X.  5,  Sankha-smrti  VI.  1-7  ( in  verse ), 
Santiparva  245.  1-14  and  AnusSsana  142,  Asvamedhika-parva 
46.  9-16,  Laghu-Visnu  III,  KurmapurSna  ( uttarSrdha  chap.  27  ) 
contain  numerous  rules  about  forest  hermits.  The  prinoipal 
points  are  stated  below  with  a  few  references : 

(1)  One  may  go  to  a  forest  with  one's  wife  or  one  may 
leave  her  in  oharge  of  one's  sons  (  Manu  VI.  3,  Yaj.  III.  45  ). 
The  wife  may  accompany  if  she  desires.  Medhatithi  notes  that 
some  explained  that  if  the  wife  was  young  he  may  place  her  in 
oharge  of  the  sons  and  that  an  old  wife  may  accompany  her 
husband. 

2119.  94SHHMI  WT^Nr  «t«rft  «Wtf  VOT  I  f%K  %l»ifcfli«(WlKI^(ri  TtT" 

*rcft  ii  *niW  20.  c-7. 

2120.  *U  rorafar  fJr«i^*r  «a  fihrfil  ^nfh%  *mmt:  *»t«i*it  m  wtthw 
HWrt  q*bl  i  ftffTe  on  vr.  HI.  45.  sftmnft  on  wnftQ  however  aays  '  irfif- 


Oh.  XXVII  ]  VUnoprastho  919 

(2)  He  takes  with  him  to  the  forest  his  three  Vedio  fires 
and  his  grhya  fire81"  together  with  such  sacrificial  utensils  as 
the  ladles  called  true,  sruva.  Ordinarily  the  wife's  oo-opera- 
tion  is  required  in  offering  sacrifices,  but  when  the  wife  is  given 
in  charge  of  the  sons,  her  co-operation  then  is  supposed  to  be 
dispensed  with  or  it  may  be  held  that  she  has  consented  to  all 
acts  by  agreeing  to  stay  with  the  sons.  On  repairing  to  the 
forest  he  should  perform  the  srauta  sacrifices  of  new  moon  and 
full  moon,  the  agrayaya  isti,  the  calurmasyas,  Turayana  and  Dak- 
sayana  (  Manu  VI.  4.  9-10,  Yaj.  III.  45  ).  The  sacrificial  food 
was  to  be  prepared  from  corn  like  nivara  growing  in  the  forest. 
It  appears  that  acoording  to  some  writers  the  forest  hermit  was 
to  give  up  his  srauta  and  grhya  fires  and  kindle  a  new  fire  in 
accordance  with  rules  laid  down  in  the  sramanaka ,,M  ( i.  e.  the 
Vaikhanasa  sutra)  and  offer  sacrifices  therein.  Vide  Gaut. 
III.  26,  Ap.  Dh.  S.  II.  9.  21.  20  and  Vas.  Dh.  S.  IX.  10.2in 

2121.  If  he  has  followed  the  ardhsdhUna  mode,  then  he  has  sepa- 
rate srauta  and  grhya  fires  ;  but  if  he  has  followed  the  '  aarvSdhSna 
mode,  then  he  has  only  srauta  fires,  which  alone  he  takes  with  him. 
When  a  man  consecrates  the  three  srauta  fires  he  may  do  so  with  half 
of  his  smSrta  tire  and  keep  the  other  half  of  the  smarts  fire.  This  is 
ardhsdhSna.  If  he  does  not  keep  the  emSrto  fire  separate  it  is  sarva"- 
dhana.  Vide  Ip.  Sr.  V.  4.  12-16,  V.  7.  8  and  Nirnayasindhu  ( III 
pUrvHrdba,  p.  370  ).  If  he  has  no  srauta  fires  then  he  takes  only  the 
grhya  fire.  One  who  has  no  wife  living  can  also  become  a  forest 
hermit.  Vide  Mit.  on  Ysj.  III.  45.  DsksByana  is  a  modification  of  the 
DarsapHrnamffsa  sacrifice  (  Ap.  Sr.  III.  17.  4  and  11,  Adv.  Sr.  II.  14.  73. 
and  com.  on  Est.  Sr.  I.  2. 11  )  and  Turffyana  if  an  istyayana  according 
to  £s>.  Sr.  II.  14.  4-6  and  a  sattra  according  to  Ap.  XXIII.  14.  1. 

2122.  MedhStithi  on  Manu  VI.  9  states  that  the  SrSmanaka  fire  is 
to  be  kindled  by  him  only  whose  wife  is  dead  or  who  becomes  a  forest 
hermit  immediately  after  the  close  of  the  period  of  student-hood. 

2123.  *nror^n&»mirnr  ■  »tt.  III.  26  j  *n*^lr*irjpnqnrri%HTnr 

f^rnr.  I  drills  IX.  10.  st^t  on  ift.  explains  '  *n*<Jttf  hw  thawtf  »iiwh  '• 
These  words  occur  also  in  Baud.  Dh.  S.  II.  6.20.  thrrfffft  explains  that  he 
is  to  swallow  holy  ashes  in  order  to  deposit  fires  in  bis  self,  while 
NSrSyana  explains  that  he  is  to  do  so  by  repeating  the  mantra  '  Ys  te 
agne  yajniyB  '  (  Tai.  S.  III.  4. 10.  5  ).  The  Baud.  Dh.  S.  II.  10. 30-31 
refers  to  this  '  vmi  *:  wwtfttS  wraT*Tin**umt<prtr  i  «rr  &  »jr  ^f^rrr  ?rq: 
Rt?  firW&iflB  «mf*tsri%  t  >•  The  Vaik.  IX.  1-5  details  how  a  person  on 
entering  the  order  of  vaikbSnasas  is  to  establish  the  ArBmanaka  fire. 
At  first  it  deals  with  the  establishment  of  srSmanka  fire  by  one  whose 
wife  accompanies  bim  and  then  by  one  whose  wife  does  not  accom- 
pany him  and  winds  up  »jr«rw  ««f:  STWnKTtwirtTnj:  I  Wl^flfil'vnwi^Hfir 
*r  *rmonBfff?vnr  ftw*i:  ■  aroWfrera  ftspr^ift  <fW  j»*t w»r  fa*wi 


920  History  cf  Eharmaiastra  [  Oh.  XXVII 

Ultimately  he  is  to  leave  the  keeping  of  fires  by  depositing  the 
sacred  fires  in  his  own  self  aocording  to  the  rules  prescribed 
( in  Vaikbanasa  sutra ).    Vide  Manu  VI.  25,  Yaj.  III.  45. 

(3)  He  has  to  give  up  all  food  that  he  used  to  partake  of 
when  he  was  in  his  village  and  also  all  household  parapher- 
nalia ( cows,  horses,  beds  &c. )  and  subsist  on  flowers,  fruits, 
roots  and  vegetables  growing  in  the  forest  on  land  or  in  water  or 
on  corn  fit  for  sages  such  as  nlv&ra  and  syamaka  (  Manu  VI.  5 
and  13,  Gaut.  III.  26  and  28 ).  But  he  has  to  avoid  partaking 
of  honey,  flesh,  mushrooms  growing  on  the  ground,  and  the 
vegetables  called  Bhustrna,  Sigruka,  the  Slesmataka  fruit, 
though  these  are  forest  produce  ( Manu  VI.  14 ).  Gautama 
allowed  him  as  a  last  resort  to  partake  of  the  flesh  of  animals 
killed  by  carnivorous  beasts.  Yaj.  III.  54-55,  Manu  VI.  27-28 
allow  him  to  beg  for  alms  at  the  dwellings  of  other  hermits  or 
allow  him  to  go  to  a  village  and  bring  by  begging  silently 
eight  morsels  of  food.  He  can  use  salt  prepared  by  himself 
only  (  Manu  VI.  12 ). 

(4)  He  has  to  perform  the  five  daily  sacrifices  to  gods, 
sages,  Manes,  men  ( guests )  and  to  bhutas  with  food  fit  for 
ascetics  or  with  fruits,  roots  and  vegetables  and  give  alms 
thereout  (  Manu  VI.  5  and  7,  Gaut.  III.  29-30,  Yaj.  III.  46  ). 

(5)  He  has  to  bathe  thrice  in  the  day,  in  the  morning, 
at  noon  and  in  the  evening  (  Manu  VI.  22  and  24,  Yaj.  III.  48, 
Vas.  IX  9 ) ;  while  Manu  VI.  6  appears  to  prescribe  a  bath 
twice  a  day  only  in  the  morning  and  in  the  evening.  So  there 
was  an  option. 

(6)  He  was  to  wear  a  deer-skin  or  a  tattered  garment  ( i.e. 
one  of  bark  or  kusa  grass  or  the  like )  and  allow  his  hair  and 
nails  to  grow.    Vide  Manu  VI  6,  Gaut.  III.  34,  Vas.  IX.  11. 

(7)  He  should  be  devoted  to  the  study  of  the  Veda  and 
reoite  it  inaudibly  ( Sp.  Dh.  S.  II  9.  22.  9,  Manu  VI.  8,  Yfij. 
III.  48 ). 

(8)  He  should  live  a  life  of  complete  continence,  should 
be  self-restrained,  friendly  (to  all),  collected  in  mind,  ever 
liberal  but  never  a  recipient  and  be  compassionate  towards  all 
beings  (  Manu  VI.  8,  Yaj.  III.  45  and  48 ).  In  view  of  Yaj. 
III.  45,  Vas.  IX  5  and  Manu  VI.  26,  Kulluka  seems sm  to  be 

2124.   *r*ro«ft  w*p«nfl  mftt  *r»vnr»ft  ai^  i  u.  ill.  45 ;  gpnffct:  • 
<n3g  IX.  5. 


Oh.  XXVII  ]  VUmprastha-duties  of  921 

wrong  in  holding  that  if  a  forest  hermit  takes  his  wife  with  him 
he  may  cohabit  with  her  at  the  prescribed  times. 

(9)  He  is  not  to  use  corn  growing  on  ploughed  land  in 
the  forest  even  if  the  owner  negleots  to  garner  it  nor  is  he  to 
eat  fruits  and  roots  growing  in  villages  ( Manu  VI.  16  and 
Yaj.  III.  46  ). 

(10)  He  may  cook  wild  com  or  he  may  eat  only  what 
becomes  naturally  ripe  ( like  fruits )  or  he  may  pound  between 
stones  the  grain  to  be  used  by  him,  or  may  employ  his  teeth 
only  as  mortar  and  he  is  not  to  employ  ghee  in  bis  cooking 
or  religious  rites  but  only  the  oil  of  wild  fruits  (  Manu  VI.  17 
and  Yaj.  III.  49  ). 

(11)  He  is  to  eat  only  onoe  either  in  the  day  in  the 
4th  part  (  of  the  day  divided  into  eight )  or  at  night  or  he  may 
take  food  every  alternate  day  or  once  after  two  or  three  days 
(  Visnu  Dh.  S.  95.  5-6,  Manu  VI.  19 ).  He  may  also  follow 
the  method  of  the  penance  of  Candrayana  ( stated  in  Manu 
XI.  216)  or  he  may  subsist  on  wild  fruits,  roots  and  flowers 
only  (  Manu  VI.  20-21,  Yaj.  III.  50 )  or  may  eat  only  once 
at  the  end  of  a  fortnight  (  according  to  one's  ability  ).  He  may 
reduce  gradually  the"  quantity  of  food  he  takes,  ultimately 
subsisting  on  water  alone  or  on  wind  (  Ap.  Dh.  S.  II.  9.  23.  2, 
Manu  VI.  31 ).    Vide  Visnu  Dh.  S.  95.  7-12  also. 

(12)  He  may  accumulate  food  materials  only  for  a  day 
or  a  month  or  a  year  (  but  never  for  more  than  a  year  )  and 
should  throw  away  his  stored  food  material  every  year  in  the 
month  of  Asvina  ( Manu  VI.  15,  Yaj.  III.  47,  Ap.  Dh.  S.  II. 
9.  22.  24  )."" 

(13)  He  should  practise  severe  austerities  by  standing 
in  the  midst  of  five  fires  ( 4  fires  in  the  four  directions  and 
the  blazing  sun  overhead ),  by  standing  in  the  open  in  the  rains, 
by  wearing  wet  garments  in  winter  (Manu  VI.  23-34,  Yaj. 
III.  52,  Visnu  Dh.  S.  95.  2-4 )  and  thus  habituate  his  body  to 
privations  and  mortifications. 

(14)  He  should  gradually  give  up  residing  in  a  house, 
but  should  stay  under  a  tree  and  subsist  only  on  fruits  and 
roots"'6  (Manu  VI.  25,  Vas.  IX.  11,  Yaj.  III.  54,  Ap.  Dh.  S. 
II.  9.  21.20). 

2125.  **  *re*  m&  sn"ma^i^?«m  i  &n-  «r.  *  II.  9.  22.  24. 

2126.  fsnifjprafcr*  3ptf  i^wjt  *n%*^fs<n!&*ftfcw:  i  «r#s  IX.  11. 

H.  D.  116 


922  History  of  DharmaiOstra  I  Oh.  XXVII 

(15)  At  night  he  should  sleep  on  the  bare  ground,  should 
pass  the  day  either  sitting  or  moving  about  or  in  the  practice 
of  Yoga  and  should  make  no  effort  to  enjoy  the  things  that  give 
pleasures  ( Manu  VI.  22  and  26,  Yaj.  III.  51 ). 

(16)  He  should  study  the  various  texts  of  the  Upanisads 
for  the  purity  of  his  body,  for  the  inorease  of  his  knowledge 
and  ultimately  for  realising  brahma  ( Manu  VI.  29-30). 

(17)  If  the  forest  hermit  suffers  from  some  incurable 
disease  and  cannot  properly  perform  his  duties  or  feels  death 
to  be  near,  he  should  start  on  the  great  journey  (Mahapra- 
sthana)  turning  his  faoe  towards  the  north-east,  subsisting  on 
water  and  air  only,  till  the  body  falls  to  rise  no  more  ( Manu 
VI.  31,  Yaj.  III.  55).  The  Mit.  and  Apararka  (p.  945)  on 
Yftj.  III.  55  quote  a  smrti  '  a  forest  hermit  may  resort  to  the 
distant  journey  or  may  enter  water  or  fire  or  may  throw  him- 
self from  a  precipioe  *. ,m 

The  Baud.  Dh.  S.  III.  3  gives  an  intricate  classification  of 
vanaprasthas.  They  are  either  pacamanakaa  ( who  take  cooked  or 
ripe  food)  or  apocamanakos  ( who  do  not  oook  their  food  ).  Each 
of  these  two  classes  is  again  sub-divided  into  five.  The  five 
pacamanakaa  are  sarv&ranyakas,  vaitusikas,  those  who  subsist 
on  fruits,  roots  and  bulbous  roots,  those  who  subsist .  on  fruits 
only,  those  who  subsist  on  vegetables  only.  Sarvaranyakas  are 
of  two  kinds,  viz.  indravasiktaa  (  who  bring  creepers,  shrubs  and 
cook  them,  offer  agnihotra  therewith  and  offer  it  to  guests  and 
eat  the  rest )  and  reto-vasiktas  ( who  bring  the  flesh  of  animals 
killed  by  tigers,  wolves  or  hawks  and  cook  it  and  offer  to 
Agni  &o. ).  The  apacamanakas  are  five  viz.  unmajjakas  ( who 
do  not  employ  implements  of  iron  or  stone  for  holding  food ), 
pratfttaiinah  ( who  eat  food  from  their  hands,  without  using 
any  vessel ),  mukhenadayinah  (  who  eat  food  with  their  mouth, 
without  using  their  hands,  as  beasts  do ),  toyaharas  (who  subsist 
on  water  only ),  myubhaksah  ( who  observe  total  fast ).  These 
are  according  to  Baud,  the  ten  dikqaa  of  Vaikhanasas.  Manu 
also  ( VI.  29 )  calls  the  rules  to  be  observed  by  forest  hermits 
dlksas. 

Brhat-ParSsara  ( chap.  XL  p.  290 )  speaks  of  four  divisions 
of  vftnaprasthas  viz.  VaikhSnasa,  Udumbara,  Valakhilya  and 

2127.  «nraf*ft  ixvnrf  -ntf*!*^^  i^pum*  *nxfiKfcr,  i  idt  mvm.  • 
fifcno  on  *r.  III.  55  (  the  printed  text  of  fjfcrt*  reads  tftnrcpt  while  aw- 
Hlfc  reads  fiiwiHH, ), 


Ch.XXVIIj  Vamprastha  92$ 

VanevasI;  while  Vaikh.  VIII.  V  says  that  the  vanaprasthas  are 
either  sapalnlka  ( who  stay  with  their  wife  )  or  apatnlka  and  the 
first  are  of  four  varieties  viz.  Audumbara,  Vairifioa,  Valakhilya 
and  Phenapa.  The  Ramayana  (  Aranya,  chap.  10.  2-6  )  speaks 
of  forest  hermits  under  various  designations  suoh  as  the 
Valakhilyas,  Asmakut^as  &o. 

Any  person  of  the  three  higher  varnas  oould  beoome  a 
vanaprastha,  but  a  sudra  could  not  do  so.  Manu  VI.  1  when 
starting  the  topic  of  vanaprasthas  employs  the  word  '  dvija  '. 
In  the  Santiparva  21.  15  it  is  stated  that  a  ksatriya  after  trans- 
ferring the  kingdom  to  his  son  should  subsist  in  a  forest  on 
wild  food  and  follow  the  sravana  soriptures."'8  In  the  Asva- 
medhika-parva  35.  43  it  is  expressly  stated  that  the  order  of 
vanaprasthas  is  meant  for  the  three  dujdtisV"  The  Mahabharata 
cites  many  examples  of  royal  personages  becoming  vanapras- 
thas. Yayati  after  crowning  his  youngest  and  most  dutiful  son 
Puru  as  a  king  is  said  to  have  become  a  forest  hermit  (Adiparva 
86. 1 )  where  he  practised  various  austerities  ( Adi.  86. 12-17  ) 
and  ultimately  ended  his  life  by  fasting  ( Adi.  75.  58 ).  In  the 
Asramavasi-parva  ( ohap.  19  )  the  blind  king  Dhrtarastra  is  said 
to  have  become  a  forest  hermit  with  his  wife  Gandharl  who  put 
on  bark  garments  and  deer-skin.  The  Par.  M.  ( I.  part  2,  p.  139  ) 
relying  on  Manu  VI.  2,  Yama  and  other  sages  states  its  view  that 
men  of  the  three  varnas  could  become  forest  hermits.  Women 
also  could  repair  to  the  forest.  The  Mausala  parva-(7.  74)  states 
that  when  Krsna  left  the  mortal  body,  Satyabhama  and  other 
queens  of  Krsna  entered  the  forest  having  resolved  to  undergo 
severe  austerities.  The  Adiparva  ( 128.  12-13 )  narrates  that 
on  the  death  of  Pandu,  SatyavatI  with  her  two  daughters-in-law 
repaired  to  a  forest  for  austerities  and  died  (here.  Vide  also 
Sanfci  147.  10  ( for  Mahaprasthana )  and  Asramavasiparva.  37. 
27-28.  Acoording  to  Vaik.  VIII.  1  and  Vamanapurana  14. 
117-118  a  brahmana  oould  pass  through  all  four  asramas,  a 
ksatriya  through  three  ( he  could  not  be  a  sannyasin ),  a  vaisya 

2128.  s*fr*srffcr*fta  **  *»3*  *#fl  •  ftfr«n  «n*3tfo  $irfw*W 
frfhpft  it  sm^prf  21.  15.  «nrr  seejna  to  be  a  variant  for  trow  or  «rpr°TO. 
Vide  note  2123  above. 

2129.  *m«rc»t  firarnfrrt  yvwrgiifrjqft  i  *r«(<n?ta  *ofto  «rnh*4  irnhft- 
*rit  h  w^rf&rarrl  35.  43;  hwtrtt  trWir  ^rt  %*>m  *mn  i  *«f  Jjftftq; 
v^iro^  ^sf»Uj*nt  n  *nW  7.  74 ;  -*w«t(&««ii  *T3*«mft  farfor*  t  wit- 
*rr*it  «j*k*i»&  »ro  wwi  *"  »%**»  anw  37.  27-28 ;  wnjnnwwTwmrcj 
*f>Tpnww^V  ^tw  v**  i  Wwrcwri  VIII.  l. 


924  History  of  DharmaiMra  [  Oh.  XXVII 

through  two  (brahmacarya  and  garbastbya)  and  a  sadra  could 
resort  to  only  one  viz.  the  householder's  mode  of  life.  Vide  the 
Btory  of  Sambuka  referred  to  above  (p.  119  ). 

The  question  whether  ending  one's  life  by  starting  on  the 
Great  Journey  or  by  falling  from  a  precipice  is  sinful  exercised 
the  minds  of  many  writers  on  dharmasastra.  The  Dharmasastra 
writers  generally  condemn  suicide  or  an  attempt  to  commit 
suioide  as  a  great  sin.  Par&sara  ( IV.  1-2 )  states  that  if  a  man 
or  woman  hangB  himself  or  herself  through  extreme  pride  or 
extreme  rage  or  through  affliction  or  fear  he  or  she  falls  into 
hell  for  sixty  thousand  years."*0  Manu  V.  89  says  that  no  water 
is  to  be  offered  for  the  benefit  of  the  souls  of  those  who  kill  them- 
selves. The  Adiparva  ( 179.  20  )  declares  that  one  who  commits 
suicide  does  not  reach  blissful  worlds.  Vas.  Dh.  S.  ( 23. 14-16 ) 
ordains  "  whoever  kills  himself  becomes  abhiiasta  ( guilty  of 
mortal  sin)  and  his  sapincjm  have  to  perform  no  death  rites 
for  him ;  a  man  becomes  a  killer  of  the  self  when  he  destroys 
himself  by  wood  ( i.  e.  by  fire ),  water,  clods  and  stones 
( i.  e.  by  striking  his  head  against  a  stone  ),  weapon,  poison,  or 
ropes  ( i.  e.  by  hanging  ).  They  also  quote  a  verse  '  that  dvija 
who  through  affection  performs  the  last  rites  of  a  man  who 
commits  suicide  must  undergo  the  penance  of  Candrayana  with 
Tapta-krcohra  ".  Vas.  Dh.  S.  23. 18  prescribes  a  prayascitta  for 
merely  resolving  to  kill  oneself  ( even  when  no  attempt  is 
made ).  Yama  (  20-21  )  prescribes  that  when  a  person  tries  to 
do  away  with  himself  by  suoh  methods  as  hanging,  if  he  dies, 
his  body  should  be  smeared  with  impure  things  and  if  he  lives 
he  should  be  fined  two  hundred  pavas;  his  friends  and  sons 
should  eaoh  be  fined  one  paw  and  then  they  should  undergo  the 
penance  laid  down  in  the  sastra.*1*1 

In  spite  of  this  general  attitude,  exceptions  were  made  in 
the  smrtis,  the  epics  and  puranas.  When  a  man  was  guilty  of 
brahmana  murder,  he  was  allowed  to  meet  death  at  the  hands  of 
archers  in  a  battle  who  knew  that  the  sinner  wanted  to  be  killed 
in  that  way  as  a  penance  or  the  sinner  may  throw  himself  head 

2130.   atfafltwi^fintftiro^fTjrT  if^  *r  *nrfij  >  sfwfrwift  spnwrr  «rft- 

ftxm  IV.  1-2. 

8131.  *rrmr*  *mr*«rea  Tw*ri^ftvn»&:  t  ^nts?t»ir*j  SrtjnfT  afruft  flrtw 
fft  »  quMiwumSftnffi  «r%*  trprtr  ^mr,  i  snrfinf  mrs  f  jfowwuft- 
%pr,  n  w  20-21. 


Oh.  XXVII  ]  Vanaprastha-auicide  0/  925 

downwards  in  fire  (Manu  "XI.  73,  Yaj.  III.  248 ).  Similarly  the 
drinker  of  spirituous  liquor  expiated  his  sin  by  taking  boiling 
wine,  water,  ghee,  cow's  milk  or  urine  and  dying  thereby 
(  Manu  XI.  90-91,  Yaj.  III.  253,  Gaut.  23. 1,  Vas.  Dh.  8. 20. 22  ). 
Vide  also  Vas.  Dh.  8. 13. 14,  Gaut.  23. 1,  Ap.  Dh.  8. 1.  9.  25.  1-3 
and  6  for  similar  deadly  penanoes  for  incest  and  for  drinking 
liquor  and  for  theft.  The  Ap.Dh.S.  (1.10.28. 15-17)  quotes  Harlta 
who  condemns  such  penances  involving  death.*'"  At  extremely 
holy  places  like  Prayaga,  the  SarasvatI  and  Benares  persons  were 
allowed  to  kill  themselves  by  drowning  with  the  desire  of 
securing  release  from  samsara.  The  Salyaparva  (39.  33-34) 
states '  whoever  abandons  his  body  at  Prthudaka  on  the  northern 
bank  of  the  SarasvatI  after  repeating  Vedic  prayers  would  not 
be  troubled  by  death  thereafter  '."**  The  Anusasanaparva  ( 25. 
62-64  )  says  that  if  a  man  knowing  the  Vedanta  and  under- 
standing the  ephemeral  nature  of  life  abandons  life  in  the  holy 
Himalayas  by  fasting,  he  would  reach  the  world  of  brahma. 
Vide  also  Vanaparva  85.  83  ( about  suicides  at  Prayaga ).  The 
Matsya-purana  (186.  34-35)  eulogises  the  peak  of  Amarakan^aka 
by  stating '  whoever  dies  at  Amarakan^aka  by  fire,  poison,  water 
or  by  fasting  enjoys  the  pleasures  ( described  in  verses  28-33  ). 
He  who  throws  himself  down  (from  the  peaks  of  Amarakan^aka  ) 
never  returns  ( to  samsara  ).'m* 

There  are  historioal  examples  of  this  practice  supplied  by 
Epigraphy.  The  Khairha  plates  of  Yasahkaroadeva  ( dated 
Kalacuri  saihvat  823  i.  e.  1073  A.  D. )  narrate  that  king  Gangeya 
obtained  release  along  with  his  one  hundred  wives  at  the 
famous  banyan  tree  of  Prayaga  (  E.  I.  vol.  XII.  p.  205  at  p. 
211).""  King  Dhangadeva  of  the  Ohandella  dynasty  is  said 
to  have  lived  for  more  than  100  years  and  to  have  abandoned 
his  body  at  Prayaga  while  contemplating  on  Rudra  (  E.  I.  vol. 
I.  p.  140  ).    The  Calukya  king  Sotnesvara  after  performing  yoga 

2132.  fgTOWTPft  5  5<W  SJ**  Ml5vfi*t<M  Wli^cflfa^feeJIWI'lH.l  f»hw* 
I.  10.  28.  15-17. 

f^n. «  gnwprj  39-  33-34 

2134.  rtf  ifrft  v£*re*r  *ft  i*rsffro«>sft  i  smV  Rt*&  *rfa  w«rr  ^  wm\- 
?rfe  »  wfrvfa-aCT  nfim  nwqiwft  wi  i  <wt  5*w  *rca  wrtft  »rofor  i 
«?W  186.  34-35. 

2135.  *ifr  mrnwgqjswWnr^wft  wrS  *ribr  tfWn>rts*  sfaf*  •  E.  I.  ▼»>• 
XII.  205  at  p.  211. 


026  History  of  DharmaiMra  [  Oh.  XXVII 

rites  drowned  himself  in  the  Tuhgabhadra  in  1068  A.  D.  (  E.  0. 
vol.  II.  Sk.  136).  The  Raghuvaihia  VIII.  94  poetically  describes 
how  Aja  in  his  old  age  when  his  health  was  shattered  by  disease 
resorted  to  fasting  and  drowned  himself  at  the  confluence  of  the 
holy  rivers,  the  Ganges  and  the  Sarayu,  and  immediately 
attained  the  position  of  a  denizen  of  Heaven. 

Apart  from  suicide  for  purposes  of  penance  or  at  holy  places 
the  smrtis  allowed,  as  said  above,  a  forest  hermit  to  start  on  the 
great  journey  to  meet  death  and  also  allowed  in  certain  circum- 
stances death  by  entering  fire,  or  by  drowning  or  by  fasting 
or  by  throwing  oneself  from  a  preoipice  even  for  those  who 
were  not  hermits.    Gautama  ( 14. 11 )  prescribes  that  no  mour- 
ning need  be  observed  for  those  who  wilfully  meet  death  by 
fasting,  or  by  outting  themselves  off  with  a  weapon,  or  by  fire, 
or  poison  or  water  or  by  hanging  or  by  falling  from  a  preoipice. 
But  Atri  ( 218-219 )  states  some  exceptions  viz.  'if  one  who  is 
very  old  ( beyond  70 ),  one  who  cannot  observe  the  rules  of 
bodily  purification  ( owing  to  extreme  weakness  &o. ),  one  who 
is  so  ill  that  no  medical  help  can  be  given,  kills  himself  by 
throwing  himself  from  a  precipioe  or  into  fire  or  water  or  by 
fasting,  mourning  should  be  observed  for  him  for  three  days  and 
srSddha  may  be  performed  for  him. 8IW     Apararka  ( p.  536 ) 
quotes  texts  of  Brahmagarbha,  Vivasvat  and  Gargya  about  an 
householder  'he  who  suffering  from  serious  illness  cannot  live, 
or  who  is  very  old,  who  has  no  desire  left  for  the  pleasures  of 
any  of  the  senses  and  who  has  carried  out  his  tasks  may  bring 
about  his  death  at  his  pleasure  by  resorting  to  mahaprasth&na, 
by  entering  fire  or  water  or  by  falling  from  a  precipioe.    By  so 
doing  he  incurs  no  sin  and  his  death  is  far  better  than  tapas, 
and  one  should  not  desire  to  live  vainly  ( without  being  able  to 
perform  the  duties  laid  down  by  the  sSstra). ,,,T    AparSrka 
( p.  877 )  and  Par.  M.  ( I.  part  2,  p.  228  )  quote  several  verses 
from  Adipurana  about  dying  by  fasting,  by  entering  fire  or 
deep  water  cr  by  falling  from  a  precipice,  or  by  gorng  on  mahs- 

2136.  fl^r;  ty|mttyfl$H:  JR«JHS«l  in  ft  «|  $>?&><(:  I  «!OTl*f  TOrihPQ!  V*w*- 
*WfPn*5fHi  ii  mpT  M<iw«iW  xfttn  niWdi^ '  jnnT  53*  tt  ^3«t  wnr- 
*rr^  11  stfit  218-219  qooted  by  fctrfirfa  on  hq  V.  89,  Gm»  on  Tir.  III.  6, 
smr%  p.  90S  (as  from  Aigiras),  cm.  «!•  I.  part  2  p.  228  (ai  from  5TT?mr<f). 

2137.  ir*n  ^t  «4i«i4: 1  *?t  sfrfai  *t  vraWWft  n?f»«ji»^MMli'i1n:  1  w1'*^*- 
Bfrrqrxt  s^rtqv  |«»ri&  m  fttiwi.  1  trififiprftrffreq  hh  yawta:  1  wrrftw- 
^ott  ift«T  *vH  anWift^H  »  ntrr  «m*rfift  wftimf$¥VTO  1  wiTO«rm»PTtf 
»wnm«^W*rtt  1  igmnr*  4hr  i*rr  »NiN  sfiffar.  *  quoted  by  armlr  p.  536. 


Oh.  XXVII  ]  Vanaprastharauicide  927 

prasthana  in  the  Himalayas  or  by  abandoning  life  from  the 
branch  of  the  va^a  tree  at  PraySga,  the  verses  declaring  that 
not  only  does  such  a  man  not  incur  sin  but  he  attains  the 
worlds  of  bliss.  In  the  Raraayana  ( Aranya,  chap.  9 )  Sara- 
bhanga  is  said  to  have  entered  fire.  We  find  that  the  Mrccha- 
katfka  ( I.  4 )  speaks  of  king  Sudraka  as  having  entered  fire. 
In  the  Gupta  Inscriptions  No.  42,  the  great  Emperor  Kumara- 
gupta  is  said  to  have  entered  the  fire  of  dried  cowdung  cakes. 
The  editor  remarks  that  there  is  necessarily  no  reference  to  the 
fact  that  the  emperor  voluntarily  embraced  death  by  fire.  But 
it  appears  that  there  is  no  great  propriety  in  the  description 
if  all  that  is  meant  is  that  the  Emperor's  dorpse  was  burnt 
with  'karlsa*. 

Some  put  forward  a  Vedio  passage  '  one  who  desires  heaven 
should  not  (seek  to)  die  before  the  appointed  span  of  life  is  at 
an  end  (of  itself)'  as  opposed  to  the  permission  for  suicide 
given  by  the  smrtis.  MedhStithi  on  Manu  VI.  32 ,IM  quotes 
this  Vedio  text  and  explains  it  away  by  saying  that  if  iruU 
intended  to  lay  down  an  absolute  prohibition  against  suioide 
in  every  case,  it  would  have  simply  said  '  one  who  desires 
heaven  should  not  ( seek  to )  die '.  The  Vaj.  S.  ( 40.  3 )  contains 
a  verse  saying  '  whoever  destroy  their  self  reach  after  death 
Asura  worlds  that  are  shrouded  in  blinding  darkness',  which 
really  refers  to  persons  ignorant  of  the  correct  knowledge  of  the 
Self.  But  this  has  been  interpreted  by  many  as  referring  to 
those  guilty  of  suioide  (atmahan).  Vide  Uttararamacarita  IV, 
after  verse  3  ut%  and  Br.  Up.  IV.  4. 11  for  a  verse  similar  to 
that  in  the  Vaj.  S.  The  Rajatarangiol  (VI.  1411 )  refers  to 
officers  appointed  by  the  king  to  superintend  prSyopaveia 
( resolving  on  death  by  fasting ). 

Among  Jains  a  similar  rule  prevailed.  The  Ratnakaranda- 
sravakacara  ( chap.  5 )  of  Samantabhadra  ( about  2nd  century 
A.  D. )  dilates  on  Sallekhana,  which  consists  in  abandoning  the 
body  for  the  accumulation  of  merit  in  calamities,  famines, 

2138.  «ns  <*  srcwrj  *  i  itrgr:  wurtr  frmfrft  «i*<Rr»  gat  vmwm 
vfirtnnf:  i  ?*?&  i  srrm  ft?ir^E'TTr3s,H«W'fif^«Ti  *t  fafifr  uHirati  ^m 
5>ljfcrt  «r  sRrfatra:  ■  t*  fl  ww*  *f  S*rg«r  W&  '  tnwWfr  irtfitffr  »«ot 
«WWt*Wgir«  WRttft  tocftfa  I  ^m.  on  *3  VI  32.  Vide  $%*  on  srg  VI.  31 
for  an  explanation  of  the  same  Vedic  quotation. 

2139.  swrmT^jrr  «rs?rr  «rm  ft  wrwreNvs  *fiH*vfor»&  v  anuraifita  f?*- 
Wf<nY  »t»tj»*  I  gsmmqRff  IV  after  verse  3. 


928  History  of  DharmaiUatra  [  Ch.  XXVII 

extreme  old  age  and  incurable  disease. m0  The  Kalandrl 
(Sirohi  State)  Inscription  reoords  the  suicide  of  a  Jain  con- 
gregation by  fasting  in  sarhvat  1389  (  E.  I.  vol.  XX.,  appendix 
p.  98  No.  691). 

From  the  aooount  of  the  death  of  Kalanos  the  Indian 
gymnosophist  at  73  given  by  Megasthenes  (Mo  Orindle  p.  106) 
we  can  gather  that  the  practice  of  religious  suicide  prevailed 
long  before  the  4th  century  B.  0.  Strabo  ( XV.  1.  4 )  states  that 
with  the  ambassadors  that  came  to  Augustus  Csesar  from  India 
also  arrived  an  Indian  gymnosophist  who  committed  himself 
to  the  flames  like  Kalanos  who  exhibited  the  same  -spectacle 
before  Alexander. 

In  the  times  of  the  puranas  the  method  of  starting  on  maha- 
prasthana  and  suicide  by  entering  fire  or  falling  from  a  preci- 
pice came  to  be  forbidden  and  was  included  in  Kalivarjya."" 

It  will  be  noticed  that  some  of  the  duties  and  regulations 
prescribed  for  vanaprasthas  are  practically  the  same  as  those 
for  sannyasins.  For  example,  the  rules  laid  down  in  Manu 
VI.  25-29  for  forest  hermits  are  almost  the  same  as  those  for 
parivrajakaa™  ( Manu  VI.  38, 43,  44).  The  Ap.  Dh,  S.  employs 
the  same  words  twice  in  delineating  the  characteristics  of  both 
( II.  9.  21. 10  and  20).  The  order  of  hermits  gradually  leads  on 
to  or  rather  passes  over  into  that  of  sannyasins.  Both  have  to 
observe  celibacy  and  restraint  of  senses,  both  have  to  regulate 
the  intake  and  quality  of  food,  both  have  to  contemplate  on  the 
passages  of  the  Upaniaads  and  strive  for  the  knowledge  of 
Brahman.  There  were  no  doubt  some  differences.  The  vSna- 
prastha  oould  be  aooompanied  by  his  wife  at  least  in  the  begin- 
ning, a  sannyasin  oould  not  be  so.  A  vanaprastha  had  to  keep 
fires,  perform  the  daily  and  other  yajfias  at  least  in  the  begin- 
ning, the  sannyasin  gave  up  his  fires.  The  vanaprastha  had  to 
concentrate  upon  tapas,  upon  inuring  himself  to  privations, 
severe  austerities,  and  self-mortification,  while  the  sannyasin 

2140.  gtr«Jf  |tf5r£  3TTfo  vnrqt  w  fassnfarft  i  trohr  ergmYwwTf :  m&- 
UTOWPlV.  «  twnmwtwrWfUm  chap.  5.    I  owe  this  quotation  to  the  kind 
nona  of  Prof.  Upadhye  of  Kolhapur. 

2141.  w3TOTOTw«nr*  irfow  nvr  wwi  •  tjtr  *rafa  <frf&g»fr  yai/lwigAaft- 
fat:  «  ffKm^hr^TT)  nfih  chap.  24.  16  ;  vide  also  ^jnteo  1.  P-  12. 

2142.  OTTflftftftoT:   WwmHlw)  5T^:  TOWTT  TTfflTWWTlft  tt^R— I 

•mr.  u.  %.  II.  9.  21.  10  and  again  tPEiiiUP&B; trr  i  sm.  V. 

%  II.  9. 21 .  20  (  about  qnraw  ). 


Ch.  XXVII  ]  Vanaprastha  and  Sannyasa  929 

was  concerned  principally  with  samyama  (restraint  or  quies- 
cence of  senses)  and  contemplation  of  the  highest  Reality,  as 
stated  by  SamkarScSrya  on  Vedantasutra  III.  4.  20."**  Owing 
to  the  great  similarity  and  virtual  fusion  of  the  two  asramas 
the  stage  of  vanaprastha  came  to  be  gradually  ignored  and  people 
passed  from  the  householder's  life  directly  to  the  life  of 
sannyasa.  Govindasv&ml  on  Baud.  Dh.  S.  III.  3.  14-17  remarks 
that  the  acarya  (Baudhayana)  should  be  asked  why  he  describes 
the  two  orders 'of  vanaprastha  and  sannySsa  as  distinct.11**  In 
oourse  of  time  no  one  probably  beoame  a  vanaprastha  and 
therefore  having  recourse  to  the  stage  of  vanaprastha  came  to 
be  forbidden  in  the  Eali  age.'1" 


2143.  flimrarawwrr  vj^uwift  «hiv&*in9Hwnr, irrtsropr  srw  f&  f»fr- 
«n?3  w  fi?4<»»<wif3ggHft  d*  iroarit^Tftg""* '  *[**  on  ^P*^*  HI.  4-2°. 

2144.  <rr«rawt*W&*!  fijHOTro*«w  j^wi^t  tout:  i  irtft*4«i«ft  on 

W*.  H.  *.  III.  3.  14-17. 

2145.  wfcnyt   inn   wit  wprawwrorwr  i 'Wf^  wfot  *rfSjspk 

o«iTHHJ*ttftutt  m  mntfW)  si<W  24. 14 ;   '  ^wfct  QnferRrafaFPtnvnnnr: » 
tggrfaw  p.  *,  Terse  17. 

H.  D.  117 


CHAPTER  XXVIII 

SANNYASA 

Sannyasa. — ( the  order  of  ascetics  ).  That  the  Chan.  Up. 
was  well  aware  of  the  three  asramas  of  student-hood,  house- 
holder and  forest  hermit  has  been  shown  above  (  p.  420 ). 
It  is  somewhat  doubtful  whether  the  Chan.  Up.  regarded 
sannyasa  as  the  fourth  and  the  last  stage  in  a  man's  life  when 
ideally  planned.  It  merely  states  that '  one  that  holds  fast  by 
the  realization  of  brahman  attains  immortality'.  But  it 
appears  that  a  stage  of  the  abandonment  of  worldly  riches,  a 
life  of  begging  and  contemplation  of  the  Absolute  and  its  reali- 
zation had  been  known  to  the  earliest  Upanisads  like  the 
Brhadaranyaka.  Whether  it  was  the  fourth  stage  or  whether  it 
could  be  reached  even  in  the  stage  of  brahmaoarya  or  of  a 
house-holder  is  left  in  doubt  so  far  as  the  older  Upanisads 
are  concerned.  The  Jabalopanisad  (4)  has  been  quoted  above 
( p.  421 )  to  show  that  it  gave  an  option  either  to  regard  sannyasa 
as  the  4th  stage  in  a  man's  life  or  to  resort  to  it  immediately 
after  any  of  the  first  two  airamas. 

In  the  Br.  Up.  (II.  4. 1 )  we  see  that  Yajfiavalkya  8ue  when 
about  to  become  aparivrajaka  (a  wandering  ascetic)  tells  his  wife 
Maitreyl  that  he  was  going  to  leave  home  and  that  he  wanted 
to  divide  whatever  wealth  he  had  between  her  and  her  co-wife 
Katyayanl.  This  shows  that  a  parivrajaka  had  even  then  to 
leave  home  and  wife  and  to  give  up  all  belongings.  The  same 
Upanisad  in  another  place  ( III.  5. 1 )  states  '  those  who  realize 
Atman  give  up  the  hankering  after  progeny,  possessions 
and  heavenly  worlds  and  praotise  the  beggar's  mode  of  life ; 
therefore  the  brfihmana,  having  completely  mastered  (and  so  risen 
beyond )  mere  learning,  should  seek  to  be  like  a  ohild  ( i.  e. 
should  not  make  a  parade  of  his  latent  capacities  or  know- 
ledge )  and  having  completed  ( gone  beyond )  knowledge  and 

2146.   *Nfrftfi>  jtawr  *rnjr****r  vmiwn   aftsgHwitwrwi^for  *«r 
%sw*n  miwmmups:   «t»w»fltq  1 t*.  ?j.  II.  4.  1 ;  qtt  )  irmwrrt  ftf^rcr 

wtpwr.  3*t°tttw  fw^orpTTW  «?w>«iuii<iw  »gwTTnx  finance?  -^Pa  I 

WOTf  wurrs  mfSintf  ftfiir  <*if»N  froi^n  ■  *wt  if  "nPw?  v  fftfwra  sft- 
T*W  *r  ^W  *  WWr  wrirm  i  r*.  T.  III.  5.  1.  Vide  VedBntasHtra 
III.  4.  47-49  and  50  for  a  discussion  of  this  Ust  passage. 


6h.  XXVIII  J  SatmyZsa  dji 

bdlya  ( child-like  behaviour )  he  should  attain  to  the  position  of 
a  muni,  and  having  risen  beyond  the  stage  of  a  muni  or  non- 
mum,  should  become  a  real  brahmana  ( one  who  has  realized 
brahman  ).  Vide  also  Br.  Up.  IV.  4.  22  for  similar  words  and 
sentiments.  The  Jabalopanisad  (5)m7  declares  that  the  ascetic 
( parivrat )  wears  discoloured  (  not  white  )  garments,  has  a 
tonsured  head,  has  no  possessions,  is  pure,  hates  ( or  injures  )  no 
one,  begs  for  alms  and  thereby  tends  to  attain  non-difference 
from  brahmafk  In  the  Paramaharhsa,  the  Brahma,  the  Narada- 
parivrajaka,  and  the  Sannyasa  Upanisads  numerous  rules 
are  laid  down  about  sannyasa.  But  the  antiquity  and  the 
authenticity  of  these  Upanisads  is  extremely  doubtful  and 
therefore  passing  them  over  attention  will  be  confined  to  the 
dharmasutras  and  other  ancient  smrtis. 

Gaut.  III.  10-24,  S.p.  Dh.  S.  II.  9.  21.  7-20,  Baud.  Dh.  S.  II. 
6.  21-27  and  II.  10,  Vas.  Dh.  S.  X.Manu  VI.  33-86,  Yaj.  III. 
56-66,  Vaik.  IX.  9,  Visnu  Dh.  S.  96,  Santiparva  chap.  246  and  279, 
Adiparva  chap.  119.  7-21  and  Asvamedhika  46.  18-46,  Sankha- 
smrti  (VII.  in  verse),  Daksa  VII.  28-38,  KurmapurSna 
( Uttarardha,  ohap.  23 ),  Agnipurana  161  and  many  other  smrtis 
and  puranas  dilate  upon  the  characteristics  and  duties  of  ascetics 
( yatidharma ).  Some  of  the  most  salient  features  are  set  out 
below  with  a  few  references. 

(1)  In  order  to  qualify  himself  for  sannyasa,  a  person 
had  to  perform  a  sacrifice  to  Prajapati  in  whioh  whatever  he  had 
he  distributed  to  priests  and  the  poor  and  the  helpless  ( Manu 
VI.  38,  Yaj.  III.  56,  Visnu  Dh.  S.  96.  1,  Sankha  VII.  1  ).m8 
TheYatidharmasangraha(  p.  13 )  prescribes  that  the  PrajSpatyesti 
should  be  performed  by  him  who  had  kept  the  three  vedio  fires  and 
the  isti  to  Agni  should  be  performed  by  others  who  kept  only 
the  grhya  fire.  The  Jabalopanisad  4  adds  that  the  sacrifice 
should  be  for  Agni  (and  not  for  Prajapati  as  some  hold ).    The 


2147.  am  trfftrnr.  foprarm  s^sta1*^ •  gPn^rtfr  *ta°ft  wsrvrpr  *ro- 

lfW&  I  aiHltf^l»m,  5,  quoted  by  Bj^r^rf  in  his  vm  on  **.  t.  III.  5. 1 
as  tfruti. 

2148.  vtfmft  sspjrft  faglwftg*  ffrts  •  tf»i*»*»nlBr?Y  mrv^t  *&• 
'S&n  II  gfftvgrm  58.  36.  *${$%.  (  *orr»W  )  P.  173  quotes  it  as  of  «irm 
and  reads  ^garf*,  and  taxi  for  fiftt.  M<m$S  p.  951  quotes  this  from  ^ffcc 
gnnr  but  reads  gJJHTPT  au<*  fjlrt ,  ^vnrrm*  5^V<uHf^[*  *T  VtT  mmfY- 

srtft  *mm*ft  srwswt  ^Hi*y»uuiifi?wiwf  *«mw«i«iq«r  ^fii *a*n"- 

wf  «rffiror«w  •  r3m°  °n  *tt.  nI'  56-57. 


93*  History  of  Dharmaiastra  [  Ch.  XXVIH 

Nrsimhapurana  ( 60.  2-4 )  requires  that  before  entering  upon 
this  order  one  should  perform  eight  sr&ddhas.  The  Nrsimba- 
purSna  58.  36  allows  every  one  who  is  a  vedio  student  to 
beoome  an  ascetic  if  his  tongue,  bis  sexual  emotions,  bis  appe- 
tite for  food  and  his  speech  are  pure  ( i.  e.  under  strict  control  )• 
The  eight  sraddhas  are  daiva  (to  Vasus,  Budras,  Adit y as),  area 
( to  the  ten  sages  viz.  Marlci  and  others),  divya  (to  Hiranya- 
garbba  and  Vairaja ),  manusya  ( to  Sanaka,  Sanandana  and  five 
others),  bhautika  (to  five  bhutas,  prtbvl  &c. ),# paitrka  (to 
Kavyavad  fire,  Soma,  Aryaman,  pitrs  called  Agnisvatta  &o. ), 
matrsr&ddha  ( to  ten  matrs  such  as  Gaurl,  Padma ),  atmasraddha 
( to  Paramatman ).  Vide  Yati-dh.  p.  9  and  Sm.  M.  p.  177.  Manu 
is  oaref  ul  to  point  out  ( VI.  35-37 )  that  a  man  should  fix  his 
mind  on  moksa  after  studying  the  Veda,  procreating  sons, 
performing  sacrifices  i.  e.  after  discharging  his  debts  to  the 
sages,  the  pitrs  and  gods.  Baud.  Db.  S.  II.  10.  3-6  and 
Vaik.  IX.  6  state  that  an  householder  who  has  no  children  or 
whose  wife  is  dead  or  who  has  established  his  children  in  the 
path  of  dharma  or  who  is  over  70  may  become  an  ascetic. 
Kautilya  ( II.  1 )  prescribes  that  if  a  person  embraces  the  order 
of  asoetics  without  making  proper  provision  for  his  wife  and 
sons  be  shall  be  punished  with  the  first  ammeroement. ""  He 
has  to  deposit  his  fires  in  himself  and  leave  home  (Manu 
VL38). 

(2)  After  leaving  home,  wife,  children  and  possessions, 
be  should  dwell  outside  the  villages,  should  be  homeless  and 
stay  under  a  tree  or  in  an  un-inhabited  bouse  wherever  he  may 
be  when  the  sun  sets  and  should  always  wander  from  place  to 
place ;  but  be  may  remain  in  one  place  only  in  the  rainy  sea- 
son"*0 (Manu  VI.  41,  43-44,  Vas.  Dh.  S.  X  12-15,  Sankba 
VII.  6  ).  Sankha  ( quoted  by  the  Mit.  on  Yftj.  III.  58  )  allows 
him  to  stay  in  one  place  only  for  two  months  in  the  rains,  while 
Kanva  says  that  be  may  stay  one  night  in  a  village  and  five  in 
a  town  (  except  in  the  rains ).  When  he  follows  the  rule  of 
staying  four  or  two  months  in  one  place,  he  should  do  so  from 
the  full  moon  of  Asfidha  or  an  ascetic  may  always  stay  on  the 
banks  of  the  Ganges. 

*149.    STfUTOwfiinr  mranr:  *$:  «iwy:  ftp*  «» snn^pw:  i  mtitar 
II.  1. 

J160.   »f%wt  «rarf3  *$s  i  irramf  f* s&  qprnri*  n\  twn$  *t  t  sw*t- 
ftwt  i  *fir&  x.  12-13,  is ;  q»«innDfaB:  CTwnwrrtfyi  sfo  •  ?tj  vn.  6 ; 

the  wordi  <mu3m1  sf*t  occur  in  wrf  12. 11  also. 


Oh.  XXVIII  j  SamySaa  9$3 

(3)  He  should  always  wander  alone  without  a  com- 
panion*, as  by  so  doing  he  will  be  free  from  attachments  and  the 
pangs  of  separation.  Daksa  (VII.  34-38 )  emphasizes  this"*1 
point  very  well  '  the  real  ascetic  always  stays  alone ;  if  two 
stay  together,  they  form  a  pair;  if  three  stay  together  they  are 
like  a  village  and  if  more  (than  three  stay  together)  then  it 
becomes  like  a  town.  An  ascetic  should  not  form  a  pair  or  a 
village  or  a  town ;  by  so  doing  he  swerves  from  his  dharma, 
sinoe  ( if  two  or  more  stay  together )  they  begin  to  exchange 
news  about  the  ruling  prince,  about  the  alms  obtained  and  by 
olose  oontaot  sentiments  of  affection,  jealousy  or  wickedness 
arise  between  them.  Bad  ascetios  engage  in  many  activities 
viz.  expounding  (testa)  for  seouring  money  or  honour  and  also 
gathering  pupils  round  them.  There  are  only  four  proper 
actions  for  an  ascetic  and  no  fifth  viz.  contemplation,  purity, 
begging,  always  staying  alone'.  Narada  says  'there  are  sir 
acts  which  ascetios  must  do  as  if  ordered  by  the  king  under  the 
threat  of  a  penalty  viz.  begging,  japa,  contemplation,  bath 
( thrice  daily ),  purity  and  worship  of  Siva  or  Visnu  (  quoted  in 
Yati-dh.  p.  62  and  Sm.  M.  p.  188).m,» 

(4)  He  should  be  celibate,  should  always  be  devoted  to 
contemplation  and  spiritual  knowledge  and  should  be  un- 
attached to  all  objects  of  sense  and  pleasure  (  Manu  VI.  41  and 
49,GautIII.  11). 

(5)  He  should  move  about  avoiding  all  trouble  or  injury 
to  creatures,  should  make  all  creatures  safe  with  him,  should 
bear  with  indifference  all  disrespect,  should  entertain  no  anger 
towards  him  who  is  furious  with  him,  should  utter  benedictions 
over  him  also  who  runs  him  down,  should  never  utter  an  untruth 
( Manu  VI.  40,  47-48,  Yaj.  III.  61,  Gaut.  III.  23 ). 

(6)  He  should  neither  kindle  srauta  fires  nor  grhya  fire 
nor  even  ordinary  fire  for  cooking  food  and  should  subsist  on 

2151.  <m\  ftgpfurwrca  fffc  f>«,f^si«f  w* '  **f  »rm*  wwwnw  a**  a 
»ropcnr^  n  *nrt  ft  t  *fi^"t  vtxt  *t  Pf«j*f  jrer  •  w»*f  v«g *?<■■:  •wn*?l«*«ni&  <rfih « 
•rrarvraf  B?re5i*Tt  f»*«T«mrt  ntm*? '  *p^tj^p'?»Tim$  tfft**prW  T&prt  ii  fjtoj-sit- 
fifftrtf  a  «rtsTn*f  r?r«^#nTfr:  i  <ri  -<n^  -*  «**•  thwt:  5*<rfi*«nT.  n  -jut*  STr* 
«wi  t^vt  firerfonwrjftgffT  ■  f>wt*rwTft  irirfa  <m*t  sftamrt  n  ^r  VII.  34-38 
quoted  by  wm£  P-  952  and  Parr,  on  vr.  III.  58. 

2161.  a  urnrnpnt  i  f»ftrf»*i  awt  *nn^  wrt  sinfr  *a*rjnhi^ » jjifwrtfil  n#- 
mft^fHrt  i<r^«¥^  u  quoted  in  *rfitarf«hnr  p.  62,  as  shnftrVi  in  tfftrg. 
p.  188. 


934  History  of  DkarmaiUstra  I  Oh.  XXVIII 

food  obtained  by  begging    ( Manu  VI.  38  and  43,  Ap.  Dh.  S.  I. 
9-  21. 10,  Adiparva  91. 12 ). 

(7)  He  may  enter  a  village  for  begging  food  only  onoe 
a  day,  he  should  nob  ordinarily  stay  in  a  village  at  night 
(exoept  in  the  rains)  but  if  he  stays  at  all  he  should  do  so  only 
for  one  night  ( Gaut.  III.  13  and  20,  Manu  VI.  43, 55 ). 

(8)  He  should  beg  alms  from   seven  houses  without 

selecting  them  beforehand  ( Vas.  Dh.  S.  X  7,  Sankha  VII.  3i 

Adi.  119. 12  *  five  or  ten  houses  * ).    Baud.  Dh.  S.  ( II.  10.  57-58 ) 

prescribes  that  he  should  visit  for  alms  the  houses  of  brahmana 

householders  of  the  Sallna  and  Yayavara  types  and  should  only 

wait  for  as  much  time  as  would  be  required  for  milking  a  cow. 

Baud.  Dh.  S.  II.  10.  69  quotes  the  view  of  others  that  an  ascetic 

may  take  alms  from  persons  of  all  varnas  or  food  from  only 

one  among  dvijatis ;  Vas.  X.  24  also  says  that  he  should  beg 

of  brahmanas  only.    The  Vayupurana  1. 18. 17  prescribes  that 

ascetics  should  not  eat  food  belonging  to  one  man  (  but  should 

eat  food  collected  from  several  houses ),  or  flesh  or  honey 

should  not  accept  Smasraddha  ( i.  e.  sraddha  with  uncooked 

food ),  should  not  use  salt  directly  or  by  itself  ( i.  e.  they  may 

eat  vegetables  in  cooking  which  salt  has  been  used ).   According 

to  Usanas  ( quoted  in  Sea.  M.  p.  200  and  Yati-dh.  pp.  74-75 ) 

food  obtained  by  begging   is  of  five   kinds  viz.    madhukara 

( collecting  food  from  any  three,  five  or  seven  houses  at  random 

just  as  bees  collect  honey   from   any    flowers),  prakpratfita 

(when  a  request  is  made  by  devotees   to  take   food   at   their 

houses  even  before  the  ascetic  gets  up  from  his  bed ),  ayacita 

( when  invitation  to  take  food  at  his  house  is  given  by  a  man 

before  the  ascetio  starts  on  his  begging  round  ),  tatkalika  ( the 

food  that  is  announced  by  a  brahmana  the  moment  the  ascetio 

approaches ),  upapanm  ( cooked  food  brought  to  the  matha  by 

devoted  disciples  or  other  people ).    Vas.  Dh.  S.  X.  31  says  that 

a  brahmana  ascetio   should   avoid   food  at  sudra  houses  and 

Apararka   p.  963    explains   this   as    implying    that    in    the 

absence  of  brahmana  houses  an  ascetio  may  beg  for  food  from 

ksatriyas  and  vaisyas.    In   later   times    begging   alms   from 

persons  of  all  castes  was  forbidden,  being  included  among 

kalivarjya  actions  ( '  yafces  tu  sarva-varnesu  na  bhiksacaranam 

kalau  ' ).    Vide  Sm.  M.  p.  201.    It  was  stated  by  Parasara  and 

Kratu  that  no  fault  attaches  to  an  ascetio  if  he   being   very 

old  or  very  ill  took  food  from  a  single  person  on  a  certain  day 

or  for  several  days  or  begged  for  food  at  the  house  of  his  song, 


Oh.  XXVIII  ]  SannyHUa  935 

friends,  teacher  or  brothers  or  wife  ( vide  Sm.  M.  p.  201,  Yati- 
dh.  p.  75  ).  According  to  Parasara  I.  51  and  the  Sutasamhita 
(  Jfiftna-yoga-khanda  4.  15-16)  the  first  olaim  on  the  food 
cooked  in  the  house  is  that  of  an  ascetic  and  a  brahmaearin 
and  one  has  to  perform  the  Candrayana  penance  for  taking 
one's  meals  without  giving  alms  to  them.  In  giving  food  to 
an  asoetio  first  water  is  poured  on  his  hand,  then  food  is  given 
and  then  again  water  is  poured  on  his  hand  ( Parasara  I.  53 
quoted  by  Haradatta  on  Gaut.  V.  16 ).  Vide  Ap.  Dh.  S.  II.  1. 4. 
10  and  Yaj.  1. 107. 

(9)  He  should  go  out  for  begging  when  the  smoke  from 
kitchens  has  ceased  to  rise  and  when  the  noise  of  pestles  has 
died  down  and  the  live  ooals  ( in  the  kitohen )  have  been 
extinguished  and  the  plates  used  for  the  dining  (  by  the  house- 
holders )  have  been  kept  aside  i.  e.  he  should  beg  food  in  the 
evening(ManuVI.56,Yaj.III.59,Vas.X.8,Sankha  VII. 8).  He 
should  not  take  as  alms  honey  or  flesh  ( Vas.  X.  24).  He  should 
not  endeavour  to  secure  alms  by  the  practice  of  predicting, 
interpreting  portents  and  omens  or  by  the  praotioe  of  descri- 
bing the  consequences  indicated  by  them,  nor  by  astrology 
nor  by  expounding  the  principles  of  a  lore  nor  by  casuistry 
( or  disoussion )  nor  should  he  approaoh  a  house  that  is  already 
besieged  by  hermits,  brahmanas,  birds  and  dogs,  beggars  or 
others  ( Manu  VI.  50-51 ). 

(10)  He  should  not  eat  food  to  satiety,  but  should  eat 
only  as  much  as  is  necessary  to  keep  body  and  soul  together 
and  should  not  feel  delight  when  he  gets  substantial  alms  nor 
feel  dejected  when  he  gets  little  or  nothing  ( Manu  VI.  57  and 
59,  Vas.  X  21,22  and  25,  Yaj.  III.  59 ).  There  is  a  famous 
verse  '  an  ascetic  should  take  only  eight  morsels  of  food,  a 
forest  hermit  16,  a  householder  32  and  a  vedio  student  an  unli- 
mited number '  ( Ap.  Dh.  S.  II.  4.  9. 13,  Baud.  Dh.  S.  II.  10.  68 ). 

(11)  He  should  hoard  nothing  and  he  should  own  or 
possess  nothing  except  his  tattered  garments,  his  water  jar, 
begging  bowl  ( Manu  VI.  43-44,  Gaut.  IIL  10,  Vas.  X.  6 ). 
Devala  quoted  by  the  Mit.  on  Yftj.  III.  58  deolares  that  the 
asoetic  should  possess  only  a  water-jar,  a  pavitra  ( oloth  for 
straining  water ),  pfidukfts,  an  Ssana  and  a  kantha  (  wallet  for 
protection  from  extreme  cold).  The  Mahabharata  states  that 
wearing  ochre-coloured  garments,  shaving  the  head,  and  keeping 
a  water  jar  and  three  staffs— these  are  only  outward  signs  meant 


936  History  of  Dharmaiaatra         [  Oh.  XXVIII 

to  secure  food  and  do  not  lead  to  moksa"511'  (dialogue  of  Janaka 
and  Sulabba).  The  Mahsbhasya  ( vol.  I.  p.  365  )  also  deolares 
that  a  man  is  known  to  be  a  parivrajaka  on  seeing  his  three 
staff's.  The  Vayupurana  I.  8  ( quoted  by  Apararka  pp.  949-950  ) 
lays  down  what  he  should  possess.  He  should  take  a  staff 
of  bamboo  the  outward  surface  of  which  is  intact,  which  is 
not  formidable  and  which  has  the  parvenu  ( the  parts  between 
the  joints )  of  equal  length,  whioh  is  surrounded  by  a  rope  of 
cow's  tail  hair  four  angulas  in  length  and  has  three  knots  and 
which  he  holds  in  his  right  hand ;  he  should  have  a  sikya 
( loop  on  whioh  to  carry  his  jar  or  other  things )  made  of  kusa 
or  ootton  or  hemp  threads  or  strings  and  of  the  form  of  a  lotus 
and  six  mustfs  ( fists )  in  length ;  he  should  also  have  a  water 
jar  and  a  patra  ( vessel  or  bowl  for  begging  );  he  may  have  a 
seat  ( Ssana )  of  wood  square  or  round  in  size  for  sitting  on  or 
for  washing  his  feet ;  he  should  have  a  loin-cloth  to  cover  his 
private  parts  and  a  kantha  ( patched  garment  or  wallet )  for 
protection  against  cold  and  he  may  have  two  padukas  (sandals). 
He  should  have  only  these  and  should  not  accumulate  any- 
thing else. 

(12)  He  should  wear  garments  only  for  covering  his  pri- 
vate parts  and  may  wear  such  garments  as  were  worn  by  others 
and  are  used  by  him  after  washing  ( Gaut.  IIL  17-18 ),  while 
Ap.  Dh.  S.  ( IL  9.  21. 11-12 )  states  that  he  should  wear  clothes 
thrown  away  by  others  and  that  some  say  that  he  may  be 
naked.  Vas.  ( X.  9-11  )  says  that  he  should  cover  his  body  with 
a  pieoe  of  cloth  ( satf  )  or  with  deer  skin  or  with  grass  cut  down 
for  cows.  Baud.  Dh.  S.  II.  6.  24  requires  that  his  garments 
should  be  ochre-coloured  ( quoted  by  Apararka  p.  962  ). 

(13)  The  begging  bowl  and  the  plate  from  whioh  the 
ascetic  eats  should  be  made  of  clay  or  wood  or  of  a  gourd,  or  of 
bamboo  whioh  should  be  without  holes  and  he  should  not  use 
metal  vessels ;  and  these  vessels  are  to  be  cleaned,  with  water 
and  scoured  with  cow's  hair  ( Manu  VI.  53-54,  Yaj.  III.  60  and 
Laghu-Visnu  IV.  29-30  ). 

(14)  He  should  pare  his  nails,  cut  all  his  hair  and  beard 
(  Manu  VI.  52,  Vas.  Dh.  S.  X.  6 ) ;  but  Gaut.  III.  21  appears  to 

2161  b.  ninnwmfl  sfav  flrftrofr  «b»t^sh  ■  f&yrewfonft  «r 
»fhm^fir  W  *rfirt  II  quoted  from  the  HjrvrTOt  in  the  3qi*fl»wmnR«g  p.  639 
on  %qrw*?c  III.  4. 18 ;  fi|f*E«WR  *  tjt  ufarrsrar  yfa  i  Hfimwr  vol.  I. 
j.  365  (on  «n.  II.  1.1). 


Ch.  XXVIII J  SannyUsa  937 

allow  him  an  option  viz.  be  may  tonsure  the  whole  head  or  keep 
only  a  top-knot. 

(15)  He. should  sleep  on  raised  ground  (sthandiia), 
should  feel  no  oonoern  if  he  suffers  from  an  illness,  he  should 
neither  welcome  death  nor  should  he  feel  joy  for  continuing  to 
live,  but  he  should  patiently  wait  till  the  time  of  death,  as  a 
servant  waits  till  the  time  he  is  hired  expires  ( Manu 
VI.  43  and  46 ). 

(16)  He  should  generally  observe  silence  except  when 
he  repeats  the  Vedio  texts  learnt  by  him  (  Manu  VI.  43,  Gaut. 
III.  16,  Baud.  Dh.  S.  II.  10.  79,  Ap.  Db.  S.  II.  9.  31. 10  ) .»" 

(17)  He  should  be  tridaydi  ( carrying  three  staffs ) 
according  to  Yaj.  III.  58,  while  Manu  VI.  52  simply  says  he 
should  be  dandi  ( i.  e.  carrying  a  staff).  The  word  danda  is  used 
in  two  senses,  a  staff  of  bamboo  or  restraint.  Baud.  Dh.  S.  II. 
10.  53  gives  an  option  that  he  may  be  ekadaridi  or  a  tridandl 
and  also  says  that  he  should  not  cause  harm  to  oreatures  by 
speech,  actions  and  mind  (II.  6.  25).  Manu  XII.  10,  which  is  the 
same  as  Daksa  (VII.  30),  declares  that  that  man  is  called  tridandl 
who  has  restraint  over  his  speech,  mind  and  body.  Daksa 
makes  certain  apt  remarks  '  Even  gods  who  pre  eminently 
possess  the  sattmguya  are  carried  away  by  pleasures  of  sense  ; 
what  of  men  ?  Therefore  he  who  has  given  up  his  taste  for 
pleasures  should  resort  to  danda ;  others  oannot  do  it  as  they 
will  be  carried  away  by  pleasures.  An  ascetic  is  not  called 
tridandl  by  carrying  bamboo  staffs;  he  is  triJavdi  who  has  the 
spiritual  danda  in  him.  Many  people  make  their  livelihood 
under  the  guise  of  ( carrying )  three  dandas '  (  VII.  27-31,  quoted 
by  Apararka  p.  953  ).  Restraint  of  speech  requires,  that  he 
should  observe  silenoe,  restraint  of  aotion  that  he  should  cause 
Injury  to  no  creature  and  restraint  of  mind  that  he  should 
engage  in  pranayama  and  other  yogio  practices.  Daksa  him- 
self says  ( I.  12-13 )  that  the  three  staffs  are  the  special  out- 
ward sign  of  a  yati  as  the  girdle,  deer-skin  and  staff  are  the  out- 
ward signs  of  the  vedic  student  or  long  nails  and  beard  are 
indicia  of  the  forest  hermit.  Laghu-Visnu  IV.  12  says  he  may 
be    ekadandl  or  tridandl.     The  Jlvanamuktiviveka  (p.  154) 

2152.  anrftrnsftrm  *Tnr$pnV*"it  uf^t  i  TOwnr  T*to(pn*r*ft  *W  nrSr 
smuflr  sf9?5wrrr^s<T5w>«i  ■  «w.  v  *  II.  9-  21 10 ;  the  words  wmnr 
TOi  are  quoted  by  Samkara  in  hia  bhatya  on  Bf.  U j.  III.  5. 1. 

H.  D.  118 


938  History  of  DharmaiSatra  [  Ch.  XXVIII 

quotes  verses  to  the  effect '  he  who  wields  the  staff  of  the  know- 
ledge of  Reality  is  called  ekadandi,  while  he"who~merely  holds 
a  stick  in  his  hand  without  knowledge  and  eats  everything  ( or 
has  all  sorts  of  desires )  reaches  terrible  hells  '• 

(18)  He  should  recite  the  vedic  texts  referring  to  yajfias 
or  gods  or  texts  of  a  metaphysical  character  found  in  the 
VedSnta  ( suoh  as  '  satyam  jMnam-anantam  brahraa  '  in  Tai. 
Up.  2. 1 ).  Vide  Manu  VI.  83. 

(19)  He  should  walk  after  ascertaining  with  his  eye  that 
the  ground  he  treads  is  pure,  should  drink  water  after  passing  it 
through  a  piece  of  cloth  ( in  order  to  prevent  ants  &o.  being 
taken  in  by  him ),  he  should  utter  words  purified  by  truth  and 
should  do  what  his  conscience  ( inner  voice )  decides  to  be  right 
or  proper  (Manu  VI.  46,  Sankha  VII.  7,  Visnu  Dh.  S.  96.  14-17). 

(20)  In  order  to  generate  the  feeling  of  vairagya  ( desire- 
lessness )  and  to  curb  his  senses  he  should  make  his  mind  dwell 
upon  the  body  as  liable  to  disease  and  old  age  and  as  packed 
full  of  impurities ;  and  should  revolve  in  his  mind  the  transitory 
nature  of  all  mundane  things,  the  trouble  one  has  to  undergo  in 
body  and  mind  from  conception  to  death,  the  incessant  round  of 
births  and  deaths  (Manu  VI.  76-77,  Y&j.  III.  63-64,  Visnu 
Dh.  S.  96.  25-42 ). 

(21)  Truthfulness,  not  depriving  another  of  his  posses- 
sions or  his  due,  absenoe  of  wrath  ( even  against  one  who 
harms), humility,  purity  (  of  body  and  food  &c. ),  discrimina- 
tion, steadiness  of  mind  ( in  sorrow ),  quiescence  ( or  restraint ) 
of  mind,  restraint  of  senses,  knowledge  ( of  the  self ),  these  are 
the  dharma  of  all  varnas  ( or  these  constitute  the  essence  of 
dharma  ).  And  these  have  to  be  acquired  most  of  all  by  the 
ascetic,  since  the  outward  signs,  viz.  the  scanty  clothing,  the 
water  jar  &c.  are  not  the  real  means  of  discharging  the  real 
duties  of  sannySsa,  as  anyone  oan  possess  these  outward  signs. 
Vide  Manu  VI.  66,  92-94,  Yfij.  III.  65-66,  Vas.  X.  30,  Baud.  Dh. 
S.  II.  10  55-56,  Santi.  111.  13-14,  Vftyupurana  vol.  I.  8. 176-178 
(ten  characteristics,  five  called  vratas  and  fire  upavratas ). 

(22)  He  should  endeavour  (o  purify  his  mind  by  prSua- 
yama  and  other  practices  of  yoga  and  thereby  enable  himself 
gradually  to  realize  the  Absolute  and  secure  final  release 
(  Manu  VI.  70-75,  81,  Yfij.  III.  62, 64 ). 

In  many  works  ascetios  are   divided  into  four  classes. 
The  Mahabharata  ( Anusftsana  141.  89)  says  that  ascetics  are 


Ch.  JtXVIlI )  tiannycisins-kinda  of  9$9 

of  four  sorts,  kutfoaka,  bahudaka,  haihsa  and  paramaharhsa, 
each  later  one  being  superior  to  each  preceding  one.8"**    Vaik. 
VIII.  9,  Laghu-Visnu  IV.  14-23,  Sufcasarhhita  (Manayogakhanda 
chap.  6),  Bhiksukopanisad,  Prajapati  (quoted  by  Apsrarka  p.  952) 
define  these  four.    They  do  not  all  agree.    The  kutlcaka,  as  the 
name  itself  implies,  is  one  who  resorts  to  sannyasa  in  his  own 
house  or  in  a  but  erected  by  his  sons,  begs  food  of  his  sons  and 
relatives,  wears  the  top-knot,  the  sacred  thread,  has  the  three  staffs, 
carries  a  water-jar   and  steys  in  the  same  hut.    The  description 
of  these  four  contained  in  Vaik.,8lw  being  probably  among  the 
oldest  available,  is  set  out  here.    The  kutfcakas  stay  in  the 
hermitages  of  sages  like  Gautama,  Bharadvaja,  Yajnavalkya 
and  Harlta,  take  eight  morsels  of  food  every   day,   know  the 
essence  of  the  path  of  Yoga  and  hanker  only  after  moksa  (release). 
The  bahudakas  have  three  staffs,  the  water-jar  and  wear  garments 
dyed  with  ochre,  beg   for  food  at  seven  houses   of  sage-like 
brahmanas  or  other  well-conduoted  men  but  avoid  taking  flesh, 
salt  and  stale  food.    The  harhsas  stay  not  more  than  one  night 
in  a  village  and  not  more  than  five  nights  in  a  town  for  alms  or 
subsist  on  cow's  urine  or  dung,  or  fast  for  a  month  or  always 
perform  the  candrayana  penance.    Pitamaha  quoted  in  Sm.  M. 
(  varnasrama  p.  184 )  states  that  the   hariisas  carry  only  one 
danda,  enter  a  village  only  for  alms  and  otherwise  stay  under  a 
tree  or  in  a  cave  or  on  a  river  bank. 

The  Paramahamsas  always  stay  under  a  tree  or  in  an  unin- 
habited house  or  in  a  burial  place  and  either  wear  a  garment  or 
are  naked;  they  are  beyond  the  pairs  of  dharma  and  adharma, 
truth  and  falsehood,  purity  and  impurity.  They  treat  all  alike, 
they  regard  all  as  the  Self,  to  them  a  clod  of  earth  or  gold  is  the 
same  and  they  beg  alms  from  persons  of  all  varnas.  The  des- 
cription in  the  Bhiksukopanisad  is  almost  in  the  same  words 

2152.  a  <«gf5w  fas*^  fft^f^E^I  •  f«Ts  <TWf«PW  *fi  7:  <wr?ff 
T'SWt  H  «a»im«m  141.  89  quoted  by  smrfc  P-  95  and  «p|?5  on  »rg 
VI.  86.  3Tffrs*r»t  161-  18  and  Laghu-Visnn  4.  11  are  the  same. 

2153.  ar*  5*wwt  ifW*rrcgi^mmit-»<iri^g'»,ift,rnrn^w^.  areto- 

VWiwNi^w ^rw?> •  twr «nw in*  »btw *»ft Tgrer3 THmwyul  «  «rwmi 

<ntwfcn *rm ifa)$ qj«rr«ri*  ***n*> *r  wtfam  wrmr  wr  f%«i*^rt »n  i*  ftrt 
wf*mT«mi&  |wpnBi<rri|  fan '  ***»"«  swiwroi  Mwslmwnt  swfj 
wwf  y*ftr  iw«m«?r  VIII.  9. 


940  History  of  Dharmaiastra         [  Ch.  JtXVIli 

and  also  contains  the  words  of  the  J&bftlopanisad  as  to  Parama- 
hathsas.  It  appears  that  long  before  the  Ap.  Dh.  S.  ( II.  9.  21. 
13-17  )  i.  e.  at  least  five  or  six  centuries  before  Christ  there 
were  people  who  thought  that  an  ascetic  was  beyond  all  vidhi 
( injunctions  to  do  a  thing )  and  nisedha  ( prohibition  ),  that  he 
was  above  the  ordinary  rules  about  truthfulness  or  falsehood, 
that  he  should  not  care  for  pleasure  or  pain  or  for  the  study  of 
the  Vedas,  or  for  this  world  or  the  next,  he  should  simply  seek 
to  realize  the  Self,  that  when  he  realizes  the  Self  all  his  sins,  if 
any,  would  be  liquidated  thereby.  Ap.  combats  these  ideas  by 
saying  that  such  sentiments  were  opposed  to  the  s&stras  laying 
down  rules  about  ascetics,  that  by  realizing  the  Self,  he  cannot 
be  free  from  the  effects  of  what  he  does  or  the  consequences  of 
having  a  body.  The  sentiments  which  Ap.  controverts  arose 
from  such  passages  as  the  one11'4  in  the  -Br.  Up.  IV.  4.  23  'This 
is  the  eternal  greatness  of  the  man  who  realizes  brahma  that  by 
the  actions  he  does,  he  does  not  add  to  it  or  detract  from  it. 
Therefore  one  should  only  know  the  real  nature  of  that  great- 
ness ;  he  on  knowing  brahma  is  not  affeoted  by  an  evil  action. ' 
In  the  Kausltaki  Br.  Up.  III.  1  it  is  staled81"  'whoever 
realizes  One  ( the  Supreme  Spirit ),  his  worlds  ( i.  e.  his  position ) 
are  not  destroyed  by  any  action  of  his,  not  even  if  he  kills 
his  parents,  not  even  by  theft  nor  by  the  murder  of  a  learned 
brabmaoa. '  These  words  are  not  to  be  taken  literally,  they 
are  merely  a  boastful  utterance  ( a  praudhiv&da ),  they  are 
really  laudatory  statements  emphasizing  the  supreme  value  of 
the  realization  of  brahman.  Similarly  the  Chan.  Up.  IV.  14.  3 
says '  just  as  water  does  not  stick  to  a  lotus-leaf,  so  sinful 
actions  do  not  cling  to  him  who  knows  this '.  In  the  same 
Upanisad  ( V.  2. 1 )  we  read  '  to  him  who  knows  this,  nothing 
becomes  unfit  as  food. '  The  Upaniaads,  however,  generally 
lay  great  stress  on  moral  virtues  and  emphasize  that  a  high 
moral  life  is  absolutely  necessary  for  the  seeker  after  spiritual 
truth.    Vide  Br.  Up.  IV.  4.  23,  Chan.  Up.  III.  14. 1,  Ka^ha  Up. 

2154.  qfT  f?mft  jti%*tt  mw*m  *  *$r  qpfarr  stt  qpTmn  i  trefcr  vtrtiq- 
fW  fin^WT  T  f&crir  W&TT  <mr$pr  it  ffw  I  If .  ».  IV.  4.  23,  quoted  in  ^.  w. 
^.  H.  6.  36  and  II.  10.  7-9. 

2155.  y  tft  »rt  fiarTtftTwrrw  %«f  *r  «nfaf  wfal  rffrift  ?  wifrTfrr  *  ftqrifo 
iwl^  *r  w»«r*inrT  i  «KWV.<jr<r.  III.1,  vvi  jwwctji  wptt  *  fignmr  ywtNffifl 
«rrt  «K*?  «r ft55«m  *m i  m.  3T.  IV.  14.  3;  wj «r«pfftf*  fifcvrrc*  »r*tffin 
w.  t<t.  V^  2.  l;  *  >*  ffiwNwitiwrwrylfoft  qfta^giHHft  i  frtorrf9wi*i^«r 
tfikwifftffriTrHww  wwrgfjwt  ■  wfwuq  on  thfrm^r  II.  3. 48. 


Ch.  XXVlII 1  8annv3mns-knda  of  941 

I.  2.  23, 1.  3.  8-9  and  12.  The  position  of  the  VedsntasStra  ( in 
III.  4.27-31 )  is  thai;  the  seeker  after  eternal  truth  must  be 
endowed  with  restraint  of  senses  and  quiescence  of  mind  and  he 
cannot  aot  just  as  he  pleases  (  SabdascStoSkamakare  )  and  spurn 
all  rules  of  morality.  Sarhkaracarya  on  Vedanta-stltra  II.  3.  48 
and  other  places  makes  this  position  perfectly  clear.  Visva- 
rupa  on  Yaj.  III.  66  states  that  even  ascetios  of  the  parama- 
harhsa  type  are  not  allowed  (  by  Yaj.  and  other  sages )  to  behave 
as  they  please.  Tbe  Par.  M.  ( I.  part  2,  pp.  172-176 )  says  that 
the  paramabarhsa  should  have  only  one  danda  and  argues  that 
paramahamsas  are  of  two  kinds  viz.  vidvat  ( those  who  have 
already  realized  brahman )  and  vividisu  ( those  who  are  eager 
seekers  after  realization )  and  relies  on  Br.  Up.  III.  5. 1  for  the 
former  and  Br.  Up.  IV.  4.  22  and  Jabalopanisad  for  the  latter. 
YajQavalkya  is  an  example  of  vidvatsannyasa,  which  leads  to 
jivanmukti  ( i.  e.  release  even  when  the  body  still  persists ), 
while  the  latter  ( vividisS-sannyasa )  leads  to  release  after  the 
body  is  no  more  ( i.  e.  videha-mukti ).  Vide  JIvan-muktivi- 
veka  p.  4  ff. 

The  Jabalopanisad8156  (6)  describes  the  state  of  parama- 
hamsas at  great  length.  Tbey  are  sages  like  Sarhvartaka,  Aru- 
ni,  Svetaketu,  Durvasas,  Rbhu,  Nidagha,  Jadabharata, 
Dattatreya,  Eaivataka ;  they  do  not  exhibit  any  visible  signs 
of  their  order  or  any  visible  rules  of  conduct ;  though  they  are 
really  not  mad  they  behave  like  one  mad  ;  they  go  out  for  alms 
only  for  keeping  body  and  soul  together  ;  they  are  unaffected 
by  acquisition  or  absence  ( of  alms ),  they  have  no  house  but 
wander  about  and  stay  in  a  temple  or  on  a  heap  of  grass,  on  an 
ant-hill,  or  at  the  foot  of  a  tree  or  on  a  river  bank  or  in  a  cave, 
they  have  attachment  for  nothing,  they  are  centred  in 
contemplation    of  the  One  Spirit.    According  to  Sutasihhita 

2156.   tr*  mnj«i  «rw  tjq<5*i«fa,#ff%3f*rcr-swiiR<jiM*i3»iw3rwi!)«r- 

frmtfl^tn'is'THEf&fT  antrai^m  3T3«mT  3»h^*?ww; monfare- 

»i[3  *rehtinii&  ftgwr  ^rar^ 3wrcjr*T*fh  «-wt  'jyn  ^f* i«mt|<HH- 

yHjwyrfteyfr^a1 w^W^s  a«fi3foRr*rwT?;it  fawt  g^pwrnrrott— 

The  story  of  #W«B  who  wns  a  great  Yogin  and  wandered  about  naked  is 
found  in  an^f&wrl  chap.  6  and  ^»rakara  on  V.  S.  III.  4.  37  also  refers 

to  that  story.    The  words  inr  TWtffT  «rm \*wr>pr»r:  are  quoted 

bywnmon  S.  tn.  H.  H  and  tmn? 3wm*fW**»t  are  almost  like 

wftrs  X.  18-19. 


942  History  of  DharmaiMra         [  Ch.  XXVIII 

( II.  6.  3-10 )  it  is  only  harhsa  and  paramaharhaa  that  give  up 
sikha  and  the  sacred  thread. 

The  Sannyasopanisad  (13)  adds  two  more  varieties  to  the 
four  enumerated  above  viz.  '  turlyatlta '  and  '  avadhuta '  and 
defines  them  as  follows :  '  turly&tlta '  (one  who  is  beyond  tbe 
4th  stage  viz.  of  paramahamsa )  eats  only  fruits  in  the  way 
cows  take  food  ( i.  e.  he  does  not  hold  them  in  his  bands ),  if  he 
takes  cooked  food  then  only  from  three  houses,  he  wears  no 
cloth,  his  body  only  continues  to  live  ( but  he  is  not  conscious 
of  that  fact ),  he  deals  with  his  body  as  if  it  were  dead.  The 
avadhuta  is  beyond  all  restrictions,  he  takes  food  from  all 
varnas  except  those  who  are  charged  with  mortal  sins  or  are 
patita  ( outcasts  )  and  eats  like  an  ajagara  (  a  boa  constrictor ) 
i.  e.  lying  down  and  opening  only  his  mouth  without  any  effort 
and  is  solely  absorbed  in  the  contemplation  of  tbe  real 
nature  of  the  Spirit.  Medhatithi ,,,T  (  on  Manu  VI.  33 )  is  quite 
emphatio  that  sannyasa  does  not  consist  in  defying  all  tbe 
rules  of  sastra,  but  in  giving  up  the  sentiment  of  egoism  and  of 
possessiveness  and  that  it  is  not  true  to  say  that  for  the  sannyfi- 
sin  all  rules  (  even  of  morality  )  are  non-existent. 

One  important  question  on  whioh  opinion  was  sharply 
divided  is  whether  sannyasa  was  allowed  to  all  the  three  varnas 
or  only  to  brahmanas.  Those  who  held  that  it  was  allowed 
only  to  brahmanas  argued  as  follows :  In  the  Br.8IM  Up.  IV.  4. 
22  we  find  the  words  '  this  Self  brahmanas  seek  to  know  by  the 
study  of  the  Veda ' ;  similarly  Br.  Up.  III.  5.  1  states  '  after 
knowing  this  Self,  brahmanas  give  up  tbe  hankering  after 
progeny,  wealth  and  heavenly  worlds  and  practise  begging ' 
and  Mundaka  I.  2. 12  '  closely  examining  the  worlds  that  are 
the  rewards  of  actions,  a  brahmana  should  oome  to  be  disgusted 
&o.'.  Here,  the  word  '  brahmana '  being  used,  iruti  indioates 
that  brahmanas  alone  oan  be  sannyasins.    Manu  ( VI.  38 ) 

2157.  wwg^fcr  ^tfa'^rfoft  r^iftrmnmmf^ft  ^«r  foft^gwmfforat 

ftw>  on  *ra  VI.  32. 

2158.  wafr»yg<r«frTwn|r(»rr  ffrftffofa  t  f(.  t.  IV.  4.22;  qtf  ^ 

irmrnrtf  ftffwr  wrfprr »3«nvr*r  ftvr^3  <*tt*«r  <  i*.  t.  III.  5.  1  ; 

Ttfer  vhviH.  *rii>nn**,  nrvm  ffiyfHumrcmgm  $?r*r  i  grofrr.  1. 2. 12. 
*i*t  on  if.  v.  HI-  5- 1  «ay» '  *i&i<MHi«*ifa*rc)  »gnrr*  wft  wiyimium  • 

and  on  IV.  5.  15  (  at  end  )  says  '  fdwfilmi  «Tf  irr*afr*«f5h  i  «T  ft  wrVr 
fanrh  «iiR«u«infflm3<:for  ■  irer '  w»fofwWfrft  ftft: ' '  farm**  wr^nrf: ' 


Cb.  XXVIII  ]  Sannyasa  and  Kqatriyas  943 

begins  his  description  of  the  4th  stage  with  the  words  '  a 
brahmana  should  leave  his  house  and  go  into  the  world  as  a 
wanderer '  and  winds  up  the  chapter  ( VI.  97  )  by  saying  '  I 
have  declared  this  fourfold  procedure  in  relation  to  brfihmanas '. 
Laghu-Visnu  V.  13  emphatically  states  that  the  ascetic  order  is 
meant  only  for  brahmanas  and  the  other  three  asramas  are 
meant  for  all  dvijas.  Those  who  assert  that  all  the  regenerate 
classes  can  resort  to  sannyasa  hold  that  the  word  '  brahmana ' 
in  the  upanisads  is  used  only  as  illustrative  (  upalakqana )  and 
not  in  an  exclusive  sense  and  that  a  Sutrakara  (  KatySyana ) 
expressly  says 81W  '  the  three  varnas  after  studying  the  Veda 
can  pass  through  four  asramas '.  The  Jabalopanisad  (4)  ordains 
'  whether  a  man  has  fulfilled  his  vratas  or  not,  whether  he  has 
performed  samavartana  ( the  ceremonial  bath  after  studying 
Veda )  or  not,  whether  his  fires  ( Vedio )  have  ceased  or  not  he 
should  resort  to  the  wandering  ascetic's  life  the  very  day  on  which 
he  feels  disgust  with  mundane  affairs  '.816°  It  thus  allows  even  a 
brahmacarl  to  become  an  ascetic ;  a  ksatriya  and  vaisya  could 
be  a  brahmacarl.  Yaj.  III.  32  states  that  sannyasa  is  a  means 
of  purification  ( of  the  mind )  in  the  case  of  twice-born  olasses. 
Besides  the  only  oondition  precedent  mentioned  by  the  Jaba- 
lopanisad for  resorting  to  pravrajy  a  (  ascetic  life )  is  vairagya 
and  whoever  feels  the  latter  is  authorized  to  betake  himself  to 
that  stage.  Yaj.  III.  61  while  laying  down  the  observances  of 
ascetics  employs  the  word '  dvijah  *  and  not '  br&hmanah '.  The 
Kurma-purana  also  says  (Uttarardha  28.  2  )  that  a  dvija  should 
become  an  ascetic. 

Both  these  opposing  views  are  supported  by  the  most 
famous  authors.  The  firBt  view  that  only  brahmanas  can  be 
sannyasins  is  affirmed  by  the  great  Sarhkaracarya  in  his  bhasya 
on  Br.  Up.  III.  5. 1  and  IV.  5. 15,  It  is  most  interesting  and  also 
very  refreshing  that  Suresvara  8UI  in  bis  Vartika  on  Sarhkara's 

2169.  ^prmt  *orfat  Sfwfifr  "mm*  wiwrm  f  r%  s?j*rrc*55r«Trer  ffcarrfa- 
«H**<lrf*)tiHHlgt  l  film,  on  TT.  !•  56-67.  The  ^hv«  I.  p.  65  states  that 
the  q^renr  >s  wietrwr. 

2160.  g*rnren  m  am  m  *«mwi  urswRNft  *t«wm%*ft  m  *t*^*  frrs*- 
'wqf^i'  ^rar^m  i  artmBt*.  *■ 

2161.  wmorraft  Wirt  «wr  tf«jraq*f«u^'  WTIrop■'h■  *Mih  fft  *n«"f 
ftrnr^  n  f*.  a\  «rrra*iffa'  p-  758,  v.  1651 ;  «<iiuiwft»l«|ui  tfwrw:  qpir  «mi 
^tTOW°nS  fn;  wuronrwot  ir?r « wmfitonf^dft  $rn*  %q*gfcrfr  1 5m- 

s*s  iw  firm  fT  «gwran^fS  1  s^wrtfn*?  on  f  jr.  g-.  »mv  ( III.  5. 1 ) ;  on 
the  verse  lamoTn?,i  smtff'lft  remarks  Sn«vri>Nl<J<i«K«ii  wrfa'JT'faT  wnjnr- 
mi»R,iTi«J*mj.' 


941  History  of  Dharmaiastra  [  Ch.  XXVIII 

bhasya  on  Br.  Up.  III.  5. 1  first  explains  the  views  of  bis  guru, 
then  enters  the  lists  against  bis  great  master  and  combats  bis 
views  witb  cogent  arguments.  Most  of  tbe  medieval  writers 
and  works  suoh  as  Medhatitbi  on  Manu  (  VI.  97 ),  the  Mit.,  the 
Madanaparijafca  ( pp.  365-373 ),  the  SmrfcimuktSphala  ( Varna- 
srama  p.  176 )  uphold  the  view  that  only  brShmanas  oan  resort 
to  the  4th  asrama,  while  a  few  works  like  the  Smrtioandrika 
( I.  p.  65 )  support  tbe  second  view.  The  position  of  Visva- 
rupa >UB  ( on  Yaj.  III.  61 )  that  only  brahmanas  oan  resort  to 
sannyasa  causes  great  perplexity.  Suresvara  and  Visvarupa 
are  generally  regarded  as  identical  (vide  H.  D.  vol.  I. 
pp.  261-263  and  Journal  of  the  Andhra  Historical  Society  for 
1931,  vol.  V,  p.  187  ).  But  Suresvara  holds  the  view  that  the 
word  brahraana  in  tbe  relevant  texts  is  only  illustrative. 
Therefore  it  follows  that  either  Suresvara  changes  his  views 
or  that  Suresvara  and  Visvarupa  are  not  identical.  Ananda- 
giri  in  his  commentary  on  Suresvara's  Vartika  (  p.  759  )  cites 
passages  from  the  Mahabharata  (  Adi.  119)  to  establish  that 
ksatriyas  could  resort  to  sannyasa. ,IM  Santiparva  (63. 
16-21 )  allows  sannyasa  to  kings  when  their  life  is  about  to 
end.  But  the  general  words  of  Santi  62.  2  appear  to  be  in  confliot 
with  this.'"4  Kalidasa  states  that  Raghu  became  a  yati  when 
he  grew  old,  installed  his  son  on  the  throne  and  stayed  in  a 
cottage  outside  the  capital  and  draws  a  very  poetio  and  striking 
picture  of  the  contrast  between  the  old  king  turned  ascetic  and 
tbe  prince  become  king  ( Baghu-vamsa  VIII.  14  and  16  ). 

So  far  as  the  smrti  texts  and  the  medieval  works  are  con- 
cerned a  sudra  could  not  become  a  sannyasin.  The  Santiparva 
( 63. 11-14 )  is  quite  dear  that  a  sudra  cannot  be  a  bhiksu.  It 
also  ( 18.  32  )*"*  informs  us  that  in  its  day  many  ( probably 

2162.  fffgnrft  WTgrtro  Snifv  *}*vwfa%wig(  i  ft«TO<i  on  *rr.  111.  61. 

2163.  wri^rif  119.  6-9,  12,  26  (or.  ed.  110.  6-9  and  12,  24)  nfa** 

«nre«m%  **«t  H  «wt  *tj $  i w^rf^nrftqrctfi  iA<wRn»*»re<Kft  i  ix*§9 

5i^i»»«»R««ii*«rt«iHif*i«i<  i  <rtgfr  <H««t-«yw:  ^vfnT^rrarv»  i  WPUiPftiHt 
jt  rTWH^ftTrftTs  *  *  ijrt*nf  fiwf«?  jwft'^TOTfrQS':  •  f^n?fVfSrwW!i^T 

ftff*ff*  fawrfimrt  i <pctttc?  ntv^tg  gjcjrft  m  <«■  «rr  ■  sw«r^  tt  §mv 

■ywr*$m»«rft  h  12 trtoiarw  ^  «f*  f*w*rw*W?r«r*rn  i  «f?nr«r  w¥  mmu 

TfBi  Jiarai'at  wnj  n  25.  atmv^ptft  (  P-  759  )  quotes  throe  o!  these. 

2164.  wifr"r*v  a  wnwnmr  ftfom  ar»?r  i  nftmm&eifa  *r"r  «rror- 
«*w  u  ?mf»W  62. 2. 

2155.    qTbnrifcr  jnrrS  5°»t»  nrwpniwfft  i  firm  wjf%5:  <rrSkfVn*aT 
^wrftw^  ii  srrfaflrf  18. 32. 


Ch.  XXVIII  ]  SannySsa  and  Madras  945 

inoludlng  sQdras)  assumed  the  outward  signs  of  the  4th  asrama, 
got  their  heads  tonsured  and  moved  about  in  oohre-ooloured 
garments  (  k&s&ya )  for  securing  alms  and  gifts.  But  there  are 
clear  indications  that  sudras  did  assume  even  in  the  times  of 
anoient  smrtis  the  ascetic's  garb  and  mode  of  life.  The  Visnu 
Dh.  S.  V.  115  and  Yaj.  II.  241  ( as  read  by  Visvarupa )  prescribe 
the  fine  of  one  hundred  paws  for  one  who  gave  a  dinner  to  sudra 
ascetics  in  rites  for  gods  and  the  manes.  When  the  Asrama- 
vSsika-parva  26.  33  states  that  Vidura  was  buried  as  an  ascetic, 
the  commentator  Nllakantha  remarks  that  this  indicates  that 
even  sudras  can  follow  the  mode  of  the  ascetic  life.81"* 

It  appears  that  even  women  oould  in  rare  cases  adopt  the 
ascetic's  life  in  ancient  brahmanio  times.    The  Mit.  on  Yaj. 

III.  58  quotes  a  sutra  of  Baud.  (  sfcrlnam  caike )  to  the  effect  that 
according  to  some  ficaryas  even  women  could  adopt  the  ascetic 
mode  of  life.  Patanjali  in  his  Mahabhasya  (vol.  II.  p.  100) 
speaks  of  a  woman  ascetic  ( parivrajika  )  named  Sankara.  Yama 
quoted  in  the  Sm.  0.  (  on  vyavahara  p.  254 )  declares  '  neither  in 
the  Vedaa  nor  in  the  dharmasastras  is  pravrajya  enjoined  for 
women ;  (  procreation  and  care  of )  progeny  from  a  male  of  the 
same  varna  as  herself  is  her  proper  dltarma,  this  is  the  establish- 
ed rule.* 8,6S  The  Sra.  0.  gives  in  a  far-fetched  way  absence  of 
sexual  intercourse  as  the  meaning  of  pravrajya  hero.  Atri  (136- 
137 )  lays  down  that  six  actions  by  women  and  sudras  lead  to 
sinfulness  viz.  japa,  tapas  ( austerities ),  pravrajya  ( asoetic's 
life),  pilgrimages,  endeavour  to  secure  miraculous  power  by 
repeating  spells,  sole  devotion  to  the  worship  of  a  goddess.8"7 
In  the  drama  called  Malavikagnimitra  Kalidasa  describes  the 
Pandita  KausikI  as  wearing  the  garb  of  an  ascetic  (in  I.  14). 
It  must  be  said  that  the  general  trend  of  Hinduism  is  against 
women  adopting  the  homeless  or  ascetic  life.    The  Jatakas  (e.  g. 

IV.  392)  rarely  speak  of  candalas  as  adopting  the  homeless 
condition. 


2165.  a  Wi  *ft  *ptw  f*^"mtrf?f wsreni  <  w&^tWI*  iir  wf  w  <r*nr«: « 
ofor:  *rram*rerr  ith  *rRr«'i»?«reT  «mn  ■  *rfihi&narnfaft  ^«r  str*?:  Ttsr « 
3»rsra*tiifc«T  26. 32-33;  g£«Jtift  gnffifiTR  ^rRtawfeftft  ttffan.  ■  sfh59><»s. 

2166.  w  ^hH>  flm»  «jft  st  5Tt£  *t  wrr  «r  ft«fhnt  i  narr  f|  n^rtt 

?w>  wis  *r*orfftffi  vitorrn  wn  warvfifcT*?:  •  *flif*.  (*<ro*rc 

p.  254 ). 

2167.  anr<<rt  JuvrrRir  wtaajrwrrp*  *«r  i  awwMwfi&rnrr  uBnvr  «mnvr- 
nq,  i  %«wrn«m  ■%*  «fisij^MiaHiR  ^  i  wf%  136-137. 

H.  D.  119 


946  History  of  DharmaiMra  [  Ch.  XXVIII 

When  "the  question  is  asked  whether  sfldras  or  women  could 
resort  to  sannyfisa  there  is  likely  to  be  some  confusion.  The 
word '  sannyasa '  conveys  two  ideas :  abandonment  of  all  actions 
( kamya  karma )  that  spring  from  the  desire  to  seoure  some 
object  or  other  and  secondly,  following  a  oertain  mode  of  life 
(  asrama )  the  outward  signs  of  whioh  are  carrying  a  staff  and 
the  like  and  the  entrance  into  which  is  preceded  by  the  utterande 
of  the  praisa.  The  Jlvan-muktiviveka"18  (p.  3)  states  thafc 
moksa  ( amrtatva )  depends  upon  tyaga  (  abandonment )  as  stated 
in  the  Kaivalyopanisad  (2) '  not  by  aotions,  nor  by  progeny  nor 
by  wealth,  but  by  tyaga  some  attained  mok§a '  ( release  )• 
For  such  abandonment  even  women  and  sodras  are  eligible! 
the  best  example  of  a  woman  giving  up  everything  being 
that  of  Maitreyl,  the  wife  of  Yajfiavalkya,  who  plainly 
told  the  sage  ( Br.  Up.  IV.  5.  3-4 ),  '  what  have  I  to  do  with 
that  which  will  not  make  me  immortal  ( will  not  release  me 
from  samara )  ? '  The  Bhagavad-glta  ( 18.  2  )  also  deolares 
that  sannySsa  means  the  giving  up  of  actions  springing  from 
desires  (to  seoure  oertain  objects).  The  Jlvan-muktiviveka 
further  states  that  by  resorting  to  the  asrama  of  sannySsa 
the  mother  and  the  wife  of  a  sannyasin  are  supposed  not  to  be 
born  again  as  women  ( but  they  may  be  born  as  men ).  So 
women  and  sQdras  may  abandon  all  actions,  though  they 
could  not  adopt  the  peculiar  ascetio  mode  of  life  with  its  out- 
ward symbols.  According  to  Srlkara's  bhfisya  on  Ved&ntasutra 
I.  3.  34  the  order  of  sannySsa,  the  peouliar  rules  of  which  are 
reoommended  by  Vedio  texts,  is  only  for  the  three  vainas,  while 
mere  nySsa  ( abandonment  of  worldly  pleasures  and  desires ) 
can  be  resorted  to  by  women,  sudras  and  mixed  castes.11" 

Some  espoused  the  view  that  sannyUsa  was  meant  only  for 
the  blind,  the  cripple  and  the  impotent,  that  is,  for  persons  who 
possessed  no  eligibility  ( adhikara )    for   the  performance  of 

2168.  snf  m  ^Wfcj:  H«rw:  fifttTt  i  |M»Hi<nn*wi*«J*Hlf^wrareeri» 
wv*un<i»$u»'JwoTr«rnHHW(«Jft  i  jsiwr  s*n>  *rnrr  >rc»fV  ^  nqirrtrctt  i  «ir- 
f*f&:  otftaw  STPft1  %Hw*rrws  i  t*rrr*ar  m%frfnp  «pr^  *r  ipforr  *r  v^m  «r^i 
m*&fo;  wyrwwnrgi  i  wfi!  w  tvrtt  ftmlmftMih^  i  <rfl«mfi>ifflqy  ( Adyar 
ed.  1935  )  p.  3.  q  jpSort *gt  is  $Mfr<rtMfa«H  2. 

fnlwn  i  f?iwr5^sp?fg^  qovwrviTOiwiq  '  whrawrra  f^ss*  «rrow 
y^^wr  « l*^"^^^"  *»vrcf  fitf^  W%  '  wwrrarwnryfaftrarrqyt- 
f^Sf*  i  WJHfamrfoRJW  ffWlwljfatiUHH  I  quoted  by  vftaft  in  WV  on 
^frtrqw  in.  4. 22  ( nrwtrntra ). 


Oh,  XXVIII  ]  SarmycUsa-whether  only  for  such  as  the  cripple  94$ 

Vedio  rites.  6amkaracarya  in  his  bhasya  on  V.  S.  III.  4.  20 
refutes  the  view  that  the  passage  of  the  Jabalopanisad  (4)  cited 
above  relates  to  those  who  are  not  eligible  for  performing 
Vedio  rites  and  establishes  that  that  passage  has  in  view 
the  general  prescription  that  there  is  a  stage  of  life  called 
parivrajya  ( pannyasa )  meant  for  all  that  seek  release  from 
eamsara.  Suresvara  in  his  Vartika  on  Samkara's  Br.  Up.  bhasya 
( p.  1908  v.  1144 )  also  refutes  the  view.1170  Medhatithi  on 
Manu  VL  36  rejects  this  view  ( of  some )  by  saying  that  the 
blind  or  oripple  cannot  follow  the  rules  and  practices  ( such  as 
not  staying  in  one  village  for  more  than  one  night )  just  as 
they  cannot  perform  Vedio  rites  and  hence  it  could  not  have 
been  intended  by  the  smrfci  writers  that  sannyasa  was  only  for 
the  blind  and  the  oripple,  nor  can  the  impotent  take  to  sannyasa 
as  no  upanayana  is  performed  in  their  case.  The  Mit.  on  Yaj. 
III.  56  follows  Medhatithi.  The  Sm.  Mu.  ( p.  173  )  and  Yati-dh- 
( pp.  5-6 )  quote  verses  to  the  effeot  that  *  the  son  of  an  apostate 
from  sannyasa,  one  having  bad  nails  or  blaok  teeth,  one  emaciated 
by  phthisis,  one  devoid  of  a  limb-these  do  not  deserve  to  resort  to 
sannyasa.  Similarly  those  who  are  guilty  of  mortal  sins  or  are 
suspected  of  them  or  are  vratyas,  those  who  have  left  the  path  of 
truth,  purity,  sacrifices,  vratas,  tapas,  charity,  study  of  the  Veda 
and  homa  should  not  be  allowed  to  take  up  the  ascetic  life '. 

One  of  the  principal  rules  for  a  yati  was  that  he  was  to 
leave  wife  and  home  and  never  to  think  of  sexual  matters  or  to 
revert  to  the  life  of  a  house-holder.  Atri 8,T1  ( VIII.  16  and 
18 )  deolares '  I  see  no  penance  (  expiation )  for  that  twice-born 
man,  who,  after  having  resorted  to  the  duties  of  a  celibate 
( sannyasin ),  falls  off  from  that  stage ;  he  is  neither  a  dvija 
nor  a  sudra,  his  ohildren  become  candalas  called  Vidura '. 
Samkara  on  V.S.  (  IIL  4.  42  )  explains  that  these  words  are  only 
intended  to  emphasize  the  great  effort  required  to  remain  celi- 
bate as  a  sannyisin  and  that  expiations  are  as  a  matter  of  fact 
prescribed  for  &>bhiksu  having  sexual  intercourse.  Daksa  VII. 
33  requires  the  king  to  brand  on  the  forehead  with  the  mark  of 

2170.  <Ki"i«sudiRi'«M  *re  &rS^w»frme>  i  <nfbn^4  t  ajwmraaN- 

««W«  I  If .  31.  *nwTTlft^  P- 3908  verse  1144. 

2171.  aireit  ^f%*  v&  *m  wft  fiNi  •  sFTwt  n  <mifo  ^*  frrim 

*nm*T » ^  ^  jrarfawrowi  *n  3rt  ^hra*wlih  i  f%ftr  *n*  *i««ihi 

amr*  m«  *tonrt  »  stf*  VIlI.  16  »nd  18.    The  first  is  quoted  by  *^  on 

^rap  in.  4-  «• 


948  History  of  Dharmaiaslra         [  Ch.  XXVIII 

dog's  foot  and  banish  from  the  kingdom  a  person  who  after 
becoming  a  sannyasin  does  not  abide  by  its  rules  ( of  celibacy 
&c. ).  It  has  been  seen  above  that  a  man  who  falls  away  from 
the  order  of  sannyasins  became  a  slave  of  the  king  for  life  (  p. 
185  ).  Atri  requires  a  sannyasin  not  to  stay  even  for  a  day  in 
the  place  where  live  his  father  and  mother,  brother  and  sister, 
wife  or  son  or  daughter-in-law,  his  agnates  or  cognates  or 
friends,  or  his  daughter  or  her  sons  (  Sm.  Mu.  p.  206  ). 

Originally  these  injunctions  about  oomplete  restraint  and 
abandonment  of  sexual  life  and  total  lack  of  property  were 
faithfully  followed  by  ascetics.  The  great  acarya  Saihkara  was 
a  celibate  all  his  life,  but  he  is  said  to  have  established  four 
mathas&B  stated  above(p.  907)  for  the  propagation  of  his  doctrines 
and  philosophy  at  Srhgapura  (modern  Srngerl)  and  other  plaoes. 
Pious  devotees  bestowed  considerable  donations  on  these  mathas. 
In  course  of  time  these  mathas  went  on  increasing  and  huge 
properties  came  to  be  under  the  control  of  the  pontiffs  of  these 
several  mathas.  There  arose  ten  orders  of  advaita  sannyasins 
alone tm  viz.  tlrtha,  asrama,  vana,  aranya,  giri,  parvata, 
sagara,  sarasvatl,  bharatl  and  purl.  These  ten  orders  are  said 
to  be  the  pupils  in  succession  of  the  four  disciples  of  Saihkara 
i.  e.  the  first  two  of  Padmapada,  the  next  two  of  Hastamalaka, 
the  next  three  of  Trotaka  ( or  Totaka)  and  the  last  three  of  Sures - 
vara.  The  several  mathas  at  Srngerl,  KftficI,  Kumbbakonam, 
Kudalgi,  Sahkesvara,  Sivagahga  have  been  quarrelling  among 
themselves  as  to  their  jurisdictions*178  and  their  rights 
to  claim  monetary  payments  from  the  people  and  to  exercise 
spiritual  authority  in  matters  of  expiations,  excommunication 
&o.    To  support  the  olaims  of  the  various  mathas  pedigrees  of 

2172.  ^TTst  M  ?rra^  3sjiMi»*n«d:  <T*»*  i  aiit  tpt  srao"f  qwt  *H«fH- 
frc;  ii  shu whuw i  i ""jRfw^Wnncr:  i  srwft  nrefr  ^  jfr  nm  vfct?r  •  *fi<rraj- 

Wf T  i 'JfrqSTt'^  grawf:  %«*r  w^j;  qVr(^  i  quoted  in  ^t%g.  (Wwa) 
p.  182  and  *rfsr*l.  3.  p.  103.  Vide  Wilson's  '  Beligious  Sects  of  the 
Hindus'  in  Works  vol.  I.  (1861)  p.  202,  Dr.  Farquhar's  'Outlines  of  the 
Beligious  Literature  of  India '  (1920)  p.  174  for  the  dasnamia  (the 
ten  appellations  of  advaita  orders). 

2173.  Vide  B»jvade,  Khand*  21  (in  Marathi)  letter  No.  190  at 
p.  240,  dated  iahe  1763  where  the  claim  is  made  by  the  Karavlra  majha 
that  its  jurisdiction  extends  from  the  river  Malspahari  towards  the 
north  and  that  the  fir&gerl  matha  has  no  jurisdiction  in  that  area. 


Ch.  XXVIII  ]    Sannyasa-mathaa  and  their  disputes  949 

teachers  8m  and  pupils  appear  to  have  been  fabricated,  no  two 
of  which  agree  in  toto  and  in  some  of  them  Suresvara  is  said  to 
have  lived  for  700  or  800  years.  The  disciples  of  Ramanuja 
and  Madhva  also  have  many  mathas  of  their  own.  Vallabha- 
carya  ( one  of  the  great  acaryas  that  interpreted  the  Vedanta- 
siitras )  and  his  disciples  do  not  accept  the  order  of  sannyasa. 
Aocoiding  to  them  in  the  Kali  age  sannyasa  is  forbidden  for 
the  seeker  as  it  leads  on  to  regret  and  worry tm"  ( if  its  rules 
are  to  be  strictly^observed)  and  that  the  parityaga  (abandonment) 
that  is  the  essenoe  of  sannyasa  does  not  consist  in  resorting  to 
the  4th  asrama  but  in  behaving  in  the  way  in  which  bhaktas 
(  devotees)  like  Uddhava  acted  (  vide  Bhagavata  III.  4 ).  Most 
of  these  mathas  have  large  endowments  or  incomes  which  are 
spent  in  pomp  and  show  (e.  g.  keeping  golden  images  and 
paraphernalia  ).  Very  few  of  the  heads  are  really  learned  even 
in  ancient  Sanskrit  Literature  in  all  its  branches,  they  are 
impervious  to  modern  tendencies  and  requirements,  are  obscu- 
rantists and  generally  oppose  all  ideas  of  reform.  Only  a  very 
few  mathas  are  presided  over  by  persons  "who  have  been  celibate 
throughout  their  lives.  Most  of  them  originally  were  house- 
holders and  then  took  to  sannyasa.  Besides  the  succession  to 
the  gadi  is  often  a  hole  and  corner  affair.  When  the  incumbent 
is  about  to  die  the  influential  and  intriguing  persons  round  him 
catch  hold  of  some  aspiring  householder,  make  him  a  disoiple  of 
the  dying  sannyasin  and  afterwards  he  is  installed  as  the  pontiff. 

2174.  Wilson's  '  Religious  Sects  of  the  Hindus'  vol.  1,  p.  201  (for 
29  BcBryas  of  8rigeri  from  Govinda,  the  teacher  of  Sarhkara,  to  the 
present  day  ;  J.  B.  B.  B.  A.  S.  vol.  X.  pp.  373-74  for  56  occupants  of  the 
Srigeri  gndi  from  6arhkara  ;  and  '  Shankaracharya  and  his  school  ' 
( 1923  )  by  the  late  Mr.  M.  B.  Bodas,  which  last  (in  Marathi )  is  a  very 
valuable  work,  containing  lists  of  pontifical  succession  of  five  mathas 
(pp.  91-103)  and  also  the  Ma$h5rany5setu  (in  Sanskrit)  mentioning 
the  several  mafchas,  their  traditions,  mottoes  &c. 

2174  a.  Tgmwf  in  his  ^umPmfy,  (published  by  M.T.  Telivala  in 
1918  with  eight  commentaries )  states  '  sra:  *5OT  *T  w»VTO:  •wrrnTPT 
wiwrm  i  <mfaR*  »rtsrTft  wwnju*  *  «"*&* »  16  '>  ^flrjwrcin^or  Tfftvnn 
fWNmrni  <m  writ  wAQfo  *  i^P^  *&'■ " 21  '•  ****** in  hi»  oom- 

(  called  ftwir )  on  verse  16  remarks  that  bhaktat  ( those  who  follow  the 
path  of  bhakti,  devotion  to  Krsna  )  should  resort  to  renunciation  (pari- 
tyVga)  in  the  way  which  Lord  Krsna  ordered  his  great  devotee 
Uddhava  to  follow  (  vide  Bhagavata  III.  4.  20-21 )  and  not  by  way  of 
sannyasa  taught  by  those  who  follow  the  path  of  knowledge  '  Wnffr- 
ftfVrefrvrcrw  *safr  &fT%i5raiw  fis<*fMi*KT  ^mwwww.  wWHit  ** 


950  History  of  DkarmaiMra  [  Ch.  XtYIll 

He  retains  his  attachment  to  his  former  family  and  uses  a  good 
deal  of  the  income  for  his  relatives  and  friends.  Real  reform  of 
the  mathas  oannot  oome  unless  great  improvements  are  made  in 
selecting  a  suocessor.  There  must  be  several  disciples,  the 
selection  must  not  be  made  on  the  incumbent's  death-bed, 
representative  bodies  must  have  a  voice  in  the  selection.  The 
heads  of  ascetic  mathas  have  often  oome  to  the  courts  on  ques- 
tions about  dignity,  jurisdiction  and  properties.  For  example, 
in  3  Moore's  Indian  Appeals  p.  198  the  Srngerl  Pontiff  claimed 
a  declaration  that  he  alone  was  entitled  to  proceed  on  the  publio 
road  in  a  palanquin  crosswise  and  for  an  injunction  restraining 
the  Swami  of  the  Lingayats  from  doing  so ;  in  Madhusudan 
Parvat  y.  Shree  Madhav  Teertha,  33  Bom.  278,  the  SarhkaraoSrya 
of  the  Sftrada  ma^ha  at  Dwarka  sued  for  a  declaration  that  tbe 
defendant  was  not  entitled  to  tbe  title  and  dignities  of  a 
Samkaracarya  and  that  he  was  not  entitled  to  call  for  or  receive 
any  offerings  from  people  at  Ahmedabad  or  other  places  in 
Gujarat  either  in  bis  assumed  capacity  of  a  Samkaraoarya  or  as 
a  Samkaracarya  of  the  Jyotir-matha  ( this  olaim  was  also 
rejeoted  on  the  grounds  that  the  suit  was  not  of  a  civil  nature 
and  that  the  offerings  were  voluntary  ). 

In  Vidua  Shankara  v.  Vidya  Narsimha,  51  Bom.  442 
( P.  0. )  the  Privy  Council  had  to  deal  with  a  pretty  tangle  of 
claims  between  four  persons,  the  plaintiff  and  the  defendant 
each  claiming  to  be  the  lawful  Samkaraoarya  of  Sankeshwar  and 
Karvir  matha  and  both  having  selected  a  disciple  to  succeed 
them.  -These  illustrations  indicate  how  the  world-renouncing 
ideal  of  oonduot  set  forth  by  the  great  Samkaracarya  is  honoured 
in  modern  times  by  those  who  swear  by  his  name.  They  should 
lay  to  heart  the  words  of  the  Jlvanmuktiviveka  and  the  quota- 
tion in  it  from  Medhatithi  ( pp.  158-159  )  ""  viz.  *  if  an  ascetio 
seoures  a  matha  as  a  fixed  plaoe  of  residenoe  and  thereon  a 
sentiment  of  ownership  arises  in  him  bis  mind  will  be  disturbed 
when  loss  or  expansion  of  the  matha  takes  plaoe ;  therefore  an 
ascetio  should  not  possess  a  matha  nor  should  he  have  vessels 
of  gold  or  silver  for  his  use  nor  should  he  gather  pupils  round 

2175.    tqfQrpuHnwig  tff%**^  ^mr^r^nff  qftwnwwfr  *fir  jrtffcnn- 

wiWm*W   WWa  i  «njt  w£t  *f  iftmftffwwroT  «iquUi-*ni^l 

ftwwnHiQ,n*iuiNta*ift  «t  irfpnq;  t ftufflfiftfl  i  smnt  nwrito** 

*hro  ftr«rthnrt » f^wrarft  ptrarft  q&fawnnCi  **» mgrigmgntf 

"ww  *t  TntOTft  ii  Rt««?i«il  «t  5  «nr^<"<Tw  flhr:  tfj«^nrft  m  3ft*^ir%fW*r 
jj.  168-159. 


Oh.  XXVIII J  Sannyasa  951 

himself  for  securing  service  from  them  or  in  order  that  they 
may  honour  him,  spread  his  fame,  or  bring  money  to  him,  but 
he  may  gather  disciples  only  for  removing  their  ignoranoe.  * 

In  J.  R.  A.  S.  for  1925  pp.  479-486  Dr.  J.  N.  Farquhar 
contributes  a  very  learned  article  on  the  organization  of  the 
sannyasins  of  the  Vedanta.  Therein  he  shows  how  Moslem 
armed  fakirs  molested  and  even  killed  Hindu  ascetios,  how 
Madhusudana  SarasvatI  approached  the  Emperor  AJcbar,  how 
failing  to  get  complete  redress  he  initiated  ksatriyas  and 
vaisyas  into  seven  out  of  the  ten  orders  of  sannyasins  and 
armed  them,  how  these  sannyasins  fought  against  the  moslem 
fakirs  and  also  among  themselves,  how  even  non-brahmin 
women  are  initiated  into  the  girt  and  puri  orders  and  how  in 
Northern  India  the  pure  monastic  orders  are  those  of  tlrtha, 
asrama  and  sarasvatl.  This  innovation  later  on  led  to  serious 
consequences.  The  sannyasins  and  fakirs  infested  the  province 
of  Bengal  and  their  inoursions  and  depredations  caused  great 
alarm  in  the  first  days  of  tha  British  rule  ( latter  half  of  the 
18th  century  tm ).  This  shows  how  the  rule  of  ahimsa"  enjoined 
upon  asoetios  became  perverted.  Various  estimates  have  been 
made  about  the  number  of  persons  in  India  professing  to  lead 
the  ascetic  life.  They  could  easily  have  been  10  per  oent  of  the 
population,  particularly  in  Northern  India.  They  generally 
led  very  indolent,  parasitic  and  dissolute  lives.  There  are 
however,  reasons  to  believe  that  in  recent  times  the  number  of 
go-called  sannyasins  is  being  substantially  reduoed  owing  to 
several  causes.  There  have  been  swarms  of  monks  and  nuns 
in  Christian  countries  also.  Before  the  suppression  of  the 
monasteries  by  Henry  VIII  in  England  about  400  years  ago,  the 
number  of  monks,  nuns  and  persons  dependent  on  them  was 
enormously  large.  Vide '  English  monks '  by  Geoffrey  Basker- 
ville,  p.  285,  ( f.  n.  2 )  where  the  figures  of  monks  and  nuns 
in  England,  France  and  Spain  at  various  periods  are  given. 

Aooording  to  both  anoient  and  modern  Hindu  Law,  when  a 
man  beoame  a  sannyasin,  he  became  cut  off  from  his  family  and 
lost  all  his  rights  to  property,  partition  and  inheritance  in 
that  family.  Vas.  Dh.  S.  17.  52  lays  down  that  those  who  resort 
to  another  asrama  ( i.  e.  vanaprastha  or  sannyasa )  are  excluded 

2176.    Vide  '  Sannyasi  and  Fakir  raidera  in  Bengal '  by  Bai  Saheb 
Jamini  Mohan  Ghosh  ( 1930  )  for  a  detailed  and  interesting  account. 


'  952  History  of  DharmaiZstra  [  Ch.  XXVIII 

from  their  share  (in  the  family  property).8177  This  result, 
however,  does  not  follow  hy  merely  wearing  the  garments  of  a 
sannyasin,  but  in  order  that  this  result  may  follow  a  person 
must  have  performed  the  necessary  ceremonies  for  entering  the 
order  of  sannyasins.  On  the  other  hand  whatever  belongs  to  a 
sannyasin  such  as  his  clothes,  his  sandals,  his  books  would  not 
devolve  on  his  blood  relations  as  heirs  but  will  go  to  his 
spiritual  heir  ( viz.  his  pupil ).  Vide  Y&j.  II.  137  and  the  Mit. 
thereon.  These  rules,  however,  do  not  apply  to  a  sudra  turning 
an  ascetic.  He  does  not  become  severed  from  his  family  by 
entering  the  order  of  asoetioism,  unless  a  usage  to  that  effect  is 
established.  Vide  Somasundaram  v.  Vaithilinga,  40  Mad.  846 
( at  p.  869  ),  Harishchandra  v.  Atir  Muhmud,  40  Gal.  545. 

The  most  serious  inroad,  however,  on  the  ideal  of  sannyasa 
was  made  when  people  professing  to  be  ascetics  were  allowed 
to  have  wives  or  concubines.  The  VayupurSna  ( quoted  in  the 
Yati-dharmasangraha  p.  108 )  invokes  dire  consequenoes  on  him 
who  after  becoming  a  sannyasin  has  sexual  intercourse,  viz.  he 
beoomes  a  worm  in  ordure  for  60,000  years,  passes  through  the 
lives  of  a  rat,  a  vulture,  a  dog,  a  donkey,  a  pig,  a  tree  without 
flowers  and  fruit,  a  goblin  and  then  he  is  born  as  a  candala. 
The  Rajataranginl  ( III.  12  )  records*'7'  that  when  the  queen  of 
Meghavahana  built  a  monastery  she  established  in  a  portion  of 
it  ascetics  who  followed  the  rules  of  conduct  laid  down  for 
their  order  and  in  the  other  portion  asoetics,  who  were  condemn- 
able  because  of  their  acting  like  householders,  together  with 
their  wives,  sons,  cattle  and  wealth.  In  the  Presidenoy  of 
Bombay  several  oases  have  come  before  the  courts  about  the 
rights  of  succession  to  Gharbhari  Gosavis817'  ( i.  e.  ascetios  who 
have  a  house  and  family ).  Vide  Oomin  Rarribharti  v.  Mahant 
Surajbharti,  5  Bom.  682  (  where  it  was  held  that  a  Gosavi  who 
succeeded  as  a  disoiple  to  a  mohunt  did  not  forfeit  his  rights 
by  subsequent  marriage ),  Balgir  v.  Dhondgir,  5  Bom.  L.  B.  114, 
Oitabai  v.  Shivbakas,  5  Bom.  L.  R.  318,  Hirabharthi  v.  Bai  Javer, 
30  Bom.  L.  R.  1555. 

2177.  aw'mwutWPWmn  I  *fos  17.  52,  quoted  by  the  Mit.  on  ijr. 

II.  137 ;  fa  *rrt  *wiwl  irfW  wttmRuim  i  gwrrfifrrprt  >*  t  MAfifond- 
«mc  II  TO*i*hr  VII.  259. 

2178.  sfSt^pmt  f^OT'TTtTw^rrlJrrervr  i  *?»f  Tifonmrw  anftyrng- 
ftnrs  ii  TT3mrf§«jfV  III.  12. 

2179.  Vide  Steele's  '  Law  and  customs  of  Hindu  castes, '  Appendix 
B  on  pp.  444-416  '  Qhatbaree  Qoiavies '  by  Mr.  Warden. 


Ch.  XXVIII 1  BannyUaa  953 

In  the  Gupta  Inscriptions  we  have  several  records  of  a  line  of 
kings  who  were  the  feudatories  of  the  imperial  Guptas  and  who 
bear  the  appellation  'nrpati-parivrajaka'  (kingly  ascetics).  Fleet 
thinks  ( p.  95  n.  1 )  that  the  word  means  no  more  than  what  is 
oonveyed  by  suoh  words  as '  rajarsi ',  but  this  is  unconvincing. 
Their  gotra  was  Bharadvaja  and  the  founder  is  said  to  have 
been  an  incarnation  of  Eapila  ( p.  115  ).  It  is  likely  that  the 
founder,  after  being  a  king,  ultimately  became  a  sannyasin 
and  his  descendants  ( in  the  fashion  poetically  described  by 
Kalidasa )  also  became  ascetics  after  adorning  the  throne  for 
some  time.  Hence  they  probably  came  to  be  called  nrpati-pari- 
vrajakas.  It  is  interesting  to  note  that  Vyasa  quoted  in  Sm.  M. 
( p.  176 )  and  Yati-dh.  (pp  2-3)  forbade  sannyasa  in  the  Kali  age , 
though  he  made  an  exception  to  this  extent  that  as  long  as  the 
division  of  society  into  varnas  existed  and  as  long  as  the  Veda 
was  studied  so  long  sannyasa  could  be  resorted  to  in  the  Kali 
age. ,,8°  Nagesa  in  his  VratyatSprayagcitta-nirnaya  (p.  46 ) 
makes  the  curious  statement  that  according  to  the  Sannyasa- 
paddhati  of  Vyasa  a  wise  brahmana  should  not  resort  to 
sannyasa  when  4400  years  of  the  Kali  age  will  have  expired 
(ie.  after  1299  A.  D.).8181  This  diotum  was  probably  due 
not  only  to  the  difficulties  of  observing  to  the  letter  the  oode  of 
life  sketched  for  sannyasins,  but  also  to  the  fact  that  about 
1299,  the  whole  of  India  was  being  harassed  by  Moslem  inva- 
ders and  adventurers  who  made  the  helpless  sannyasins  the 
first  target  for  their  fanatio  zeal  and  persecution.  The  Nirnaya- 
sindhu  ( III,  purvardha,  end )  quotes  the  above  verse  of  Vyasa 
and  remarks  that  this  prohibition  of  sannyasa  is  meant  to 
apply  to  sannyasa  with  three  dandas. 

The  Baud.  Dh.  S.  II.  10.  11-30,  the  Baud.  gr.  sesastltra  IV. 
16,  the  Vaik.  IX.  6-8  contain  the  procedure  of  becoming  a 
sannyasin.    That  of  the  Baud.  Dh.  S.  being  probably  the  most 


2180.  nrrw  I  WwrrS'T  Tf  155*4  «*7T#  T!^^*H  '  %<ft«l  5?ftwf%  Wttt  <T« 

ft^3r^[  ii  ffo  i  «t«imqigHig  h  m  i  *TT*a4fam«rfs<§r  iwt^t  n*$it  i  ffrtrr- 

pp.  2-3. 

2181.  ■^wpfry*nwrr°>  «fwr<r«yjwrrff  ^r  i  wft^i  ifawriSet  enrr  %w»R- 
irt 1 1  &im*t  T  wefr'Tt  wm$*  ftatiwai  ■  «»«irw;Bft  of  «ror  quoted  in 
«n»rsr's  wi^nmrr«rfaRn^f«r  p.  46  ;  also  in  f*mhfir*g  III.  yfinS  end. 

h.  d.  ISO 


954  History  of  Dharmaiastra  [  Ch.  XXVIII 

ancient  among  extant  works  1b  briefly  set  out  below  :*188 
After  haying  out  the  hair  on  the  head,  the  beard,  the  hair  on  the 
body,  the  nails,  he  makes  ready  three  sticks,  a  loop  of  strings, 
(a  pieoe  of  oloth  as)  a  water  strainer,  a  jar  and  a  bowl. 
Having  taken  these  he  should  go  to  the  end  of  his  village,  or 
to  the  extremity  of  the  boundary  of  his  village,  or  the  fire- 
hall  ;  he  should  partake  of  clarified  butter,  milk  and  curds 
( mixed  together )  and  should  fast  or  drink  water.  Then  he  should 
reoite  the  vyahrtis  separately  preceded  by  '  om '  and  followed 
by  the  words  '  I  enter  the  Savitrl '  and  by  one  pada  of  the 
sacred  G&yatrl  and  then  all  together.1181  Before  sunset,  he 
heaps  fuel  on  the  garhapatya  fire  (  if  he  has  maintained  Vedic 
fires ),  brings  the  anvahSryapacana  ( daksin&gni )  to  the  spot, 
takes  the  flaming  ahavanlya  fire  out  of  the  garhapatya, 
melts  clarified  butter  on  the  garhapatya,  cleanses  it  (with 
blades  of  kusa),  takes  four  portions  of  the  butter  in  the  spoon 
called  'sruc'  and  offers  in  the  ahavanlya  fire  on  which  fuel-sticks 
have  been  heaped  a  full  oblation  ( i.  e.  whole  spoonful )  four 
times  saying  'om  sv&ha*.  This  is  called  BrahmanvadhSna 
( putting  fuel-sticks  on  fire  for  securing  knowledge  of  brahman ). 
Then  in  the  evening  after  agnihotra  has  been  offered,  he  strews 
grass  to  the  north  of  the  garhapatya  fire,  plaoes  on  the  grass 
sacrifloial  vessels  in  pairs  with  the  upper  parts  turned  downwards, 
spreads  darbha  grass  to  the  south  of  the  ahavanlya  fire  on  the 
seat  meant  for  the  brahma  priest,  covers  it  with  blaok  antelope 
skin  and  remains  awake  the  whole  of  that  night.  Then  he  rises 
at  the  time  ( muhurta )  sacred  to  Brahma  and  offers  agnihotra 
in  the  early  morning  at  the  proper  time.  Then  after  covering 
the  part  of  the  altar  called  prs^hyft  and  bringing  water  he 
prepares  an  offering  for  Agni  Vaisvanara  cooked  on  twelve  pot- 
sherds. That  well-known  is^i  will  be  the  last  he  will  perform. 
Afterwards,  he  throws  in  the  ahavanlya  fire  those  sacrificial 
vessels  wbioh  are  not  made  of  stone  or  earth.  And  throwing  the 
two  aranis  (the  wooden  logs  by  the  friction  of  which  fire  was 

2182.  The  central  ideas  of  the  ceremony  are  the  renunciation  of 
all  worldly  ties,  contempt  of  the  world  and  all  earthly  riobes,  a  life  of 
alums!  and  contemplation  on  and  realization  of  the  Absolute  Brahman. 
The  summary  is  close  to  the  original,  only  omitting  a  few  quotations,  a 
few  repetitions  and  some  matters  that  have  already  been  dealt  with. 

2183.  He  will  say  •  sfr  ^t  *rrft*f  Jlfifarft  awRa^'^i  «x  g*s 
miWr  vftmft  mT wft  i  wf  w»  m »jrtfc  firvt *mj  and 

lastly  aft  ^jff »   «*t    mfaff  sftwrfw  «K«r  *H .    Vide    wr.    tj.  ^. 

II.  13. 14-17.    This  is  called  wtftwurfa. 


Ch.  XXVlII J  Sannyasa-procedure  of  9!>5 

produced  for  vedio  rites )  into  the  garhapatya  fire  with  the  words 
'  may  you  two  be  of  one  mind  with  us '  he  ( mentally  ) 
deposits  the  three  fires  in  himself.  Repeating  the  mantra  '  yft 
te  agne  yajfiiya  tanur '  ( Tai.  8.  III.  4. 10. 5 )  he  inhales  the 
smell  of  the  smoke  of  eaoh  of  the  three  fires  thrice.  Then 
standing  within  the  sacrificial  enclosure  he  says  thrice  in  a  low 
voice  and  thrice  aloud  the  words  *  om  bhuh,  bhuvab  svah.  I 
have  entered  the  order  of  sannyasa  ( lit.  I  have  abandoned ),  I 
hare  entered  the  order  of  sannyasa,  I  hare  entered  the  order  of 
sannyasa '.  Lastly  he  pours  out  as  much  water  as  will  fill  his 
joined  hands  saying  *  I  promise  that  no  injury  will  proceed 
from  me  to  any  creature '.  He  must  henceforward  restrain  his 
speeoh.  He  holds  his  staff  saying  '  thou  art  my  friend,  proteot 
me*.  He  takes  the  iikya  (loop  of  strings)  with  the  words 
'  yadasya  pare  rajasah  *  ( Tai.  S.  IV.  2.  5.  2 ) ;  he  takes  the  oloth 
for  straining  water  with  the  text '  yena  devah  pavitrena '  ( Tai. 
Br.  1. 4.8  and  Nirukta  V.6);  he  takes  the  water  jar  reoiting  'yena 
deva  jyotisordhvam*  (Tai.  S.  V.  7.  2.  2);  he  takes  the  bowl 
after  reoiting  the  seven  vyahrtis.  Taking  with  him  the 
staffs,  the  loop  of  strings,  the  cloth  as  a  water  strainer,  the 
water-pot  and  the  bowl  he  goes  to  a  place  where  water  can 
be  had,  bathes,  sips  water  and  sprinkles  himself  ( performs 
marjana )  with  the  SurabhimatI 8,M  verse  ( dadhi-kravno,  Bg. 
IV.  39.  6 ),  with  Ablinga  verses,  VarunI  verses,  Hiranyavarna 
verses  (Tai.  S.  V.  6. 1. 1  =  Atharvaveda  I.  33.  1-4)  and  Pava- 
manl  verses  (  Bg.  IX.  1  &e. ).  While  still  in  the  water  he 
performs  sixteen  pranayamas  after  ( mentally  going  over )  the 
Aghamarsana  verses  (Bg.  X.  190. 1-3),  comes  out  of  the  water  on 
the  bank,  wrings  his  garments,  puts  on  another  pure  ( washed  ) 
garment,  sips  water,  takes  the  oloth  for  straining  water  with 
the  words '  om  bhur  bhuvab.  svah  '  and  performs  tarparux  to  the 
seven  ""  vyahrtis.  He  then  fills  his  joined  hands  with  water 
and  performs  tarpam  to  the  Manes  just  in  the  same  way  as  he 
did  to  the  gods,  then  he  worships  the  sun  with  the  two  verses 
*  udu  tyam  *  ( Bg.  1.  50. 1 )  and  '  citram  *  (  Bg.  L  115.  1 ).  He 
then  offers  tarpam  to  the  Atman  ( self )  with  '  the  syllable  om  is 
brahma;  this  light  (the  sun)  that  diffuses  warmth  is  indeed 

2184.  Vide  note  755  for  SurabhimatI,  Ablings  and  VBruni  veraes. 
The  Tai.  Br.  III.  9.  7  calls  Sg.  IV.  39.  6  SurabhimatI. 

2185.  The  trfa  will  be  in  the  form  ar}  ^trfvrft  and  go  on  for  gv>i 
TO.  TTi.  swj,  wn,  «w*  Tbii  is  tjwfo  The  f^prJor  will  be  »rlf  %i 
*W,  »ft  **«  WIT  »nd  »o  on. 


956  History  qf  Dharmaiaatra         [  Ch.  XXVllt 

brabma;  this  which  gives  warmth  is  indeed  the  Veda;  this 
indeed  that  sheds  warmth  is  the  ( proper )  objeot  of  knowledge ' ; 
then    he    worships  the  Atman  with  the  words  '  the  Self  is 
brahman,  it  is  light '.    Let  him  repeat  the  Gayatrl  verse  one 
thousand  times  or  an  unlimited  number  of  times.    Repeating 
'  om  bhfirbhuvah  svah '  he  takes  up  the   water  strainer  ( cloth ) 
and  fetohes  water.    Let  him  not  thereafter  perform  Hcamana 
with  water  that  has  not  been  drawn  up  ( from  a  well ),  which 
has  not  been  strained8188  and  which  has  not  been  completely 
cleansed.    Let  him  not  wear  thereafter  whitegarments.     He 
may  carry  one  staff  or  three.    He  hag  to  keep  the  following 
vows :  ahimsa  ( abstaining  from  injury  to  any  creature ),  truth- 
fulness,   not    depriving    others    of    any  property  of  theirs, 
continence,  and  liberality.    There  are  five  minor  vratas  ( vows ) 
viz.  absence  of  anger,  waiting  upon  the  guru,  avoidance  of  care- 
lessness (  or  rashness ),  cleanliness,  purity  in  food.   Then  follow 
rules  as  to  begging  for  alms  ( some  of  them  are  at  pp.  933-934 
above ).    When  he  returns  from  begging,  he  places  the  alms 
in  a  pure  spot,  washes  his  hands  and  feet  and  announces  ( the 
alms  )  first  to  the  sun  with  the  verses  '  udu  tyam  *  (  Bg.  1.  50. 1 ) 
and  'citram  '  (  Rg.  I.  115.1);  he  also  announces  the  alms  to 
brahman  with  the  text '  brahma  jajnanam '  ( Tai.  S.  IV.  2.  8.  2 
= Atharvaveda  IV.  1. 1 ).    It  is  declared  ( in  Vedio  texts )  that 
after  the  brahmadhana  the  sacred  fires  are  contained  in  the 
sacrifioer  himself ;  his  prana,  apana,  vyana,  udana  and  samana 
represent  the  five  fires  garhapatya,  anvahfiryapacana  (daksi- 
nagni ),    ahavanlya,  sabhya  and  avasathya.    These  five  fires 
indeed  abide  in  the  Atman ;  he,  therefore,  offers  ( the  oblations  ) 
in  the  Atman  only.    This  sacrifice  offered  in  the  soul,  whioh  is 
centred  in  and  based  on  the  Atman,  leads  the  soul  to  bliss. 
Giving  compassionately  portions  of  the  alms  to  oreatures  and 
sprinkling  the  remainder  with  water,  he  should  partake  of  it  as 
if   it   were    some  medicine.     After  he  has  eaten  and  taken 
Soamana  he  worships  the  sun  with  the  JyotismatI tm  verse 
viz. '  ud  vayam  '  ( Rg.  I.  50. 10 )  after  inaudibly  muttering  the 

2186.  Vide  Manu  VI.  46  for  straining  water.  '  Liberality  '—the 
ascetic  has  ex  hypotheti  no  property,  but  his  tyVga  may  consist  in  imparting 
knowledge  and  giving  his  mss.  or  books  to  the  needy. 

2187.  Rg.  I.  50. 10  is  Ttpf  JPTOrft  wlfisuvjur  v*r<n  I.  It  oontains 
the  word  j^ftfjh  and  is  therefore  styled  T^Tftronft.  Bflhler  is  inaccurate 
in  holding  the  verse  '  udvayam'  as  different  from  JyotismatI  (vide 
8.  B.  B.  vol.  14  p.  261).  The  words  an»j)  smwfh  uttj  are  also  snrftf 
19.  60. 1. 


Ch.  XXVIII  ]  Sannyam-procedure  of  937 

two  texts '  vfiii  me  Ssan '  ( Tai.  S.  V.  5.  9.  2  )  and  '  nasoh  pranah " 
(Tai.  Ar.  X.  72).  Let  him  eat  food  given  without  asking, 
regarding  which  nothing  has  been  settled  beforehand  and 
which  comes  to  him  by  chance  and  so  much  only  as  is  neces- 
sary to  support  life. 

Now  they  quote  the  following  rules  for  the  case  where  the 
teachers  explain  the  Upanisad  '  standing  ( in  the  day  ),  keeping 
silence,  sitting  (at  night)  in  the  posture"87"  of  crossed  legs, 
bathing  thrice  a  day,  he  shall  subsist  entirely  on  rice  grains, 
oil-cake,  food  from  barley,  sour  milk  and  milk '.  It  is  declared 
in  Vedic  texts  '  on  that  occasion  he  shall  keep  strict  silence  and 
converse  as  much  as  is  neoessary  with  the  teachers  deeply 
versed  in  the  three  vedas,  with  ascetics  or  other  learned  persons 
in  the  several  Ssramas,  after  pressing  the  teeth  together,  all  the 
while  contemplating  on  what  he  hears,  but  not  in  such  a  way 
as  would  cause  a  breach  of  his  vow.  He  may  keep  only  one  of 
the  rules  out  of  the  three  viz.  standing  (in  the  day),  rigid  silence 
and  sitting  with  crossed  legs  ( at  night )  and  not  all  together. 
Eight  things  do  not  cause  him  who  is  intent  on  vows  as  above  to 
break  his  own  vow  viz.  water,  roots,  clarified  butter,  milk,  sacri- 
ficial food,  the  wish  of  a  brahmana,  an  order  of  his  guru,  and 
medicine.  Let  him  mutter  the  mantras  in  the  evening  and 
morning  that  are  repeated  in  the  Agnihotra.  He  should  perform 
his  evening  sandhya  adoration  with  mantras  addressed  to  Varu- 
na  B,M  and  in  the  morning  with  those  addressed  to  Mitra  ( Rg. 
III.  59).  It  is  declared  in  the  Veda  '  limited  in  number  are  the 
rk  verses,  the  sUmans  and  the  yajus  formulae,  but  there  is  no  limit 
to  this  that  is  brahma.'  In  this  way  (i.  e.  repeating  om )  the  ascetio 
may  give  up  the  rest  of  the  Veda,  but  should  stand  firm  by  the 
root  of  the  Veda  (viz.  om).  The  Veda  is  the  tree  and  its  root 
is  pranava  (om).  He  should  meditate  on  'om'.  Prajapati 
has  declared  that  pranava  leads  on  to  union  with  brahman. 
Let  him  cleanse  the  vessel  of  brahman  with  seven  vyShrtis.8'8' 

2187  a.  ^fam*  is  defined  as '  xph  mq*ft*fftH  R«iwlft  3  tffora*  i 
ratf^rorfrtN  VfcWTWgsnpm ».'  wn%*W  in  *3*?t  13«  62  refers  to  this 
posture  in  ^fr- 

2188.  The  VSruni  verses  meant  here  are  the  three  verses  vfttffa 
occurring  in  Tai.  8.  III.  4. 11.  6  and  the  Maitrl  verses  are  the  three 
verses  {Jraprr  ■*$»&*«*,  flhft  *«"**>  *  W  fa*  in  Tai.  8.  III.  4. 11.  5. 

2189.  srjmnr*  may  mean  the  bowl  for  alms  or  the  body  of  the 
ascetio.  Thii  shows  that  besides  'om '  he  should  also  frequently  recite 
the  seven  vyShrtis. 


958  History  of  DharmaiOstra  t  Ob.  XXVITt 

Among  medieval  works  the  Smrtyarthasara  (pp.  96-97), 
the  Sm.  M.  (pp.  177-182),  the  Yati-dh.  (pp.  10-22),  the 
Nirnaya-sindhu  (III.  Uttarardha  pp.  628-632),  the  Dharma- 
sindhu  give  various  detailed  prooedures.  Many  of  the  medie- 
val works  and  manuals  (paddhatis)  on  sanny&sa  frequently 
refer  to  a  work  called  Brahmanandl,  which  I  have  not  been 
able  to  secure.  The  prooedure  in  the  Dharmasindhu  contains 
the  following  elements.  Sannyasa  is  to  be  resorted  to  in  the 
northward  passage  of  the  sun  and  for  a  man  who  is  about  to 
die  even  in  the  southward  passage.  He  should  find  out  a 
teacher  possessed  of  the  virtues  of  quiescence  and  note  for  three 
months  the  duties  of  ascetics  in  his  company,  should  purify 
himself  with  japa  of  the  saored  Gayatrl,  Rudra  mantras  and 
by  Kusmanda  homa  (for  which  see  Tai.  Ar.  II.  7 ).  He  should 
then  make  a  sankalpa ,,M  after  reciting  the  place  and  time  on 
a  rikta  tithi  and  should  perform  the  prayascitta  of  catuhkrcchra 
by  giving  a  cow  or  money  for  each  as  stated  above  (pp.  199-200). 
Then  be  should  begin  to  perform  on  the  11th  or  12th  day  16 
sraddhas  of  himself  and  sapindlkarana.  Then  he  is  to  perform 
eight  sraddhas  ( vide  above  p.  932 )  and  tarpaya  as  a  subordinate 
part  (  anga )  of  these  eight  sraddhas.  On  the  day  these  eight 
sraddhas  are  performed  or  on  the  next  day  he  should  shave  off 
the  whole  head  after  keeping  six  hairs  out  of  his  top-knot,  pare 
his  nails,  then  take  his  bath,  then  he  is  to  donate  to  brfih- 
manas  and  his  sons  all  his  wealth  except  his  wearing  apparel 
and  the  materials  for  homa.  The  garments  he  is  to  wear  should 
be  dyed  with  red  ohalk ;  he  should  secure  a  bamboo  staff  as 
high  as  his  head  &o.  and  as  thick  as  his  finger  and  brought  by 
a  brahmana;  that  staff  should  be  sprinkled  over  with  water 
from  a  conch  to  the  accompaniment  of  '  om ',  the  puruga  hymn 
( Bg.  X  90)  and  such  names  (of  Visnu)  as  Kesava.  He  should 
also  keep  ready  a  water  jar,  a  strip  for  his  loins  and  a  garment 
to  cover  his  body  and  a  wallet  and  padukas  (sandals).  He 
should  declare  his  resolve  (sankalpa)  to  become  a  parama- 
harhsa  and  perform  the  worship  of  Ganesa,  punyahavSoana, 
worship  of  mother  goddesses  and  Nandl-sraddha.  He  should 
then  perform  japa  by  saying  '  namah '  to  Brahma  ( in  the 
dative),  Visnu,  Eudra,  Surya,  Soma,  Atman,  Antaratman, 
Paramatman  and  also  repeat  the  first  padaa  of  eaoh  of  the  four 

8190.    Vide  p.  267aboTe  for  ftwfoft.  Thefr^F<lwill  be  n*  vft 
tf*vniHihmr3   ^rat^^iwnfc  surfa*  >n%v#  «ww*Tivift<R«hT*««K*rtrm- 
fwwrfW  v*ffTOr*<nvifyTto*v  **t  fW*n>  f rso^r^  ■ 


Ch.  XXVIII  ]  Sannyasa-procedure  of  959 

Vedas.  He  should  then  eat  three  handfuls  of  barley  flour  with 
'ora'  and  touch  his  navel.  He  should  then  sip  thrice  olarified 
butter  or  water  mixed  with  milk  and  curds  repeating  the 
mantras  ' trivrd-asi \  * pravrd-asi ',  'vivrd-asi'  (all  three  in 
Vaj.  S.  15.  9 )  and  then  drink  water  with  the  mantra  '  may  the 
waters  purify '  (Tai.  Ar.  10.  23),  then  perform  aoamana  and 
declare  his  resolve  to  fast.  Then  comes  Savitrlpravesa  ( as  in 
Baud,  above);  then  he  should  kindle  his  grhya  fire  or  if  he 
has  no  grhya  fire  then  he  should  bring  domestio  fire  with  the 
mantra  'prsfa  divi'  (Rg.VII.  5.  27)  and  kindle  it  with  the 
three  mantras 'tat  savituh',  'tain  savituh'  and  ' visvani  deva ' 
(Sg.  III.  62.  10,  Vaj.  S-  17.  74,  Rg.  V.  82.5).  Then  comes 
brahmanvadhana  before  sunset  (see  above  p.  954).  He  Bhould 
thereafter  perform  evening  sandhya  adoration,  homa  and 
vaisvadeva  and  keep  awake  the  whole  night  near  the  fire.  Then 
the  next  morning  after  the  daily  homa  and  Vaisvadeva  he 
should  offer  a  mess  of  cooked  food  to  Agni  or  Vaisvanara  and 
perform  the  homa  to  prSna  and  others,  the  purusasukta  homa 
and  Viraja  homa.  The  Viraja  homa  is  a  lengthy  performance 
and  the  prinoipal  elements  in  it  are :  the  offering  of  40  oblations 
of  each  out  of  the  three  viz.  fuel-stioks,  boiled  rice  and  clarified 
butter  after  repeating  certain  formulae  such  as  '  may  my  five 
pranas  be  purified,  may  I  be  light  ( illumination )  free  from 
rajas  ( the  prinoiple  of  activity  or  obstruction )  and  from  evil, 
svaha ;  this  is  for  the  prana  and  the  rest,  it  is  not  mine.'  In  this 
way  oblations  are  offered  to  five  senses,  the  mind,  buddhi,  seed, 
thought  and  sankalpa,  to  the  constituents  of  the  body,  to  the 
several  limbs  of  the  body  (  head,  hands  and  feet  &o. ),  to  purusa 
and  others,  to  the  five  elements,  to  the  five  gunas  of  the  elements, 
to  the  five  kosas  (sheaths)  and  several  others.  Then  an  oblation 
of  ajya  is  made  to  Prajapati.  Then  he  should  recite  the  Purusa 
hymn  (  Rg.  X.  90 )  and  the  first  sentenoes  of  the  four  Vedas, 
offer  oblations  to  Agni  Svistakrt,  distribute  gifts  to  students 
and  others,  he  should  burn  his  wooden  utensils  in  his  grhya 
fire  if  he  has  kept  one  and  donate  the  metal  vessels  to  his  guru, 
then  he  should  deposit  the  fire  in  himself  by  reciting  '  ayam  te 
yonih '  (  Rg.  III.  29. 10  )  and  '  ya  te  agne  yajfiiya '  ( Tai.  S.  III. 
4. 10.  5 )  thrice  and  should  face  and  take  in  the  blaze  and 
warmth  of  his  grhya  fire,  should  take  a  black  antelope  skin  and 
leave  his  house.  He  should  give  blessings  to  his  sons  and  other 
near  relatives  and  bid  good-bye  to  them  with  the  words  '  to  me 
belongs  no  one  nor  do  I  belong  to  any  one.'  Then  he  should  go  to 
a  reservoir  of  water,  take  in  his  folded  hands  water  and  offer  it 


960  History  of  DharmaiSstra  [  Ch.  XXVIII 

to  all  gods  with  the  hymn  Rg.  X.  103  (1-13).  He  should  declare 
a  resolve  to  resort  to  sannyasa  for  the  realization  of  brahman 
and  offer  three  handfuls  of  water  in  the  reservoir.  He  should 
then  discharge  water  into  the  reservoir  from  his  joined  hands 
saying '  I  have  given  up  the  hankering  for  sons,  wealth,  worlds 
and  for  everything)  may  there  bo  safety  to  all  creatures  from 
me,  svaha.'  Then  he  should  again  declare  that  he  has  abandoned 
everything,  all  pleasures,  all  sentiments  of  anger  &c,  all  joys 
of  flowers,  scents,  dancing  and  music,  all  duties  of  varna  and 
Ssramas  &c. ;  he  should  also  declare  '  I  shall  not  cause  any 
injury  to  any  creature  in  thought,  word  or  by  the  body  ;  may 
all  oreatures  have  no  fear  of  me.'  He  should  think  of  the  sun 
and  other  gods  as  witnesses  to  this  declaration  and  standing 
in  navel-deep  water  should  again  perform  the  Savitrlpravesa 
and  offer  water  in  declaring  '  I  have  risen  beyond  the  desire  for 
sons,  worlds  and  wealth  and  shall  practise  begging.' 

After  this  comes  the  utterance  of  the  praiqa  ( the  oall  or 
direction ).  In  a  low,  moderate  and  loud  voice  the  entrant 
should  declare  '  om,  bhuh  I  have  given  up  everything,  om 

bhuvah,  I  have ,  om  svah,  I  have ,  om  bhur  bhuvah 

svah,  I  have  given  up  everything '  and  should  disoharge  water 
in  the  reservoir  of  water  with  the  words  '  may  there  be  no  injury 
to  all  creatures  from  me,  Bvaha.'  He  should  pluck  out  the  top- 
knot, take  out  his  sacred  thread  and  hold  them  in  his  hand  and 
offer  them  in  water  with  water  with  the  words 'water  is  indeed  all 
deities,  I  sacrifice  ( the  top-knot  and  sacred  thread  )  to  all  gods, 
svaha'  and  then  he  should  send  up  a  prayer  to  Vasudeva.  Then 
he  should  remove  his  wearing  apparel  and  walk  five  steps 
with  his  face  to  the  north.  Then  the  acarya  should  bow  to  the 
entrant  and  should  hand  over  to  the  latter  a  piece  of  loin  cloth 
and  upper  garment  and  a  staff.  The  entrant  should  wear  them 
and  hold  the  staff  with  appropriate  mantras  and  also  a  water 
jar  and  an  asana  ( a  seat ).  He  should  then  hold  a  fuel-stick 
in  his  hand,  bow  to  his  guru,  sit  down  in  the  eagle  posture  and 
make  a  request  to  the  guru  in  the  words  'Oh  teaoher,  who  are  like 
the  Lord  of  the  Universe  to  me,  save  me  who  am  scorched  by 
the  fire  of  sarhsara  and  who  am  bitten  by  Death ;  I  have  thrown 
myself  on  your  mercy'  and  also  repeat  the  verse '  yo  brahmanam ' 
( Svetasvatara  Up.  VI.  18  quoted  in  note  856  above ).""  Having 

8191.   The  verse  *ft  wvrt...%s!&  ?TC<nw$  ifd  » ( «fcrr«wrere.  VI.  18 ) 
is  very  appropriate  to  the  occasion. 


Cb.  XXVIII  ]  Saihnyam-procedure  of  961 

waited  upon  the  guru  with  these  words  and  placing  his  right  knee 
on  the  ground,  he  should  clasp  the  feet  of  his  guru  and  should 
say '  teaob,  Sir,  brahma  to  me.'  The  guru  should  contemplate 
on  bis  soul  as  brahman,  should  recite  over  a  conch  full  of  water 
the  sacred  syllable  '  om  *  twelve  times,  should  pour  the  water 
from  the  oonch  on  bis  disciple,  should  reoite  the  propitiatory 
verse  *  sam  no  mitrah '  (  Rg.  I.  90.  9  ),  then  lay  his  hand  on  the 
head  of  the  disciple,  should  recite  the  Purusa  hymn  (Rg.  X.  90), 
should  place  his  hand  on  the  heart  of  the  disciple  and  mutter 
the  mantra 8"8  'I  place  thy  heart  in  disciplined  obedience  to 
me,'  the  guru  should  then  mutter  in  the  right  ear  of  the  disciple 
the  syllable  '  om '  and  should  enlighten  him  about  the  signi- 
ficance of  'om'  and  of  paftclkarana;8"8  he  should  then  impart  to 
the  disciple  one  of  the  four  great  Yedanta  sentences  ( mahavakya ) 
'prajMnam  brahma'  (  Ait.  Up.  III.  3  ),  '  ay am-atma  brahma' 
( Br.  Up.  II.  5. 19 ),  *  tat  tvam-asi '  (  Chan.  Up.  VI.  8.  7  ),  '  aham 
brahmSsmi '  ( Br.  Up.  I.  4.  10)  in  acaordance  with  the  tradition 
of  his  school  and  enlighten  him  about  the  meaning  thereof. 
Then  he  should  give  to  the  disciple  a  name  ending  in  tlrtha, 
asrama  &o.  according  to  the  tradition  of  his  order.  Then  the 
guru  may  bring  about  what  is  called  paryankasauoa  and  give 
to  the  disciple  the  yogapatta. 

The  paryanka-sauca  ( purification  by  being  seated  on  a  stool 
&c. )  may  be  briefly  described.  On  an  auspicious  day  a  house- 
holder seats  the  ascetic  in  front  of  him  on  a  wooden  stool  or 
seat,  places  five  heaps  of  earth  to  his  left  and  also  to  his  right 
and  also  pure  water  on  both  sides.  Then  the  householder 
simultaneously  washes  the  two  knees  of  the  ascetic  with  water 
and  earth  from  the  first  heap  of  earth  on  the  left.  Then  he 
should  wash  his  own  left  hand  with  earth  and  water  taken 
from  the  half  of  the  first  heap  on  the  right  and  with  the  remain- 

2192.  wr  ird  i^*  il  qurift  im  fawngf^tf  fr  si*3  ■  *ra  *renrtnnft  arw 
I**rftfr  fiflww  nmfcft »  This  occurs  in  an««r.  ^.  I.  21.  7  and  int.  *•  II.  2 
in  ¥T*PPf  where  the  teacher  addresses  the  boy  in  these  words.  The 
same  words  are  addressed  in  the  marriage  rites  by  the  bridegroom  to  the 
bride,  as  e.g.  in  Psr.  gr.  I.  8  (where  JrerrqfiHs  substituted  for  fs^qfl). 

2193.  <raffor>T  is  a  VedSnta  doctrine  analogous  to  ftsjt»5OT  (  which 
occurs  in  the  ChSn.  Up.  VI.  3  and  4  and  V.  8.  III.  4.  20 ).  Vide  the 
frgfftrcm  'or  Jt  and  the  work  Cftllei1  'WfarcoT  by  BamkaraoSrya(in 
Benares  Sanskrit  series  ). 

H.D.121 


962  History  of  Dharmaidstra         [  Ch.  XXVIII 

ing  half  of  the  first  heap  on  the  right  he  should  wash  both  his 
hands  seven  times  with  the  same  water.  With  the  seoond  heap 
on  the  left  he  should  wash  simultaneously  the  two  thighs 
( janghS )  of  the  ascetic  four  times  and  with  one  half  of  the 
second  heap  on  the  right  he  should  wash  his  own  left  hand 
seven  times  and  with  the  other  half  of  the  second  heap  (  on  the 
light )  he  should  wash  both  bis  hands  four  times.  The  ankle,  the 
upper  part  of  the  foot  and  the  lower  park  (  sole  )  of  the  foot  of 
the  ascetio  are  respectively  washed  with  the  third,  fourth  and 
fifth  heap  on  the  left  and  his  own  left  hand  and  both  hands  are 
washed  a  certain  varying  number  of  times  with  3rd,  4th,  5th 
heaps  on  the  right. 

The  yogapafta  ( lit.  the  cloth  of  yoga,  union  with  Spirit ) 
is  given  in  the  following  way  :  After  the  ascetic  has  under- 
gone paryankasauoa,  he  should  cleanse  his  waist,  wear  a 
string  round  his  waist  and  his  loin  cloth  and  cover  his 
waist  with  a  piece  of  oloth.  He  should  then  sit  with  his 
guru's  permission  on  a  high  seat  and  should  propound  some 
VedSnka  topio  in  the  presenoe  of  the  persons  assembled.  The 
asoetic  guru  should  sprinkle  on  the  head  of  his  ascetio  disciple 
water  from  a  conch  to  the  accompaniment  of  the  Furusa  hymn 
( Rg.  X  90  ),  should  honour  him  by  offering  clothes,  sandalwood 
paste,  flowers,  incense,  lamp  and  naivedya.  He  ( the  guru ) 
should  hold  a  piece  of  oloth  over  the  head  of  the  disoiple,  reoite 
along  with  the  other  yatis  the  chapter  called  Visvarupa  ( 11th 
chapter  of  the  Bhagavadglta )  from  the  15th  verse  to  the  33rd 
verse.  He  should  then  give  the  name  already  determined  upon 
to  the  disciple  and  say  to  him  '  Henceforward  you  may  admit  to 
sarhnySsa  one  who  is  eligible  for  it,  initiate  him  and  give  him  the 
yogapa^ta.'  Then  the  disciple  bows  to  the  yatis  older  than 
himself.  Then  the  guru  gives  to  the  disoiple  a  waist-thread 
and  a  staff  marked  with  five  rmtdras  and  should  offer  his  own 
salutation  to  the  disoiple  .aocording  to  the  tradition  of  his 
order.  Other  ascetics  and  house-holders  also  should  bow  to 
the  disciple,  who  should  only  repeat  the  word  '  NarSyaoa,' 
should  leave  the  high  seat  and  seat  his  guru  thereon,  should 
bow  to  the  guru  according  to  the  rules  of  the  order  and  to  the 
other  ascetics.  *IH 


8194.    Vide  Dharmasindhu  III  (  uttarttdha  ),  Yati-db.  pp.  102-103 
for  yogapatfa. 


Oh.  £XVIlt  J  Samnyasa-for  the  dying  963 

The  Jabalopanisad  (5)sm  allows  samnyasa  to  those  even 
who  are  suffering  from  disease  and  are  about  to  die,  all 
that  is  required  being  that  they  should  deolare  in  words  and 
resolve  in  their  mind  to  enter  the  order  of  samnyasa.  No  exten- 
sive ceremonial  is  required.  Angiras  and  Sumantu  quoted  in 
Sm.  M.  ( pp.  174  and  182  )  state  '  when  a  man  is  shattered  by 
old  age  or  harassed  by  his  enemies  or  is  suffering  from  (  an 
incurable)  disease  he  may  resort  to  samnyasa  by  merely 
uttering  the  praisa  ( vide  above  p.  960 )  and  no  further  rites 
would  be  absolutely  necessary.  He  should  recite  thrice  in 
the  morning,  at  noon  and  in  the  evening,  '  I  have  given  up 
everything  (or  entered  upon  saihnyasa)'  and  further  say 
*  I  forswear  whatever  aotion  I  may  have  done  through  ignorance, 
indolence  or  carelessness ;  I  shall  cause  no  harm  to  creatures 
with  my  hands  or  feet,  with  my  speech,  body  or  mind ;  may  all 
creatures  have  no  fear  from  me.'  The  Dharmasindhu  ( III, 
uttar&rdha )  says  that  in  this  samnySsa  for  those  at  the  door  of 
death  the  absolutely  essential  elements  are  the  resolve  ( sarii- 
kalpa ),  the  uttering  of  the  praisa  and  the  giving  of  the  promise 
of  non-injury  and  the  rest  of  the  rites  may  or  may  not  be 
performed  according  to  circumstances.  Even  now  suoh  a 
saihnyasa  (  called  aturasarimyasa )  is  sometimes  resorted  to  by 
religious-minded  men  in  extremis,  the  only  essentials  gone 
through  being  saAikalpa  (declaration  of  resolve),  ksaura  (tonsure 
of  the  head ),  savitrlpravesa  (  desoribed  above  at  p.  954  )  and 
praisoooara  ( utterance  of  praisa ). 

One  question  on  whioh  controversies  have  raged  from 
very  ancient  times  is  whether  an  ascetio  should  give  up  his  top- 
knot and  sacred  thread  also.    The  Jabalopanisad tlH  (5)  states 

2195.  TOrstt  s*n*HTm  *rert  #«rSrac  i  annrafafi^  5 ;  anqrmt  <* 
tfwm* «!  f*fa*f*  <*  fifriT  i  Wr*  ffgsrn?  #*rnt  «pt  tr^c »  dmwtaflffi 
w<HKwfrg  fas  iwrac  i  *ft**nfta  ftrfhKiOTf  g>THjpTf«r|FB$  u  ^fl$rf3rsT*w4> 

?«Tt^»nr^^oTnc  i  i^Tt  wort  fSftfwttf  (farwrrj?)  fiwtwr^t  i  wffc*  srftnrt 
ft«t  sjrflhr:  tf*3  fSr*f^r:  ll  5*»*3  quoted  in  itffe.  p.  174;  vide  vfite.  #.  p.  8 
for  s  similar  quotation  from  Angiras.  The  <m.  wr.  I.  2.  p.  149  quotes 
the  verse  sHratirt  ^  #"rT^  as  from  nvnntV. 

2196.  3wfrwfir»«prer*rr3rc?»tfg*grr3wT  vim***  «<jsjw«fttft  «wt 
■rrtror  f8t  i  w  fhrrsr  qmngyy:  i  fejijtjw  eiiisflmfltf  v  wrwr  i  arr ^twrfrPi^; 

5 ;  ire  mndMHt fayi  «ffff°>(|  f?^^  ir»J  irariW  ftwt  ««jfi«nfti  *i 

f?W(rs;  V}  wfafts  "rftwwwiswrfa'^ihr,  i  3rwrwhrfa.  6.  This  is  referred 
to  in  frqwwitfmwnftra  p-  641. 


964  History  of  Dharmaiastra         [  Ch.  XXVIlt 

that  Atri  asked  Yajfiavalkya  how  a  man  who  did  not  wear  a 
yajfiopavlfca  (when  he  became  an  ascetic)  could  still  be  a  brah- 
mana  and  that  the  great  sage  replied  that  in  the  case  of  the 
ascetic  the  Self  was  his  yajfiopavlfca  and  the  same  Upanisad  (6) 
states  that  the  paramabarhsa  is  to  abandon  in  water  the  three 
dandas,  the  water-jar,  the  sikya,  the  begging  bowl,  the  water- 
strainer,  the  topknot  and  yajfiopavlta  and  should  be  a  seeker 
after  the  Self.  In  the  Arunika  Up.  (i)  it  is  said  ""  that  he 
should  discharge  his  yajfiopavlfca  on  the  earth  or  in  water  and 
that  he  should  give  up  his  sikha  and  the  saored  thread.  Samkara 
in  his  bh&sya  on  Br.  Up.  III.  5. 1  sets  out  at  some  length  the 
arguments  and  the  authorities  on  both  sides  and  ultimately 
gives  it  as  his  own  view  that  the  sacred  thread  and  iikhU 
should  be  given  up  by  the  ascetic.  Visvarfipa  on  Yaj.  III.  66 
also  discusses  this  matter  and  propounds  the  same  view.  On 
the  other  hand  Vrddha-Harlta81'8  VIII.  57  declares  'if  an 
ascetic  gives  up  the  acts  peculiar  to  brahnianas,  viz.  keeping  a 
topknot  and  wearing  a  saored  thread,  he  becomes  a  candala 
while  alive  and  is  born  a  dog  after  death. '  The  Jlvanmukti- 
viveka  ( p.  6  ff. )  and  Far.  M.  I.  part  2,  p.  164  ff.  discuss  this 
point  and  arrive  at  the  same  conclusion  as  Samkara.  The  Mit. 
on  Yaj.  III.  58  gives  an  option.  In  modern  times  samnyasins 
give  up  these  two. 

Some  speoial  rules  are  laid  down  about  the  ahvika  ( daily 
rites )  of  ascetics.""  They  have  to  perform  sauca,  brushing  the 
teeth,  bath," just  as  house-holders  have  to  do.  Manu  V.  137 
(  a  Vas.  Dh.  S.  VI.  19,  Visnu  Dh.  S.  60.  26,  Sankha  16.  23-24 ) 
says  that  forest  hermits  and  ascetics  have  respectively  to  per- 
form three  and  four  times  as  much  sauoa  ( bodily  purification ) 
as  house-holders.  As  to  food,  it  has  already  been  seen  (p.  935)  that 
they  are  to  eat  only  once  and  only  eight  morsels.  Ascetics  have 
to  worship  Purusottama  ( i.  e.  Vasudeva  with  his  four  forms ), 
Vyfisa  ( with  his  four  pupils,  Sumantu,  Jaimini,  Vaisampayana, 
Paila ),  the  Bhasyak&ra  Samkara  ( with  his  four  pupils )  and  so 
on.    Certain  rules  are  laid  down  for  an  asoetio  as  regards 

8197.   ntfron*  natwftw  g*twriy*P'WTtf effort  *r*ta*ti  «rnf  w- 

wr$ «du«j  <sr  ftgifrr,  •  wit  wfnarrft  wt  mmvi  *t  3"»t$W 

qtuvug  ft  {^1*^5 1  siHif3i*VjR«M,  1-8. 

1198.  Rnai<m>fft«nt  wtPKt?  <rffogn?q; '  *  affoita  *mn&\  w  ffft- 
{*m**H  lawrfor  VIII.  57. 

2199.  Vide  Yati-dh.  p.  95  for  details  of  the  daily  worship  by 
ascetics. 


Ch.  XXVIII  ]       Saihnyasa-rules  of  conduct  on  965 

giving  and  receiving  honour  or  salutation.  An  ascetic  should 
bow  to  gods  and  to  older  ascetics  who  aot  according  to  the  rules 
of  their  order,  but  should  not  offer  namaskara  to  an  house-holder 
even  if  the  latter  be  well-conduoted.  If  another  person  bows  to 
an  ascetic,  the  latter  should  not  pronounce  any  benediction  but 
should  only  utter  the  word8800  '  Nar&yana. '  When  an  ascetic 
(  even  one  who  has  taken  sariinySsa  on  his  death-bed)  dies,  he  is 
to  be  buried  and  not  cremated.  No  mourning  is  to  be  observed 
for  a  yati  when  he  dies  ( Atri  97 )  and  no  sraddhas  are 
to  be  offered  on  his  death  except  the  parvana  on  the  11th  day 
after  death  (  vide  Apar&rka  p.  538 ).  If  an  asoetio  hears  of  the 
death  of  his  son  or  any  other  relative,  he  does  not  become  impure 
and  has  not  to  bathe  but  on  hearing  of  bis  mother's  or  father's 
death  he  has  to  bathe,  though  he  observes  no  mourning1800* 

According  to  the  theory  of  DharmasSstra,  the  king  is  not 
only  the  head  of  the  oivil  administration  and  the  fountain  of 
justice,  but  he  is  also  the  final  controlling  authority  in  preserv- 
ing religious  and  spiritual  institutions,  he  is  to  see  that  people 
follow  the  dharma,  to  punish  them  for  breaches  of  the  religious 
and  spiritual  codes  and  to  see  to  the  administration  to  them  of 
appropriate  penances.  In  short,  he  is  also  the  Defender  of  the 
Faith.  Vide  Gaut.  XL  9-11,  Visnu  Dh.  S.  III.  2-3,  Narada 
( praklrnaka )  verses  5-7,  Yaj.  I.  337  and  359,  Atri  17-20,  Manu 
VII.  13.  But  he  regulated  spiritual  and  religious  matters  not 
by  his  arbitrary  authority  but  on  the  advice  of  his  purohita  and 
ministers  and  after  taking  the  opinion  of  the  assemblies 
(pariqad)  of  learned  men.  Whenever  difficult  questions  arose 
about  the  validity  of  anything  from  the  religious  point  of  view 
or  about  penances  for  lapses,  or  about  exoommunicating  or 
outoasting  a  man  the  opinion  of  the  assembly  of  learned  men 
was  sought.  Therefore,  detailed  rules  are  laid  down  in  the 
Dharmasutras  and  smrtis  about  the  constitution. of  pariqads.  In 
modern  times,  the  British  Government  being  neutral  in  matters 
religious  or  ecclesiastical,  the  ascetic  hoads  of  the  various ma^has 
have  been  in  the*  habit  of  assuming  to  themselves  jurisdiction 

2200.   wufanwnffo  top*  $*t*j  sTarfcrft:  i  sn*Tnmffc«t  f«fcf%^  nswr- 

f>i3r%  n  «T%,  both  quoted  in  *jfihj.  p.  206. 

2200  a.  Vide  dmwm'ffi  of  »Mt  T^t*  (  extracted  from  hii  work 
called  jwrofrcf**,  1>-  0-  No.  119  of  1882-83  )  folio  51  o  '  it  wmptf- 


966  History  of  DharmaiSstra         t  Ch.  XXVIII 

over  persons  professing  to  follow  their  dogmas  in  ecclesiastical 
matters  suoh  as  prescribing  penances  for  lapses,  settling  disputes 
between  castes,  and  deciding  upon  questions  of  outoasting.  A 
few  words  must  be  said  about  the  parisad*  and  about  the  claims 
of  the  Samkarficaryas  ( the  modern  heads  of  ma^has )  to  regulate 
religious  matters  affecting  their  followers. 

Among  the  oldest  texts  on  this  point  is  the  one  contained 
in  the  Tai.  Up.  1. 11.  viz.  the  exhortation  of  the  teacher  on  the 
eve  of  the  student's  departure  at  the  close  of  his  studies."01  '  If 
you  have  hereafter  a  doubt  about  any  rite  or  about  a  oourse  of 
conduct,  you  should  behave  in  the  way  in  which  the  brahmanas 
of -your  place,  who  are  thoughtful,  intent  (upon  doing  their  duties), 
aot  spontaneously  (  without  being  urged  by  any  one ),  are  not 
hard-hearted  and  have  an  eye  only  to  dharma  (  and  not  to  Kama 
or  arlha )  will  behave.  The  same  holds  good  about  your  conduct 
towards  persons  charged  (generally  falsely)  with  sins  or  lapses'. 

The  words  '  sabha  '  (  $g.  X.  34. 6 )  and  *  samiti '  (Rg.  X.  97.6) 
occur  even  in  the  Rgveda  but  their  exact  significance  is  doubt- 
ful and  the  former  word  at  least  seems  to  bear  the  sense  of 
'  gambling  hall '  in  some  passages.  In  the  Upantaads,  however, 
the  words  samiti  and  parisad  assume  a  more  definite  sense, 
meaning '  an  assembly  of  learned  men  in  a  particular  locality '. 
The  Chan.  Up.  V.  3.1  states  that  Sretaketu  Aruneya  uo'  repaired 
to  the  assembly  (samiti)  of  the  Paries  las  (where  Pravahana 
Jaivali  put  him  five  questions  of  a  metaphysical  and  esoteric 
nature ).  The  Br.  Up.  VI.  2. 1  when  narrating  the  same  episode 
employs  the  word  *  parisad '.  These  passages  establish  that  in 
the  times  of  the  Upanisads  there  were  assemblies  of  learned 
men  where  intricate  questions  were  discussed.  Gaut.  28.  46 
prescribes  just  as  the  Tai.  Up.  1. 11  does  that  in  matters  about 
which  there  is  no  certain  rule  (  or  there  is  doubt )  one  should 
do  what  is  commended  by  respectable  persons  not  less  than  ten 
in  number,  who  are  clever  in  discussion  and  are  above  covetous- 
ness.M0!    The  Ap.  Dh.  S.  I.  3. 11.  34  deolares  that  holidays  other 

2201.  nit  *rre;  if  «hdftflri»<wi  *r  i*faf%fiw«T  *r  wnr.  i  ^  a*  wiir«ro 
***{$*:  1 5wr  srrgflm  i  otssjt  «nf wnrrt  *gt  i  to  ft  «r*  <rafa;  iwr  «rsr  *TO;  • 
wrrwrwnfri  i  *  iw  *w*n-- irj  wr*rr:  i  9.  ot.  1. 11.  smrnsRrri^  may 

mean  '  about  those  matters  on  whioh  there  are  positive  Vedio  texts '. 

2202.  «fcrs)!a*fvita:  <r«rrwrflrt  wiftftflsmi  *  w  snrwoft  JUfeww:  i  wr. 
wt.  V.  3. 1  j  ^ra%g£  •nvtars  trarrewrt  «rft*^*Trannw  i  f  j.  »<r.  VI.  2.  l. 

2203.  arsnsjrril  flintt  f?\im.flGi<{4«<h  >wrt  «irr4n  i  •n*  28. 46  j  wfaj- 
wtq*i  «rft**5  >  *n«r.  «.  *  I.  8. 11. 84. 


Cb.  XXVIII  ]  SafonyUsina  and  parisad  967 

than  those  Btated  by  him  may  be  observed  as  settled  by  parisads. 
The  Baud.  Dh.  S.  II.  1.  41-45  prescribes  "  the  relatives  of  a 
brahmao&rl  who  is  guilty  of  sexual  intercourse  should  empty 
a  water  pot  in  the  parisad  and  the  offender  should  confess  '  I, 
so  and  so  by  name,  am  guilty  of  such  and  such  a  misdeed ' 
and  that  after  the  erring  person  has  performed  penance  and 
when  he  has  touched  water,  milk,  ghee,  honey  and  salt, 
the  brahmanas  should  ask  him  '  have  you  performed  the 
penance  ? '  The  other  shall  then  reply  '  yes ' ;  then  they  shall 
admit  him  who  has  performed  penance  to  all  sacrificial  rites 
making  no  difference  between  him  and  others.""04  This  clearly 
establishes  that  at  least  five  centuries  before  the  Christian  era 
it  was  the  privilege  of  the  assembly  of  the  learned  brahmanas 
to  administer  penance  to  a  sinner  and  then  restore  him  to  all 
rights  of  interdining  and  other  social  intercourse.  Vas.  Db. 
S.  1. 16  declares  '  there  is  no  doubt  that  whatever  persons  who 
have  studied  dharmasastra  and  the  three  Vedas  expound  as 
purifying  themselves  and  others  is  the  proper  dharma.'  Ap.  Db. 
S.  1. 1. 1.  2  declares  that  the  conventions  of  those  that  know 
dharma  are  the  authoritative  standard  ( of  conduct  for  ordinary 
men).  When  the  smrtis  declare  that  Veda,  smrfci  and  the  usages 
of  sisjas  are  the  three  sources  of  dharma  (e.  g.  Vas.  Dh.  S.  I.  4-5) 
they  oonvey  that  sisjas  can  and  should  determine  from  time  to 
time  what  is  religious  conduct.  When  Brhaspati  enjoins  that 
doubts  about  dharma  should  not  be  settled  by  blindly  following 
the  letter  of  sastras,  but  that  logic  and  reasoning  should  be 
employed,  he  strikes  the  true  note  of  the  spirit  of  the  ancient 
sages."04*  Vide  also  Manu  XII.  106  and  Gaut.  XI.  23-34  for 
the  importance  of  tarka  in  settling  matters  of  dharma.  Manu 
XII.  108  states  '  if  one  were  to  ask  how  one  should  act  in 
matters  of  dharma  on  whioh  no  express  rule  is  declared  in  this 
work,  the  reply  is  that  in  such  cases  what  is  declared  to  be 
a  proper  rule  of  conduct  by  respectable  ( sista )  brahmanas 
would  undoubtedly  be  the  dharma.'  Yaj.  III.  300  requires  that 
a  person  guilty  of  a  Bin  or  lapse  should  declare  it  to  an  assem- 
bly of  learned  brahmanas  and  undergo  such  vraia  (  penance  and 

2204.  sram  ?rnsw:  nrfaryvntf  f«**i«igwi<*s.ftHhjji  fffr '  *ffcnrt 

w*»fMr  5$ » «fc  *•  *  IL  !•  4*~46- 

2204  a.   fc*&  ?rw*nf5TW  *f  wfaft  ft  Piwr*  i  sRirtfHt  flwft  q  ^^frftrt 

'WT^  •  iwrfif  quoted  in  flrfNf.  ( *****  P- 14. ) 


968  History  of  DharmaiOdra         [  Oh.  XXVIII 

observances )  as  is  approved  of  by  the  parisad.  Samkar&o&rya  in 
his  bbssya  on  Br.  Up.  IV.  3.  2  makes  the  very  significant M0* 
remark  "  it  is  therefore  that  in  coming  to  a  deoision  on  a  subtle 
point  of  dharma,  it  is  desirable  to  have  a  parisad  working  and 
a  specially  distinguished  person  is  wanted  ( to  give  the  lead ) 
as  stated  in  the  rule  '  a  parisad  should  consist  of  not  less  than 
ten  persons  or  of  three  or  of  one  ( specially  distinguished )'." 
These  several  authorities  establish  that  for  over  1500  years 
before  the  great  Samkar&c&rya  the  parisad  of  learned  brahmanas 
was  the  acknowledged  authority  for  settling  doubtful  points  of 
dharma  and  administering  penanoes  on  lapses  from  proper 
conduct,  and  that  Samkar&c&rya  himself  acknowledged  this  pri- 
vilege of  the  parisad. 

The  next  question  is :  what  is  the  number  of  persons 
required  to  constitute  a  parisad  for  deoiding  on  doubtful  points 
of  dharma  and  what  their  qualifications  should  be.  According 
to  Gaut.  28.  46-47  a  parisad  should  consist  of  at  least  ten  M0* 
persons  viz.  four,  each  of  whom  has  mastered  one  Veda,  three 
members  who  are  respectively  a  ( perpetual )  student,  a 
house-holder  and  a  samnySsin  and  three  more  eaoh  of  whom  has 
studied  distinct  dharmasastras.  Vas.  Dh.  S.  III.  20,  Baud.  1. 1. 8, 
Par&sara  VIII.  27  and  Angiras  declare  that  four  persons  each 
of  whom  has  mastered  one  of  the  four  Vedas,  one  who  knows 
the  MlmamsS,  one  who  has  studied  the  six  subsidiary  lores  of 
the  Veda,  one  who  has  studied  dharmasastra  and  three  persons 
who  are  a  house-holder,  a  forest  hermit  and  a  samnyasin 
constitute  a  parisad  of  ten.  Manu  XII.  Ill  defines  the  ten  as  con- 
sisting of  three  masters  of  each  of  the  three  Vedas  (excluding  the 
Atharvaveda),  one  who  has  studied  Logic,  a  student  of  MImamsa, 
a  student  of  Nirukta,  a  master  of  dharmasastras  and  three 
members  in  eaoh  of  the  first  three  asramas.  Brbaspati8807 
quoted  in  Far.  M.  II.  1  p.  218  deolares  that  a  parisad  may  be 
constituted  by  seven  or  five  persons  sitting  together  who 
have  studied  the  Vedas,  their  six  subsidiary  lores  and 
dharmasastra  and  that  such   a  parisad  resembles  a  solemn 

2205.  anr  (f*  fj  tpf<U£+n3uft  <Tf?«m**/l1IC  ymjft  I  Ji4<fft£)<l«4li)*|4{l  ^W 
<TO  "Tftwj  W«ft  fot  *fi*  I  5lt«tHT«V  on  ff.  TT-  IV.  3.  2. 

2206.  Mintfi}  ffo?ft  v  9ryR>j{iSm<j*:  i  atnwwiwft  mm:  "nf^rt 
fnrm ■ *firs  III.  20=4V.  v.  %.  1. 1. 8=sirn*rc  VIII.  27 -wrf^  quoted  by 
•mrfr  p.  22,  where  he  sets  out  the  definitions  of  these  given  by  Angiras. 

2207.  tfoB^tytfrpt  mt  «rar  wrffl  «t  »  v«ftqft«t  fan  *gt  w  ^rgf  $ft 
W*IT  *  |TOW  quoted  by  «m.  «n.  11. 1.  V-  218.  * 


6b.  XXVHI  ]  Safhnyasins  and  parisad  969 

sacrifice.  Vide  also  Angiras  quoted  by  AparSrka  p.  23  for 
seven  or  five  men  as  'constituting  a  parisad.  Vas.  Dh.  S.  III.  7, 
Yaj.  1.9,  ManuXII.112,  ParaSaraVIII.il  state  tbat  at  least 
four  or  three  men  should  constitute  a  parisad,  but  they  should  be 
students  of  each  of  the  four  Vedas,  should  be  agnihotrins  and 
should  have  also  studied  dharmasastra.  If  even  three  cannot 
be  found  then  even  a  single  man  can  declare  the  dharma  in  case 
of  doubt  (Qaut.  28.48),  but  he  must  possess  special  qualifications. 
Gaut.  28.  48,  Manu  XII.  113  (  =  Atri  143 )  require  that  he 
must  be  the  best  of  brahmanas,  a  sis$a  and  a  deep  student  of 
the  Veda.  Yaj.  I.  9,  Parasara  VIII.'  13,  Angiras2*08  say  that  a 
single  person  who  is  the  best  among  ascetics  possessing  know- 
ledge of  the  Self  may  form  a  parisad  and  declare  what  the  pro- 
per  rule  is  on  a  point  of  doubt.  Though  the  texts  permit  in 
extreme  cases  a  single  man  to  declare  dharma  in  case  of  doubt 
they  give  emphatic  warning  that  this  should  not  be  done  as  far 
as  possible.  Baud.  Dh.  S.  L 1. 13  observes**09  'the  way  of  dharma 
is  very  subtle  and  difficult  to  follow  and  it  has  many  entrances 
( i.  e.  it  appears  different  in  different  circumstances ) ;  therefore 
a  person  though  knowing  much  should  not  undertake  single- 
banded  to  propound  the  proper  course  of  conduct  in  case  of 
doubt. '  The  texts  also  emphasize  that  doubtful  points  of  dharma 
are  not  to  be  decided  by  the  votes  of  ignorant  people,  even  if 
they  muster  in  thousands.  Manu  XII.  114-115  (  =Baud.  Dh.  S. 
1. 1. 17  and  12=Vas.  Dh.  S.  III.  5-6=Parasara  VIII.  6  and  15) 
state  '  Even  if  thousands  of  brahmanas  who  have  observed  no 
vrata  and  who  have  studied  no  Vedio  mantras  and  who  make 
their  living  merely  by  virtue  of  their  caste  come  together  they 
do  not  constitute  &  parisad.  When  suoh  foolish  persons  deluded 
by  ignorance  and  ignorant  of  dharma  declare  ( a  penance  for  a 
sin)  the  sin  is  multiplied  a  hundred-fold  and  reaches  the 
propounders. ' 

The  Mit.  on  Yaj.  III.  300  remarks  that  the  number  mention- 
ed as  constituting  a  pariqad  is  not  material,  that  all  that  is  meant 
is  that  for  lesser  sins  a  small  number  of  learned  men  oan 

2208.  aforwrnffffawt  fiNnrt  *n>nnfa«rr3 1  frjfafty  wmimfoftft  «rft* 

TOT^t  '  "W5TT  VIII.  18  ;  ^nfhrt  fl?Vi!MHf  3TMpJiflM$<l«IT.  '  fSitfenN  wntwf- 
*fc*ftfa  <rft*5Tfc|  ti  W%W, quoted  by  wnr%  p.  23and  trn- Wf.H.  part  I.  p.217. 
The  ;pw?WrPtT%  III.  2. 10  itates  tbat  those  alone  who  have  performed 
■irovrata  are  eligible  for  being  taught  brahmavidyS. 

2209.  iggiwr  tflfor  wn  yca«n  «n%«  t  eremw  ^  £%^  ogjtaift 
ta%  u  $•  «•  So  I.  !•  I3  "HWHW  143.  H  (  whioh  transpose!  the  halves  ) 
-tlfHIwM.  111. 

H,  ©.  1M 


070  itiatory  of  bharma&Mra  [  Ch.  XXvilt 

declare  the  penance,  but  in  the  case  of  serious  sins,  the  number 
of  persons  who  constitute  the  parisad  should  be  large.  Devala8810 
quoted  in  the  Mit.  on  Y&j.  III.  300  says  that  when  the  sin  is 
not  grave,  brfthmanas  may  declare  tbe  penance  without  reference 
to  the  king  (  and  restore  the  sinner  to  his  privileges  )  but  when 
the  sin  is  grave,  then  the  king  and  brahmanas  must  carefully 
examine  the  matter  and  then  declare  the  penance.  Farasara 
(VIII.  28-29)  ordains88"  '  brahmanas  should  declare  penance 
for  sins  with  the  king's  oonsent,  that  they  Bhould  not  declare 
the  expiation  of  sins  by  penance  of  their  own  motion  and  that 
if  the  king  deoides  to  give  prayasoitta  without  reference  to 
brahmanas,  the  sin  becomes  increased  a  hundred-fold. '  It  is 
the  duty  of  the  parisad  to  declare  an  appropriate  penance  when 
a  man  comes  to  it,  declares  his  lapse  and  seeks  to  be  freed  from 
the  taint  and  if  the  parisad  knowing  what  the  appropriate 
penanoe  is  refuses  to  administer  it,  they  inour  the  same  Bin  as 
that  committed  by  the  man  who  approaches  them.8818  Paraeara 
VIII.  2  prescribes  that  one  should  on  being  convinced  of  his 
having  committed  a  sin  at  once  repair  to  the  assembly  of 
learned  men,  should  prostrate  himself  on  tbe  ground  before 
them  and  request  them  to  administer  prayascitta  (  expiation ). 
The  Mit.  on  Taj.  III.  300  quotes  Parasara  that  the  sinner  should 
announce  his  sin  after  offering  the  present  of  a  cow  or  a  bull  or 
the  like  to  the  parisad. 

It  will  be  shown  immediately  below  that  these  rules  of  tbe 
smrtis  were  observed  to  the  letter  by  Hindu  kings  and  learned 
brahmanas  in  medieval  times.  When  the  successors  of  Sarhkara- 
carya  began  to  interest  themselves  in  the  work  done  by  the 
parisads  for  oenturies  before  the  advent  of  the  first  Scarya  cannot 
be  ascertained.  A  large  part  of  Northern  India  was  under  Moslem 
rule  for  about  500  years  from  about  1200  A.  D.  and  a  portion 
of  the  Deocan  and  a  part  of  South  India  also  were  under  Moslem 
rule  for  about  three  hundred  years.  Numerous  documents  have 
been  published  by  the  late  Mr.  Vishvanath  K.  Raj  wade  (a  scholar 

2210.  *r*  3  jtoojx  wjTpnflH  GrupfiN  i  tott  <*  wnrotnta  *W5  * 
rtrftrcpt  H  ^nj  quoted  in  fort,  on  *rr.  III.  300. 

2211.  KT*tr  sugnS  T^rerr  wrffcr*  fifaf$ffat  i  ^mri*  *  «fc*  wft*r 
wfa»%ft*  ii  *itwuik«i«iRt*"T  *t3n  *S  "jf^fofit  t  hot?  wnrar  mr  wn* 
wtgmrfa  II  UTOIT  VIII.  28-29. 

2212.  •rtirfat  witffliuii*rt  JTrrfiWrrPr  ^  (S^rn  i  >mwt  *f  Wirl%  ^ 
*rrfa  *matg  3s  n  3rr%<r*  quoted  by  the  fi>m.  on  *rr  III.  300 ;  «rotf  Ttfflti  i 
Tri1  ftvin'ltMP/i  ^wt  Stj  sw  m.  i  ffif  i  ifwrTTTWrrf^tT^  i  HfTOIWTT" 
fynfok  «K?en*  i  fiferr.  on  m.  Ill  300. 


Oh.  XXVIII  ]  Satitnyasins  and  pariqad  971 

who  made  unique  contributions  to  the  eluoidation  of  Maratha 
History,  Marathi  Philology  and  Marathi  Literature )  and  his 
friends.    From  these  it  appears  that  during  the  time  of  the 
Maratha  domination  learned  br&hmanas  of  holy  places  like 
Paithan,  Nasik  and  Karad  were  consulted  in  religious  matters 
by  the  king  or  his  minister,  that  the  holders  of  the  '  gUdi*  of 
Samkar&c&rya  at  Sankesvara  and  Earavlra  and  other  seats 
were  also  rarely  consulted  in  these  matters  and  that  it  is  only 
after  the  advent  of  the  British  rule  that*81*  the  Samkaraoaryas 
have  begun  to  claim  almost  exolusive  jurisdiction  in  ecclesiastic 
matters  and  in  restoring  men  to  their  castes  or  excommunicat- 
ing them  for  lapses.    It  will  be  seen  from  passages  quoted 
below  that  both  the  learned  brahmanas  at  holy  places  like 
Karad  and  the  Samkaraoaryas  claim  the  exclusive  right  in  these 
matters  by  reason  of  immemorial  usage. 

In  several  works  it  is  said  that  the  pariqad  must  be  consti- 
tuted by  sisfas  ( vide  Gaut.  28.  46 ).  Sisfc  is  variously  defined 
bysomeemrti  works.  The  Baud.88"  Dh.  S.  ( I.  1.  5-6)  says 
'  Sisfas  are  those  who  are  free  from  envy  and  pride,  who  keep 
only  as  much  oorn  as  is  measured  by  kumbhl  (  vide  p.  Ill  /.  n. 
235 ),  who  are  free  from  greed  and  from  hypocrisy,  arrogance, 
oovetousness,  delusions  and  anger.  Those  are  Biswas  who  have 
studied  the  Veda  acoording  to  the  prescribed  method,  together 
with  its  appendages  ( viz.  Itihasa  and  Puranas ),  who  know  how 
to  draw  inferences  fiom  that  and  who  tend  to  make  people 
realize  the  teaohing  of  the  Veda.'  The  MahabhSsya  defines 
Biswas  in  almost  the  same  words  as  Baud.  Dh.  S.  1. 1.  5.  Vas.  Dh. 
S.  1.  6  defines  sis^a  as  one  whose  mind  is  free  from  desires. 

2213.  Vide  Rajwade's  Ehanda  21  published  by  the  Bhsrata-itihasa- 
BftthsJhodhaka  Maijdalo  at  Poona,  letter  No.  205  at  pp.  256-58  dated  hake 
1778  ( 1856  A.  D.)  for  the  claim  of  the  6amkarBcSrya  of  Karavlra  *  natt- 
firarrft  ^ft  *rr^T  *far*  itst  famr  Sr»f  wit  g^  ^t  *r  wfa«n  «cj*Wl« 

On  the  other  hand  letter  No.  227  in  the  same  volume  at  p.  276  dated 
iake  1778  addressed  to  the  assembly  of  br&hmanas  at  Easegaon  by  the 
assembly  of  KarabBfa  (  Karad  in  Satara  Distriot )  asserts  '  jftin^vr 
wrvrr.  "tout?  sinrf^f  s^tpst  srffo>nc  s^rt^rt  jvmx  w^r  &c. ' 

2214.  fJrBTj  «g  ft«nww<t  fats^m:  s*»ft<Tr«n  we^air  q-wq^ata- 

«rw»j%ir«ft  H  «ft.  9.  g,  t-  1. 6.  6.  This  last  is  Manu  XII.  109  and  Vas, 
VI.  43  (  with  slight  variations  ).  iite:  gtmMHiwi  I  *f&B  I.  6.  Compare 
TOwit  vol.  III.  p.  174  '  s?rfl»T«ipffa*T#  %  wrarTT:  gnftwrn  sratgtn 


972  History  of  DharmaiSatra        [  Oh.  XXVIII 

The  Matsyapurana ,8U  145.  34-36  and  Vayu,  vol.  I.  59.  33-35 

derive  the  word  sista  and  restrict  it  to  Manu.the  saven  sages  and 
other  similar  great  sages,  who  in  eaoh  soon  ( Manvantara  or 
yuga )  settle  the  rules  of  conduct  for  succeeding  ages. 

It  is  well-known  that  Shivaji,  the  great  founder  of  the 
Maratha  Empire,  established  a  counoil  of  eight  ministers,  viz. 
Mukhya  Pradhana,  Amatya,  Saoira,  Mantrl,  Senapati,  Pandita- 
rao,  Nyfiyadhlsa  and  Sumanta.  'The  jurisdiction  of  the 
Panditarao  extended  over im  all  religious  matters,  he  was  to 
examine  and  decide  disputes  about  dharma  and  adharma,  he 
was  to  honour  sistas  ( respectable  people )  on  behalf  of  the 
king,  was  to  make  his  signature  expressing  his  approval  of  the 
writings  (  decisions )  about  acara,  vyavahara  and  prayasoitfcas 
( made  by  learned  brahmanas ).  He  was  to  superintend  and 
oarry  into  immediate  execution  gifts,  propitiatory  rites  (for  the 
king).'  This  shows  that  even  in  matters  of  prayascitta 
( penance  for  lapses  and  sins )  the  final  control  rested  with  the 
Panditarao,  who  used  to  send  doubtful  matters  to  learned 
brahmanas  at  holy  places  like  Wai,  Nasik,  Earad  for  their 
opinions  and  accept  them.  There  are  letters  which  show  that 
the  Panditarao  convened  meetings  of  learned  brahmanas  and 
with  their  approval  deolared  prayascitta  in  the  case  of  a 
brahmana  who  had  been  forcibly  converted  by  Mahomedans 
and  who  was  thereafter  restored  to  caste. 

That  sometimes  the  Pontiff  of  the  Sankesvara  matha  was 
consulted  even  in  disputes  about  rights  to  lands  and  villages 
follows  from  a  decision  contained  in  Rao  Bahadur  Vad's  work 
pp.  203-210  ( of  1730  A.  D. ).  Here  a  dispute  arose  between  6rl- 
karacarya  (to  whom  a  village  had  been  donated  by  king  Rajarama) 
and  his  agnates,  who,  taking  advantage  of  the  fact  that  the  gift- 
deed  was  made  in  the  name  of  five  persons  including  Srlkara- 
carya,  put  forward  their  claims  to  that  village.  This  dispute 
was  referred  to  the  Sv&ml  of  Sankesvara  and  Karavira  who 
deoided  on  the  authority  of  Vijnanesvara,  the  Vyavaharama- 
yukha  and  the  Danakamalakara  that  though  the  document  was 

2215.  ft^rfafNi  faBpmg;  fSrtrcr«t  mil  ■  «wr*eft«r  v  firer  ys  ntefor 
wfawnr:  i  *?g:  *nnfw*  rfi*$!MH*ii*<ji:  i  flgitfa  T  «rarfi  w*  f?nrRt  tf«w 
*&i  i  h  ftfesrfSsrt  u*$  w»ar&  *  i^  g*K  »mv  145. 34-86. 

2216.  Vide  '  Sanads  and  Letters '  in  Marathi  selected  by  Rao 
Bahadur  Vad  ( 1913 )  p.  123  « irflwrw  *rfcff  wl  WTT^BTT,  tr*  «TO*  <rnr«i 
ftrerwr  <srnft.  f?i«t%  H^fn  mrr*.  jmwtt,  «nr?tt,  irrvRnr  T§f  Tfcftas  *<rt3r*r 
tf*ra  f%jr  aj^.  ^m*ry ,  smfa,  snrerf  WMrraff  nxnft. » 


Oh.  XXVIII  ]  SafiinyMna  and  pari$ad  973 

executed  in  the  name  of  fire  persons,  the  gift  of  the  village 
with  water,  kusa  and  gold  was  made  to  Srlkar&o&rya  alone  and 
that  therefore  he  alone  was  the  true  owner. 

There  are  cases  where  the  head  of  the  Karavlra  matha  issued 
an  order  ( in  sake  1644  i.  e.  1722  A.  D. )  asking  people  to  dine 
with  a  brahmana  whose  wife  had  illicit  connection  with  a  gosavi 
and  who  had  performed  the  neoessary  prayascitta. ,817 

On  the  other  hand  in  numerous  instances  the  assembly  of 
learned  brahmanas  was  approached  either  by  the  Panditarao  or  by 
the  interested  parties  themselves  to  declare  the  proper  penance 
and  restore  the  guilty  party  to  his  caste. m*  Numerous  docu- 
ments and  letters  showing  the  part  played  by  the  family  of  Qijre 
at  Karad  ( in  the  Satara  District)  in  the  matter  of  giviug  deci- 
sions on  questions  of  dharma-sastra  hare  been  published  by 
the  late  Mr.  V.  X.  Rajvade.  One  Gangadhara  Banganatha 
Kulkarni  of  Harsul M,8»  was  foroibly  converted  by  the 
Moslems ;  then  the  Maratha  king  Sambhaji  ordered  his  minister 
the  Panditarao  to  restore  him  to  his  caste  after  giving  him  appro- 
priate prSyascitta  and  the  Fanditarao  called  a  meeting  of 
learned  brahmanas,  looked  into  works  like  the  Mitaksara  and 
with  the  approval  of  the  brahmanas  administered  prayascitta  to 
him  and  sent  him  on  a  pilgrimage.  There  is  a  similar  case  in 
which  the  Panditarao  under  orders  from  the  king  writes  to  the 

2217.  Vide  *nw-?ra^ra,"tf5fi*raT-»teo5',  ftTfrhm&cSiTsr  p.  130  '^rftpr 
Ha  ft*r  srwrs  ^ftfWr  »fi3r  g>dicPr  Tf'afr  «f<  nr^fr  wtnrt  stSrcy  ^rhn^r  *rni  as 
%c5t.  wstcrj*  wrcr  $fk  *r*ni  ^Rtttc  to  sjpfu?  i^rrcfr  tfiHifft*^  «t& 

2218.  Vido  mtwri<%  Tfaftwrtflf  *ror«f,  «sro*  si  firawefar  «m<ft 
pp.  84-360  (  efisyre-Prsr^  *wrr%  *>T«r?  sra>  im  %  >»« ). 

2218  o.  Vido  Hiw-yRrfm-^Tttrai-^a:  fjfcfprtf&OTf^r  pp.  130-131 
'  forrar.  t«rwpi  jos^fi  sw%  m%&  TW  wfiHt^r  "^c5T?5fnf  iraf3«n  ?rrcr  ihr 
g^w  ^mrtg  gyn%  ig<n$g  jta*  nnrf*r«  ^trttk  snsn  f%rfr.  *rt  srft 
3ff*^r  rereft  g»^«rwu<r  w§  nfoft  fftr^r  i^g^ffo?  ■rrsrort't  #ror3f  fftmsj- 
^if%  fan**  <nsr»T  jmrfsjTr'fa'rhr  ss^sr  *i«rret  t»nn*i  vm  *m&i'<u&*w  wfnrT 
^TTdra'  Miaf^rfT-  >  This  order  was  issued  by  Moresliwar  Panditarao  in 
iahi  1608  (  1686  A.  D. ).  Vide  for  Netaji  Palkar's  conversion  and 
reconversion  firontffa  inr«pr*r<r>  w*  W  (  published  by  SatkSryottejaka 
SabbS    at    Dbulia  )    document  No.  282  ( at  p.  289  )  dated  sake  1612 

( 1690  A.  D. ) « wrfrraHi*  *sro«  bNt  wtt  &  wta  swsr*  gro^wir  $& 

f^«wnjronft*rT5rfcfr%  TOffii  >  aad  fiu*i<fl*tM*Hi«a*i»:>  w»«*  publi- 
shed in  1980  by  the  SblvaoharitrakBrySlaya  at  Poona,  entry  No.  1863  of 
24th  July  1676  A.  D. 


974  History  of  DharmaiMra         [  Ch.  XXVIII 

learned  br&hmanas  of  Karad  about  the  pr&yascitta  to  be  admi- 
nistered to  one  Khandu  Jadhav  *"•  who  had  been  foroibly  made 
by  the  Moslems  to  eat  their  food  and  in  wbioh  he  informs  the 
br&hmanas  that  a  fee  of  two  rupees  should  be  taken  from  the 
man.  It  may  be  noted  in  passing  that  Raje  Netaji  Palkar  who 
was  one  of  the  great  commanders  under  Shivaji,  the  founder  of 
the  Maratha  Empire,  was  made  a  moslem  by  the  Mogul 
Emperor  Aurangzeb  and  was  subsequently  taken  baok  into  the 
Hindu  fold  hy  Shivaji.  In  another  document ,,M  the  learned 
br&hmanas  of  Foona,  46  in  number,  write  to  the  br&hmanas  of 
Karavlra  about  one  Narasimha  Bhafta  Toro  of  Paithan  who 
had  engaged  as  a  prieBt  in  a  Vedio  sacrifice  in  which  he  had 
offered  the  effigy  of  an  animal  made  of  flour,  who  had  therefore 
been  made  outcast  and  who  was  subsequently  restored  to  the 
oaste  after  undergoing  penance. 

The  above  brief  account  will  show  that  for  hundreds  of 
years  even  before  the  first  Samkarac&rya  flourished  it  was  the 
privilege  of  the  assembly  of  learned  br&hmanas  to  decide  doubt- 
ful points  of  religious  conduct  and  presoribe  penanoes  for 
lapses,  that  the  same  privilege  continued  undisturbed  till  the 
advent  of  the  British  rule,  that  rarely  the  heads  of  the  matfias, 
by  virtue  of  their  eminent  position,  their  supposed  detaohment 
from  and  renunciation  of  worldy  affairs  and  their  reputation  as 
ascetics,  were  asked  to  deoide  (following  Yaj.  I.  9 )  doubtful 
points  of  religious  and  theological  importance,  that  it  is  only 
during  the  last  few  decades  that  such  heads  began  to  claim 
ezolusive  jurisdiction  in  suoh  matters. 

It  is  desirable  in  the  interest  of  the  solidarity  of  the  several 
Hindu  castes  and  the  rapid  growth  of  progressive  and  advanced 
views  that  matters  of  practices,  penances  and  restoration  to 
oaste  should  be  in  the  hands  of  the  bodies  of  learned  men  or  the 
caste  itself  than  in  the  hands  of  a  single  ascetio  styling  himself 
Samkar&c&rya,  who  often  happens  to  know  nothing  of  dharma- 
s&stra  and  only  puts  his  seal  of  approval  on  what  interested 
persons  that  are  round  him  say. 

2219.  Vide  vrrca  fflrajH-sNtowr-irra,  gtfhrcflttraf^  p.  94  'snjnv* 
natsft  ^rtw^tw  urerrcirww  WHW«aia^g  vi  stir  tswronw  wrtwrer 
THWfiT.  *ftar*«r$T$f  wrsrr  fceft  <fcft  a>  smj  arrow  wrarofi  wwwpff  aftroft 
«r*w  wrcfr  snr  *rrrw£  nrrer  Trawr  *ntfj  wsrrifHr  Srsrm  wrarftof  marrow 
w»»5  smw  <nzrftor  snt.  vmgjr  ?iw  wro  &t  wra  rownr  «mrRrw  f&r-  wrrar 
inpn*  ^3tst  jrsjt  <nror  sjtc"t.  Rjsw  w  bitot"  J  «r»rwrrt.  yf  ftjrre: .' 

2220.  Vide  the  Marathi  Quarterly  journal  called  <  *ftiro*r '  for  fake 
1867  toI.  IV  (  for  April  1935  ). 


Oh.  JCXVlII  ]  Sarknyasa-aspects  of  flt5 

After  this  review  of  the  stage  of  samnyasa  we  see  that 
asceticism  presents  several  aspects  viz.  fasting  or  at  least 
reducing  the  intake  of  food,  abstention  from  meat  and  drink 
and  pleasures  of  sense,  total  absence  of  sexual  gratification  and 
suppression  of  the  sexual  emotion,  vow  of  silence,  sleeping  on  - 
bare  ground,  nakedness  or  making  use  of  minimum  clothing, 
contempt  for  the  world  and  its  riohes.  The  Hindu  Scriptures 
however  do  not  enjoin  self-infliction  of  pain  or  flagellation  that 
was  indulged  in  by  monks  in  the  early  centuries  of  Christianity. 
Asoeticism  in  the  several  forms  indioated  above  is  a  feature 
common  to  all  religions.  It  is  the  fashion  to  assert  that 
Indians"81  have  the  highest  regard  for  asoeticism  and  that  the 
men  whose  memories  they  cherish  as  ideals  of  human  oonduct 
are  ascetics.  This  statement  is  only  partially  true.  Christ  also 
taught  abandonment  of  worldly  ties  and  the  spurning  of  riches 
as  the  best  for  entering  the  Kingdom  of  Heaven  ( vide 
Matthew  19.  21,  Luke  14.  26  and  33,  St.  John  2.  15-16 ).  It  is 
only  during  the  last  three  or  four  hundred  years  that  Western 
peoples  have  given  up  much  of  what  was  thought  for  centuries 
to  be  the  main  teaching  of  Christ  and  regard  successful  men  of 
action  or  politicians  or  men  of  martial  exploits  as  their  ideals 
and  heroes.  In  India  also  martial  glory  has  often  raised  men 
to  the  position  of  heroes  or  avataras,  but  only  when  they 
delivered  their  countrymen  from  the  tyranny  and  persecution 
of  evil  men  or  foreigners.  Parasur&ma,  Efima  and  Krsna  are 
avataras  beoause  they  fought  against  tyranny  and  barbarity  and 
not  because  they  brought  as  large  a  slice  of  the  earth  under 
their  domination  as  possible  for  purposes  of  exploitation  or 
vainglory.  Martial  exploits  for  self-aggrandisement  or  for 
domination  for  domination's  sake  have  never  evoked  great 
enthusiasm  in  India.  Shivaji,  the  great  hero  of  the  Marathas, 
was  paid  almost  divine  honours  even  during  his  life-time  not  for 
his  martial  exploits,  but  for  his  having  freed  the  Marathas  and 
other  peoples  from  Moslem  tyranny,  persecution,  religious 
intolerance  and  fanaticism. 


2221,  Vide  '  Mystics,  ascetics  and  saints  of  India  '  ( 1903  )  by  J.  0. 
Oman  p.  271  •  it  ia  the  asoetio  profession  that  time  out  of  mind  has  been 
a  pre-eminent  dignity  in  the  eyes  of  the  Indian  people, ' 


CHAPTER  XXIX 

SRAUTA  (VEDIC)  SACRIFICES* 

Introductory 

A  deep  study  of  Vedio  sacrifices  is  quite  essential  for  the 
proper  understanding  of  the  Vedic  Literature,  for  arriving  at 
approximately  oorreot  statements  about  the  chronology,  the 
development  and  the  stratification  of  the  different  portions  of 
that  Literature  and  for  the  influence  that  that  Literature  exerted 
on  the  four  varnas  and  the  casto-system,  on  the  splitting  up  of 
the  brahmanas  themselves  among  several  sub-castes!M8  and  on 
the  institution' of  gotras  and  pravaras.  Early  European  soholars 
generally  paid  scant  attention  to  the  deep  study  of  the  Vedio 
sacrifices  and  endeavoured  to  understand  the  meaning  of  the 
Vedas  principally  by  reference  to  grammar,  oomparative 
philology  and  the  comparison  of  several  passages  containing 
the  same  word  or  words.  Max  MQller  put  forward  a  tentative 
soheme  of  ohronology  based  mostly  on  subjective  considera- 
tions and  prompted  by  the  great  prejudice  felt  by  European 
scholars  generally  against  admitting  any  great  antiquity  for 
the  Vedas.  Therefore  the  endeavour  of  most  European  soholars 
has  been  to  show  that  the  mantras  could  not  have  been  composed 
before  1400  B.  0.  It  is  beyond  the  scope  of  this  work  to  enter 
into  any  discussion  about  the  dates  of  the  various  seotions  of  the 
Vedio  Literature.  It  must  be  here  said,  however,  that  I  do  not 
subscribe  to  the  view  that  1400  B.  O.  is  the  uppermost  limit  of 
the  original  composition  of  the  Vedio  hymns.  The  hymns  may 
have  been  composed  for  aught  we  know  several  thousand  years 

*  In  this  chapter  a  few  special  abbreviation!  have  been  employed 
as  follows:  ip.  -  Ipastamba-drautasntra  (ed.  by  Dr.  Qarbe),  Zav.»> 
SBvalByana-s'rautB antra  (in  the  Biblibtheca  Indiea  series ),  Band,  a 
BaudhSyana-9rautasntra(ed.  by  Dr.  Caland),  Jai.cs  the  PQrvamTmEmsa' 
sntra  of  Jaimini  with  Sahara's  bhBsya  (in  the  SnandSirama  series ) 
Kst.»K5tyKyana-9rautasntra  (ed.  by  Dr.  Weber),  Sat.  or  8atyB?a4ha« 
SatyBfldha-sranta-stttra  (in  the  XnandBs'rama  series),  6sn-85nkhyB« 
yana-sraota-stltra  (ed.  by  Hillebrandt  in  the  B.  I.  series ). 

2222.  Some  of  the  brBbmaoa  sub-castes  such  as  .the.  Kfovas, 
MaitrtyasTyas,  Carakas  and  JsbSlas  owe  their  origin  to  their  ancestors 
having  studled,p&rtioular  Vedio  SBkkBi, 


Ch.  XXIX  ]  irauta  (  Vedic)  Sacrifices  9t7 

before  tbat  date.  Most  of  the  Vedic  Samhitas  that  we  now 
have  are  arranged  (except  the  Rgveda  to  some  extent)  definitely 
for  the  various  aspects  of  the  cult  of  the  sacrifice  and  indicate  a 
state  of  things  when  different  priests  were  required  for  the 
sacrifices,  who  used  mantras  from  the  collections  they  had 
studied. 

For  a  thorough  understanding  of  Vedic  sacrifices,  the 
several  Veda  Samhitas,  the  Brahmanas  and  the  Srauta  sutras 
must  be  carefully  studied.  Among  works  in  English  that  are 
very  helpful  must  be  mentioned,  Haug's  translation  (  with 
notes  )  of  the  Aitareya  B.-ahmana,  Prof.  Eggeling's  translation 
of  the  Satapatha  Brahmana  with  notes  (3.B.  E.  vol.  XII,  XXVI, 
XLI,  XL1II,  XLIV ),  Prof.  Keith's  '  Religion  and  Philosophy 
of  the  Veda  and  Upanisads  \  translation  of  the  Blaok  Yajurveda 
( 2  voL  in  Harvard  Oriental  Series )  and  of  the  Rgveda 
Brahmanas  (  one  volume  in  the  same  series  ),  Kunte's  '  Vicis- 
situdes of  Aryan  civilization  in  India.'  ( 1880 )  particularly 
pp.  167-232.  Besides  these  Weber  and  Hillebrandt  have  written 
in  German  scholarly  works  on  Vedic  sacrifices;  Caland  and 
Henry  published  a  very  learned,  exhaustive  and  methodical 
work  in  French  on  the  Agnia^oma  (1906).  In  this  connection 
the  late  Dr.  S.  V.  Ketkar's  labours  and  researches  embodied  in 
his  Marathi  Encyclopaedia  (  vol.  2  and  5  )  are  worthy  of  special 
consideration,  since  they  furnish  a  much-needed  corrective  to 
the  somewhat  one-sided  views  of  most  European  scholars  that 
have  written  on  Vedic  Literature,  though  one  is  bound  to  differ 
from  him  in  several  matters. nii  The  following  pages  are 
based  principally  on  the  original  texts,  though  here  and  there 
the  works  of  modern  scholars  have  been  availed  of. 

In  his  Purvamlmamsasutra,  Jaimini  submits  thousands  of 
texts  to  the  principles  of  mlmarhsa  elaborated  by  him  and 
arrives  at  definite  conclusions  on  matters  affecting  the  details 
of  various  sacrifices.  An  attempt  has  been  made  in  these 
chapters  on  srauta  to  include  many  of  his  conclusions,  a  task, 
which  so  far  as  I  know,  has  not  been  essayed  by  any  modern 
writer  on  dharma  or  srauta  up  till  now. 

2223.  Prof.  Dumont's  'L'Agnihotra'  (1939)  came  into  my  hands 
when  these  pages  were  passing  through  the  press.  Hillebrandt's  'Das 
Altindisohe  Neu-und  Vollmondsopfer'  (Jena,  1879)  and  'Ritual- 
Jiitteratur  Vedisohe  Opf er  und  Zauber'  (1897,  in  the  Encyclopedia  o£ 
Indo-Aryan  Philology  and  Antiquities)  deserredly  enjoy  a  high 
reputation  among  works  on  tfrauta  saorifioes. 
8.  P.  113 


97$  Aistory  of  bharmatMta  \  Oh.  XXIX 

The  fundamental  conceptions  of  Yajfla  ( sacrifice )  go  back 
to  Indo-European 8M*  antiquities  though  the  traces  are  rather 
faint.  But  it  is  quite  clear  that  the  cult  of  the  sacrifice  had 
been  much  developed  in  the  Indo-Iranian  period.  There  is  a 
very  striking  resemblance  between  the  Vedic  Agnistoma  and 
the  Homa  ceremony  of  the  Parsis  (  vide  Haug's  Ait.  Br.  vol.  I, 
Introduction  p.  59  ff ).  There  are  numerous  words  indicative 
of  the  cult  of  the  sacrifice  both  in  the  Vedio  language  and  in 
the  ancient  Parsi  religious  books.  For  example,  words  like 
atharvan,  Shuti,  uktha,  barhis,  mantra,  yajna,  soma,  savana, 
stoma,  hotr  do  also  occur  in  the  ancient  Parsi  religious 
scriptures."2'  Though  Vedic  sacrifices  are  now  very  rarely 
performed  ( except  a  few  simple  ones  like  the  Darsa-purnamasa 
and  the  Caturmssyas ),  they  were  in  great  vogue  several 
centuries  before  the  Christian  era.  Centuries  after  the  advent 
and  spread  of  Buddhism  we  learn  from  inscriptions  and  literary 
traditions  that  kings  often  performed  the  ancient  solemn  Vedio 
sacrifices  and  gloried  in  having  done  so.  In  the  Harivarhsa 
(III.  2.  39-40),  in  the  Malavikagnimitra  (  Act  V,  which  speaks 
of  Rajasuya),  in  the  Sunga  Inscription  from  AyodhyS  (  E.  I. 
vol.  XX.  p.  54 )  Senapati  Pusyamitra  is  said  to  have  performed 
the  Asvamedha  (or  Rajasuya).  In  the  Hathigumpha  Inscription 
( E.  I.  vol.  XX.  at  p.  79 )  king  Kharavela  is  extolled  as  having 
performed  the  Rajasuya.  In  the  Bilsad  stone  Inscription  of 
Kumaragupta  dated  in  the  Gupta  year  96  ( i.  e.  415-6  A.  D. )  it 
is  stated  that  his  great  ancestor  Samudragupta  performed  the 
Asvamedha  that  had  gone  out  of  vogue  for  a  long  time 
( cirotsannasvamedhahartuh,  in  Gupta  Inscriptions  at  p.  43  ). 
In  the  Pardi  plates  (of  Cedi  saih.  207  i.  e.  456-7  A.  D.)  the  Trai- 
kutaka  king  Dahrasena  is  described  as  the  performer  of 
Asvamedha  (  E.  I.  vol.  X.  p.  53  ).  The  Plkira  grant  of  Sirhha- 
varman  (  E.  I.  vol.  VIII.  p.  162  )  describes  the  Pallayas  as  the 
performers  of  many  Asvamedhas  and  another  Pallava  grant 
(in  E.  I  vol.  I  p.  2  at  p.  5  )  refers  to  the  performance  of 
Agnistoma,  Vajapeya  and  Asvamedha.  The  Chammak  plate  of 
the  Vsk&taka  king  Pravarasena  II  ( Gupta  Inscriptions  No.  55 

2E24.  Vide  Prof.  A.  B.  Keith's  'Religion  and  Philosophy  of  the 
Veda  and  Upanisads '  (1925),  vol.  II  pp.  626-26  on  '  the  Indo-European 
Fire-cult'  and  pp.  267-312  of  vol.  I  for  'the  nature  of  the  Vedio 
sacrifice ' ; '  L '  Agnistoma '  by  Oaland  and  Henry,  p.  469  ff. 

2226.  Vide  Hltlebrandt's  « Bitual-Litteratur  Vediiche  Opfer  and 
Barter'  (1897)  p.  tl  for  a  long  list  of  snoh  words. 


Ch.  XXIX  ]  faauta  ( Vedic )  Sacrifices  879 

p.  236)  speaks  of   Pravarasena  I  as  the  performer  of  many 
drauta  sacrifices.88" 

The  original  worship  of  fire  may  have  been  individualistic 
as  well  as  communal  or  tribal.  The  daily  agnihotra  was  an 
individual  affair;  but  as  even  simple  istis  like  darsapurnamasa 
required  four  priests,  and  Soma  sacrifices  required  16  priests 
and  costly  preparations,  these  sacrifices  partook  more  or  less  of 
a  public  or  at  least  congregational  character.  It  appears  that 
as  most  brahmanas  were  poor  and  could  not  carry  on  even  the 
daily  agnihotra,  which  pinned  them  down  practically  to  one 
place  and  did  not  allow  them  to  move  out  of  the  village  for 
securing  their  livelihood,  even  agnihotra  must  have  been 
comparatively  rare  in  early  times.  Such  Vedic  sentences  as 
'  one  who  has  begot  a  son  or  sons  and  whose  hair  is  still  blaok 
should  consecrate  the  Vedic  fires '  (quoted  by  Sahara  on  Jaimini 
I.  3.  3  and  cited  on  p.  350  above)  establish  that  agnyfidhana  was 
advised  for  brahmanas  when  they  had  reached  middle  age  ( and 
not  before ).  The  daily  agnihotra  required  the  maintenance  of 
at  least  two  cows,  besides  thousands  of  cow-dung  cakes  and 
fuel-sticks.  For  the  maintenance  of  agnihotra  and  the  perfor- 
mance of  darsapurnamasa  (in  which  four  priests  were  employed) 
and  the  Caturmasyas  ( where  five  priests  were  required )  the 
house-holder  was  required  to  be  well-to-do.  And  the  Soma 
sacrifices  could  be  performed  only  by  kings,  nobles  and  the  rich 
and  by  those  who  could  collect  large  subscriptions.  We  find 
that  kings  while  making  grants  often  expressed  that  the  object 
of  the  grants  was  to  enable  the  brahmana  donees  to  offer  ball, 
and  cam  and  to  perform  agnihotra.  For  example,  in  the  Sarsavni 
plates  of  Buddhar&ja  dated  in  Kataccuii  sam.  361  i.  e.  609-10 
A.  D.  the  grant  is  made  for  bait,  caru  and  agnihotra  and  in  the 
Damodarpur  plates  (dated  413-14  and  447-48  A.D.)  the  grants  are 
made  for  agnihotra  and  for  the  performance  of  the  five  daily 
yajnas."87  During  the  centuries  of  Moslem  domination  no  help 
from  royalty  could  be  expected  and  so  the  institution  of  Vedic 
sacrifices  languished.    In  the  last  hundred  years  or  so,  solemn 

2226.  wilrHt^rHWw^»^35vf5Tra^TO^^fwi^T9wrsr«ff^^»^«r«rf- 
Bf»Ti  I  .  Theao  very  words  occur  in  the  DuJia  plates,  B.  I.  Vol.  III. 
p.  258  at  p.  260. 

2227.  Vide  B.  I.  vol.  VI  p.  294  at  p.  298  '  srfimt^rrfrstenrV 
f%vYwq<JTf«k '  ( in  Sarasvni  platos  )  ;  E.  I.  vol.  XV.  p.  113  '  sriftsfcir- 
«nft»rpr '  ( p.  130 ),  '  <r«JT?r|isr!T*&rpr '  ( p.  133  ),  «r^rytf^W«wwTy- 
g«m<roreyH^ftor«r'TVfrTV  '  ( P-  143  )  of  the  Damodarpur  plates. 


980  History  of  DharmaiMra  [  Oh.  XXIX 

Vedio  saorifioes  have  been  performed  only  rarely.  But,  since 
many  of  the  grhya  ceremonies  as  set  forth  in  the  grhya  sutras 
closely  imitate  the  procedure  of  the  Vedio  fire  cult  and  Vedio 
sacrifices  formed  the  first  and  foremost  manifestation  of  the 
sentiments  of  faith  and  worship  in  India,  a  work  dealing  with 
DharmasSstra  cannot  be  said  to  have  dealt  with  its  subject 
completely  and  adequately  if  the  treatment  of  Vedio  sacrifices 
were  left  out  altogether,  the  following  bare  outline  is  presented 
here,  the  more  so  as  sacrifices  were  the  first  dharmas  according 
to  Rg.  X.  90. 16. 

The  Srauta-sutras  contain  a  very  detailed,  meticulously 
accurate  and  vivid  description  of  the  several  sacrifices  that 
were  performed  in  ancient  times.  These  works  were  manuals 
compiled  for  the  practical  purpose  of  giving  directions  to  those 
who  engaged  in  such  sacrifices.  They  are  based  on  ancient 
Brahmana  texts,  which  they  quote  at  every  step,  many 
individual  sutras  being  couched  in  the  very  language  of  the 
Brahmanas,  and  on  aotual  practice  and  only  bring  together  what 
was  in  vogue.  The  object  of  the  following  pages  is  not  to 
present  a  thorough  and  detailed  treatment  of  Vedio  sacrifices, 
but  only  to  indioate  what  the  cult  of  the  Vedio  sacrifice  was 
like  and  to  furnish  a  brief  description  of  some  prominent  sacri- 
fices. The  treatment  is  mainly  based  on  the  Srautasufcras  of 
As  v.,  Ap.,  Kat.,  Baud.,  Satyasadha  with  occasional  references 
to  the  Sarhhitas  and  Brahmanas.  The  several  divergences 
among  the  sutras,  the  paddhatis  and  modern  practice  are  not 
generally  dwelt  upon  for  the  sake  of  saving  space.  One  very 
useful  work  is  a  compilation  called  '  Srautapadarthanirvacana,' 
by  Nageshwar  Shastri  published  in  the  Benares  Sanskrit  series, 
though  one  of  its  drawbacks  is  that  it  gives  no  references 
to  any  texts.  The  MlmSmsa-vidyalay  a  at  Poona  has  prepared 
sets  of  all  the  utensils  required  in  saorifioes  and  has  published 
an  album  containing  piotures  of  utensils  and  maps  of  various 
altars  required  in  Vedio  sacrifices.  The  C&turmasyas,  the 
Pasubandha,  the  Jyotisfama  have  been  described  in  some  detail, 
the  darsapurnamasa  has  been  dealt  with  in  extenso,  and  other 
saorifioes  have  been  only  briefly  touched  upon  in  this  work. 

We  find  that  even  in  the  remotest  ages  when  the  hymns  of 
the  Bgveda  Samhita  were  composed  and  compiled,  the  main 
features  of  the  sacrificial  system  had  been  evolved.  That  there 
were  three  fires  appears  clear  from  Bg.  II.  36.  4  ( where  Agni 
is  asked  to  sit  down  in  three  places ),  1  15.  4,  V.  11.  2  ('men 


Oh  XXIX  ]       irauta  Sacnflces-in  the  Bgveda  981 

kindle  Agni  in  three  places ' ).  The  Gftrhapatya  fire  Is  express- 
ly named  in  Rg.  L  15. 12.  The  three  savanaa  ( i.  e.  pressings  of 
Soma  in  the  morning,  mid-day  and  evening)  are  mentioned  in 
Rg.  III.  28. 1  ( pratah-sava ),  III.  28.  4  (  madhyandina  savana  ), 
III.  28.  5  ( Irtlya  savana ),  III.  52.  5-6  and  in  IV.  12. 1  (  where 
it  is  said  that  the  sacrifice  gives  food  to  Agni  three  times  on  all 
days ),  IV.  33. 11.  It  may  be  affirmed  that  the  Bteteen  priests8888 
required  in  Soma  sacrifices  were  probably  well-known  to  the 
composers  of  the  Rgveda  hymns ;  Rg.  1. 162.  5  mentions  hotr, 
adhvaryu,  agnimindha  (agnit  or  agnldhra),  grSvagrftbha 
( gravastut ),  sarhsta  ( prasastr  or  maitravaruna  ),  suvipra 
(brahma?);  Rg.  II.  1.  2  refers  to  hotr.,  potr.,  nesfr,  agnit, 
prasastr  (  maitravaruna ),  adhvaryu,  brahma ;  Rg.  II.  36  speaks 
of  hotr,  potr  (v.  2  ),  agnldhra  ( v.  4  ),  brahmana  ( brahmanac- 
charhsin )  and  prasastr  ( v.  6 ).  In  Rg.  II.  43.  2  we  have  udgffla. 
In  Rg.  III.  10.  4,  IX  10.  7,  X.  35. 10,  X.  61.  1  seven  hotrs  are 
referred  to  and  in  Rg.  II.  5.  2  the  potr  priest  is  spoken  of  as 
the  8th.    The  word  '  purohita '  occurs  very  frequently  (  Rg.  1. 1. 

I,  I.  44. 10  and  12,  III.  2.  8,  IX.  66.  20,  X  98.  7  ).  The  Rgveda 
names  Atiratra  ( VII.  103.  7 ),  Trikadruka  ( II.  22.  1,  VIII.  13. 
18,  VIII.  92.  21,  X  14. 16  ).  The  yiipa  ( the  post  to  which  the 
sacrificial  animal  was  tied )    and  its  top  called  casala  are 

2228.  The  sixteen  priests  (  rtvij  )  are  :  ffar  Jr^ra^oirS'trrfi^  vm- 
*3gti7&  jrf^iTEsimt  Ssi'&n  wgrr  ^TSiun^wsfin:  "ftaiijRTr  swffert  ufitenf 
-gargrinr  g-ft  I  3U*?.  *TT.  IV.  1.  6,  aipi.  «?f.  X.  1.  9.  Of  these  hotr,  adhvaryu, 
brahma*  and  udgStt  are  the  four  principal  ones  and  the  three  that 
follow  each  of  them  in  the  above  enumeration  are  their  assistants. 
The  functions  of  the  four  principal  priests  aro  referred  to  in  Ijtg.  X.71.11. 
In  r}g.  11.43.1  wo  have  the  singer  of  SSmans.  In  Agnihotra  only  adhvaryu 
is  required,  in  the  Agnysdheya,  DardaparnamSsa  and  other  iftis  four 
priests  are  required  viz.  adhvaryu,  agnldhra,  hotr  and  brahman  ;  in  the 
Csturm&syas  five  are  required  viz.,  the  four  (of  dardapHrnamSsa  )  and 
the  pratipasthstr ;  in  the  animal  sacrifices  a  sixth  is  addod  viz.,  the 
maitrBvaruna.  In  Soma  sacrifices  all  sixteen  aro  required.  In  the 
oUturraKsya  called  sakamedha  the  agnldhra  is  addressed  as  brahmaputra 
(  vide  Asv.  Sr.  II.  18.  18)  and  this  may  explain  ?g.  II.  43.  2  (cited  on 
p.  27  above)  where  the  word   « brahmaputra '  occurs).    Vide  Tai.  Br. 

II.  3.  6  and  Baud.  II.  3  for  these  provisions  about  the  number  of  priests 
required.  Some  added  a  17th  priest  called  aadasya  and  Baud.  II.  3  gavo 
him  three  assistants  also,  though  the  Sat.  Br.  X.  4.  2.  19  forbids  the 
employment  of  a  17th  priest.  There  aro  other  persons  required  in  a 
sacrifice,  such  as  the  Samitr,  tho  oamasSdhvaryus,  but  they  are  not 
called  rtvij.  Vido  Ap.  XXII.  1.  3-6  for  the  Trikadruka  called  Jyotir, 
Gauh  and  Ayah. 


982  History  of  Dharmaiastra  [  Oh.  XXIX 

mentioned  in  Rg.  1. 162. 6.  Rg.  III.  8  is  full  of  the  praise  of 
the  yupa.  The  person  who  killed  the  animal  sacrificed  ( the 
samitr )  is  mentioned  in  Rg.  162. 10  and  V.  43.  4.  The  Gharma 
(the  pot  of  boiled  milk  required  in  the  Pravargya  rite  or 
perhaps  the  Dadhigharma  in  the  mSdhyandina  savana)  is 
mentioned  in  Rg.  III.  53.  14,  V.  30.  15,  V.  43.  7.  It  was 
believed  that  the  animal  offered  in  a  sacrifice  went  to  heaven.8"* 
Fire  for  sacrifice  was  produced  by  attrition  from  two  ararus 
( vide  Rg.  III.  29, 1-3,  V.  9.  3,  VI.  48.  5  ).  The  darvl  ( Rg.  V. 
6.  9  ),  sruo  (  Rg.  IV.  12.  1,  VI.  11.  5  ),  juhu  (  Rg.  X.  21.  3  )  are 
mentioned  in  the  Rg.  Numerous  verses  in  praise  of  gifts  occur 
in  the  Rg,  which  have  been  pointed  out  above  ( pp.  837-839 ). 
In  Rg.  III.  53.  3  there  is  a  clear  reference  to  the  call  or  permis- 
sion sought  by  the  hotr  ( Shava )  and  the  response  of  the 
adhvaryu  (pratigara).tm  Rg.  X.  114.  5  speaks  of  the  twelve 
grahas  (  cups)  of  Soma.  In  Rg.  I.  28. 1-2  reference  is  made  to 
the  broad-bottomed  stone  (gravan)  used  for  beating  Soma 
stalks,  the  mortar  in  which  Soma  is  pounded  and  the  adhisavana 
( pressing )  board.  In  Rg.  I.  20.  6,  L  110.  3,  I.  161.  1  and 
VIII.  82.  7  the  wooden  vessel  called  '  camasa '  used  for  drinking 
Soma  is  spoken  of.  The  word  '  avabhrtha '  ( concluding  bath 
in  a  Soma  sacrifice )  occurs  in  Rg.  VIII.  93.  23.  In  Rg.  X.  51. 
8-9  the  words  prayaja  and  anuyaja  occur.  The  ten  iprl 
hymns  of  the  Rgveda  indicate  that  at  the  time  of  their  composi- 
tion the  animal  sacrifice  had  already  some  of  the  principal 
features  that  are  seen  in  the  srauta  sutras. 

Some  of  the  general  rules  applicable  in  all  srauta  rites 
may  be  stated  once  for  all.  Vide  5iv.  sr.  1. 1.  8-22.  Unless 
otherwise  expressly  stated,  the  sacrificer  should  always  face 
the  north,  should  sit  down  cross-legged,  and  the  sacrificial  mate- 
rials (like  kusa  grass  &o.)  should  have  their  ends  pointed  to- 
wards the  east.  The  sacred  thread  should  be  worn  in  all  rites 
in  the  upavita  form,  except  where  the  nivlta  or  praoInSvIta  form 
is  expressly  ordained;  wherever  a  limb  (anga)  is  mentioned  or 
no  particular  limb  is  mentioned,  it  is  the  right  limb  (handt 
foot,  finger)  that  is  meant;  wherever  the  word  '  dadati'(he 

2229.  fl^lT  WM  «T  ft«fl§  %$  tffa  ffvfJrt  B?n%  i  *ft  &  i«t 
STtft  arsansq-iwilT^V  ift  Ktwm  «  m.  I.  162.  21.  Vide  also  Rg.  1. 163. 13. 
The  Tai.  Br.  III.  7.  7  has  the  first  half  of  Eg.  I.  162.  21  and  reads  the 
2nd  half  as  '  *T3t  *rfar  s^ffl  *trfr  ytg^PRW  WT  ^*:  tfBtaT  fafla ' 

2230.  In  the  morning  savana  the  hotr  geeks  permission  in  the 
words  sffan^re,  and  the  adhvaryu  responds  with  '  $m$l  $$tH  <• 


Gh.  iXIJt  ]       tirauta  Sacrifices*  General  ttules  $8$ 

gives )  is  used  the  yajamana  ( the  sacrificer )  is  the  agent  of 
tbe  action.  Eat.  sr.  I.  10.  12  states  that  the  yajamana  is  the 
actual  performer  in  the  case  of  gifts  or  repeating  texts  where 
the  word  '  vScayati  *  oocurs  in  the  sufcras  or  in  anva-rambhana, 
or  in  choosing  a  boon,  in  the  case  of  observances  ( such  as 
truthfulness ),  and  in  the  case  of  measures  ( i.  e.  when  it  is  said 
that  a  thing  should  be  of  the  height  of  a  man,  it  is  the  sacri- 
ficer'a  height  that  is  meant ).  When  any  rite  is  prescribed 
without  expressly  stating  the  performer,  it  is  the  hotr  who  does 
it  and  in  the  case  of  praya&cittas  wherever  the  words '  juhoti ' 
and  '  japati '  occur  the  brahmfi  priest  is  the  agent  to  do  those 
latter  acts.  When  the  first  pada  of  a  rk  is  mentioned  for  being 
employed  in  any  rite  the  whole  verse  is  intended  to  be  recited ; 
when  the  first  words  of  a  hymn  are  mentioned  for  being 
employed  in  a  rite,  but  the  words  quoted  in  the  sutra  do  not 
amount  to  a  pada,  the  whole  hymn  is  to  be  repeated  in  that 
rite ;  wherever  more  than  the  first  pada  of  a  verse  is  mentioned, 
it  is  intended  that  three  verses  are  to  be  recited  ( that  verse  and 
the  two  following  ).  Japa,  amantrana,  abhimantrana,  apyayana, 
upasthana  and  mantras  that  indicate  the  rite  that  is  being 
performed  are  to  be  recited  in  a  low  voice  ( uparhsu ).  A  special 
rule  ( apavada  or  visesavidhi )  is  stronger  than  a  general  rule 
(  prasanga ). 

Other  general  propositions  are :  Yaga  (  sacrifice  )  is  con- 
stituted by  dravya  ( material ),  devata  (  deity  )  and  tyaga  and 
yaga  means  abandonment  of  dravya  intending  it  for  a  deity ; 
homa  means  the  offering  of  dravya  in  fire  intending  it  for  a 
deity.  Yajatis  ( sacrificial  rites  )  for  which  no  express  reward 
is  declared  E8SI  by  the  texts  are  the  anga  ( subordinate  part )  of 
the  principal  yaga.  Mantras  are  of  four  categories  viz.  rk, 
yajus,  sSman  and  nigada ; !83a  rks  are  metrical ;  a  yajus  has 
no  restriction  as  to  metre,  but  it  is  a  complete  sentenoe  ( Kat. 
sr.  I.  3.  2);  a  saman  is  sung;  nigadas  are  praisas  i.  e.  words 
addressed  to  another  calling  upon  the  latter  to  do  a  certain 
thing  e.  g.  '  proksanlr-asadaya,  sruoah  sammrddhi  *  ( Kat.  Sr. 

2281.  «i3H<m«j|f  wdawtMf  <i  I  *xm-  *ft.  I-  2.  4;  vide  ^ffifa  IV. 
4.  84  for  a  similar  into. 

2232.  The  division  into  tk,  yajus,  and  sSman  was  made  evon  be- 
fore the  JJk-samhita"  was  composed.  For  ik,  vide  Bg.  X.  71.  11  and 
X.  90.  9,  for  yajus  Bg.  V.  62.  5  and  X.  90.  9,  for  sSman  %.  VIII. 
95.  7  and  I.  164.  25  (the  two  famous  chants  called  Bathantara  and 
Glyatra  ate  named).    The  word  '  nivid '  ooours  in  9g.  I.  96.  2. 


§64  History  of  DharmaiMra  [  Ch.  XXlit 

II.  6.  34 ).  They  are  yajus,  but  they  ore  distinguished  from 
ordinary  yajus  formulae  by  the  fact  that  nigadas  are  uttered 
loudly,  while  ordinarily  a  yajus  is  recited  in  a  low  voice. 
Jaimini  in  II.  1.  38-45  brings  out  this  distinction  between 
ordinary  yajus  and  nigada.  Vide  Jaimini  II.  1.  35-37  for  the 
definitions  of  rk,  saman  and  yajus.  Verses  from  the  Rg.  and 
Samaveda  are  recited  loudly,  all  yajus  are  muttered  in  a  low 
voice  except  asruta  ( i.  e.  pissage3  like  '  asrSvaya  ' ),  pratyS- 
eruta  ( the  response  '  astu  arausat ' ),  pravara-mantra  (  sgnir 
devo  hotft  &o,,  set  out  in  note  1139  above ),  sarhvada  ( requests 
and  permissions  as  in  '  brahman,  shall  I  sprinkle  with  water ' 
and '  yes,  do  sprinkle  ' ),  sam-praisa  (  summons  to  do  something 
as  '  proksanlr-asadaya  ).  Loudness  is  of  three  kinds,  high- 
pitched,  middle-pitched  and  low-pitched.  The  Samidhenl  verses 
are  to  be  recited  in  a  middle  pitch,  all  mantras  in  the  rites  from 
anvadhana  upto  ajyabhaga  in  Jyotistoma  and  pratah-eavana 
are  to  be  recited  in  a  low  pitch,  while  in  all  rites  in  darsapur- 
namSsa  the  mantras  are  to  be  recited  in  a  low  pitch  from  ajya- 
bhaga to  svistakrt.  The  rest  of  the  mantras  in  daraapurna- 
masa  after  svistakrt  and  in  Trtlya  Savana  are  to  be  recited 
in  high  pitch.  Mantras  that  are  being  recited  at  the  time 
of  doing  anything  (  and  produce  the  idea  '  I  sball  do  it  * ) 
are  to  be  recited  first  and  then  the  act  is  to  be  begun  ( e.  g. 
cutting  is  to  be  done  immediately  on  reciting  '  ise  tva  * ).  Vide 
Jaimini  XII.  3.  25.  An  act  is  to  be  begun  to  be  performed  the 
moment  the  reciting  of  a  mantra  accompanying  it  is  finished 
( Kat.  I.  3.  5-7  ).  Utkara  is  the  spot  where  the  dust  of  the  Vedi 
is  swept  up  and  prariita  is  water  kept  in  a  vessel  to  the  north 
of  the  ahavanlya  after  repeating  a  mantra  over  it.  Tbe  saorifi- 
cial  ground  where  the  fires  are  maintained  is  called  vihara 
( Sahara  on  Jaimini  XII.  2, 1  says  '  vihara  iti  garhapatyadira- 
gnietretocyate  viharanat ' ).  The  way  for  going  to  or  coming 
from  the  vihara  is  between  the  pranlta  (  water  )  and  utkara  in 
the  case  of  istfs  ( i.  e.  to  the  east  of  utkara  and  to  the  west  of 
pranlta )  and  between  the  utkara  and  the  catv&la  pit  in  other 
cases  (Ap.  sr.I.  1.  4-6,  Kat.  sr.  1.3.42-43).  This  path  for 
going  to  the  vihara  is  called  tlrtha.  The  catv&la  is  a  pit  which 
is  required  only  in  soma  and  animal  sacrifices.  Many  sacrificial 
utensils  are  required  out  of  whioh  the  sruva  (  which  may  be 
called  the  dipping  spoon  )  is  made  of  khadira  wood  and  is  one 
aratni  in  length  and  has  a  mouth  (or  bowl)  that  is  rounded  and  is 
as  wide  as  the  front  joint  of  the  thumb.  The  sruc  (offering  ladle) 
Is  one  oubit  in  length,  has  a  bowl  at  one  end  of  the  shape  and 


Oh.  XXIX  ]       irauta  Sacrifices- General  Rules  9&Sr 

size  of  the  palm,  that  has  a  spout  resembling  a  swan's  bill  int 
shape.  Sruoisof  three  kinds:  juhu  (ladle)  made  of  palasa/ 
upabhrt  of  asvattha  and  the  dhruvft  is  made  of  vikankata 
wood  and  all  other  sacrificial  utensils  are  made  of  vikankata» 
but  those  that  are  not  directly  oonneofced  with  noma  are  made 
of  varana  tree ;  the  sword  called  sphya  is  made  of  khadira 
(  Eat.  L  3.  31-39  ).  The  principal  yajilapatraa  (  or  yajfiftyudhas 
as  they  are  often  called )  are  given  in  the  note  below.52*8 

All  sarhskaras  ( like  adhi&rayana,  paryagnikarana,  heating 
a  saorifioial  utensil)  are  to  be  done  (except  when  expressly  stated 

2233.  The  Tai.  B.  I.  6.  8.  2-3  saya  '*j>  t  <r?r  *njng*nft  Sir  sWrer 
v^it  *H5<T&  wptvi  »<4iwift  •qTiil'chiRr*Dfr  <g  3$  "*  •5«°ntf3pt  ^  st^rt  ^rtjjifti  ^ 
g*Tg  ^  Bl^aiMrfl  ^rmf^  ^  <ftHlfllji*rTf5  '  '•  V'de  a^o  Sat.  Br.  I.  1.  l.  22 
for  these  ten  and  Est.  II.  9.  8.  Jaimini  III.  1.  11  says  that  the 
passage  about  the  ten  yajfiSEyudhas  is  a  mere  anuvSda  and  not  a  vidhi 
and  henoe  all  are  not  to  be  employed  in  all  actions,  but  only  where 
each  is  suitable  or  is  prescribed  by  a  special  text.  Vide  also  Jai. 
IV.  1.  7-10.  The  adhvaryu  or  yajamKna  places  the  pStras  in  twos  at  a 
time.  The  kapSlas  (potsherds  )  whatever  their  number  form  one  pStra ; 
they  are  pieces  broken  from  a  jar.  The  pairs  are  :  sphya  (the  wooden 
sword)  and  kapsla,  then  the  durpa  (made  of  split  bamboo  or  of  nada 
grass  or  of  reed )  and  agnibotra-havanl  and  so  on.  The  com.  on  Est. 
II.  3.  8  says  that  whatever  pstras  may  be  required  in  the  several 
rites  are  to  be  got  ready  and  he  enumerates  many  such  pStras. 
The  juho,  upabhrt  and  dhruvS  symbolically  represent  respectively 
the  right  arm,  the  left  arm  and  the  trunk  of  yajfia.  Vide  Sat.  Br. 
I.  3.  2.  2.  The  number  of  kapSlas  varies  according  to  the  rite  that  is 
performed  and  the  antra  of  the  performer.  Besides  the  ten  princi- 
pal ones  enumerated  above  there  are  others  that  are  required  viz. 

K^wft,  Mitfl»*umnf,  aranforanr.  Vide  oom.  on  KSt.  I.  3.  36  for  the 
names  and  sizes  of  all  these  and  other  utensils  and  for  directions  on 
the  materials  of  which  they  are  to  be  made.  When  the  person  who 
has  maintained  the  sacred  fires  dies  he  is  cremated  with  his  Vedio  fires 
and  till  wooden  sacrificial  vessels  '  3m3mfitwfitf»Ttsi',B  T^rrri*? ' 
quoted  by  Babara  on  Jaimini  XI.  3.  34.  Vide  Sat.  Br.  XII.  3.  5.  2.  This 
is  what  is  called  qftqfllgs^  of  the  utensils.  This  means  that  the  uten- 
sils are  placed  on  the  several  limbs  of  his  corpse  (e.  g.  the  juhn  in  the 
right  hand)  and  his  body  and  they  are  burnt  together.  That  is  the 
final  disposal  of  the  yajfiapStras.  Jaimini  (XI.  3.  43-44 )  declares  that 
though  the  yajfiapStras  are  set  oat  in  the  'sruti'  texts  when  speaking 
about  paurnamSsi  ifti,  still  they  are  to  be  made  ready  at  agnyKdbeya 
and  are  to  be  kept  throughout  since  that  date  till  the  sacrifice!**  death 
and  that  their  cremation  with  the  sacrifioer's  body  is  their  final  disposal 
(pratipatti). 

B.  0,114 


986  History  of  Dharmaiaslra  f  Ch.  XXlX 

to  the  contrary)  by  the  gSrhapatya  fire,  but  the  cooking  of  a  havis 
may  be  done  on  either  g&rhapatya  or  ahavanlya  according  to  one's 
sutra.  When  the  material  is  not  specified,  homa  is  performed  with 
clarified  butter  and  all  homas  are  done  in  the  ahavanlya  when 
there  is  no  express  text  and  the  juhu  ladle  is  to  be  employed  in 
offering  homa  ( Kfit  1. 8.  44-45  ).  Those  parts  that  are  to  be  done 
with  Rg.  mantras  are  to  be  done  by  the  hotr  priest  ( unless  there 
be  a  special  direction  or  reason  to  the  contrary ),  the  adhvaryu 
does  what  is  to  be  done  with  Yajurveda,  the  udgatr  with  Saraa- 
veda  and  the  brahma  priests  with  all  the  three  Vedas  m*  ( vide 
Ait.  Br.  25.  8  ).  Brahmanas  alone  are  to  be  priests  ( Jai.  XII. 
4. 42-47  ).  The  sacrificer's  wife  is  seated  south-west  of  the 
garhapatya  fire  and  her  face  is  turned  towards  the  north-east 
( Zat.  II.  7. 1 ).  At  the  beginning  of  an  istf  or  other  rite  five 
operations  ( called  bhusamskara )  are  to  be  performed  on  the 
mound  (khara)  of  the  ahavanlya  and  also  on  that  of  the 
daksina  fire  viz.  parisamuhana  ( sweeping  round  with  wet  hand) 
thrice  from  the  east  to  the  north,  smearing  thrice  with  cowdung 
(  gomaya-upalepana ),  drawing  with  the  wooden  sword  ( sphya ) 
three  lines  from  south  to  north  but  towards  the  east  ( i.  e.  the 
last  is  to  be  in  the  east )  or  from  east  to  west  but  towards  the 
north,  to  remove  the  dust  from  those  lines  with  the  thumb  and 
the  ring  finger,  and  sprinkling  thrice  with  water  (abhyuksana). 

Agnyadheya Em 
Gaut.  ( VIII.  20-21 )  enumerates  seven  haviryajfias  and 
seven  somasafiisthas.  Agnyadheya  is  the  first  of  the  seven 
haviryajflas.  Agnyfidheya  is  the  same  as  agnyadhana.  It  is  an 
isti,  which  word  means  '  a  sacrifice  performed  by  a  saorifioer 
and  his  wife.with  the  help  of  four  priests '  ( vide  above  note 
2228 ).  The  details  of  a  model  ls\\  are  given  later  on  under 
darsapurnamasa.  Agnyadheya  occupies  two  days,  the  first  day 
called  upavasatha  being  taken  up  by  preliminary  matters  and 
the  2nd  with  performance  of  the  main  rites.  There  are  two 
times  for  the  performance  of  agnyadheya.  It  may  be  done  on 
one  of  the  seven  naksatras,  viz.,  Krttika,  BohinI,  Mrgaslrea, 
Purva  Phalgunl,  Ufctara  PbalgunI,  Visakha,  Uttara  Bbadrapada. 
An.  adds  other  naksatras  viz.  Hasta,  CitrS  and  states  the  several 

2234.  nqtgjgmqi;  i  TjV&i  far>  qgqwrV  *n*?rfW  «nwi 
vft  ftirr  wfa  i  wr  fc*  **rt*  fem  fft  i  **rr  ffcr*rffr  «jrt^  ■  <t  wr.  85.  8, 

2235.  For  the  treatment  of  agnyadheya  vide  Tai.  Br.  1. 1. 2-10,  L  2. 1, 
6at.  Br.  It.  1  and  2;  *•▼.  It.  1.  9  ft,  In.  V.  1-22,  Ktt.  IV.  7-10,  Baud, 
II.  6-21. 


Ch.  XXIX  J         faaufa  Sacrifices-Agnya'dheya  987 

appropriate  naksatras  whan  the  saorificer  desires  oertain  results 
( V.  3.  3-14  ).  Acoording  to  Sat.  Br.  II.  1.  2. 17  and  JLp.  V.  3. 13 
a  kaatriya  should  consecrate  sacred  fires  on  the  Citra  naksatra. 
Or  agnyadheya  may  be  done  on  a  parva  day  in  spring  by  a 
brahmana,  in  summer,  in  the  rainy  season  and  autumn  respec- 
tively by  a  ksatriya,  a  vaisya  and  an  upakrusfa  (  for  the  latter 
vide  p.  74  above ).  But  even  when  choosing  the  season,  one 
must  have  regard  to  the  seven  naksatras  speoified  above.  Ap. 
states  that  the  setting  up  of  the  fires  may  take  place  on  Full 
moon  or  New  moon  day  and  that  hemanta  or  iarad  is  the  proper 
season  for  a  vaisya,  the  rainy  season  for  a  rathakara  ( carpenter ) 
or  all  the  varnas  may  first  consecrate  the  fires  in  iiiira  ( Ap. 
V.  3. 17-20 ).  Vide  Jai.  II.  3-4  about  the  meaning  of  the  Vedio 
passage '  a  brahmana  should  set  up  fires  in  spring '  ( Tai.  Br. 
1. 1.  2 ).  The  Sat.  Br.  ( IIL  1.  2. 19  )  appears  to  condemn  the 
setting  up  of  fires  by  relianoe  on  naksatras  and  recommends 
( XL  1. 1.  7  )  that  agnyadhana  should  be  performed  on  the  New 
moon  of  Vaisakha  on  which  there  is  Rohinl  naksatra.  In  case 
of  difficulty  one  may  perform  agnyadheya  in  any  season  and  if 
one  has  resolved  upon  performing  a  soma  saorifioe  one  need  not 
stop  to  consider  the  season  or  naksatra.  The  man  who  wants 
to  perform  agnyadheya  must  not  be  too  young  nor  too  old  (  vide 
p.  979  above ). 

Agnyadheya  means  the  placing  of  burning  ooals  for  the 
generation  of  the  garhapatya  and  other  fires  at  a  particular 
time  and  place  by  a  particular  person  to  the  accompaniment 
of  certain  mantras.223*  Agnyadheya  comprehends  the  several 
acts  from  the  bringing  of  the  arartis  ( two  wooden  logs  )  to  the 
offering  of  purnahufci.  When  this  last  takes  place  the  person 
who  engages  in  the  rites  attains  the  position  of  an  ahitagni 
(one  who  has  consecrated  the  sacred  Vedio  fires  ).  Agnyadhana 
is  meant  for  all  sacrificial  rites  and  not  merely  for  enabling  a 
man  to  perform  darsapurnamasesti  ( Jai.  III.  6. 14-15,  XI.  3.  2). 
The  aacrifioer  should  bring  home  through  the  adhvaryu  priest 
two  aranis  from  an  asvattha  tree  that  grows  inside  a  saml  tree 
with  the  mantra  '  yo  asvatthah  saml-garbhah  *  (  Asv.  II.  1. 17 ), 
The  branch  to  be  cut  must  be  one  on  the  east  or  north  side  of 
the  tree  and  its  foliage  must  be  turned  towards  the  east  or  north. 
When  the  branch  falls  on  the  ground  the  portion  of  it  that 

2236.    «mnnT  on  stt**-  *ft.  H.  *•  9-  explains  '  f*f$ie?tn&  ftftre^fr 


988  History  of  DharmaiOttra  [  Oh.  XXIX 

touohes  the  ground  should  be  used  for  making  the  lower  arani. 
Two  aranis  ( logs  of  the  branoh  )  should  be  out  off,  planed  and 
formed  into  rectangular  pieoes  and  they  should  be  allowed  to 
become  dry.  In  the  lower  arani  there  is  a  spot  called  devayoni 
( the  place  of  origin  of  the  god  i.  e.  fire )  which  is  8  and  12  angu- 
las  from  the  two  ends  of  the  lower  arani  ( of  24  angulas )  where 
by  means  of  a  drill  inserted  in  the  upper  arani  fire  is  produced 
by  attrition.  Acoording  to  Baud,  each  arani  is  16  angulas  long, 
twelve  in  breadth  and  4  in  height,  while  according  to  Kat. 
( as  quoted  in  com.  on  Ap. )  it  is  24  angulas  long.  Acoording  to 
Ap.  (V.  1.  3)  the  asvattha  may  not  be  growing  inside  a  saml  tree. 
The  two  aranis  are  invoked  ( abhiraantrana )  with  the  formula 
'  asvatthad...dhehi  ayur-yajamane '  ( Tai.  Br.  I.  2.  1. )  and  the 
adhvaryu  brings  together  on  the  altar  ( vedi )  seven  items  that 
are  earthy  and  seven  items  that  are  of  wood  or  five  of  eaoh  or 
8  earthy  items  ( if  those  of  wood  are  seven ).  The  eight  earthy 
items  are :  sand,  saltish  earth,  the  earth  from  a  hole  infested  by 
mice,  the  earth  from  an  ant-hill,  the  olay  ( suda )  from  the 
bottom  of  a  reservior  of  water  that  never  dries  up,  earth  that  is 
struck  by  wild  boars,  pebbles,  gold  ( Ap.  V.  1.  4  ff . )  with 
mantras  appropriate8887  to  eaoh.  The  seven  wooden  items  are : 
( parts  of )  asvattha,  udumbara,  parna  ( palasa ),  saml,  vikan. 
kafci,  a  tree  struok  by  lightning  (  or  by  wind  or  cold )  and  a 
lotus-leaf.  Baud.  II.  12  enumerates  these  somewhat  differently. 
The  sacrificer  prepares  a  raised  place  for  worship  (devayajana)"88 

2237.  In  Tai.  Br.  I.  2.  1  occur  moat  of  the  mantras  referred  to  by 
Ap.  under  agnySdheya. 

2238.  Several  rules  are  laid  down  about  the  oboosing  of  the  place 
of  worship  (devayajana)  in  Sat.  Br.  III.  1.  1,  Ait.  Br.  I.  8,  DrBhyS- 
yaua  8r.  1. 1.  14-19  &o.  It  should  be  the  highest  place  and  in  its 
vicinity  there  should  be  no  spot  whioh  is  on  a  higher  level  than  it,  it 
should  be  even  and  firm  and  incline  towards  the  east  or  north,  being 
a  little  higher  in  the  south.  It  should  have  many  plants  growing  on 
it  and  in  front  of  it  there  should  be  water  (a  well  &o.)  or  a  large  tree 
or  a  public  road.  The  t^at.  Br.  III.  1.  1.  6  emphasizes  that  if  one 
secures  learned  and  skilful  priests  it  does  not  matter  what  kind  of 
sacrificial  ground  one  selects.  The  Ait.  Br.  I.  3  requires  that  the 
dlksita  is  to  walk  about  and  sit  usually  in  the  devayajana,  and  he  must 
not  leave  it  at  all  at  sunrise,  sunset  and  when  priests  are  engaged  in 
ukavana  (saying  '0 sraVaya').  Vide  Sffyana  on  Tai.  S.  I.  2.  1  for 
yajnasBlB  and  com.  on  Kst.  VII.  1.  19-24  for  the  same.  The  yajfla- 
e"SlB  is  oalled  '  dlksitavimita '  in  the  Ait.  Br.  I.  3  and  it  is  the  same  as 
prSclnavamsa-Ssll.  Isfis  are  performed  in  the  pritoInavamda-s'RlB,  but 
the  Uttaravedi  required  in  animal,  soma  and  some  other  sacrifices  is 
outside  it.    Furthor  rules  are  given  under  Agnistoma. 


Oh.  XXIX  ]         foauta  Sacrificea-AgnyMheya 

sloping  towards  the  east  with  the  mantra  '  uddhanyamSnam- 
asya '  ( Tai.  Br.  I.  2. 1 ),  sprinkles  it  with  water  to  the  accom- 
paniment of  the  mantra '  sam  no  devlr  *  (  R,g.  X.  9.  4=Tai.  Br. 
I.  2. 1 ),  and  constructs  a  shed  having  the  end  of  the  principal 
bamhoo  or  ridge  turned  northwards  or  eastwards.  Beneath  the 
middle  of  the  ridge  of  the  hut  towards  one  end  is  the  place 
( ayatana )  meant  for  the  garhapatya  fire ;  the  place  of  the 
fihavanlya  fire  is  to  the  east  of  the  garhapatya  at  a  distance  of 
eight  prakramas'"*  for  a  brahmana,  eleven  and  twelve  for  a 
ksatriya  and  vaisya  respectively  or  all  may  have  it  24  steps 
( pada )  or  at  a  distanoe  found  by  the  eye  to  approximate  to 
the  distances  stated  (  without  actual  measurement ).  The  place 
for  the  daksinagni  is  near  the  garhapatya  to  the  south-east  after 
a  third  of  the  distance  between  the  garhapatya  and  ahavanlya. 
There  are  to  be  separate  sheds  for  the  ahavanlya  fire  and  the 
garhapatya  in  elaborate  sacrifices  but  for  the  ordinary  sacrifices 
like  darsapQrnamSsa  one  shed  only  is  usually  constructed  which 
houses  all  the  three  fires.  It  is  laid  down  that  only  Vedic  rites 
are  to  be  performed  with  the  three  fires,  and  that  they  were  not 
to  be  used  for  ordinary  cooking  or  for  secular  purposes  ( vide 
Jaimini  XII.  2. 1-7  ).  The  sabhya  fire,  is  to  be  established  in 
front  of  the  ahavanlya  in  the  gambling  hall  and  the  avasathya 
fire  is  in  a  shed  ( for  guests )  to  the  east  of  the  sabhya.3240 

The  sacrificer  gets  the  hair  on  the  head  and  face  shaved, 
pares  his  nails  and  then  bathes ;  the  wife  also  does  the  same 
except  shaving  the  hair  on  the  head.  The  husband  and  wife 
are  to  establish  fires  after  wearing  two  silken  garments  each, 
which  are  to  be  given  up  to  the  adhvaryu  at  the  time  of  distri- 
buting daksina  ( after  the  rite  of  agnyadheya  is  finished ).  The 
aaorificer  should  perform  the  safhkalpa  (words  indicating  resolve) 
of  performing  agnyadheya  and  choose  his  priests  (rtvig-varana) 

2239.  According  to  the  com.  on  5p.  V.  4.  3  aprakrama  is  equal  to 
two  or  three  jx><fo»,  a  pada  being  15  angulas  (Baud.)  or  12  afigulas  (Kst.). 
But  the  com.  on  Kst.  VIII.  3.  14  says  that  a  pada  is  equal  to  two 
prakramas.  The  gBrbapatya  was  also  called  prSjahita  (vido  Jaimini 
XII.  1.13)  and  the  DaksinSgni  was  called  anvShffryapacana,  bccauso 
on  it  was  cooked  the  boiled  rice  with  which  pinda-pitryajfia  was 
performed  on  the  new  moon.  Vide  Manu  III.  123,  Tai.  Br.  I.  1.  10  and 
' %f%F»rrwrra*rrfI$  <TBtr%'  quoted  by  ?j**  on  ^.  XII.  2.  3. 

2240.  The  com.  on  ip.  V.  17.  1  notioes  divergent  views  about 
sabhya  and  Kvasathyo  fires,  some  holding  that  these  were  not  to  be 
established  at  all,  others  holding  that  they  are  optional,  while  Ap. 
makes  them  obligatory. 


990  History  of  Dharmaiaatra  [  Ch.  XXIX 

by  touohing  their  hands  with  appropriate  mantras  and  offer 
them  madhuparka  ( vide  Ap.  X  1.  13-14  for  the  mantras 
'  agnir-me  hots  &c).  In  the  afternoon  or  when  the  sun  is  over 
the  trees  the  adhvaryu  should  fetch  a  portion  of  fire  from  the 
aupasana  (  grhya  fire )  and  kindle  a  fire  called  brahmaudanika 
( one  prepared  for  brahmaudana ) "*'  to  the  west  of  the  place 
for  the  garhapatya  or  he  may  take  up  the  whole  of  the  aupasana 
fire  ( of  the  yajamSna )  or  he  may  generate  fire  by  attrition.  He 
should  prepare  a  sthandila  ( an  altar  of  sand  &c.)  and  should 
draw  thereon  three  lines  from  west  to  east  and  three  lines  from 
south  to  north  and  should  sprinkle  water  on  the  sthandila  and 
then  he  should  bring  burning  coals  from  the  aupasana  fire 
and  place  them  on  the  lines  so  drawn.  If  he  takes  up  the 
whole  of  the  aupasana  fire,  then  he  should  take  on  two  leaves 
of  udumbara  a  oake  of  barley  flour  and  another  of  rioe  and 
should  throw  on  the  place  of  the  brahmaudanika  fire  the  barley 
cake  to  the  west  and  the  rioe  cake  to  the  east  and  then  establish 
tbe  fire  thereon.  The  adhvaryu  puts  apart  at  night  to  the 
west  of  the  brahmaudanika  fire  on  the  red  bide  of  a  bull  having 
the  neck  part  to  the  east  and  the  hair  outside  or  on  a  bamboo 
utensil  four  dishfuls  of  rice2242  grains  after  repeating  the  mantra 
'  devasya'  and  with  the  words  '  I  set  apart  what  is  pleasing  to 
prfina  that  is  brahman,'  which  are  repeated  four  times  ( with 
prana,  apana,  vyana  and  lastly  with  brahman  only )  or  he  may 
do  so  silently.  He  cooks  the  grains  (  of  rice  or  barley  )  in  four 
vessels  filled  with  water,  he  does  not  cleanse  the  rice  grains 
with  his  hand  after  pouring  them  into  the  water,  nor  does  he 
drain  off  the  water  while  cooking ;  some  cook  the  grains  in 
milk.  From  the  cooked  food  ( the  brahmaudana )  he  takes 
some  in  a  spoon  (  darvl )  and  offers  it  into  (the  brahmaudanika) 
fire  with  the  mantra  '  pra  vedhase  kavaye '  ( Rg.  V.  15. 1  = 
Tai.  Br.  I.  2. 1 ).  He  should  say  '  this  is  for  Brahman ;  not 
mine.'  Having  put  the  cooked  food  separately  into  four  dishes 
and  pouring  plenty  of  ghee  over  it,  the  saorifioer  draws  the 
plates  over  the  ground  towards  the  priests  without  letting  them 
go  and  brings  them  near  the  four  priests  who  are  descendants 
of  illustrious  sages.  The  remaining  portion  of  the  brahmaudana 

2241.  The  reason  why  w^TfT  is  so  called  is  given  by  Ssyana  on 
Tai.  Br.  I.  1.  9  'wartf  %<tst%^i  irHnJ  nrflwiHurfasTt  >*  insr«rr§  «* 

2242.  Tbe  putting  apart  of  grains  from  a  large  reoeptaole  on  to 
a  smaller  reoeptaole  for  use  in  saorifice  later  on  is  called  nirvajxt. 


Ch.  XXlX  ]  Brauta  Sacrifices- Agnyadheya  §9i 

is  drawn  out  of  the  pots,  the  rest  of  the  clarified  butter  is  poured 
over  it  and  three  samidhs  of  a  citriya  m*  asvattha  that  are  wet 
(  not  dry ),  that  are  a  span  in  length  and  have  on  them  their 
leaves  and  fruits  are  dipped  therein  and  turned  about  therein 
with  a  mantra  and  then  they  are  put  on  the  fire  to  the  accom- 
paniment of  three  gayatrls  (  addressed  to  Agni )  for  brahmanas, 
three  Tristubhs  for  ksatriyas  and  three  Jagatls  for  vaisyas  ( the 
verses  are  set  out  in  Ap.  V.  6.  3  ). 

When  the  samidhs  are  offered  into  fire  he  (  sacrifioer )  gives 
three  heifers  to  the  adhvaryu  and  a  similar  number  to  each  of  the 
brahmanas  who  eat  the  brahmaudana.  This  brahmaudana  along 
with  the  gifts  of  heifers  and  offering  of  samidhs  may  be  performed 
daily  for  one  year  before  the  date  of  agnyadhana.  These  samidhs 
must  be  offered  by  everyone  intending  to  set  up  the  three 
sacred  fires  12  days,  three  days,  two  days  or  a  day  before 
the  day  of  agnyadheya.  He  (saorifioer)  has  to  keep  certain 
observances  viz.  he  does  not  partake  of  flesh,  does  not  cohabit* 
others  do  not  take  away  fire  from  his  house ;  he  subsists  ( for 
three  days )  only  on  milk  or  on  boiled  rice,  he  has  to  speak  the 
truth  and  to  avoid  sleeping  on  a  cot.  If  for  some  reason  the 
sacrifioer  is  unable  to  perform  agnyadheya  in  a  year  (or  12  days 
&c.)  from  the  time  he  offered  brahmaudana  he  should  again 
cook  brahmaudana,  offer  the  samidhs  and  then  should  perform 
agnyadhana  when  he  can  do  so.2844  On  the  night  previous  to 
the  day  of  agnyadhana  the  adhvaryu  (according  to  Bharadvaja, 
all  the  priests)  keeps  certain  observances  viz.  he  does  not  eat 
flesh  nor  does  he  approach  his  wife. 

On  that  night  a  goat  having  dark  spots  on  its  skin  is  tied 
towards  the  north  of  the  place  for  the  garhapatya  fire  with  a 
mantra  *praj&'  agne  &c. \  The  yajamfina  observes  avow  of 
silence  on  that  night  and  people  keep  him  awake  that  night  by 
playing  upon  a  lute  and  a  flute  ( but  there  is  an  option  viz.  he 
may  not  keep  awake  nor  observe  silence).  The  sacrificer 
remains  awake  the  whole  of  that  night  placing  pieces  of  wood 
on  the  brahmaudanika  fire  with  the  verse  '  salkair-agnim  &c.  * 
( but  if  he  does  not  keep  awake  he  heaps  on  the  fire  logs  of  wood 

2243.  The  Tai.  Br.  (  1. 1.  9- )  employs  the  words  *  citriyESYattba- 
syBdadhRti '  and  Ssyo?a  explains  '  «»*nnrpTh'l9rwf*r»r85  jra-nft  i 
<rTOt  in*T%f*rjfT*3TW$r'm  *rf»Hr  wRpurts  i. » 

2244.  The  Tai.  Br..   1.1.9  says   *W»fo*t  crsjft' »» HTJ^St  irifror! 


History  of  bharmaiUstra  I  6h.  JCXIJt 

at  one  time  and  then  goes  to  sleep ).'m  At  day-break  the 
adhvaryu  heats  the  two  aranis  against  that  fire  with  two  verses 
'  jatavedo  bhuvanasya  &o. '  and  '  ayam  te  yonir-rtviyah '  ( both 
in  Tai  Br.  I.  2.1).  Then  the  brahmaudanika  fire  is  extin- 
guished, the  two  aranis  are  invoked  with  the  verse  'agnl 
raksSmsi '  and  the  yajamSna  keeps  waiting  for  the  aranis  that 
are  brought  with  the  verse  'mahl  vispatnL'  The  adhvaryu 
hands  over  the  aranis  to  the  sacrifioer  with  the  verse  '  dohyS  ca 
te',  who  receives  them  with  a  verse  and  immediately  invokes 
them  with  two  verses.  Both  (adhvaryu  and  yajamSna)  repeat 
in  a  low  voice  the  formula  'mayi  grhnSmyagre  &c. '.  The 
adhvaryu  arranges  the  place  for  the  gSrhapatya  with  the  verse 
'apeta  vita*  and  sprinkles  it  with  water  with  '  sam  no  devlr. ' 
He  does  the  same  for  the  places  ( Syatanas )  of  the  daksina  fire 
( to  the  south-east )  and  of  Shavanlya,  sabhya  and  Svasathya 
fires.  Even  since  ancient  times  there  have  been  agnihotrins 
who  did  not  set  up  the  sabhya  and  Svasathya  fires.  Half  of  the 
sand  ( that  has  already  been  brought  among  the  sambharaa )  is 
divided  into  two  parts,  one  ( i.  e.  \  of  the  whole  heap )  being 
scattered  over  the  plaoe  of  the  garhapatya  and  the  other  ( }  ) 
over  the  place  of  the  daksinagni.  The  other  half  of  the  sand 
heap  is  divided  into  three  parts  each  of  which  is  soattered  in 
the  places  of  the  other  three,  Shavanlya,  sabhya  and  Svasathya 
( but  if  no  sabhya  nor  Svasathya  is  to  be  kept  then  the  half  is 
entirely  scattered  over  the  Shavanlya  place ).  In  the  same  way 
the  other  earthy  materials  are  placed  over  the  places  of  the  fires 
with  appropriate  mantras.  After  he  places  the  lime  stones  or 
pebbles  on  the  various  places  he  brings  to  his  mind  his  enemy. 
Then  he  spreads  the  various  materials  on  the  fire  places  and  after 
mixing  together  the  materials  of  wood  to  the  accompaniment  of 
two  mantras  he  scatters  them  just  as  he  soattered  the  sand 
(after  dividing  them  as  stated  above).  He  oasts  to  the 
north  over  the  materials  a  piece  of  gold  on  the  place  of 
the  gSrhapatya824*  and  invokes  it  with  a  mantra  and 
assigns  at  a  distance  a  pieoe  of  silver  for  his  enemy  or  throws 
it  into  water  if  he  has  no  enemy.  The  same  process  ( of 
casting  a  golden  piece )  is  followed  as  to  the  places  of  the  other 
fires.    He  removes  the  ashes  of  the  brShmaudanika  fire  (that 

8245.  Tai.  Br.  I.  1.  9  has  'gigfogf  *rftmi?rft«fk  ■  trfa«*r»g«Wtpft 
ftv^r,  l .  Most  of  the  mantras  requited  here  occur  in  Tai.  Br.  I.  2. 1. 

2246,  Though  gold  is  among  the  earthy  materials,  it  was  not  dealt 
With  white  the  other  earthy  things  were  being  divided. 


Ch.  XXIX  ]  foauta  Sacriflces-Agnyiidheya  993 

has  been  extinguished  as  stated  already)  and  in  its  place 
deposits  the  two  aranis  from  which  he  produoes  fire  by  drilling. 
When  the  first  we  of  the  sun  spread  in  the  sky  ( i.  e.  before  the 
sun's  diso  is  seen,  but  the  eastern  horizon  is  lit  up  by  rays )  he 
planes  the  upper  arani  on  the  lower  one  to  the  accompaniment 
of  the  '  dasa-hotr'"*7  formulae.  While  generation  of  fire  by 
attrition  is  proceeding  a  white  or  red  horse  from  whose  eyes  no 
water  drops  ( i.  e.  who  is  not  blear-eyed )  and  whose  knee  is 
dark  ( or  any  horse  with  full  testicles )  is  kept  present  and  a 
soman  of  Sakti  Sankrti  is  sung ;  when  smoke  rises  a  saman  of 
Gathina  Kausika  is  sung  and  also  the  verse  '  aranyor-nihito ' 
(  Rg.  III.  29.  2 ). 

He  ( the  adhvaryu )  invokes  the  fire  with  the  mantra  '  upa- 
varoha  jatavedah  '  ( Tai.  Br.  II.  5.  8 )  the  moment  it  is  produced. 
Then  the  adhvaryu  makes  the  sacrificer  recite  the  catur-hotf 
(mantras)"48  and  invokes  the  fire  when  kindled  with  the 
mantra '  ajannagnih '.  When  the  fire  is  produced  the  yajamana 
bestows  on  the  adhvaryu  the  most  desirable  fee  ( i.  e.  a  oow ), 
which  he  accepts  with  a  mantra.  After  the  fire  is  produced,  the 
yajamana  breathes  over  it  with  the  formula  '  prajapatistva  ' 
(Tai.  S.  IV.  2.  9.1).  The  adhvaryu  holds  over  the  fire  his 
folded  hands  turned  downwards  with  a  verse,  makes  it  blaze  forth 
by  means  of  fuel-sticks  with  the  words  '  samradasi '  ( Tai.  S. 
IV.  3.  6.  2  ),  holds  it  in  his  folded  hands  turned  upwards,  Bits 
down  on  a  seat  and  while  the  Rathantara  and  YajSayajfiiya 
samans  are  being  chanted,  he  establishes  the  garhapatya  fire  on 
the  sambhSras  ( the  earthy  and  wooden  materials  scattered  as 
above )  by  repeating  certain  mantras  according  as  the  saorifioer 

2247.  The  dada  hotKrah  are  the  ten  sentenoeg  occurring  in  Tai.  5. 
III.  1.  viz.  arf  f%f%:  *jij  ■  RrrnrTSTT.  i  *r»tf%:  ■  wnfttf  <rf|j  i  %at  aifo  i 
RsjMflHijr:  i  YrorttgftT  i  ht  ttstrt  •  iron*  ?fs:  i  trratwjfj  i .  Vide  Ait. 
Br.  24.  6  for  the  ten  in  a  different  order.  It  should  be  noted  that  here 
ten  things  connected  with  the  human  body  are  identified  with  ten  things 
connected  with  homa. 

2248.  The  eatur-hotrt  are  the  mantras  in  Tai.  A.  III.  1-5  commen- 
cing with  « oittih  sruk '.  Vide  also  Tai.  Br.  III.  12.  5  and  note  904 
The  Ait.  Br.  24.  4  fays  •  %*rnrt  *|  iprerrfht  SBf"  ttw  TOgtffanft  '•  The 
dadahotj  mantras  in  the  preceding  note  are  only  a  portion  of  the  catur 
hotr  (  vide  SKyana  on  Tai.  Br.  III.  12.  5  ).  In  the  Tai.  Br.  I.  1.  8  it  is 
said  v«iwiTi(iin<l  «n$r*v  smflTTi^  • ww^rafJiTpra  d^Owu^  i  ••• 

B.  D.  125 


994  History  of  Dharmaittstia  [  Oh.  XXIX 

has  a  certain  gotra  "*'  ( or  pravara  )  and  the  first  vy&hrti  ( i.  e. 
bhtth )  or  the  first  two  vyabrtis  ( bhQh,  bhuvah  ),  the  first  two 
Sarparajnl  formulae  and  the  first  of  the  Ghannasiras  texts.  The 
formula  for  establishing  the  g&rhapatya  according  to  the  gotra 
is  stated  in  note  2249.  When  establishing  the  gSrhapatya  on  the 
sambhSraa  the  adhvaryu  further  repeats  certain  mantras  (  given 
in  Ap.  6r.  V.12.  2 )  and  then  the  yajamSna  invokes  the  fires  with 
the  mantra '  sugsrhapatyo '  ( Tai.  Br.  1. 2. 1 )  a  nd  the  adhvaryu 
makes  the  yajamana  repeat  the  Gharmasiras  formulae.  The 
adhvaryu  strews  darbhas  round  the  gS-hapatya  ( i.  e.  he  does 
paristarana ). 

The  prooedure  for  establishing  the  ahavanlya  is  to  be  so 
arranged  that  the  fire  is  aotually  established  when  half  of  the 
sun's  diso  rises  above  the  eastern  horizon.  The  adhvaryu  lights 
fuel-sticks  on  the  garnapatya  for  being  carried  forward  and 
he  takes  in  a  vessel  the  sand  on  whioh  fire  would  be  supported 
to  the  accompaniment  of  four  verses.  Then  while  carrying  the 
fire,  he  raises  a  little  the  kindled  bundle  of  fuel-sticks  and 
holds  the  fire  on  the  sand.  Then  the  adhvaryu  makes  the  yaja- 
mSna repeat  in  the  right  ear  of  the  horse  the  Agnitanu  formulse 
( set  out  in  Ap.  Sr.  V.  13.  7  ),  holds  the  fire  for  some  time  and 
then  lays  it  down  in  the  place  for  the  ahavanlya. 

2249.  When  the  sacrificer  is  a  Bhargava  the  formula  is  ^rirorr  W 
%*TTt  a%*n^mwn%  ^Pmvnpnrnj.  If  he  is  an  5ngirasa  or  any  brShmana 
who  is  not  a  BhSrgava  or  Sigirasa  the  formulas  are  respectively  9Ti^rqrt 
FTT  &o.  and  anf^nrrsTt  ?*i.  In  the  case  of  a  king,  a  kfatriya,  a  vaidya 
or  a  rathakffra   saorifioer    the  formulae  respectively  are  tcotct  w  fV$T 

irsprt  r*T  ^rrat  &c.  Vide  ft.  wr.  1. 1.  4.  for  the  mantras  Tjprt  wn  &c.  The 
trfcr#  formulas  are  yfrgfft  ffWfimi*ai<»t  *rfe?*T  T<reft  I  sptrt^irsnrflWI- 
«Trrr?«  I  &c.  in  8.  tf.  I.  5.  3   and  in   I.  5.  4  it  is  stated  m\  %  sfrWtot- 

*v»a  w  i#  «ffff,ffiTt  *iif«l<fi  *r*?rmf^jq 9wf$pn3tft*TO9WVffr<pH'fil 

&o.  srtrwrs  says  (III.  4)  '  ijm^Hiff  *HWt  «tftnfrT:.'  The  formulas 
called  gharmaiirnmsi  are  set  out  in  5p.  dr.  V.  12.  1  and  SatySsadha 
III.  4.  They  oocur  in  If.  srr.  1. 1.  7  and  are :  «r&  Rlnwq^wRri  #  i^r:  Tu- 
fty <m  i  Df^wtaw  wrrrv  to  ii  tuts  irr^rTtrffit  tf  firr:  Tgp^Sj*^  i 
wfirir  ifYwTT  jrttt  firji  <m  h  srisarajw^WT  jj^r^THiih  w  far;  TsjBrgssc  • 
t4J  qht  gaf  t^Ji  ubtt  jt^:  gw  ^vnrrf'sr^  itar  &  <fn%f9  dw  wT^sraTrfi' 

srgrirr  »•    Out  of  these  vf:   tt*8  is  repeated  when   establishing 

Trfanr,  tots  STFT <r^r,  when  establishing  SRa.ign'u'^H  (*  ffsjroir#  )  and 

wforsj wgrorf  when  establishing  srrfnflnr,    Vide  §.  art.  I.  1.  8  for 

this.  The  GSrhapatya  mound  is  circular,  that  of  the  Jhavanrya  is 
square  and  that  of  the  DaksinSgni  is  semi-oiroular.  All  three  are  about 
one  square  aratni  in  area. 


Ch.  XXIX  ]         Crania  Saerifices-Agnyadheya  995 

The  Agnldhra  priest  then  brings  domestic  fire  or  produces 
fire  by  attrition,  sits  down  with  his  knees  raised  up,  and  establi- 
shes the  daksinagni,  while  the  Yajnayajniya  s&man  is  being 
chanted  and  follows  the  procedure  of  repeating  formulae 
according  to  the  gotra  (  as  above )  and  repeats  the  2nd  vy&hrti 
(  bhuvah ),  the  three  Sarparajnl  formulae  and  the  2nd  Gharma- 

siras(viz.  the  verse  '  vatah paca').    After  repeating 

several  other  formulae  ( as  in  Ap.  Sr.  V.  13.  8 )  he  sets  down 
daksina  fire  on  the  sambharas. 

The  fire  brought  for  establishing  88*°  daksina  fire  may  be 
fetched  from  the  house  of  a  brahmana,  a  ksatriya,  a  vaisya  or  a 
sudra  who  is  extremely  prosperous  like  an  asura  (  if  the  sacri- 
ficer  desires  prosperity ),  but  he  should  thereafter  never  eat 
at  that  man's  house ;  or  ( according  to  Baud.  Sr.  II.  17 )  it  may 
be  brought  from  the  garhapatya  fire  or  according  to  Asv.  from 
the  house  of  a  vaisya  or  of  any  rich  man  or  it  may  be  produced 
by  attrition. 

When  the  ahavanlya  fire  is  being  taken  ( in  a  vessel )  from 
the  garhapatya  the  Vamadevya  is  chanted  and  they  proceed  to- 
wards the  east  preceded  by  the  horse,2351  repeating  three  mantras. 
To  the  south  of  the  vihara  the  brahma  priest  makes  a  ohariot 
or  a  chariot  wheel  move  up  till  three  revolutions  of  the  wheel 
take  place  ( six  times  for  an  enemy ).  A  third  part  of  the 
distanoe  ( between  the  garhapatya  and  the  place  for  ahavanlya ) 
the  fire  is  carried  at  the  height  of  the  knee,  the  2nd  third  at  the 
height  of  the  navel,  the  last  third  at  the  height  of  the  mouth. 
No  one  is  to  come  between  the  sun  and  the  fire.  He  takes  the 
fire  with  both  his  hands  stretched  to  the  right.  In  the  middle 
of  the  distanoe  the  yajamana  gives  a  gift  to  the  priest.  In 
the  middle  of  the  distance  the  adhvaryu  puts  down  a  pieoe  of 
gold  and  then  crosses  over  it  with  the  mantra '  nakosi.'  The 
adhvaryu  makes  the  horse  that  faoes  the  east  go  over  the  earn- 
bharas  to  their  north  with  its  right  hoof  placed  in  such  a  way 
that  the  live  ooals  of  the  fire  when  established  would  fall  on  the 
foot-print  made  by  the  horse  and  making  the  horse  turn  to  its 
right  he  again  makes  the  horse  go  over  the  sambharas  with 
a  formula  '  yadakrandah '  (  Kg.  1. 163. 1 ).    The  horse  is  held 

*25o.   wft  «rr  «n£'<«u^it'qmi<fa^mqMift '  "ft-  «*■  n.  17;  Tw*fs<mt 

flftwn  nr^rwTfWffwW  wwsi^ '  w*-  *ft-  I.  2.  l. 

2251.    Vide  Tai.  Br.  I.  1.  7  for  the  mantra  sr*wa?»ffcf  (  which  la 
mentioned  in  ip.  V.  14.  5  )  and  the  words  *rcitS«W»T  mfiramfkt. 


996  History  of  DharmctiMra  [  Ch.  tXlX 

facing  tbe  west  to  the  east  of  the  plaoe  for  the  ahavanly a.  The 
horse  must  be  young  and  according  to  Paihgy&yani  Brahmana  a 
young  bull  may  do  (if  a  horse  is  not  available).  According  to  the 
Bahvrca  Brahmana  the  (ahavanlya)  fire  should  be  established  on 
the  footmark  of  an  animal  called  Kamandalu  or  of  a  goat  (accord- 
ing to  Vftjasaneyaka).  Then  the  saorificer  mutters  auspicious 
formula?*"*  and  sends  to  his  enemy  ( a  curse  )  with  the  formula 
'  go  to  him,  O  fire,  with  thy  terrible  forms. '  Having  invoked 
the  fire  with  the  verse  '  Yad-idam  divah  *  ( Tai.  Br.  I.  2. 1 )  he 
turning  his  face  to  the  west  and  standing  to  the  east  establishes 
the  ahavanlya  fire.  Tbe  ahavanlya  is  laid  down  upon  the 
sambharas  when  the  Brhat  Saman,  the  Syaita,  Varavantlya  and 
Yajnayajniya  are  being  chanted,  and  the  procedure  of  repeating 
consecrating  mantras  according  to  gotra  is  being  followed,  when 
all  the  vy&hrtis,  all  the  Sarpa-rajml  mantras,  the  tbird  Gharma- 
siras  formula  and  certain  other  verses  are  recited.9"3  The  sacrificer 
invokes  the  ahavanlya  when  it  is  being  established  with  the 
formula '  anase  &c. '  ( which  ocours  in  Tai.  Br.  1. 1.  7  )  and  he 
follows  the  priest  (  whether  adhvaryu  or  Sgnldhra )  in  repeating 
the  various  vyahrtis,  the  SarparajII  verses  and  the  Gharmasiras 
formulae.  The  fire  when  established  should  be  propitiated  with 
clarified  butter  and  plants  ( i.  e.  fuel-sticks )  after  repeating 
certain  formula?  (set  out  in  2Lp.  V.  16.  4).  The  samans  are  sung 
by  the  brahma  priest  in  Agnyadheya  ( and  there  is  no  udgafcr 
priest  ).,,M 

The  aabhya  and  avasathya  fires  are  established  with  domestic 
fire  or  fire  produced  by  attrition  or  with  fire  taken  from  the 

Tai.  Br.  I.  1.  7  has  the  words  vsmtf:   f?WT  sraft  and  the 
verses  *r  &  &o.  (  set  out  in  Ap.  V.  15.  2  ). 

2853.  The  verses  'abhi  tvB  sUra'  (%.  VII.  82.  22),  'kayS  naii- 
citra'  (Rg.  IV.  81.  1),  «>tv5ra-iddhi  bavBmahe*  (Rg.  VI.  46. 1),  4asvam 
na  tv5  VBr&vantam'  (Rg.  I.  27.  1),  'abhi  pra  vab  surBdhasem ' 
(Rg.  VIII. 49.  1),  'yajfiSyajriB  vo*  (9g.  VI.  48.  1)  are  respectively 
the  sgmans  called  IUthantara,  VSmadevya,  Brhat,  VSravautlya,  Syaita 
and  YajfiByajfiiya.  All  these  verses  occur  in  the  SBmaveda  (vide 
vol.  III.  p. 83, 87, 330,  vol.1,  p.  120, 483 and  147 respectively,  B.I.  series). 
Vide  Tai.  S.  V.  5.  8. 1-2,  Ait.  Br.  19.  6  for  the  names  of  these  and  other 
iUmane.  Jai.  (III.  3.  9)  declares  that,  though  sSman  verses  are  as  a 
rule  to  be  chanted  loudly,  in  BdbSna  they  are  to  be  uttered  inaudibly 
(  upBrhsu ),  since  Bdhffna  is  to  be  done  with  yajurveda  procedure. 

2254.  Jaimini  in  Purva-mimffrhsSstltra  (X.  8.  9-11)  discusses  the 
question  whether  the  brahmS  priest  must  chant  these  gBnas  or  whether 
there  ia  an  option.    Vide  Tai.  Br  1. 1.  8. 


Oh.  XXIX  ]         Srauta  Sacrificm-Agnyadheya  997 

ahavanlya,  aooording  to  the  mode  of  establishment  dependent 
on  the  gotra  as  stated  above.  He  puts  on  each  fire  three  samidhs 
of  the  asvattha  tree  with  three  versea  (  Rg.  IX.  66.  19,  21,  20  ) 
and  three  samidhs  of  saml  smeared  with  ghee  after  repeating 
certain  mantras  ( $g.  IV.  58. 1-3 ).  Or  these  samidhs  may  be 
offered  in  the  ahavanlya  ( if  sabhya  and  avasathya  are  not 
kept  up ). 

Then  he  offers  a  purn&huti,MW  the  eaorifioer  gives  gifts, 
mutters  certain  auspicious  formulae,  waits  in  worship  upon  the 
five  ( or  three )  fires.  Then  if  the  yajamana  is  a  ksatriya  dice 
play  takes  place.  The  gifts  given  to  all  the  four  priests  are 
cloth,  a  cow  and  bull,  and  a  new  chariot,  while  a  goat,  purna- 
patra  and  a  pillow  of  several  coloured  threads  are  given  to  the 
agnldhra,  a  horse  to  brahmS,  a  bull  to  adhvaryu,  and  a  dhenu 
to  the  hotr.  There  are  larger  gifts  specified  aooording  to  the 
saorificer's  ability. 

K8t.  ( IV.  10. 16 )  ordains  that  after  establishing  the  Vedic 
fires  the  yajamana  should  observe  complete  celibacy  for  12 
nights,  6  nights  or  at  least  three  nights,  should  sleep  near  the 
fires  on  the  ground  (  and  not  on  a  cot ),  should  offer  homa  of 
milk  to  the  fires.  Baud.  II.  20  prescribes  further  observances  for 
twelve  days. 

PunarUdkeya :  When  within  a  year  after  a  man  sets  up 
the  Vedio  fires  he  suffers  from  severe  illness  (  such  as  dropsy  ) 
or  suffers  loss  of  wealth  or  his  son  dies  or  his  near  relatives  are 
harassed  or  made  captive  by  his  enemies  or  he  beoomes  cripple 
in  a  limb,  or  if  he  is  desirous  of  prosperity  or  fame  he  again 
sets  up  the  fires.  The  procedure  is  essentially  the  same  as  for 
agnyadheya  with  a  few  differences  e.  g.  fires  are  fed  with  kusa 


2255.  The  com.  on  KSt.  IV.  10.  5  explains  j;onn  WZ1  stiffs 
Soffit'.  The  procedure  ordinarily  applying  to  all  Shutis  of  clarified 
butter  iis  The  adhvaryu  puts  butter  into  the  butter-pot,  which  is 
placed  en  the  gSrhapatya  fire  to  melt.  Having  wiped  the  eruva  (dipp- 
ing spoon)  and  juha  (offering  spoon)  with  darbha  grass  and  having 
taken  the  butter  pot  off  the  fire  he  dips  two  darbha  blades  used  as 
strainers  (pavitra )  into  the  heated  butter  and  fills  the  juhu  with  the 
sruva.  Then  he  takes  a  mmidh,  walks  over  to  the  north  side  of  the 
ahavanlya,  strews  darbha  grass  round  it  and  puts  the  samidh  on  that 
fire.  Then  he  sits  down  with  bent  right  knee,  pours  the  butter  in  the 
juh3  on  to  the  fire  with  the  word  svShs  and  the  sacrificer  utters  the 
formula  'agnaya  idam  na  mama '.  This  holds  good  in  agnySdheya  and 
agnihotra,  bat  in  many  other  rites  the  principal  (pradhBna)  offerings 
are  offered  while  the  priest  is  standing. 


§98  History  of  DharmaiMra  I  Oh.  XXIX 

grass  and  not  with  wood  nor  with  fuel-sticks,  the  two  ajyabha- 
gas  are  for  agni  alone  (  while  in  the  model  sacrifice  they  are 
for  Agni  and  Soma ),  the  punaradheya  is  performed  in  the  rainy 
season  and  at  mid-day.  Other  differences  and  details  are 
passed  over. UH  Jai.  ( VI.  4.  26-27 )  states  that  punaradheya  is 
a  prSyascitta  only  if  both  the  fires  ( g&rhapatya  and  Shavanlya ) 
have  been  extinguished  or  discontinued  and  ( in  X  3. 30-33  ) 
that  when  punaradheya  is  resorted  to  for  some  desired  object,  the 
fees  that  are  prescribed  in  agny&dhana  are  not  the  fees  to  be 
given,  but  other  daksina  is  given. 

Agnihotra 

According  to  Gau.  VIII.  20  there  are  seven  forms  of 
haviryajnas  of  which  agnihotra  is  the  second.  From  the 
evening  of  the  day  of  agnyadheya  the  house-holder  has  to 
perform  agnihotra"57  ( burnt  offering  of  cow's  milk  &o. )  twice 
daily  in  the  evening  and  morning  to  the  end  of  his  life 
or  till  he  becomes  a  samnySsin,  or  as  the  Sat.  Br.  (  XII.  4. 1. 1 ) 
says  'Those  who  offer  agnihotra  indeed  enter  upon  a  long 
sacrificial  session ;  agnihotra  indeed  is  a  sattra  that  ends  with 
old  age  or  death,  since  he  becomes  free  from  it  only  by  old  age 
or  death.'  Satyfis&dha  prescribes  ( III.  1 )  that  from  the  time 
of  setting  up  the  three  srauta  fires,  agnihotra  and  darsapurna- 
m&sa  are  obligatory  on  all  members  of  the  twice-born  classes 
and  he  holds  that  the  nisSda  and  rathakara  also  are  bound  to 
perform  them,  though  other  sutrak&ras  are  opposed  to  this.  Vide 
pp.  45-47  above.  Jai.  (  VI.  3. 1-7  and  8-10  )  holds  that  agni- 
hotra being  obligatory,  it  may  be  undertaken  even  by  him  who 
is  not  able  to  perform  every  detail  of  it  in  its  entirety,  but  that 
a  kSmya  rite  should  be  undertaken  only  by  him  who  is  able  to 
carry  out  every  detail.  Vide  also  Jai.  II,  4, 1-7  where  '  yavaj- 
jlvam-agnihotram   juhoti '    is  explained   as    laying    down  a 

2256.  Vide  Tai.  S.  I.  5.  1-4,  Tai.  Br.  I.  3.  1,  Sat.  Br.  II.  2.  8,  Asr . 
II.  8.  4-14,   Ap.  V.  26-29,  K5t.  IV.  11,  Baud.  III.  1-3  for  details. 

2257.  The  word  agnihotra  is  derired  in  the  Tai.  Br.  II.  1.  2  as  tho 
rite  in  which  homa  is  offered  to  Agni  and  SSyana  says  snnf  jjHr  ejtarts- 

twrr  fftwfw.  Vide  Jai.  I.  4.  4  ( which  establishes  that  in  sriShfH  gffffiit 
**<faiPft  the  word  '  agnihotra  '  is  the  name  of  a  rite ).  The  Sat.  Br. 
XII.  4. 1. 1  says  « ^fanf  r  «tr  «rw  ar<rvfa  ^sRr*H  gw?W  sreratf  *nf 
TfRrfH  5rwt  *r«r  frrrcupqwqft  ^ra*r  *i  '■  *rprwra  ( HI.  I )  says 
'  «mn^ftrW  qijgfo>nfl  *r  fihnft  i  ftqrqr«ra^<mnwnpffifHi  ffafowfi 


Ch.  XXIX  |         &auta  Sacrifices- Agnihotra  999 

characteristic  required  of  the  performer.  The  several  sotras 
present  differing  details  and  mantras. 2258  According  to  one 
view  all  the  three  fires  are  permanently  maintained  by  the 
house-holder  ""  (  Kat.  IV.  13.  5  ) ;  according  to  others  only  the 
garhapatya  is  permanently  kept  ( Ap.  VI.  2. 13)  and  the  daksi- 
nagni  is  permanently  kept  only  if  it  was  set  up  by  attrition  at 
the  time  when  the  house-holder  performed  agnyadheya.  The 
house-holder  calls  upon  the  adhvaryu  to  bring  the  ahavanlya 
from  the  garhapatya  in  the  evening  and  also  in  the  morning ;  this 
is  so  only  if  the  yajamana  engages  an  adhvaryu  in  the  daily 
agnihotra,  but  if  the  yajamana  does  the  daily  agnihotra  himself 
this  call  is  unnecessary.  As  to  the  daksinagni  in  the  daily 
agnihotra,  Asv.  ( II.  2. 1 )  mentions  several  alternatives  viz.,  it 
may  be  brought  from  the  house  of  a  vaisya  or  from  the 
house  of  any  rich  man  or  it  may  be  produced  by  attrition  or 
it  may  be  kindled  into  flames  if  it  is  kept  permanently.  He 
should  take  burning  coals  from  the  kindled  garhapatya  in 
a  vessel  and  carry  them  to  the  place  of  the  ahavanlya 
with  the  mantra  '  devam  tva  devebhyah  sriya  uddharami '  and 
should  repeat  when  carrying  the  burning  coals  towards  the  east 
the  mantra  '  raise  me  up  from  sin  that  I  knowingly  or  unknow- 
ingly may  have  committed ;  save  me  from  all  the  sin  that 
I  may  have  committed  in  the  day  '  ( this  in  the  evening  agni- 
hotra, in  the  morning  agnihotra  it  being  said  '  sin  that  I 
committed  at  night ' ).  Vide  Asv.  II.  2.  3  and  6,  Ap.  VI.  1.  7, 
Baud.  III.  4.  He  should  face  the  sun  and  place  the  burning 
coals  in  the  ahavanlya  mound  with  the  mantra  (  amrtahutim 
&o,  in  Asv.  II.  2.  4,  Ap.  VI.  1.  8,  Baud.  III.  4  ).  In  the  morning 
agnihotra  also  he  should  face  the  sun  and  do  other  things 
stated  above.  According  to  Eat.  ( IV.  13.  2 )  the  evening  agni- 
hotra is  to  ba  commenced  before  the  sun  sets  and  the  morning 
one  before  the  sun  rises.    Asv.  says  that  the  homa  is  performed 

2258.  Vide  Sat  Br.  II.  2.  4  ff,  Tai.  Br.  II.  1. 1-11,  Ait.  Br.  25.  1-7, 
Ap.  6,  K5t.  4. 12-15,  Adv.  II.  2-5,  Baud.  III.  4-9,  Sat.  III.  7. 

2259.  Those  called  gatairl  perpetually  maintain  the  three  fires 
( Kat.  IV.  13.  5  and  ip.  VI.  2.  12).  They  are  a  thoroughly  learned 
brshmana,  a  victorious  ksatriya  king  and  a  vaisya  who  is  the  leading 
man  of  his  village,  'irfffima  tffopr:  Wft  *n*fo  t*iftx§  Hwf$HP  B«*T«j; 
wnjr«P  V$(*\  ftanft  trar  »Vft  JTRoniRfa »  Tsrfir  in  com.  on  K5t.  IV.  13. 
The  word  '  gatadri '  oocurs  in  Tai.  S.  II.  5.  4.  4'and  Bat.  Br.  I.  3.  5.  12. 
'  ^  §  irerfSrf •.  g«*ec  irrnoft  TT3T»<rHW  *fr*^  ^tn  >  ft.  tf .  II.  5. 4.  4.  »w*ft 
is  to  be  explained  as  '«nf  srrar  wftltifr,  »rsrr  *Mfofit  «n'  com.  on  i 
IV.  13.  5. 


1000  History  of  Dharmaiastra  [  Oh.  XXIX 

after  the  sun  sets.  There  have  been  two  views  on  this  point 
from  very  anoient  times  viz.  whether  agnihotra  is  to  be  performed 
before  sunrise  or  after  sunrise.  Vide  Ait  Br.  24.  4-6  and 
Kausltaki  Br.  II.  9.  Ap.  ( VI.  4.  7-9  )  mentions  four  views  as  to 
both  evening  or  morning  time  for  agnihotra  viz.  it  should  be  the 
sa/hdhi  of  day  and  night  for  both  or  it  may  be  when  the  first 
star  is  seen  or  in  the  first  watoh  of  the  night  or  in  the  2nd  ( for 
evening  agnihotra)  and  at  dawn,  or  when  a  part  of  the  disc  of 
the  sun  just  appears  on  the  horizon  or  after  the  sun  comes  up. 
The  householder  performs  agnihotra  after  finishing  his  aafhdhya 
adoration.  There  is  a  difference  of  opinion,  some  holding  that 
the  homa  in  the  grhya  fire  should  precede  the  agnihotra  in  the 
Vedic  fires,  while  others  hold  that  it  should  come  after  the 
Vedic  agnihotra."'0  The  house-holder  after  performing  sarhdhya 
follows  either  of  two  modes  ( Est.  IV.  13. 12  and  IV  15.  2,  Ap. 
VI.  5.  3,  according  to  his  sakha  ),  goes  towards  the  ahavanlya 
through  the  space  between  the  plaoes  of  the  garhapatya  and 
daksinSgni  or  by  a  route  to  the  south  of  these  two  fire  places 
and  having  gone  round  the  ahavanlya  sits  down  to  the  south 
in  his  usual  place  ( or  orosses  from  the  western  side  of  the 
ahavanlya  and  sits  down  to  its  south )  and  the  wife  also  sits 
in  her  place  ( Kftt.  IV.  13. 13,  Ap.  VI.  5. 1-2  ).  The  householder 
then  sips  water  (performs  acamcmd)  with  the  words  '  vidyudasi 
vidya  me  pSpmanam-rtat  satyam-upaimi  mayi  sraddha'  ( Ap. 
VI.  5.  3 ).  The  wife  also  sips  water.58"  Then  both  husband  and 
wife  should  observe  silence  till  the  agnihotra  (morning  or 
evening )  is  gone  through.  A  man  who  has  no  wife  can  perform 
the  daily  agnihotra  (vide  Ait.  Br.  32.  8).  The  adhvaryu  performs 
parisamuhana  (  wiping  with  the  wet  hand  from  the  north-east  to 
the  north)  thrioe  for  the  three  fires.    He  strews  round  the 

2260.  thRrrwgq  vnm\  ^«G)s."|4nT*<wi«  wriwr  i  trywsc  i  *W  imftith 
am  <wnf$|JfiN,t,u'! '  s^pfi'rt  5<jnrf«iiwnaf%^nf5^T  ftj«  n  ifir  •  com.  on 
$nr?r.  «ft>  IV.  13.  12  and  cited  as  mgiq's  in  the  ^»y^*r  quoted 
in  an^mtwp.  52. 

2261.  The  paddhati  in  the  com.  on  Est.  IV.  13  remarks  T<pto?rf- 
«ri%faH?  «rt«n"  j%»rfa  w  sfttftft  tfujrprs  i  ira  flTgawc.  This  shows  how 
gradually  the  wife  lost  all  importance  in  Vedio  rites  and  came  to  be  a 
mere  silent  spectator  of  all  the  weary  details  that  had  to  be  gone 
through  by  the  sacrifioer  and  the  priest.  Jaimini  VI.  1.  17-21  stated 
generally  that  the  husband  and  wife  co-operated  in  performing  yajna, 
butjm  Vl.  1.  24  be  qualifies  the  general  statement  by  saying  that  the 
wife  cannot  do  all  the  aotions  which  are  to  be  done  by  the  sacrifioer,  but 
only-those  which  she  is  expressly  asked  to  do  In  the  texts. 


Oh.  XXIX  ]  &rauta  Sacrifices- Agnihotra  1001 

Shavanlya  fire  darbha  grass  ( performs  paristarana  )  in  such  a 
way  that  the  darbhas  to  the  east  and  west  have  their  ends  turned 
to  the  north  and.  of  those  to  the  north  and  south  turned  to  the  east 
and  the  strewing  proceeds  from  the  east,  then  to  the  south,  then 
to  the  west  and  then  to  the  north.  In  the  same  way  he  strews 
darbha  grass  round  the  gSrhapatya  and  then  round  the  daksin- 
Sgni.  Taking  water  in  his  right  hand,  he  sprinkles  it  round  the 
shavanlya  first,  beginning  from  the  northeast  and  ending  in 
the  north.  Then  he  walks  towards  the  west  pouring  a  conti- 
nuous stream  of  water  from  the  Shavanlya  up  to  the  garhapatya. 
He  then  sprinkles  ( performs  paryuksana )  the  garhapatya  from 
left  to  right  and  then  the  dakainagni.  Or  one  may  sprinkle  water 
( and  this  is  the  usual  order  now  in  the  Deccan )  round  the 
gSrhapatya  first  and  then  round  daksi^agni  and  then  pour  a 
stream  of  water  from  the  garhapatya  to  the  east  up  to  the 
Shavanlya  ( Asv.  II.  2.  14  ).  Asv.  ( II.  2. 11-13  )  says  that  the 
mantra  in  paryuksana  is  "  rtasatyfibhyam  tvS  paryuksami '  and 
each  fire  is  sprinkled  thrice,  water  being  taken  freshly  at  each 
time  and  the  mantra  being  repeated  eaoh  time  and  that  sprinkling 
may  first  be  done  round  the  daksipagni,  then  round  gSrhapatya 
and  then  ahavanlya.    Vide  Est.  IV.  13. 16-18,  5.p.  VL  5.  4. 

The  homa  is  performed  with  cow's  milk  for  him  who 
performs  agnihotra  as  a  sacred  duty  and  not  for  any  particular 
reward  in  view,  but  one  who  desires  to  secure  a  village  or 
plenty  of  food,  or  strength  or  brilliance  may  employ  respective- 
ly yavSgu  ( gruel ),  cooked  rice,  ourds  or  clarified  butter  (  Asv. 
II.  3. 1-2 ).  Then  an  order  is  issued  to  the  person  engaged  to 
milk  the  agnihotra  cow"61  that  stands  to  the  south  of  the  sacri- 
ficial ground  with  her  face  to  the  east  or  north  and  that  has  a 
male  calf.  At  the  time  of  milking  the  oalf  is  to  the  south  of 
the  cow,  and  first  sucks  milk  and  then  the  oalf  is  removed  and 
the  milking  is  done.  The  person  to  milk  the  cow  should  not  be 
a  sudra  ( K&t.  IV.  14. 1 ),  but  Ap.  ( VI.  3. 11-14 )  allows  even  a 
sudra  to  milk  the  cow,  while  Baud,  ( III.  4 )  says  that  he  must 
be  a  brShmana.  Rules  are  laid  down  about  the  udders  from 
whioh  milk  is  to  be  drawn  and  about  persons  for  whom  it  is  to 
be  drawn  ( Sat.  III.  7  based  on  Tai.  Br.  II.  1.  8 ).  The  milking 
is  not  to  be  begun  by  pressing  the  udders,  but  by  making  the 

2262.  Tai.  Br.  II.  1.  6  identifies  the  oow  with  agnihotra  and 
II.  1.7  states  that  the  cow's  milk  in  its  various  stages  belongs  to  various 
deities  sinoe  the  time  it  is  in  the  udder  (when  it  is  Raudra)  till  after 
it  is  offered  (when  it  is  dear  to  Indra). 

H.D.  186 


1002  History  of  DharmaiUstra  [  Oh.  XXIX 

calf  suok  them  first  (  na  stanan  sammrsati '  Ap.  VI.  4.  2  based 
on  Tai.  Br.  II.  1.  8  ).  Milking  is  to  be  begun  the  moment  the 
sun  sets  ( Ap.  YI.  4.  5 ).  The  vessel  in  which  the  milk  is  to  be 
held  is  of  earthenware  manufactured  by  an  Srya  ( i.  e.  one  who 
belongs  to  the  three  regenerate  classes  ),  but  without  using  a 
wheel  and  the  vessel  must  have  a  wide  mouth  and  straight  sides 
and  not  slanting  ones  ( K&t.  IV.  14. 1,  Ap.  VI.  3.  7  ).  It  is  called 
agnihotrasthall  (Ap.  VI.  3. 15).  The  adhvaryu  takes  from  the 
garhapatya  fire  some  burning  ooals  for  boiling  the  milk  and 
keeps  them  to  the  north  of  the  garhapatya  in  a  separate  spot. 
Then  he  goes  near  the  cow,  holds  the  vessel  in  whioh  the 
oow  has  been  milked,  brings  it  towards  the  east  of  the 
ahavanlya,  sits  to  the  west  of  the  garhapatya  and  heats  the 
vessel  on  the  burning  coals  mentioned  above.  He  takes  a 
darbha  blade  ( other  than  one  of  those  that  are  strewn  round  the 
garhapatya ),  kindles  it  and  holding  it  over  the  milk  illumi- 
nates the  milk  with  its  light.  He  then  takes  water  in  a  sruva 
and  sprinkles  one  drop  or  some  drops  into  the  boiling  milk 
( Asv.  II.  3.  3  and  5  ).  He  should  then  again  hold  a  burning 
blade  ( the  Bame  blade  used  before  )  over  the  hot  milk  and  light 
it  up.  He  does  this  thrice  and  then  casts  away  the  blade  to  the 
north. ""  There  was  a  difference  of  view  whether  the  milk  to 
be  offered  should  be  brought  to  the  boiling  point  or  should  only 
be  simply  hot  ( vide  Sat.  Br.  II.  3.  1.  14-16  and  com.  on  Kat. 
IV.  14.  5 ).  Then  the  pot  of  milk  is  slowly  lifted  with  three 
mantras  and  drawn  down  to  the  north  from  the  burning  coals 
(Asv.  IL3.  8,  Tai.  Br.  II.  1.  3  'vartma  karoti').  Then  the 
burning  ooals  on  whioh  the  milk  was  boiled  or  heated  are 
thrown  back  in  the  garhapatya  fire.  Then  a  sruva  and  sruc 
both  made  of  vikankata  wood  are  cleaned  with  the  hand  ( to 
remove  dust )  and  are  heated  on  the  garhapatya  (  or  ahavanlya 
according  to  Ap.  VI.  7. 1 ).  He  then  again  heats  the  sruc  and 
sruva  on  the  garhapatya,  asks  the  yajam&na  '  shall  I  take  out 
milk  from  the  pot"6*  with  the  sruva)'  and  the  yajamSna 

2263.  The  Tai.  Br.  II.  1.  3  says  *tfr*T4jrem  fawnftsnin}  I  *tm*. 
Wtift  I ...  srtWlwrft  l  ...  fih  <pF8hfritfih  _  T«fWfaOTHPrfih  .  The 
sprinkling  of  water  from  the  sruva  on  the  milk  is  called  pratiseka 
(Ip.  VI.  6. 3-4).  This  is  referred  to  in  Tai.  Br.  II.  1.  3.  The  sruo 
with  whioh  agnlhotra  is  offered  is  oailed  agnibotra-havanl,  whiob  is 
made  of  yikaikafa  wood,  is  as  long  as  one's  arm  or  aratni  (ip.  VI.  3.  6 
and  com.  thereon). 

2264.  £p.  VI.  7. 1  states  that  words  addressed  by  the  adhvaryu  differ 
aooording  to  the  time   'fttwwfopptftWgTOl  irfcf*  qypnfawfWNts^fr 


Oh.  XXIX  ]  lhauta  Sacrifices-Agnihotra  1003 

replies  standing  *  Yes,  do  take  out '.  Then  the  adhvaryu  holds 
in  his  right  hand  the  sruva  ladle  and  in  his  left  hand  the 
agnihotra-hava?!  with  its  mouth  turned  upwards,  pours  out  into 
the  agnihotra-havanl  milk  from  the  milk  pot  (already  heated) 
with  the  Bruva  four  times  nti  and  keeps  the  sruva  in  the  milk 
pot.  In  Ap.  VI.  7.  7-8  and  Asv.  II.  3.  13-14  it  is  said  that  the 
adhvaryu  knowing  the  mind  of  the  householder  should  draw 
the  fullest  ladle  for  the  most  favourite  son  of  the  saorifloer  or 
if  the  latter  desires  that  the  eldest  son  should  be  most  pro- 
sperous and  the  later  ones  less  and  less,  then  the  first  ladle  is 
filled  to  the  fullest;  on  the  other  hand  if  he  wishes  the 
youngest  to  be  prosperous  then  the  last  ladle  drawing  is  the 
fullest.  Then  the  adhvaryu  carrying  a  samidh  of  palasa  wood 
a  span  in  length  over  the  rod  of  the  sruo  (inserting  his 
finger  between  the  two),  holds  the  two  together  over  the  garha- 
patya  very  near  its  flames,  carries  the  sruc  towards  the 
ahavanlya  holding  it  as  high  as  his  nose ;  when  in  the  midst 
of  the  distance  between  the  garhapatya  and  the  ahavanlya, 
he  brings  the  sruc  down  ( to  the  level  of  his  navel )  and  then 
again  raising  it  up  as  high  as  his  mouth,  ho  reaches  the  ahava- 
nlya and  places  the  sruc  and  samidh  on  darbha  blades  ( on  the 
kurca,  says  Baud.  III.  5 )  to  the  west  of  the  ahavanlya.  He 
himself  Bits  to  the  northwest  of  the  ahavanlya  faoing  the  east, 
bends  his  knees,  holds  the  sruo  in  his  left  hand  and  with  the 
right  hand  offers  the  samidh  mt  in  the  midst  of  the  ahavanlya 
fire  with  the  mantra '  rajatam  tvagnijyotisam  *  (according  to  Asv. 
II.  3.  15 ).  Then  he  sips  water  with  the  mantra  '  vidyud-asi 
vidya  me  papmanam-rtat-satyam-upaimi '  (Ap.  VI.  9.  3,  Asv. 

II.  7. 16).  When  the  samidh  has  caught  fire  and  is  burning 
brightly,  he  offers  the  first  oblation  (of  milk)  on  the  samidh 
about  two  finger-breadths  from  its  root  with  the  mantra  '  om 
bhiir-bhuvah-svarom,  agnirjyotir  jyotiragnih  svaha'  ( Vaj.  S. 

III.  9  ).    Aocording  to  Kat.  he  may  optionally  repeat  the  mantra 

2265.  Milk  is  poured  five  times  for  those  who  are  oalled  pa£oB- 
vattins  such  as  householders  whose  gotra  is  Jamadagni  (  £p.  VI.  8.  2  ). 
According  to  BaudhSyana  (pravarSdhyBya  5)  Vatsas,  Bidas  and  Xra|i- 
senas  are  paficSvattins.  Ap.  sets  out  the  fire  mantras  repeated  at  each 
of  the  fire  times  when  milk  is  poured  with  the  sruva. 

2266.  The  mantras  differ  aooording  to  the  antra.  Aocording  to 
Jp.  VI.  9.  3  one  samidh  or  two  or  three  may  be  offered  and  he  prescribes 
different  mantras  for  the  three.  The  Tai.  Br.  II.  1.  8  upholds  the 
offering  of  only  one  samidh. 


1004  History  of  DharmatMra  [  Oh-  XXIX 

•  sajur  devena '  (  Vaj.  S.  Ill  10).  According  to  Ap.  (VI.  10. 8)"" 
in  the  evening  agnihotra  the  mantra  is '  agnirjyotir '  &o ;  while 
in  the  morning  agnihotra  it  is  'suryo  jyotir-jyotih.  suryah 
svfthft*  (Vsj.  S.  Ill  9 ).  Then  he  places  the  sruc  on  the  kusa 
blades  and  looks  at  the  garhapatya  with  the  thought '  bestow 
on  me  cattle*.  Then  be  again  takes  up  the  sruc,  makes  a 
second  offering  (of  milk)  whioh  is  larger  in  measure  than  the 
first  one,  but  this  is  offered  silently,  while  he  contemplates 
upon  PrajSpati  in  his  mind"'8.  This  second  offering  is  made 
to  the  east  or  north  of  the  first  in  such  a  way  that  the  two 
will  not  oome  in  contact.  He  keeps  more  milk  in  the  sruo  than 
what  is  taken  up  in  making  the  second  offering.  He  then  raises 
the  sruo  twice  (thrice  according  to  Ap.  VI.  11.  3 )  in  such 
a  way  that  the  flames  of  the  fire  turn  north-wards  and  places 
the  sruc  on  the  kurca.  He  scours  with  his  hand  turned  down- 
wards the  spout  of  the  ladle  and  then  rubs  his  hand  to  which 
some  drops  of  the  milk  stick  on  the  north  side  of  the  kurca 
( the  points  of  the  kusas  that  are  towards  the  north )  with 
the  words  '  salutation  to  the  gods '  ( Kat.  IV.  14.  20 )  or  '  to  you 
for  securing  oattle'.  Ap.  ( VI.  10. 10  )  says  that  he  scours  in 
the  evening  the  sruc  ( in  order  to  remove  what  sticks  to  it ) 
from  the  end  of  the  handle  down  to  the  bowl  with  the  man- 
tra '  ise  tva '  ( Tai.  S.  I.  1.  1.  1. )  and  in  the  morning  from 
the  bowl  to  the  end  of  the  ladle  with  the  mantra  '  urje  tv5  ' 
( Tai.  S.  1. 1. 1. 1 ).  Then  while  the  palm  is  turned  upwards, 
and  while  he  wears  his  sacred  thread  in  the  prSdnavIta  mode 
he  places  his  fingers  to  the  south  of  the  roots  of  the  kusa  blades 
on  the  ground  silently  or  with  the  mantra  '  svadha  pitrbhyah.  * 
( Kat.  IV.  14.  21  and  Asv.  II.  3.  21 )  or  *  svadha  pitrbhyah  pitrin 
jinva  ( Ap.  VI.  11.  4 ).  Then  he  sips  water  ( but  with  the  sacred 
thread  in  the  upavlta  form  )  with  his  face  turned  to  the  east. 
Then  he  walks  to  the  plaoe  of  the  garhapatya,  takes  a  fuel-stick 
( samidh )  in  his  hand  while  standing.  He  then  sits  down  to  the 
northwest  of  the  garhapatya  with  his  face  turned  towards  the 

2267.  The  Tai.  Br.  II.  1.  2.  says  awr^  flef  g*n5r  s^rfa  sutts  i. 
According  to  the  Tai.  Br.  II.  1.  9  the  mantras  are  '  stiiigqTffrnrffftng: 
wtift  wr*  atffl  ».  *vf 5TJh%vn%-.  *$i  wrtft  top  i  >.   ip.  VI.  10.  8  has 

the  same  wordi.  Zp.  VI.  10.  9  (  alternatively  )  and  6at.  III.  7.  preecribe 
a  joint  mantra  for  a  joint  deity  'wiir^fiMTfih  ^f  wt%ft  m  vsfHffit- 
"fffttffh  Wlfcft  TOTt  '. 

2268.  Vide  &.  #.  II.  5. 11. 5  'jrOTwrTOT  wm*  g*fil',  Sat.  Br.  I. 
3.6.  10,  Tai.  Br.  II.  1.  2.  arc*  II.  3.  19  says  JfirpTfif  *nwr  WTTNT, 
3*$  tffojlsriw. 


Oh.  XXIX  ]  faauta  Sacriftces-Agnihotra  1005 

east,  bends  his  knee,  offers  the  sattridh  in  the  garhapatya  fire, 
then  drawing  out  in  the  sruva  milk  from  the  pot  offers  it  into 
the  fire  with  a  mantra  ( ta  asya  sudadohasah '  Rg.  VIII.  69.  3, 

according  to  Asv.  II,  3.  26,  or  '  iha  pustim  pustfpatir pustf- 

pataye  svShft \  acoording  to  Kat.  IV.  14.  23).  He  offers  a  second 
oblation  of  milk  by  the  sruva  silently  acoording  to  Kat.  ( IV. 
14.  24  )  or  with  the  words  '  bhurbhuvah  svah  suprajah  prajabhih 
sy&m  suvlro  vlraih  suposah  posaih  '  and  with  at  least  any  three 
verses  addressed  to  Agni  and  with  the  verses  '  agna  ayumsi 
pavase  *  $g.  IX.  66.  19-21  (  according  to  As  v.  II.  3.  27-29 ). 
Then  he  offers  one  oblation  of  milk  with  the  sruva  ladle  into  the 
daksinagni  with  the  words  '  annadayanna-pataye  svSha  '  and  a 
second  one  silently.  He  then  touches  water,  turns  northwards 
and  with  one  of  his  fingers  (  with  the  ring  finger  '  anamika ' 
according  to  Kat.  IV.  14.  26 )  he  takes  out  what  remains  in  the 
sruc  and  lioks  it  noiselessly  without  allowing  it  to  come  in 
contact  with  his  teeth.  He  then  sips  water  and  lioks  it  a 
second  time  and  then  sips  water.  He  then  takes  into  another 
vessel  or  on  his  own  palm  all  remnants  (  of  milk  &o. )  in  the 
sruo  and  licks  the  contents  of  the  vessel  or  his  palm  once  with 
his  tongue.  According  to  Ap.  (  VI.  11.  5  and  VI.  12.  2  )  and 
Baud.  III.  6  he  holds  the  sruo  in  such  a  way  that  its  rod  is 
turned  east  or  north,  and  licks  mi  the  sruo  itself  twice,  fills  it 
with  water,  pours  down  to  the  west  the  water  ( from  the  ladle ) 
with  the  mantra  '  propitiate  those  who  partake  of  leavings', 
sips  water,  and  wipes  the  agnihotrahavanl  with  darbha  blades. 
Then  he  washes  his  hand,  performs  acamana  twice,  goes  near 
the  ahavanlya,  sits  down,  fills  the  sruo  with  water  and  spills 
the  water  from  the  ladle  to  the  north  of  the  ahavanlya  with  the 
words '  devSn  jinva; '  he  repeats  the  same  process  again  and 
wearing  the  sacred  thread  in  the  praclnavlta  form  and  turning 
to  the  south  he  pours  water  to  the  south  of  the  ahavanlya  for  the 
pitrs  with  the  words '  pitFn  jinva '.  He  then  repeats  the  same 
prooess  as  for  gods  and  sprinkles  water  upwards  in  the  north-east 
a  third  time  with  the  words  *  sapta-raln  jinva '.  He  fills  the 
sruo  a  fourth  time,  removes  the  darbhas  from  the  place  ( kuroa- 
sthana)where  they  were  placed  to  the  west  of  the  ahavanlya, 


The  lioking  of  the  agnihotrahavanl  is  one  of  the  actions 
forbidden  in  the  Kali  age  '«iiit#sitn<"jr«J  &**  sftsnftlTfs'  quoted  in 
Sin.  0.  I.  p.  12;'  vide  com.  on  Sat.  HI.  7  '  snupyfopyyfl  «n  W9T  ftTWT- 
*rfo  ffc«*  f*r#if? '  where  it  is  said  '  3r*  *S«prfJnriw*1«inj  qs&  tSpwfi>Wg- 
TW*Tfff$  sffiK^sprcft  9#tfrtTIT  TTT'TOH  I » 


1006  History  of  Dharma&astra  (Ch.  XXIX 

pours  down  water  on  that  place  thrice,  so  as  to  end  the  stream 
in  the  east  or  north.  He  then  heats  the  sruo  and  sruva  on  the 
ahavanlya  fire  together  and  keeps  them  on  the  antarvedi  or 
hands  them  over  to  an  attendant.  He  then  offers  three 
samidhs  to  each  of  the  three  fires  in  the  order  in  which  he 
performed  paryuksana  ( i.  e.  in  the  order  ahavanlya,  garhapatya, 
daksinagui,  or  garhapatya,  daksin&gni,  ahavanlya ).  After  this 
the  house-holder  engages  in  waiting  upon  agni  with  vdtsapra 
prayers  or  in  a  brief  worship  by  repeating  only  '  bhurbhuvah 
svah  &c.'  (  Vaj.  III.  37  ) ;  then  he  pays  silent  homage  to  the 
ahavanlya  and  sits  near  it  for  a  moment;  then  he  sleeps  or 
sits  near  the  garhapatya ;  then  he  performs  paryuksana  for  all 
the  fires,  then  the  householder  breaks  silence  and  performs 
aoamana  and  then  when  he  goes  out  be  contemplates  in  mind 
the  daksipagni.  The  wife  also  performs  acamana  ( at  the  end ) 
silently. 

According  to  Kat.  ( IV.  12.  1-2  )  the  upasthana  (  worship  or 
homage )  of  the  fires  in  the  evening  after  oblations  are  offered 
in  agnihotra  with  the  Vatsapra  mantras  (  Vaj.  S.  III.  11.  36 
and  Sat.  Br.  II.  3. 4.  9-41 )  is  optional  and  the  householder  may 
simply  repeat  one  verse  (  Vaj,  S.  III.  37  and  6at.  Br.  II.  4.  1. 
1-2 ).  Ap.  ( VI.  16.  4  and  6 )  prescribes  as  upasthana  the  six 
verses '  upaprayanto  *  ( Tai.  S,  I.  5.  5  )  and  several  others,  which 
are  passed  over  for  want  of  space.  There  were  several  views 
about  upasthana,  some  holding  that  upasthana  was  to  be  per- 
formed only  in  the  evening  and  not  in  the  morning,  others 
holding  that  it  was  to  be  performed  at  both  times  but  only  with 
the  Vatsapra  mantras  (  Rg.  X.  45  )  or  with  the  Gosukta  (  9g. 
VI.  28 )  or  Asvasukta  (  Rg.  I.  163  ).  Vide  Ap.  VI.  19.  4-9  to 
VI.  23. 

Ap.  ( VI.  15. 10-13 )  has  certain  interesting  rules  about  agni- 
hotra in  the  case  of  ksatriyas.  At  first  he  says  a  ksatriya 
should  permanently  maintain  the  ahavanlya  fire,  but  he  does 
not  perform  the  daily  agnihotra.  He  should  however  send  food 
from  his  house  to  a  brahmana  at  the  time  when  the  agnihotra 
homa  is  ordinarily  performed,  whereby  he  secures  the  perfor- 
mance of  agnihotra,  but  the  adhvaryu  should  make  the  rajanya 
reoite  the  mantras  of  the  worship  of  fire  ( agnyupasthana  noted 
above ).  A  rajanya  however  who  has  performed  somay&ga  and 
always  speaks  the  truth  may  perform  agnihotra  daily.  As  v. 
( II.  1.  3-5  )  says  that  a  ksatriya  ( and  a  vaisya )  may  perform 
agnihotra  on  the  New  Moon  and  Full  Moon  days,  that  on  other 


Oh.  XXIX 1  &rauta  Sacrifices- Agnihotra  1007 

days  he  should  send  cooked  food  to  a  brShmana  who  is  devoted 
to  his  duties  and  that  a  ksatriya  or  vaisya  who  always  abides 
by  truth  ( in  thought  and  word  )  and  has  offered  a  soma  sacri- 
fice may  engage  in  daily  agnihotra.  It  is  probable  that  these 
rules  were  made  to  allow  more  time  to  ksatriyas  and  vaisyas 
for  their  chief  occupations.  Acoording  to  Ap.  VI.  15.  14-16, 
Asv.  IL  4.  2-4  and  others  the  householder  Bhould  every  day 
personally  perform  the  agnihotra,  but  if  he  oannot  do  that,  he 
must  do  it  personally  at  least  on  parva  days  and  on  other  days 
a  priest,  a  pupil  or  a  son  may  perform  his  agnihotra  for  him. 

The  procedure  in  the  morning  agnihotra  is  the  same  as  the 
evening  agnihotra  except  in  a  few  details  e.  g.  the  paryuksana 
mantra  in  the  morning  is  different  in  Aav.  II.  4.  25  '  satyartft- 
bhy&m  tvS  paryuksami ',  while  in  the  evening  it  is  *  rtasatya- 
bhyam  tva  &o. '  ( Aav.  II.  2. 11 ),  the  samidh  is  offered  into  fire 
in  the  morning  with  the  mantra  '  harinlm  tva  suryajyotisam- 
aharis'lak&m-upadadhe  sv&ha '  ( while  in  the  evening  the 
mantra  is  'rajatam  tvagnijyotisam  ratrim-istakam-upadadhe 
sv&ha  '  Asv.  II.  4.  25  and  II.  3. 15  );  the  mantra  in  offering  an 
oblation  of  milk  in  the  fire  in  the  morning  is  '  bhurbhuvah- 
svarom,  suryo  jyotir  jyotih  suryah  svaha',  while  in  the 
evening  the  word  '  agnih '  is  substituted  for  *  suryah '  (  Asv. 
II.  4.  25  and  II.  3. 16 ).    Vide  Kit.  IV.  15  for  further  details. 

The  sutras  set  out  rules  about  what  the  householder  is  to  do 
when  he  leaves  his  homa  for  one  night  or  for  a  longer  period. 
Vide  Sat.  Br.  II.  4. 1.  3-14,  Asv.  II.  5,  Ap,  VL  24-27,  Est. 
IV.  12. 13-24.  According  to  Asv.  the  important  rules  are :  he 
kindles  the  fires  into  flames,  sips  water  (aoamana)  and  performs 
the  worship  of  the  ahavanlya,  garhapatya  and  dakainSgni  by 
going  near  them  and  repeating  respectively  the  three  mantras 
'  samsya  pasun  me  pahi  \  '  narya  prajSm  me  p&hi '  and '  atharva 
pitum  me  pahi '  (all  three  in  V&j.  S.  III.  37).  Then  while  stand- 
ing near  the  daksinagni  he  should  look  at  the  other  two  with  the 

mantra'  imSn  me  mitr&varunau  groan  gopayatam punar- 

ftyanSt'  (Kanaka  S.  VII.  3.,  Mai.  S.  I.  5. 14,  with  variations  ). 
He  then  traces  the  same  way  back  and  comes  to  the  ahavanlya 
and  offers  worship  to  it  with  the  mantra  '  mama  nama ' 
(  Tai.  S.  I.  5. 10. 1,  quoted  in  note  553  above).  He  should  then 
start  on  his  journey  without  looking  baok  at  his  fires  and 
should  mutter  the  hymn  '  ma  pranama.'  When  he  reaches  a 
place  from  whioh  the  roof  of  his  fire-house  is  not  visible  he  may 
break  silence.    On  reaching  the  road  leading  from  his  house  to 


1008  History  of  DharmaiOstra  [  Ch.  XXIX 

bis  destination  he  should  recite  '  sada  sugah '  (  Rg.  III.  54.  21 ). 
When  he  returns  from  his  journey  to  his  village,  he  should 
repeat '  api  pantham '  ( Rg.  VI.  51. 16 ).  He  should  then  observe 
silence,  take  fuel-stioks  in  his  hand  and  on  learning  that  his 
fires  have  been  kindled  into  flames  (  by  his  son  or  pupil )  he 
should  look  at  the  ahavanlya  with  two  verses  ( set  out  in 
-5.SV.  II.  5.  9 ).  Then  placing  tbe  samidhs  he  does  homage  to 
the  ahavanlya  with  the  verse  '  mama  nama  tava  oa '  ( Tai.  S. 
I.  5.  10.  1 )  and  then  he  places  samidhs  on  the  ahavanlya, 
garhapatya  and  daksinfigni  with  one  mantra  each  (  which  are 
Vaj.  S.  III.  28-30 ). 

These  rules  apply  when  the  house-holder  alone  goes  on  a 
journey  leaving  the  wife  at  home.  When  the  house-holder  is 
away  alone  it  is  his  duty  to  perform  all  actions  at  the  time  of 
agnihotra  and  darSapurnamasa  (  such  as  sipping  water )  which 
he  can  perform  without  his  fires  and  to  go  mentally  8no  through 
the  whole  procedure  and  to  observe  all  vratas  (such  as  subsisting 
on  roots  and  fruits  when  required ).  Vide  Ap.  IV.  16.  18, 
Est.  IV.  12. 16  and  com.  thereon.  When  he  goes  on  a  journey 
alone  he  should  entrust  his  fires  to  his  wife  and  should  appoint 
a  priest  to  perform  the  necessary  rites  ( vide  note  1634  above ). 
When  the  house-holder  starts  on  a  journey  accompanied  by  his 
wife  he  should  take  bis  fires  with  him.  If  both  husband  and 
wife  go  on  a  journey  without  taking  their  fires  with  them,  then 
a  priest  cannot  offer  the  agnihotra  homa  in  their  absence  and 
on  return  the  house-holder  has  to  again  set  up  the  fires  ( has  to 
perform  pumradhana  ).mi 


2270.  'amn  %&fm  *&  jron&crmfhrsr:  i  3nri*n  gfa:  *A  <mreiM*Hg- 
^  i  «trRfcroif$ ll- 167 ;  "*«*.  ftgKgfofwft  *n<sm*  sroft  i  «n.  IV.  16. 18. 

2271.  amntf  a  ?«trVV ...  n^fim^f^  it  fatrnfif  *r*n*?«faft*n5H^«7 
•nwfit  i  yfrrarretwfr  im  jitrvrmma'A  h  «ftfawgfi>  III.  1-2,  quoted  by 
$<rwrawrc  p.  101  and  wi^t  on  ww.  *ft.  VI.  27.  6.  For  the  first  verse, 
see  n.  1636  above. 


plan  showing 
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(as  seen  at  the  Mlmamsa  Vidyalaya,  Poena ) 


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CHAPTER  XXX 

DARSA-PURNAMASA  *» 

The  DarsapQrnamasa  sacrifice  is  the  pattern  or  arohetype(.pra- 
krti)  of  all  other  is^is  (which  are  called  vikrtis  or  modifications). 
The  srauta  sutras  therefore  describe  first  the  Darsapur^am&sa  at 
length,  though  in  the  order  of  time  agny&dh&na  comes  first. 
Mv.  II.  1. 1  says  that  all  istfs,  sacrifices  in  whioh  an  animal  is 
offered  and  those  in  which  soma  is  offered  are  explained  by  the 
PaurnamSsa  is^i.  According  to  Ap.  III.  14.  11-13  a  person, 
after  he  sets  up  the  three  fires,  has  to  perform  the  Darsapurna- 
mUsa  throughout  his  life  ( till  he  becomes  a  samny&sin)  or  for 
thirty  years  (  after  whioh  he  may  stop )  or  till  he  becomes  very 
old  (  and  unable  to  perform  the  rite  ).ms 

The  word  '  am&v&syS  *  literally  means  '  the  day  when  ( the 
sun  and  the  moon )  dwell  or  are  together. '  It  is  that  tit  hi  (day) 
on  which  both  the  sun  and  the  moon  are  the  nearest  to  eaoh 
other,  while  paurnamasl  is '  the  tithi  on  whioh  the  sun  and  the 
moon  are  at  the  greatest  distanoe  from  eaoh  "other. '  Purnam&sa 
means  '  that  moment  when  the  moon  is  full. '  Daria  has  the 
same  sense  as  amSv&syS.  Darsa  is  taken  to  mean  '  the  day  on 
which  the  moon  is  seen  only  by  the  sun  and  by  no  one  else. ' 
Darsa  (  m  )  and  purnamasa  (  m )  secondarily  mean  the  rites  that 
are  performed  on  the  amSvasya  and  the  paurnamasl  respec- 
tively."7* An  istf  means  a  sacrifice  in  whioh  the  saorificer 
employs  four  priests. 

8272.  Vide  Tai.  S.  I.  1.  1-13,  I.  6-7,  II.  6-6,  &t.  Br.  I.  (S.  B.  B. 
vol.  12  pp.  1-273),  Mr.  I.  1.  4-1.  13.  10,  £p.  I-IV,  Kat.  II-IV.  6, 
Band.  I. 

2273.  '^reaflr*  tt»fyfni«i«vt  V*m'  quoted  by  Sahara  on  Jai.  X.  8. 
36.  Vide  Sat.  Br.  XI.  1.  2.  13  (S.  B.  E.  vol.  44,  p.  5)  for  30  years,  invqt 
^rrotfrt  tSw  i  firsra  *r  wlPi  •  afiuif. *r  ftr$nn  i  srw.  III.  14. 11-13. 

2274.  Vide  fopna'V  on  wtwt»  (1.1.  'ti^fi  *t')  "ifrRrat  i  *s  ir<tft 
ftsrotfj  «vr>w«rh  *rr  mI^kA  vi  ifwt  #f3ro<f :  *m«mr«rr  i ...  «wr  jjnf 

HWnpft   '  «nTT^T?Tff|wrr^ '  («nMfa  3-  1.  122)  yf^  <tt(^i^<hi«ii(<)  *J 

«1 1**1  Kit  I '!.  ■> 

H.  D.  187 


1010  History  of  DharmaiOatra  [  Oh.  XXX 

A  sketch  of  the  darsapurnam&sa  isti  is  given  below  princi- 
pally based  upon  the  srautasutras  of  SatySsadha  and  Asvalayana. 

One  who  has  performed  agnyadheya  should  begin  the 
performance  of  darsapurnam&sa  on  the  first  Full  Moon  day  after 
it.  The  istf  on  the  Full -moon  day  may  occupy  two  days,  but 
all  the  actions  to  be  performed  in  it  can  be  compressed  into  one 
day."™  If  extended  over  two  days  it  is  performed  on  the  full 
moon  day  and  the  pratipad  ( the  first  day  of  the  dark  half  that 
follows  the  Full  Moon  day ),  the  former  being  called  upavaaatha 
day"7'  and  the  latter  yajaniya  day.  On  the  upavasatha  day 
aghyanvadhana  ( offering  fuel.stioks  into  fire)  and  paristarana 
are  performed  in  the  case  of  the  purnamSsa  rite  and  on  the 
yajaniya  day  the  rest  is  performed.  If  it  is  the  first  purnam&sa 
isti  or  the  first  darsa  isti,  then  the  sacrificer  has  to  perform  the 
Anvarambhanlya  istf,  whioh  is  briefly  described  in  the  note 
below.,m 

On  the  morning  of  the  full  moon  day  the  saorificer,  after 
the  performance  of  bis  daily  agnihotra,  sitting  on  a  seat  of 
darbhas  to  the  west  of  the  gSrhapatya,  holding  kusa  grass  in  his 
hand  and  performing  prSnayama  and  accompanied  by  his  wife, 
makes  a  samkalpa  ( resolve )  as  noted  below."78  Then  he  says 
to  the  four  priests  viz.,  adhvaryu,  brahmft,  hotr  and  ftgnldhra 

2275.  Vide  com.  on  K«t.  II.  1. 16-17    '  ftfomt  ^  ynwiTl* 

wsjfMl    witobw   nn*<i*fm  1  trw  ^  n£)u.r<i4t<iitMir||<i*ji'u*'<iQ.M*ii4~ 

2276.  The  Sat.  Br.  1. 1.  7  derives  the  word  by  saying  that  as  all  the 
gods  betake  themselves  to  the  saorifloer's  house  and  abide  by  him  (  from 
'  vaa '  with  '  npa  * )  it  Is  called  upavasatha.  Com.  on  £p.  I.  14.  16  says 
1  ^t  vreriTsiiftarfA  ft«j«fif5isl  wnr  row ' ;  'is^iprt  %*mwt  <oJHita*fft 
wren  w  ymm«ims*ti^n<n(iimH«wnimHQ»iRfJl  fcm • '  com.  on  wrraro 
I.  3.  p.  99. 

2277.  At  first  two  oblations  are  offered  to  Barasvatl  with  two  man* 
tras  from  Tai.  S.  III.  6. 1. 1.  and  the  anvBrambhanlyS  follows.  In  this  a 
cake  cooked  on  eleven  potsherds  is  offered  to  Agni  and  Visnu,  a  earn 
to  Barasvatl,  a  cake  on  twelve  potsherds  to  Sarasvat  and  a  cake  on  eight 
potsherds  to  Agni  Bhagin.  Jaimini  ( IX.  1. 34-36 )  establishes  that  the 
anvKrambhanlyK  is  not  repeated  every  time,  but  is  performed  only  once. 
Vide  Tai.  8.  III.  6.  1,  Aiv.  II.  8,  ip.  V.  23.  4-9,  Baud.  II.  21  for 
further  details. 

2278.  The  *i*m  is  efrrfftereftotf  iffalfWI  »rqft ;  on  amKvHsyK  he 
employs  the  word  a^ftnrr  for  ^afaittjy. 


6h.  XX3tj  Jtoria-Puryamfoa  iOli 

*  I  choose  thee,  so  and  so  by  name,  as  my  adhvaryu,  as  my 
brahma,  as  my  hot?  and  as  my  agnldhra. "  The  adhvaryu  takes 
fire  from  the  g&rhapatya,  carries  it  to  the  ahavanlya  mound  and 
also  to  the  daksinftgni  mound  and  plaoes  a  fuel-stiok  with  its 
end  to  the  east  on  the  ahavanlya  with  the  verse  '  mam&gne 
varco ,,,M  (  Rg.  X.  128. 1,  Tai.  S.  IV.  7. 14. 1 ).  The  adhvaryu 
and  saorifioer  perform  japa  by  muttering  three  verses"*0  ( from 
Tai.  Br.  III.  7.  4  set  out  in  Sat.  I.  2.  p.  71 ).  While  he  is  between 
the  two  fires  ( ahavanlya  and  garhapatya )  he  mutters  standing 
a  verse  '  antar5gni...manlsaya  '  ( Tai.  Br.  III.  7.  4 ).  Then  he 
offers  a  samidh  into  the  garhapatya  fire  with  Rg.  X.  128. 2  (=Tai. 
S.  IV.  7. 14. 1, '  mama  deva  vihave  * ).  The  adhvaryu  and  saori- 
fioer mutter  two  verses '  iha  praja  &c. '  and  '  iha  pasavo '  ( Tai. 
Br.  III.  7.  4,  Sat.  I.  2.  p.  71 ).  The  adhvaryu  then  places  a 
samidh  on  the  daksioa  fire  with  '  mayi  deva '  ( Rg.  X.  128.  3, 
Tai.  S.  IV.  3. 14. 1).  Then  the  two  mutter  a  verse  'ayam  pitrnam" 
(Tai.  Br.  III.  7.  4).  Those  who  maintained  sabhya  and  avasathya 
fires  offered  samidhs  to  them  with  mantras"81  ( from  Tai.  Br. 
III.  7.  4 ). 

If  the  saorifioer  is  one  who  has  already  performed  a  soma 
sacrifice  then  he  has  to  go  through  the  ceremony  called  '  sakha- 
harana '.    Such  a  saorifioer  had  to  offer  sanmyya  ( which   is 

2279.  A  mantra  is  ordinarily  to  be  recited  after  saying  '  oni '.  But 
this  is  not  the  rule  in  srauta  rites  and  so  this  has  not  been  stated  in  the 
text  everywhere.  The  fuol-stick  may  be  offered  either  by  the  saorifioer 
or  by  the  adhvaryu  (  KSt.  II.  1.  2). 

2280.  The  first  verse  is  ariS  OTrft  art  $1  wvH$  aTgwrrftyfi  «?r*l#  • 
sm%rt  svtf&Tt  s'frftvw*  4r  V$mr  Tjwt  %«nn«r:  n  This  is  repeated  if  the 
pHraamSsa  if$i  extends  over  two  days,  but  if  performed  in  one  day  he 
has  to  say  srci  tnjrrT  f°r  *«fl  f*TV.  The  third  verse  is  fJTTijS  <T«r»^ff  ^ 
jrf3*rsni4*R  tRottO  T*'  •  «ffr$«rsrn%5-  imrmra  <frfart  gftfapM  «t?  • 
On  the  darseefi  he  repeats  Knmwf  fftj  for  qWfmff  (rft:  in  the  above. 

2281.  There  is  a  great  divergence  of  view  as  to  the  mantras,  the 
order  of  the  fires  and  the  number  of  samidhs.  Est.  (II.  1.  8-4)  prescribes 
the  offering  of  two  samidhs  in  each  fire  (one  with  a  mantra  and  the 
other  silently).  The  hymn  9g.  X.  128  or  Tai.  &  IV.  3.  la  is  called 
'  Vihavya '.  In  the  %.  it  has  nine  verses,  in  the  Tai.  S.  it  has  tea. 
Some  held  that  three  verses  of  this  hymn  should  be  repeated  for  eaoh  fire 
(  Ap.  I.  1.  5).  The  order  of  fires  was,  according  to  some,  first  gSrhapatya, 
then  daksinlgni,  then  Bhavanlya  (K«t.  II.  1.  6).  Some  said  that  only 
the  vytikrtiB  were  to  be  uttered  when  offering  fuel-sticks  (Ap.  1. 1.  7, 
Eat.  IL  1.  6).  Another  view  was  that  fuel-sticks  were  to  be  offered 
silently. 


1012  History  of  DharmaiOalra  [Oh.  XXX 

prepared  by  adding  to  fresh  heated  milk  the  sour  milk  or  curds 
of  the  preoeding  night's  milking  ).S,M  According  to  the  Tai.  S. 
II.  5.  4. 1  sannayya  was  offered  only  by  a  somay&jl.  Sann&yya 
was  offered  to  Indra  or  Mahendra  ( Sat.  Br.  I.  6.  4.  21  and  Est. 
IV.  2. 1 0).  The  Tai.  S.  II.  5. 4. 4  says  that  only  one  who  is  gata&ri 
( explained  above  in  note  2259 )  can  offer  sannayya  to  Mahendra, 
while  Sat.  ( I.  4  p.  103  )  says  that  for  a  year  or  two  after  soma- 
ySga  the  sannayya  should  be  offered  to  Indra  and  then  to 
Mahendra.  In  the  full  moon  istf  the  deities  to  whom  purodasa 
( oake )  is  offered  are  Agni  and  Agnlsoma  and  in  it  ajya  is 
offered  to  PrajSpati  silently  between  the  two  purodasas.  In  the 
new  moon  isji  the  deities  of  purodasa  are  Agni  and  Indragni 
and  sannayya  is  offered  by  a  somayajl  to  Indra  or  Mahendra 
instead  of  the  purodasa  to  Indragni  ( Asv.  I.  3.  9-12 ). 

Now  ikkhaharaw  ( whioh  applies  only  to  him  who  has 
performed  soma-yaga  and  only  in  darsestf )  will  be  described. 
The  adhvaryu  fetches  a  fresh  branch  of  the  palasa  or  saml 
tree,  whioh  ( branch )  is  taken  from  the  eastern,  northern  or 
north-east  side  of  the  tree,  whioh  has  many  leaves  and  whioh 
has  not  a  dried  up  end.  Vide  Jai.  IV.  2.  7  about  the  text '  he 
brings  a  branch  turned  to  the  east '  &o.  He  outs  it  off  with 
the  words  '  iae  tva '  ( Tai.  S.  1. 1. 1. 1 ),  then  touches  water, 
makes  it  straight  or  wipes  it  down  with  '  iirje  tv& '  ( Tai.  S.  I. 
1. 1. 1 ),  brings  it  towards  the  sacrifioial  ground  with  a  verse 
*  imam  priclm  *  ( Tai.  Br.  III.  7.  4  set  out  in  Ap.  1. 2. 1,  Sat.  I.  2, 
p.  76  ).  With  that  branch  he  drives  away  ( or  separates )  from 
their  mothers  six  calves  with  the  mantra  '  vayavas  ethopfiyavas 
sfcha  '  (  Tai.  S.  1. 1. 1.  1 ).  The  adhvaryu  makes  the  oows  (  of  the 
sacrificer)  start  for  the  pasture  with  "the  mantra  'devovah 
savita  prarpayatu...ma  vah  stena  Isata  magha-samsah '  ( Tai. 
S.  I.  1.  1),  invokes  them,  when  they  have  started,  with  a 
mantra  'suddha  apah  suprapftne  pibantth'  (Bg.  VI.  28.  7, 
Tat  Br.  II.  8.  8  set  out  in  Sat.  I.  2.  p.  79 ).    Then  be  returns  to 

the  house  of  the  saorifioer  with  '  dhruva  asmin bahvlh' 

( Tai*  S.  L  1. 1 )  and  keeps  the  branch  in  a  well-known  plaoe  (bo 
that  it  might  not  fall  or  be  lost )  on  the  sacred  fire  ground  or  on 
a  wooden  frame  near  the  fires  with  '  protect  the  oattle  of  the 
saorifioer '  (Tai.  S.  1. 1.1).  Jai.  ( III.  6.  28-29 )  states  that 
stkhsharana  1b  meant  for  both  evening  and  morning  milking. 

■  I  ■  IH      m>Wll     PIH^W ■— I    UN    I  I       —  ———■—■  II  III    III ■         ill        ■■         ■■       Ill—  !!.■■»■    ■— » 

M88.  Tide  Bang's  tr.  of  Ait.  Br.  p.  443  for  the  preparation  of 
aSnnByya. 


Oh.  XXX  ]  Daria-Purvamdsa  1013 

The  saorifioei im  crosses  by  the  west  of  the  ahavanlya  to  its 
south  and  performs  Scamana  ( sipping  water ).  Then  he  con* 
templates  on  the  sea  and  pays  homage  to  the  deities  viz.  Agni, 
Vftyu,  Aditya'and  Vratapati  in  the  manner  set  out  below."8* 

BarhirUharam  (bringing  in  the  bundles  of  saored  kusa 
grass  for  use).  There  are  various  stages  in  this  operation, 
eaoh  stage  having  its  own  mantra.  The  mantras  are  short 
prose  formulae  whioh  occur  in  the  Tai.  S.  I.  1.  2.  They  are 
not  set  out  in  detail  here.  The  various  stages  are:  he 
(  adhvaryu)  takes  up  a  sickle  or  the  rib  of  a  horse  or  ox  kept 
to  the  north  of  the    g&rhapatya    with    the    famous  mantra 

'  devasya  tvft  savitub  prasave adade'  (I  take  thee  at  the 

impulse  of  God  savitr  &o. ).  He  pays  homage  to  the  g&rha- 
patya  with  a  mantra.  The  sickle  (but  not  the  rib)  is  heated 
on  the  garhapatya  fire.  He  then  goes  to  the  east  or  north  of 
the  sacrificial  ground  ( vih&ra )  for  some  distance,  finds  out  a 
spot  where  the  desired  grass  grows,  leaves  aside  one  clump  of 
darbhas  from  those  growing  there  and  marks  as  many  clumps 
of  darbha  as  he  feels  would  be  enough  for  his  purpose,  leaves 
one  clump  or  one  or  two  blades  with  the  words,  '  I  leave  you 
aside  as  the  portion  of  beasts',  touohes  those  darbhas  that  he 
intends  to  cut  with  'this  is  for  the  gods',  holds  them  by  his 
olosed  fingers  (of  the  left  hand),  rubs  them  upwards  with  his 
right  hand,  brings  the  siokle  in  close  oontaot  with  them, 
repeats  a  mantra  over  the  grass  and  cuts  off  as  much  as  ean  be 
held  in  his  olosed  fingers  the  nails  of  whioh  touoh  eaoh  other. 
This  first  handful  of  blades  that  are  out  is  oalled  prastara. 
Then  he  further  outs  an  uneven  number  of  handfuls  of  darbhas 
( 3,  5,  7,  9, 11 ), M8S  repeating  the  same  processes  and  mantras 
for  eaoh  handful,  touches  the  stumps  from  whioh  blades  are 
out  off  with  the  mantra  '  God  Barhis  1  may  you  grow  into  a 
hundred  shoots'  and  touohes  the  region  of  his  heart  with  'may 

8183.  In  the  case  of  one  who  has  not  performed  somayBga  and 
who  therefore  offers  no  sffnnByya  the  actions  from  cutting  off  a  twig 
to  its  being  laid  down  are  not  done,  but  the  first  important  matter  that 
is  began  in  hit  case  is  fetohing  barhii  (kusa  grass).    Vide   Band.  1. 1 

8284.  aijf  Brcrrfr  «m  *tffrvti$  woferf  «r»ft  tmwwc  i  wnft  ww&  art  ••• 
■jwwh,  I  wrfitw  «irr%  •••  www*  •  w*r«rt  awqif  •••  ir*«wtrat  •  •  Vide  lai.  S. 
1. 6. 10.  8  for  the  first  and  Tai.  Br.  III.  7.  4  for  all. 

OT8S.  ip.  1. 4.  3  and  Band.  I.  t  speak  of  an  meres  number  of 
mufti$,  while  Sat.  1. 8,  p.  84  says  they  may  be  even  or  uneven  fn  number. 


16U  History  cf  bharmailtstra  l  Ch.  JCJCJt 

we  grow  into  thousand  branches'.  He  touohes  water  and 
passes  round  a  handful  of  darbhas  a  oord  (sulba)  from  left  to 
right,  then  puts  thereon  another  handful  of  darbhas  and  passes 
a  oord  round  it.  In  this  way  three  or  five  handfuls  are  sur- 
rounded by  a  oord,  which  has  its  end  stretched  on  the  ground 
towards  the  east  or  north.  Then  heaps  of  blades  are  added  on 
and  over  the  last  heap  the  prastara  is  placed.  The  whole  is 
then  firmly  bound  with  the  cord  and  a  knot  is  made.  He  takes 
hold  of  the  bundle  thus  tied,  raises  it  up,  plaoes  it  on  his  head, 
returns  with  it  by  the  way  he  went,  keeps  it  inside  the  vedi 
on  some  grass  ( and  not  on  the  bare  ground )  near  the  spot 
where  the  middle  paridhi  would  be.  He  pronounces  over  tbe 
barhis  thus  placed  a  mantra  and  keeps  the  barhis  near  the 
gSrhapaty a  on  a  mat  or  the  like.  He  also  cuts  off  silently  and 
brings  along  with  barhis  other  darbhas  called  paribhojaniya  and 
dried  up  kusa  grass  also  (ulaparfiji). MM 

Idhmaharaya  (bringing  the  wood-sticks).  Twenty-one 
wood-sticks  of  palftsa  or  khadira  are  required,  out  of  which  15 
are  meant  for  throwing  into  the  fire  at  the  time  of  repeating 
the  sftmidhenl  verses,  three  are  paridhis, U8T  two  samidhs  are 
to  be  used  at  the  two  agharas  and  the  21st  is  the  stick  for 
anuyajas.  A  oord  is  made  of  darbhas  and  spread  on  the  ground 
with  its  end  to  the  north,  the  idhraa  1b  heaped  on  it  with  a 
mantra  (Ap.  I,  6. 1,  Sat.  1. 1,  p.  89).  The  bundle  is  tied  with 
the  oord  and  a  knot  is  made  and  the  idhma  is  laid  alongside 
of  the  barhis.  The  pieces  of  wood  that  are  thrown  off  when 
cutting  the  idhma  are  called  idhmapravraicana.  A  bunch  of 
darbhas  called  veda  is  made  of  the  size  of  the  knee  of  a  calf  by 
doubling  and  tying  the  darbhas  with  a  cord  and  outting  the 

2286.  The  paribhojaniya  darbhas  are  meant  for  making  seats  for 
the  priests,  the  sacrifioei  and  his  wife.  Vide  Hang's  tr.  of  Ait.  Br. 
p.  79  for  a  note  on  "barbis,  paribhojanlya  and  veda.  £p.  I.  6.  4  states 
that  while  making  the  veda  bnnob  the  mantra  '  tvayS  vedim  viridnh ' 
(Tai.  Br.  III.  7.  4)  is  recited. 

8287.  qftft  means  an  enoircling  stick  of  wood  *  «t%Tt  <rRlft  tfhpfc 
mft  fntfw  «rifcrqn '  com.  on  Bat.  I.  2,  p.  88.  They  are  of  some  sacrifloial 
tree  snch  as  pallta,  kKramarya,  khadira,  udumbara  Ac.  They  may  be 
nndried  or  dried  bnt  mnst  hare  the  bark  on.  The  middle  one  is  the 
thiokest,  that  to  the  south  is  the  longest,  that  to  the  north  is  the  thinnest 
and  shortest.  Vide  2p.  I.  5.  7-10  and  Kit.  II.  8.  1  for  paridhis.  Tbe 
paridhis  are  about  three  spans  or  one  bahu  long,  while  samidhs  are 
two  spans  (  prttesa,  distanoe  between  the  thumb  and  index  finger  when 
both  are  stretched  away  from  each  other). 


Ob.  XXX  ]  JDaria-PurvamcLaa  1015 

darbhas  about  one  span  above  the  tying  cord  and  a  mantra  Is 
repeated  over  it  (4  vedosi  *  &o.  in  Sat.  I.  2.  p.  80).  This  veda 
is  employed  in  sweeping  the  vedi  with  a  mantra.  It  is  given 
to  the  wife  wben  she  has  to  repeat  a  mantra  in  any  action 
(  compare  Asv.  1. 11. 1 ).  The  out  portions  of  darbhas  of  whioh 
veda  is  formed  are  called  veda-parivdsana.  These  two,  idhma- 
pravrasoana  and  veda-pariv&sana,  are  placed  together.  He 
takes  up  a  branoh,  outs  off  its  leaves  (but  not  all)  inside  the 
vedi,  so  chisels  one  end  of  it  as  to  make  of  it  a  shovel.  This 
is  called  upavesa"81.  He  recites  a  mantra  over  it  (upavesosi... 
bhavftsi  nah,  Ap.  1. 6.  7,  Sat.  I.  3.  p.  91 ).  In  the  Full  moon 
sacrifice  the  upavesa  is  made  silently.  He  places  on  the 
upavesa  a  triple  (made  of  three  darbhas)  band  of  darbhas  in 
such  a  way  that  the  roots  and  end  portions  of  both  are  in  contact 
but  they  are  not  tied  together  into  a  knot  over  it.  The  saorificer 
invokes  this  triple  band  called  pavitra  with  a  mantra 'trivrt 
palsse  &o.  •    ( Tat  Br.  III.  7.  4,  ip.  L  6. 10,  Sat.  I.  3.  p.  92 ). 

After  this  in  the  afternoon  the  pinda-pitryajfia  is  perfor- 
med in  the  darses^i,  but  not  in  the  puruamasa  istf.  Pinda- 
pitryajfia  is  separately  described  below. 

If  the  sacrificer  has  celebrated  the  soma  sacrifice  at  some 
time  then  he  has  to  perform  aayam-doha.  When  the  house- 
holder has  offered  the  evening  agnihotra,  he  spreads  darbhas  to 
the  north  of  the  garhapatya,  washes  the  sannayya  utensils  (that 
are  the  same  as  are  required  for  sayarn-doha )  in  twos  and  lays 
them  on  the  darbhas  with  their  mouths  turned  downwards. 
The  utensils  are  stated  in  the  note  below."8*    He  then  makes 

2288.    wynDqmrg  gTgffrifr  ffi»  fliTWramfr  i  com.  on  ip.  I.  6.  7.  It  is 
■  one  span  long.  Com.  on  wrm-  II.  4.  26  says  '  gqfrffcf  ITl^fiTtrwg  fWr- 
YftmreTC'*    It  is  of  palKsa  and  one  end  of  it  is  made  to  resemble  a 
shovel. 

1189.  atiftgfrnrftgqngq^  eHwmftswftwMf  ffrfiw  ajfrmnrernt 
■jmrw  WT  fanwrSr.  •  HWIWW  I.  3.  p.  93-  These  are  eight.  Vide  ip.  I. 
11.  6  for  these.  For  agni-hotrahavanl  and  upavesa  vide  notes  2X63 
and  2288  above.  UlchU  is  the  same  as  the  kumbhl  of  ip.  Ukha  is  an 
earthen  vessel  or  pan.  AbhidhVnlit  a  rope  for  tying  the  cow  (or  the 
ealf -according  to  com.  on  ip.).  The  two  nidancu  are  ropes  for  tying  the 
hind  feet  of  the  cow  near  her  hoofs  and  knees.  Dohana  it  the  pot  in 
whioh  the  cow  is  milked.  There  is  a  wooden  or  metal  lid  to  cover  the 
dohana.  SSkhSpavitra  is  made  from  the  branch  out  of  which  the  upavesa 
was  prepared  and  ooniists  in  the  top  of  that  branch  whioh  is  tied  round 
wUh  three  darbhas  like  a  braid  (  according  to  f»r.  P,  N. ). 


1016  Hittoru  (f  JDharmaiQstra  I  Ch.  Ill 

two  pavitras  (strainers,  purifiers)  of  two  darbbas  tbat  are 
alike  in  appearance  and  colour,  a  span  in  length,  the  tips  of 
which  are  not  out,  but  which  are  out  from  their  stems  with  a 
knife  or  siokle  by  having  a  blade  of  grass  or  wood  placed  over 
them  ( but  not  with  the  nails  )  with  a  mantra  '  pavitre  stho  * 
(  Tai.  Br.  III.  7.  4  )  and  are  invoked  with  a  mantra  ( pr&n&p&nau 
&o. ).  The  adhvaryu  wipes  them  with  water  upwards  ( from 
the  bottom  )  with  the  mantra  '  you  two  are  holy  by  the  mind  of 
Visnu '.  Jai.  III.  8.  32  ( and  also  Sahara  thereon )  says  that  the 
two  pavitras  and  the  vidhrfcis  ( described  later  on )  are  not  taken 
from  the  cut  barhis,  but  from  the  kusa  grass  called  pari- 
bhojanlya.  The  adhvaryu  loudly  announces  '  purify  the  cow, 
the  ropes  and  all  the  utensils  \m0  The  adhvaryu  places  the  two 
pavitras  inside  the  agnihotra-havanl,  pours  water  therein,  puri- 
fies the  water  by  moving  the  pavitras  eastward  and  then  baok- 
wards  and  raising  them  up  thrioe  with  their  tips  to  the  north  by 
repeating  the  mantra  in  the  gayatrl  metre  '  devo  vah  savitot- 
punStu '  ( Tai.  S.  1. 1.  5. 1 )  onoe,"9'  there  being  a  rest  at  the  end 
of  each  pftda  ( and  twice  silently ).  He  invokes  the  water  with 
'  apo  devlr-agrepuv«...(  Tai.  1. 1.  5. 1,  Vaj.  S.  1.12-13  ),  then  turns 
the  mouths  of  the  vessels  upwards  and  sprinkles  them  thrice 
with  the  water  ( leaving  no  water  in  the  agnihotrahavanl )  and 
with '  may  you  purify  for  this  divine  rite,  for  the  worship  of 
gods '  ( Tai.  S.  I.  1.  3. 1 ).  He  keeps  the  two  pavitras  in  a  well- 
known  plaoe.  He  waits  for  the  cows  coming  from  the  pasture 
with  a  mantra 'eta  acaranti'  (Tai.  Br.  III.  7.  4)."M  The 
adhvaryu  takes  the  upavesa  with '  thou  art  dhrsti,  impart  brahma' 
( Tai.  S.  1. 1.  7. 1 ),  takes  out  with  the  upavesa  burning  coals 
from  the  g&rhapatya  to  its  north.  He  places  the  ukha  on  those 
coals  and  kindles  burning  coals  round  it  with  '  may  you  become 
hot  with  the  tapaa  of  Bhrgus  and  Angirases '  ( Tai.  S.  L  1. 7.  2  ). 
Then  he  issues  a  direction  to  the  milker  of  the  cow  "  announce 

8290.  Most  of  the  mantras  in  the  sSyamdoba  are  taken  from  the 
Tai.  8. 1. 1.  3  and  5,  7  and  Tai.  Br.  III.  7.  4  and  they  are  not  specified 
in  eaoh  oaae.  Some  mantras  are  sautra.  Each  action  is  accompanied 
by  a  mantra  which  directly  or  indirectly  refers  to  it.  As  the  Ait.  Br.  I. 
4  says  i^fit  *rqrw  trf^t  TS^W^jJ  ^5  Wt  nhwiU'4$rf0tas.<nfti  1 

2291.  According  to  Sp.  1.11.9  the  three  pndat  of  the  mantra  accom- 
pany eaoh  act  of  utpavana.  vJWaHgqimmt  qftWT*Vrqwfap>  STtVWWVPr.  1 
^TifJraiT  CWPN  vfiHfr  ^rftafl?3^f%  flwjjPT^nwi,  1  com.  on  Sat.  I.  9.  jj.  94. 

2292.  From  £p.  1. 11. 10  it  appears  that  the  mantra  '  etl  Scaranti ' 
isjreoited  by  the  sacrifices     . 


Oh.  XXX  ]  Dariapurwrndsa-sayaihdoha  1017 

to  me  when  the  oalf  joins  the  oow  ".  He  places  the  iakhQpavitra 
with  its  tip  to  the  east  ( to  the  north  in  the  morning  milking  ) 
in  the  ukha  with  a  mantra,  touches-the  ukha  and  restrains  his 
speeoh"'3  holding  the  iakhapavitra.  The  person  who  is  to  milk 
the  cow  takes  the  abhidhanl  ( the  rope )  with  '  adityai  rasnasi ' 
( Tai.  S.  1. 1.  2.  2 )  and  the  two  nidSna  ropes  silently  and  makes 
the  oalf  join  the  cow  with  '  thou  art  Pusan  \  The  adhvaryu 
issues  a  direotion  that  no  one  is  to  pass  between  the  oow  that  is 
being  suoked  by  the  calf  and  the  sacrificial  ground  (  vihara  ) 
and  all  obey  it.  The  adhvaryu  invokes  the  cow  with  a  mantra 
and  the  milker  Bits  down  near  the  cow  to  milk  her  with  a 
mantra.8594  The  householder  repeats  a  mantra  when  the  cow  is 
being  milked  and  another  when  he  hears  the  sound  of  the 
streams  of  milk  falling  into  the  vessel.  The  milker  brings  the 
milk  to  the  adhvaryu,  who  asks  him  '  whom  did  you  milk, 
declare  to  us,  ( this  is )  an  offering  to  Indra,  it  is  vigour '.  The 
milker  refers  to  the  oow  by  her  name  (  suoh  as  Gangs )  and  adds 
'  in  whom  milk  has  been  placed  for  gods  and  men '.  The 
adhvaryu  replies  '  she  ( the  cow  named )  is  the  life  of  all '. 
The  adhvaryu  places  the  pavitra  in  the  kumbhl  (  or  ukha )  and 
pours  therein  the  milk  across  the  pavitra  with  a  mantra.  The 
adhvaryu  gets  two  more  cows  milked  in  the  same  manner  ( i.  e. 
with  the  same  mantras  &c. )  except  the  directions  (  such  as  no 
one  should  come  &o. ).  The  only  difference  is  that  the  names 
of  the  cows  will  be  different  ( such  as  Yamuna )  and  that  the 
2nd  and  3rd  oows  are  referred  to  by  him  respectively  as  '  visva- 
vyacSh '  and '  visvakarmft '  instead  of  '  visvSyub '  ( in  his  prati- 
vaoana ).  After  three  cows  are  milked  he  loudly  utters  thrioe 
'  milk  much  for  Indra,  may  the  offering  (havya)  increase  for  the 
gods,  for  the  calves,  for  men ;  be  ready  for  milking  again  '.  If 
there  are  more  cows  ( generally  six  are  referred  to  )  they  also 
are  got  milked  with  the  same  mantras  as  for  the  first  cow  or 
silently  and  the  adhvaryu  does  not  hold  his  tongue,  nor  does  he 

2293.  The  oom.  on  Ap.  1. 12.  5  explains  that  \  vBgyamana  (holding 
one's  tongue  )  means  *  not  uttering  any  word  except  a  mantra  '.    *  ns^rt- 

^mjwhqvI  wr^pr^  vf^  i»ret  "f  re^i^ft  f&ynt '  com. 

2294.  The  cow  is  to  be  made  to  yield  milk  by  the  suoking  of  the 
oalf  and  not  by  manipulating  the  udders  with  the  hand.  '  mfat  % 
ffcrS  JRnr:  mvrt  '  com.  on  Sat.  I.  3.  p.  96.  The  &.  wt.  II.  1.  8  (  «r«Jsj;. 
tjft )  forbids  manipulation  of  the  udders  with  fingers  to  induce  the 
flow  of  milk.  Ap.  1. 12. 15  says  that  there  is  an  option  as  to  whether  a 
dndra  oaa  be  the  milker  in  this  sacrifice. 

«.  D.  128 


1018  History  of  DharmaiMra  [  Oh.  XXX 

touch  the  kumbhl  while  the  other  oows  are  being  milked.  Jai. 
(XL  1.  47-53)  conoludes  that  the  passage  of  Tai.  Br.  about  milk- 
ing the  other  three  oows  is  a  mere  anuvada  and  not  a  vidhi 
and  Sahara  quotes  passages  of  the  sruti  that  on  that  night  no 
agnihotra  is  offered  with  milk  and  the  ohildren  in  the  house 
do  not  get  any  milk  (  as  all  milk  is  used  up  for  the  sannayya ), 
When  all  are  milked,  if  any  drops  have  fallen  about  ( on  the 
ground  &o. )  he  repeats  a  mantra  ( Tai.  S.  1. 1. 3. 1 )  and  invokes 
the  pot  in  whioh  sannayya  is  to  be  prepared  with  a  mantra.  He 
washes  the  inside  of  the  milking  vessel  with  water  and  then 
pours  that  water  into  the  pot  (in  whioh  sannayya  is  to  be 
prepared ).  He  heats  the  milk  and  pours  over  it  ( i.  e.  does 
abfugharaija )  clarified  butter  silently.  He  draws  the  heated  pot 
from  the  burning  ooals  in  suoh  a  way  as  to  make  a  line  on  the 
ground  and  places  it  to  the  east,  north  or  north-east  with  a 
mantra.  When  the  bottom  of  the  heated  vessel  cools,  he  adds 
ourds  to  it  in  order  to  coagulate  the  fresh  milk  with  '  I  add 
soma  ( i.  e.  curds)  to  thee  in  order  to  turn  thee  into  curds  for 
Indra '  (  Tai.  S.  1. 1. 3 ).""  He  adds  to  the  vessel  what  remains 
stioking  to  the  pot  or  sruo  after  agnihotra  was  offered  with 
a  mantra  or  silently.  He  pours  water  in  the  vessel  that  is 
meant  as  a  lid  or  cover  and  places  that  cover  or  lid  on  the  pot 
of  heated  milk.  If  the  covering  be  of  earthenware  he  throws 
thereon  grass  or  a  twig.  He  takes  out  the  sakhapavitra  with 
a  mantra  (if  apalasa  branoh  was  used )  or  silently  ( if  one  of 
saml  was  used)  and  keeps  it  in  a  secure  place.  He  keeps  the 
sSnnSyya  in  the  gfirhapatya  side  of  the  vihara  on  a  iikya  or 
some  such  contrivance  with  '0  Visnu,  guard  the  offering*. 

He  brings  another  branch  with  whioh  or  with  darbhas  he 
separates  the  oalves  for  the  morning  milking  (on  theprinoipal 
day  ).    The  same  procedure  as  for  sayafhdoha  is  followed  in  the 

2295.  There  were  several  views  here  about  adding  cards.  One, 
two  or  three  oows  are  milked  on  the  day  previous  to  the  upavasatha  day 
(i.e.  on  the  14th)  and  that  milk  is  used  to  aoidify  the  fresh  heated  milk 
of  the  evening  of  the  upavasatha  day.  Another  method  was  to  milk  the 
oow  or  oows  on  the  12th,  then  to  add  the  ourds  of  that  to  the  milk  of 
the  13th  day  and  add  all  the  ourds  of  those  two  days  to  the  milk  of  the 
14th  day  i.  e.  milking  and  adding  of  curds  was  to  go  on  continuously 
from  the  12th,  13th  and  14th  or  from  13th  or  from  14th.  Videlp.  1. 13. 12 
and  Sat.  I.  3,  p.  99.  If  no  ourds  be  available  he  adds  either  rioe  or 
pieces  of  falsa*  bark  or  wild  or  village  badara  fruit  or  ptltTka  plant 
(the  pratinidhi  of  soma)  to  the  milk  to  make  it  sour.  Vide  Ap.  1. 14.  1, 
Bat.  I.  9.  p.  100. 


01b.  XXX  ]  Dariapuroamasa  l6l9 

morning  milking  (of  the  principal  day).  There  are  a  few 
differences  as  to  mantras,  as  to  not  adding  ooagulating  sub- 
stance, which  are  passed  over. 

After  the  sayafhdoha  (evening  milking)  the  adhvaryu 
directs  ( agnldhra  or  some  other  priest  or  himself )  '  strew  kusa 
grass  round  the  fires,  first  round  ahavanlya,  then  garhapatya, 
then  daksinSgni '  or  the  order  may  be  first  garhapatya,  then 
daksinagni  and  lastly  ahavanlya.  The  darbhas  strewn  on  the 
south  and  north  have  tips  turned  to  the  east.  The  saorificer 
mutters  a  mantra  when  kusas  are  being  strewn. 

Having  done  so  much  he  observes  the  amavasya  as  an 
upavasatha.  Thus  on  the  amavasya  day  he  performs  agnyan- 
vadhana  ( offering  fuel-stioks  into  fires ),  separating  the  calves 
with  the  branch,  sayamdoha,  bringing  barhis  and  idhma,  pre- 
paring the  veda  and  vedi  and  observing  some  vows.  But  two 
of  these  viz.  separating  calves  from  their  mothers  and  sayam- 
doha are  performed  only  by  him  who  has  already  performed  a 
soma  sacrifice.  In  the  case  of  the  purnamasa  is^i  if  spread 
over  two  days,  on  the  Full  moon  day  only  agnyanvadhana  and 
strewing  kusas  round  the  fires  are  gone  through  and  on  the 
next  day  are  performed  the  bringing  of  barhis  and  idhma  and 
making  of  veda  and  all  the  other  rites.  If  the  istf  is  to  be 
performed  in  one  day  only,  then  kusa  grass  is  strewn  round 
the  fires  after  the  making  of  the  veda  bunch. 

About  eannayya  Sat.  states  some  divergent  views.  The 
Kapeyas  held  that  even  one  who  has  not  performed  soma-yaga 
may  offer  sannayya  and  the  deity  in  his  case  will  be  Indra 
and  after  he  offers  Soma,  the  deity  for  sSnnayya  will  be 
Mahendra.  According  to  Sahara  on  Jai.  X,  8.  44  the  GopS- 
yanas  held  that  one  who  has  not  performed  a  soma  sacrifice  may 
offer  sannayya.  According  to  Sat.  himself,  for  a  year  or  two  after 
Somayaga  the  deity  will  be  Indra  and  then  Mahendra  if  the 
saorificer  so  desires.  Persons  of  the  Aurva  and  Gautama  gotras 
and  those  who  are  gatairl  ( vide  note  2259  )  may  if  they  like 
offer  sannayya  to  Mahendra  even  before  performing  Somay&ga. 
Compare  Ap.  I.  14.  8-11  and  vide  Jai.  X.  8. 35-4,6  ( about  the 
two  purodasas  and  sannayya). 

On  the  principal  day  (i.  e.  the  first  day  of  the  dark  half 
in  the  case  of  purnamasa)  the  saorificer  offers  his  daily  agnihotra 
before  Bunrise  and  begins  after  sunrise  the  performance  of  the 
purnamasa  isj)  (and  in  the  case  of  the  darses^i  before  sunrise). 


1020  History  of  Dharmainslra  [  Oh.  XXt. 

He  washes  his  hands  with  water  with  the  mantra  "  May  I 
he  able  to  carry  out  this  rite  meant  for  you  two  and  for  gods  " 
( Tai.  S.  1. 1.  4. 1 ).  From  the  place  of  the  garhapatya  fire  to 
the  ahavanlya  he  spreads  a  line  of  dry  kusa  grass  continuously 
with  their  tips  to  the  east  (without  leaving  any  space  uncovered) 
with  the  mantra  'thou  art  the  continuity  of  the  sacrifice,  I 
spread  thee  for  the  continuity  of  sacrifice,  thee  for  the  conti- 
nuity of  the  saorifice  '  (Tai.  Br.  III.  2.4)  and  then  spreads  another 
line  of  kusas  to  the  south  and  another  to  the  north  of  this 
first  line  silently.  To  the  south  of  the  ahavanlya,  seats  of 
kusa  grass  are  made  ready  for  the  brahma  priest  and  the  saori- 
fioer,  that  of  the  brahma  being  to  the  east  of  the  seat  of 
the  sacrificer  and  directly  to  the  south  of  the  ahavanlya  and 
of  the  sacrificer  to  the  south  of  the  south  corner  of  the  east 
side  of  the  vedi.  To  the  north  of  garhapatya  kusas  are  strewn 
with  their  tips  to  the  east  or  north  and  on  them  the  sacrificial 
implements  ( yajlapatras )  are  placed  in  twos  after  being 
washed  with  water  and  with  their  mouths  turned  down,  viz., 
the  sphya  and  kapalas  &c.  (vide  above  note  2233  for  the  ten  ). 
This  is  called  patrasadana  (placing the  utensils  near).19" 

Then  follows  brahmavarava. 

The  saorifioer  sitting  on  a  seat  with  his  faoe  to  the  north 
then  chooses  his  brahma  priest  who  faces  the  east  near  the 
utkara  with  the  formula MW  '01  Lord  of  the  earth  1  Lord  of 
the  worlds !  Lord  of  great  being  (  Heaven  ? ) !  I  choose  thee  as 
brahma'  (Tai.  Br.  III.  7.  6).  The  brahma  priest  when  so 
chosen  mutters  a  long  formula  (  which  is  given  in  Ap.  III.  18.  4 
from  the  Tai.  Br.  III.  7. 6  and  part  of  which  is  translated 
here )  '  I  am  the  Lord  of  the  earth,  Lord  of  the  worlds, 
lord  of  the  great  being.  Being  impelled  by  god  Savitr 
I  shall  perform  the  duties  of  a  priest.  God  Savitr  1  Here 
they  choose  thee  ( who  art )   Lord  of  speech,  as  the  divine 


Betides    the    above    the  following  are  also  placed  t— gj 

*ro«m5?  *i  JT^r  <*  »nRt  *ns<»i3  "nwiftr  aFwhcfo  tr^f  *fcrm  i  A  I.  4 ; 
Tide  also  CTTOTY  I.  4  which  adds  $ct,  explained  as  irpnr*  yyWTWfr 

2297.  The  choosing  of  brahmS  takes  place  on  the  north  of  the 
tedi  near  the  utkara,  and  then  the  brahmS  priest  comes  to  the  south 
of  the  Bhavanlya  either  from  the  east  side  or  the  west  side  of  the 
Ihavantya  according  to  one's  6skhE ;  vide  (KBt.  II.  1.  21  and  com.). 


db.  2tXX  ]         Dariapur-Qamctsa-Brahmavarava  idzi 

brahma  priest;  I  proclaim  this  to  mind,  mind  proolaims  to 
Gayatri  ...the  Visve  Devas  to  Brhaspati,  Brhaspati  to  Brahma, 
BrahmS  is  bhuh,  bhuvah,  surah.  Brhaspati  is  the  priest  of  the 
Gods,  I  am  the  brahma  priest  of  human  beings'.  Then  he 
loudly  says  '  O  Brhaspati,  protect  the  sacrifice  '(ibid.)  and  cross- 
ing the  altar  by  the  west  of  the  ahavanlya  towards  the  south  of 
the  ahavanlya,  stands  to  the  south  of  his  seat  with  his  face  to  the 
north,  takes  a  kusa  blade  from  the  blades  on  the  seat  prepared  for 
him,  oasts  it  to  the  south-west  (the  direction  of  Nir-rfci,  ill-luck) 
with  the  words  *  avaunt,"98  Daidhiaavya  (  son  of  a  re-married 
widow  ? ),  get  up  from  this  place,  occupy  the  seat  of  another, 
who  is  more  ignorant  than  me  '  ( Tai.  S.  III.  2.  4.  4. ),  touches 
water  and  sits  down  on  his  seat  with  face  to  the  east  with  a 
mantra  and  then  faces  the  ahavanlya  with  a  mantra  '  Here  do 

I,  impelled  by  God  Savitr,  sit  on  the  seat  of  Vasu  (or  prosperity) 
lower  in  level  ( than  the  ahavanlya  mound ),  I  oocupy  the  seat 
of  Brhaspati,  this  I  deolare  to  Agni,  to  Vayu,  to  the  Sun,  to  the 
Earth '  ( vide  Ap.  111.18. 4,  Eat.  II.  1. 24  ).  The  brahma  is  required 
to  be  the  most  learned  in  Vedio  lore'  ( brahmistha,  as  Ap.  III. 
18. 1  says )  and  he  is  to  observe  silence  while  mantras  are  being 
repeated  and  superintends  all  actions.  His  permission  is  asked 
by  the  adhvaryu  at  the  time  of  doing  most  of  the  aots,  suoh  as 
leading  forward  the  pranlta  water,  sprinkling  the  bundle  of 
fuel-stioks  and  kusa  grass.  There  are  four  priests  in  darsa- 
purnamasa  ( vide  note  2228 ).  The  saorificer  also  crosses  by  the 
west  side  of  the  ahavanlya  to  its  south,  throws  away  silently  a 
blade  of  kusa  from  his  seat  and  then  sits  down  on  the  seat 
prepared  for  him,  with  his  face  to  the  east.  The  adhvaryu  takes 
two  darbhas  of  equal  thiokness,  the  tops  of  which  are  not  out  off 
and  makes  them  a  span  in  length  by  outting  off  their  roots 
( without  using  his  nails ). am 

The  adhvaryu,  sitting  to  the  west  (  or  north )  of  the  garha- 
patya  fire,  takes  a  oamasa  (a  rather  flat  vessel  or  pan)  In  which 
water  is  to  be  carried  forward  with '  to  thee  for  Daksa  '  (  Ap.  L 
17. 1 )  and  washes  it  thrice  with  water  once  with  mantra  and 
twioe  silently.    The  mantra  is  '  thou  art  made  of  plants,  may 

2298.  w$  |flw«<frq«fa8T»reT  *nr3  ^ft  ^Tsyrcrreint  vft  wygynft- 
•jfr  i  wirmpntiw  fiwrfit  fowi*   fron  *»*  »ta  v  ftp*  frit  •  wn. 

II.  1.  22-23. 

2299.  The  two  darbha  blades  are  called  pavitra  ( neuter  noun  ) 
tad  the  process  desoribed  here  ia  called  pavitrakarana  and  has  been 
deaoribed  above. 


1622  History  cf  DharmaiMra  [  Ch.  XXX 

you  be  washed  for  gods,  may  you  shine  for  the  gods,  may  you 
be  pure  for  gods'  ( Ap.  1. 16.  3 ).  He  keeps  the  two  pavitras  in 
the  oamasa  and  pours  water  in  the  camasa  with  '  who  takes 
you,  let  him  take  you,  for  whom  shall  I  take  you,  I  take  you 
for  him,  you  for  prosperity '  ( £p.  I.  16.  3 )  and  at  the  same 
time  contemplates  on  the  Earth  with 'I  take  you  with  this ' 
(not  uttered).  He  fills  the  vessel  so  as  to  leave  some  space  at  the 
top  and  purifies  the  water  by  the  process  called  utpavana  (describ- 
ed above  in  note  2291 ).  He  then  invokes  them  with  '  may  the 
divine  waters,  that  are  the  first  purifiers  and  the  leaders  carry 
this  sacrifice  to  the  front,  may  they  place  the  lord  of  the 
sacrifice  in  front,  Indra  ohose  you  in  his  fight  with  Vrtra,  you 
chose  him  in  the  fight  with  Vrtra,  you  are  sprinkled '  ( Tai.  S.  I. 
1.  5. 1 ).  The  adhvaryu  then  asks  the  permission  of  the  brahmS 
priest  in  the  words  'Brahman!  shall  I  carry  forward  the  water* 
and  issues  a  direction  '  saorificer,  observe  silence '.  The  brahma 
priest  mutters  a  mantra  '  Lead  forward  the  sacrifice,  sustain 
these  deities,  may  the  saorificer  be  on  the  baok  of  heaven.  Place 
this  saorifice  and  the  sacrifioer  in  the  world  where  the  seven  sages 
and  other  men  of  holy  deeds  dwell*  and  loudly  says  'yes,  do  carry 
the  water  forward '.  The  adhvaryu  then  repeats  the  verse '  who 
oarries  you  forward  ?  Let  him  oarry  you  forward,  I  carry  for- 
ward the  divine  waters;  may  they  sit  round  our  sacrifice, 
conveying  to  the  sacrifioer  thousandfold  prosperity,  the  waters 
that  delight  in  drink,  having  a  shining  (or  oily)  appearance'. 
He  holds  the  water  in  a  vessel  which  is  covered  by  the  sphya 
that  has  its  tip  to  the  east  and  that  is  held  level  with  his  nose 
and  oarries  it  forward  without  allowing  even  a  drop  to  fall 
down.  When  the  water  is  being  carried  the  saorificer  invokes 
it  with  a  mantra.'*00  The  adhvaryu  places  the  water  vessel 
( pranltSpatra )  on  darbha  grass  to  the  north  of  the  ahavanly  a 
with  the  mantra  '  you  are  sanctified  by  brahma  (  prayers  ) ;  who 
employs  you  ?  Let  him  employ  for  ( securing )  all  desires,  for 
the  worship  of  gods  ( &p.  IV.  4.  4  ) '  and  then  covers  the  vessel 
with  kusas.  All  these  acts  constitute  praxtitapramyana.  While 
the  water  is  being  placed  near  the  fihavanlya  the  sacrifioer 
invokes  it  with  the  immediately  preoeding  mantra  and  passes 
his  eye  over  the  whole  of  the  sacrificial  ground.  No  one  is  to 
pass  between  the  fihavanlya  and  the  pranlts  water  (E&t.  II.  3. 4). 

1300.  The  mantr*  i*  ^«y  ««7  <n$  vf;  ^  tfta  W*  *  **  <T  ^V  <j«T  $•&■ 
•Wtft  jprai  fttnft  ^t  ft  f<W  g<pf  wrr^sfwr  ^  ^tftnuir  tfftarnm  wfa* 
Ttf  TOr  rorroftt  I  It  ocours  in  wmr.  IV.  4.  4. 


Ch.  XXX  ]        J)ariapuryam53a-PraQUa  waters  1023 

The  principal  purpose  of  the  pranlta  waters  is  that  they  are 
used  for  making  the  ground  grains  into  a  dough  for  purodasa 
and  their  final  disposal  is  to  be  poured  into  the  red!  (  Jai.  IV.  2. 
11-15 ).  The  adhvaryu  comes  back  by  the  same  way  that  he 
went,  plaoes  down  the  sphya  among  the  yajfiapatras  and  touohes 
the  sacrificial  utensils  with  his  hand  wearing  a  pavitra  with  the 
mantra  'may  the  divine  groups  enter  into  the  sacrificial 
utensils '. 

Then  follows  nirv3patm  ( taking  out  handfuls  of  grains  or 
a  portion  of  other  sacrificial  material ).  The  adhvaryu  takes  In 
his  hand  the  ladle  called  agnihotra-havanl  with  '  thou  art  made 
of  a  tree  for  daksa '  ( strength ).  Then  he  holds  it  in  his 
left  hand  and  takes  the  winnowing  basket  ( surpa  )  in  his 
right  hand  with  'to  thee  for  the  all-pervading  (yajfia)'. 
Then  he  heats  it  ( ladle )  on  the  garhapatya  fire  with 
'  the  raksaa  ( evil  spirit )  is  burnt,  the  enemies  are  burnt '. 
He  then  touohes  water."08  The  adhvaryu  asks  the  permis- 
sion of  the  saorificer  in  the  words  '  sacrificer !  shall  I 
take  out  saorifioial  material'  and  the  saorificer  replies  'yes, 
do  take  out'.  The  adhvaryu  then  utters  the  words 'I  go 
towards  the  wide  space'  and  approaches  a  cart  or  wooden 
frame  (sakata )  standing  to  the  west  of  the  ahavanlya  or  garha- 
patya  containing  either  rice  or  barley  grains  ( in  the  husk ), 
which  has  the  shafts  turned  to  the  east  or  north,  which  has  the 
yoke  joined  to  it  and  is  covered  with  mats.  While  touching 
the  right  side  of  the  yoke  he  mutters  '  thou  art  dhur  ( destruc- 
tive fire),  injure  the  destructive  (enemy),  destroy  him  who 
seeks  to  destroy  us  and  whom  we  seek  to  destroy '.  He  touohes 
the  left  shaft  and  mutters  the  mantra  '  thou  art  of  the  gods 
( i.  e.  belongest  to  them ),  thou  art  the  purest  ( or  the  most 
generous),  the  fullest,  the  dearest,  the  best  carrier,  the  best 
summoner  of  the  gods'.  He  plaoes  (firmly  touohes  with)  his 
right  foot  on  the  left  wheel  (of  the  sakata)  with  'Visnu  tra- 
versed thee '.  He  mounts  the  cart  with  his  left  foot  with  '  thou 
art  an  unbent  receptacle  of  horn,  mayst  thou  be  strong  and  not 

2801.  The  mantras  required  here  occur  in  Tai.  S.  1. 1.  4  and  VSj.  8. 
I.  7  ff  and  bo  are  not  indicated  in  eaoh  place.  '  $tot&\t  ;«rar?>i  foafrtt  ' 
com.  on  ip.  1. 17. 10. 

2302.  Whenever  any  mantra  referring  to  evil  spirits  and  the  like 
is  uttered,  one  has  to  touch  water  thereafter  before  doing  anything 
else.  Vide  '  tftf  najtl  H I  WW  rft  wtf°fafr  Hf^flW  ffaTTrwr^  "8JT?J*4WfJ^ ' 
WW- 1.  W.  14, 


1024  History  of  DharmaiHstra  I  Oh.  XXX 

break  (or  bend)'.  He  makes  an  opening  by  removing  the  mats 
covering  the  sakata  and  looks'at  the  corn  to  be  used  for  making 
the  purodasa  and  at  the  mats  while  repeating  twioe  the 
mantra  '  I  look  at  thee  with  the  eye  of  Mitra,  do  not  be 
afraid,  do  not  tremble,  I  shall  not  injure  thee'.  He  touohes 
the  corn  (to  be  used  for  purodasa)  with  'may  you  sustain 
strength',  then  touches  his  own  heart  with  'put  milk  in  me' 
and  touches  water.  Then  he  throws  aside  a  blade  of  grass  or 
clod  of  earth  with  '  warded  off  is  the  evil  spirit',  touohes  water 
and  repeats  the  Dasahotr  mantras. s803  He  places  the  two  pavi- 
tras  in  the  winnowing  basket  (silently),  takes  one  handful 
of  the  grain  (from  the  oart)  with  'may  the  five  fingers 
give  yon  for  protection,  and  not  to  the  enemy'  ( Maitra- 
yanlya  S.  LI.  5),  puts  (empties)  the  handful  in  the  sruo 
( agnihotrahavanl )  and  puts  in  the  winnowing  basket  (  on 
which  the  two  pavtiras  have  been  kept )  four  handf uls  of  grain 
by  means  of  the  agnihotra-havan!,  three  with  the  mantra 
(  repeated  thrice ) '  at  the  command  of  god  Savitr,  with  the  arms 
of  Asvins,  with  the  hand  of  Pusan  I  take  out  thee  that  art 
dear  to  Agni '  "°*  and  the  fourth  silently.  Jai.  ( IX.  1.  36-37 ) 
concludes  that  this  mantra  is  the  same  even  in  all  modifications 
of  the  darsapurnamSsa  and  Sahara  explains  '  savituh  prasave  ' 
as  meaning  '  urged  by  the  yajamfina '  ( or  when  the  sun  rises ), 
'  asvins '  as  meaning  the  saorificer  and  his  wife  (  as  they  make 
a  gift  of  the  horse  in  agnyadheya )  and  pusan  as  meaning 
'  yajamfina  '  himself  ( who  supports  all ).  In  Jai.  XL  4.  44-45 
it  is  stated  that  the  mantra  for  nirvfipa  '  devasya  tva ',  the 
mantra  for  cutting  off  barhis  ( barhirdevasadanam  dami )  are 
to  be  repeated  and  not  to  be  uttered  only  once.  In  Jai.  V.  2.  4-5 
it  is  established  that  all  the  samskfiras  are  to  be  performed  on 
all  the  grains  after  four  handfuls  are  taken  and  not  on  eaoh 
handful  as  it  is  taken  out.  The  saorificer  invokes  with  a 
mantra  while  the  adhvaryu  is  making  the  mrvapa  '  I  call  here 
Agni,  the  hotr  and  the  gods  that  are  well  disposed  to  sacrifice ; 
may  the  gods,  pleased  in  mind,  come  and  may  they  partake 
of  this  my  offering.'    Having  finished  the  taking  out  of  grains  in 

2303.  The  '  dasabotr '  mantras  are  '  ftr%:  %<#  firtWtrj  '  &o.  quoted 
in  note  2247  ahove. 

2304.  If  the  purodssa  ia  meant  for  Agni  and  Soma  ( jointly  )  as  in 
pnrnamssa,  the  words  '  agnlsomBbhySm  jusfam '  will  be  substituted  for 
'  agnaye  juejam'  and  the  names  of  other  deities  in  the  cases  of  other 
purodasas.    Vide  Kit.  IL  8. 21,  in.  1. 18. 1,  Jaimlni  IX.  1.  88-39. 


Ob,  XXX  ]  DariapuryamSsa  1025 

four  handfuls,  ( the  adhvaryu )  throws  on  them  some  more  grains 
with  his  hand.  If  no  cart  is  available,  he  keeps  an  earthen 
vessel  on  the  sphya  placed  on  the  altar  with  its  tip  to  the  north 
or  east  and  takes  out  the  grains  from  that  vessel  ( this  is  the 
modern  praotioe )  and  then  removes  the  wooden  sword  from 
underneath  it.  The  same  procedure  is  followed  in  the  case  of 
purodasas  for  other  deities.  The  adhvaryu  touohes  the  grains 
taken  out  with  'this  of  the  gods'  and  touches  the  rest  (remaining 
in  the  saka^a  or  vessel )  with  '  this  is  ours  together  (  with  the 
gods ).'  He  invokes  the  grains  taken  out  with  '  I  take  ( or 
invoke  )  thee  for  increase  and  not  for  malevolence.'  He  moves 
out  of  the  mats  covering  the  cart  (or  from  near  the  vessel)  taking 
with  him  the  surpa  with  '  thee  I  release  from  the  fetters  of 
Varuna '  (  compare  MaitrayanI  S.  I.  1.  5  ).  He  looks  at  the 
sacrificial  ground,  the  fires,  the  utensils,  the  priests  with  '  may 
I  see  heaven '  and  at  the  ahavanlya  with  '  the  light  of  Vaisva- 
nara  (  Agni ).'  He  gets  down  from  the  cart  with  '  may  the  posts 
(  or  mansions  )  of  Heaven  and  Earth,  stand  firm  '  (  if  corn  is 
taken  from  a  vessel  he  only  mutters  these  words ).  He  invokes 
the  grains  that  have  fallen  down  (  when  four  handfuls  were 
taken  out )  with  '  to  Heaven  and  Earth,  svfiha  '  and  goes  near 
the  garhapatya  with '  follow  wide  space  ( or  sky  ).*  He  puts  down 
the  surpa  (  containing  the  corn  taken  out )  near  the  garhapatya 
to  its  west  (  or  near  that  fire  on  which  in  that  particular  rite 
he  has  to  hake  the  cake )  with  '  I  make  you  sit  on  the  lap  of 
Aditi ' Mos  and  consigns  it  to  the  protection  of  that  deity  ( for 
whioh  the  cake  is  meant )  with  '  0  fire  I  proteot  the  sacrifioial 
material."80'  The  adhvaryu  pours  water  in  the  (agnihotrahavanl) 
ladle  to  which  the  awns  of  the  rice  or  barley  grains  stiok  and 
purifies  it  thrice  with  the  two  pavitras  ( blades  of  kusa )  held  in 
the  hands  and  with  the  mantra  '  may  god  Savifcr  &o.'  ( vide 
p.  1024  above )  and  invokes  it  with  'may  the  divine  waters  *  &o. 
Then  the  adhvaryu  seeks  the  permission  of  the  brahma  priest 
with  '  Brahman  I  shall  I  sprinkle '  ( with  holy  water  the 
sacrificial  material).  The  brahma  priest  mutters  '  sprinkle  the 
sacrifice,  sustain  these  deities  &c.'  and  loudly  says  '  Yes,  do 
sprinkle.'  The  adhvaryu  then  sprinkles  water  thrice,  once 
with  the  mantra  'at  the  command  of  Savitr I  sprinkle 

2305.  Aditi  in  this  passage  means  the  earth,  aooording  to  the  Tai. 
Br.  III.  2. 4. 

2306.  If  the  cuko  is  meant  for   Agni  and  Soma  then   the  mantra 
would  be  wrfWtnl  ?*4  *s>m»*. 

H.  D.  129 


1026  History  of  Dharmaitistra  [  Ch.  XXX 

thee  that  Me  dear  to  Agni '  (or  Agni  and  Soma  or  other  deity  as 
the  case  may  be)  and  twice  silently.  One  should  so  sprinkle 
that  drops  of  water  may  not  fall  on  the  fire.  He  then  upturns 
the  sacrifioial  utensils  ( i.  e.  instead  of  their  mouths  being 
down,  their  mouths  are  now  upturned)  and  sprinkles  them 
thrice  with  water  with  '  may  you  become  pure  for  divine  rite, 
for  worship  of  gods  *. ,m  The  rest  of  the  water  taken  for 
sprinkling  is  placed  to  the  east  of  the  gfirhapatya  (in  a  sruc). 
It  is  stated  by  Jaimini  ( IX.  1.  2-3  )  that  the  proksana  of  the 
mortar  and  pestle  or  the  mill-stones  has  an  unseen  spiritual 
result  (apurva). 

The  adhvaryu  sits  to  the  west  of  the  gfirhapatya,  takes 
hold  of  the  black  antelope  skin  lying  on  the  altar  with  '  thou 
art  the  whirl  of  the  wind '  and  shakes  it  thrice  on  the  utkara 
holding  it  in  such  a  way  that  the  neok  portion  is  up  and  the 
hairy  portion  inside  (towards  himself)  with  '  destroyed  is  the 
evil  spirit,  destroyed  are  the  enemies'.  To  the  west  of  the 
utkara  he  spreads  the  antelope sm  skin  with  its  neck  portion 
westwards  ( Sat.  Br.  1. 1.  4.  5  )  and  its  hairy  portion  upwards 
with  "  thou  art  the  skin  of  Aditi  \  The  portion  Mo»  of  the  skin 
near  the  anus  ( of  the  animal )  is  twisted  below  the  hairless  part 
and  both  parts  are  held  together  with  'may  the  earth  know 
thee '.  While  still  touohing  the  skin  he  places  the  mortar  on 
it  with 'thou  art  the  adhisavana  (the  utensil  for  pressing  or 
beating  the  grains)  made  of  a  tree,  may  the  skin  of  Aditi  know 

2307.  The  com.  on  Est.  II.  3.  40  qifircQjefffitr-.  <TOTri  <v  sft«r<4  V* 
Hit  sftopnn  •ritwwrraftvTs ' 

2308.  The  black  antelope  skin  bas  been  throughout  the  agei  a 
symbol  of  holiness  and  vedio  culture.  It  it  therefore  that  SrySvarta 
was  defined,  as  shown  abore  (p.  13  \  as  that  territory  where  the  black 
antelope  wanders  naturally.  Vide  Sat.  Br.  1. 1.  4. 1-2,  where  yajfia  is 
said  to  have  escaped  from  the  gods  and  wandered  about  as  a  black 
antelope  and  the  white,  black  and  yellow  hairs  of  the  antelope  are  said 
to  represent  respectively  ?g,  Soman  and  Yajus.  On  account  of  its 
holiness,  the  antelope  skin  is  employed  for  husking  and  bruising  the 
grains  (  from  which  the  cake  is  to  be  made ). 

2309.  ^S^  nrt  ffoft  ^RTfif  gwuwtftsgt  HyqtfTOmqft  i  «mmmr  I.  5 ; 

vm.  I.  19.  5  has  gmrcT.  ...  ftrft.  The  com.  on  both  give  slightly  different 
interpretations.  »t*j$  ejjfiu^sf  mmi-di'Hmwiwfl'ffi  «raflWni*«Tjr$5}5» 
fff  fttttfilfll  wittRwi:  1  com.  on  Xp.  The  tail  portion  is  twisted  under 
the  skin  so  as  to  make  one  portion  a  little  higher  than  the  rest  and  so 
as  to  make  the  mortar  or  mill-stone  placed  on  the  skin  to  incline  in 
one  direction. 


Ch.  XXX  ]  Dar&apurnamasa  1027 

thee*.  Holding  the  mortar  (ulukhala)  by  the  left  hand  he 
pours  into  its  mouth  the  saorifioial  materials  (unhusked  grains 
of  rioe  or  barley )  thrioe  with  'thou  art  the  body  of  Fire,  M1° 
thou  art  a  prompter  of  speech,  I  take  thee  for  the  enjoyment  of 
the  gods' and  a  fourth  time  silently.  He  takes  the  pestle  with 
' thou  art  a  stone  (hard  like  a  stone),  though  produced  from  a 
tree ;  mayst  thou  so  strike  this  sacrificial  material  for  the  gods 
that  it  will  be  enjoyable  to  them  I '  and  beats  the  grains  in  the 
mortar  thrice  with  '  may  I  strike  the  evil  spirit,  the  enemy  of 
heaven,  away  I '  ( the  mantra  is  recited  only  once  according  to 
Jai.  XI-  4.  42 ).  After  striking  thrioe  the  adhvaryu  utters  a 
summons  to  haviskrt,  with  '  come,  O  Haviskrt '  ( repeated 
thrice)**".  When  the  grains  begin  to  be  husked  the  adhvaryu 
utters  a  call  to  Agnldhra  *  strike  loudly '.  The  agnldhra 
takes  kutaru  ( asman,  a  stone )  with  '  thou  art  a  stone,  thou 
art  one  that  makest  a  hymn  of  praise  (or  glory)'  and  he 
strikes  therewith  the  large  mill-stone  ( drsad)  that  is  placed  on 
the  altar  ( twioe,  once  with  mantra  and  once  silently  )  and  the 
smaller  one  ( upala )  once  with  '  proclaim  food  ( to  the  gods  ), 
proclaim  strength ;  may  you  ( all  saorifioial  utensils  )  proclaim 
that  ( the  food )  is  full  of  excellent  flavour ;  may  we  conquer 
the  hordes  ( of  enemies )  by  this  noise '.    The  agnldhra  may 

2310.  As  fire  blazes  forth  when  oblations  are  thrown  on  it,  the 
grains  (  from  which  a  cake  is  to  be  prepared  )  are  said  to  be  the  body  of 
fire.  One  can  speak  loudly  only  if  one  is  well-fed  and  so  the  grains  are 
said  to  be  prompters  of  speeoh. 

2311.  The  praisa  ( summons  )  is  f ft*G%3ft  ?ft*frt3f%  e^«^3it. 
The  figure  3  is  used  to  show  that  the  preceding  letter  is pluta  (of 
three  moras  ).  Haviskrt  literally  means  '  one  who  separates  the  grains 
from  the  husks.'  According  to  Tai.  Br.  III.  2. 5  the  summons  is  addressed 
to  many  divine  haviskrts  '  jftasj^ffarr?  1  <T* ifaPrt fft«SW:  UTRITTfir 
fMHrfirf^WTf^^^TS''  In  the  case  of  the  brShmana  saorificer  the  call 
for  the  person  who  separates  is  e^wp^ftt  for  a  ksatriya  saorificer 
fftwffHTilft  *or»  vaisya  rfoyTTJpr  and  for  the  sudra  fftsrorwrr. 
Or  the  first  call  may  be  employed  for  all.  Vide  Satapatba  J.  1.  4. 12,  Ap. 
I.  19.  9-10,  Sat.  I.  5.  Acoording  to  some  st^bsj^  is  irsf"*.  The  oom. 
on  Ap.  explains  that '  sudra  '  here  stands  for  fiPTTajWritt  ffftosj^  means 
'  the  person  who  prepares  the  ha  vis  '  as  also  the  formula  used  to  call 
him.  OntheVedio  text  '  gflstfrflft  fann««tn<rft '  Jai  mini  concludes 
that  this  sentence  contains  an  injunction  to  summon  thrioe  the  wife  or 
other  separator  of  grains  (III.  2.  6-9).  Jai.  (XII.  2.  11)  establishes 
that  there  is  no  haviskrt  oall  in  savanlya  purodgs'as.  Aocording  to  Sat. 
Br.  1. 1.  4.  13  the  wife  formerly  rose  to  the  haviskrt  oall  but  in  Its  time 
either  the  wife  or  the  Kgnldhia  priest  rose. 


1028  History  of  J)harmaiastra  ( Ch.  XXX 

strike  silently  with  the  yoke-pin  ( samya )  instead  of  using  a 
stone  ( £p.  I.  20.  4 ).    He  repeats  this  thrice  ( i.  e.  striking  with 
a  stone  or  yoke-pin  is  done  nine  times  in  all ).    After  this  the 
saorificer's  wife  or  some  one  else  (suoh  as  the    agnldhra) 
threshes  the  grains  in  the  mortar  ( Kat.  II.  4. 14 ).    Jai.  ( XI.  1. 
27 )  states  that  the  beating  has  a  seen  purpose  (  viz.  removal  of 
husk)  and  so  it  is  to  be  continued  as  long  as  required  for  effect- 
ing that  purpose.    Jai.  ( IV.  2.  26 )  further  lays  down  that  the 
Vedio  sentence  '  vrlbln-avahawi '  is  a  restrictive  injunction 
(  niyamavidhi )  in  that,  when  unhusking  can  be  effected  either 
by  using  the  mortar  and  pestle  or  by  some  other  method  ( such 
by  using  the  nails  )  it  restricts  one  to  the  former  method.    The 
adhvaryu  then  holds  the  winnowing  basket  near  the  mouth  of 
the  mortar  to  its  east  or  north  with  the  words  '  thou  art  grown 
by  rain 'nn  (  as  it  is  made  of  bamboo )  and  touches  the  beaten 
grains  (to  be  used,  for  purodftaa )  with  'you  are  grown  by 
rain '.    He  then  puts  with  his  hand  tbe  beaten  grains  into  the 
winnowing  basket  with  'may  (the  surpa)  know  thee*  (the 
grains  as  its  own ).    Holding  the  surpa  over  the  utkara  he  thrice 
winnows  the  grains  and  frees  them  from  the  husk  (  which  falls 
ontheutfeara)  with  'thrown  away  is  the  evil  spirit,  thrown 
away  are  the  enemies'  ( i.  e.  the  huBks  are  meant  to  be  the  portion 
of  evil  spirits ).    He  makes  the  husks  stioking  to  the  surpa  fall 
on  the  utkara  with '  blown  away  are  the  enemies  \    He  puts  the 
husks  from  the  place  of  the  utkara  over  the  ( middle )  potsherd 
( on  whioh  the  cake  is  to  be  baked )  and  places  them  (the  husks) 
underneath  the  black  antelope  skin   in  its  north-west  corner 
with '  thou  art  the  portion  of  evil  spirits  '.    He  does  not  look  at 
these  husks.    He  presses  down  with  his  hand  the  spot  where 
the  husks  are  kept  with  '  pressed  down  is  the  evil  spirit'.    He 
touohes  water,  sprinkles  the  potsherd  ( on  which  the  husks  were) 
with  water  and  keeps  the  potsherd  in  its  place.    He  separates 
tbe  husked  and  unhusked  grains  with  *  may  the  wind  separate 
you.'  He  then  pours  out  the  grains  of  rioe  from  the  surpa  in  the 
pot  with  the  words '  may  the  god  Savitr  with  his  golden  hands 
( rays )  aocept  you '.    He  then  takes  them  and  pours  them  in 
the  mortar  and  issues  a  direction  (praisa)  to  the  saorificer's 

2312.  The  word  f%  is  employed  in  all  these  mantras  for  attaining 
prosperity.  Vide  Tai.  Br.  III.  2.  5  « *tforf  *r  sforsnr:  i  <ri*jT  vfap 
HSJit.'  Jaimini  IV.  1.  26  ha«  a  discussion  on  the  placing  of  husks  or 
the  potsherd  on  whioh  the  purodssa  is  to  be  baked. 


Oh.  XXX  ]  DariaptrnamUsa  10&9 

wife  to  make  the  rice  ftee  from  the  thin  coating  of  husk."1* 
The  wife  or  some  one  else  or  a  dasi  (  a  maid-servant )  does  the 
threshing  several  times,  then  she  hands  over  the  pestle  to  the 
agnldhra  who  beats  with  the  pestle  the  grains  and  then  the 
wife  does  the  final  beating  with  '  may  you  become  pure  for  the 
gods,  shine  for  the  gods,  purify  for  the  gods'.    Tiie  adhvaryu 
puts  the  kanas  ( little  particles  of  rice  grains )  separated  from 
the  polished  grains  of  rioe  in  a  vessel,  cleanses  the  polished 
grains  that  are  in  the  surpa   with  water.    That  portion  which 
remains  after  the  grains  are  beaten  thrioe  is  made  to  flow 
towards  the  utkara  with  the  water  ( collected  in  another   vessel ) 
that  is  used  in  washing   the  polished  grains  with  '  this   is 
the  portion  of  evil  spirits.     May  the  waters  carry  it   forward 
from  this  place,    svfiha ',  the  water  being  also  poured    inside 
the  vedi.     Then  he  repeats   the    whole    procedure    about    the 
blaok  antelope  skin    from   its    being   taken  up  to  its  being 
spread   already    described.    Then    the    adhvaryu    places    the 
yoke-pin  ( samya )  with  its  head  ( kumba,  thiok  part )  to  the 
north  on  the  antelope  skin  with  'thou  art  the  support  of  the 
heavenly    world';   he    establishes Mw  the    larger    mill-stone 
(  drsad  )  with  its  faoe  to  the  east  on  the  samya  in  such  a  way 
as  to  cover  the  samya  with  its  western  half  with  'thou  art 
intelligence  (though)  made  of  a  stone;  may  the  support  of 
heaven  know  thee ' ;  then  he  places  the  smaller  mill-stone  on 
the  larger  one  with  '  thou  art  intelligence  ( though )  a  ohild  of 
the  mountain;  may  the  drsad  know  thee'.    The  adhvaryu  then 
bends  and  looks  at  the  polished  grains  that  are  in  the  surpa 
with 'you  are  honeyed  rays*.    He  spreads  the  polished  grains 
on  the  larger  mill-stone  thrice  with  '  at  the  command  of  god 

Savitr hands  of  Pusan '  ( vide  p.  1034  for  the  omitted  words). 

I  spread  you,  you  are  corn,  satiate  the  gods '  and  once  silently  • 
He  draws  the  smaller  mill-stone  over  the  grains  to  the  east 
with  'to  thee  for  prfina,,m,  to  the  west  with  'to  thee  for  apana', 

2313.  Tbo  9t  is  '  famKBWt  '  (-&J?- 1.  20.  11  and  WcVWS- 1-  5 ).  <j«#- 
TO»f  a*5&*'i:  sffonrt  fWrTWTT.  t  com.  on  ffttrrarv  I.  5.  This  is  to  be 
done  thrice,  once  by  the  wife,  then  by  the  Sgnidhra,  and  then  again  by 
the  wife.  If  the  wife  is  not  available,  then  the  third  is  done  by  the 
adhvaryu   himself.     The  mantra   ia  recited  only  once.     Vide   '^t^tt 

g>fSrqi3«Him<fiq '  wr 1. 20. 13  and  com.  '  wfanmrprrofra^gw^rftsTr 
ftf^5Trtff*rii{rr«rt*nTi^  <*  «wn  TwuTsftlt^  ' 

2314.  The  skin  :s  the  earth.  He  holds  with  bis  left  band  the  skin, 
the  yoke-pin,  the  larger  mill-stone  successively  as  he  proceeds. 

2315.  vmw  (3«gHnTCarfrrcn  i*ri$  JnTrorwiTTj  '  wrrn  oa  ^.  tf. 
1. 1.  6  •  smrrT  wrrsTPrnr  **t  nn*n*t  wt.  ' 


1030  History  of  Dharmaisstra  [  Ch.  XXX 

and  holds  it  firmly  in  the  middle  of  the  lower  mill-stone  with 
'to  thee  for  vySna'.  Ultimately  he  grinds  towards  the  east 
with  'I  hold  this  (smaller  mill-stone)  for  the  life  (of  the  sacri- 
ficer)  in  a  long  and  continuous  series im  of  actions  (here  grind- 
ing)'. Thereafter  he  continuously  grinds  the  grains  at  his 
pleasure.  He  throws  the  ground  grains  from  the  larger  mill-stone 
with  the  smaller  mill-stone  on  to  the  antelope  skin  with  '  May 
God  Savitr  with  his  golden  hands  (rays)  accept  you'  and  bends 
down  to  look  at  the  ground  grains  with  '  I  look  at  you  with 
an  unimpaired  eye.'  He  then  issues  a  direotion  to  the  wife 
'  grind  ( or  pound )  without  scattering  ( the  grains  away  from 
the  larger  mill-stone  or  from  the  antelope  skin  )  and  make  them 
into  fine  flour.'  Either  the  wife  grinds  or  a  maid-servant  (dasl) 
may  do  so  ( Ap.  I.  21.  8-9 ) ;  and  then  keeps  aside  the  well- 
ground  flour  in  a  well-known  place.  The  adhvaryu  heats  on  the 
garhapatya  water  called  madanti sm  brought  from  the  pranlta 
water.  The  offerings  (of  oooked  vegetable  food)  are  cooked 
either  on  the  garhapatya  or  on  the  ahavanlya  fire. 

The  adhvaryu,  after  sitting  to  the  west  of  the  garhapatya, 
takes  the  upavesa  with  '  thou  art  dhrstf  ( bold  one  ),  give 
brahma  (holy  food  ?).'  He  separates  two  burning  coals  from 
the  western  portion  of  the  garhapatya  fire  with  the  upavesa  and 
keeps  them  on  the  eastern  side  of  the  garhapatya  mound  itself. 
He  oasts  outside  one  of  the  two  coals  to  the  north-west  of  the 
garhapatya  with  '  O  Fire  i  Dash  aside  the  fire  that  eats  ( cooks  ) 
raw  food  (  not  cooked  in  accordance  with  sastra ) ;  and  forbid 
tbat  fire  that  eats  flesh  (  cooks  ordinary  meat  food ).'  He  then 
touches  water,  places  the  remaining  coal  on  that  spot  on  the 
west  ( of  the  garhapatya  mound  where  he  has  to  place  the 
potsherds)  with  'bring  that  fire  that  worships  the  gods.'  He  then 
places  the  middle  one ,SI8  ( of  the  eight  potsherds )  thereon  with 
'  thou  art  firm,  make  the  earth  firm,  strengthen  life,  progeny 
and  surround  the  sacrifioer  with  his  kinsmen.'    He  lays  a 


2316.  Or  sn%m  may  refer  to  the  skin  (vide  Uvafa  on  Vsj.  S.  I.  80 
where  this  mantra  occurs ). 

2317.  According  to  ip.  I.  28.  24  the  kaptias  are  first  arranged 
( kapSlopadhSna )  and  then  the  madanti  water  is  heated,  while 
Say  tBsadba  ( I.  6-6  )  reverses  these  processes. 

2318.  Aooording  to  VaikhSnasa  the  southern  of  the  two  burning 
•oals  Is  cast  aside.  Vide  oom.  on  SatyBsidha  I.  6.  p.  133.  Aooording 
to  Xp.  I.  22.  2  the  coal  that  is  not  cast  away  is  placed  to  the  sooth  on 
the  gBrhapatya  mound  and  thereon  the  first  potsherd  is  laid. 


Ch.  XXX  ]        DariapUrwmUsa-kapalopadhdna 


1031 


burning  coal  on  that  potsherd  with  *  burnt  is  the  evil  spirit, 
burnt  are  the  enemies.'  The  potsherds,  whether  eight,  eleven 
or  more  or  less,  are  arranged  on  the  garhapatya  mound.  To  the 
east  of  the  central  one  he  places  a  kapala  with  '  thou  art  the 
supporter,  make  the  aerial  spaoe  firm,  strengthen  prfina  and 
apana,  surround  the  saorificer  with  bis  kinsmen.'  Then  a  third 
is  placed  to  the  east  of  the  2nd  with  '  thou  art  dharuna  ( suppor- 
ter ),  support  heaven,  the  eye,  the  ear  and  surround  &o.'  He 
places  the  4th  kapala  to  the  south-east  with  '  thou  art  dharma 
( supporter  ),  support  the  directions,  the  home,  progeny,  surround 
&o.' ;  he  places  the  fifth  to  the  south-west  with  '  thou  art  the 
strength  ( or  host )  of  maruts ' ;  he  places  the  6th  in  the  north- 
west with '  thou  art  a  restrainer,  support  the  directions,  wealth, 
prosperity,  surround  &o.' ;  he  places  the  7th  to  the  north-east 
with  '  I  place  thee  that  art  uninjured  from  all  the  directions  for 
the  reconciliation  (or  love)  of  all  kinsmen';  and  lastly  the 
remaining  one  to  the  north  with  'thou  art  cit M"  (intelligence).' 

2319.  The  arrangement  of  eight  potsherds  according  to  Sat.  I.  6  is 
shown  in  the  diagram.  The  arrangement  according  to  Xp.  I.  22-23  and 
Est.  II.  4.  27-34  somewhat  differs.  The  com.  on  Est.  II.  4.  37  explains 
how  eleven  potsherds  are  to  be  arranged  and  how  less  or  more  are  to  be 
arranged.  Eggeling  summarises  tho  com.  in  S.  6.  E.  vol.  12  p.  34n. 
Vide  Tai.  8. 1. 1.  7  for  srr«n§  &o. 


/       (»> 

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0) 

1032  History  of  Dharmaiastra  [  Ch.  XXX 

In  modem  times-  many  agnihotrins  do  not  generally  employ 
eight  or  eleven  potsherds  but  employ  one  earthen  brick  ( that 
would  have  the  shape  of  the  kapalas  when  placed  together ),  on 
which  lines  are  scratched  to  indioate  the  number  of  kapalas. 
Then  taking  coals  from  the  garhapatya  he  spreads  the  coals  on 
the  potsherds  (  whether  8, 11  or  more  or  less  )  with  the  veda 
bunch  repeating  for  each  potsherd '  may  you  be  heated  by  the 
tapas  of  Bbrgus  and  Angirases.' 

The  adhvaryu  heats  the  pStrl  ( the  purodasa  p&trl,  according 
to  Eat.  II.  6.  49 )  that  is  washed  with  water  on  the  fire  on  which 
the  cake  is  to  be  baked  and  when  it  is  heated  and  slightly 
cooled  he  places  the  pavitras  on  it  and  pours  on  to  it  across  the 
pavitras  the  flour  (of  ground  and  bruised  grains)  from  the 
black  antelope  skin  with  the  yajus  mantra  ,ii0  '  devasya  tva ... 
agnaye  jus^am  samvapami '  thrioe  and  once  silently.  While 
pouring  the  ground  grains  he  restrains  his  speech  and  gives 
up  the  restraint  only  when  he  spreads  holy  ashes  over  the 
purodasa  ( vide  below ).  He  purifies  the  flour  by  moving  for- 
wards and  backwards  and  raising  up  the  two  pavitras  ( darbha 
blades )  the  tips  of  which  are  turned  northwards  thrioe  ( i.  e.  he 
performs  utpavana )  once  with  the  mantra  '  haryos-tva  varfi- 
bhySm-ut-punfimi '  or  with  the  mantra  '  devo  vab. '  ( vide  note 
2291  above).  He  takes  in  the  sruva  ladle  water  from  the 
pranlta  water,  and  supporting  it  on  the  veda  bunch  pours  that 
water  on  the  flour  with  a  mantra  '  waters  have  joined  with 
waters  &c.'  ( Tai.  S.  1. 1.  8. 1 )  and  also  pours  thereon  the  hot 
water  from  the  madanti  vessel  with  the  mantra 3W  '  you  are 
generated  from  waters '  and  mixes  the  flour  through  and 
through  on  all  sides  with  the  water  from  left  to  right  with 
'  may  you  be  well  mixed  up  with  water  *  ( Tai.  S.  I.  1.  8.  1 ). 
He  stirs  and  mixes  the  flour  and  water  with  the  meksawlm 
with '  I  mix  thee  together  for  generation ',  and  makes  a  ball  ( of 
the  flour )  with '  thou  art  the  head  of  the  sacrifice  '.    He  then 

2920.    Appropriate  changes  will  have  to  be  made  according  to  the 
deity  for  whom  the  cake  is  meant  ( i.  e.  either  aijnf  or  stsfrfrnHrt  &o. ).  ' 
Vide  Ap.  I.  24. 1    and  vvt  $<rqftWfr  tfwft  in  Tai.  Br.  III.  2.  8. 

2321.  Flour  becomes  well  mixed  up  when  it  is  wetted  with  hot 
water.  '  You  are  Ac'— these  words  are  oddressed  to  the  flour.  Vide 
Haug's  translation  of  Ait.  Br.  p.  3  n.  3  as  to  how  the  cake  is  baked. 

2322.  The  meksana  is  a  rod  of  asuattba  wood  one  aratni  long 
having  at  one  end  a  square  board  four  angulas  in  length  ( to  be  used 
like  a  mixing  spoon  ). 


Oh.  XXX  ]  DariapUrrfamasa-purotfSia  1033 

divides  the  hall  into  two  parts  with  '  may  you  ( two )  become 
separate  according  to  the  respective  shares  ( of  the  deities ) '.  He 
makes  two  balls  of  equal  size  from  the  dough  and  touches  the 
two  separately-  with '  this  for  Agni '  and  '  this  for  Agni  and 
Soma.''3'8  From  the  group  of  potsherds  to  the  south  he  removes 
the  burning  coals  with  the  veda  bunch  with  '  Here  do  I  remove 
the  face  from  the  approaching  (  or  attacking )  army '  and  then 
removes  the  coals  also  from  the  group  of  potsherds  that  are  to 
the  north.  Taking  the  ball  of  flour  that  is  to  be  placed  on  the 
southern  potsherds  with  '  thou  art  the  head  of  the  sacrifice '  he 
bakes  the  ball  with '  thou  art  heat  and  bestower  of  all  life '  and 
similarly  bakes  the  other  ball  on  the  northern  group  of 
potsherds  in  the  same  way.**"  He  makes  the  cake  assume  the 
shape  of  a  tortoise,  but  its  back  should  be  neither  too  high  nor 
too  low  like  an  apupa  and  the  cake  should  be  as  large  as  the 
hoof  of  a  horse.'8"  He  spreads  the  cake  so  that  it  covers  all 
the  potsherds  with  '  may  thou  spread  wide  "  ( i.  e.  have  progeny 
&c. ).  He  puts  water  in  the  vessel  (  with  the  water  from  which 
the  flour  was  mixed  up )  and  sweeps  the  surface  of  the  cake 
from  left  to  right  with  his  wet  hand  in  such  a  way  that  the 
cake  will  have  a  skin-like  continuous  surfaoe  with  '  mayst  thou 
take  on  a  skin '.  He  passes  a  burning  firebrand  thrice  round 
each  cake  with  '  vanished  is  the  evil  spirit,  vanished  are  the 
enemies '.  He  applies  over  the  cakes  the  flames  of  burning 
darbhas  with '  may  the  god  Savitr  bake  thee  in  the  kindled 
(fire)  called  naka '.  He  applies  heat  by  passing  round  the  cakes 
burning  fire-brands  with  '  may  fire  not  burn  thy  body  1  0  Fire, 
protect  the  offering '.  He  spreads  over  the  cake  ashes  in  which 
there  are  also  burning  coals  with  'mayst  thou  be  connected  with 
prayer '.  The  adhvaryu  issues  a  direction  ( to  the  agnldhra  ) 
'  bake  the  cakes  without  burning  them '  and  here  he  gives  up  the 
restraint  of  speeoh  ( that  was  imposed  as  stated  above ). 

He  heats  with  a  burning  firebrand  the  water  used  for 
wiping  the  fingers  and  for  scouring  the  vessels  and  draws  with 
the  sphya  to  the  west  of  the  ahavanlya  (or  garhapatya)  three  lines 

2323.  In  yofar£f%  the  two  balls  are  for  Agni  and  AgnJ-Somau  and 
in  darsa  for  Agni  and  IndrSgnl. 

2324.  An.  (I.  24.  6-7)  says  that  the  first  ball  is  baked  on  all  the 
eight  potsherds  for  Agni  and  then  tbe  other  ball  ii  baked. 

2325.  wgyM*mmfrfttT|>g?rK*THt  ijfo'r*  nfSsjft  «<tRt  i  stir.  I.  25.  4, 
WWI.  I.  6.  p.  141.  *tr*Tft  wfifttpfcaf':  *jfa<l¥.Mi«filVf<*filM««|MlM- 
fasvrt  »rrcs*ft  wtfiMta  fw«ii  '  oom.  on  *m. 

H.  D.  130 


1034  History  of  DkarmatGslra  [  Oh.  XXX 

( on  the  vedi )  running  from  south  to  north  ( or  optionally  from 
west  to  east,  according  to  Ap.  I.  25.  14 ) ;  he  pours  that  water 
on  each  of  the  three  lines  thrioe  in  such  a  way  that  the  water 
let  fall  on  one  line  does  not  become  mixed  with  that  poured  on 
the  next  line  and  that  in  pouring  water  he  proceeds  from  east  to 
west  with  '  to  Ekata,  svaha  !  to  Dvita,  svaha  1  to  Trita,  svaha  I ' 
(Tai.  8. 1. 1.8. 1)«» 

To  the  west  of  the  aha vanly  a  he  constructs  a  vedi,  which 
is  in  length  as  muoh  as  the  height  of  the  sacrificer  or  which  is 
as  long  as  required  for  one's  purpose  and  which  has  curved 
sides. 3m  The  sacrificer  repeats  a  verse  '  I  make  a  mansion  for 
him  &o. '  ( Tai.  Br.  III.  7.  6 )  and  touches  the  spot  where  the 
vedi  is  to  be  made.  The  adhvaryu  sweeps  the  Bpot  of  the  vedi 
with  the  veda  bunch  once  with  the  mantra '  they  knew  the  vedi 
by  means  of  the  veda  bunch  &o. '  ( Tai.  Br.  III.  3.  9 )  and  twice 
silently  before  the  dust  and  weeds  are  removed.83'8  The  yaja- 
mana  invokes  the  vedi  when  it  is  being  swept  by  repeating 
certain  verses  viz. '  you,  a  young  lady,  with  four  tufts  of  hair 
&o.'    (Tai.  Br.  III.  7.  6).    The  adhvaryu  takes  the  sphya 

2326.  The  story  of  Ekata,  Dvita  and  Trita  who  are  called  Rpya 
ocours  in  Tai.  Br.  III.  2.  8.  In  tho  $g.  we  frequently  come  across 
Trita,  a  devotee  of  Indra,  who  is  there  sometimes  called  Aptya.  Vide 
?g.  I.  105.  9,  VIII.  12.  16,  VIII.  47.  13.  Trita  is  said  to  be  the  seer 
of  $g.  IX.  102  and  X.  1-7. 

2327.  According  to  the  oom.  on  Sat.  I.  6,  p.  145  the  vedi  should  be 
4  aratnis  or  96  angulas  in  length.  According  to  Est.  II.  6.  2-10  the 
vedi  should  be  4  aratnis  on  the  west  side  and  3  on  tho  oast,  three  finger 
breadths  deep,  should  slope  towards  the  east  or  north,  should  be  con- 
tracted in  the  middle,  the  corners  of  its  eastern  side  (called  amsas 
shoulders)  should  envelope  the  Bhavanlya  mound  and  all  the  herbs 
growing  thereon  and  the  roots  should  be  uprooted.  The  vedi  is  deemed 
to  have  the  shape  of  a  young  woman  with  broad  hips  (the  two  oorners 
of  the  west  side  are  called  ironi )  and  a  slender  waist  and  verses  are 
repeated  which  describe  it  in  terms  of  a  well-decked  young  lady. 
•  sTOrrtftfrnfr  "wmnfWr  *nft  ^tretrrr  *mfa '  sm.  II.  3.  2.    in  the  figure 

here  the  vedi  is  away  from  the  garhapatya.  This  is  so  for  those  who 
follow  the  sntra  of  Apastambe.  For  those  who  follow  SatyHsSdha  the 
vedi  begins  muoh  nearer  to  the  garhapatya  than  is  seen  in  the  figure 
here  and  the  daksinagni  is  also  nearer  the  gSrhapatya. 

^l«18fplgai««|$\  W*T«rg$rf&  I  stutt.  I.  6.  pp.  145-14P,  aw.  II.  1.  3-4. 
Thecom.  on  wxq.  II.  1.  4  says  «mprgftft  «£*,,  irfrtfisffcfo*  irtfrmwrf 
<*wf*rg;t.  It  is  called  ^wpr^s  because  the  stalk  of  darbha  is  cut  after 
reoiting  a  yajns  formula. 


Ch.  XXX  ]  iktriapurvamasa-vedi  1036 

(  wooden  sword  )  along  with  two  darbbas  witb  '  I  take  you  at 

tbe  impulse  of  Savitr witb  tbe  bands  of  Ptisan ',  invokes 

it  witb  '  thou  art  the  arm  of  Indra ',  oleanses  upwards  the  tip  of 
the  sphya  with  a  darbha  with  '  thou  art  wind  with  a  thousand 
tips  ( or  edges )  and  a  hundred  sharp  brilliances '  and  plaoes  a 
darbha  with  its  tip  to  the  north  or  east  on  the  eastern  portion  of 
the  vedi  at  a  spot  which  is  32  angulas  from  the  eastern  side  of 
the  vedi  ( i.  e.  £  of  the  length  of  the  vedi )  with '  thou  art  armour 
for  the  earth.'1*"  He  strikes  the  darbha  with  the  sphya  saying 
'  O  Earth,  meant  as  the  plaoe  for  worshipping  gods,  may  I  not 
injure  the  root  of  thy  herb '.  He  moves  aside  with  the  sphya 
the  dust  together  with  the  cut  blade  of  darbha  with  '  struck 
aside  is  the  demon  Araru  from  the  earth '.  He  removes  the 
dust  and  the  blade  witb  the  sphya  outside  the  vedi  towards  the 
utkara ,8J0  with  'go  to  the  cowpen,  the  place  of  the  cows.' 
While  this  is  being  done  the  sacrificer  recites  by  way  of  invo- 
cation '  O  gods  1  I  cut  off  with  the  bolt  of  Indra  the  head  of 
him  who  hates  me  &c. '  (  Tai.  Br.  III.  7.  6 ).  The  adhvaryu 
looks  at  the  vedi  with  '  may  Heaven  rain  on  thee '  and  at  the 
sacrificer  with  '  may  rain  shower  on  thee '.  The  Sgnldhra 
sits  down  witb  the  palms  of  his  hands  turned  upwards  to 
the  north  of  the  vedi  and  outside  it  on  a  spot  at  the 
distance  of  two  padaa  ( footsteps )  from  the  north  side  of  the 
vedi  with  '  salutation  to  heaven  and  to  the  earth. '  The 
adhvaryu  spreads  near  the  fignldhra  the  dust  together  with 
the  out  blade  of  grass  at  the  distance  of  one  prakrama 
to  the  north  of  the  vedi  from  a  spot  which  is  32  angulas  ( or 
i  of  the  vedi)  from  the  eastern  side  of  the  vediWI  witb 
'  0  God  Savitr !  bind  witb  a  hundred  fetters  in  the  most  distant 
region  him  who  hates  us  and  him  whom  we  hate ;  do  not  free 
them  from  the  fetters'.     The  agnldhra  covers  with  both  his 

'  2329.  Vide  Tai.  8.  II.  6.  4,  Tai.  Br.  III.  2.  9,  Sat.  Br.  I.  2.  5.  7-20 
for  details  about  the  construction  of  the  vedi.  According  to  Sat.  (II.  6, 
p.  152  )  following  Vedio  texts,  the  vedi  is  prepared  on  tbe  PaurnamSsT 
day  in  the  PurnamSsa  iffi  and  on  the  previous  day  in  the  daraesti. 
Jaimini  V.  1.  29  explains  the  consequences  of  this  on  the  order  in  which 
the  various  actions  are  performed. 

2330.  The  TW5T  is  called  tftetrfT,  as  ift  means  speech  and  as  the 
ffgnldhra  sits  near  the  utkara  and  makes  the  pratyffsrffvana  formula 
w^t  vrtac  *rom  near  '*• 

2331.  This  defines  tbe  position  of  the  utkara.  tnrpr  %*  trftofts- 
'frori  Ji<*arQdtfl'H$sj  3,8jrHpi%4<rfW^'  *f  ^Wff"tfi  h  jws*«  i  anr.  II.  1.  6-7. 
^f&wffi  wfan  «T»1  qlttfiftiawrci  i  com.  on  Sat.  I.  6.  p.  148. 


1036  History  cf  DharmaiMra  I  Cfa.  XXX 

hands*"8  joined  together  the  plaoe  of  the  utkara  with  'the 
restless  one  is  held  down'  and  remains  bo.  The  adhvaryu 
strikes  the  vedi  with  the  sphya  a  second  time  and  a  third  time 
and  the  same  procedure  is  followed  by  him  and  by  the  ftgnl- 
dhra  as  at  the  first  striking  except  that  one  mantra  is  different 
foreaoh  priest  at  each  of  the  two  strikings.  The  adhvaryu 
strikes  with  the  sphya  a  fourth  time  but  silently  and  all 
actions  of  the  first  striking  are  repeated  but  without  mantras. 
The  adhvaryu  removes  all  the  remnants  of  the  darbhas  from 
the  vedi,  the  yajamana  recites  the  invocatory  verse  '  I  cut  off 
the  head '  &o.  and  the  fignldbra  covers  a  fourth  time  with  his 
hands  with  '  may  Araru  not  spring  upwards  to  thy  heaven '. 
The  adhvaryu  then  draws  with  the  sphya  on  the  vedi  a  line 
from  the  south  oorner  of  the  west  side  of  the  vedi  towards  the 
east  up  to  the  southern  shoulder  ( on  the  east  side  of  the  vedi ) 
with"1'  ' may  the  Vasus  enfold  you  with  the  Gayatrl  metre *. 
He  draws  a  line  on  the  western  side  of  the  vedi  towards  the 
north  with  'may  the  Rudras  enfold  thee  with  the  Tristyibh 
metre '  and  draws  a  line  from  the  northern  corner  of  the  west 
side  towards  the  east  with  '  may  the  Adityas  enfold  thee  with 
the  JagatI  metre*.  While  this  is  being  done  the  yajamana 
mutters  a  verse  '0  Brhaspati,  envelope  the  vedi  &c.\  He 
makes  the  shoulders  of  the  vedi  raised  up  and  envelope  the 
ahavanlya  mound  and  the  two  corners  on  the  western  side 
turned  towards  the  garhapatya  and  the  vedi  is  contracted  in 
the  middle.    The  adhvaryu  issues  a  direction  MM  (to  himself 

2332.  The  action  of  covering  with  the  hands  symbolizes  the  conse- 
quence desired  viz.,  that  the  enemy  is  confined  to  the  spot  to  which  he 
is  consigned  and  cannot  escape  therefrom.  Vide  Tai.  Br.  HI.  2.  9  for 
exposition. 

2333.  <rffcrcpJT  means '  drawing  lines  with  the  sphya  round  the  vedi 
in  order  to  indicate  the  extent  of  the  vedi.'  '  qftmriffi  qft  tnmrr<?TOW 
ftlHHWlfail  frilt  Sf»}ftf&  $rnpn»}  Mftufift  '  com>  on  KSt.  n.  6.  25.  The 
enveloping  with  lines  may  be  done  np  to  the  middle  of  the  vedi  or  up 
to  the  shoulders  ( the  corners  of  the  east  side  of  the  vedi  )  or  np  to  the 
Xhavanlya  mound.  jfcifvjri  ( or-<rRirrf  )  and  gqwRus,  or-qftirw  «e 
technical  expressions,  the  first  refers  to  the  aotions  done  from  enve- 
loping with  the  mantra  to  Vasus  up  to  the  Agnldhra  digging  the  vedi 

and  levelling  it.    •  ^  vftnrftfTW  •JWoi:  tfjrr  fh"PHTtr«rV  1 W&iV 

<y«Ki!  iwi^fW  T^wrJf  grorritfynA  vr*?j  sA^M^mnnaift^iH  wi  «rft- 
iTftf  asrfw,  i '  com.  on  Est.  II.  6.  25.  fffoftgrt]  is  somewhat  like  the  first 
rough  plan  and  Twrfurnf  conveys  the  idea  of  final  completion. 

2334.  Really  this  is  a  mere  mantra  iorjapa. 


Ch.  XXX  ]  bar&apuryamasa-vedi  1037 

or  to  the  Sgnldhra  or  to  the  attendants  if  any)  *0  men!  make 
this  vedi  and  make  it  occupied  by  the  Vasus,  Rudras,  Adityas 
&c.'  (Kanaka  Sam.  I.  9).  The  agnldhra  digs  up  with  the 
sphya  the  upper  layer  of  dust  with  '  Araru  has  been  struok  off 
from  the  earth,  bring  here  him  who  worships  the  gods'  and 
oarries  the  dust  so  dug  towards  the  utkara.  When  this  is 
being  done  the  Bacrificer  recites  two  texts.  The  agnldhra  digs 
the  ground  from  west  to  east  for  making  the  vedi  with  'at  the 
prompting  of  God  Savitr,  the  worshippers  do  their  work'. 
Whatever  roots  remain  in  the  ground  he  removes  with  the 
sphya,  and  all  dust  that  remains  he  removes  to  the  utkara. 
The  adhvaryu  addresses  the  brahma  priest  '  O  brahman  I  shall 
I  undertake  the  further  enfolding  of  the  vedi '.  The  brahma 
priest  mutters  a  mantra  'O  Brhaspati,  enfold  the  vedi  &o.' 
and  loudly  replies,  'Yes  (om),  do  enfold*.  He  enfolds  the 
vedi  from  the  south,  west,  and  north  respectively ,m  with 
'thou  art  rta  (right),  thou  art  the  abode  of  rta,  thou  art  the 
glory  of  rta*.  The  yajamana  mutters  while  this  is  being  done 
a  verse  *  O  Brhaspati  I  enfold  the  vedi'  ( same  as  the  one  recited 
by  the  brahmS  above ).  The  adhvaryu  says  '  thou  art  dhs 
( support  of  the  havia ),  thou  art  svadha  ( the  source  of  pindas 
offered  to  Manes ),  thou  art  the  wide  earth,  thou  art  rich '  and 
makes  the  surface  of  the  vedi  level  by  means  of  the  sphya  from 
east  to  west.  The  yajamana  invokes  the  vedi  with  a  mantra 
'  Having  beoome  the  earth,  it  nourished  greatness  &o. '  (Tai. 
Br.  III.  7.  6).    The  adhvaryu  addresses  a  mantra  mt  (Tai.  S. 

I.  1.  9 )  to  the  vedi  '  O  virapsin  1  Before  the  cruel  ( Araru ) 
creeps  out  &o. ',  holds  the  sphya  in  a  slanting  position  in  a 
spot  which  is  beyond  §  of  the  length  of  the  vedi  from  its 
western  side  and  issues  a  direotion  mr  '  obtain  or  set  down  the 

2335.  The  words  mraffc,  qwrcnpmfft,  sjnfsffafa  are  addressed  to  the 
vedi.    They  are  from  Tai.  S.  1. 1.  9. 

2386.  Aooording  to  BByana,  fttfc^rac  is  irregular  for  ftvj^rfa  addres- 
sed to  the  vedi  and  means  '  having  priests.' 

2337.  The  ifo  is  3taufl<uH4<)wi<if34M44l444  J*  1  J^T  tty%  Tfff 
tfiWP^nWWir  I.  Vide  Tai.  Br.  III.  2.  9  and  Sat.  I.  6.  p.  153. 
According  to  Sat.  this  is  addressed  to  himself  by  the  adhvaryu  who 
does  all  these  actions  in  order.  Aooording  to  Est.  II.  6.  36-37  the 
direotion  is  addressed  to  Sgnldhra  and  according  to  the  com.  on  Ap. 

II,  3.  11  there  is  an  option.  Even  if  the  yajamKna  has  two  or  more 
wives  the  direction  is  still  <r«ff  3*fr,  *'nce  tne  rul*  1S  tnat  there  is  no 

(  Continued  on  next  page  ) 


1038  History  of  Lharmaiastra  [  Oh.  XXX 

water  for  sprinkling,  put  down  the  idhma  (fuel-sticks)  and 
barhis  ( kusa  grass ),  clean  the  sruva  and  the  sruc  ladles,  gird 
up  the  wife  (of  the  sacrifioer),  and  come  out  with  clarified  butter.' 
Then  the  agnldhra  (  or  adhvaryu )  plaoes  two  pavitras  inside 
the  agnihotrahavanl  (sruo),  pours  water  into  it,  draws  the 
spbya  In  a  slanting  position  ( from  the  spot  where  it  had  been 
held  fixed )  a  short  distance  to  the  north  thereby  causing  a 
furrowed  line  on  the  vedi,  holds  the  sphya  in  the  left  hand 
inside  the  vedi  and  the  agnihotrahavanl  in  the  right  hand,  drops 
a  little  water  from  the  agnihotrahavanl  on  to  the  furrowed 
line  made  by  the  sphya  and  places  the  agnihotrahavanl  ( con- 
taining the  water)  on  the  spot  where  the  sphya  had  been 
originally  held  fixed  slantingly  with  '  0  abode  of  rta.'    The 
adhvaryu  brings  to  his  mind  him  whom  the  yajamSna  hates. 
When  the  proksanl   waters  are  being  placed    the   yajamftna 
mutters  a  mantra.    The  adhvaryu  throws  the  sphya  in  such  a 
way  that  it  falls  on  the  utkara  with  '  thou  art  produced  from 
a  tree,  thou  hast  a  hundred  points,  thou  art  the  death  of  the 
enemy.'    Then  seizing  the  sphya  with  his  fist  by  the  bulging 
part  thereof  he  draws  it  towards  the  east  from  the  utkara.    He 
washes  his  hands  on  the  utkara  and  also  the  sphya  with  water 
but  does  not  touch  with  his  bare  hand  the  point  of  the  sphya 
( i.  e.  he  cleans  the  other  parts  of  the  sphya  with  his  hand  by 
pouring  the  water  thereon  and  cleans  the  point  by  only  pouring 
water  thereon  ).    To  the  north  of  the  Shavanlya  he  places  with 
both  hands  the  idhma  and  barhis,  the  latter  to  the  north  of  the 
former.    The  sphya  is  placed  near  the  pranlts  waters  to  their 
west  (Kai.  II.  6.  43). 

With  the  ends  of  the  blades  out  off  in  making  the  veda 
bunch  he  ( the  agnldhra  or  adhvaryu  himself )  wipes  the  sruva 
and  the  three  ladles  viz.  juhu,  upabhrt  and  dhruva  ),  invokes 
them  with  '  you  are  not  sharpened  ( and  yet )  you  destroy  our 
enemies.'  He  takes  up  the  sruva  and  the  sruo  ladles  with 
'  Agni  summons  you,  who  are  filled  with  butter,  for  the  worship 

( Continued  from  latt  page ) 

aha  in  the  model  sacrifice.  Vide  Jaimini  IX.  3.  20.  The  next  sBtra 
extends  the  same  rule  to  vikrti  sacrifices  also.  In  XII.  1.  29  Jai- 
mini establishes  that  at  the  time  of  dlkss  in  a  Soma  sacrifice  the  wife  is 
girt  up  with  the  yoktra,  a  fresh  girding  up  is  hence  not  neoessary  in  the 
priyanlyff  and  other  isfis  that  are  constituent  elements  in  somaySga. 
Jaimini  1. 4;  11  explains  that  the  word  proksanl  is  used  here  in  its 
etymological  sense. 


Cb.  XXX  ]  Dariapurvamam-ladles  1039 

of  the  gods,'  heats  them  on  the  ahavanlya  or  garhapatya  with 
burnt  is  the  evil  spirit,  burnt  are  the  enemies,  I  heat  you  with 
the  very  dazzling  light  of  Agni.'  He  cleans  the  sruva,  the  bowl 
by  rubbing  its  inside  several  times  and  its  outside  on  all  sides 
onoe  with  the  tips tm  ( of  the  vedaparivasanani)  and  its  rod  with 
the  roots  (of  the  portions  of  the  cut  blades)  with  'May  I  not  brush 
the  place  of  cows  I  I  clean  thee  that  art  strong  (  or  possessed  of 
food)  and  that  subduest  enemies '  (Tai.  S.  1. 1. 10. 1).  He  cleans 
the  juhu  ladle,  the  bowl  by  rubbing  its  inside  several  times 
from  west  to  east  with  the  tips  (  of  the  cut  portions ),  its  outside 
from  east  to  west  with  the  middle  portions  and  its  rod  with  the 
roots  with  '  may  I  not  brush  out  speech  and  life-breatb,  I 
clean  thee  &o."  He  cleans  the  upabbrt,  the  inside  from  east  to 
west  (  as  for  sruva  ),  the  outside  from  west  to  east  with 
the  middle  portions  and  the  rod  with  the  roots  with  '  may  I  not 
rub  out  the  eye  and  the  ear,  I  clean  thee  &o.'  He  cleans  the 
dhruva  ladle  as  he  did  the  sruva,  with  the  difference  that 
the  mantra  is  '  may  I  not  rub  out  progeny  and  home  &o.'  He 
does  not  allow  a  cleaned  vessel  to  come  in  oontaot  with  one 
that  is  not  cleaned,  but  if  they  are  brought  in  oontaot  he  again 
heats  the  vessel  (already  cleaned)  and  cleans  it  again.  He  takes 
up  the  vessel  called  prasitraharana, ,83"  heats  it  on  the  fire  ( but 
without  mantras )  and  cleans  it,  the  bowl  with  the  tips  ( of  cut 
blades  )  on  all  sides  from  the  outside  to  the  inside  and  the  rod 
with  the  roots  *  with  may  I  not  brush  out  food,  progeny  and 
prosperity,  I  clean  thee  that  art  strong  and  subduest  enemies  '. 
According  to  Ap.  II.  4. 10  and  com.  on  Sat.  I.  7  p.  158  the  sruo 
ladles  and  the  prasitraharana  are  laid  on  darbhas  in  front  of 
the  utkara  or  to  its  west  on  the  north  side  of  the  vedi.  He 
sprinkles  with  water  the  cut  portions  of  the   veda   bunch  with 

2338.  The  portions  out  off  in  making  the  veda  bunch  (called 
vedaparivffsanXni)  have  three  parts,  anr  ( tips  ),  wr  and  jjjy.  The 
first  and  last  are  employed  jn  cleaning  the  g*.  The  mantra  in  Tai. 
B.  I.  X.  10  is  iftj  nr  fw&r  *rfM  wt  *rwmt  ?hnfS*,  «rr*  m*  <5ra»  wH 

jwrt  «rrflr  *rr  fo^tf  *tfipflr  wr  HTfraT^f  tfrrfSr.  »fts m**  tfwTi&r  is 

uttered  when  cleaning  *jt,  wr^  irtf  T  falhr  iif^'H  wt  ^WTHrflf  tl«if«i 
for  ^f ,  «*jgt  «fi*  at  f*r&t  *rfMf  wt  flftR'Wifi  #nf§*  with  ot^,  rert  iftffl 

*n  fwtfifr  wrf3rif ffrnffa  with  w*r.    •  nfhft«»n<]K"f    «nwtp»'fl?¥r«fctf> 

<ffihm*«nirTfat  «rr^foc  *  com.  on  Sat.  I.  7  p.  158. 

2339.  Prtditra  is  a  portion  of  the  fori*  left  over  after  offering  into 
the  fire,  that  is  to  be  given  to  the  brahmB  priest  and  prSditraharana  is 
the  vessel  that  holds  it  and  that  is  made  of  khadira  wood,  is  shaped  like 
a  cow's  ear,  is  one  span  long  and  has  a  rod  four  asgulas  in  length. 


1040  History  of  DharmaiMra  [  Oh.  XXX 

which  the  vessels  were  oleaned  and  offers  them  into  that  fire  mo 
(gSrhapatya  or  Shavanlya )  on  which  the  vessels  were  heated 
with '  this  artistic  thing  ( the  darbba  that  springs  from  water ) 
spread  down  from  heaven,  it  resorts  to  the  spaces  of  the  earth ; 
we  destroy  our  enemy  with  it  that  has  a  thousand  shoots, 
svShs!  *  (Tai.Br.  III.  3.  2). 

Then  comes  patnisarhnahana  (  girding  up  of  the  sacrifioer's 
wife ). 

The  agnldhra  takes  up  the  veda  bunch,  the  ayasthali, mi 
yoklra,  and  the  two  darbha  blades  used  as  pavitra.  The  wife  (  of 
the  sacrificer ),  while  sitting  to  the  south-west  of  the  gSrhapatya 
with  knee  raised  up  or  standing  is  girt  up  by  the  agnldhra  (  by 
the  adhvaryu,  according  to  com.  on  A.p.  II.  5.  6  )  with  the  yoktra 
(cord  of  munja  grass)  with  the  mantra, '  I  hoping  for  a  favour- 
ably disposed  mind,  progeny,  good  luck,  beautiful  body  and 
observing  the  vratas  of  Agni,  gird  up  myself  for  meritorious 
actions'  (Tai.  S.  L  1. 10. 1 ).  In  modern  practice  the  wife  girds 
up  her  waist  with  the  yoktra  herself.  He  does  not  gird  her  up 
over  the  garment  worn  round  the  waist  but  inside  it  ( Ap.  II.  5. 5 
says  there  is  an  option).  The  yoktra  has  a  loop  at  one  end  in 
whioh  the  other  end  is  inserted  and  the  cord  is  passed  round  the 
waist  of  the  wife  twice,  a  knot  like  that  of  the  top-knot  (sikhS  of 
a  man)  is  made  to  the  north  of  the  navel  with  '  may  PQsan  tie 
a  knot  for  you'  and  it  is  drawn  to  the  south  of  the  navel  from 
left  to  right.  She  waits  upon  (does  adoration  to)  the  gSrha- 
patya by  standing  and  saying  'O  fire,  Lord  of  the  house,  oall 
me  near*.     Standing  to  the  west  of  the  gSrhapatya  she  pays 

2340.  Acoording  to  Est.  II.  6.  50  the  cut  blades  used  in  scouring 
the  vessels  are  thrown  on  the  utkara.  Ap.  II.  5. 1  gives  an  option. 

2341.  The  Kjyasthffli  is  a  pot  in  which  clarified  butter  is  taken  with 
a  mantra  after  the  pavitra  blades  are  placed  therein  and  from  which  the 
■mo  ladles  are  filled.  The  yoktra  is  a  triple  (  having  three  strands  )  oord 
of  munja  grass  with  which  the  waist  of  the  sacrifioer's  wife  is  girt  with  a 
mantra  by  the  agnldhra  at  the  direction  of  the  adhvaryu  in  sacrificial 
rites.  The  wife  is  made  fit  for  participation  in  the  sacrifice  by  being 
girt  up.  Vide  Tai.  Br.  III.  3. 3  •  9tT?rmT«n  *W*Wt»rtTni  i  mrr*t<brt  «ip«Sf 
fwr  arrfffn  «*nlvw  i  snrajBRrr  •••  wi^nr  i  «m£  <rfi*»^  BiH?*tq»rct  i  £«r?«it 
WTgWnH  *  '•  According  to  some  ( Ap.  II.  6. 3  )  the  mantra  •  isssBnB '  is 
recited  by  the  wife.  The  words  in  Sat.  1.  7  p.  160  are  '  jrroft  writffovf 
irffcl  $wr'.  ftwdi  nfHrj  means  f$rar«ft:  Tftor:  (  com.  on  Ap.  II.  6.6)  i.e.  a 
knot  that  can  be  unloosened  by  untwisting.  Girding  her  up  represents 
making  her  undergo  a  vrata  for  the  sacrifice,  aa  stated  by  the  Tai.  Br. 
quoted  above. 


Oh.  XXX  ]  Daria-Pfiryamasa  1041 

adoration  to  the  wives  of  the  gods""  with  'May  you 
wives  of  the  gods  summon  me  near  you'  and  she  looks 
at  the  same  spot  ( west  of  gSrhapatya  and  not  east )  with  '  O 
wife,  O  wife  ( of  the  god ) !  this  is  thy  world,  salutation  to 
thee,  do  not  injure  me*.  She  sits  facing  the  north  at  a 
place  which  is  south-west  of  the  gSrhapatya  with  '  May  I 
have  no  widowed  state  just  as  Indranl  has  none.8848  May  I  have 
good  sons  like  Aditi  I  O  garhapatya  endowed  with  all  means, 
I  sit  down  near  thee  for  good  progeny '  ( Tai.  Br.  III.  7.  5 ). 
On  sitting  down  Bhe  mutters  ( japati ,M* )  *  0  fire  I  we,  who  have 
virtuous  hushands  and  who  have  good  progeny,  who  are  not 
treated  with  oontempt,  have  sat  down  near  thee,  that  destroyest 
enemies  and  that  cannot  be  destroyed  ( Tai.  S.  I.  1.  10.  1-2  ) ; 
may  my  sons  be  destroyers  of  enemies  and  my  daughter  be 
ruling  ( a  queen );  I  also  am  victorious  (  over  my  co-wives )  and 
my  glory  with  my  husband  is  highest  (  Rg.  X  159.  3  ). '  The 
agnldhra  opens  the  mouth  of  the  big  jar  ( covered  with  a 
piece  of  cloth  or  the  like  )  in  which  ghee  has  been  stored  with 
'  may  Pusan  open  thy  mouth '  and  takes  from  it  into  another 
vessel  ghee  that  should  be  a  little  more  than  what  would  be 
required  in  the  rite,  heats  it  on  the  daksioa  fire  with  '  Visou 
traversed  this  *  ( Rg.  I.  22.  17  ).  He  takes  up  from  the  spot 
where  all  utensils  have  been  placed  the  ajyasthall  (pot  for 
clarified  butter )  with  '  thou  art  Aditi,  whose  pavitra  is  not  cut 
off' and  pours  into  that  pot  in  which  two  pavitras  are  placed 
plenty  of  clarified  butter  '**'  '  thou  art  the  milk  of  the  great 
ones  (the  cows),  the  fluid  of  herbs,  I  take  out  from  thee  that  art 
inexhaustible  a  portion  for  the  worship  of  gods  ( this  is  the  nir« 
vSpa  of  clarified  butter ).  He  melts  the  butter  in  the  ajyasthall 
on  the  burning  coals  of  the  southern  portion  of  the  gSrhapatya 

2342.  The  region  of  the  wives  of  the  goda  is  to  the  west  of  the 
gSrhapatya. 

1343.    In  Sg.  X.  86. 11  ( and  Tai.  S.  I.  7.  13.  1 )  we  read  yyymftnq 

2344.  The  oom.  on  Sat.  I.  7.  p.  161  significantly  remarks  that  the 
mantras  to  be  repeated  by  the  wife  should  be  learnt  by  her  from  her 
father  or  husband   before  agnyVdhVna  '  tp^  sp^r  sirerTr»S[5  Rip  Tf3*T 

2845.  The  oom.  on  Xp.  II.  6. 1  notices  that  in  the  absence  of  ghee 
made  from  oow's  milk,  ghee  made  from  the  milk  of  a  she-buffalo  or  a 
■he-goat  may  be  used  as  a  snbititnte  or  even  sesame  oil.  Bat  the 
mantra  is  the  same  (there  is  no  Bfto  of  the  words  referring  to  cows  that 
occur  in  the  mantra  ). 
H.  P.  181 


1042  History  of  DkarmaiMra  [  Oh.  XXX 

fire  with '  to  thee  for  sap  *,  takes  it  down  ( from  the  coals )  with 
•  to  thee  for  strength ',  holds  it  oyer  the  veda  bunob  and  bands 
both  the  pot  and  the  veda  bunoh  to  the  wife.  She  first  closes 
her  eyes  and  then  holding  her  breath  (opens  her  eyes  and)  looks 
down  on  the  clarified  butter  with  'thou  art  the  milk  of  cows ; the 
fluid  of  herbs,  I  look  on  thee  for  seouring  good  progeny  with 
an  invincible  eye '  ( Tai.  S.  I.  1.  10.  3 ).  The  Sgnldhra  places 
the  ajyasthall  on  the  northern  portion  of  the  garhapatya  fire 
and  melts  it  with  'thou  art  light';  he  takes  it  from  the  fire 
with  'to  thee  for  light*  and  carries  it  to  the  south  of  the 
ahavanlya  with  '  follow  after  light '.  He  melts  it  on  that  fire 
with  'may  Agni  not  remove  thy  light'.  He  takes  up  the  pot 
and  returns  by  the  way  be  went  and  places  it  with  a  mantra 
'thou  art  the  tongue  of  Agni'  (Tai  S.  I.  1.  10.  3 )  to  the  north 
of  the  prokganl  waters  on  the  line  drawn  with  the  sphya. 

The  adhvaryu  and  the  yajamana  both  close  their  eyes, 
holding  their  breath,  (open  their  eyes  and)  look  down  upon  the 

clarified  butter  with  'thou  art  ajya,  thou  art  truth may  I 

partake  of  thee '  ( a  long  mantra  from  Tai.  S.  I.  6.  1. 1-2 ). 
The  adhvaryu  purifies  (performs  utpavana  of)  the  ajya  thrice 
with  two  pavitras  m*  the  points  of  which  are  held  towards  the 
north  by  continuously  carrying  them  backwards  and  forwards 
with  'thou  art  bright,  thou  art  the  flame,  thou  art  light'  ( Tai. 
S.  I.  1.  10.  3 ).  He  performs  utpavana  of  the  proksanl  water 
with  '  devo  vab  savitotpunStu  &o.'  ( Tai.  8. 1. 1. 10.  3 ).  The 
adhvaryu  fills  with  the  sruva  ladle  that  has  no  trace  of  any- 
thing sticking  to  it  and  that  is  held  in  the  right  hand  clarified 
butter  inside  the  vedi,  while  holding  the  sruc  together 
with  the  veda  bunch  in  the  left  hand.  The  juhu  ladle  is 
so  held  that  its  bowl  is  alongside  of  the  hollow  of  the  ajya- 
sthall, that  of  the  upabhrt  is  near  the  middle  of  the  ajyasthall 
and  the  dhruva  is  on  the  ground.  In  the  juhu  and  dhruva 
four  ladlings  are  made  with  sruva  while  in  the  upabhrt  eight 
are  made'**7,  but  the  upabhrt  contains  the  smallest  portion 
of  ajya,  the  juhu  contains  a  good  deal  and  the  dhruva  contains 

2346.  The  com.  on  Sat.  I.  7.  p.  165  explains  how  toil  particular 
utpavana  ii  done  '  snii<HWJl  <rftrsl  <T«4i4{l<lHlt*?  Trurpf  •ftwrr  5*»  <WTf- 
g||iWI»fiv  «IWT  smhffcjTTft*  a<ny qifr  I '.  The  ?gvedins  move  the 
pavitras  from  the  west  to  the  east  only. 

2347.  There  are  various  views  about  the  number  of  times  Ijya  is 
poured  with  the  trtwa  into  the  three  ladles  (  sruo  ).  Vide  Ap.  II.  7.  4-6, 
Sat.  1. 7  pp.  165-167.    The  general  rule  is  stated  above. 


Oh.  XXX  ]  Dcaria-PurvamUsa  1043 

the  largest  quantity.  When  the  juhu  is  being  filled  the  mantras 
are  four  'sukram  tva... grhnami  paficanam  tvS...dhattraya 
grhnSmi '  ( Tai.  S.  1. 1. 10.  3  and  I.  6.  1.  2-3  );  in  the  case  of 
the  upabhrt  the  mantras  are  eight  'paficanam  tvartttnfim... 
suvlryaya    tva.. .grhnami ';    in    the   case  of  the  dhruva  the 

mantras      are    '  suprajastvaya    tva    grhnami devatabhyo 

grhnami*  (Tai.  8. 1.  6. 1.  3 ).  The  yajamana  also  invokes  with 
the  same  mantras  when  the  ladling  is  going  on.  The  adhvaryu 
removes  the  ajyasthall  together  with  the  veda  and  sruva  from 
the  vedi,  keeps  the  ajya  in  some  place  other  than  the  utkara, 
invokes  the  proksanl  waters  with  'the  divine  waters  (apo  devlr 
&C  Tai.  8.  I.  1.  5. 1 )  and  seeks  the  permission  of  the  brahma 
priest  with  ' brahman,  shall  I  sprinkle.'  When  the  brahma  says 
'yes' he  sprinkles  thrice  the  idhma  (fire-wood  brought, vide 
p.1014  above),  the  veda  bunch  and  the  vedi,  each  with  a  separate 
mantra  ( from  Tai.  8.  1. 1. 11. 1 ).  He  places  the  whole  bundle 
of  barhis  with  the  knot  to  the  east  inside  the  vedi  with  a  (aautra) 
mantra  '  we  had  recourse  to  barhis  &o. '  and  sprinkles  the  tips, 
the  middle  portions  and  the  roots  of  the  barhis  respectively  with 
'  to  thee  for  heaven ',  *  to  thee  for  the  aerial  region ', '  to  thee  for 
the  earth.  *  While  the  sprinkling  proceeds  the  yajamana  repeats 
a  verse '  may  the  waters  and  herbs  be  well  disposed  to  the 
yajamana  &o. '  ( Ap.  IV.  6. 1 ).  He  dips  the  tips  of  the  barhis 
in  the  water  contained  in  the  agnihotra-havanl  and  then  the 
roots  also.  He  sprinkles  over  the  knot  of  the  barhis  from  east 
to  west  water  from  the  sruc  over  which  he  places  his  hand  ( so 
that  water  oozes  over  it  from  his  finger  tips )  with  '  to  you  for 
nourishment  *  ( Tai.  S.  VII.  1. 11 ).  He  pours  down  the  remain- 
ing proksanl  water  from  the  southern  oorner  ( sroni )  of  the 
west  side  of  the  vedi  to  its  north  corner  with  '  svadha  to  the 
pitrs,  mayst  thou  be  strength  for  the  barhisad  pitrs,  may  you 
( the  particles  of  water  )  go  to  the  earth  with  strength  *  and  the 
yajamana  says '  this  is  for  the  Barhisad  pitrs. ' 

Now  comes  barhirastarava  (strewing  the  vedi  with  kusa 
grass).  He  loosens  the  knot  of  the  bundle  of  barhis  with 
'may  Pusan  loosen  thy  knot'.  He  takes  in  his  hand  the  pras- 
tara  bunoh  drawing  it  towards  the  east  slowly  from  the  bundle 
of  barhis  (as  if  towards  the  ahayanlya)  with  'thou  art  the 
orest(sttlpa)  of  visnu  i  e.  yajfia  (Tai.  S.  I.  1.11).  With' I 
implant  prana  and  apftna  in  the  yajamana'  he  places  the  two 
pavitra  blades  (used  in  utpavana  above)  on  the  prastara, 
hands  it  over  to  the  brahma  priest,  who  passes  it  on  to  the 


1044  History  of  DharmaiUstra  I  Oh.  XXX 

yajamana  who  holds  it  in  his  hand.  He  strews  darbha  M*T* 
grass  on  the  vedi  and  places  the  cord  that  tied  the  barhis 
thereon  with  'God  Barhis  1  I  strew  thee  that  art  soft  like 
wool,  as  a  good  seat  for  the  gods'.  The  darbhas  are  spread  in 
three  or  fire  series  (or  divisions)  beginning  from  the  west  side 
of  the  vedi  towards  the  east  (or  the  reverse  according  to  some)  in 
such  a  way  that  the  tips  of  one  set  that  is  already  spread  oover 
the  roots  of  the  next  and  the  grass  is  so  thiokly  strewn  that  the 
ground  below  cannot  be  easily  seen.  When  the  kusa  grass  is 
being  strewn  the  yajamSna  recites  a  mantra  'O  barhis,  that  are 

soft  like  wool,  being  spread place  me  in  heaven  &o. ' 

( Tai.  Br.  III.  7.6),  when  the  vedi  is  covered  with  the  middle 
division  of  the  barhis  he  reoites  the  mantra  'this  young  lady 
with  four  tufts  of  hair  &c*  (Tai.  Br.  III.  7.  6 )  and  when  the 
vedi  is  completely  covered  he  recites  a  long  passage  'May  you 

be  auspicious  to  me increase  food,  strength,  spiritual 

lustre,  martial  brilliance,  prosperity,  progeny,  cattle  for  me 
Ac^Tai.  Br.  III.  7.6)/ 

He  takes  out  two  blades  (to  be  used  later)  for  the  anflyajas 
and  keeps  them  separately  to  the  east,  feeds  the  ahavanlya  with 
fire-wood,  takes  back  the  prastara  from  the  hand  of  the  yaja- 
mftna,  and  while  holding  the  prastara  himself  places  the  three 
encircling  f uel-stioks  (paridhi)  round  the  ahavanlya  fire.  The 
middle  paridhi  is  placed  on  darbhas  to  the  west  of  the 
ahavanlya  with  the  tip  towards  the  north  with8*4*  'thou  art 
gandharva  &o.\  While  the  middle  paridhi  is  being  placed  the 
yajamSna  reoites  a  mantra  (  Tai.  Br.  IIL  7.  6 ).  The  other  two 
paridhis  are  laid  to  the  south  and  north  of  the  ahavanlya  place 
with  their  tips  to  the  east,  the  southern  one  extending  a  little 
beyond  the  ahavanlya  place  and  touching  the  middle  paridhi 
and  the  northern  one  also  touohes  the  middle  paridhi.  The 
yajamana  repeats  two  long  passages  when  the  southern  and 
northern  paridhis  are  being  laid  (portions  of  which  are  identioal 

2347  a.  According  to  the  Tai.  Br.  III.  3.  6  barhis  represent b  human 
beings  and  the  vedi  represents  the  earth.  '  *f$«  «^om%  ■  sjsrr  $  wftt  I 
jPrfV^H  JTUT  IT*  tfW  irfftgwqft  I '.  In  Tai.  Br.  III.  3.6  we  hare 
TO«rr»ft  «c  TOTO  which  Jai.  I.  4.  23  gays  is  a  mere  arthavfda. 

2348.  The  mantra  for  the  middle  paridhi  is  ip«*fft  ftaratrffo- 
WnftaHf  laiflwiti  iftntffa  tfra?rt,  that  for  the  southern  paridhi  -is  rv^FT 
*Tfti$r  tfSror)  ^«l»W«J  ...  iffatt,  that  for  the  northern  one  is  fihTWffsft 
W«TO!  rfbret  sfovpfcrr ...  fflra«.  These  ooour  in  Tai.  8. 1. 1. 11  and 
V«j.  S.II.8. 


Oh.  XXX  ]  Daria-Purvamasa  1045 

with  that  repeated  by  the  yajamana  for  the  middle  paridhi). 
The  adhvaryu  invokes  the  ahavanlya  'may  the  sun  guard  you 
against  all  injuries  whatever'  ( Tai.  8. 1. 1. 11 ).  He  plaoes  ( in 
the  midst  of  the  ahavanlya  fire)  two  samidhs  with  their  ends 
turned  upwards  on  whioh  the  ftgh&ras  (will  be  offered  later  on), 
one  to  the  south  with  the  mantra '  0  Fire,  the  wise  one,  may  we 
kindle  thee  6W  (vltihotram  tva  kave  &o.  Rg.  V.  26.  3  or  Tai. 
8. 1. 1. 11 )  and  the  other  to  the  north  of  it  silently.  From  the 
midst  of  the  barhis  he  takes  two  darbhas  of  equal  length,  that 
have  no  blade  hhooting  from  inside  of  them  ;  these  are  called 
vidhrti  and  are  laid  down  on  the  barhis  strewn  on  the  vedi  in  the 
middle  portion  of  the  latter  with  their  tips  turned  northwards 
with  'you  two  are  the  regulators  of  people*.  When  the 
vidhrtis  are  being  laid  down  the  yajamana  repeats  a  long 

passage '  I  out  off  my  enemies  with  the  vidhrtis may  you 

support  life, progeny  and  cattle  in  me'  ( Tai.  Br.  III.  7.  6  \ 
The  adhvaryu  keeps  the  prastara  bunoh  on  these  two  vidhrtis 
with  'sit  in  this  abode  of  Vasus,  Rudras  and  Adityas '  (Tai.  S. 
1. 1.  11)  and  the  yajamana  repeats  a  mantra  'this  prastara  is 
the  support  of  both  Prayajas  and  Anuyajas  &o. '  ( Tai.  Br.  III. 
7.  6 ).  The  adhvaryu  plaoes  the  juhu  on  the  prastara  in  suoh  a 
way  that  its  rod  will  be  alongside  of  the  roots  of  the  prastara 
bunoh  with  a  mantra.'1*8  The  upabhrt  is  plaoed  to  the  north 
of  the  juhQ  in  suoh  a  way  that  its  root  is  very  muoh  to  the 
west  of  the  root  of  the  juhu  and  it  is  underneath  the  vidhrtis, 
and  the  dhruva  is  plaoed  to  the  north  of  the  upabhrt  over  the 
vidhrtis  and  its  root  is  very  muoh  to  the  west  of  that  of  the 
upabhrt  The  three  should  not  be  so  plaoed  as  to  touoh  each 
other.  The  yajamana  repeats  three  passages  (all  from  Tai. 
Br.  Ill  7.  6 )  addressed  to  the  three  ladles  when  they  are  being 
placed.  The  adhvaryu  lays  down  the  sruva  to  the  south  of  the 
juhu  (or  to  the  north  of  the  dhruva  but  a  little  behind  its  bowl) 
with  '  thou  art  a  bull  possessed  of  strength,  I  seat  thee  in  the 
extent  of  vasa^kara '.  He  places  the  ftjyasthall  also  in  suoh  a 
spot  as  space  would  permit.  The  yajamana  repeats  a  mantra 
for  sruva  and  another  for  SjyasthSlI  (Tai.  Br.  III.  7.  6).  The 
adhvaryu  invokes  the  ladles  (srucs)  with  'these  sat  in  the 
world  of  good  deeds ;  0  Visnu  I  proteot  them,  proteot  the  sacrifice 


2849.    The  same  mantra  ie  repeated  for  all  three,  only  the  name  of 
tbe  particular  iruo  being  inserted  '  gjg"^  ^mft  *T**T  ft^W  *fT**T  flfc 

«Tfft  #*  I  wtf*  isro  -  ft*  '  H*n3  TTPfl tfr*  I    Vide  Tai. 

8. 1. 1.  11  and  compare  Vsj.  S.  II.  6. 


1046  History  of  DharmaiMra  [  Oh.  XXX 

and  the  lord  of  sacrifice  and  me  who  bring  sacrifice'  (Tat. 
8.  I.  1.  11,  Vaj.  S.  II.  6).  He  invokes  the  clarified  butter 
with '  you  are  all-pervading,  belong  to  Visnu  and  are  the 
abodes  of  FrajSpati'.  He  takes  in  his  hand  the  ajyasthsll 
together  with  the  sruva  and  the  veda  bunch,  removes  with 
the  veda  bunoh  the  burning  coals  from  the  southern,  purodasa 
with '  Here  do  I  remove  the  mouth  from  the  attacking  army  * 
and  then  removes  them  also  from  the  northern  purodasa.  He 
invokes  the  purodasa  with  '  O  Sun,  O  Light,  shine  forth  for 
great  vigour. '  He  spreads  a  little  clarified  butter  in  the  puro- 
dasapatrl  for  each  of  the  two  oakes  with  '  I  make  a  happy  seat 
for  you,  I  arrange  for  a  seat  full  of  pleasure  with  a  stream  of 
butter '  ( Tai.  Br.  III.  7.  5  )  and  drops  olarified  butter  over  ( i.  e. 
performs  abhigharana )  the  southern  purodasa  which  is  intended 
for  Agni  with '  May  Agni  whose  source  is  ghee  increase  ( or  be 
pleased  ),  may  he  accept  the  offerings,  anoint  the  holes,  anoint 
the  skin  ;  I  sprinkle  thee  that  art  good  looking,  that  art  dear  to 
Agni  and  that  securest  wealth  with  the  lustre  of  cattle  ( i.  e. 
ghee )  for  Agni '  ( Tai.  Br.  III.  7.  5  )  and  drops  butter  silently 
on  the  northern  purod&sa.  If  the  second  offering  be  s&nnayya 
( instead  of  a  purodasa )  he  drops  olarified  butter  over  the  boiled 
milk  with  a  mantra '  May  that  self  of  yours  that  has  entered 
cattle... go  to  the  gods  and  secure  heaven  for  me  who  am  a 
sacrificer '  ( Tai.  Br.  III.  7.  5  ).  He  removes  the  purodasa  into 
the  p&trl  ( vessel )  from  the  potsherds  without  allowing  it  to 
break  up  into  pieces  and  without  making  it  roll  about  with  'this 
baked  ( purodasa )  that  is  moist  and  has  broad  prominences, 
that  is  the  proteotor  of  the  world,  that  is  the  generator  of 

•  thoughts  ( or  prayers )  comes  out  for  a  bath  *  ( Tai.  Br.  III.  7.  5 ). 
He  brushes  away  the  ashes  ( sticking  on  the  back  of  the  puro- 
dasa )  with  the  veda  bunoh  and  lays  it  down  in  the  purodasa- 
pStrl  on  the  butter  that  has  already  been  sprinkled  over  it  with 

*  Sit  on  that,  be  firmly  placed  in  neotar,  O  offering,  that  art  the 
essence  of  rice  grains,*"0  with  a  favourable  mind '  ( Tai.  Br. 
III.  7.  5  ).  He  sprinkles  clarified  butter  over  it  a  second  time 
and  keeps  it  aside  with  '  mayst  thou  be  strong. ' 

He  sprinkles  clarified  butter  over  each  of  the  potsherds  ( on 
whioh  the  purodasa  was  baked ),  counts  them  and  keeps  them 
aside  with '  may  not  prosperity  in  the  form  of  food  and  the 
flavour  of  earth  pass  away '  ( Tai  Br.  HL  7.  5  ).    He  anoints 

2350.  Xp.  II.  11.  2  says  that  if  the  purodsda  is  made  of  barley  floor 
he  does  not  repeat  the  mantra  ai  the  word  '  rice '  ooouri  there  in. 


Cfa.  XXX 1  Earia-PUrvamSsa  1047 

both  the  purodasas  with  butter  with  'may  god  Savitr  anoint 
thee  with  honey  *  ( the  mantra  is  repeated  twice  ),  the  upper  part 
being  anointed  by  the  sruva  ladle  with  plenty  of  ghee  in  such 
a  way  that  there  are  no  mere  drops  of  ghee  on  it  as  there  are 
specks  on  the  baok  of  the  tortoise  (  but  the  ghee  is  well  spread 
over  the  whole  surface )  and  that  the  lower  skin  of  the  purodasa 
is  anointed  with  ghee  by  the  right  hand.  He  lays  down  the  two 
purodasas  to  the  west  of  the  srucs,  that  for  Agni  being  to  the 
south  and  the  other  being  to  the  north  with  '  may  you  occupy 
this  loved  -seat  by  your  lovable  lustre. '  If  sannayya  is  to  be 
offered,  he  brings  together  (makes  them  touch  each  other)  in  the 
middle  of  the  vedi  the  two  jars  of  it  and  then  keeps  them 
separate,  the  one  containing  the  boiled  milk  on  the  southern 
oorner  of  the  west  side  of  the  vedi  and  that  containing  curds  on 
the  northern  corner  thereof.  When  the  sannayya  is  being  thus 
placed  the  yajamana  repeats  a  verse  '  yasta  atma '  &o. '  ( Tai. 
Br.  III.  7.  5  )  and  repeats  a  mantra  ( from  Tai.  Br.  III.  7.  6 ) 
invoking  the  purodasa  for  Agni,  that  for  Agnlsoma  ( or  Indra 
and  Agni ),  the  hot  milk,  the  curds  ( the  sannayya  in  cases 
where  it  is  offered ). 

The  adhvaryu  lays  down  the  veda  bunoh  in  front  of  the 
dhruva  ladle  with  '  this  veda  sought  the  earth  that  was  con- 
cealed &o.  *  ( Tai.  Br.  III.  7.  6 ),  strews  darbhas  round  the 
corners  of  the  vedi,8m  and  prepares  the  seat  for  the  hotr 
which  is  to  the  north  of  the  northern  '  sroni '  of  the  vedi 
and  the  darbhas  spread  on  the  seat  have  their  points  turned 
eastwards  or  northwards.  The  adhvaryu  invites  the  hotr  in  the 
words  ' O  Hotr  t  come*.  The  hotr  priest  sits  down  to  the  north- 
east  of  the  ahavanlya  with  face  to  the  east,  performs  acamana 
with  the  sacred  cord  in  the  upavlta  form,  enters  the  sacrificial 
ground  (vihara)  by  the  way  called  tirtha  (vide  p.  984  above). 
He  enters  with  his  right  foot  first,  plants  his  heel  alongside  of 
the  northern  sroni  and  steps  upon  the  barhia  ( spread  on  the 
vedi)  with  his  toes,  spreads  out  the  fingers  of  both  hands  which 
he  joins  together  and  holds  them  on  a  level  with  his  heart,  looks 
straight  at  the  horizon  ( and  neither  upwards  nor  downwards) 
and  stands  faoing  the  east.  This  is  always  the  position  of  the 
limbs  of  the  body  in  the  case  of  the  hotr  unless  there  be  any 
express  direction  to  the  contrary.  The  adhvaryu  takes  a 
aamidh  from  the  idhma  and  issues  a  direction  to  the  hotr  '  reoite 


2351.    On  foWPqftgfo?  the  com«  on  S5-  IL  11,  10  8ay*  '  ^t  "ifoft- 


1048  History  of  MarmaiMra  [  Oh.  XXX 

for  Agni  that  is  being  kindled*.  The  hot?  reoites '  salutation  to 
the  expounder,  salutation  to  the  supervisor,  salutation  to  him 
who  reports,  who  will  repeat  (or  respond  to)  this?  He  will 
repeat  this.  May  the  six  broad  (or  great)  ones,  viz.  heaven  and 
earth,  day  and  night,  waters  and  plants  save  me  from  sin. 
Speech  has  stood  firm  ( and  so  has )  yajfia.  I  shall  deal  with 
( t  e.  recite )  the  metres  well.  I  resort  to  myself  so  and  so  ( here 
the  hotr  utters  his  name  in  the  objective  oase ).  In  the  past 
and  in  future,  as  to  things  born  and  to  be  born  I  have  recourse 
to(Agni)  who  is  apavya(?).  Bring  me  the  non-cessation  of 
epeech'.  So  saying  he  contraots  his  fingers  towards  himself 
and  then  extends  them  as  before  by  saying  'O  fire!  make  the 
oattle  take  delight  in  me'.  ( Then  he  should  proceed  )  '  Heaven 
and  earth  are  my  armour.  Fire  is  my  armour,  the  Sun  is  my 
armour  and  may  the  intermediate  quarters  be  my  armour !  O 
gods  I  I  shall  to-day  reflect  over  that  highest  part  of  speech, 
whereby  we  may  vanquish  the  asuras ;  0  five  people,  who 
deserve  sacrifices  and  food  accept  my  offering.""  Having 
finished  this  japa,  the  hotr  sets  about  repeating  the  Samidhenl 
verses.8***  The  yajaraSna  repeats  the  daia-hotr  mantras  before 
the  samidhenls  ( vide  note  2247  for  dasahotrs).  First  he  utters 
the  syllable  'Mm'  thrice  (or  once)  and  the  mystic  words  ,bhur 
bhuvah  svarom*  are  muttered  inaudibly  by  him.,m  Then 
eome  the  s&midhenl  verses.  The  samidhenl  verses  are  (vide 
iav.  I.  2.  7)  eleven  viz.  Bg.  III.  27. 1,  VI.  16.  10-12,  III.  27. 
13-15,  L  12. 1,  IIL  27.  4,  V.  28.  5-6.  But  fifteen  samidhenl 
verses  are  to  be  repeated  in  Darsa-purnamasa  and  the  number 
fifteen  of  the  verses  is  obtained  by  repeating  each  of  the  first 
( pra  vo  vftjft,  Bg.  HI.  27.  1 )  and  the  last  verse  ( ft  juhota 


2352.    The  passages  srn:  sw*^  «rw  &&[% g****  constitute  the 

entire  jopo  which  the  hotr  mutters,  the  last  clause  being  Bg.  X.  63.  4. 
ThiB  last  is  explained  in  Nirukta  III.  8.  The  words  «m:  «***  &o.,  are  a 
$autra  passage  (  abv.  1. 2. 1 )  and  have  a  parallel  in  6sn.  1. 4  '  »ratarq 
Tnrit *wfr  w s^nif^  »m  3<if8/«ji«jiji<.6vi9)  &c. ' 

2853.  The  verses  are  called  SSmidhenl  because  they  are  repeated 
when  Agni  is  being  kindled  or  fed  with  fuel,  wjh  qfSwnwi  ^w,  trrft. 
&wr:— com.  on  Afiv.  I.  2.  3.    Vide  gat.  Br.  I.  3.  5. 1  v*$  g  *T  TOqujR1- 

means  0#vrmvnft  and  is  derived  from  &(%%, 

2354.  Aooording  to  asv.  I.  2.  3-4  the  repetition  of  'him'  thrice 
and  of  '  bbUrbhuvahsvarom  »  are  teohnioally  called  atfSrftwTC-  Vide 
Tal.  B.  II.  5.  7-8,  Tai.  Br.  III.  5.:  2,  Sat.  Br.  I.  3.  6-L  4.  1.  Bat.  Bt- 
I.  4. 1.  8  states  that  the  word  « him  *  is  uttered  inaudibly. 


Ch.  XXX  ]  DartapUrvamcl8a-Snmidhmi8  1040 

Bg.  V.  28.  6 )  thrice.  They  are  all  to  be  repeated  in  the  same 
pitohm*  (not  minding  udatta,  anudatta  or  svarita  accents) 
i.  e.  ekairuti.  Jaimini  IX.  1.  33  states  that  whatever  rk  is  the 
first  or  last  ( whether  '  pra  vo  vaja  '  &o.  or  any  other )  is  to  be 
repeated  thrice  (i.  e.  repetition  three  times  is  an  attribute 
due  to  the  plaoe  of  a  verse  and  it  is  not  an  attribute 
of  any  particular  verse ).  The  syllable  '  om '  is  to  be  added  at 
the  end  of  each  verse  and  the  adhvaryu  sitting  down  near 
the  ahavanlya  throws  into  the  ahavanlya  fire  a  samidh  the 
moment  '  om '  is  uttered  by  the  hotr  at  the  end  of  a  verse.  The 
saorificer  then  utters  at  each  samidh  'agnaya  idamnamama'. 
In  this  way  when  eleven  samidhs  have  been  offered,  all  the 
remaining  samidhs  (except  one  kept  aside  for  the  anuyUjas) 
are  offered  into  the  fire  the  moment  the  last  verse  but  one 
(  viz.  samiddho  agna,  Rg.  V.  28.  5 )  or  the  last  verse  ( a  juhota, 
Rg.  V.  23.  6)  is  recited.  Asv.  ( I.  2.  8-22)  gives  detailed  rules 
about  how  these  samidhenl  verses  are  to  be  recited.  The  note 
below  would  illustrate  the  method  of  their  recital. MM  The 
hotr  repeats  the  nigada  'Ofire,  you  are  great,  you  are  brah- 
mana  (the  impulse  to  prayers),  you  are  Bharata  ( the  sustainer)' 
in  such  a  way  as  to  join  it  with  the  last  '  om '  repeated  after 
the  last  samidhenl  verse  and  then  makes  a  stop.    Then  the 

2355.  Adv.  I.  2.  9  defines  '  TyrngTrgffi^TOt  TO   tff^ratf  faftfSTn;  > 
and  the  com.  explains  '  T?raT RwHiflPforgnfiT  ^  sptwtt  arrfurftw- 

2356.  The  verses  are  repeated  as  follows :    j?  sft  qrsrr «ni 

y«nTf3  sj  *t  snn e«i*ff3  n  tft  ^tstt g*jprt3jT?i  wrarni?  «f?^ 

w%  *fiNr3*er  m  ^fro^t3  «  *: g^p?T3ift^ft *raf&ftii*r& 

I<Tif3  fsfim: $s5lft3  f«rof  ^T fjfr3»lf&  grcf B9TWlf3  flfihiimpft  ... 

•••  *fl*r?13  Kn^f^ *«a«13»rr  g*fcrr r«mnnft3irrgwhiT ii5«i13- 

irrgstai  •.«•  ••«  irf»f)3iT^  wrTsrftr  Ac.  '  Om  '  being  added  at  the  end  of 
qwrgt  it  is  to  be  recited  as  Q^^T,  and  thon  it  is  to  be  conti- 
nuously joined  on  to  the  next  verse  viz.  the  same  verse  repeated  twice 
again,  the  3rd  gwnft3»T,  being  joined  to  the  verse  aijr  strcnft  «fa^  %. 
VI.  16.  10.  As  (f  wt  follows  *fiNr3ir.  it  is  to  be  pronounced  like  «rf|rr>3^ 
tf  WT  and  ^3*  followed  by  **n$t  makes  that  ^  be  pronounced  like  a 
nasal  |.  The  hotr  is  not  to  stop  (avasSna  )  or  take  breath  at  the  end  of 
verses  but  at  the  end  of  the  half  verses.  At  the  end  of  the  last  '  om ' 
of  the  last  verse  the  nigada  ztd  myt  wfir  «rrgror  »mn  is  to  be  joined  on  to 
it  and  then  the  hot?  stops  at  the  word  '  BhUrata  '.  The  Tai.  Br.  III.  5. 3 
has  wfr  h^i  wfit  wnroi  *nrif  i  snft  ara^r  i  iftff*  wfN^t  &c 
H.  d.  132 


1050  HUtory  cf  DharmaiMra  I  Oh.  XXX 

hotr  invokes  the  names  of  the  pravars  sages81"  of  the  saorifioer 
as  many  as  he  may  have  ( 1,  2,  3  or  5 ),  the  most  remote  one 
being  first  uttered,  then  the  more  remote  and  so  on.  In  the 
oase  of  a  ksatriya  or  a  vaisya  saorifioer,  the  invocation  is  made 
of  the  pravara  sages  of  the  purohita  of  the  saorifioer  or  of 
the  names  'Manava,  Ails,  Paururavasa*  or  of  '  Manava' 
for  all  in  case  of  doubt  ( Asr.  I.  3.  3-5  ).  He  then  proceeds 
'  (Agni)  that  was  kindled  by  the  Gods  and  by  Manu,  that 
was  sung  by  the  sages,  whom  wise  men  gladdened,  that  was 
praised  by  the  sages,  that  was  aroused  by  prayers,  that  is  offered 
ghee,  the  bringer  ( or  leader )  of  sacrifices,  the  charioteer  of  sacri- 
fices, the  unobstructed  hotr,  the  swift  carrier  of  offerings'. 
He  takes  breath  here  and  proceeds  '  thou  art  the  mouth  and 
the  vessel  of  the  gods,  the  juhu  of  the  gods,  a  camasa  ( cup ) 
with  whioh  the  gods  drink;  O  fire!  as  the  spokes  are  centered 
In  the  felly,  so  tbou  encompassest  the  gods,  bring  the  gods 
to  this  sacrificer '. tm  Then  he  calls  upon  Agni  to  bring 
the  several  deities,  viz.  Agni,  Soma,  Agni,  Prajapati,  Agnl- 
somau,  the  ghee-drinking  gods  and  adds  *  bring  Agni  for 
the  holra  (the  function  or  office  of  hotr),  bring  thy  own 
greatness,   O  Jatavedas   (fire),    bring    and  sacrifice  with  a 

2357.  Vide  notes  1139-1140  about  reoiting  the  names  of  the 
pravara  sages.  For  example,  if  the  gotra  of  the  sacrificer  is  l-SBndilya 
the  hotr  repeats  §Sndila,  Asita,  Devala ;  if  it  be  Vatsa,  he  repeats 
BhSrgava,  CySvana,  SpnavSna,  Aurva,  Jsmadagnya.  Agni  is  here 
invoked  to  help  the  sacrificer  as  the  summoner  of  the  gods  on  this 
occasion,  as  he  did  help  the  illustrious  ancestors  of  the  sacrificer.  Vide 
Haug's  tr.  of  Ait.  Br.  pp.  479-480  (  note  )  and  S.  B.  B.  vol.  18  p.  115 
(note)  for  pravara.  It  should  be  remembered  that  this  pravara  repetition 
is  part  of  the  nigada.  He  takes  breath  at  the  end  of  the  pravara  words. 
Then  follow  the  words  %>^fj ...  qffijwwnr,  (isv.  I.  3. 6 ).  Here  he  again 
takes  breath.  Then  come  fourteen  words  STTWT9T  —  «rRijcT%  Then  the 
words  arr^f  %ifz  ...  to  form  the  mmnHiM'iq1. 

2358.  The  Mr.  it.  I.  3.  6  contains  the  whole  formula  '  ^r)  triStr^ 
w(%cjV  fcrrgptf^tft  wft*iwt  srgrHfifaft  "jnnjii:  spfWjTPTt  vIHmhiuiihqjiT 

wtgfortfijf  ottts*  '•  This  passage  from  i^3rt  to  iraffrWTO  and  the  one  in 

the  next  note  occur  in  6sn.   I.  4-5.    The  words  arrcrnt <43IHHm 

are  called  srfe>rf%  and  constitute  the  words  of  a  nivid.    Vide  6at.  Br. 

I.  4.  2.  5-16  for  the  words  ij^r? trawraw    and    tne*r    Met 

explanations. 


Ch.  XXX  ]        Dariapurvamasa-Pramramantra  1051 

good  offering '.  This  part  of  the  formula  is  given  below.1'" 
These  are  the  deities  in  this  invocation  in  purnaroasa  but  in 
the  darsestf,  '  Indragnl  are  to  be  substituted  in  place  of 
Agnlaoma  for  him  who  does  not  offer  sSnnayya  and  Indra  or 
Mahendra  for  him  who  offers  sannayya  and  Prajapati  is 
omitted. 

Having  thus  invoked  the  deities  ( i.  e.  the  whole  of  the 
invocation  up  to  this  is  done  standing  ),  the  hot?  sits  down  with 
knees  raised  up,  removes  the  kusa  ( on  the  vedi )  to  its  north 
and  measures  the  space  of  a  span  on  the  vedi  with  '  Aditi  is  his 

mother,  do  not  cut  him  off  from  the  air, with  yajna,  with 

vasa^kara  as  the  thunderbolt  I  kill  him  who  hates  us  and  whom 
we  hate  '  ( Asv.  I.  3.  22 ).  The  yajamana  repeats  a  verse  '  fire  in 
whom  offerings  have  been  thrown  is  kindled  &c. '  (  Ka^haka 
Sam.  IV.  14 ),  when  the  fire  flames  up  with  the  fuel-sticks  that 
are  offered  and  another  mantra  'Gods  and  pitrs,  whatever  I  may 
be  I  sacrifice  &o.'  (Tai.  Br.  III.  7. 5)  is  repeated.  He  fans  after  the 
deities  are  summoned  as  above  the  ahavanlya  fire  thrioe  with  the 
veda  bunch.  He  while  sitting  takes  clarified  butter  from  the  dhru- 
va  ladle  with  the  sruva,  holds  it  on  the  veda,  passing  the  sruva 
over  the  north-west  corner  (of  the  ahavanlya)  where  the  two  pari- 
dhia  meet  he  pours,**'0  while  revolving  in  his  mind  the  mantra 
'to  Prajapati  Manu,  svaha',  a  continuous,  long  and  straight  stream 

2359.  3ifJrHjr  3?n*f  wtaJmif  atfjnrmr  T3rprfS»TH«r*  ajfiVfrrmHi 

Vide  Mv.  I.  3.  6-14  and  22  ( and  com.  on  I.  3.  6 )  and  gat.  Br. 
1.4.2.16-19.  The  an*  in  anr?  is  to  be  drawn  to  three  moras  (i.e.  it  is 
j*  )  and  this  is  indioated  by  the  figure  3.  Vide  '  ifflrfor^l'Tjr.qWlV 
ffpmrr?: '  7T.  VIII.  2.  91.  The  god  Prajapati  is  mentioned  inaudibly. 
The  SjyapKs  are  the  devatSs  of  prayBjas  and  anuySjas.    Vide  Bat.  Br. 

I.  4.  2. 17.    The  words  w$r mfcwrwm  are  for  calling  Syisf  akrt.    In 

the  Taj.  8.  II.  6.  9.  4.  and  Tai.  Br.  III.  5.  3  the  last  part  of  the  formula 
is  slightly  different '  art  ^mr  ifafr*  BV^rr  ■*  tst  arni^:  ' 

2360.  This  pouring  of  sjya  is  called  Ughnra.  There  are  two 
Vgharcu,  the  one  described  here  being  the  first.  In  the  first  Prajapati  is 
the  devats,  in  the  2nd  Indra.  In  the  first  5jya  is  poured  from  north- 
west to  south-east  and  in  the  2nd  from  the  south-west  to  north-east. 
Both  are  done  by  the  adhvaryu.  Jaimini  I.  4.  4  establishes  that  the 
word  '  SghXra  '  is  the  name  of  a  rite  ( karmanlmadheya )  and  not  a 
gunavidhi.  Vide  also  Jaimini  II.  2. 13-16  on  the  passages  snrnETr^rorfJr, 
*IHWmw«jft,  sjTgHWTWtH  *<>•  In  XI-  l-  64-67  Jal-  establishes  after  a 
lengthy  discussion  that  the  KghSras  are  performed  only  onoe  in  the 
dantapflrnamssa  and  are  not  repeated  at  each  of  the  prinoipal  offerings. 


1052  History  of  Dharmaiastt'a  [  Ch.  XXX 

of  clarified  butter  on  the  fire  bursting  into  flames  in  tbe  ahava- 
nlya  place  towards  the  south-east  and  makes  all  the  fuel-sticks 
( already  thrown  over  the  fire )  come  in  contaot  with  ( the  butter 
so  poured ).  The  yajamSna  says  '  this  is  for  Prajapati '  and 
invokes  the  butter  poured  as  Sghara  with '  thou  art  the  mind  of 
Frajapati,  enter  into  me  with  mind. '  Taking  Sjya  from  the 
ajyasfchall  in  the  sruva  he  strengthens  (  or  increases  or  adds  to ) 
the  dhruva  with '  let  the  dhruva  be  strengthened  with  ghee  &o. ' 
( Tai.  S.  I.  6.  5.  1 ).  He  then  issues  a  direction  to  the  agnldhra 
'  0  Agnldhra,  clean  thrice  each  of  the  paridhis  and  the  fire.'  The 
agnldhra  holds  the  tying  cords  of  the  idhma  on  the  sphya  and 
silently  cleans  ( or  wipes  )  the  paridhis  with  them  in  the  order 
in  which  they  were  placed  ( round  the  fire )  from  their  roots  to 
the  tips  i.  e.  he  cleans  the  middle  one  first,  moving  with  his 
right  towards  the  paridhi  from  the  north  with  his  face  towards 
the  east;  then  he  cleans  the  southern  one  by  going  to  the  south 
in  front  of  the  Shavanlya ;  then  he  oleans  the  northern  paridhi 
by  going  from  behind  ( the  west  of )  the  Shavanlya  towards  the 
north ;  then  he  returns  by  the  way  he  went  to  his  usual  place 
and  wipes  the  fire  thrice,  once  with  the  mantra,  *  O  fire,  that 

securest  strength  (or  food)  I    I  wipe  thee that  eatest  food  for 

the  sake  of  food  *  ( Tai.  Br.  III.  7.  6  )  and  twice  silently.  When 
about  to  make  the  Sghara  he  folds  his  hands  in  adoration  to  the 
gods  with  his  fingers  to  the  east  in  front  ( i.  e.  to  the  east  of ) 
tho  juhu  and  upabbrt  with83"  O  fire  1  thou  art  the  world,  spread 
in  all  directions ;  O  sacrificer  (  Agni ),  adoration  to  thee '  (  Tai. 
8. 1. 1. 12. 1).  He  folds  his  hands  towards  the  south  in  adora- 
tion with  '  to  the  pitrs,  svadha. '  He  then  touches  water  and 
takes  up  the  juhu  in  the  right  hand  with  '  0  juhu  1  come,  Agni 
summons  thee  for  .the  worship  of  the  gods'  and  takes  the  upabhrt 
in  the  left  hand  with  'O  upabbrt !  come,  god  Savitr  calls  thee 
for  the  worship  of  gods '  ( Tai.  S.  1. 1. 12. 1 ).  He  places  the 
upabhrt  on  juhu  with  '  O  well-controlling  ones,  may  you  two 
abound  in  ghee  to-day  for  me,  may  you  be  well  oovered  and 
well  surrounded '  (  compare  Vaj.  S.  II.  7  ).  He  takes  the  juhu 
from  under  the  upabhrt  to  the  east  completely  and  holds  it  on 
the  upabhrt  in  suoh  a  way  that  their  bowls  are  placed  on  each 
other  and  when  be  is  about  to  throw  the  ajya  into  fire  he  merely 
holds  the  upabhrt  in  his  left  and  holding  the  juhu  in  his  right 

2361.    Though  the  mantra  is   addressed  to  Agni  alone,  as  Agni 
comprehends  in  himself  all  gods,  it  may  be  said  to  be  meant  for  all 
'  gods. 


Oh.  XXX]  thriapUrwmasa-Agkira  1053 

makes  the  offering  with  it.11"  He  crosses  over  to  the  south  of 
the  ahavanlya  with  the  right  foot  but  without  treading  upon 
the  prastara  and  after  repeating  the  mantra  'O  Agni  and  Visnu  ! 
May  I  not  step  down  on  you  1  May  you  become  apart  from  me! 
May  you  not  cause  trouble  (  or  heat )  to  me ;  may  you,  who  are 
the  makers  of  worlds,  make  a  plaoe  ( or  world )  for  me  *  ( Tai.  S. 
I.  1.  12  and  Tai.  Br.  III.  3.  7 ).  He  stands  to  the  south  of  the 
ahavanlya  with  '  thou  art  the  seat  of  Visnu;  from  here  lndra 
performed  his  exploits  *  (  Tai.  S.  1. 1. 12  ).  He  places  his  right 
foot  inside  the  vedi  and  makes  the  toes  of  the  left  foot  touch 
the  heel  of  the  right.  Then  inserting  the  juhu  by  the  point 
where  the  southern  paridbi  joins  the  middle  one  ( i.  e.  from  the 
south-west)  he,  while  standing,  pours  from  it  towards  the 
north-east  (  as  in  the  first )  a  continuous  stream  of  ajya  with 
'  having  well  begun,  the  sacrifice  of  the  sacrificer,  which  is  to 
rise  ( i.  e.  to  bring  prosperity  ),  which  is  uninjured  and  which  is 
offered  to  lndra,  touohes  heaven ;  svSha '  ( Tai.  8.  I.  1.  12 )  and 
makes  the  ghee  come  in  contact  with  all  the  fuel-sticks  (idhma) 
thrown  into  the  fire.  The  yajamSna  says  'this  is  for  lndra.'  The 
adhvaryu,  after  making  this  offering  (the  2nd  ftghSra),  lets  out  his 
breath  which  he  had  held  up  at  the  time  of  making  the  offering. 
After  pouring  ajya  over  the  fire  he  raises  up  the  juhu  over  the 
ahavanlya  with  '  ( fire )  is  kindled  pre-eminently. '  He  crosses 
over  to  the  north  separating  the  juhu  and  upabhrt  with  'save 
me,  O  fire,  from  evil  (or  sin)  and  establish  me  in  good  deeds' 
( Tai.  S.  1. 1. 12 ).  With  the  ijya  in  the  juhu  he  smears  the 
dhruva  tbrioe,  once  with  '  ghee  is  anointed  by  fire,  sacri- 
fioial  offering  is  anointed  by  sacrificial  offering,  the  aerial 
regions  are  anointed  by  fire- flame'  and  twice  silently.  He 
takes  ajya  from  the  dhruva  ladle  with  the  sruva  and  sprin- 
kles it  over886*  the  (ajya  in  the)  juhu  with  'suvlrfiya 
svaha '  and  sprinkles  ajya  from  the  juhu  over  that  in  the 
dhruva  with  '  saorifice  is  spread  continuously  by  sacrifice '. 


2362.  I  p.  ( II.  13.  5-6 )  and  Sat.  ( II.  1.  pp.  181-182)  say  that  this  is 
the  mode  of  holding  the  two  ladles  in  all  Shutis  (he  also  hold*  the  two 
on  a  level  with  his  navel ). 

2363.  Anointing  (Bamahjana)  is  done  by  sprinkling  a  drop,  but 
pratyabhighSrana  requires  that  Sjya  should  be  poured  in  a  stream  how- 
ever slight.  'W3*  f**|*n«rn$fa<ir  JTwfvnnTot  ffiftmmwUfrfi  $%*t- 
>rr|rw  Wfh  '  com.  on  Sat.  II.  1.  p.  185. 


i054  History  of  Dharmainstra  [  Ch.  XX  X 

After  keeping  the  two  ladles  (juhu  and  dhruva)  in  their 
proper  places,  he  (the  adhvaryu )  sets  about  choosing  (invoking ) 
the  pravara.  The  adhvaryu  brings  in  contactjwith  ( twines 
round )  the  sphya  the  tying  cords  of  the  idhma  and  one 
blade  from  the  the  kusas  strewn  on  the  vedi  and  stands  to 
the  north  of  the  vedi  (or  near  the  utkara)  for  reoiting  the 
pravara  mantra.  He  faces  the  south  (tbe  east  according  to 
com.  on  Eat.  III.  2.  3 ).  The  agnldhra  stands  to  the  west  of  the 
adhvaryu  faoing  the  south  near  the  utkara.  The  adhvaryu 
then  inaudibly  utters  a  formula  '  who  will  become  the  adhva- 
ryu here?  He  will  become  the  adhvaryu  here.  Yajna(willbe 
adhvaryu)  of  yajfia,  I  stand  in  the  abode  of  Visnu.  May 
speech  perform  the  function  of  a  priest,  may  mind  do  so,  I 
resort  to  speech.  Bhuh  bhuvah  suvah  I '  ( Ap.  II.  15. 1  and  Sat. 
II.  1.  p.  186 ).  The  agnldhra  after  touching  the  binding  cords 
of  idhma,  the  sphya  and  the  kusa  blade  also  inaudibly  repeats  a 
similar  mantra  'who  will  become  the  agnldhra  here  &o. '  (  Ap. 
II.  15.  2 ).  The  adhvaryu  addresses  the  brahma  priest  '  0 
brahman  1  shall  I  call  on  (the  agnldhra)  to  listen  to  the  pra- 
vara?' The  brahmS  priest  first  repeats  inaudibly  'O  lord  of 
speeohl  make  (him)  listen  to  this  speech,  make  the  sacrifice  be 
heard  among  gods,  and  me  among  men  ( Ap.  III.  19.  3 ) ;  sustain 
these  deities  in  heaven  &c. '  and  then  loudly  says  '  yes,  do 
make  him  listen  ( om3asrS3vaya ).  The  adhvaryu  says 3iu  '  &3 
sravaya'  ( make  to  listen)  and  the  agnldhra  holding  the  sphya 
oovered  with  the  binding  cord  responds  with  '  astu  srau3saV 
( lit.  yes,  let  him  hear).  The  adhvaryu  then  utters  '  May  Agni, 
the  divine  hotr,  the  wise  one,  the  discriminating  one,  saorifice 
for  the  gods,  like  Manu,  like  Bharata,  like  that  one,  like  that 
one.  Let  him  bring  (tbe  gods)  to  the  accompaniment  of  holy 
prayer.    The  brahmanas  are  the  proteotors  of  this  saorifice. 


2364.  The  call  of  tbe  adhvaryu  in  the  form  '  0  drSvaya '  (  f or  s  6s- 
vaya)  is  technically  called  '  ssrSvana '  or  '  Irfruta  ',  while  tbe  response 
of  the  Ignldhra  in  the  form  '  astu  4rau3saj; '  is  oalled  '  pratyKdrSrana  '  or 
'  pratytfruta '.  Vide  Sat.  Br.  I.  5.  2.  6-7  where,  to  explain  these  two 
words,  a  legend  is  narrated  of  tbe  sacrifice  fleeing  from  the  gods.  The 
formula  uttered  by  the  adhvaryu  is  either  an3*ri3**i  or  sft3*rr3'nT  accord- 
ing to  Sat.  II.  1.  p.  186  and  according  to  Ap.  II.  15.  3  it  is  also  simply 
«n3*tr  or  wf3*rf3*V.  Vide  P5n.  VIIT.  2.  91-9*  for  the  pluta.  Tbe  atrtfrtl 
responds  with  w*$  t&hv^. 


Oh.  XXX  ]  DariapUrifamaaa-holrvararta  1055 

This  (so  and  so  by  name)  is  the  human  hotr*.,m  While  the 
adhvaryu  is  engaged  in  the  fisravana  call  the  hotr  should  follow 
him  with  an  .invocation  'make  the  sacrifice  heard  among  gods, 
and  make  me  heard  among  men  for  fame,  glory  and  spiritual 
eminence  '  (As v.  I.  3.  23).  When  the  adhvaryu  chooses  the 
hotr  (in  the  words  'so  and  so  is  the  human  hotr')  the  hotr 
should  repeat  'God  Savitrl  they  here  choose  thee  that  art 
fire  for  the  office  of  hotr  together  with  thy  father  Vaisvanara. 
May  Heav.en  and  Earth  protect  me.  Agni  is  the  (divine)  hotr. 
I  am  the  human  hotr '  (Asv,  I.  3.  23).  He  gets  up  with  a  mantra 
'  udayusS  &c.'  (Tai.  S.  I.  2.  8. 1 )  and  on  getting  up  recites  'O 
adhvaryu  1  sixty  plus  ninety  ohains  are  spread  near  (or  inside) 
Agni,  the  hotr.  They  bind  the  ignorant,  (but)  the  wise  one 
goes  beyond  ( overcomes)  them '  ( Asv.  1. 3.  24 ).  Having  approa- 
ched the  adhvaryu  with  '  I,  a  hotr  priest,  follow  the  path  of  rta ' 
( Asv.  I.  3.  25 )  the  hotr  should  touch  the  adhvaryu  on  the 
latter's  shoulder  with  his  right  hand  that  hangs  by  his  side 
and  the  agnldhra  also  with  his  left  with  '  we  touch  Indra  as  the 
purohita  in  this  rite  of  choosing  the  hotr,  whereby  the  gods 
reached  the'highesfc  Heaven  and  the  Angirases  also  did  so ' 
( Asv.  I.  3.  27  ).  He  should  wipe  ( purify )  his  face  thrice  with 
the  blades  used  in  binding  the  idhma,  once  with  '  thou  art  a 

2365.  The  adhvaryu  mutters  the  name  of  the  hotr  but  the  word 
'  mBnufah  '  is  loudly  uttered  and  the  first  vowel  in  it  is  made  pluta.  The 
Sat.  Br.  I.  5.   1.   5-13  sets  out  the  pravara-mantra  and  explains  it: 

siTJjJf^  %"ft  star  ^NHi^rfffsrfSj'i^fNKWsi^irtWtt  ' *wr5W  ifftd  i 

sn^s^*  ct^tsj  f%^i?^r  JTarfarT  *ft  *$  snvf%f3 1  tmrrarrcfa  *vfift  ' 

TRaT^^f^  srfuffa  i *r  &i$vipfvsn%  i  srgrmnp  ^  ^^  wrgrrr  we?  4iji*«j 

«m%r<:  i  wwt  mmt  '•  wwrrra  ( II.  l.  p. 187 )  says  '  sr&^r vxavq- 

gr^g^f^fei  V^m*vn*f>i  *T?  ix*!  ^hhhiih  '•  Ap.  II.  16.  5  is  almost  the 
same.  After  W<RWg[  the  names  of  the  pravara  sages  are  taken  ;  for 
example,  if  the  yajamSna  is  of  Kaudika  gotra  then  he  utters  gi^o^ 
3iHHijuiHct  ftarft*^.  Vide  notes  1139  and  1140  above  for  the  two 
modes  of  taking  the  pravara  names,  one  with  affix  s^  (where  the  first  sage 
mentioned  is  tie  most  remote,  the  next  comes  after  him  in  time) 
and  the  other  mode  by  taddbita  formation  where  the  latest  among  the 
pravara  sages  is  mentioned  first  as  in  3«4idsj|tw4ul<Mf?ftrft  Jai. 
(  VI.  1.  43 )  asserts  that  one  who  has  not  three  pravara  sages  is  not 
eligible  for  performing  danJapflrnamSsa.  Ap.  II.  16.  12  and  XXIV.  10. 18 
and  Sat.  II.  1.  p.  188  give  rules  about  the  pravara  names  of  royal  sacri- 
fioers  and  of  those  who  have  two  gotras  and  state  that  some  held  that 
'  Manuvat '    is   the  pravara   for  all.     Vide  notes  1152-53.      For  the 

smnvw  'anfirsjtf «TTftm*> '  vide  Ap.  II.  16.  5  and  11,  Sat.  II.  1. 

pp.  187-188. 


1056  History  of  Dharmaiastra  [Oh.  XXX 

cleaner  ( or  purifier ),  purify  me  together  with  my  progeny  and 
cattle/  and  twice  silently.  After  touching  water  he  should, 
standing  to  the  west  of  the  seat  and  with  face  to  the  east, 
address  the  seat  of  hotr  (Asv.  I.  3.  30)  with  'away, 
O  daidhisavya  &o. '  ( vide  above  p.  1021 ).  He  should  take  a 
blade  of  kusa  from  the  hotr's  seat  with  the  thumb  and  the  finger 
next  to  the  smallest  and  oast  it  away  to  the  south-west  with 
*  the  demon  that  keeps  off  wealth  is  oast  aside. '  With  ( As  v. 
I.  3.  31 ) '  here  do  I  like  a  horse  sit  down  in  the  seat  of  vasu ' 
(wealth)  he  should  sit  down,  the  right  leg  being  placed  on  the 
left  one.  He  Bits  down  with  '  God  barhis,  may  I  sit  down  on 
thee  that  occupiest  a  good  seat*  (Asv.  I,  4.  7).  With  the  cap 
of  his  knee  he  touches  the  barhis  (spread  on  his  seat)  with  'O 
Hotr!  May  you  pre-eminently  occupy  the  barhis'  (Asv.  1.  4.  8). 
Then  he  mutters  (performs  japa  of)   oertain  texts  viz:  'bhu- 

pataye  namah chandamsi  prapadye'  (Asv.  I.  4.  9),  Rg. 

X.  158. 1,  I.  27. 13,  X.  52. 1,  X.  53.  2  and  4.  When  the  japa  is 
finished  and  the  fuel-sticks  ( idhma )  thrown  on  to  the  fire  are 
blazing  he  should  make  the  adhvaryu  hand  over  to  him  the  two 
srucs  with  this  prose  formula  (nigada)  'may  Agni,  the  hotr, 
know  (undertake)  the  duty  of  hotr,  that  gives  protection.  O 
saorificer!  The  deity  is  well  disposed  to  you  in  that  you  have 
ohosen  Agni  as  the  hotr*.    He  should  finish  the  nigada  (Asv. 

I.  4.  11)  'Hold  the  adhvaryu's  sruc  that  abounds  in  ghee, 
that  is  devoted  to  the  gods  and  is  possessed  of  all  boons ;  let  us 
praise  the  gods  that  deserve  praise,  let  us  bow  to  them  that 
deserve  adoration  and  offer  saorifice  to  the  gods  that  deserve  it ' 
(Asv.  I.  4. 11). 

The  adhvaryu,  when  the  hotr  sits  down,  throws  down  on 
the  vedi  the  blade  of  grass  (that  was  brought  in  contact  with 
the  sphya).  MM  The  yajamana  says  '  O  gods  and  ptyrs,  O  pitrs 
and  gods  &c.\  The  yajamana  should  repeat  the  Caturhotr 
mantras  before  the  prayajas  are  offered  ( vide  note  2248  ). 

The  adhvaryu  takes  the  juhu  and  upabbrt,  crosses  from 
behind  the  paridhis  to  the  south  of  the  vedi  with  the  right  foot 
first  and  facing  the  north-east  offers  the  five  prayaja  oblations 
of  clarified  butter  beginning  to  the  west  of  the  place. where  the 
two  streams  of  the  agharas  meet  and  ending  in  the  east  (Ap. 

II.  17. 1 )  or  he  offers  the  five  offerings  In  the  four  principal 
quarters  from  the  east  to  the  north  respectively  and  the  last  in 
the  middle  of  the  ahavanlya  (Sat.  II.  2.  p.  199).    The  prooedure 

8366.  ..Vide  ip.  H.  16.  6  and  11,  Sat.  II.  1.  pp.  187-188. 


Oh.  XXX  ]  Dariapurriamclsa-Pray^jas  1057 

ofprayljaa  is  as  follows  .-— Mw  First  he  says  '&3sra3vaya\ 
the  Sgnldhra  standing  near  the  utkara  facing  the  south  and 
holding  the  sphya  makes  the  response  '  astu  srau3sat '.  Then 
the  adhvaryu' gives  a  direotion  to  the  hotr  with  reference  to  the 
first  prayaja  'Samidho  yaja'  (recite  the  yajya  verse  for  the 
deity  Samidhah ).  The  hotr  recites  "Whoever  we  are,  we 
sacrifice  to  the  deity  samidhah  ;  may  the  samidhs,  O  fire,  par- 
take of  the  Sjya.  Vau3saV'.  When  the  sound  vaaa^  is  heard 
the  adhvaryu  offers  ajya  from  the  juhu  towards  the  eastern  and 
the  most  blazing  part  of  the  ahavanlya  fire.  He  may  either 
occupy  the  same  position  or  proceed  eastwards  as  he  offers  each 
offering.  Jai.  III.  I.  19-20  deals  with  this  question  viz.  that  he 
may  offer  the  prayajas  83'8  by  proceeding  eastwards.  After  each 
2367.    ih  ht.  III.  6.  4  has  3»ffr?f*rT  ^wf&tfcf  ^wilfhnc  '  vft  «WT,  « 

iffritTZ,  I  m«WIW  trffWH  I  Tsrm  *r/ij>qH  i.  Vide  also  Sat.  Br.  I.  5.  2.  1-3. 
*rr«».  I.  4.  10  has  wf^sfcrr  ^wfryN  Sg  srrfaw  his  *  "rsnrr*!  %*<tt  vV  wfaft- 
yiWWTV  jfcnnrim  yfir  srfcj.    This  mantra  is  called  yrnynr*.    The  hotr 

recites  the  words  Mfinrfrr *ft  siffrl  loudly,  then  stops  to  take  breath 

and  recites  inandibly  BJfarCTlW:-  From  srfjrgfal  to  trf^prp^is  one  f^TTf. 
The  5nw«  explains  '  H3«vt  §  fgs^T:  fttTO  mmx  %^I  TT^nns  '  I>  5.  2.  3. 

1368.  The  prayajas  (fore-offerings)  are  five  in  DardapttrnamBsa 
and  are  oblations  of  Sjya  introductory  to  the  prinoipal  offerings  and 
anuyjljai  ( that  are  only  three  in  Dar£apOrnamasa  )  are  offered  subse- 
quent to  the  principal  offerings.  The  prayaja  offerings  are  addressed 
to  five  viz. ,  trftv: ,  trqturai  (  or  toot  ),  ?3-  (  or  ?55:  ),  *ftt,  wnmtTO 
(  or  wnnmii ).  Jai.  (  V.  1.  4-7 )  enjoins  that  prayBjas  must  be  offered 
in  the  order  of  the  text  viz.  first  to  Samidhah  and  ao  on,  and  II.  2.  2 
declares  that  with  eaoh  repetition  of  the  word  '  yajati  (  used  five  times  ) 
there  ia  a  separate  unseen  result  (adrsta  or  apOrva  ).  The  three  deities 
of  the  anuyKjas  are  srffs,  snrrem,  wfi*  f^TOEt*.  The  word  is  written  either 
as  W3*rnr  ( 9g.  X.  61.  8-9  )  or  sierra  (  Ap.  II.  9-  8  and  elsewhere ). 
According  to  Ait.  Br.  7.  3  WTTTgtHT:  means  f%»sr^WT:.  In  the 
Nirukta  VIII.  22  there  is  a  discussion  as  to  the  devatSs  of 
prayBjas  and  anuySjas  and  after  mentioning  several  views  YBska 
states  his  own  opinion  that  they  are  'Bgneya'  i.  e.  they  are  the 
different  forms  {Tana)  of  Agni.  Jaimini  (IX.  2.  59-60  )  holds  that  the 
words  'Samidhah',  'TanflnapSt*  &o.  are  really  the  names  of  a  rite,  that 
they  do  not  convey  that  Samidhs,  TanBnapBt  and  others  are  deities  and 
that  the  mantras  repeated  by  the  hotr  oonvey  the  devatB,  whioh  is  Agni. 
The  oom.  on  Sat.  II.  1.  p.  198  has  a  long  note  on  this  and  accepts  Jai- 
mini's  position.  In  Tai.  S,  II.  6.  1  five  prayBjas  of  danSapHrnamBsa  are 
mentioned  and  they  are  brought  in  relation  to  the  five  seasons.  The  five 
constituent  formulas  connected  with  each  of  the  five  prayBjas  are  well^ 
brought  out  in  Tai.  8. 1.  6.  11  '  wwr^ft  wa*W*a  Wtaftfa  *TB*«r*' 
Wfir  gwirt  »  ^wnnr  yRt  i«w<  gwft  ^rt^nrt  "W  3  ^wf»jt  jwnnfafawrr- 
*ror  v  **  «hc  «ft  *$*  ***&  *  iwrfcrt  ■  '• 

H.  D.  133 


1058  History  of  DharmaiSstra  I  Oh.  XXX 

vasatk&ra  the  hotr  repeats  '  speech  is  energy.  He  ( vasatkftra ) 
is  indeed  energy.  May  prfina  and  apana  be  in  me '  (  Asv.  I» 
5. 17 ).  The  yajamfina  says  when  the  first  prayaja  is  offered 
'  this  is  for  the  Samidhs.  I  gratify  Vasanta  among  the  seasons, 
May  he  (Vasanta)  being  gratified  gratify  me'.  The  same 
procedure  is  followed  as  to  the  remaining  four  prayajas 
viz.  there  is  first  asrfivana,  then  pratyfisrfivana  by  the  fignldhra, 
praisa  to  hotr,  reoital  of  the  yajya  by  the  hotr  with  vasat- 
kfiraatend,  offering  of  fijya  into  fire  by  the  adhvaryu,  the 
ty&ga  by  the  yajamSna  and  connecting  the  five  prayajas  with  the 
five  rtus  ( seasons )  in  order  from  Vasanta  ( hemanta  and  sisira 
being  taken  as  one).  The  seoond  prayaja  offering  is  meant  for 
Tanunapat,  but  those  who  belong  to  the  Vasistha,  Sunaka,  Atri. 
Vadhryasva  and  Rajanya  ( Visvamitra  ? )  gotras  substitute  Narfi- 
samsa  for  Tanunapftt  (Sail.  1. 7.  3  is  slightly  different).  The  whole 
procedure  is  briefly  indioated  in  Sanskrit  in  the  note  below."" 
The  first  three  praySja  offerings  are  made  with  the  fijya  in  the 
juhu,  but  as  to  the  4th  (to  Barhis )  he  pours  half  of  the  fijya 
contained  in  the  upabhrt  into  the  juhu  and  then  makes  the 
offering.  Wherever  there  are  more  prayajas  than  5  (e.  g. 
in  Varuna-praghasa  there  are  nine,  in  Pasubandha  ten )  the 
4th,  7th  and  10th  are  offered  in  this  way  ( vide  Sat.  IE.  2.  p.  199 
and  KSt.  III.  2.  22-23).  Vide  Jai.  IV.  1.  40  and  41-45. 
These  mantras  ( in  the  note  )  ocour  in  Tai.  Br.  III.  5.  5  where 
' viyantu '  is  substituted  for  ' vyantu '  (as  is  usual  with  the 
Taittirlyas ).  The  words '  ye3  yajfimahe '  used  at  the  beginning 
of  each  yajya  are  called  '  figuh  ' ;  but  there  are  no  such  words 
in  the  anuyajas  ( Asv.  I.  5.  4 ).  Vasa^kfira  is  uttered  at  the  end 
of  all  yfijyfis  and  in  anuyfijas  also.  The  yajya  is  pronounced 
very  loudly  and  with  great  distinctness  as  to  the  '  ye '  of 
'ye  yajfimahe'  and  the  last  syllable  of  the  yajya  is  made 
pluta.  In  Asv.  I.  5.  9.  9-14  there  are  other  rules  not  set 
out  here.    The  pronouncing  of  vasat  was  a  very  solemn  and 

2369.    The  bot|  says  '  fr8ip>rw3  wfor:  wftvt  anr  WTFT  «j*h3^3- 

t*i  (*»r«r.  *ft.  l.  5.  15) i  yffc  mnr: i  *hri  i  jnffcr:  *rr  srrsft  wf^  urorow *ffi 

iftonji '  chrr  i  *J3<mui$  arqptrnr  H^m^ii  3?pvw  S^3  ^3«r^  1  sfif  fspfrf »  1 
wvs  Tf$rB5*wif%wr«*tr3f*ifanr:  1  irrefofl'  sur  sii3<n<j  Sfwfif  8«n*t  (mi-  *n. 
1. 5.  21-22 )  1  ifgmPT:  1  vsv  ^  iftim^^sTte  1  *ferr  1  ^Stopt^  ja  f  sit  «w 
srTJVEV  nj*^3  *)3^  1  jft  gnfa:  1  In  the  case  of  the  6th  prayaja,  the  hotr 
■aya '  5t3<iatm$  wiVlffi  WTfT  WW  WTTrfir  WW  narntfif  WOT  *nWw 
hhi ^*t •nwrr at*nwi «nr  wrurw  «v»53^3^'  (armr.  1.6.24);  here 
snmrft  i8  uttered  inandibly. 


Ch.  XXX  ]  Dariapurvamaaa-  Vaqatkara  1059 

mystic  matter  and  even  in  modern  times  the  word  is  uttered 
very  loudly  and  forcibly.  The  Ait.  Br.  XI.  6  says  that  'the 
vasa^kara  is  a  thunderbolt ;  when  a  man  utters  vasa^kSra  he 
should  think  of  his  enemy ;  thereby  he  plants  the  thunderbolt 
on  him, '  Asv.  L  5. 18  states  that  vasatkara  was  to  be  uttered 
only  by  day  and  not  by  night.  There  are  three  tones  ( mandra 
madbyama  and  uttama ).  Up  to  the  prayajas  and  after  samyu. 
vaka  the  mandra  tone  is  employed.  After  prayftjas  up  to  svis^akrt 
the  tone  is  to  be  madhyama.  Thereafter  up  to  sarhyuvaka  it  is  to 
be  high.  Vide  Asv.  I.  5.  25-28  and  Asv.  I.  5.  4-8  for  these  and 
several  other  rules.  Asv.  II.  15.  12  states  that  the  ftgub.  ( the 
words  ye3  yajamahe  ),  the  om  (  at  the  end  of  an  anuvakya )  and 
the  vasa^kSra  are  pronounced  in  a  high  tone  everywhere. 

The  adhvaryu  after  the  five  prayfija  offerings  comes  back 
and  pours  some  ajyamo  ( left  in  the  juhu  after  the  praySja  offer- 
ings )  over  the  several  offerings  ( haviihsi),  first  over  the  dhruva, 
then  over  the  purodasas,  the  boiled  milk,  the  curds  in  the  order 
in  which  they  are  sacrificed  later  on.  Lastly  be  pours  a  little 
ajya  over  the  upabhrt.  He  lays  down  the  ladles  (sruo).  He  holds 
them  in  his  hands  from  the  time  when  he  offers  the  ajyabhagas 
up  till  the  offering  to  Agni  Sviatakrt.  He  puts  into  the  juhu 
four  ladlings  of  ajya  with  the  sruva  with  '  may  the  dhruva  be 
strengthened  with  ghee  in  each  sacrifice  for  those  who  serve  the 
gods  &c. '  (  Tai.  S.  I.  6.  5.  1 )  and  anoints  the  blades  of  the 
prastara  with  a  drop  of  ajya. 

Now  follow  Ajydbhaga».iVlx   The  adhvaryu  issues  a  direction 
to  the  hotr '  recite  the  anuvakyft  ( invitatory )  verse  for  Agni. ' 

The  hotr  repeats  Rg.  VI.  16.  34  ( Agnir-vrtrani ahutah )  with 

om  added  at  the  end.  Then  there  is  Ssravana  by  adhvaryu  and 
pratyasravana  by  agnldhra,  then  the  praisa  of  adhvaryu  to  the 
hotr  to  repeat  the  yajya  for  Agni.  The  hotr  repeats  the  y&jya 
"  may  Agni  who  is  favourable  ( or  pleased ),  partake  of  the 
5jya' preceded  by  '  ye3  yajamahe'  and  followed  by  *vau3  sat.' 


2370.  The  com.  on  Sat.  II.  2.  p.  200  says  that  this  action  is  the 
urcfaffrmiS  (in  the  language  of  mimSmsakas  )  of  the  wmrfrq  and  is  not 
meant  as  wfSpmar.  hut  the  oom.  on  Kat.  III.  3.  9.  says  that  this  is  <qftt~ 
WPKTK  and  not  sjfiW^rtR^. 

2371.  JjyabhHgaa  are  two  and  they  are  the  names  of  two  actions 
(  karmanSmadbeya ).  OTrwnftft  «P?tt  *j*faY»?TJT5tpi.  I  wpri  «npft  *m- 
iWtpfW*icom.onSat.II.2.  p.  201.  Tai.  8  II.  6.  2.1  and  Sat.  Br. 
1.  6.  3.  38  say  '  ^jpft  *T  ^  VVVf  *nri3V*THrt  '.  The  praisa  is  *|r*S- 
553ft  '.    Vide  note  483  above. 


1060  History  qf  Dharmaiastra  I  Ch.  XXX 

On  bearing  '  vausat '  the  adhvaryu  offers  ajya  in  the  northern 
and  most  blazing  part  of  the  ahavanlya.  The  yajamftna  recites 
'  Agni  has  his  eye  ( everywhere  ).  May  I  become  possessed  of 
sight  by  worship  offered  to  him. '  The  same  procedure  is  follow- 
ed as  to  the  second  fijyabhfiga  to  Soma  which  is  offered  in  the 
southern  and  most  blazing  part  of  the  ahavanlya  fire.  In  pQrna- 
mSsa  the  two  ajyabhagas  are  called  V&rtraghna  and  in  the 
darsesti  they  are  called  '  Vrdhanvantau  *  (  Asv.  I.  5.  32  and  35  ). 
Vide  Jai.  III.  1.  23.  The  adhvaryu  is  on  the  north  side  of  the  vedi 
when  he  takes  up  portions  of  ajya  in  the  juhu  and  issues  the 
direction  to  recite  the  anuvakyci  from  there.  Then  he  crosseB  to 
the  south  of  the  ahavanlya,  performs  asravana  and  issues  the 
praisa  for  the  recital  of  the  yajya  after  the  Sgnldhra  responds 
with  '  astu  srau3saV  The  whole  prooedure  is  briefly  set  out  in 
the  note  below.,m 

PuronuvakyS  and  Yajya  are  required  in  ajyabhagas,  in  avapa, 
in  Svistakrt  and  in  Patnlsamy ajas,  but  in  prayajas  and  anuyajas 
there  are  only  yajy8s  ( vide  Sat.  II.  2.  p.  189).  The  puronuvakya 
is  recited  by  the  priest  while  sitting,  while  the  yajya  is  recited 
standing  and  the  reoitation  of  these  is  only  a  samskara  and 
not  a  principal  act  ( vide  Jai  X.  4.  39-41 ).  Four  ladlings  with 
sruva  are  made  in  the  juhu  for  all  sacrificers  in  ajyabhagas  and 
other  homas,  but  in  the  case  of  sacrificers  whose  gotra  is 
Jamadagnya  five  (pancavatta)  ladlings  are  made  in  the  juhu 
( Ap.  II.  18.  2,  Sat.  II.  2  pp.  190-191 )  and  one  whose  gotra  is  not 
Jamadagnya  may  have  five  ladlings  after  taking  the  permission 
of  a  Jamadagnya.  The  puronuvakyas  for  the  ajyabhagas  in 
darsestf  are  Eg.  VIII  44. 12  (for  Agni)  and  Pvg.  I.  91.  11  (for 
Soma). 

2372.   sfcir  i  wfsrfcrPr  ^t^t^ wig eftfjj  ( yft  3^.  gftgwrar )  1 

«w&  wwnwr  wnft&or  jjmwriWt  ariw  ^ft  ifowGt  1  ?hn  1  ^37T3nw?t?f  grnoft 
ariikisw  ^3  ^3^  ( fwrfrjfoiT )  1  ^^5%  anftfitwfi*  (  3n*wffa )  a^rif 
ww^ft^  •  star  wgimnT^  1  «nffei: «n»«rm*d  1  ym  ( wsr.  *ft. 

1.    5.    17 )  I  4I5WR:    SjfitsjJJwfosrtTf^    %T751TT    ^SJWISJ;   I^WH  I    Sl«w£: 

twiwt  gfafjrfM  ^m  Hi»rr«mjw3f|  gift  h'3«t^  i  sjhrr  1  p»  wfaifo 

wnt3ni(*r.  1.  91.5,  tfta^  <aftg*i**n-)  1  snanf:  snwm *fr»*r»h% 

tf^crfft  1  fhrr  1  ^3v^j«i  *fW  gwn  #w  arrsT^T  TfNt  *s3  jfcjqr^r  1  ( kir^t 
vr**r ) » WW&  w**&»«rffifefl#?  sn**«fft  ^iSroiny  gflfifj?  1  &o.  Vide  liv. 
!•  5.  *l  '  wfofollSt  aTfrfjffit  3jfareTMiimug«.WHH  &o., '  and  Tai.  Br. 
III.  5. 6  for  these  s*g*OTT9  and  irrarrs.  aijprr^rt  is  <*'»o  called  gftg*r*vr 
'  5*  f$  <mitpRTf«9£fflftB  *t  ms*ift  ffi*  «gwmr  '  «ft.  T-  fSr.  am.  II.  18. 3 
n»es  the  word  sftgjwn  '  ammgwn  arawjfifit  ytgWWt  tfSpnrfa  '. 


Oh.  XXX )  Dariapurrfamasa  1061 

The  adhvaryu  having  gone  across  (towards  the  purodasas 
that  are  made  ready)  sprinkles  clarified  butter  on  the  sruo  (juhu) 
with '  apyfiyat&ra  dhruva  &o.'  ( vide  p.  1059  above ),  touches  the 
several  sacrificial  offerings  with  'do  not  be  afraid,  do  not  tremble, 
may  I  not  injure  thee ;  may  not  thy  lustre  leave  thee ;  carry 
across  this  sacrifioer  who  brings  offerings,  rain  on  the  earth,  in 
order  I  shall  offer  the  cut  portions;  I  make  an  adoration  to  you,  do 
not  injure  me '  ( Tai.  Br.  III.  7. 5 ). mi  With  his  thumb  and  two 
fingers  (viz.  the  middle  and  anSmika,  but  using  only  the  fleshy 
parts  and  not  the  nails)  he  cuts  off  a  portion  from  the  middle  of 
the  purodasa  (  oake)  meant  for  Agni  and  from  its  front  half. 
Sat.  II.  2.  p.  191  and  5p.  II.  18.  9  say  that  the  avadana  (portion 
out  or  severed)  is  as  much  as  the  front  joint  of  the  thumb 
( as  a  general  rule )  but  that  the  svistakrt  offering  is  larger  than 
the  ordinary  offering  for  other  deities*374  &o.  For  the  Jama- 
dagnyas  a  third  portion  is  cut  off  from  the  hind  part  of  the 
purodasa.  Portions  from  ajya  and  sannayya  are  taken  out  with 
the  sruva  and  of  cooked  food  (cam)  with  the  mekaana.  The  por- 
tion cut  from  the  middle  is  placed  in  the  eastern  part  of  the 
bowl  of  the  sruo  and  the  second  portion  in  the  western  part  of 
the  bowl.  He  sprinkles  clarified  butter  with  the  sruva  ( in 
which  ajya  is  taken  from  the  ajyasthall )  on  the  cut  portions  and 
on  the  purodasa  from  which  they  were  cut8278  with  '  when  cutt- 
ing portions  from  thee  I  acted  against  thee,  I  anoint  that  again 
with  ajya,  may  that  grow  again  in  thee'  ( Tai.  Br.  III.  7.  5 ). 
Everytime  he  offers  a  fourfold  (caturavatta)  portion  he  smears  a 
drop  of  ajya  on  the  blades  of  the  prastara, 

Then  follows  the  principal  saorifice.  The  adhvaryu  issues 
a  direction  to  the  hotr  '  recite  an  anuvakyS  for  Agni '.  Hotr 
recites  (as  anuvakya)  $g.  VIII.  44. 16  followed  by  *  om  *  (  as 

2373.  m  *>  flf  tfftWT  »•  «r  fittfr:  ■  ^.  *T.  III.  7.  5,  quoted  in  Ap.  II. 
19.  9,  Sat.  II.  2.  p.  194  and  Baud.  1. 16. 

2374.  MOTwfanrrffr  $qai?qqqinrft  *rei%  i  ywiujmnf&r  w^iit%  i 

$wjr*v»    <rrftv$<nft   *frfttJ$%«r:  tert*  tot  «rs«tarPnrfft  '  htvww 
II.  2.  p.  191. 

2375.  The  sprinkling  of  butter  on  the  sruo  ( upastarana ),  the 
placing  in  the  sruo  of  the  two  portions  cut  off  from  the  purodgsa  and 
the  sprinkling  of  buttor  over  the  cut  portions  (  abhighBrana  )  constitute 
four  items  and  so  are  called  '  caturavatta.'  When  three  portions  are 
cut  off  from  the  purodSsa  or  other  offering  for  Jsmadagnyas  then  there 
are  ( with  upastarana  and  abhighSrana )  Are  items  ( pafiegvatta  ). 
Vide  Sat.  Br.  I.  6.  1.  21  for  the  four  with  their  technical  names. 


1062  History  qf  Dharmatastra  I  Oh.  XXX 

agnirmurdha...jinvato3m ).  Then  there  is  asravapa  and  pratya- 
sravana.  Then  the  adhvaryu  issues  his  direction  to  the 
hotr  to  reoite  the  yajya  which  is  $g.  X.  8.  6  (  ye3  yajama- 
hesgnim  bhuvo havyavaho3m  vau3sat ).  Then  the  adhva- 
ryu throws  the  oblation  ( ahuti )  of  purodasa  portions  on 
to  the  fire.  The  method  of  this  is**7*  that  he  drops  a  part 
of  the  ajya  from  the  sruo  first  ( that  was  sprinkled  in 
it  at  opastarana  and  abhigharana  ),  then  the  two  purod&sa 
portions  are  thrown  and  lastly  he  allows  the  remaining 
ajya  from  the  bill-like  mouth  of  the  sruo  to  flow  over  the 
purodasa  offerings  as  if  covering  them  but  without  disturbing 
them.  The  principal  ahutis  are  introduced  at  the  point  of 
the  confluence  of  the  two  aghSras  and  each  one  is  offered 
in  the  ahavanlya  to  the  east  ( or  north-east )  of  the  preceding 
one  but  in  oontaot  with  the  latter.  The  yajamana  makes  the 
tydga  'this  is  for  Agni'  with  'may  I  have  food  to  eat  on  account 
of  this  worship  of  Agni.'  After  this  offering  of  purodasa  to 
Agni,  there  is  an  upamsuyaja  (  a  silent  sacrifioe  )  with  clarified 
butter  offered  to  PrajSpati  or  to  Agnlsomau  or  Visnu.  When 
offered  to  Prajapati  the  anuvakya  and  yajya  are  Rg.  X.  121. 10 
and  Tai.  Br.  IL  8.  l,m  ( taveme  loka  &c.)  and  when  offered  to 
Agnlsomau  they  are  Rg.  I.  93.  2  and  6.  According  to  Ap.  1. 19. 12 
and  Jai.  X.  8.  51-61  it  is  offered  only  on  Paurnamasl.  In  this, 
the  reference  to  the  deity  is  always  inaudible,  but  even  here  the 
asruta,  the  pratyasruta,  and  two  directions  for  reciting  anuvakya 
and  yajya  and  the  vasa^kara  are  uttered  loudly.  The  sacri- 
ficer  says  in  this  upamsuyaja  '  thou  art  a  destroyer ;  may  I  be 
uninjured  and  may  I  subdue  evil.'  The  offering  is  made  of  the 
ajya  in  the  dhruva  ( Jai.  X.  8.  47-48 )  and  the  devata  is  either 
Prajapati  or  Agni  or  Visnu  ( Jai.  X.  8. 49-50 )  and  the  offering 
is  caturavatta  ( Jai.  X  8.  33-34 ).  The  second  purodasa  is 
offered  to  Agni  and  Soma  on  purnamasa  in  the  same  way,  the 
anuvakya  and  yajya  being  respectively  Rg.  I.  93.  9  and  5  and 
to  Indragnl  in  darsestf,  the  anuvakya  and  yajya  being  Rg. 
VIL  94.  7  and  VII.  93.  4.    This  is  the  case  when  the  sacrificer 

2376.  «ftapri%*wflui.-¥fltii*iTfffaf  Sffc'n^  ffWTs^x«r  g*tanrimi»w- 

11.  2.  p. 195.    Vide  Ap.  II.  19.  7-9. 

2377.  In  sum^jijiiuft,  toto^  w  w%  ...  vftom.  i  («BWwrr-*T'  X. 

12.  i.  io  with  w^it  will  be  rSWtac).  mmffi  «nr,  ^«mm  «rarri3  «** 
Btai...  **<ita>*  (w.  m.  II.  8. 1)  the  name  PrajSpati  ia  everywhere  ottered 
inaudibly.    Vide  Sat.  II.  2  pp.  202-203. 


Ch.  XXX  ]  JhriapurvamSsa-puro^Sia  1063 

does  not  offer  sannayya  to  Indra  or  Mahendra.  When  the 
sacrificer  offers  sannayya  to  Indra  the  anuvakya  and  ySjyS  are 
respectively  fcg.  L  8. 1  and  X.  180. 1  and  when  it  is  offered  to 
Mahendra  they  are  respectively  Rg.  VIII.  6. 1  and  X.  50.  Vm 
In  the  case  of  sannayya  he  takes  two  portions  of  the  boiled 
milk  and  two  of  curds  ( or  three  of  curd8  for  paficftvattins )  and 
there  is  upastarana  in  the  sruc  only  once  and  abhigh&rana 
also  once. 

After  the  prinoipal  offerings  comes  the  offering  to  Agni 
Svi?takrt.,m  He  sprinkles  a  little  ajya  in  the  sruo,  cuts  off 
one  portion  from  each  of  the  several  remnants  of  the  havis  from 
their  northern  halves  in  the  order  in  which  the  several  sacrifi- 
cial ingredients  are  offered  to  the  deities  ( twice  in  the  case  of 
pafio&vfittins  ),  sprinkles  over  these  cut  portions  olarified  butter 
twice,  but  does  not  sprinkle  ajya  on  the  remnants  of  havis  and 
offers  them  in  a  spot  in  the  north-east  of  the  fire  but  not  so 
as  to  come  in  oontact  with  the  other  ahutis  already  offered 
(viz.  Sjyabhagas  and  purodasa).  In  this  also  there  is  the  direction 
to  repeat  anuvakya,  recital  of  anuvakya,  asravana,  pratyasravana, 
direction  for  yajya,  the  yajya  itself  and  vasa^kara.  The  anu- 
vakya for  Sviatakrt  offering  is  Rg.  X.  2.  1  and  the  yftjya  is 
long  and  is  set  out  below.8880  The  whole  of  it  is  to  be  recited 
without  taking  breath  or  he  may  take  breath  after  reciting 
half  of  JRg,  VI.  15. 14.  The  yajamfina  says  'this  is  for  Agni 
Svis^akrt  and  not  mine.  May  I  attain  to  stability  and  long  life 
by  the  worship  offered  to  Agni  Svistakrt.    May  Agni  protect 

2378.  Vide  Aiv.  I.  6.  1  for  the  anuvBkySg  and  ySjySs  of  the  princi- 
pal offerings.    &5n.  I.  8  states  them  somewhat  differently. 

2379.  According  to  Baud.  I.  17  he  cuts  off  (  for  Svistakit )  portions 
as  follows :    H^i;  TifSrore'T  gfteT$tHtawri^**ri9  *$%  tnwuwfegMwr 

SftaTCTC T  ff^spNT  «»«RW» .    Vide  Jai.  IV.  1.  28-32. 

2380.  £sv.  (I.  6.  8-6)  gives  the  rules  about  the  yajya"  for  Agnj 
SriaJsJirt  ( vide  also  6an.  I.  9. ) :  ^  TSireSsrf  f$«iai«H<MBiS>xih  fart  «tht 
"TTT^  sltWPT  PfaT  YNVrnprtvift   fifa!  WU"I*JH  TaTWth  f5lT  *ll«|W|<lli*ft- 

*ta*fh  fori  vthiwt'th  |«rrHrawrmr  fan  *mrn*?  isr^frffg:  farr  mmrft 
ww  *rft*rr«wnr8wn  fc^vt  fv:  yftg  *fr  stwtt  srnr^r  g*at  wfacft  ^«r... 
ft  *WTrt  *ta«nr,  i  •  Vido  &.  srr.  III.  6.  7  for  this.  *rmr-  ss  is  pronounced  for 
V  in  the  above,  spsnr&t  is  repeated  inaudibly.  Vide  isV.  I.  3.  13-16. 
wfr*!ir«.«TOis%.  VI.  15. 14.  If  the  g-qt^rnr  is  offered  to  Agnl- 
somau  or  Visnu  then  srcfafonffc  or  ftwft:  is  uttered  in  place  of  TOPritt . 
When  the  2nd  purodasa  is  offered  to  IndrSgni  on  AmSvSsyB  then 
substitute  yjyrmth  for  sufWrw^ftj  and  if  sBnnSyya  is  offered  then  7*3f.*r 
or  *$*^rr. 


1064  History  of  DkarmaiSatra  I  Ch.  XXX 

me  from  bad  sacrifice  (or  a  curse);  may  Savitr  save  me  from 
him  who  speaks  evil  of  me.  May  I  vanquish  him  who,  whether 
far  or  near,  is  my  enemy  1*  (Tai.  S.  1.  6.  2.  4).  Jai.  VI.  4.  3 
lays  down  that  if  after  portions  are  cut  for  Svistakrt  as 
directed  they  are  destroyed  accidentally,  there  is  no  fresh 
cutting  for  Svis^akrt  again. 

The  adhvaryu  comes  back  to  the  north  of  the  vedi  from  the 
spot  where  he  offered  to  Svistakrt,  fills  the  juhu  with  water  and 
pours  it  round  the  paridhis  ( or  their  places )  beginning  from 
the  middle  one  and  proceeding  from  left  to  right  with  '  I  offer 
this  offering  into  VaisvSnara,  it  is  a  spring  with  a  hundred  or 
a  thousand  streams.    May  he  support  in  this  that  is  being  filled, 
my  father,  grandfather  and  great-grandfather*  ( Tai.  A.  VI.  6  ) 
and  then  touches  water.    The  sacrifioer  makes  the  ty&ga  with 
'this  is  for  (my)  father  &c.'  and  then  touches  water.    The 
adhvaryu  lays  down  the  two  srucs  in  their  proper  plaoes.    Then 
he  tears  the  surface  ( or  top )  of  the  purodasa  meant  for  Agni 
from  west  to  east,  inserts  his  thumb  and  the  anftmika  ( ring- 
finger  )  and  takes  out  from  inside  the  cake  a  portion  which  is 
as  much  as  a  barley  grain  or  the  pippala  "81  berry  with  '  let 
this  be  cut  off,  somewhat  bigger  than  a  barley  grain  or  than 
the  wound  made  by  an  arrow.    May  we  not  injure  this  holy 
and  well-offered  havis  of  the  sacrifice  *  ( Tat  Br.  III.  7.  5 ).    He 
takes  off  a  portion  from  the  other  purodasa  also  in  the  same 
way  but  without  piercing  the  top.    These  portions  are  called 
prftsitra.    The  brahroa  priest  looks  at  the  prSsitra  when  it  1b 
being  taken  out  with  '  I  look  at  thee  with  the  eye  of  Mitra  • 
( Asv.  1. 13. 1 ).    The  adhvaryu  sprinkles  clarified  butter  on 
the  vessel  called  prasitraharana  (that  in  which  prftsitra  is 
carried ),  keeps  the   prftsitra  in  it  and  sprinkles  ajya  over  it 
( does  abhigharava ),  takes  it  to  the  east  of  the  ahavanlya  by 
the  space  between  the  brahma  and  yajamana  on  one  hand  and 
the  ahavanlya  on  the  other  and  then  lays  it  down  to  the  west 


2381.  rmvi  ffiwreynr*  rr  migummfi  •  trnvne  II.  8.  p.  205.  The 
com.  explains  'pippala'  as  the  berry  of  aaVattha,  while  the  com.  on 
Ap.  III.  1.2  explains  'ftmgaul  HflRn*umPl«nS> '.  According  to  tome 
a  portion  is  taken  only  from  the  Agneya  purodasa  ( vide  Sat.  II.  3, 
p.  206 ).  jm%ff,  wiTTs  wi  iriM  Qr^s^Bi  s **  <rnr*  ■  com.  on  Sat.  II.  3. 
p.  206.  Vide  note  2839.  Ktt.  (I.  8.  40-41)  says  that  it  is  like  a 
mirror  in  shape  (that  is  like  an  elongated  circle)  or  like  a  camasa  (i.  e. 
reotangular  in  shape ).  In  modern  times  only  the  rod  is  yery  small, 
otherwise  sn#TOw  is  just  like  grg  in  shape. 


Oh.  XXX  ]  Dariapurvamaaa-I^l  1065 

of  the  ahavanlya  ( to  the  west  of  the  pranlta  waters,  according 
to  Baud.   I.  17  ).     The  adhvaryu  then  sprinkles  ajya  in  the 
i$ap3tra,  he  cuts  off  the  first  portion  of  ida  from  the  southern 
half  of  the  purodasa  meant  for  Agni  with  '  from  the  southern 
half  I  out  off  (ida)  seen  by  Manu,  from   whose  foot  ghee 
oozes,  that  is  moved  by  Mitra  and  Varuna,  that  has  a  faoe 
in  one  direction    only   (in  the  south),    without    mixing  it 
with  others' rtM  ( Tai.  Br.  III.  7.  5 ).    From  the  eastern  half 
of  the  same  purodasa  he  cuts  off  a  thin  but  long  slice  whioh 
is  the  portion  of  the  yajam&na  (  acoording  to  Baud.  1. 18  it  is 
three  or  four  angulas  long )  and  which  is  anointed  ( or  smeared ) 
with  ajya   and  placed   near  the  dhruva  ( or  to  the  east  of  the 
dhruva)  in  some  vessel  on  the  barhis.    Then  he  outs  off  a 
part  from  the  portion  of  the  cake  that  is  between  its  southern 
and  eastern  parts.      In  the    same  way  ( i.  e.    repeating  the 
verse  '  seen  by  Manu'  &c. )  he  cuts  off  a  portion  as  ida  from 
the   northern  purodasa    and    other    things  offered    ( such  as- 
the  boiled  milk  and  ourds ).    He  then  sprinkles  ajya  over  the 
out  portions  and  removes  them  towards  the  east  on  the  vedi. 
He  orosses  to  the  south  in  front  of  the  hotr,  sits  behind  the  hotr 
with  his  faoe  to  the  east  and  anoints  the  front  two  joints  of  the 
fore-finger  of  the  hotr  with  ajya  from  the  sruva,  firat  the  front 
joint  and  then  the  one  next  to  it    The  hotr  wipes  with  the  palm 
of  the  hand  turned  towards  his  chest  the  uppermost  joint  of  the 
finger  on  the  upper  lip  and  the  next  joint  on  his  lower  lip  with 
'  I  partake  of  thee  that  art  sacrificed  by  the  lord  of  speech  for 
food,  for  prana '  and  *  I  partake  of  thee  that  are  offered  by  the 
lord  of  the  mind  for  strength,  for  apana  '  respectively  ( Asv.  I. 
7. 1-2 ;  compare  Sat.  Br.  1. 8. 1. 14-15 ).    He  touches  water.   The 
adhvaryu  turns  from  right  to  left,  comes  back  to  the  place 
whence  he  went,  sits  down  to  the  east  of  the  hotr  with  his  face 

2382.  The  word  '  ids '  is  the  appellation  of  a  devatK  and  secondarily 
at-plie*  to  sacrificial  materials  and  alio  to  a  rite.  •  jar  %<nrt  x*tonv- 
,£ft¥r,.  com.  on  Sat.  II.  3,  p.  207.  Ap.  III.  1.  1  employs.dSand 
pTsitra  in  the  sense  of  rites.  The  idspttra  is  made  of  .svattha  wood, 
ha.  a  bowl  fouraigulaswide.ndi.a.long.sth<,footofthe.acnfioer 
and  has  a  rod  four  angulas  long.  According  to  Ap.  III.  1.7  and  Baud 
I.  18,  the  first  portion  of  id*  is  cut  off  from  the  purodrt. to  the  south 

of'the  deluge,  of  *..  and  of  Id*  «  his  daughter  «■»*{*  £ 
18  1     Io  Sat.  I.  8. 1.  7  and  8  we  read   'WCWfl  <T*  WiW*  «m 

B.D.1S4 


1066  History  qf  Dharmaiastra  [  Ob.  XXX 

turned  westwards,  offers  the  ids  to  the  hotr  and  the  saorifioer 
recites  a  long  mantra  ( Tai.  S.  I.  6. 3. 1-2,  '  Surupa-varsa-varna 
eblmSn...devan-apyetu ' )  and  looks  at  the  ids  when  it  is  being 
taken  to  the  hotr.  The  hotr  accepts  the  ida  (i,  e.  the  vessel  of 
ida )  in  his  joined  hands,  places  the  ida  in  his  left  hand,  keeps 
his  right  hand  near  the  Ida  to  its  west  with  the  fingers  turned 
northwards  and  makes  the  adhvaryu  out  off  from  the  ida  itself 
a  portion  called  avcLntare^H  into  the  right  hand  in  the  following 
manner.  The  adhvaryu  spreads  drops  of  Sjya  on  the  right  hand 
of  the  hotr  with  the  sruva  in  which  are  poured  the  remnants  of 
the  Sjya  in  the  idSp&tra,  then  the  adhvaryu  takes  a  portion 
from  the  idSpStra  and  drops  it  on  to  the  right  hand  and  the  hotr 
himself  cuts  a  seoond  portion  from  the  middle  of  the  ids  with  the 
space  between  his  thumb  and  the  fore-finger;  then  the  adhvaryu 
sprinkles  over  the  ids  in  the  right  hand  of  the  hotr  sjya  as 
above.,m  The  hotr  grasps  the  two  portions  with  the  thumb  of 
his  right  hand,  draws  in  the  fingers  of  the  right  hand,  but  (keep* 
ing  the  thumb  outside )  does  not  close  them  into  a  fist,  takes 
into  his  right  hand  the  ids  placed  in  his  left.  He  ( the  hotr ) 
raises  the  ids  on  a  level  with  his  mouth  or  nose  and  invokes  it. 

The  idopahvSnam  or  ijopa— ( invocation  of  the  ids )  is 
described  at  length  by  Asv.  I.  7.  7.sm  By  this  invocation  it  is 
supposed  that  the  deity  Ids  beoomes  favourable  to  the  sacrificer. 
It  is  a  nigada,  but  a  large  part  of  it  is  said  inaudibly  ( up  to 
'  vrsjir  hvayatSm  ' )  and  the  rest  loudly.  The  sentences  run  in 
pairs  e.  g.  '  Ida  has  been  invoked  with  the  Heaven,  with  the 
great  Aditya ;  may  ids  together  with  Heaven  and  the  great 
Aditya  oall  us  near'.  In  the  portion  that  is  loudly  uttered,  there 
are  three  pauses,  viz.  after 'idopahuta,' after 'manusy ah'  and  after 
'  devl  devaputre'.  The  adhvaryu,  the  Sgnldhra  and  the  saorifioer 
touch  the  idSpStra  with  their  hands ""  and  remain  so  till  the 

2383.  qrfSjo*  tf gt  vnrrfasTTT  mfmArctnnGt '  fonftraggni&i  wt  aft" 
wwwt  ftm^iwaftnnrot  i  &i»*Ti»rorevfit  i  wvm*  II.  3.  p.  209 ;  com.  «nft 

unWWH,  Compare  Adv.  I.  7.  3-5.  Both  portions  may  be  out  by  the 
hotj:  or  only  one.  The  two  portions  in  the  right  hand  of  the  hotr  are 
called  avSntaredB 

2384.  Vide  Appendix  for  the  text.  This  invocation  differs  consi- 
derably from  the  one  contained  in  Sat.  Br.  I.  8. 1. 19ff,  Tai.  Br. III. 5. 8. 

2385.  According  to  com.  on  Sat.  II.  3.  p.  210  the  brahml  priest 
does  not  join  in  touching  the  idffpStra.  This  is  also  the  praotice  in 
modern  times  of  those  who  follow  Sat.  Aooording  to  Baud.  1. 18  and 
Est.  Ill,  4. 12  the  brahml  does  join. 


dh.  XXX  ]  Dariaputyamtisa-IitopavhSm  i067 

end  of  the  invocation.    When  the  invocation  goes  on  inaudibly 

the  yajamSna  mutters    (japati)  '0  Ida!  come (Ap.  IV- 

10.  4)'  and  when  it  is  loudly  uttered  he  mutters  'thou 
art  cit  &c.'  ( Ap.  IV.  10.  4,  where  they  are  oalled  Manusyagavl 
mantras )  and  utters  loudly  '  May  you  breathe  into  all  beings, 
may  all  beings  breathe  on  account  of  you  &c.'  and  several 
other  mantras  (  Ap.  IV.  10.  4  and  7  ).  He  looks  at  the  hotr  and 
thinks  of  Vayu  in  his  mind  '  0  VSyu !  Ida  is  thy  mother  *  ( Ap. 
IV.  10.  5);  when  the  words  'this  yajamaua  has  been  oalled* 
are  uttered,  he  mutters  '  May  I,  so  invited,  be  endowed  with 
cattle*.  When  the  invocation  of  ida  is  finished,  he  repeats 
'  may  Indra  put  in  ub  vigour  &c.\  When  the  words  '  the  divine 
adhvaryus  '  are  uttered,  the  adhvaryu  mutters  '  May  I  be 
endowed  with  cattle.' 

When  the  invocation  of  Ida  is  finished  the  adhvaryu  passes 
round  the  ahavanlya  towards  its  east  and  takes  the  prasitra  to 
the  brahma  priest  and  hands  it  over  to  him.  Asv.  I.  13.  2  des- 
cribes in  detail  what  thereon  the  brahma  does.  He  looks  at  the 
prasitra  when  it  is  being  brought  with  '  I  look  at  thee  with  the 
eye  of  Mitra. '    He  receives  the  prasitra  in  his  joined  hands 

with '  I  acoept  thee  at  the  impulse  of  god  Savitr, with  the 

hands  of  Pusan. '  He  lays  down  the  vessel  containing  prasitra 
to  the  west  of  the  ahavanlya  inside  the  vedi  on  kusa  grass,  with 
its  rod  to  the  east, '  I  place  thee  in  the  navel  of  the  earth,  in  the 
lap  of  Aditi. '  He  takes  the  prasitra  with  the  thumb  and  the 
ring-finger  and  eats  without  masticating  it  with  the  teeth  with 
'I  eat  thee  with  the  mouth  of  Agni,  with  the  mouth  of  Brhaspati.' 
Then  he  performs  acamana  and  again  drinks  water  with  '  I 
sprinkle  truth  over  thee;  may  the  deities  that  dwell  inside 
waters  avert  ( the  evil  in )  this.  Do  not  injure  my  eye,  my  ear, 
my  life.'  He  should  touch  his  navel  with  '  I  hold  thee  in  the 
belly  of  Indra. '  Then  he  washes  the  vessel  in  whioh  prasitra 
was  oontained,  fills  it  with  water,  pours-  water  thrice  from  it 
holding  the  vessel  and  the  palm  of  the  hand  towards 
one's  chest. 

The  hotr  eats  the  avantaredam*  after  the  brahma  eats  the 
prasitra  with  a  mantra '  O  Ida  I  favour  this  our  portion  &o. '  All 
the  four  priests  together  with  the  saorifioer  as  the  fifth  then 

2386.  '  OTf  <mr*3?*t  Jrrafrrrf^  nrt  srrw  m  ffinj t  frrnrfcfr  Turrit- 
»?^ffr^  ar^r  »fr  ttw  *tw  *t>  qrr«T*ii$  HflnnrffarJ  i  (Hrfarr'n  wtontu  wWkn 
«*S<Wrt  WW^rt  fitrwTl  '  W«r.  I.  7.  8  ;  compare  Ap.  III.  2.  10-11,  and 
Tai.  Br.  III.  7.  5. 


1068  History  cf  bharmatostra  [  Ch.  &XX 

partake  of  the  ids  with  a  mantra '  thou  art  ids,  thou  art  agree- 
able, thou  art  the  bringer  of  happiness,  place  us  in  abundance 
of  wealth  and  good  progeny.  I  eat  thee  for  the  lustre  of  the  face, 
for  the  fragrance  of  the  mouth.  *  After  eating  ida  they  observe 
silence  till  they  perform  marjana.  They  perform  marjana,m 
inside  the  vedi  near  the  prostata  bunch  with  '  May  mind  resort 
to  light.  May  all  gods  regale  themselves  here '  ( Tai.  S. 
1.5.3.2). 

The  adhvaryu  divides  the  purodssa  baked  for  Agni  into  four 
parts  ( and  no  other  purodasa  nor  sannayya )  by  piercing  its 
surfaoe  and  keeps  it  on  the  6ar/ws(kugas  strewn  on  the  vedi),  the 
last  part  being  made  the  biggest  of  all  four.  Vide  Jai.  IIL1.26-27. 
The  yajamana  recites  a  mantra  '  bradhna  pinvasva  &o. '  (  Tai. 
Br.  III.  7. 5)  and  directs  the  four  parts  of  that  purodasa  separately 
as  portions  of  the  priests  by  saying '  this  is  for  brahma,  this  for 
hotr,  this  for  adhvaryu,  this  for  agnldhra '  beginning  in  order 
from  the  south-east.  The  adhvaryu  points  out  the  portion  of 
the  yajamana  (  vide  p.  1065  above ).  When  that  is  done,  the 
adhvaryu  makes  the  biggest  of  the  four  parts  which  is  meant 
for  the  agnldhra  '  sadavatta '  (out  sixfold).888'  The  agnldhra  eats 
his  portion  with  '  thou  art  the  portion  of  heaven,  thou  art  the 
agnldhra  of  fire,  thou  art  the  samitra  of  fire,  I  eat  thee  with  the 
mouth  of  fire,  salutation  to  thee  1  Do  not  injure  me. '  The 
adhvaryu  brings  the  portions  of  brahma  and  yajamana 
where  they  are  sitting  in  separate  vessels  with  the  veda  bunch. 
The  portions  of  the  hotr  and  adhvaryu  are  brought  by  the 
adhvaryu  in  other  vessels.  The  adhvaryu,  hotr  and  brahma  eat 
their  portions  respectively  with  '  thou  art  the  portion  of  the 
aerial  region,'  'thou  art of  the  earth,'  'thou of  heaven.',M* 

2387.  Marjana  means 'sprinkling  water  on  the  head  after  a  mantra 
is  reoited '  ( wri*  snrrct  ftrci%  uTyuwQn  •  com.  on  Sat  II.  3,  p.  210).  See 
however  note  755  above  and  as>.  1. 8.  2. 

2388.  According  to  Ap.  III.  3.6-7  'stdavatta*  is  effected  in  either  of 
two  ways;  first  u  pasta  ran  a  in  some  vessel  (on  the  hand  of  the  Sgoldhra, 
according  to  com. ),  then  placing  on  it  one  part  oat  of  two  in  which  the 
largest  portion  meant  for  Sgnldhra  is  cut,  then  abhigbJrana,  then  again 
upastaraoa,  plaoing  the  second  part  and  the  abhigbSrana;  or  first 
upastarana  twice,  then  the  two  part*  of  the  largest  portion  and  then  two 
abbigbSranas.  Sat.  II.  3,  p.  211  mentions  only  the  first  method. 

2389.  It  will  hare  been  noticed  from  the  preceding  that  the  four 
priests  have  each  a  share  in  the  cake  for  Agni  and  tbat  they  also  share 
with  the  yajamfna  the  ids.  The  hotr  has  further  the  avKntaredS  and 
the  brahms  partakes  of  the  prSsitra  besides. 


Ob.  XXX  ]  iiariapuryamasa-anvSharya  106d 

The  conclusion  of  Jaimini  ( III.  4.  48-50 )  is  that  these  portions 
are  not  meant  as  the  fee  paid  to  the  priests  (  parikraya ),  but 
the  four  parts  are  meant  to  be  eaten  by  them. 

Plenty  of  rice  is  cooked  on  the  daksina  fire.  This  is  called 
anvUharya.  The  adhvaryu  sprinkles  ajya  over**"  it  ( i.  e. 
performs  abhighirana )  and  takes  it  from  the  daksina  fire  to 
the  north  of  it.  He  issues  a  direction  to  the  yajamana  *  offer 
( the  boiled  rice )  to  the  priests  that  sit  to  the  south  '  and  when 
the  sacrificer  says  '  come  to  the  south '  the  priests  do  as 
requested  ( i.  e.  come  to  the  south ).  The  yajamana  issues  a 
direction  to  the  four  priests  '  this  boiled  rice  is  yours,  take  it 
acoording  to  your  shares  \  The  rice  is  divided  into  four  partB 
and  the  priests  accept  their  respective  portions  with  '  I  accept 

thee  at  the  impulse  of  God  Savitr with  the  hands  of 

Pusan;  may  king  Varuna  take  you.    Who  gave  to  whom? 

Desire  ( Kama)  has  given  to  Kama 0  Kama,  this  is  thy 

fee.  May  Anglrasa  with  upturned  palm  accept  it '  ( the  whole 
formula  occurs  in  Ap.  XIV.  11.  2).:M1  The  priests  come  back  to 
the  north  (and  then  brahmS  comes  to  his  usual  seat).  The 
adhvaryu  keeps  aside  the  remnants  of  the  several  offerings 
(suoh  as  the  agnlsomlya  cake  or  sannayya  )  and  of  the  boiled 
rice  outside  the  vedi  to  its  north. 

He  throws  into  the  ahavanlya  the  two  blades  that  are 
now  kindled  at  the  fire  and  had  been  kept  aside  (vide 
p.  1040  above ).  The  adhvaryu  says  to  the  brahmS  priest  '  O 
brahman t  we  shall  start  or  commence'  (Tai.  S.  II.  6.  9. 1 ). 
The  brahmS  priest  first  mutters  '  Brhaspati  is  Brahma,  he  sat  in 
the  seat  of  Brahma;  0  Brhaspati!  you  proteoted  the  sacrifice; 
protect  the  sacrifice  and  me'  ( Asv.  1. 13.  6  )  and  loudly  gives 
permission  '  yes,  do  start  *  (  03m  pratis^ha  ).  The  adhvaryu 
directs  the  Sgnldhra  'O  agnlfc,  take  the  tamidh  (that  is  left )  and 
wipe  Ihe  paridhis  and  fire,  each  once '.  The  agnldhra  takes  the 
samidh  and  offers  it  into  fire  with  the  mantra  '  O  fire,  this  is 


2390.  «gHMf^rtswrrgrtfqfir^gwryr>  <rirer»rflrw'rf»rftirp?  *u»air- 
«rnrr{*ft  *  smrnmr  U  3-  p-  212-  vid*  *P-  m-  3-  12~14-  The  daksina 
fire  is  called  w— jgKimn. 

2391.  *  f$  mm  »TfT5  &c.  This  is  called  jsnrqrft  and  ocenrs  in 
many  connections  (snob  as  marriage,  adoption  of  a  son  ).  Vide  Atharva- 
teda  III.  29.  7,  Tai.  Br.  II.  2.  5  (where  it  is  explained),  Tai.  Xr.  III.  10. 


1070  History  of  MarmaiMra  I  Oh.  XXX 

thy  samidh;  *w  may  you  increase  and  be  strengthened  by  it. 
May  the  lord  of  the  sacrifice  ( the  yajamana )  increase  and  be 
strengthened ;  svaha  '  ( Sat.  II.  4.  p.  212  ).  The  yajamana  says 
as  usual  '  agnaya  idam '  and  repeats  '  0  fire,  this  is  thy  samidh 
&c. '  (Ap.  III.  4.  6)  and  implores  Agni  to  vanquish  and 
destroy  his  enemies  ( the  lengthy  formula  is  in  Ap.  IV.  11.  5  ). 
He  ( the  Sgnldhra )  without  moving  about  wipes  the  paridhis 
as  before  with  the  tying  cords  of  idhma  ( but  without  holding 
the  sphya ),  the  middle  one  from  south  to  north  and  the  other 
two  from  west  to  east,  and  wipes  the  fire  also  from  west  to  east 
with  '  0  fire,  that  securest  food  &c. '  ( Ap.  III.  4.  7  gives  the 
whole ).  He  sprinkles  water  over  the  tying  cords  (  with  which 
wiping  was  done )  and  throws  them  into  the  ahavanlya  with 
'  do  not  injure  our  cattle,  ( you  )  who  are  Rudra,  the  lord  of 
beings  &c.'  (Sat.  II.  3.  p.  213  )•  The  yajamana  makes  the 
tyaga  '  this  is  for  Budra,  the  lord  of  beings,  who  moves  among 
rows  (of  Maruts)'. 

The  yajamana  touohes  water  and  mutters  a  mantra  ( which 
is  in  Ap.  IV.  11.  6  '  vedirbarhih  &c. ).  The  yajamana  also 
performs  japa  of  the  Saptahotr ,m  formulas  before  the  anuyijas 
are  offered.  The  adhvaryu  takes  into  the  juhfi  the  ftjya  from 
the  upabhrt  (leaving  some  in  the  latter),  crosses  over  to 
the  south  with  the  juhu  and  sets  about  offering  the  three 
anuyajas.  First  there  is  the  asravana  (  03sra3vaya ),  then 
praty  asravana  (astu  srauSsaO  by  Sgnldhra  who  always  holds 
the  sphya  when  saying  this.  Then  the  adhvaryu  issues  a 
direction  to  the  hotr '  recite  the  yajyS  for  the  devas.'  When  the 
hotr  reoites  the  y&jyft  and  utters  vau3sat  the  adhvaryu  standing 
in  one  place  offers  the  first  ajya  offering  on  the  samidh  (  offered 
for  anuyajas  as  stated  on  1069  above )  to  its  east,  the  2nd  and 
3rd  to  the  west  on  the  samidh  itself  ( but  all  three  are  offered  to 

2392.  It  is  interesting  to  see  that  according  to  Kit.  III.  5.  2-3  the 
mantra  'this  is  thy  samidh  '  (VSj.  8.  II.  14)  is  recited  by  the  hotr  and  if 
he  be  ignorant  then  by  the  yajainSna.  This  shows  that  even  then  priesta 
ignorant  of  the  work  expected  of  them  or  at  least  ignorant  of  the 
formulas  they  had  to  recite  for  a  yajamKna  had  sometimes  to  be 
engaged.    The  Sat.  Br.  I.  8.2.4  also  refers  to  this  tr*rf%fl'ta  H  fhlT 

8393.  The  saptabotr  formulas  are :  flfrtfttfirr  i  ywnifruj:  •  «reg- 
trorarf  anfnr,  i  m^rm  vqsmr  i  oti vwrvffri«w  *wrrf»frrd  i  »nrre^ 
Tf^nat  i  «f.  wt.  III.  5.  The  four  priests,  the  Sgnldhra,  prastott  and  prati- 
horti  are  often  called  the  seven  hotis. 


Cb.  XXX  ]  DariapunnamMsa-Anuyajas  1071 

the  east  of  the  meeting  point  of  the  two  agh&ras ).  The  third 
and  last  offering  of  fijya  is  begun  on  the  west  but  carried  east 
in  a  continuous  stream  so  as  to  become  mixed  up  with  the  first  two. 
In  eaoh  case  the  yajamana  repeats  the  formula  of  tyaga.  The 
yajyas  and  ty&ga  are  given  below  in  the  note."'*  The  adhvaryu 
then  comes  back  to  the  north,  lays  the  two  ladles  ( sruc )  in 
their  proper  places  and  he  and  the  yajamana  mutter  the  two 
formulas  (Tai.  S.  I.  6.  4.  2  oalled  vftjavatl).  The  adhvaryu 
takes  up  in  his  right  hand  with  palm  upwards  the  juhu  and 
prastara  ( prastara  being  placed  over  the  palm  and  juhu  over  the 

prastara)  with  'vajasya grabhlt*  (Tai.  S.  I.  6.  4.  2)  and 

holds  down  (  so  as  to  bring  it  in  contact  with  barhis )  with 
palm  turned  downwards  in  the  left  hand  the  upabhrt  ladle  (which 

launder  the  palm)  with  '  athasapatnan akah  '  ( ibid ).    He 

again  takes  up  the  juhu  with  'udgrabham  oa'  (ibid)  and  presses 
down  the  upabhrt  with  '  nigrabham  ca.'  At  this  time  the  juhu 
held  in  the  right  hand  is  far  apart  from  the  upabhrt  held  in  the 
left.  Then  he  moves  with  the  right  hand  having  palm  turned 
upward  towards  the  east  on  the  vedi  itself  the  juhu  with 
'  brahma  deva  avlvrdhan '  ( the  gods  inoreased  holy  prayer )  and 
with  the  left  hand  having  palm  downwards  he  leaves  outside 
the  vedi  the  upabhrt  with '  athasapatnan. ..vyasyatam'  {ibid. 
'Indra  and  Agni  burled  away  my  enemies'  &o.).  Then  he  touches 
water,  sprinkles  water  over  the  upabhrt,  takes  it  up  and  anoints 
with  the  butter  remaining  in  the  juhu  the  three  paridhis, 
the  middle  one  with  'to  thee  for  Vagus,'  the  southern  one 
with  '  to  thee  for  Rudras  '  and  the  northern  one  with  '  to  thee 
for  Adityas.'  The  yajamana  recites  in  eaoh  oase  '  this  is  for 
Vasus,'  '  this  is  for  Rudras,'  '  this  is  for  Adityas '  followed  in 


2394.    There  are  three  anuysjas.  The  first  praisa  is  %*u*  tut  and  the 
two  others  are  simply  tm.    The  three  ySjySs  are.    ^  tffogs^  Mptaf? 

$5.3  iff3^  i  %*»  «msftfr  to*  *5ifcrw  H3  ^3** '  ^fcsflh  foteffnwftTT 
*ror:  wf5:  «nffmi<isfl  jhrr  ^BuTgwiarr^wfr  *n*frTPT<nyini<fty  ir  5W 
wnwnrwt  *r*nrf?  efrsrt  ^r»mt  f^ft  ^5  fsifcwf  R<w>iir  ftauifevft 
wtfrrw  *i$t*t%  »W3  wfosr*  1  *r*.  I.  8.  7.  Vide  &.  wr.  III.  5.  9  for 
these.  The  Traraiw  says  '  «f3  f$  ^"Ttr  *fi&,  w>3f^  %rr«r  «rcnitarrqr, 
at{3  j^  VVTB^T  fwwv*  *Qd  &dds  with  each  formula  of  tyBga  respectively 

'  wfKistf  %«nr5^r*i  rnm*$m*, ' '  »r<nhrwnj  from  wgpm.  ^mm., ' 
'  f*>nreiM  ^qT^igsHimfrr  m%st  t^r  '  1  &.  tf.  I.  6.  4.  1.  Vide  Xp, 
IV.  12. 1. 


1072  History  of  Dharmaiastra  I  Oh.  XXX 

each  case  with  a  prayer  noted  below.""  After  keeping  the 
Juhu  in  some  spot  on  the  vedi  other  than  where  the  prastara 
is,  the  adhvaryu,  having  mixed  the  prastara  with  the  two 
vidbrtis  ( vide  above  p.  1045  )  with  '  may  heaven  and  earth  be 
of  the  same  mind;  may  Mitra  and  Varuna  help  you  with 
rain'  he  leaves  the  vidhrtis  on  the  barbie  and  smears  the 
prastara  (  with  the  remnants  of  ajya )  in  the  three  ladles  (sruc), 
the  points  in  juhu  with  '  licking  the  one  that  is  smeared ' 
( Tai.  S.  1. 1. 13. 1 ),  middle  portions  In  upabhrfc  with  '  viyantu 
vayah '  ( ibid )  and  the  roots  in  dhruva  with  '  prajam  yonim ' !,,, 
( ibid ).  He  does  the  anointing  a  seoond  time  (  with  the  same 
mantras ).  He  anoints  a  third  time  in  the  reverse  order  viz.  the 
roots  first  In  dhruva,  the  middle  portions  in  upabhrt  and  the 
tops  last  in  juhu  ( the  mantras  being  the  same  for  each  ladle ). 
The  yajamana  repeats,  while  the  prastara  is  being  anointed, 
a  mantra '  may  kusa  be  anointed  with  ghee  '  ( Ap.  IV.  12.  3 ). 
Taking  out  a  blade  from  the  prastara  so  anointed  with  '  to  thee 
for  long  life ',  he  plaoes  it  in  a  known  place  ( for  use  later  on ). 
When  the  blade  is  taken  away  from  the  prastara  the  yajamana 
reoites  a  mantra  ( apipred  yajfio...yajamanam  visantu  ). 

The  adhvaryu  takes  the  prastara  (  and  also  the  iakha  i.  e. 
twig  used  at  the  time  of  milking  cows  when  sann&yya  is  to  be 
offered ),  introduces  the  prastara  ( together  with  the  twig )  at  the 
corner  In  the  north  where  the  middle  and  northern  paridhis 
meet  and  says  '  a3sravaya."  When  the  agnldhra  responds  with 
'  astu  srautaaV  he  issues  a  direction  to  the  hotr  '  the  divine 
botrs  are  desired  ( or  requested);  you  being  human  and  directed 
to  utter  the  words  of  success  recite  hymns  for  the  god  called 
suktavaka.'    The  hotr  begins  the  recitation  of  suktavaka  m7 


2395.  TnnTPTt— *B*vrfaj  *  «w  i  tnp^n^  T^wrfirifcpr.  i  <nrr- 

»$*i»<ijfli(<Hr>Pi  i »iif$,eqi*^«i»<($NiftlM»<H  i  «n«r.  IV.  12.  3. 

2396.  Ap.  III.  6.  1.  states  the  mantras  somewhat  differently. 

2397.  The  word  stlktavgka  has  two  meanings  viz.  the  deity  Agni 
and  also  the  formula  repeated  by  the  hotr.  Vide  Ap.  III.  6.  5-6  for  the 
two  meanings  '  ymimiq  ^rt  w3$'  in  sutra  5  and  wi*«r*rt*f  *C«nn%  in  6. 
ast.  1.9.  contains  snktavska  and  rules  about  its  recitation.  '  ^irwrof 
TiiUfrwwTKforfl Wi  VrniffrfT  f«HHTS5t  'com.- on  Ap.  III.  6.  6.  Vide 
Tai.  8.  II.  6.  9.  Bff,  ft.  W|.  III.  5.  10  for  f$  imrffttt  &o.  and  Sat. 
Br.  I.  8.  3. 1-19  and  I.  9. 1. 1-23  for  a  disquisition  on  sBktaTlka. 


Oh.  XXX  ]  DariapurmmciaarSuktavSka  1078 

which  is  given  below."1"  The  contents  of  the  suktavaka  may 
be  briefly  indicated.  He  begins  'O  heaven  and  earth,  this 
blissful  event  has  taken  place ;  we  have  so  flourished  as  to 
pronounce  the  good  words  ( viz.  '  fire  has  aocepted  this  havis 
&o.')  and  our  adoration  (to  the  gods);  O  fire,  you  should 
declare  good  words,  eo  that  we  may  feel  elevated ;  thou  art  the 
declarer  of  good  words.'  Then  numerous  words  follow  that 
state  the  various  attributes  of  heaven  and  earth.  Then  it  is 
declared  that  Agni  and  other  deities  (  named )  have  accepted 
the  offering  and  made  it  flourish.  Then  the  sacrificer  is  named 
and  it  is  said  that  he  hopes  for  various  blessings  such  as  long 
life,  worthy  sons.  The  whole  is  concluded  with  '  we  men  belong 
to  Agni.  May  we  have  ( the  fruits  of )  sacrifice  and  wealth. 
May  both  heaven  and  earth  save  us  from  sin  (  or  evil ).  May 
the  most  desirable  thing  come  here.  Here  is  adoration  to 
the  gods.'  After  the  suktavaka  the  adhvaryu  throws  upon 
the  fihavanlya  the  prastara  (and  the  sakha,  ia  case  of  sannayya ) 
with  '  may   waters  and  plants  be  strengthened ;    you  are  the 

2398.    y^  qwgfit'JT  mrn^i«f  qftwrensa  tro1<n»iqmi»H  qfrl'wmil  rt 

sjyft  3*4*31^  am^  wir*t  y*»t«tjft  swr^jft  ■  tfspow  fnvun  ?i^  «nfr- 
S*t  3^?*ift  <nwft  wRrrm  ^  wfa^Tart  Vir*tafti%  i  wi*m$  s^^wnft- 

I^ir  f^\  3rrTi"U¥"  i  *ftn  rt  fP> If*  '  wfinx^  *t% ^w  i  ngnrftri 

?4    Tffrg*«Tgnwr  *njt5vnTTS5J   i   wifltffrmw^  ffi<g«rawMi|&ar    *rrt 
swiwtoffKrre.  •  %*t  sn^w  sri3«ragBr»:?nriTi*i»a'  *r*?t  wi^shri  i  w%?Wnf 

»JV* yw  «  awiiiu^ffarnjt  i?*ywr«JT«rrsmnsv  "iar»nwrsm*'jft  I  artgn- 

w$t  cusirpwrsmft  m^fivwrsn^r  «gnH***vmro  ssrwtt  jjpureTTHro  vft 
sji>«RTnr»ns  A"f  «nTT°  Tk*£  fov&x*  ts^h  B^%vi5inJr  irsjwt?  Hjwnr,  treftw 
%rr  trapert  n^isr^^  ^*tfr  «rjt  TTHSTRigrr:  i  y£  ^  f%>5t  >wt w  i  w>  irr«rr- 
ffMt  ^^rwmi^r  »rfir*TW#t  ***  &*** '  W- l-9-  Compare  d.  mx.  III.  6.10 
and  SSn.  I.  14  for  almost  tbe  surae  words  and  Tai.  8.  II.  6  9.  5-7  for 
explanation.  The  words  underlined  are  uttered  in  audibly ;  vide  Adv.  1.3.14. 
The  deities  mentioned  in  note  2381  may  be  substituted  for  PrajSpati ; 
and  Indra  or  Mahendra  also  may  be  added  (where  sSnnByya  is  offered). 
When  the  cake  is  offered  to  IndrKgol,  one  may  add  an  invocation  as  to 
them.  Two  names  (  viz.  the  ordinary  name  and  the  secret  name  derived 
from  the  naksntra  of  birth)  were  to  be  deolared  after  irsrinwt.  If  tbe 
trapa*  happened  to  be  the  teacher  of  the  hotr,  tbe  names  should  be 
uttered  inaudibly.  The  botr  paused  and  took  breath  at  srfir,  srpr.,  arwv- 
ipft,  ftra;,  Nfil  (  wherever  it  occurs  ),  snpHTTHi  saw,  WT^rt.  Vide  Jai. 
III.  2.  11-15  for  the  proposition  that  sfflctavaka  is  really  a  mantra 
accompanying  the  throwing  of  prastara;  and  Jai.  (III.  2.  16-19) 
establishes  that  the  saktavSka  on  pttrgamSsa  is  slightly  different  from 
tbe  one  on  daria. 
H.D.  135 


1074  History  of  Dharmaiaatra  [  Ch.  XXX 

drops  of  Maruts ;  go  to  heaven  and  send  tbence  rain  to  us  ' 
( Tai.  S.  1. 1. 13. 1 )."»»  Jaimini  makes  it  clear  (  VI.  4.  43-47 ) 
that  sakha  is  not  a  subordinate  complement  of  the  prastara  but 
the  real  meaning  of  the  text '  he  throws  the  prastara  with  the 
sakha '  is  to  indicate  the  time  when  the  sakha  is  to  be  thrown 
into  fire.  Jaimini  ( IV.  2. 10-13 )  states  that  the  throwing  of 
the  sakha  into  fire  is  pratipattikarma  ( i.  e.  that  is  the  final 
disposal  of  the  sakhS ).  When  throwing  the  prastara  he  does 
not  bend  his  hand  but  holds  it  rather  straight  and  hanging 
downwards  and  the  tips  of  the  prastara  are  not  put  beyond 
the  fire  nor  are  they  turned  upwards,  nor  are  the  tips  allowed 
to  be  first  scorched.  He  raises  it  up,  brings  it  slowly  down 
and  rolls  it  on  the  hearth  of  the  ahavanlya  ( making  the 
upper  portion  come  down  and  vice  versa ).  The  adhvaryu,  when 
the  hotr  says  '  this  sacrificer  seeks  (  hopes  for )  blessings ' 
directs  the  agnldhra  to  oonsign  the  prastara  to  fire.  The 
agnldhra  thrice  raises  with  his  joined  hands  the  prastara 
into  the  ahavanlya  fire.  The  sacrificer  makes  the  tyaga  to  the 
several  deities  mentioned  in  the  suktavaka  (  agnaya  idam, 
somfiyedam  &o.)  and  adds  (Tai.  S.  1. 6. 4. 1 ) '  may  I  win  victory 
following  the  victory  of  Agni '  ( then  of  Soma  and  so  on  for 
the  other  deities  )."00  When  the  hotr  mentions  the  name  of  the 
sacrificer  the  latter  recites  'these  blessings  have  come  here ' 
( Tai.  8.  L  6.  4.  2  and  ip.  IV.  12.  5 ).  The  adhvaryu  directs 
the  agnldhra  to  throw  into  fire  on  the  prastara  the  blade  of 
kusa  taken  from  the  prastara  and  kept  aside  ( as  described 
above  p.  1072  )  and  the  agnldhra  "01  does  so  with  '  Good  speed 
to  the  tanus,  svaha*.  The  yajamfina  mutters  'this  for  the 
Tanus '  and  proceeds '  This  pillar  spread  down  from  heaven  and 
was  raised  over  the  earth.  With  it  that  has  a  thousand  shoots  we 
worry  our  enemy  etc.'  (Tai.  Br.  III.  7.  6  and  Ap.  IV.  12.  8).  The 
adhvaryu  points  out  thrioe  with  his  forefinger  the  blade  thrown 
into  fire  with  'this,  this'  and  touches  his  nose  and  eyes  with 
'  Agnil  thou  art  the  protector  of  life,  protect  my  life,  thou  art 
the  protector  of  eyes '  ( Tai.  8. 1. 1. 13.  2 ).  Then  the  adhvaryu 
touches  the  earth  inside  the  vedi  with  'thou  art  stable'(  ibid  ). 

2399.    According  to  £p.  III.  6.  7  when  this  mantra  is  repeated 
there  is  no  ivBbH  uttered  after  it.     But  others  differ. 

8400.   wfr«tsfrftaq?iN&ft  wriStf  igtwrcrifctrn  i  ww.  IV.  IE.  4. 
Vide  $.  IX.  1. 4-5. 

1401.    According  to  com.  on  Ap.  III.  7.  4-6  it  is  the  adhvaryu  who 
puttjnto  fire  the  blade  of  .the  prastara. 


Oh.  XXX  ]  Dariapuryamasa-&aihyuv5ka  107& 

The  agnldhra  then  addresses  the  adhvaryu  '  talk  with  me '. 
The  adhvaryu  asks  '  has  ( the  prastara )  been  consigned  to 
flames  '  ?  The  agnldhra  replies  '  it  has  gone  to  the  fire '.  Than 
after  asravana  and  pratyasr&vana  the  adhvaryu  touching  the 
middle  enclosing  stick  ( paridbi )  issues  a  direction  to  the  hotr 
'  Good  speed  to  the  divine  hotrs  ( here  the  paridhis  )  and  bliss 
to  human  hotrs.  Recite  for  iam-yoh'.H0*  Then  the  hotr  recites 
the  verse  '  we  long  for  that  sam-ydh,  for  ( the )  path  to  sacrifice 
and  to  the  lord  of  sacrifice.  May  divine  bliss  be  ours  1  May 
there  be  bliss  for  human  beings.  May  the  means  ( of  bliss  ) 
ascend  upwards  1  All  health  to  the  two-footed  and  the  four- 
footed  that  are  ours  *  ( i.  e.  to  men  and  cattle  ).,4M  When  the 
Sarhyuvaka  is  repeated  the  yajamana  mutters  '  may  I  attain 
stability  by  yajna,  sarhyoh  (health  and  wealth)  by  the  worship 
of  Visnu*  ( Tai.  S.  I.  6.  4.  3 ).  The  adhvaryu  then  throws  into 
the  fire  the  middle  paridhi  with  'O  God  Agni,  that  paridhi 
which  you  laid  down svfiha'  (Tai.  S.  1. 1.  13.  2). 

The  adhvaryu  then  pushes  on  to  the  burning  coals  of  the 
ahavanlya  the  other  two  paridhis  together  ( the  southern  and 
northern  ones )  with  '  the  food  of  sacrifice  has  come  together.' 
He  thrusts  the  tip  of  the  northern  paridbi  underneath  the  middle 
one  in  the  burning  coals  and  keeps  the  tip  of  the  southern  over 
the  middle  one.  When  the  paridhis  are  being  thrown  on  the 
fire  the  yajamana  mutters  '  I  loosen  thy  girdle  &o."  ( Tai.  S. 
I.  6.  4.  3  ).  After  the  paridhis  aTe  thrown  the  adhvaryu  invokes 
them  'may  you  spread  ( i.  e.  prolong  the  life  of )  the  sacrificer*. 

The  adhvaryu  then  lays  on  the  bowl  of  the  juhu  the 
upabhrt  and  lets  flow  from  the  two  ladles  the  remnants  of 
butter  into  fire  with  '  O  Visve  Devas  1  You  have  for  your  share 
the  remnants  ( samsrava )  of  8jya,...svah5 '  (Tai.  8. 1. 1. 13. 2).M0* 

2402.  The  words  are  amr3snfrra;F»rW3'inT.  ■  wriwrrnrrH:  ■  wwnrqftfa- 
•PTTOT  WT  $*TT  B?Tf*V8  <FtlWTT3^™r:  tfvfaf3yh%  *ft«7nJ  I  *TWT«ni;II.4 
p.  218. 

2403.  For  the  formula  •  treWnyfrffS  '  (  Tai-  8-  H.  6. 10.  2  )  vide 
note  1684  above.  As  tbe  most  prominent  words  in  it  are  sjifti  this 
formula  is  called  sjgvrss  ( lit.  utterance  of  s*amyu  ).  It  occurs  in  Tai. 
Br.  Id.  5.11.  These  words  gave  rise  to  the  name  of  a  sage  sjrf  vnfcn* 
whose  legend  Is  narrated  in  the  Sat.  Br.  I.  9.  24-25,  Tai.  8.  II  6. 10. 
Vide  S.  B.  E.  vol.  12  p.  264  n.  1. 

2404.  Vide  Sat.  Br.  I.  8.  3.  23-27  for  the  offering  of  tbe  remnants 
of  Kjya  to  the  Visve  Devas.  Tbis  homa  of  remnants  is  an  anga  of  the 
paridbihoma.    Vide  com.  on  Ap.  III.  7. 14. 


107<S  history  of  Dharmaiastra  [  Oh.  XlX 

The  yajamana  makes  the  tyaga  with  '  this  is  for  Vagus,  Rudras 
Adityas  who  are  sharers  in  the  sarhsrfiva  ( remnants  of  fijya ),' 
then  utters  a  benediotory  formula  invoking  blessings  (  vide 
Ap.  IV.  12. 10  and  Tai.  S.  I.  6.  4.  4 )  and  touches  the  veda  bunch 
lying  inside  the  vedi. 

The  priests  partake  of  the  remnants  of  fijya  and  wash  the 
ajya  sticking  to  the  ladles.*401 

The  adhvaryu  takes  up  the  juhu  and  upabhrt,  the  hotr  takes 
the  veda  bunch  and  the  Sgnldhra  takes  the  pot  of  fijya  (ajya- 
sthall)  together  with  the  sruva.  Being  about  to  perform  the 
patnlsarhyfijas ,40'  the  adhvaryu  passes  to  the  south  of  the 
garhapatya  fire  ( from  its  east  side )  and  the  other  two  priests 
(  hotr  and  agnldhra )  pass  to  its  north.  The  adhvaryu  places 
the  two  ladles  on  the  sphya  with  '  I  place  you  in  the  abode  of 
Agni  whose  house  is  indestruotible ;  may  you  who  are  happy 
place  me  in  happiness  for  the  sake  of  happiness;  may  you  who 
are  the  foremost  (or  leaders)  protect  me.  when  I  am  in  front' 
(  Tai.  S.  1. 1. 13.  2-3  ).  They  sit  to  the  west  of  the  garhapatya 
and  set  about  the  offerings  of  Patnlsamyfijas  with  the  two  ladles 
in  the  dhvfina  tone.  They  three  sit  to  the  west  of  the  garha- 
patya with  knees  raised  up,  the  adhvaryu  being  seated  to  the 
south,  the  agnldhra  to  the  north  and  the  hotr  between  the  two. 
The  hotr  hands  over  the  veda  bunch  to  the  adhvaryu  who  takes 
it  with  '  1  have  stood  up  following  the  immortals  with  long 
life  &c.'  ( Tai.  S.  I.  2.  8. 1 ),  stands  up  and  sits  down  to  the 
west  of  the  garhapatya.  When  the  wife  ( of  the  sacrifice* ) 
holds  the  veda  bunch  and  touohes  the  adhvaryu  with  a  blade  of 
darbha,  the  adhvaryu  takes  into  the  juhu  four  ladlings  of  fijya 
with  sruva  ( from  the  pot  of  ajya ).  Then  the  procedure  for 
each  of  the  four  offerings  resembles  the  prayaja  offerings,  viz. 

2405.  The  ladles  are  tbe  sruva,  the  juhtl  and  upabhrt  and  not  the 
dhruvB  ( coin,  on  Sat.  II.  4.  p.  220). 

2406.  PatnisamyKja  literally  means  offering  made  to  tbe  wires 
(of  tbe  gods  )  along  with  (some  other  deities),  'irufrfifc  *nri*T3*T*?f  J? 
<Twfhf*nrrt »  com.  on  8at.  II.  5  p.  223.  These  are  four  offerings  of  Bjya 
made  in  snooession  to  Soma,  Tvasfr,  Devapatnls  (  wives  of  gods  )  and 
Agni  Grhapati.  Vide  Sat.  Br.  I.  9. 2  for  a  treatment  of  patnlsarhySjas. 
Kit.  ( III.  1.  2-4 )  shows  that  there  were  several  views  as  to  tbe  path  by 
wbioh  tbe  adhvaryu  went  to  the  south,  vwt  •*  explained  us  st«  *wt»«W«PTtt 
fv®m6*t*  wftnrrwt  i  «i«mrwi»mft"HBm»;n«ri«n  qrrtB'  i  com.  on 
Ap.  III.  8. 8.  All  formulas  must  be  uttered  here  in  these  tones  except 
some  words  to  be  specified  later  on. 


Ch.  XXt.  ]         DariapUrmmUaarPatnlsd^iyajaa  10?fr 

the  adhvaryu  issues  a  direction  to  the  hotr  to  recite  sn  anu- 
vakya  ( invitatory  prayer )  for  Soma  ( then  for  Tvast?  and  so 
on ),  tben  the  hotr  reoites  the  anuvakya,  then  there  is  asruta 
and  pratyasruta,  followed  by  adhvaryu  directing  the  hotr  to 
recite  the  ySjya  for  Soma  (orTva?tr  or  others  as  the  case  may 
be),  and  when  the  hotr  utters  '  vai3?at*  the  adhvaryu  pours 
the  ajya  oblation  from  the  juhu  into  the  garhapatya  ( in  this 
rite ).  The  offering  to  Soma  is  made  in  the  northern  part  of  the 
garhapatya,  that  to  Tvastr  in  the  southern  part  and  for  the  rest 
between  these  two.  The  offering  to  the  wives  of  the  gods  may 
be  made  in  an  enclosed  space  ( i.  e.  by  placing  a  screen  to  the 
east  of  the  garhapatya )  so  as  to  shut  the  garhapatya  from  view 
on  the  eastern  side.  "°7  Additional  offerings  were  allowed  to 
be  made  to  Raka,  Sinlvall  and  Kuhu  by  those  who  desired  sons, 
cattle  or  prosperity  respectively  either  before  or  after  the 
offering  to  the  wives  of  the  gods.  The  procedure  is  briefly 
indicated  in  the  note  below."08 

The  yajamana  makes  a  tyaga  (  of  the  offering )  with  '  this 
for  Soma '  (  or  for  Tvastr  and  so  on )  and  adds  a  separate  for- 
mula in  each  case  invoking  separate  blessings  of  vigour,  cattle, 
progeny  and  stability  (vide  Ap.  IV.  13. 1  and  Tai.  S.  1. 6. 4. 3-4). 
The  adhvaryu  offers  in   the  garhapatya  with  the  sruva  an 

2407.  MTSTsfom:  nftffri*  ^W?*twRl^  wt  ■  wtv.  III.  9.  3  and  the 
com.  says  '  *i«n5**fr«ft  *r  fVf^t  s«'  <rinlra  srerri*^  mfa*  ynitfj .'  In 
modern  times  a  wooden  frame  is  placed  to  the  east  of  the  gSrliapatya  as  a 
screen.  The  reason  why  the  glibapatya  is  screened  from  view  is  stated 
in  the  Sat.  Br.  I.  9.  2.  12  to  be  "  for,  up  to  the  time  of  the  Samisfnyujus 
the  deities  continue  waiting,  thinking  'this  be  must  offer  to  us';  he 
thereby  conceals  this  offering  from  tbem  ;  and  accordingly  Yajfia- 
vatkya  says  '  whenever  females  (  human  )  eat  hero  they  do  so  apart 
from  men '." 

2408.  wv*g:  «frTprrgw3ft  fft  $wrr&  i  star  i  ancrmwr  •••  tfjpitfn  i 

( t&t  sfloTT'm,  *r.  I.  91-  16 )  i  snwrnr  Jtnrwnftfr  sm£ :  wtf  *r$Gt  tfV 
«rfit  i  star  i  tr3*r3n*t  wW  H  fr  «Prtf3  ...ftwrrS  wl3er*  (  tot,  W.  I.  91. 18 )  i. 

The    srgrisjirr    and    vwn    for    w*  «re  f  C  HZWmH  kn&t 

( jr.  I.  13.  10  )  and  n*JHS3*TTW I  f«mt  («ff  HI.  4  9),  for  $*TJ«fts  are 

aj^iwt    "rfft  ?r*J  *ronr  »n<^  *w   irwo  ^wft  afwVmn 

( *r.  V.  46.  7-8 ),  for  wfff  wft  »re  wiwrfiri  Tf int ...  ^rwr  (*r.  VI.  15  13) 

and  fursrrsrip- •WlG'  (  V.  V.  4.  2 ).    Vido  wt*.  I.  10.  5.    The  5^5- 

•WiT  *nd  irr^n  in  the  case  of  *r*T,  Rtwmrsft  are  respectively 
»jr.  II.  82.  4-5,  II.  32.  6-7  and  those  for  55  are  stated  in  «T«sr-  I.  10  8 
(the  entire  verses  aro  given  in  this  case).  They  occur  in  Tai.  8. 
III.  3. 11.  5  and  Atharvaveda  VII.  47. 1  and  2  (with  slight  variations). 


1078  History  of  DharmaiOatra  [  Oh.  XXX 

oblation  of  ftjya  with140'  'may  the  wife  unite  with  her  husband... 
svShS '  ( Tai.  Br.  III.  7.  5  quoted  on  p.  556  n.  1291 ).  The 
sacriflcer's  wife  touches  the  adhvaryu  (  with  a  blade  of  darbha) 
when  he  makes  the  last  offering.  The  yajamSna  makes  the 
tySga  '  this  is  for  the  undeoaying  Great  Soul,  the  light 
in  Heaven. ' 

The  adhvaryu  then  smears  the  two  front  joints  of  the  hotr's 
finger  as  before,  first  the  hind  joint  and  then  the  front  joint. 
He  breathes  over  it  and  touches  water.  The  adhvaryu  drops 
into  the  palm  of  the  right  hand  of  the  hotr  four  drops  of  ftjya  as 
ids  ,*'°  and  six  in  that  of  the  Sgnldhra.  The  hotr  inaudibly 
invokes  both  ( viz.  his  own  ids  and  Sgnldhra's,  the  hand  of  the 
latter  being  held  underneath  the  former's )  in  the  same  words 
as  before  (vide  Appendix  under  note  2384).  When  the  words  'this 
yajamSna  has  been  summoned '  are  uttered,  the  wife  mutters 
'  being  summoned  may  I  surpass  in  the  possession  u"  of  cattle,' 
and  the  adhvaryu  also  performs  japa  as  above.  When  the 
ids  is  being  invoked  the  adhvaryu,  the  Sgnldhra  and  the 
wife  (  with  a  darbha  blade )  touch  the  hotr.  The  yajamSna 
invokes  Sjya  ids  with  '  may  ids  cover  us  with  gbrta  &o.'  (  Ap. 
IV.  13.  4 ).  At  the  end  of  the  invocation  of  ids  the  hotr  eats 
the  ids  (  drops  of  Sjya )  and  the  Sgnldhra  eats  his  with '  father 
Heaven  has  been  invoked,  may  the  fire  summon  me  from  Sgnl- 
dhra for  my  life,  lustre  &c*  ( Tai.  Br.  III.  7.  6 ).  He  silently 
performs  mSrjana  after  partaking  of  ids.  The  patnlsamyajas 
end  with  the  invocation  of  ids  or  they  may  be  finished  after 
reciting  SarhyuvSka  (Sat.  II.  5,  p.  225;  Asv.  I.  10.9;  Est. 
III.  7. 13 ). 

The  adhvaryu  sitting  to  the  west  of  the  daksioa  fire  places 
on  it  the  chips  cut  from  the  idbma  ( idhma-pravraicana,  vide 
above  p.  1014 )  and  offers  two  oblations  called  phallkarana 
and  pist&lepa. *"*    Having  thrown  into  the  Sjya  ladled  into 

2409.  This  homa  made  with  a  verse  beginning  with  'sam  patnl  * 
is  called  rfqytfrv  in  Sat.  II.  6.  p.  223  and  Ap.  Ill  9. 10. 

2410.  This  it  the  2nd  ids  and  oonsists  only  of  Sjya. 

2411.  According  to  Sat.  II.  5.  p.  224  in  the  idopahvlna  there  is  a 
modification  viz.  ^nf w»)  «r3nrr»rt  f or  ^trfrtW  *nmr»r*  and  so  in  the  2nd 
ids  the  wife  performs  japa ;  while  ( as  the  com.  of  Sat.  notes )  the 
followers  of  9g.  retained  OTfifrd-  vapTPT:  in  the  2nd  ids  alto  and  to  the 
yajamSna  engages  in  the  japa. 

8412.  faa$»r*$*fr  tfo  ftv&tnfta  «*rr  «mflm«n1w  i  com.  on 
•mr.  in.  9. 12. 


Ch.  XXX  ]        DariapUryamQaa-Phalikaravahoma  1079 

the  juhO  four  times  with  the  sruva  the  smallest  grains  ( that 
were  produced  when  rice  grains  were  husked  and  pounded  for 
making  purodasas),  the  adhvaryu  offers  them  into  the  daksina 
fire  with  '  O  fire,  that  hast  unhurt  life  and  not  cool  body,  guard 
me  against  the  sky  (lightning) ...  make  our  food  free  from 
poison  ...  svabft '  ( Tai.  S.  1. 1. 13.  3 ).  When  this  homa  is  made 
the  yajamana  rubs  (wipes)  his  mouth  with  'sv&b&  to  thee,  that 
art  Sarasvatl  YasobhaglnS '  ( who  loves  laudation)  and  makes 
the  tyfiga  with  'this  is  for  Agni  who  has  long  life  and  not  cool 
body'  and  wipes  his  face  with  'svaha  to  thee,  that  art  Sarasvatl 
Vesabhaglna' wi  (who  loves  residing  together,  Ap.  III.  10.  2). 
The  adhvaryu  takes  again  four  ladlings  of  ajya  with  the  sruva 
into  the  juhu  and  pours  therein  the  remnants  of  ground  grains 
which  still  stick  to  the  several  utensils  and  offers  them  into  the 
daksina  fire  with '  whatever  stuck  to  the  mortar,  pestle  and  the 
winnowing  basket... !  Svaha*(Tai.  Br.  IIL  7.  6  and  Ap.  III. 
10. 1 ).    The  yajamana  says  'this  is  for  the  All-Gods'. 

The  hotr  hands  over  the  veda  bunch  to  the  sacrificer's  wife 
and  makes  her  repeat  aloud  'thou  art  veda.. .may  I  secure  pro- 
geny. To  thee  for  Kama '(As  v.  I.  11.  1)  and  the  sacrificer 
recites,  when  the  veda  bunch  is  being  given  to  the  wife '  thou  art 

Veda may  I  secure  gifts'  ( Tai.  S.  1. 6.  6.  4 )  and  when  the 

veda  is  placed  on  her  lap  by  the  wife  '"*  she  repeats  '  may  veda 
give  &o.'  ( Tai.  S.  1. 6.  6. 4 ).  The  wife  thrusts  it  with '  drive  out 
the  enemy,  the  hater'  ( Ap.  III.  10.  4 ).  The  wife  touches  her 
navel  with  the  top  of  the  veda  bunch  if  she  desires  progeny. 

The  hotr  unties  the  yoktra  (the  girdle)  of  the  wife  with  '  I 
release  thee  from  the  fetter  of  Varuna  &o.'  (Rg.  X.  85.  24).M" 
The  wife  lays  aside  the  yoktra  and  the  adhvaryu  makes  her 
reoite  'here  do  I  unloosen  the  fetters  of  Varuna  &c.'  (Tai.  S.  L 1. 
10.  2).  The  hotr  winds  round  the  yoktra  twofold,  placeB  it  to 
the  west  of  the  garhapatya  fire  with  its  loop  and  end  to  the  east, 
keeps  over  it  the  blades  of  the  veda  with  their  points  to  the  north 

2413.  The  meaning  of  Yasobbaglna*  and  VesabhaglnS  in  Sat.  II.  6. 
p.  230  it  obscure.    In  VSj.  S.  II.  20  iRftM^F^  is  explained  by  ntf  tir  aa 

<sfNw»  sww  vtim  to  m  vmt  *rf»t»ft  nam.   In  mzm*.  V.  4  tmvtft  is 
oalled  fcjnrnta't- 

2414.  According  to  Jp.  (III.  10.  3-4)  tbe  bott  throws  the  veda 
thrice  on  tbe  lap  of  the  wife  who  returns  it  back  tbree  times. 

2415.  inj  BTTWnTTTTTX  faS°t  TnjJTTjf  fWT^WftHiq*^lH,«IHlfa  ^f- 
gwrft  ajftf*  I  ws;.  1. 11. 4 ;  the  com.  says  vtom  ipwftn  «rnwt  I  TWUtjW 


1080  History  qf  DharmaiMra  [  Ch.  XXX 

and  lays  down  a  purnapatra ,4"  ( a  vessel  filled  with  water)  to 
the  east  of  the  blades  but  touching  them.  The  hotr  touobes 
that  vessel  and  makes  the  wife  who  touohes  it  repeat  a  mantra 
' thou  art  full  &c* ( Tai  S.  I.  6.  5. 1 ).  The  hor  sprinkl es  water 
from  the  purnapatra  in  all  direotions  and  makes  the  wife,  who 
also  sprinkles  water  from  it  in  all  directions,  repeat  '  Let  the 
god b  and  the  priests  purify  (or  wipe)  in  the  eastern  direction 
&o.'(Tai.S.  I.  6.  5.  1-2,  quoted  in  As  v.  I.  11.  7).  The  hotr 
places  into  the  joined  hands  of  the  saorificer's  wife  with  the 
palm  upwards  the  yoktra,  and  places  his  left  hand  with  palm 
turned  upwards  on  the  wife's  folded  hands  (but  in  modern 
practice  the  hotr  does  not  hold  bis  hand  over  the  wife's )  and 
pours  down  the  water  from  the  purnapatra  on  the  hands  (  bis 
and  the  wife's)  and  makes  her  repeat '  May  I  not  throw  away 
progeny  &o.'  (Asv.  I.  11.  8).  The  hotr  holds  by  his  right  hand 
the  tops  of  the  blades  of  the  veda  bunch  ( the  binding  cord  of 
which  has  already  been  unloosened),  proceeds  from  the  garha- 
patya  to  the  ahavanlya,  repeats  Rg.  X.  53. 6  ( tantum  tanvan  &c.) 
and  without  shaking  them,  strews  continuously  some  of  them 
from  the  garhapatya  to  the  ahavanlya.  The  rest  of  the  blades 
the  hotr  lays  down  and,  standing  to  the  north-east  of  the 
ahavanlya,  takes  ajya  from  the  pot  of  ajya  ( ajyasth&ll )  in  the 
sruva  and  offers  with  svaha  at  the  end  of  the  mantras  oblations 
of  ajya,  which  are  called  '  sarvapr&y  ascitta '  (expiation  for  all 
lapses ).  The  mantras  are  given  below.'417  Having  made  the 
oblations  the  hotr  pays  homage  with  the  ' sarhsthajapa  (lit.  the 
prayer  muttered  on  completion)14'8  and  goes  out  of  the  sacrifi- 
cial ground  by  the  way  called  tlrtha  (vide  above  p.  984). 

Theadhvaryu  pours  from  a  vessel  full  of  water  (pUryapfitra) 
water  into  the  joined  hands  of  the  wife  in  which  the  yoktra  is 

2416.  yifriw  is  explained  by  com.  on  Sat.  II.  5  p.  229  as  t^3>»t  %$ 
xnwK  1  •  The  mantra  is  •  yiffffo  ^«i  it  n«m  CV^n^T  SyS  &  ITt  *?m  B*ft 
H*T«  tf$*fft  H$  ft  Vn  «firfir«i%  «T  ft  sjrsr- 1 '  ft  tf.  I  6. 6. 1.  quoted  in 
Wff.  I-  H.  6- 

2417.  The  mantrai  are   '  awrcntrsHPf f**5l*fta 3ft  ^^  *tt*t  ' 

( srw  1. 11.  13  and  *rnn.  II.  6.  p.  232 ).  wft  ft*r wttffc  WW  ( *r. 

1. 28. 16  ),  ftf  fog «Tt5*  WTfT  (*T-  I.  22. 17  ),  ^t  WI*T,  $*»  **lfT, 

Wt  WlfTt  i£8*r:  <Wt  WTJT'    The  oblation*  are  in  all  seven.    The  mantras 

of  *rwtrnrrilW  differ  a  great  deal  in  the  different  surras,    wnwtlit 

ftwtf  W!*T  is  OTJWrtf.  V.  4. 

2418.  aft  *  ft  ww  ft  mjrrir  *  ft  »m«»  1  «r%  *s*  ircft  «r  ot  *j$rsftft* 
B*ft  ft  «TO  jfit  <Nm  •  *rt»sj.  I-  11-  15.  This  is  called  (,'wnw  because  it 
Is  the  last  of  the  acts  the  hot;  does  in  this  rite. 


Oh.  XXX  ]  Daria-PUrmmnsa  1081 

held.  When  the  wife  lets  down  the  water  on  the  ground  she 
mutters '  May  I  be  united  with  long  life,  progeny  &o.'  (  Tai.  S.  I. 
1. 10.  2  ).  After  pouring  the  water  she  wipes  her  faoe  with  her 
wet  right  hand  and  goes  out  as  she  desires.'419  When  the  hotr 
strews  the  blades  of  the  veda,  the  saorifioer  repeats '  through  you 
they  knew  the  vedi  &o.'  ( Tai.  Br.  III.  7.  4 ). 

The  adhvaryu  comes  back  by  the  way  he  went,  repeats 
'  may  the  dhruva  be  strengthened  &c.'  ( Tai.  S.  I.  6.  5. 1 )  and 
offers  two  ahutis  of  ajya  to  SarasvatI  with  the  juho  into  the 
ahavanlya  with  'to  thee,  who  are  SarasvatI,  called  Yasobhaglna, 
svaha '  and  with  '  to  thee  SarasvatI  called  Vesabhaglna, .  svana.' 
The  yajamana  makes  the  tyaga  in  similar  words.  The  adhvaryu 
again  takes  ajya  in  the  juhQ  and  offers  an  ahuti  to  Indra  with 
'  Indropanasya  kehamanaso  vesan  kuru  sumanasah  sajafcan ' 
(  Sat.  II.  5.  p.  230,  Ap.  III.  10.  2  )  842°  and  the  yajamana  says 
'  this  is  for  Indra  &c.'  The  adhvaryu  offers  an  oblation  of  ajya 
with  sruva  on  the  purnamasa  isti  with  '  we  offer  worship  to  pur- 
namasa the  foremost  &c.  svaha*  (Tai.  Br.  III.  7.  5  quoted  by 
Sat.  II.  5  p.  230 )  and  a  similar  oblation  on  darsesfi  with 
4  AmSvasya  is  fortunate  and  full  of  happiness  &o.  svaha.'  The 
yajamana  makes  tyaga.  These  are  called  parvayxihoma  and 
according  to  some  they  are  optionally  performed  before  the 
offering  to  Svistakrt.  Jaimini  ( IX.  2. 51-56  )  establishes  that 
these  two  homas  are  not  performed  in  other  istfs  that  are  the 
modifications  (  vikrti )  of  darsapurnamasa  and  in  IX.  2.  57-58 
establishes  that  both  are  not  performed  on  purnam&sesfi  and 
darsesti,  but  the  first  homa  ( in  which  there  is  an  oblation  to 
purnamasa  )  is  alone  performed  on  purnamases^i  and  the  other 
on  darsestf.  The  adhvaryu  takes  ajya  six  times  with  the  mantra 
'  SpySyatSm  dhruva  &o.'  (  Tai.  S.  I.  6.  5. 1 )  and  offers  six  homas 
called  Naris^ha  homas  with  six  mantras S4il  (  with  svaha  at  the 

2419.  Ap.  III.  10.  9  says  that  tbe  wife  goes  out  saying  '  May  1  be 
endowed  with  prosperity,  cattle,  progeny,  domestic  happiness  '.  The 
com.  on  Sat.  II.  5.  p.  229  explains  the  words  vsrS  T*wfi>  as  wr$r<^  i$r»if 
WTO  *TR#  m«fttffc«n$s  «nd  quotes  Ap.  III.  10.  9. 

2420.  The  meaning  of  the  first  part  of  this  mantra  is  obicure  and 
the  text  appears  to  be  oorrupt.    It  occurs  also  in  VarBha  Sr.  I.  9.  7. 13. 

2421.  The  six  N5risj,ha  mantras  occur  in  Sat.  II.  6.  p.  231,  Ap. 
II.  20.  6  and  II.  21. 1.  The  first  four  are  from  Tai.  Br.  III.  7.  5,  the  6th 
from  Tai.  Br.  III.  7.  11  and  the  first  portion  of  the  6th  from  Tai. 
8. 1.  3. 10. 1.  Aooording  to  com.  on  Ap.  II.  21. 1,  these  homas  are  offer- 
ed with  tbe  juhO. 

H.  D.  136 


1082  History  of  Dharmaiastra  [  Ch.  XXX 

end  of  each )  and  the  yajamfina  repeats  the  tyaga  six  times 
'  to  Narisflias  Agni  and  Vayu,'  '  to  Naristhas  Indra  and  Vayu 
(twice),'  'to  Naristhas  Soma  and  Maruts,'  'to  Naristfia 
Brahman,' '  tp  Niria^ha  Paramatman.' 

The  adhvaryu  recites '  apyayatam  dhruva'  (Tai.  S.  I.  6. 5.1), 
takes  ajya  thirty-eight  times  and  offers  with  the  juhtt  oblations 
called  sarvaprayascittas  to  thirty-eight  deities  in  the  ahavanlya 
with  a  mantra  for  each, WM  and  there  is  an  appropriate  tyaga 
in  each  caBe. 

The  adhvaryu  repeats  the  mantra  '  apyayatam  &c*  ( Tai. 
S.  I.  6.  5. 1 ),  increases  the  dhruva  (  with  ajya ),  stands  erect 
inside  the  vedi  and  offers  with  the  dhruva  three  homaB  called 
Bamistaycuiis  HU  in  the  ahavanlya  with  '  ye  path-finding  gods  1 
after  finding  the  path,  return  by  it.  0  Lord  of  the  mind  I 
place  this  our  sacrifice  among  the  gods,  in  speech,  in  the  wind  ' 
( Tai.  S.  1. 1. 13.  3 ).  When  the  word  svaha  is  repeated  the 
second  time  he  throws  the  barhis  into  the  fire.  The  yajamana 
says  '  this  is  for  the  path-finding  gods,  for  Yajfia — for  Para- 
matman '  and  utters  the  invocation '  agne  adabdhayo  *  ( Tai.  S. 
1.1.13.3,)  and  after  the  barhis  is  thrown  the  verse  '  divah 
khIlo'(Tai.  Br.  III.  7.  6).  The  yajaraBna  then  eats  his  own 
share  of  the  sacrificial  food  with '  let  the  lord  of  sacrifice  be 
united  with  prayer  &o.'  ( Tai.  8. 1.  3.  8. 1 ). 

But  if  it  is  the  sSnnayya,  he  takes  in  the  boiled  milk  with 
'May  this  havis,  a  giver  of  progeny,  be  for  my  welfare  &o.' 
( Tai.  Br.  II.  6. 3 )  and  curds  with '  dadhikravno  *  ( Hg.  IV.  39.6). 
Ap.  IV.  14.  2  notes  that  a  yajamana  who  is  not  a  brahmana 
should  not  eat  sannayya.    The  adhvaryu  strews  the  vedi  with 

2422.  These  38  mantras  (  gome  of  them  of  single  words  like  i$te- 
bhyah  svshs,  bhuh  svlhK)  are  set  out  in  Sat.  II.  6  pp.  232-234.  Ap. 
( III.  11-12  )  contains  most  of  them,  but  in  a  different  order. 

2423.  '  Samirtayajus '  would  literally  mean  'a  Yajus formula  indi- 
cative of  the  completion  of  the  sacrifice  or  of  sacrificing  together  for 
many  deities  \  It  now  means  '  an  oblation  \  The  mantra  is  ^«rr  irrB;- 
faft  mi  ftwr  «ngf*r?»  wswrcr  jtr  hi  %i  ij^w  *rfr  trifT  «rrfa  wcr  wrir  *ro  i 
Tai.  8. 1. 1.  13.  3.  There  is  a  difference  of  view  about  the  Saraisfayajus. 
Aocording  to  Ap.  III.  13.  2  (and  com. ),  Band.  I.  21,  Kit.  III.  8.  4  the 
oblation  is  only  one  (made  at  the  end  of  the  whole  mantra),  though 
the  word  svKhS  ocours  thrioe  (twice  in  the  mantra  itself  and  onoe 
repeated  at  the  end  of  the  mantra  ).  Aooording  to  Sat.  II.  6  pp.  234-285 
the  oblations  are  three.  Vide  V«j.  8.  II.  21  for  the  mantra  (slightly 
different )  and-Sat.  Br.  1. 9.  2.  26-28  for  its  explanation. 


Cb.  XXX  ]  Dariarmrvam3$a  1083 

the  darbhas  spread  on  the  seat  of  the  hofcr  with '  strew  over  the 
vedi  &c*  ( Tai.  Br.  III.  7.  5  ).  He  oarries  the  prantta  waters 
from  the  eastern  side  with  'to  you  for  prosperity'  and  pours 
them  down  inside  the  vedi  with  'may  he  who  joined  you  toge- 
ther separate  you'.  The  adhvaryu  pours  on  those  pranlta 
waters  a  continuous  stream  of  water  for  the  yajamana  who 
holds  it  in  his  joined,  hands  and  mutters  'thou  art  true,  be  true 

to  me do  not  perish  for  me'  ( sadasi ksestfi&h '  Tai.  S.  I. 

6.5.1),  throws  up  water  in  different  directions  with  'may 
gods  and  priests  cleanse  with  water  in  the  east  &o. ' 
(  Asv.  I.  11.  6-7),  pours  the  rest  inside  the  vedi  with  'I  dis- 
charge you  to  the  ocean,  that  is  your  origin'  ( Ap.  IV.  14.  4) 
and  wipes  bis  face  with  his  wet  right  hand  with  '  0  SarasvatI ! 
that  honey  which  you  have  in  waters  &c. '  ( Tai.  Br.  II.  5.  8 
quoted  in  Ap.  IV.  14.4). 

The  adhvaryu  then  takes  up  the  upavesa  and  conceals  it 
inside  the  dust  of  the  utkara  ( vide  Ap.  III.  13.  6 )  and  if  it  is 
desired  to  practise  magic  against  one's  enemy,  then  he  throws  the 
upavesa  on  the  utkara  after  taking  the  enemy's  name  ( Ap.  III. 
14. 1,  Sat.  II.  6.  p.  237  ).  Vide  Tai.  Br.  III.  3. 11  for  the  upavesa 
and  the  mantras.  The  adhvaryu  takes  leave  of  the  Yajfia  with 
'  Let  him  who  yokes  you  discharge  you '  (  Tai.  S.  I.  5.  10.  3 
quoted  in  Sat.  IL  6.  p.  237 )  and  passes  his  eye  over  the  whole 
sacrificial  ground.*48*  Then  he  discharges  the  kapalas  with '  the 
kapalas  that  were  in  the  cauldron '  ( Tai.  S.  I.  5. 10.  3-4  quoted 
in  Sat.  II.  6.  p.  237 ),  counts  them  and  keeps  them  aside.  Then 
the  adhvaryu  goes  out.  The  brahma  also  places  a  fuel- stick  on 
fire  with  '  the  fire  has  been  worshipped  &o.'  ( Ap.  III.  13.  1 
and  Sat.  IL  8.  p.  261 )  and  then  leaves  by  the  way  he  came. 

The  yajamana  gets  up  from  his  seat  and  takes  what  are 
called '  the  strides  of  Visnu  *  ( visnukrama  ).Uii  These  are  four 
taken  from  the  south  corner  ( sroni )  on  the  south  side  of  the 
vedi.  He  starts  towards  the  east  putting  the  right  foot  always 
first,  never  allows  the  left  foot  to  come  in  front,  does  not  go 
beyond  the  Shavanlya  place  and  each  succeeding  step  covers 

2424.  According  to  com.  on  Sat.  casting  the  eye  over  the  vihSra 
constitutes  the  discharge  (  vimoka  )  of  the  yajfia. 

2425.  This  aot  is  called  Visnu-krama  because  the  four  mantras 
repeated  in  it  all  begin  with  '  vienoh  kramosi '  and  because  the 
yajamKna  aotually  takes  four  steps  in  it.  ftstyvm  »rrn  *%f*mrftftT«T> 
<J?i»**<m  wtf&t  fc^ftlfcT  Wiwft  i  com  on  wro.  IV.  14.  6. 


1084  History  of  Dharmatllstra  [  Ch.  XXX 

more  ground  than  each  preceding  one.  He  first  reoites 
four  mantras  '  thou  art  the  stride  of  Visnu  &o. '  ( Tai. 
S.  I.  6.  5.  2  )  when  taking  the  strides.  Then  he  mutters  a  long 
prayer  to  the  Sun  '  O  Light  of  Mitra  rising  to-day  &c.'  ( Tai. 
Br.  III.  7.  6  and  Tai.  S.  I.  6.  6. 1,  quoted  in  Ap.  IV.  15. 1  and  I. 
16. 1 ).  He  contemplates  the  destruction  of  his  enemy  with  the 
words '  Here  do  I  exclude  from  a  share  my  enemy  the  evil-doer 
&o."  He  revolves  round  himself  from  left  to  right  with  '  I  turn 
the  turning  of  Indra'  ( Tai.  S.  I.  6.  6.  2  )  and  goes  round  the 
ahavanlya  with  '  Let  me  have  auspioious  riches  and  may  evil 
riches  remain  away  from  me '  ( Ap.  IV.  15.4).  He  bends  over  the 
ahavanlya  with  '  thou  art  light '  (Tai.  S.  1. 1. 10. 3),  pays  homage 
to  it  with '  May  I  be  united  with  my  children  and  may  my 
ohildren  be  united  with  me  &c.'  ( Tai.  S.  I.  6.  6.  2,  Ap.  IV. 
15.  4).  He  puts  the  fire  into  flames  '  O  fire,  being  kindled, 
shine  for  me  &o.'  ( Tai.  S.  I.  6.  6.  2,  Ap.  IV.  16.  5 ).  He 
prays  to  the  ahavanlya  with  '  The  sacrifice  is  endowed  with 
riches,  may  I  be  endowed  with  riches  &c*  ( Tai.  S.  1. 6. 6.  2,  Ap. 
IV.  15.  5. ).  He  prays  to  the  daksina  fire  '  0  fire,  oook  food 
pleasantly  eaten  for  our  progeny '  ( Ap.  IV.  16.  5  ).  He  prays 
to  the  garhapatya  fire  with  the  two  verses  to  Agni  Pavamana 
(Bg.  IX  66. 19-20,  Tai.  S.  1. 6. 6.  2),  and  with  *  O  Agni  Grhapatil 
I  am  a  good  house-holder  &c.'  (Tai.  S.  1. 6. 6. 3).  If  he  has  no  son 
he  prays1*'*  'I  pray  for  that  blessing  full  of  spiritual  lustre  for 
my  son  ( to  be ) '  and  if  he  has  a  son  he  prays  '  I  pray  for  my 
son  so  and  so  that  blessing  &c.'  ( Tai.  S.  I.  6.  6.  3 ).  He  sits 
between  the  two  fires  inside  the  vedi  with  '  to  thee  (unborn 
or  born  son  as  the  case  may  be)  who  art  light  &o.'  (Ap.  IV. 
16. 6 ).  He  places  on  his  lap  the  blades  of  the  veda  ( that  had 
been  unloosened )  and  sitting  inside  the  vedi  mutters  the  Ati- 
moksa  mantras  '  May  Agni  guard  me  against  those  gods  that 
strike  the  sacrifice  &o. '  ( Tai.  S.  III.  5.  4. 1-2  indicated  in  Ap. 
IV.  14. 10 ). 

He  then  comes  to  his  seat,  looks  at  the  whole  sacrifice 
with  '  who  yokes  thee?  Let  him  free  thee*  (  Tai.  S.  I.  6.  6.  3  )• 
He  then  discharges  himself  from  vrata  with  '0  fire,  lord  of 
vratas,  I  observed  vrata  &o.'  ( Tai.  S.  I.  6.  6.  3,  Tai.  A.  IV.  41, 

2416.    awiftuHwift  <rer*  svrftwflfrr&wBrnrs*:  i  trRrRnTwrerrd  %n- 

qWTT  *«Df8*Hlftl*)fS  9TRTg*S  I  <TI*Mi4iqMI4l|*)  WSfVf  <jJ71^F  f^W'I'J'  ST'JfffWUm^fS' 
(  «njsjWi)i  vide  com.  on  Ap.  IV.  16.  3.  Here  nf,  <p$  and  tffas  are  the 
names  of  the  song.    Vide  Tai.  8.  I.  6.  6.  3  '  ffWH®q*K?l%  fl*r%  CpfHftwrtft 


Ob.  XXX  ]  Itoriapuryamasa  1085 

Vaj.  S.  II.  28 ).  He  then  mutters  the  mantra  which  speaks  of 
the  re-performanoe  of  yajfia  '  Yajfia  hath  become,  it  has  come 

into  being let  him  make  us  overlords,  may  we  be  lords  of 

wealth '  ( Tai.  S.  I.  6.  6,  4  ).  He  then  gets  up  and  mutters  a 
text  after  going  out  with  his  face  to  the  east  '  0  fire,  the  sacri- 
fice is  endowed  with  cows May  this  sacrifice  be  rich  in 

food  in  halls'  ( Tai.  S.  I.  6.  6.  4  )  and  a  further  prayer  ( given 

in  Ap.  IV.  16. 15  ).MW    Then  after  saying  '  thou  art  rain a 

bow  to  you '  he  touohes  water.  Then  the  sacrificer  issues  a 
direction  'the  brahmanas  have  to  be  satiated '  (with  dinner  &c). 

Lastly  the  yajam&na  offers  final  prayers  by  repeating 
Eg.  1. 189. 1,  VII.  4. 1,  VII.  10.  3,  I.  189.  3,  1. 189.  2,  III.  6. 1 
and  winds  up  with  '  salutation  to  thee  once,  twice,  thrice,  four 
times,  five  times,  ten  times,  a  hundred  times.  May  there  be 
salutation  to  thee  up  to  a  thousand  times.  Do  not  injure,  may 
we  be  free  from  debts  in  this  world,  in  the  next  world,  in  the 
third  world;  may  we,  free  from  debts,  dwell  in  all  the  paths, 
those  that  are  Devayana  (lead  to  the  gods)  and  those  that  lead 
to  the  pitrs.'  According  to  Tai.  S.  II.  5.  3. 1  and  Ap.  III.  15. 1-5 
there  is  an  additional  purodasa  offered  to  Indra  Vaimrdha. 
Jai.  ( IV.  3.  32-35  )  declares  that  this  purodasa  is  offered  only 
on  the  Full  Moon  day  sacrifice  and  not  in  the  New  Moon  sacri" 
fice.  Vide  Jai.  X.  8.  17-19  for  seventeen  samidhenl  verses  in 
the  Vaimrdha  istf. 

There  are  differences  in  the  procedure  of  darses^i  as  com- 
pared with  that  of  the  purnamasestf  which  have  been  noted  in 
the  above  at  the  respective  places.  There  are  several  modi- 
fications of  the  darsapurnamasa  such  as  the  Daksayana  yajfia, 
the  Vaimrdha,  Sakamprastblya,  which  are  omitted  here  for 
want  of  space.  Jaimini  (II.  3.  5-11 )  establishes  that  the  Dak. 
sayana,  Sftkamprasthlya  and  Samkrama  yajfias  are  modifica- 
tions of  darsapurnamasa. 

Plndapitryajna 
It  is  so  called  beoause  balls  of  rioe  are  offered  to  the  pitrs"58 
in  this  rite.    According  to  Jaimini  IV.  4. 19-21  Pindapitryajfia 

2427.  VH  $f  "*  *  TT  =3  W  WT3«J  *  *ti  ^  *5nfWt  it  *rf**r!rc*t& 

ftlfyw  ^TfTtfft  i  ffft^  w*i^SJTW5f*f  w*f&  i  WIT-  IV.  16.  16-16.    Vide 
i  wn-  HI.  10.  9  for  iferffr  &°. 

2428.  wsrrcrcvnrt  v?**ar*3»w  t  <T5V%  *rq*:  fqsfffifnjf  y^  i  ww. 
I.  7.  1-2.  ftpf*  explains  '  ftt»i:  ftyirt  VJ: ' ;  W*l%*  on  *rrmr*  says 
'  fa»t«  f*»*jp}*  wffoft  fayft  ^>«ft  VW  fta:  W  fVtf^J^s'— II.  7.  p.  245. 


1086  History  of  Dharmaiastra  [  Ch.  XXX 

is  an  independent  rite  and  not  a  mere  subordinate  part  of  the 
darsa  sacrifice.  On  the  other  hand  several  writers  held  that 
it  was  a  subordinate  part  ( anga)  of  darsa  e.  g.  Est.  IV.  1,  30 
appears  to  be  of  that  opinion  and  the  paddhati  on  it  notes  that 
all  bhasyakaras  like  Karka  stick  to  that  opinion.8*'*  The 
pindapifcryaj3a  is  briefly  described  below.  For  details,  vide 
Sat.'  Br.  II.  4.  2,  Tai.  Br.  I.  3.  10,  II.  6.  16,  Asv.  II.  6-7, 
fi.p.  I.  7-10,  Kat.  IV.  1. 1-30,  Sat.  II.  7,  Baud.  III.  10-11.  It  is 
performed  on  amavasya  day  when  the  moon  oannot  be  seen  and 
its  distance  from  the  sun  is  the  least,  in  the  last  third  part  of 
the  day  or  when  only  the  rays  of  the  sun  are  visible  on  the  tops 
of  trees. mD  The  caru  ( boiled  rice )  is  cooked  on  the  daksinSgni 
and  the  oblation  is  offered  in  the  same.  In  this  and  other  ways 
a  contrast  is  brought  out  between  rites  for  gods  and  for  Manes. 
He  kindles  a  blade  on  the  daksina  fire  and  carries  it  to 
the  south-east  of  that  fire  with  the  mantra '  ye  rupani  &c.'  ( Vaj. 
S.  II.  30  ).uU  All  actions  are  to  be  done  facing  the  south-east 
unless  otherwise  specified.  The  darbha  grass  (to  be  employed  in 
this  rite)  is  severed  at  one  stroke  and  is  brought  with  or  without 
its  roots  ( Ap.  1. 7. 3-4 ).  Strewing  round  the  daksinagni  darbha 
grass  (paristarayia)  with  their  ends  turned  to  the  south  in  the  case 
of  those  that  are  plaoed  to  the  north  or  south  he  spreads 
darbhas  to  the  north.  He  places  to  the  north-east  or  to  the 
north-west  of  the  daksinagni  singly  the  yajfiapatras  required  in 
this  rite  on  darbha  grass  viz.  carusthall,  surpa,  sphya,  mortar 
and  pestle,  sruva,  dhruva,  antelope-skin,  fuel-sticks  cut  off  at 
one  stroke,  meksana,  kamandalu,  and  whatever  else  may  be 
necessary.  The  adhvaryu  going  to  the  south  of  the  sakata  ( the 
wooden  frame  on  whioh  the  paddy  is  stored  and  which  is  to  the 
west  of  the  fire )  fills  the  carusthall  ( vessel  for  cooking  rice ) 
that  is  placed  on  the  surpa  with  paddy  to  the  brim  and  removes 
the  grains  ( that  rise  above  the  brim )  on  to  the  surpa  ( whioh 
overflowing  grains  are  returned  to  the  sakata ).  The  mortar  is 
then  plaoed  on  the  blaok  antelope-skin  and  the  wife  with  her 
face  to  the  south-east  beats  with  the  pestle  the  paddy  grains 

2429.  fagrsn  wngwmp^  ^riq  ■  3.  IV.  4.  19 ;  &f  *r  *r»n*r«nTr- 

riH  l  wits i.  IV.  1.  30  (q>ffft  '  f)v«f};jtt$ft  qvfyftfw  Wfifarr:  wW  WWHT: i 
^n%  *fa|nrt'  ).    Vide  f»Wn»gWtqm  I.  6-6  on  the  varying  views. 

2430.  shrift  ^  %*r»rt  »rc<ri5*pft  wawrTmstyt  f^r°int  i  wmv 
II.  4.  2. 8 }  snmir  f^graa^tuM^i^^Sr^im^KiK  i  bsthtt.  IV.  1.  1 ;  aw- 
trjrsftwrgff  *r  iforflflvjiM  *xfa  i  «mr.  I.  7.  2,  S»t.  II.  7.  p.  248. 

2431.  2tfv.  II.  6.  ?,  Ap.  I.  8.  7  set  out  the  whole  verge  ^  »qnG|. 


Oh.  XXX  ]  Pirrfapitryajfla  1087 

taken  out  in  the  oarusthfill  and  removes  the  husks  by  means  of 
the  winnowing  basket.  Without  trying  to  separate  the  husked 
grains  from  the  unhusked  ones  the  grains  are  washed  onoe  and 
cooked  on  the  daksina  fire  ( in  such  a  way  that  the  grains  of 
rice  are  not  entirely  soft ).  He  should  draw  with  the  sphya  a 
line  between  the  gSrhapatya  and  daksina  fires  or  to  the  south- 
east of  the  latter  with  the  words  '  the  asuras  and  evil-spirits  that 
oooupy  the  vedi  are  scattered  away  *  ( Vsj.  S.  II.  29  quoted  in 
Sat.  II.  7.  p.  249  and  Ip.  L  7.  13 ).  He  should  then  sprinkle 
that  line  ( as  the  vedi  for  this  rite )  with  water,  spread  round 
it  the  darbha  grass  ( cut  off  with  one  stroke ),  take  clarified 
butter  in  the  dhruva  spoon,  place  it  to  the  south  of  the 
daksin&gni,  sprinkle  on  the  mess  of  cooked  rice  clarified 
butter  from  the  dhruva.  He  places  to  the  south  of  the 
daksinagni,  collyrium,  unguents,  a  mat  and  a  pillow. 
Wearing  the  sacred  thread  in  the  pr&olnavlta  form  (  accord- 
ing to  Ap.  I.  8.  3  and  Sat.  II.  7.  p.  248  the  adhvaryu  wears 
it  in  the  upavlta  form)  he  offers  on  the  fire  the  idhma 
(t  e.  fifteen  fuel-sticks),  takes  a  portion  of  the  boiled  rice 
with  the  mekqava,  pours  olarified  butter  over  it,  cuts  off 
two  portions  of  the  rice  on  it,  again  sprinkles  olarified  butter 
over un  the  portions  and  the  rice  from  which  they  are  taken, 
offers  into  the  daksina  fire  one  ahuti  (  oblation )  with  the  words 
'  Somaya  pitrmate  svadha  namah ',  then  again  sprinkles  clari- 
fied butter  on  the  portion  cut  off  and  offers  it  with  the  words 
'  Agnaye  kavyavahanaya  svadha  namah  '.  HeMM  then  throws 
the  meksana  on  to  the  fire.  Then  on  the  line  made  with  the  sphya 
he  sprinkles  water  thrice UH  with  the  mantras 'Sundhantam 
pitarah,  sundhantam  pitfimahah,  sundhantam  prapifcamah&h ' 
(  may  the  fathers,  grand-fathers  and  great-grand-fathers  wash 
themselves  pure ).  He  offers  three  balls  of  rice  on  that  line  one 
after  another  with  the  hand  turned  sideways  ( i.  e.  the  pinda  is 
let  off  on  the  line  from  the  part  of  the  palm  between  the  thumb 

2432.  In  the  case  of  this  offering  there  is  strwr,  then  fgx^IT, 
srBftttTT  (  and  Jinrfifcrrcar)  as  in  the  case  of  oblations  to  gods. 

2433.  Ap.  I.  8.  3-4  and  Sat.  II.  7.  p.  248  (following  Tai.  Br. 
I.  3. 10)  speak  of  three  Bhutis  '  tfrmr  faf<nerrT  w«u  *ms ',  '  «j«i«nf)*wr 
f^5»n|  *TOt  «mt ',  snrv  th«qimnm  *WT  «m: '.  Sat.  adds  fere$tt  after  ajr«r- 
<mr*rr«r  and  states  that  the  third  Ihuti  consists  of  the  boiled  grains  of  rioe 
stioking  to  the  meksana.    For  the  first  and  third  ride  Vsj.  8.  II.  29. 

2434.  Ap  I.  8.  0  notes  that  all  actions  from  this  onwards  are  done 
by  the  house-holder  himself  who  wears  bis  sacred  thread  in  the 
pracinsvita  form. 


1088  Htatoru  of  DharmaiZstra  I  Oh.  XXX 

and  the  index  finger )  with  appropriate  mantras,  the  first  to  the 
father  with  the  words  '  this  is  for  you  father,8*35  N.  N.  and 
those  who  oome  after  yon ',  to  the  grand-father  with  the  words 
'  this  is  for  you  grand-father  &o.',  to  the  great-grandfather  with 
similar  words.  The  pinda  ( ball  of  rioe )  for  the  great-grand- 
father is  the  biggest  of  the  three,  that  for  the  grand-father 
being  larger  than  that  for  the  father.  There  was  a  difference 
of  view  among  the  teachers  as  to  the  prooedure  when  any  of 
the  three  ancestors  was  living,  GSnagari  holding  that  pindas 
were  offered  only  to  the  deceased  ancestors  and  he  who  was 
living  was  only  honoured,  while  Taulvali  said  that  pindas 
were  to  be  offered  to  three  ancestors  whether  living  or  dead  and 
Gautama  stating  that  if  any  ancestor  out  of  the  first  three  above 
the  sacrificer  was  alive,  three  pindas  were  to  be  offered  and  an 
ancestor  beyond  the  great-grand-father  may  then  be  included. 
.5.8V.  (II.  6. 20-23)  refutes  all  these  views  by  saying  that  no  pinda 
oan  be  offered  to  any  ancestor  beyond  the  great-grand-father 
and  none  to  those  who  are  alive  nor  to  any  ancestor  between 
whom  and  a  preoeding  anoestor  a  living  ancestor  intervenes* 
but  that  the  pindas  meant  for  ancestors  that  are  alive  may  be 
thrown  into  fire  ( with  sv&ha  at  the  end  and  not  svadha ). 
According  to  Ap.  I.  9.  8  and  Sat.  p.  252  if  the  householder's 
father  be  living  he  should  not  offer  pindas  but  should  stop 
after  he  performs  the  homa.  If  he  has 24M  two  fathers  or  grand- 
fathers or  great- grand-fathers  ( owing  to  adoption  or  niyoga )  he 
should  take  two  names  with  referenoe  to  the  pinda  offered  to 
that  ancestor.  When  the  pindas  are  placed  on  the  line  referred 
to  above  he  invokes  the  pindas  with  a  formula  '  Here  you  may 
regale  yourselves,  O  pitrs  and  may  you  partake  according  to 
your  shares'  (Vaj.S.II.31).MW  Then  he  turns  round  and  faces  the 
north,  site  down  holding  his  breath  till  he  feels  exhausted,  then 
again  turns  round  and  faces  the  pindas  and  utters  the  invocation 

2435.  The  words  would  be  <pr%  TO  m&mfa.  ^  <f  WT«g  TO%  fiwnr 
Mgjffpfa  &o.  Some  added  wgtfwfhi  after  sag^nfo,  but  the  com.  on 
Sat.  II.  7.  p.  251  says  that  it  is  wrong. 

2486.  *rf%  fiHforr  *Tr$P«ffcH*P»*  sft  enrraw^C  i  wrr.  I.  9.  7  and 
Sat  II.  7.  n.  261.  Then  the  formula  will  be  iprtf  «rcft  (faira^  uf^tn^  *t) 

2437.  In  the  §.  #.  I.  8. 5. 1-2  the  words  here  and  elsewhere  are 
slightly  different  viz.  qafc  m  %  w  wn*3  «fll%  farrnw  «rfl*TTOf  *  %  WTO- 
»**  ftn^l  wrart  h^hh  i *nr*r,  ftaft$tffetqf>q  f'ftlTU^fif^^*n,  ffocfc 

mqizm  ftlTO  I.  The  sjoto  II.  4. 2.  20  explains  wifsjutnq;  as  '  suffer  >. 


Oh.  XXX  J  Pittfapitryajila  1089 

'  the  pitrs have  regaled  themselves  and  have  partaken  according  to 
their  shares'  ( Vaj.  S.  II.  31).  He  smells  the  boiled  rioe. 
Then  he  again  offers  water  ( ninayana  )  with  the  words  '  Sun- 
dhantam  &o. ',  ( vide  above  p.  1087  )  on  the  line  made  with  the 
gphya,  he  puts  on  the  three  pindas  one  after  another  the 
unguents  and  oollyrium  respectively  with  the  words  '  asau 
abhyanksva '  ( you  by  name  so  and  so  father  &o.  apply  the 
unguents )  and  '  asau  ahksva '  ( you  so  and  so  father,  &c.  put 
the  oollyrium  in  the  eye ).  He  should  then  place  as  garment 
on  each  of  the  pindas  the  hem  of  a  garment  ( dasa )  or  woolen 
tuft  or  a  hair  from  his  own  body  ( the  part  above  navel )  if  he 
is  beyond  fifty  years  of  age  with  the  words  '  O  pitrs,  this  is  the 
garment  for  you,  may  you  not  oome  in  contact  with  any  other 
(  garment )  than  this*  (Asv.  II.  7.  6).  Then  he  should  wait 
upon  the  pitrs  with  salutation  and  mutter  the  mantra  '  saluta- 
tion to  you,  Pitrs,  for  (securing)  food,  salutation  to  you, 
Pitrs,  for  strength '  &o. tm  and  also  the  three  verses  '  manonva- 
huvamahe'  ( $g.  X.  57.  3-5  )."!»  He  should  then  make  the 
pitrs  start  forward  on  a  stream  of  water  ( i.  e.  by  pouring 
water  on  the  pindas )  with  the  mantra  'O  well-disposed  pitrs! 
May  you  depart  away  by  the  ancient  and  awe-inspiring  paths, 
after  bestowing  on  us  wealth  and  welfare.  May  you  send 
down  to  us  prosperity  inoluding  all  manly  sons '  ( vide  Tai. 
S.  I.  8.  5.  2  for  first  half ).  He  should  walk  a  little  towards  the 
daksinagni  with  the  verse  Rg.  IV.  10. 1  and  then  towards  the 
g&rhapatya  with  the  mantra  '  May  the  garhapatya  fire  deliver 
me  from  whatever  sin  I  may  have  committed  against  Heaven 
and  Earth,  or  parents  and  may  the  same  fire  make  me  sinless ' 
( Tat  S.  I.  8.  5.  3  ).  He  should  take  hold  of  the  middle  pinda 
with  the  words  '  O  pitrs  I  bestow'on  me  a  valiant  ( son  ) '  and 
should  make  his  wife  eat  that  ball  of  rice  with  the  mantra  £"° 

2438.  w«bng<ifa%a  «nit  *s  ftnr.  *<?  »nn  *»  Rut  3>*f  «^r  «rs  fffrrTi  5*ht*t 
«nft  <r:  faretatTTTT  «wt  *s  ftcpft  sfww  «mt  *t  far ^  wrr  i  *w  *t  i^rft  «nrt 
«t»  ftait  **  «rm  gmm  ffare  >r*n  awn*  'sfkr  «ft  ^fiwr  wx  «*«••  wm  ■  wr^r 

II.  7.  7;  compare  sitit.  I.  10.  2  and  «rt^IT.  IV.  1.  15  for  the  same  rule, 
trnsr.  #.  II.  32  contains  the  mantra  with  some  variations. 

2499.  Each  of  the  three  verses  (Rg.  X.  57.  3-6)  and  Tai.  S. 
I.  8.  5.  2-3  contains  the  word  '  mana$ '  and  hence  they  are  called 
*  manasvatl '  verses.    Vide  Ap.  I.  10.  5. 

2440.  qtjf  qftHhfniV  FtHTT  Th  ywrt  ^pVKWSIH,  I  «mn*UMI  *W^  » 
nn.  II.  7.  18.  The  Vaj.  8.  II.  33  reads  vtfe  iprvt  sm^  (  which  is  also 
read  by  ip.  1. 10.  11 ).  The  mantra  mm  flfcrtr  is  reoited  by  the  wife, 
according  to  NfrSyana  on  Adv.  II.  7.  13.  If  there  are  many  wives  they 
may  divide  the  pinda  (com.  on  Est.  IV.  1. 22 ). 
H.  D,  137 


1090  History  of  Dharmaiaslra  [  Ch.  XXX 

'  O  pitrs  1  may  you  deposit  an  embryo  that  will  be  a  young  boy 
wearing  a  lotus  wreath,  so  that  he  may  be  unhurt '  (  compare 
Vaj.  S.  II.  33 ).  The  other  two  pindus  may  be  thrown  into 
water  or  fire  or  a  person  who  has  recently  lost  all  appetite 
for  food  may  eat  the  two  or  one  who  is  harassed  by  some 
incurable  disease  ( such,  as  leprosy  or  tuberoulosis )  may 
eat  them,  the  result  being  that  he  is  either  cured  or  dies. 
Kat.  IV.  1.  20  adds  that  the  adhvaryu  collects  the  pindas  in  a 
pot  and  the  house-holder  bends  down  and  takes  the  smell 
thereof. Uil  Then  the  darbha  blades  taken  out  with  one  stroke 
are  thrown  into  the  fire,  the  utensils  are  sprinkled  with  water 
and  then  taken  up  in  twos  and  laid  aside. 

A  householder  who  had  not  consecrated  the  three  vedio 
fires  also  had  to  perform  the  pinda-pitr-yajfia  on  amavasya,  but 
he  offered  it  in  the  grhya  fire.  Vide  Asr.  Sr.  II.  7.  18,  Sam.  K. 
p.  838  ff,  Sam.  Pr.  908  ff.  Gaut.  V.  5  prescribes  that  a  house- 
holder should  at  least  daily  offer  water  to  the  pitrs  and  do  more 
( i.  e-  offering  food  &c.)  according  to  his  ability  and  inclination. 
Manu  II.  176  prescribes  daily  pitr-tarpana  ( satiating  the  pitrs 
with  water ),  for  which  see  pp.  668-69. 


2441.   awnftiHfi  nwtwr  fa»ww  Tn*nwHmi  •  snrrowr.  II.  4. 2. 24. 


CHAPTER  XXXI 

CATURMASYAS  (seasonal  sacrifices)2442 

According  to  Air.  II.  14. 1  the  term  Istyayana  comprehends 
the  Caturmasyas,  Turayana,  Daks&yapa  and  other  istfs.  The 
caturmasyas  are  three  (  or  four  according  to  some  ),  viz.  Vaisva- 
deva,  Varunapraghasa,  Sakamedha  (  and  Sun&slrlya ).  Each 
of  these  is  called  a  parvan  ( part  or  joint )  of  the  caturmasyas. 
They  are  called  caturmasyas  because  each  of  them  takes  place 
after  four  months.  mJ  They  are  performed  respectively  on  the 
Full  Moon  days  of  PhSlguna  ( or  Caitra ),  of  Asadha,  Kartika 
and  on  the  5th  full  moon  from  the  day  on  which  the  Sakamedha 
is  performed  ( i.  e.  on  PhalgunI )  or  two  or  three  days  before  it 
( com.  on  Asv.  II.  20.  2  ).  They  indicate  the  advent  of  three 
seasons  viz,  vasanta  ( spring  ),  varsa  ( rains )  and  hemanta  **" 
( autumn ).  If  the  Vaisvadevaparva  is  performed  on  Caitra 
Full  Moon,  then  the  Varunapraghasas  and  Sakamedhas  will  be 
performed  on  Sravana  and  Margaslrsa  Full  Moon  days  respec- 
tively. The  Tai.  Br.  I.  6.  8  states  the  reward  secured  by  the 
performance  of  the  c&turmasyas. ,MI 

Aocording  to  Asv.  on  the  day  previous  to  the  Full  Moon 
of  PhSlguna  when  beginning  the  caturmasyas  he  performs 
an  istf  for  ( Agni )  Vaisvanara  and  Parjanya.  According  to 
Kat.  V.  1. 2  there  is  an  option  viz.  he  may  perform  this  isti  or  the 
Anvarambhanlya  isti.  Then  on  the  Full  Moon  day  he  performs 
the  Vaisvadeva  isti  in   the  morning  and  then  performs  the 

2442.  Vide  Tai.  8. 1.  8.  2-7,  Tai.  Br.  I.  4.  9-10  and  I.  5.  5-6,  Sat. 
Br.  II.  5. 1-3  and  XI.  5.  2,  Ip.  VIII,  Est.  V,  Kir.  II.  15-20,  Baud.  V. 

2443.  ^«^?f ftfoformoit  *rsrffi  «srea»«l  wr  %3*tT  *r  'fHranprrn  i  *fc. 
V.  1 ;  mitin'iwrnii  <ki?s?<jik  i  ^ircrr.  V.  1. 1 ;  com. '  <9g£  <*$£  m^rj  »reft 
f  6r  «g?TOT  i  era  winffort  <93*iT*rro$  *$t  vm*i  %ft  TtfeW^ '. 

2444.  to»%  ta$fa  Tsta  <rtf  s  «wonnii^^f%?r  tn»?>  m<Bfr  er^ita  •  quoted 
by  Sahara  on  Jaimini  XL  2.  13 ;  m$t  ft*q^w  ^reta  mffa  Tynwrfo 
?rn%«roi&ftft  f^rn^1  WW.  VIII.  4.  13.  There  is  no  fixed  time  for 
SunBsIrlya.  It  may  be  performed  at  one's  will  immediately  after  Sska- 
medha,  or  two,  three,  or  four  days  after  it  or  one  month  or  four  months 
after  it.    Vide  K5t.  V.  11.  1-2  and  com.  thereon. 

2445.  trV^fo  *raftr  sun  <u  frenprrtt  ^aift  t  wr  win»iiflw'jimtni,j4- 
&.  »rf.  1. 6. 8. 


1002  History  of  DharmaiMra  [  Oh.  XXXI 

purnamftsa  istf.  Aocording  to  the  com.  on  Kat.  V.l.  the  Vaisvadeva 
isfl  is  performed  in  the  morning  of  the  first  day  after  Full  Moon 
and  then  follows  the  pnrnamfisa  istf  of  PhBlguna.  The  sacrifioer 
has  to  keep  certain  observances  on  all  the  parvans  of  the  catur- 
masyas viz.  he  has  to  shave'*4'  his  head  and  face,  to  sleep  on 
the  ground  (not  on  a  cot),  to  avoid  honey,  meat, salt,  sexual 
intercourse  and  decorations  of  the  body.  There  is  an  option  as 
to  shaving  the  moustaches  and  beard  viz.  he  should  shave  only 
on  the  first  and  last  parvans  or  may  do  so  on  all  four.  There 
are  five  offerings  common  to  all  caturmasyas,  viz.,  a  purodasa 
(cake)  on  eight  potsherds  for  Agni,  boiled  rice(caru)  for  Soma,  a 
purodasa  on  12  or  8  potsherds  (12  according  to  Tai.  S.  I.  8.  2)  for 
Savitr  (uparh.su,  inaudibly),  a  cam  for  SarasvatI,  a  oaru  of  finely 
ground  rice  for  PQsan.  The  reward  seoured  by  the  performance 
of  the  cftturmasyas"47  is  heaven.  The  caturmSsyas  may  be 
performed  throughout  life  or  for  one  year  only. 

In  the  introductory  is^i  to  Vaisvanara  and  Parjanya,  there 
is  a  oake  prepared  on  twelve  potsherds  for  Vaisvanara  and  caru 
for  Parjanya.  Theanuvakya  verses  (according  toAsv.)for  the  two 
are '  vaisvanaro  ajljanad-agnir  &c. '  (  Mv.  II.  15.  2  sets  out  the 
whole )  and  '  par  janyaya  pragayata '  ( Rg.  VII.  102. 1  )  respec- 
tively and  the  yajya  verses  respectively  are  '  prsfa  divi  *  ( Rg. 
I.  98.  2 )  and  *  pra  vata  vanti '  (  Rg.  V.  83.  4  ).  In  the  Vaisva- 
deva-parvan  itself  there  are  ( besides  the  five  offerings  oommon 
to  all  caturmasyas )  three  more  offerings  viz.  a  cake  (  purodasa  ) 
on  seven  potsherds  for  Marut  Svatavas  ( self-strong )  or  for  the 
Maruts,  a  payasya  ( or  amiksa,  according  to  Baud.  V.  I  )2448  to 

2446.  q|uwid«?jT  «*TB*nfr*wg«hnn  i  ^rRraJT'fhT  t  ^mji^t  Trnrw 
3wt  5PJTT  i  *njwfanwwra&wrrR  TO<hj  i  ?trtn  TT*fnr<r<rra(  i  vtrtf  ^rSfij  <t$jj  i 
srorhnnihrf  i  srw.  II.  16.22-27;  ttanrmtpn^ift  ♦?(?*«  f  fa  wr«sr«T5j*%- 
sfifj^  i  nnm°i  on  3Ti«V. 

2447.  <«fia*i^:  wfaml  Tjahr  I  quoted  by  Sahara  on  Jai.  XI.  2.12. 

2448.  When  milk  is  drawn  in  the  morning  and  heated  and  then 
the  sour  milk  of  the  preceding  evening  is  added  on  to  it,  the  mixture 
divides  itself  into  two  portions,  the  solid  one  being  called  snftqrr  and 
the  liquid  above  it  is  called  Tn%*T.  Note  pra  Trfo  ?*7pnriif  *rr  $»i%*TT- 
faWT  wrftrwft  "nOwr.  I  quoted  by  ejm  on  lr.  II.  2.  23  and  IV.  1.  22.  gj«* 
further    remarks  '  vrrfarrat  srfanreft  ftift  1  *n%*»  I  W*  ft  gfiwWl: 

#***  ur  TTOwrJt  i wrfir*  fifraPKjpft  wr:  i'.    *rrn>«%^  on  *nr<n. 

IV.  3.  10  remarks  WTfHSjT  «nre^ft  'JTWTOT'I.  I.  The  first  ctturraSsya  is 
called  Vaidvadera  because  the  most  oharaeteristio  offering  in  it  is  the 
amiksa  to  All  Gods  '  srrr3*rr$*mt^w  f^«n^«H»trr^  Sftgfrw  ^mr^rfwtrr* 
WW  vfrr:  wxwn  foVfofa  i  com.  on.  A».  VIII.  1.  2, 


Oh.  XXXI J  Caturmasyaa-Vaiivadeva  1093 

the  All-Gods  (  Visve  DevSh )  and  a  cake  on  a  single  potsherd  to 
DyivSprthivI  (  Heaven  and  Earth ). 

Kat.  ( V.  1.  21-24 )  requires  that  this  Vaisvadeva-parvan 
should  be  performed  in  a  spot  which  inclines  towards  the 
east,84*'  that  the  sacrificer  and  his  wife  each  put  on  two  fresh 
and  unworn  garments  ( one  lower  and  the  other  upper )  which 
they  have  to  wear  again  at  the  Varunapraghasaparvan.  Kat. 
(V.  1.25-26)  following  Sat.  Br.  (II.  5.  1)  says  that  barhis 
( sacred  grass  to  be  strewn  on  sacrificial  ground )  is  tied  up  in 
three  bunohes  separately  with  a  rope  of  grass  and  then  all  three 
bunches  are  tied  together  with  a  bigger  rope  and  therein  ( i.  e. 
inside  this  last  rope )  is  thrust  a  bunch  of  flowering  kusa  grass, 
which  is  to  be  used  &Bprastara.  After  putting  the  yaj&ap&tras'*50 
on  the  sacrificial  ground,  fire  is  produced  by  churning  from  the 
arayis.  Being  directed  by  the  adhvaryu  the  hotr  priest  repeats 
at  the  time  of  churning  fire  the  verses  Rg.  I.  24.  3,  I.  22.  13, 
VL  16. 13-15  ( except  the  last  pada  of  VI.  16. 15 )  and  stops  till 
he  receives  another  direction  ( sampraisa )  from  the  adhvaryu. 
If  fire  is  not  produced  at  once  the  hotr  should  go  on  repeating 
the  hymn,  Rg.  X.  118,  till  fire  is  struck  from  the  aravis.uii 
On  hearing  from  the  adhvaryu  that  fire  is  produced  and 
that  he  should  repeat  a  formula  for  that  event,  the  hotr 
repeats  the  last  pada  of  Rg.  VI.  16.  15  at  which  he  had 
stopped  ( after  the  syllable  om  added  at  the  end  of  that 
verse  of  Rg.  X.  118  at  which  he  hears  about  the  production 
of  fire ).  Then  he  should  repeat  Rg.  I.  74.  3  and  stop  after 
repeating  half  of  Rg.  VI.  16.  40,  then  recite  Rg.  VI.  16. 
41-42, 1. 12.  6,  VIII.  43. 14,  the  verse  '  tamarjayanta  sukratum ' 
and  then  repeat  Rg.  X.  90.  16  as  the  paridhanlya  ( the  finishing 
verse  ).MSS  There  are  nine  prayajas  and  nine  anuyajas  in  the 
Vaisvadeva-parvan,  while  in  the  DarsapQrnamasa  there  are  only 

2449.  Jn^frmofr  %"&[&  *rsfer  ■  quoted  by  $rex  on  $.  I.  3  22  and 
XI.  2.  1. 

2450.  The  yajnapStras  required  here  are  stated  at  length  in  the 
paddhati  on  Est.  V.  1. 

2451.  Acoording  to  Kat.  V.  2.  1-5  the  adhvaryu  directs  the  hotr  to 
repeat,  while  the  ohurning  proceeds,  the  f  ormul»  (  VSj.  S.  V.  2  )  irprif'n 
CTT  BWfHT  mcmft  %wfa  WI fl««ttfir  smufcr «CTn%  »nd  the  adh- 
varyu churns  from  left  to  right  thrice  for  each  of  the  three  formula), 
that  when  fire  is  produced  it  is  put  in  the  place  of  the  Bhavanlya  with 
VKj.  S.  V.  3. 

2452.  trfchwrt  irftwfftft  ffclTS  i  WIN.  II.  16.  8. 


1094  History  of  DharmaiMra  [  Ch.  XXXI 

fire  pray&jas  and  three  anuyajag.    The  number  nine  of  the 

prayajas  wss  is  made  up  by  adding  before  the  5th  prayaja  of  the 
Darsapurnamasa  four  as  stated  in  the  note  below.  Jjtg.  V.  82.  7 
and  VI.  71.  6  are  the  anuvfikyft  and  ySjya  for  the  offering  to 
Savitr,  Rg.  VI.  54.  9  and  VI.  58.  1  for  that  to  Pusan  and  VII. 
59.  11  and  VI.  66.  9  for  that  to  Maruts.8"*  The  nine  anuySjas 
are  made  up  by  adding  after  the  first  anuyaja  of  the  darsapurna- 
masa six  more.  After  the  anuyajas,  or  after  the  suktavaka  or 
samyuvaka,  an  offering  of  vajina  is  made  to  the  deities  called 
Vajins.  The  remainder  of  the  vajina  is  brought  in  a  vessel  and 
is  dealt  with  in  the  same  way  as  id'a  ( i.  e.  it  is  plaoed  in  the 
folded  hands  of  the  hotr  by  the  adhvaryu,  the  hotr  then  holds  it 
in  his  left  hand  and  then  on  the  right  hand  some  ghee  is  sprinkled 
by  the  adhvaryu  and  then  two  portions  of  the  vajina  are  put 
thereon  and  then  again  some  ajya  is  sprinkled  over  it ),  the 
vessel  is  then  raised  as  high  as  the  mouth  or  nose,  the  hotr 
should  request  the  other  priests  in  order  (  as  done  in  the  note ) 
to  repeat  an  invocation  ( upahava )  with  a  mantra  and  then  the 
hotr,  adhvaryu,  brahmfi  and  agnldhra  partake  of  the  vajina  by 
merely  smelling ,4H  it.  The  sacrificer  partakes  of  the  vajina 
actually.  Kat.  ( V.  2.  9  and  12  )  adds  that  the  adhvaryu  offers 
three  offerings  called  samista-yajus  respectively  to  Vata,  Yajfia 
and  Yajfiapati  with  three  mantras  ( viz.  Vaj.  VIII.  21,  22  first 
half  and  22  latter  half )  or  only  one  samista-yajus  may  be 
offered  ( with  Vaj.  S.  VIII.  21 )  in  Vaisvadeva  and  SunSsIrlya 
parvans.  According  to  the  Sat.  Br.  ( II.  5. 1.  21 )  the  daksina 
in  this  rite  is  the  first  born  calf  of  the  season.  Kat.  ( V.  2.  13  ) 
further  says  that  the  sacrificer  may  on  finishing  each  of  the 
three  caturmasyas  ( except  Sunaslrlya )  shave  himself. 

2453.  *r*  iTRTTt  sjr5^WTST5"C  arr^'hf  |Tt  w?r  s(i>»<jw  «j*3i  asmwTMir 
a»T*«i**i  ^apfc  3«tt  fftarcrar  wrstrr  ■rfhrpr.i  ffoft  ^tw  atrsTW  «?iMnt  i 
mi.  II- 16-  9;  vide  notes  2368  and  2369  as  to  the  procedure  of  praysjas  ; 
•wvrnrfc  *W?&  wurn^  ij*T  ffrfi *ig*$  vtfttum T*a;  i  %«ft  y«dWH*i  ig 

^nw  *!TR  I  %*t  *fr#l  *S 'fh"^  I  %^  S^Tgtft HZTH.  I  ^TT  §*1T 

ftanrf ^wrrT.  i  *|Aiw*iiw*ft  ifc^W «7ftmf?f  i  srr*?.  II.  16.  12  ; 

vide  also  com.  on  Est.  V.  2.  7. 

2454.  Tai.  S.  IV.  1. 11  states  in  one  place  the  anovskyas  and  ySj- 
yas  for  all  the  oblations  made  in  the  Vaisvadeva  rite. 

2455.  wiiTT  vtmrroi  Mtnrarwrnfifivr^iil  i  T»Sif  ktix  i ($"»<<&  ibt  ft 
«N«im»1S  «rjri  irnrij  j«t:  i  ihr  *n  fitauiRv  jpj  *rr  *rfar#  jv  i  <svf  ^  wrfilt<ftw 
ir^npre^TBTft  Hsnmirfit  s»ror«n*  *r*nfej  i  w»J.  II.  16.  18-19 ;  ride  also 
Baud.  V.  4.  for  the  mantra. 


Ch.  XXXI]  CGturmasyas-Vaiivadeva  1095 

Jai.  ( IV.  1.  22-24 )  concludes  that  amiksa  is  the  principal 
purpose  of  mixing  curds  in  boiled  milk  and  not  vHjina  and  in 
VIII.  2. 1-9  that  in  offering  vajina  the  procedure  of  isti  is  to  be 
followed  and  not  of  SomaySga  though  iruti  in  one  passage 
states  '  somo  vai  v&jinam '.    Vide  also  Jai.  II.  2.  23. 

Varugapraghasa."5* 

The  word  Varunapraghasa  is  masculine  and  is  always 
employed  in  the  plural.  The  Sat.  Br.  ( II.  5.  2.  1 )  gives  a 
fanciful  etymology  viz.  that  yavas  (  barley  grains )  belong  to 
Varuna  and  as  these  are  eaten  ( from  ghas  to  eat )  in  this  rite 
it  is  so  called.  This  rite  is  performed  in  the  rainy  season  four 
months  after  Vaisvadeva  on  the  Full  Moon  day  of  Asadha  or 
of  Sravana.  The  sacrificor  should  go  out  of  his  house  to  a  spot 
where  plenty  of  shrubs  grow.  Two  altars  ( vedi )  have  to  be 
prepared  to  the  east  of  the  ahavanlya  inclined  towards  the  east, 
one  south  of  the  other.  The  northern  vedi  is  in  charge  of  the 
adhvaryu  and  the  southern  one  in  charge  of  his  assistant,  the 
pratiprasth&tr  ( Ap.  VIII.  5.  5. ).  The  latter  follows  the  adh- 
varyu in  doing  the  same  aotions  on  the  southern  vedi  that  are 
done  by  the  adhvaryu  on  the  northern  vedi  except  carrying 
the  water  forward,  girding  the  wife,  producing  fires  and  a  few 
others  specified  in  Eat.  V.  4.  33;  all  the  orders  (sampraisas, 
like '  agnaye  samidhyamSn&ya  anubruhi ')  are  to  be  uttered  once 
and  everything  that  concerns  the  uttering  of  words  is  to  be 
done  by  the  adhvaryu  only  ( Ap.  VIII.  5. 17  )**ST.  But  Jai.  XII. 
1.  18  says  that  the  mantras  for  taking  ajya,  for  proksana  and 
the  like  are  to  be  reoited  by  the  two  separately.  The  procedure 
is  like  that  of  Vaisvadevaparvan  except  where  special  directions 
are  given.  The  two  vedis  are  separated  from  each  other  by  a 
space  (  at  the  corners  )  two,  three  or  four  angulas  or  a  span  or 
even  wider  ( Ap.  VIII.  5.  10  ).  There  is  a  single  utkara.  The 
pratiprasthatr  moves  between  the  two  vedis.  On  the  previous 
day  he  makes  ready  pots  full  of  karambha  i.  e.  husked  grains 
of  barley  slightly  fried  on  the  daksina  fire,  ground  and  mixed 

2456.  Vide  Tai.S.  I.  8.  9,  V5j.  S.  III.  44-47,  Tai.  Br.  I.  6  4,  6at. 
Br.  II.  5.  2,  5<v.  II.  17,  Band  V.  5-9,  K5t.  V.  3-5,  Ap.  VIII.  5-9. 

2457.  Jaimini  XI.  2.  35-43  deals  with  the  question  that  pratipra- 
sthSti  does  on  the  southern  vedi  whatever  adhvaryu  does  on  the  nothern. 
Jai.  further  (  XI.  2.  44-48  )  states  that  though  there  are  two  vedii  and 
the  pratiprasthstx  follows  the  adhvaryu  in  doing  all  that  he  does,  there 
is  not  a  double  set  of  priests. 


10d6  History  of  DharmaiOatra  I  Oh.  XXXI 

with  curds  (  Kat.  V.  3.  %  ).  According  to  Ap.  ( VIII.  6.  3  )  if; 
is  the  wife  that  makes  these  karambhapatras.  These  patras 
exceed  by  one  the  number  of  the  children  ( sons,  unmarried 
daughters,  grandsons  and  unmarried  grand-daughters )  of  the 
house-holder  ( Kat.  V.  3.  3-5,  Ap.  VIII.  5.  41,  who  inoludes 
daughters-in-law )  or  they  are  at  least  three  ( if  the  house-holder 
is  childless  or  has  only  a  son  or  two ).  The  figures  of  a  ram 
and  ewe  are  also  made  of  the  remaining  part  of  the  ground 
and  fried  barley  used  for  the  karambhapatras,  the  male  being 
made  by  the  adhvaryu  and  the  female  by  the  pratiprasthatr 
and  each  figure  having  the  characteristic  signs  of  sex.  The 
figures  of  the  ram  and  ewe  are  covered  by  the  adhvaryu  and 
pratiprasthatr  respectively  with  a  bunch  of  the  wool  of  some 
animal  other  than  the  edaka  (  wild  goat )  or  with  the  ground 
tips  of  kusa  ( In  the  absence  of  wool ).  Besides  the  five  offerings 
common  to  all  oaturmasyas  ( these  being  offered  in  the  Varuna- 
praghasas  with  all  attributes  and  subsidiaries  as  in  Vaisva- 
deva,  according  to  Jai.  VII.  1.  17-21 ),  in  this  rite  offerings  are 
made  to  four  more,  viz.  Indra  and  Agni,  the  Maruts,  Varuna 
and  Ea  i.  e.  Prajapati  (As  v.  II.  17. 14)  and  the  offerings  are  a 
cake  on  twelve  potsherds  (for  Indragnl),  payasya  or  amiksa 
( for  Maruts  and  Varuna )  and  a  cake  on  one  potsherd  for 
Ea  silently.  All  offerings  are  made  from  yava  or  only  the 
karambhapatras  are  so  made  and  the  figures  of  the  ram  and 
the  ewe  also  are  made  from  yava  and  the  rest  from  rice  grains 
( Ap.  VIII.  5.  36-37  ).  The  anuvakya  and  yajya  verses  of 
eaoh  of  these  four  special  offerings  to  Indragnl,  Maruts,  Varuna 
and  Ea  are  respectively"88  Bg.  VII.  94.  18,  VI.  60. 1;  I.  86. 1, 
V.  58.  5;  I.  25. 19, 1.  24. 11;  IV.  31. 1,  X.  121. 1  ( Asv.  II.  17. 15 ). 
Straight  to  the  east  of  the  ahavanlya  about  three  prakramas 
from  it  the  northern  vedi  is  prepared  and  several  rules  are 
laid  down  in  Kat.  (V.  3.  13  ff)  and  its  oom.  about  its 
extent.  The  northern  vedi  is  six  or  seven  aratnis  in  length  from 
west  to  east,  its  western  side  is  four  aratnis  and  its  eastern  side 
is  three  aratnis  or  the  vedi  may  be  even  much  larger  than  this. 
On  this  vedi  a  fire-plaoe  is  constructed  with  the  earth  dug  up 
from  the  sacrificial  pit  oalled  catvala  whioh  is  measured  with 
a  yoke-pin  32  angulas  in  length  and  made  to  the  east  of  the 
utkara  and  after  leaving  a  space  between  it  and  the  utkara  for 


2458.  Vide  Tai.  S.  IV.  2. 11  for  mostly  other  anuvSkySs  and  yij- 
ySs  of  the  four  speoial  offerings  and  other  offerings,  though  all  of  them 
occur  in  the  9gTeda. 


Ob.  XXXI  ]         Caturmilayas-VaruQapragkfoa  109? 

the  priests  to  more  about.  The  pit  is  knee-deep,  is  outside  tbs 
uttaravedi  to  its  east  and  is  measured  from  the  northern  corner 
of  the  uttaravedi  at  a  distance  equal  to  the  yoke-pin  and  is  square, 
the  east  side  being  32  angulas  in  extent  or  }  of-the  vedi  or  of  the 
extent  of  a  yoke  or  of  ten  steps  of  the  yajamana  ( on  all  sides  ). 
In  the  midst  of  the  northern  vedi  a  hole  ( nabhi )  is  made,  a  span 
in  length  on  four  sides  and  having  four  corners  or  it  may  be  as 
large  as  the  hoof  of  a  bull  or  a  horse.  On  the  uttaravedi  water  is 
sprinkled  with  a  mantra  and  gravel  is  also  spread  with  'a  lioness 
art  thou'  (Vaj.  S.  V.  10).  That  night  the  uttaravedi  is  covered  with 
darbhas.  In  the  morning  the  adhvaryu  and  pratiprasthatr  carry 
forward  fire  on  to  the  two  vedis  from  the  g&rhapatya  ( according 
to  Ap.  VIII.  5.  22 )  or  from  the  ahavanlya  ( according  to  Eat. 
V.  4.  2-3)  by  means  of  kindled  fuel-sticks  (idhma)held  in 
earthen  pots  or  by  dividing  the  ahavanlya  in  two  parts.  Jai. 
(  VIL  3.  23-25  )  declares  that  the  carrying  forward  of  the  fire 
is  done  only  in  the  Varunapraghasas  and  Sakamedhas.  The 
pratiprasthatr  draws  with  the  sphya  a  line  from  the  ahavanlya 
to  the  northern  hind  corner  of  the  southern  vedi  or  of  the  uttara- 
vedi ( according  to  K&t.  V.  4.  9-10 )  or  he  connects  the  two 
vedis  ( Ap.  VIII.  5.  20 )  by  drawing  a  line  from  the  north  hind 
corner  of  the  southern  vedi  to  the  south  front  oorner  of  the 
uttaravedi.  He  surrounds  the  hole  ( nabhi )  with  three  sticks 
(  paridhis ),  one  span  long,  of  devadaru  tree  on  the  west,  south 
and  north  (  with  Vaj.  S.  V.  13  )  and  puts  down  thereon  guggulu 
(  bdellium )  and  perfumed  substances  and  the  hair  on  the  head 
or  between  the  horns  of  a  ram  and  places  the  fires  on  these 
materials  ( sambharas ).  The  pratiprasthatr  places  daksina 
fire  on  a  square  mound  of  one  aralni  in  length  after  drawing 
lines  and  sprinkling  water.  The  figure  of  the  ram  is  put  in 
the  payasya  meant  for  Maruts  and  that  of  the  ewe  in  the 
payasya  meant  for  Varuna.  The  liquid  called  vajina  ( of  both 
payasyas )  is  collected  in  separate  pots  and  in  the  payasya  are 
put  the-  fruit  of  karlra  and  leaves  of  saml.  All  the  offerings 
except  the  payasya  for  Maruts  and  the  pots  of  karambha  are 
plaoed  by  the  adhvaryu  on  the  uttaravedi;  while  the  pratiprasthatr 
places  the  payasya  for  Maruts  together  with  the  pot  for  ajya 
and  also  the  karambha  pot  ( if  the  yava  grains  for  them  had 
not  been  taken  out  by  the  adhvaryu  )  on  the  southern  vedi  and 
the  vajina  is  plaoed  near  the  utkara  by  both.  When  the  adhvaryu 
issues  a  direction  to  the  agnldhra  'please  sweep  olean  the  paridhis 
of  the  two  fires' (the  two  ahavanlyas  on  the  two  vedis)  with 
the  ropes  binding  the  idhma,  the  pratiprasthatr  goes  to  the 
h.d.  138 


1098  History  of  Dharmainstra  [  Oh.  XXXI 

saorificer's  wife  sitting  near  the  garhapatya  and  asks  her  to 
declare  what  lover  or  lovers  ( jara  )M*'  she  has.  She  either 
declares  the  names  of  her  lovers  or  lifts  up  ( if  she  feels 
shame  in  the  declaration )  as  many  blades  from  the  bunoh 
of  darbhas  lying  on  the  ground  as  the  number  of  lovers 
she  has  had.  If  she  names  any,  he  ( the  pratiprasthatr ) 
deolares  that  Varuna  will  seize  him  or  them.  If  she  con- 
oeals  the  truth,  the  result  would  be  that  her  dear  rela- 
tives would  suffer.  If  she  has  none  she  says  so.  In  that 
case  or  when  she  has  declared  or  intimated  her  lover  or 
lovers,  the  pratiprasthatr  makes  her  repeat  the  verse  'praghasino 
hav&mahe '  ( Vaj.  III.  44 ).  The  pots  are  placed  in  a  surpa 
made  of  islka  ( reed  )  in  whioh  a  little  ajya  is  sprinkled,  then 
there  is  further  sprinkling  of  ajya  thereon  twice  ( abhigbarana ), 
the  surpa  is  placed  on  the  head  of  the  wife  who  is  led  by  the 
pratiprasthatr  between  the  fires  and  the  seats  of  the  brahma 
priest  and  the  sacrifioer  to  the  east  of  both  ahavanlyas  and 
then  to  the  northern  vedi ;  and  she  standing  to  the  east  of  the 
daksina  fire  with  her  face  to  the  west  takes  down  from  her  head 
the  surpa  into  her  right  hand  and  offers  the  contents  ( using 
the  surpa**80  as  a  juhu  ladle  )  into  the  daksina  fire  with '  mo  su 
na  indratra '  (  Bg.  1. 173. 12,  Vaj.  S.  III.  46  or  Tai.  S.  I.  8.  3. 1 ) 
muttered  by  the  sacrifioer  and  with  the  verse  '  yad  grame ' 
(  Vaj.  S.  III.  45,  Tal.  S.  I.  8.  3. 1 )  uttered  by  the  wife  as  offering 
prayer  (yajya  ).  Ap.  (VIII.  6.  26 )  says  that  the  adhvaryu  or 
pratiprasthatr  may  offer  the  oblation  of  karambha  pots  and  the 
sacrifioer  and  his  wife  may  only  touch  his  hand  from  behind. 
When  the  pratiprasthatr  leads  back  the  wife  to  her  seat  near  the 
garhapatya  fire  ( by  the  same  way  that  she  came  )  he  makes  her 
repeat  the  verse  '  akran  karma  '  (  Vaj.  S.  III.  47,  Tai.  S.  1. 8. 3. 1 ). 
Then  the  adhvaryu  offers  the  five  offerings  common  to  all 
oaturmasyas  ( stated  above )  and  the  cake  to  Indra  and  Agni 

X469.    This  is  based  on  the  Tai.  Br.  I.  6.  5  ■  irasm  «** W$fa[ 

ftfsffiJM  W»i<n»>T  mfirft  '.  This  is  quoted  by  Ap.  VIII.  6.  22  and  Ap. 
states  (  VIII.  8.  19  )  that  she  is  made  to  repeat  'praghSsygn  bavSmahe ' 
Tai.  8. 1.  8.  3.  Vido  note  1342  for  the  first  part  of  the  quotation.  The 
Sat.  Br.  II.  5. 2.  20  has  also  a  similar  passage. 

2460.  Ap.  VIII.  6.  23  says  that  both  husband  and  wife  offer  the 
contents  of  the  sHrpa,  while  Est.  V.  5.  11  gives  an  option.  Ap. 
(.VIII.  6.  24  )  says  that  the  verse  '  mo  eu  '  is  repeated  by  the  yajamsna 
as  the  invitatory  prayer  ( puronuvlkya )  and  'yad  grime*  (whioh 
refers  to  the  commission  of  sins  and  the  expiation  thereof)  as  the 
yljyl  by  both. 


Oh.  XXXI  ]         CsturmUsyaa-  VaruyaproghMsa  1099 

on  twelve  potsherds  and  then  sits  silent.  Then  the  prati- 
prasthatr  outs  off  a  poition  of  the  amikaa  for  Maruts  together 
with  the  whole  of  the  figure  of  the  ewe  (this  is  the  first  avadftna) 
and  offers  it  into  fire.  He  mixes  the  second  portion  of  the 
payasya  for  Maruts  with  the  leaves  of  saml  and  fruits  of  karlra 
and  offers  it.  Then  the  adhvaryu  offers  two  portions  from  the  ami- 
ksa  meant  for  Varuna  mixing  the  figure  of  the  ram  in  the  first 
or  second  avadana  for  Varuna.  According  to  Ap.  (VIII.  6.  31) 
the  adhvaryu  offers  the  first  portion  of  the  payasya  along  with 
the  figure  of  the  ram  and  the  seoond  portion  of  payasya  having 
in  it  the  fruit  of  karlra  and  the  leaves  of  saml.  Then  the  adh- 
varyu offers  the  cake  to  Ka  silently.  Then  both  adhvaryu  and 
pratiprasthatr  make  an  offering  to  Agni  Svistakrt.  The  fee 
( daksina )  is  either  a  cow  with  its  calf  or  a  horse  or  six  or 
twelve  bulls. ,4M 

The  rite  is  concluded  by  the  priests  and  the  saorifioer  and  his 
wife  going  for  a  bath  (avabhrtha)  in  a  river'1"  or  the  like  taking 
with  them  the  remainder  of  payasya  for  Varuna  and  the  scrap- 
ings from  the  pan  that  are  treated  like  the  refuse  (rjlsa  of  Soma). 
The  remainder  of  payasya  serves  as  havis  ( sacrificial  offering ) 
at  the  avabhrtha,  a  portion  of  which  is  offered  to  Varuna  and 
the  whole  of  what  remains  is  offered  to  Agni  and  Varuna 
instead  of  to  Agni  Svis^akrt.  The  saorifioer  and  his  wife  silently 
oome  to  the  water,  throw  into  the  water  the  sorapings  ( nisk&sa  ) 
that  are  placed  in  a  vessel  (sthall)  with  a  mantra  (Vaj.  S.  Ill,  48, 
according  to  Eat.  V.  5.  30  and  '  samudre  te  *  Tai.  S.  I.  4.  45.  2, 
according  to  Ap.  VIII.  8. 12  ).  They  do  not  plunge  their  heads 
into  water  but  only  splash  water  over  their  heads  and  rub  each 
other's  backs  with  water.  They  then  put  on  new  olothes  and 
make  a  gift  of  the  clothes  so  far  worn  ( that  they  had  already 
worn  at  the  Vaisvadeva-parvan  )  to  one  of  the  ( five )  priests  or 
to  another  (  worthy  )  person  at  their  pleasure.  After  returning 
to  the  house  the  sacrificer  puts  a  fuel-stick  on  the  ahavanlya 
( with  V«j.  S.  VIII.  27  ).  Jai.  ( VII.  3.  12-15  )  states  that  this 
avabhrtha  has  the  same  characteristics  as  the  avabhrtha  in 


2461.  Aocording  to  Ap.  (  VIII.  7.  5-7  )  a  full  grown  ball  is  the  fee 
or  the  sacrificer  may  give  more  at  hia  pleasure  and  he  gays  that  gome 
teaohers  prescribe  a  oow  as  the  fee. 

2462.  Aocording  to  Ap.  VIII.  8.  15  the  saorifioer  invokes  the  water 
with  '  devlr-Spah '  (Tai.  8. 1.  4.  45.  3 )  and  repeats  '  sumitriyK  na  Kpa  ' 
(  Tai.  8. 1.  4.  45.  t )  when  going  into  the  water, 


1100  Hidory  of  DharmaiOatra  I  Oh.  XXXI 

Somayaga  and  that  the  material  offered  therein  is  the  scrapings 
from  the  pan  and  not  the  purod&sa  ( VII.  3. 16  ). 

Sakamedha'4'1 

This  third  parvan  of  the  c&turmasyas    is    described    at 
great    length  in  Baud.,  Ap.  and  Eat.     Only  a  few    salient 
features  are  brought  out  below.    '  Sakamedha '  is  used  in  the 
plural,    sinoe  there  are  many  rites  therein  and  many  and 
various  offerings  ( com.  on  Kftt.  V.  6.  1 ).    It  literally  means 
' kindling  along  with  or  at  the  same   time  as*  (s&kam  edha). 
The  name  is  probably  given  beoause  the  first  offering  in  it  is  a 
cake  on  eight  potsherds  offered  to  Agni  Anlkavat  with  the  ris- 
ing sun."*4    It  is  performed  four  months  after  the  Varuna- 
praghasas  on  the  Full  Moon  day   of  KSrtika  or   Margaslrsa 
( according  as  the  Vaisvadeva-parvan  was  performed  on  the 
full  moon  of  Ph&lguna  or  Oaitra ).    The  whole  of  this  parvan 
requires  two  days.    On  the  day  previous  to  the  full  moon  there 
are  three  is^is  offered  at  the  three  savanas  (  morning,  midday 
and  evening)  to  the  three  deities  respectively,  viz.  to  Agni 
Anlkavat  a  cake  on  eight  potsherds  in  the  morning,  to  Santa- 
pana  Maruts  cant  (oblation  of  cooked  rice)  at  midday,   to 
Grhamedhin  Maruts  in  the  evening  a  cam  boiled  in  the  milk  of 
all  the  cows  belonging  to  the  sacrificer  ( Ap.  VIII.  9.  8 ).    As 
regards  this  last  cam  it  is  stated  ( Ap.  VIII.  10.  8  and  VIII.  11. 
8-10,  Eat.  V.  6.  29-30 )  that  if  plenty  of  rice  is  oooked  the 
priests  and  the  sons  and  grandsons  of  the  sacrificer  ( who  have 
had  the  upanayana  performed )  eat  the  food  to  satiety  and  go  to 
sleep  that  night  in  the  same  hall  without  indulging  in  any  talk 
about  poverty  or  hunger.    Jaimini  ( V.  1.  19-22  )  refers  to  the 
text '  agnaye  anlkavate  pr&tar-astakapalah  &o.'  and  states  as 
the  conclusion  that  all  the  three  rites  are  performed  on  one  day 
and  no  part  of  the  three  is  to  be  performed  the  next  day.    On 
that  night  the  milch  cows  are  let  loose  to  mix  up  among  their 
oalves  ( which  can  then  drink  the  milk  of  their  mothers  with- 
out let  or  hindrance).     He,  however,  binds  down  that  calf 
whioh  is  required  for  milking  the  oow  that  has  lost  its  own  oalf 
( and  whioh  is  to  be  milked  the  next  morning  for  the  offerings 

2463.    Vide  Tai.  8. 1.  8.  4-6,  Tai.  Br.  I.  6.   10,  Sat.  Br.  II.  5.  3- 
II.  6. 1-2,  Aiv.  II.  18-19,  Ap.  VIII.  9-19,  Kit  V.  6-10,  Baud.  V.  10-17. 

^fjrnrar  I  wr.  V. »;  Xp.  VIII.  9.  2  and  &.  tf.  I.  8.  4. 6  hare  the  wordg 

STJpfr  ...  ...  VTTV3T. 


Oh.  XXXI  ]  CMurmasyas-Sakamedha  1101 

to  the  Manes ).  That  night  and  in  the  next  morning  agnihotra 
is  performed  with  rice  gruel  ( and  not  with  milk ).  On  the 
next  day  ( the  principal  day  of  Sskamedha )  the  saorificer  either 
before  or  after  the  daily  agnihotra  performs  a  noma  with  a  darvi 
taking  a  portion  of  the  boiled  rice  sticking  to  the  bottom  of  the 
sthill  ( pot )  that  had  been  cooked  for  the  offering  to  Grhamedhin 
Maruts  the  previous  evening.  He  fills  the  darvi ,4**  (ladle) 
with  a  mantra  (Vaj.  S.  III.  49,  Tal  S.  I.  8.  4.  1).  Then  the 
adhvaryu  directs  the  yajaroana  to  fetch  a  bull  and  make  it 
bellow.  When  the  bull  bellows,  he  offers  the  rice  in  the  darvi 
into  fire  with  a  mantra  ( Vftj.  S.  III.  50,  Tai.  8. 1.  8.  4. 1 ).  If 
the  bull  does  not  bellow,  then  the  oblation  is  offered  after  the 
brahma  prieBt  directs  '  offer '.  Asv.  ( II.  18.  11-12 )  states  that 
the  homa  may  be  offered  ( if  the  bull  does  not  bellow )  at  the 
thunder  of  a  cloud  or  some  make  the  agnldhra  roar  calling  him 
'brahmaputra'ftheson  of  the  brahma  priest ',  whose  assistant 
he  Is ).  The  bull  is  given  as  fee  to  the  adhvaryu.  Then  an 
is^i  is  offered  to  Krldin  Maruts  with  a  cake  cooked  on  seven 
potsherds  and  a  cam  to  Aditi.  This  is  followed  by  a  mahahavie 
( a  great  offering ),  which  consists  of  eight  offerings  to  eight 
deities.  They  are  five  offerings  common  to  all  caturrnSsyas,  the 
6th  offering  is  a  oake  on  twelve  potsherds  to  Indra  and  Agni,  the 
7th  is  earn  to  Mahendra  (or  according  to  Asv.  II.  18. 18  to  Indra, 
or  Vrtrahan  Indra  or  Mahendra ),  the  8th  is  a  cake  on  one 
potsherd  to  Visvakarman  UH  ( inaudibly ).  According  to  Ap.  he 
offers  the  8th  offering  of  a  cake  after  taking  the  names  of  the 
four  months  Sahas,  Sahasya,  Tapas  and  Tapasya  ( i  e.  Marga- 
fllrsa  to  Phalguna ).  A  bull  is  the  fee  of  this  Mahahavis  ( or  a 
cow  acoording  to  Ap. ). 

After  the  mahahavis  comes  the  pitryajfia  whioh  is  called 
mahapitryajna.  To  the  south  of  the  daksina  fire  a  new  vedi 
having  four  oorners  in  the  four  principal  directions"'7  is 
prepared  and  has  the  same  length  and  breadth  as  the  height 


2466.  According  to  the  com.  on  Ext.  V.  6.  40  this  darvi-homa  ii 
offered  in  the  Shavaniya,  while  according  to  Ap.  VIII.  11. 19  it  is  offered 
in  Glrhapatya.    The  oblation  is  meant  for  Indra. 

8466.  Acoording  to  Asv.  II.  18.  18,  ?g.  IV.  32. 1  and  VI.  25.  8  are 
the  anuvHkyS  and  yljyB  respectively  for  Indra  or  Mahendra  and  $g. 
X.  81.  6  and  X.  81.  6  respectively  for  Visvakarman. 

2467.  According:  to  Est.  V.  8.  21  the  four  oorners  face  the  inter* 
mediate  quarters  and  he  relies  on  Sat.  Br.  II.  6. 1. 10.  Vide  8.  B.  X. 
vol.  12  p.  422  n.  3.  for  this  special  vedi. 


1102  History  of  DharmaiVstra  [  Oh.  XXXI 

of  the  sacrifioer  (  Ap.  VIII.  13.  2 ).  He  brings  fire  from  the 
daksina  fire  and  lays  it  on  the  new  vedi  in  the  oentre  and  all 
offerings  that  are  to  be  offered  in  the  ahavanlya  are  offered 
in  this  fire.  In  this  mah&pitryajna  the  wife  does  nothing.  In 
this  yajfia  a  cake  on  six  kapalas  is  offered  to  Somavat  Pitrs  or 
to  Pitrmat  Soma,  dhanas  (fried  barley)  to  Barhisad  Pitrs, 
mcmtha  "**  to  Agnisvatta  Pitrs.  Asv.  II.  19.  21  adds  another 
deity  viz.  Yama  and  aooording  to  some  ( vide  Ap.  VIII.  13. 16 ) 
the  devatas  and  offerings  are  ajya  to  Pitrmat  Soma,  a  cake  on 
six  potsherds  to  Barhisad  Pitrs,  fried  barley  to  Agnisvatta  Pitrs 
and  mantha  to  Yama  or  Agni  Kavyav&hana  or  Yama  A.ngi- 
rasvat  Pitrmat.  The  beating  of  grains  ( with  a  pestle )  and 
grinding  is  done  by  the  adhvaryu  or  agnldhra  to  the  east  of 
the  g&rhapatya  fire  with  his  face  to  the  south.  The  cake  is 
cooked  on  burning  coals  taken  with  a  shovel  from  the  garha- 
patya  to  its  south  and  the  dhana  is  fried  on  the  daksinSgni. 
There  are  only  four  pray&jas  ( omitting  barhis  out  of  the  five 
at  the  darsapQrnamasa )  and  so  also  anuyajas.  Instead  of  the 
usual  direotion  ( called  asruta )  of  the  adhvaryu  to  the  agnl- 
dhra '0  sr&vaya',  in  this  rite  he  utters  '  Om  svadha';  simi- 
larly the  agnldhra  responds  ( praty asruta )  with  'astu  svadha' 
instead  of  the  usual  '  astu  srausat '  and  instead  of  the  syllable 
'  vausat '  uttered  at  the  end  the  words  '  svadha  namah '  are 
employed.  Instead  of  the  concluding  offering  usually  made  to 
Agni  Svistakrt,  in  this  rite  it  is  made  to  Agni  Kavyav&hana. 
In  this  rite  two  anuvakyas  and  one  yajya  are  repeated  at  eaoh 
offering  i.  e.  Bg.  X.  15.  1,  IX.  96. 11  are  the  two  anuvakyas 
and  Bg.  X  15.  5  the  y&jya  for  Somavat  Pitrs,  Bg.  I.  91.  t  and 
I.  91.  20  are  the  anuvakyas  and  VIII.  48.  13  the  yajya  for 
Pitrmat  Soma,  Bg-  X.  15.  4  and  X.  15.  3  the  anuvakyas  and 
Bg.  X  15.  2  the  yajyft  for  Barhisad  Pitrs,  Bg.  X  15. 11  and 
13  the  anuvakyas  and  X.  15. 14  the  yajya  for  Agnisvatta  Pitrs, 
Bg.  X.  14.  4-5  the  anuvakyas  and  X.  14.  1  the  yajya  for  Yama, 
Bg.  X.  15.  9  and  IV.  11.  3  the  anuvakyas  and  I.  96. 1  the  yajya 
for  Agni  Kavyavahana  ( vide  Asv.  II.  19.  22,  24 ).  The  adh- 
varyu or  sacrifioer  sprinkles  water  from  a  water  vessel  thrice 

2468.  The  cow  that  has  no  calf  of  its  own  but  yields  milk  on  haring 
the  oalf  of  another  is  called  ftwrr  Its  milk  is  put  in  a  vessel  in 
which  half  ground  barley  grains  are  laid  and  then  stirred  onoe  or  thrice, 
aooording  to  Ap.  VIII.  14.  14,  with  a  piece  of  sugar-cane  to  which  is 
tied  a  string.  Ho  does  not  directly  touch  the  pieoe  of  sugar-cane  when 
stirring,  but  stirs  it  by  moving  the  string  and  the  stirring  is  done  from 
right  to  left.    This  preparation  to  stirred  is  called  tnanHha, 


Ch.  XXXI  ]  CaturmSsyaa-SQkamedha  1103 

round  the  vedi  from  right  to  left.  He  offers  water  for  washing 
the  feet  to  the  three  ancestors  ( of  the  saorifioer )  in  the  north- 
west, south-west  and  south-east  corners  of  the  vedi  respectively. 
He  mixes  portions  of  the  cake,  the  fried  barley  and  the  mantha 
and  prepares  three  balls  therefrom  and  offers  them  facing  the 
south  on  the  three  corners  referred  to  above  for  the  three  ances- 
tors with  the  appropriate  mantras  (  etat  te  tata  '*"  ye  ca  tv&m- 
anu,  etat  te  pitfimaha  &c. ).  According  to  Ap.  (  VIII.  16.  7 ) 
he  prepares  three  more  pindas  for  the  three  ancestors  beyond 
the  paternal  great-grand-father  and  invokes  them  on  the  pindas 
in  the  reverse  order  i.  e.  the  sixth  anoestor  on  the  first  ( out  of 
these  other  three  pindas ),  the  fifth  on  the  2nd  pinda  and  the 
fourth  on  the  3rd.  He  then  wipes  off  the  remnants  of  the  pindas 
( pindalepa )  sticking  to  the  hand  on  the  north-eastern  corner 
of  the  vedi  with  '  atra  pitaro  *  (  Vaj.  S.  II.  31  first  half ).  The 
priests  and  the  sacrificer  with  faces  to  the  north  leave  that  place, 
wear  the  sacred  thread  in  the  upavlta  form  and  wait  upon  the 
ahavanlya  with  Vaj.  S.  III.  51-53  (  =  Tai.  3.  I.  8.  5. 1-2  ),  and 
on  the  garhapatya  with  Vaj.  S.  III.  53-55  (  =Tai.  S.  I.  8.  5.  2-3). 
Then  entering  the  vedi  the  sacrificer,  wearing  the  sacred  thread 
in  the  pracln&vlta  form,  mutters  the  mantra '  amlmadanta'  (Vaj. 
S.  II.  31  latter  half).  They  sprinkle  the  vedi  from  left  to 
right  and  do  all  the  rest  as  in  pindapitryajfia.  The  sacrifioer 
then  folds  his  hands  with  '  namo  vah '  ( Vaj.  S.  IL  32 )  or 
makes  six  namaskaras  ( salutations )  and  invokes  the  blessing 
'  give  us  house  *  ( Vaj.  S.  II.  32  ).    This  rite  ends  with  JaJarhyu 

( As7.  II.  19.  2,  Kat.  V.  9,  32)  i.  e.   'taccharhyorS sam 

oatuspade '  ( Tai.  Br.  III.  5.  11 )  and  there  is  no  patnlsarhy&ja 
homa  in  daksina  fire  and  so  on.  The  remaining  portion  of  the 
material  for  offerings  is  thrown  into  the  fire  or  into  water  or 
may  be  eaten  by  the  priests. 

The  last  rite  in  the  Sakamedhas  is  the  Traiyambaka  homa. 
Vide  Tai.  a  I.  8.  6,  Sat  Br.  II.  6.  2.  1-17,  Asv.  IL  19.  37-40, 
ip.  VIII.  17-19,  Baud.  V.  16-17,  Kat.  V.  10.  This  homa  is 
offered  to  Budra.  Some  of  its  peculiarities  may  be  noted.  In 
this  the  adhvaryu  takes  out  material  to  prepare  cakes  cooked 
on  one  potsherd  exoeeding  by  one  the  ohildren  ( the  sons  and 
grandsons  together  with  their  wives  and  unmarried  daughters  ) 
of  the  saorifioer  or  at  least  four  ( if  he  is  childless  or  has  no 
more  than  a  few  ohildren).    Every  thing  is  done  faoing  the 

2469.    Vide  T»i.  8. 1.  8.  5  for  •  eUt  te  &o. '. 


1104  History  of  DharmaiOstra  [  Oh.  XXXI 

north  and  all  places  where  offerings  are  to  be  made  must  be  to 
the  north.  He  oooks  the  oakes  on  the  northern  side  of  the  gar- 
hapatya  and  may  anoint  the  cake  with  clarified  butter, MT0  he 
carries  a  single  smoking  firebrand  kindled  at  the  daksina  fire 
with  the  mantra '  eka  eva  rudro '  ( Tai  S.  I.  8.  6 ).  All  (  priests 
and  relatives )  go  to  a  spot  near  by  in  the  north-east  and  lay 
down  one  cake  on  earth  dug  out  by  rats  from  a  hole  with  the 
words '  O  Budra !  the  rat  is  thy  beast '  ( Tai.  S.  I.  8.  6. 1. )  or  if 
one  has  an  enemy  and  one  hates  him  one  may  think  of  him 
and  offer  that  cake  with  the  words '  that  is  thy  beast '.  He 
places  the  single  firebrand  in  a  spot  where  four  roads  meet  and 
which  has  the  usual  fire  purifying  rites  performed  on  it  and 
offers  thereon  with  the  middle  leaflet  of  a  pal&sa  leaf  (  used  as 
the  juhu  ladle )  portions  out  off  once  each  from  all  the  oakes 
prepared  for  Budra  with  the  mantra  '  O  Budra !  this  Is  your 
portion,  may  you  partake  of  it  together  with  Ambika,  your 
sister,  svahs '  ( Tai.  S.  1. 8.  6  =  Vaj.  S.  III.  57  ).  The  remainder 
he  places  on  the  earth  heap  dug  up  by  rats  and  covers  it  with 
earth.  After  coming  back  from  the  heap,  the  saorificer  and 
the  priests  mutter  a  mantra  ( Vaj.  S.  III.  58 )  or  only  the 
yajamftna  mutters  the  same  mantra  ( Tai.  S.  L  8.  6  ).  The  yaja- 
mana, his  ohildren  and  his  wife  and  other  ladies  go  round  the 
fire  thrice  from  right  to  left  ( as  in  pitryajna )  with  the  famous 
mantra  '  Tryambakam  yajamahe '  ( Tai  S.  I.  8.  6  and  Vaj.  S. 
IIL  60)  striking  their  left  thigh  with  their  right  hand  and 
again  thrice  striking  their  right  thigh  with  their  right  hand. 
The  unmarried  daughter  of  the  yajamana  desirous  of  a  husband 
should  go  round  the  fire  from  right  to  left  and  again  from  left 
to  right  ( thrice  in  each  mode ),  with  the  above  mantra  altered 
to  suit  her  case  ( Vaj.  S.  IIL  60  ).""  The  portions  of  the  oakes 
that  remain  are  thrown  up  in  the  air  by  the  yajamana  so  high 
that  a  oow  ( or  bull )  with  upturned  mouth  cannot  reach  them 
and  he  catches  them  in  his  hand  one    after  another. un    If  he 

2470.  This  anointing  with  Kjya  is  called  '  prBnadlna  '  ( bestowal 
of  life  or  soul ).  Est.  V.  10.  10-13  and  Ip.  VIII.  17.  9-12  differ  in  the 
order  of  offerings  to  Budra  and  on  the  rubbish  dug  out  by  rats. 

2471.  Ip.  VIII.  18.  2  says  (against  Kst.  V.  10.  15 )  that  they  go 
round  from  left  to  right.  Her  mantra  becomes  '  s*r**f*J  WW%  BTlGtr 
«*irfcrir*  i  wftwrffri  *»v»m%«ft  5«fr  mam »  ( *nr.  tf. )  or  gifhr  srr  <rb 
(  as  quoted  in  ww.  VIII.  18.  8. ) 

2472.  According  to  ip.  VIII.  18.  4  the  portions  of  oakes  are  thrown 
up  by  tbe  several  persons  and  seised  by  them  and  then  placed  in  the 
joined  hands  of  the  yajamSna  and  this  is  done  t  hi  ice. 


Ch.  XXXI  ]  CaturmWsyas-Sakamedha  1105 

cannot  catch  them  he  touches  them  when  they  fall  on  the 
ground.  They  are  then  placed  in  two  woyen  baskets  <  half  and 
half ),  wbioh  are  then  hung  from  the  two  ends  of  a  bamboo  pole 
or  the  beam  of  a  scale  or  a  pole  made  of  a  saorifioial  tree  and  he 
fastens  them  on  two  sides  on  a  tree  trunk,  or  a  tree  or  a  bamboo 
or  ant-hill,  in  such  a  way  that  a  cow  or  bull  oannot  reach 
them,  with  the  mantra  ( Vaj.  S.  III.  61  first  part,  Tat  S.  I.  8.  6 
1  esa  te  rudra  bh&gab).  They  mutter  the  mantra  '  avafcatadhanvft 
&c.  *  (Vaj.  S.  III.  61  latter  half  and  Tai  S.  I.  8.  6 )  repeatedly 
without  taking  breath  and  do  so  thrice  ( acoordjng  to  Ap. 
VIII.  18.  9  ).  They  ( priests  and  yajamana )  return  to  the  plaoe 
where  the  other  rites  were  performed  and  touoh  water.  Accord- 
ing to  Ap.  ( VIII.  19.  1-3 )  a  white  horse  is  the  daksinS  or  a 
white  bull  or  a  bull  that  has  a  white  spot  of  hair. 

J>unasiriyaMn 

Besides  the  five  offerings  common  to  all  oaturmSsyas,  the 
special  offerings  in  this  Istf  are  a  cake  on  twelve  potsherds  to 
Sunaslrau  ( Vfiyu  and  Aditya,  according  to  com.  on  Kit.  V.  11. 5 
and  to  Indra  Sunaslra,  acoording  to  Ap.  VIII.  20.  5  and  com. ), 
an  oblation  of  fresh  warm  milk  ( not  heated )  direct  from  the 
cow  to  Vayu,  a  cake  on  one  potsherd  to  Snrya.  There  is  no 
uttaravedi  in  this  rite,  and  no  fire  is  produced  by  attrition.  There 
are  five  prayajas,  three  anuyajas  and  one  samis^ayajus,  but 
according  to  Ap.  VIII.  20.  6  there  are  nine  prayajas  and 
anuyajas.  The  daksina  for  the  rite  is  a  plough  with  six 
bulls  or  two  big  bulls  and  for  the  cake  to  Surya  a  white 
"horse  or  a  white  bull  (Kat.  V.  11.  12-14),  while  according 
to  Tai.  S.  I.  8. 7  it  is  a  plough  to  whioh  twelve  oxen  are  yoked 
and  according  to  Ap.  ( VIII.  20.  9-10 )  a  plough  with  twelve 
or  six  oxen. 

'  Sunaslrau '  occurs  in  the  Rgveda  IV.  57. 5  and  8.  In  Rg. 
IV.  57.  "4  and  8  the  word  *  sunam*  ocours  several  times.  The 
meaning  is  doubtful.  According  to  Y&ska's  Nirukta  IX  40 
Sura  and  Slra  mean  Vayu  and  Aditya  respectively  ;  while  the 
Sat.  Br.  II.  6.  3.  2  appears  to  hold  that  iuna  means  prosperity 
and  sira  means '  essence  or  sap '  (  sara )  and  this  isti  is  so  called 
because  the  sacrifioer  thereby  secures  both  prosperity  and  sap. 

2473.    Vide  T»l.  8.  L  8. 7,  T»i.  Br.  I.  7. 1,  &t.  Br.  II.  6.  3,  liv.  II.  20, 
Jp.  VIII.  20,  KBt.  V.  11,  Baud.  V.  18. 
B.  D.  139 


1106  History  of  DharmaiWra  [  Oh.  XXXI 

European  scholars  Bee  in  this  name  a  reference  to  the  plough 
and  ploughshare."7*    Vide  Vedio  Index  vol.  II.  p.  386. 


Agrayaga  ( offering  of  first  fruits ) 


W5 


This  is  an  is^i,  without  performing  which  an  Uhitagrd  was 
not  to  make  use  of  freshly  harvested  rice,  barley  and  millet. 
It  was  either  performed  on  a  New  Moon  day  or  Full  Moon 
day,  but  the  prooedure  was  the  same  as  that  of  the  istf  on  New 
Moon.  The  time  of  the  agrayana  is^i  with  rice  is  iarad  (autumn) 
when  one  had  ample  rains. MW  As  barley  crops  became  ready 
in  vasanta  ( spring ),  the  agrayana  for  yavas  was  to  be  per* 
formed  in  spring.  Asv.  allowed  an  option  that  when  the  istf 
was  once  performed  in  the  autumn  one  may  not  perform  it  in 
spring  for  the  barley  crop.  The  is^i  for  millet  crop  ( syfimaka ) 
was  performed  in  the  rainy  season  and  therein  a  caru  was 
offered  to  Soma.  The  istf  was  so  called  because  therein 
the  first  fruits  (  agra )  were  first  employed  or  eaten  (  ayana ). ,m 
Aooording  to  Ap.  (VI.  29.  6)  there  are  17  kindling  verses 
( samidhenl ),  whioh  number  is  obtained  by  inserting  two 
additional  verses  called  dhayya  after  the  8th  or  9th  samidhenl 
of  the  darsa-purna-masa  isti.  The  deities  and  offerings  are  a  oake 
on  twelve  potsherds  for  Indra  and  Agni  (  or  according  to  Ap. 
VI.  29. 10  and  Asv.  II.  9. 13,  it  is  either  Aindrfigna  or  Agnendra ), 
'  a  oaru  cooked  in  milk  or  water  for  All  Gods  ( Visve  Devah ) 
silently,  a  oake  on  one  potsherd  to  Heaven  and  Earth  and  oaru 
to  Soma  ( if  the  first  fruits  are  millets ).  Eat.  IV.  6.  7  allows 
an  option  that  the  caru  for  All  Gods  may  be  of  old  rice. 
For  him  who  performs  only  daily  agnihotra  or  who  does  not 

2474.  According  to  K4v.  II.  20.  3  the  devatSs  of  the  6tb,  7th,  and 
8th  offerings  are  VByu  Niyutvat  or  VSyu  (simply),  SunSsTrau  or  Indra 
SunSslra  or  Indra  Suna  and  SOrya.  The  anuvakyS  and  YgjyK  verges  of 
these  are  respectively  ]Jg.  VII.  92.  1  and  3  (Vayu  Niyutvat), 
VIII.  26.  25  and  VII.  90.  2  {  for  VSyu  simply  ),  IV.  67.  5  and  8  ( for 
SunSsirau),  Indra  vayam  SunSsiram-asmin  pakso  havSmabe  sa  vSjeau 
pra  no  visat  and  X.  160.  5  (for  Indra  SnnSsira),  III.  30.  22  and  X.  160.  5 
(for  Indra  Sana),  I.  50.  4  and  I.   115.1  (forSOrya). 

2476.  Vide  Sat.  Br.  II.  4.  3,  Xp.  VI.  29.  2  ff,  lav.  II.  9,  KSt.  IV.  6, 
Band.  III.  12. 

2476.  -rarr  qfot  gai  »<nfa:wvul*  tt^s  ■ srft  *r  fifem  *J*3 1  WT"*. 

II.  9.  3  and  5. 

2477.  wir  »w*  »nn#  *H  whir  wfnrwn  i  Ji«4«fi«fl«t"A4<miW«««r- 
nnrj  I  com.  on  »rrxf.  II.  9. 1, 


Oh.  XXXI  ]  Agrayavn  110? 

perform  any  isti  except  darsaptirnamasa  Eat.  IV.  6. 11  and  Asv. 
II.  9.  4  prescribe  that  he  may  make  his  agnihotra  cow  eat  the 
first  fruits,  viz.,  rice  or  barley  bundles  or  food  and  with  the 
milk  of  that  cow  perform  on  the  figrayana  day  the  homa.  But 
this  alternative  was  not  open  to  the  king  who  bad  to  perform 
this  iati  ( Asv.  II.  9.  6  ).  According  to  Est.  ( IV.  6.  16-17  )  the 
oaru  of  millets  for  Soma  is  performed  only  for  the  forest-dweller 
and  a  caru  of  bamboo  seed  is  prescribed  for  Soma  in  summer. 
About  the  daksina  there  are  various  opinions.  According  to 
Kafc.  ( IV.  6. 18  )  it  is  either  a  repaired  waggon  or  silken  oloth, 
madhuparka  ( i.  e.  honey,  curds  and  ghee  )  or  the  cloth  worn  by 
the  sacrifioer  in  the  rains.  According  to  Ap.  ( VI.  30.  7  )  the 
first  among  the  calves  born  before  the  Full  Moon  of  Magha  is 
the  fee,  and  cloth  for  isti  with  millets.  Jai.  has  several  sutras 
about  silk  cloth  and  a  calf  being  the  daksina  in  this  rite  and 
that  rice  cooked  on  daksina  fire  is  not  the  fee  ( vide  X.  3. 34-38 ). 
Vide  also  Jai.  XII.  2.  31-37  ( about  the  characteristics  of  the 
bar his ). 

The  agrayana  sacrifice  in  the  grhya  fire  has  been  already 
described  ( pp.  827-829  )  and  it  will  have  been  noticed  that  it 
was  a  replica  of  the  srauta  sacrifice  meant  for  those  who  had 
oonseorated  the  three  Vedio  fires. 

Kamyestl 

In  the  Srauta  sutras  there  are  rules  for  the  performance  of 
several  istis  on  the  occurrence  of  certain  events  or  for  the  pur- 
pose of  securing  some  desired  object.  Asv.  II.  10-14,  Ap.  XIX. 
18-27  and  others  mention  several  such  i?tis,  viz.,  the  Syuska- 
meetii  (  for  one  desirous  of  long  life ),  the  svastyayanl  ( for  safe 
journey  ),  the  putrakamestf  MW  ( for  one  desirous  of  a  son  or  one 
adopting  a  son,  Asv.  II.  10.  8-9  ),  Loke&,  MaMvairafi  ( Asv.  II. 
11. 1-4 )  or  Mitravinda  ( Kat.  V.  12,  for  one  who  is  desirous  of 
prosperity,  territory,  friends  and  long  life,  addressed  to  ten 
deities ),  Sarhjfiani  ( for  the  reconciliation  of  those  who  have 
fallen  out ),  Kariristiu'"  ( for  one  who  desires  rain,  Asv.  IL  13. 
1-13,    Ap.    XIX  25.  16  ff),   Turayava  (Asv.  II.  14.  4-6), 


2478.  The  KBlikSpurSpa  quoted  in  the  VyaYahKramayUkha  ( p.  114 
text )  prescribes  that  on  adopting  a  son  who  is  about  five  years  old  (  or 
more  )  the  adopter  should  perform  the  putresfi. 

2479.  In  the  KBririfti  the  saorifloer  had  to  wear  a  dark  garment 
having  dark  hetn.    Tai.  S.  ( II.  4.  7-10)  deals  with  this  isfi. 


1108  History  of  Dharmaiastra  [  Ch-  XXXI 

Daks&yana1*80  ( Asv.  II.  14.  7-10 ).  These  and  other  istfs  though 
very  interesting  from  several  points  of  view  have  to  be  passed 
over  for  want  of  space. 


S480.  For  the  Mitravinds  Tide  Sat.  Br.  XI.  4.  3 ;  for  the  D5k$Byana 
vide  gat.  Br.  II.  4.  4  and  gat.  Br.  XI.  I.  2. 13  (S.  B.  E.  vol.  44  p.  6), 
which  says  that  the  DRk?8ya?a  need  be  performed  only  for  15  years, 
■inoe  therein  two  new  moon  and  two  full  moon  offerings  are  per* 
formed  every  month. 


CHAPTER  XXXII 

PAS'UBANDHA  or  NIRUDHAPASUBANDHA™ 
( immolation  of  an  animal  in  sacrifice  ). 

The  animal  sacrifice  is  an  independent  sacrifice  and  it  is 
also  performed  in  soma  sacrifices  as  a  constituent  part  ( ahga ). 
The  independent  animal  sacrifice  is  called  nirudhapasubandha 
(  offering  of  an  eviscerated  animal )  and  the  subordinate  ones 
are  called  saumika  ( Asv.  IIL  8.  3-4 ).  The  nirudhapasu  is 
really  a  modification  of  an  animal  sacrifice  in  somayaga 
(  called  agnlsomlya  pasu )  as  Jai.  VIII.  1. 13  declares,  but  in 
many  sutras  the  full  prooednre  of  both  is  Bet  out  in  the  nirudha- 
pasu section  ( vide  Kftt.  VI.  10.  32  and  com.  on  Kat.  VL  1.  31 ). 
The  nirudhapasubandha  itself  becomes  the  prakrti  ( arohe- 
type  or  model )  of  all  other  animal  sacrifices,  except  savanlya 
pasu  and  anubandhyapasu.  The  independent  animal  sacrifice 
is  to  be  performed  every  six  months  or  every  year  by  the 
nhitagni  throughout  his  life.*48*  If  done  once  a  year  it  was  to  be 
performed  in  the  rainy  season  ( i.  e.  in  Sravana  or  Bh&drapada ) 
on  New  moon  or  Full  moon  day  or  if  done  six  monthly  then  at 
the  beginning  of  the  southward  and  northward  passages  of  the 
Sun  ( daksinayana  and  uttarayana ).  Then  it  may  have  to  be 
performed  on  any  day  and  not  necessarily  on  amavasyS  or 
paurnamasl.  According  to  Asv.  (III.  1.  2-6 )  optionally  an  istf 
before  and  after  the  independent  pasubandha  rite  may  be  per- 
formed and  if  performed  it  is  offered  either  to  Agni  or  to  Agni- 
Visnu  or  to  Agni  and  Agni-Visnu.  In  this  sacrifice  there  is 
a  sixth  priest  called  Maitravaruna  ( or  Pras&str )  in  addition  to 
the  five  required  in  the  caturmasyas.  An  udumbara  staff  is 
given  to  the  sacrifioer  when  he  is  initiated  for  a  sacrifice  like 
Agnistoma.  In  the  pasubandha  when  the  Maitravaruna  enters 
the  sacrificial  ground  after  the  priests  are  ohosen  the  adhvaryu 

2481.  Vido  Sat.  Br.  III.  6. 4  ft,  XI.  7. 1  ff,  Tai.  8. 1.  3.  5-11,  VI.  3-4 ; 
Kit.  VI,  ip.  VII,  Mr.  III.  1-8,  Baud..  IV. 

2482.  Mann  IV.  26  also  recommends  an  animal  sacrifice  at  the 
beginning  of  the  ayanat.  Ap.  VII.  8.  2-3  and  Baud,  IV.  1  set  out  the 
yajnapStrae  »nd  other  material*  required  in  jpaiubandha. 


1110  History  of  DharmaiSstra  I  Oh.  XXXII 

( or  yajamftna  in  some  s&khSs ) un  hands  over  that  staff  ( whioh 
in  length  would  reach  the  mouth  of  the  sacrifice! )  to  the 
maitr&varuna  with  a  mantra  and  the  maitr&varuna  accepts  it 
with  a  corresponding  mantra.  The  maitr&varuna  stands  slightly 
bent  to  the  south  of  the  seat  of  the  hotr  resting  his  staff  on 
the  vedi  and  utters  directions  to  the  hotr  to  repeat  y&jy&e. 
Till  he  utters  the  first  praisa  he  is  not  to  touch  himself  or  any 
one  else  with  the  staff.  The  maitr&varuna  is  to  utter  in  a 
standing  posture  while  holding  the  staff  the  praisas  and  the 
anuvfiky&s  wherever  a  nraisa  is  employed  and  do  a  few  other 
acts  standing ;  but  the  rest  of  his  duties  in  soma  sacrifices  he 
does  sitting.  Jaimini  ( IV.  2. 16-18  )  has  a  discussion  ( arising 
out  of  Tai.  S.  VI.  1.  4.  2  '  krlte  some  maitr&varun&ya '  dandam 
prayaoohati ' )  on  the  question  whether  the  handing  over  of  the 
staff  to  maitr&varuna  is  a  pratipattikarma  or  an  arthakarma  ( the 
oonolusion  is  that  it  is  the  latter  ).  The  adhvaryu  makes  an  _ 
offering  of  clarified  butter  in  the  fthavanlya,  which  is  called 
yup&huti,  with  the  sruva  or  with  a  sruc  in  whioh  four  ladlings 
of  fijya  have  been  poured,  with  the  mantra '  uru  visno '  ( V&j.  S. 

V.  41,  Tai.  S.L  3. 4. 1).  The  adhvaryu,  taking  the  rest  of  the  fijya 
and  the  sruva,  goes  to  a  place  where  trees  grow,  accompanied  by 
a  oarpenter  ( taksan )  holding  an  axe  ( Ap.  VII.  1. 13  and  K&t.  VI. 
1. 5 ).  The  sacrificial  post  (yupaf*u  is  to  be  made  of  the  palftsa, 
khadira,  bilva  or  rauhitaka  tree  according  as  one  desires  various 
rewards  (Ap.  VII.  1.16),  but  in  Soma  sacrifices  the  yupa  must  be 
of  khadira,  if  possible.  Jai.  ( VI.  3. 28-30 )  states  that,  if  by 
accident  the  saorificial  post  made  of  one  kind  of  tree  is 
destroyed  during  the  oontinuance  of  the  rite,  another  yupa  of 
the  same  tree  or  of  a  tree  very  similar  to  it  is  to  be  substituted. 
The  tree  to  be  out  must  be  full  of  leaves,  must  not  have  its  top 
dried  up,  must  be  straight  and  growing  on  a  level  spot,  and  Its 
branches  must  be  turned  upwards  and  it  should  be  bent  in 
some  direction  other  than  the  south.  Adhvaryu,  brahma,  the 
sacrificer  and  carpenter  touch  the  tree  after  selecting  it  with 
the  mantra '  atyany&n '  ( V&j.  S.  V.  42,  Tai.  S.  I.  3.  5 ).  The 
adhvaryu  touches  the  trunk  of  the  tree  all  round  ( where  it  is 
to  be  out )  with  the  sruva  anointed  with  &jya  with  the  mantra 

2483.  JTCtrort  ft**  "TO  *»»**£  ST****  <|ftwrwwr>  TTtVll  flhtr- 
H'lMiwi  wrjnrt  jnjmtih  jrfStwr  Jurerpftft  i  am.  III.  1. 16 ;  compare  K«. 

VI.  4.  4,  Ip.  VII.  14.  5. 

2484.  Vide  Sat.  Br.  III.  6.  4  to  III  7.  1  for  an  extensive  treatment 
of  everything  regarding  the  yUpa,  and  alio  Ait.  Br.  «.  1-8. 


Ch.  XXXII  ]         Paiubandha-making  a  yupa  1111 

'  May  god  Savitr  anoint  thee  with  madhu '  ( Tai.  S.  I.  3.  5  )  or 
with  '  Visnave  tv8  *  ( Vaj.  S.  V.  43 ).  He  keeps  obliquely  a 
darbha  blade  on  the  trunk  with  the  words  'osadhe  tr&yasvainam' 
(Tai.  S.  I.  3.  5  or  Vfij.  8.  V.  42 )  and  strikes  the  tree  with  the 
axe  with  the  mantra  'O  axe!  do  not  injure  it*  ( svadhite  mainam 
himslh,'  Vaj.  S.  V.  42  and  Tai.  8.  I.  3.  5 ).  The  first  chip  of  the 
tree  that  is  cut  off,  he  keeps  in  a  well-known  place  and  the  tree 
is  cut  at  such  a  low  height  from  the  ground  that  the  stump  left 
in  the  ground  would  not  strike  against  the  axle  of  a  cart  going 
that  way.  The  tree  should  be  so  cut  that  it  should  not  fall  to 
the  south  ;  it  should  fall  to  the  east  or  north  or  north-east  (  Ap. 
VII.  2.  7  ) ;  when  it  is  falling  he  repeats  the  mantra  *  do  not 
scratch  the  heaven  with  your  top  &o. '  (Vaj.  8.  V.  43  or  Tai.  8. 1. 
3.  5  ).  He  offers  ajya  with  the  juhu  on  the  stump  of  the  tree 
with  the  mantra  '  O  tree,  grow  again  with  a  hundred  shoots  ' 
( Vaj.  S.  V.  43,  Tai.  S.  I.  3.  5  )  and  having  touched  one's  body 
with  '  may  we  grow  into  a  thousand  branches '  ( ibid. )  he  cuts 
off  from  the  bottom  upwards  the  twigs  and  knots  of  the  felled 
tree.  There  were  several  views  about  the  length  of  the  yupa 
( Ap.  VII.  2. 11-17,  Kat.  VI.  1.  24-26 ).  According  to  some  the 
yupa  may  be  of  any  length  from  one  aratni  to  33  aratnis,  but 
Kat.  gives  the  usual  length  at  3  or  4  aratnis  and  Ap.  (  VII.  2. 
17)  also  quotes  the  Sat.  Br.  (XI.  7. 4. 1)  that  the  yupa  in  nirudha- 
pasubandha  is  three  or  four  aratnis  in  length,  while  in  Soma 
sacrifices  the  other  measures  may  apply.  Kat  (VI.  1. 31)  states 
that  in  somayaga  the  yupa  may  be  from  five  to  fifteen  aratnis  in 
length  exoept  7,  10  or  14  aratnis  and  in  the  Vajapeya  sacrifice 
the  yupa  is  17  aratnis  in  length  and  in  the  Asvamedha  it  is  21 
aratnis.  According  to  Ap.  it  must  be  in  length  at  least  as  much 
as  the  height  of  the  yajamSna  or  as  much  as  the  yajamana  with 
hands  upraised.  The  girth  of  the  yupa  is  not  fixed.  That  part 
of  the  yupa  which  is  to  be  planted  in  the  pit  is  called  upara, 
which  is  not  to  be  chiselled  and  which  is  about  a  5th  of  the 
whole  log  but  the  rest  of  it  is  to  be  chiselled  from  the  bottom 
towards  the  top  so  as  to  make  the  yupa  have  eight  angles  and 
it  should  be  somewhat  tapering  towards  the  top.  One  corner  or 
angle  (  out  of  the  eight )  should  be  more  prominent  than  the 
rest  and  should  face  the  fire.  Out  of  the  top  portion  of  the"" 
tree  that  remains  after  making  the  yupa  the  oarpenter  prepares 
a  wooden  head-piece,  eight-cornered  and  of  the  length  of  the 
hand  from  the  wrist  to  the  tips  of  the  fingers  and  contracted  in 

2486.    *nmnn*  jtmnrronir  swrthntrtrn  i  jrrwr.  VI.  l.  28. 


1118  History  of  Dharmaidsira  [  Oh.  XXXTI 

the  middle  like  a  mortar.  This  pieoe  Is  called  casUla  and  is 
made  hollow  so  as  to  fit  in  exactly  on  to  the  top  of  the  yapa 
like  a  turban  and  the  peg-like  top  of  the  yupa  on  whioh  the 
cassia  is  fixed  should  protrude  two  or  three  angulas  beyond  the 
casSta  ( Eat.  VI.  1.  30 ). 

The  nirudhapasubandha  oocupies  two  days,  though  it  may 
be  performed  in  one  day.  On  the  first  of  the  two  days  called 
upavasatha"*1  preliminary  matters  such  as  preparing  the  vedi, 
bringing  the  yupa  are  performed. 

The  vedi  (a  single  one)  in  the  nirudhapasubandha  is 
prepared  like  the  one  in  Varuna-praghasas  to  the  east  of  the 
usual  fthavanlya  fire-place  ( and  not  to  the  west  as  in  darsa- 
purnam&sa ).  The  dimensions  of  the  vedi  are  variously  given. 
According  to  S.p.  VII.  3.  7-9  the  vedi  is  three  or  four  aratnis 
on  its  western  side,  six  aratnis  in  length  from  west  to  east  and 
three  aratnis  on  the  eastern  side  and  it  is  less  in  breadth 
'towards  the. east  or  it  is  as  wide  as  the  axle  on  the  west,  of  the 
length  of  the  shafts  of  a  cart  and  to  the  east  as  wide  as  that 
portion  of  a  yoke  which  is  between  the  outer  holes  thereof. 
On  this  vedi  an  uttaravedi  ( a  high  altar )  is  measured  with 
the  saraya  mT  ( yoke-pin )  on  the  eastern  one-third  of  the  vedi. 
From  the  northern  corner  of  the  eastern  side  ( the  shoulder ) 
of  the  vedi,  a  pit  oalled  catvala  is  measured  one  samyS  square 
about  one  prakrama  to  its  north ;  it  is  dug  with  a  spade  taken 

with  the  mantra  '  devasya  tv5 Sdade '  ( Vaj.  S.  VI.  1 )  and 

it  is  silently  dug  as  deep  as  the  knee  or  three  vitastis  ( 36  angu- 
las). The  Tai.  fir.  I.  5.  10  gives  the  latter  measure.  The 
catvala  is  in  front  of  the  utkara  and  a  passage  is  left  between 
the  utkara  and  the  catvala  whioh  is  contiguous  to  the  north 
side  of  the  mahSvedi  (vide  Sat.  Br.  III.  5. 1.  34-30).  The  earth 
dug  up  is  heaped  on  the  uttaravedi  thrioe  utt  with  the  mantra 

2486.  Vide  Xp.  VII.  6.  3  and  oom.  gsi^iw^lft  ftfar3»fl«I&  I wrur- 

*nwrf  i  fftr^rJimT:  ffrpRPtn  uvYtsju  ^fit  i 

2487.  The  yoke-pin  (rfamyK)  is  of  khadira  wood  and  32  aigulas  long, 
baring  at  tbe  end  eight  knobs  each  of  one  angula.  Its  length  is 
rarionsly  given.  According  to  the  oom.  on  Xp.  1. 15.  13  it  is  one  arm  in 
length  or  32  angulas,  while  oom.  on  Kst.  I.  3.  36  says  it  is  one  span  in 
length.    Its  thicker  part  is  oalled  kamba. 

2488.  Ip.  VII,  4. 5  and  VII.  5.  1t2  give  tbe  several  mantras  whioh 
acoompany  the  various  operations  of  preparing  the  uttaravedi  and  the 
nlbhi. 


Ch.  XXXII  ]  Paiubandha-uttaravedi  1113 

'  a  lioness  art;  thou  '  ( Tai.  8.  I.  2.  12.  2 )  and  a  fourth  time 
silently  and  then  is  spread  over  the  uttaravedi  with  'uru  pra- 

thasva prathatam*  ( Tai.  S.  I.  2.  12.  2 );  he  breaks  up  the 

olods  with  the  samya,  invokes  the  earth  dug  up,  sprinkles  it, 
spreads  gravel  on  the  earth  so  dug  up  and  spread,  pours  down 
the  remainder  of  the  water  contained  in  the  proksanl  vessel  to  the 
north  of  the  uttaravedi  by  means  of  a  ohannel  made  with  one 
stroke  of  the  sphya  and  oements  together  the  borders  of  the  utta- 
ravedi (  with  water  and  earth ).  On  the  uttaravedi  he  makes  a 
square  hole  (  called  uUaranabhi )  a  span  in  measure  or  measuring 
as  much  as  a  bull's  or  horse's  hoof,  invokes  it  and  sprinkles  it 
with  water  and  the  rest  of  the  water  is  drained  off  to  the  south 
(as  water  was  drained  off  to  the  north  above).  Then  he  covers  the 
uttaravedi  with  twigs  of  udumbara  or  plaksa  tree  and  waits,  if 
the  pasubandha  is  so  performed  as  to  extend  over  two  days. 
In  the  morning  next  day  he  pours  clarified  butter  in  a  stream 
on  the  uttaravedi  from  the  south-east  corner  to  the  north-west 
oorner  and  from  the  south-west  to  the  north-east  oarrying  a 
golden  piece  in  suoh  a  way  that  the  butter  will  fall  on  the 
gold.  Then  he  places  three  ( pine )  paridhis  (  enclosing  sticks  ) 
whioh  are  of  karsmarya  wood  ( according  to  Ap.  VII.  7.  7 ) 
round  the  nabhi  in  the  west,  south  and  north  and  puts  down 
on  the  uttaravedi  certain  materials  viz.  bdellium,  fragrant 
and  appetising  grass,  bunch  of  white  wool  from  between 
the  horns  of  a  ram  (petva  ).  Having  kindled  idhma  (  a  bunch 
of  samidhs)  at  the  ahavanlya  fire,  he  carries  forward  the  kind- 
led sticks  ( in  a  vessel ) 2"9  which  is  supported  on  a  vessel 
oontaining  gravel  ( to  prevent  the  soorohing  of  the  hands )  to  the 
uttaravedi  and  places  them  down  on  the  nabhi  over  the  bdellium 
and  other  things.  This  becomes  the  ahavanlya  for  all  actions 
in  the  pasubandha  and  the  original  ahavanlya  becomes  the 
garhapatya.*"0  * 

He  takes  a  spade  with  a  mantra  ( e.  g.  Vaj.  S.  VI.  1 ),  draws 
to  the  east  of  the  new  ahavanlya  an  outline  of  the  hole  to 
be  dug  for  inserting  the  yupa.  He  digs  a  pit  so  deep  that  when 
the  yupa  is  erected  therein  its  upara  ( the  lower  unchisel- 
led  portion )  will  not  be  exposed  to  view  and  he  throws 
out  to  the  east  of  the  pit  the  earth  dug  out.    The  pit  is  so 

2489.  Tbe  baked  day  vessel  whioh  is  bold  beneath  the  vessel  in 
which  fire  is  oarried  is  called  upayamanl.  Tbe  vessel  in  whioh  fire  is 
oarried  is  called  Wffippmnft. 

8490.    it*  <<aj4*W:mB.4<0*n  TRt  W^fil  W  IwTTO  <  •TW.  VII.  8.  9. 
H.  D.  140 


1114  History  qf  DharmaiHstra  ( Oh.  XXXII 

dug  that  it  is  partly  within  the  vedi  ( prepared  for  pasubandha ) 
and  partly  outside*4"  (i.e.  it  is  on  the  border).  The  yupa  is 
laid  down  in  front  of  the  pit,  with  its  top  to  the  east,  is  washed 
with  water  and  sprinkled  over  with  water  in  whioh  barley 
grains  have  been  mixed,  a  separate  mantra  ( prthivyai  tv&  &o. 
as  in  V&j.  S.  V.  26 )  being  reoited  when  sprinkling  the  bottom, 
middle  and  top  of  the  yupa.  He  places  a  handful  of  kusas  and 
the  first  chip  ( that  was  out  off  with  the  axe  from  the  tree )  on 
the  yupa  which  are  both  subsequently  thrown  into  the  hole, 
the  ends  of  the  kusas  being  towards  the  north  and  east ;  and 
then  places  to  the  north  of  the  top  of  the  yupa  the  casftla.  The 
rest  of  the  water  taken  for  sprinkling  is  poured  into  the  hole 
for  the  yupa  with  '  Sundhantam  lok&h  pitrsadanah '  (Vij.  S.  VI. 
1,  Tai.  S.  I.  3. 1. 1 )  in  which  there  is  a  referenoe  to  the  world  of 
the  pitrs.  He  silently  makes  an  offering  of  clarified  butter  in 
the  hole  with  the  sruva  ladle.  Then  the  adhvaryu  or  yaja- 
mfina  sits  to  the  south  of  the  yupa  and  anoints  it  with  ordinary 
ftjya  ( over  whioh  no  samskara  has  been  performed )  by  means 
of  a  chip  from  its  top  to  its  bottom  including  all  its  angles  ( but 
excluding  the  upara).  While  the  adhvaryu  is  doing  this  he  issueB 
a  direotion  to  the  hotr  priest  to  repeat  a  verse  for  the  yupa  that  is 
being  anointed""  and  the  hotr  repeats '  aftjanti  tvam '  ( Rg.  III. 
8. 1)  and  stops  when  he  has  repeated  half  of  it  (As  v.  III.  1.  8). 
Then  the  casala  is  anointed  both  inside  and  outside  and  placed 
on  top  of  the  yupa  with  a  mantra  ( Vaj.  S.  VI.  2,  Tai.  S.  I.  2.  2. 
3).  Then  that  angular  part  of  the  yupa  which,  is  to  face  the 
fire  together  with  the  corresponding  part  of  the  upara  is  anoint- 
ed in  a  continuous  stream  and  the  adhvaryu  touohes  all  round 
and  holds  with  his  hand  that  part  of  the  yflpa  over  whioh  a 
girdle  would  be  plaoed  later  on.  At  the  direotion  of  the 
adhvaryu  the  hotr  priest  repeats  the  verses  Rg.  IIL  8.  2-3, 1.  36. 
13-14  and  IIL  8.  5  ( half ),  while  the  yupa  is  being  raised  up.  It 
is  laid  in  the  hole  with  a  mantra  ( V&j.  S.  VL  3,  Tai.  S.  I.  3.  6. 1 
'ys  te  dhfimani)  in  suoh  a  way  that  its  top  will  slant  towards 
tbe&havanlya  and  its  corner  (whioh  is  more  prominent  than 

2491.  «ril*f*n^%  Pr^r5  *f*;"$T%  ■  «**▼*>  «r*ft  *  f*$frfrft  • .  Tbia 
passage  is  discussed  by  Jai.  in  III.  7.  13-14  and  bis  conclusion  is  that 
it  indicates  only  the  spot  where  the  yllpa  is  to  be  erected.    The  oom.  on 

Kit.  VI.  2.  8  says '  an«r*»fr TH'pNirt  fifffr  tnmw  w*fo  **  sjws  nwbfivtft 
w3ifW%*Trai\ 

*4»2.   y»fltfl<miuiniq«3flft  dfr«ug«tft<wn<ii8«3»ftft  *ffi  WW. 

VII.  10.  6.  ip.  prescribes  Tai.°fe.  I.  8.  1. 8  « ud-dirun '  as  the  verse  to 
be  repeated.  Kit.  VI.  8.  7.  prescribes  Vij.  8.  VI.  8. 


Oh.  XXXII  ]        Paiubandha-planting  the  yupa  1115 

the  reBt)  will  face  the  ahavanlya  fire.  If  there  are  eleven  yupas 
in  an  animal  sacrifice,  then  those  prominent  oorners  of  all  eleven 
yupas  should  face  the  ahavanlya.  He  fills  from  left  to  right 
the  hole  for  the  ydpa  with  earth  with '  brahmavanim  tva '  ( Vaj. 
VI.  3,  Tai.  8.  I.  3.  6.  2 ).  The  adhvaryu  then  strokes  the  earth 
thrioe  with  the  staff  of  the  maitravaruna  so  as  to  make  the 
ground  round  about  the  yupa  level  with  the  rest  of  the  ground 
with  ' brahma  drmha  ksatram  drmha'  (ibid)  and  sprinkles  it 
with  ( ordinary )  water  all  round.  Two  girdles  of  darbha  are 
prepared  one  with  two  strands  and  two  vyama8,m  in  length  (for 
the  viotim)  and  the  other  with  three  strands  and  three  vy&mas  in 
length  (for  the  yupa).  The  yajamana  touches  the  yupa  and  the 
adhvaryu  makes  him  recite  'observe  the  exploits  of  Visnu'  (Rg.  I. 
22. 19,  Vaj.  S.  VI.  4,  Tai.  S.  1. 3. 6. 2)  and  look  at  the  head-piece  with 
*  that  is  the  highest  step  of  Visnu '  (  Rg.  I.  22.  20,  Vaj.  S.  VI. 
5  ).  Ap.  ( VII.  11.  3 )  says  that  he  takes  in  his  hand  the  girdle 
for  the  yupa  with  '  devasya  tva  savituh  *  and  rubs  up  the  yupa 
with  the  hand  having  the  girdle  therein  with  Kg.  I.  22. 19» 
Then  he  begins  to  encircle  the  yupa  with  the  middle  of  the 
girdle  at  a  spot  which  is  of  the  same  height  as  the  navel 
of  the  sacrificer  or  in  the  middle  of  the  yupa.  He  calls  upon 
the  hotr  to  repeat  Rg.  III.  8.  4  ( yuva  suvasah )  when  the  yupa 
is  being  encircled  with  the  girdle.  The  girdle  is  passed  round 
the  yupa  in  three  coils  from  left  to  right.  When  he  has 
finished  doing  it  he  repeats '  parivlr-  asi  *  ( Vaj.  S.  VI.  6,  Tai. 
S.  I.  3.  6.  2 ).  The  two  ends  of  the  girdle  are  intertwined  into 
one  another  and  he  inserts  the  tip  of  the  girdle  inside  the 
loop  at  the  other  end.  Ap.  ( VII.  11.  6-10 )  says  that  the  girdle 
may  be  pushed  down  or  higher  up  from  the  place  indicated 
above  or  the  ends  may  be  dealt  with  differently  according  as 
the  yajamana  desires  rain  or  not  or  according  as  female  or  male 
progeny  is  desired  for  the  yajamana.  To  the  north  of  the 
corner  of  the  yupa  faoing  the  ahavanlya  he  inserts  in  the  middle 
or  last  coil  of  the  girdle  or  in  all  ooils  of  the  girdle  the  8varu.UH 
Jai.  ( XI.  9.  5-7 )  oonoludes  that  the  sarhsk&ras  of  proksana 
(sprinkling),  anointing  (anjana),  raising  up  (ucohrayana) 

2493.     A  vyBma  or  vySyBma  is  equal  to  four  aratnit. 

2491.  The  ivaru  is  the  first  piece  that  is  severed  when  the  yllpa 
was  being  hewn  out  of  the  tree  trunk  that  was  felled.    Sahara  on  Jai. 

XI.  3.  9  remarks  trmSrewfa  ^jFPr  ***:  nwi  tjmftr n%  Btjtn  tjsrot 

TOTirw  fTO  mi  »/f*  *Wn*  I.  Jai.  ( in  XI.  3.  8-12  )  establishes  that  the 
■Taru  is  only  one  like  the  yOpa,  even  if  there  are  many  animals  to  bo 
■aerinoed  in  the  tame  yajna. 


1116  History  of  Dharmaiiistra  [  Ch.  XXXII 

and  surrounding  with  a  girdle  (  parivyana  or  parivyayana )  are 
performed  on  the  yupa  only  onoe  and  are  not  repeated  at  eaoh 
time  an  animal  is  saorifioed.  The  girdle  is  an  anga  of  the  yupa 
and  not  of  the  pasu,  as  otherwise  as  many  girdles  will  he 
required  for  the  yQpa  as  the  number  of  victims  to  be  saorifioed 
in  a  yaga  ( vide  Jai.  IV.  4.  22-24  ).  The  svaru  is  connected 
as  an  ariga  with  the  victim  ( for  anointing  the  victim  with 
it )  and  not  with  the  ynpa  ( Jai.  IV.  4.  25-28  ).  Vide  Jai.  IV. 
2. 1-6  also. 

The  animal  to  be  sacrificed  is  bathed  with  soented  water, 
is  led  between  the  caivala  and  utkara  and  brought  in  front  of 
the  yupa  to  the  east  with  the  animal's  face  to  the  west.  The 
animal  is  a  he-goat  ( chaga )  which  must  not  have  a  broken 
horn  and  must  not  be  devoid  of  an  ear  or  eye  or  tooth  or  tail, 
must  not  be  lame  nor  have  only  seven  hoofs  ( instead  of  eight, 
as  each  of  the  feet  has  two  hoofs ).  If  the  animal  is  defective 
in  any  one  of  these  ways  an  expiatory  offering  of  ajya  has  to  be 
made  to  Visnu  or  Agni- Visnu  or  SarasvatI  or  Brhaspati  ( Ap. 
VII.  12. 3).  Then  follows  Paiupakaramun  which  may  be  done  in 
two  days.  He  takes  a  darbha  blade  other  than  from  those  spread 
on  the  vedi  with  '  upavlr-asi '  ( Vaj.  S.  VI.  7  )  and  touches  the 
animal  ( that  stands  faoing  the  west )  therewith  with  the  verse 
'near  the  gods' (upa  devan,  Vaj.  8.  VI.  7).  Another  way  (according 
toAp.  VII.  12.  5-8)  is:  he  takes  two  blades  of  kuaa  reciting 
'  ise  tva '  ( Tai.  S.  1. 1. 1. 1 )  and  takes  a  branch  of  plaksa  tree 
that  has  many  leaves  and  twigs,  that  is  not  dry  at  the  end  and 
is  not  hollow  and  touches  the  victim  with  the  blades  and  the 
branoh  and  repeats  the  two  mantras  '  upo  devan-daivlr-visah 
and  '  prajSpater-jayamanfi  *  ( Tai.  S.  I.  3.  7.  1  and  IU.  1. 1.  4  ) 
and  the  words  'I  assign  thee,  who  are  dear  to  Indra  and  Agni."m 
Then  he  produces  fire  by  churning  from  the  oralis  and  offers  homa 
in  accordance  with  the  prooedure  of  the  Vaisvadeva-parva  (vide 
above  pp.  1093-94).  Ap.  (VII.  12. 11)  says  that  upakarana  may 
be  done  after  the  production  of  fire.    He  makes  a  loop  of  the 

2495.  gqfr  <rsjl*uwT<i  *rwnsw  ayrwrrni  com.  on  KBt.  VI.  3.  26  ; 
%*irr»fr&«T  ««Kl«roirTraToi»r.  I  com.  on  Ap.  VII.  12.  8. 

2496.  According  to  ip.  VII.  12.  9  the  word?  '  f»srriSr«rt  Wt  gi  ' 
ocoar  in  five  acts  with  the  appropriate  verb  viz.  arraUT,  fthrfaw  (tying  to 
the  poat  ),  jfrflw,  VTfapiW  ( taking  away  the  omentum  )  and  ffwfitarw 
(  pouring  clarified  butter  over  the  heart  of  the  animal  when  about  to  be 
thrown  aa  an  offering  ).  For  example,  he  would  say  '  '  yurfirnr)  W 
9*  {*%*&*  or  f»*Tft...3*  *taTft ' 


Ch.  XXXII 1  Paiubandha  1117 

girdle  whioh  has  two  strands  and  which  is  two  vyamas  in 
length ;  he  twines  the  loop  round  the  right  fore-leg  of  the 
animal  and  then  fastens  tightly  the  girdle  on  the  right  horn 
with  the  mantra  *  rtasya  tva*  ( Vaj.  8.  VI.  8,  Tai.  8.  1. 3.8); 
and  ties  the  rasana  ( girdle)  round  the  yupa  towards  its  north 
with  'devasya  tva'  ( Vaj.  S.  VI.  9  or  Tai.  8.  I.  3.  8. 1 ).  He 
sprinkles  water  over  it  with  *  adbhyas-tvausadhlbhyo '  ( Vaj. 
S.  VI.  9  )•  Then  he  makes  the  victim  drink  water  ( by  holding 
below  its  mouth  the  agnihotra-havanl  filled  with  water )  for  the 
last  time  with  ' apam  perurasi '  (Vaj  S.  VI.  10, Tai.  8.1.  3.8.1). 
Then  he  sprinkles  water  over  the  upper  limbs  and  lower  limbs 
( suoh  as  its  heart  and  belly )  and  over  the  whole  of  its  body. 
Then  he  performs  all  the  procedure  of  the  darsa-purnamasa 
beginning  from  the  direction  to  the  hotr  to  repeat  a  verse  when 
the  fire  is  being  kindled  up  to  the  prayUjas  ( i.  e.  the  samidhe- 
nls,  pravara-varapa  by  the  hotr,  devatahvana,  agharas  and 
pravaravarana  by  the  adhvaryu  ). 

The  pasu  is  meant  either  for  Indra-Agni  or  Surya  or 
Prajapati  and  one  has  to  dedicate  the  viotim  throughout  one's 
life  in  every  pasubandha  to  that  deity  which  one  ohooses  at  the 
first  animal  sacrifice  ( Kat.  VI.  3.  29-30 ).  He  anoints  the 
viotim  with  ajya  from  the  juhu  ladle  on  its  forehead,  its 
shoulders  and  its  hind  parts  after  the  last  aghara  is  offered 
(  as  in  darsa-purnamasa )  and  before  dhruva-samafijana  ( lad- 
ling ajya  in  the  dhruva  ladle  with  the  juhu  thrice,  once 
with  a  mantra  and  twice  silently ).  While  the  animal 
stands8"7  he  offers  the  praySjas,  that  are  eleven  in  the  pasu* 
bandha  (  while  in  darsapurnarnasa  they  are  only  five  and 
in  caturmasyas  they  are  nine ).  The  method  of  offering 
these  in  pasubandha  is  as  follows:  the  adhvaryu  directs 
the  maitr&varuna  to  request  the  hotr  to  repeat  the  yfijya 
verses  from  the  AprI  hymns  of  the  pray&ja  offerings  in 
succession.  The  praisas  (directions  to  the  hotr)  that  the 
maitravaruna  utters  are  rather  lengthy  and  henoe  the  text  of 
only  one  is  given  below. un    There  are  ten  AprI  hymns  in  the 

2497.  If  the  animal  has  sat  down  it  is  made  to  stand  up. 

2498.  «w$utt  wf*vr:    ^ft  5far:  *T*»hrrwr  wt*  i  sfferr  vwrft 

grfcpfar  l  •  This  is  the  praifa  for  lamidhai.  In  the  other  praisas  the 
names  of  deities  are  also  put  in  the  objective  oase  (e,  g.  s/tur  Vmffh 
«rore.or«rTOhnO.  Vide  V5j.  S.  21.  29-40  for  the  praisas  of  all  the 
prayKja  deities  uttered  by  MaiUSvaruna  with  reference  to  the  iprJs. 


1118  History  of  DharmaiMra  [  Oh.  XXXII 

Rgveda  asoribed  to  ten  different  sages.  They  are  :  1. 13  (  of 
Medhstithi  Kftnva),  I.  142  (of  Dlrghatamas  Auohathya,  an 
Angirasa ),  1. 188  (of  Agastya),  II.  3  (of  Grtsamada,  a  Saunaka), 
III.  4  (of  Visvamitra),  V.  4  (of  Atri),  VII.  2  (  of  Vasistfia), 
IX  5  ( of  Kssyapa ),  X.  70  ( of  Vadhryasva ),  X  110  ( of  Jama- 
dagni ).  Out  of  these  in  Rg.  1. 13  and  1. 142  there  are  verees 
for  both  Tanunapat  (  2nd  prayaja  deity )  and  Narfisarhsa ;  while 
Rg.  1. 188,  III.  4,  IX  5  and  X  110  have  only  Tanunapat  (and  no 
Narfisarhsa )  and  the  rest  have  only  Narfisarhsa  ( and  no  Tanu- 
napat ).  Acoording  to  Asv.  III.  2.  5-7,  persons  of  Sunaka  and 
Vasistba  gotras  should  repeat  their  own  AprI  hymn  ( viz.  II.  3 
and  VII.  2  respectively ),  persons  of  gotras  other  than  these 
two  should  employ  the  Aprl  hymn  beginning  with  '  Samiddho 
adya*  (acoording  to  the  com.  Rg.  X.  110  and  not  1. 188)  or 
persons  of  anyone  of  the  ten  gotras  may  employ  an  Aprl  hymn84" 

2499.  The  word  'Kprl'  appears  to  be  nsed  in  two  senses.  One 
sense  is  'a  deity  or  deities'  invoked  by  the  verses  of  the  hymn.  Yffska 
(in  the Nirukta  VIII. 4-22)  holds  a  lengthy  discussion  on  the  Aprfs,  where 
he  appears  to  regard  the  April  as  deities ;  amnr  wrftvt  >  wrft?:  »,wrq,  I 
•flwiJJ:  jfiorriNr  i  witfrBJTt'ff'Trcfrfit  it  wrgrTt  •  wraifrwt  srowrrnft  *tnft  • 
(Nir.  VIII.  4).  The  2nd  meaning  of  Aprl  ia  'a  verse  (ysjys)  that 
gratifies  a  deity '.  In  this  sense  the  word  is  used  in  the  Ait.  Br.  VI.  4 
'  atiinriKwNifi)  i  wPfcJr  Thrift  i  ■••  n«t>>i<(i(i  *nrfif  i  wnsJW  laift  •  ■/at  Tariff 
«rfiW*rfa  i  j*t  *rafoj  i  <d<ii4r*i«nirT  <i«ifiJ  i  %tt  ^hnrr  Tsift  •  frhsffr  ^r^n%  i 
«nrrr  vsrier  i  M*mr$  *rerfir  i  **mj??irfc3rf*T  i  wrf*r$*J*rfr  wdWhru  TOSFrft 
arpfWn^  qammHa:  irB^wgHrrr  ffft^jnw  i '.  In  this  passage  the  explana- 
tions of  trfttTr  *nri%  and  others  have  been  omitted.  The  word  Aprl  is 
here  derived  from  the  root  'pri '  to  please,  while  Ylska  also  suggests  an 
alternative  derivation  from  '  Sp '  to  obtain  but  oltea  no  BrKhmana 
text  in  support  of  that  derivation.  The  Sat.  Br.  III.  8. 1.  2  derives 
•  Aprl '  f rom  •  pr  '  to  fill.  Aocording  to  Ysska  the  first  Aprl  deity  is 
'  Idboia  ',  while  aocording  to  the  Ait.  Br.  it  is  ' Samidhah '.  It  is  to  be 
noted  tbat  hff  explains  all  the  verses  of  $g.  X.  110,  as  the  Aprl  hymn 
but  as  that  hymn  does  not  oontain  a  verse  about  Narlaaihsa  he  quotes 
one  from  another  Apr!  hymn  a  verse  for  him  viz.  Eg.  VII.  2.  2  (in  Nir. 
VIII.  7).  Hence  it  is  probable  that  he  held  the  view  that  the  Aprl 
verses  for  all  persona  should  be  taken  from  Rg.  X.  110,  while  the  Ait. 
Br.  prefers  the  view  that  one  should  repeat  that  Aprl  hymn  tbat  is 
asoribed  to  the  founder  of  one's  gotra.  Ysska  (Nir.  VIII.  22)  divides 
the  Aprl  hymns  into  three  olassea,  those  containing  verses  addressed  to 
both  Tanunapat  and  NarSsarhsa,  those  addressed  to  NarKsamsa  only  and 

(  Continutd  on  mat  page  ) 


Oh.  XXXII  ]  Paiubandha-lpris  1119 

ascribed  to  the  founder  of  his  gotra  if  he  is  from  among  these 
ten  sages.  The  words  of  Asv.  L  5.  21-22  oreate  some  difficulty. 
Asv.  there  prescribes  that  when  uttering  the  ysjya"  at  the  time 
of  offering  the  2nd  prayaja,  the  formula  should  contain  an 
address  to  Tanunapat  for  all  except  for  persons  of  Vasisfba, 
Sunaka,  Atri,  Vadhryasva  and  Rajanya  gotras.  These  latter 
should  utter  a  formula  addressed  to  Narasamsa.  Here  if 
•  rajanya '  refers  to  Visvamitra,  then  the  difficulty  is  that  in  the 
Apr!  hymn  (III.  4)  ascribed  to  him,  the  2nd  deity  is  Tanunapat 
and  not  Narasamsa ;  but  it  is  possible  that  the  word  '  rajanya ' 
stands  for  a  ksatriya  sacrifioer  in  general  and  does  not  refer  to 
Visvamitra  gotra  at  all.  After  ten  prayajas  are  offered,  the 
adhvaryu  says  to  the  slaughterer  of  the  viotim  '  bring  your 
two-edged  knife.'  The  adhvaryu  takes  the  svaru  (chip  of  wood) 
and  anoints  the  svaru  and  one  edge  of  the  knife  with  the  clari- 
fied butter  from  the  bill-like  ( or  spout-like )  part  of  the  juhu 
ladle  ( according  to  Ap.  VII.  14. 10  the  svaru  is  anointed  thrice ) 
and  holding  the  svaru  below  the  knife  touches  with  both  the 
head  of  the  viotim  (forehead,  according  to  Est.  VI. 5. 12 )  with  a 
mantra(Vaj.S.VI.ll,Tai.S.L3.8.1).  After  placing  back  the 
svaru  whence  it  was  taken  the  adhvaryu  gives  the  knife  baok 
to  the  slaughterer  (samitr)  with  the  words  'let  this  edge  be  marked 
by  you '  ( Sat.  Br.  III.  8. 1. 5 ).  The  animal  when  killed  is  out  up 
by  the  slaughterer  with  the  un-anointed  edge  and  the  flesh  when 
roasted  is  cut  up  with  the  edge  that  is  anointed.  The  adhvaryu 
directs  the  maitravaruna  to  recite  a  mantra  for  indicating  that 
fire  ( a  fire-brand )  Is  being  oarried  round  the  viotim  and  the 
maitravaruna  reoites  '  agnirhota  no '  ( Rg.  IV.  15. 1 )  or  the 
verses  Rg.  IV.  15. 1-3  (according  to  Asv.  IIL  2. 9).  To  the  north 
of  the  catvala  pit,  he  digs  up  a  spot  for  establishing  the 


(  Continued  from  last  page ) 

those  addressed  to  TanQnapIt  only.  He  mentions  an  11th  Apr!  hymn 
occurring  in  the  praisa  ( i.  e.  probably  the  prais&dhyaya  Aprlhymn). 
There  are  Apr!  hymns  in  the  other  yedas  also.  For  example,  vide  V*j. 
8.  21.  lt-2x  (only  TanUnapSt  ),  29.  85-36  (containing  addresses  to  both 
TanQnapSt  and  NarSSamsa  and  being  the  same  as  9g.  X.  110  ezoept  the 
verse  to  Narasamsa  which  is  taken  from  ?g.  VII.  3.  2),  Atharvareda  V. 
12  (  same  as  ?g.  X.  110  ),  V.  27.  The  Tai.  Br.  III.  6.  3  contains  all  the 
AprI  verses  of  9g.  X.  110  and  the  verse  %.  VII.  3.  2.  There  is 
considerable  literature  on  the  Aprls,  both  anoient  and  modern.  Vide 
Tai.  8.  IV.  1. 8,  Tai.  Br.  II.  6. 12  and  18  and  Ait.  Br.  (Hang's  tr.  pp. 
81-82),  Max  Muller's  H.  A.  8.  L.  pfc.  468-467. 


1120  History  of  Dharmaiastra  { Oh.  XXXII 

Samitra  fira"00  The  agnldhra,  lighting  a  fire-brand  at  the 
Shavanlya,  carries  it  thrice  round  the  victim,  the  yupa,  the 
fthavanlya  fire,  the  plaoe  where  the  samitra  fire  is  to  be  kindledi 
the  oatvala  pit  and  the  clarified  *m  butter,  from  left  to  right 
with  the  mantra  'pari  vfijapatih  kavib'  ( Rg.  IV.  15.  3,  Tai. 
8.  IV.  1.  2.  5  ).  In  modern  times  the  priest  perambulates  all 
these  together  and  not  separately.  The  Sgnldhra  throws  the 
firebrand  on  to  the  ahavanlya  fire  and  again  goes  round  the 
above  objects  thrice  from  right  to  left.  According  to  Ap. 
VII.  15.  4-6,  the  adhvaryu  makes  one,  two,  three  or  four  offer- 
ings of  ajya,  with  mantras  called  apavya,  when  fire  is  carried 
round  the  victim,  when  it  is  set  free  from  the  yupa  and  led 
on  ( Tai.  S.  III.  1.  4. 1-2  ).  The  agnldhra,  again  taking  up  the 
same  fire-brand,  starts  to  go  with  his  face  to  the  north  and  the 
victim  is  led  after  the  agnldhra  by  the  samitr  ( who  takes 
away  the  cord  of  girdle  from  the  victim's  head  and  ties  it  round 
its  neck ).  The  pratiprasthStr  (  an  assistant  of  adhvaryu  ) 
touches  the  animal  ( that  is  being  led  northward  )  from  behind 
with  two  utensils  (  spits )  made  of  karamarya  wood  ( used  for 
roasting  vapa,  omentum ),  the  adhvaryu  touches  the  pratipra- 
sthStr and  the  sacrificer  touobes  the  adhvaryu.8*08  A  pit  is  got 
dug  ( by  a  servant )  for  covering  in  it  the  undigested  food  and 
the  foaoes  of  the  viotim  when  killed.  They  ( the  priests  and 
yajam&na )  should  not  pass  beyond  the  plaoe  for  the  samitra 
fire.  The  adhvaryu  takes  two  kusa  blades  from  those  with 
whioh  the  vedi  is  strewn  and  says  to  agnldhra  '  03sra3vaya  ' 

2500.  The  fire  on  which  the  flesh  of  the  viotim  is  roasted  is  oalled 
Sinatra.  The  burning  fire-brand,  after  it  is  carried  round  the  victim,  is 
plaoed  by  the  adhvaryu  (  who  takes  it  from  the  Sgnldhra's  hand  )  on  a 
spot  to  the  north  of  the  oBtvBla  and  that  becomes  the  dlmitra  fire, 
wfaf^ffoa  %*T  3*&tf  fajprrfi*  I  K  STlft*:  ■  am.  VII.  16.  2-3.  According 
to  some  the  s'Smitra  fire  is  specially  produced  by  attrition  (  vide  Kit. 

VI.  5. 14). 

2501.  There  are  several  views  here.  Some  hold  that  the  fire-brand 
s  to  be  carried  round  the  viotim  alone,  others  hold  that  it  is  to  be 
carried  round  the  first  five  objects  and  others  add  Vjya  ;  others  that  the 
fire-brand  is  carried  round  the  victim,  the  place  of  sgmitra  and  Sjya. 
Vide  Est.  VI.  5.  2-3,  Ap.  VII.  15.  2  and  com,  thereon.  This  operation 
•f  oarrying  fire  round  the  viotim  is  called  paryagnikaraoa.  Aocording 
to  the  Tai.  Br.  III.  8.  17  the  mantras  '  mesas-tvS  pacatair-avatu  '  are 
apEvya   and  that  the  PrBnas  are  apSvya  (the  mantras  are  Tai.  S. 

VII.  4. 12. 1 ). 

2502.  The  idea  of  this  touohrng  seems  to  be  that  some  spiritual 
influence  passes  from  the  consecrated >|ctim  to  the  sacrificer. 


Oh.  XXXII  ]  Paiubandha-Adhrigupraiqa  1121 

and  the  latter  replies  '  asfcu  srau3sat '  and  then  the  adhvaryu 
issues  an  upapraisa  ( a  supplementary  direotion )  to  the  mai- 
travaruna  to  prompt  ( the  hotr )  to  reoite  for  the  offerings  to 
Gods.'50*  The  hotr  then  recites  the  famous  ( but  long )  adhrigu- 
praisa, M0*  whioh  is  an  invocation  to  divine  and  human  slaugh- 

2503.  The  maitrSvaruua  is  an  assistant  of  the  bote  and  the  praisa 
he  utters  is  a^f ijrroTffnf  fa  %*r  %$*vi  e^nnsr.  Traftffifimuft  itwtfkt 
*Wmsft  T5T^7T5:  Jt{^»3TOBV  gtarinrr  ^*T:  I.  Vide  arw.  III.  2.  10,  $.  WT. 
VI.  5,  e>.  wr.III.  6.  5. 

2504.  The  adbrigu-praisa  is  :  jfaru  yfimK  3JTTTWSH  flf3«TT  3^nnnr 
«t«n  jk  srrsmnsn  &unf&*-*it  S&m.  i  srrem  auiif  *rw  f^pfhr  ^fit»W  nnrr  *j*t- 
nt«a  Wffia  sw t  wrwffsg  ^pjtt  w^ctt:  i  T^r^tat  swt  <r^T  i**w*ircj  ^j5  "frspfsr- 
Tmsptf  jrp»rBPT«r^3iJn^»aft8fmQ  %sjt  siH  <rRr^f  srffam  i  ijsiwwr  ww» 
*n^5wrat?stT  wrnrr  stn  sreft  *»ni$iii*ji3tn<4*«WT*nuii  wvvmii  i  vl »t«t<i  tract 

ITCflfm  ST5THT  WTJ  5It?T  ^Vft  th5W<l«tl'HI*(R«jj  «ft°f}  Sffajajtai  $9nrorfafa»flT  I  T^" 

flfoiRkw  s^wpwt  sigsrefi  "eiii^flijisi  «n*jfl*<j i^-J  %yidi^  3wfii  <nf*fa 

tftin  wndfflaw:  1  wfifcrt  em?**  ssriw  srrfrisi  5unwHf&«rr33-  amr  1  wi«sr. 
III.  3.  1,  5jt.  «ft.  V.  17.  This  occurs  in  Tai.  Br.  III.  6.  6  and  Ait.  Br. 
VI.  6-7,  where  some  expressions  are  also  explained.  Air.  (III.  2.  11-30) 
explains  how  changes  (  aha  )  are  to  be  effected  in  this  formula  in 
different  rites  according  to  the  limbs  ooncerned,  the  deities  and  the 
number  of  victims.  5iv.  (III.  3.  2  and  4)  provides  that  the  words 
wfifcrTO,    3JTTT   and  BR5TT  Wt   4)4Wtlllf.  nre  recited  inaudibly    and  the 

passage  '  srnSpfr 3TO17  '  is  repeated  thrice.    This  whole  formula  is 

called  adhrigu  and  adhrigu  was  also  supposed  to  be  a  deity  presiding 
over  the  slaughtering  of  a  victim  in  sacrifice.  Vide  com.  on  Sir. 
III.  2.  11.  There  were  as  remarked  by  Sffn.  Sr.  nine  pauses  to  take 
breath  at  the  end  of  each  of  the  first  nine  sentences.  The  Nirukta 
(V.  11 )  explains  '  adhrigu  '  as  meaning  a  mantra  and  also  states  that 
the  word  is   applied  to  Agni  in  Bg.   III.  21.  4  and  to  Indra  in  Bg. 

I.   61.  1.     The  Nirukta  quotes  the  words  '  atffru  tpftrf sifiJnt." 

Jaimini  oonsiders  questions  arising  from  some  of  the  words  used  in  this 
formula;  in  IX.  8.  27-28  (when  there  are  many  viotims  in  a  sacrifice, 
the  singular  'oaksur'  is  still  to  be  used),  IX.  3.  29-31  (the  word 
'  ekadjrt  '  is  explained  ),  IX.  3.  32-40  ( some  sSkhSs  read  ' medhapataye  ' 
and  some  'medhapatibbyBm '  and  the  word  means  'devats'), 
IX.  4.  1-16  ( about  '  26  ribs '  when  there  are  two  or  more  viotims ), 
IX.  4.  22  ( « uraka '  means  *  vapB ' ),  IX.  4.  23-24  (  '  prasasS '  means  'pm- 
sastau ' ),  IX.  4.  25-27  (the  words  'syena,  sals,  kasyapa,  kavasa  and 
srekaparna  only  mean  that  the  limbs  are  to  be  taken  out  entire  and 
when  so  taken  out  they  resemble  the  hawk  and  other  objects  mentioned. 
Jai.  ( IX.  1.  45-49 )  says  that  in  the  AtirBtra  sacrifice  of  the  ewe  to 
BarasvatI  the  adhrigupraif a  does  not  occur.  Different  views  were  enter- 
tained as  to  who  the  saraitr  was,  the  usual  opinion  being  that  he  was  a, 

(  Continued  on  next  page  ) 

H.D.141 


1122  History  of  DharmaiUstra  [  Oh.  XXXII 

terere  calling  upon  them  to  bring  the  animal  to  the  holy 
doors  of  the  saorifioial  plaoe,  wishing  that  the  parents,  relatives 
and  friends  of  the  victim  will  consent  to  its  death  and  expres- 
sing the  hope  that  its  several  organs  and  limbs,  suoh  as  the 
eyes  and  ears,  will  be  merged  in  divinities  like  the  sun  and 
giving  directions  as  to  how  its  parts  are  to  be  cut  and  disposed 
of.  On  reoiting  this  solemn  formula  the  hotr,  while, still 
occupying  his  seat,  turns  to  the  right  (i.  e.  he  comes  to 
face  the  west)  and  has  the  saorifioial  place  behind  his  back  and 
the  maitr&varupa  does  the  same.  The  adhvaryu  throws  one  of 
the  two  blades  taken  up  by  him  to  the  west  of  the  samitra  fire, 
the  viotim  is  held  over  that  blade  with  its  head  to  the  west  (or 
to  the  east,  according  to  Kat.  VI.  5. 17 )  and  feet  to  the  north. 
Then  its  mouth  is  firmly  held  so  as  to  stop  its  breathing  and 
choke  it  to  death  or  it  is  strangled  to  death  without  allowing  it 
to  give  out  a  cry,  by  using  a  halter  round  its  throat.  The 
adhvaryu  says  '  kill  it  without SMS  allowing  it  to  utter  a  ory ' 
and  then  he  along  with  the  pratiprasthatr,  agnldhra  and  the 
sacrificer  come  back  to  the  ahavanlya  which  they  face,  turn 
from  left  to  right  and  remain  with  their  backs  to  the  animal 
that  is  being  killed  ( i.  e.  they,  do  not  see  the  actual  slaying  of 
the  animal ).  According  to  Ap.  VII.  16.  7  the  sacrificer  repeats 
.at  this  time  several  verses  such  as  Tai.  S.  III.  3. 1.  2,  Tai.  Br. 
III.  7. 7,  the  purport  of  whioh  is  that  the  viotim  may  go  to  heaven, 
the  sacrificer  himself  also  may  go  to  heaven  after  securing 
welfare  in  this  world.  When  the  samitr  deolares  that  the  victim 
is  killed  the  adhvaryu  says  'let.it  lie  down  for  a  moment. '  If 
the  pasu  bleats  while  being  strangled  the  adhvaryu  then  offers 

(  Continued  from  last  page  ) 

person  other  than  the  rlviks  ( though  s  few  opined  that  one  of  the  rtvikg 
who  choked  or  strangled  the  animal  waa  called  rfamitr).  Vide  Est. 
VI.  7.  1-4  and' the  oom.  thereon.  According  to  Jai.  III.  7.  28-29,  s'amiti 
is  the  adhvaryu  himself,  asv.  XII.  9. 12.-13  shows  that  the  damiti  may 
be  a  brSbmana  or  a  non-brahman*.  The  Ait.  Br.  VI.  7  and  A9>.  III.  3.  4 
state  that  the  hotr  is  to  utter  inaudibty  (0  ( divine )  slaughterers  1 
whatever  merit  exists  in  this  mate  that  belong  tons,  whatever  is  sin- 
ful, make  it  go  elsewhere ',  The  words  ajfaarro,  8?fiprr33',  item  *re  called 
STTtrnrs  (  stops  or  pauses  ).    The  last  is  pronounoed  as  smrr. 

2605.  According  to  Kst.  VI.  5.  21  the  adhvaryu  only  says  *  kill  it 
(the  pafa),  it  has  gone  following  (the  gods) ' ;  sjymiHnftlriH  ^TRC- 
The  com.  on  Ap.  VII.  16.  5.  explains  '  sn^ifT  wrrof  #qrq?rat '  ( it  is  killing 
without  wounding  or  drawing  blood ).  Sat.  Br.  III.  8.  1.  15  hat  the 
words,  tfsjmn ... ...  nftn%. 


Ch.  XXXlI  ]  Paiubandha  1123 

ajya  in  fire  ( as  an  expiation ).  The  sacrifioer  and  adhvaryu 
with  vapasrapanls  ( spits )  approach  the  dead  victim  with  the 
words  '  O  slaughterers,  may  you  approaoh '  ( Tai.  S.  III.  1.  4.  3  ). 
He  then  removes  the  cord  ( by  which  the  victim  was  tied )  with 
'may  Adtti  remove  this  cord*  (Tai.  S.  III.  1,  4.  2).  He  winds 
round  the  rasana  ( girdle  of  the  victim  )  into  a  loop,  keeps  it 
on  the  arteries  of  the  victim  leading  to  the  ears,  attaches  it  to  a 
peg  and  throws  it  into  the  catvfila  pit  (Ap.  VII.  17.  4-6).  Accord- 
ing to  Kat.  VI.  5.  26  he  throws  the  tying  oord  into  the  catvcLla 
by  means  of  the  two  vapasrapanls.  Then  the  adhvaryu  directs 
the  pratiprasthatr  to  lead  forward  the  saorificer's  wife  from  her 
seat  to  the  vedi.  When  leading  her  who  has  a  jar  of  water  in 
her  hands  for  washing  the  feet  and  other  limbs  of  the  paau,  the 
priest*508  makes  her  reoite  a  verse  in  honour  of  the  sun '  namas- 
te  atftna '  ( Vftj.  S.  VI.  12,  Tai.  S.  I  3.  8.  2  ).  Ap.  adds  that  the 
wife,  priests  and  the  sacrifioer  touoh  water  on  the  oatvSla  pit 
( VII.  18.  4  )  with  a  mantra  ( Tai.  S.  I.  3,  8.  2  '  apo  devlh ).  The 
wife  sitting  down  near  the  dead  pasu  washes  with  water  the 
several  parts  of  the  victim's  body  viz.  its  mouth,  nose,  eyes, 
navel,  penis,  anus,  feet  ( all  together )  with  appropriate  formulae 
in  eaoh  case  ( viz. '  vacam  te  sundhSmi"  &c.  Vaj.  S.  VI.  14). 
With  the  water  remaining  in  the  jar  the  adhvaryu  and  sacrifioer 
sprinkle  the  other  parts,  such  as  the  head,  with  Vaj.  VI.  15  (Tai. 
S.  I-  3.  9. 1 ).  The  adhvaryu  turns  the  animal  on  its  back  and 
plaoes  on  the  victim's  body  a  blade  of  kusa  with  its  end  to  the 
east  about  four  fingers*507  below  the  navel  of  the  animal  with 
'  osadhe  trByasva '  ( Vaj.  S.  VI.  15  ),  plaoes  the  marked  edge  of 
the  knife  on  that  blade,  makes  a  slit  on  the  kusa  blade  and  the 
belly  obliquely,  takes  in  his  left  hand  the  portion  of  the  blade 
cut  off  and  anoints  the  ends  of  the  other  portion  of  the 
blade  with  blood  ( that  spirts  out  from  the  slit )  with  '  thou 
art  the  portion  of  evil  spirits '  ( Vaj.  VI.  16 ),  touches  water 
and  throws  that  blood-stained  blade  on  the  utkara.'508    The 

8506.  Est.  (VI.  6.  28)  says  that  where  an  animal  is  sacrificed  in 
a  Soma.saorifioe  (as  the  agnisorplya  peuJu  or  Bavanlya  pain  in  Agni- 
stoma  )  it  is  the  nestr  who  leads  forward  the  wife.  If  the  sacrifioer  has 
several  wives  they  all  are  led  and  all  repeat  the  formula  (  Vsjj.  VI.  12  ), 
but,  only  one  carries  the  water  jar. 

2507.  The  vapS  (  omentum  )  of  the  ]>asu  is  about  four  fingers  below 
the  navel. 

'   2508.  :  la  Est.  the  mantras  about  pasu-bandha  are  taken  from  Vlj* 
8;' VI.  1*22  and  they  are  not  mentioned  here  in  many  oases. 


U2i  History  of  DharmaiMra  [  Oh.  XXXTL 

ssorifioer  treads"0'  upon  the  blood-stained  blade  with  the  left 
foot  ( and  then  touches  water  with  his  hand  ).  The  adhvaryu 
then  pulls  out  from  the  belly  of  the  victim  the  omentum* 
envelopes  the  two  spits ,sw  ( vapasrapanls )  with  it,  pierces 
the  thin  end  of  the  vapS  with  one  spit,  severs  it  from  the 
belly  on  all  sides  and  sprinkles  it  with  water  holding  the 
spits  over  the  catvala  pit.  Then  the  pratiprasthatr  heats 
the  omentum  on  the  s&mitra  fire.  The  adhvaryu,  pratipras- 
thatr and  Sgnldhra  come  from  the  catvala  to  the  Shavanlya. 
The  Sgnldhra  throws  the  sSmitra  fire  (viz.  the  firebrand 
and  not  the  fire  produced  by  attrition )  into  the  ahavanlya  and 
the  adhvaryu  also  throws  into  it  the  portion  of  the  blade  held 
in  his  left  hand  ( as  stated  at  p.  1123  above ).  A.p.  (  VII.  19.  3  ) 
adds  that  the  samitr  holds  tightly  by  the  olosed  fingers  of  his 
hands  the  two  portions  of  the  skin  of  the  victim's  belly  till  the 
omentum  is  offered  into  fire.  The  pratiprasthatr,  standing  to 
the  north  of  the  ahavanlya  fire,  heats  the  omentum  on  that  fire, 
then  carries  it  by  the  space  between  the  yupa  and  ahavanlya, 
goes  round  to  the  south  side,  and  roasts  the  omentum  on  the 
ahavanlya.  The  adhvaryu  takes  clarified  butter  in  the  sruva 
ladle  and  pours  ajya  on  the  omentum  that  is  being  held  for 
roasting  on  the  ahavanlya  by  the  pratiprasthatr  with  a  mantra. 
"When  drops  (stokas)  of  fat  begin  to  drip  from  the  omentum, 
the  adhvaryu  direots  the  maitravaruna  to  reoite  for  the  drops. 
The  maitravaruna  recites  Rg.  I.  75. 1  and  Rg.  HL  21.  1-5.  *»" 
When  the  omentum  is  well  roasted,  the  pratiprasthatr  says  to 
the  adhvaryu  '  it  is  roasted,  proceed.'  Tbe  omentum  is  plaoed 
on  the  south  corner  of  the  western  side  ( sroni  )  of  the  vedi  on 
a  branoh  of  plaksa  tree  stretched  on  the  barhis  ( kusa  grass  on 
the  vedi ).  Then  the  hotr  recites  the  mantra  for  srugadapana 
( making  the  adhvaryu  take  up  the  juhu  and  upabhrt  ladles  ) 
and  the  adhvaryu  issues  a  direction M,a  to  the  maitravaruna 

2609.  Ap.  VIII.  18.  14  hag  tbe  characteristic  words  which  the 
sacrificer  utters  when  treading  artkc^sr  Tftf^i%rfhp?  wNwrtf  f^mf 
X&SNti  tmt  TTflftttl '  •    Tnis  formula  ooours  in  VKj.  8.  VI.  16. 

2510.    The  vaplrtrapaols  are  made  of  sticks  of  kSrsmarya  wood, 

one  being  straight  and  pointed  while  the  other  has  two  forks  at  the  top. 

.2511.   ftrprt  •^Tuiwrvt  nrnn?njprnrT  ^  f^prs  tjtPH  ^  whwt  i  oom. 

on  KBt.  VI.  6. 18.    In  each  of  the  five  verses  of  9g.  III.  21  the  word 

*  itoka '  occurs.  Vide  Air.  III.  4. 1  for  the  verses  that  are  to  be  repeated. 

2512.  The  adhvaryu  directs  the  maitravaruna  in  the  words  WHIfJ- 
finr,  fcnr  and  the  latter  saya  sjfcrr  vsjrfifr'  wnuvw  *W  ftffft  &o.  (Kir. 
til.  4.  3  )  and  the  hotr, then  repeats  the  last  Apr!  verse  (whatever  hymn 
it  used  )  as  the  yftjyE  for  the  11th  otto- 


Oh.  XXXII  ]  Paiubcmdha  1125 

priest  to  ask  the  hotr  to  reoite  the  last  AprI  verse  as  the  yajyS 
for  the  11th  prayaja  ( which  had  remained  to  be  recited ). 
Having  offered  ajya  ( the  11th  prayaja )  into  fire  and  having 
offered  the  two  ajyabhagas  (acoording  to  Jai.  X.  8.  5  and 
some  others  the  ajyabhagas  are  not  offered  in  independent 
animal  saorifioes  nor  in  the  animal  sacrifice  ih*  soma-y5ga» 
Ap.  VII.  20.  8  )  he  puts  ajya  in  the  juhii  ladle,  places  a  piece 
of  gold  thereon,  then  the  whole  omentum  on  that  piece  ( taking 
it  from  the  spits ),  places  another  golden  piece  oh  the  omentum, 
on  which  he  pours  ajya. 8,,s  The  adhvaryu  then  offers  into  the 
ahavanlya  the  omentum  so  treated  to  Indra  and  'Agni  ( or 
SQrya  or  Pgjijapati  as  stated  above  on  p.  1117  ).  The  anuvftkyft 
and  y8jy*f  of  the  vapa  are  respectively  Rg.  I.  93.  1  and  5. 
According  to  Asv.  III.  4.  4.  the  pradanas  (  yagas )  in  all  pasu- 
bandhas  are  three,  viz.  vapa,  purod&sa  and  havis.  After  offering 
vapa,  the  adhvaryu  throws,  while  standing  to  the  north,  into 
the  ahavanlya  the  vapSsrapanl  spits,  the  one  with  two  forks 
having  the  forks  in  the  east  and  the  other  having  its  point 
turned  to  the  west  (  according  to  Ap.  VII.  21.  3  it  is  the  prati- 
prasthatr  who  does  this ).  The  adhvaryu  offers  on  the  spits 
the  saftisrava  ( the  drippings  ).  Ap.  (  VII.  21.  5  )  and  some  other 
sutras  prescribe  that  the  fee  of  one  bull  and  three  milch  oows 
or  three  other  cows  is  given  to  the  priests  at  this  stage.  The 
priests  ( six ),  the  sacrificer  and  his  wife  go  out  to  the  catvala 
and  there  purify  themselves  by  "marjana  ( purifying  with  drops 
of  water )  with  '  idamSpah  pravahata,' 8SU  Vaj.  S.  VI.  17  and 
Bg.  X  9.  8  (  while  Ap.  VIL  21.  6  prescribes  five,  viz.  the  three 
'  apo  hi  stha '  Rg.  X  9. 1-3,  *  idamapab. '  ftg.  I.  23;  22, '  nirma 
muficami'  Rg.X.97.16  =  Vaj.  S.  XII.  90).  When  doing  this 
the  maitravaruna  lays  down  his  staff  ( Asv.  Ill  5.  1 ). 

Now  preparations  are  to  be  made  for  the  pasu-purodasa81"* 
and  the  necessary  utensils  are  placed  to  the  east  of  the  ahava- 
nlya  (the  former  ahavanlya  i.  e.  the  garhapatya  in  this  sacrifice) 
on  ktisa  grass  by  the  agnldhra.    The  devata  of  the  purodasa  is 

the  same  as  the  devata  of  the  victim  i.  e.  Indra  and  Agni  ( vide 

■  i_ .—______ 

2513.  In  this  way  the  offering  (omentum)  becomes  fivefold 
(TOm*r)*nd  this  is  done  even  for  those  who  ordinarily  make  an 
offering  oaturatatta.  Vide  Ap.  VII.  20. 10-11  and  Jai.  X.  7.  72-73. 

2614.  The  oom.  on  Kit.  VI.  6.  28  expressly  states  that  the  wife 
also  repeats  the  mantra  (  VSj.  8.  VI.  17).  ast.  III.  6.  t  states  that 
maTjana  is  performed  with  ?g.   X.  9.  8  and  •snmitriyK  na  Spa  »  Tai. 

8. 1.  4.  45.  M. 

2515.   m^«  sftvfflt  *Wft«flf«  I  oom.  on  Ap.  VII.  22. 1. 


1126  tiidory  of  bharmaiOalra  t  Oh.  XXXlt 

p.  1117  above ).  Jai.  (  XII.  1. 1-6  )  prescribes  that  the  proce- 
dure ( viz.  prayajas )  performed  at  the  time  of  offering  vapft  is 
not  to  be  repeated  when  the  pasupurodasa  ia  offered.  The 
adhvaryu  separates  the  various  organs  ( such  as  the  heart,  the 
tongue )  from  the  corpse  without  cutting  into  parts  each  organ 
( according  to  the  com.  on  Ap.  VII.  22.  5  and  7  it  is  the  samitr 
who  outs  up  the  several  limbs ).  There  is  some  divergence  as 
to  the  limbs  of  the  victim  that  are  out  off  and  are  used  as 
avadanas  and  since  animal  sacrifices  became  rare  or  were 
altogether  stopped  in  medieval  times,  the  commentators  do  not 
explain  all  the  words  used  in  the  ancient  texts  in  the  same  way 
(vide  Ap.  VII.  22.  6,  Kat.  VI.  7.  6-12  and  Baud.  IV.  8).  Accord- 
ing to  Ap.  VII.  22.  6,u"  the  limbs  out  off  are  :  the  heart,  the 
tongue,  chest,  the  liver,  the  kidneys  ( vrkyau,  vrkkau  in  Eat. ), 
left  forefoot,  the  two  flanks  ( parsve ),  the  right  haunch,  a  third 
part  ( i.  e.  the  middle  one)  of  the  entrails — these  are  meant 
for  the  devatas  and  are  to  be  offered  with  the  juhu  ladle  ; 
the  right  fore-foot,  the  left  haunch,  the  thinnest  third  of 
the  entrails— these  are  for  svistakrt ;  the  kloman  ( the 
right  lung  t  J*m,  pllhan  ( the  spleen  ),  purltat  (  pericardium  ? ), 
adhyudhnl  ( a  tubular  vessel  above  the  udder ),  vanis^hu 
( large  entrails  ? ),  medas  ( fat ),  jaghanl""  ( the  tail ).    Kat.  VI. 

2616.  According  to  Kat.  VI.  7.  6  it  is  the  foremost  (  or  upper  )  joint 
( parvanadaka  )  of  the  left  forefoot  (  that  ia  taken  )  among  the  first 
nine.  Est.  VI.  7. 6.  describes  the  first  nine  as  jauhavam  ( to  be  offered 
with  the  juhn )  and  the  next  three  as  connected  with  upabhrt  ladle. 
The  three  cut  into  upabhit  are  called  tryahga  and  are  meant  for 
STifjukrt.  Vide  Sat.  Br.  III.  8.  3.  18  (S.  B.  B.  Vol.  26  p.  205).  The 
whole  of  the  entrails  are  taken  off  at  once  and  divided  only  at  the  time 
of  cutting  and  putting  into  the  juhn  ladle. 

2517.  According  to  com.  on  Est.  kloman  is  iia«ilQi<hi,  while  com. 
on  Ap.  says  it  is  a  fleshy  gland  called  'tilaka'  resembling  the  liver. 
Purltat  is  pericardium  according  to  com.  on  Est.  and  entrails  (antra) 
according  to  com.  on  Ap.  Medas  acoording  to  com.  on  Ap.  is  the  mem- 
brane covering  the  heart  and  the  vrkya. 

2518.  Vide  Jaimini  III.  8,  20-23  about  jSghani  and  patntsamySja 
and  com.  on  Est.  VI.  7.  10  for  the  various  meanings  attributed  to 
jSghani.  Jaimini  has  several  sutras  on  pasu.  In  X.  7. 1-2  he  establishes 
that  the  whole  animal  is  not  one  offering,  but  that  its  several  limbs  are 
separate  offerings.  In  X.  7.  3-9  he  establishes  that  only  eleven  organs 
(heart  &c.)  are  fit  to  be  offered,  that  the  shoulders ,  head,  anflka  and  sakthi  n 
are  altogether  prohibited ;  in  X.  7.  10-11  he  declares  that  the  three 
a&gai,  viz.  the  front  portion  of  the  forefoot,  the  middle  of  the  entrails, 
and  the  sroni  are  offered  to  Svitfakrt;  in  X.  7. 12-17  he  dealt  with,  the 
adhyadhni  given  to  hotr  and  vanitfha  to  sgnidhra. 


Ch.  XXXII  ]  Paiubandha-paiupurodaia  1127 

7. 11  adds  that  kloman  and  the  next  three  may  be  out  off  or 
nob  The  medas  ( fat  on  the  abdomen )  is,  aooording  to  Est., 
thrown  on  the  guda  (entrails)  if  the  victim  be  thin.  The 
tail  is  to  be  employed  as  an  offering  in  the  Patnlsamyaja, 
according  to  Eat.  and  the  largest  part  of  the  intestines  (  3rd  of 
the  whole )  was  to  be  employed  as  offering  in  upayaj  homo. 
The  undigested  grass  ( inside  the  belly  of  the  viotim )  is  put 
in  a  pit  dug  up  to  the  west  of  the  samitra  fire  and  to  the  north 
of  the  utkara  and  on  it  the  blood  of  the  viotim  is  poured  with 
the  words  'thou  art  the  portion  of  evil  spirits'  ( Vaj.  S.  VL  16 ). 
The  victim's  heart  is  held  pierced  on  a  pike  ( aula )  made  of 
varana  wood  one  aratni  long  and  is  roasted  on  the  samitra 
fire  and  all  other  parts  of  the  victim  except  the  heart  are  cooked 
in  an  ukha  ( pot  for  boiling  or  cooking ).  According  to  com. 
on  Ap.  VII.  22.  9  this  cooking  is  done  by  the  samitr.    Jai.  XII. 

1. 12  prescribes  that  the  cooking  is  done  on  the  salamukhlya 
fire  and  not  on  samitra  fire.  The  adhvaryu  performs  the 
operation  of  sprinkling  butter  on  the  juhu  and  upabhrt,  outs  two 
portions  from  the  middle  and  front  parts  of  the  cooked  material 
into  the  juhu,  pours  butter  over  it  and  offers  it  into  fire  for 
Indra  and  Agni,  then  outs  one  portion  ( for  Svistakrt )  into  the 
upabhrt,  makes  two  pourings  of  butter  over  it  and  makes  an 
offering  to  Agni  Svis^akrt.M,»  Jai.  (  XII.  1. 10-11 )  concludes 
that  the  offering  of  the  pasupurodasa  is  made  with  the  ladles 
used  in  darsapurnamasa  and  not  with  the  soma  vessels  ( viz, 
the  oups  and  oamasas ).  Then  a  portion  is  cut  off  out  of  the 
remainder  of  the  material  from  whioh  purodasa  was  offered 
and  placed  in  a  vessel  called  prasitraharana  ( which  portion 
of  the  saorifioial  food  is  eaten  by  the  brahma  priest  )  and  some 
portion  is  cut  off  as  the  ids,  whioh  is  invoked  with  mantras 
and  eaten  by  all  the  priests.  He  then  thrioe  asks  the  samitr 
whether  the  havis  ( the  heart  roasted  on  a  pike )  is  ready 
oooked  and  the  latter  simply  replies  '  it  is  cooked '.  Est. 
VI.  8.  1  prescribes  that  the  samitr  should  in  his  reply 
utter  only  the  word  '  srtam '  and  should  not  add  any  word 
like  'revered  sir'  (bhagavah)   or  'hi*.     The    samitr  then 


2519;  Aooording  to  Xiy.  III.  5.  9  eftWT  wtfft  sfarcrft  gqntf  (ft* 
rfcnfcr  «■  the  direction  of  the  maitrffraruna  to  the  hott  and  %.  III.  1. 18 
and  III.  54.  22  are  the  puronuvSkya"  and  yajyB  of  the  offering  of  juro- 
dsia  to  Agni  Sritfakft  (in  all  animal  laoriftoes  ). 


1U88  History  qf  DharmaiMra  [  Oh.  XXXII 

takes  off  the  heart  from  the  pike  ( sllla )  on  which  it  was  roas- 
ted, and  keeps  it  in  a  pot  ( kumbhl )  and  pours  over  it  prsadajya 
(  clarified  butter  in  which  sour  milk  is  mixed  )  with  '  aan  to ' 
( V«j.  S.  VI.  18,  Tai.  8.  L  3. 10. 1 )  and  ajya  over  the  other 
portions  of  the  pasu.  The  samitr  gives  the  hrdaya-sula  ( the 
pike  on  which  the  heart  was  roasted )  to  the  adhvaryu  who  does 
not  keep  it  on  the  bare  ground  nor  throw  it  in  water,  nor  does 
he  touch  with  it'  himself  or  others  ( but  holds  it  tied  by  a  oord ). 
He  takes  these  ( viz.  the  roasted  heart  and  the  cooked  organs ) 
between  the  yupa  and  the  ahavanlya  fire  and  places  them  on 
the  southern  part  of  the  altar  ( viz.  its  southern  corner,  of  the 
western  side )  over  which  kusa  grass  is  already  spread.  Then 
ajya  is  sprinkled  over  four  utensils  viz.  juhu,  upabhrt,  vasa. 
homahavani  ( a  »ruc  ladle  with  which  the  offering  of  vasa  i.  e. 
of  the  gravy  is  to  be  made )  and  the  vessel  in  which  ida  is  to 
be  out.  Then  a  golden  piece  is  plaoed  in  the  juhu  and  the 
upabhrt,  which  are  then  kept  on  twigs  of  plaksa  tree  and  then 
in  the  juhu  and  upabhrt  are  cut  by  the  pratiprasthatr  ( with  the 
anointed  edge  of  the  knife  )  portions  of  the  heart,  then  of  the 
tongue  and  then  of  the  chest  (this  order  is  stated  in  the. Tai. 
S.  VL  3.  10 )  and  then  of  the  other  limbs  in  any  order 
(the  whole  of  the  entrails  being  at  this  stage  cut  in 
three  parts).  Two  portions  of  the  size  of  the  fore-part  of 
the  thumb  are  out  both  in  the  juhu  (  of  the  daivata  limbs  ) 
and  upabhrt  ( of  the  limbs  meant  for  Svistakrt  ).  While  this 
is  being  done  the  adhvaryu  directs  the  maitravaruna  to 
repeat  texts  for  the  ham  that  is  to  be  offered  to  Manota 
and  the  maitravaruna  repeats  the  whole  hymn  Rg.  VI.  1  ( in 
the  first  of  whioh  only  the  word  Manota  occurs  as  an  epithet 
of  Agni,  probably  meaning '  thinker ' ).  He  takes  the  gravy  in 
the  vascLhomahavayP"0  with  4  red-asi '  ( V&j.  S.  VL  18 ),  pours 
ajya  over  it  twice  and  mixes  the  two  together  with  the  knife. 
The  rest  of  the  vasa  he  pours  in  the  idapatra  to  whioh  are 


2520.  Vide  Sat.  Br.  III.  8.  3.  14  (S.  B.  E.  vol..  26  p.  203  where 
Manota"  is  of  the  feminine  gender)  and  Ait.  Br.  VI.  10;  the  latter  refers  to 
9g.  VI.  1. 1-13  And  layi  Vsk,  Go  and  Agni  are  the  three  ManotSg.  The 
hymn  alio  is  called  Manota"  (vide  Asv.  III.  4.  6  and  com.).  The  manotl- 
mantra  in  the  same,  though  the  animal  may  be  offered  in  some  ■aorifleei 
to  other  deities.    Vide  3*i,  X.  4.  42. 


Oh.  XXXII  ]  Paiubandha  1129 

added  the  chest  and  other  boneless  parts."81  When  the  yajyft 
for  Indra-Agni  is  half  repeated,  a  part  of  the  vasa  is  offered 
by  the  pratiprasthatr  sitting  to  the  north  into  fire  with  '  ghrtam 
ghrtapSvBnah '  ( Vaj.  S.  VI.  19,  Tai.  S.  I.  3. 10.  2  )  and  with 
the  remainder  of  the  vas8  he  makes  offerings  in  each  direction 
with'disah  pradisah *  ( Vaj.  S.  VI.  19,  Tai.  S.  L  3.10.2). 
No  vasa  is  kept  for  being  partaken  of  by  the  priests  (  com.  on 
Kat.  VI.  8.  22  ).  Then  the  adhvaryu  takes  in  the  juhu  a  part 
of  prsadajya  ( mottled  butter )  from  the  pot  of  prsadajya  and 
offers  to  Vanaspati  and  after  taking  the  contents  of  the  upa- 
bhrt  into  the  juhu  makes  the  offering  to  Svistakrt  ( Ap.  VII. 
25. 14  and  Kat.  VI.  8. 18-22  state  that  the  order  of  these  last 
offerings  may  be  different ).  Then  he  touches  the  remaining 
organs  and  limbs  of  the  pasu  and  keeps  the  juhu  and  upabhrt 
in  their  places.  Then  the  ids  ( to  be  eaten  by  the  priests ) 
is  brought  between  the  yupa  and  the  ahavanlya  fire.  After 
the  Ida  is  invoked  the  six  priests  and  the  sacrifioer  partake 
of  it,  but  there  are  special  portions  assigned  to  each  viz.  the 
▼anisjhu  is  given  to  the  Sgnldhra,  the  adhyudhnl  to  the  hotr 
and  the  oheBt  to  brahma.  Then  they  all  purify  themselves  by 
marjana.  The  adhvaryu  then  directs  the  agnldhra  '  bring 
burning  coals  for  upayaj  offerings',  directs  the  pratiprasthatr 
(  called  upaya?tr 8IM  here )  to  attend  to  the  coals;  to  the  brahma 

2521.  The  whole  animal  is  the  sacrificial  material  ( just  as  rice- 
grains  are  the  material  from  which  caru  is  prepared  for  offering  )  and 
havi$  is  constituted  by  the  heart  and  other  organs  of  the  animal.  Vide 
com.  on  Est.  VI.  8.  6  and  Jai.  X.  7.  1-2.  The  several  organs  and  parts 
are  taken  out  of  the  ukhs  and  spread  over  a  large  bamboo  vessel 
(  vamsa-pStrT ),  the  last  part  being  placed  in  the  north.  The  adhvaryu 
performs  on  eaoh  of  the  eleven  limbs  (called  jauhava )  prGnaduna 
(  vivifioation  )  while  no  prBpadgna  is  done  for  the  portions  to  be  offered 
to  Svisfakrt.  According  to  Ap.  VII.  24.  5  only  one  portion  is  cnt  from 
the  limbs  meant  for  Svigfakrt.  Several  rules  are  laid  down  in  Ap.  VII. 
24.  6-12  about  the  cutting  of  some  parts.  Out  of  the  three  parts  of  the 
entrails,  one  of  medium  thickness  is  out  in  two  and  placed  among  the 
daivata  portions,  the  thinnest  part  being  for  svistakrt;  the  medas  is  out  in 
three  parts,  two  being  put  in  the  two  sruos  and  the  third  intbeidSpStra. 
The  medal  is  mixed  in  the  broth  of  the  victim's  limbs.  The  ids  is  made 
from  the  first  six  out  of  the  limbs  (  heart  &o.  )  and  the  vanisj.hu  is  the 
7th.  The  ids  is  increased  by  the  addition  of  the  limbs  that  have  no 
bones  viz.  kloman,  spleen  and  purltat. 

2522.  According  to  com.  on  Ap.  VII.  26.  8  the  hotr  is  the  upayasfc. 
According  to  Jai  XII.  4.  8  this  offering  of  the  entrails  is  a  sarhskKra 
(  pratipattikarma  )  and  when  many  victims  are  sacrificed  in  one  rite,  the 
entrails  of  all  animals  are  offered  as  upaysja  offerings. 

H,  D.  142 


1130  History  of  DharmaiOatra  [  Ob,  XXXII 

priest  he  says  '  shall  I  start '  and  also  direots  the  agnldhra  to 
plaoe  a  samidh  on  the  fire.  The  agnldhra  brings  red-hot  ooals 
from  the  samitra  fire,  and  puts  them  down  on  the  northern 
corner  of  the  west  side  of  the  altar  after  removing  the  kusas 
strewn  thereon  ( in  soma  the  coals  may  be  optionally  brought 
from  the  ftgnldhrlya  fire-place  and  placed  on  hotr  dhisnya ). 
The  third  and  thickest  part  of  the  entrails  ( that  has  been  kept 
aside )  is  cut  obliquely  into  eleven  parts,  whioh  are  offered 
into  the  red-hot  coals  plaoed  as  above  by  the  pratiprasth&tr 
with  his  right  hand,  each  with  a  mantra  ( for  eleven  mantras 
vide  Vaj.  S.  VI.  21,  Tai.  S.  I.  3. 11. 1 ),  when  the  cry  vauaat 
Is  uttered  for  eaoh  of  the  eleven  anuyajas tm  that  are  offered 
with  prsadajya  here  (  Ap.  VII.  26. 12 ).  These  eleven  offerings 
of  the  entrails  are  called  upayajas  (additional  offerings),  vide 
Jai.  XII.  4.  8.  At  the  end  of  the  11th  offering,  the  pratipras- 
thatr touches  his  mouth  and  the  portion  sticking  to  his  hand  is 
wiped  on  the  barhis  with  the  words  '  adbhyastvausadhlbhyah ' 
(Tai.  S.  1. 3. 11).  At  the  end  of  the  anuyajas,  the  svaru  is  plaoed 
in  the  juhu  ladle  and  offered  into  fire  with  'may  thy  smoke  reaoh 
the  sky,  may  thy  flame  reach  heaven,  fill  the  earth  with  thy 
ashes,  svaha !  •  (Vaj.  S.  VI.  21,  Ap.  VII.  27. 4).  Ap.  (VII.  27. 6-7)  and 
others  say  the  direction  ( praisa )  for  repeating  the  suktavaka  is 
uttered  by  the  maitravaruna'"*  (and  not  by  the  adhvaryu).  The 
hotr  repeats  it  and  the  maitravaruna  throws  his  staff  into  the 
ahavanlya  fire  ( Asv.  III.  6.  21 )  and  Ap.  ( VII.  27.  8 )  says  that 
the  three  paridhis  also  are  thrown  into  fire  by  means  of  the 
sruos  except  the  dhruvS.  The  patnlsarhyaja  is  performed  with 
the  tail  of  the  animal,  which  is  taken  to  the  south  of  the  sacri- 
ficial ground.  There  was  a  difference  of  opinion  whether 
portions  of  the  tail  were  offered  to  all  the  four  deities  of  patnl- 
samyaja MM  or  to  some  only  ( vide  K&t.  VI.  9. 14-20 ).  Aooor- 
ding  to  Ap.  ( VIL  27.  10 )  and  K&t.  ( VI.  9. 15-19 )  only  ajya 
offerings  are  made  to  Soma  and  Tvastr,  the  inside  part  of  the 
tail  (  on  which  no  hair  grow )  is  cut  up  for  the  wives  of  the 
gods  and  the  hairy  part  is  cut  up  for  Agni  Grhapati.    Whether 

2523.  The  first  v&*  is  wijsf  "TOT  TOTT,  the  remaining  ten  all  hare 
the  words  ir*ar  fanwr  with  ten  names  of  deities  in  the  objective  case,  viz. 

imrfttf ,  ^*  wfant,  ftwrwft,  w*ta*i  a**h%»  wrfigfluft,  wsj,  *fW,  f%nf 
wwt,  wfifr  VwrflfT^. 

2524.  The  iW  of  ihrrew  is  ' s^nm  g>rwt<»fl«r«l  *hptiw fk- 

tfo  w*wmrw  ftfWt  wis**  matimn  >Bj??ri.f 3ffr. ' 

2525.  For  the  patnlgamyBjas,  vide  above  ».  1076. 


Gh.  XXXlt )  Paiubandha-jUghant  Il3i 

the  saorifioer  is  caturavaitin  or  paficamttin,  all  four  or  five  por- 
tions are  out  off  from  the  tail  and  there  is  no  under  layer 
( upastarana )  and  upper  layer  ( abhigharana )  of  ajya  in  this 
case.  According  to  Kat.  VI.  9.  20  portions  of  the  tail  are 
offered  to  all  devatfis  of  patnlsamyaja.  Vide  Jai.  XII.  4. 10-16 
and  III.  3.  20-23  on  this.  Ida  is  cut  from  the  hairless  portion  of 
the  tail  for  hotr  and  from  the  hairy  portion  for  the  Sgnldhra  and 
the  rest  of  the  tail  is  handed  over  to  the  saorificer's  wife  who 
passes  it  on  to  the  adhvaryu  or  some  brahmana.  The  samifcr 
had  so  far  partaken  of  nothing,  but  he  is  now  given  the 
shoulder  of  the  victim,  but  if  he  be  not  a  brahmana  he  gives 
it  to  a  brahmana.  They  offer  three  samistayajus, im  throw 
the  barhis  into  fire,  approach  a  pond  (  or  reservoir  of  water  ) 
taking  with  them  the  spit  ( sula )  on  whioh  the  heart  was 
roasted.  Up.  VII.  27. 15  says  that  they  carry81  the  sula  in  such 
a  way  as  not  to  touoh  it.  The  adhvaryu  enters  in  the  midst 
of  the  water  and  conceals  the  spit  into  the  bottom  underneath 
with  its  tip  downwards  with  the  mantra  'thou  art  sorrow;  give 
him  sorrow  who  hateth  us  and  whom  we  hate '  ( Tai.  S.  I.  3. 11« 
1-2  and  also  with  V&j.  S.  VI.  22  according  to  Kat.  VI.  10.  3 ), 
at  the  same  time  thinking  of  his  enemy  ( without  taking  his 
name ).  If  he  does  not  enter  water,  then  he  may  pour  some 
water  to  the  east  of  the  yupa  and  should  conceal  the  spit  at  the 
place  where  the  dry  spaoe  and  wet  space  meet.  Asv.  ( III.  6. 
25-26 )  prescribes  that  all  the  priests,  the  saorificer  and  the 
wife  do  not  touch  the  sula  after  it  is  thrust  into  the  earth,  do 
not  look  at  it,  and  return,  each  taking  one  after  another  three 
fuel-sticks  with  a  mantra  for  each  and  put  them  on  fire  with  a 
mantra  for  eaoh  stick  one  after  another,  after  doing  homage  to 
the  ahavanlya  with  Rg.  I.  23.  23.  Then  they  all  perform 
marjana  near  the  concealed  sula  or  the  catvSla  with  '  sumi- 
triya  na  apa  osadhayah '  ( Tai  S.  I.  4.  45.  2  )  or  according  to 

Kat.  VI.  10.  5  they  touch  water  with  '  dhamno eumitriyS 

naapah'  (V&j.  B.  VI.  22 ).  Then  they  pray  Varuna  to  free 
them  from  sin  in  the  words  '  dhamno  dhamno  rajan '  ( Tai.  S. 
L  3. 11.  2 ),  and  '  ud-uttamam  '  ( Tai.  S.  I.  5.  11.  3  ).  They  lay 
samidha  on  the  ahavanlya  as  in  Varunapragbasa.  The  animal 
sacrifice  ends  with  the  samsthajapa  as  in  darsapurnam&sa. 

KUmyah  Paiavah :— Just  as  several  k&mya  istfs  were  pres- 
cribed for  seouring  various  desired  objects  so  various  animal 

2626.    For  samiejayajua,  vide  p.  1082. 

1627.    The  jrie»t»,  the  Baerifloer  and  his  wife  go  to  a  pond, 


il32  History  of  DharmaiSatra  [  Oh;  XXXli 

sacrifices  are  found  in  the  texts  prescribed  for  the  attainment 
of  such  objects  as  prosperity,  villages,  eloquence  &o.  Tai.  S> 
( II.  1. 1-10 )  refers  to  several  such  sacrifices.  For  example, 
Tai.  S.  II.  1.1. 1  says  '  one  who  is  desirous  of  prosperity  should 
offer  a  white  paau  to  V&yu ;  one  who  is  desirous  of  a  village 
should  sacrifice  an  animal  to  Vayu  Niyutvat  j  one  who  having 
command  over  speeoh  or  words  is  not  able  to  speak  eloquently 
should  offer  an  ewe  to  Sarasvatl*  ( II.  1.  2.  6 ).  The  Tai  Br. 
( II.  8. 1-9 )  contains  the  anuvakyss  and  yajyfis  of  the  vapa, 
purodasa  and  havis  offerings  of  many  animal  sacrifices.  Ap. 
( XIX.  16-17)  deals  with  kamya  animal  sacrifices.  As  v.  III.  7 
gives  the  anuvakyas  and  yajyas  of  a  group  sacrifice  ( Aika- 
dasina)  of  eleven  animals  MM  to  Agni,  SarasvatI,  Soma,  PQsan, 
Brhaspati,  Visve  Devas,  Indra,  Maruts,  Indra-Agni,  Savitr,  and 
Varuna;  while  Asv.  III.  8.  1  sets  out  the  anuvakyas  and 
yajyas  of  eighteen  animal  sacrifices  in  addition. 

These  follow  the  procedure  of    the    nirudhapasubandha 
sacrifice  and  are  all  passed  over  here. 


8528.  The  AikSdadinajmimal  sacrifice  is  a  special  form  of  the 
animal  sacrifice,  for  which  Ap.  XTV.  6-7  may  be  consulted.  It  follows 
the  procedure  of  savaniya  pasu  (  Jai.  VIII.  1. 14  ).  In  this  there  may 
be  thirteen  yupas  for  eleven  pasus  or  only  one  yflpa  for  all  pasus. 
Eleven  yupas  are  the  ordinary  ones,  the  12th  is  called  upasaya,  the 
whole  of  which  is  chiselled,  but  is  not  imphtnted  in  a  pit  like  the 
others;  it  lies  near  the  yupa  to  the  south ;  the  13th  is  called  pBtnlvata  and 
it  is  not  higher  than  the  navel  when  imbedded  in  the  ground.  The  yupas 
are  so  arranged  as  to  rise  on  the  south  side  i.  e.  the  southern-most  is  the 
tallest  of  all.  The  pasu  tied  to  the  pStnlvata  is  meant  for  Tvaftr,  but  it 
is  let  off  and  sjya  is  offered.  Jai.  ( II.  3. 19 )  concludes  that  when  the 
Vedic  text  says  '  after  carrying  fire  round  the  pStnlvata  victim,  it  is  let 
off',  only  a  special  matter  is  laid  down  concerning  the  pBtntvata 
victim.  He  further  says  ( in  IX.  4.  56-60  )  that  the  Sjya  offered  is  not 
a  substitute  for  the  viotim,  but  is  a  separate  rite  in  wbioh  the  deity  is 
the  same.  Vide  Kit.  VIII.  8.  27  ff.  If  there  be  more  yupas  then  one, 
then  the  samskaras  from  afijana  to  parivySna  (surrounding  with  a 
girdle)  are  all  to  be  done  on  one,  then  on  another  and  so  on.  Vide  Jai. 
V.  2.  7-9. 


•IT 

I 
I 


ID 

D 


I 


EAST 


*t 


Loo  DOS 


p*  * 


S^0/»5 


!  >! 


ib 


SJL 


9* 


D 


Trfr, 


sapas 


< 

2 


oat 
ro 


§ 


Pa|1 
O0> 


ABC  D-MahBredi  in   toma*yffga 
abed-   Ordinary  vihlra 
A  H=       Ahavanlya  fir* 
DA-      DaksinSgni 
Q-  Gsrbapatya  fire 

Br-         BrahmS  priest  seat 
Y-  Seat  of  socrificer 

P«  Beat  of  wife 

ag-        Sgnldhra'i  seat 
h=>  Seat  of  hotr 

a-  Utkara 

Pr=        PranttE  water 
Br  1-     Seat  of  BrahmS  when  sto- 

tras  are  ebanted  in  sadas 
Y  la       Seat    of    yajamSna  when 

stotras  are  chanted 


WEST 

Br  2»  Seat  of  brabmS  at  time  of 
Pata  offering 

Y  2=  Seat  of  yajamSna  at  time 
of  Padu  offering 

sft=        »ftj»fft  post 

»-  place  of  ar^mt  when  chant- 
ing 

U  •  place  of  siwmr  when  chant- 
ing 

uffl  -  place  of  9#<ir!  when  chant- 
ing 

$-         Seat  of  ftwrrcur  in  ^ ^ 

ft-        ftww 

*ron=    ir«gwwrftiwr 
«a         four  TTT^f  holes 


CHAPTER  XXXIII 

AGNI£TOMA*» 

Sacrifices  are  often  divided  for  convenience  into  isti,  pasu 
and  soma.  Acoording  to  Qaut.  VIII.  21  and  L&k  Sr.  V.  4.  24 
there  are  seven  forms  of  soma  sacrifices,  viz.  Agnistoma, 
Atyagnigtoma,  Ukthya,  Sodasin,  VSjapeya,  Atirfttra  and  Aptor- 
y&ma.  The  Agnistoma  is  the  model  ( prakrti )  of  all  soma 
sacrifices.  The  Agnistoma  is  a  one  day  ( aikshika  or  ekaha ) 
sacrifice  and  it  is  an  integral  part  of  the  Jyotis^oma  so  much 
so  that  the  two  are  often  identified.  Soma  sacrifices  are  classi- 
fied into  those  that  are  finished  in  one  day  ( and  so  called 
ekaha  ),  those  that  are  celebrated  for  more  than  one  day  up  to 
twelve  (  and  so  called  ahlna  ),  those  that  extend  over  more  than 
twelve  days  (  and  are  called  Sattra  ).  The  dvSdasaha  is  both  a 
sattra  and  an  ahlna.***0  The  Jyotiftoma  occupies  generally 
five  days  and  the  chief  rites  performed  on  these  days  are :  (1) 
choosing  of  priests,  madhuparka,  dlksanlyesti,  consecration  of 
the  saorifioer  ( dlksS ) ;  ( 2nd  day )  PrSyanlyS  isti  ( i.  e.  opening 
isti  ),  purchase  of  soma,  Stitheyesti  ( isti  offering  hospitality  to 
soma),  Pravargya,"*1  Upasad  (homage  twioe  a  day  in  the 
morning  and  evening ) ;  (  3rd  day )  Pravargya  and  Upasad 
twice  again  ;  (4th  day)  Pravargya  and  Upasad,  Agnipranayana, 
Agnlsomapranayana,  havirdhana-pranayana,  animal  sacrifice ; 
( 5th  day  called  sutya  or  aavaniya )  pressing  of  soma,  offering  it 
and  drinking  it  in  the  morning,  mid-day  and  evening,  the 
udayanlya  ( concluding  is^i ),  avabhrtha  ( final  purifioatory 
bath).     In  the  following  pages  only  a  skeleton  outline  of 

25*9.  Vide  Tax.  S.  I.  2-4,  III.  1-3,  VI.  1-6,  VII.  1,  Tai.  Br. 
I.  1. 1, 1.  4. 1,  and  5-6, 1.  6. 4,  II.  2.  8,  Sat.  Br.  III-IV,  Ait.  Br.  1-16, 
ip.  X-XIII  and  XiV.  8-12,  Kst.  VII-XI,  Band.  VI-X,  AsV.  IV-VI,  8at- 
y«sKdha  VII-IX,  Lit.  I-II. 

2680.    Vide  Jai.  X.  6.  60-61  for  sattra  and  ahlna.    '  tfan  vgrr  'ftflr- 

•^rafirtmrt  *rcra9>R5vfaifaf^ci  *r*?*»r.  •  5f%wfWt»nf%Bvtt%wiSft  i '  awr- 
wrf3«  n.  471  on  #.  II.  2.  2. 

2631.  jwn  jivx  far  TTgyt  vwfi  irgpt  i  ffiwl  «r  ifom%w  tot*:  m$t 
*gjn  i  mttM\  *t  ^ajifaw  amfftjwflf  jhjjti  i  wj.  X.  16.  1 }  alio  an**- 
IV.  2. 17  ott  fiN*  WT  qhm%rw  *«nnp  qtm^nm.  »•  Vide  Jai.  VI.  6.28-29 
where  Sahara  and  EumSrila  seem  to  disagree.  » 


iliU  Mudory  qf  bharmafaatora  [  Oh.  XXXlli 

Agnistoma  ispresented, derived  from  the  principal  SrautasQtras. 
Jai.  in  VI.  2. 31  deolares  that  the  performance  of  Jyotisfama  is 
obligatory  on  all  members  of  the  three  higher  varnas,  just  as 
upanayana  is,  sinoe  the  word  brahmana  in  Tai.  S.  VI.  3. 10. 5 
( a  brahmana  when  born  comes  oharged  with  three  debts )  is 
only  illustrative.  Agnistoma  is  so  called  beoause  in  it  Agni 
is  praised  or  beoause  the  last  chant  ( stotra )  is  addressed  to 
Agniun  It  is  to  be  performed  in  vascmta  ( spring  )  every  year 
and  on  the  New  Moon  or  Full  Moon  day  ( Ap.  X.  2.  2, 5  and  8, 
Kat.  VII.  1.  4  and  Sat.  VII.  1  p.  562 ).  The  general  view  ex- 
pressed in  Jai  IV.  3.  37  was  that  one  should  perform  a  soma 
sacrifice  after  having  performed  darsapurnamasa,  caturmSsyas 
and  pasu  sacrifice,  but  some  held  that  it  could  be  performed 
even  before  darsa-purnamasa,  but  after  agnyadhana  (Asv.  IV.  1. 
1-2  and  Sat.  VII.  1.  p.'  556  ).  Jai.  ( V.  4.  5-9  )  also  states  this 
as  the  view  of  some.  Jaimini,  however,  declares  that  all  modi* 
fioations  of  the  Agnistoma  must  be  performed  after  one  has 
begun  to  perform  darsapurnamasa  ( V.  4.  26  ).  The  intending 
sacrificer  sends  a  person  called  aomapravaka  ( inviter  to  officiate 
at  a  soma  sacrifice )  to  invite  brahmanas  who  are  thorough 
masters  of  the  Veda,  neither  too  young  nor  too  old,  with  clear 
and  loud  voices  and  not  deficient  in  any  limb  ( Tandy  a  Br. 
LI.  1,  Drahyayana  Sr.  I.  1.  10,  Ap.  X.  1.  1).  He  invites 
the  prinoipal  four  or  all  the  16  ( or  17,  inoluding  '  sadasya ' ) 
priests  (  rtvij  ),  who  make  inquiries  whether  some  other  person 
has  refused  the  office  and  whether  the  fee  will  be  excellent.  Those 
portions  of  the  choosing  mantras  are  uttered  inaudibly  wherein 
the  priests  are  invoked  as  if  they  were  divinities  and  the 
portion  asau  manuqab  or  tvammUnusah  is  uttered  loudly.*"* 
When  the  priests  come  madhuparka  is  offered  to  them.  The 
sacrificer  goes  to  the  king  ( of  the  country )  to  ask  for  a  sacrifi- 
cial ground  ( devayajam ),  even  if  he  has  one  already,  with  the 
formula '  god  Varuna,  give  me  devayajana  \aM*    This  is  a  mere 

2532.  *t  wi  q^ftistaw  «m*tt$w*«i*lfilWl*<WH(iltflW  swprtWta  fw 
*r«ft  'reforfan  r*  ft  ^ro  <  &•  wr. 14-  6 ;  wSrefer  wnw  i  wnr.  X.  2.  8j 
«mnf8>wi  wrir  wfifrgwrc  *w  tfwr  ^tsfic^wj  imww&vt  i  com.  The 
YajfiSyajfily*  is  #g.  IV.  48. 1-2  (qrjmnn  *t  ani^  &c.)  -  wm^I  (TTTOfW 
I.  6.  1-2. 

2533.  stfiHf  otai/ftO  tten^rapn  ftwjrt  m^»i*1  >j  VfRtTxijrogTtfl 
Vwnfrpig '  *wft  *iw  t*s*fc'  •  «W'  X.  i-  M ;  '«ftrJf  fat  t^w  **  »nw«  • 

&o.  fit.  •&.  V.  1. 

*53*.    %WT  fW%fcnfllft  *TOJ*   W^gMSl'llflft  i«jita%«R  I  com. 

oa  uww.  vii.  l.  io. 


Oh.  XXXIII  ]  Agni^toma- Devayajana  113$ 

form,  but  even  the  king  has  to  make  a  similar  request  (  in  his 
oase )  to  the  hotr  and  other  priests.  The  requirements  of  a 
proper  devayajana  have  already  been  given  above  (p.  988n).  In 
the  western  portion  of  the  devayajana  from  whioh  all  roots  are 
uprooted,  a  pavilion >tSt  ( vimita,  a  four-cornered  mandapa  )  is 
erected,  the  central  ridge  and  the  covering  bamboos  of  whioh 
run  from  west  to  east,  whioh  has  doors  ( two  oubits  wide  )  in  all 
directions  and  whioh  slightly  inclines  towards  the  east,  or  a 
rectangular  house  ( sals )  may  be  built,  twenty  aratnia  long  and 
ten  aratnis  wide  ( KSt.  VII.  1. 19-25,  Ip.  X.  5.  1-5,  Baud.  VI. 
1 ).  A  shed  for  cooking  the  vrata  food  is  erected  to  the  south  of 
the  pavilion  and  another  to  the  west  for  the  patnl  (  wife  of 
the  saorifioer ).  The  sacrificer  while  in  his  house  implants  his 
g&rhapatya  and  ahavanlya  fires  on  the  aranis  with  a  mantra 
'  ayam  te  yonih '  ( Vaj.  S.  III.  14.,  Tai.  S.  I.  5.  2 ),  comes  to  the 
devayajana,  enters  (  along  with  the  priests  and  his  wife  )  the 
mandapa  by  the  eastern  door  with  the  aranis  in  his  hand,  and 
touches  the  central  post  of  the  pavilion.  The  things  that  are 
required  (sambhSrab.)8*88  are  also  brought  to  the  pavilion.  In 
the  pavilion  a  vedi  is  prepared  and  fires  are  established  after 
being  produced  by  attrition.  Offerings  of  fijya  with  the  sam- 
bh&rayajus  formulas  ( Tai.  A.  III.  8 ),  with  the  sapta-hotr 
formulas  ( Tai.  A.  III.  5)  are  made  and  also  a  yupfthuti  is 
offered.  Outside  the  pavilion  to  its  north  the  saorifioer  gets  the 
hair  on  the  head,  arm-pits  and  on  the  face  out  by  a  barber  in  a 
tent  covered  with  mats,  pares  the  nails  of  his  hands  first  ( of  the 
right  hand  first  from  the  small  finger )  and  then  of  the  feet.  Jai. 
( III.  8.  3-11 )  establishes  that  it  is  the  sacrificer  ( and  not  the 
adhvaryu )  who  pares  his  nails,  outs  his  hair,  brushes  his  teeth, 
subsists  on  milk.  Sat.  VII.  1.  p.  587  states  that  the  nails  of  the 
left  hand  are  pared  first  and  then  of  the  right  hand.  He  brushes 
his  teeth  with  an  udumbara  twig,  then  he  bathes  in  a  reservoir 
of  water  or  in  a  kunda  after  putting  a  golden  piece  in  it  with 
mantras,  performs  Soamana  and  drinks  water  as  a  consecration. 


2585.  The  pavilion  is  called  prXgvamsa  or  prKclnayamda  and 
according  to  some  it  is  16  prakramas  long  (  from  west  to  east )  and  12 
prakramas  wide  ( from  south  to  north  ).  It  may  have  four  or  fi>e  (  one 
in  the  north-east )  doors  and  apertures  in  the  four  quarters.  Vide  Xp. 
X.  5.  5. 

2536.  Baud.  VI.  1  enumerates  thirteen  requisites  (  sambhlras  )  that 
the  yajamSna  brings  with  him  and  thirteen  more  whioh  are  placed  round 
about  the  wife. 


1136  History  of  DharmaiOstra        [  Ch.  XXXIII 

All  these  from  paring  nails  (  called  apsu-dlk?a  ),,w  except  the 
cutting  of  hair  are  also  undergone  by  the  wife  at  the  instance 
of  the  pratiprasthfttr  priest  (but  without  mantras).  The 
adhvaryu  hands  over  a  fine  silken  fresh  garment  to  the  saori- 
ficer  which  the  latter  wears.  In  the  afternoon  in  the  pragvamsa 
he  partakes  of  food  (  rice )  *m  mixed  with  ghee  and  sprinkled 
over  with  curds  and  honey  or  whatever  is'  liked  by  him.  The 
wife  also  does  the  same.  He  takes  up  butter  ( navanlta  )  with 
two  bunches  of  darbha  grass  and  smears  himself  thrice  with 
them  beginning  from  the  face.  He  applies  collyrium  with  a 
darbha  blade  twice  to  the  right  eye  and  once  to  the  left  or 
thrice  to  both.  The  adhvaryu  performs  the  purification  (pavana) 
of  the  sacrifioer  outside  the  pragvamsa  to  its  north  by  three 
bunohes  of  seven  darbhas  each  rubbed  twice  over  his  body 
above  the  navel  and  once  below  the  navel  with  mantras  and 
the  saorificer  also  mutters  mantras.  The  wife  also  does  all  this 
( smearing  the  body  with  butter,  applying  afijana  and  purifica- 
tion )  without  mantras  at  the  instance  of  the  pratiprasthfitr. 
The  sacrifioer  enters  the  pavilion  by  the  eastern  door  and  the 
wife  by  the  western  and  occupy  their  respective  seats.  Then 
follows  dlksanlyft  istf**"  which  is  so  called  because  it  effects  a 
Bamsk&ra  in  the  man  intending  to  sacrifice  and  beoause  after  it 
is  performed  he  is  entitled  to  be  called  '  dlksita '.  The  conclu- 
sion in  Jai.  V.  3.  29-31  is  that  a  man  becomes  a  dlksita  at  the 
end  of  the  dlksanlyft  isti  and  has  thenoeforward  to  observe  the 
rules  laid  down  for  a  dlksita  and  that  one  does  not  become  a 
dlksita  by  being  given  the  staff  or  the  girdle  &o.  At  first  six 
fthutis  called  dlks&hutis  are  offered,  four  with  fijya  taken  from 
the  dhruvft  into  the  sruva,  5th  with  the  sruo  and  the  sixth  is 
called  purn&hutl  and  is  offered  with  sruc  ( in  which  twelve  ladl- 
ings  with  sruva  have  been  made ).  These  six  fthutis  are  called 
'  audgrahana '  ( Ap.  X.  8.  7  and  com.  on  Sat.  VIL  1.  p.  591 )  or 

'  audgrabhana '  ( Kftt.  VII.  3. 16  ).    In  the  dlksanlyft  isti  a  cake 

* / 

2537.  For  the  word  'apsudlksB',  vide  Est.  VII.  2.  7.  According 
toBaud.  the  hair  of  the  wife  also  is  cut  (VI.  3)  The  com.  on  Sat.  VII. 
1.  p.  587  makes  the  interesting  remark  that  according  to  the  BBtrakSra 
the  adhvaryu  himself  pares  the  saorificer's  nails,  hut  that  as  in  his  time 
the  priests  had  no  instruction  in  such  matters  and  as  people  had  come 
to  look  with  disf  avour  on  such  a  practice,  the  barber  pares  the  nails. 

2538.  Acoording  to  some  the  meal  takes  place  before  the  cutting  of 
hair  (vide  Ap.  X.  6. 10). 

2539.  sftsTfinftwwi  ffofhrnftal  i  com.  on  «rw.  IV.  2. 1 }  «rw  on  Jai. 
V.  8. 81  says  '^Mfaft  vrvpfaft  tfWrTOi  »wfc». 


Oh.  XXXIII  ]         Agtti§toma-jDik$awye$ti  1137 

prepared  on  eleven  potsherds  is  offered  to  Agni-Visnu  ( ox  boiled 
rice  with  clarified  butter).  Some  offered  another  offering  of  boiled 
rice  to  Aditi.  Several  matters  that  occur  in  the  model  istf 
( such  as  observing  a  vrata,  the  girding  up  of  the  wife,  outting 
off  a  portion  for  yajamana,  phallkaranahoma,  cooking  anvfiharya 
rioe  as  fee  for  the  priests,  samistayajus )  are  omitted  in  this 
istf  ( Baud.  VI.  3  mentions  ten  matters  that  are  omitted , 
Ap.  X.  4.  12,  Sat.  VII.  1.  p.  575 ).  According  to  Jai.  VIII. 
1.  3-10  the  several  actions  done  in  the  model  istf  are  not 
to  be  extended  to  somayaga  unless  the  vedic  texts  expressly  say 
so,  and  Jai.  X.  1. 4  establishes  that  there  is  no  firambhanlya  istf 
in  dlksanlya  and  other  istis  of  somayaga.  The  dlksanlya 
ends  with  the  patnlsamyajas  and  the  eating  of  the  2nd  ida 
( Sat.  VII.  1.  p.  578 ).  Certain  rules  are  laid  down  about  the 
pitoh  of  the  voice  in  the  several  rites.  According  to  Ap.  X.  4.  9 
everything  is  said  inaudibly  till  the  agnlsomlya  rite.  According 
to  Kat.  (VII.  2.  31-32)  the  voice  reaches  the  highest  pitch  in  the 
dlksanlya  istf,  the  mantras  in  the  prayanlya  and  atithya  is^is 
are  in  a  lower  tone  than  in  the  dlksanlya  and  the  upasad 
mantras  are  repeated  inaudibly.  The  dlksa  (consecration)  of 
the  sacrifioer  and  his  wife  proceeds  as  follows."40  To  the  south 
of  the  Shavanlya  two  black  antelope  hides  ( or  one  if  two  are 
not  available )  with  the  neck  portion  to  the  east  are  spread  on 
the  altar  with  the  hairy  part  outside.  He  ( the  priest )  sits  to 
the  west  of  the  antelope  skin  bending  his  right  knee;  the  sacri- 
fioer touches  the  white  and  black  spots  ( or  the  line  that  joins 
them,  Kat.  VII.  3.  23),  then  oreeps  upon  the  hide  with  his 
right  knee  bent  and  sits  down  on  the  western  side  of  the  hide. 
The  sacrifioer  ties  round  his  waist  above  the  garment  worn  by 
him  a  girdle  of  three  strands  made  of  hemp  and  munja  grass, 
covers  his  right  shoulder  with  a  fresh  garment  and  folds  round 
his  head  a  piece  of  cloth,  he  is  given  the  horn  of  a  black  ante- 
lope about  a  span  in  length  with  three  or  five  folds  (from  left 
io  right),  which  he  ties  to  the  hem  of  his  garment  (  or  in  the 
corner  of  his  upper  garment ).  He  touches  his  forehead  above 
the  right  brow  with  the  horn,  draws  a  line  with  it  from  west 
to  east  outside  the  vedi,  and  if  he   wants  at  any  time  to  scratch 

2540.  All  these  several  actions  in  the  dik?5  are  done  to  the  accom- 
paniment of  mantras  as  in  Vsj.  IV.  9  ff.  and  Tai.  S„  bnt  they  are  not 
referred  to  for  reasons  of  space.  Elsewhere  also  mantras  have  been 
often  omitted. 

H.D.143 


1138  History  of  Dharmaiastra         [Oh.  XXXIII 

his  body  he  does  so  with  that  horn.  Jai.  ( XI.  4.  48-49 ) 
declares  that  the  mantra  is  to  be  repeated  only  onoe  even  if 
the  yajamftna  feels  the  desire  to  scratch  several  parts  of  his 
body  at  the  same  time.  The  adhvaryu  gives  a  staff  of  udum- 
bara  ( or  of  some  other  sacrificial  tree )  whioh  is  as  high  as  the 
sacrificer's  mouth  ( or  ohin ),  which  he  raises  up  and  keeps  on 
his  right  shoulder.  While  the  adhvaryu  is  doing  these  things 
for  the  yajam&na,  the  pratiprasthatr  does  the  same  things  for 
the  wife  ( without  mantras )  except  that  she  has  the  yoktra 
girt  round  her  upper  garment,  that  her  head  is  covered  by  a 
jala  (  a  net  or  fillet )  of  wool  and  she  has  a  pieoe  of  some  sacri- 
fioial  tree  one  span  long  for  scratching  her  body.  The  sacri- 
ficer  and  adhvaryu  repeat  long  passages  wherein  the  word 
dlksa  occurs  frequently  ( A.p.  X.  10.  6  and  X.  11, 1 ),  and  the 
adhvaryu  makes  him  repeat  the  sambhara-yajus  mantras  ( Tai. 
A.  III.  8).  The  sacrificer  then  contracts  the  fingers  of  both  hands 
one  after  another  with  mantras  ( first  the  small  fingers  of  both 
hands,  then  the  ring-fingers  of  both  hands  and  so  on)  and 
ultimately  he  clinches  his  fists.  He  observes  silence.  Some 
priest  ( like  the  pratiprasthatr)  other  than  the  adhvaryu  inaudi- 
bly  declares  ( to  the  gods )  thrice  and  loudly  proolaims  to  the 
world  thrice  '  this  brahmana  has  undergone  the  consecration, 
son  of  so  and  so,  grandson  of  so  and  so,  great-grandson  of  so 
and  so,  the  son  of  such  and  such  a  woman,  grandson  of  such 
and  such  a  woman  and  great-grandson  of  such  and  such  a 
woman '.  Even  when  the  sacrificer  was  a  ksatriya  or  vaisya, 
the  announcement  was  still  to  be  'this  brahmana9541  &c.,'  since 
after  dlksa  a  person  was  supposed  to  be  reborn  and  to  be  a 
child  of  holy  prayer  and  to  have  become  pure  enough  for 
receiving  spiritual  influences.  The  Sat.  Br.  III.  3.  3. 12  states 
'  he  who  is  consecrated  becomes  an  embryo'.  Dlksa  takes  plaoe 
in  the  afternoon  (Lp.  X.  12.  1)  and  the  sacrificer  observes 
silence  till  the  appearance  of  stars  in  the  evening.  The 
adhvaryu  directs  the  milking  of  two  cows  to  supply  milk  for 

2541.  ajw  ft4ml$m$4<ift  fiTTOtqfW<WHT*f  wTBr°ftarmwr  s^rsgwr 
ir&K8«7  THRprn  s^TS3$n:  «rn?fs!iB*n'  wfcfir  i  vrgpft  «rt  <w  ^n^d  *fV  ^hjif  • 
<l*HI4l4l*<ta<imft  *!JPT  ywft^ffi  t  amr.  X.  11.  6-6  ;  compare  wrorr. 
VII.  4. 11-12,  Baud.  VI.  5,  Sat.  VII.  1.  p.  597.  The  reference  by  name 
will  be  like  the  following  '  anftfirapfr  WT8Pft  »ft<flnwwnf  wrilrfft  totfltnfcn 

Wttfii  I » com.  on  Bat.  or  one  may  say  '  qgnfrwrn  JW» '  &o. , 


Ch.  XXXIII  ]     Agniatoma-observances  of  dikqita  1139 

the  saorifioer  and  his  wife  who  are  to  subsist  on  the  milk  of  the 
two  cows  during  the  period  of  the  sacrifice.  This  vrata  (obser- 
vance )  of  subsisting  on  milk  is  deolared  by  Jai.  ( IV.  3.  8-9  ) 
to  be  kratvartha  (an  obligatory  rule)  and  not  purusartha 
( recommendatory ).  Vide  also  Jai.  VL  8.  28.  Some  allowed 
rice  or  barley  to  be  cooked  in  that  milk.  The  two  cows  were 
milked  in  two  separate  vessels,  one  of  whioh  ( meant  for  the 
sacrificer)  was  heated  on  the  garhapatya  and  the  other  ( for  the 
wife )  was  heated  on  the  daksina  fire.  A  ksatriya  or  vaisya 
sacrificer  could  take  gruel  or  araiksa  respectively  or  all  persons 
could  subsist  on  milk  or  on  rice  cooked  in  milk  or  on  fruits 
(  if  enough  milk  was  not  available )  or  if  he  had  a  desire  for 
ourds,  he  could  use  curds  or  use  fried  barley  grains  or  he  could 
take  ghee.  He  was  to  take  his  food  at  midday  or  midnight 
long  after  ordinary  men  have  taken  their  meals  and  he  took  his 
food  from  a  pot  which  was  not  earthenware  and  the  wife  from 
a  copper  pot.  Persons  who  were  not  dlksitas  were  not  to  see 
him  when  taking  his  milk  or  other  vrata  diet.  The  wife  was 
also  to  take  her  milk  or  other  diet  in  her  own  plaoe.  Vide  Ap. 
X  16  and  Kat.  VII.  4. 19-34  for  details.  The  dlksita  and  his 
wife  ( to  some  extent )  have  to  observe  certain  rules  ( till  the 
final  bath )  and  people  also  had  to  observe  some  rules  with 
reference  to  him.  He  has  to  keep  awake  on  the  night  of  the 
dlksa  ( Jai.  XII.  1.  17  ),  on  the  night  when  soma  is  purchased 
and  on  the  night  before  the  pressing  day.  He  is  not ""  to 
speak  with  women  or  sudras  nor  should  a  sudra  follow  him. 
If  he  is  obliged  to  speak  to  a  sudra  he  should  do  so  by 
employing  a  messenger  belonging  to  the  three  higher  varnas. 
He  may  speak  to  or  bless  another,  but  he  was  not  to  bow 
to  another,  even  if  the  latter  was  his  acarya  or  father-in- 
law  or  a  king.  No  one  was  to  touch  him  or  to  address  the 
dlksita  by  his  name  ( but  use  only  such  terms  of  address 
as  '  bhoh  \  '  dlksita '  &c. ).  The  saorifioer  was  not  to  keep 
aside  the  antelope  horn  till  the  fees  were  distributed.  He 
oould  laugh  covering  his  face  with  his  hand  and  should 
not  show  his  teeth.  He  was  not  ordinarily  to  answer  oalls 
of  nature  by  day,  but  if  he  has  to  do  so,  he  must  do  so  in  a 
shaded  spot.  He  has  to  observe  complete  celibaoy.  While 
he  is  consecrated  for  the  sacrifice,  he  does  not  go  out  by  the 

2542.    ip.  X.  12-15,  Baud.  VI.  6  give  long  lists  of  the  observances 
for  a  dikgita  out  of  whioh  a  few  are  set  out  above. 


1140  History  of  DharmaiMra         [  Oh.  XXXIII 

western  door,  nor  does  he  perform  the  daily  agnibotra,  nor 
vaisvadeva  nor  offering  of  bali  nor  perform  the  darsapurnamasa 
isti  ( Jai.  XII.  1. 19-23  ),  but  he  may  employ  another  to  do  all 
these.  He  must  speak  the  truth  and  address  people  in  a  pure 
and  conciliatory  style  adding  the  word  'canasita'  when  address- 
ing a  brahmana  and  the  word  '  vicaksana  *  when  addressing 
a  ksatriya  or  vaisya  ( vide  Ait.  Br.  I.  6  ).  He  must  always 
be  in  the  pavilion  at  sunrise  and  sunset;  he  sleeps  on  the 
ground  to  the  south  of  the  ahavanlya  with  his  head  to  the  east 
and  sleeps  on  his  right  side  and  does  not  turn  his  back  to  the 
fire.  He  always  sits  on  antelope  hide  and  never  leaves  it  and 
his  staff  ( except  when  answering  calls  of  nature ).  No  one 
1b  to  eat  the  food  given  by  a  dlksita  till  the  agnlsomlya  victim 
or  its  omentum  is  offered.  It  is  recommended  by  all  the  sutras 
that  dlksa  ( consecration )  should  not  be  finished  in  one  day, 
but  it  should  extend  over  12  days  or  a  month  or  a  year  or  till 
from  being  fat  he  becomes  lean  (  vide  Ap.  X.  14.  8,  X.  15.  4, 
Asv.  IV.  2.  13-15  ).  Every  day  (  while  the  dlska  lasts  )  the 
sacriflcer  observes  silence  from  the  afternoon  till  the  appearance 
of  stars  and  in  the  morning  from  before  sunrise  till  the  sun  goes 
up.  The  dlksita  is  allowed  to  go  himself  or  to  send  agents 
called  ( sanlhaia ) 25*3  to  colleot  money  and  materials  necessary 
for  the  sacrifice.  He  has  to  observe  many  rules  on  his  journey 
(  vide  Ap.  X.  19.  6-16  ). 

After  the  day  ( or  days  of  dlksS ),  the  next  day  the  first  rite 
is  the  prayanlya  "**  ( opening )  istf.  In  this  isti  caru  ( rice ) 
cooked  in  milk  is  offered  to  Aditi  ( Jai.  IX.  4.  32-40  )  and  four 
offerings  of  ajya  to  four  more  deities  viz.  Pathya  Svasti,  Agni, 
Soma  and  Savitr  in  the  four  directions  ( viz.  east,  south,  west 
and  north )  respectively.  Caru  is  offered  to  Aditi  in  the  centre. 
Agni  Svistakrt  is  the  sixth  deity.  According  to  Asv.  IV.  3.  3 
no  ajyabhSgas  are  offered  in  this  is^i,  but  according  to  Kat. 
VII.  5.  15  they  are  offered.  The  priests  that  offioiate  in  this 
isti  should  as  far  as  possible  officiate  in  the  Udayanlya 
( concluding  )  isti.  The  rites  of  this  isti  end  with  the  first 
Sarhyu,*5*'  but  there  is  no  patnl-sarhyaja  and  no  samistayajus. 

2543.  b**j^tiWt  smni  ifit  tr*fta  i  ^rjifc*  ajtfwrfrft  fisrurif  i  "ftr 
«*3fn  Hewitt'*  tf?rn%  >  wrr.  X.  18.  4-5 ,  ride  *rmn.  VII.  5.  3-4. 

2544.  jjffcro*>s*nrt  ^  *fh%ar  %fo  uraofWt  t  com.  on  5p.  X.  21. 1. 

2545.  Vide    Jaimini  X.  7.   38-42  for  the  propositions  that  the 
prSyaulyK  end*  with  the  first  samyn  and  the  Stithy*  with  the  first  ids. 


Ch.  XXXIII  ]         Agnistoma-FrayaifiyU  iqti  1141 

The  puronuvfikya  verses  in  this  isti  become  the  yajya  verses  in 
the  udayanlyS  isti  and  vice  versa  (  vide  Asv.  IV.  3.  2  for  them ). 
He  keeps  aside  in  a  well-known  place  in  the  pragvamia  the 
cooking  pot  ( from  whioh  the  leavings  of  rioe  sticking  to  the 
bottom  are  not  removed  according  to  some  ),  the  meksana  and 
the  barhis  ( except  the  prastara )  for  use  in  the  udayanlyS. 
Jai.  (  XL  2.  66-68  )  refers  to  this  use  of  niskasa  in  the  udaya- 
nlyS isti. 

Then  oomes  the  purchase  of  soma  ( referred  to  in  the 
Brahmanas  and  Sutras  as  '  rSjan  ' ).  Soma  is  purchased  from  a 
brahmana  of  the  Kutsa  gotra  or  from  a  sudra  (  Ap.  X.  20.  12 
allows  it  to  be  purchased  from  any  brahmana  ). MM  Jai. 
III.  7.  31  states  that  the  vendor  of  soma  is  someone  other  than 
the  priests.  The  seller  of  soma  is  asked  to  free  it  from  the  weeds 
that  may  be  mixed  up  with  it ;  the  adhvaryu  turns  his  back 
towards  soma  when  this  (  weeding )  is  being  done  and  neither 
the  adhvaryu  nor  his  assistants  nor  the  sacrifioer  nor  the  latter's 
sons  should  do  the  weeding  out  nor  does  anyone  of  these 
see  it  being  done  (  Sat.  VII.  1,  p.  609 ).  The  soma  plant  is 
placed  on  the  southern  part  of  the  red  hide  of  a  bull  by  the 
pratiprasthatr  spread  on  the  place  where  uparavas  ( four  sound- 
ing holes )  will  be  made  later  on  and  the  seller  of  soma  sits 
on  the  northern  part  of  the  hide.  A  water  jar  is  placed  in  front 
of  soma.  The  doors  of  the  sacrificial  hall  are  shut,  the  adhvaryu 
pours  into  the  juhu  four  times  ajya  from  the  dhruva  ladle 
used  in  the  prSyanlyS  ( or  five  times  for  those  who  are  paflca- 
vatUns),  ties  a  piece  of  gold  by  a  blade  out  of  the  darbhas 
spread  on  the  altar,  puts  down  into  the  juhu  the  blade  with 
the  gold  and  makes  an  offering  into  the  shavanlya  of  that  ajya 
(  this  offering  is  called  hiranyavatl  ahuti ) ;  he  takes  out  the 
piece  of  gold,  oasts  the  blade  ( with  which  it  was  tied )  on 
the  vedi  and  ties  the  gold  piece  with  a  thread.  The  doors 
of  the  hall  are  opened  and  the  adhvaryu  and  yajamana  come 
out.  To  the  south  of  the  eastern  door  of  the  sacrificial  hall 
stands  a  heifer  (  oalled  somakrayam ),  that  is  one,  two  or  three 


2546.  tnrrsr  ?ftorf%  i  wr«?.  IV.4.1;  q&iwiyrsrR  sSltfftrr^vwsT  wnpn- 
iqta*wuiMtimimif3ifi  i  arrr-  X.  20. 12 ;  tfrnfoPHfof  sm^ffr  s&tf  353-  wr  1 
«wm*  VII.  1.  p.  606,  where  the  com.  remarks  '«•  9  wtjrais  JfiWs  $W- 
«Jl*j  5rw«wwf  *t  1  •••  ^-.  *r«ipft  «rVft  *ur*£t  *\  \ ...  ^Twwft  wfoqSr«- 


1142  History  of  DharmailUAra         [Ch.  XX  XIII 

years  M*7  old,  is  tawny,  has  yellowish  brown  eyes  or  is  red  ( but 
has  no  red  eyes),  has  not  given  birth  to  a  calf,  has  no  defioiency 
and  is  not  tied  ( vide  £p.  VI.  20.  2-5  and  Sat.  VII.  2,  p.  623  for 
further  details ).  The  cow  is  not  held  by  her  ear  or  her  foot  is 
not  tied  by  a  rope  ( she  may  be  held  by  the  neck,  if  necessary ). 
She  is  invoked  by  the  adhvaryu  ( who  is  sitting )  with  a  mantra 
'  oidasi '  ( Vsj.  S.  IV.  19,  Tai.  S.  1. 2. 4. 1 ).  The  cow  is  led  towards 
the  north,  the  adhvaryu  and  yajam&na  follow  her.  After  she 
goes  six  steps,  at  her  7th  step,  the  brahma  and  yajam&na  sit 
down  to  the  cow's  right,  behind  her  sits  the  adhvaryu  and  the 
nesfr  priest  to  her  north.  They  keep  the  golden  piece  on  the 
spot  where  the  7th  step  is  put  by  her  ( which  is  first  covered  with 
his  folded  hands  by  the  adhvaryu )  and  make  an  offering  of  it 
to  Aditi  ( adityai  idam  na  mama ).  Taking  the  sphya  the 
adhvaryu  draws  lines  round  the  7th  foot-print  ( once  with  a 
mantra,  twice  silently)  from  right  to  left  ( Ap.  X.  23.  3  adds 
that  lines  are  drawn  also  with  the  antelope  horn  of  the  sacri- 
ficer ) ;  the  dust  on  the  lines  is  gathered  with  the  hand  and  put 
into  a  pot  ( sthall )  and  handed  over  to  the  yajamSna  who  passes 
it  on  to  his  wife  who  invokes  the  oow  with  a  mantra.  He  washes 
his  hand  ( that  has  the  piece  of  gold  in  it )  on  the  7th  foot-print 
(  of  the  oow ),  pours  Borne  water  on  the  dust  oolleoted  in  a  pot, 
divides  the  dust  into  three  parts,  one  of  whioh  is  placed  on  the 
cold  ashes  of  the  garhapatya,  the  2nd  on  the  cold  ashes  of  the 
ahavanlya  and  the  third  is  given  to  the  wife  who  places  it  in 
the  house.  The  adhvaryu  ties  the  piece  of  gold  to  his  small 
finger  ( on  which  it  must  be  at  the  time  of  apyayana  and  pres- 
sing of  soma  and  at  the  time  of  taking  the  amsu  and  adabhya 
cups  ).  The  adhvaryu  direots  the  saorincer's  servant  to  bring  a 
piece  of  cloth  for  tying  soma,  another  for  covering  it  all  round 
and  a  turban ;  the  first  is  carried  by  the  adhvaryu  or  yajamSna 
and  the  rest  by  the  pratiprasthatr.  They  go  with  their  faces  to 
the  east  towards  the  soma  which  is  in  a  four-wheeled  cart 

2647.  awiifa>tsi<ir<n  ftfOTT  »WT  *fW  tftarfi?  I  quoted  by  Sahara  on 
Jaimini  III.  1.  12,  who  engages  in  a  lengthy  discussion  about  the 
purport  of  this  passage.  Vide  &.  #.  VI  1.  6.  7  '  (i»;m»<ri,  vfrorft  • ... 
wwn  ftftSTT  vftuii«<tasT  sltow  'B't  W^W  ^ptt  uftrrfir  I '  where  other 
requirements  are  set  out.  The  idea  was  that  the  oow  ( the  prioe  of 
Soma  )  was  to  resemble  the  soma  beverage  in  colour  as  muoh  as  possible. 
Vide  also  Jai.  IV.  1. 25.  The  cow  was  called  tomakrayanl  as  soma  was 
purchased  with  it ;  tjtm  ifafo  win  1*1  *JT  ^twtwofr  says  com.  on  Sat.  VII. 
2  p.  623. 


Ch.  XXXIII]       Agmstomarpurchase  of  soma  114$ 

covered  all  round  and  above  with  mats  &c.  Detailed  rules 
follow  how  soma  stalks  ( amiu )  are  selected  and  taken  with  the 
hand,  tied  in  the  cloth  and  covered  with  the  turban  ( Ap.  X.  24- 
7-14,  Kst.  VII.  7. 12-21 ).  The  yajamana  pays  homage  to  soma 
and  waits  upon  Aditi  ( Ap.  X.  25. 1 ).  The  adhvaryu  hands 
over  the  soma  (so  tied  and  turbaned)  to  the  vendor  of  soma85*'  and 
there  ensues  a  dialogue  ( which  is  a  mock  drama )  between  the 
vendor  and  the  adhvaryu  wherein  they  higgle  for  the  price  of 
the  soma  ( five  times,  beginning  with  a  kals  or  -irth  or  the  thigh 
of  the  cow  and  ending  with  the  whole  cow  ).  Gold  piece  is  also 
offered  to  the  vendor  of  soma,  who  says  '  soma  is  sold  to  you 
but  offer  me  some  other  animals '  and  the  adhvaryu  replies 
'  yours  are  the  gold  piece,  clothes,  goats,  another  cow,  a  cow  and 
bull  and  three  other  cows. '  Adhvaryu  comes  with  the  soma  in 
his  right  hand  and  pushes  aside  the  garment  from  the  sacrifioer's 
right  thigh  and  plaoes  the  soma  tied  in  a  piece  of  cloth  on  the 
thigh  of  the  saorificer,  who  mutters  the  text  '  svfina  bhrajan- 
ghareWM  &c. '  ( Vaj.  VI.  27,  Tai.  S.  I.  2.  7. 1 ).  Ultimately  the 
gold  piece  and  somakrayanl  cow  are  brought  back,  another  is 
offered  in  exchange  and  the  former  is  sent  to  the  oowpen  belong- 
ing to  the  sacrificer.  Ap.  ( X.  27.  8 )  and  Sat.  (VII.  2.  p.  644)  say 
that  according  to  some  the  vendor  is  always  struck  with  sticks 
and  clods  of  earth  ( i.  e.  there  is  a  show  of  seizing  the  soma 
from  him  and  driving  him  away  with  sticks,  vide  Eat.  VII.  8.  27 
also).  The  sacrifioer's  staff  is  handed  over  to  the  maitra- 
varuna  priest  ( vide  Jai.  IV.  2. 16-18 )  and  the  sacrificer  holds 
in  both  his  hands  the  bundle  of  soma  placed  on  his  thigh, 
gets  up,  plaoes  his  hand  on  his  head  and  thereon  the  bundle  of 
soma,  approaches  a  oart  (  sakata )  kept  to  the  south  (  of  the  place 

2548.  The  Sat.  Br.  III.  3.  3  (S.  B.  E.  vol.  26.  pp.  69-70)  contains  the 
higgling  at  length.  Vide  also  Ap.  X.  25.  1-16,  Kst.  VII.  8.  1-21.  Sat. 
(VII.  2.  pp.  636-643)  sets  out  what  things  are  offered  in  exchange  of 
soma  and  the  dialogue  between  the  adhvaryu  and  the  vendor  of  soma. 
There  were  several  options  as  to  the  things  offered  in  exchange  for  soma. 
They  were  ten  viz.  seven  cows,  a  gold  piece,  olothes,  a  she-goat ;  some 
said  they  were  13  (ten  cows  plus  the  other  three )  or  only  four  (one  cow 
and  the  other  three  ). 

2549.  SvSna,  BhrSja  and  others  are  supposed  to  be  Gandharvai, 
guardians  of  the  cow  and  other  things  offered.as  the  price  of  soma.  Vide 
lat.  Br.  III.  3.  3. 11  (S.  B.  B.  vol.  26  p.  72 ).  Jaimini  (XII.  4.  5-7)  states 
that  ten  things  are  offered  as  the  price  of  soma  and  that  soma  is  not 
purobased  by  offering  these  separately,  but  by  offering  thelh  in  one  lot 
(tamuceaya).    Baud.  VI.  14  enumerates  them  in  one  place. 


1144  History  of  DharmaiOstra         [  Oh.  XXXIII 

where  soma  was  bought  )  that  is  washed,  is  covered  with  a  mat 
or  the  like  and  ha&  all  its  parts  complete.  The  adhvaryu 
spreads  on  the  box  of  the  cart  a  blaok  antelope-skin  with  the 
neck  portion  to  the  east  and  hairy  side  upwards,  places  the 
soma  thereon,  covers  it  with  another  pieoe  of  cloth,  ties  a  skin 
to  a  staff  as  a  flag.  Two  oxen  are  yoked  to  the  oart,  the  Subra- 
hmanya priest  (an  assistant  to  the  udg&tr)  standing  on  the 
ground  between  the  two  shafts  of  the  cart  drives  the  oxen  hold- 
ing two  palasa  branches  in  his  hand  (  as  whips ).  The  adhvaryu 
touches  the  cart  and  directs  the  hotr  to  repeat  a  verse  for  soma 
that  is  bought  ( or  being  taken  round )  and  direots  the  subra- 
hmanya priest  to  pronounce  the  Subrahmanya  invocation.  The 
hotr  stands  three  steps  behind  the  cart  between  the  two  wheel- 
tracks,  and  while  keeping  his  heels  firm  and  unmoved  throws  up 
to  the  south  with  a  verse  ( tvam  viprah,  Asv.  IV.  4.  2  )  clods  ( or 
dust )  thrice  with  the  forepart  of  his  foot,  then  utters  standing 
'  him  bhurbhuvah  svarom  '  and  a  verse  '  bhadrad  abhi  sreyah 
prehi '  („5iv.  IV.  4.  2 ).  While  following  the  moving  cart 
between  wheel-tracks  he  recites  Rg.  I.  91.  9-11,  X.  71.  10,  IV. 
53.  7  ( half )  and  stops.  When  the  cart  stops  the  hotr  approaches 
the  soma  from  the  south  side  of  the  cart,  and  stands  facing  it. 
He  touohes  the  soma  or  the  cloth  covering  it  with  two  verses 
( called  paridhanlyS  viz.  Rg.  I.  91.  19  and  VIII.  42.  3).  Then 
the  sacrificer  touohes  the  soma  and  comes  to  the  sacrificial  hall 
(sala)  along  with  all  the  priests.  The  subrahmanya  priest 
recites  the  famous    subrahmanya    litany ,M0    ( which  is  an 

2550.     The  formula  is  :   '  t$w|pnrt3jjc i  g«rsr<J^f3^ I  awgrwr)3»TJ %*H\*i*tf 

I.  3. 1  ffi.  and  sfurpmr  1. 8.  3-5.  Vide  Sat.  Br.  III.  4. 17-20  for  the  formula 
and  explanation,  Ait.  Br.  26.  3  (explains  why  this  nigada  is  called  subra- 
hmanySin  the  feminine  gender ),  Tai.  Br.  I.  12.  3-4.  This  litany  is 
required  on  the  2nd  and  following  days  of  the  Agnistoma  and  almoit 
on  all  days  of  other  Soma  sacrifices.  On  the  2nd  day,  after  the  word 
iftn»ry«lt«»t,  the  subrahmanya  says  '  s*r|  bfvpt, ',  on  the  3rd  day  g^  qwp*.  , 
on  the  4th  day  «7$  Qnrnc  and  on  the  last  day  (soma-pressing  day)  sm 
fjnrPsr,-  Vide  Jai.  XI.  4.  27-29  about  the  indication  of  the  day  of  soma 
in  the  Subrahmanys  in  Dvffdasaha.  As  to  the  last  sentence  'devK  brah- 
mSna  '  there  were  divergent  views.  Some  employed  only  wjimj  *WHi 
others  employed  the  word  'mpto'  before  $*t  wirm.  Sahara  on  Jaimini 
XI.  4.  27  shows  that  he  accepted  '  gnrmpmp  mwr, '  as  the  text  of  the 
oall.    Vide  Drshy Syana  I.  3.  10-12  for  the  views.    Plnini  ( I.  2.  37-38  ) 

(Continued  on  next  page) 


Ch.  XXXIII  ]     AgnistomarSubrahmawa  litany  1145 

Invitation  to  Indra ).  According  to  Lst.  I.  3. 1  this  litany  la 
recited  after  the  performance  of  atithya  istf,  but  according  to 
Ap.  and  Kit.  it  is  recited  before  Atithya.  At  the  time  of  each 
upasad  the  subrahmanya  litany  is  recited  (Sat.  VII. 4. 
p.  676 ).  According  to  Lat.  the  subrahmanya  stands  inside  the 
spot  where  the  altar  would  be  prepared  and  recites  the  litany  and 
the  yajamana  touohes  him  and  the  wife  touches  the  yajam&na. 
The  formula  is  '  O  Subrahmanya  ( Indra  who  protects  excellent 
prayers  ),  come,  O  Indra  I  0  Lord  of  hart  ( bay )  steeds  1  Ram  of 
Medhatithi I  Mens  ( wife  or  daughter? )  of  Vrsanasva  I  Attacking 
buffalo!  Lover  of  Ahalya!  O  Kausika!  O  brahmanal  Thou  who 
oallest    thyself    Gautama  1 '.    Then    he   should    state   '  in  so 

(  Continued  from  latt  page  ) 

gives  rules  about  the  accents  of  the  Subrahmapya".  According  to  Lst. 
and  Dr&hyffyana  I.  3.  17  the  subrahmanya  litanies  after  the  upasads  are 
finished  are  recited  near  the  utkara  outside  the  altar.  The  priest  takes 
breath  at  each  of  the  first  two  words  (  gwgr,"TJ3^ ),  then  again  after  $ft 
and  after  sr^rror-  This  invocation  is  repeated  thrice  ( .5  p.  X.  28.  6,  LBf. 
1.3.10).  On  the  Agnlsomiya  day  (day  before  pressing)  before  the 
reference  to  sutys,  the  words  '  asau  yajate'  (this,  so  and  so,  offers 
saerifioe )  occur  and  the  names  ■(  naksatra,  gotra  and  vySvahSrika 
names  )  of  the  sacrificer  are  mentioned  with  the  names  of  his  ances- 
tors (son  of  so  and  go,  grandson  of  so  and  so,  great-grandson 
of  so  and  so)  and  then  the  names  of  bis  living  descendants 
according  to  seniority  by  birth,  both  males  and  females,  in  the  words 
'  father  of  such  and  suoh  a  son  &c. '.  Manu  IX.  126  refers  to  this  last. 
In  Kg.  I.  SI.  1  and  I.  52.  Tlndra  has  the  appellation  '  mesa  '  and  there 
is  a  legend  that  Indra  became  a  ram  and  drank  the  soma  of  Medhatithi 
KXnva.  In  Bg.  VIII.  2.  40  it  is  said  that  Indra  in  the  form  of  a  ram 
carried  off  MedhyXtithi  Ksnva.  In  Bg-  I.  51. 19  Indra  is  spoken  of  as 
born  of  the  Mena"  of  Vrsanasva  (menXbhavo  vrsanadvasya  )  and  SXyana 
quotes  the  TSndya  that  Mens  was  the  daughter  of  VrsanasVa.  Indra 
is  addressed  as  Kaudika  in  Bg.  I.  10.  11.  The  legend  of  Indra's  lovefor 
AhalyX,  the  wife  of  Gautama,  is  well-known.  Vide  RKmXyana  I.  48 
and  VisnupurXna  I.  9.  21.  Jaimini  (in  IX.  1.  42-44)  states  that  when 
the  SubrahmanyK  litany  is  uttered  in  Agnistut  and  other  rites  and  when 
for  Indra  the  word  Agni  is  substituted,  there  is  no  substitution  of  other 
adjectives  in  plaoe  of  Harivat  and  others.  Sahara,  however,  notes  that 
yajfiikas  do  substitute  other  words  viz.  they  says  '»w  WT»r*S  Wrijm«*  f*- 
^t%  ijyftRft  STm^ir  PtW»T  ffa  I '.  KumSrilabhatfa  in  his  Tantravsrtika 
(  p.  208  on  Jai.  13.7)  explains,  like  a  modern  comparative  mythologist, 
that  Indra  in  this  legend  means  the  Bun  and  AhalyK  means  the  night 

*rp^wn  aj«Hw*j|i«iin«|.jtf4w*Hi4^^flja^<<n'ic|H4   fwnw  twj&  i. 

Vide  Haug's  tr.  of  Ait.  Br.  pp.  383-84,  S.  B.  E.  vol.  26,  p.  81-82. 
H.D.144 


1146  History  of  Dharmaimra         I  Oh.  XXXIII 

many  days,  to  the  soma  feast.'    Then  he  adds  '  Ye  Gods  and 
brahmanas!  come  hither  1'    While  the  Subrahmanya  is  being 
reoited  the  saorifioer  mutters  certain  prayers  ( Ap.  X.  28.  5  )• 
Near  the  eastern  door  of  the  pragvamsa  the  pratiprasth&tr  stands 
holding  by  the  ear  a  goat  ( as  a  present  to  king  Soma )  that  has 
white  and  dark  spots  of  hair  or  red  and  dark  ones,  that  is 
hornless,  fat  and  bearded.    The  cart  is  stopped  to  the  east  of  the 
pragvamsa  with  its  shafts  to  the  east  or  north,  the  yoke-pins 
are  taken  out,  the  oxen  are  released  from  the  yoke  ( or  only  one 
ox,  the  northern  one,  is  released).  While  this  is  being  done  prepa- 
rations are  made  for  atithyesti  to  receive  hospitably  as  a  guest 
king  Soma.  The  adhvaryu  and  three  other  priests  make  ready  a 
stool  or  couoh  (asandl)  of  udumbara  wood,  having  feet  as  high  as 
the  navel,  with  a  board  one  araini  square  plaited  with  cords  of 
mufija  grass,  on  which  a  black  antelope  skin  is  spread.    On  this 
the  soma  is  placed  after  being  taken  out  of  the  cart.    Soma 
thus  seated  on  the  couch  is  brought  inside  the  sals  by  the  eastern 
door,  is  taken  to  the  west  of  the  ahavanlya  and  established  to  the 
south  of  the  ahavanlya  to  the  east  of  the  seat  of  the  brahma  priest. 
Then  follows  the  work  of  atithyesti.    The  wife  quickly  takes  out 
the  materials  for  a  cake  on  nine  potsherds  for  Visnu  ( who  is  the 
principal  deity  in  this  is$i ).    In  all  istfs  (in  Agnistoma )  after 
the  dlksanlya  up  to  udayanlya  ( the  concluding  is^i )  there  is  no 
agnyanvadhana,  no  taking  up  of  vrata,  no  subsisting  on  fast 
food,  no  gifts  and  no  choosing  of  brahma.    There  are  only  five 
prayaja  offerings  and  no  anuyajas.,5SI    Fire  is  produced  by 
attrition,  and  the  isfci  comes  to  an  end  after  the  first  ida.    For 
details  see  Ap.  X.  30  and  Eat.  VIII.  1.    After  the  ida  is  eaten 
there  is  t&nunaptra,  a  solemn  convenant  made  by  the  sacrificer 
and  the  priests  pledging  themselves  in  the  name  of  Tanunapat 
( the  mighty  blowing   wind,  that  is  the  witness  of  all  living 
beings )  not  to  injure  eaoh  other.    They  make  this,iW  covenant 
by  touching  simultaneously  clarified  butter  taken  in  a  vessel 
of  kRmsya  or  in  a  camasa  from  the  Sjya  in  the  dhruvS  ladle 
used  in  the  atithya  and  placed  on  the  southern  hip  (south 
corner  of  west  side )  of  the  altar.    That  clarified  butter  used 
for  this  covenant  is  shaken  by  the  adhvaryu  and  is  kept  by  him 
in  a  vessel  ( which  is  not  earthen-ware )  in  a  well-known  spot 

8551.     Vide  Jaimini  X.  7.  88-39  and  40  for  the  proposition  that 
there  are  no  aaoySja  offerings  in  Stithyesfi  and  that  it  ends  with  ids, 

2552.   s<Hi«iittn«1(5)    *nrfrr*nrtnftn   wfiwwPijTOt  nmvrPfcr  •  »tw. 

XI.  1.  2.    Vide  also  Sat.    VII.  8.  p.  660. 


Oh.  XXXIII  Agni§toma-avantaradik§a  1147 

and  is  given  mixed  with  the  fast  milk  (  vrata-dugdha )  to  the 
saorificer  in  the  afternoon  (for  eating).  Then  follows  the 
avantara-dlksa  ( intermediate  consecration )  of  the  sacrifices  in 
which  he  offers  a  fuel-stick  in  the  ahavanlya  fire  ( with  '  agne 
vratapas'  Vaj.  S.  V.  6),  the  wife  also  silently  offers  a  fuel-stick 
in  g&rhapatya;  he  touches  water  heabfed  in  a  vessel  called 
madantl,  clenches  his  fists  more  closely,  tightens  his  girdle 
and  drinks  only  hot  milk.  All  priests  also  touch  the 
madantl  water  and  together  with  the  saorificer  strengthen*'** 
the  soma  stalks  with  their  hands  holding  golden  pieces  with  the 
mantra '  arhiur-amsu  *  ( Vaj.  S.V.  7,  Tai.  S.  I.;2. 11. 1 ).  Then  they 
place  their  right  hands  one  after  another  on  the  prastara  which 
is  on  the  southern  end  of  the  vedi  with  the  palms  turned 
upwards  and  cover  the  palms  with  their  left  palms  turned 
downwards  ( this  action  being  called  nihnava,  according  to 
Ap.  XI.  1.  12  and  Kat.  VIII.  2.  9 ).  Nihnava8"*  is  a  kind  of 
salutation  to  Heaven  and  Earth. 

Then  follows  Pravargya  and  after  that  Upasad  or  the 
Upasad  may  precede  Pravargya  ( Ap.  XI.  2.  5,  Sat.  VII.  4. 
p.  662 ).  Both  are  done  twice,  in  the  morning  and  then  in  the 
afternoon,  for  at  least  three  days  (  2nd,  3rd  and  4th)  if  soma  is 
to  be  pressed  on  the  5th,  but  if  soma  is  to  be  pressed  on  the  7th 
or  any  later  day  ( from  the  beginning  )  then  there  will  be  more 
Pravargyas  and  UpBsads.2"'  The  same  barhis,  prastara  and 
paridhis  employed  in  the  atithya  are  used  in  the  upasads  and  in 
the  rite  of  Agnlsomlya  pasu. 

Pravargya  is  separately  dealt  with  in  most  sutras,  as  in 
Ap.  XV.  5-12,  Kat.  XXVI,  Baud.  IX.  6  ff.  It  was  supposed  to 
provide  the  saorificer  with  a  new  celestial  body8'5'.    It  was  an 


2553.  This  is  called  'Spyayana'  (strengthening  or  increasing), 
which  according  to  com.  on  Ap.  XI.  1. 11  and  Sat.  VII.  3.  661  means 
'touching  with  a  mantra'  or  according  to  others  'sprinkling  with 
water  '.  VBj.  8.  V.  7.  and  Tai.  3.  I.  2.  11.  1  read  s»gtg$  %i  Mtmmumfii- 
**rfowTfH,  in  which  the  word  '  SpySyatSin  *  ooours. 

2554.  mir*)  *rm  tw^tt:  «rr*r?f^fi*'nft*  «w*H$«iFfi|f«J  fsfara,  i  frr 
<rriwfw*nw  qHw<i«fo<*frm  ^"nr.  i  com.  on  ww.  IV.  5.  7. 

2555.  tfk  *»rir*nr:  swvf<m^*rt  T*Tt«ar  ■  s<iMa*$  is&w:  ■  18<W$ 
HHftlgWt  i  irnflft'm^  «93i<ftrnifcPT:  i  WIT-  XV.  12.  5. 

2556.  fftirifritar  wrgroT:  #H«rifa  iwft  *ig»k:  wrwnft  ^^t  wjr- 
^s^m:  *ra;i  %wnr  i?rwn*iT  wfcfa ^N  %i3fa  i^w  i  $.  wt-  IV.  5. 


1148  History  of  DharmaiMra         [  Oh.  XXXIII 

independent  rite  by  itself  ( apurva )  and  was  not  the  modi- 
fication of  any  other  rite  (vide  com.  on  K5t.  XXVI.  2.  5).    It 
appears  from  Ap.  XIII.  4.  3-5  that  the  Pravargya  rite  was  no* 
neoessarily  performed  in  every  Agnistoma.    The  gharma  is 
styled  Samr&t  in  Vsj.  S.  39. 5,  is  identified  with  the  sun,  is  said 
to  be  the  head  of  Yajfia  and  the  hot  milk  was  divine  life  and 
light.  Vide  Ait.  Br.  IV.  1,  Sat.  Br.  XIV.  1-4,  Tai.  Ar.  IV.  1-42, 
V.  1-12 ;  and  Haug's  translation  of  Ait.  Br.  pp.  41-43  ( note  ), 
S.  B.  E  vol.  44,  Intro.  XLVI — L.    An  earthernware  vessel,  one 
span  in  height;,  is  made,  the  middle  of  whioh  is  contracted  ( like 
a  mortar ),  whioh  has  a  rim  or  belt  ( mekhals )  about  three 
fingers  lower  down  from  the  top  which  is  a  large  and  deep 
bowl  and  has  at  the  end  a  hole  or  spout  for  pouring   in  liquid. 
This  is  called  mahavlra  and  it  resembles  three  pots  placed  on 
one  another.    There  are  two  other  earthenware  vessels  (  which 
are  called  mahavlra ).    There  are  also  two  milking  bowls  ( pin- 
vana )  and  two  round  plates  called  rauhina  for  baking  two 
oakes.    All  the  three  are  heated  with  the  fire  of  horse  dung 
kindled  at  the  garhapatya  (  or  daksina  according  to  some )  fire» 
baked  in  a  square  pit  like  ordinary,  pans  and  then  taken  out. 
The  two  purodSsas  baked  on  the  round  rauhinas  are  offered  into 
fire  in  the  morning  and  evening  to  Day  and  Night  respectively. 
The  vessel  called  mahavlra  is  placed  on  a  raised  clay  platform 
and  fire  is  kindled  round  it,  and  when  it  is  hot  ghee  is  poured 
into  it.    The  principal  mahavlra  is  the  first  vessel  and  the  other 
two  are  not  to  have  the  different  processes  performed  on  them 
( they  are  apracarariiya,  Ap.  XV.  6.  11 ).    These  other  two  are 
kept  covered  with  oloth  on  the  big  asandl  to  the  north  of  the 
stool  on  which  soma  is  placed  and  to  the  south  of  the  ahavanlya 
( KSt.  XXVI.  2. 17 ).    To  the  boiling  ghee  in  the  principal  vessel 
are  added  the  milk  of  a  cow  and  of  a  she-goat  having  a  male 
young  one.    The  hot  milk  thus  mixed  and  contained  in  the 
mahavlra  is  called  '  gharma ',  of  whioh  offerings  are  made  to 
Asvins,  Vayu,  Indra  (  with  Vasus  and  Rudras  and  Adityas  ), 
to  Savitr,  Brhaspati,  Yama.    The  sacrifioer  drinks  ( the  priests 
only  smell )  the  remainder  by  the  upayamanl.    The  hotr  repeats 
several  mantras  at  various  stages  from  the  time  the  mahavlra  is 
placed  on  the  raised  platform  up  to  the  time  when  the  hot  milk 
is  offered  and  the  priest  called  prastotr  chants  s&mans.    The 
whole  of  this  ceremony  is  called  Pravargya.    A  few  interesting 
matters  out  of  the  numerous  details  of  this  rite  are  indioated 
here.    All  the  doors  of  the  sacrificial  hall  are  screened  with 
oloth,  the  wife's  shed  also  is  so  screened  and  she  is  to  sit  in  Iter 


Cn.  XXXIII  ]  Agrd$toma-Pravargya  1149 

shed  ( and  not  to  see  the  mahavlra,'"7  but  at  a  later  stage  she 
looks  at  it  and  repeats  a  mantra,  Eat.  XXVI.  4. 13  ).  Whatever 
wooden  patras  are  required  in  this  rite  they  are"58  made  of 
udumbara  and  the  cords  are  made  of  munja  grass.  The  paridhis 
were  thirteen  and  of  vikankata  and  the  fuel-sticks  for  boiling 
the  gharma  were  to  be  of  the  same  wood  or  of  kbadira,  palasa, 
udumbara  and  a  few  other  trees.  There  were  three  black  antelope 
skins  to  be  used  as  fans  and  two  rukmas  ( plates  or  bars )  of 
gold  and  silver,  two  vedas  ( bunches  of  kufla ),  one  of  which  has 
its  ends  cut  off.  Special  rules  are  laid  down  about  the  clay  out 
of  which  the  mah&vlra  vessel  is  to  be  made  (  vide  A.p.  XV.  1. 
9  ff.)  viz.8559  it  was  to  be  dug  from  a  pit  to  the  east  of  the  ahavanlya 
fire ;  with  that  earth  was  to  be  mixed  the  dust  dug  by  a  wild 
boar  and  the  clay  from  an  ant-hill,  putlka  (  a  plant ),  the  hair  of 
a  goat  and  of  a  black  antelope  skin ;  on  it  an  aja  ( she-goat ) 
was  to  be  milked.  The  clay  so  mixed  is  to  be  carried  only  by 
men  of  the  higher  castes  and  hot  water  is  to  be  poured  on  the 
clay  only  from  madantl  vessels*5'0  in  order  to  mix  the  various 
ingredients.  No  sudra  nor  woman  is  to  look  at  all  this.  Two 
vessels  for  milking  the  cow  and  the  she-goat  are  made  of  this 
very  clay.  The  Mahavlra  is  to  be  lifted  up  only  with  two 
wooden  pieces  like  tongs  ( called  parisasa  or  sapha )  and  never 
otherwise.  The  fisandl  ( stool  or  chair )  on  which  the  mahavlra 
is  to  be  placed  is  bigger  than  the  one  for  king  Soma  ( thereby 
bringing  out  its  super-eminence  as  sarhrat )  and  it  is  placed 
north  of  the  seat  for  Soma.    Two  kharas  ( mounds  covered  with 

2557.  The  pravargya  was  an  awful  and  mystic  or  recondite  affair 
and  so  the  wife  was  not  to  see  it.     '  tbt  wni  sw^i '  com.  on  ip.  XV.  5. 4. 

2558.  For  the  patras  and  things  required  vide  Est.  XXVI.  1.  2  and 
2.  10  and  5p.  XV.  5.  7-20.  Vide  also  Sat.  Br.  XIV.  1.  2  and  com.  on 
K5t.  XXVI.  1.  1. 

2559.  The  Sat.  Br.  XIV.  1. 1. 10-11  explains  by  a  logend  the  names 
gharma,  pravargya,   mabS'vira  and   samrSt.    jt?[  (  fiwfr:  Rtr. )  ^ft:«t 

mrnri  a«rfitawT«nt^«rT$*r*^r<:  jti**  sii^im  tro*  ^fawrwsrcsr^iTfstt 
*wnr»irw  «rcww$t  •  tr  ^t  wwsr^,  >  *f F*a  «n  ^rs<rr^ft  awiwuisflwiw 

*\  wt  ««M  uriorw  ww^g^wnj  *w»* '  B»w  XIV-  *•  *•  10-U.  The 
Sat.  Br.  further  on  (  XIV.  1.  1.  18ff  )  says  that  Dadhyan  Atharvano  knew 
the  doctrine  of  Pravargya  (  called  Madhu  )  and  imparted  it  to  Aiivins 
and  refers  to  Rg.  1. 116.  12. 

2560.  In  the  Pravargya  wherever  water  is  to  be  used  it  is  hot 
water  and  taken  from  the  madantl  vessel.  According  to  Est.  VIII.  1. 11 
wherever  after  the  avSntaradlkss  water  is  required  it  is  to  be  taken 
from  the  madantl  ( and  it  is  to  be  hot )  till  the  time  when  the  saorifleer 
loosens  his  olenohed  fists. 


1150  History  of  DharmaiMra         [  Ch.  XXXIII 

sand) are  made  to  the  north  of  the  garhapatya  and  of  the 
ahavanlya  and  a  third  mound  (  called  uoohista  khara )  is  made 
in  the  north-east  of  the  pr&gvarbia,  having  a  channel  outside 
( the  sala )  for  wiping  off  the  leavings.  A  silver  blade  or  plate 
of  one  hundred  rakhkas  ( berries  for  weighing )  in  weight  is 
inserted  in  the  loose  sand  of  the  western  mound,  sheaths  of  reed 
grass  kindled  at  the  g&rhapatya  are  thrown  on  the  mound  and  the 
mahavlra  vessel  is  placed  thereon.  Then  pieces  of  vikahkata  wood 
( paridhis )  are  laid  round  the  Mah&vlra  by  the  adhvaryu  and 
pratiprasthatr,  in  all  13,  the  last  being  placed  by  the  adhvaryu. 
Then  a  gold  bar  or  plate  ( representing  the  Sun  )  is  placed  on 
the  Mah&vlra  pot.  The  adhvaryu  fans  the  fire  thrice  by  means 
of  the  three  fans  made  of  black  antelope  skin  from  right  to  left 
and  then  thrice  from  left  to  right.  When  a  blaze  is  produced 
the  gold  plate  is  taken  away.  According  to  the  Ait.  Br.  IV.  2  and 
Asv.  IV.  6.  3'  the  hotr  recites  several  verses  ( 21  in  number ) 
when  the  empty  MahSvIra  is  being  heated  ( they  constitute  the 
purva  patala  )  and  several  operations  such  as  anointing  it  are 
being  performed.  The  Ait.  Br.  IV.  5  further  prescribes  21  verses 
for  recitation  by  the  hotr  when  the  cow  is  being  milked  ( they 
are  called  uttara  patala ).    Vide  Adv.  IV.  7.  4  also. 

According  to  Sat.  Br.  XIV.  2.  2.  44-46  and  Jai.  III.  3.  32-33 
thePravargya  was  not  to  be  performed  at  a  sacrificer's  first 
soma  sacrifice  and  it  was  not  to  be  performed  for  anyone  and 
everyone,  but  only  for  him  who  was  well-known  or  was  a  com- 
plete master  of  the  veda.  On  the  day  previous  to  the  soma 
pressing  day,  the  two  performances  of  pravargya  and  upasad 
are  combined  and  gone  through  in  the  morning  and  on  that  day 
takes  place  the  '  udvSsana '  ( setting  out  or  orderly  disoharge ) 
of  the  pravargya  either  by  laying  out  the  pravargya  apparatus 
in  the  form  of  a  human  body  or  by  throwing  them  in  the  midst 
of  water  or  in  a  river  island  &o.  They  ( the  priests  and  yaja- 
m&na )  set  out  as  a  general  rule  ( Ap.  XV.  16.  6 )  all  the  imple- 
ments on  the  uttaravedi,  the  prinoipal  mahavlra  vessel  as  the 
head  is  placed  olose  to  the  front  side  of  the  navel  of  the  uttara* 
vedi,  the  two  other  mahavlras  are  placed  to  its  east,  the  bunch 
of  kusa  grass  ( called  veda )  is  placed  on  top  of  the  mahavlra  to 
represent  sikha  (top-knot  of  hair),  the  two  lifting  sticks  (saphas) 
are  placed  on  two  sides  as  arms  and  so  on.  Vide  Sat.  Br.  XIV.  3. 
1. 16,  Ap.  XV.  15,  Kat.  26.7.14  ff.  According  to  Ap.  XV.  11. 10-13 
the  yajam&na  and  some  of  the  priests  viz.  hotr,  adhvaryu, 
brahma,  pratiprasthatr  and  agnldhra  drink  the  remainder  of 
the  milk  ( gharma)  from  the  upayamanl  (a  large  wooden  spoon). 


Ch.  XXXIII  ]  Agnitfoma-Pravargya  1151 

"When  a  person  performs  pravargya  he  should  not  for  a  year 
partake  of  meat,  should  not  approach  a  sudra  woman  for  sexual 
intercourse,  should  not  drink  water  from  an  earthen  pot  and 
should  not  allow  a  sudra  to  eat  the  leavings  of  his  food  ( Up. 
XV.  13.  13 ).  According  to  Sat.  Br.  XIV.  3.  1.  32  ff  the  gold 
plate  goes  to  the  brahma,  the  gharma  to  adhvaryu,  while  accord- 
ing to  Ap.  XV.  13. 1  the  sacrificer  gives  the  gold  and  silver 
plates  to  adhvaryu,  the  cow  to  hotr,  the  she-goat  to  agnldbra 
and  a  pregnant  cow  to  brahma. 

UpaaadKil  is  an  is^i.  The  several  processes  such  as  agnyan- 
vadhana  found  in  the  darsa-purnamasa  are  not  performed  in 
this  isti,  but  a  start  is  made  from  the  carrying  forward  of  the 
pranlta  water.  Offerings  of  clarified  butter  are  made  in  this 
isti  to  Agni  and  Soma  with  the  juhu  ladle  and  to  Visnu  with 
the  juhu  after  pouring  therein  the  ajya  taken  in  the  upabhrt 
ladle ;  that  is,  the  principal  deities  are  Agni,  Soma  and  Visnu 
and  that  besides  the  Shut  is  of  ajya  to  these  there  are  the  upasad 
ahutis  with  the  mantra  '  ya  te '  &o.  Vide  the  com.  on  Eat. 
VIII.  2.  35  for  all  details.  All  actions  done  after  the  atithyft 
isti  such  as  the  strengthening  of  soma,  the  ninbava,  the  recital 
of  the  subrahnianya  litany  take  place  in  each  upasad  ( per- 
formed in  the  morning  and  afternoon  for  three  or  more  days ). 
There  are  no  ajyabhagas,  no  prayajas  nor  anuyajas  and  no 
offering  to  Agni  Svistakrt  (Asv.  IV.  8.  8.).  The  three  verses, 
Rg.  VII.15.1~3,  are  repeated  thrioe  each,  so  as  to  make  nine  kind- 
ling verses  (samidhenls)  in  the  morning  and  Rg.  II.  6. 1-3 
( repeated  thrice )  are  samidhenls  in  the  evening,  Upasad 
offering  is  made  by  the  sruva  ladle  with  the  mantra '  ya  te 
agne  ayahsayS  tanur,Sies  (Vaj.  S.  V.  8)  on  the  first  day,  on 
the  2nd  day  with  the  same  verse  but  reciting  'rajahsaya'  for 
'ayahsaya*  and  on  the  3rd  day  with  'harisaya'  for  ' ayahsaya*. 

2561.  According  to  tbe  com.  on  Sat.  VII.  4.  p.  665  the  word  is 
derived  from  'sad'  (to  shatter)  with  'upa'  and  means  'that  by  wbioh 
the  allied  cities  became  shattered';  '-~--»rarft  tfiRrrnlr  -fftymw  ~<cnSt 
fttftomw  *T*ftr  **r  sfhrcnr.  <  tit  zmmt  $n  «w  *ryar  wn>  »rg«rr  faftort 

wejfai -~t»rr-w  *rTT wt • Jtanwiort  fiftr.  s<c  3Ti«fw«49fi<r*i«j«.«iR<'«tr- 

-inftar  miwt » '•    Vide  Kous.  Br.  VIII.  8  for  the  legend. 

2562.  -t  i*  w9  wmmi  iFtffer  «nrfcrr »  Trt-^s«ir^rr^»^s<r~nft- 
--T-T I  trnr.  tf  •  V.  8.  The  Tai.  8. 1.  2. 11.  2  reads  '  ~t  *  wdsTRlTf  xmtsm 
----*-•  Vide  Jai.  II.  1.  48  for  the  proposition  that  the  very  words 
irsjjfflfa  Ao.  are  to  be  oonneoted  with  the  words  -srrsr-r  and  f-Rfnrf 
(  and  no  other  ordinary  words  are  to  be  coined  for  completing  the  sen- 
tence ).    Vide  Jai.  V.  3.  3  for  another  detail. 


1152  History  of  DharmaiUstra         [  Ch.  XXXIII 

The  upasad  mantras  show  that  they  have  reference  to  the 
sieges  of  iron,  silver  and  gold  castles.  How  these  mantras 
came  to  be  inserted  here  it  is  difficult  to  say.  Vide  Sat.  Br. 
III.  4.  4.  3-4  ( for  the  cities  and  their  siege ).  Ap.  XI.  4.  8 
adds  that  if  a  hostile  king  gives  battle  or  attacks  the  capital  of 
a  ksatriya  performing  a  soma  sacrifice,  on  the  first  upasad  a 
piece  of  iron  should  be  placed  in  the  sruva  ladle  and  offered 
along  with  the  clarified  butter,  on  the  2nd  upasad  a  piece  of 
silver  and  on  the  3rd  a  pieoe  of  gold  Bhould  be  so  placed.  The 
yajy&s  of  the  morning  upasad  become  the  anuvakyas  in  the 
afternoon  and  vice  versa.  Jaimini  (X.  7.  43-46)  establishes 
that  Upasads  are  special  ifftfs  ( apurva )  and  only  those  parts 
that  are  expressly  stated  in  the  texts  are  to  be  performed  in  them 
and  not  others  that  occur  in  the  model  istf.  The  procedure  of 
upasad  is  like  opamsuyaja  (Sat.  VII.  4.  p.  666). 

On  the  2nd  day  of  the  upasads  after  the  morning  pravargya 
and  upasad  rites  are  performed  the  great  vedi  for  the  soma 
sacrifioe  is  measured  and  made  ( Eat.  VIII.  3.  6,  Sat.  VII.  4. 
pp.  679-685  and  Ap.  XI.  4. 11 ).  In  front  of  the  ahavanlya  to 
the  east  a  peg  ( sanku )  is  driven  in  the  ground  at  a  distanoe 
of  6  prakramas  ( Baud.  VI.  22 )  or  according  to  Kat.  VIII.  3.  7 
at  the  distance  of  3  prakramas  to  the  east  from  the  eastern 
post  ( i.  e.  the  middle  of  the  door )  of  the  ordinary  agni-sala 
a  peg  is  driven  which  is  called  antahpatya  ( intermediate )  or 
talamukhiya  (according  to  Baud.);  36  prakramas  to  the  east 
from  this  peg  another  peg  is  driven,  which  is  called  yupavatiya 
I  i.  e.  connected  with  the  hole  for  yupa).  A  cord  is  stretched 
between  these  two  pegs  and  is  called  prs^hyS  (spine).  On  both 
the  south  and  north  sides  of  the  first  peg  (i.  e,  of  antahpatya) 
pegs  are  driven  at  the  distance  of  15  prakramas  and  on  the  south 
and  north  sides  of  the  2nd  peg  two  pegs  are  driven  at  a 
distanoe  of  12  prakramas  each.  In  this  way  the  west  side 
called  sroni  (  hips )  of  the  mahavedi  is  30  prakramas  "'*  and  the 

2563.  For  prakrama  vide  p.  989  n.  2239  above.  Instead  of  prakramas, 
the  measurement  may  be  only  with  the  padas  (footsteps  of  the  saorifioer). 
Vide  com.  on  Jp.  XI.  4.  13.  Aocording  to  com.  on  Est.  VIII.  3. 14 
a  pada  is  equal  to  two  prakramas.  Kst.  VIII.  3. 10  optionally  allows 
161  prakramas  on  the  north  and  south  of  the  first  peg  i.  e.  the  droni 
(west  side  of  the  matured!  )  will  then  be  33  prakramas  (instead  of  30). 
Even  so  early  as  the  Tal.  8.  these  measurements  of  the  mahx?edi  are 

given  t  'fWlTtiw  «rem%uft  *nrft  ■nr/sfawnsft  ^Ntfi?:  5<«m%«ft » 
9.*.  (VI.  8.  4. 5). 


Ch.  XXXIII J  Agm^tomarMahavedi  1153 

east  side  called  afnsa  (shoulders)  is  24  prakramas  and  the 
length  of  the  mahavedi  is  36  prakramas.  A  rope  is  passed  all 
round  the  mahavedi.  Almost  all  the  samsk&ras  that  are 
performed  for  the  vedi  in  darsapurnamasa  are  performed  for  the 
great  vedi  in  somayaga  (  Sat.  VII.  4.  p.  685  ).  An  uttaravedi 
( a  quadrangular  platform  raised  high )  is  measured  on  the 
mahavedi  in  its  eastern  part.  This  uttaravedi  is  on  its  west 
side  ( sroni )  ten  padas  ( i.  e.  five  on  the  south  and  five  on  the 
north  of  the  prstfiya )  and  on  its  east  side  (  amsa )  eight  padas 
( some  hold  that  the  uttaravedi  is  10  padas  on  all  sides  i.  e.  a 
perfect  square  ).  The  catvala  pit  ( i.  e.  its  southern  shoulder 
or  the  middle  point  of  the  southern  side  )  is  \\  padas  (  or  one 
prakrama,  according  to  Sat.  p.  687 )  to  the  north  from  the 
northern  shoulder  of  the  mahavedi  towards  the  west,  while  the 
utkara  near  which  the  agnldhra  sits  is  12  prakramas  to  the 
west  of  the  catvala ,M*  ( i.  e.  its  western  side  or  its  middle  )  and 
one  prakrama  to  the  north  of  the  line  of  the  vedi.  The  utkara 
is  about  two  padas  in  extent  ( com.  on  Sat.  VII.  4.  p.  687  ).  The 
way  to  and  from  the  vedi  is  between  the  utkara  and  the  catvala 
pit.  The  vedi  is  prepared  ( i.  e.  its  earth  is  loosened,  clods  are 
broken,  roots  taken  out )  with  the  sphya,  a  rib  ( of  some  holy 
animal )  or  an  axe.  For  the  nabhi  vide  at  p.  1113  above.  That 
day  the  vedi  remains  covered  with  the  branches  of  udumbara 
or  plaksa  tree. 

On  the  next  day  both  the  pravargyas  and  upasads  of  the 
morning  and  afternoon  are  gone  through  in  the  morning. 
After  the  udvamna  of  the  pravargya,  the  bringing  forward  of 
the  fire  ( agnipranayana )  from  the  ahavanlya  to  the  uttaravedi 
takes  place.  The  fire  placed  on  the  nabhi  becomes  the  ahavanlya 
for  all  actions  in  the  soma  sacrifice  and  the  original  ahavanlya 
becomes  the  garhapatya  ( Ap.  XI.  5.  9-10 ).  Kusa  grass,  the 
fuel  and  vedi  are  thrice  sprinkled  with  water  and  the  vedi  is 
covered  with  that  grass  with  the  points  of  the  blades  to  the  east. 
Two  carts,  washed  with  water,  with  their  yokes  tightly  bound 
but  with  no  yoke-pins,  are  brought  round  from  the;agnisal«  and 
placed  in  the  mahavedi,  one  about  one  cubit  (  aratni  )  to  the 
south  of  the  prs^hya  line  and  the  other  to  the  north  about  one 
cubit  The  cart  to  the  south  ( called  daksina-havirdhana  )  is 
larger  than  the  one  to  the  north  and  the  shafts  of  both  are 
towards  the  east.    These  carts  are  called  havirdhana  because 


2564.  •  For  the  oBtrSU  Tide  p.  984  above. 
H.D.  145 


1154  History  of  Dharmaiastra         [  Oh.  XXXIII 

the  soma  plant  (which  is  the  havis  in  somayaga)  is  to  be  placed 
thereon. ,MS  The  south  and  north  carts  are  respectively  in 
charge  of  the  adhvaryu  and  pratiprasthatr.  They  are  then 
covered  with  grass  mats  or  thatch  made  of  split  bamboos.  A 
mandapa  ( called  havirdhana-mapdapa )  is  erected  by  having 
six  posts  in  front  of  the  two  carts  and  six  behind  them  and 
having  two  bamboos  on  the  posts  from  south  to  north.  He 
suspends  from  the  front  part  of  the  mandapa  a  garland-like 
sheaf  of  twisted  grass  (raratl).  Various  samskaras  are  performed 
on  the  axles  of  the  carts  by  the  wife  and  pratiprasthatr  respec- 
tively. Detailed  rules  about  covering  the  carts  and  similar 
matters  are  passed  over  ( Sp.  XI.  7-8,  Kat.  VIII.  4 ).  The 
havirdhSna  mandapa  is  higher  in  the  east  than  in  the  west  and 
has  two  doors  one  to  the  east  and  the  other  to  the  west  ( Sat. 
VII.  4.  p.  701 ).  No  one  is  to  take  his  meals  or  even  to  eat 
ida  inside  the  havirdhana  mandapa.  The  adhvaryu  digs  four 
round  holes  ( in  two  rows,  two  in  eaoh  row )  below  the  fore 
part  of  the  shafts  of  the  southern  cart  ( but  not  far  from  the 
axle ),  each  hole  being  about  one  span  in  diameter,  being  at 
a  distance  of  one  span  from  each  and  all  being  connected  by 
oross-way  subterranean  passages.  They  are  one  arm  deep. 
They  are  dug  in  such  an  order  that  the  hole  to  the 
north-east  is  the  last  ( i.  e.  first  south-east  one  is  dug,  then 
north-west  one  is  dug,  then  south-west  and  then  north-east 
or  first  north-west  one,  then  south-east,  then  south-west  and 
lastly  north- east ).  On  these  holes  are  spread  kusa  blades 
over  which  two  wooden  boards  ( adbisavana-phalaka)  are  placed 
over  whioh  is  spread  the  red  skin  of  a  bull  (adhisavana- 
carma ),  on  which  soma  juice  is  extracted  by  means  of  four 
stones.  These  holes  add  to  the  noise  of  the  stones  by  the  sound 
reverberating  through  them  and  they  are  therefore  called 
uparava.w*  Jai.  ( XL  4.  52-53  )  states  that  the  mantra '  rakso- 
hano '  is  to  be  repeated  at  each  time  when  a  hole  is  dug  and 
not  only  once  for  all  holes.    The  adhvaryu  and  the  saorificer 

2565.  *fa  «Wt  «rrc*ritonftf>fi&  jftuR  s?*r*ft  i  com.  on  qnrrt.  VIII.3.21. 

2566.  am«iT  tit  $4*1:  i  fat5rto<w9«i«iui*rf,i5  fWH^n«?)WT4ri^om« 

«TWl  f^finJr^  l  com.  on  KBt.  VIII.  4.  28  ;  T<r  3<"rR*RI  in«>rt  XWi  bj«$ 
*J  *  l  com.  on  Sat.  VII.  6  p.  703.  Vide  Est.  VIII.  4.  28-VIII.  5.  24  and 
5p.  XI.  11. 1-XI.  12.  6  for  detailed  rules  about  the  sounding  holes 
(  uparavas ). 


Ch.  XXXIII 1  Agnistoma-uparavaa  1155 

insert  their  right  hands  in  the  holes  ( the  adhvaryu  inserting 
his  hand  in  the  south-east  hole  and  the  sacrificer  in  the  north- 
west and  then  a  second  time  the  adhvaryu  inserts  his  hand  in 
the  south-west  hole  and  the  sacrificer  in  the  north-east )  and 
touch  each  other's  hands  and  adhvaryu  asks '  sacrificer  1  what  is 
there  ? ; '  the  sacrificer  replies  '  welfare  ( or  happiness  ) '  and  the 
adhvaryu  in  a  low  voice  says  '  may  that  belong  to  us  both.  * 
This  is  done  twice  (  Est.  VIII.  5.  14-21 ).  At  the  second  time 
the  yajamana  asks  '  adhvaryu !  what  is  there  ? ',  the  adhvaryu 
replies  '  welfare '  and  the  yajamana  says  '  let  it  be  mine.  *  The 
uparavas  are  sprinkled  with  water  beginning  from  the  south- 
east one  and  ending  with  the  north-east  one  with  a  mantra 
( '  raksohano  &o. '  Vaj.  S.  V.  25,  Tai.  S.  L  3.  2  ).  Then  the  rest 
of  the  proksanl  water  is  poured  into  them,  kusas  are  spread 
over  their  bottoms  as  in  the  hole  of  the  yupa  ( described,  above ), 
a  golden  piece  is  placed  thereon  and  offering  of  ajya  is  made. 
To  the  east  of  the  uparavas  or  of  the  adhisavana-carma  or  of 
the  upastambhana""  a  four-cornered  mound  (khara)  is  made  for 
keeping  the  soma  vessels  on  with  the  earth  ( dug  up  from  the 
uparavas)  that  is  sprinkled  with  water  and  mixed  with  sand.  In 
front  of  this  mound  sufficient  space  is  left  to  move  about  in  the 
havirdhana  mandapa.  To  the  west  of  the  utkara  at  a  distance 
of  six  prakramas  (  which  comes  to  about  the  middle  of  the  north 
side  of  the  great  altar )  is  prepared  the  shed  for  agnldhra,  which 
is  half  inside  and  half  outside  the  great  vedi,  which  has  four 
posts  and  the  beams  of  which  run  from  west  to  east,  which  has 
a  door  to  the  south  and  is  covered  on  all  sides  with  mats.  This 
shed  is  so  made  that  its  west  side  would  be  a  continuation  of 
the  end  of  the  western  side  of  the  havirdhana  mandapa  and  this 
shed  is  a  square  having  sides  of  five  aratnis  each  ( com.  on  Kat. 
VIII.  6.  13).  The  sadas  is  measured  at  a  distanoe  of  three 
prakramas  from  the  western  side  of  the  great  vedi  to  its  east 
and  has  its  length  from  south  to  north.  The  width  of  the  sadas 
is  nine  aratnis  ( or  half  of  its  length )  and  its  length  ( from 
south  to  north )  27  aratnis  or  as  much  as  would  be  necessary 
for  allowing  room  to  all  the  priests,  their  dhisnyas  ( seats )  and 
the  prasarpakas  (assistants  and  spectators).  In  the  midst  of 
the  sadas  a  post  of  udumbara  is  fixed  whioh  is  of  the  height  of 
the  sacrificer  above  its  pit  and  which  is  placed  at  a  distance  of 
one  prakrama  to  the  south  of  the  prsthya.    All  samsk&ras  that 


2567.    Upastambhana  is  a  prop  made    of  two  upright  staffs  held  to- 
gether by  a  rope  on  whioh  the  front  portion  of  a  cart  might  rest. 


1156  History  of  Dharmaiastra         [  Oh.  XXXIII 

are  made  on  the  yQpa  and  its  pit  are  made  in  the  case  of  this 
post  ezoept  those  referring  to  iakala  (  vide  p.  1115  above  ).  The 
udumbara  post  has  an  ear-like  protuberance  towards  the  east  when 
it  is  fixed  in  the  pit.  On  that  protuberanoe  a  gold  pieoe  is  offered 
with  the  juha  and  ajya  is  poured  on  in  such  a  way  that  some 
of  it  will  trickle  to  the  ground.  This  audumbarl  is  thioker 
than  any  post  of  the  sadas.  The  posts  on  the  borders  of  the 
sadas  are  as  high  as  the  navel  of  the  yajamana  towards  its 
sides,  but  in  the  middle  they  are  as  high  as  the  audumbarl 
post.  On  the  posts  of  the  sadas  beams  are  plaoed  running 
from  south  to  north  and  west  to  east.  The  middle  of  one 
third  of  this  is  covered  with  three  mats  that  have  their  ends 
to  the  north,  and  then  to  the  south  and  north  of  the  middle 
portion  three  mats  ( on  each  side )  are  placed  in  suoh  a  way 
that  their  ends  are  turned  towards  the  audumbarl  post.  The 
sadas  is  oovered  with  nine  mats  in  all  that  are  well  sewn 
together.  The  sadas  is  surrounded  by  soreens  and  it  has  two 
doors  to  the  east  and  west  (just  as  the  havirdhfina  pavilion  has ). 
Some  prepare  the  sadas  first  and  then  the  uparavas  or  vice  versa 
(  A  p.  XI.  10. 19 ).  The  doors  of  the  prsgvamsa,  the  sadas  and 
havirdhana  are  so  arranged  (  opposite  each  other )  that  a  person 
sitting  in  one  of  these  can  see  into  all.  Then  eight  dhisnyas 
( seats )  are  to  be  prepared.  The  first  is  made  in  the  agnldhra 
shed  in  its  middle  in  such  a  manner  that  between  it  and  the 
north  side  of  the  great  vedi  some  space  will  be  left  for  moving 
about.  Six  more  dhisnyas  are  to  be  made  in  the  sadas.  The 
earth  for  all  these  dhisnyas  is  taken  from  the  catvala  pit. 
The  six  seats  are  made  in  the  eastern  portion  of  the  sadas 
leaving  between  them  and  the  eastern  side  of  the  sadas  suffi- 
cient space  to  move  about.  The  earth  is  spread  on  the  seats 
by  the  adhvaryu  who  faces  the  north  when  preparing  all  the 
seats  ( except  two )  and  who  is  touohed  by  the  sacrificer  with 
the  sphya.  Over  the  earth  sand  or  gravel  is  spread  on  all 
the  seats.  Out  of  the  six  seats  the  adhvaryu  facing  the  west 
makes  the  seat  for  the  hotr  to  the  north  of  the  prsthyS  line  but 
touching  it  about  one  prakrama  from  the  eastern  door  of  the 
sadas  (or  on  the  prsthya  line  itself,  according  to  5.p.  XI.  14.  4), 
Then  four  more  seats  are  made  to  the  north  of  the  seat  of  the 
hotr  in  order  for  brahmanaoohaihsin,  potr,  nest?  and  aoohavaka 
respectively,  eaoh  of  which  is  at  the  same  distance  from  the 
next  and  the  seat  of  the  aoohavaka  is  (  four  angulas )  larger 
than  those  of  the  rest.  The  seats  are  either  square  or  round 
(  aooording  to  Sat  VIL  7.  p.  723)  and  of  18  angulas  in  diameter 


Oh.  XXXIII  ]  Agni$toma-dhiwya»  1157 

or  on  each  side,  and  at  the  distance  of  one  cubit  or  18  angulas 
from  each  other  ( com.  on  Eat.  VIIL  6.  22 ).  To  the  south  of 
thehotr's  dhisoya,  the  adhvaryu  with  his  faoe  to  the  north 
prepares  at  a  distance  of  i\  aratnis  from  the  hotr  seat  the  seat 
for  maitrSvaruna  (or  prasastr ),  which  seat  is  also  to  the  south- 
east of  the  audumbarl  post.  The  seat  of  maitravaruna  is  pre- 
pared immediately  after  hotr's  Beat.  These  seven  priests  viz. 
agnldhra  to  maitravaruna  are  called  the  'seven  hotrs'  in  soma- 
yaga  according  to  Tai.  Br.  II.  3.  6  and  Sayapa  thereon,  but 
Asv.  I.  2.  26  seems  to  be  opposed  to  this.  Outside  the  eadas 
just  opposite  the  agnldhra  shed  to  the  south  is  prepared  the 
marjallya s$ls  shed  which  is  half  inside  the  great  vedi  and  half 
outside  to  the  south  and  in  the  midst  there  is  the  marjallya 
seat  made  by  the  adhvaryu  facing  the  south.  The  marjallya 
shed  has  a  door  facing  the  north.  When  all  these  several 
sheds  and  seats  are  got  ready  the  adhvaryu  and  spectators  have 
to  enter  and  leave  the  great  vedi  by  a  route  between  the  cat- 
vala  pit  and  the  utkara  or  between  the  catvala  and  the  agnl- 
dhra shed  and  according  to  some  on  the  day  on  whioh  soma  is 
pressed  spectators  may  move  about  anywhere  (Ap.  XL  13. 
10-11 ). 

On  the  uparavas  slender  kusas  with  tips  to  the  east  or 
north  are  spread  and  over  them  are  kept  two  boards  (of  udumbara 
or  palasa  or  karsmarya  wood )  called  adhisavana-phalaka B5M* 
between  which  there  is  a  space  of  two  angulas  ( towards  the 
west )  whioh  are  one  aratni  long,  are  washed  with  water,  their 

2568.  The  msrjsllya  is  so  called  because  the  sacrificial  vessels  are 
cleansed  thero.  $5tj!%  y^iR  ftms%  TTf  riSr  *ra  tF»n*rrafar»i.  I  com.  on  ^r?n. 
VII.  7.  p.  726 ;  gn^nftffr  wrerfcfpr  »rn>:?r?[#  ? tlmrqr  *%:  wroufhtftoi 

2568a.  According  to  com.  on  K5t.  VIII.  5.  25  the  boards  are  of 
Varana  wood.  They  are  so  called  because  '  sift  ^rirft  3*f*rs«rfr  rinft  *nrteer 
atfWwEgfri '  com.  on  Kfft.  VIII.  5.  25.  The  hide  according  to  com.  on 
Kst.  VIII.  6.  26  is  of  a  bull  and  it  relies  on  ?g.  X.  94.  9  'slg  jjsht 
ajwrwt  TW  '  for  support.  According  to  Ap.  XII.  2.  14  the  stones  are 
four,  according  to  Kst.  VIII.  5.  28  they  are  five.  The  fifth  stone, 
aooording  to  Ap.  XII.  2.  15,  is  oalled  upara,  it  is  very  broad  and  on  it 
soma  stalks  are  to  be  crushed  and  round  it  the  four  stones  ( called  grK- 
ran )  are  placed,  the  grSrans  being  one  span  long  and  big  and  ao  taper- 
ing as  to  allow  easy  beating  of  soma  stalks. 


1158  History  of  Dharmaiastra        [  Oh.  XXXIII 

eastern  face  being  curved  like  the  board  of  a  wheel  and  the 
western  face  being  straight.    In  modern  practice  the  boards 
are  not  curved  on  the  east,  but  are  straight.    The  wood  is  dry 
and  well  planed.    In  sacrifices  in   which  soma  is  pressed  on 
more  days  than  one  the  boards  are  grooved  and  made  to  fit  in 
each  other  and  pierced  with  a  nail.    The  boards  are  made  firm 
by  driving  two  pegs  through  them  in  front,  two  behind  and  one 
each  to  the  north  and  south  ( so  that  they  will  not  recede  )• 
Vide  Baud.  VI.  28.    The  spaoe  of  two  fingers  between  the  two 
is  filled  with  the  dust  dug  out  from  the  uparavas.    One  board 
is  placed  on  the  two  southern  uparavas  and  the  other  on  the 
two  northern  ones.    On  the  two  boards  is  placed  a  hide  ( called 
adhisavana-carma ),  which  is  red  and  cut  up  all  round  to  fit  in 
with  the  boards,  with  the  neck  portion  to  the  east  and  the  hairy 
portion  up.    On  the  hide  are  placed  four  stones  (  gravan )  for 
pressing  soma  juice.    The  adhvaryu  then  issues  directions  to 
spread  barhis  over  the  great  vedi  (  except  the  uttaravedi,  the 
khara,  uparavas  and  dhisnyas,  Sat.  VII. 7.  p.727)  and  for  making 
the  saorifioer  take  only  one-fourth  of  the  fast  milk  on  whioh  he 
is  to  subsist  (according  to  Kat.  VIII.  6.  30,  half  of  the  milk  ). 
Then  begins  the  procedure  of  the  sacrifice  of  an  animal  to  Agni 
and  Soma  ( jointly ).    This  is  on  the  same  lines  as  the  nirudha- 
pasubandha  which  has  already  been  described.    The  various 
actions  such  as  paristarana,  placing  the  sacrificial  patras,  pro- 
ksana  are  gone  through.  One  more  ladle  called  pracaranl  made  of 
vikantaka  wood  and  resembling  a  juhu  isused  in  addition  (JLp.XI. 
16. 6).    The  pratiprasthatr  (or  nestr  according  to  Sat.  VII,  8,  p.  736) 
brings  the  wife  from  her  usual  plaoe  (the  patnlsSla).    Thesacri- 
ficer's  near  relatives  who  always  share  the  same  roof  are  called. 
The  yajamana  touches  the  adhvaryu,  the  wife  touches  the  sacri- 
ficer,  the  sons  and  brothers  of  the  sacrificer  touch  the  wife.  They 
are  all  covered  with  a  fresh  piece  of  cloth  and  the  adhvaryu  offers 
with  the  pracaranl  offerings  of  ftjya  called  Vaisar jina ntt  to 
Soma  (  Kat.  VIII.  7. 1,  Ap.  XL  16. 15  ).    Then  comes  the  carry- 
ing  forward  ( pranayana )  of  Agni  and  Soma.    Fire  is  kindled 
on  the  fihavanlya  and  is  carried  to  the  uttaravedi.    Numerous 
utensils  and  vessels  are  taken  to  the  great  vedi  beyond  the  sadas 
for  use  in  the  animal  sacrifice  and  in  the  pressing  of  soma  next 

2569.  According  to  the  Sat.  Br.  III.  6.  3.  2  the  Vaisarjina  offerings 
•re  so  called  because  by  them  he  sets  free  all  ( from  the  root  '  srj  '  with 
«Ti»). 


Oh.  XXXIII  ]      Agnistoma-Agntsomlya  paiu  1159 

day  and  kept  in  proper  places.**10  Fire  is  established  in  the 
Sgnldhra  dhisnya.  The  soma  stalks  are  taken  to  the  havirdh&na 
mandapa  and  placed  in  the  southern  cart  ( havirdh&na )  on  a 
black  antelope  skin.  The  sacrificer  consigns  the  soma  to  the 
care  of  gods  with  a  mantra  '  Ood  Savitr  1  here  is  thy  soma ' 
(  Vaj.  S.  V.  39,  Tai.  S.  I.  3.  4.  2  ).  Then  the  yajamSna  gives  up 
the  intermediate  dlksa  after  offering  into  the  ahavanlya  a 
samidh  with  the  mantra '  Agne  vratapate '  ( Tai.  S.  I.  2.  11.  It 
Vaj.  S.  V.  40 )  i.  e.  he  loosens  his  girdle  and  his  fists  ( that  so 
far  had  been  clenched ),  gives  up  the  vow  of  silence  ( to  be 
observed  at  both  sandhy&s )  and  his  fast  food  and  he  hands  over 
his  staff  to  maitravaruna  (  Ap.  XL  18.  6 ).  He  may  on  the  next 
day  ( soma  pressing  day  )  partake  of  soma  and  the  leavings  of 
sacrificial  food.  Hereafter  he  may  be  addressed  by  name  and 
food  prepared  in  his  house  may  be  taken  by  others  (Kat,  VIII.  7. 
22 ).  Then  the  sacrifice  of  the  animal  to  Agni  and  Soma  takes 
place  ( of  the  omentum,  the  pasupurodasa  and  havis ).  .Tai- 
after  a  lengthy  discussion  (VI.  8. 30-43)  holds  that  this  pasu  must 
be  a  chaga  (a  goat).  Jai.  ( VIII.  1. 12  )  states  that  the  procedure 
of  darsa-purnam&sa  is  followed  in  this  animal  sacrifice  and  not 
of  soma  sacrifice.  Vide  also  Jai.  VIII.  2. 10-14.  Animal  sacrifice 
has  already  been  described  above  (  pp.  1109-1131 );  but  there 
are  a  few  points  of  difference  between  the  nirudha-pasubandha 
and  the  agnlsomlya  pasu  offered  the  day  previous  to  the  soma* 
pressing  day ;  viz.  the  svaru  is  not  offered  into  fire  in  the  latter 
nor  is  the  heart-spit  discharged.  According  to  Jai.  III.  7.  43-45 
the  maitravaruna  is  the  priest  where  praisa  and  anuvakya  are 
to  be  uttered  (  ordinarily  the  praisa  is  given  by  adhvaryu  and 
the  anuvakya  is  uttered  by  hotr. ).  When  the  omentum  is 
offered  a  direction  is  issued  to  the  subrahmanya  priest  to  chant 
the  subrahmanya'1"1  litany  for  inviting  Indra  in  which  the 
sacrificer  is  described  as  the  son,  grandson  and  great-grandson 
of  so  and  so  and  as  the  father  and  grandfather  of  so  and  so 

2570.  Vide  K«t.  VIII.  7.  5-8  and  com.  thereon  and  Ap.  XI.  17.  1-5 
for  the  utensils  and  vessels. 

2571.  gwrt  irnrt  wrsfftwn  ?PW  ftffijpFi^l  5>*sr»vranr'h%  *Htan% 
ifcrcpfrWa  3T«S  Q»rfr»VT  *nrfit  ■  «r<T.  XI.  20.  3-4;  vide  also  Kst. 
VIII.  9.  12.  The  corn,  on  Ap.  says  '  fttrw  g^rrar  i^rf  sfa^r  srfarr- 
jt*wt.'  LBj;,  1. 3. 18-19  states  'mg<aqnhimhniri^w<fl  vsnr  jj&  jj^ft  ^nft- 
<mrarffr<PTt?r^vrnr3<v  jpit  <rhft  »rSf&  it«faiH  '  Wirftat  »r»n3ite  Wr^tf  ^ 


1160  History  of  DharmaiMra        [Cb.  XXXIII 

( vide  note  2550  above ).  Hereafter  wherever  the  subrahmanyS 
is  to  be  recited  it  is  in  this  form.  The  agnlsomlya  rite  ends  with 
the  Patnlsamyaja  ( Sat.  VII.  8.  p.  757  ).  When  the  subrahmanyS 
call  has  been  made,  standing  with  his  face  to  the  west  he  brings 
in  a  jar  the  water  from  a  flowing  river  that  starts  from  a 
mountain,"78  but  he  should  not  pass  over  a  river  that  is  near 
his  place,  even  if  it  does  not  start  from  a  mountain.  He  takes 
this  water  before  the  sun  sets  and  from  a  spot  in  the 
river  where  the  shadow  of  a  cloud  and  sunshine  meet  or  ( if 
that  is  not  possible )  in  the  shadow  of  one's  own  body  or  of 
a  tree  or  of  the  river  bank.  He  should  fill  the  jar  with 
water  against  the  stream  with  'havismatlr*  (Vaj.  S.  VI.  23t 
Tai.  8. 1.  3. 12. 1 ).  Sat.  Br.  IIL  9.  2.  8-9,  Kat.  VIII.  9.  8-10 
and  A.p.  XI.  20.  10-12  suggest  other  alternative  sources  for 
the  water.  He  enters  with  the  jar  of  vasatlvarl  water8*78  by 
the  path  between  the  utkara  and  catvala,  takes  it  by  the 
north  of  the  agnldhra  shed,  enters  the  sala  by  the  eastern 
door  and  places  the  jar  to  the  west  of  the  salSmukhlya2"* 
fixe.  In  the  second  watch  of  the  night  the  adhvaryu  carries 
the  jar  of  vasatlvarl  waters  on  his  shoulder  and  takes  it  round 
the  altar  and  fires  in  several  ways  (minutely  described  in 
Ap.  XI.  21.  3-5,  Sat.  VII.  8.  p.  759  and  Kat.  VIIL  9. 18-23  ). 
At  that  time  only  the  saorificer  and  his  wife  are  allowed  to 
stay  inside  and  all  others  have  to  go  out.  Ultimately  the 
vasatlvarl  jar  is  placed  in  the  agnldhra  shed  (Ap.  XI.  21.  5, 
Kat  VIII.  9.  23 )  and  the  soma  plant  also  is  placed  in  the  same 
hut  but  on  the  asandl  (a  large  stool  or  couch).  The  saori. 
fioer**74*  keeps  awake  or  is  kept  awake  that  night  in  the 
agnldhra  shed  or  in  the  havirdhana  shed  and  guards  the  soma 
stalks,  while  the  wife  keeps  awake  in  the  prSgvamsa  ( the 

2572.  There  was  a  difference  of  opinion  as  to  whether  the  Vasatl- 
varl waters  were  brought  before  or  after  the  subrahmanyS  call.  Vide 
com.  on  K5t.  VIII.  9. 12. 

2673.  Water  which  was  to  be  employed  next  day  in  extracting 
soma  juice  is  called  ymfia.0.  The  word  probably  means  '  desirable  for 
abode  or  dwellers '  (as  the  Sat.  Br.  III.  9.  2.16  seems  to  suggest). 
Those  waters  are  carried  round  for  protection  and  for  repelling  evil 
spirits. 

2S74.  The  sjTffrg^fru  is  the  ordinary  WTTfwhf  according  to  Sat. 
VII.  8.  p.  736. 

2674a.   sjfliftJi  (ftaft  *t  ispn*   siwwflta  •  tp+^1  «nWtac  i  wf'. 

XI.  21. 12. 


Ch.  XXXIII  ]  Agrnqtoma-mtyU  day  1161 

usual  sacrifioial  hall ).  All  the  priests  stay  that  night  in  the 
ftgnldhra  shed  and  no  one  is  to  stay  in  the  sadas.  That  night 
the  pratiprasthStr  draws  milk  in  the  evening  for  the  payasyft 
(  amiksa )  to  be  offered  to  Mitra  and  Varuna  the  next  day  and 
the  adhvaryu  issues  orders  to  milk  the  cows  that  yielded  the 
fast  milk  for  the  saorificer  and  his  wife  for  making  respectively 
from  their  milk  aiir  ( i.  e.  soma  mixed  with  milk )  and  for  the 
graha  (cup)  of  ourds  ( dadhi )  and  to  milk  the  cow  that 
yielded  the  milk  in  the  pravargya  rite  for  dadhigharma ,,w 
(a  warm  beverage  made  with  inspissated  milk)  and  for  the 
milk  that  will  be  heated  but  not  mixed  with  butter  milk  ( to  be 
offered)  to  Mitra  and  Varuna  and  boiled  milk  mixed  with 
butter  milk  and  brought  to  the  state  of  curds  for  the  Aditya 
graha  ( cup ).  The  priests  deck  themselves  with  ornaments  and 
fine  olothes  and  stay  for  the  night  in  the  agnldhra  shed. 

The  last  day  ( generally  the  5th  day )  is  called *  sutya  *  ( on 
which  soma  is  pressed).  The  priests  are  awakened  sometime 
after  midnight  long  before  dawn  in  order  to  be  able  to  finish  all 
actions  up  to  upamiu  ( i.e.  the  extracting  of  Soma  with  up&rhsu 
stone  before  sunrise,  com.  on  Ap.  XII.  1. 1 ).  Then  the  adhvaryu 
sips  water  and  invokes  the  agnldhra  shed,  the  havirdhSna  shed, 
the  sadas  shed,  the  sruc  ladles  and  vessels  called  v&yavya  (  that 
are  contracted  in  the  middle  like  a  mortar,  are  one  span  in 
length  and  have  a  bowl  on  the  upper  part,  Ap.  XII.  1.  4 ).  The 
adhvaryu  makes  33  offerings  of  ajya  called  yaj&atanu  in  the 
agnldhriya  fire  with  mantras  (from  Tai.  S.  IV.  4.9.1).  The 
various  w*  pStras  are  plaoed  on  the  khara (mound),  the  up&rh- 


2575.  qwiWWt  u«f  tiforJKCTrtffitftfr  vfltofanpfat  I  com.  on  Sat. 
VII.  8.  p.  760. 

2576.  Among  the  several  pstras  the  following  deserve  notioet 
^roPKcWJ  (  *  vessel  like  a  drona  or  trough  in  shape  )  with  the  fsnrft% 
kept  below  the  southern  havirdhSna  oart  to  the  west  of  the  axle,  the 
Sdbavaniya  trough  (  for  oleansing  soma  )  of  clay  plaoed  on  the  box  of 
the  northern  havirdhSna  cart,  the  pntabhrt  ( that  has  a  wide  month  ) 
trough  of  clay  at  the  mouth  of  the  yoke  of  the  same  cart,  three  (or 
more)  ekadhana  jars  (that  hold  water  to  be  poured  over  soma  in 
extracting  the  juice  ).  The  dronakalada  is  square  or  round  and  the  other 
two  are  earthen  and  like  kumbbas.  The  dafepavitra  is  a  strainer  made 
of  the  wool  of  a  living  ram,  which  wool  must  be  white.  It  is  to  be  about 
an  aratni  in  length  (  vide  com.  on  Kit.  IX.  2. 16  ).  Vide  Haug's  tr.  of 
Ait.  Br.  note  on  pp.  488-490  for  the  vessels  and  the  method  of  extract- 
ing soma  juice. 

B.D.H6 


11M  History  of  DharmaiUatra        [  Ch.  XXXIII 

supatra  on  the  south  corner  of  the  eastern  side  of  the  great  vedi 
and  the  antarySmapatra  on  the  north  corner  and  between  the  two 
the  grSvan  (stone)  called  upariisusavana  (employed  in  extracting 
soma).    Ap.  (XII.  1.  6-XII.  2. 13 ),  6at.  ( VIIL  1,  pp.  770-777  ), 
and  Eat.  IX.  2  describe  at  great  length  how  and  where  the 
numerous  patras  required  on  this  day  are  placed.    According  to 
Kat.  IX.  2. 1  the  unnetr  priest  arranges  the  patras.    Then  pre- 
parations are  made  for  the  savanlya  pasu  (the  animal  to  be 
killed  and  offered  on  the  day  of  the  pressing  of  soma )  on  the 
lines  of  the  agnlsomlya  pasu  offered  the  previous  day.    Then 
so  early  before  dawn  that  birds  have  not  begun  to  chirp  or 
men  to  speak  the  adhvaryu  issues  directions,  to  the  hotr  to 
recite  the  prataranuvaka  ( morning  prayer )  in  honour  of  the 
gods  that  come  early  in  the  morning  ( viz.  Agni,  Usas  and 
the  Asvins),  to  the  brahma  priest  to  observe  silence,  to  the 
pratiprasthatr    to    take    out    the    materials    (nirvapa)    for 
the  savanlya  cake  and  to  the    subrahmanya    to  recite  the 
subrahmanya  litany  (he  will  use  the  words  *adya  suty&m  ' 
in  the  formula )  and  promises  the  hotr  that  he  (the  adhvaryu  ) 
will  follow  the  hotr  mentally  in  the  latter's  recitation.    The 
hot?  sits  down  between  the  yokes  of  the  two  havirdhana  carts 
and  recites  the  prataranuvaka  in  three  parts  (  oalled  h-atu ), 
the  first  for  Agni,  the  second  for  Usas,  and  the  third  for  the 
Asvins. B57T    In  eaoh  part  he  has  to  repeat  at  least  one  hymn  in 
each  of  the  seven  metres  viz.  GSyatrl,  Anusfabh,  Trisfabh, 
BrhatI,  Uspih,  JagatI  and  Pahkti.    Asv.  ( IV.  13.  6— IV.  i5.  3 ) 
states  the  hymns  to  be  recited,  the  minimum  being  at  least 
one  hundred   rks.     If  all    the    hymn9  and  verses  specified 
by    Asv.  are  recited  the  total  of  the  Agneya  section  will 
be  over  1324  ( out  of  which  verses  in  Gayatrl  are  320,  in 
Tristubh  591  and  only  one  hymn,  $g.  V.  6  of  10   verses,  is  in 
Fankti  metre ). 


2577.  In  %.  V.  77. 1  the  As>ins  are  called  '  pr5tar-y5vKn8  '  ( early 
coming  ).  Vide  Ait.  Br.  VII.  6  '  <&  *nr  ^r:  *mhr>it  *nrft**r  wP*f> 
<r  ofc  *raft:  WHf»lr*3^>fi!rnn*!j(Ss '.  Certain  verses  are  omitted  from  the 
hymns  because  they  are  addressed  to  some  other  deity  or  because  they 
are  in  another  metre  than  the  one  required.  For  example,  in  %. 
VIIL  11  the  last  verse  is  in  Tritfubh  and  to  it  is  omitted  in  the  GByatrl 
group ;  similarly  In  %.  X.  8  the  last  three  Triitubh  Tories  are  omitted 
M  they  are  addressed  to  Indra. 


Ch.  XXXIII  ]        Agm§toma-Pralaranuwlka  1163 

About  250  verses 8"8  are  set  out  by  Asv.  for  being  recited 
'  in  the  Usas  kratu  and  about  407  in  the  Asvina  kratu  of  the 
prataranuvaka  ( in  all  about  2000  verses  i.  e.  nearly  one-fifth 
of  the  whole  of  the  Qgveda ).  The  prataranuvaka  is  to  be 
recited  in  the  low  or  base  (  mandra )  scale  ( is  v.  IV.  13. 6  ). 
Asv.  further  directs  that  even  when  the  minimum  of  100  verses 
or  any  number  short  of  the  one  prescribed  by  him  are  recited, 
the  order  of  the  hymns  set  out  by  him  is  to  be  followed  and 
that  the  three  hymns  Eg.  VII.  12  (to  Agni  in  Tristubh), 

VII.  73  (to  Asvins  in  Tristubh)  and  I.  112  (to  Asvins 
in  JagatI )  are  called  mangala  ( auspioious )  and  that  if  the 
darkness  of  night  is  still  there  when  he  is  about  to  finish  the 
prataranuvaka  he  should  go  on  repeating  Rg.  1. 112  till  sun- 
light appears  (  Asv.  IV.  15.  7  and  9 ). 

While  the  Prataranuvaka  is  being  recited  by  the  hotr,  the 
Sgnldhra  ( according  to  Kat.  IX.  1. 15,  the  pratiprasthatr  accord, 
ing  to  Ap.  XII.  4.  4 )  priest  takes  out  materials  (  nirvSpa )  for 
five  offerings  whioh  are  a  cake  on  eleven  potsherds  for  Indra, 
dhana  ( fried  barley )  for  two  Haris  ( bay  horses  of  Indra ), 
Karambha  (barley  flour  with  curds)  for  Pusan,  curds  for 
SarasvatI,  payasya  for  Mitra  and  Varuna.  There  is  an  option 
that  all  five  are  meant  for  Indra,  but  the  last  four  are  in  that 
case  to  Indra  associated  with  the  other  deities  in  order  as  shown 
below.'"*  The  adhvaryu  aBks  the  hotr  to  think  of  water  and  is- 
sues directions  to  the  attendant  of  maitra  varuna  holding  a  mai- 
tra varuna  camasa  (a  flat  wooden  dish  or  cup  with  a  handle )  that 
he  should  come  with  the  adhvaryu,  to  the  nesfr  to  fetch  the  wife 
or  wives  of  the  saorifioer,  asks  the  other  rtviks  to  hold  the 
ekadhana  pitchers  and  the  agnldhra  to  wait  near  the  catvala 
pit  with  vasatlvarl  waters.    The  adhvaryu  goes  to  a  pond  or 

2578.  Vido  Prof,  Eggeling's  note  in  S.  B.  E.  vol.  26  p.  230  for  the 
variation  in  tone  wben  repeating  the  bymns  and  detached  verses. 
The  word  kratu  occurs  in  the  Ait.  Br.  VII.  8  'ayig^wK  9><lH*qiif  rfr  VST??- 

2579.  PayasyS  is  the  same  as  Imikss.  Vide  com.  on  Ap.  XII.  4. 11 
and  above  n.  2448.  J^STTT  5K*&  «n*TOi  **?ni  H"*J*  epT*>T;,  TOTT  wmfifrft 
qft,  ww  ffrsnwp&  "nrcrr  ■  com.  on  Kat.  IX.  1.  20.  amr.  differs  in 
some  details.  He  says  that  karambha  is  mantha  (  parched  barley  meal ) 
mixed  with  water  or  Kjya  (com.  on_5p.  XII.  4. 13 )  and  parivSpa  ( Isjas 
of  rice )  are  offered  to  SarasvatI  ( Ap.  XII.  4.  6  and  13 ).    Vide  Sat. 

VIII.  1.  p.  783  whioh  ia  «f*rnr  «ffcr* *****  *rer#  *m4  qtHmar^ 


li64  History  of  Dharmasasira        I  Ch.  XXXUI 

lake,  makes  offerings  of  ajya  with  the  oamasa  of  maitravaruna, 
fills  it  with  water,  the  ekadhana  pitchers  also  are  filled  and  the 
wife  fills  a  vessel  called  pannejana  or  pSnnejana"80  (  a  small 
vessel  with  water  for  washing  the  feet  or  thighs ).  While  the 
ekadhana  pitohers  are  being  filled  the  hotr  recites  Bg.  X.  30. 
1-9  and  11  which  are  oalled  '  aponaptrlya  verses  '  as  the  deity 
of  those  verses  is  '  apamnapat '  (  vide  Ait.  Br.  VIII.  2,  Asv.  V.  1. 
8  and  8.  B.  E.  vol.  26.  p.  232  n.  2  ).'m  Then  the  water  in  the 
maitravaruna  oamasa  and  the  vasatlvarl  waters  are  mixed  up 
together.  And  placing  the  vasatlvarl  water  in  the  hotrcamasa 
the  adhvaryu  hands  the  camasa  to  the  saorificer,  which  water 
is  thence-forward  called  nigrabhya  (  Ap.  XII.  9. 1  ).  Then  the 
adhvaryu  makes  an  offering  of  ourds  from  a  cup  ( called  dadhi- 
graha,  Ap.  XII.  7.  5-7  ).  He  also  takes  a  few  soma  stalks  from 
the  heap  of  soma,  places  them  on  the  upara  ( vide  note  2582 )  and 
pours  some  vasatlvarl  water  over  them,  beats  the  stalks  with  the 
stone,  extracts  soma  juice,  fills  a  oup  with  it  and  offers  it  ( this 
is  oalled  somagraha,  Ap.  XII.  7. 10-12  ).  Ap.  XII.  9  and  Kat. 
IX  4  describe  how  Boma  is  extraoted  to  fill  the  Upam^ugraha 
by  using  the  Nigrabhya  water,  a  portion  of  it  is  offered  in 
the  southern  part  of  fire  ( the  tyaga  is  '  idam  suryaya ' ) 
and  a  portion  is  kept  in  the  Agrayanasthall  and  a  large 
ooil  of  soma  stalks  is  placed  in  the  Upamsugraha  for  use  in 
the  evening  pressing.  Vide  Haug's  tr.  of  Ait.  Br.  p.  489  and 
S.B.  E.  vol.  26  pp.  244-245  n.  2  for  the  method  of  the  pressing 
of  soma  for  upSrhsu-graha  ( they  slightly  differ ).  Then  comes 
the  mahabhisava  (the  great  or  principal  pressing  of  soma). 
The  adhvaryu  goes  near  the  Adhavanlya  trough  and  pours  into 
it  all  the  water  that  is  in  the  maitravaruna  camasa  and  a  third 
part  of  the  vasatlvarl  water  also  is  poured  in  that  trough 
and  also  of  the  ekadhana  water.  The  rest  of  both  kinds  of 
waters  is  kept  in  the  place  of  the  ekadhana  water  ( viz.  to 
the  west  of  the  axle  of  the  northern  havirdhlna  and  below 
it ).  The  adhvaryu  sits  to  the  north  of  the  adhisavana-carma 
towards  the  east  and  behind  him  sits  the  saorificer,  to 
the  south  of  the  adhisavana-oarma  sits  the  pratiprasthatr, 
to  the  west  nesfr  and  to  the  north  the  unnetr  (  Ap.  XII.  12.  2 

2580.  tn«n  3wnsm5*rot  ott«  <rrtnmr:  ffwimgtmwf  wr#  "irtepft 
qihftf  wurcWhfaim:  •  com.  on  arm.  XII.  5. 3. 

2581.  There  are  two  kinds  of  waters  used  in  extracting  soma,  Tie. 
ttrfrrfi  that  are  brought  the  preceding  night  and  ekadhana  brought 
that  very  day  (oom.  on  Asv.  V.  1.  9.) 


Cb.  XXXIII  ]  Agniqtoma-Mahabhiqava  1165 

and  Sat.  VIII.  3.  p.  825  ).  A  very  large  portion  of  the  soma 
stalks  is  to  be  taken  for  the  morning  pressing  and  a  small 
one  for  the  midday  one  ( Ap.  XII.  9.  7 ).  The  adhvaryu  takes 
hold  of  the  Btone  called  ttpara, im  plaoes  it  on  the  adhiaavana 
hide,  brings  soma  stalks  thereon,  nigrabhya  water  is  poured  on 
them,  the  stalks  are  beaten  by  the  priests  with  the  other  stones 
held  in  their  right  hands,  which  have  a  golden  ring  or  the 
like.  This  is  called  the  first  turn  or  round  ( paryaga ).  Then 
there  is  a  second  turn,  when  the  stalks  of  soma  soattered  about 
in  the  first  beating  are  oollected  and  are  again  pounded.  Then 
there  is  a  third  turn.  The  texts  even  prescribe  how  many  times 
the  stalks  are  to  be  beaten  in  each  turn  (  vide  Ap.  XII.  10.  4-8, 
9  and  XII.  12.  8-9).  The  wet  and  pounded  stalks  are  collected 
by  the  adhvaryu  into  a  vessel  called  sambharanl,  "8J  are  put 
in  the  adhavanlya  trough  which  already  oontains  water,  the 
adhavanlya  contents  are  thoroughly  stirred,  the  stalks  are 
washed,  pressed,  then  taken  out  and  placed  on  the  adhisavana- 
carma.  The  four  stones  are  again  placed  faoing  the  upara  ( the 
central  big  stone ),  the  sediment  or  dregs  ( rjlsa ) ,SM  of  the 
soma  stalks  are  put  over  the  face  of  the  stones.  The 
dronakalasa  (  a  big  trough  )  is  carried  from  its  place  and  kept 
over  all  the  stones  by  the  udgatr  priests,  who  spread  over  it  a 
woollen  strainer  or  sieve  held  on  a  wooden  frame  or  stool  with 
its  hem  to  the  north  and  its  oentre  (  nabhi )  made  of  the  bunoh 
of  wool  that  was  handed  over  to  the  sacrificer  when  soma  was 
purchased  (Ap.  X.  26. 11  and  XII.  13. 1).  The  unnetr  priest  takes 
in  a  vessel  (camasa)  the  soma  liquid  from  the  adhavanlya  trough, 
pours  it  into  the  hotroamasa  containing  nigrabhya  water  held 
by  the  sacrificer,  who  pours  a  continuous  stream  on  to  the 
woollen  strainer  (  from  the  hotroamasa ).  From  the  stream  of 
soma  juice  flowing  down  from  the  strainer  all  cups  ( that  are 
wooden  )  up  to  the  dhruva  oup  are  filled,  the  first  being  the  cup 
called  antaryama.  The  soma  that  falls  in  the  dronakalasa  is 
called  sukra  ( Kat.  IX  5.  15  ).  The  Up&rhsu  cup  is  offered 
before  sunrise,  while  the  adhvaryu  offers  the  antaryama 
oup  when  the  sun  rises  ( Ap.  XII.  13.  12 ).    The  cups  filled 

2582.  The  stono  ( upara  or   adri)  is  called   upSrhdusavaua    (  Kst. 

IX.  4.  6 ).   Com.  *  yrlsmrfl  *ftas  qpril  *m  *  sr<rig*wr  rft  iftf«ta?r  #fri '. 

2583.  ^f&^si^jflrt  wwr:  ffhrtaprrftft  #*rc»fr  mtf   *T?t^j?<rnrf*rf$  i 
oom.  on  mmrf.  IX.  5.  6. 

8584.    jraMt  kV«ts  i  TOta*  swttwtftftnft  zfsfon,  i  JwrrfSril  swft » 
<N  Wrftft  «tot  i  i*vw  V.  12. 


ii66  History  of  bharmasaatra       [  Ch.  XXXltl 

are  Aindraviyava,  Maitrftvaruna,  Sukra,  Manthin,  Agrayana, 
Ukthya,  Dbruva  and  tbey  are  placed  on  various  spots  of  the 
mound  (  khara )  described  at  p.  1155  above.    As  the  cups  are 
filled  from  the  stream  (  dhara )  they  are  called  dharagrahas 
( com.  on  Est.  IX.  6.  26  ).    The  cups  are  wiped  with  the  hems 
of  the  strainer  or  another  strainer  is  employed  for  the  purpose 
( Ap.  XII.  14. 10-11 ).    In  the  oase  of  the  maitravaruna  cup  the 
contents  are  mixed  with  boiled  but  cooled  milk,  those  of  the 
manthin  with  barley  flour.    The  three  grahas  vis.   Agrayana, 
Ukthya  and  Dhruva  are  filled  to  the  brim.    He  then  fills  three 
cups  called  attgrahyas  for  Agni,  Indra  and  Surya  ( Ap.  XII.  15.  9, 
only  in  Agnisfama  and  not  in  other  soma  sacrifices ).    After 
the  cups  are  filled,  the  dronakalasa  trough  is  half  filled  with 
soma  juice,  then  the  stream  of  soma  stops  ( Ap.  XII.  16.  9,  K&U 
IX.  6. 26 ),  all  fluid  from  the  woollen  strainer  is  wrung  out  into 
the  dronakalasa  and  the  strainer  is  kept  aside.    Then  he  pours 
from  the  maitravaruna  oamasa  whioh  is  filled  with  ekadhanft 
waters  into  the  Sdhavanlya  trough  as  muoh  as  would  be  necessary 
(for  filling  all  soma  vessels  in  the  morning  pressing) ;  he  spreads 
the  strainer  with  its  hem  to  the  north  on  the  mouth  of  the 
putabhrt  trough,  pours  thereon  a  portion  of  the  soma  juice  that 
is  in  the  ftdhavanlya  trough  and  then  touches  all  the  three 
troughs  with  distinct  mantras  ( Ap.  XII.  16.  11 ).    Then  the 
adhvaryu,  prastotr.pratihartr.udgatr,  the  brahma  (being  the  last) 
oome  out  of  the  havirdhana  shed  touohing  each  other  with  the 
right    hand    in    the  order   stated   ( Tftndya    Br.  VI.  7.  12, 
Ap.  XII.  17. 1 ),  adhvaryu  being. the  first  (some  give  a  slightly 
different  order ).    They  perform  (  or  according    to  K&t.  the 
adhvaryu  alone  performs)  what  are  called  '  viprud-dhomas \,IM 
When  the  soma  is  being  pressed  drops  of  it  are  scattered  about. 
In  order  to  make  these  drops  go  to  the  gods  and  also  as  a  sort 
of  expiation  this  offering  of  ajya  is  made  to  Soma  ( in  all  the 
three  savanas).    Then  the  five  priests  touohing    each  other 
( adhvaryu  being  the  leader,  brahma  being  the  last  and  the 
sacrifioer  touching  him )  oreep  with  heads  bent  in  a  stealthy 
manner  (like  hunters  pursuing  a  deer,  according  to  Ap.  XII. 
17.  3-4 )  towards  the  north  for  the  purpose  of  the  BahispavamSna 

8585.    ft2^(f)meani   'a  drop  or  spray",    j^FPTt  ffcwrt  $**n«- 
nntft  ^ijjt  «nw  vrrft  vfttii  •  com.  on  Ap.  XII.  16. 15 ;  siftmn&  Hfrerrcfr 

IX.  6. 30. 


Oh.  XXXIII  ]      Agmstoma-Bahiqpavamlina  chant  1167 

chant  that  is  to  be  sung.*'8*  The  adhvaryu  takes  two  blades 
'from 'the  grass  strewn  on  the  altar,  throws  one  in  the  c&tvsla 
pit  and  the  other  in  front  of  the  udg&tf  priests  or  gives 
a  handful  of  kusa  grass  to  the  prastotr  with '  Vftyu  makes  the 
him  sound'  (Tai.  S.  III.  3.  2.  1).  The  udgatr  priests  ask  the 
permission  of  the  brahmft  priest  'shall  we  chant*  (and  also  of 
MaitrSvaruna,  aooording  to  Asv.  V.  2. 11 )  and  he  replies  'yes, 
do  chant*  (after  repeating  in  the  morning  pressing  'bhur- 
indravantah ',  but  with  '  bhuvah  '  and  '  svah '  in  the  other 
pressings ).  Vide  Asv.  V.  2. 12-13.  According  to  Ap.  XIV.  9.  7, 
X.  10. 1  the  brahma  repeats  the  text  *  deva  savitar  &o.'  and  then 
one  of  the  texts  called  stomabhagas  ( in  Tandy  a  I.  9-10 ),  the 
one  employed  here  being  the  first  viz.  '  rasmirasi '  ( thou  art  a 
ray,  to  thee  for  residence,  give  impulse  to  residence )  and 
then  gives  permission.  All  pavamana  ohants  are  introduced 
in  this  manner  ( i.  e.  by  giving  a  handful  of  kusas  to  the 
prastotr  &o. ).  In  the  case  of  stotras  other  than  pavamana, 
the  adhvaryu  makes  the  chanters  start  after  giving  them  two 

kusa  blades  with  'asarji upavartadhvam  *.     At  the  time 

of  chanting  the  bahte  pavamana ,,w  stotra,  the  priests  and  sacri- 
ficer  sit  inside  the  vedi  not  far  from  the  catvfila  pit  in  a  certain 
order  and  look  at  the  catvala  or  they  sit  round  the  northern 
shoulder  of  the  vedi.  The  udgSte  sits  facing  the  north,  the 
prastotr  sits  facing  the  west  and  the  pratihartr  faces  the  south- 
east; in  front  of  them  with  faoes  to  the  west  sit  adhvaryu  and 
the  pratiprasthstr  and  the  sacrificer  sits  to  the  south  of  these.1587" 
They  sit  placing  their  right  foot  on  the  left  thigh,  look  at  the 
horizon  and  hold  their  mouths  straight  ( neither  hanging  down 
nor  up-lifted).  This  is  the  position  of  the  chanters  in  all 
stotras  (La^.  I.  11.  18-23).  Then  the  prastotr,  udgatr  and 
pratihartr  ohant  the  bahispavamftna  chant.  The  plaoe  where 
this  chant  takes  plaoe  is  called  'fistava'  (  com.  on  Asv.  V.  3. 16 ). 


2686.  The  purpose  of  this  creeping  is  that  the  sacrifice  is  like  a 
deer  '  ^n  «*  ft  trsjti  '  Xp.  XII.  17.  4.  Vide  Sat.  Br.  I.  1.  4. 2  referred  to 
in  note  2308  above  for  the  story  of  yajna  having  assumed  the  form  of  a 
blaok  antelope. 

2587.    wffct  *3jmr»f  «i?<FPn»t  ert  *fi«wu«f  «r$«fr?*rfa  «imwfr  j«u«fH9 

iftsmw^fift  *T  I  oom.  on  Sat.  VIII.  4.  p.  847. 

2587a.  Vide  Baud.  VII.  7,  com.  on  Sat.  VIII.  4  p.  848,  in  eaohof 
which  the  order  is  different.  X4v.  V.  2.  4  says  that  while  oreeping  ont 
for  a  pavainSna,  the  maitrSvaruoa  and  brahmS  are  always  behind  the 
sxman  priests. 


1168  History  of  DharmaiMra        [  Oh.  XXXIII 

The  Bahispavamana  of  sacrifices  lasting  for  more  than  one  day 
is  chanted  in  the  sodas  except  on  the  first  day  (vide  Drahyayana 
Sr.  IV.  1.  13 ).  The  sacrificer  and  at  least  four  of  the  other 
priests  ( hut  not  adhvaryu )  act  as  choristers  ( upagStr,  Ap.  XII. 
17. 11-12).  According  to  La}.  L 11.  26  and  Drahyayana  IIL  4.  6 
the  priests  sing  the  ononis 'ho'  and  the  sacrificer  Bays '  om ' 
continuously  in  the  mandra  ( low )  tone  in  the  intervals  between 
the  prast&va  and  the  other  elements  of  the  ohant  and  also  during 
the  chanting  of  these  elements  except  the  nidhana,  according  to 
com.  on  Drahyayana  IIL  4.  6  and  stop  from  doing  so  at  the 
finale  ( nidhana )  which  is  to  be  sung  by  the  three  sftma  priests 
together.  Jai.  (III.  7.  30)  states  that  the  choristers  are  some 
of  the  prieBts  (rfcviks)  themselves  ( except  adhvaryu )  and  not 
others.  At  the  time  of  the  first  prast&va  of  the  bahispavamana 
chant,  the  ,s88  sacrificer  mutters  the  famous  prayer  ( Bet  out 

on  p.  5  above)  'asato  ma  sad  gamaya m&mrtam  gamaya' 

(Br.  Up.  I.  3.  28  and  com.  on  Kat.  IX.  7.  4  ),  while  according  to 
Ap.  XII.  17. 14  the  sacrificer  mutters  the  dasahotr  texts  ( vide 
p.  993  above  for  them  )•  The  first  stotra  at  each  pressing  is 
called  Pavamana  (Ap.  XII.  17.  8-9),  that  at  the  morning  savana 
being  called  Bahispavamana,  those  at  the  2nd  and  3rd  pressings 
being  respectively  called  Madhyandina  pavam&na  and  Arbhava 
or  Trtlya  Pavamana.  The  other  stotras  are  called  Dhurya 
(com.  on  Eat.  IX.  14.  5). 

According  to  La^.  1. 12. 1  and  Drahyayana  Sr.  III.  4. 16-17 
the  prastotr  takes  the  prastara  bunch  from  the  adhvaryu,  asks 
the  permission  of  the  brahma  and  the  pras&str  and  then  hands 
over  the  prastara  to  the  udgatr  who  touches  his  thigh  with  it, 
and  keeps  it  down  with  a  yajus  mantra. 

2588.    aniTO:  <T«PRTTRliHTwnTrars  *r  *r  ws  vmtm  «m  Jicftft  «•  i* 
HfBrrcftprfi*!  "Ih^hTi  w  *rjw  trawt  wr  ^vTUpfapT  ifftanjif  tjptRj  <  Br . 

Up.  I.  3.  28.  These  three  Yajus  sentences  are  called  abhySroha  and  are 
to  be  recited  only  once  with  the  accent  that  they  have  in  the  Sat.  Br. 
According  to  Sp.  XII.  17.  15-16  the  sacrificer  mutters  at  the  beginning 
of  the  BabispavamSna  stotra  also  '  dyenosi '  and  at  the  beginning  of  the 
first  pavamSn  a  of  the  other  two  pressings  the  following  two  mantras 
respectively.  The  Tai.  8.  III.  2. 1.  1  has  the  mantras  'tft  ^  «rf*rr*ir 
HnwifttffingPi  mrirsa  mwwmflia  t  nror»rwfTs*r«Brwr  ^«fh%  «rnra- 

•WH  «5  wnfr  **t%r  m  »j  <rrnr,  B<rorYr&  ft gijtum «nrr,  w*n%  sroifi- 

«8»*t «rmr  '.    Vide  TSndya  Br.  I.  8. 8  and  DrShySyana  III.  4.  27 

for  these  mantras. 


Oh.  XXXIII  ]     Agrtistoma-Bdhispavamamatdra  1169 

The  three  sSman  priests  then  commence  the  chanting 
•  of  the  BahispavamSna  atotra,  while  looking  at  the  catvala 
(TandyaVI.  7.  24).  The  verses  in  this  stotra  are  nine,  viz. 
Hg.IX.  11.  1-3,  1X64.  28-30  and  Rg.  IX.  66.  10-12;  they 
correspond  to  Samaveda  II.  1.  1.  1-3  (Benfey)  and  8.  V. 
vol.  III.  pp.  4-5,  7-8, 10-11.    According  to  the  com.  on  L&t.  VI. 

10.  1  eaoh  saman  in  a  stotra  has  five  parts  called  prastSva 
(preceded  by  'hum'  uttered  by  the  saaian  priests  together), 
udgltha,  pratihara,  upadrava  and  nidhana  (finale),  which  are 
respectively  chanted  by  the  prastotr,  udgatr,  pratihartr,  udgatr, 
all  the  three  together."8*  According  to  L&t.  I.  12.  7  the  Bahia- 
pavamana  is  begun  to  be  chanted  after  once  uttering  the 
syllable  'hum',  while  the  udgltha  in  all  cases  begins  with  '  om ' 
( Lat.  VI.  10, 13  )J5'°.    In  other  stotras  the  himkara  is  made  more 

2589.  *?fbrifl*7  *n**i:  siwm^nrat&f  r^"r?a(^«nnOr  *r,i»nrwrniiwr- 
55*?3iR  a*  iott  wt%:  srtaro  i  com.  on  &.&mmifc[  VI.  10.  l ;  TOrrf^V- 
ura?rr>T3r*fsji*;ni*  HTKiwwraPr^  ^  wiuwiww  wnfirct8;ym*q1  «th- 
ftwp*  i  "TarRsnj?  I.  1  (  ed.  by  Dr.  Simon  ).  The  TSndya  Br.  IV.  9.  9 
mentions  these     elements  except    upadrava    and  so  does  Chan.   Up. 

11.  2.  1  whore  fi'ff  r*  is  said  to  be  one  of  the  five  elements  of  a  sSman, 
while  in  %sp%pij  II.  10.  3  ginpi  also  is  mentioned. 

2590.  The  first  verse  of  the  BahispavamSna  is  ?<tt^  Ifntt  *IV. 
IWHITI^I'^  I  stfn  %^f  ?i$rar  H.  This  will  be  chanted  as  follows  : 
|q.  I  hffi  iti^ti  'TOH  I  &  qi  *  m  T  $l#ri#n  *  ?  I  aft?'  >frt  *  S^T 
1  ^  1  ^  I  «§f!flt  I  ST  "'  *  M  <*.  II  Here  g-TR^  ...  stftn  is  the  sj^nJ,  aJ  — 
WI  *  9  is  tlio  ^zfm  and  so  on.  The  other  verses  of  the  BabsipavauiSim 
are  set  out  bolow.  ?jr33ir<T'm1|.  (VII.  10.  18-VII.  11.  14)  illustrates  how 
this  verse  is  to  be  chantod.  Vide  Haug's  tr.  of  Ait.  Br.  p.  120  for  a  note 
on  this.  In  many  rites  the  nidhana  was  not  fixed  but  could  be  varied 
according  to  the  desire  of  the  yajamaW.    Vide  jn<rs<Wf.  VII.  1.  11  '  y^r 

fit^dt'  and  arsr^*  VII.  11.  15,   $.  II.  2.  28-29. 

affo%'*if^q%i  ^Jri*HjWaT%*n^*  fflfrt  wi  ^  "M  | 
I'  an  %  I  «fi%  1  si  S  *  M  H.  11 

tft  vft  1  \  1  ^  I  £'  an  T  I  tfrat  1  pr  1  ^  m:  11 

( ffcfas^: )  ^fafcifort  $%,  1  *  qi  ft  tr'  *n  T  $fat  sjtt  T  "*rtah 
5»r  T  nW  1  ^  1  ^  I  f  en  T  I  sfarjt  1  |ei  W  h  11 

(CntitmMd  on  n»<  jxtyO 
B.  P.  147 


1170  History  of  Dharmaiaatra         I  Ch.  XXXIII 

than  onoe  ( vide  com.  on  DrShyayana  Sr.  Ill-  4.  22 ).  The  La}. 
St.  itself  illustrates  ( in  VII.  10. 18-21)  how  the  first  verse  is 
chanted.  The  nidhanas  for  the  nine  verses  are  (L&%.  VII. 
13.  7)  a&t,  sam,  suvah,  ids,  vak,  a  (for  the  last  four  -verses).  The 
note  below  will,  it  is  hoped,  convey  some  idea  ( however  vague ) 
of  the  manner  in  which  the  sftman  verses  are  manipulated  for 
the  purpose  of  chanting.  It  is  very  difficult  ( nay,  almost 
impossible)  to  convey  in  print  how  the  damans  are  sung.  The 
difficulty  is  aggravated  by  the  fact  that  the  notations  adopted 
in  the  mss.  and  the  editions  are  different  and  hardly  any  two 
MSS.  agree  in  all  respects.  ■  Besides  the  present  writer  does  not 
profess  to  have  studied  the  intricacies  of  ancient  Indian  or 
modern  European  music  and  is  not  in  a  position  to  write  a 
dissertation  on  this  topic.  He  has,  however,  given  below  and 
elsewhere  such  general  and  useful  hints  as  could  be  gathered 
from  Sanskrit  works.    Those  who  are  desirous  of  making  a 

(  Continued  from  last  page) 

i  \  i  ^  I  'I  «n  T  i  ^fitfr  i  en  \  v  m  n 

This  is  taken  from  a  Ms.  in  the  possession  of  SvSiuI  KevalSnanda  of 
Wai,  Dist.-Satara.  The  figures  over  the  letters  are  shown  in  red  ink  in 
the  Ms. ,  the  figures  that  come  after  the  letters  in  the  same  line  are 
shown  in  dark  ink.  In  D.C.  Ms.  No.334  of  1883-84 which  is  on  Agnisfoina 
audgStra  all  the  nidhanas  of  the  Bahisp avamSna  have  at  the  end  the  same 
figures,  viz.  J  J  J  J  and  there  are  in  it  also  a  few  more  variations  from  the 
text  printed  above  from  the  Wai  Ms.  A  third  Ms.  (copied  in  1755  A.  D.) 
in  the  Bhau  Daji  collection  at  the  Bombay  Asiatic  Society's  Library 
has  also  been  very  useful  in  setting  out  the  sHmans.  In  the  Devats- 
dhylya  Brshmana  of  the  Samaveda  (ed.  by  Burnell)  it  is  stated  that 
the  devatSs  of  the  sSmans  are  determined  by  the  nidhana.  In  all 
sffmans  having  a  nidhana  the  deity  is  Indra  except  where  special  rules 
indicate  other  deities.  •*nPr^rJ  jrarmft:  sjWt  WRWtnf|*W  fTT  wt- 
wiRnmft  i  t«iflmiffi  "rfflmwrft  ^mf>«i»rnftwrihrrr%  «  *rrHBf  fwnw- 
wfaumiMiiwiir^iiMi:  i  5prfr^  wmfSi    irwnwrrfl   wt  tr^wt^  i  ... ... 


Oh.  XXXtll  j  Agmtforrta  ll7l 

close  study  of  the  aamans  may  read  the  following :  The  Pafica- 
vidha-sufcra,  edited  by  Dr.  Richard  Simon  ( Breslau,  1913); 
Sfiyana's  introduction  to  his  commentary  on  the  Sfimaveda  in 
vol.  I.  of  the  6.  I.  edition;  Nfiradlya-siksfi  published  in  the 
Benares  Sanskrit  series;  Satyavrata  Sfimasrami's  learned  notes 
in  his  edition  of  the  Sfimaveda  in  five  volumes  (in  B.  I.  Series); 
Burnell's  Introduction  to  Sfimavidh&na  Brfihmana  (1873), 
Introduction  to  the  Jaiminlya  text  of  the  Axaeya  Brfihmana 
( 1878,  where  on  p.  XV  he  gives  diagrams  of  the  hand  and 
fingers  employed  In  indicating  the  chanting  of  thesfiraans), 
Introduction  to  Rktantra-vyfikarana,  particularly  p.  XXXVIII 
(1879);  'the  Vedio  chant  studied  in  its  texual  and  melodic 
form '  by  J.  M.  Van  der  Hoogt  ( Wageningen,  Holland,  1929 ) 
which  presents  a  speoial  study  of  stobhas ;  translation  ( with 
notes  and  Introduction)  of  the  Paficavirhsa  Brfihmana  by 
Dr.  Caland  (in  the  B.  I.  series,  1931);  the  Introduction  to  the 
recent  edition  of  the  Sfimaveda  brought  out  by  Pandit  Sfitavaje- 
kar  at  Aundh  (1939);  'the  Music  of  Hindostan  '  by  A.  H.  Fox 
Strangways  (Oxford,  1914),  particularly  pp.  249-279 ;  a  booklet 
'  the  Ancient  Mode  of  singing  samagana '  by  Mr.  Laksmana 
Samkarabhatta  Drfivida  of  Poona.  It  may,  however,  be  stated 
here  that  even  on  reading  these  books  no  thorough  knowledge 
of  samagfinas  can  be  acquired.  Thorough  investigation  and 
research  have  yet  to  be  made  in  these  gfinas  and  the  first 
endeavour  must  be  to  oollect  gramophone  records  of  the  methods 
of  chanting  adopted  throughout  India  and  then  compare  them. 
A  generation  or  two  henoe,  it  is  feared,  hardly  any  learned 
B&ma  singers  will  be  left. 

Most  of  the  sfiman  chants  are  taken  from  the  Rgveda.  In 
reciting  a  verse  from  the  Rgveda  attention  has  to  be  paid  to  the 
accents  called  udfitta,  anudatta  and  svarita.  When  the  same 
verse  is  chanted  as  a  sfiman,  one  has  to  attend  besides  to  the 
notes  of  the  melody  to  which  the  verse  is  being  sung.  The 
way  of  marking  the  aooents  of  the  Rgveda  verse  is  not  followed 
when  it  is  taken  in  the  Sfimaveda.  The  svarita  of  the  Rgveda 
is  represented  in  the  Sfimaveda  Mss.  in  several  ways,  but 
generally  by  the  figure  2  written  above  the  letter  and  anudfitta 
preceding  an  udfitta  is  represented  in  the  Sfimaveda  samhitfi 
by  the  figure  3  and  udfitta  following  an  anudfitta  has  the  figure 
one  placed  on  the  letter.  There  are  further  detailed  rules  about 
these  accents  and  also  other  marks  which  are  not  set  out 
here.     Only  one  further  remark  is  made.     The  letter  '  ra' 


1172  History  of  DharmaiUsira         [  Ch.  Xiiltl 

preceded  by  2  is  placed  over  a  svarita  coming  after  the  udatta 
which  follows  another  udatta.  Modern  sSma  singers  have 
generally  no  knowledge  of  these  ancient  rules  and  signs  but 
only  chant  as  they  learned  from  their  teachers,  nor  do  their  chants 
always  agree  with  the  notations  in  the  several  MSS.  Further  there 
is  a  certain  monotony  and  sameness  in  their  melodies.  If  one 
hears  a  modern  singer  sing  songs  in  several  ragas  like  the  Jogi 
or  Jfunjoti  or  Khamach  a  person  totally  ignorant  of  the  ragas  can 
feel,  however  vaguely,  the  difference  between  the  two.  But  this 
is  not  so  when  a  Rathantara  melody  or  a  Brhat  melody  is  sung. 
According  to  the  Samavidhana-brahmana  ( 1. 1.  8  and  14 )  these 
notes  ( also  called  svaras)  are  seven,  viz.  krusta,  prathama  (1st), 
dvitlya  ( 2nd ),  trtlya,  oaturtha,  pancama  (  or  mandra )  and 
antya  ( last )  or  atisvarya. nn  Sayana  explains  that  the  seven 
svaras  named  above  are  arranged  in  a  descending  scale,  though 
from  the  words  first,  second  and  so  on  one  is  apt  to  suppose 
that  they  are  in  an  ascending  scale.  Sayana  further  states 
that  these  seven  svaras  are  also  called  yamas.  25M  In  the 
Naradlya-siksa  ( Benares  Sanskrit  series  )  the  seven  svaras  are 
stated  to  be  prathama,  dvitlya,  trtlya,  caturtha,  mandra,  krusta 
and  atisvara  ( 1. 12 ).  The  krusta  is  the  highest  note  and  comes 
before  prathama  in  many  texts.  The  same  work  ( III.  5  ) 
mentions  the  seven  classical  notes,  sadja,  rsabha,  gandhara, 
madhyama,  pancama,  dhaivata  and  nisada  ( which  are  indi- 
cated in  modern  India  as  sa  ri  or  re  gamapa  dha  ni ).  The 
N&radlya-siksa  then  (V.  1-2)  tries  to  establish  a  correspondence 
between  the  seven  ancient  names  of  the  notes  of  sama  chanters 
and  the  seven  notes  of  olassioal  times  by  stating  that  the  seven 
saman  notes  mentioned  (  from  prathama  onwards )  are  respec- 
tively the  same  as  the  notes  produced  on  the  Indian  vlna  ( lute ) 
called  madhyama,  gandhara,  rsabha,  sadja,  dhaivata,  nisada 
and  pancama.  Pandit  Satavajekar  ( Introduction  to  the  edition 
of  the  Samaveda  p.  2 )  holds  that  the  printed  Naradlya-siksa  has 

2691.  irors^  igwrn  j*  *x**\  wcsf  %*t  3T3fr*i»fr  $K«**t  wnrctf 
*3«vt  5fhri*r  <fr  rjrtfhretf  «m»*fWr*f>  *reiftw  <r?t<r>  wgifcrt  fare*  ^ 
itoig  3reft  v:  <ri*«w<ttTOrh%  wwhuTiimiI  *nwi«jt  *n»r«HWWffnrfr» 
<rrftmri$ffi  *rm  fKrgpnftat  twwbrj  '  ffwfiNiiwtiw  I.  i.  8. 

2692.  <jflr%  w%  nwmgsTR  ^T  WTflwrnj:  *n?  «rwfa  *TO  I  »WWBfWni 
TWtsft^:  W*  mi  ^  tjin^f  pii*T  II  Sff^nftwnw  XIII.  17  (  p ublUhed  by 
Sanskrit  SShitya  Pari?ad,  Calcutta  ).  The  com.  says  ir  WS  WTO  mn^ 

*n*s  f*i«jfvtr^  tot  3fi>r«ns  i 


Ch.  XXXIII J  AgnittomarSama  chant  ii?3 

wrongly  transposed  the  places  of  msSda  and  dhaivata.tiH 
The  notations  employed  in  the  North  Indian  and  South 
Indian  MSS.  of.  the  Samaveda  vary  considerably  and  the 
confusion  is  made  worse  by  the  fact  that  the  several  s&kh&s 
(such  as  the  Kauthumas,  the  Ranayanlyas  and  Jaiminlyas) 
have  various  readings  and  varying  notations  of  their 
own.  The  Naradlya-siksa  further  points  out  (VI,  2-6)  that 
the  saraana  can  be  sung  to  the  notes  of  the  ordinary  vlna  and 
also  to  the  accompaniment  of  the  movemen  ts  of  the  thumb  and 
fingers  of  the  hand  (and  so  it  calls  the  latter  g&travlna, 
'  body-lute ' ),  The  reciter  sitting  cross-legged  is  to  place  his 
hands  on  the  two  knees,  to  touoh  by  the  tip  of  the  thumb  the 
middle  parva (joint)  of  the  fingers  for  indicating  the  several  notes 
of  the  song  (  and  not  the  root  of  the  fingers )  and  to  hold  the 
hand  in  front  of  his  nose  like  a  cow's  ear.  The  seven  svaras 
are  indicated  as  follows:25"  the  krusta  is  on  the  head  ( top ) 
of  the  thumb,  the  prathama  ( i.  e.  madhyama  of  classical  notes  ) 
is  on  the  central  part  of  the  thumb ;  gandhara,  rsabba,  sadja 
and  dhaivata  ( i.  e.  2nd,  3rd,  4th  and  mandra  )  are  respectively 
indicated  by  ( touching  with  the  tip  of  the  thumb  the  oentral 
joints  of )  the  fore-finger,  the  middle  finger,  the  ring  finger  and 
the  small  finger;  and  nisada  is  indicated  at  that  part  of  the 
palm  below  the  small  finger  which  resembles  a  channel  when 
the  fingers  are  closed  in  a  fist. 

While  the  Bahispavamana  is  being  chanted  the  unnetr 
priest  pours  the  soma  juice  contained  in  the  adhavanlya  vessel 
on  to  the  putabhrt  trough  over  whioh  the  woollen  strainer  is 
stretched  with  its  hem  to  the  north.  When  the  chant  is  finished 
the  ad h vary u  issues  directions  (praisa)to  the  agnldhra  priest 
to  kindle  fires  ( on  the  dhisnyas),  to  strew  kusa  grass  ( on  the 
vedi )  and  to  deck  the  purodasas  and  to  the  pratiprasthatr  to 
come  with  the  savaniya  (to  be  sacrificed  on  the  pressing  day) 
pasu  ( animal ).  The  agnldhra  brings  burning  coals  from  the 
agnldhrlya  fire  and  kindles  fires  on  the  dust  (or  sand)  of  the 
several  dhisnyas  beginning  with  that  of  thehotrfin  the  order  in 
whioh  the  seats  were  arranged  and  with  the  same  mantras ).  The 

2593.  v.  wwmrt  jjwrs  w  $ofr»f*T»Ti  m«  i  ii  fihfhn  *r  iu«iiMg<tfi- 
ftvw-  W*'  *  *npS*  *Hjir  i?«rrf  =  <t«jt>  §*$t  *i%  i  tzt  flWT^t  iNta  hht: 
«t«jt«  *im  it  TR^brfitan  V.  1-2. 

*594.  wygvftqi)  wit  «rfd  w«t:  vm  i  «%Rr«rt  a  «rr«m  *w«snii 
•arc?,  ti  smrPtanrt  ^^sres  <Kf«wr«rt  <*  W:  i  wprrewro  <ft*Tws  &w$  n* 
fovfat,  ii  »u<tftof*WT  VII.  3-4. 


1174  History  cf  bharmaittdra         I  Oh.  XXXltl 

agnldhra  spreads  kusas  beginning  from  the  garhapatya  up  to 
the  ahavanlya,  along  the  prethya  line  and  deoks  the  purodasas. 
He  offers  soma  into  the  ahavanlya,  agnldhrlya  and  marj&llya 
fires  and  &jya  in  others.  The  adhvaryu,  whom  the  saorificer 
touches,  fills  the  Asvina  oup  ( graha )  from  the  dronakalasa 
with  the  pariplava  ( a  small  spoon  resembling  a  sruo  without  its 
rod,  Ap.  XII.  2.  7 )  and  the  other  cups  that  are  not  dhar&grahas 
are  also  filled  in  the  same  way. 

Then  begin  the  rites  for  the  offering  of  the  savanlya  pasu, 
commencing  from  the  tying  of  a  triple  girdle  round  the  post 
( ynpa ).  According  to  Kat.  IX.  8. 1  the  girdle  ( rasana  )  that 
was  used  the  previous  day  at  the  time  of  sacrificing  the  Agnl- 
somlya  animal  is  again  used  for  the  savanlya  pasu,  while 
according  to  Ap.  XII.  18. 12  a  new  girdle  is  used.  In  the 
Agnis^oma  the  animal  sacrificed  on  soma-pressing  day  is  a  goat 
for  Agni.  In  the  Ukthya  sacrifice  another  goat  ( in  addition )  is 
sacrificed  for  Indra  and  Agni,  in  the  Sodasin  sacrifice  a  third  pasu 
( a  ram  according  to  Kat.  IX.  8.  4,  a  goat  acoording  to  Ap.  XII. 
18. 13 )  is  offered  in  addition  and  in  the  Atiratra  a  fourth  one 
(a  goat)  to  SarasvatI  in  addition.  Kat.  (IX.  8.  5-6)  allows 
optionally  a  ewe.  These  four  animals  that  are  offered  are  called 
stomayana  (Eat.  IX.  8.  7  )  and  kratupaius  ( As  v.  V.  3.  4).  Then 
the  procedure  of  NirQdhapasubandha  described  above  is 
followed  up  to  the  offering  of  the  vapa  (omentum)  and  sub- 
sequent marjana  (purification  with  water X  Then  all  the 
priests  and  the  saorificer  enter  the  sodas  and  occupy  places  to 
the  east  of  the  audumbarl  post  and  to  the  west  of  their  several 
seats  ( dhisnyas )""  and  other  places  after  looking  ( with  man- 
tras for  each)  at  the  several  cups,  the  three  troughs  ( adhava- 
nlya,  putabhrt  and  drona-kalasa),  the  clarified  butter  and  vessels 
and  the  saorificer  pays  homage  to  all  these  (with  mantras  set 
out  in  Ap.  XII.  19.  5  ff). 

At  this  stage  the  pratiprasthstr  brings  the  five  savanlya 
offerings  ( vide  p.  1163  above  ).  The  adhvaryu  places  them  on 
the  vedi,  outs  off  portions  of  the  offerings,  arranges  them  in  one 
large  vessel  ( or  the  juhu )  in  such  a  way  that  the  cake  for 
Indra  is  placed  in  the  middle,  the  dhftna  is  to  the  east  of  it, 
karambha  to  the  south,  parivSpa  to  the  west  and  SmiksS  to  the 

2595.    This  coming  back  to  the  dhif  pyaa  is  oalled  tarjpaQa-    Vide 
KstIX.8.  25.     Air.  V.  3.  24  says  '^rfuflwi^if  fo««rr«*  *J«nnrWjf 


Oh.  XXXIII  ]       Agnistoma-Savaniya  offerings  1175 

north.  The  portions  meant  for  svistakrt  are  placed  in  the 
Upabhrt.  The  adhvaryu  issues  his  direction  to  the  maitravaruna 
to  recite  the  anuvSky  a  for  the  purod&sa  and  other  offerings  to 
Indra  in  the  morning  pressing  and  to  ask  the  hotr  to  repeat  the 
yajyS  for  the  same.  The  anuv&kySs  for  the  purod&sa  and  other 
offerings  in  the  three  savanas  are  respectively  Rg.  III.  52.  1,  5 
and  6  and  the  anuv&ky&s  in  the  three  savanas  for  the  svistakrt 
offering  are  Rg.  III.  28. 1.  4  and  5  respectively.  The  maitrS- 
varuna's  praisa  to  the  hotr  and  the  latter's  formula  before  the 
offering  is  made  are  given  in  the  note  below.,5M  The  adhvaryu 
makes  the  principal  offering  into  fire  and  then  the  svistakrt. 
Portions  of  the  remainder  are  cut  off  for  the  Brahma  priest,  ida 
is  cut  off  and  placed  on  the  seat  of  the  hotr  and  the  Test  is  kept 
securely  for  the  sacrificer. 

Then  offerings  of  soma  from  the  cups  are  made  to  the  joint 
deities  ( dvidevatya  grahas  )  viz.  for  Indra  and  Vayu,  Mitra  and 
Varuna,  and  the  two  Asvins.  After  this  comes  camasonnayana. 
The  unnetr  fills  to  the  west  of  the  uttaravedi  nine  camaaas  for 
the  priests  called  oamasadhvaryus,  by  first  pouring  in  each 
Borne  soma  from  the  dronakalasa  ( this  is  upastarana ),  then 
soma  from  the  putabhrt  trough  and  then  again  from  the 
dronakalasa  ( this  is  abhigharana ).  The  order  in  which  the 
nine  are  filled  is :  first  that  of  hotr,  then  for  brahma,  udgatr, 
sacrificer,  maitravaruna,  brahmanacoharhsin,  potr,  nesfr,  agnl- 
dhra  ( there  is  none  for  unnetr  and  acohavaka  here ).  The 
maitravaruna  repeats  $g.  1. 16,  VII.  21  and  IV.  35  in  the  three 
savanas  respectively  when  the  camasas  are  being  filled  ( Asv. 
V.  5. 14 ).  Then  follows  iukrtlmanthi-praaira.  The  adhvaryu 
takes  the  soma  cup  called  Sukra,  the  pratiprasth&tr  the  Manthin 
cup  and  the  oamasadhvaryus  the  camasas  that  are  placed  on  the 
uttaravedi.  The  camasadhvaryus  are  not  rtviks  chosen  by  the 
yajamlna  but  they  are  assistants  chosen  by  the  priests  (the  rtviks 
themselves).  Vide  Jai  III.  7.  27.  Jai.  (III.  7. 26-27)  further  says 

2696.  'jjtw:  HWtgW^Wrw  sdn$n«nwgw3hY'  is  the  direction  to  the 
JhriTOT  in  TOl:tW,  JnvrfSsptfV  «^«lt^»?IT  &c.  in  *n*<n'»4H«"iH  and 
Slfr>m  WW^ir<r*c.  »n  ynHrepm-  Videsnr.  XII.  20. 15,  Est. IX.  8. 6  and 
8,  Sat.  VIII.  6.  p.  863.  The  Star  is  *r«r  wt^f  fft*t  f*T»  «T*rr  srj  w*m 

«wf  *rcw*fhn«r.  *rreft«rr*<rft<m  fnjwryr:  i  ffcrmw^h  <nrfqrr  swrifnww 
SfhrmrfJ^t  sn?om«c  3Troft  H3  ***** '  •  Vido  ***»•  v«  *• 3-  The  ^ 
■aya '  ^3^ra»m|  vf^rr  f*#  —  ginoft  *j3*}3«r*i  (the  words  ffcft  —  ^3 
are  repeated  from  the  above  $W  of  jbnwr).  Vide  $.  w\.  8.  6  for  f f^ 
fJf)  •••  ynWTfT'  »s  the  words  of  the  vwtl. 


1176  History  of  Dharmaiaaira         [  Ch.  XXXIII 

that  they  are  generally  ten.  They  ( adhvaryu  and  pratipras- 
thatr) cover  the  cups  with  two  pieces  of  wood  (chiselled  off  when 
the  yupa  was  made )  that  are  sprinkled  with  holy  water,  wipe 
the  cups  from  their  mouths  downwards  with  two  pieces  (  of  the 
yupa,  but  not  sprinkled )  saying '  wiped  off  is  Sanda '  ( adhvaryu 
says)  and  'wiped  off  is  Marka'  (says  pratiprasthatr).  They  place 
the  cups  on  the  south  and  north  corners  of  the  western  side  of 
the  uttaravedi.go  to  the  south  and  north  of  the  yupa,  throw  away 
the  unsprinkled  chips  (referring  to  the  repulse  of  Sanda  and 
Marka  )9S>7  outside  the  vedi  and  the  sprinkled  ones  are  placed 
into  the  ahavanlya  and  standing  on  both  sides  of  the  yupa  they 
two  offer  the  cups  with  their  faces  to  the  west  and  the  cama- 
sadhvaryus  (  who  are  nine  here  and  ten  in  other  cases,  vide 
com.  on  Kat.  IX.  11.  2  )  do  the  same  with  faces  to  the  east  and 
silently.  All  these  offerings  are  made  to  Indra  (  com.  on  Kat. 
IX  11.  2).  The  pratiprasthatr  pours  what  remains  in  the 
manthin  cup  into  the  sukra  cup  and  the  adhvaryu  pours  the 
mixture  of  the  soma  juice  remnants  of  the  two  cups  into  the 
hotr-camasa.  The  adhvaryu  directs  attendants  to  refill  the  oups 
of  the  maitrftvaruna,  brahmanao-chamsin,  potr,  nes(r  and 
agnldhra  with  soma  from  the  dronakalasa  and  the  contents  are 
offered  into  fire  respectively  for  Mitra  and  Varuna,  Indra, 
Maruts,  Tvastr,  Agni.  Then  the  hotr,  adhvaryu  and  prati- 
prasthatr partake  of  the  remnants  of  the  contents  of  the  cups 
offered  to  the  double  deities  (Indra  and  Vayu,  Mitra  and  Varuna, 
the  two  Asvins ).  Vide  Ap.  XII.  25.  13.  A  keen  controversy  is 
carried  on  in  the  sutras  whether  the  adhvaryu  or  hotr  drinks 
first.  Vide  Ap.  XII.  24.  6,  Kat.  IX.  11.  12-17.  The  contents 
of  the  oup  for  Indra- vayu  are  drunk  twice  and  of  the  rest 
once.  The  mantra  in  all  cases  of  the  drinking  of  soma 
by  the  priests  is  '  vagdevl  jusanS  somasya  trpyatu  saha 
pranena  svaha'  (Vaj.  S.  VIII.  37,  Ap.  XII.  24. 11. 12,  Kat.  IX.  11. 
19,  Asv.  V.  6. 22).  The  remnants  in  the  cups  are  poured  into  hotr- 
camasa.    Then  a  very  small  part  of  the  purodasa  is  thrown 

2597.  It  is  rather  strange  that  Prof.  A.  B.  Eeitb  says  (in  'Religion 
and  Philosophy  of  the  Veda '  part  2  p.  329 ) '  then  are  filled  the  goblets 
of  the  priests  and  offerings  of  the  dukra  and  manthin  cups  made  for  the 
strange  figures  of  Sanda  and  Marka'.  As  shown  above  the  offerings  of 
sukra  and  manthin  were  made  to  Indra.  Baud.  VII.  14  says  TOT^ft 
w^pft  ssffm  i  «•  uuwt  H^-fjrrVTOjft  •••  awr  f*tw  ^prq:i3fH^  w%ft  ••    Ap. 

XII.  S3. 8  has  the  same  Terse.  Sanda  and  Marka  (  or  Amarka  )  are  here 
offered  only  chips  of  wood ;  they  are  said  to  have  been  the  purohitas  of 
•suras.    Vide  Tai.  8.  VI.  4.  10,  Tai.  Br.  1. 1. 1,  V«j.  8.  VII.  12-13. 


Oh.  XXXIII 1  Agmstoma  1177 

into  the  aindra-vayava  oup  by  the  adhvaryu,  a  portion  of  the 
.payasya  in  the  maitrSvaruna  cup  and  the  dhana  in  the  Ssvina 
oup.  Vide  Jai.  III.  8.  33  ( where  it  is  said  that  this  effects 
a  sarhskara  of  the  purodSsa  &o).  The  pratiprasthatr  then 
keeps  these  cups  on  the  northern  wheel-track  of  the  southern 
havirdhana  cart.  The  adhvaryu  and  other  priests  make  an 
offering  of  Vajina  ( Est.  IX.  12. 1 ).  The  several  priests  drink 
soma  from  their  camasas  (  in  a  rather  complicated  manner,  for 
which  vide  com.  on  Est.  IX.  12.  3  and  Ap.  XII.  25. 16-23).  The 
hotr  drinks  once  from  all  camasas  and  twice  from  his  own 
camasa,  the  maitravaruna  and  other  priests  drink  from  their 
own  camasas  twice  ( Ap.  XII.  25. 19-21 ). ,IM  On  drinking 
soma  the  priests  touch  their  mouth  and  heart  with  Rg.  VIII. 
48.  3-4  *  we  drank  soma  and  have  become  immortal  &o.'  Vide 
Asv.  V.  8.  26.  All  the  camasas  are  then  strengthened  or  reple- 
nished ( apyayana )  by  the  priests  by  repeating  two  mantras 
'  apyayasva*  &0.  ( $g.  j.  91. 16  and  18  =  VSj.  S.  XII.  112-113, 
Tai.  S.  III.  2.  5.  3  )  and  by  filling  them  with  soma  from  the 
putabhrt  trough  and  then  they  are  placed  under  the  southern 
havirdhana  oart  to  the  west  of  the  axle  and  are  thence-forward 
called  Nar&ssmsa  till  the  taking  up  of  the  Vaisvadeva  cup 
(Ap.  XII.  25.  24-27,  Kat.  IX.  15.  5-8  ).  The  adhvaryu  takes 
a  small  portion  of  the  purodasa  and  while  giving  it  to  the 
acohavSka  prieBt  who  sits  outside  the  sadas  in  front  of  the  seat 
(  dhisnya )  prepared  for  him  says  '  0  acchavaka,  say  whatever 
you  have  to  say.*  The  acchavaka  holding  the  portion  on  a  level 
with  his  mouth  recites  the  three  verses,  Rg.  V.  25. 1-3  (  accha 
vo  agnimavase  &c).  He  combines  the  'om'  uttered  at  the  end  of 
the  third  verse  with  a  long  prose  formulaS59,(nigada)  which  ends 
with  'O  brahmana !  call  us  who  are  brahmanas '.  The  adhvaryu 
on  hearing  this  requests  the  hotr  to  summon  the  acchavaka 
( to  the  soma  drink ).    When  the  hotr  calls  him,  the  acchavaka 


2598.  The  com.  on  Est.  IX.  11.  23  states  that  the  contents  of  tlio 
fgqrctqggs  are  not  actually  drunk,  but  only  smelt  or  only  brought  in 
contaot  with  the  lips.  When  vessels  are  filled  with  the  sacred  soma  no 
question  arises  as  to  ncchis<;a  •  if  *ft3mH^WET  H^»rfh^  *H<"I|"*J3«  ^T*J^W 
«W  *WPrf*H  *  com.  on  K«.  IX.  12.  3.    Vide  wr«».  V.  6.  3  *i  wfowHipgT 

2589.    The  nigada  is  given  by  Air.  V.  7.  3  •  sm3*  »Wr%«frrwyn^ 

tout*  ()<Kwi<iT f^ifihart  wW  vNrcffcft  mwh  «m«n*t  «muin«m- 

fofa  i ).    The  acohlvKka  probably  came  to  be  so  called  from  the   first 
word  'aoohS'  of  %.  V.  25.  1  which  be  recites, 

S.  D.  148 


1178  History  of  DharmaiMra         [  Oh.  XXXIII 

recites  Rg.  VI.  42  and  a  oamasa  is  filled  for  him  first  with  soma 
from  the  dronakalasa,  then  from  the  putabhrt  trough  and  again  c 
from  the  dropakalasa.  After  the  acchavaka  recites  Rg.  VIII.  38.7 
( as  the  yajya )  the  adhvaryu  makes  an  offering  of  soma  from 
his  oamasa  in  the  ahavanlya,  the  acchavaka  lays  down  the 
piece  of  purod&sa  and  Bitting  on  his  own  seat  drinks  the  re- 
mainder of  soma  himself  from  his  oamasa  and  also  eats  the 
portion  of  purodasa  given  to  him  (As v.  V.  7.  7  and  9).  His 
camasa  is  then  placed  among  the  other  camasas. 

After  the  acchavaka  sits  down,  the  brahmft,  hotr,  adhvaryu, 
maitravaruna  and  agnldhra  partake  of  the  ids  of  the  savanlya 
cake  and  the  other  four  offerings  in  the  agnldhra  shed  ( Ap, 
XII.  25.  8-15,  Asv.  V.  7. 10,  Kat.  IX  11.  29  and  IX.  12. 16  ). 
The  saorificer  also  partakes  of  it  and  the  wife  partakes  of  light 
food  ( rice  &o.)  in  her  shed  (Kat.  IX.  12. 16-17,  com.  on  Ap. 
XII.  25. 12).  Ap.  (XII.  25.  13)  states  that  at  this  time  take 
place  several  of  the  acts  that  are  done  in  the  darsapurnamasa 
suoh  as  throwing  the  sakha  on  fire,  the  offering  of  vajina,  the 
two  homas  of  pistalepa  and  phallkarana  &o. 

Then  comes  the  offering  of  rtugrahas.  These  cups  are  filled 
from  the  dronakalasa  and  are  offered  by  the  adhvaryu  and  the 
pratiprasthatr  to  the  twelve  months  ( Madhu,  Madhava,  and  so 
on,  from  Tai.  S.  I.  4. 14  or  Vaj.  S.  VII.  30 )  or  13  months  ( when 
there  is  an  interoalary  month  called  Samsarpa  in  Tai.  S.  I.  4. 
14. 1  and  Amhasaspati  in  Vaj.  8.  VII.  30 )  or  14  ( vide  Ap.  XIL 
27. 1 ).  There  are  6  pairs  of  months,  for  the  first  of  which  the 
offering  is  made  by  the  adhvaryu  and  for  the  2nd  by  the  prati- 
prasthatr with  the  mantra  (Vaj  S.  VII.  30)  * upayfimagrhltosi 
madhave  tva* (and  so  on).  Baud.  VII.  16  gives  at  length  all 
the  mantras  for  the  twelve  months.  The  praisas  are  uttered  by 
the  maitravaruna  and  when  the  adhvaryu  enters  the  havir- 
dhfina  pavilion  to  make  the  offering  the  pratiprasthatr  leaves 
it  and  vice  versa.  The  vasajkara  for  the  first  six  is  uttered 
respectively  by  hotr,  potr,  nesft,  agnldhra,  brahmanScchamsin 
and  maitravaruna  and  the  adhvaryu  or  pratiprasthatr  ( as  the 
case  may  be )  eats  of  the  remains  in  the  cup  with  that  priest 
who  utters  the  vasa{kara.  In  the  next  four  the  vasatkara  is 
uttered  by  hot?,  potr,  nes^r  and  acchavaka  and  for  the  last  two 
by  hotr.  After  this  a  cup  is  filled  from  the  dronakalasa  or 
putabhrt  for  Indra  and  Agni  (Ap.  XII.  27.  8,  Kat.  IX.  13.  20). 
All  the  soma  patras  from  which  soma  was  drunk  by  the  priests 
are  washed  on  the  marjallya  place  ( Ap.  VII.  27. 10), 


Gh.  XXXIII  ]     Agniqtoma-Soma  and  Ksatriyas  il79 

It  would  not  be  out  of  place  to  remark  here  that  according 
%to  the  Ait.  Br.  35.  2-4  ( referred  to  on  p.  140  above)  a  ksatriya 
sacrifioer  was  not  to  drink  soma,  but  if  he  desired  he  might 
drink  the  liquid  obtained  by  pounding  the  young  sprouts  of  the 
banyan  tree  and  the  fruits  of  that  tree  and  of  the  udumbara 
and  of  other  holy  trees  mixing  them  with  curds."00  It  is 
however  to  be  noted  that  in  classical  Sanskrit  literature  some* 
times  kings  are  desoribed  as 'somapah'.  The  sutras  ( e.  g.  Sat. 
VIII.  7.  p.  882,  Ap.  XII.  24.5)  say  the  same.  Jai.  (III.  5- 
47-51 )  refers  to  this  practice  and  says  that  the  liquid  so  pre- 
pared and  poured  into  a  cup  is  called  phala-camasa  and  is  really 
an  offering  made  on  a  coal  taken  from  the  ahavanlya  to  its 
north,  and  not  a  mere  substitute  for  some  eatable.  Vide  also 
Jai.  III.  6.  36. 

The  adhvaryu  with  the  rtu  cup  in  his  hand  sits  down  near 
the  door  of  the  sadas  in  front  of  the  hotr  with  his  face  to  the  east 
mutters  the  words  Ida,  the  summoner  of  gods  *  ( Tai.  S.  III. 
3.  2. 1 ).  Then  the  hotr  performs  japa  of  a  long  passage  M01 
( found  in  Asv.  V.  9. 1 ),  he  issues  without  uttering  hirhk&ra  a 
call  ( ah&va )  to  the  adhvaryu  loudly  viz. '  Som3savo3m '  ( let 
us  both  praise ) J6t"    and  recites  inaudibly  the'  prayer  called 

2600.  kti%  jra**  3y*  *r  «rrartar  it%  *ito  firoajf^r,  »^ainfa<ft- 
fjf  or  CTT:  tffi«T  ^«r»g^'^  «t*TOT  *rw  sJT«d*J  *ft»r**  I  quoted  by  Sahara  on 
Jai.  III.  5.  47  and  III.  6.  36.  Vide  Ait.  Br.  35.  4  for  the  ingredients 
'  sromr*  *fi  >wt  »viff  srevmrtrr*?  <Kc5tt%  <aft|**m'"rr*r!*rri'T  5tWT«n»T5^rT- 
mft  ♦W^C  •  '•    Vide  note  61  above. 

2601.  Qtrrop^  firfir  HrafT«<(i(*aiji  t^t  t*r?f«fr?Tsro'T  wr:  staT  i 

wrt^'v?'*  W-rt^miftr  I  My.  V.  9.  1.  This  is  the  japa.  The  Ait. 
Br.  X.  6  has  the  whole  of  it  except  the  first  five  mystio  letters,  bnt 
it  appears  to  explain  those  five  and  also  the  rest  of  the  passage.  Vide 
Haug's  note  on- p.  151  of  tr.  of  Ait.  Br.  for  the  whole  formula. 

2602.  This  summons  is  called  '  ShSva  '  (  from  the  root  'hve'  to  oall ) 
andthisis  the  ShSva  in  all  eastras  in  the  morning  pressing  (Air. 
V.  9.  2 ).  The  most  common  pratigara  uttered  by  the  adhvaryu  is 
•frwmt  ^T  (pronounced  as  ^trr)  while  at  the  first  ShSva  it  is  the  one  given 
above  in  the  text.  Vidi  asv.  V.  9.  4-10,  Ap.  XII.  27.  11-17,  Sat. 
VIII.  8.  pp.  896-898  for  various  modes  of  the  pratigara.  The  Tai.  8. 
III.  2.  9.  5  puts  the  pratigara  as   '  SoriisSmo  daiveti  pratyBhvayate '. 

srfftiH  is  explained  as  «fir«ft&  sngvfci  *&<  (°om*  on  ^iy-  v<  9-  *  and 
Sat.  VIII.  8.  p.  897).  In  the  mid-day  pressing  the  ShSva  is  snifvf  5Tl3- 
wWf3^  ( Air.  V.  14.  3 )  at  .  the  beginning  of  all  s'astras  and 
in      the      evening     pressing     it     is     swiff    BjrsjrStfrWir,     ( Adv. 

(  Continued  on  next  page  ) 


Il80  History  of  bkdrmaiMra         [  Oh.  XXXltl 

'  tOsnlmsarhsa.'  The  adhvaryu  stands  up  or  bends  his  body 
with  his  face  to  the  west  at  the  door  of  the  eadas  and  makes  the 
response  ( pratigara )  with  '  somsamo  daiva '  ( Asv.  V.  9.  5  ). 
There  are  several  fthavas  and  several  pratigaras  in  the  course 
of  reciting  all  the  texts  connected  with  a  sastra.  The  tusnlm- 
samsa  is  of  three  clauses  or  six  clauses  ( vide  below ). sm  Then 
he  loudly  repeats  twelve  clauses  called  nivid,  pausing  at  the  end 

of  each  clause '  fire  kindled  by  the  gods,  kindled  by  Manu 

the  hotr  chosen  by  the  gods May  the  god  bring  the  gods 

hither,  may  the  god  worship  the  gods,  may  he,  Jatavedas, 
perform  the  rites '  (  Ait.  Br.  X.  2,  Asv.  V.  9. 12 ). ,6M  The  Ait. 
Br.  explains  these  clauses,  says  that  they  are  to  be  loudly 
recited  and  calls  them  a  puroruc  for  Jatavedas  (  Ait.  Br.  X.  7  ). 
This  vivid  is  not  to  be  combined  with  the  Tusnlmsamsa,  but 
the  last  word  of  the  former  is  to  be  combined  with  the  first 
verse  of  the  ajya  sastra,  whioh  is  the  name  of  the  hymn 
Rg.  III.  13  (  verses  1-7  ).  The  first  verse  of  this  hymn  is  reoited 

(  Contwitedfrom  last  page ) 

V.  18.  4).  The  ShSva  is  required  at  the  beginning  of  all 
sastras  whether  recited  by  the  hotr,  the  maitrSvaruna,  brShmanXocha- 
rfisin  or  acoh5v5ka.  Vide  asv.  V.  10.  10-12:  about  the  sastras  these 
priests  recite  and  how  each  of  the  sastras  thoy  recite  in  the  morning 
and  evening  pressings  contains  four  Bhsvas  and  how  the  Sastras  in  the 
mid-day  pressing  have  five  SliSvas.  Asv.  (V.  10.  13-17)  specifies  the 
places  where  HhSva  is  to  be  uttered.  Various  explanations  are  given 
of  the  pratigara  e.g.  SSyana  on  Ait.  Br.  XII.  1  explains  'sfhrnffr  ^rfa'  as 
fr  imrt  tfw  *nr  wt»t»$w  ri  TOWramahgqrr  ?wi  i '.  It  appears  that  the 
ShSva  and  pratigara  came  to  have  a  mystic  significance  and  so  several 
permutations  and  combinations  of  them  arose.  Vide  Ap.  XIII.  13.8-10, 
Sat.  IX.  3.  p.  925  where  three  different  forms  of  pratigara  in  the  Vai- 
svadeva  sastra  of  the  evening  pressing  are  given.  Vide  Hang's  tr.  of 
Ait.  Br.  pp.  141-142  n.  on  wnrnr  and  srftfrrv. 

2603.  U5{i)<*<ifft«4tid<i03q;  i  gv^)  3vn%3§'ft  <NfilJR*4"l3|H  <  ^<rf  a^fM^- 
Sifffih  <W:  l8?$?3fdr«f  I^HHt<i«uff5MT:  I  *riT  n  ^JT?:  •  ^F»*fu%:5l*?  rito*^  I 
Adv.  V.  9. 11.  When  six  clauses  are  required  the  three  clauses  are  each 
divided  into  two  parts,  the  first  ending  with  the  first  word  '  jyotir '  in 
eaob  clause.  The  Ait.  Br.  IX.  7  says  that  the  first  clause  in  the  above 
is  the  tflsnirhiarbsa  in  Ajyasastra  and  Praugasastra  of  the  prStahsavana, 
the  2nd  of  the  Nifkevalya  and  MarutvatTya  sastras  of  the  mid-day  pres- 
sing and  the  third  of  the  VaisVadeva  and  Agnimlruta  dastras  of  the 
third  pressing. 

2604.  stfU^aftgt,  wRiwfH^i,  arnh  OTfi^T.i  jhrt  ^srfat,  ajhrr  wai^'i 


6h.  XXXIII  ]  Agm'8toma-&jyaia8tra  li8l 

thrice,  each  half  of  that  verse  being  kept  separate  from  the  next 
,  half  ( Asv.  V.  9. 15,  20-21)  and  'om'  being  added  to  the  end 
of  the  verse.  At  the  end  of  the  sixth  verse  the  hotr  repeats  the 
ahava  ( so3rhsavo3m )  and  the  adhvaryu  responds  with  the 
pratigara  '  soSrhsamo  daiva.'  And  then  the  hotr  recites  the 
7th  verse  of  Rg.  III.  13  ( which  being  the  last  verse  of  the 
sastra  is  called  paridhanlya,  Asv.  V.  9.  23  ).  At  the  end  of  the 
sastra,  the  adhvaryu  responds  with  the  word  'om'  (Asv.  V.  9, 10). 
After  the  reoitation  of  the  Sastra  the  hotr  mutters  '  the  recita- 
tion is  concerned  in  speech ;  to  thee  for  glory  '  ( Tai.  S.  III. 
2.  9. 1 ).  The  adhvaryu  then  takes  the  Aindragna  cup  of  Soma 
and  the  camasadhvaryus  take  the  camasas  and  after  asravana 
and  pratyasruta  the  adhvaryu  issues  a  direction  to  hotr '  O 
reciter  of  an  uklha  ( i.  e.  sastra ),  repeat  a  y ajya  verse  for  Soma.' 
Then  the  hotr  recites  Rg.  III.  25.  4  as  the  yajya  (  Asv.  V.  9.  26  ) 
and  when  he  utters  'vau3sat'  the  adhvaryu  offers  the  soma  from 
his  cup  into  the  Shavanlya  fire  and  after  a  second  vousat  is 
uttered  ( with  the  words  '  somasyagne  vlhi3  vau3sat  ' )  the 
camasadhvaryus  only  shake  the  Narasamsa  cups.  The  adhvaryu 
first  partakes  of  the  remnant  from  the  soma  cup  and  then  the 
other  priests  who  have  camasas  eat  the  contents  of  the  camasas 
(Ap.  XII.  28.1-3). 

It  will  have  been  noticed  from  the  preceding  description  that 
there  are  six  or  seven  elements  connected  with  the  reoitation  of 
the  sastras :  (1)  the  inaudible  japa,  (2)  ahava  and  pratigara, 
(3)  tusnlmsamsa,  (4)  the  vivid  or  puroruk,  (5)  sukta,  (6)  japa  of 
words  '  uktham  vaci  *  ( Asv.  V.  10.  22-24 )  with  certain  words 
added  that  differ  at  different  times  ( this  is  called  ukthavlrya ), 
to  which  the  adhvaryu  responds  with  '  ukthas&h '  &c,  (7)  the 
yajya  ( Asv.  V.  10.  21  ).s,os  Only  the  Tusnlmsamsa  does  not 
occur  in  the  other  sastras. 

In  the  Agnistoma  there  are  twelve  stotras  and  twelve 
iastras.  The  words  sastra  and  stotra  in  their  etymological  sense 
mean  '  praise  or  laud,  *  but  a  stotra  is  a  laud  that  is  sung  to  a 
melody  and  a  sastra  is  a  laud  that  is  only  recited  ( vide  Sahara 
on  Jai.  YIL  2. 17  ).  A  sastra  always  belongs  to  and  follows  a 
stotra.    In  the  pratahsavana  the  hotr  begins  his  ahava  after  the 

2605.  Vide  Haug's  note  3  on  pp.  177-178  to  his  tr.  of  Ait.  fir.  about 
the  several  ways  in  which  the  words  '  uktham  vffoi '  occur  in  the  several 
iastras.  The  Ait.  Br.  speaks  of  these  elements  and  in  X.  1  expressly 
says  '  «f|  *i  awrro  «ff*  tW^  faf,  «?kV. 


il82  History  of  Dharmaiaabra         I  Oh.  XXXIII 

udgfitr  makes  himkara  in  the  siotra  he  chants  and  in  the  other 
two  eavanas  the  hotr  does  so  after  the  pratihara  element  of  the 
stotra  ( Asv.  V.  10. 1-3 )  when  the  prastotr  draws  his  attention ' 
by  uttering  the  word  '  ess '  ( this )  at  the  time  of  the  prastava 
of  the  last  verse  In  the  stotra.2'0"    The  ajyasastra  is  the  first 
saBtra  in  the  Agnisfama  and  the  agnimaruta  is  the  last.    Jai. 
( IL  1.  13-29 )  establishes  that  when  the  vedio  text  says '  he 
recites  the  prauga  sastra  *  or  '  he  chants  the  ajya  stotra, '  what 
is  meant  is  not  that  these  stotras  and  sastras  are  merely  some 
subordinate  matters  in  connection  with  the  devata  of  the"  rite, 
but  they  are  really  principal  matters.    In  X  4.  49  Jai.  states 
that  in  the  Agnis^ut  sacrifices  there  is  no  uha  of  the  stotras  and 
sastras  of  the  Agnis^oma,  but  they  are  sung  and  recited  as  in 
Agnis^oma.    In  the  morning  savana  ( pressing  of  soma ),  five 
stotras  are  chanted  viz.  Bahispavamana  and  four  Ajyastotras ; 
in  the  mid-day  pressing  fire  more  viz.  the  madhyandina  pava- 
mana   and    four  Prsthastotras  (vide  Haug's  tr.  of  Ait.  Br. 
p.  193    n.  29 )    and   in   the    evening    pressing   two   stotras 
viz.  the  Arbhava  pavamSna  and  the  Agnistoma-saman  ( viz. 
yajfia-yajna  vo  &c).    The  corresponding  twelve  sastras  are:  in 
the  morning  the  Ajyasastra  ( by  hotr ),  Praugasastra  ( by  hotr ) 
and  three  ajyasastras  (by  maitr&varuna,  brahmanaccharhsin  and 
acohav&ka,  these  three  priests  being  called  hotrakas);  in  the  mid- 
day pressing  the  marutvatlya  sastra  (by  hotr),  niskevalya  sastra 
(by  hotr)  and  three  more  by  the  three  assistants  of  the  hotr ;  in  the 
evening  pressing  the  two  sastras  are  vaisvadevasastra  and  agni- 
m&rutasastra  (both  by  the  hotr).  The  Bahispavamana  is  chanted  in 
the  Trivrtstoma,  the  four  ajyastotras  and  the  madbyandinapava- 
mana  in  the  Paficadasastoma,  the  four  Prsfha-stotras  and  the 
Arbhavapavamana  in  the  Saptadasastoma  and  the  yajfiayajfilya 
in  the  Ekavirhsastoma  ( vide  Tandy  a  Br.  XX.  1. 1 ).    Stoma 
means  a  group  of  verses  and  pancadasastoma  and  similar  words 
mean  that  the  verses  (usually  three)  are  increased  to  15, 17,  21 
&c.  by  repetition  in  various  patterns  (which  are  called  vistuti). 
There  are  three  vis^utis  of  the  pafioadasastoma.    These  patterns 
differ  in  the  order  and  number  of  repetitions.    The  prastotr 
marks  the  several  turns,  the  number  of  verses  and  the  order  by 
means  of  small  sticks  a  span  long  (oalled  kuias)  cut  from  the 
udumbara  tree  and  placed  on  a  piece  of  cloth  spread  in  the 

2606.  whmft  gnmq  i  nrffi  «frw  aitafiffft  *wmw*  any/h*.  i  tftyrc 
'rwftt  wwft:  i  «w.  V.  10.  1-3 ;  irrot  J*anftfi»  tffifcrwsMta  i  aramr* 
II.  6. 11. 


Oh.  XXXIII  ]    Agrdstoma-ajyastolra  and  pcMcadaiastoma    1183 

midst  of  the  singers.  Vide  LSt.  II.  6.  1-4.  For  example,  the 
^rst  ftjyastotra  (Rg.VI.  16.  10-12  =  S.  V.  II.  1.  1.  4,  ed.  by 
Benfey)  is  raised  to  fifteen  verses  in  three  paryayas  ( turns  )  of 
five  verses  each.  If  the  three  verses  are  denoted  by  a,  b,  o 
then  the  15  verses  will  be  a  a  a  b  c  (  first  paryaya),  a  b  b  b  o 
(  2nd  paryaya )  and  a  b  o  o  c  ( third  paryaya ).  Vide  Tandya 
Br.  II.  4.  Tbe  2nd  vis^uti  of  the  paficadasastoma  is  represen- 
ted byaaabc,  abc,  abbbcoc  and  the  third  visfati  by 
abc,  abbbo  and  a  a  a  b  c  c  c  (  vide  Tandya  Br.  II.  5-6  )• 
The  word  stoma  is  to  be  distinguished  from  stotra.  The  latter 
is  a  chant  of  a  certain  number  of  verses  set  to  a  certain  melody 
out  of  those  mentioned  in  the  ganas  of  the  Samaveda.  Stobhas 
are  musical  interjections  and  flourishes  introduced  in  the  sfiman 
chants  such  as  'hau\  'hai\  '1*,  'u',  'hum*  (vide  Chin.  Up. 
1.13).  Hau  and  hSi  are  stobhas  employed  in  the  Rathantara 
and  Vamadevya  samans  respectively.  Jai.  IX.  2.  39  defines 
stobha  as  that  which  is  in  addition  to  the  letters  of  the  rk  ( that 
is  being  chanted )  and  has  other  varnas  than  those  of  the  rk 
( adhikam  ca  vivarnam  ca  Jaiminih  stobha-sabdatvafc ).  Tbe 
word  soman  means,  no  doubt,  a  chant  (  glti ),  but  since  stobhas 
are  necessary  to  bring  out  the  melody  and  help  in  musical 
appreciation  they  are  included  in  the  connotation  of  the  word 
sftman 8WT  (  Jai.  II.  1.  36,  IX.  2.  34-38 ).  Sahara  states  that 
there  are  a  thousand  (numberless)  means  of  adding  to  the 
charm  of  the  melody  (  glti ),  which  only  oonveys  certain  notes 
produced  by  internal  effort  and  which  is  denoted  by  the  word 
saman.  The  chant  has  a  fixed  extent  and  is  sung  on  a  rk  verse. 
In  order  to  effectuate  that  chant  resort  is  made  to  change  of 
letter  (as  in '  ogriayi '  for '  agna*  in '  agna  ayahi  vltaye),  to  stobha 
and  the  other  devices  stated  below  "°8.    Since  the  rk  verses  are 

2607.  sj**on  IX.  2.  35  says  '  5^-wfrT*f^*5T551*TTHfaT*TSTlT  "W« 
fll«»l*q>  *vm\  I '.    The  j^^ter  demurs  to  this  and  remarks  «  *nifr  *?ft*n 

*%*»  Wlfl'tf  jfor:  Whn  3-<r5$f2?T  i '.    In  another  place  bj*t  says  '  tfWTH- 

f^m^l'on  4  VII.  2.1. 

2608.  vm^  en  "ftfarnn!  i  wry  i  «r?  yd  »ft?3'rnrT  ttw  i  T»f&  «fHsNrf»i 

ftnw*  «fa  fflfswryft  *rif  srafaims  wwm<i3i  »  *m  on  9r.  IX.  2. 19. 
Vide  footnote  of  htoct  on  p.  12  of  the  Introduction  to  ^m^  vol.  I 
(  B.  I.  series  )  for  explanation  of  these  words. 


1184  History  of  Dkarmaiastra         [  Ch.  XXXIII 

sung  to  a  certain  melody  the  rks  are  the  skeleton,  the  notes  of 
the  melody  are  the  flesh  that  clothes  the  bare  bones,  they  are  . 
super-imposed  over  the  rk,  and  the  stobhas  are  embellishments 
or  flourishes  like  the  hair  on  one's  body.    This  very  apt  and 
happy  figure  i9    employed  by    the    Samavidhana  BrShmana 
to  illustrate  the  relationship  of  the  rks,  the  notes  and  the 
stobhas. tm    Each  saman  chant  is  primarily  connected  with 
certain  verses,  e.  g.   when  we  speak  of  Rathantara  without 
more  the  verses  meant  are  Rg.  VII.  32. 22-23  abhi  tva  sura&c.= 
S.  V.  II.  1. 1. 11  (  Benfey )  and  S.  V.  vol.  III.  pp.  83-84  ( B.  I. 
series ) ;  and  when  one  refers  to  the  Vamadevya  saman  without 
further  qualification  the  verses  intended  are  Bg.  IV.  31.  1-3 
(kaya  nasoitra  abhuvat)  =  S.  V.  II.  1.  1.  12  (Benfey)  and 
S.  V.  vol.  III.  pp.  87-89  (B.  I.).    These  are  called  the  own 
( svaklya )  verses  of   the  respective  samans   ( vide  com.  on 
Dr&hyayana  II.  1.  1 )  and  that  one  verse  occurring  in  the  pur- 
varcika  part  of  the  Samaveda,  which  is  the  first  in  the  saman 
as  set  out  in  the  Uttararcika  portion,  is  called  the  yard  of  the 
saman  ( Jai.  VII.  2. 17  and  Sahara  thereon ).    But  the  verses 
that  are  the  own  verses  of  a  saman  can  be  sung  to  another 
melody.    Tandya  XV.  10.  1  says  '  the  kavatl  verses  *  are  the 
verses '  kaya  nascitra  &c.'  whioh  are  the  Bvaklya  verses  of  the 
Vamadevya.    When  some  texts  say  '  he  chants  the  Rathantara 
on  the  Kavatl  verses'  what  is  meant  is  that,  not  minding 
the  VSmadevya  melody  to  whioh  the  verses  '  kaya  nascitra  &c.' 
primarily  attach  themselves,  they  are  to  be  sung  to  the  Rathan- 
tara melody  in  that  particular  rite.    So  the  word  saman  as 
applied   to  Rathantara,   Brhat,    Raivata    and    others    means 
simply  a  melody  and   not  one  or  more  rk  verses  that  are 
sung  M,°  (  vide  Jai.  IX.  2. 1-2  ). 

Jaimini  deals  in  aboutt>0  adhikaranas  with  matters  arising 
out  of  the  relation  of  the  Samaveda  to  sacrifices  in  V.  3,  IX.  1, 
IX.  2,  X  5-6  and  elsewhere.  Some  of  the  conclusions  are 
very  interesting  and  may  be  briefly  indicated ;  viz.  the  uha- 
grantha  is  of  human  authorship  ( IX  2. 1-2 ),  the  rk  is  principal 
and  the  melody  is  an  attribute  of  it  ( IX.  2.  3-13  ),  the  whole 


2609.   wjKiw^i^iifrwW^  *tarrftwt>TT<5r«TTf*  i  wm- 

rtWTWTjror  1. 1.10.    The  Calcutta  edition  of  the  Samaveda  (vol.  II 
pp.  519-641)  oontains  a  parUi?j;o  on  ttobhai.   Similarly  the  ?yr*frnr  I-  6. 1 

■»y«  yii*pf&:  «ra  fl^ntum***^*  mn  iwrnrri*^  mw  »fhr& » 

-  2.610-    s«*ifof^qiaEfim3wwyttt*«rfiffi'B?   v%  nr*  <t%w  wwt- 
fWfmi  •  HTO'«  Introduction  to  *rra%f  vol.  I.  p.  10  (  B.  I.  series ). 


Ch,  XXXIII  ]  Agmqtoma-samans  1185 

melody  ia  to  be  sung  on  each  rk  of  the  sSman  ( IX  2. 14-20 ), 
^the  verses  of  a  s&man  should  as  far  as  possible  be  in  the  same 
metre  ( IX.  2.  21-22  ),  the  rk  verses  set  out  in  the  UttarSrcika 
are  to  be  taken  for  singing  the  melody  on  (  IX.  2.  23-24 ),  that 
two  verses  have  to  be  arranged  as  three  by  repetition  of  the 
4th  or  last  pSda  in  certain  melodies  (  IX.  2.  25-27  ),  that  in  the 
Yajnayajnlya  satnan  for  the  words  '  gira  gira  *  in  the  original 
'  ira  ira  '  has  to  be  substituted  in  the  melody  ( IX.  1.  50-51 ). 

After  the  reoitation  of  the  sastra  and  the  partaking  of 
remnants  of  soma  the  adhvaryu  takes  the  Vaisvadeva  cup,  fills 
it  from  the  dronakalasa,  touches  it  with  two  kusa  blades,  hands 
over  the  blades  to  the  prastotr  priest  and  urges  the  saman 
priests  to  chant  a  stotra.  This  is  the  mode  in  all  cases  of 
dhurya  stotras.  Stotras  other  than  the  Bahispavamana  are 
chanted  near  the  Audumbarl  post  in  the  sadas ;  the  prastotr  sits 
facing  the  west  behind  the  adhvaryu,  the  udgatr  sits  to  his  west 
facing  the  north,  and  the  pratihartr  sits  facing  udgatr,  but 
looking  towards  the  south-east  ( Tandya  VI.  4. 14,  DrShyayana 
III.  3.  28  ).  The  stotra  chanted  after  the  Vaisvadeva  cup  is 
taken  and  the  three  following  ones  are  called  ajyastotras9111 
(  com.  on  Ap.  XII.  28.  6 ).  The  2nd  sastra  is  called  prauga  ( As  v. 
V.  10.  6  )  whioh  is  recited  after  the  taking  up  of  the  Vaisvadeva 
cup  and  is  supposed  according  to  the  Ait.  Br.  XL  2  to  confer 
food.  This  sastra  is  made  up  of  Rg.  I.  2  and  3  (in  all  21  verses), 
which  are  divided  into  seven  triplets  addressed  to  seven  deities 
in  order  viz.  Vayu,  Indra-vayu,  Mitra  and  Varuna,  Asvins, 
Indra,  Visve  Devas,  Sarasvatl.  Eaoh  of  the  seven  triplets  is 
preceded  by  a  verse  called  puroruk.  The  first  puroruk  is  pre- 
ceded by  '  hirh '  and  'bhiir-bhuvah  svaro  3m.' ""  The  2nd  verse 
of  Rg.  I.  2  is  repeated  thrice  (  and  not  the  first  as  is  usual,  com. 
on  Asv.  V.  10.  6).  At  the  end  of  the  reoitation  the  priest  mutters 

2611.  The  first  ajyastotra  ia  Bg.  VI.  16.  10-12,  S.  V.  II.  1.  1.  4 
(Benfey  )>8.  V.  vol.  III.  pp.  14-15;  the  2nd  is  Bg.  III.  62.  16-18,  S.  V. 
II.  1.  1.  5  (  Bonf  ey  )  and  S.  V.  vol.  III.  pp.  16-17  (  B.  I.  series  ),  the 
third  is  Bg.  VIII.  17.  1-3,  S.  V.  II.  1.  1.  6  (Benfey),  8.  V.  vol.  III. 
pp.  18-19  (  B.  I.  series  ),  and  the  4th  is  Rg.  III.  12.  1-3,  8.  V.  II.  1.  1.  7 
(Benfey),  8.  V.  vol.  III.  pp.  19-21  (B.  I.  series). 

2612.  The  first  triplet  with  introductory  words  and  puroruk  will  be 
fif  13$*:  wr*3^  1 5jt3*nff3  «ngrfr«rf  ^sjrrfh  mk;  iwmwr  tspi.  ■  fWt  &wQ[t 
fWr*rf3  fTOprrfc&c.  Vide  Haug's  tr.of  Ait.  Br.  pp.  158-169  for  the  seven 
puroruk  verses  and  how  they  are  to  be  recited.  Eight  puroruk  verses 
are  set  out  at  the  end  of  the  NirnayasSgara  ed,.  of  the  jBgveda  in  pothl 
form.    The  puroruk  *T3<&m  &c.  is  in  Tai.  Br.  II.  4.  7  and  Vsj.  8.  27.  31. 

H.  D.  149 


1186  History  cf  DharmaiMra         [  Oh.  XXXIII 

'ukthamvaci  slokSya  tv5'  (instead  of  '  ghosaya  tv5'),  and 
Rg.  1. 14. 10  is  the  y&jyft  of  the  Prauga-sastra.  This  oup  is' 
offered  and  the  remnants  of  it  and  of  the  camasas  are  drunk  by 
the  priests.  Then  from  the  Ukthyasthall  containing  soma  a  third 
is  taken  for  filling  three  cups  to  Mitra  and  Varuna,  Indra, 
and  Indra-Agni.  Stotras  and  sastras  follow  at  each  of  these 
three  cups,  the  sastras  being  repeated  respectively  by  the 
maitravaruna,  brahmanacohamsin  and  acchavaka.  For  want  of 
space  all  these  three  sastras  cannot  be  set  out  at  length  here. 
Asv.  V.  10.  26  very  suocintly  incticates  them.  Eaoh  of  these 
sastras  has  four  parts,  (1)  a  triplet  called  stotriya  (because  those 
very  verses  have  been  chanted  in  the  corresponding  stotra ) ; 
(2)  then  another  triplet  called  anurupa  which  should  agree  in 
metre,  deity  and  even  the  sage  (according  to  some)  with  the 
stotriya  triplet  (Asv.  V.  10.  26-27);  (3)  the  core  or  principal 
part  of  the  sastra,  hence  called  uktha-mukha  ( vide  San.  VII. 
11.  3  ) ;  (4)  a  yajya  verse.  For  example,  in  the  maitravaruna 
sastra,  Rg.  III.  62.  16-18  constitute  the  stotriya  triplet  ( those 
three  verses  are  chanted  as  the  2nd  ajyastotra),  Rg.  V.  71. 1-3 
form  the  anurupa  triplet,  Rg.  V.  68.  1-5  and  Rg.  VII.  66. 1-9 
are  the  uktha-mukha  and  Rg.  VII.  66.  19  is  the  yajya  of  the 
sastra.  This  brings  the  pr&tahsavana  to  an  end,  and  the  adhva- 
ryu  makes  an  offering  at  the  end  with  the  words  '  May  Agni 
protect  us  in  the  morning  savana*.  At  the  bidding  of  the 
adhvaryu  the  maitravaruna  asks  all  the  priests  to  come  out  of 
the  sadas  and  they  come  out  by  the  way  they  went  in. 

Then  before  the  madhyandina  savana  begins  the  priests 
again  enter  the  sadas,  and  the  yajamana  enters  by  the  eastern 
door.  The  procedure  of  the  mid-day  pressing  is  in  main  out- 
lines the  same  as  that  of  the  morning  one  ( Ap.  XIII.  1.  2). 
There  is  no  hurry  in  the  first  two  pressings,  but  the  third  press- 
ing is  got  through  with  speed  (Ap.  XII.  29. 12 ).  There  are  a  few 
points  of  difference.  In  the  mid-day  pressing  there  are  no  cups 
for  the  joint  deities  (dvidevatya  grahas),  no  cups  for  the  seasons 
( Ap.  XIII 1.  4 ).  The  great  pressing  is  done  as  in  the  morning 
pressing,  but  in  a  loud  voice  ( Ap.  XIII.  1. 8 ).  In  this  pressing 
the  vasatlvarl  waters  are  taken  in  the  hotrcamasa,  are  handed 
over  to  the  yajamana  and  become  the  nigrabhyS  for  pressing 
soma.  The  oloth  in  whioh  soma  stalks  are  tied  is  loosened  and 
given  for  wearing  as  a  turban  to  the  priest  called  gravastut  and  it 
is  taken  back  from  him  after  he  reoites  the  praise  of  the  crushing 
stone  (  Ap.  XIII.  1.  5  and  com.).  The  cups  taken  are  five,  viz. 
sukraand  manthin,  ftgrayana,  two  marutvatlya  and  ukthya 


Oh.  XXXIII  ]        Agnit}toma-MadhyandiTta*savam  1187 

(  also  taken  either  before  both  marutvatlya-oups  or  between  the 
.two ).  The  gravastut  ( praiser  of  the  stones  used  in  crushing 
soma  stalks )  enters  the  havirdhana  pavilion  by  the  eastern 
door,  throws  away  a  blade  of  kusa  on  a  spot  which  is  to  the 
north-east  of  the  northern  point  of  the  axle  of  the  southern 
havirdhana  cart  and  stands  opposite  the  soma  stalks  with  face 
to  the  south-east.  He  takes  the  cloth  in  his  joined  hands,  folds 
it  round  his  head  and  face  from  left  to  right  thrice  ( so  as  to 
make  it  look  like  a  turban ).  When  the  stalks  of  soma  are 
plaoed  for  being  crushed  he  should  recite  certain  verses  by 
the  middle  tone  ( Asv.  V.  12.  7-8 ),  which  is  the  tone  for  all 
vedic  texts  in  the  mid-day  pressing.  The  texts  repeated  by  the 
gravastut  are  (  Asv.  V.  12.  9-11):  Rg.  I.  24.  3,  V.  81. 1,  VIII.  81. 
1,  VIII.  1.1,  X.  94  (this  hymn  is  called  Arbuda),  Rg.  X  76 
and  175.  Before  the  last  verse  of  Rg.  X.  94,  the  two  hymns 
Rg.  X.  76  and  X.  175  are  reoited.  Either  between  the  latter 
two  hymns  or  after  them  or  before  them  he  reoites  as  many 
pavamana  verses  as  are  required  up  till  the  taking  up  of  the 
cups,  finishes  the  last  verse  of  Rg.  X.  94  and  hands  back  the 
turban  to  the  saorificer.  Asv.  further  directs  that  from  the 
hymn  Rg.  X.  94  which  has  14  verses  the  4th  is  taken  out 
and  the  last  is  the  paridh&nlya  ( the  finishing  verse  )  and 
the  rest  (12  verses )  are  divided  into  four  triplets  and 
each  of  the  triplets  is  either  preceded  or  followed  by  a 
triplet  out  of  the  following  viz.  Rg.  I.  91,  16-18,  IX.  8.  4, 
IX.  15.  8,  IX.  107.  21,  VIII.  72.  8,  VIII.  72. 16,  IX.  17.  4, 
IX.  67.  14-15  (  which  together  come  to  twelve  verses ).  The 
four  triplets  are  respectively  recited  by  the  gravastut  at  the 
time  of  sprinkling  water  on  the  soma  stalks,  pounding  with 
the  hands,  extracting  juice,  and  collecting  the  soma  juioe  in 
the  adhavanlya  trough  (  Asv.  V.  12. 15-19 ).  In  the  mid-day 
pressing  the  plaoe  of  the  Babispavamana  is  taken  by  the 
Madhyandina-pavamana  stotra  (  Ap.  XIII.  3.  7 ).  This  stotra 
consists  of  Rg.  IX.  61.  10-12,  X.  107.  4-5,  X.  87. 1-3,  that  is 
Samaveda  II.  1. 1.  8-10  (  Benfey  )  and  S.  V.  vol.  III.  pp.  22-23, 
41-42,  78-80.  The  yajamfina  mutters  several  texts  before  the 
madhyandina  pavamana  is  chanted  and  during  its  chanting 
( Ap.  XIII.  3. 1 ). 

After  the  chanting  of  the  Madhyandina-pavamana  comes 
the  rite  called  Dadhigharma,  if  the  saorifioer  has  performed  the 
Pravargya  rite  (Asv.  V.  13.  1).  The  pratiprasth&tr  brings 
curds  in  the  ladle  (  sruo )  made  of  udumbara ;  the  curds  are 
heated  on  the  ggnldhriya  fire.    The  hotr  when  asked '  is  the 


1188  History  of  Dharmaiantra         I  Oh.  XXXIII 

havis  heated '  repeats  Rg,  X.  179.  2  as  the  anuvakyS  and 
X.  179.  3  is  the  y ajya  and  after  he  says  '  vau3sat '  the  curds  are. 
offered  in  the  Shavanlya,  and  when  he  repels  '  agne  vlhi '  and 
also  a  second  vausat  another  offering  of  the  heated  ourds  is 
made  and  the  remnants  of  curds  are  eaten  by  those  who  partake 
of  the  remnants  in  the  Pravargya  rite.  Then  the  pasupurodasa 
( of  the  animal  killed  in  the  morning  )  and  the  other  offerings 
(suoh  as  purodasa  on  eleven  potsherds)  are  made  and  the 
remnants  eaten.  Then  ten  camasas  are  filled  ( including  that 
of  acohavaka ).  Then  offerings  of  soma  from  the  sukra  and 
manthin  cups  are  made  respectively  by  the  adhvaryu  and 
pratiprasthatr  and  the  camas&dhvaryuB  offer  the  soma  taken  in 
their  camasas  and  the  remnants  are  partaken  by  the  priests. 
After  this  come  the  offerings  of  ajya  called  daksinShuti  or 
daksina  homa  (  K&t.  X.  I.  4.,  Sat.  IX.  2.  p.  910 ).  The  procedure 
•  here  resembles  the  Vaisarjina  homa  described  above  (p.  1158). 
Gold  is  tied  by  the  hem  of  the  garment  that  covers  the  yajamana 
and  his  family,  it  is  placed  in  the  ajya  contained  in  the  juhu, 
and  two  fthutis  are  offered  with  '  udu  tyam  '  (  Rg.  I.  50. 1 )  and 
'  citram  ( Kg.  1. 115. 1 )  in  the  garhapatya  fire,  the  piece  of  gold 
is  taken  out  and  the  yajamana  holding  that  gold  piece  and 
ajya  in  his  hand  approaches  the  daksinas  ( the  various  articles 
that  constitute  the  fee )  placed  to  the  south  of  the  mahavedi. 
Vide  Sat.  Br.  IV.  3.  4  about  daksina  ( derived  from  '  daksay  * 
to  invigorate )  where  it  is  stated  that  no  priest  should  officiate 
at  a  soma  sacrifice  for  a  fee  less  than  one  hundred  cows.  Ap. 
( XIII.  5.  1 — XIII.  7.  15 )  gives  numerous  rules  about  the 
daksina  to  be  distributed  among  the  sixteen  priests.  The  daksina 
may  consist  of  7,  21,  60, 100, 112,  or  1000  cattle  or  an  unlimited 
number  or  a  man  may  give  all  his  wealth  except  the  share  of 
the  eldest  son8"5  and  when  he  gives  a  thousand  cattle  or  all  his 
wealth  he  has  to  give  one  mule  in  addition  (  Ap.  XIII.  5. 1-3 ). 
He  may  also  give  goats,  sheep,  horses,  slaves,  an  elephant, 
clothes,  chariots,  corn  of  various  kinds,  asses,  A  man  may 
give  his  own  daughter  in  marriage  ( in  the  daiva  form  )  as  fee 
(  Asv.  V.  13.  7  ).  With  regard  to  the  cows  meant  as  fee  Ap. 
states  that  the  yajamana  drives  them  with  the  black  antelope 
skin  so  as  to  form  them  into  four  groups.  One  group  ( i.  e.  |  of 
the  whole  number )  is  given  to  the  adhvaryu  and  his  assistants 

2813.     Prof .  Keith  in  •  Religion  and  Philosophy  oLthe  Veda'  part 
2  p.  330  says    'after  which  the  fees  should  be  given  consisting  of 

7*21 cattle  or  all  the  sactifioer's  goods  save  his  eldest  son  '.    He 

obviously  means  '  save  his  eldest  son's  share  '. 


Ch.  XXXIII  ]      Agmstoma-distritntUcn  of  daktfw  1189 

in  such  a  way  that  the  pratiprasthfttr,  nestr  and  unnetr  receive 
respectively  half,  one-third  and  one-fourth  of  what  the 
adhvaryu  gets ;  that  is,  as  stated  by  Eat.  X.  2.  25  and  the  com. 
on  Ap.  XIII.  2. 12,  twelve  cows  are  given  to  each  of  the  four 
principal  priests,  6,  4  and  3  respectively  to  each  of  their 
assistants  in  the  order  stated  above  in  note  2228  ( supposing 
one  hundred  cows  are  to  be  distributed ).  Jai.  ( as  indicated 
below )  and  Manu  VIII.  210  refer  to  this  rule  of  distribution. 
The  agnldhra  is  the  first  recipient  of  gifts,  receiving  a  piece 
of  gold,  purnapatra  and  a  pillow  woven  with  threads  of  all 
colours.  The  pratihartr  is  the  last  reoipient  (  Ap.  XIII.  6.  2, 
Est.  X.  2.  39  ).  Gifts  are  made  to  the  priests  while  they  sit 
inside  the  sadas  and  to  the  adhvaryu  and  his  assistants  in  the 
havirdhana  pavilion.  To  a  br&hmana  of  the  Atri  gotra  (  who 
is  not  a  rtvik )  a  gold  piece  iB  given  before  everybody  else  or 
after  the  agnldhra  (  Ap.  XIII.  6. 12,  Eat.  X.  2.  21 ).  After  the 
agnldhra  come  brahma,  udgatr  and  hotr  ( Eat.  X.  2.  26  ).  Apart 
from  the  gifts  meant  for  the  rtviks  something  is  given  accord- 
ing to  ability  and  inclination  to  the  camasadhvaryus,  the 
sadasya  and  to  sight-seers  in  the  sadas  ( they  are  called  prasar- 
pakas ),  except  to  those  who  belong  to  the  Eanva  or  Easyapa 
gotra  or  those  who  ask  for  a  gift  (Ap.  XIII.  7. 1-5,  Eat.  X.  2.  35). 
Ap.  ( XIII.  7.  6-7  )  says  that  generally  no  gift  is  to  be  given  to 
one  who  is  not  a  brahmana,  but  a  gift  may  be  given  to  a 
non-brahmana  who  knows  the  Vedic  lore,  while  no  gift  is  to  be 
made  to  a  brahmana  who  is  not  learned.  Eat.  X.  2.  38  states 
that  the  wife  also  joins  in  making  gifts.  After  the  anuvftkya 
is  repeated  by  the  maitravaruna  for  the  marutvatlya  cup  to  be 
described  below  no  gifts  are  made  (Ap.  XIII.  7,  14,  Eat. 
X.  3.  2 ).  On  making  the  gifts  the  saorificer  does  obeisance 
(  namaskara )  to  the  priests  and  utters  an  invocation  as  to  ani- 
mals donated  in  the  words  '  who  gave  to  whom?'8614  DrahyS- 
yana  ( V.  3.  14-19  )  states  that  before  accepting  a  gift  every 
priest  murmurs  the  famous  mantra  '  I  take  thee  at  the  impulse 
of  god  Savitr....  &c '  ( Tandya  I.  8. 1 )  and  after  receiving  the 
gift  each  donee  murmurs  '  who  gave  to  whom  '  (  Tandya 
I.  8. 17 ).  The  gifts  are  taken  away  by  the  path  between  the 
agnldhrlya  sbed  and  the  sadas  and  then  by  the  tlrtha  ( Dr&hya- 
yana  V.  3. 13 ).  Jai.  ( X.  2.  22-28  )  declares  that  the  making 
of  gifts  to  the  priests  is  not  merely  a  formal  act  as  part  of  the 
sacrificial  rites,  but  is  intended  to  induce  the  priests  to  give 

2614.    ^y^^rrr  —  3nfor%  t  sffetffr  *fot*r  qya  gfirfrnramiE^tfi- 
m^strecft  i  Adv.  V.  13. 15.    For  35  *t  *°«  vide  note  2391. 


1190  History  qf  DharmaiOatra         [  Ch.  XXXIII 

their  servioes  in  return  for  the  gifts;  In  Jsi.  X.  3.  39-49  it  is 
oonoluded  that  in  the  words  '  the  daksina  is  112 '  the  vedic  text 
refers  only  to  cows  and  not  to  the  various  kinds  of  corns,  in 
X.  3.  50-52  that  the  division  of  the  gifts  is  to  be  made  by  the 
sacrifioer  and  not  left  to  be  done  by  the  priests  and  that  all  the 
priests  do  not  share  equally,  but  acoording  to  the  Vedic  texts 
some  get  half  ( they  are  ardhinah ),  others  one-third  ( they  are 
called  trtlyinah )  and  still  others  one-fourth  ( X.  3. 53-55 ).  Jai. 
XII.  1.  32  states  that  as  valuable  gifts  are  given  in  SomaySga, 
there  is  no  rice  cooked  ( called  anvaharya )  for  the  priests  in  the 
istis  of  Somayaga  as  there  is  in  darsapurnamSsa  ( note  2390 ). 

When  the  gifts  are  taken  away  by  the  priests  the  saorificer 
casts  away  the  antelope  horn  in  the  c&tvala  pit  with  two 
mantras  ( ip.  XIII.  7. 16 ).  Jai.  ( IV.  2. 16-19 )  says  that  this 
casting  away  is  the  final  disposal  of  the  horn  ( it  is  a  pratipatti- 
karma )  and  ( in  XL  3.  13-14  )  that  this  casting  takes  plaoe  on 
the  last  day  in  sacrifices  like  the  Dvadasaha.  The  adhvaryu 
offers  five  offerings  of  ajya  called  Vaisvakarmana  ( i.  e.  for 
Visvakarman  )  in  the  agnldhra  fire  with  five  mantras  from  Tai. 
S.  III.  2.  8. 1-3  ( Ap.  XIII.  7. 17  and  Sat.  IX.  2.  p.  911 ).  The 
adhvaryu  and  the  pratiprasth&tr  take  two  cups  for  ( Indra ) 
Marutvat  and  offer  them.  The  remnants  of  the  cup  in  prati- 
prasthatr's  hand  are  poured  in  the  adhvaryu's  cup ;  from  this 
mixture  a  portion  is  poured  in  the  cup  of  the  pratiprasthatr.  The 
priests  partake  of  the  remnants.  Then  a  third  Marutvatlya  cup  is 
taken  to  the  accompaniment  of  the  sastra  called  marutvatlya1615 

2616.  The  parts  of  the  *Wc*tfhj5T>sr  may  be  briefly  indicated  here 
from  asv.  V.  14.  3ff.  fg-  ijj§*:  ^3*  i  srwrvf  ?flf3*mT3>r,  ( wTfres)  • 
5Tt3^thV  ^3^  ( srfjfrnt: )  according  to  Ait.  Br.  or  5ft3wmt  $*  according  to 
Tai.  S.  (vide  note  2602  above).  Then  Rg.  VIII.  68.  1-3  (triplet  called 
pratipad  ),  Rg.  VIII.  2.  1-3  (a  triplet  called  anucara),  Eg.  VIII.  63.  5-6 
(called  Indranihnava  pragStha);  Rg.  I.  40.  5-6  (called  BrShmanaspatya 
pragltha  ) ;  Rg.  III.  20.  4, 1.  91.  2,  I.  64.  6  (three  verses  called  DhsyyS) ; 
VIII.  89.  3-4  (Marutvatlya  pragBtha),  Rg.  X.  73.  1-6  ;  a  nivid  '  Indro 
MarutvBn  '  (  Adv.  V.  14.  20,  &ffn.  VIII.  16.  1  gives  the  whole  in  20  short 
clauses);  Rg  X  73.  7-11;  japa  in  the  words  'uktham  vacIndrSya 
drnvate  tvff '  (  asv.  V.  14.  26  )  ;  and  lastly  Rg.  III.  47.  4  as  the  ySjyff. 
This  dastra  follows  after  and  is  connected  with  the  Msdhyandina 
pavamSna  stotra  (  com.  on  KSt.  X.  3.  7  ).  According  to  Est.  X.  3.  8  the 
pratigara  of  adhvaryu  here  is  'modSmo  daiva.'  According  to  asV.  V.  14. 
7-8  pratipad  and  anucara  consist  of  three  verses  and  pragSthas  consist 
of  two  rk  verses.  A  pragKtha  is  called  BSrhata  when  the  two  verses  are 
in  Brbati  and  SatobihatI  metres  and  it  ia  called  Kskubba  when  there  is  a 
combination  of  verses  in  the  Eskubh  and  SatobrbaW  metres. 


Ch.  XXXIII  ]         Agmstoma-Ralhantara-aaman  1191 

recited  by  the  hotr  (  Ap.  XIII.  8.  2 )  and  at  the  end  of  the  recita- 
tion of  that  sastra  it  is  offered.  Then  a  cup  for  Mahendra  is 
taken.  The  stotra  for  Mahendra  is  called  Prstha,"1'  and  is 
chanted  at  this  time,  being  sung  in  Ratha  ntara  melody  (  La^. 
II.  9.  7,  Asv.  V.  15.  2-3  ).  Then  follows  the  Niskevalya 
sastra  by  the  hotr.  After  the  Mahendra  cup  is  offered,  the 
pratiprasthatr,  nestr  and  unnetr  take  up  three  grahas  (cups) 
called  Atigrahya  respectively  for  Agni,  Indra  and  SQrya  (  Ap. 
XIII.  8.  7-9  ).  Then  three  Ukthya  cups  are  offered  as  in  the 
morning  pressing.    Then  three  Prsthastotras8617  are  ohanted, 

2616.  The  Rg.  verses  of  the  Rathantara  sSman  are  (VII.  32.22-23); 

ajfii  at  frc:  3ig#rs^n  53  ^wfr  i  f#wreT  zpki  ^^fairaftF*  p^s  n 
q  ^'  apqt  f|sqt  H  qiN^  ^  ffjflt  3  $$&&  I  3WZF3I'  JTOqftR  qrfSw' 
<T44^fJx4|  f^IJJ^  ||.  These  two  are  respectivelyan  the  Brhati  and  Pankt' 
metres  and  together  constitute  a  BSrhata  PragStha.  Vide  Jai.  IX.  2. 
25-28  and  Sahara  thereon.  In  chanting  these  to  the  Rathantara  melody 
they  are  to  be  made  into  three,  by  repeating  the  4th  pSda  of  the  first 
with  the  first  half  of  the  2nd  verse  and  the  last  of  this  with  the 
latter  half  of  Rg.   VII.   32.   23.    The  Wai  Ms.  writes  it  as  follows: 

t^  i  anfaat  ft*  %<$f  m  1 3*  in§«rt  ^  ^M  &ita*R[  swz:  ^iu 
hh  1 4  &fati  ^\%#]  \  i  g^  x  *  ^  aftn  $  ^i  «  *%%  ii 
"Wr  i  aft'  ^Tft^g^qt'  q  atat* 3p^t'  fcait:  h  it  \  \  ®<*k  i  h 

^Wr  4  \  \  5TT  }  I  ^  flRT  5(\YfHS  5&H  I  a|^  II  3  #*T  I 
a2,  ^  q  ^I^Jrt'  3*^1^'  D#l4  ^n  *  \  fofc  I  WM  M5I^I 
JjW  ^  }  V  ^  aft'  31  S  5?  3*1  I  afo  II  The  Wai  Ms  inserts  after  apian, 
f%fir*rf:,»ni*T5»certainfsfT»Tsin  which  the  letter  »T  occurs  several  times  e.g. 
5Hff  3Tl*n§  *tTft  *T^'  *l  *l  tft'  *lt  V  V  *  *l  ^  »*:  I  (after  gmaj)-  This  is  probably 
in  accordance  with  cyraSTflTsta  VII.  11.  6-8.  *n"3«r-  VII.  6.  11  says  that 
W^is  the  pjqsr  of  w^  ;  vide  arr»3Sf  VII.  7. 1  and  3  for  3*314  and  jtfJt- 
f  rt  of  x*t*m-  The  Ms.  in  the  Bombay  Asiatio  Society's  Library  places 
the  letter  'ra  '  wherever  in  the  other  two  there  is  a  vertical  stroke  and 
it  has  no  figure  over  '  him  '  and  '  om.'  There  are  a  few  other  differences 
also  (  not  noted  here  ).  In  the  B.  I.  edition  (vol.  III.  p.  85  )  the  scheme 
is  a  good  deal  different  as  the  following  (  only  the  first  verse  is  taken  ) 

will  show;  an$rar  qj  %W;  1 9T|«n  anfa  1  m  }  qfo4  3  wt:  &th- 
im  spra:  p£  1  sal  \  \  •*  %  #  1  fsrW  ^  \  •*  jfT  i  ^  x  srW  \  \  \ 
<?  x  >  ^t«n  11 

2617.  The  2nd  jrefbr  is  *!*$«*,  %•  IV.  81.  1-3,  SSmaveda 
II.  1.  1. 12  (Benfey  )  and  S.  V.  vol.  III.  pp.  87-89  ;  the  3rd  is  ifa>T>  Rg. 
VIII.  88. 1-2,  SSmaveda  II.  1. 1.  13  and  S.  V.  vol.  III.  pp.  91-92  ;  the 
4th  is  njrJH  %•  VIII.  66. 1-2,  SSmaveda  II.  1. 1. 14  (Benfey  )  and  S.  V. 
vol.  III.  pp.  101-102. 


1192  History  of  DharmaiUstra         [  Oh.  XXXIII 

each  followed  respectively  by  the  sastras  recited  by  the  maitra- 
varuna,  br&hmanaochamsin  and  acohavaka.  This  closes  the' 
mid-day  pressing  of  soma. 

The  evening  pressing  commences  with  the  taking  of  the 
Aditya  cup  ( a  cup  the  deity  of  which  is  Aditi ).  In  the  third 
pressing  the  Vedic  texts  are  to  be  uttered  in  the  highest  tone 
( Asv.  V.  17.  1 ).  The  procedure  in  this  pressing  resembles 
that  of  the  mid-day  pressing  (Sat.  V.  3.  p.  915).  The  adhvaryu, 
the  saorificer,  the  pratiprasthatr,  agnldhra  and  unnetr  enter  the 
havirdhana  shed  by  the  eastern  door  and  the  wife  enters  by  the 
western  door  ( Kat.  X.  3.  2-3  ).  The  doors  of  the  havirdhana 
shed  are  shut  when  there  are  many  persons  sitting  inside  the 
vedi  ( Ap.  XIII.  9.  2,  Sat.  IX.  3.  p.  915  ).  The  adhvaryu  takes 
into  the  Aditya  cup  a  part  of  the  remnants  of  the  soma  from 
the  cups  for  the  joint  deities.  In  the  middle  or  western  part  of 
the  aditya  cup  he  adds  curds  and  then  again  takes  the  whole  of 
the  remnants  of  the  soma  from  the  cups  for  the  joint  deities  (that 
has  been  poured  in  the  adity  asthall).  He  stirs  the  contents  of  the 
cup  with  the  upa/h&usavana  stone  used  in  crushing  the  soma  stalks 
and  mixes  them  well  together.  He  then  takes  out  the  stone  and 
places  it  among  the  stones  used  for  crushing  soma  stalks.  The 
aditya  cup  is  not  placed  down,  but  is  covered  with  darbhas  or 
with  the  right  hand  of  the  adhvaryu,  who  comes  out  after  the 
doors  of  the  havirdhana  are  opened,  takes  it  to  the  uttaravedi, 
stirs  the  contents  with  darbhas  in  such  a  way  that  a  few 
drops  fall  down  out  of  the  cup.  After  the  usual  praisa 
and  the  other  procedure  the  adhvaryu  throws  the  darbhas 
on  the  ahavanlya  and  offers  the  contents  of  the  aditya 
cup  into  fire.  At  the  time  of  offering  the  contents  and 
also  immediately  after  doing  so  he  does  not  look  at  the 
offering  but  looks  elsewhere  ( Asv.  V.  17.  3  ).  He  does  not 
partake  of  the  remnants  of  soma  in  the  aditya  cup  but 
keeps  it  with  the  remnants  of  soma  therein  among  the  several 
vessels.  He  puts  on  the  rjlsa  (  the  dregs  of  soma  stalks ) 
that  is  left  after  the  two  pressings  the  stalks  (  amsu  )  that  are 
in  the  adabhya  vessel  and  the  upariisupatra  and  silently 
extracts  soma  juice  therefrom.  In  the  agnldhra  shed  the 
sacrificed  wife  prepares  by  churning  '  ftsir '  (  milk  mixed  with 
soma )  and  enters  the  havirdhana  shed  by  the  western  door.  The 
yajamSna  enters  by  the  eastern  door,  spreads  on  the  mouth  of 
the  putabhrt  trough  the  strainer  and  pours  thereon  along  with 
his  wife  the  Mir  with  four  mantras  ( Tai.  S.  III.  2.  8.  4-5  ).    He 


Ch.  XXXIII  ]  AgnistomarTrtlyaaavana  1193 

fills  the  agrayana  cup  from  four  streams  ( the  fourth  being 
from  the  remnants  of  soma  in  the  adityapStra ),  while  in  the 
mid-day  pressing  there  are  only  three  streams  (Sat.  IX.  3. 
p.  918,  Ap.  XIII.  10. 11 ).  In  this  pressing  no  turban  is  given 
to  the  gravasfcut  priest.  Then  the  Viprud-dhoma  is  performed. 
The  Arbhava E618  pavamana  is  then  chanted  on  the  lines  of  the 
Madhyandina  pavamana. 

The  havis  prepared  from  the  various  limbs  of  the  (savanlya) 
pasu  sacrificed  in  the  morning  is  then  offered  (  Ap.  XIII.  11.  3, 
Asv.  V.  17.  4 ).  After  the  ids  is  partaken  of  by  the  hotr,  the 
purodasa  (  cake  baked  on  12  potsherds,  Sat.  IX.  3.  p.  920 )  is 
offered  to  Indra  and  the  rest  of  the  procedure  up  to  the  laying 
down  of  the  Narasamsa  cups  is  followed.  Then  soma  of  the 
third  pressing  is  offered  by  the  adhvaryu  from  the  hotrcamasa 
and  by  the  camasSdhvaryus  from  their  camasas  and  as  else* 
where  the  priests  and  camas&dhvaryus  partake  of  the  remnants. 
After  the  Narasamsa  cups  are  laid  down  each  of  the  priests 
who  driuk  soma  from  camasas  takes  from  the  softest  part  of 
the  purodasa  three  small  balls  ( or  pills  ),  places  them  on  the 
ground  to  the  south  of  his  own  camasa  and  they  then  offer  them 
to  their  own  father,  grand-father  and  great-grand-father  with 
the  appropriate  mantras  a,,»  (  Ap.  XIII.  12.  9,  Asv.  V.  17.  5  ). 
They  mutter  the  namaskara  mantras  (  vide  note  2438  above  ) 
and  the  sacrifioer  utters  the  Sad-dhotr  mantras  (  Ap.  XIII.  12. 

2618.  The  tbird  pressing  is  connected  with  the  ijlbhua  as  the  praisa 
of  the  adhvaryu  shows  :  attfn^  WHtq^tiift  ftgmr:  Jjg*rcrt  *T3T*er:  flf^f- 
*nft  fejwftfarat  ft*^%*«n*TOftat  srrefwf  9*3tt  win  i*tfft»r?rr«iir«r  (Sat.  IX.  3, 
p.  921,  Ap.  XIII.  12.  2).  The  $bhus  are  three  viz.  Ijtbhu,  Vibhvg  and 
Vsja  (Sgfl.  161.  6  and  IV.  33.  3,  IV.  34.  1)  and  their  exploits  are 
narrated  in  $g.  1.  20,  1. 110  and  111,  I.  161,  flg.  IV.  33-37  Ac.  The 
Ait.  Br.  (  28.  4  )  narrates  the  myth  that  the  Rbbus  were  mortals  but 
were  made  immortal  by  Prajgpati  and  were  given  a  share  in  the  third 
pressing.  It  is  therefore  that  the  first  stotra  in  the  third  pressing  is 
called  Arbhava-pavamSna.  This  ^trhl  is  constituted  by  $g.  IX.  1.  1-3, 
IX.  108. 1-2,  IX.  106.  1-3,  IX.  101.  1-3,  IX.  75.  l-3-S5maveda  II.  1. 1. 
16-19  (  Benfey  )  or  8.  V.  vol.  Ill  pp.  105-107,  115-116,  121-123, 131-133, 
165-169. 

2619.  Vide  note  2435  for  the  mantras.  Asv.  and  L5J.  II.  10.  4  say 
the  mantra  is  •  anr  phrct  *nvrrt  <J<mHHlui9«M4u<ftft  I. '  KBt.  X.  5.  11 
notes  that  the  procedure  of  Pindapitryajfia  from  piodadana  to  smelling 
the  pindas  is  observed  but  without  water  and  (in  X.  6.  12)  gives  it  as  his 
opinion  that  it  is  really  the  yajaraSna's  ancestors  that  are  offered  pieces 
of  the  purodasa  and  not  those  of  the  oamasadhvaryus. 

H.D.150 


1194  History  of  Dharmaiastra  [  Ch.  XXXIII 

10-11 )  which  are  in  Tai.  Ar.  III.  4.  Then  the  Sftvitra  cup  is 
offered  (  Ap.  XIII.  13. 1,  Adv.  V.  18. 1 ).  The  Vaisvadeva  cup 
is  thereafter  filled  from  the  Putabhrt  trough,  but  there  is  no 
stotra  chanted  for  this  oup;  the  vaisvadeva  sastra  however 
is  recited  by  the  hotr  ( Asv.  V.  18.  5-13 ).  Then  rioe  (  oaru ) 
is  boiled  for  being  offered  to  god  Soma.  The  adhvaryu  wears 
the  sacred  thread  in  the  praclnavlta  form,  cuts  off  to  the  south 
of  the  ahavanlya  one  oblation  from  the  boiled  rioe  with  his 
right  hand  and  another  with  the  mekaana,  crosses  to  the  north 
of  the  ahavanlya,  and  with  his  face  to  the  south  offers  in  the 
southern  part  of  the  ahavanlya  fire  the  oblations  of  rioe,  the 
yajya  being  'tvarh  soma  pitrbhih.  samvidanah'  (Rg.VIII.  48.13). 
Ajya  is  poured  on  the  remnants  of  the  cam  in  the  pot,  the 
adhvaryu  sees  his  face  in  the  clarified  butter  ( Asv.  V.  19.  4  ), 
anoints  his  eyes  with  the  ajya  by  means  of  his  thumb  and  ring- 
finger  and  then  hands  over  the  pot  of  rioe  (  with  ajya  therein  ) 
to  the  three  udgatr  priests,  who  see  their  reflections  in  the  ajya 
and  if  they  cannot  see  their  reflection  (  which  is  an  evil  omen ) 
then  more  ftjya  is  poured  and  two  mantras  are  repeated  (Asv.  V. 
19. 5,  one  being '  bhadram  karnebhih '  Rg.  1. 89. 8 )  and  then  again 
they  look  for  their  reflection  in  the  ajya.  The  agnldhra  carries 
lighted  roots  of  darbhas  to  the  several  dhisnyas  and  establishes 
them  thereon  as  fires  and  the  adhvaryu  pours  ajya  taken  afresh 
in  a  pot  over  them  while  the  darbhas  are  glowing  ( Ap. 
XIII.  14. 5-6,  Sat.  IX.  4  p.  929).  He  keeps  some  ajya  in  the  pot, 
takes  the  cup  called  Pfitnlvata, mo  fills  it  from  the  soma  in  the 
Agrayanasthall,  mixes  in  it  the  ajya  that  remains  after  pouring 
over  on  the  dhisnya  fire-brands  and  offers  it  into  the  northern 
part  of  the  fire.  Jai.  ( in  III.  2.  33-37 )  lays  down  several  pro- 
positions about  this  oup  viz.  that  it  is  offered  only  to  Agni 
Patnlvat  and  not  also  to  Indra-Vayu  and  other  joint  deities 
( though  the  soma  in  the  agrayanasthall  had  in  it  the  remnants 
of  the  oontents  of  the  grahas  for  joint  deities ),  that,  though  the 
mantra  in  offering  it  oontains  the  word  Tvasfc  ( '  0 !  Agni  Pat- 
nlvat 1  drink  soma  joined  with  god  Tvastr ' )  that  oup  of  soma 
is  offered  only  to  Agni  Patnlvat  and  not  to  Tvastr  also  and 

2620.  The  Pltnlvata  cup  is  offered  to  Agni  Patnlvat.  The  ySjyS 
verse  repeated  in  a  low  voice  by  the  Sgnldhra  (according  to  Sdv. 
V.  19.  7)  for  it  is  ?g.  III.  6.  9  qfifcfr  *rni  vnnhf  nvmi  *t  ftwt  irail 
rotfotfinRi  *flfu  frrmqmwi  **  myre* » )•  Aocording  to  ip.  XIII.  14. 8, 
Sat.  IX.  4.  p.  930,  the  text  uttered  with  svS&B  is  ;*nn3f  <R«fN*ft^?a>r 
WW  WW  ft*  <pnn  I '  (to.  *.  VIII.  10,  &.  *.  I.  4.  27. 1 ). 


Oh.  XXXIII  ]  Agmsioma-Patmvata  cup  1195 

that,  though  Rg.  III.  6.  9  ( the  yajyS  verso )  contains  a  prayer 
about  the  thirty-three  gods,  the  Patnlvata  is  not  to  be  supposed 
tb  be  offered  to  them  also.  The  adhvaryu  then  issues  various 
directions  to  the  several  priests  (  Ap.  XIII.  14.  11,  Sat.  IX.  4. 
p.  930 ).  The  ftgnldhra  sits  on  the  lap'"'  of  the  nest?  and  par- 
takes of  the  remnants  of  the  Patnlvata  cup  ( Asv.  V.  19.  8,  Est. 
X.  6.  24),  while  so  sitting.  He  washes  that  cup  on  the  marja- 
llya  and  keeps  it  on  the  khara.  The  camasas  of  the  hotr  and 
others  are  filled  by  the  unnetr  in  such  a  way  that  no  soma  is 
left,  the  two  jars  of  soma  are  wiped  with  the  daias  and  they 
are  all  kept  with  mouths  turned  downwards.  The  adhvaryu  starts 
the  udgatr  priests  on  their  chant  of  Yajnayajnlya  stotra  (  Ap. 
XIII.  15.  3  ),  which  is  the  principal  stotra  of  the  Agnistoma 
( Sat.  IX.  4.  p.  931  calls  it  '  Agnistoma  S&man ' ).  All  those 
priests  who  are  to  chant  the  stotra  and  the  ohoristers  cover 
their  heads  together  with  the  ears.8'88  Those  who  come  as 
sight-seers  into  the  sadas  should  join  in  the  chant  as  choristers 
(  Ap.  XIII.  15.  6 ).  When  the  udgatr  makes  the  hinkara  of  the 
yajnayajflya  stotra  he  looks  at  the  sacrificer's  wife  who  is 
brought  by  the  nest?  near  the  udgatr.  When  the  nidhana 
( finale )  of  the  first  verse  is  being  sung  the  wife  removes  the 
garment  from  her  right  thigh  and  with  her  face  to  the  north 
pours  the  pannejani  water  on  her  thigh  up  till  the  prastava  of 
the  third  stotrlya  of  the  first  paryayatm  ( so  as  to  leave  no  water 
in  the  jar ).  The  wife  retires  to  her  shed  when  the  udgatr  asks 
her  to  go  or  when  he  has  looked  at  her  thrice  and  she  has 
poured  water  thrice  (  Kat.  X  7.  5-6 ).  While  the  chant  prooeeds 
the  saorificor  repeats  the  saptahotr  mantras  (  note  2393  above ). 
The    Yajaayajrilya    saman    is    Rg.  VI.  48.  1-2=  Samaveda 


2621.  ip.  XIII.  15.  1  and  Sat.  IX.  4.  p.  931  do  not  apparently  like 
this  sitting  on  the  lap  of  the  nesfr  and  so  give  an   option  '  wfTW  smffnr 

2622.  According  to  Ap.  XIII.  15.  5  it  is  optional  to  cover  the  ears. 
According  to  Sat.  IX.  4.  p.  931,  all  persons  whether  priests  or  sightseers 
that  are  in  the  sadas  cover  their  heads  and  ears  and  the  yajamKna  may 
do  so  or  not. 

2623.  uqrnrjfkw  ftjffri  u<&  irsftsw^  •  ftw*  *ft  Tuft  ^"nij^- 

II.  10. 15-17  and  *ww*  VI.  2.  15-17 ;   sjtR  ftsppn WWWt«rmrifa«rTt  i 
sij?ina*Hre»n  ismra  fft  fairri*  '  wr  XIII.  15.  11.   Vide  also  wvrwr. 

III.  7. 8-14  for  this. 


im  History  of  DharmaiOatra         [  Cb.  XXXlII 

II.1.1.20(Benfey)and&V.vol.  III.  p.  175-177."**  After 
this    comes  the    recitation  of  the  Agnimaruta  sastra  ( Asv, 

V.  20.  6  )  which  is  to  be  done  in  the  druta  ( quick )  mode  of 
recitation.*"1  While  the  hotr  reoites  Rg.  X.  9.  1-3  ( the  hymn 
beginning  with  '  apo  hi  s^ha  * ),  which  is  part  of  this  sastra  he 
touches  water  separately  at  eaoh  verse,  the  other  priests  touch 
him,  they  all  remove  the  covering  from  their  heads,"8'  the 
hotr  utters  the  ahava,  the  adhvaryu  utters  the  pratigara  after 
splashing  water.    There  are  ahavas  when  the  four  verses  of  Rg. 

VI.  47. 1-4  are  being  recited  in  the  Agnimaruta  sastra.  Accord- 
ing to  Sat.  IX.  4.  p.  932  the  ahava  at  the  beginning  of  the  first 

2624.    The  verges   of   tho  Yajfiayajfiiya  sBman   are  :       TfMfT  ^t 

«nft'  fJtflfiftT  5  ^#  i  sir  mtvift  gra^tf  jSfcr  ftti  *  yft-iiH,  «  Jr^t 

(Sff.  VI.  48.  1-2).  The  first  is  in  tho  BrbatI  metre  and  the  2nd  in 
Satobrbati.  These  two  verses  are  to  be  turned  into  three.  The  sSman 
is  as  follows  (  from  Wai  Ms  ).  |f{J  %f  H  *f$  \  Vt  X  HWS  I  &  JTT^V  %$ 

*\  \$%i  \  ^  i  fat  ^  a^hhA  ^rai  VX  ^i*^  i  $  X  *n*l  i  arc  fJprr  * 

to*  a  *  ^fcn  x  x  <ww.  i  wxt:  i  <&ta  s5^  Wte 1  ^  I  •*  A  ii 
^,  i  a1  jropsn  x  *&n  x  *fe  i  $*£§  x  <4fort  *r^  x  «f^pnf^  i 

f^^#^^'  I^iUhII  The  Poona  Ms  everywhere  has 
V  \  \  ■*"  M     and  reads  jrprrfa  in  the  first  line,    ^fen  ^  ^fff    M\Q~fl 

l'^3*HH,  3J  $  «i?3.  The  Bombay  A.Sooiety's  Ms.  reads  fa  almost  in  every 
place  where  y  occurs  in  the  other  Mss.  For  the  change  of  fiftrfitTi  ^into 
fWfCTW  vide  BimwnmiuiVIII.6.10.  In  the  B.I.  edition  the  first  verse  is 
set  down  (vol.  III.  p.  177)  as  follows:     4jHsW  l    ijf  X^Xfl^N  >  *fe$S$  I 

*» X  <&sff  x  m  1  feft  X  *i4*w*ii  srrar  1  X  it  •  twns  1  5T  X  *k  1 

sfajf&TSI  «•  SOT  *  *  f^rfe  II  ?g.  VI.  48. 1-2  are  a  *nht  snrw. 

2626.  The  mode  of  recitation  is  of  three  sorts,  viz.  fa?fi*a,  wm  and 
•8*  ( com.  on  Abv.  V.  20.  2 ).  These  are  mentioned  in  wpffRteWT 
XIII.  18  also. 

II.  10.  20 ;  the  com.  says  that  the  head  was  covered  for  fear  of  being 
scorched  by  fire  when  the  yajulyajnlya  addressed  to  Agni  was  being 
chanted.  It  is  appropriate  that  when  the  hymn  to  waters  is  reaohed 
the  covering  of  the  head  is  removed.    Vide  Ap.  XIII.  15. 18. 


Oh.  XXXIII J        Agni§iomamAgnimaruta-iastra  1197 

verse  has  a  response  which  is  *  mada  modaiva  mods  modaiva 
.,( or-daivora  ). ,w 

When  the  last  verse  ( paridhanlya )  of  the  Agnimaruta 
sastra  is  being  recited  ( or  at  one  of  several  other  stages,  accord- 
ing to  Ap.  XIII.  16.  2-5  and  Sat.  IX.  4.  p.  933 )  the  pratipra- 
sthatr  brings  into  the  hotr-camasa  the  soma  contained  in  the 
dhruva  graha  and  the  adhvaryu  offers  the  soma  contained  in 
that  camasa  and  the  oamasadhvaryus  offer  the  soma  in  their 
cups  and  the  priests  partake  of  the  remnants.  When  the 
upayaja  homa  with  reference  to  the  animal  killed  in  the  morn- 
ing is  performed  and  the  paridhis  are  cast  into  the  fire,  he  takes 
the  Hariyojana  cup."88  The  unnetr  brings  into  it  all  the  soma 
contained  in  the  8grayana-sthall  and  mixes  therein  plenty  of 
fried  barley  grains,  places  the  oup  on  his  head,  comes  out  of 
the  havirdhana  shed,  steps  backwards  and  forwards  several 
times.  Then  the  contents  are  offered  to  Indra  ( the  tyaga  by  the 
yajamana  is  '  idam  Indraya  harivate ' )  and  the  remnants  are 
brought  to  the  sadas  for  being  partaken  by  the  priests  and  the 
sacrificer.  They  distribute  the  remnants  into  other  vessels, 
drink  the  fluid  only  smacking  their  lips,  press  the  fried  grains 
between  their  teeth  so  as  to  extraot  and  take  in  all  juice  out  of 
them  and  spit  out  of  the  vedi  the  mastioated  fried  grains  and 
sip  water.  Aooording  to  some  (  Kat.  X.  8.  5  )  the  priests  only 
smell  the  fried  grains.  They  throw  chips  of  the  tree  from  which 
the  yupa  was  made  into  the  ahavanlya  each  with  '  thou  art  the 
expiation  ( means  of  removal )  of  the  evil  caused  by  gods,  men 
pitrs  &o.*  ( Vaj.  S.  VIII.  13.,  Tai.  S.  III.  2.  5.  7  quoted  in  Ap. 
XIII.  17.  9 ).  They  partake  of  the  thick  cheese-like  layer  on 
curds  with '  dadhikravno  *  ( Rg.  IV.  39.  6 )  in  the  agnldhra 
shed  ( Sat.  IX.  4.  p.  935,  Ap.  XIII.  18.  1 ).  They  cast  into  the 
jars  containing  remnants  of  Ekadhana  waters  green  dflrva 

2627.  Asv.  V.  20.  6  has  wrf fararrftfa  <*Rrtft  wti  <sjTfTW  JTjmr  $w 
»ft*r»ft  frftfttvmi  sffin^ ' ;  wit-  XIII.  15. 14  says '  *ny©K»r«i  w&ft  **m- 
fW5njTPfr*»r?rWrf  srffa"nf&  *f rwr*  r*  wfam*?  W*m  Tryr*nr.  i '.  This 
last  appears  to  be  corrupt.  The .  footnotes  in  Band.  VIII.  15  show  how 
uncertain  the  mss.  readings  are.    Sat.  IX.  4.  p.  932  explains  wrrtr*  at 

$nff%R$r9n%tntr4)  «rrsr*: 

2628.  This  cup  is  called  Hariyojana  because  it  suggests  the  yoking 
of  the  horses  of  Indra  for  his  return  after  being  present  at  the  soma 
offerings  throughout  the  day.    '  nfoRn*&»q?l  WW*  nUt  «inm<>»4»3ftt 

rft*ftaPT  ygygrcfrfinnrr  *rfafta*t '  com.  on  hwtt.  IX.  4.  p.  934 ;  '  *ft<t- 
fom  ?p^  MftiWHi3»^<Na  iift<f>iX«f>  m « » '  o°«n  on  *rq.  XIII.  17. 1. 


1198  History  of  bharmaiMra         [  Ch.  XXXIII 

grass,  squeeze  that  grass  well,  impart  to  the  water  a  sharp 
flavour  ( by  the  juice  of  the  durva  ),  pour  the  water  into  ten 
camasas.  Each  priest  smells  his  camasa  (  and  those  who  have 
none  smell  the  one  nearest  to  them)  to  the  west  of  the  catvala  or 
in  the  place  (called  astava)  where  the  Bahispavamana  was 
chanted  ( Ap.  XIII.  17.  9,  Ksfc.  X.  8.  7,  Sat.  IX.  4.  p.  935  )  and 
pour  the  water  down  into  the  catvala  pit  ( Sat.  IX.  4  p.  935,  or 
inside  the  vedi  according  to  Ap.  XIII.  18. 1 ).  All  priests  wait 
upon  the  ahavanlya  with  the  minda  mantra  '  yanma  atmano 
mindabhut  *  (  whatever  fault  has  been  mine,  Agni  has  mended 
it '  &c.  Tai.  S.  III.  2.  5.  4 ).  The  priests  then  discharge  them- 
selves from  the  vow  made  at  the  Tanunaptra  ceremony.  Then 
the  Patnlsamyajas  are  performed  as  in  the  animal  sacrifice 
( Ap.  XIII.  18.  3  ).  The  adhvaryu  offers  with  the  juhu  nine 
samisfayajus  offerings  in  a  continuous  stream,  standing  inside 
the  vedi.  Then  he  performs  the  prayascittas  for  actions  like 
spilling  soma  drops  about  and  offers  a  savanahuti  ( i.  e.  an  ajya 
offering  indicating  the  completion  of  the  Agnistoma).  The 
adhvaryu  issues  a  direction  to  the  maitravaruna  to  urge  the 
priests  to  come  out  of  the  sacrificial  shed  and  the  latter  do  so. 

Then  follows  the  Avabhrtha  ( the  final  purificatory  bath  ). 
The  procedure  of  this  is  an  isti.  Jaimini,  however,  in  X.7. 47-50 
lays  down  that  the  avabhrtha  is  a  special  rite  and  therefore 
all  that  takes  place  in  the  darsapurnamasa  isti  does  not  follow 
as  a  matter  of  course.  A  fuel-stick  is  laid  on  fire,  a  veda 
bunch  is  made,  kusa  is  strewn  round  the  fires  ( that  is  paris- 
tarana),  the  necessary  yajnapatras  are  placed  with  mouths 
downwards,  No  idhma  is  brought  and  some  do  not  even  prepare 
the  vedi.  Only  four  ladlings  of  ajya  are  taken  in  all  the 
ladles  ( sruc ).  The  nirvapa  is  only  for  a  cake  to  Varuna  on 
one  potsherd  ( Ap.  XIII.  19.  3 ).  There  are  no  pranlta  waters 
(  Sat.  IX.  5.  p.  938 ),  and  no  girding  up  of  the  wife  (  vide  above 
p.  1040  for  it ).  The  ajya  in  the  ladles  and  the  grains  taken 
out  for  purodasa  are  plaoed  on  the  shoulder  (  north  corner  on 
eastern  side)  of  the  uttaravedi.  The  saorificer  takes  out  from 
its  pit  the  post  of  udumbara  (  audumbarl  in  the  sadas ),  plaoes 
it  on  the  hide  and  board  used  in  extracting  soma  juice  and  all 
other  utensils  except  the  four  sthalls  viz.  the  agrayana,  ukthya 
aditya-sthall  and  dhruvasthall  ( vide  Tai.  Br.  I.  4.  1  for  these 
four  sthalls  of  day  )  that  are  smeared  with  soma  in  the  space 
between  the  catvala  pit  and  the  utkara  or  on  the  northern 
shoulder  of  the  vedi  on  the  large  stool  ( asandl )  used  for  soma. 


Oh.  XXXIII  ]  Agnitfoma-Avabhftha  1199 

The  yajamana  oasts  away  the  antelope  skin  in  the  cStvala  pit 
,( other  ways  of  disposal  are  also  mentioned  in  Ap.  XIII.  19. 
8-9 ).  When  starting  for  avabhrtha  he  offers  clarified  butter 
with '  O I  Fire,  that  givest  life  &o.  *  ( Tai.  S.  I.  3.  14.  4  ),  a 
seoond  oblation  with  the  mantra  '  avabhrtha,  nicumpuna  &o.  * 
(  Vaj.  S.  VIII.  27  ).«•» 

A  third  oblation  of  Sjya  is  made  to  Rudra  ( Ap.  XCII.  20. 1 ) 
with  '  namo  RudrSya '  ( Tai.  Br.  III.  7.  9  ).  When  starting  from 
the  vedi  or  from  near  the  catvala  with  faces  to  the  north  they 
recite  Rg.  I.  24.  8  (Tai.  S.  1.4.45.1).*  The  adhvaryu  issues 
a  direction  to  the  prastotr  to  chant  a  saman.  The  saman  chanted 
is  called  '  avabhrthasaman '  ( Lat.  II.  12. 1 ).  It  is  '  agnis^apati  * 
(vide  Sat.  Br.  IV.  4. 5. 8  and  Drahyayana  sr.  VI.  4. 1).  When  the 
nidhana  of  the  saman  is  being  sung,  all  the  priests,  the  yaja- 
mana and  his  wife  thrice  repeat  that  finale.  They  do  so  a 
second  time  when  they  have  traversed  half  of  the  distance  to 
the  reservoir  of  water  and  a  third  time  when  they  reach  the 
water  (Ap.  XIII.  20.  4  and  Sat.  IX.  5.  p.  941 ).  The  same  pro- 
cedure is  followed  for  the  Varuna  purodaaa  as  in  Varunapra- 
ghasas  for  niskasa.  The  dregs  of  soma  are  thrown  into  water 
with  the  branch  of  the  udumbara  tree  and  curds  are  poured 
over  it.  All  utensils  smeared  with  soma  are  thrown  into 
water  (Ap.  XIII.  21. 12,  Kat.  X  8.  24).  Jai.  (IV.  2.19-22) 
says  that  this  casting  into  water  is  merely  the  final  disposal 
( pratipaiti )  of  these  utensils  and  the  iruti  passage  '  they 
approach  the  water  for  the  final  bath  with  whatever  is  smeared 
with  soma'  does  not  lay  down  any  subordinate  matter  about 
avabhrtha.  The  girdle  of  the  yajamana  and  the  yoktra,  the 
jala  ( net  on  the  head  of  the  wife)  and  the  antelope  skin  of  the 
wife  are  dipped  in  water.  The  yajamana  invokes  the  water 
with  '  devlrapah '  ( Tai.  S.  I.  4.  45.  3 )  and  enters.  The  deep 
silent  waters  of  flowing  rivers  are  to  be  preferred,  but  in  the 
absence  of  such  waters  any  water  reservoir  will  do  (Kat.  X.8.19). 
The  yajamana  and  the  wife  enter  water,  splash  water  on  their 
heads  (but  do  not  dip  them  into  water),  rub  each  other's  back. 
A  handful  of  kusa  is  thrown  into  the  water  and  this  handful 
in  the  water  serves  as  the  ahavanlya  for  all  ahutis  in  avabhrtha. 


2629.  The  ruantra  in  Vaj.  S.  is  aw^q  frg*Sor  f^%^Tf&  f^g»ST:  I 
vn  $c$*s<ftiismfo*x*  *&$*$&<  s-nrwrr  %«r  fcrcm?  i.  Ap.  XIII.  19. 16 
following  Tai.  Br.  II.  6.  6  reads  ftw-| T  for  f?rg*s<ir.  Vide  L«$.  II.  18.  9, 
where  this  mantra  ia  used  at  the  time  of  sprinkling  oneself  with  water 
after  the  bath. 


1200  History  of  DharmaiMra        [  Oh.  XXXIII 

The  prayftjas  and  anuyajas  are  offered  as  in  darsapurnamaaa 
( except  to  God  Barhis ).  Jai.  ( XL  2.  30-34 )  lays  down  that  not, 
only  is  the  prinoipal  offering  of  purodasa  offered  into  water 
but  also  all  subordinate  ones  like  fighsras.  A  portion  of  the 
purodasa  for  Varuna  is  offered  therein.  The  rest  of  the  purodasa 
is  offered  to  Agni  and  Varuna,  whioh  becomes  the  Svisjakrt 
offering  in  this  case  (KatX.  8.  27,  Sat.  IX.  5  p.  944 ).  The 
unnetr  at  the  direction  of  the  adhraryu  leads  all  out  of  the 
water  ( the  yajamana  or  hotr  being  the  first ).  The  yajamana 
and  his  wife  put  on  fresh  garments  and  come  out.  The 
oloth  with  which  soma  was  enveloped  is  worn  as  a  turban 
by  the  yajam&na  and  that  in  which  soma  stalks  were  tied  is 
worn  by  the  wife  and  both  the  pieces  of  cloth  are  donated 
later  on  in  the  Udavas&nlya  isti  to  the  adhvaryu  ( Ap.  XIIT. 
22.  3-4  ).  The  priests,  the  yajamana  and  the  wife  hold  each  a 
fuel-stick  of  udumbara,  mutter  the  Mahlya  rk  (viz.  apama 
somam-amrta  abhuma,  $g.  VIII.  48.  3  ),  proceed  following  the 
unnetr  towards  the  sacrificial  ground  without  looking  back  at 
the  water,  perform  mar  jam  in  front  of  the  cow-stable  ( of  the 
saorificer )  and  place  the  fuel-stick  ( carried  by  each )  on  the 
ahavanlya  with  '  edhosi  &c. '  ( Tai.  S.  I.  4.  45.  3 )  and  wait  upon 
that  fire  with  '  apo  anvacarisam '  ( Ap.  XIII.  22.  6  quoting  Tai. 
S.  L  4.  45.  3 ).  Then  follows  the  Udayanlya  ( the  concluding 
is^i).  It  is  performed  in  the  pragvamsa  (and  not  on  the  specially 
prepared  uttaravedi).  The  procedure  is  like  that  for  the 
prfiyanlys  isti  (already  described  on  p.  1140).  In  the  same  sthall 
(pot)  in  which  the  prsyanlya  offering  was  cooked  and  to  the  bottom 
of  whioh  some  remnants  stick  he  takes  the  offering  for  this  isti. 
The  wife  again  ties  round  her  waist  the  yoktra.  Prayajas  are 
optional  and  if  not  offered  no  ajya  is  taken  in  the  juhu.  The  yajyaa 
and  anuv&kyas  of  the  prayanlya  become  respectively  the  anuva- 
kyas  and  yftjy 8s  of  the  Udayanlya.  The  order  of  deities  is  different, 
viz.  Agni  is  the  first,  Fathya  Svasti  the  last  for  ajya  offerings 
( Ap.  XIII.  23.  4,  Sat.  IX  6.  p.  450,  Asv.  VI.  14.  3 ).  When  the 
Udayanlya  is  finished  the  anubandhya  rite  follows"*0  (Ap. 
XIII.  23.  6,  Sat.  IX  6.  p.  951).  A  barren  cow  is  to  be  offered 
to  Mitra  and  Varuna.  The  prooedure  is  the  same  as  that  of 
Nirfldha-pasu-bandha.  Some  sacrificed  three  anubandhya  oows 
viz.  to  Mitra  and  Varuna,  to  the  Visve  Devas  and  to  Brbaspati, 

8630.  Often  the  word  ia  written  ag  wjiwn  '  *i?r«T8«*«rfr  vft  arqfc- 
mqt»oomon  Xp.  XIII.  23.  1;  '***g  <T»KTWn%Tg  rorit  fft  s^jrron 
*ftf  W«h  l '  oom.  on  Sat.  IX.  5.  p.  951. 


(Jh.  XXXIII  1  Agnittoma-anubandhyd  cow  lSdi 

but  Ap.  ( XIIL  23.  6.  10  and  14 )  restricts  them  to  V&japeya, 
'Rajasuya  and  sattras.  Est.  ( X  9. 14-15  )  says  that  instead  of 
the  cow,  a  bull  may  be  offered  or  only  payasya  may  be  offered 
to  Mitra  and  Varuna."31  Ap.  XIII.  24. 10  states  that  in  place 
of  the  anubandhyft  cow  the  followers  of  Rgveda  offered  amiksS 
to  Mitra- Varuna  and  the  offering  was  made  by  the  hotr  in  front 
of  the  havirdh&na  shed  and  all  the  ceremonies  in  the  arohetype 
isti  up  to  Ida  were  performed  in  that  rite.  After  the  anubandhya 
(or  Smiksa)  was  offered  came  the  five  offerings  called  Devika 
viz.  a  cake  on  twelve  potsherds  to  Dbatr  and  four  oblations  of 
rice  cooked  in  milk  in  the  four  sthalls  mentioned  above  ( in 
which  soma  had  been  placed )  to  Anumati,  Raka,  Sinlvall  and 
Kuhu  (Asv.  VI.  14.  15,  Ap.  XIII.  24.1-3).  The  yajamana 
shaves  his  hair  and  moustaohe  near  the  southern  side  of  the 
vedi  (Ap.  XIII.  23.  16).  The  ahavanlya  fire  is  taken  to  the 
north  outside  the  mahavedi  in  an  earthen-ware  vessel  and  the 
kusas  strewn  on  the  vedi  are  burnt  thereon  and  the  smoke 
issuing  therefrom  is  invoked  with  a  mantra  (Sat.  IX  6.  p.  951), 
the  adhvaryu  offers  on  the  fire  ( of  the  kusas )  ground  barley 
from  his  joined  hands  ( Ap.  XIII.  24. 16-17 ).  The  fires  are  then 
deposited  in  the  aranis  by  repeating  '  ayam  te  yonih '  ( Rg.  III. 
29. 10,  Tai.  S.  I.  5.  2,  Vaj.  S.  III.  14 )  as  stated  in  Asv.  III.  10.  5. 
Having  given  up  the  sacrificial  ground  he  again  produces  fire 
by  attrition  to  the  north  of  the  sacrificial  ground  and  the 
udavasanlya  istf  is  performed.2832  In  this  isti  a  cake  baked  on 
eight  or  five  potsherds  is  offered  to  Agni  ( Ap.  XIII.  25.  5,  Sat. 
1X6.  p.  956).  In  this  isti  (Asv.  VI.  14.  24)  everything  is 
done  as  in  the  punaradheya,  but  the  mantras  are  muttered 
inaudibly  in  all  oases  ezoept  the  last  anuySja.  A  bull  is  the 
fee  or  as  much  gold  as  will  purchase  a  bull.  Instead  of  this 
isti  an  offering  of  ajya  was  made  by  some  (  Ap.  XIII.  25.  7-8 ) 
from  the  juhu  in  which  twelve  ladlings  were  made  with  sruva 
with  *  idam  visnur  '  (  Rg.  I.  22. 17  ). 

2631.  In  modern  times  no  cow  is  sacrificed,  but  only  SmiksS  is 
offered  instead.  Among  the  actions  forbidden  in  tbe  Kali  age  is  the 
slaughter  of  anubandhyS.  '  il«rf  f^fjIWrT  sft  TT3HWimi}sft  *T  •  9*H- 
<rnfltTPftfft  fo  H*mr  *fo  n  quoted  by  the  Mit.  on  YSj.  II.  117. 

2632.  '  ^i«i^i|(i  g^qum-flvi  '  com.  on  Ap.  XIII.  25.  3  ;  '  ^*- 
flTsrmrf  <ft<q*.Wi»ft«H '  com.  on  Sat.  IX.  6.  p.  956.  3^itpt  is  the 
counter-part  of  wurTgw.  When  at  the  beginning  tbe  sacrifioer  enters 
upon  tbe  holy  ground  sought  from  the  king  it  is  awrorpr-  Vide  *  qp|n- 
im  ^W3R  ifawn  wft  ^urapminrowRl '  sire.  X.  3.  3  (  com.  snm^rfi 

H.D.  151 


1202  History  of  Dharmaiastra  [  Oh.  XXXIII 

Ingenious  theories  have  been  advanced  by  European 
scholars  about  the  origin  of  the  soma  sacrifices.  Considera- 
tions of  spaoe  forbid  the  discussion  of  this  topio  here.  Those 
who  are  interested  in  these  speculations  may  consult  Prof. 
Eggeling's  Introduction  to  S.  B.  E.  vol.  26  pp.  XI-XXIII 
(  where  several  European  works  are  cited  and  questions  about 
soma  are  discussed),  L'  Agnistoma  (pp.  481-490),  Prof.  Keith's 
'  Religion  and  philosophy  of  the  Veda  &c. '  pp.  331-332  and  the 
works  cited  there.  With  the  greatest  respeot  for  all  these 
learned  and  industrious  European  savants  it  must  be  said  that 
none  of  the  theories  has  any  great  plausibility  or  carries  con- 
viction. The  cult  of  the  soma  is  at  least  Indo-Iranian  and  no 
sure  traces  are  left  in  the  anoient  Indian  religious  books  of  the 
origin  of  that  cult.  We  have  simply  the  institution  of  the 
sacrifice  before  us  and  all  else  is  imagination  and  speculation. 
One  important  question  is  the  relation  of  the  plant  soma  to 
the  moon  (also  oalled  soma  as  in  Bg.  X.  85. 1  and  2).  The  moon 
is  generally  called  '  mas '  or '  candramas'  in  the  Bg.  ( Bg.  V.  51. 
15,  X  85. 19,  VIII.  94.  2,  X.  12.  7,  X.  68.10).  In  Bg.  VIII. 
82.  8  occurs  the  very  striking  simile MM  '  Soma  that  is  seen 
among  the  ( soma )  vessels  as  the  moon  in  waters'  and  the 
Atharvaveda  ( XI.  6.  7 )  states  that  the  god  whom  people  call 
Candramas  is  soma.  In  several  places  soma  is  addressed  as 
indu  ( whioh  oertainly  means  the  moon  in  later  literature ). 
Vide  Bg.  IX.  86.  24, 26,  37,  VIII.  48.  2,  4,  5, 12, 13.  It  is  said 
that  soma  grew  on  Mujavat  ( Bg.  X.  34. 1 )  and  in  the  Arjlklya 
country  (  Bg.  VIII.  64. 11 )  on  the  river  Susoma.  Even  in  the 
Bgveda  soma  appears  to  have  become  mythioal.  In  Bg.  IX.  86.24 
soma  is  said  to  have  been  brought  from  heaven  by  Suparna 
(  eagle  or  bird? )  and  in  I.  93.  6  by  a  Syena  (hawk).  Another 
matter  to  be  noted  is  that  the  soma  plant  had  certainly  become 
rare,  "**  if  not  unobtainable,  in  the  times  of  the  Brahmanas. 
The  Sat.  Br.  IV,  5.  10  mentions  several  substitutes  for  soma, 
among  whioh  are  Phalguna  plants  having    brown  flowers, 

1633.  »fi  aicg  ^r«T  T*  wfewqj  *w$  i  w.  VIII.  82.  8 ;  wmt  hi  ^ 
3»a  TRTf«rarm  ?ft  I  sraft^  XI.  6.  7.  Vide  Prof.  Keith's  remarks  on 
Hillebrandt's  views  of  the  identification  of  the  plant  with  the  moon 
(Intro.to  Tai.  8.  p.  CXX). 

8684.  Vide  S.B.B.  vol.  26  p.  XXIV  S  for  the  identification  of  Soma 
with  oertain  plants.  Vide  S.B.B  vol.  26  pp.  421-422  for  the  several 
substitutes  for  Soma  mentioned  in  Sat.  Br.  Prof.  Keith  (Intro,  to  Tai. 
8.  p.  OXIX  )  holds  that  the  question  of  the  identification  of  the  soma 
plant  oannot  really  be  finally  determined. 


Oh.  XXXIII J  Agmtfomasoma  plant  1203 

Dub  plant  and  greenish  kusas.  The  T&ndya  Br.  says  '  If  one 
does  not  secure  soma,  one  may  extract  juice  from  putlkas*. 8m 
*Jai.  (III.  6.  40  and  VI.  3. 13-17  )  states  that  this  passage  res- 
tricts a  saorifioer  when  no  soma  is  available  to  putlkas  and 
prevents  the  employment  of  other  substanoes  similar  to  soma 
and  in  VI.  3.  31  he  declares  that  putlkas  are  the  proper  prati- 
nidhi  ( substitute )  for  soma  and  not  any  other  substance  even  if 
it  may  be  more  similar  to  soma  than  putlkas,  but  that  if  both 
putlka  and  soma  are  unavailable  then  another  substance  similar 
to  soma  may  be  employed.  Asv.  ( VI.  8.  5-6 )  states  that  if 
soma  stalks  be  not  available  then  putlka  stalks  and  Phftlguna 
plant  should  be  used  or  other  plants  mixed  with  putlkas  may  be 
employed  (and  the  com.  adds  that  those  others  are  durva,  kusa 
and  the  like).  In  the  Decoan  the  plant  that  is  taken  to  repre- 
sent soma  when  soma  sacrifices  are  rarely  performed  is  called 
'ransera'  (in  Marathi)  whioh  grows  in  the  hills  of  the  Deocan. 


2635.   ^  tfW  *r  finjs:  syftaiwflgsigijff  «r  jp'farnigfafJ'  "» « «n°*T 
IX.  3.  3. 


CHAPTER  XXXIV 

OTHER  SOMA  SACRIFICES 

The  sutraB  speak  of  seven  forms  ( samsthSs  )  of  soma 
sacrifices.  These  seven  forms  are  Agnis^oma,  Atyagnistoma, 
Ukthya,  Sodasin,  Vajapeya,  Atiratra  and  Aptoryama  (according 
to  Kit  X  9.  27,  Asv.VI.ll.  1,  Lftt.  V.  4.  24).  The  first  of 
these  has  been  described  In  some  detail  above.  Owing  to 
restrictions  of  space  only  a  few  words  can  be  said  about  the 
other  soma  sacrifices.  All  sutras  do  not  state  the  same  number 
of  soma  sacrifices.  Ap.  XIV.  1.1  and  Sat.  IX.  7.  p.  958  expressly 
say  that  Ukthya,  Sodasin,  Atiratra  and  Aptoryama  are  the 
modifications  of  Agnistoma  and  the  commentaries  of  both  point 
out  that  there  were  several  views  on  the  number  of  the  modifica- 
tions of  the  Agnistoma.  In  the  Brahmanas  the  Agnistoma, 
TJkthya,  Sodasin  and  Atiratra  are  generally  mentioned  as  forms 
of  Jyotistoma  ( vide  Sat.  Br.  IV.  6. 3.  3,  Tai.  Br.  I.  3.  2  and  4, 
which  last  mentions  Vfijapeya  also ). 

Ukthya  or  Uktha.^  In  this  there  are  three  more  stotras 
( called  uktha  stotras )  and  sastras  (  called  uktha  sastras  )  to 
be  chanted  and  recited  in  the  evening  pressing,  thus  bringing 
the  total  of  stotras  and  sastras  to  fifteen  (Ait.  Br.  14.  3, 
Asv.  VI.  1. 1-3 ).  Ap.  XIV.  1.  2  says  that  the  Uktbya,  Sodasin, 
Atiratra  and  Aptoryama  are  respectively  performed  by  him 
who  desires  cattle,  vigour, progeny  and  cattle,  all  objects.  In  the 
Ukthya  an  additional  victim,  a  goat  ( over  and  above  those 
offered  in  Agnistoma )  is  sacrificed  for  Indra  and  Agni  on  the 
pressing  day.  Vide  Ait.  Br.  XIV.  3,  Asv.  VI.  1. 1-3,  Ap.  XIV.  1, 
Sat.  IX.  7.  pp.  958-959,  Haug's  tr.  of  Ait.  Br.  p.  251  n,  8.  B.  E. 
vol.  41,  pp.  XIV-XVI. 

Sofaiin.  In  this  sacrifice  in  addition  to  the  fifteen  stotras  and 
fifteen  sastras  of  the  Ukthya  there  is  an  additional  stotra  and  a 
corresponding  sastra  called  Sodasin  in  the  trtlya  savana  (both  the 
sastra  and  the  sacrifice  have  the  same  name,  as  the  com.  on  Asv. 
VI.  2. 1  says).  There  is  an  additional  oup  in  the  morning  or  at 
all  pressings  according  to  some  ( Ap.  XIV.  2.  4-5  ).  It  is  made 
of  khadira  wood  and  is  quadrangular  in  shape  ( Sat.  IX.  7. 
p.  960 ).    The  stotra  for  the  sodasin  oup  is  begun  to  be  chanted 


Oh.  XXXIV  ]  Other  Soma  Sacrifices  1205 

about  sunset  after  the  adhvaryu  hands  over  a  piece  of  gold  to 
the  sama  singer  ( instead  of  kusa  grass,  Ap.  XIV.  3. 1 ).  Soma 
is*  purchased  for  a  cow  that  is  of  very  small  stature  and  has  red- 
coloured  ears.  In  this  rite  an  additional  victim  viz.  a  ram  is 
sacrificed  for  Indra.  The  fee  is  a  reddish  brown  horse  or  a  female 
mule.  Vide  Ait.  Br.  16.  1-4,  Asv.  VI.  2-3,  Ap.  XIV.  2.  3  ff, 
Sat.  IX.  7.  pp.  959-962,  Haug's  tr.  of  Ait.  Br.  p.  255-256n,  S.B.E. 
vol.  41  pp.  XVI-XVII  for  further  details. 

Atyagnistoma.  This  form  is  obtained  by  adding  the 
sodasistotra,  the  sodasin  cup  and  an  additional  victim  for 
Indra  to  what  prevails  in  the  Agnistoma;' vide  S.B.E.  vol.41, 
p.  XVII. 

Atiralra.  This  soma  sacrifice  is  referred  to  even  in  the 
Rgveda  ( VII.  103.  7  ).  As  this  sacrifice  is  not  finished  in  one 
day  but  only  after  the  day  and  night  pass  away  it  is  called 
Atiratra.  Ap.  X.  2. 4  notes  that  according  to  some  the  AtirStra 
is  performed  even  before  Agnisfrma.  The  AtirStra  has  29 
stotras  and  29  sastras.  In  this  the  additional  stotras  and 
sastras  are  repeated  at  night  in  four  rounds  ( called  paryftyas ) 
of  three  stotras  and  sastras.  Asv.  VI.  4. 10  points  out  these 
12  sastras.  In  this  sacrifice  the  sastra  called  Asvina  is  recited, 
but  before  it  six  ahutis  are  offered  at  night.  The  Asvina-sastra 
closely  follows  the  procedure  of  prataranuvftka,  must  comprise 
at  least  a  thousand  verses  and  was  to  be  recited  till  sunrise 
(vide  Haug's  tr.  of  Ait.  Br.  pp.  268-269n  for  description 
of  this  sastra ).  At  twilight  is  chanted  a  stotra  appropriately 
called  Sandhistotra  (  Haug's  tr.  of  Ait.  Br.  pp.  266-267n ). 
It  is  in  the  Rathantara  melody.  If  the  sun  did  not 
rise  by  that  time  the  hotr  was  to  continue  reciting  Rg. 
I.  112  and  when  the  sun  rose  he  was  to  recite  saurya  hymns 
( viz.  Rg.  X.  158,  I.  50. 1-9,  1. 115,  X.  37 ).  A  fourth  animal 
viz.  an  ewe  (  or  ram  aocording  to  some )  is  offered  to  Saras- 
vatl  on  the  pressing  day  ( Sat.  IX.  7.  p.  963 ).  The  principal 
camasas  in  the  night  are  offered  to  Indra  Apisarvara  ( Sat.  IX. 
7.  p.  963. ).  A  purodasa  on  two  potsherds  is  offered  by  the 
pratiprasthatr  to  Asvins  ( Asv.  VI.  5.  23  and  Sat.  IX.  7  p.  965 ) 
and  a  soma  cup  is  offered  to  the  Asvins.  Jai.  X.  8.  6  notes  that 
as  a  vedio  passage  says  *  there  is  no  sodasin  oup  in  Atiratra  * 
and  another  says  there  is,  the  first  is  a  prohibition  and  there  is 
an  option.  For  details  vide  Ait.  Br.  14.  3  and  16.  5-7  Asv  VI 
4-5,  Sat.  IX  7  pp.  662-665,  Ap.  XIV.  3.  8-XIV.  4.  11,  S.B.E* 
vol.  41  pp.  XVII-XX  • 


1206  Hiatory  of  Dharmatoatra        [  Oh.  XXXIV 

Aptoryama — This  sacrifice  is  similar  to  Atir&tra  of  which 
it  appears  to  be  an  amplification.  Only  there  are  four 
additional  stotras  ( i.  e.  33  in  all )  and  four  additional  sastras 
recited  by  the  hofcr  and  his  assistants,  and  there  are  four 
oamasas  in  relation  to  these  last  respectively  for  Agni,  Indra, 
Visve  Devas  and  Visnu  (Ap.  XIV.  4.  12-16,  Sat.  IX.  7 
pp.  966-967,  &n.  XV.  5. 14-18  and  Sat.  X  8.  p.  1111 ).  Accord- 
ing to  5.9V.  ( IX.  11.  1 )  he  whose  cattle  do  not  live 
or  who  desires  to  seoure  cattle  of  good  breed  should 
perform  the  Aptoryama.  Asv.  ( IX.  9.  22-23  )  says  that  in  this 
the  fee  is  more  than  a  thousand  ( cows )  up  to  an  unlimited 
number  and  the  hotr  gets  a  special  gift  of  a  white  chariot  (plated 
with  silver )  to  which  female  muleB  are  yoked.  This  sacrifice 
is  generally  joined  with  others.  The  Tandya  Br.  (  XX  3.  4-5  ) 
states  that  the  rite  is  so  called  because  by  its  performance  one 
secures  whatever  object  one  desires  (  from  '  ftp '  to  obtain ), 

Vajapeya—{  lit.  food  and  drink,  or  drink  of  strength  or  of 
food  or  of  a  race  ).8Me  Though  this  rite  is  said  to  be  a  form 
of  Jyotisfama  and  though  it  follows  the  procedure  of  Sodasin 
(Ap.  XVIII.  1.  4 )  it  has  so  many  special  features  of  its  own 
that  it  may  be  said  to  be  an  independent  sacrifice.  One  chara- 
cteristic feature  is  that  the  number  17  is  predominant  in  this 
sacrifice  (Ap.  XVIII.  1.5,  Tandya  XVIII.  7. 5),  viz.  there  are 
17  stotras  and  17  sastras,  the  17th  being  the  Vftjapeya  stotra 
and  sastra,  17  animals  sacrificed  for  PrajSpati,  17  objects 
distributed  as  fee,  the  yupa  ( of  bilva  or  khadira  wood )  was  17 
aratnis  in  length,  at  the  time  of  enveloping  the  yupa  with  a 
girdle  in  this  rite  17  pieces  of  cloth  were  employed  for  the 
purpose  ( Ap.  XVIII.  1. 12 ),  it  lasted  for  17  days  ( for  13  days 
dlksS,  3  upasad  days  and  one  pressing  day )  or  there  were  17 
dlksSs  (and  then  the  rite  lasted  for  21  days).  Vide  Asv.  IX.  9.  2-3 
and  Ap.  XVIII.  1.  6-7.  Another  feature  was  that  there  were 
seventeen  cups  of  sura  ( wine )  for  Prajapati  as  well  as  17  cups 
of  soma.  Another  peculiarity  was  that  there  were  seventeen 
chariots  to  which  horses  were  yoked  and  a  race  was  run,  when 
seventeen  drums  that  were  arranged  on  the  northern  ir<m  of 
the  vedi  were  simultaneously  beaten  (  Ap.  XVIII.  4.  4  and  7, 
Est.  XIV.  3. 14  )  to  the  west  of  the  Sgnldhra  shed. 

2636.    Various  meanings  are  assigned  to  '  VSjapeya '.    The  Tai. 

Br.  I.  842  says  '  rorpaft  *T  «JT:  •  *T*  JfllW  %*T  <Np*I  WTflt  ^  *nft*f 

—  sw»£  *r*fcr»  i ,  wnwrwA*  (XV.  1.  4-6)  states  4  in*  ^  ifarft  i  an*  wro:  ■ 


Ch.  XXXIV  ]  V&apeya  i207 

This  complicated  rite  was  undertaken  by  dee  who  desired 
overlordship  (adhipatya,  as  Asv.  IX.  9.  1  says)  or  prosperity  (Ap. 
XVIII.  1. 1 )  or  svarajya  ( the  position  of  Indra  or  uncontrolled 
dominion ).  It  was  performed  in  the  autumn.8687  Only  a  bra- 
hmana  or  a  ksatriya  could  perform  it,  but  not  a  vaisya8638  (Kat. 
XIV.  1. 1  and  Ap.  XVIII.  1.  1 ).  In  the  case  of  a  brahmana  the 
reward  aimed  at  must  have  been  the  attainment  of  the  position 
of  a  super-eminently  learned  or  prosperous  man.  All  the  priests, 
the  sacrificer  and  his  wife  wear  chains  of  gold,  and  Asv.  IX. 
9.  5  adds  that  the  chain  worn  by  the  hotr  has  a  hundred  lotus- 
like  pendants  studded  with  precious  stones.  The  golden  chain 
worn  by  each  priest  becomes  part  of  his  fee.  Besides  the 
three  viz.  for  Agni,  Indra  and  Agni  and  for  Indra  ( a  ram  ),  a 
barren  cow  for  Maruts  and  ewe  for  SarasvatI  and  17  hornless, 
young  and  virile  goats  of  one  colour  ( or  all  of  dark  colour  ) 
for  Prajapati  are  offered  in  this  rite  ( Ap.  XVIII.  2. 12-13,  Kat: 
XIV.  2.  11-13 ).  For  the  17  cups  of  wine  ( called  parisrut, 
prepared  from  several  herbs )  the  pratiprasthatr  prepares  a 
separate  mound  ( khara )  to  the  west  of  the  axle  of  the  southern 
havirdhana  cart  on  which  the  wine  cups  made  of  clay  are  to 
be  kept.  The  soma  cups  are  to  the  east  of  the  axle  of  the  cart 
and  wine  cups  to'the  west  and  they  are  to  be  kept  separate. 
Aocording  to  Kat.  ( XIV.  1. 17  and  26 )  it  is  the  nest?  priest 
that  gets  ready  the  mound  and  the  wine  cups.  In  the  midst  of 
the  wine  cups  a  golden  cup  of  honey  is  placed  ( Tai.  Br.  I,  3.  3, 
Kat.  XIV.  2.  9 ).  The  wine  is  purchased  ready-made  in 
exchange  for  lead  from  a  long-haired  man  at  the  time  when 
soma  stalks  are  purohased,  or  the  material,  for  making  wine  is 
bought,  and  is  entered  into  the  sacrificial  enolosure  by  the 
southern  door  and  is  boiled  on  the  daksina  fire  ( Kat. 
XIV.  1. 14-17  ).  The  yupa  has  four  angles  ( and  not  eight  as 
elsewhere )  and  has  no  top  protruding  beyond  the  oasala,  but 
its  top  is  even  and  is  slightly  depressed  in  the  middle.  The 
oasala  of  the  yupa  ( which  is  17  aratnis  high )  is  made  of  wheat 
flour  ( Tai.  Br.  I.  3.  7,  Ap.  XVIII.  1.  8,  KSt.  XIV.  1.  22).  A 
race  is  run  in  connection  with  the  mid-day  pressing  in  the 

2637.  5tn%  iraft^T  WTOWBtw)  *r3m  I  quoted  by  $pre  on  $.  X.  2.  64 
and  X.  7.  61.    The  Tai.  Br.  I.  3.  2  baa  v  <nr  ftfftq  *to^»t  *ra&  irnrfir 

wiwn  i  «rt  frwwit  T^fif  i  fita*tad  a^OTrnr  i  (  ^rarihprreft  *r«r  jremrRt- 

2638.  W  *T  TT  WlfrfCT  «W  tM«IW  W  *W» •  w.  IT.  I.  3.  2 ;  ^  WlfrTT 

trsrwsr  s^sf^'pc  *  "N"^*  *^* '  wstpjw  VIII.  11. 1. 


i$08  History  of  Marmaiastra         [  Ch.  XXXlV 

following  way  ( Ap.  XVIII.  3.  3  and  12-13 ).  The  Tai.  Br. 
I.  3.  2  refers  to  the  race  won  by  Bfhaspafci  and  connects  the 
Vajapeya  with  that  race.  Seventeen  ohariots  are  got  ready  to 
the  east  of  the  fihavanlya  with  their  yokes  to  the  north  or  east. 
One  of  them  is  the  saorificer's  chariot  to  which  three  horses  are 
yoked  with  mantras  and  a  fourth  runs  along  the  third  but  is 
not  yoked.  These  horses  are  made  to  smell  the  earn  of  wild 
rice  ( nlvara )  which  is  meant  for  Brhaspati.  To  the  sixteen 
other  chariots  four  horses  each  are  yoked  outside  the  vedi  but 
without  mantras  ( com.  on  Eat.  XIV.  3.  11 ).  A  ksatriya  (  raja- 
putra  according  to  Ap. )  shoots  an  arrow  from  the  space 
between  the  catvala  and  utkara  and  notes  the  spot  where  it 
falls,  from  which  he  shoots  an  arrow  a  second  time.  This  is 
done  seventeen  times.  On  the  spot  where  the  arrow  falls  at  the 
17th  shooting,  he  plants  a  post  of  udumbara  wood  as  the  goal 
for  the  chariot  race  ( Ap.  XVIII.  3. 12  and  Kat.  XIV.  3.  1-11 
and  16-17 ).  When  the  race  starts,  the  brahmS  priest  fixes  an 
udumbara  chariot-wheel  ( having  seventeen  spokes  according 
to  Kat.  V.  12. 11 )  on  an  axle  (or  udumbara  post  navel-high) 
implanted  on  a  spot  between  the  catvala  and  the  utkara  (or  near 
the  utkara )  and  ascends  on  that  wheel  with  '  at  the  impulse  of 
God  Savitr  may  I  win  vaja  (vigour, food  or  race)  with  the  help  of 
Brhaspati,  the  winner  of  vaja '  (Ap.  XVIII.  4.  8,  Kat.  XIV.  3. 12 
which  mentions  Vaj.  S.  IX.  10 ).  When  the  wheel  is  revolved 
from  left  to  right  ( it  is  revolved  thrice )  the  brahmS  chants  the 
Vaji-saman  S6S»  (Ap.  XVIII.  4. 11,  Asv.  IX.  9.  8.  Lat.  V.  12. 14  )• 
Aocording  to  Lat.  ( V.  12. 13  )  the  brahma  only  rests  his  arms 
on  the  wheel.  The  yajamana  occupies  the  chariot  on  which 
mantras  were  recited  and  the  adhvaryu  ( or  his  pupil )  also  gets 
into  it  to  instruot  the  yajamana  to  repeat  the  Vedic  formulae 
he  has  to  utter.  Other  persons  ( called  vajasrt )  join  in  the  race 
and  sit  in  the  other  sixteen  ohariots  and  a  ksatriya  or  vaisya 
sits  in  one  of  them  and  the  race  starts  with  speed.  All  the 
seventeen  drums  are  beaten  on  the  northern  sroni  of  the  vedi  to 
urge  on  the  horses.  All  the  horses  are  made  to  smell  the  caru 
of  wild  rice  (  nlvara  )  oooked  in  17  pots  for  Brhaspati.  The 
chariot  of  the  sacrificer  is  in  front  and  the  others  follow  his, 
but  do  not  overtake  it.    The  adhvaryu  makes  the  yajamana 

2639.  The  verge  to  be  chanted  by  brahmS  ia  wrRrfvf  «rr  maf  wrr%W) 
wp^TO  vftsP  *rt  i  WTf*  anbat  znm  n  This  is  one  of  the  lew  verses 
of  the  SSmaveda  that  are  not  found  in  the  IJgveda.  If  the  brahmS  cannot 
chant  it,  he  is  to  mutter  it  thrice  (  Adv.  IX.  9.  3  ). 


Oh.  XXXIV )  Vajapeya  1209 

recite  the  formulae  of  viotory  such  as  '  agnirekaksarena '  ( Vfij. 
fr  VIII.  31-34,  Tai.  S.  I.  1.  11).  When  the  chariot  reaches 
the  goal,  the  chariot  is  taken  to  its  north  and  then  turned 
round  to  the  south.  All  the  chariots  return  to  the 
sacrificial  ground  and  the  horses  are  again  made  to 
smell  the  caru  of  nlvaras  and  a  homa  is  offered  for  dischar- 
ging the  drums  ( dundubhi-vimooanlya-homa ).  A  berry 
( krsnala,  gold  of  that  weight )  is  given  to  each  of  those  that 
rode  the  chariots,  but  that  gold  is  taken  back  from  them  and 
is  donated  to  the  brahma  who  also  receives  the  golden  jar  of 
honey  (K&t.  XIV.  4.  17,  Ap.  XVIII.  5.  5  )  after  it  is  presented 
to  and  taken  back  from  the  ksatriya  or  vaisya.  The  cups  of 
soma  are  taken  up  by  the  priests  ( the  adhvaryu  taking  the 
hotr-camasa ),  and  the  camasaohvaryus  take  up  their  cups; 
while  the  pratiprasthatr  takes  up  the  principal  wine  cup  and 
the  other  sixteen  are  taken  up  by  those  who  joined  in  the  race. 
The  adhvaryu  starts  towards  the  east  with  the  soma  cups  with 
'  sam  prcah. '  ( Tai.  Br.  I.  3.  3  ),  the  pratiprasthatr  to  the  west 
with  the  wine  cups  and  stands  near  the  marjallya  shed.  After 
the  adhvaryu  offers  the  soma  cups,  the  wine  cups  are  shaken 
and  given  to  the  sixteen  persons  who  took  part  in  the  raoe  and 
they  quaff  them  on  the  southern  sroni  of  the  vedi.  According 
to  K5t.  (XIV.  3.  20  and  XIV.  4. 16)  the  ksatriya  or  vaisya  who 
sat  in  one  of  the  chariots  receives  all  the  wine  cups.  When 
preparations  are  made  to  chant  the  Mahendra  stotra,  the  nestr 
requests  the  wife  to  put  on  a  short  undergarment  of  darbha 
and  the  yajamana  wears  a  silken  garment  ( tarpyam ) EM0  inside 
the  garment  which  he  wears  as  a  dlksita.  A  ladder  is  raised 
against  the  yQpa  to  its  north  or  south  (Eat.  XIV.  5.  5)  and 
when  the  sacrificer  climbs  to  the  top  of  the  yupa  a  dialogue 
ensues  between  the  sacrificer  and  his  wife  (Kat.  XIV.  5.  6-11, 
Ap.  XVIII.  5.  9-11 ).  The  sacrificer  addresses  'wife,  come,  let 
us  ascend  to  heaven*.  The  wife  responds  '  let  us  ascend*.  They 
engage  in  this  dialogue  thrioe.  According  to  Kat.  XIV.  5.  8 
both  husband  and  wife  climb  to  the  top  of  the  yupa,  while  accor- 
ding to  Ap.  (XVIII.  4. 12)  only  the  husband  does  so  who  finally 
says  'out  of  us  both  I  shall  ascend  to  heaven*.  On  reaohing  the 
top  he  touohes  the  oasala  of  wheat  flour  and  mutters  '  we  reached 
the  heaven,  the  gods '  (Tai.  S.  I.  7.  9.  2,  Vaj.  S.  IX.  21 ).  Thence 
he  looks  at  his  house  with '  May  I  live  long  with  my  children  ' 

2640.    Vide  S.  B.  E.  vol.  41  p.  85  n  for    various   explanations  of 
'  tSrpya  '. 

H.D.  158 


1210  History  of  DharmaiMra  [  Ch.  XXXIV 

( Tai.  S.  I.  7.  9.  2 )  or  in  the  several  directions  with  V&j.  S. 
IX.  22  ( Kfit.  XIV.  5. 11 ).    Vaisyas  ( explained  as  his  children, 
by  the  com.  on  Kat.  XIV.  5. 12  )  throw  up  to  him  17  bags  of 
salt  or  saltish  earth  enveloped  in  leaves  of  asvattha  or  ( accord- 
ing to  Ap.  XVIII.  5.  16-18  )  the  adhvaryu,  brahmS,  hotr  and 
udgfttr  raise  up  the  bags  to  his  faoe  on  long  poles  respectively 
from  the  east,  south,  west  and  north  with  mantras  ( referring 
to  food,  vaja  and  winning  of  v&ja)     He  receives  them  and 
descends.    He  plants  his  right  foot  on  a  pieoe  of  gold  placed 
over  a  goat-skin  spread  in  front  of  the  yupa  on  the  ground  with 
its  neok  to  the  east  and  hairy  side  outside  and  his  left  foot  on 
the  skin  itself  and  from  thence  he  sits  down  on  a  oouoh  placed 
on  the  west  side  of  the  uttaravedi.  The  offerings  of  the  omentum 
and  other  limbs  of  the  animal  for  Saras vatl  and  of  other 
animals  are  made,  the  wild  rioe  caru  for  Brhaspati  is  offered 
and  the  priests  partake  of  the  remnants  as  usual.    The  animals 
for  Prajapati  are  offered  at  the  time  of  the  mid-day  pressing. 
Before    the    offering   to   Svistakrt   of    the    wild    rioe    caru 
is  made  water  and  milk  are  poured  in  a  vessel  of  udumbara 
and  food  of  seventeen  kinds  of  grains  or  of  as  many  as  the 
sacrificer  remembers  except  one  is  also  put  therein  and  seven 
offerings  are  made  of  all  this  with  the  sruva  and  the  yajamSna 
is  sprinkled  with  the  rest  (Kat.  XIV.  5.  20-24).    He  does 
not  eat  throughout  his  life-time  the  food  of  the  one  kind  of 
grain  that  was  omitted.    The  adhvaryu  declares  thrice  after 
taking  the  name  of  the  sacrificer  '  he,  so  and  so,  is  samrSf ' 
(overlord).  Ap.  XVIII.  7. 18  says  that  on  performing  vajapeya  a 
man  is  entitled  to  use  the  white  parasol.  After  the  performance 
of  Vajapeya  the  sacrificer  had  to  observe    certain  rules  of 
conduct  (vide  L&t.  VIII.  12. 1-4,  Ap.  XVIII.  7. 16-17).  He  should 
act  like  a  ksatriya  ( i.  e.  he  may  study  and  make  gifts,  but 
should  not  teaoh  or  accept  gifts ),  he  should  not  rise  to  receive 
or  doabhivadana  or  oarrymi  errands  for  or  sit  on  the  same 
couoh  with  a  person  who  had  not  performed  that  sacrifice.    The 
adhvaryu   reoeives  the  horses  and  the  ohariot  in  which  the 
sacrificer  sat  ( Ap.  XVIIL  3. 10 )  and  receives  also  all  the  17 
clothes  with  which  the  yupa  was  enveloped.    As  to  other  fees 
there  is  some  divergence  among  Ap.  XVIIL  3.  4-5,  Asv.  IX.  9, 
14-17,  Kat.  XIV.  2.  29-33  and  La}.  VIII.  11. 16-22.    Asv.  says 
that  1700  cows,  17  chariots  to  which  horses  are  yoked,  seventeen 

2641.  3CTrsrwhr«rfi«PK«ra*'fah%  i  went  ft  *rh»rf»H^f&  i  ?n'w«fi?r»f 
18.  6. 12-13. 


Oh.  XXXIV  ]  Vajapeya  12li 

horses,  seventeen  animals  which  men  ride,  seventeen  draught 
Oxen,  seventeen  oarts,  17  slave-girls  decked  with  golden  niskas 
round  their  necks,  17  elephants  with  golden  girfchs-these  consti- 
tute the  fee  in  Vajapeya  and  Asv.  suggests  other  alternatives. 
Ap.  XVIII.  3.  4  is  almost  the  same  but  adds  seventeen  goats 
and  ewes.  La^  ( VIII.  11. 16-18 )  is  also  practically  the  same  as 
Asv.  but  adds  several  alternatives  about  cows.  In  the  Kuruva- 
japeya  ( variously  explained  in  the  com. )  cows  donated  are 
only  17,  in  other  Vajapeyas  1700  or  17000  cows  may  be  given. 
Lat.  further  says  that  the  gifts  may  be  equally  divided  among 
all  the  priests,  that  the  chariot  ocoupied  by  the  sacrificer  over 
wbioh  yajus  mantras  were  recited  and  the  couoh  with  its 
coverlet  are  given  to  the  udgatr,  the  goat-skin  with  the  golden 
pieoe  is  taken  by  the  hotr. 

It  will  have  been  noticed  that  this  sacrifice  has  several 
picturesque  elements  in  it.  In  the  race  and  the  drinking  bout 
of  seventeen  cups  there  is  a  popular  element.  In  the  climbing 
to  the  top  of  the  yupa  by  tbe  sacrificer  and  in  the  boiled  wild 
rice  for  Brhaspati  there  is  a  symbolism  of  holiness  and 
eminence. 

Asv.  IX.  9. 19  says  that  after  performing  Vajapeya  a  king 
should  perform  Rajasuya  and  a  brahmana  should  perform 
Brhaspatisava, m8  while  Ap.  XVIII.  7.  15  recommends  the 
SautramanI  after  it.    Kat.  (  XIV.  1.  2-8 )  states  various  views. 

Jaimini  in  several  adhikaranas  deals  with  the  sruti  texts  about 
Vajapeya.  They  may  be  briefly  indicated  here.  In  I.  4.  6-8  he 
shows  that  in  the  sentence '  one  desiring  to  secure  overlordship 
should  sacrifice  with  V&japeya '  the  word  Vajapeya  is  the  name 
of  a  rite  ( karmanamadheya )  and  that  that  sentenoe  does 
not  lay  down  some  subordinate  matter  ( such  as  what  material 
is  to  be  used )  in  the  model  sacrifice  and  that  the  word  vajapeya 
does  not  mean  gruel  or  similar  substance.  In  Jai.  III.  1. 18 
it  is  said  that  the  text  '  of  the  Vajapeya  the  yupa  is  17  aratnis  ' 

2642.  According  to  Jai.  IV.  3.  29-31  the  Brhaspatisava  ia  an  anga 
of  VSjapeya  and  the  sentence  yiafl<>>gi  f  fwfitar^W  tsN  does  not  lay 
down  a  time  for  tbe  performance  of  that  rite.  Vide  Tai.  Br.  II.  7.  1 
and  Ap.  XXII.  7. 5  ff,  \4v.  IX.  5.  3  ffi  for  f^wfiw*  which  is  a  kind  of 
EkSba  soma  sacrifice  and  whioh  is  to  be  performed  by  one  who  desires 
overlordship  ( Sdhipatya  )  or  spiritual  eminence  ( brahmavarcasa ) 
according  to  Asv.  IX.  5.  3  or  by  one  who  desires  to  be  tbe  purohita  of  a 
king  (Tai.  Br.  11.7.  1 ). 


1J12  History  of  Dharmaillstra         I  Ch.  XXXIV 

means  thai;  the  yupa  required  for  the  sacrifice  of  animals 
in  the  Vajapeya  is  to  be  17  aratnis  high  and  not  that  any  other, 
thing  like  the  Sodasipatra  was  to  be  17  aratnis.  When  the 
Tai.  Br.  ( I.  3.  4 )  says  that  seventeen  animals  are  to  be  killed 
for  Prajapati,  they  are  17  separate  yagas  and  not  one  rite 
(  karma ).  When  it  is  said  that  oaru  is  prepared  in  milk  in 
seventeen  saravas  ( pots ),  the  method  of  taking  out  handfuls 
of  grains  ( as  in  darsapurnamaea )  is  not  applicable.  Jai.  says 
( in  XI.  4.  30 )  that  the  vessel  ( kumbhl ),  the  sula  and  the  spit 
for  roasting  the  omentum  are  the  same  for  all  the  viotims,  that 
the  omentum  of  the  victim  for  Prajapati  is  not  sprinkled  with 
the  ajya  remaining  after  the  prayaja  offerings  are  made  ( IV.  1. 
33-39 )  and  that  the  chariot  which  was  ocoupied  by  the  sacrificer 
is  to  be  specially  given  to  adhvaryu  and  not  any  one  of  the 
seventeen  chariots  i.  e.  there  is  a  restrictive  rule  about  the  share 
in  chariots  for  the  adhvaryu,  while  there  is  none  as  to  the  other 
priests  ( X.  3. 74-75  ). m* 

The  Agnistoma  and  the  other  forms  of  soma  sacrifices  so 
far  described  are  ekaha  ( one  day )  soma  sacrifices  i.  e.  in  them 
soma  is  offered  in  cups  on  one  day  thrice  ( in  the  morning,  mid- 
day and  evening).  The  sutras  ( e.  g.  Asv.  IX.  5-11,  Baud. 
XVIII.  1-10,  Kat.  XXII ),  however,  mention  and  describe 
several  other  one  day  soma  sacrifices,  such  as  Brhaspatisava, 
Gosava,  Syena,  Udbhid,  Visvajit,  Vrafcyastoma  (already  des- 
cribed above  on  pp.  345-347 )  which  are  left  out  for  want  of 
space.  *"* 

2643.  For  details  about  Vajapeya,  vide  Tai.  S.  I.  7.  7-12,  Tai.  Br. 
I.  3.  2-9,  TSndya  XVIII.  6-7,  Sat.  Br.  V.  1-2,  Adv.  IX.  9,  aj>.  XVIII, 
K5t.  XIV.  1-5,  Laf.  V.  12.  8-25,  VIII.  11-12,  Sat.  XIII.  1-2,  VSraha  Sr. 
III.  1  and  Hillobrandt's  Bit. Lit.  pp.  141-143,  Prof.  Keith's  Bel.  and  Phil, 
part  2  pp.  339-340,  Introduction  to  Tai.  S.  tr.  pp.  CVIII-OXI,  Weber's 
«  Ober  den  Vajapeya  '  ( 1892  ),  S..B.  B.  vol.  XLI  pp.  XXII1-XXV. 

2644.  The  Visvajit  from  among  the  ekahas  ia  a  very  striking  sacri- 
fice. In  this  the  sacrificer  either  gives  •  thousand  cows  or  all  wealth 
after  separating  the  share  of  the  eldest  son  (and  excepting  land  and 
tfUdras  who  serve  him  as  a  duty ).  Jai.  sets  out  several  propositions 
about  this  sacrifice  in  IV.  3.  10-18,  VI.  7.  1-20,  VII.  3..  6-11,  X.  6.  13. 
After  this  rite,  the  sacrificer  stays  three  days  at  the  root  of  an  ndum- 
baia  tree  subsisting  on  fruits  and  roots,  for  three  days  in  a  settlement 
of  nisgdas  (  where  he  may  subsist  on  nivaras  i.  e.  on  rice,  tfyamSka  and 
the  flesh  of  deer  ),  for  three  days  among  vaidyas  (jana,  also  explained  as 
"  persons  of  another  gotra  ':)  and  three  days  with  ksatriyas:(saraSnajana, 

(  Continued  on  next  page  ) 


Cb.  XXXIV  ]  Ahina  sacrifices  1213 

The  ahlna  sacrifices 8M'  are  those  the  duration  of  which  is 
two  to  twelve  days  of  soma  pressing,  which  always  end  with 
an  atiratra  and  which  together  with  the  dlkaa  and  upasad  days 
should  not  extend  beyond  a  month.  They  should  be  begun  on 
a  Full  Moon  day.  Among  them  there  are  groups  of  sacri- 
fices that  last  -for  two  days,  three  days  (e.  g.  Gargatriratra ), 
four  days,  five  days  ( called  pancaratras  of  which  Paficasara- 
dlya  is  one ),  sadahas  and  so  on.  Among  the  numerous  rites 
called  ahlnas,  the  Asvamedha  and  Dvadasaha  deserve  notice. 
The  Asvamedha  will  be  described  later  on.  The  Dvadasaha 
is  both  an  ahlna  and  a  sattra  (  Asv.  X.  5.  2 ).  There  are  several 
varieties  of  Dvadasaha,  one  being  called  Bharata-dvadasaha 
( Asv.  X.  5.  8.,  Ap.  XXI.  14.  5  ).  The  twelve  days  of  the  Dva- 
dasaha as  a  sattra  are  constituted  byithe  Prayanlya  ( the  com- 
mencing rite,  an  Atiratra ),  Prst,hya  Sadaha"46  ( 6  days ),  Chan- 
domas  which  are  Ukthyas  ( 3  days )  and  a  tenth  day   which  is 


(  Continued  from  last  page ) 

also  expalined  as  sagotras  ).  For  a  year  he  should  not  refuse  what  is 
offered  but  should  not  beg.  Vide  Kst.  XXII.  1.  9-33,  LSt.  VIII.  2.  1-13. 
The  Go9ava  is  a  very  strange  rite.  The  Tai.  Br.  II.  7.  6  briefly  describes 
it.  One  who  desires  svSrSjya  may  perform  it  and  Ap.  (  XXII.  12. 12-20 
and  XXII.  13. 1-3 )  states  that  for  a  year  thereafter  he  should  be 
paduvrata  (act  like  cattle  )  i.  o.  should  drink  water  like  them  and  cut 
grass  (with  his  teeth  )  an  ;1  approach  his  mother  &c.  (  probably  only  as 
a  make-believe ).  ifan  wmk  Tgraai  H*re  i  tot*? pfr^*R  ftfrwrrf*  ^Tt%- 
mrn  I  3tt  JtmfaTrf  q  wmg<I  ffirhmt  I  air*.  XXII.  13.  1-3.  Another  very 
striking  ekSha  sacrifice  is  the  wfon*.  This  is  performed  by  one  who 
desires  to  die  on  performing  it  and  to  obtain  heaven.  Wbon  the 
Arbhava  pavamSna  stotra  is  begun  to  be  chanted  in  the  third  pressing, 
the  sacrificer  direota  the  priests  to  finish  the  sacrifice  and  enters  fire. 
This  sacrifice  is  called  spTtsRaffrcrffN:.  Vide  jrFSJrwrsror  XVII.  12.  5, 
Jaimini  X.  2.  57-61  where  Sahara  appears  to  quote  some  vedic  texts 
very  similar  to  Ip.  XXII.  7.  21-25  «  flT/Jrerrfft  T%iT  7s   mwfrlHUHWT  W»l 

stafovrftO  i ww>  «pnrr3  aSrf»?fi  q^t^^rfreitir  Tram  qflroTnIm: 

*rrs«T:  *r?r*rwr?  wrfTTr:  h«tii!t  fc  ^srRrra  i  b^t  trfanw  > ' 

2645.  Vide  tfat.  Br.  IV.  5.  4,  Xsv.  X.  1.  11-X,  5.  13,  Ap.  XXII.  14ff, 
K«.  XXIII,  SSn.  XVI.  19-30,  Lit.  IX.  5-12. 

2646.  According  to  KSt.  XII.  3.  1  a  ptBtbya  sadaha  is  bo  constituted 
that  the  first  day  is  an  Agnisfoma,  the  fourth  is  a  Sodadin  and  the  rest 
are  Ukthyas,  while  an  Abhiplava  sadaha  is  so  constituted  that  the  first 
and  last  are  Agnistomw  and  the  Jrcst  ate  Ukthyas.  There  is  also  a 
difference  between  the  two  as  regards  the  stomas.  Vide  8.B.B.  vol.  26 
pp.  402-403  n.  4.  For  the  Chandomas,  vide  Haug's  tr.  of.  Ait.  Br. 
p.  347  n. 


1214  History  of  DharmaiSatra         [  Oh.  XXXIV 

an  Atyagnistoma  ( called  Avivakya,  on  which  no  speaking  or 
dispute  about  errors  is  allowed )  and  the  Udayanlya  ( cotir 
eluding  rite,  which  again  is  an  Atiratra).  The  prinoipal 
differences  between  the  Dvadasaha  as  an  ahlna  and  a  sattra 
are:  (1)  a  sattra  oan  be  performed  only  by  brahmanas,  while  a 
dvadasaha  may  be  performed  by  any  one  of  the  first  three 
varnas ;  (2)  the  sattra  may  extend  over  even  long  periods  (  such 
as  a  year  or  more ),  while  a  dvadasaha  oannot  so  extend ;  (3,)  in 
the  sattra  the  distinction  of  yajamana  and  priests  does  not 
exist  but  all  are  yajamanas  and  all  work  as  priests,  while  in 
dvadasaha  that  distinction  exists ;  (4)  ( as  a  consequence  of  the 
above)  in  a  sattra  there  are  no  daksinas.  Eat.  XII.  1.  4  states 
that  wherever  in  the  vedio  texts  the  words  'upayanti '  and  '  asate ' 
occur  it  is  a  sign  of  a '  sattra '  ( and  so  in  that  oase  the  rules 
about  sattras  will  apply )  but  where  the  word  '  yajate '  or 
'  yajayet '  is  used  it  is  a  sign  of  an  ahlna.  In  an  ahlna  only 
the  last  day  is  an  Atiratra,  but  in  a  sattra  both  the  first  and  last 
days  are  Atiratras  ( Kat.  XII.  1.  6 ). 

It  is  now  necessary  to  say  something  about  a  few  other 
striking  sacrifices. 

Bajasuya.— -This  is  strictly  not  a  purely  soma  sacrifice,  but 
it  is  a  most  complex  ceremony  extending  over  a  very  long 
period  (more  than  two  years)  and  comprising  a  number  of 
separate  istfs  ( like  the  one  to  Anumati),  Soma  sacrifices  ( like 
Pavitra)  and  animal  sacrifices  (Kat.  XV.  1.  3).  Even  the 
briefest  statement  of  the  several  rites  will  occupy  many  pages. 
An  attempt  will  be  made  to  indicate  only  a  few  salient  features. 

This  ceremony  could  be  performed  only  M47  by  a  ksatriya. 
There  was  a  difference  of  view,  some  holding  that  it  could  be 
performed  only  by  him  who  had  not  celebrated  the  Vajapeya 
(Kat.  XV.  1.  2),  while  others  held  that  it  should  be  celebrated 
after^  Vajapeya  ( Asv.  IX.  9. 19 ).  In  the  Sat.  Br.  IX.  3.  4.8  it  is 
said  *by  performing  the  Rajasaya  one  becomes  a  king  ( rajan  ) 

2647.  xtm  x&t*$*  *3ta  i  TsrsrHrewfci  IX.  1. 1,  hjtttw  (  XIII.  3  ) 
adds  wfonft  before  v$m.  Vide  Ap.  XVIII.  8.  1,  K«t.  XV.  1.  1 ;  *T5r*$«f 
Wm*T*rr*ft  t^t  quoted  by  Sahara  on  Jai.  XL  2.  12;  Sffn.  XV.  18.  1  after 
narrating  that  Varuna  secured  super-eminence,  complete  dominion  and 
overlordsbip  by  performing  it  states  trot  M^lfiammt  n^ar^  wit 
«*fot  trwrrat  ««<»  WWwmTftrirrii  l$fa  I.  The  word  <T3T*?r  is  derived  by 
Sabara  as  'vm  «nr  «JT&  «Kflnrnr«?ri »  «#  *T  1*ft  trJNl?r»'  (on  Jai.  IV.  4.1). 
Soma  is  called  rsjan. 


Ch.  XXXIV  ]  Rajasniya  1215 

and  by  the  V&japeya  an  emperor  (  samrat )  and  the  position  of 
the  king  is  (obtained)  first  and  thereafter  of  emperor. '  On  the 
first  day  of  the  bright  half  of  Phalguna  the  sacriflcer  under- 
goes dlksa  for  a  soma  sacrifice  called  Pavitra,  which  follows 
the  prooedure  of  Agnistoma  (L&t.  IX.  1.  2,  Asv.  IX.  3.  2,  Kat. 
XV.  1.6).  There  was  difference  of  opinion  as  to  the  number 
of  dlksa  days  ( La}.  IX.  1.  8,  Kat.  XV.  1.  4 ).  The  Abhisecanlya 
oeremony  whioh  is  the  principal  among  the  rites  of  Rajasuya 
took  place  exactly  a  year  after  the  Pavitra  sacrifice  was 
commenced  (La^.  IX.  1.4).  At  the  end  of  the  Abhiseoanlya 
the  sacrifioer  did  not  actually  enter  into  water  for  the  final  bath 
( avabhrtha  ),  but  wearing  shoes  made  of  boar-skin  he  repaired 
from  the  sacrificial  ground  ( devayajana )  to  the  water,  put  into 
the  water  blaok  antelope  horn  or  the  foot  portion  of  a  black 
antelope  skin  and  returned  wearing  shoes  of  blaok  antelope 
skin  ( La*.  IX  1.  23-24 ), 

There  are  five  offerings  commencing  the  next  day  after  the 
Pavitra  sacrifice,  one  each  on  one  day.  Then  on  the  Full  Moon 
of  Phalguna  there  is  an  istf  to  Anumati  ( a  purodasa  being 
offered ).  Vide  Kat.  XV.  1.  9  and  Ap.  XVIII.  8.  10."  There  is 
an  offering  to  Nirrti  prepared  from  the  particles  of  grains  that 
fall  to  the  west  of  the  samya  from  the  mill-stone  when  the 
grains  for  the  purodasa  to  Anumati  are  being  ground.  The 
partioles  are  taken  in  the  sruva  and  a  firebrand  being  lighted 
from  the  daksina  fire,  the  offering  is  made  to  the  south 
of  the  vihara  on  that  fire-brand  or  on  some  saltish  land.  On 
the  full  moon  day  of  Phalguna  are  begun  the  caturmasyas  (i.e. 
first  the  Vaisvadeva,  then  after  four  months  Varunapraghasas 
and  so  on ).  This  goes  on  for  one  year.  Between  the  parvam 
of  the  caturmasyas,  the  monthly  full  moon  and  new  moon 
sacrifices  are  performed.  The  oaturmasyas  come  to  an  end  with 
the  Sunaslrlya  parva  on  the  first  of  the  bright  half  of  Phalguna. 
After  that  several  rites  follow  such  as  the  Paftoavatlya  in 
five  fires  in  the  four  directions  and  in  the  middle  ( Ap.  XVIII. 
9.  10-11,  Kat.  XV.  1.  20-21 ),  the  Apamarga-homa  (  Ap.  XVIII. 
9. 15-20,  Kat.  XV.  2.  1  ft ).  Then  there  are  twelve  offerings 
called  '  ratninam"48  havlrhsi '  performed  on  twelve  days  one 

2648.  The  '  ratnius '  are  enumerated  somewhat  differently  in 
different  texts,  though  some  are  common  to  all.  Vide  Tai.  S.  I.  8.  9. 1-2, 
Tai.  Br.  I.  7.  3,  Sat.  Br.  V.  3, 1.    '  <ffcnTT*mf*  *tfh%  **t%  I  «!*  *  fTfW 

u^nrwj  i » $.  wf.  1. 7. 3. 


1216  History  of  DharmaiUstra        I  Ch.  XXXIV 

after  another  in  the  houses  of  the  '  ratnas '  ( jewels )  viz.  of  the 
sacrifioer  himself,  his  queens   and   state  functionaries  (  Kajfc. 
XV.  3  and  Ap.  XVIII.  10).  The  deity  to  whom  an  offering  is  made 
is  appropriate  to  the  person  in  whose  house  the  offering  is 
made  and  the  offerings  and  fees  also  differ.    The  twelve  persons 
( according  to  Eat. )  are  the  sacrifioer,  the  commander  of  the 
army,  the  purohita,  the  crowned  queen,  the  sflta  (  minstrel  ? ), 
gr&manl  ( village  headman  ),  the  ksattr  ( chamberlain ),  sarhgra- 
hltr  ( treasurer  or  charioteer  ?  ),  aksavSpa  ( superintendent  of 
gambling ),  govikarta  ( hunter  ? ),  duta  or  palSgala  ( courier ), 
parivrkti  ( the  discarded  queen )  and  the  deities  respectively 
are  Indra,  Agni  Anlkavat,  Brhaspati,  Aditi,  Varuna,  Maruts, 
Savitr,  Asvins,  Rudra  ( for  both  aksavapa  and  govikarta ),  Agni, 
Nirrfci  ( the  offering  in  this  case  is  a  oaru  of  black  rice  husked 
with  the  nails  ).    The  daksinas  also  vary  (  vide  Ap.  XVIII.  10. 
15-30,  Kat.  XV.  3. 16-34).    Then  follow  several  offerings.  Then 
comes  the  Abhisecanlya  rite  which  is  the  central  ceremony  in 
Rajasuya  and  which  lasts  for  five  days  ( one  day  dlksa,  three 
days  upasads  and  onesutyfi  day  of  soma  pressings).   The  dlksa  of 
Abhisecanlya  ( anointing  rite )   is  performed  on  the  first  of 
Caitra.    It  is  performed  on  the  southern  part  of  the  sacrificial 
ground   while   the    Dasapeya   is  performed  on  the  northern 
portion.    In  the  Abhisecanlya  and  Dasapeya  the  hotr  must  be 
of  the  Bhrgugotra  (  Tandya  Br.  XVIII.  9.  2,  Kat.  XV.  4. 1,  San. 
XV.  13.  2).  The  Abhisecanlya  follows  the  procedure  of  the  Ukthya. 
Soma  is  bought  for  both  Abhisecanlya  and  Dasapeya  at  the  same 
time,  but  half  of  it  (for  Dasapeya)  is  deposited,  after  being  carried 
in  a  cart,  in  the  house  of  the  brahma  priest.  Then  there  are  eight 
offerings  of  caru  called  Devasu-havlmsi  viz.  to  Savitr,  Agni 
Grhapati,   Soma  Vanaspati,  Brhaspati,  Indra,  Rudra,  Mitra, 
Varuna.  According  to  Ap.  XVI II.  12.  7-8  after  these  eight  offer- 
ings the  brahma  priest  announces  to  the  '  ratnins '  that  the 
saorificer  is  their  king  and  refers  to  the  tribes  or  people  occupying 
the  country.""  Vide  Kat.  XV.  4. 15-17  also.    At  the  end  of  ida 
in  the  case  of  these  caru  offerings  the  priest  brings  waters  of 
seventeen  kinds  in  seventeen  vessels  of  udumbara  wood,  viz. 
of  the  Sarasvatl  river,  flowing  water  of  a  river,  water  from 
ripples  produced  by  the  entrance  of  a  man  or  animal,  water 

2649.    wis*  nfowr  sn^Pi^far  ?fr  *rcm  tTOfir"W*«5rft*r$ftwrw*« 
XV11I.  12. 7-9. 


Oh.  XXXIV  ]  Rajasuya  1217 

from  a  river  drawn  against  the  current,  water  of  the  sea,  of  ocean 
waves,  of  whirl-pools,  of  deep  steady  reservoirs  always  exposed 
to  the  sun,  rain  water  in  sunshine  before  it  falls  on  the  ground, 
of  a  lake,  of  a  well,  of  frost  &o.  (Eat.  XV.  4.  21-48,  Ap.  XVIII 
13. 1-18  ).  All  the  waters  are  poured  into  a  vat  of  udumbara 
which  is  placed  near  the  seat  of  Maitr&varuna.  After  the 
Marutvatlya  cup  is  offered  in  the  Ukthya  rite,  he  spreads  to  the 
east  of  the  vessel  of  water  a  tiger  skin  on  the  western  end  of 
which  lead  is  placed.  Six  homas  called  Partham,)  are  offered 
( Ap.  XVIII.  15.  8,  Kat.  XV.  5.  34 )  and  then  with  a  gold  piece 
tied  in  two  kusa  blades  the  water  in  the  big  vessel  is  cleansed 
( that  is  utpavana  is  performed )  and  is  distributed  in  four 
vessels  made  of  palasa,  udumbara,  nyagrodha  and  asvattha. 
The  saorificer  wears  a  silken  garment  ( tarpya,  explained  by 
Kat.  XV.  5.  7-11 ),  a  white  turban  ( one  end  of  which  hangs 
from  the  shoulder)  and  a  mantle.  The  sacrifioer  recites  the 
Avid  formulae"*'  ( Ap.  XVIII.  14.  10,  Kat  XV.  5.  21,  which 
refers  to  Vaj.  S.  X.  9  ).  The  adhvaryu  gives  a  strung  bow  and 
three  arrows  to  the  sacrifioer,  who  puts  a  copper  piece  in  the 
mouth  of  a  long  haired  man  (  eunuoh )  for  averting  evil  ( from 
spirits  and  snakes  ?  ) ;  vide  Vaj.  S.  X  10.  The  sacrifioer  treads 
upon  the  piece  of  lead  and  brushes  it  away  with  his  foot  and 
stands  on  the  tiger-skin  with  a  gold  piece  under  his  foot  and  has 
a  fillet  of  gold  on  his  head.  The  saorificer  holds  up  his  arms. 
He  strides  in  the  quarters.  The  sacrifioer  stands  facing  the  east 
and  the  adhvaryu,  standing  in  front  of  him,  first  sprinkles  him 
with-the  holy  water  oontained  in  the  vessel  of  palasa,  the  other 
priests  follow  viz.  the  brahma  sprinkles  him  from  the  right 
with  water  in  udumbara  vessel  and  so  on.  Besides,  the  king's 
brother  (  Kat.  XV  5. 30)  or  another  ksatriya  ( Ap.  XVIH.  16.  3  ) 
sprinkles  him  with  water  from  the  udumbara  vessel,  a  friendly 
ksatriya  from  the  third  vessel  and  a  vaisya  from  the  fourth 
( Ap.  XVIII.  16.  3-5  says  a  ksatriya  sprinkles  water  from 
udumbara  vessel,  a  vaisya  sprinkles  from  behind  the  king  with 
water  from  asvattha  vessel  and  a  friend  from  the  common 
people  sprinkles  from  the  north  side  with  water  in  the  nyagrodha 

2650.  The  Sat.  Br.  V.  3.  5.  4.  connects  these  offerings  with  Prtbu 
Vainya  (the  first  consecrated  king  of  men).  The  mantras  are  in 
Vsj.  S.  X.  5. 

2651.  In  the  Tai.  8. 1.  8. 12.  2 the  livid  formulae  are  interesting 
and  they  are:  MiflNlfHrrfajffe*  T^  —  «n>3  <iHl|ift«ft  yraft  affffrrr 
«}»«(3Rifl'M«*^lRw'to«Hi".Hia<il<JuiH«<l  ftw@«*il$  wrt  *rsrpr  Jrjir  wtfifc- 
irwnr  wj'ft  arptnTOPhr  *t  htwt  xrsn  *ft*ft*w<fc  •rtwn»rt  txjtt  • 

R.  D.  153 


1218  History  of  DharmatMra  I  Oh.  XXXIV 

vessel ).  These  aotions  are  probably  symbolic  of  the  consent 
of  all  people  to  the  anointing.  The  saorifioer  rubs  with  the 
antelope  horn  over  the  whole  of  his  body  the  holy  water 
sprinkled  over  him  (  Kfit.  XV.  6.  8 ).  According  to  Kat.  XV.  6. 
1-2  at  this  stage  or  after  the  dice  play  ( to  be  desoribed  later  ) 
the  hofcr  Driest  sitting  on  a  cushion  inlaid  with  gold  recites  the 
story  of  Sunahsepa""  for  the  Bacrificer'B  benefit.  Ap.  XVIII, 
19. 10  plaoes  this  recital  after  the  dice-play.  Asv.  IX.  3.  9  says 
that  the  story  of  Sunafcsepa  is  recited  to  the  anointed  king 
after  the  marutvatlya  sastra  in  the  Abhisecanlya  rite  (and 
before  the  Niskevalya  sastra),  the  king  being  seated  on  a 
golden  cushion  and  surrounded  by  his  son  and  ministers. 
The  adhvaryu  also  sits  on  a  cushion  inlaid  with  gold  and 
utters  the  responses  (pratigara)  uttering  'om'  (as  the  pratigara) 
at  the  end  of  each  rk  and  '  tatha '  at  the  end  of  each  gatha.mt 
At  the  end  of  the  recitation  the  sacrificer  donates  a  hundred  or 
a  thousand  cows  to  the  hot?  and  to  the  adhvaryu  and  donates 
also  their  respective  cushions.  The  king  takes  three  strides 
called  Visnukrama  on  the  tiger-hide.  All  the  remnants  of  the 
anointing  waters  are  poured  in  the  palasa  vessel  and  are  banded 
over  by  the  anointed  king  to  his  son  with  the  words  '  May  my 
son  continue  this  my  work  and  this  my  prowess. '  Then  two 
homas  are  offered  ( called  namavyatisafijanlya )  in  which  at 
first  the  son  is  declared  to  be  the  father  of  his  father  and  then 
secondly  the  relationship  is  rightly  put."M  Vide  Ap.  XVIII, 
16. 14-15,  Kat.  XV.  6. 11.  Then  there  is  a  symbolic  maroh 
for  the  plunder  of  cows.  As  in  Vajapeya  a  chariot  is  made 
ready,  four  horses  are  yoked  to  it,  the  sacrificer  asoends  it,  takes 
the  chariot  in  the  midst  of  a  group  of  hundred  or  more  cows 
belonging  to  his  kinsmen  collected  to  the  north  of  the  ahavunly  a, 

2652.  Vide  Ait.  Br.  33  for  the  story.  S5n.  (  XV.  17.  27  )  contains 
(  with  a  very  few  additions  and  slight  variations  )  the  whole  of  the  Ait. 
Br.  passage  on  the  story  of  Sunahdepa. 

2653.  aitfauysj:  «ri&K  T*  <r$ft  mvmti  Asv.  IX.  3. 11,  Kat.  XV.  6.  3, 
Ap-  XVIII.  19.  13.  For  example,  he  responds  with  '  taths  '  at  the  end 
of  each  of  the  ten  gSthss  from  ^  fntn  in  the  Ait.  Br.  But  some  of  the 
verses  like  WfV^  (?g-  I.  24.  1  quoted  in  Ait.  Br.  33.  4)  are  rks.  There 
is  no  pratigara  except  at  the  end  of  rk  verses  and  gSthSs,  when  the 
Sunahdepa  story  is  narrated. 

2654.  As  an  example  may  be  given  this,  wrflftnvgr^wr  fft&t 
f^rurr  s*  ot!t  Hfft  v*rnr«j  wn%fi  *r^W}sf»fcpir>:  ftJrrfcr»r.  i  com.  on 

Kat.  VBj.  S.  X.  20  refers  to  this  inrnr^  *  mfrtnwft ewrfewmswf 

ftwwnro  ftat  *rtt  ww  <nrft  t^rot  <witr » 


Ch.  XXXIV  ]  Rajasuya  1219 

touches  one  of  them  with  the  string  of  his  bow  and  says '  I 
seize  these. '  Then  he  restores  to  the  owner  as  many  cows  as 
are  collected  or  more  and  returns  to  the  sacrificial  ground  and 
makes  four  offerings  called  Rathavimocanlya.  Vide  Kat.  XV. 
6.  13-23.  La^.  ( IX.  1.  14-23  )  gives  a  more  graphio  acoount 
that  at  the  time  of  giving  gifts,  the  king's  kinsmen  are  collected 
with  their  wealth,  arrows  are  discharged  at  them  by  the 
sacrificer,  they  themselves  bring  baok  the  arrows  and  declare 
'  O  king,  may  you  be  victorious.  *  One-third  of  their  wealth  is 
distributed  among  the  priests,  one-third  is  given  at  the  time  of 
the  Dasapeya  to  the  worthy  brahmanas  brought  in  that  rite, 
one-third  is  returned  to  the  kinsmen,  villages  are  bestowed  on 
them  and  they  become  rajanyas  (  king's  nobles  )  but  not  worthy 
of  coronation.  Before  getting  down  from  the  chariot  he  puts 
on  boar-skin  shoes,  bows  to  the  earth  with ' O  mother  earth! 
do  not  injure  me  nor  may  I  injure  thee '  (  Vaj.  S.  X.  23,  Tai.  S. 
I.  8.  15. 1 ).  The  king  then  sits  on  a  ohair  or  throne  made  of 
khadira  that  is  placed  in  front  of  the  agnldhrlya  shed  ( Ap. 
XVIII.  18.  5-8,  Kat.  XV.  7. 1-4  ).  The  priests  and  the  'ratnins ' 
take  seats  round  him ;  the  brahma  priest  ( the  purohita  or 
adhvaryu  according  to  Kat.  XV.  7. 11 )  hands  over  the  sphya  to 
the  king,  from  whom  it  passes  on  to  several  persons  viz.  the 
king's  brother,  suta,  sthapati,  village  headman,  kinsman  (  Ap. 
XVIII.  18. 14-16  ).  According  to  Kat.  ( XV.  7. 13 )  the  kinsmen 
and  the  pratiprasthatr  mark  out  a  place  for  dice  play  with  the 
sphya  ( according  to  Ap.  XVIII.  18.  16  the  superintendent  of 
gambling  does  so).  On  the  ground  so  marked  a  quadrangular 
hut  or  shed  is  erected.  Five  dice  are  handed  over  to  the  king 
who  is  lightly  struok  by  the  priests  with  sticks  of  sacrificial 
trees.  The  king  calls  as  umpires  ( upadraafr )  the  sarhgrahltr, 
the  bhagadugha  (  collector  of  taxes )  and  the  ksattr  ( Ap.  XVIII. 
19.  6-8 ).  The  play  is  so  arranged  that  the  best  throw  ( of  the 
dice)  comes  to  the  king  and  the  worst  to  his  kinsman.8*"  It 
appears  that  the  dice  play  required  golden  pieces  also  beyond 
a  hundred  or  a  thousand  in  number  ( Ap.  XVIII.  19.  1). 
According  to  Eat.  ( XV.  7.  25-26  )  the  king  actually  undergoes 
the  avabhrtha  bath,  while  Latyayana  as  stated  above  differs. 
After  the  offering  of  anubandhyS  cow  and  the  performance  of 
the  udavas&nlya  isti,  a  oake  prepared  from  a  mixture  of  rice 

2655.  ajtnf%  *r  PnjwmnaroHrfJt*^*.  '  wsmrnr  arfifa;  »  Kat. 
XV.  7.  18-19.  $n  and  mfe  are  throws  of  dice.  It  ia  diffioult  to  find 
out  how  exactly  dice-play  took  place.  Vide  Eggeling's  note  in  8.B.B. 
vol.  41  pp.  106-107. 


1820  History  of  DhdrmaiMra         ( Oh.  XXXIV 

and  barley  and  baked  on  twelve  potsherds  is  offered  to  Indra 
and  Visnu.  For  ten  days  after  the  Abhiseoanlya  he  offers 
successively  on  each  day  offerings  called  '  sarhsrpam  havlmsi ' 
respectively  to  Savitr,  SarasvatI,  Tvastr,  Pusan,  Indra,  Brhas- 
pati,  Varuna,  Agni,  Soma,  Visnu  ( Kat.  XV.  8.  1-4,  Ap.  XVIII. 
20.  7  whioh  says  they  are  ten  or  seven  and  they  begin  with 
Agni ;  Asv.  IX.  4.  6  speaks  of  only  seven  ).  Each  of  these  is 
offered  in  fire  set  up  in  a  devayajana  to  the  east  of  the  prece- 
ding one  and  the  last  of  the  ten  is  offered  in  the  shed  prepared 
for  the  Dasapeya  rite  ( Ap.  XVIII.  20.  8-10,  Kat.  XV.  8.  2-3  ). 
On  eaoh  of  the  ten  (  or  seven  )  istis  (  of  sarhsrpSm  havlmsi )  he 
offers  to  the  priests  ordinary  or  golden  lotus  flowers  and  on  the 
tenth  day  he  wears  a  garland  made  of  those  flowers.  That 
becomes  his  consecration  (dlksa)  for  the  next  rite,  viz.  Dasapeya. 
Jaimini  declares  (in  XL  2.  57-62)  that  though  soma  is  purchas- 
ed for  both  Abhiseoanlya  and  Dasapeya  at  the  same  time  (  vide 
p.  1216  above),  yet  in  the  two  ekahas  the  whole  prooedure  of  soma 
sacrifices  is  repeated.  A  different  proposition  is  stated  in  Eat. 
XV.  8.  10-13  ( except  as  to  dlksa  and  avabhrtha  which  are 
repeated  in  both  rites).  On  the  tenth  day  after  the  Abhiseoanlya 
is  finished  the  Dasapeya  is  performed  (La^.  IX.  2. 1,  Kat.  XV.  8. 
14  says  on  the  7th  day  i.  e.  on  7th  of  the  bright  half  of  Caitra ). 
This  rite  is  so  called  because  in  it  each  of  the  ten  camasas 
( cups )  of  Boma  are  partaken  of  by  ten  brahmanas  ( Asv.  IX,  3, 
18,  Ap.  XVIII.  21.  3  ).  The  brahmanas  are  the  ten  rtviks  who 
ordinarily  partake  of  the  soma  in  camasas  plus  90  more  ( called 
anuprasarpakas )  who  poseess  special  qualifications,  viz.  whose 
ten  anoestors  on  the  father's  and  mother's  sides  were  masters 
of  Vedio  lore,  had  rigorously  performed  their  duties  and  were 
engaged  in  holy  aotions  and  who  had  no  sexual  or  marital 
alliances  with  non-brahmanas""  ( vide  Asv.  IX.  3. 19-21,  San. 

2666.  Vide  uote  574  for  tho  passage  of  AaV.  According  to  Ap. 
XVIII.  21.  3-4  and  Kat.  XV.  8. 16  the  ten  ancestors  on  the  father's  side 
only  should  have  been  drinkers  of  Soma.  Vide  Lat.  IX.  2.  5-7.  The 
TOWW  III.  3.  4. 18  says  ^wt  jpjrs  *r  «fl«l$Vtfl  sffffcnfr  vwf<fa»T  (  inf'f- 
«f«» ? )  fa*r  (ft  xl)  fa  wnjror^*5*m  «Hi<fr&  (  wH^ir?  ).  The  editor,  Dr. 
Baghu  Vira,  was  puzzled  by  this  sfltra.  It  means  (when  corrected  as 
shown  )  that  the  priests  and  others  who  came  to  drink  soma  and  conld 
not  trace  ten  generations  of  soma-drinkers  entered  after  reciting  a 
verse  out  of  the  verses  that  begin  with  the  words  '  pibB  somam  '  ( like 
%.  VI.  17.  1  or  VII.  22. 1 )  and  the  verse  '  why  do  yon  ask  the  brl- 
hmana  about  his  father  or  mother  '  (  KBfbaka  Sam.  30.  1  or  MaitrS- 
yanl  8.  IV.  8. 1 ).    The  verse  is:  f*  wnr«m  far*  f%«  I*wt  WW**  • 


Ch.  XXXIV  ]  Rtijasuya  122i 

XV.  14.  8-11 ).  Kat.  XV.  8.  17  gives  an  option  that  one  need 
not  investigate  whether  the  ten  ancestors  of  each  were  soma- 
drinkers,  hut  the  one  hundred  brahmanas  should  enter  the  sadcu 
after  reciting  Vaj.  8.  X.  30. 

Fees  are  prescribed  at  many  of  the  constituent  rites  in 
B&jasuya,  hut  special  fees  are  mentioned  in  connection  with 
the  Abhiseoanlya  and  Dasapeya  (Asv.  IX.  4.  2  ff ).  At  the 
Abhisecanlya  Asv.  recommends  32000  cows  to  each  of  the  four 
principal  priests,  16000  to  each  of  the  first  assistants  of  the 
four,  8000  to  each  of  the  next  four,  4000  to  eaoh  of  the  last 
group  of  four  ( Asv.  IX.  4.  3-5 ).  These  come  to  the  huge  figure 
of  240000  cows.  Vide  San.  XV.  16. 16-19  also  for  suoh  large 
figures.  At  the  Dasapeya  1000  cows  are  the  fee  and  then  there 
are  special  rewards  for  the  16  priests  ( Asv.  IX.  4.  7-20,  Ap. 
XVIII.  21.  6-7,  Kat.  XV.  8.  23-27,  L&t.  IX.  2.  9-15 )  viz.  a 
golden  chain,  a  horse,  a  milch  cow  ( with  calf ),  a  goat,  two 
golden  ear-rings,  two  silver  ear-rings,  twelve  five  year  old 
pregnant  cows,  a  barren  cow,  a  round  golden  ornament  (rukma), 
a  bull,  cotton  cloth,  a  thick  hempen  piece  of  cloth,  a  cart  full 
of  barley  drawn  by  an  ox,  an  ox,  a  heifer,  a  young  three  year 
old  bull  respectively  to  udgatr,  his  three  assistants,  adhvaryu, 
pratiprasth&tr,  brahma,  maitr&varuna,  hotr,  brahmanacohamsin, 
potr,  nesfo  acchavSka,  agnldhra,  unnetr  and  gr&vastut. 

For  one  year  after  the  avabhrtha  bath  in  Dasapeya,  the 
king  has  to  keep  certain  observances  ( called  devavratas  in  L&t» 
IX.  2. 17  ff )  viz.  he  should  not  plunge  in  water  for  daily  bath 
but  should  only  rub  his  body  with  water,  should  always  brush 
his  teeth,  pare  his  nails,  should  not  cut  his  hair  ( but  may  shave 
the  mustache  or  beard ),  should  sleep  in  the  sacrificial  fire-shed 
on  a  tiger-skin  with  its  hair  upwards,  should  daily  offer  f  uel- 
Bticks ;  his  subjects  ( except  brahmanas )  should  not  out  their 
hair  for  a  year,  nor  should  horses'  hair  be  cut  for  a  year.  For 
a  year  he  should  never  walk  on  the  ground  unless  he  wears 
shoes  ( Eat.  XV.  8.  29 ). 

There  are  several  minor  offerings,  suoh  as  those  called 
paficabila  in  four  quarters  and  in  the  midst  (  Kat.  XV.  9. 1-3 ), 
twelve  prayuj  offerings  at  the  interval  of  a  month  or  on  two 
days  ( Kat.  XV.  9. 11-14,  Ap.  XVIII.  22.  5-7  ). 

At  the  end  of  a  year  from  the  Dasapeya  took  place  the  rite 
called  Kesavapanlya**57  which  followed  the  procedure  of  the 

2657.    fowrsfhr  yf&  tfjn  jfawopnti  %WPit  ffflwc  Wi  fafT%  •  com. 
on  ftravmrvrnr  IX.  8. 1. 


im  History  of  DharmaicLstra         [  Ch.  XXXlV 

Atiratra  saorifice  (Asv.  IX.  3.  24  )  and  in  which  hair  grown  for 
a  year  were  cut  off.  About  the  exact  time  of  the  rite  then 
were  different  views.  The  com.  on  Adv.  says  it  was  performed 
on  some  day  in  the  bright;  half  of  Valsakha,  while  the  com.  on 
Eat.  XV.  9.  20  says  that  the  pressing  day  of  Eesavapanlya  fell 
on  the  Full  moon  day  of  Jyes^ha.  Vide  also  Lat.  IX.  3.  1-3. 
Then  follow  two  rites  called  Vyustf-dvir&tra  ( dviratra  for 
prosperity ),  which  were  respectively  ( first )  an  Agnistoma  and 
( the  2nd )  an  Atiratra  performed  at  the  interval  of  one  month 
(  Kat.  XV.  9.  21-23,  Asv.  IX.  3.  25-26  ).  There  were  several 
views  about  the  time  of  their  performance  (  Lat.  IX.  3.  5-9,  Ap. 
XVIII.  22.  14-16  ).  Then  one  month  after  the  2nd  Vyustfdvi- 
ratra  ( i.  e.  on  Srtvana  Full  Moon  day )  was  performed  the  rite 
called  Esatradbrti  (lit.  stability  of  martial  power)  whioh 
followed  the  procedure  of  Agnistoma  (Asv.  IX.  3. 27,Lat.  IX.  3. 
13 ).  San.  ( XV.  16. 10-11 )  refers  to  the  legend  that  Eurus  lost 
in  each  battle  because  they  did  not  offer  the  Esatra-dhrti  rite."" 
According  to  Sat.  Br.  V.  5.  5.  6-9  in  place  of  the  UdavasanlyS 
there  was  the  Traidhatavl  isti  in  which  a  cake  prepared  of 
barley  and  rice  mixed  together  was  offered.  This  finished  the 
Rajasuya,  but  one  month  after  it  in  the  bright  half  the  Sautrft- 
manl  isti  was  performed.  This  last  is  dealt  with  separately 
below. 

It  will  have  been  seen  that  this  complex  rite  is  full  of 
symbolic  elements  and  also  popular  elements  like  dice-play. 

In  the  sabhaparva  of  the  Mahabharata  ( chap.  33-35  )  there 
is  a  description  of  the  Rajasuya  performed  by  Yudhisthira,  but 
it  is  of  the  vaguest  sort  and  does  not  go  into  any  details. 
Vide  Jai.  IV.  4.  1-4  ( the  dice-play  has  no  independent  fruit 
and  that  it,  though  held  for  the  oow  referred  to  in  Ap. 
XVIII.  19. 2,  is  not  an  anga  of  the  abhisecanlya  only,  but  really 
of  the  whole  Rajasuya ),  V.  2.  13-15  ( in  the  offerings  called 
Devasuhavlmsi,  whioh  are  prepared  from  several  kinds  of  oorn, 
the  mortar  is  one  for  pounding  all  the  corns  one  after  another  ), 
XI.  4. 1-3,  XI.  4.  4-7  ( the  priests  chosen  at  the  beginning 
should  oontinue  to  work  till  the  end ),  XI.  4.  8-10  ( about  the 
offerings  in  the  houses  of  the '  ratnins ' ),  XI.  4. 43  ( the  mantra 

2658.  ww*r  qnrcr  ifit*n  *n«fc  i  wjjh^t  ra*rcg$Wff$lnf&*T  ■  §*ft  v 
f**ft«  TOirwr  wrfifcrariVr  ^ntgi  wurcftqwwiyw  '  *  *nrw  «Rwm 
W^w*  TRrcntf  $v$ramita*(T  (fii  i  aj'  fins  eraror  wW*  jftwr^r  ■  tjhww" 

«W  XV.  16.  8-11. 


Ch.  XXXIV  ]  Rajaauya  1223 

recited  at  tbe  time  of  beating  corn  in  the  mortar  bas  to  be 
repeated  in  tbe  Devasuhavlmsi ) ;  II.  3.  3  ( holds  tbat  tbe  isti  in 
which  purodasas  are  offered  to  A.gni  and  others  and  in  which 
the  fees  are  various  such  as  gold  and  which  is  oalled  Avestf  is 
a  separate  isti  and  that  though  in  the  R&jasuya  it  is  performed 
only  by  a  king,  it  can  be  performed  independently  of  R&jasQya 
by  a  br&hmana  in  a  somewhat  different  order  of  offerings)."59 


2659.  For  details  about  BKjasHya,  vide  Tai.  S.  I.  8. 1-17,  Tai.  Br. 
I.  4.  9-10,  Sat.  Br.  V.  2. 3-6,  Ait.  Br.  VII.  13  and  VIII.,  Tundya  Br. 
XVIII.  8-11,  Ap.  XVIII.  8-22,  Kst.  XV.  1-9,  asv.  IX.  3-4,  Lat. 
IX.  1-3,  S5n.  XV.  12  ff,  Baud.  XII ;  8.  B.  E.  vol.  41  pp.  XXIV  ff,  vol.  44 
pp.  XV  ff,  Prof.  Keith's  '  Rel.  and  Phil,  of  the  Veda  »  part  2,  p.  340,  and 
Intro,  to  Tai.  8.  pp.  CXI-CXIII,  Weber's  '  Die  KWnigsweihe  den  RSja- 
■flya '  (  Berlin,  1893  ),  which  last  oontains  an  exhaustive  treatment 
(  pp.  1-168  )  of  tbe  RSjaioya, 


CHAPTER  XXXV 

SAUTRAMANI"60  AND  OTHER  SACRIFICES 

This  rite  is  included  among  the  seven  forms  of  havir- 
yajfias  (Gaut.  VIII.  20,  L&f.  V.  4.  23).  It  is  not  a  soma  sacrifice 
but  is  a  combination  of  an  istf  with  animal  sacrifice  ( Sat.  Br. 
XII,  7.  2. 10 ).  The  chief  characteristic  of  it  is  the  offering  of 
aurU  (  wine )  in  it.  In  modern  times  milk  is  offered  in  place 
of  sura  in  the  Sautr&manl.  Aocording  to  L&\.  V.  4.  20  and  Ap. 
XIX.  5.  1  there  are  two  kinds  of  this  rite,  viz.  Kaukill  and 
Caraka-sautramanI  ( or  the  ordinary  one ).  Eaukill  is  an 
independent  rite,  while  the  ordinary  SautrSmanl  is  performed 
at  the  end  of  the  Rftjasaya  ( one  month  after  it )  and  also  at 
the  end  of  the  piling  of  the  fire-altar  ( agnioayana  ).  1A%.  V. 
4.  21  states  that  there  is  ohanting  of  sainans  only  in  the  Kaukill 
and  not  in  the  other  variety  and  aooording  to  Kafc.  XIX.  5. 1 
( oom. )  it  is  the  brahmS  that  chants  the  SSman  to  Indra  in  the 
BrhatI  tune  (  viz.  Vaj.  S.  XX.  30  )  Ap.  XIX  1.  2.  states  that 
in  the  ordinary  sautrSmanl  the  procedure  is  that  of  the  niriidha- 
pasubandha  and  that  ( XIX.  5.  2  )  in  Eaukill  also  the  same 
prooedure  applies.  There  are  two  fires  as  in  Varunapraghasa, 
but  the  southern  one  is  not  established  on  a  vedi  (  Eat.  XIX.  2. 1 
and  V.  4.  12 ).  Some  held  ( as  is  done  by  Sat.  Br.  XII.  7.  3.  7  ) 
there  were  two  vedis  behind  whioh  two  mounds  were  raised,  one 
for  oups  of  milk  and  the  other  for  cups  of  sura.  The  rite,  takes 
four  days,  during  the  first  three  out  of  which  wine  is  prepared 
from  various  ingredients,  while  on  the  last  day  three  cups  of 
milk  and  three  of  sura  are  offered  to  Asvins,  SarasvatI  and 
Indra  and  animals  are  slaughtered  for  the  same  three. 

In  this  rite  the  victims  are  a  reddish-white  goat  for  the 
Asvins,  an  ewe  for  SarasvatI,  and  a  bull  for  Indra  SutrSman 
(San.  XV.  15. 1-4,  Asv.  III.  9.  2  ).  A  brief  description  of  the 
method  in  whioh  wine  was  prepared  in  the  SautrSmanl  is  given 
below  from  the  Sat.  Br.  V.  5.  4,  XII.  7.  2,  Eat.  XV.'  9.  28-30, 

2660.  The  word  SautrSmanl  is  derived  from  sutraman  ( a  good 
protector ),  an  epithet  of  Indra  ( vide  9g.  X.  131.  6-7  ).  Sat.  Br. 
V.  5.  4.  12  derives  it  as  •  one  who  was  well  saved  (  by  the  Asvins  ) ». 


Ch.  XXXV  ]  SautrZlmwi  1228 

XIX.  1-2  ( and  com.  thereon ).  Rice-grains""  ( or  malted  rioe 
grains  and  malted  barley  or  syamaka)  germinated  and  un- 
germlnated  covered  in  linen  oloth  are  purchased  from  an 
eunuch  in  exchange  for  lead,  wool  and  fried  grain  for 
thread.  This  purchase  takes  plaoe  on  the  southern  one  of 
the  vedis  specially  prepared  for  this  rite  near  the  peg 
called  antahpfttya  on  a  hide.  The  rioe  grains  are  cooked  in 
plenty  of  water  and  the  malted  barley  grains  are  powdered  and 
boiled.  The  water  and  scum  are  strained  through  woollen  oloth. 
The  hair  of  the  lion,  the  wolf  and  the  tiger  are  thrown  into  the 
mixture  ( this  is  symbolio  of  the  characteristics  of  prowess, 
impetuosity  and  fury  found  in  those  wild  beasts ).  Certain 
vegetable  substances  such  as  myrobalans,  ginger,  nutmeg 
(  which  serve  as  yeast  and  are  mentioned  in  the  note  below  ), 
are  powdered  and  boiled  in  plenty  of  water.  The  hot  watery 
scum  from  the  two  pots  of  boiled  rice  and  powdered  barley  is 
taken  into  two  vessels  and  the  extract  of  vegetables  is  poured 
in  both  of  them,  the  mixture  being  called  mcLaara.  The  boiled 
rice  and  barley  are  also  mixed  with  the  extract  of  powdered 
vegetables,  put  in  a  kumbhl  ( a  big  jar )  along  with  contents  of 
the  masara  vessels  and  the  jar  is  plaoed  in  a  pit  dug  to  the 
south-west  of  the  sacrificial  hall  and  kept  there  for  three  nights. 
On  the  first  day  the  milk  of  one  cow  meant  for  Asvins 
is  poured  into  the  kumbhl  plaoed  in  the  pit  and  powder 
of  saspa  is  added.  The  next  day  the  milk  of  two  cows  meant 
for  Sarasvatl  is  poured  into  the  kumbhl  and  powder  of  tokma 
is  added.  On  the  third  milk  of  three  cows  meant  for  Indra  is 
added  and  also  the  powder  of  fried  rice  grains  ( lftja ).  To  the 
west  of  the  mound  prepared  on  the  southern  vedi  a  pit  is  dug 
(  outside  the  vedi  according  to  com.  on  Eat.  XIX  2.  7. )  on 
which  is  spread  bull's  hide  over  which  a  sieve  of  bamboo  is 
held  and  the  liquid  from  the  large  jar  is  poured  over  the  sieve 
(  called  karotara ).,,,B    The  wine  thus  purified  is  collected  in  a 

2661.  Eat.  (XIX.  1. 18  ff)  uses  the  words  sjrwr  (malted  rioe  or  grass), 
tfrqra  (  malted  barley  ),  »nrj  (  vegetable  substances  ).  The  com.  on  Kfft. 
XIX.  1.  20  quotes  verses  specifying  these  latter  s  fl^Wfj  ftrwi  3rf  fp^t 

TTvfr  i  w»^»r«it  wfjwichi  qpiitaift  fWf?ta[ »  wr«ra  w  i*r$f  w  *sfrrts 
gwwfiwt '  >  *&k  W  "i*  ft«*T  **<?»  T*T:  i '  Ap.  XIX.  5.  4  defines 
sTOg  differently. 

2662.  £p.  XIX.5-6  and  Band.  X  VII.31-32  state  metboda  of  preparing 
sura"  which  differ  In  several  details, though  the  principle  is  the  same.  It  is 
prepared  by  fermentation  from  rice,  barley  and  other  oorn.  So  this  surS 
wonld  be  '  paisti '  out  of  the  three  varieties  mentioned  in  Mann  XI.  94. 

8.  D.  194 


1286  History  of  DharmaiQstra  [  Oh.  XXXV 

eata  ( a  vessel  of  pal&sa  wood  )  and  it  is  further  purified  by 
means  of  the  hair  of  the  tail  of  a  cow  and  a  horse.  Of  this 
purified  wine  the  pratiprasth&tr  fills  the  cups  for  being  offered 
to  the  three  deities,  viz.  the  Asvins,  SarasratI  and  Indra.  Either 
one  or  three  oups  are  filled  for  eaoh  of  the  three  deities  ( K&t- 
XV.  10. 13  ).  This  is  done  after  the  offering  of  the  omentum 
and  after  mfirjana.  According  to  Ap.  XIX.  2.  9-11  and  Kat 
XV.  10. 12  powders  of  kuvala,  karkandhu  and  badara  fruits  are 
added  to  the  wine  in  the  cups  and  they  are  offered  in  the 
daksina  fire  ( K&t.  XV.  10. 17  ).  There  was  only  one  puronu- 
v&kya,  one  praisa  and  one  y&jy&  for  all  cups.8"8  On  the 
daksina  fire  a  vessel  having  a  hundred  holes  covered  with  a 
hair  strainer  and  gold  and  containing  the  remnants  of  the 
wine  cups  was  hung  by  means  of  a  iikya  and  the  triokling 
drops  of  wine  were  offered  to  pifcrs  called  Somavat,  Barhisad 
and  Agnisvfitta  with  Vfij.  S.  XIX.  52-60.  It  is  to  be  noted  that 
the  remnants  of  the  wine  were  not  drunk  by  the  priests,  but 
were  either  drunk  by  a  brahmana  hired  for  the  purpose  ( Ap. 
XIX.  3. 3)  or  they  were  poured  over  an  ant-hill.  ASv.(III.9.5-6) 
says  that  the  priests  muttered  a  verse  (  which  is  V&j.  S.  XIX. 
35 )  and  only  smelt  the  remnants  of  the  wine  offered  ( this  is 
called  pranabhaksa ).  San.  notes  that  some  teachers  reoited 
the  puronuvakya,  yajya  and  praisa  in  an  entirely  changed 
form  ( probably  as  directly  mentioning  only  sura  and  not  in 
the  phraseology  of  soma )  but  it  should  not  be  so  done,  since 
that  is  a  method  fit  only  for  asuras.  From  this  one  may  plausibly 
argue  that  the  Sautr&manl  was  practised  among  Asuras  (  non- 
Aryan  people  or  sohismatics )  and  was  adopted  by  the  Vedic 
Aryans,  with  appropriate  changes.  But  it  is  clear  that  the 
drinking  of  sura  by  priests  was  condemned  even  then.8"*  Eggel- 

2663.     Vide  Adv.  III.  9.  3.     The  puronuvSkyS  is  ?g.   X.  131.  4,  the 
ySjyS  is  $g.  X.  131.  5  and  the  praisa  to  the  hot?  to  repeat  the  ySjyl  is : 

1  sjforr  **nrfa«T  wwrfWtot  5*raM  wmrot  3*r«rt  grot  wp>g  foca 

WP8  tftnrc  ^Tiwt*  *ta 4m  I '  (  Asv.  III.  9.  3.  ).  It  will  be  noticed  that 
surS  is  referred  to  in  terms  of  soma.  SSn.  says  '  yqfefti  fSftaHIHHph  I 
WJ  JTVT  1  $ifcrrQt  *H  '•  According  to  SSn.  the  adhyaryu  reoited  VBj. 
S.  XIX.  34  (  m  Tai.  Br.  II.  6.  3 )  and  the  pratiprasthBtr  and  udgBtr 
recite  VBj.  S.  XIX.  35  as  the  mantra  for  smelling  gurS.  Vide  Lsf.  V.  4.15 
alio  for 


2664.  wrjrof  qftwfM?TH«dww  <ntmn.l«rnr.  XIX.3.3.  This  i«  quoted 
by  Sahara  on  Jai.  Ill  5. 15.  *r?irf.  (  XIII.  8.  28-31J)  has  '  wigrot  iri^WHJ 
•Tir*d*r«iFW  frame  i ...  vvfamTTOnrator,  i  **it  «n  fW©;i  w^ert^r^f- 
SW,  l  •■  Vide  note  1892  for  a  quotation  from  Tat.  Br.  to  the  same  effeot. 


Ch.  XXXV )  gautramavi  122? 

ing  ( in  S.  B.  E.  vol.  44  p.  246  n )  does  not  appear  to  be  right  so 
far  at  least  as  the  sutra  literature  goes  when  he  says  that  the 
priests  drank  the  remnants  of  the  wine  cups  ( though  the  Sat. 
Br.  uses  the  somewhat  doubtful  word  '  bhaksayanti '  which 
in  the  sutras  also  means  '  smelling ' ). 

All  three  animals  in  the  sautramanl  may  be  goats.  A  fourth 
animal  was  offered  to  Brhaspati  under  certain  circumstances 
( Ap.  XIX.  2. 1-2 ).  Though  the  omentum  of  the  victims  was 
offered  to  Asvins,  SarasvatI  and  Indra,  the  pasupurodasas  were 
offered  to  Indra,  Savitr  and  Varuna  ( Asv.  III.  9.  2 ).  This  rite 
was  performed  at  the  end  of  Rajasuya  or  for  one  who  performs 
cayana  or  for  one  who  suffers  from  purging  due  to  excessive 
drinking  of  soma  beverage  or  who  vomits  soma  or  from  the 
openings  of  whose  body  ( except  the  mouth )  soma  flows  out. 
The  independent  ( kaukill )  sautramanl  was  performed  for  a 
brahmaaa  who  desired  prosperity,  or  for  a  king  who  was  driven 
from  his  kingdom  or  for  one  who  had  no  oattle  (  Eat.  XIX.  1. 
2-4).  In  the  beginning  and  at  the  end  there  was  a  cam  to  Vditi. 

The  northern  vedi  is  in  extent  only  one-third  of  the  vedi 
for  a  soma  saorifice.    When  the  uttaravedi  is  being  prepared 
the  pratiprasthatr  takes  earth  from  the  catvala  pit,  makes  a 
mound  to  the  south  of  the  uttaravedi,  a  second  mound  for 
keeping  wine  cups  in  front  of  the  daksina  fire,  brings  fire  from 
the  daksina  fire  and  establishes  it  on  the  mound  which  is  to 
the  south  of  the  uttaravedi     According  to  Eat.  XIX.  2. 11 
(which  is  part  of  the  description  of  the  independent  sautramanl) 
the  adhvaryu  purifies  on  the  northern  ved-i  milk  oontained  in 
a  vessel  made  of  reeds  ( vetasa )  and  fills  oups  of  milk,  the  one 
for    Asvins    being    made    of  asvattha    wood,  and  those  for 
SarasvatI  and  Indra  being  made  of  udumbara  and  nyagrodha. 
The  three  cups  of  milk  are  offered  together  by  the  adhvaryu. 
After  the  offering  to  Vanaspati  in  the  animal  sacrifice  a  oouch 
of  mufija  cords  is  placed  between  the  two  vedis  and  the  sacri. 
fleer  sits  on  the  couch  which  is  covered  with  a  black  antelope 
skin  with  a  silver  piece  under  his  left  foot  and  a  golden  one 
under  his  right  foot.    The  adhvaryu  offers  thirty-two  oups  of 
vasa  ( fat )  from  vessels  made  of  the  hoofs  of  bulls  with  Vaj. 
S.  XIX  80-95.    The  remnants  of  fat  are  oontained  in  a  sata 
(  vessel  )  of  reeds.    The  adhvaryu  sprinkles  over  the  yajamana 
whose  body  has  been  rendered  fragrant  with  unguents  the 
liquid  from  that  vessel  till  it  triokles  down  up  to  his  mouth. 
The  adhvaryu  touches,  the  sacrificer  who  summons  his  men 


1228  itiatory  of  bhormaiaatra  ( Oh.  XXXV 

and  servants  calling  them  by  auspioious  names  (such  as 
susloka ).  The  men  lift  him  gradually  first  up  to  the  knee, 
then  up  to  the  navel  &o.  The  saorificer  alights  on  a  blaok 
antelope  skin  when  a  33rd  cup  of  fat  is  taken.,  a  saman  in  the 
Brbat  tune  for  Indra  (Vaj  S.  XX  30)  is  ohanted  by  the  brahma 
priest  and  the  nidhana  (finale)  of  it  differs  according  to  the 
varna  of  the  sacrifioerMMa  and  is  sung  in  chorus  by  all  and 
then  the  33rd  oup  is  offered.  There  is  the  final  purificatory 
bath  as  in  Somayaga.  Finally,  after  the  oaru  to  Aditi  Smiksa 
is  offered  to  Mitra  and  Varuna  and  then  an  animal  to  Indra 
Vayodhas.  Jaimini  lays  down  certain  propositions  about  the 
Sautramanl.  In  III.  5.  14-15  he  states  that  all  the  contents  of 
the  grahas  of  milk  are  offered  in  the  fire  on  the  northern  vedi 
and  of  the  wine  cups  into  the  southern  fire  and  nothing  is  left 
out  of  them  for  being  offered  as  Svist&krt  offering  or  for  the 
purpose  of  ida.  In  IV.  3.  29-31  it  is  established  that  when  the 
Vedic  text  says 'after  piling  the  fire  altar  one  should  perform 
Sautramanl '  there  is  no  injunction  about  the  time  of  performing 
Sautramanl  but  what  is  declared  is  that  the  Sautramanl  is  an 
anga  (a  subordinate  constituent)  of  the  principal  rite  viz. 
agnioayana  and  in  IX.  3-  40-41  it  is  stated  with  reference  to 
the  same  text  that  the  sautramanl  is  not  necessarily  performed 
immediately  after  agnioayana  but  on  the  Full  Moon  day  or 
New  Moon  day  thereafter.  In  VIII.  2. 1-9  Jaimini  declares 
that  though  the  sura  offered  in  Sautramanl  is  spoken  of  as  soma 
and  though  several  actions  such  as  purchase  of  sura,  tying 
in  cloth  are  common  to  sura  and  soma,  the  general  procedure 
to  be  followed  in  Sautramanl  is  that  of  darsapurnamasa  and 
not  of  soma  sacrifice  and  that  sura  is  spoken  of  as  soma  by 
way  of  lauding  the  offering  of  wine  oups.8m 

Asvamedha  ( Horse-sacrifice ). 

This  is  one  of  the  most  ancient  sacrifices.  9g-  1. 162  and  163 
show  that  the  horse-saorifioe  was  in  vogue  long  before  the  com- 
position of  those  two  hymns.    It  was  believed,  as  said  above 

8664  a  4m**  ftwwfc  wktw^  *wt  yffi  *■?  fasm5<nn$r  ■  Hftri^ 
ftfaw^  «?«rf3tn>  Grit  fft  wftpreT  ■  «3W  &$*$  ^nj*^  gs^r  jfa 
§VTW  i  mwryi  XIX.  5.  3-5 ;  vide  Lfff.  V.  4. 19  for  a  similar  rule. 

2665.  Vide  for  details  Tai.  8. 1.  8.  2,  Vsj.  S.  XIX  and  XX,  Tai.  Br. 
I.  4.  8, 1.  8.  5-6,  II.  fl-7,  Sat.  Br.  V.  5.  4-5,  XII.  7-8,  Sir.  III.  9,  Sfn. 
XV.  15,  LBt.  V.  4. 11  ff,  Kst.  XV.  9-10,  XIX,  £p.  XIX.  1-10,  Prof. 
Kieth's  Intro,  to  Tai.S.pp.OXXII-CXXIIl  and  'Beligion^and  Philosophy 
Of  Veda ',  part  2,  pp.  352-854. 


Oh.  XXXV 1  Atvamedha  i&ifl 

(  on  p.  982 ),  by  the  composer  of  those  hymns  that  the  horse 
when  saorifioed  went  to  heaven.  A  goat  was  led  in  front  of  the 
lyjrse  ( Rg.  1. 162.  2-3  and  1. 163.  12 ).  The  horse  was  deoked 
with  ornaments,  it  was  anointed  with  the  svaru  ( L  162.  9  )  and 
it  perambulated  fire  thrice  or  fire  was  carried  round  it  thrice 
( 1. 162. 4 ) ;  cloth  and  a  piece  of  gold  are  provided  for  the  dead 
body  of  the  horse  to  lie  down  upon  ( 1. 162. 16 ).  Horse's  flesh 
was  cooked  in  a  pot  called  ukha  ( 1. 162. 13 )  and  offered  in  fire 
(1.162.19);  34  ribs  are  mentioned  in  Rg.  I.  162.  18,  while 
26  ribs  are  mentioned  in  other  tezts'with  reference  to  the  goat. 
It  appears  that  aguh,  yajya  and  vasa^kara  were  uttered  in 
making  offerings  of  the  horse's  flesh  ( Rg.  I.  162.  15 ).  The 
horse  is  identified  with  Aditya,  Trita  and  Yama  ( Rg.  1. 163.  3  ). 

This  rite  is  desoribed  in  the  Sat.  Br.  XIII.  1-5,  Tai.  Br. 
III.  8-9,  in  which  several  ancient  monarohs  are  [enumerated 
who  performed  the  Asvamedha.  The  Tai.  Br.  III.  8.  9  identi- 
fies the  Asvamedha  with  the  kingdom ,,M  and  states  '  he,  who 
being  weak,  offers  an  Asvamedha,  is  indeed  thrown  away  ( lit. 
spilt  away  ).  If  the  enemies  ( of  the  king )  ware  to  secure  the 
horse,  the  sacrifice  would  be  destroyed '.  The  sutras  closely 
follow  the  Brahmanas.  The  Asvamedha  is  deemed  in  the 
sutras  to  be  an  ahinq  of  three  pressing  days  (  As  v.  X.  8. 1,  com. 
on  K&fc.  XX.  1.  1.,  San.  XVI.  1.  2 ).  A  paramount  sovereign 
( sftrvabhauma )  or  a  crowned  king  who  is  not  a  sarva- 
bhauma  may  perform  this  sacrifice  ( Ap.  XX.  1.  1,  Lat. 
IX  10. 17 ).  Asv.  X  6.  1  states  (  probably  following  the  Ait. 
Br.  about  the  Mahabhiseka  in  Rajasuya )  that  one  who  desires 
to  secure  all  objects,  to  win  all  victories  ( inoluding  one  over 
his  own  senses)  and  to  attain  all  prosperity  may  perform 
Asvamedha. tm  A  beginning  is  made  on  the  8th  or  9th  of  the 
bright  half  of  Phalguna  or  on  the  same  days  of  Jyestfia  or 

2666.  it*  *r  w«*#*r:  i to  *1  W  fa*«r&  iWs^Wn  *rerfr  i  *■*- 

f>hn  *«♦  f^*t^C  vifcrTCr  T?f:  i  ft.  «rt-  III.  8.  9.  The  Ait  Br.  does  not  des- 
cribe the  Afl>amedha,  but  the  MahSbhifeka  ( called  Aindra  )  of  the 
BBjaaOya. 

2667.  mm  *i«iHit*<jn  *ttf  w faf tft fi i^tftanwi  *r*f  •grfi,|frSi«v*w- 
mtt  vafrr  i  mt«*.  X.  6.  1 ;  «  t  g*«d^'ft<t  vBrnr4  w*f  filrtftdffanf  mf- 
h"V*iiS4*^hi'1  *iSM  tijrt  wwr«fi?sf  wort  n-*bs  wxswf  *ri*fr  ww4  w 
*hr^  u»^r  «nnTP7HTpJ<rcT*pf  swwnfrft  '^rrwrfwn  tmrisv  wsroff 
wnfij  gBfr*r  frwnwrnn  q**tfiffi  (ft<ta*jur  ttsjfSrfcor  *jn%4  srwftrwi- 
flH^fci;  i  <t  m.  39. 1.  The  words  from  wwnnf  to  irgmftfi  are  quite 
familiar  to  all  brShmanas  even  in  modern  times. 


1230  tiidory  of  bhctrmaiastra  [  Ch.  XXXV 

AsSdha  according  to  some  (  Kat.  XX.  1.  2-3,  Lat  IX.  9.  6-7 ). 
Ap.  holds  that  it  should  be  begun  on  the  Full  Moon  of  Oaitra 
( XX  1.  4 ).  Rice  from  four  vessels,  four  afijalia  and  four 
handfuls  is  cooked  (it  is  called  brahmaudana);  it  is  smeared 
with  ghee  and  given  to  the  four  principal  priests  who  are  also 
given  one  thousand  cows  each  and  gold  weighing  one  hundred 
berries  ( Kat.  XX.  1.  4-6,  La}.  IX  9.  8 ).  Two  istfs  are  per- 
formed, the  first  for  Agni  Murdhanvan  and  the  2nd  for  Pusan 
( Asv.  X.  6.  2-5,  Kat.  XX.  1.  25  ).  The  yajamana  cuts  off  his 
hair,  pares  his  nails,  brushes  the  teeth,  bathes,  puts  on  new 
garments,  wears  a  golden  ornament  ( niska ),  observes  silence. 
Vide  Tai.  Br.  III.  8. 1  and  Ap.  XX  4.  9-14  for  these.  His  four 
queens  well-decked  and  wearing  niskas  oome  near  the  king,  the 
crowned  queen  aocompanied  by  princesses,  the  2nd  queen 
( vavata,  the  favourite  one )  accompanied  by  daughters  of  ksa- 
triyas,  the  third  (  parivrkti,  the  disoarded  one )  aocompanied  by 
daughters  of  sutas  and  village  headmen  and  the  fourth  ( pal&- 
gall,  of  low  origin  )  accompanied  by  daughters  of  ksattrs 
( chamberlains )  and  samgrahltrs. M'8  The  yajamana  enters  the 
fire-hall  and  sits  to  the  west  of  the  garhapatya  fasing  the 
north. 

Various  rules  are  stated  about  the  horse's  colour  and  other 
qualities  ( Sat.  Br.  XIII.  4. 2. 4,  Kat.  XX  1.  29-35,  LH  IX.  9. 4 ). 
The  horse  must  be  all  white  with  dark  circular  spots  and 
of  great  speed,  or  the  front  part  of  its  body  may  be  dark  and 
the  rest  of  the  body  white,  or  it  may  have  a  tuft  of  dark  blue 
hair.  The  horse  is  sprinkled  with  holy  water  by  the  four 
principal  priests  standing  in  the  four  directions  (from  the  east ), 
each  surrounded  respectively  by  a  hundred  prinoes,  a  hundred 
ugras  who  are  not  kings,  by  sutas  and  village  headmen,  and 
by  chamberlains  and  samgrahltrs  ( Ap.  XX.  4,  Sat.  XIV.  1.  31 ). 
A  dog  with  four  eyes  ( i.  e.  having  two  natural  eyes  and  two 
depressions  in  the  skin  above  the  eyes )  is  killed  by  a  man 
of  the  ayogava  caste  or  by  a  voluptuary  with  the  pestle  of 
sidhraka  wood.  The  horse  is  made  to  enter  water  and  the 
corpse  of  the  dog  is  with  a  loop  of  reeds  made  to  float  under 
the  horse  (Ap.  XX  3. 6-13,  Kat.  XXI.  38  ff„  Sat.  XIV.  1.  30-34). 
The  horse  is  brought  near  the  fire  and  offerings  are  made 
in  the  fire  till  the  water  ceases  to  drip  down  from  the  horse's 
body  ( Kat  XX.  2.  3-5  ).    A  girdle  made  of  mumja  grass  or  of 

2668.    ^TnwffrffftinTOT  qaiHmtvmwwnrf  qqryftiawrflnn  trftr^fti 
Biaromft.  IX.  10. 1-1 


Ch.XXXV]  Atvamedha  1231 

darbbas  12  or  13  aratnis  long  and  smeared  wltb  the  ftjya  that 
remains  after  being  poured  over  the  brahmaudana  is  invoked 
with  the  mantra  'imam  —  agrbhnan  rasanam  rtasya'  (Tat 
S.  IV.  I.  2. 1,  Vaj.  S.  22.  2  )  and  the  horse  is  bound  with  it  after 
taking  the  permission  of  the  brahmS  priest.  The  horse,  having 
water  sprinkled  over  it  with  mantras  and  after  the  saorifioer 
repeats  into  its  right  ear  the  several  appellations  for  a  horse 
( Ap.  XX.  5. 1-9 ),  is  let  off  to  roam  over  the  country  accom- 
panied by  four  hundred  guards  with  the  mantra  '  O  gods,  the 
guardians  of  quarters,  proteot  this  horse  &o.'  ( Vaj.  S.  XXII.  19, 
Tai.  S.  VII.  1. 12. 1 ).  The  guards  include  one  hundred  princes 
deserving  to  be  seated  on  couohes  in  the  presenoe  of  the  king, 
wearing  armour  and  the  other  guards  are  armed  with  swords, 
arrows  and  thiok  clubs  aocording  to  their  rank  ( Tai.  Br.  III. 
8.  9,  Ap.  XX.  5. 10-14,  Kat.  XX.  2. 11 ),  The  horse  is  allowed 
to  roam  for  a  year  where  it  likes  and  is  not  made  to  turn 
back,  but  it  is  prevented  from  associating  with  mares  or 
plunging  into  water  for  a  bath  (  Kat.  XX  2. 12-13  ).  While 
doing  their  duty  of  guarding  the  horse,  the  guards  are  to  subsist 
by  demanding  food  from  brahmanas  who  do  not  know  the 
prooedure  of  Asramedha  (  or  depriving  them  of  it )  or  on  cooked 
food  taken  from  all  brahmanas ;  they  may  stay  in  the  houses 
of  chariot-makers  ( Ap.  XX.  5.  15-18,  Kat.  XX.  2.  15-16 ). 
Every  day  during  the  year  that  the  horse  is  absent,  three  istis 
are  offered  to  Savitr  in  the  morning,  mid-day  and  evening, 
when  Savitr  is  respectively  addressed  as  Satyaprasava,  Prasa- 
vitr  and  Asavitr:  ( Asv.  X.  6.  8,  La}.  IX.  9. 10,  Kat.  XX.  2.  6). 
When  the  prayaja  offerings  are  made  a  brahmana  (  other  than 
the  priests)  with  a  vln5  chants  three  laudatory  gathas  in 
honour  of  the  king  composed  by  himself  stating  '  you  donated 
this,  you  performed  such  and  such  a  sacrifice,  you  cooked  food 
for  distribution '  ( Ap.  XX.  6.  5,  Kat.  XX  2.  7 ).  This  singing 
took  place  thrice  a  day  after  the  istf  to  Savitr  ( Sat.  Br.  XIII. 
4.  2.  8-14,  Tai.  Br.  III.  9. 14 ).  A  ksatriya  lute  player  also  sang 
three  laudatory  songs  ( Sat.  Br.  XIII.  1.  5.  6,  Ap.  XX.  6.  14  ) 
referring  to  the  battles  fought  and  victories  won  by  the  saori- 
ficer.  Every  day  for  a  year  after  the  is^i  to  Savitr  is  finished 
the  hotr  Bitting  on  a  golden  cushion  to  the  south  of  the 
ahavanlya  fire  recites  to  the  crowned  king  surrounded  by  his 
sons  and  ministers  the  narratives  called  '  PSriplava '  ( revolving 
or  recurring  legends ).  When  about  to  oommenoe  the  Pariplava 
the  hotr  makes  the  summons  '  adhvaryoS '  and  the  adhvaryu 
seated  on  a  golden  seat  (with  four  legs)  responds  with  'ho 


1232  History  of  Dharmaiastra  [Ch.XXXV 

hotar '  ( Asv.  X.  6. 10-13  ).m*  The  other  priests  also  sit  down  on 
cushions  or  boards  and  bands  of  singers  holding  lutes  Bit  down 
to  the  south  and  sing  of  the  good  deeds  of  the  king  along  with 
those  of  his  ancestors  (  Ap.  XX.  6. 13  ).  As  the  king  is  thus 
engaged  In  sacrifices  and  in  listening  to  the  Pariplava1"0  and  to 
the  songs,  Ap.  ( XX.  3. 1-2  )  notes  that,  till  the  Asvamedha  is 
performed,  the  adhvaryu  becomes  the  king,  as  the  sacrificer 
( the  orowned  king )  declares  '  O  brahmanas  and  nobles  1  this 
adhvaryu  is  your  king.  Whatever  honour  you  ( usually  pay 
to  me )  should  be  paid  to  him.  May  whatever  he  does  be 
regarded  as  done  by  you. '  As  v.  (  X  7;  1-10 )  sets  out  what  the 
Pariplava  is.  6at.  Br.  XIII.  4.  3  and  San.  XVI.  2  also  deal  at 
length  with  the  Pariplava  and  they  agree  with  Asv.  in  most 
plaoes.  For  ten  days  one  after  another  different  texts  are 
recited  and  this  goes  on  for  a  year  in  narrative  cycles  of  ten 
days.  On  the  first  day  the  hofcr  says '  Manu  was  the  son  of 
Vivasvat,  men  are  his  subjects '  and  points  at  the  house-holders 
sitting  down  in  the  sacrifioial  hall  with  '  they  ( men  as  subjects 
of  Manu )  are  here  sitting  down  *  and  then  recites  some  one 
hymn  of  the  Rgveda  saying  '  to-day  the  Veda  is  that  of  rks. ' 
On  the  second  day  he  says '  Yama  is  the  son  of  Vivasvat,  the 
pltrs  are  his  subjects '  and  points  to  the  old  men  assembled  and 
recites  one  anuv&ka  from  the  Tajurveda.  On  the  3rd  day 
Varuna  and  the  gandharvas  ( as  his  subjects  identified  with  fine 
looking  young  men  )  are  mentioned  and  some  hymn  from  the 
Atharva-veda  dealing  with  diseases  and  their  cure  was  narrated. 
On  the  4th  day  the  narration  relates  to  Soma,  son  of  Visnu  and 
Apsarases  ( identified  with  beautiful  young  women ),  and  some 

2669.  Various  methods  of  response  (  qfttir.  )  are  mentioned  by  Ap. 
and  others.  '  gnft%«»;«rql3fCTn*jf  fferr  *t**v$  i  *|3rv  gtaft«vw&  *Gt- 
lorrft  i  «t  Tferftft  *t  i '  wrr.  XX.  6. 11-12 ;  '  tf  tfirftft  m%r>n#  i '  mm. 
XX.  8.  2;  ft*  chrftfc  «**  ufitororh%  i  5TT«?wnr*  16. 1.  27.  ip.  (  XX.6.7  ) 
says  that  PSriplava  and  Bhauvanyava  are  recited  every  day  for  a  year. 

2670.  The  following  quotations  will  illustrate  the  Pffriplava  recital. 
JTOByft  trgifaf  3ftrc?  wgwrt  fasrer  y»r  stthw  sjfit  OT*W>ta  vfM«*<t^ai:  <&g&n- 

&m$H  I  a»T**.  X.  7.  1-2.  In  the  VedBntasfltra  (  III.  4.  23-24  )  the  con- 
clusion is  stated  that  the  gkhySnas  (  such  as  that  of  Pratardana  and 
Indra  in  Kausitaki  Up.  III.  1,  of  JSnasruti  in  ChSn.  Up.  IV.  1.  1  and  of 
"XsjHaTalkya  and  his  wives  in  Br.  Up.  IV  6. 1)  in  the  Upanisads  are  not 
meant  to  be  recited  in  the  PSriplava,  since  only  certain  legends  alone 
are  specified  in  the  texts  for  that  purpose. 


Oh.  XXXV  ]  Aivamedha  1233 

bymn  containing  magic  spells  from  the  Angirasa  Veda ;  on  the 
5th  the  narration  relates  to  Arbuda  Eadraveya  and  serpents 
(identified  with  visitors  who  know  serpent  lore  and  poison  lore); 
on  the  6th  day  to  Eubera  Vaisravana,  his  subjects  the  Raksases 
(identified  with  evil  doing  selagas  and  the  lore  of  Pisaca  Veda  (?). 
On  the  7th  the  narration  relates  to  Asita  Dhanvana,  his  subjects 
the  Asuras  and  usurers  and  some  illusion  ( a  trick )  from  Asura 
lore,  on  the  8th  day  to  Matsya  Ssmada,  his  subjects  aquatio 
animals,  Pufijisthas  ( fishermen )  from  Matsya  oountry  and 
some  Pur&na  passage  from  the  Pur&na-veda,  on  the  9th  to 
T&rksya,  son  of  Vipascit,  his  subjects  the  birds  and  brahma- 
oarins  and  some  narrative  ( itihasa )  from  the  itihasaveda ;  on 
the  10th  day  Dharma  Indra,  his  subjects  the  gods  and  the 
young  srotriyas  who  accept  no  gifts,  and  some  saman  from  the 
Samaveda.  Every  day  for  a  year  in  the  evening  four  oblations 
called  Dhrti  were  made  in  the  ahavanlya  ( Eat.  XX.  3.  4).  On 
the  first  day  49  homas  called  Prakramas  were  made  in  the 
daksina  fire  with  Vaj.  S.  XXII.  7-8  (beginning  with  'himkaraya 
■vaha  • ).  Vide  Sat.  Br.  XIII.  1.  3.  5,  Tai.  S.  VII.  1. 19.  In  this 
way  the  Savitrl  isjis,  singing,  listening  to  Pariplava  and  Dhrti 
offerings  went  on  for  a  year.  For  a  year  the  sacrifioer  kept 
observances  as  in  the  Rfijasuya  ( hS.\.  IX  9. 14 ).  Large  fees 
were  given  to  the  hotr  and  adhvaryu  (La^.  IX  9.  12-13  and  16) 
and  to  the  singers  (Eat.  XX.  3.  7 ). 

Several  expiatory  oeremonies  are  prescribed  ( Ap. 
XXII.  7.  9-20,  Eat.  XX.  3. 13-21 )  if  the  horse  died  or  suffered 
from  disease.  If  the  horse  was  carried  away  by  an  enemy  the 
saorifice  was  destroyed.  At  the  end  of  the  year  the  horse  was 
brought  to  a  stable  and  the  sacrificer  underwent  dlksS  ( initia- 
tion ).  There  were  12  dlksas,  12  up&sads  and  three  sutya  days 
(  days  on  which  soma  was  pressed  ).  Vide  Sat.  Br.  XIII.  4. 4. 1, 
Asv.  X.  8. 1,  Lat  IX  9. 17.  After  the  dlksa  the  sacrifioer  is  sung  as 
on  a  par  with  the  gods  and  on  the  pressing  days,  at  the  time  of 
avabhrtha,  the  udayanlya  isti,  the  anubandhya  and  the  udava- 
sanlyS  he  is  spoken  of  as  on  a  par  with  Praj&pati.mi  There  are 
21  yflpas  ( stakes )  all  being  21  aratnis  high.  The  central  one 
is  of  Rajjudala  ( slesmataka )  tree.  On  its  two  sides  are  two 
pine  yupas  and  on  both  sideB  thereafter  there  are  three  yupaB 

1671.    AronrrQ  Twrnl  s^wrn>  ^rarnrorftwt  fwftw  Twrrf  sftrprirfit  i 

XX.  7. 14-16. 

B.  D.  155 


1234  History  of  Dharmainatra  [  Oh.  XXXV 

each  of  bilva,  khadira  and  palaia  ( Tai.  Br.  III.  8.  9,  Sat.  Br. 
XIII.  4.  4.  5,  Ap.  XX.  9.  6-8,  Eat.  XX.  4. 16-20).  Large  numbers 
of  animals  are  tied  at  all  these  stakes  and  slaughtered.    Even 
wild  animals  like  boars  and  birds  are  bound  and  held  between 
the  intervals  of  the  yupas  ( Ap.  XX,  14.  2  S. ).    Vide  Vaj.  S. 
XXIV  for  a  list  of  hundreds  of  animals  out  of  which  those 
from  Eapinjala  onwards  (Vaj.  S.   XXIV.   20  ff. )  are  let  off 
after  fire  is  carried  round  them  (Eat.  XX.  6.  9,  Ap.  XX.  17.  5  ). 
The  2nd  among  the  three  pressing  days  is  the  most  important 
and  is  full  of  several  very  striking  matters  ( such  as  the  ribald 
dialogue,  the  brahmodya  &o. ).    The  horse  to  be  sacrificed  is 
yoked  to  a  chariot  along  with  three  horses,  the  adhvaryu  and 
saorifioer  occupy  the  ohariot  and  take  it  to  a  lake  or  reservoir 
of  water,  make  the  horses  enter  it  (Eat.  XX.  5. 11-14 ).    On  the 
horse's  return  to  the  saorificial  ground  it  is  anointed  with 
clarified  butter  by  the  crowned  queen,  the  favourite  queen 
and  the  discarded  queen  in  the  front,  the  middle  and  hind  parts 
of  its  body  respectively.    They  also  respectively  tie  101  golden 
beads  on  the  head,  mane  and  tail  of  the  horse  with  bhuh, 
bhuvah  and  svah.    They  give  the  remnants  of  the  previous 
night's  offering  to  the  horse  with  Vaj.  S.  XXIII.  8.    If  it  does 
not  eat  it  the  remnants  are  cast  into  water.    Near  the  yupa  a 
dialogue  takes  place  between  the  hotr  who  asks '  who  wanders 
alone '  (  Vaj.  S.  XXIII.  9 )  and  '  who  was  the  first  to  be  thought 
of '  ( Vftj.  S.  XXIII.  11 )  and  the  brahma  replies  with  Vaj.  S. 
XXIII.  10  and  12  respectively.  The  horse  is  praised  by  repeating 
Bg.  I.  163  (Asv.  X.  8.  5).    A  piece  of  oloth  is  spread  over  grass, 
thereon  a  mantle  is  spread  and  a  gold  pieoe  is  placed  thereon 
and  the  horse  is  killed  thereon.    Before  the  words  '  adhrigo 
samldhvam'    in   the    adhrigu    praisa    Rg.    L    162    and   Rg. 
1. 163. 12-13  are  to  be  recited.    When  the  horse  is  killed,  the 
wives  of  the  king  go  round  it  thrice  from  left  to  right  with 
'  gananam  tva  \  thrice  from  right  to  left  with  '  priyanam  tva* 
and  again  thrioe  from  left  with  '  nidhlnam  tva '  ( all  in  Vaj.  S. 
XXIII.  19 ).    They  fan  the  dead  horse  with  their  garments 
while  braiding  their  hair  on  the  right  side  upwards  loosening 
the  hair  on  the  left  side  and  strike  their  left  thighs  with  their 
right  hands  ( Ap.  XXII.  17.  13,  Asv.  X  8.  8).    The  crowned 
queen  lies  down  by  the  side  of  the  dead  horse  and  both  are 
oovered  by  the  adhvaryu  with  the  mantle  on  whioh  the  horse 
lies    and    she    unites    with    it    (Ap.  XXII.  18.  3-4,    Eat. 
XX.  6. 15-16 ).    Then  acoording  to  Asv.  X.  8. 10-13  outside  the 
vedi  the  hotr  abuses  the  crowned  queen  in  obscene  language  and 


Oh.  XXXV  ]  Atvamedha  1235 

she  returns  the  abuse  along  with  her  one  hundred  attendant 
princesses  and  the  brahma  priest  and  the  favourite  wife  enter 
into  a  similar  .obscene  abuse.  According  to  Eat.  XX.  6. 18  the 
four  principal  priests  and  the  chamberlain  enter  into  an  obscene 
abusive  dialogue  (given  in  Vaj.  S.  XXIII.  22-31 )  with  the 
queens  along  with  their  young  female  attendants.  Vide  Sat. 
Br.  XIII.  2.  9  and  L&%  IX.  10.  3-6.  The  attendant  princesses 
raise  the  crowned  queen  froaa  near  the  horse  with  'dadhikrivno' 
(  $g.  IV.  39.  6  =  Vaj.  8.  XXIII.  32 ).  The  horse  is  cut  up  with 
golden,  silver  and  iron  (lauhi  may  mean  copper)  needles  by 
the  crowned  queen,  the  favourite  queen  and  the  discarded  one 
with  Vaj.  S.  XXIII.  33-38.  They  take  out  the  fat  of  the  dead 
horse  in  place  of  the  omentum  taken  from  the  goat  in  other 
sacrifices  (Ap.  XXII.  18. 10-11,  Eat.  XX.  7.  7).  The  blood  of  the 
horse  is  cooked  and  offered  at  the  end  of  the  other  offerings  to 
svistakrt  ( Ap.  XXII.  19. 10  and  Kat.  XX.  8.  8.).  Before  the 
omentum  of  the  animals  meant  for  PrajSpati  is  offered  there  is 
brahmodya  ( a  theological  dialogue,  where  questions  and  riddles 
are  propounded  and  answers  given )  between  the  priests  in 
the  sadas.  According  to  Asv.  X  9.  2-3  at  first  the  hotr  asks  the 
adhvaryu  '  who  roams  alone  &o. '  ( Vaj.  S.  23.  45  )  and  the 
adhvaryu  replies  '  the  sun  roams  alone  &c*  ( Vaj.  S.  23. 46  ). 
Then  the  hotr  again  asks  '  what  light  is  like  the  sun's  &c* 
(  Vaj.  3.  23.  47  )  and  the  adhvaryu  replies  'truth  is  light  equal 
to  the  sun  &c.'  ( Vaj.  S.  23.  48,  which  however  reads  '  brahma 
suryasamam ' ).  Then  the  brahma  priest  asks  udgatr  and  he 
replies  ( Vaj.  S.  23.  49-50 ),  then  the  udgatr  asks  a  question  and 
the  brahma  replies  (  Vaj.  S.  23.  51-52  ).  Then  the  four  priests 
come  out  and  eaoh  asks  the  sacrificer  who  sits  facing  the  east 
the  question  '  I  ask  you  the  furthest  limit  of  the  earth  &c.' 
(  Rg.  1. 164.  34 )  and  the  sacrificer  replies  '  this  vedi  is  the 
furthest  limit '  (  Bg.  L  164.  35 ).  Vide  La}.  IX.  10.  9-14  for 
almost  the  same  questions  and  answers.1672  Eat.  (XX.  7. 10-15) 
mentions  V&j.  S.  XXIII.  49-62  as  the  dialogue  that  takes 
place  at  this  stage  in  the  Asvamedha  and  states  that  Rg.  I. 
164.  34  (  =  Vaj.  S,  XXIII.  61 )  is  the  question  propounded  by 
the  sacrifioer  ( and  not  by  the  priests  as  Asv.  says ).  Two 
grahas  called  Mahiman  are  offered,  one  before  the  omentum  is 

2678.  In  several  sacrifices  such  riddles  were  mooted ;  vide  Ab*v. 
VIII.  13. 14  for  one  in  DaforStra  which  is  taken  from  Ait.  Br.  24.  6,  and 
Sat.  Br.  IV.  6.  9.  20 ;  vide  Tai.  8.  VII.  4. 18,  Tai.  Br.  III.  9. 6  for  brah- 
modya and  ?g.  X.  88, 18  and  VIII.  58. 1-2  for  questions  and  answers. 


1236  History  of  Dharmaiaatra  [  Ch.  XXIV 

offered  and  the  other  after  it  ( Sat.  Br.  XIII.  5.  2.  23  referring 
to  Vaj.  S.  XXIII.  8,  Asv.  X  9.  4,  Eat.  XX  7.  16-17  and  27  ). 
Offerings  of  the '  vapS  of  all  animals  are  made  to  the  several 
deities  of  whom  Prajapati  is  the  last.    Then  the  king  sits  on  a 
lion's  or  tiger's  skin,  a  pieoe  of  gold  is  placed  on  his  head  with 
Rg.  I.  90. 1,  a  bull- hide  is  held  over  his  head,  he  is  sprinkled 
with  the  remnants  (  sarhsrava  )  of  the  offerings  called  mahiman 
and  offerings  are  made  to  the  twelve  months,  Madhu,  Madhava 
&o.  and  seasons  Vasanta  &o.    After  the  several  offerings,  on 
the  third  pressing  day,  the  sacrifioer  performs  the  final  purifi- 
catory bath.    At  the  end  of  the  avabhrtha  isti,  on  the  head  of 
a  bald  man, tm  whose  eye-balls  are  yellowish-brown,  who  has 
prominent  teeth,  who  is  suffering  from  white  leprosy  and  who 
dips  into  water,    an  offering    is   made   ( three  according  to 
Ap.  XX.  22.  6 )  with  the  words  '  to  Jumbaka,  svaha  *  ( Vaj.  S. 
XXV.  9).    Vide  Eat.  XX  8.  16,  Sail.  XVI.  18. 18  and  Sat. 
XIV.  5.  4.    The  latter  add  two  important  details,  viz.  that  the 
man  should  be  of  the  Atri  gotra  and  that  he  should  enter  suoh 
deep  water  that  it  should  flood  his  mouth.    The  Tai.  Br.  III. 
9.  15  says  that  the  ahuti  '  to  Jumbaka,  svaha '  is  the  last  in 
Asvamedha  and  that    Jumbaka  means  Varuna.    A  hundred 
cows  and  a  cart  to  which  bulls  are  yoked  are  given  to  him. 
When  the  sacrificer  comes  out  of  the  water  after  avabhrtha 
persons  guilty  of  such  grave  sins  as  biahmana  murder  plunge 
into  thaWater  and  become  purified  without  having  performed 
the  penances  prescribed  for  such  sins  (Kat.  XX  8. 17-18)."74 

Apart  from  the  gifts  provided  for  many  of  the  subordinate 
rites  performed  in  the  Asvamedha,  Lat.  ( IX  10. 15— IX  11.  4 ) 
prescribes  that  on  the  first  and  last  of  the  three  soma  pressing 
days  he  should  donate  a  thousand  cows  and  on  the  seoond  day 
he  should  donate  all  the  wealth  that  belongs  to  the  non- 
brahmana  residents  in  one  district  ( janapada )  out  of  his  realm, 


&.  irr.  III.  9. 15. 

2674.  Vide  note  333  above  where  Tai.  S.  ( V.  3. 12. 1-2  )  is  oited 
via.  Htfft  srgnr Nt  <$taffa»T  *n&,  Sat.  Br.  XIII.  3.  .1.  1  has  the  same 
words.  According  to  Gaut.  22.9,  ip.  Dh.  8. 1. 9.  24.  22  and  Manu  IX.  82-83 
if  the  murderer  of  a  brBhmana,  after  declaring  his  crime,  bathed  in  water 
in  which  the  king  took  bis  final  avabhrtha  bath,  he  would  be  free  from 
that  »in.  Prof.  Bggeling  ( S.B.B.  vol.  44 p.  XL.  note  1 )  does  not  advert 
to  the  fact  that  expiation  for  brBhmana  murder  was  thus  prescribed  by 
the  dharmaiatras. 


Ch.  XXXV  ]  Aimmedha  1237 

or  he  should  donate  to  the  hotr  the  wealth  in  the  eastern  part 
of  the  country  conquered  by  him  and  the  wealth  in  the 
southern,  western  and  northern  parts  respectively  to  the  brahmS, 
adhvaryu  and  udgatr  and  their  assistants  or  he  should  at  least 
donate  48,000  cows  to  each  of  the  four  principal  priests,  24000, 
12000,  6000  to  each  of  the  four  groups  of  three  assistants  of  the 
principal  priests  in  order.  Asv.  X.  10. 10  also  says  that  he 
should  donate  the  wealth  of  non-brShmanas  in  the  four  conquered 
quarters  except  land  and  human  beings.  Est.  (XX.  4. 27-28) 
contains  similar  rules. 

Even  in  ancient  times  this  sacrifice  must  have  been  rare. 
The  Tai.  S.  V.  4. 12.  3  and  Sat.  Br.  XIII.  3.  3.  6  both  state  that 
the  Asvamedha  was  a  saorifice  which  was  utsanna  ( gone  out 
of  vogue).  The  Atharvaveda  (XI.  7.  7-8)  also  appears  to 
regard  the  Rajasuya,  Vajapeya,  Asvamedha,  the  sattras  and 
several  other  sacrifices  as  utsanna.  The  origin  of  the  rite  is 
obscure.  In  it  several  popular,  religious  and  symbolical  ele- 
ments are  inextricably  blended  and  some  rites  like  the  queen 
lying  down  near  the  dead  horse  must  be  regarded  as  unaccount- 
able survivals  from  the  hoary  past.  Various  theories  have  been 
advanced  to  account  for  the  origin,  but  there  is,  as  is  to  be 
expected,  no  agreement  among  scholars.  Vide  S. B.  E.  vol.  44. 
pp.  XVIII-XXXIII,  Prof.  Keith's  Introduction  to  Tai.  S.  pp. 
CXXXII  ff.  and  '  Religion  and  Philosophy  of  the  Veda '  part  2 
pp.  345-347  for  the  several  theories  of  European  soholars. 

In  the  Asvamedhika  parva  of  the  Mahabharata  Asvamedha 
is  described  at  some  length.  It  is  probable  that  in  the  epio 
only  the  popular  elements  and  a  few  of  the  religious  rites  were 
emphasized.  In  chap.  71.  16  Vyasa  tells  Yudhisthira  that  the 
Asvamedha  purifies  a  person  of  all  sins."7'  The  dlksa  took 
place  on  the  full  moon  of  Caitra  ( 72.  4  ).  The  sphya,  kurcas  and 
utensils  were  made  of  or  inlaid  with  gold  ( 72.  9-10.).  The 
greatest  warrior  of  the  day,  Arjuna,  was  appointed  to  guard 
the  horse  during  its  rambles  for  a  year,  and  he  was  asked  to 
avoid  battle  and  carnage  as  far  as  possible  (  72.  23-24  ).  The 
horse  was  krsnasara  ( marked  with  dark  spots,  73.  8 ).  Arjuna 
was  accompanied  by  a  pupil  of  Yajfiavalkya  and  many  learned 
brahmanas  (73.  18)  for  the  performance  of  propitiatory  rites 
(s&nti).    No  indication  is  given  as  to  the  number  of  soldiers 

^  2675.    3?««r&tft  ft  <cf^r  <rms  wfcnwronr.  •  ifofi  ii  frnon  ^  *»ftwr 
Tm  W5PTS  ii  3n»wf5raT  71. 16. 


1238  History  of  DharmaiSstra  [  Oh.  XXXV 

that  aocompanied  Arjuna.  The  horse  is  said  to  have  wandered 
over  the  whole  of  India  from  east  to  south,  then  west  to  north. 
After  many  fights  with  opponents  Arjuna  meets  death  at  the 
hands  of  his  son  BabhruvShana,  king  of  Manipura,  whom  he 
upbraided  for  meek  submission,  but  is  brought  back  to  life  by 
his  wife  UlQpI,  the  Nfiga  princess  (chap.  80).  Arjuna  spares 
the  lives  of  the  opponents  whom  he  vanquishes  and  invites 
them  to  the  sacrifice.  The  description  of  the  sacrifice  follows  the 
general  outline  given  above.  But  there  is  hardly  any  detailed 
or  graphio  description  of  the  special  features  of  Asvamedha  and 
one  rather  carries  the  impression  that  the  author  does  not 
depict  what  he  has  seen  but  only  what  he  has  heard  or  read. 
The  pravargya  ( 88.  21 )  and  the  pressing  of  soma  are  mentioned 
(88.  22).  There  were  six  yupas  of  bilva,  6  of  khadira,  two  of 
devadam  and  one  of  slesmataka  ( 88.  27-28 ).  Bull's  heads  and 
aquatio  animals  were  built  into  the  fire  altar  (88.  34).  DraupadI 
was  made  to  lie  by  the  dead  horse  (89.  2-3 ).  There  are  several 
points  of  difference.  The  altar  is  shaped  like  a  Garuda  (88.  32), 
the  bricks  were  of  gold,  and  300  animals  were  sacrificed.  It  is 
said  that  the  vapa  of  the  horse  was  offered  (89.  3),  while  Ap, 
(XX.  18. 11)  emphatically  states  that  there  is  no  vapa  in  the 
oase  of  the  horse.  Great  emphasis  is  laid  on  the  huge  masses 
of  food  distributed  to  all,  on  the  drinking  bouts  and  singing 
parties  and  the  feeding  of  the  poor  and  helpless  (88.  23,  89. 
39-43 ).  Orores  of  niskas  were  donated  to  brahmanas  and  the 
whole  earth  to  Vyftsa  (89.  8-10)  who  returned  it  to  Yudhisthira 
for  gold  to  be  given  to  him  and  to  brahmanas.  The  Balakanda 
of  Ramayana  (chap.  13-14)  contains  a  more  graphio  descrip- 
tion of  the  Asvamedha  performed  by  Dasaratha  for  securing 
sons.  It  expressly  refers  to  the  Kalpasutra  ( tryahossvamedhah 
samkbyatah  kalpasutrena  brahmanaih ). 

In  I.  A.  vol.  VIII.  p.  273  ( at  p.  278 )  we  find  that  a  general, 
called  Udayacandra,  of  Nandivarma  Fallavamalla  ( about  the 
9 fch  century  A.  D.)  defeated  Prthivlvyaghra,  king  of  Nisadha, 
who  had  accompanied  the  horse  in  his  horse  sacrifice.  In  E.  C. 
vol.  X.  Kolar  No.  63  it  is  stated  in  an  inscription  of  757  A.  D, 
that  the  Cslukya  emperor  Fulakesi  was  purified  by  his  bath 
at  an  Asvamedha.  In  the  very  ancient  Nanaghat  Inscription 
( A.  8.  W.  I.  vol.  V.  pp.  60-61 )  an  Andhra  king"7'  is  desoribed  as 

2676.  In  the  Bhsgarata-pursna  XII.  1.  20  the  founder  of  the 
Andhra*  is  said  to  have  been  a  vrsala  and  the  Matsya  (  144.  43  )  says 
that  aodra  kings  will  perform  AsVamedha  in  the  Kali  age. 


Oh,  XXXV  ]  Atvamedha  1239 

having  performed  the  Rajasuya,  two  Asvamedhas,  Gargatriratra, 
Gjavamayana  and  Angirasam-ayana.*'77  In  the  first  half  of  the 
18th  century  Saval  Jayasing,  king  of  Amber,  performed  an 
Atvamedha  ( vide  Isvaravilasakavya  of  Krsna-kavi,  D.  C.  Ms 
No.  273  of  1884-86  and  *Poona  Orientalist,'  vol.  II. 
pp.  166-180 ). 

Sattra 

It  was  shown  above  (  pp.  1213-1214  )  that  the  Dvadasaha 
sacrifice  partook  of  the  characteristics  of  both  ahlna  and  a  sattra 
and  a  few  points  of  difference  between  the  two  were  also  set  out 
there.  Sattras  are  sacrificial  sessions,  the  duration  of  which 
varies  from  12  days  to  a  year  or  more.  Their  archetype  (prakrti) 
is  the  Dvadasaha  (Asv.  XI.  1. 7).  Sattras  again  may  for  conve- 
nience be  divided  into  those  called  Ratrisattras  and  those 
called  Samvatsarika  ( carried  on  for  a  year  or  more ).  A.sv. 
( XI.  1.  8-XI.  6. 16  )  and  Kat.  ( XXIV.  1-3  )  speak  of  numerous 
Ratrisattras  called  Trayodasaratra  and  so  on  up  to  Sataratra, 
state  the  principles  on  which  these  sattras  are  evolved  from  the 
Dvadasaha,  the  model,  and  set  out  the  sohemes  of  all  of  them. 
If  only  one  day  has  to  be  added  then  it  is  the  Mahavrata  that 
is  added  before  the  last  day  called  Udayanlya.  If  two  or  more 
days  are  required  to  be  added  then  they  are  added  before  the 
Dasaratra  ( that  forms  the  central  part  of  the  Dvadasaha  and 
comes  after  the  Prayaplya  day).  In  the  case  of  Ratrisattras  of 
many  days'  duration  sadahas  are  added  (Kat.  XXIV.  1. 5-7,  Asv. 
XI.  1.  8-14 ) ;  the  Dasaratra  is  never  repeated  but  is  only  one 
in  the  same  sattra  ( Eat.  XXIV.  3.  34 ).  For  want  of  space  all 
the  Ratrisattras  will  be  passed  over.  The  GavSm-ayana  "7S 
( lit.  the  course  or  way  of  the  cows  i.  e.  the  sun's  rays  or  days  ) 
is  the  model  of  all  Samvatsarika  sattras  ( Asv.  XI.  7.  1  and 
com.,  Jai.  VIII,  1.  8,  Kat.  XXIV.  4.  2 ).  Several  sattras  of  the 
duration  of  one  year  or  more  are  mentioned  in  the  sutra  texts 
such  as  Adityan&m-ayana  ( Asv.  XII.  1. 1 ),  Angirasam-ayana 

2677.  For  further  information  on  Asvamedha  vide  Tai.  S. 
IV.  6.  6-9,  IV.  7.  15,  V.  1-6,  VII.  1-5 ;  Tai.  Br.  III.  8-9,  Sat.  Br. 
XIII.  1-5,  lp.  XX.  1-23,  Sat.  XIV,  isv.  X.  6-10,  K5t.  XX,  LB*. 
IX.  9-11,  Baud.  XV ;  S.  B.  B.  vol.  44  Intro,  pp.  XXIV-XXXIII,  Prof . 
Keith's  tr.  of  Tai.  S.  OXXXII-OXXXVII. 

2678.  Vide  Tilak's  '  Arctio  Home  in  the  Vedas'  ( 1903  )  pp.  200-202 
where  be  quotes  a  passage  from  the  Ait.  Br.  (  IV.  3  )  to  the  effect  that 

''cows'    means    '  Adityag '    (months,    or    days    and  nights).    Vide 
pp.  193-212  for  the  significance  of  GavBm-ayana  and  its  purpose. 


1240  History  of  DhormaiMra  [  Ch.  XXXV 

Kundapayinanvayana  ( Asv.  XII.  4. 1 ),  SarpanSm-ayana,  Trai- 
varsika  (one  for  three  years),  Dv&dasavarsika,  Sat-trirhsqd- 
vaisika,  Satasamvatsara  for  sadhyas  ( Asv.  XII.  5.  18 )  and 
Sahasrasamvatsara,  Sarasvata  (  performed  on  the  holy  Sarasvatl 
river).    A  few  words  will  be  said  only  about  the  Gavam-ayana. 

GavSm-ayana  whioh  is  a  Samvatsarika  sattra  ( extending 
over  12  months  of  30  days  eaoh )  oonsists  of  the  following  parts 
(Tandya  XXIV.  20.1,  Asv.  XL  1.2-6  and  7.  2-12,  Sat.  XVI. 
5. 18-40,  Ap.  XXI.  15fif.): 

A.  Prayanlya  Atiratra  ( opening  day ) 
Caturvimsa  day,  an  Ukthya 

Five  monthB,  eaoh  consisting  of  four  Abhiplava  sadahas 
and  one  Prs^hya  sadaha  (i.e.  each  month  of  30  days ). 

Three  Abhiplavas  and  one  Prstbya^ 
Abhijit  day  ( Agnisfama )  >     28  dayB. 

Three  Svarasaman  days.  J 

All  these  together  oome  to  six  months  of  30  days  each. 

B.  The  Visuvat"7'  or  central  day  (which  is  Ekavimsastoma) 
on  which  an  Atigrahya  Soma  cup  is  offered  to  the  sun 
and  also  a  victim. 

C.  Three  Svarasaman  days  ( on 

which  samans  oalled  Svara  are 

chanted,  Tandya  IV.  5  ) 
Visvajit  day  ( Agnistoma ) 
One  Prsthya  and  three  Abhiplava 

sadahas 

Four  months,  each  consisting  of  one  Prs^hya  in  the 
beginning  and  four  Abhiplava  sadahas 
Three  Abhiplava  sadahas  -v 

One  Gostoma  (  Agnistoma )  I 

One  Ayustoma  ( Ukthya )  j      30  days< 

One  Dasaratra  ( ten  days )  * 

Mahavrata  day  (  Agnistoma ) 
Udayanlya  ( Atiratra ). 

All  these  in  C  come  to  six  months. 

2679.  The  Visuvat  day  is  like  the  central  ridge  of  a  shed  from 
which  on  two  sides  two  thatches  spread  slantingly  downwards.  In 
order  to  imitate  the  Sun's  passage  to  the  north  and  south,  the  arrange- 
ment shown  in  A  is  retersed  in  C.  aw  fttrrrfofirsjt  I  w  ffar  l«fiwt 
WhrwJ  I  «tixr.  XI.  7.  7-8.  For  a  description  of  Chandomas  Tide 
Haug's  tr.  of  Ait.  Br.  p.  847  &. 


28  days. 


Ch.  XXXV  ]  Qavam-ayana  iiii 

The  Gavam-ayana  was  performed  for  various  rewards  viz. 
progeny,  prosperity,  plenty  (or  greatness),  high  position,  heaven 
( Ap.  XXI.  15. 1,  Sat.  XVI.  5. 14  ).    About  the  day  on  which 
dlksa  ( initiation )  for  it  took  place  there  were  several  views. 
The  Ait.   Br.  ( 19.  4 )  prescribes  that  it  should  be  done  either 
in  Magha  or  Phalguna.    Some  ( Sat.  XVI.  5. 16-17,  Ap.  XXI. 
15.  5-6  )  said  that  dlksa  took  place  four  days  before  the  Full 
Moon  of  Magha  or  Caitra.    Vide  Lat.  X.  5. 18-19,  Kat.  XIII. 
1.  2-10  for  the  several  days.    Jai.  VI.  5.  30-37  and  Kat.  XIII. 
1.  8  favour  the  view  that  the  dlksa  should  be  undertaken  four 
days  before  the  Full  Moon  day  of  Magha  ( i.  e.  on  ekadasl  day  ) 
since  the  Vedio  texts  prescribe  the  Ekastaka  day  of  Magha 
(i.  e.  8th  of  dark  half  )  for  the  purpose  of  soma  (  after  12  days 
of  dlksa).    In  the  Gavam-ayana  the  procedure  of  the  Dvadasaha 
as  a  sattra  is  to  be  followed  ( Ap.  XXI.  15.  2-3,  Jai.  VIII.  1.  17  ), 
but  some  held  that  in  Gavam-ayana  there  were  to  be  17  dlksas 
( instead  of  12  ).    There  are  certain  general  rules  about  sattras 
which  may  be  stated  here.    They  are  to  be  performed  by  many 
as  saorificers  and  only  brahmanas  can  perform  them  ( Jai.  VI. 
6. 16-23,  Kat.  I.  6. 14  ).    There  are   no  separate  priests  (rtvij ), 
but  the  yajamanas  themselves  are  the  priests  (  Jai.  X.  6.  45-50 
and  51-59,  Sat.  XVI.  1.  21 ).    A  text  quoted  by  Sahara  on 
Jai.  VI.  2. 1  says  that  the  persons  who  engage  together  in  a  sattra 
must  be  at  least  17  and  not  more  than  24  and  eaoh  of  the 
performers  secures  the  same  unseen  ( or  spiritual )  reward  for 
which  the   sattra  is   performed  (Jai.  VI.   2.  1-2).    There  is 
therefore  no  varaija  (choosing)    of  priests  and  there  is   no 
question  of  remunerating  them  for  their  services  by  several 
gifts  as  in  Jyotistoma  ( Jai.  X  2.  34-38 ).    At  the  time  when 
gifts  are  made  in  other  rites,  in  sattras  the  saorificers  perform 
the  Daksina  homas  and  waving  their  dark  antelope  skins  they 
go  out  with  their  faces  turned  northwards  by  the  path  by  which 
daksinas  are  taken  away    in   other  rites  ( Sat.  XVL  2.  19,. 
Kat.  XII.  2. 18 ).    As  no  daksinas  are  to  be  donated  in  sattras 
agents  ( called  sanlharas )  are  not  to  be  sent  for  collecting 
subscriptions   ( Sat.  XVI.  1.  40 ).     The    sacrificial     utensils 
(  yajfiapatras  like  juhu )  to  be  used  in  the  sattra  are  specially 
got  prepared  for  the  common  use  of  all,  while  eaoh  keeps  his 
own  utensils  separate  with  whioh  he  is  oremated  if  he  dies  in 
the  midst  of  the  performance  ( Jai.  VI.  6.  33-35  ).    Though  the 
general  rule  is  that  there  is  no  pratinidhi  ( substitute  )  for  the 
performer  of  rites  like  agnihotra,  the  sattra  is  art  exception, 
since  if  any  one  of  the  many  performers  dies  in  the  midst  of  a 
h,  d.  150 


i242  History  of  Dharmaiastra  [  Ch.  XXXV 

sattra  another  person  may  be  substituted  by  the  others  in  his 
place  ( Jai.  VI.  3.  22 ),  but  he  is  only  an  agent  secured  by  pay- 
ment and  the  spiritual  unseen  reward  of  the  saorifice  goes  to 
the  performer  that  is  dead  ( Jai.  VI.  3.  23-25  ).  The  Tandya  Br. 
IX.  8. 1  states  that  if  one  of  the  performers  of  a  sattra  dies 
after  dlksa,  he  should  be  oremated,  his  bones  should  be  tied 
in  his  antelope-skin  and  placed  beyond  the  marjallya  shed 
and  his  son  or  other  very  near  relative  should  be  given 
dlksa  and  be  associated  in  the  sattra.  Only  those  who  have 
conseorated  the  three  Vedic  fires  can  engage  in  sattras  except 
in  the  Sarasvata  sattra  (Jai.  VI.  6.  27-32  ).  According  to  Jai. 
(VI.  6. 1-11)  only  those  who  follow  the  same  procedure  can 
join  in  the  sattra,  otherwise  difficulty  is  oaused  in  the  case 
of  the  Prayajas  and  the  AprI  verses.  The  second  prayaja  deity 
in  the  oase  of  Vasisthas  and  Sunakas  is  Narasamsa,  while 
Tanunapat  is  the  second  prayaja  deity  in  the  oase  of  other 
gotras.  After  stating  the  view  of  Ganagari  that  only  those 
who  have  the  same  gotra  can  join  in  a  sattra,  Asv.(XII.  10.  2-3) 
states  the  view  of  Saunaka  (  and  it  is  his  view  also )  that  even 
persons  of  different  gotras  may  join  in  a  sattra,  that  where  in  a 
particular  matter  there  is  a  difference  of  procedure  in  accor- 
dance with  the  difference  of  gotra,  the  prooedure  should  be  regu- 
lated by  the  gotra  of  one  (  called  grhapati)  of  those  who  join  in 
the  sattra.  Jai.  ( VI.6.24-26)  states  the  somewhat  striking  rule  that 
even  among  brahraanas  those  who  belong  to  the  Bhrgu,  Vasis^ha 
and  Sunaka  gotras  cannot  join  in  a  sattra  but  only  those  who 
belong  to  the  Visvamitra  gotra  or  who  have  a  similar  procedure 
( about  prayajas  &c.  ),  since  sruti  requires  that  the  function 
of  hotr  in  a  sattra  must  be  performed  by  one  belonging  to 
Visvamitra  gotra.  If  after  making  a  resolve  to  join  in  a  sattra 
or  if  after  just  beginning  a  sattra  a  man  gives  up  the  idea,  he 
had  to  perform  by  way  of  penance  the  Visvajit  rite  (Jai.  VI.  4. 
32  and  VI.  5.  25-27). 

Though  in  a  sattra  all  are  yajamanas  yet  one  of  them 
becomes  the  grhapati ;  those  actions  whioh  only  one  oan  perform 
and  which  are  done  in  other  sacrifices  by  the  yajamana  ( except 
what  are  sarhskaras  like  vapana)  are  here  done  by  the  grhapati 
alone  and  otherB  only  touch  him  ( e.  g.  in  tying  the  veda  or 
placing  a  fuel-stick  on  fire,  Kat.  XII.  1.  9-15 ).  In  performing 
dlksa  a  peculiar  prooedure  is  followed  ( Kat.  XII.  2.  15,  Sat. 
XVI.  1.  36,  Ap.  XXI.  2.  16-XXI.  3. 1 ).  The  adhvaryu  first 
gives  dlksa  to  the  grhapati  and  to  brahma,  hotr  and  udg&tr ; 
the  pratiprasthatr  gives  dlksa  to  adhvaryu,  then  to  maitr&varuna, 


Ch.  XXXV  ]  GavUm-ayam  1243 

brahmanaochamsin  and  prastotr ;  the  nestr  gives  dlksa  to  the 
pratiprasthatr  and  the  acohavaka,  agnldhra  and  pratihartr ;  the 
unnetr  gives  dlksa  to  nestr,  the  grSvastut,  and  subrahmanya 
and  lastly  the  pratiprasthatr  or  another  brahmana  (who  is 
himself  a  dlksita)  or  a  Veda  student  or  snafcaka  gives  dlksa  to 
unnetr.  Each  of  the  wives  of  all  these  is  given  dlksa  along 
with  her  husband  ( Kat.  XII.  2. 16 ).  Every  day  one  of  those 
who  join  in  a  sattra  guards  soma  silently  and  others  are 
allowed  to  study  their  Veda  and  to  fetch  fuel-sticks  ( Sat.  Br. 
IV.  6. 9.  7,  Kat.  XII.  4. 1  and  3).  On  the  tenth  day  there  is 
brahmodya"80  as  in  Asvamedha  or  they  engage  in  the  abuse  of 
Prajapati  for  having  created  such  pests  as  bees  and  wasps  and 
thieves  (Ap.  XXI.  12.  1-3,  Sat.  XVI.  4.  33-35,  Kat. 
XII.  4.  21-23). 

While  engaged  in  the  sattra  the  performers  have  to 
observe  certain  rules  ( Asv.  XII.  8,  Drahy3yana  Sr.  VII.  3-9  ff). 
From  the  day  the  dlksanlya  isti  is  performed  in  the  sattra,  the 
usual  duties  to  pitrs  ( such  as  pindapitr-yajna ),  to  gods  ( such 
as  Agnihotra )  are  stopped  till  the  end  of  the  sattra.  They  have 
to  give  up  sexual  intercourse  and  must  not  run,  they  should 
laugh  covering  their  teeth  ( so  as  not  to  show  them ),  should  not 
jest  with  women,  should  not  speak  to  those  who  are  not  aryasf 
should  not  plunge  in  deep  water,  should  give  up  falsehood  and 
anger,  should  not  climb  up  trees  or  enter  a  boat  or  chariot. 
Rules  are  laid  down  as  to  whom  to  bow  to.  A  sattrin  should 
esohew  singing,  dancing  and  instrumental  music  While 
dlksas  are  going  on  he  should  subsist  on  milk.  On  pressing 
days  he  should  partake  of  the  remnants  of  havis  only  or  of 
fruits  and  roots  and  other  food  fit  for  vrata. 

One  of  the  most  interesting  day  is  the  Mahavrata,  whioh 
is  the  last  day  but  one  in  a  sattra.  Several  strange  and  bizarre 
rites  are  performed  on  this  day.  This  day  is  so  called  because 
it  is  specially  meant  for  Prajapati  who  is  '  mahSn  '  and  maha- 
vrata means '  anna '  ( Tandya  IV.  10.  2,  Sat.  Br.  IV.  6.  4.  2 ).  In 
this  a  mahavratlya  oup  of  soma  is  offered  in  addition   to  the 

2680.  The  TSijdya  Brahmana  (  IV.  9.  12  and  14  )  speaka  of  both 
brahmodya  and  the  parivadana  of  Prajapati  '  argftefr  ?<ff%  wgrrefa  i& 
sTRffirs^r  i  Jrswrfif  <ii>««jwi(w?<ist  tr^  «*rrw>  arcs; i<rriTTrirffi  i '.  The  own. 
gives  several  explanations  of  both.    srerpfwItT  (IX.  4.  16-18)  says 


1244  History  of  DharmaiMra  [  Oh.  XXXV 

usual  ones  and  a  victim  is  slaughtered  for  Prajapati.  In  con- 
nection with  this  oup  a  mahavrata  saman  is  chanted  followed 
by  the  recitation  of  the  Mahad-uktha  (  great  laudation )  of  the 
hotr.  Vide  Haug's  tr.  of  Ait.  Br.  p.  283  n,  8.  B.  E.  vol.  43 
pp.  282-283  note  5.  The  chanting  of  the  Prsthastotras  is 
started  by  a  brahmana  who  plays  on  a  harp  (  vana )  with  a 
hundred  strings  of  munja  grass  ( Sat.  XVI.  7.  7-9,  Tandya 
V.  6. 12—13  ).  During  the  chanting  the  udgatr  priest  sits  on  a 
chair  of  udumbara,  the  hotr  on  a  swing,  the  adhvaryu  on  a 
board  and  the  other  priests  on  seats  of  grass  (Tandya  V.  5. 1-12). 
A  brahmana  in  the  front  part  of  the  sadas  and  a  sudra  at  the 
back  alternately  belaud  and  abuse  those  engaged  in  the  sattra, 
the  former  saying  they  have  done  well  and  the  latter  saying 
they  have  not  done  well  ( Tandya  V.  5.  13  ).  An  Srya  and  a 
sudra  engage  to  the  west  of  the  Sgnldhra  shed  in  a  contest  for  a 
white  circular  skin  that  symbolizes  the  sun  ( for  whom  the 
Gods  and  Asuras  fought  laying  claim  to  the  Sun  as  their  own ), 
the  fight  being  so  arranged  that  it  culminates  in  favour  of  the 
arya  ( Tfindya  V.  5. 14-17,  Sat.  XVI.  7.  28-32 ).  A  harlot  and  a 
brahmacarin  abuse  eaoh  other  on  the  northern  hip  of  the  altar. 

Sexual  intercourse  between  a  man  and  a  woman  ( that  are 
strangers  to  the  sacrifice  )  takes  place  in  a  screened  shed  to  the 
south  of  the  marjallya  shed  ( according  to  Eat.  XIII.  3.  9  )• 
This  probably  is  a  symbol  for  indicating  creation  of  the  world 
by  Prajapati  to  whom  the  mahavrata  specially  appertains.  A 
ohariot  is  made  ready  to  the  east  of  the  southern  oorner  of  the 
vedi.  A  noble  or  a  ksatriya  in  full  armour  occupies  it,  armed 
with  a  bow  and  three  arrows.  He  goes  round  the  vedi  thrice 
and  discharges  three  arrows  at  a  hide  but  not  so  as  to  pierce  it 
through  and  through  (  San.  XVII.  15  ). 

They  beat  drums  placed  on  all  corners  of  the  vedi  and 
strike  a  bull-hide  spread  over  a  hole  dug  to  the  west  of  the 
Sgnldhrlya  shed,  half  inside  the  vedi  and  half  outside  ( this  is 
called  '  bhumi-dundubhi ' ).  When  the  priests  chant,  the  wives 
of  the  performers  act  as  choristers Msl  to  the  singing  priests 
( Jai.  X  4.  8,  Sat.  XVI.  6.  21,  Ap.  XXI.  17. 15-16  )  and  play  on 
several  instruments.    Eight  servants  and  maids  or  slaves  and 

2581.   q*»v>sT*if£OTr*r<mre«7Tf<fo'rfc<rffwri*jr:  gr«riwr  *nr  wflwtar- 

<nn*rit  i  ftFCT  V  6.  8.    The  com.  explains  that  wmil^aBI  i«  »  lute  made 
•  to  yield  sound  by  the  breath  from  one's  mouth.     '  miTlvflfr  iWtrtsTTTO* 

firtrasiOT^Tts  *rr»»Wiont  fatikn  *tBH*»faftw^«  < '  «^nn  XVI.  6.  II. 


Ch.  XXXV  J  Oammrayoma  1245 

slave  girls,  placing  water  jara  on  their  beads  dance  thrice  round 
the  marjallya  seat,  striking  the  ground  with  their  right  feet 
and  singing  popular  songs  (  gathas  )  in  which  cows  ate  lauded 
as  mothers  of  ghee  and  whioh  contain  words  like  '  this  is 
sweet  •  (  Sat.  XVI.  6.  39-41,  Ap.  XXI.  19. 17-20  and  XXI.  30 ). 
These  features  of  the  makavrata  show  that  it  was  some 
folk  festival  in  the  hoary  past  and  was  welded  on  to  the  solemn 
vedic  sacrifices  as  a  relaxation  after  the  weary  days  and 
months  of  sacrifices.  The  Ait.  Ar.  ( I  and  V )  gives  an  esoteric 
turn  to  the  mahavrata.  In  one  place  it  summarizes  all  the 
popular  features  of  the  Mahavrata.8888 

On  the  Udayanlya  day  three  anubandhya  cows  are 
offered  to  Mitr&varuna,  the  Visve  Devas  and  Brhaspati  ( Kat. 
XIII.  4.  4 ). 

In  the  Indian  Antiquary,  vol.  41,  Dr.  Sham  Sastry 
contributed  a  series  of  articles  on  the  Vedic  calendar  in  which 
he  adduced  weighty  arguments  for  holding  that  the  GavSmayana 
was  a  symbolic  representation  of  the  efforts  made  to  square  up 
the  Vedic  lunar  year  with  the  solar  year  by  adding  intercalary 
days.  It  is  somewhat  remarkable  and  also  indicative  of  the 
bias  of  most  western  scholars  that  while  Prof.  Keith  in  his 
work  on  the  'Religion  and  philosophy  of  the  Veda'  refers 
ad  nauseam  to  all  sorts  of  lucubrations  by  European  scholars 
on  the  origins  of  the  Vedic  sacrifices,  about  rain  spells  and 
fertility  rites  and  similar  lore  he  does  not  condescend  to 
notice  the  views  of  Dr.  Sham  Sastry  or  Mr.  Tilak,  which  have 
far  more  probability  than  many  of  the  learned  hypotheses 
advanced  by  European  soholars  who  appear  to  be  obsessed  by 
the  notion  that  Vedio  usages  must  be  similar  to  practices  found 
in  the  19tb  century  among  the  backward  raoes  of  Africa, 
Amerioa  and  Oceania. 

Though  the  sutras  speak  of  sattras  for  a  hundred  or  a 
thousand  years,  there  were  writers  even  in  ancient  India  who 
thought  that  suoh  sattras  did  not  exist  in  fact,  at  least  in 
historical  times.  Patafijali  states  in  bis  Mahabhasya  that 
the  sattras  of  a  hundred  or  a  thousand  years  were  never 
attempted  in  times  near  to  his  day  and  that  Yajnikas  prescribe 

2682.   Bjupwrfo  wt«ji%  i  <mf$wrft  snjjw*  «r«rra[  i  Tnrs$or  «9$ 


1246  History  of  Dharmaiastra  [  Ch.  XXXV 

rules  for  them  following  the  tradition  of  sages."8*  Jaimini 
also  boldly  asserts  that  when  the  texts868*  speak  of  Visvasrjara- 
ayana  for  a  thousand  samvatsaras  the  word  samvatsara  means 
onlyaday(Jai.  VI.  7.31-40). 

Among  the  other  sattras  the  Sarasvata  sattras  are  most 
instructive,  sinoe  in  them  many  places  on  the  most  sacred 
SarasvatI  and  other  rivers  were  approaohed  by  the  sacrificers 
during  the  course  of  the  saorifioe."8*  Vide  Asv.  XIL  6,,  La> 
X.  15  ff,  Eat.  XXIV.  6. 14  ff. 

Agnicayana  (  piling  of  the  fire-altar ) 

The  construction  of  the  fire-altar  is  a  special  rite  and  is  the 
most, complicated  and  most  recondite  of  all  Srauta  sacrifices. 
The  Satapatha  Brahmana  devotes  five  out  of  its  fourteen  sec- 
tions ( about  one-third  of  the  whole  work  )  to  cayana  and  is 
the  leading  work  on  that  subject.  Prof.  Eggeling  in  his  very 
learned  Introduction  ( pp.  XIV  ff )  to  vol.  43  of  the  S.  B.  E. 
deals  with  the  fundamental  conceptions  underlying  this  srauta 
ritual.  Acoording  to  him  cayana  was  originally  an  indepen- 
dent rite  and  was  later  on  incorporated  in  the  system  of  Soma 
sacrifices.  At  the  bottom  of  this  rite  are  certain  cosmogonio 
theories.  Even  in  the  Rgveda  we  meet  with  the  conceptions 
that  Hiranyagarbha  or  Prajapati  (  Rg.  X..121 )  is  the  creator  of 
the  universe,  that  creation,  destruction  and  re-construction  of 
the  universe  are  eternal,  ever-recurring  processes  going  on 
from  all  time  and  will  go  on  for  all  time  (  Rg.  X.  190.  3, '  dhata 
yathapurvam-akalpayat ' ),  that  Purusa  himself  became  the 
sacrificial  material  (  havis  )  and  the  year  and  seasons  aided  in 
the  prooesB  of  the  reconstruction  of  the  sacrificed  and  dismem- 
bered Purusa.  Man  himself  who  is  a  child  of  this  process 
must  also  do  his  part  in  the  reconstruction  of  the  world.  This 
he  oan  do  best  by  identifying  Fire  with  Prajapati  (  as  in  Sat. 
Br.  X  4. 1. 12  )  and  regarding  Fire  as  the  Highest  Divinity  and 

2683.  ffiqanfBl  ^hrmsgri^  TfagreriHTigt  ^  *r  <3TO?>  sfrfSrjrft  *m%- 
tfitfr«mif«H»nrn'r  «n$  yftr  ^?*t  *rrf|ran-:  ?rrd»rR3%*ia  i  jt?t»tt«^  vol. 
I.  p.  9  on  frf&R  '  srag^;  ^tow^n^  i  ' 

2684.  tfwtaflt  f*»«r«sTPr.  i  «t*tt.  XXIV.  5.  24. 

2685.  For  details  about  sattras,  vide  Tai.  8.  III.  3.  6,  III.  5.  10, 
VII.  5.  5-7,  Tai.  Br.  I.  2.  2-5,  Sat.  Br.  IV.  6. 2,  TSndya  IV-V,  lit.  Br. 
17-18,  ip.  XXI,  Kst.  XIII,  is>.  XI.  7,  Sat.  XVI,  Baud.  XVI.  13-23, 
6«o.  XIII.  19 ;  and  8.  B.  B.  vol.  41  pp.  XXI.  ff,  Haug's  tr.  of  Sit.  Br. 
pp.  279  ff,  Prof.  Keith's  '  Bel.  and  Phil.'  put  2,  pp.  350-352. 


Ch.  XXXV]  Agnicaijana  1247 

the  source  of  all  life  and  activity  and  the  periodio  performance 
of  sacrifice  in  fire  as  his  contribution,  however  small  it  may 
be',  to  the  prooess  of  re-creation  and  re-construction.  The  re- 
constuotion  of  the  world  by  Frajapati  a  man  oan  imitate  by  him- 
self constructing  an  elaborate  structure  with  bricks.  The  Sat. 
Br.  in  several  places  brings  out  these  ideas,  though  in  a  some- 
what esoteric  way MM  ( e.  g.  VI.  2.  2.  21).  The  tenth  kanda 
( seotion )  of  the  Sat.  Br.  is  the  rahasya  ( the  esoterio  doctrine  ) 
of  oayana.  Most  of  the  aots  done  in  the  piling  up  of  the  altar 
are  a  symbolic  representation  of  the  prooess  of  re-creation  and 
re-construction  as  will  be  seen  later  on.  In  the  Sat  Br.  the 
principal  authority  on  this  doctrine  of  oayana  is  not  Yajna- 
valkya  (  who  is  the  dominating  figure  in  the  first  five  seotions 
of  that  Brahmana)  but  Sandilya  who  traces  that  doctrine 
through  a  succession  of  teachers  to  Tura  Kavaseya  who  received 
it  from  Prajapati  himself  ( Sat.  Br.  IX.  5.  2. 15-16,  X.  4.  1.  11, 
X.  6.  5.  9  &c. ). 

A  very  brief  description  of  the  cayana  based  principally 
on  Kat,,  Sat.,  and  Ap.  is  given  below. 

The  construction  of  the  fire-altar  in  five  layers  is  an 
ahga  of  Somayaga.  But  cayana  is  not  obligatory  in  every 
soma  saorifioe.  It  must  however  be  performed  in  the  Somayaga 
called  Mahavrata  ( which  as  stated  above  is  the  last  but  one 
day  in  Gavam-ayana).  When  a  man  desires  to  pile  the  fire 
altar,  he  first  offers  after  the  Full  Moon  isti  of  Phalguna  ( i.  e. 
on  the  first  of  the  dark  half)  or  on  Magna  new  moon  five 
animals  ( viz.  a  man,  a  horse,  a  bull,  a  ram  and  a  he-goat  were 
offered,  the  man  in  a  screened  plaoe  ).8m  The  heads  of  the 
beasts  were  built  up  into  the  altar  and  their  trunks  were  thrown 
in  water,  which  was  then  used  for  making  bricks  from  clay. 
Kat.  (XVI.  1.  32)  allows  an  option  that  instead  of  killing 
animals  golden  or  clay  heads  of  these  may  be  used.  In  modern 
times  when  rarely  cayana  is  performed  only  golden  images  of 
the  above  five  axe  taken.  Then  on  the  8th  of  the  dark  half  of 
Phalguna  a  horse,  an  ass  and  a  he-goat  are  taken  in  procession 

2686.  jrtsrtTPf  *r  qawffjf  snrrrfft  stSt  *««n<>r^sf5rTwt  ^  snrmRfc  i 
qmv  VI.  2.  2.  21. 

2687.  It  appears  that  the  man  was  not  actually  killed,  but  was  let 
off.  He  was  to  be  a  vaidya  or  kfatriya  (  Kfffc.  XVI.  1.  17).  According 
to  Baud.  X.  9  the  beads  of  a  vaisya  and  of  ahorse  killed  in  battle  are 
taken  '  *hir^  ? ir»rr<«3*T  «*  ;^i^r  **  fSroft'  ^r«j*a  wi  tt^  i  if«t  S*  mk 
«TO*fo  i  t?tns<Httt:  i '.  Vide  KSt.  XVI.  1.32  also. 


1248  History  of  Dharmaiastra  t  Oh.  XXXV 

to  the  south  of  the  ahavanlya  fire  ( the  horse  leading  )  with 
their  mouths  to  the  east  and  the  plaoe  from  where  clay  is  to  he 
taken  is  reached  by  the  horse.,  To  the  east  of  the  ahavanlya 
a  square  pit  is  dug  and  a  ball  of  olay  is  put  therein  which 
brings  the  pit  on  a  level  with  the  surrounding  ground.  At  the 
middle  of  the  distance  between  the  clay  lump  and  the  ahavanlya 
clay  taken  from  an  ant-bill  is  heaped.  A  spade  one  cubit  long 
made  of  some  sacrificial  tree  is  kept  to  the  north  of  the  ahava- 
nlya. The  ant-hill  olay  is  plaoed  on  the  lump  of  earth  in  the 
pit  with  that  spade.  The  horse  is  made  to  plant  its  foot  on  the 
olay  in  the  pit.  He  ( the  priest )  draws  three  lines  with  the 
spade  on  that  lump  of  clay,  spreads  black  antelope  skin  to  the 
north  of  the  lump  and  thereon  keeps  a  lotus  leaf  on  which  the 
lump  of  clay  from  the  pit  is  plaoed  and  the  corners  of  the  skin 
are  tied  with  a  girdle  of  munja.  He  takes  up  the  hide  with 
the  clay  therein,  raises  his  arms  towards  the  east,  holds  the 
bundle  over  the  animals  that  come  baok  in  the  reverse  order 
(the  goat  leading).  According  to  Ap.  XVI.  3. 10  the  bundle 
is  plaoed  on  the  back  of  the  ass  and  brought  near  a  tent.  The 
lump  is  placed  to  the  north  of  the  ahavanlya  in  a  tent  soreened 
on  all  sides;  then  he  takes  the  hair  of  the  he-goat  and  mixes 
the  hair  in  that  lump  of  olay  with  water  in  whioh  palasa  bark 
is  boiled  and  mixes  therewith  gravel,  iron  rust  and  small 
stones.  From  the  clay  thus  mixed  the  wife  of  the  sacrifioer  ( or 
the  first  wife  if  there  are  several )  prepares  the  first  brick  called 
Afl&dhS,  which  is  in  measure  as  rnuoh  as  the  foot  of  the 
saorificer,  is  rectangular  and  has  three  lines  scratohed  on  it. 
The  saorificer  prepares  an  ukha  ( fire-pan )  from  the  mixture 
of  olay,  whioh  is  one  span  in  diameter.  Aocording  to  some 
three  pans  are  made.  He  also  makes  three  bricks  called  Visva- 
jyotis,  each  having  three  lines  and  so  marked  as  to  show  whioh 
is  first,  second  and  third.  The  remaining  clay  is  called  upasaya 
and  is  kept  aside  (  as  it  will  be  required  later ).  The  ukha  is 
fumigated  with  the  smoke  from  seven  horse-dung  cakes 
kindled  on  the  daksina  fire.  A  square  hole  is  dug  with  the 
spade  referred  to  above,  therein  fuel  is  put  and  the  bricks  and 
the  ukha  ( with  the  mouth  downwards )  are  put  for  being  baked 
and  more  fuel  is  added.  He  removes  the  coals  and  ashes  and 
takes  out  during  the  day  the  bricks  ( four )  and  the  ukha,  on 
whioh  the  milk  of  a  she-goat  is  sprinkled.  Thereafter  other 
bricks  are  made  which  have  three  lines  on  each,  whioh  are 
generally  as  long  as  the  sacrifioer's  foot  and  are  baked  till  tbey 
are  red. 


Oh.  XXXV  ]  Agmcayam  1249 

The  dlksS  (initiation)  for  the  rite  takes  plaoe  on  the 
amavasyft  of  Phalguna.  The  dlkaanlya  isti  and  other  usual 
rites  are  performed.  Either  the  yajamana  or  the  adhvaryu  places 
the  ukha  on  the  Shavanlya  and  puts  thereon  13  samidhs  one 
span  in  length.  The  gacrificer  wears  a  golden  ornament  with 
21  pendants  reaching  up  to  his  navel.  The  ukha  is  taken  from 
the  ahavanlya  to  the  east  of  the  ahavanlya  and  is  placed  in  a 
sikya  and  fire  is  put  into  it.  He  carries  for  a  year  or  a  shorter 
period  (12,  6  or  3  days  according  to  Ap.  XVI.  9.  1 )  this  fire 
placed  in  the  ukha.  On  alternate  days  in  the  year  he  adores 
the  fire  with  the  Vatsapra  mantras  ( Vaj.  S.  XII.  18-28 =Rg. 
X  45. 1-11 ),  takes  the  Visnu  strides  ( Vianukramas ) ;  he  also 
removes  the  ashes,  puts  fuel-sticks  on  the  fire  in  the  ukha. 

Then  follows  the  building  of  the  altar.  The  altar  has  five 
layers,  the  first,  third  and  fifth  being  arranged  In  the  same 
pattern  and  the  2nd  and  4th  being  of  a  different  pattern  from 
the  1st,  3rd  and  5th.  The  altar  may  have  several  forms  such 
as  that  of  a  drona  ( trough  ),  a  ob.ariot-wb.eel,  a  syena  ( hawk ), 
kanka  ( heron ),  suparna  (  eagle ) M8B  &o.  Vide  Tai  8.  V.  4.  11, 
Kat.  XVI.  5.  9.  The  altar  requires  bricks  of  several  shapes ; 
some  are  triangular,  some  are  oblong,  some  are  perfectly 
square,  some  are  oblong  plus  a  triangle  ( in  one ).  They  are 
not  to  be  placed  one  over  the  other  as  one  chooses  but  are 
arranged  in  peculiar  ways,  some  in  front,  some  on  the  sides 
and  so  on.  A  sound  knowledge  of  geometry  and  mason  craft 
is  required  in  constructing  the  altar.  Every  brick  is  to  be 
placed  after  repeating  a  mantra.  The  bricks  have  various 
names  to  distinguish  them.  For  example,  the  brioks  called 
Yajusmati  are  to  be  used  in  building  the  body  ( of  the  birdlike 
pattern,  which  is  the  most  usual  one ),  but  not  in  building  the 
sides  or  tail  of  the  layer.  The  usual  mantras  in  laying  down 
and  invoking  a  brick  are  two  viz.. '  taya  devatayS- ...  slda  ( Vtj. 
S.  XII.  53,  Tai.  S.  IV.  2.  4.  4 )  and  '  ta  asya  suda-dohasah  ' 
( Vaj.  S.  XIL  55,  Tai.  S.  IV.  2.  4.  4  ).    Sat.  XI.  8. 18  says  that 

*  taya  devatayS dhruvS  slda '  is  repeated  after  each  brick  is 

deposited.  But  special  mantras  are  prescribed  in  several  cases 
e.  g.  as  to  the  ten  lokamptrfl  brioks  the  mantra  is  '  lokam  proa ' 
(VIJ.XII.  54,  Tai.  S.  IV.  2.  4.4).    Some  kinds  of  brioks  bear 

8688.   *«Nfaf  fip^fcr  yvtaint » ...  ••«  «r*flW  fa*tfhi  t:  wAtt  *ft$- 

V.  *.  11  where  geyeral  other  patterns  such  *s  TOtrfttr,  T*m%Vtt,  xv 
TOi  Tft,  wqjnr,  TOTPTftra  ve  mentioned. 
B.  0.157 


1250  History  of  DharmaiHatra  [Oh,  XXXV 

the  names  of  sages  ( e.  g.  Valakhilya  bricks ).  Probably  they 
were  first  used  by  those  sages.  There  are  three  brioks  whioh. 
are  called  svayam-StrunSb  ( 1.  e.  they  are  long  and  thin  stones 
and  have  natural  holes )  and  which  are  plaoed  in  the  centre  of 
the  1st,  3rd  and  5th  layers  and  are  deemed  to  represent  earth, 
air  and  heaven. tm  Jai.  ( V.  3. 17-20 )  deals  with  the  respec- 
tive positions  of  certain  brioks  called  oitrinl  and  lokamprni. 

On  the  day  of  the  last  dlksa"  the  measuring  of  the  plot  to  be 
used  as  vedi  takes  plaoe.    Measurements  are  made  with  a  rope 
whioh  is  in  length  twice  the  height  of  the  sacrifices    A  fifth 
part    of    the  sacrificed  height  is  called  aratni,  tenth  part 
is  called  pada,  each  pada  is  divided  into  twelve  angulas  and 
three  padas  make  a  prakrama  (  Eat.  XVI.  8.  21 ).    The  ground 
for  the  uttaravedi  on  which  the  altar  is  to  be  constructed  is 
ploughed    with    an    udumbara    plough    and    the  ropes  are 
made  of  mufija.    Six,  twelve  or  twenty-four  oxen  are  yoked 
to  the  plough.    He  sows  on  the  furrows  made  by  the  plough 
various  kinds8'70  of  corns  ( Ap.  XVI.  19.  11-13  says  fourteen 
kinds,  seven    being   gramya   and   seven    wild).     He    omits 
one  kind  of  corn  whioh  he  has  to  abstain  from  partaking 
throughout  life  thereafter  (Kat.  XVIL  3.  6-7).    If  so  many 
kinds  of  corn  cannot  be  had  then  in  those  furrows  barley  oorn 
mixed  with  honey  is  sown.    Then  clods  of  earth  are  put  thereon 
and  the  ground  is  made  level.    Several  things  are  got  ready 
and  plaoed  one  after  another  on  this  ground  ( Ap.  XVL  13. 10 
where  they  are  said  to  be  brioks  but  not  of  clay ).    Vide  Sat. 
XL  5.  21  also.    The  placing  of  bricks  is  begun  after  the  first 
upasad  (  Sat  XL  7.  2  ).    A  lotus  leaf  is  first  laid  down  on  the 
spot  where  the  horse  planted  its  hoof  ( Ap.  XVL  22.  3 )  and  on 
that  leaf  the  golden  ornament  worn  by  the  yajamana  at  the 
time  of  the  Visnu  strides  is  placed  with  the  mantra  '  brahma 
jajnanam,(Vaj.S.XIII.3,Tai.S.IV.  2.  8.  2).    To  the  south 
of  that  ornament  is  laid  down  the  golden  image  of  a  man  with 
head  to  the  east  and  face  turned  to  the  sky  in  such  a  way  that 
the  image  does  not  oover  the  hole  pierced  in  the  golden  orna- 
ment (  disc )  by  passing  a  string  with  which  it  was  tied  round 


2689.  'Mimywi  <wft  nwHiiinw  srotypfw  ghmFrnwrwft '  > 

i.  tf.  V.  2.  8. 1.  trwrontt.  tf.  IV.  t.  9.  1  explains  fffamwi  iglTWt- 

2690.  *n  arrar  wtara  fft  ^afaftttatf^rft ' fihjwwr  rfrffrmro 

nta^*wft  «rbj»n  taranmcfann  «iftww  •rtfartr  anfror  uAwn  fifrjNn  i 

WW.  XVI.  1».  11-13. 


Ch.  XXXV  ]  Agnicayana  1251 

the  neck  ( the  mantra  repeated  being  very  significant '  in  the 
beginning  Hiranyagarbha  arose'  Rg.  X.  121.  l=Vaj.  S.  XIII.  4). 
The  sacrifioer  performs  the  adoration  ( upasthana )  to  the  golden 
man  with  the  three  verses  '  bow  to  the  serpents '  (  Vaj.  S.  XIIL 
6-8,  Tai.  S.  IV.  2.  8.  3 ).  One  should  thereafter  never  go  to  the 
north  of  the  image  from  the  south  by  passing  in  front  of  it 
( i.  e.  to  the  east  of  it ).  By  the  side  of  the  two  arms  of  the 
golden  man  he  places  two  srucs  (  one  of  karsmarya  wood  filled 
with  ghee  near  the  right  hand  and  the  other  of  udumbara 
filled  with  curds  near  the  left )  with  their  tops  to  the  east. 
A  brick  called  svayamatrnna  on  which  ajxja  is  offered  and  over 
which  the  yajamana  breaths  is  handed  over  to  a  brahmana  who 
places  it  in  the  centre  with  the  help  of  the  adhvaryu,  the 
brahmana  being  looked  upon  as  fire  (  Tai.  S.  V.  2.  8.  2 ).  On 
that  brick  a  darva  creeper  is  placed  in  suoh  a  way  that  its  roots 
are  on  the  brick  and  its  tops  hang  on  to  the  ground  towards  the 
east.  Then  the  brick  called  dviyajua  is  laid  to  the  east  of  the 
durva,  two  retahsic  bricks  to  the  east  of  the  preceding,  then 
two  rtavya  bricks  and  then  the  Asadha  brick  is  placed  to  the 
east  of  the  preceding.  On  all  rtavya  bricks  avakas  ( mosslike 
plants )  are  deposited.  About  one  aratni  to  the  south  of  the 
Asadha  briok  and  to  the  east  of  the  Svayamatrnna  brick  he 
places  a  living  tortoise  with  its  faoe  to  the  east  on  the  avaka 
plants  ( Ap.  XVI.  25. 1,  Kat  XVII.  4.  27-28 ).  The  tortoise  is 
anointed  with  a  mixture  of  ghee,  honey  and  curds,  is  enveloped 
in  moss  covered  with  a  net  and  made  motionless  by  means1*'1 
of  pegs  ( Ap.  XVII.  25.  2,  Sat.  XL  7.  42 ).  When  depositing  the 
tortoise  it  is  invoked  with  three  verses  ( Vaj.  S.  XIIL  30-32  ) 
which  express  the  wish  that  the  tortoise  may  go  to  the  deep 
waters,  that  the  sun  and  fire  may  not  torment  it  by  heat,  that 
it  may  reaoh  heavenly  worlds  and  that  divine  rain  may  follow. 
Even  in  modern  times  a  tortoise  is  so  built  up  into  the  altar. 
A  mortar'698  and  pestle  of  udumbara  wood,  eaoh  one  span  in 
length  ( the  mortar  being  contracted  in  the  middle  and  the 
pestle  being  rounded )  are  plaoed  about  one  aratni  to  the  north 

2691.  The  tortoise  was  probably  built  up  into  the  altar  to  imitate 
the  action  of  PrajSpati.  PrajBpati  is  said  to  have  created  the  world 
after  assuming  the  form  of  a  tortoise.  Vide  note  1716  and  p.  718  above. 
Or  this  may  be  a  relio  of  the  widespread  usage  of  slaying  an  animal 
and  burying  its  body  under  the  foundation  of  a  building,  a  bridge  Ac 

2692.  The  mortar  represents  the  yoni  or  womb,  the  ukbs  represent! 
the  belly,  and  the  pestle  represents  'iiino'  (vide  Sat.  Br.  VII.  5. 1. 88). 


1252  History  of  DharmaiMra  [  Oh.  XXXV 

of  the  svayamatrnna  brick.  A  sttrpa  also  is  plaeed  near  the 
above  two  ( Ap.  XVI.  26. 5 ).  The  ukhft  filled  with  sand,  ghee 
and  honey  is  plaoed  on  the  mortar  and  offerings  of  ajya  are 
made  on  it  with  the  sruva  ladle.  The  fire  in  the  ukha  is 
transferred  to  a  hearth  with  eight  brioks  in  the  centre  of  the 
fifth  layer,  on  which  a  second  layer  of  eight  brioks  ( oalled 
punasciti )  is  laid.  This  fire  becomes  the  g&rhapatya  for  the 
Fire-altar  (Sat.  Br.  VIII.  6.  3.  7-11,  Kat.  XVII.  12. 18-21 ). 
Seven  pieces  of  gold  are  placed  on  the  golden  image,  the  first 
on  the  mouth,  then  two  each  on  the  two  nostrils,  the  two  eyes 
and  two  ears.  In  the  forepart  of  the  ukha,  the  heads  of  the  five 
animals  (on  which  ourds  and  honey  are  poured  and  on 
which  7  gold  pieces  are  thrust )  are  placed  in  a  certain  order. 
The  human  head  is  in  the  middle,  to  the  north  the  heads  of  the 
hoTse  and  ram  and  to  the  south  the  heads  of  the  bull  and  goat 
( Kat.  XVII.  5. 13-18,  Ap.  XVI.  27. 5-19 ).  According  to  Ap.  and 
Sat.  the  head  of  a  serpent  also  may  be  plaoed  (  Ap.  XVI.  27.  22, 
Sat.  XI.  7.  63 )  or  only  the  mantras  '  namo  astu  sarpebbyab ' 
( Vaj.  S.  XIII.  6-8,  Tai.  S.  IV.  2.  8.  3  )  may  be  recited.  The 
various  kinds  of  brioks  are  heaped  in  various  directions  on  thiok 
mud  Bpread  on  the  above  stated  things  so  as  to  form  the  first 
layer.  According  to  Sat.  (  XI.  5.  22)  each  layer  consists  of  only 
200  brioks  ( 1000  for  all  five ),  when  the  saorificer  performs  the 
cayana  for  the  first  time;  he  employs 2000  for  all  layers  when  he 
performs  it  a  second  time  and  this  number  goes  on  increasing  each 
time  he  repeats  agnicayana.8"*  According  to  the  Sat.  Br.  (S.B.E. 
vol.  43  p.  22  n.  1 ),  Kat.  XVII.  7.  21-23  the  bricks  required  for 
all  the  five  layers  are  10800.  The  time  required  for  piling  also 
varies.  Some  held  that  the  piling  took  one  year  ( 8  months 
for  the  first  four  layers  and  4  months  for  the  last )  or  all 
the  layers  may  be  laid  in  a  few  days.  Sat  ( XII.  1. 1  ff )  and 
Ap.  (XVIL1.  1-11,  XVII.  2.  8,  XVII.  3.  1)  state  that  the 
five  layers  are  laid  on  five  successive  days.  On  eaoh  layer 
thick  mud  ( purlsa )  prepared  from  the  earth  (mixed  with  water) 
dug  out  of  the  ofttv&la  pit  after  touohing  a  dark  or  bay  horse 
that  stands  to  the  north  is  spread  with  '  prsfo  divi '  ( Vaj.  S. 
XVIII.  73,  Tai.  S.  I.  5. 11. 1  quoted  by  Ap."  XVI.  34.  6-7, 
Sat.  XI.  5.  ).  Each  layer  and  the  spreading  of  mud  are 
carried  out  eaoh  day  between  the  two  upasads  ( morn- 
ing one  and  afternoon    one).     When    all    the    layers    are 


ifcrntf  ftttfhn*  i <nreg*<  *rr«rtw*  i  *wr.  XI.  5, 28. 


Oh.  XXXV  ]  Agnicayam  1253 

completed  the  fihavanlya  fire  is  established  on  the  altar  so  built. 
Sight  dhisnyas,  square  or  round,  have  to  be  oonstruoted  with 
bricks,  viz.  the  agnldhrlya  and  7  others  as  in  somay&ga  ( but 
the  number  of  bricks  for  each  differs ).  A  small  round  and 
variegated  stone  ( asman )  is  placed  to  the  south  of  the  Sgnl- 
dhra's  place  on  the  northern  part  of  the  fire-altar.  A  fuel-stick 
is  kindled  on  the  new  g&rhapatya  hearth,  taken  over  the  svaya- 
mStrnna  brick  of  the  5th  layer  and  an  offering  of  the  milk  of  a 
dark  cow  whose  calf  is  white  is  made  on  that  fire.  Satarudriya 
homa  is  offered  to  Rudra.  On  the  western  corner  of  the 
northern  side  of  the  Fire-altar  which  is  enclosed  by  a  line  of 
stones  on  all  sides  there  are  three  stones,  as  high  as  the  knee, 
naval  and  mouth  on  which  ( serving  as  ahavanlya )  425  obla- 
tions are  offered  to  Rudra  and  his  fearful  aspects  by  means  of 
the  leaf  of  the  Arka  plant  ( serving  as  juhu )  of  wild  sesame 
mixed  with  gavedhuka.  A  twig  of  arka  plant  is  used  to  clear  the 
leaf  of  the  offerings.  The  priest  faoes  the  north  and  makes  the 
oblations  standing,  the -mantras  being  taken  from  the  Satarudriya 
section  ( bginning  with  '  namaste  rudra  manyave,'  Vaj.  S. 
XVI.  1-66,  Tai.  S.  IV.  5.  1-10  ).  The  arka  leaf  and  twig  are 
thrown  into  fire.  The  altar  is  cooled  by  the  agnldhra  with  the 
water  from  a  jar  which  is  held  over  the  stone  referred  to  above. 
The  stone  is  thrown  to  the  south  of  the  altar  with  '  May  sorrow 
go  to  him  whom  we  hate  '  ( Vaj.  S.  XVII.  1 )  and  if  it  is  not 
broken  the  adhvaryu  breaks  it  into  pieces.  On  a  long  bamboo, 
a  frog,  avaka  plants  and  reed  ( vetasa )  twigs  are  tied  and 
drawn  over  the  altar  from  the  south  hip  to  the  south 
shoulder"'*  and  then  they  are  thrown  on  the  utkara.  The 
Gayatra,  Rathantara  and  other  samans  are  sung  ( Sat.  Br. 
IX  I.  2.  35  ff,  K&t.  XVIIL  3.  Iff).  Then  follow  numerous 
offerings,  viz.  one  purodasa  to  Vaisvftnara  and  7  purodasas  to 
the  Maruts,*6"  Vasordhar»,,M  (  stream  of  wealth )  offerings  of 
ajya  from  an  udumbara  sruo,  which  is  finally  thrown  into  the 
fire,  6  P&rtha  oblations  as   in  RSjasuya  followed  later  by   six 

2694.  This  is  symbolical  cooling.  All  tbree  are  suggestive  of 
water. 

2695.  The  7th  purodasa  to  the  Maruts  is  called  '  aranye  annoya  ' 
because  the  mantra  for  it  '  ugrasca  bhlinasca '  (  Vsj.  S.  XXXIX.  7  )  is  to 
be  repeated  in  a  forest. 

2696.  VasordhSrS  is  the  name  of  the  whole  rite  in  whioh  several 
hundred  offerings  are  made  to  Agni  with  mantras  ( Vsj.  8.  XVIII.  1-29, 
Tai.  8.  IV.  7.  1-11,  Kst.  XVIII.  5.  1,  Sp.  XVII.  17.  8)  to  secure  all 
powers  of  the  Firegod  to  the  sacrifioer. 


1254  History  of  DhaxmakMra  [  Ch.  XXXV 

more  after  the  abhiseka  of  the  saorificer,  the  Vajaprasavlya tm 
offerings  of  the  mixture  of  milk  and  water  with  the  gruel  of 
14  gramya  and  wild  corns  with  an  udumbara  sruva  that  is 
four-cornered  like  a  caraasa  ( the  sruva  being  thrown  into  the 
fire  at  the  end ).  With  the  remnants  of  Vajaprasavlya  offerings 
collected  in  a  pot  he  sprinkles  the  sacrifioer  who  sits  on  a  dark 
antelope  skin  spread  on  an  udumbara  couch  to  the  north  of  the 
tail  of  the  fire  altar.  A  royal  sacrifioer  sits  on  a  tiger  skin 
and  a  vaisya  on  a  goat-skin.  After  this  six  Partha  offerings 
are  made  followed  by  twelve  RSsfrabhrt  ( supporting  the  king- 
dom) nomas  of  ajya  with  mantras,  that  contain  the  words  '  v&t  * 
and  *  svaha •  (  Vaj.  S.  XVIII.  38-43,  Tai.  S.  III.  4.  7  ).  ",B  Then 
three  Vafca  (  wind  )  homas  are  offered  catching  with  his  joined 
hands  wind  outside  the  vedi  to  the  east  and  the  three  winds 
thus  caught  are  represented  as  yoked  to  the  chariot  like  horses> 
the  mantra  being  Vaj.  S.  XVIII.  45,  Tai.  S.  IV.  7. 12.  3  (  Est. 
XVIII.  6. 1-3,  Ap.  XVII.  20. 11 ). 

Then  the  procedure  of  Somayaga  is  followed.  One  or  two 
speoial  characteristics  may  be  noted.  Before  the  Prataranu\aka 
the  Fire  is  represented  as  yoked  after  touching  the  paridhis  and 
repeating  three  mantras  '  I  yoke  the  fire  &c. '  ( Vaj.  S.  XVIII. 
51-53,  Tai.  S.  IV.  7. 13. 1 )  and  then  Agni  is  released  from  the 
yoke  before  the  Agnlmaruta  stotra  ( i.  e.  YajMyajnlya )  in  the 
evening  witti  a  mantra  ( Va}.  S.  XV11I.  54,  Tai.  S,  IV.  3.  4.  %  ). 
After  the  anubandhya  pasu-purodSsa,  messes  of  boiled  rice  are 
offered  to  Anumati,  Rakfi,  Sinlvall  and  Kuhu  and  a  cake  on 
twelve  potsherds  to  Dh&tr.  At  the  end  of  the  Udavasanlya 
payasyS  is  offered  to  Mitra  and  Varuna  or  he  may  perform 
sautrfmanl  (Ap.  XVII.  24. 1,  Sat.  XII.  7. 14  ). 


2697.  The  wrsroNfo  is  one  rite  in  which  there  are  two  groups  of 
seven  offerings,  the  first  seven  with  the  mantras  beginning  '  vfijasye- 
mamprasavah'(V5j.8.  IX.  23-29,  Tai.  S.  I.  7.  10)  and  seven  others 
with  the  mantras  '  vSjasya  nu  prasave  '  (  Vsj.  8.  XVIII.  30-36  and  Tai. 
8.  I.  7.  7).  Vide  Sat.  Br.  IX.  3.  4,  Sat.  XII.  6.  5,  Est.  XVIII.  5.  4-5, 
Ap.  XVII.  19.  1-3.  The  mantra  means  'for  the  promotion  of  vigour' 
(  or  food )  &c. 

2698.  The  first  mantra  is  9Rmqi|n^irM^WyqWfacBT^ft  jg^t 
TOI»  tf^  Wgr  «ni  Tig  B*fl  WH  <mr>m**»TOfT.  The  latter  half  is 
repeated  in  all  six  verses.  One  Shuti  is  made  after  qrg[  and  another 
after  wtT-  Vide  Kst.  XVIII.  6.  16,  Bat.  XII.  6.  16  ft.  The  first  is 
made  to  a  male  deity,  and  the  2nd  to  Apsarases  variously  named. 


Oh.  XXXV  ]  Agnicayana  1255 

One  who  has  performed  the  piling  of  the  fire-altar  has  to 
observe  certain  vratas  for  a  year  viz.  he  should  not  bow  to 
any  one,  he  should  not  run  in  the  rains,  he  should  not  partake 
of  the  flesh  of  any  bird,  he  should  not  approach  a  sudra  woman. 
After  he  performs  agnioayana  a  second  time,  he  should 
approaoh  no  woman  except  his  own  wife  of  the  same  caste,  when 
he  has  performed  cayana  thrice  he  should  not  approach8"*  even 
his  own  wife  (  vide  Ap.  XVII.  24. 1-5,  Kat.  XVIII.  6.  25-31,  Sat. 
XII.  7.  15-17 ).  Jai.  ( II.  3.  21-23 )  declares  that  the  piling  of 
the  fire-altar  is  a  sarhskara  of  fire  and  not  an  independent  yaga 
by  itself. 

If  a  man  does  not  prosper  in  the  year  after  he  performs 
agnicayana  he  may  perform  punasoiti  ( just  as  punaradheya  is 
performed  ).  According  to  Ap.  XVII.  24.  11  a  punasciti  can  be 
performed  for  three  objects,  viz.  for  prosperity,  for  Vedic  lore  or 
for  progeny.'700 

In  performing  the  innumerable  and  wearisome  details  of 
sacrifices  many  mistakes  must  have  been  committed  and 
therefore  the  Brahmanas  and  Sutras  presoribe  numberless. expia- 
tions, some  simple  and  others  complicated.  But  this  subject 
will  be  dealt  with  in  the  next  volume  under  prayaicittas. 

In  the  next  volume  a  few  remarks  will  be  offered  on  the 
philosophical  side  of  sacrifices  and  on  the  causes  whereby  they 
gradually  faded  into  the  background  and  gave  place  to  other 
religious  observances. 


2699.  The  idea  appears  to  have  been  that  the  saorifioer  was  not  to 
disperse  the  spiritual  power  acquired  by  fire-worship,  but  to  conserve 
it  in  himself. 

2700.  For  Agnioayana  vide  Tai.  S.  IV.  l-6,lV.  2-7,  Tai.  Br.  I.  5. 7-8, 
Sat.  Br.  VI-X,  Ap.  XVI-XVII,  KSt.  XVI-XVIII,  Sat.  XI-XII,  SSn. 
IX.  22-28,  Band.  X ;  8.  B.  B.  vol.  43,  Introduction,  pp.  XIV  ff.,  Prof. 
Keith's  Introduction  pp.  0XXV-0XXXI  to  tr.  of  Tai.  8.,  Haug's  tr.  of 
Ait.  Br.  p.  368  n. 


APPENDIX 

OF 

LONGER  EXTRACTS  IN  SANSKRIT 

Page  202,  note  470 — sw  i*t  sframi*!  R^  «r?  Ufa 
ft^i^rai'fot  fral  i  freg^ii^ ft* wet  am^w  jfifFswerirr^i.., 

«reU*nfH^  ni&fi  4  ^raf  "Tf^i  *r£ffi  i  siStawPrT^OTtfHft*  w  ?^ 
91  PT*rcq»TU£  HITIfTRT  5RT?#  sffts  «rf*rf?  f^  ?iRf|  ^hi^I  «f  ^?ft 
5pm1  3%  ;ptn  fare  i$  i  3T%n^ri  3>«;  ft?i<nrfr  ftfa$*rt  ?TraJlfSra? 

*n«rt  fttemmtMi  i  3  ?>  th  %vm%  ^rc  nn3  ^3  u  *wtRi'T*t? 

jRWrasfaft^  VI.  4.  13  and  19-22.  flwpiftSf...^  are  Rg. 
X.  184.  1-3  and  ftwjflfl  ...  %*nft  %  are  arw.  t.  <rr.  I.  12. 1-3 
and  5. 

Page  207,  note  481— sw  *$  m  *>  i  itawmftsfirant 

ir^n  m  ^*?rftqf\ra'm3fr(  i  3*3*3  s*n?ft  ^J^  '  arfffitap  sm\vfa- 
ff»t  %*i  *fl?«T*rr$!t  •  sw.  ?.  I.  3.  1-8.  The  1**  with  which  the 
offering  to  Agni  Svistakrt  is  made  is  i^f  sp«fafte'n!WN  i^r 
^mfFP^j;  1  arfiten  f%ra»>i|5PH^  fo«  55*  sptIjj  3  I  sratf  £<(««& 

ff?>  1  an^.  ^.  1. 10.  22. 

H.  D.  158 


1258  History  of  Dharmaiaatra 

Page  218,  note  510 — 37ft*f$  ipfowtf  i+mwsM  ^r  I 
«rt$  sn#n^ rift  n*f»TT%  f^jfonNrn'm  TOwaiTi  >n$*ft  ^  fr  »n?t 
*ri  ^  ^  ^t  sn^  i  ft  faffa  ft  forcfift  ?ji  5*M-  q^rrftft  Bn 

ftft  « msmf^rcr  wR*fai«m  §?n  5^%T*ren  strati  *t%  §  tfft  ^ 

13.  1-7.    For  the  text  o£  the  two  verses  sm  t  ^^}%  vide 
note  515. 

Page  222,  note  518 — ^pf  *r*fm§  tfi^ataT'TC;  I  ottWt- 

^*?fi4  MI^ft^grl^JT  rlf^qrf^wqt  *ra**KWTWt  *n?Tl  ^IjJ  ^1  fft 

Sifcun  isrre.  3. 1- 14.  1-9. 

Page  229,  note  526  ( *nd*»J ) — 5Ti?tsf?rg<remTsn«Tif  ararra 
^  ST^  s?fta  ^[^'rtortf  'jfjwfopflitf  ^re^rerr:  ^  *&  i 

^«n*Ffif^r  5tih«^oi  m  ^tiW  5^  5«nft  g^t  ^«mw  *rca  ^«nft  igfrx 

ngi^?TJ  isfsi;  i  ^t  f^s^t  yiRr  ^i«jiW  ^r^5ii^  afaf  «ri?^  ^f^f  i  awi^r 
«TiOTwfto?n-s^frr  ?r  ^r  v^Hiyfpri^i  «rffi^frrfq?iiiT|t  *r?n*(t  <r(*rt  «r?r 

e.  VI.  4.  24-28. 

Page  231,  note  531— frrf  ^  jn^nawrrwPWgsft  %oir- 
^*t^  ft^t  jtw^i  u  ^  ^ift  ^gsft  ^fTW ^  «ft?ii  5^  jt^ti^i 


Appendix  of  longer  extracts  1259 

J*RSHTFftft  I  sfrflTTPfclMfa  I  3TVTT  T*   «TC?pfa  f% ^TRfftT    H*  I  ^   3 

sfljqfafl  =q  I  TfH  ^1$  ^gt  |  3TI«T.  II.  I.  15.  1-4. 

Page  281,  note  653—  (  3<m*TJiq>T: )  —  srasri     Jitf 

"M.  qf^  Tratftr  qtfi^  ^ph^  wfaj  ^iti't  sn^pit  ml%ri  ?rBr^ 
SFftsj  w:  i  ^it  rsstj  i...?W  <{°ii:  l ...  *w*ma$  §^tti<tM:  mfjjsr 

|frr  ^ofai^q  ^R^iwqn%x?r  ^q  rfi  ^ftgt  swt$iMHi£«rt  «jwit 
f*=n«rf  s*<i  ^F«mTftfa  ?w  qjfiRT  qif3f  sip  i^tai^  i  sfarti  % 

eft  *Ffo<tfq  ^  sr^nrfl  ?t  »it<nq  w  ri  RJFcqHjtq':  i  qr*q  a^RTqra  sriwreT 
sr^nqtfre  ^?^i  q>g<Hq?t  ^m  m\  qRcKFHfft  i  %m  gqrais  qfafcr 
3n»riE[wH^I  r^«fr?i^  •  freqisqfll  Tiof?  ^mi  ^^tric^f- 
*far  i  arif  tRhr^  sr^TFtf  gwff  «ft«wi?eqi^  g^ff  1  sn^mrq  qisn- 
t?^  sr^nrifl  *PF=ffft  flinqit  i  r^t  f$  arofa  airstri^  f i^  ;sn<T- 
^  •  ^t  «fr$  i«fcq  sir*tt  sr^ii  qq  *qift%  i  *r  *riRqrRi«n«nfa57- 
*»i  35  ftRif$  fts  ?faren  rf  wmWift  i  ?ta*n  ^iwh  SRR/ifftft 
%iq^  i  Rft  Stf  Rft  q^t  H^qft^^t  c^ng  i  Rft  Rqt...R*fr$f 
tf5^  T^3  »  *flr  R«it...nft  §qf  gr^t  i?*F<j  i  q%  a*$  fMctRi?  ito^ft 
*rwr,  i  i%  3^r  t^Tif  «H*tf  *pim^  i  *rer  3*$  swtai?  ?^ 
^qroq;  i  ^qqwq  sTi^r^M  i^r  arqi^  i  a*sftf|  ntt  srrfoff  Rt  a^f tin  i 
a*q  qiHW  <nf*Fwrt  ^  tri  wz$r  *nfofiR'*T?  q^sHw  frafa  i 
«r*rrcii%  qi^qfa  i  pq^^Jeqffgi^  qifoigq^ii^  i  rr  «r^  ^  % 

JT^tRit « %c5Fwqeq  fi?  Jicpq  »^R«f*ni^v^  i  ar^=qF4wf!vT^  ^t 
f  ?  f^^F  m  ?qic^Ti^iTiVi'fi  ^wWf?r  i  f F^mfitft  q?2^r;qq'j;  i  it?oii^ 
^  i  flwmf%?r  i  ^i«Tsn?R  ^rf*m-Hi<?eqT^  \ ...  ?F^r^iqfq^qm  I?t%«wj- 
^  i  an*r.  ^  1. 19.  8-1.  22-10. 

( «*n'i'^>iqR<J3^Hjjqjfo?i:  ^q^qispjint ) 

a*  sit  j^qj  ^tj  ^rgsp^iHiiHf^  qftgiqqinffgffqift  qfirgiq^  i  jj!^ri5«r- 
sm^  ft%«T  «m«irt^i  s^sqF^q  srh  ^*?r<;  \wsvn  *\wsi  rr  ^git 


1260  History  of  DharmaiOstra 

?tst  sn^TTwt  spfcjf?  srcrrf  ?rsn^'pn^f  thrift  i  ^R  s^t  spM 
sprier  tw^t  >#*r  5%or?£rc  ?rrt}  ?^?s  imft  ipb$t  ?f^ 
^  i  jtI^ist  jjt^r  an^R«Ti?jn  3rrc<Tt  5%  h^tii^  i  tf  Rpfaprfaift  *&%  i 

*#t  i^rm  aft  3t4  a  ^bh  3Titii  3ira^?frs<rc*r  ?*fa  3fo  *nfa  ^tw- 

f^  sr  *m  ^  prrr:  i  jtj  ^biin^  "^?npl<jpTi*wf  <frm<#n<T*fcf  aff 
stjinjA  ^t?i  f ft  ^?it%  i  sRpmT  fq  t  »m  ^  ?*nnt  I  ^fc^  aft 
3ntf  *fi?r  ^TTn|?R*n;t  vf?h^  i  aro«T  &  n  *m  |f?r  win:  \  art  sIhtt 

«r$rsn*fenft-*i3 1  arretf:  srf  <rcri^?*n?  t  ?tct  sri^T*f:  f  rrit  Tffrrtfrf 

«n^  i  ?RT  STN l*f:  jprcnTf  1 3ff  *rftcrrei*fanr  sp^rtrti;  I  ^  l  ait  w 

f^R8  $?R  R  3T?g  I  RR  fa^    ft^RI^i?  I   RR  ^R^RRT   ^T^  I  fP<T- 

f^f^i  ftg^  r^r,  i  $ft  =q  i  ar*H  R/tfgfi^ft  i  art  a^^T?^  s^rr^?- 
spg^^;  i  i$r  w?j  *tr  *fftR  v^t  *tr  rj^ir  *r5!  *ra  rt^tr  *t^: 
*tr  'WW  *rc^:  *tr  yonw  ^:  *ir  *wir  *r?:  VRR^ffRT:  ^n  *rc?: 
vr  <s*rT$  ^  ^  ^  itfR  i rr  3tprtr*j  r^rit  rt4rr » aft  §?f  ^  ?r 
jsr^  ^  <?R^ift  f^  1 3TO  f»TR  ^rii*!t:  qft^fiit  |  aft"  5?5tr?t^  wi 

^i«if^5  1  ft%i  era  aTNrfs  ^mi  grafts  ^^%ui^«^m?on^i^str 
snj^gw  jitter  1  $\  vi  vn$\  \  awr  \i  n  *m  i  art  3^:  ^np  1  ^ra^ 

n  **u  ^r%  i  ?r?j:  f fnflffi  Tf^rg^r  <^^rafl  «ft«nn^«?^  1  «ft  anr$8 
^Pwrrfi'J  p^  ^rT^  1  rim  ?w§  yfa  nfcui  w^n\  if  ^nn  I  jfi  1 


*.  JWw  <.  ^. ». 

v.   wnr-  #.  «.  ^v ,  *.  sm«"w  v.  w.  «<. 


Appendix  of  longer  extracts  1261 

Hfflfi  aft  ^sren"  ti  ^srsiTct  i  arorrogTrag?*  i  3?r  'ift'  ^wt  *rt^  srsrt 
nwrftr^3?t  ^n§ i  »#  t«rt  *rft  srstf  h^  ^4  ^3 1  »rft  5«rt  *rfa 
j*3rt  Tft  <qjft  >sn^ft  5913  1  arf  q%  srcir  ^^r#ni  ^f^j  ifrrcre;  1  ^ 

arsirsn^T  sprf  an^  fas????  ^rfit^  1  3ft  v^f?  ^mfatifti 
igp  s^rf^fi^^  1  3tRp^  fa^  1^3;  *tf  fas  g§<r  ^^5  S  1  aroV 
fcre^  3FF*  sftpt  3Ti|#rt  ^miit  *w}ra%  *rr?i  1  am"?*  feregfr 

aft"  =q  ^  *5K*J  3  TfflT  *5[  ^  fjj^  I  q%  S^H  rTW  ?T  OT  ^ftfaj  ?T& 

#  Tm  1  «r^t  fcrt  tw  wt  fart  ft  ftrc  ^  1  an^  ?ta  sn(M  ^ 

<n^h  Rt^n  ^^  ^?n^ri^?ig^  *pfcm  1  sifofl  ^  sHg^fim  i 
3TT^n&  a?r  a*n  ^grffT  ancJR:  j^^iff^  ^iftgtf  ^msn^rr^icig^" 
>^  nreTT  nifasft  fa«iiro3r  ?fffoj  ^rf%?n  ^?n  nwsft  3^:  1  3ft  *?4« 

arc  *r?fk^T  f«ri^  i  «^Rrffo,s 1  arc&  s«to  ^A  f$  1  %t  *t 

?^n  ^  5Rft*fai$  ^ft  f^TF  s^r  Tfr«j??cr  mm  \\ 

«.  an"?,  ii-  J.  ti-  ^« 

«.  ft.  ft.  w.y.  1;  <.  ^.  1. 1. 

v  ww.  5.  J.  i°.  *s  j  %^r.  n.  1.  *. «. 

10.  wrTwr*V(^*mrn3  *.  i«.  <»;  an«9.  5-  '•  '••  «• 

».  wi««r.  »ft  1.  »[n. 

«.  ir.  it.  *  v.  »•,  ^.  *  5.  ^.  s-  w,  «n*r.  #.  <.  ^. 

J».  wnreirr.  ji.v.  ^. 

i«.  ^.  T«rf»m ».  >»• 


1288  History  of  Dharmaifotra 

g<m«r  "Siftroifif  ifa&  yii^  i  apNtatHrcfti  ^iVi  >mrc(  <w^: 
tfi^rara;  1 sft <^ wj »tfrM  ft*ro*fe*  1 

Page  314,  note  746  («rifa<>fan*3s^focn  s«jt ) — sn^rcf* 
mrrem'ita^  ««fh^«r^^^  *nHw«%if$r  ( *nq*«?t<n%tfti%  *t 
T*irancs )  **i?wt  *  fr  H5F?q  sp^  1  ( ?ra:  sTE^si^r^ )  aft  vfyi  w  1 

hh  1  ^g**n  sprf  ftg*  ^djjEln^  Fsrkh,  i  ( cr?^  ^to  )  art  *$« 
«« 1  *raftg^o4  *TTf  ^tct  *ft*rfi  1  ft«ft  *ft  m  q^qi^  1  *m  3[«$?ft 
sfttj  1  ( cm:  frqfq^vpf^ )  ^r^f  *m  §«f  sh^tto^  «^?  *vfa[  «*$ 
&jt:  1 1%  st  «F**H"i?w  *t%  wift  I  *Fkrr^  jtst:  #?ti%t  i  ( arPfai^- 
^ )  1 «g^  wn%r-3*g^«fNftcw«  3Tg^^«?  arg^Ti^i-aTg^^i8^ 

Page  455,  note  1075— (*nft°w)— arofast  *rr:  ^:  R«»5t 

*rafcr  1  ?wrf$  jsRq  R^m^'n^^T  f^r?  «?  1  ^  ffirn^i^Prcft 
ftgifar  ^sffkr^miw^  1  <j4  Ti^nw^R^T   ursn  1  ?w  hmt- 

ft*3«^Rsrif^ftft  i  wr  qf«n  s*  7^1  t^iriw^q^w  i  ^  *i*j- 
wiWrfr  tt^^t€ws9;  #Rrtm^H^sT  1  ^  ^  151  sh^t*^- 
^  *tsi  'rnfnrn'TWi  <rj  ^Tfaj<j*TCFfqt  ^«rc  I  ...  3T^^  %- 

jrp  ?rp«r  ^^  sfcq  wiwf^i^  ««i^  'B'w^msRip  f??m  stii  « 


Appendix  of  longer  extracts  1263 

i?rrr  *;&  sfcr  q}3Tsfr«?q;  i  R*n  ^  rjrtrh^  Rfo^faRtRs if^mRrot 

^Rj^r^nT^'fi  ffi^RJ  rhr?[3  i  fRRT?rci  on  11. 1.52-53. 

Page  490  NOTE  1144— The  49  pravara  groups  among 
which  the  hundreds  of  gotras  enumerated  in  the  Baud.  Sr. 
(pravaraprasna  1-54)  are  assigned  are  given  below,  being  arrang- 
ed alphabetically  from  the  first  name  in  the  group.  The  sections 
of  the  pravaraprasna  ( in  Dr.  Galand's  edition )  have  been  indi- 
cated in  eacb  case.  Brief  foot-notes  are  added  showing  only  the 
important  divergences  in  the  texts  of  Aiv.  Sr.  ( XII.  6.  10-15  ), 
Ap.  Sr.  ( 24. 5-10 )  and  Satyasadha-Srauta  (  21.  3  ).  It  should 
not  be  forgotten  that  the  Mss  and  printed  editions  present 
various  forms  of  the  same  name. 

1  3Tin«*T-5i*«g<T-TTsrai$R    <np4tf  («mftr)-3).  51. 

2  aflTei-^sga-^torilfrr    strtti  ( sttRr  )-*ft.  50. 

3  an»TCT--5ifrgSs»**ri|i?r    amf^t-^.  49. 

4  «nffafl-»tera-^3<TRjft    ^^f&RW(3nfiftR)--^.  15. 

5  wiffaR-RiRR-wiR^r    str^c  (andpw)  «ft.  16. 

6  ariffas-RW-ajw^f?!    w^R  faiR  ( sn%^  )-3|.  n. 

7  st#*r-rWwr3/r    sfalRR  ntor  ( amftw  )-?r.  14. 

8  3TII^-5h5fW-5IW^«T^     fi«jS$-'ft.  20. 

9  srif^R-snfwq-HRgristfR    rt$m  ( anifftR  )-^.  17. 

( HTgri^T  )-ift.  18. 

-  2  and  3.  Asv.  says  that  Agastis  have  optionally  these  two  rots, 
while  Ap.  and  Sat.  state  that  they  have  only  one  sftr,  viz.  Agastya  or 
three,  viz.  No.  3. 

8.  asv.  and  £p.  agree  but  Asv.  reads  iftuf^q. 

9.  Ap.  ( 24.  6  )  and  Sat.  agree.    According  to  Aiv.  this  is  the  tnx 
of  HVjjTsrs  and  arftft^qs. 

10.  A^v.,  Jp.  and  Sat.  say  that  this  is  the  im  of  wgs,  hat  ip.  and 
Sat.  add  that  optionally  they  we  Aprs*  viz  anlfruwf  URitmnflft. 


126*4  History  of  DharmakUstra 

snfrw-VMn^fo  )  *.  19. 

12  «rrifcw-»n**f-3l?p*ft    gsa-^l.  25. 

13  «nHw-*w-n«firtft    wW.  24. 

14  wfrw-w*sw-flfHl?tft    **$-%.  23. 

15  afrn^?n3T'fi3--^i^    m*i-3\.  21. 

16  anffatfmswnfi^ft    vft-«ft.  26. 

17  sTrffasmrtta-qtaj^ft    sfa-^.  22. 

18  aflifa*n'm'*-fafti%    arrarei  »f\fw  ( anfifaff  )-iTi.  10. 

( amifcw  )-sft.  12. 

(anfifw)-*.  13. 

21  snSMiRS-'iiffi&ft    nftd?(8Tft>-^.  29. 

22  a^rcW-qfofftfrfo    ga<5  ( arft  )-tt.  30. 

11.  Asv.  agrees  but  hag  the  order  «nrgrePTP^$t"Hft  and  allows 
optionally  three  pravaras  viz.  am^Wifcq'l pffiffi  while  Ap.  gives  the  w 
as  WT%Wrr*,J$t^fS  and  also,  according  to  some,  ma  M'N"fi^Tir 

12.  Af(v.  and  -Sp.  agree,  but  give  another  optional  jrtr*  acoording  to 
some,  viz  tn?fal*qfaffrfnr?3ft. 

14.  According  to  ^.  this  is  the  msnc  of  ^pfif  and  16  others,  while 
Asv.  reads  it  as  MrfjfonTift'fitrffiy*rfir,  states  that  optionally  the  sr^t  is 
»ll»«l»ih'W?ati  ryfrfii  »nd  mentions  only  Kwfit  and  four  others  as  having 
this  to:. 

15.  Adv.  agrees,  bat  states  tbat  according  to  some  the  srex  is 
1  «l%wftwfrft  *  j  Ap.  states  this  as  the  ^  of  s^r%n  qr"ri:- 

16.  wr.  reads  « «rffr^nwfl«fU»J«rfl, '  Wf»»  '  wr/^runfto^iropr- 
Wto, '  wwrrnr '  3?i{^t««H'i.w«sj«.<i(ei ' 

17.  Asv.  agrees,  but  acoording  to  trV  the  Haritas  have  19  subdivi- 
sions, while  w».  mentions  only  jfrjf,  jw,  fty,  tfj,  **f,  *rbnr*-  as 
having  this  srax  group  and  adds  that  according  to  some  the  irtnc  i«  fltwrr- 
Wl^faflw^fi.     ip.  accepts  this  option  of  u«x 

18.  This  is  the  nwx  of  «fWr»  according  to  Zsv.  and  of  wrTRT  <(Wa 
(  a  subdivision  of  mfrwuui )  according  to  Ap.  and  Sat. 

20.  Acoording  to  abt.  the  mt  of  «fV*nr»;  is  «nffr^ry*«flfa*4flft- 

21.  Ap.  and  Sat.  agree,  but  Asv,  reads  •  wriht-mftriffWiffir^ft. ', 


Appendix-pravaraa  12G5 

mi  *fa 

%     23  3Ti5Riwra-qi3<#ft    ^i^rr^r  ( «ft  )-ift.  28. 

24  an^W^nTO-^TW^'    sift-ft  27. 

25  wTCi^rc-^i?!    ftgww-»?L  41. 

26  wwrami$%i?t    fawr-«ft.  42. 

27  «FWTW??m:-wfaS&f?t      "I 

2 9  niafa^ft  ( or  #i%f» )    y^'PTtafa^  ( *jg  )-«ft.  9. 

30  Hin>-^I^-3TlsrfH-3^-^^TOm     1W  (  »jg  )-*ft.  3. 

31  Hrt^mnwiniN-^W    ^  ( ^3  )-*•  4. 

32  Hifa^^mrc-sTiff'frr-^ft  3nfif<?or  (  $g  )-?r.  5. 

33  *nfa-WT«r-'^ft<flwt  fasg  ( »jg  )-?i.  7. 

34  *n^^-1rT?5q-^i^$f^    «r^  ( *zg  )-*ft.  6. 

24.  £dv.,  Ap.,  Sat.  agree. 

25.  Adv.  agrees,  but  affix,  and  Sat.  give  this  as  the  mr.  of  anvHT* 
(  without  qualification  ). 

26.  Sat.,  Ap.  and  Adv.  agree,  but  Sat.  reads  °$*^tf?. 

27.  According  to  Adv.  gri3<r<TiH«miHftfir  is  the  snw  of  tfivnra  in 
general  and  the  swt  of  srPseSa  is  either  gfTftsTStfirfffrrftfil  or  mfmnifi^tr- 
^«r&lit.  Ap.  and  Sat.  state  that  Sandilas  have  either  two  pravara  sages 
viz.  $*t5rftf?W&  or  three  viz.  qn?WlpwmTi&ft. 

29.  According  to  A^v.  the  &unakas  have  either  one  pravara  viz.Grt- 
samada  or  three  ^ravaras  Hpfa-gfWgHf'imfajl3.  Ap.  and  Sat.  state  that 
the  QSusamada  Sunakas  have  only  one  pravara  •  QSrtsamada  '  (and 
there  is  no  option  ). 

30.  Adv.,  Ap.  and  Sat.  say  that  this  is  the  vrx  of  antra  ^m  a,  w  (under 
ignor)}  Adv.  states  that  snrrfr^mratH*  are  ftim  viz.  ^iMn^^iq^mm^Q 
and  Ap.  Sat.  also  give  an  optional  smof  three  sages  according  to  some, 
viz.  M |«M| #JI 1 H  % w*Hft- 

81.    Adv.  reads  «^  and  j^f. 

32.  Adv.,  Ap.,  Sat.  agree,  but  Ap.  and  Sat.  state  that  according  to 
some  snrefai  are  firsrat,  viz.  wrTrreVTr^ft. 

34.  Ap.,  Sat.  say  this  is  the  rmx  of  ^hrjinrs  that  have  trrwft  *vq&, 
wta,  ffht  as  subdivisions  according  to  Ap.  and  read  m^Tff.  X4v.  states 
this  is  the  w  of  ?rw-^T^-^-wW-^n^i^M^-»T^M(Tni^^i-»1y^- 

H.  D,  15» 


1266  History  of  Dharmaiastra 

35  Hifa-tMr-«n«fft    3«wi«faiwi>o5  (  *gj.  Ht.  8. 

36  *iftfcfa  TfoB— ■ ^.  45. 

37  ^^n^w^Pi*^    ffaT  ( *%s )  ^  46. 

38  ^if%s-^TFiKT-'nwT'fi^  <rmrc  ( *t(%b  H-  48. 

39  *ifos-^sma[-3{wg[H?ft    ot*^  ( ^f%3  Ht.  47. 

40  ^ifare^isifftft    ^h  ( fartfasr  H*.  35. 

41  **ift*^wfM*ft    y Rtv  ( l^im  HI.  31. 

42  ?'^I^-'^'!TTO-%rPC%ft  ^jrhh^i^  (w«nftsi)-<fi.  33. 

43  1«rifNr-qfk5H?i  $c°t  and  3ifam*?r  (R«nf^sr)-^.  40. 

44  ^«nfJra-Hi^?F??r-^!5fiT^    srcsra  ( fiwrifto  H-  36. 

45  1«rrfo*r-Tig;s3':Sfl-3fl3fr    sj^t  (  R«nft5i  }-$.  37. 

46  ^jfoMtav-fcwft  fav  and>w  (  tonft*  )-ft  34. 

47  "Wfrsnwfa-^i^ffi   a^nWoi  f  fap  (w«nfa50-^.38. 

48  ^ftww-^IH^    «ftf|?r  ( fo«nftei )  *.  32. 

49  **ift**-*fo*ft    p^%*  ( ft>*ifi*  )-?r.  39. 

wfaaiflta-liSft  wPici  wro— »fc  43.   Vide  No.  27 
above. 

s«N%fo  *pqPTR*r?  ( ijg  )-«f|.  9.  Vide  No.  29  above. 

35,  According  to  Adv.  this  is  the  jtsx  of  Saitas  ( tferrit )  and  of  §Wr 
qntfo  (  no  subdivisions  named  )  according  to  Ap.  and  Sat. 

36-38.  AST.,  Ap.  and  Sat.  agree,  but  they  say  that  the  ParBdaras 
(among  Vasi?j,has  )  have  the  srrc  stated  in  38,  while  Ap.  and  Sat.  further 
state  that  according  to  some  VSsis^has  have  three  sots  viz.  mRiVi|- 
snr^TOTjng  (No,  39).  Adv.  and  Ap.  state  that  Eundinas  have  the  same  sunt 
as  No.  37.    Adv.  says  that  the  n«nc  of  gquvg  is  *Ti%g*U8R**fl *<*<<• 

39.  Sat.  agrees  but  reads  HHqimtml  ffir 

40.  Adv.,  Ap.,  Sat.  agree,  but  Sat.  reads  °<hl«U  (%&»?• 

41.  Adv.,  Ap.,  Sat.  agree. 

42.  Ad.v,  Ap.  agree. 

43.  Ap.  and  Sat.  agree,  but  Asv.  states  that  their  im  is  farftrai%w- 

44.  Atv.,  Ap.,  Sat.  agree,  but  Ap.  remarks  that  the  MSdhueobaud- 
asas  are  DhSnafljayas. 

46.  Adv.,  Ap.  agree,,  but  both  read  •  WTf— fffW^ft- 

47.  Adv.,  Ap.,  Sat.  agree. 


Appendix  of  longer  extracts  1267 

Page  527  note  1230  (ftm«ft)-*wr.  *  I.  7.  3-22  — 

^m:  i  ^f^ftmfa^^f  ^  t%:  qifaqwrft  i  3T$Fpt%j  m  tf  m  wrwufli 
sfl*?  ?foft  H  WTTfj^  wit?  fri?rc|  i  R^f  sj^ti^  srfMft  ^Rr^r  **- 

iw*ta  $  i&w  *n  i  «?w  ifRnTfTT^frrg  2?F*T?r  fft  i  f*^3Fjrccft$  scrar 

^"tarejHwf :  i  spM  g  ^  ww  3Tft«TT?r?r  i  h  prt  ^t  st^pti  wt  g^g 
TFga:  *tf?f  i  ^  g  q#  ^^  srRtiwsH  i  *r  j «rt  fft  imx  ^r  g^ 
sng?r:  ?fi?i  i  ttot  5  ^4  *ftf  3Ti?rfr«T^ft  1  a  prt  ^:  <£tf  slm  g?fi<j 
*TFg?T:  ^#^fRF?5^T^l^  g%  ^^  I  srofarfa  \TT3£STT«T[<R  graft" 
^Srq;  1  sfittfM  1%  ot^  <#tt«?rt  fwfrF^  3TTj<fF  t  tfifrpffi:  1  3T«ti^ 
f%#  r^f f?F  *r$  ^  Hffr:  1  ajurftgfc  %WT3rctf$  *r?t:  i  r  fit  sRfifa 
wrer  "TWi^fW  1  ^ajmTi  1  a^Tw^n%TWt  R%  ss  ^p^^fiw- 
#f  ^q^  tg^aft  nq?rfarc  t%#  m^rs^iT  ^gsq^t  R3n«r:  q2f<rs[g«T: 

arm  <^f  *ri§f  frqPff  i  gfn^^'  wrafl^  vz.m  1  qpf  f^m  qfryrgfif 

Page  543  note  1258  (i$t$).  3TT«r.  3.  I.  24.  5-26 — ^n^ 
*i«nsfr«T  1  *f$rf  h<^i^  1  faro  qrer^irrspTiM  Jrgrqsf  *fTft3cF«rt 
ftft#*  ^retiar?  w$  z*m\tti  R?j?ffw*  ^f:  1  &  <mftf?rgTF%  «ft  m 

^  1  ^tct  ?^f  ^Rg:  sra^5i%frat|«n  "j«m  ?*hi«tf  q%^FJTTi%  ?i^^i 

TOfT^T  TF^cjt  fj^Fl  H^Tt^t^   3^Fni%TFf^  I    $%m   Ijg^T   ?f^W 

tfift  sM  m^n^  1  fi^^l  i^ffrr?!  f|rft4  hi?  ^5:  t?t^  %*  ^ 


1168  History  of  DharmaiSstra 

Page  633  note  1484 — '  arer  a*g#  mffi  srg%  q&sg^in*fl 

fanm  f%:  ^i^ofi^r  aft whi  ?nfl  ...  shwt  srstfrci  ...  s^ft^  ^ 
sfF^R*3t%  afiwrn:  qfrw?ru  goii:  $pft  *n  its  §xt>tct:  t  s?  *%tfftaT 

fart  «im^[  1 5»|?W  pp.  242-43.  When  it  is  3T%*m  the  ifa&i  is 
'  5q55fifcTTq$&T  T^g^tTrHf  spft^ '  and  she  says  *T%rcor  wft<3  for 
*»&T#fl  ...  3>tfft.  The  cst^rras  and  others  are  said  to  be  wit- 
nesses following  the  verse  '  aCTf^rqTp?ft#ra*T 1  in  Adiparva 
74.  30.  Vide  Max  Miiller's  '  Chips  from  a  German  work- 
shop' vol.  II.  pp.  34-36,  Prof.  H.  H.  Wilson's  Works  vol. 
H.  p.  275. 

Page  699  note  1673 — sw  $tt  ssmanwr:  i  ^n-armiefc 
jhPrj  ^^flf^r  g^n:  i  err:  q?f  forr  *rqi%  i  ^q^*tjn<PTT^-ft$Tfaim?$- 

q<WjrHT*URHlf^f>TO?jf    f?fo     I     3T^rf^^d'IHH!^R^I^f5rfTqP3;    I 

j*?n:  f^i%  i  arRf3^^n^i^q%Tj  ^rm  «^rtt>t:  qiqifti  i  q?t 
q?*ft:  qrir#J%Frqwr:  qraTfo  i  qfq^TfTTfT«TT3i%q:  ^fngrtf  qiqrfa  » 
3#^t  ^sprer:  i  ^  i  fmff  quoted  in  snt^mitf  p.  389.  The 
words  arc  $tt  «n«  ...  ^^flf^n*.  are  quoted  by  ^N»  I. 
p.  208  also.    The  3nft+M*w  p.  390  explains  '  w^i|q^N 

*Nn%n  fPWR[  i ^vi^hi  ^KraVn^Sr^ff^rf^n  i  <m  g%4 

vl^Pn'pf:  i  <#  ^  tfPwtasrfWufq'  ap^T^rfpfi^  ^  i  !rc  ^m- 

Page  701  note  1679 — sro^qfn  i  snwtrar  ^  w*www 
it  ^rw  srpTfrcf  *nta  ^|^t  OT»fJ^^n  *fcn  §rai  srwrq'-pT:  wnl  c!fa» 

S^tf  ^"Rt  %  IT  ^  ^Mf  fq%T  <J»6  <$St%  "RT?t  BlWH*J  ^TTTfT  *wM 


Appendix  of  longer  extracts  1269 

•%]&$  t  <#  ftgR^f:  *n«*Fmsft?t  H*ni*qiw<i*iifffrTKr:  ii  warnpret  it 
<*ar  ^rrcf  q?^:  s  *r  <?f  fts^w*  *n«Tm«fft  «ro3n|ffrfSfar  d^fwf- 
*rfo  <r  <^i  ffnwf  <?fcr  ^Tin^T  HT°fa  fast  s«rf?HTT  H<tfft:  "j^nf^'.  #?f^f- 
?^?n  Hgf**n  f^^^r^n  3rl>ta?r%  ii...*i^(f^t  ?  it  <p  ^nt  q^Tramft 
t%rr    <  i+to  cwPl^tfrarj^  nwr  TRwer:  m  ^  R^HjuiwriR  ... 

IRIsft^PTFi:  WIWTWRsflfl  *«n§fti3fa  rl^t^Tlt  ?T   <?f  gmW^TRT 

%!•  ...  1  *t?nw.  XI.  5.  6.  3-4  and  8.  Compare  Asv.  gr. 
IE.  3. 2-3;  in  Baud.  Dh.  S.  II.  6. 8  the  passage  *n«rtf["l  *r$rc?T: 
...  sqrjsq:  is  quoted  as  sn^m.  '  n%  arifroTRi^fRn^n'mH  +*4i< 
TTtn  ^mT¥T%|ftp%  crgfrfcHfaft  a  <^r  ^ri  3TTf»ri  fcmr  ^foi  ftpn 
titot  J^nNRN'jTrcfr  ^  ?rfqi^t  1  h.  sm.  II.  10.  Vide  nirngs^ri 
II.  52-60  where  these  ideas  (about  the  Vedas  and  others 
being  ahutis  of  milk,  honey  &c )  are  put  forward. 

anf^  «[%in?t  OT#rtof%i  permit  i%ri?5  <|:  <rftp*r  €^f^?w 
t%i*T8«ft  tti%%  ^  |^un«5«r ...  i?*Tf<JTf  H^gqwT'ffq^l  ^qi  insT^r: 
^T6imwTiwrnf  *n  ^  afrrsfirf  ^  *T5*rV.  mm*  s^r  f$?t  1  ^i%oitfr^ 
<nuft  qifi  s«3i  sTfonirfRft  ^tor  <j?rf  Tppff  ft<it  jj^tt  m«lfW^R^rt 
a^^T>g^i^Ta^...*wra?t  nftisff^  Htjf^^:  ^R^i??f|  iw 
stf  i^f  tr:  s<*f  ?Rsn3f5P  1  am  w%ff  ircsft'  i%^i?  <F53N*Wtawrt 
*$m  f§nr.  rri^tf  t«rwisNwi  surras  stfftq^i  ^ft%  sn3r?i?r  1 3.  sn. 
II.  11  (  a  clause  praising  acamana  &c.  has  been  omitted). 
( *T^iT  of  modern  times)  ari^  sniHR«r  srmtorc ...  fft  &F5«r 
spfj  ^>faiTot:  Rings  <^rrr  qiR^%fiRc5^  ^tri^  ft*n*n*rai  tir- 
wsrjfgfrqft  sE^mi^ifjs  t^ni^g"^  sp^i  ^l^orsrig^  *ir^  ^m^ 
RiiiUS^  wdt  I  ri?3  fn  3$Twfrr  tt*N  sj^r  ^rarsftsRh  sft- 
»fi?rmofr  ft»tfr$?rr^  *n  a*terc«Ri$m:  ssg^rrf  nrrsff  r^Hut: 
swrwiRft  f^cj;  1  atflfiWia  fft  ^p  r^ct  qfeTwiflmisff'ft  <j* 
*Ri<amtfRiH  3t«tim  ^^4  ^i  rvtw%  *fw:  1^  1  Jp^mwri^ 
*n»w  SRifa  «nflflf%  R^i^  q^i^ifi  %(%f^  1  ^  ^g[isqi^i  sfwo^g^T^ 

^r»g^i  =T*rt  sr^i  TJrt^w  fr%  ^  ft:  "^  i  srra  'h^il^*H<«i*i;  1 
fq^#fq%iq^  Tis^T'ftTR'w:  1  *tffc%  III.  <$tt  p.  299. 

Page  704    note  1684   (?ifoT).  sni.  %   III.  4.  1-5. 

^AellWS^ft  I    H^IM^ri^I   %^I  ^H.  WtX    m\$\  !5^fl%  afl^d  W^- 


1270  History  of  DharmaiUstra  „ 

«FKt  s«Tr$?W*  S#sft  qfTF  3TWF?f5rtt  3Pc%iTSftTSlTl6J  «t^fS  fit^i: 
^S?f  T^f  ftW   $N?taft«WWfllHWfarc*il>   1PTT   ^Tf%   T!^:    <BWT   ft^T 

i?tt  *?ifr%  ^tf^r^i^  i  are  *m:  I  *Flf^  TI«THT  ^TH^t  Wfasft 
qpr^fcfa'fqjTSTt  qrag:  qnwi:  qmr**:  fp^  T?ig;^  ^  i  ai^rtfcfi  i 

w^^rra^wiwrntoi^n  TTnftrqsssft  qs^m#2r*ft  g^*rf^ipft  m$& 
*r?ratofj  T?i^Kh#  ^^r  t?nsj4  g^  *rfMFFf»i?fc?  »i|?iH  ^(^ 

Page  770  note  1842— saffipti?®:  qi^  srsnsr  ifltfwr 
$ft:  ^T^'qiWr^9^  q<fqi?ftS  f^rcfrrt  ^  <n$t  srf^TFfnrlg^ 

ftsrre  J??rr5^  <re*»r?r*rsTreftt8  "jf  5  *fo><T  frfln  far  ^n^T^  ^n^rrat'- 

I^TTI^^:     ^^^TRTHci^MMM^IM^^R^PTTUH     #*IT     'Ef'ffg- 

g^n  3T^?ntq«rH»raTi%  1'^jrw  <fanw  *ri  «if$»qnGf  i%ffa  qft^  %sq 
£*?  <ti%  qi  T%F*n  ^F«njRa^  q?n$T  %iqr^[  1  mt  ?^  si^r  qfitai- 

pp.  68-69. 

Page  811  note  1926 — ^WFTt^qi'Trqi^^n!;  1  ^r#rt  rtjht^ 

«r^i  «T5iq  Sraft  *fr$  wr$  mqw^syreq  3^I«t  sRiqwp^  1  are 

nGpm$,  iotfti  ^i^t^tt,  wt  %  ft*  2PR»rfqt>??n3;,  »PcTT  q*t  q?  *fi$m: 
fffPr,  qt  t:  ^f  3^oi:,  Jif?r^f  f^^,  a#  qirf  h^hst,  q%  ^^rs^ 
?Rr^f%  51^:  1  fwpfl  w  3TP^iRfq^i  1  ffs^ufffm?  ^^Vr  1  9d^«r- 
»rioiti«n^»n^s«r  ^i«?t  "^?n*qt  §^t  «l(qroft  |?qT  ^na^fqi^  <t?tt 
.ft#t^  1 5aq>iTt^  uif  ^5  s^jqR^qt^  ^iN^t  ^rartcS?^  ^  1 
«i^1  «n^f\:  ^n%ff  ^  tln>'?^r  ^it>r^  1  w«r.  %  JR.  5.  3-12. 


Appendix  of  longer  extracts  1271 

Page  821  note  1943  (  srwi^  )— wmf  <rW«T*if  «mr- 

afl^rWRT*.  S?*T  ^f^TIW?  3Flft>  I  3TC?fft?|  **JKfiqraJ  «TT^^F<TB  ^  <$- 

S3 

^m  <[?jig  1  ^aw^s^f  ^^fair  J?i»j<»ft«r*«?  ^  ^tsft  fsHW  *tf- 
^p^wtj  w\%m  %tm  ^wfift  1  ^  wftt  qi(%  3  3Tiirr%i  3  f^rr  ^ 
%*m^«r  ^  *rfoH?rc  ?Nr  \A  ^fogrr^Hift  1  si^i^t  qfcq  qsqi^sfov 
qf^T  sqfo  wfat  HTkmwfaw*»H  ^^i^wgj^r  5HTfo#T  ^f- 
s*rft  m  ^  ?n%  sri:  *rcf  n\  f?<%3^t  ^  ifoRwTft  1  3*13  ^  g*ng  ?t 

rr^WT  «T3f??R[^q^:PrT  i  an*?.  ^.  II.  1.  1-15. 

Page  830  note  1959—  ft^H  S'tf'fas'T  ^^to^- 
^n^  qresw  ^3i"T  ^rrq^i  ^il  <|t&r  "m^p\  ^  1  *rar  ^r  ^retfifan: 
*rafa  flswiwpfi:  ^i?i  1  ff  i  s^nwnm^^R  ^Nft  i  *&w  %#t 

*roi3  1  firat  Ht  g*^  *iti3  \v$  ttot  «nii?j;  1  qsti^:  *rc?rc:  ^refinfe. 
fa^foq-  sqfai  sf3*fi  *ftft  siR^r  sfr^smRr:  sraj^rcT  3^*p:  1  «mi- 

^.  n.  3. 3-12. 

Page  862  note  2025— 

1.    si|i^f«ti  ^r!!  ^511%  ?nwi^:  1 
nw  qw  ^  «r(^PPi  <rw  ?^i  "F«W[  11 

1.  This  occurs  in  Kftergnor  IV.  164.  22  (  g^Rt  for  ^rt ),  in  TffjTTOT 
VI.  33.  26-27.  This  is  read  as  n^rffr^gft  j-HT  jilt)  ^^Tt  yrt  I  Wt  etc.  in 
E.  I.  vol.  20  p.  159  (in  G.  S.  159  i.  e.  478-9  A.  D.).  In  B.  I.  vol.15,  p.  133 
(G.S.  129)  2nd  pSda  is  *jjpr*na<rff?fcn.  This  verse  is  ffwiar  26  and 
InPtW  p.  541 ;  it  is  ascribed  to  VySsa  in  I.  A.  VI.  p.  363 (sake  500  )  and 
p.  9  Gupta  Inscriptions  (  G.  S.  199 ),  to  Mann  in  E.  I.  vol.  VI.  p.  18;  vide 
for  other  early  citations  E.  I.  vol.1,  p.  88,  vol.  II.  "p.  20,  VIII.  p.  162,  I. 
A.  vol.  19  pp.  16-18,  Gupta  Inscriptions  No.  21  p.  93  ( 156  G.  S. ),  No.  23 
p.  108  (G.S.  191). 


1272  History  of  Dharmaiastra 

3.    *^rt  q^rff  fr  i")  $h  ^F«nm  i 
iqf  q?w^  v§i  wrim  %{N«ra[  ii 

5.  3$<MHi  q*R  f^  ^rfWft  ^4f?!i^  Tiq:  i 

6.  «^rt  q^rrt  *t  q^sr  gffifa;  i 

7.  **  ?i§  §h?^w  3:in?qi^qi^T^  i 
?pf  ^i  qrai  lit  SFTFsfqfaqi^  n 

2.  Quoted  by  ft«^;tr  on  *rf.  1. 316,  by  smirk  from  r^jwirn:  on  p.  369. 
I.  A.  VI.  p.  9,  B.  I.  XI.  p.  221  (  490  A.  1). ),  B.  I.  X.  p.  53  (  456  A.  D.  ), 
J.  B.  B.  Ii.  A.  8.  X.p.  365  ( dated  532  dake  )  ascribe  to  VySsa.  For  other 
early  references  vide  E.I.  vol.  XIX.  p.  16,  vol.  X.  p.  51  and  53,  E.  I.  vol.  21 
pp.  16,  18.  The  latter  half  is  ff^wf  v.  29.  In  E.  I.  vol.  12  p.  135  verset 
1,  2,  6,  25  are  ascribed  to  both  VySsa  and  Manu.  jjf.  7.  p.  517  quotes 
whole  as  3? ^qfir's- 

3.  Quoted  as  soft's  in  Gr.  B.  Vide.  I.  A.  VI.  p.  9.  (  Valabhi  saihvat 
269 ),  E.  I.  vol.  8  p.  146  ( 4th  pJda  is  5*3:  fqifa  J«$*P* ),  vol.  8.  p.  162, 
E.  I.  XI.  p.  111. 

4.  This  is  fgfqjit  28,  and  AparSrka  p.  370  from  3fff%fq$tt<T  ( in  both 
«5TRStit  and  15^11%  reads  q-^rq-%).  Vide  Gupta  inscriptions  No.  23 
(G.  S.  191)  and  No.  26  p.  119  (*rfajnrt)  in  G.  S.  174,  I.  A.  VI.  p.  363 
((Sake  500),  E.  1.  VI.  p.  45  (  G.  S.  300  ),  E.  I.  XIII.  270  and  333.  Purgiter 
in  J.  B.  A.  S.  1912  p.  250  points  out  that  verses  I,  2  and  4  occur  in 
PadmapurKoa  VI.  33.  26-30. 

6.  mwa*l  VI.  33.  32  (*tam*W  ^H^m)  This  is  *fas  28.16 
(except  3rd  jiaia),  f^riS  30,  *«nr$  200. 128,  tfqif  77.  This  occurs  in  Gupta 
Ins.  No.  81  p.  296,  E.  I.  VI.  p.  285  at  p.  293  (sake  789),  E.  I.  VII  at 
p.  105,  E.  I.  IX.  p.  37  (dake  836  ).  The  Sat.  Br.  (S.  B.  E.  vol.  26  p.  63) 
says  '  Gold  is  sprung  from  Agni's  seed '. 

6.  It  occurs  in  HftnrgYTT  IV.  164.  88.  Last  pffda  is  quoted  by  fttrr. 
on  *rr.  I.  320.  In  some  inscriptions  it  is  read  as  ^"f^tt  fsfarritfaft  ^OTnppr 
&o.  It  occurs  in  E.  1. 17  p.  345  at  p.  348  (G.  8.  113  ),  E.  I.  vol  15  p.  133 
(  G.  8. 129 ),  E.  I.  XI  at  p.  221,  E.  I.  V.  p.  37  (  Cedi  Samvat  392  ),  E.  I.  20 
p.  69  (  G.  8.  199  ),  E.  I.  VI.  p.  285  ( sake  789 ),  E.  I.  VIII.  p.  287  ( G.  S. 
198),  I.  A.  vol.  VI.  363  (sake  500);  Gupta  Ins.  No.  26  at  p.  Il9 
(G.  8. 174). 

7.  E.  I.  vol.  15.  p.  335,  E.  I.  VI.  p.  18,  E.  I.  IX.  p.  101  (660.  A.  D.) 


Verses  in  land-grants  1W3 

11.  *(  f^i  RiIhwi^^  1^5^^  i 

12.  3TF?ftCTf^  fare  sra5»ii%  ftam?!:  i 

13.  «n^"r  f|  sfoport  i^i^  *rnSHr  *rft:  i 

8.  Quoted  as  f^wfif's  in  ^?.  v.  p.  518.  It  occurs  in  E.  I.  vol.  10 
p.  59  (G.  S.  159),  E.  I.  rol.  II.  pp.  20-21,  E.  I.  vol.  V.  37,  E.  I.  VI.  p.  211 
(  sake  692  ),  and  p.  298  (  609-10  A.  D. ),  I.  A.  vol.  VI.  p.  73  (  sake  534  ), 
E.  I.  X.  p.  74,  E.  I.  XI.  pp.  113-14,  E.  I.  XII.  p.  205.  In  some  ins.  the 
reading  is  inftwtrTV'tt  »»d  also  %*ftf  **.1*<T  ^.  *Tfe.«TS*r«l  IV.  164.  39 
is  tftml^v'iia  g»3S° 

9.  This  occurs  in  E.  I.  vol.  II.  pp.  20-21  (Cedi  sam.  346),  II.  p.  220 
(  sake  922  ),  II.  360  (  sam.  1162 ),  E.  I.  V.  37  (  Cedi  sara  392  ),  E.  I.  VI. 
at  p.  298  (  609-10  A.  D. ),  I.  A.  VI.  73  (  sake  634  ),  E.  I.    VIII.  190  (  G. 
8.  820),  E.  I.  XI.  16, 1*  (674  A.  D.  ),  E.  I.  XII.  p.  35  (  609  A.  D. ). 

10.  In  some  inscriptions  the  order  of  the  halves  is  reversed.  This 
occurs  in  E.  I.  IX.  p.  37  ( sake  836  ),  E.  I.  X.  at  p.  67  (take  815), 
E.  I.  II.  125  and  220  (sake  922),  E.  I.  IV.  p.  153,  E.  I.  VI.  p.  97 
(  sake  1114.),  B.  I.  XI.  pp.  20,  24  ( tarn.  1186 )  and  p.  141  ( 1047  A.  D. ). 

11.  This  is  wfo*  17.  86,  fej*r®  46,  m&m  VI.  33.  45,  w>.  w.  %. 
I.  5. 102  (  first  half  ).  Some  ins.  read  %*#  fafrrynrft.  This  occurs  in  E.  I. 
X.  p.  67  (sake  815),  E.I.  XV.  p.  252,  E.  I.  XI.  at  pp.  812-13  (sam. 
1176),  X.  I.  XIII.  p.  173  (sake  977),  E.  I.  IX.  at  p.  305  (sam.  1148), 
K.  I.  XIII.  at  p.  22. 

12.  This  is  n*rft  17  ( with  Blight  variations )  and  is.  quoted  by 
wpcft  P-  370  as  from  ftujHwftK.  It  is  also  cnrgtior  VI.  83.  17.  It  occurs 
in  Gupta  Ins.  No.  26  p.  117  (G.  8. 174)  and  in  Naihati  plate  of  Ballttla* 
sena,  E.  I.  XIV  p.  156  at  p.  161. 

13.  This  occurs  in  Gupta  Ins.  No  26  p.  117  (  G.  S.  174). 
ii.  D.  160 


itti  History  of  Dharmaiodrd, 

14.  S^^P  Tl>fof ,  ^«5>*mw^  I 
^T^^TisflT^  iRep^r&g^  II 

15.  *$&  w  *%$!<&  1*1  *[ft  w^  i 

16.  vras^t  iH  ^rerafart  *rernif&sft»j  i 

1l^fe?TT  «5I^R?n«RTf  T#Tfi  II 

17.  ^R^nraf  qt  t?m  ^wiftftrc  qftqra't  g  i 

18.  ffl^H«H  ^Hft?  8%  T  ftq%  I 

t:  sm^fo  gft  f|  sfemi*^ift s:  ii 

19.  *foftn  s#q$ift  ^Hjf^?i^  m  I 
mf»S  »rs3w  ^  «rc#  3  far*ft  ii 

21.    t^fti  tw^#W5H  si  qi«n^?uw^  gfa  Hiiqyrr:  i 

14.  This  is  fiwfft  39  ( witb  slight  yariations)  and  is  quoted  as  *m's 
in  w  V'  P-  514  (  yftmJ»<frtH  )■  ft>TOT  on  vx.  III.  252  quotes  this  Terse 
but  tbe  2nd  half  is  mfW  fft*u4)»«rt  *rr%TT^  nr%  OTT, ».  This  occurs  in 
E.  I.  IX.  at  p.  305  (  sam.  1148 ),  E.  I.  vol.  II.  p.  363  (  sain.  1196  ),  E.  I. 
XI.  at  p.  145  (1047  A.  D.). 

15.  This  is  f (?rft  32,  <mswr  VI.  33. 35-86,  and  nffftff  VII.  164 ;  it 
is  quoted  in  the  Mit.  on  Tsj.  II.  114.  It  occurs  in  E.  I.  II. 'p.  360  (  sam. 
1162 ),  VII.  93  ( 1077  A.  D. ) ,  E.  I.  IX.  at  p.  305  (  sam.  U48 ),  XI.  p.  20 
at  p.  24  (  sam.  1186 )  and  p.  145  ( 1047  A.  D.  ). 

16.  This  is  f**rfa6,  wfa>«?nn»r  (crewf  chap.  164.16),  (rwjtm 
VI.  83.  6.  It  occurs  in  the  Chiplun  plates  of  SatySsraya  Pulakesi  II 
( between  609-642  A.  D. ),  in  E.  I.  III.  at  p.  52,  in  E.  I.  XII.  p.  205 
( 1073  A.  D. ). 

17.  This  is  in  E.  I.  VIII.  pp.  287  (Q.  S.  199  ),  Gupta  Ins.  No.  25 
p.ll5(G.S.  209), 

18.  This  occurs  in  tbe  PIkira  plates  of  Pallara  Eimba'varman  (  E. 
I.  rol.  VIII.  p.  162  ). 

'  19.    This  is  Mann  IV.   235  and  occurs  in  E.  I.  rol.    II.  p.  860 
(  strii.  1162  ). 

20.  This  occurs  in  E.  I.  XIII  at  p.  22  (Belgaum  Ins.  of  1204  A.  D.). 

21.  E.  I.  toI.  XII  at  p.  165. 


Verm  in  land-grants  1M& 

22.  srfipftf  faft^fc  Kfitw  Tfw&cUi.  i 

23.  «?^)  Tjjwt  3?i  wm  wrcin  i 

24.  T  ?WT  WP55I  f%5IT  sf  ?T»TT  *T*3  «R^  I 

f«n  §  httj  in§^h^>  ^i  jgpt  ii 

25.  *IIH4MltM<  ^t  3  *j?f  t  *r^,"ri^  I 

<T^  fvmti  T  ^  T  Tfa«#  II 

20-    ^T:  ^?$*fa  ^rt  gfi  ^  «n  ii 

27.  no^  qftnft  *rfrfaF?i  fftfa^j  i 

28.  W^rrt  g  *JT  gft«J<rf5&+$l-M  i 

29.  #  ^a^oSFffofatef  fr<T*igi%cq  ngwisftftf  ^  i 


21  E.  I.  VI  p.  18.  (  plates  of  Eadamba  Krsnavarman  ascribe  it  to 
Menu  ). 

23.  This  is  ^frnt  15  (with  variations),  wgnor  VI.  33.  16  and 
occurs  in  E.  I.  VII.  at  p.  93  ( 1077  A.  D.  ),  I.  H.  Q.  for  1932  vol.  VIII. 
p.  305  (  nam.  1079 ),  E.  I.  X  p.  89  (  sake  697 ),  E.  I.  XIV  p.  156  at  p.  162. 

imrt  ( "jrwsj )  p-  501  quotes  it. 

24.  This  occurs  in  E.  I.  vol.  II.  p.  219,  where  it  and  verses  7,  12. 
40,  41  are  quoted  after  the  remark  '  jflf  q<nmw$mil'jlW'?lilH«iavni' 

25.  The  first  half  is  quoted  from  ftsgvflfat  by  sroife  p.  368.  This 
and  the  next  occur  in  E.  I.  VIII.  p.  235,  in  the  Chendlur  plates  of  Pal. 
lava  KumaTa-Visnu  and  in  B.  I.  XII.  p.  135. 

26.  E.  I.  VIII.  p.  235. 

27-28.    Both  occur  in  E.  I.  VI.  p.  97  (  Gadag  Ins.  of  Hoysala  Vira- 

balllla,  take  1114  ).    f**rft  36  has  *rjt  girting  B»fiforgpftsflft  i  «r 

U|ftfta«ft«ftfi3  ""f"  "•   No>  28  is  quoted  (  with  sliSht  variations  )  in  ^m- 
fftrvufln^i  p.  41.    It  occurs  in  xffsqmiuc  IV.  164.  33. 

29.  E.  L  VI.  p.  285  at  p.  294  ( take  789 ),  B.  I.  VII.  93  ( 1077  A.  D. ), 
E.  I.  X.  p.  89,  I.  H.  Q.  for  1932  vol.  VIII.  p.  805  (sam.  1079), 

30.  B;  I.  XI.  p.  20  at  p.  15  (  sam.  1186  ),  B.  I.  XII.  p.  205. 


til 6  History  of  DharmaiUstra 

32    «tR»p#  %rotfi  *wml  fifl^  i 

33.  'mfo  «¥<%aifl  ntflwfa  ^  «s<roi  i 

34.  «n«to"wi®di  TfrFTi^TTTfifaT  i 
5^  srr^fl  3(i««t^whh  f5W(  ii 

35.  ^nstf&frcrft  «m:  ?«tf  *rcwft  i 
ariwm  9^5^  ^tfn#>^t  ii 

36.  llwR  ^HMIH+^'HI^'i  <P55^  I 
?TC?%ft»fftl'»rt  <HJH'Hlj'i  "PSS^  II 

37.  afPTllf  fl?#0T  3T^^T^5T  ==T  I 
»Rf  #f^#T  $ftf?rf  *T  Wlft  II 

38.  «r4  3*  i*  ^  qiSfe^tfa?^  i 


31.  S.I.  II.  p.  360  (sath.  1162),  I.  H.  Q.  1932  vol.  VIII.  p.  305 
( tarii.  1079,  reads  sftnqgOTgrgapf ). 

32.  B.  I.  XI.  at  p.  141  ( 1047  A.  D. ),  E.  I.  XI.  p.  312-13  ($am.  1176 

readt  sretfft  *r^r  »jW  v.  wffi  « 5  i  trmnf  *$  awt  &c. ),  B.  I.  XII. 

p.  205  ( 1073  A.  D. ). 

33.  E.  I.  XI.  at  p.  312-813  (samvat  1176),  B.  I.  XII.  p.  205  ( 1073 
A.D.).    Tbilisi 73. 

84.  Compare  fffqffi  35  whioh  is  quoted  with  variations  by  ^j.  *• 
p.  517.  This  oeoori  in  B.  I.  XI.  pp.  312-313,  E.  I.  XII.  205;  compare 
T^ltior  VI.  33.  34. 

85.  First  balf  is  trRTs  29. 19  and  ajferft  ▼•  18.  This  occurs  in  E.  I. 
XI.  at  p.  812-313  (sarin  1176 ).  rmgtm  VI.  33. 18  is  very  similar. 

86.  This  is  «j*#  78,  fcwft  33.  This  occurs  in  E.  I.  XI.  at  p.  312-13. 

87.  This  is  ^oft  38  (  *rift  frojfrir  ai«sr  • ),  «wrnc«T  VI.  33.  37  ( wrft- 
fl#q)  and  ooours  in  E.  I.  XIII  p.  280-281  (sake  690),  E.  I.  XI 
pp.  882-883.   «rrr«rc  XII.  51  is  »n<f\^wti»Jifrrf^«faft  i  «r»t 

HWfl  S. 

38.    Tbisisff«<rft40  (j*  ^  mtftf  ^ awfysnpr&O  »nd 

occurs  in  E.  I.  XIII.  p.  312-3  and  is  quoted  as  jvtrft's  in  srmffiiTwftgsfl 
p.  41.    Vide  "WtsptW  VI.  88. 38. 


Vertea  in  land-grants  1277 

39.  *Tfrft  gfaffft  IHfrfll  f^  rt  ?rt:  t 

40.  *rf^H  g<n%  Scfffis  freM  » 

41.  maMWM^ifSlr  5&ftki  h^s?tf:  i 

42.  ^lilfcT'lrtf  *[ffi  *$F>t  f^f  1*  I 
STfWfo  ¥RJN  aHIA^lWM*^  II 

43.  m  g^RW^qn  fs  q^ft  qit^Ni:  I 

^MI»«WI«W<i  "T^tIIjHI^  II 

Page  901  note  2092 — aroml  PMflm^  RTOftl^rq?  «4- 
^i^i  *nft  i  3»8rT^«MiiMHl  f^s  qw<T^rfaT  *rcf  ar^n  ^?n  ^t% 

»fl^oi^  I  <KHF^jifc  <WT  f^wj  *rf%T<3f  WTOTcIffarsfosfaft  I  lid-cil^iM  «T|4 

^fafn  "jfr£  5$  t$3  q%f  f*rf?i  i  ?r*tt?^  ^ffi^si^iqreTiRlf^ 
f?»i  ^f«icsi?^|urt^FTTf^  ^nf  frf^  i  f|fffqf^Tt  %?rf  "^iiT^awTS^: 

%%*  *i  qffafa  "rfitfjgWwf^fl  ftstrats^qf  wr%Tfifa$ri3  f^n^fi^T 
sr^rorgrK  €W  =q  gpqrifc*^  <$Nrcrt  «$&  i  ^rs  ^r? i  ig^rt  wV 

formffi  i  f|Hfa%%  *tifu  ^ft  *fo?w*  §srrft  ^irt^  <ranTWT- 
arnnft^  pftsf  sn  ^j'ift  ^fi*p<?FR  ^i  wit  $j  ^rtft  mf^  ftwgRft  ^a^J 

«TCT  TOTTI*<fftf  ^OTRlMr  TOl2k«W«'<l,«fal3  I  J0^  S?H  ^1%^^  5TTRf*I 
?<«T  «l$ie[r  ftflWfaRft  jrfrRTtf  STfsWT  $N^    VTf<TRT  I  ^IcSt^ft  fwJf' 

$*$#  ^t  $55  rivw^  ^fTPT  {Tjjr^srTTttJm^  «fNwif  ^fi^t  sfaiwrc;- 


89.    E.  I.  XIII.  p.  281  (Sake  690,  reads  nxmm  ftvfat  VIVWftiwn), 
E.  I.  XI.  p.  813. 

40-41.    Both  occur  in  E.  I.  II.  p.  219  ( take  922  ). 

42.  This  occurs  in  E.  I.  vol.  XIII.  at  p.  173  (  Sake  977  ). 

43.  B.  I.  XV  at  p.  5  ( about  8th  oentury  A.  D. ). 


1278  History  of  DharmaiOatra 

*gpi«nn<ft  ^i^H  W  "rral  3%ft  ^?ft  ^g<i«<$  g*r  ^i^n  wtf  "^ 
^rpnt  i  mhi^  *tt?«  sot^t  ^gwr  tfffq^  *i<fb%  f*^r  ^Hr^fl**  «f% 

VI.  10-11. 

Paq  1066  note  2384 — fitq|fn  m  f&\  ^rrrf^hiwf  pi 
gq?rt  *?  %i  ^i?nf^^^h|?n  asi*ift§r>T  w$%\  nffiwft  pi  q*<ti 
«*mR$ui  ito^t  mjjllitagdi  w?  ^f^n  Wcfrnfofrnstf  pi  fpicif 
«?  ifa«n  w*rtaififa>Tff"  *iw«  wfift  w  nt  *mi  HfiRm  gi^iig7|?n  3gs 

i%tm  wr  $m  3-7  *rf  f^«n:  «n  ^rrd  si^rrg^:  awi  *t$t  ot  if  a*i 
*i?ft  fpraiyrfroi  ffl^  ttthsi  $f§j|wi^Tf*wMt:  pT7|rcta|ftito!?ri! 
pi  ^ifaitafvu  TR*ft  *j?w#  "foiwfi  n^^d^|VT  ^1  apspfa  3<^i 
ot^i  jtjjwtt:  1 1  ^  i?wn^  ^  w^f  TOfcjTf^  smisfa'ft  ^  5R?im? 

^  ^f   ?^1  ?ft>jjV<TlfiifT  <TI?H«JMg?I  #  I  3Ti*?.  «fl.  I.  7-  7. 


GENERAL  INDEX 


(  N.  B. — Full  references  to  works  and  authors  like  the  MahabbSrata, 
Mann,  YSjfiavalkya  that  are  quoted  dozens  of  times  have  not  been  given. 
After  the  first  dozen  references  the  attempt  baa  been  given  up  in  sucb 
cases.    The  only  exceptions   made   are  about  'Inscriptions',   'Jaimini', 

and  '  S-Sabara'. 


Abbe  Dubois  80. 

AbdapHrti,  a  samskSra  196,  258- 
260. 

Abhijit,  28th  naksatra,  added  bet- 
ween Havana  and  UttarSsSdba 
247. 

Abhlras,  a  caste  72-73,  262 ;  are  dis- 
tinct from  Madras  according  to 
MahBbhSs ya  72 ;  history  and  ori- 
gin of  72-73;  modern  Ahirs  73; 
speech  of  Sbhiras  was  called  Apa- 
bbramsa  72. 

Abbisecanlya,  principal  among  the 
rites  in  BBjasuya,  1215 ;  procedure 
of  1216-1218. 

Abhisikta,  a  caste  71. 

Abbivldana  (  bowing  to  a  person  ) 
of  three  kinds  836;  rules  about 
336-338;  various  modes,  accord- 
ing as  the  person  honoured  knows 
pratyabhivBda  337-8. 

AbhyStSna,  mantras  253n. 

Abltnga,  verses  317n,  955. 

Acamana  (sipping  water):  before 
and  after  bhojana  316;  occasions 
for  316 ;  procedure  of,  is  of  four 
kinds  653;  rules  about  315-316 
652;  three  times  in  Saihdhya 
with  three  names  of  Visnu  315; 
twice,  necessary  in  some  oases 
316 ;  to  be  done  with  the  brshma 
tlrtha  316 ;  water  for,  in  deva- 
paja  731. 

AoBradinakara,  a  Jaina  work  321, 
725. 

Aoftamayukha  647,  648n,  648,675 . 

Aclraratna  657  n,  672  n,  675,  716n, 
729  n,  lOOOn. 


AcSrya :  compared  with  father  and 
mother  323;  derivation  of  323; 
for  veda  teaobing  must  ordinarily 
be  a  brshmaqa  325 ;  greatness  of 
323,  highest  among  all  gurut  329  ; 
qualifications    of  324-325. 

Adhrigupraisa  1121n  ;  Jaimini  ex- 
plains many  words  in,  1121-22n  ; 
meaning  of  adhrigu  1121 ;  some 
expressions  in,  are  recited  inaudi- 
bly  ll21n. 

Adiparva  7,  41,  74,  88,  154n,  155nt 
215,  322,  427m,  431n,  460,  501  Ac. 

AdipurSna  95,  99,  784,  926. 

AdityadarBana,  same  as  niskramatia 
196; 

Adityadariana,  a  com.  of  KSthaka- 
grbya  228, 532. 

AdityapurSna  18,  78,  209n,  451. 

Aditya-vrata,  for  brabmacBrin  371. 

Adopted:  diotum  of  Mann  that  a.  son 
does  not  take  gotra  and  wealth  of 
genitive  father  is  restricted  to 
inheritance  and  srSddha  and  does 
not  extend  to  marriage  493. 

Adultery:  abandonment  of  wife  for, 
allowed  by  sages  in  four  oases 
...  571 ;  is  up&pfftaka  according  to 
Manu  572n ;  nothing  so  harmful 
to  life  as,  567;  punishment  for,  in 
case  of  sfidra  male  166 ;  punish- 
ment for,  in  case  of  brShmana 
male  160;  punishment  of  wife 
for  670-71 ;  rules  as  to  husband's 
rights  in  case  of  wife's  a.  572-73, 

Agama,  works  on  713. 

Agastya,  gotra,  divisions  of  490; 
LopSmudrs,  wife  of  586. 


1880 


History  of  Dharmatastra 


Aghemarsana  317,  661,  686,  955;  a. 
hymn  pari  flea  a  man  686. 

AghSras207;  two,  to  PrajSpati  and 
India ...  1051n. 

AghKsika,  a  caste  102. 

5gneya-anBna  668. 

Agni  (see  also  under  fire,  havieya ), 
addressed  under  various  names  in 
different  ceremonies  212,  818; 
ardhKdbSna  and  sarvSdhSna 
methods  of  maintaining  6rauta  a. 
919n;  all  three  drauta  fires  to  be 
permanently  maintained  by  those 
called  'gatasrl'  according  to 
some  999 ;  brabmaclrin  had  to 
offer  fuel-stick  twice  every  day 
in  807;  called  purohita  40; 
called  grhapati  in  the  $gveda 
418  ;  grhya,  worship  of,  from  day 
of  marriage  807;  positions  of  the 
vedic  fires  989;  drauta,  could  be 
kindled  only  by  one  who  had 
attained  a  certain  age  676; 
svisfakit,  offering  to,  at  end  of  a 
rite  208,  211;  two  views  about 
the  necessity  of  kindling  srauta 
fires  676-677 ; 

Agnioayana,  meaning  of  1246 ;  pro- 
cedure of  1247-1265;  bricks  of 
various  sizes  .  and  names,  how 
prepared  1248-49 ;  altar  in,  how 
arranged  1249-53;  observances 
for  a  year  after  performance  of 
1255. 

Agnihotra:  cow  identified  with  1001 ; 
daily  offered  twice  998 ;  daily 
homa  is  performed  with  cow's  milk 
or  ajya  or  cooked  rice  Ac.  1001 ; 
deities  to  whom  offered  681, 1003- 
1004;  highly  thought  of  in  vedio 
times,  but  not  obligatory  on  every 
body  677 ;  is  the  second  of  seven 
haviryajnas  998;  ksatriyta  and  a. 
1006-7 ;  lasts  as  long  as  life  lasts 
425,  676;  lasts  throughout  life 
according  to  vedio  passages  998  ; 
oblations  in,  of  what  corn  681 ; 
one  who  hat  lost  hie  wife  may 
perform  685,1000;  procedure  of 


drauta  a.  1000-1006 ;  drauta  a.  998- 
1008  ;  somewhat  rare  even  in  a,n- 
oient  times  979 ;  time  of  979  ;  time 
of  morning  and  evening  drauta  a. 
999-1000;  underlying  idea  of, 
was  that  oblations  thrown  into  fire 
reach  the  sun,  that  sends  rain, 
which  produces  orops,  the  suste- 
nance of  all  beings  680 ;  upaiihana 
of  fire  in  1006;  whether  grhya 
homa  should  precede  or  follow 
drauta  homa  1000  ;  who  is  to  milk 
the  cow  in  a.  1001 ; 

Agnihotra-havaoi,  a  true  with  whieh 
agnihotra  is  offered  1002n  ;  was 
licked  by  the  agnihotrin  in 
ancient  times  1005. 

Agnibotrastbsll,  vessel  in  which 
cow's  milk  for  agnihotra  is  held 
1002; 

Agnihotrin:  had  to  offer  twioe  daily 
oblations  of  clarified  butter  in 
drauta  fire  678;  had  to  perform 
samdhyS  in  the  house  and  for  a 
very  short  time  313-314 ;  a.  has 
become  very  rare  in  modern  timet 
678;  many  a.  do  not  establish 
tabhya  and  nvatathya  fires  992; 
rules  for  a.  leaving  his  house  for 
one  night  or  longer  or  leaving 
along  with  wife  1007-8 ;  should 
personally  perform  agnihotra 
every  day,  but  must  do  to  at  least 
on  parva  days  1007  ; 

Agnikula  ksatriyas,  four  principal 
classes  of  382  ; 

XgnimSruta,  last  iaitra  in  Agni- 
stoma  1196. 

AgnipurSoa  73,  89,  90,  96,  215, 315n, 
718,  726,  844n,  847n,  852n  &c. 

AgnitanH  formulae  994. 

Agniafoma  (  see  under  '  avabhrtha  ', 
'  sacrifices ',  '  soma ',  '  dlkfita  ', 
'  pravargya ',  '  upasad  ',  '  ttotra ', 
'dartre,'  'dakeinS')  1183-1208; 
XgnimSruta,  lastsastra  in  1196; 
Bgnldhrtya  thed  in  1155;  nhavat 
and  jpratigarat  in  1179-1180 ;  Sjya- 
rfastra  1180-1181 ;  allowing  acobl- 


General  Index 


1*81 


.  vika  priest  to  partake  of  soma  in 
1177-1178 ;  anubandhyB  rite 
{200-1201 ;  A.  and  Jyotijfoma  are 
often  identified  1133 ;  Arbhavapa- 
vemBna  chanted  in  3rd  pressing 
1193  ;  Btithyeeti  for  hospitably 
receiving  soma  stalks  in  1146 ; 
avffntaradikss  of  sacrifioer  1147  ; 
oarrying  fire  from  original  Shava- 
nlya  to  uttaravedi  1 153;  con  struction 
of  mahnvedi  1152  ;  dadhigharma  in 
raid-day  pressing  1187 ;  dBksina 
homa  1188  ;  DevikS  offerings  to 
DhStr.,  Annmati,  RskB,  SinlvBlI 
and  EuhO  1201;  dhisnyas,  eight, 
prepared,  six  of  which  are  in 
sadas  1156-57 ;  dikes  takes  place 
in  afternoon  1188 ;  dlksanlyeafi 
1136-1137  ;  erection  of  havirdhana 
shed  1154  ;  even  a  king  had  to  go 
through  the  form  of  requesting 
br&hmanas  for  grant  of  saorifioial 
ground  1135  ;  five  savanlya  offer- 
ings on  last  day  in  1163 ;  four 
round  holes  called  upararas  dug 
under  shafts  of  southern  cart 
1154  ;  Hariyojana  cup  in  1197  ; 
havtB  of  the  limbs  of  savanlyapadu 
offered  in  3rd  pressing  of  soma 
1193  ;  is  one  day  saorifioe  1133  ; 
last  day  of,  is  called  sutya  1161 ; 
mahBbhisava  (great  pressing  of 
soma)  desoribed  1164-66  ;  mSdhy- 
andina-savana  desoribed  1186- 
1192 ;  roSrjSlIya  shed  in  1157 ; 
measurement  of  mahnvedi  on  2nd 
upasad  day  1152  ;  mindn  mantras 
recited  towards  end  of  1198 ;  model 
of  all  soma  sacrifices  1133 ;  nihnava 
(salutation)  to  Heaven  and  Earth 
in  1147  ;  nivid  in  the  first  tastra 
in  1180 ;  Pstnlvata  cup  1194-1195; 
pntra*  required  in  soma  sacrifice 
1161n,  1162 ;  pitch  of  the  voice  at 
several  stages  in  1137 ;  prStaranu- 
vlka  recited  in  three  parts  by  hotr 
on  last  day  in  1162-1163;  pravargya 
1147-1151;  prSyaniyl  (opening) 
i?ti   1140;  priest  called  grawatut 

9.  P.  161 


weara  a*  a  turban  the  cloth  in 
whioh  soma  stalks  were  tied  1186 ; 
priests  oreep  like  hunters  towards 
north  corner  of  vedi  when  Bahis- 
pavamSna  stotra  is  to  be  chant- 
ed, 1167 ;  purchase  of  king  soma 
1141  ;  qualifications  of  priests  in, 
1134  ;  reason  why  so  called,  1134  ; 
rtu-grahas  in,  1178;  sacrifice  of 
Agnisomlya  padu  on  4th  day  in, 
1158,  1159 ;  sacrificer  has  to  cut 
his  hair,  pare  his  nails,  brush 
teeth  and  subsist  on  milk  in, 
1135-36  ;  sacrificer  to  go  to  king 
for  a  sacrificial  ground  in,  1134  ; 
sacrificer  ia  given  antelope  horn 
for  scratching  body  and  a  staff  of 
udumbara,  1137-38  ;  sadas,  con- 
struction of,  in,  1155 ;  aavaniya 
animal  sacrificed  on  last  day  in, 
1174;  tavaniya  offerings  of  oake 
&c,  1174-1175;  season  for  per- 
formance of,  1194 ;  soma  placed 
on  a  couch  of  udumbara  wood, 
1146 ;  ttomalhiigat  repeated  by 
brahms,  1167 ;  stones  for  crushing 
soma  stalks,  1158  ;  stotras  are  of 
two  kinds  in,  pavamSna  and 
dhurya,  1167 ;  sukrSmanthi-pracSra 
in,  1175 ;  tKnQnaptra  ( solemn 
covenant)  between  priests  and 
sacrificer  after  Stithyojti,  1146- 
1147;  twelve  sastras  in,  1181-1182; 
udavasXniyS  isti  in,  1201 ;  udum- 
bara post  planted  in  sadas,  1155- 
1156  ;  udayaniya  iiti  at  end  of, 
1200 ;  upasad  i?ti  twice  daily  for 
three  days  in,  1151-52 ;  Vaisarjina 
homa  in  which  priests  and  sacri- 
ficer and  wife  touch  each  other 
and  are  covered  with  cloth,  1158  ; 
Vaietvakramana  offerings  in,  1190  ; 
Vasativari  water  brought  before 
evening  on  Agnisomlya  day, 
1160 ;  vipruddhoma,  1166n ;  waters, 
two  kinds  of,  used  in  extracting 
soma  juice  in,  1164a  ;  wife  is  girt 
up  with  yoktra,  has  hair  covered 
with  jvla  and  a  pieco  of  holy  wood 


1282 


History  of  Dharmaiastra 


to  scratch  her  body  with,  1138  j 
wife  of  sacriflcer  has  to  undergo 
aptu-dikiS  except  cutting  of  hair, 
1136  ;  wife  undergoes  purification 
of  body  with  bunches  of  darbha 
at  the  instance  of  pratiprasthstr, 
1136  j  wife  pours  pannejana  water 
on  her  thigh  at  the  chanting  of 
yajfis-yajniya  stotra  in,  1195; 
YajiiSyajfiiya  stotra  is  last  in, 
1195. 

AgnyBdheya,  986-997;  formulae  in 
establishing  vedio  fires  differed 
according  to  gotra  and  varna, 
994n  j  A.  is  an  ifti,  986  ;  A.  is 
first  of  the  seven  haviryajnas  of 
Gautama  986  ;  meaning  of,  987  ; 
ocoupies  two  days,  986  ;  procedure 
of,  987  ;  iUmant  in,  chanted  in- 
audibly  by  brahmS  priest,  996  and 
996n  ;  times  for,  986-987. 

AgrabSra,  grant  of  land  to 
brSbmapas,  869 ; 

AgrahByani,  829-831;  one  of  the 
seven  pHkayajfias,  829. 

Agrayana  (  offering  of  first  corn  ). 
827-829  ;  also  called  «  navayajna » 
or  navasasyesji,  827  ;  prescribed 
in  Srauta  sntras  for  those  who 
maintain  vodic  fire»,  828, 1106-7  ; 
prescribed  also  for  those  who  do 
not  maintain  vedic  fires,  828 ; 
seventeen  slmidbeni  verses  in 
srauta  a.  1106;  VaikhSnasa  con- 
nects the  pitrs  also  with  this 
rite,  829. 

Agriculture:  an  avocation  common 
to  all  varoas  in  later  smrtis  126  n; 
allowed  to  Madras  as  an  avocation 
121 ;  condemned  by  Manu  for 
brahmanas  125;  conflict  of  views 
among  dharmas'lstras  about  allow- 
ing to  brShmanas  125;  gambler's 
song  in  the  IJgveda  recommends 
a.  125 ;  one  Bbould  give  up  a.  if 
unable  to  arrange  for  study  and  a, 
125 ;  restrictions  on  brShmanas  as 
to  124-126;  oxen  in,  should  be 
considerately  treated  by  brShmaoa 


125 ;  study  of  veda  tends  to  los» 
of,  125. 

Aharaniya  (fire),  989,  992;  mound 
of,  is  square,  994n : 

AhirasS,  a  duty  common  to  all  beings, 
10,  776;  doctrine  of,  influenced 
by  theory  of  karma  and  transmi- 
gration of  souls,  776;  insisted  on, 
because  of  defilement  supposed  to 
be  caused  by  flesh-eating,  776. 

Abina,  a  speoies  of  soma  sacrifices 
extending  over  more  than  one 
day,  1213-1214. 

Ahiodika,  a  caste,  73. 

Ahilundika,  a  caste,  102. 

AbitSgni  (one  who  has  kindled 
vedio  fires)  is  cremated  with  his 
sacrificial  utensils  985n. 

Ahnika  (daily  duties  and  rites)  643 
it.;  most  important  items  of,  are 
six,  646;  principal  matters  falling 
under  646. 

Ahnika-prakHda,  52n,  318,  647,  648n, 
654n,  667n,  668n,  687n,  695,  700  &c. 

Ahnika-tattva,  643,  647n,  648n. 

Abutis,  procedure  applying  to  all  a. 
of  Sjya,  997n. 

AikSdasina  sacrifice,  eleven  ani- 
mals are  offered  to  eleven  deities 
in  1132 ;  thirteen  yUpaa  are  made 
or  one  yUpa  may  suffice  U32n. 

Airinl-dffna,  a  rite  subsequent  to 
marriage,  537-538. 

Aitareya  Aranyaka,  372n,  394,  406, 
428n,  750,  758, 1245. 

Aitareya  BrShmaoa,  13n,  15n,  29, 
32n,  33,  34n,  35,  36,  37,  39n,  40, 
46,  71,  213,  419  &o. 

Aitafia,  story  of,  in  Ait.  Br.,  480. 

AitasSyanas,  lowest  among  Bhrgus, 
480;  most  sinful  among  Aurvaa,480. 

Aiyer,  Sir  Sivaswamy,  4n. . 

AjStasatru,  king  of  Kiil,  38;  expoun- 
ded philosophy  to  BslBki,  106. 

Ajya,  is  the  material  of  homa  when 
none  expressly  specified,  681,  986 ; 
ordinarily  of  cow  to  be  used,  but 
she-buffalo's  ghee  or  sesame  oil 
may  be  substituted,  1041  n. 


General  Index 


mi 


AjyabhSgas,  207n ;  in  pQrnamSaa 
sre  called  VSrtraghna  and  in  dar- 
sesfi  Vfdhanvantau,  1060;  two, 
1059-1060;  they  are  the  eyes  of 
yajfia,     1059n;     procedure      of, 

_  1060n. 

Ajyadoba,  mantras,  372n. 

Aksayanlvi  ( pormanent  endow- 
ment), 860n. 

Alberuni,  work  of,  on  India,  172,  363. 

Altekar,  Dr.  A.  S.,  321n,  537. 

Alwars,  177. 

Amarakagfaka,  throwing  oneself 
from  peaks  of,  eulogised  in 
MatsyapurBna,  925; 

Amarakoaa,  73,  78,  79,  80,  82, 
84,  98. 

Ambasfha,  53,  71-72 ;  anuloma  caste, 
53,  71;  avocations  of,  71-72. 

Ambaslhya,  a  king,  performed  as>a- 
medha  71. 

AmbikB,  described  as  sister  of 
Rudra,  213n,  1104;  mother  of 
Ganefla  in  Ysj.  214. 

AmiksS  (same  as  payasyS),  1092n. 

AnadhySyas  (days  of  cessation  from 
Veda  study),  393-402;  Skslika, 
399;  a.  and  brahma-yajna,  394,401; 
for  brahmacSriu  for  a  lesser  num- 
ber of  days,  400;  a.  lasting  for  one 

■  whole  day,  398;  lasting  only  for 
a  portion  of  the  day,  397-398; 
lasting  for  tbree  days,  398,  399 ; 
lasting  for  twelve  days  or  more> 
400;  nitya  a.  402;  occasions  of, 
stated  in  Sat.  Br.  and  Tai.  Ar., 
394;  of  three  kinds,  400-401 ;  on 
death  of  king,  upidhySya,  fellow- 
student,  398-399;  revolving  in 
mind  of  Veda  allowed  even  on  a. 
days,  401;  rules  about  a.  apply 
only  to  learning  veda  and  not  to 
its  use  in  religions  rites,  401; 
tltkBlika,  396;  tithit  of,  395; 
vedSngas  and  rfBstras  could  be  stu- 
died on  a.  days,  401-402. 

Anandagiri,  944. 

Anantadeva,  author  of  SamskBra- 
kaustubha,  201n. 


Anavalobhana,  196,  220-221 ;  a  part 
of  pumsavana  rite,  220;  same  as 
garbharaksana. 

Andhra,  caste,  origin  and  avoeation 
of,  69. 

Andhras,  associated  with  Pulindat 
in  Rock  Edict  of  Arfoka,  69 ; 
Vidvamitra'a  sons  became,  47. 

Andhras,  founder  of  dynasty  of, 
is  said  to  have  been  a  sudra,  1238. 

Angiras,  smiti  of,  70n,  89,  134,  153, 
168, 171, 174n,  194,  310,  358n,  438 
Ac. 

Angirasa,  mantra  called,  is  Rg.  IV. 
40.5.,  378n. 

Angirasa,  story  of,  who  addressed 
bis  ancestors  as  '  boys  '  when  he 
taught  them,  345. 

Angirogana,  divisions  and  sub-divi- 
sions of,  490. 

Anglican  ohurch,  hierarchy  of  Arch- 
bishops, bishops  &c.  118;  Thirty- 
nine  Articlos  of,  117n. 

Anguttara-nikSya,  a  PSli  work,  831. 

Animals,  not  proper  for  being  sacri- 
ficed, 773;  sacrificial,  are  horse,  ox, 
goat  and  ram,  773. 

AnnaprBtana,  a  sarhskSra,  196,  256- 
258. 

Anniversary,  of  birth  of  a  child, 
every  month  or  year,  258;  of  the 
day  of  marriage,  259. 

Antelope  (vide  under  yajna),  coun- 
try of  black,  associated  with  spiri- 
tual eminence,  14 ;  skin  has  been 
a  symbol  of  vedio  culture  and 
holiness,  1026n. 

Antya,  applies  to  all  lowest  castes, 
68-70. 

Antyaja,  applied  to  all  lowest  castes 
like  oSndBlas,  70 ;  is  one  who  .eats 
oow's  flesh  acoording  to  Veda- 
VyBsa,  71  ;  most  a.  oastes  are  no 
longer  untouchable,  173  ;  seven 
kinds  of,  enumerated  in  some 
smrtis,  70 ;  soldiers  referred  to  in 
MahSbhSrata,  70 ;  touoh  of  many 
castes  of,  did  not  require  a  bath 
for  purification,  171 ;  two  groups 


1284 


tiiatory  of  Dfiarmaiastra 


of,  distinguished  by  MitSksarS  70; 
twelve  kinds  of,  mentioned  by 
Veda-VySsa,  71. 

AntyBvasByin,  70, 71 ;  lowest  group 
of  antyajas  according  to  the 
MitBksarB,  70;  Mann  distinguished 
between  antya  and  antySvasByin, 
71 ;  it  modern  Dom,  71 ;  origin  of, 
71 ;  stays  in  a  cemetery,  71. 

Antyesfi,  a  samsksra,  197. 

AnubandhyS,  rite  of  offering  barren 
cow  after  UdayanlyB  isj,i,  1200- 
1201 ;  now  Smikes  ofEered  instead, 
1201. 

Anucara,  of  three  verses,  1190n. 

AnukramanI  of  the  Bgvedo,  221n, 
487n. 

Anuloma  (see  under  'caste'  and 
'  marriage ' )  castes  six,  S3,  57  ; 
entitled  to  upanayana  and  other 
samskSras  of  dvijas,  53;  marriage, 
approved  by  Gautama  and  many 
others,  53;  meaning  of,  52;  status 
of  children  of  anuloma  marriages, 
56-56 ;  theory  of  anuloma  castes, 
52-63 ;  theory  of  pratiloma  castes, 
63. 

Anumati,  isjti  for,  in  Rajasuya,  1216. 

Anupravacaniya,  sacrifice  after  part 
of  Veda  is  learnt,  283. 

AnurOpa,  a  triplet  in  a  rfastra,  1186. 

Anus,  tribe  of,  39. 

AnusBsana-parva,  2n,  7,  lOn,  66n, 
59,  60,  63n,  66,  71,  73,  77,  81,  86, 
88,  92,  lOOn,  313n,  &c. 

AnuvKda,  289. 

AnuvBkyS  ( same  as  puronuvBky  5 ). 

Annytjas  (offerings  subsequent  to 
prinoipal  ones),  are  three  in  darsV 
pHrnamSsa,  1057n,  1071n ;  deities 
of,  1067n,  1071n. 

AnvShSryapacana,  a  name  of  daksi- 
nlgni,  989n. 

AnvSrambhaniyB  isti,  1010  and  n. 

Anvasfaks  day,  794;  turX  offered 
on  pindas   for  female   ancestors 

_  in,  794. 

Apad  ( distress  ),  dbarma  for  brsh- 
manas  in,  U8ft ;  several  means  of 


maintaining  oneself  in,  129-130 ; 
ten  means  of  maintaining  oneself 
in,  given  by  Manu,  129.  r 

AparBrka,  6n,  15,  54,  56,  63n,  72,  76, 
78, 150,  277n,  280  &o. 

Apastamba,  dhnrmasOtra  of,  1,  7, 
34,  35,  44n,  52,  197,  212n,  259n, 
269,  270n,  258,  &c. 

Apastamba,  gihya-gOtra  of,  195, 196, 
203,  207u,  283,  234,  235,  275,  276, 
279,  &o. 

Apaatambiya-mantra-pStha,  219,  221, 
223,  224n,  228,  234,  235,  253n,  257, 
263n,  268,  272  &c. 

Apastamba,  srauta-sntra  of,  46,  211n, 
386,  401,  642n,  679,  684,  919n, 
989n,  999,  &c. 

Apastamba,  smrti  of,  in  verse,  7n, 
80,  96,  126,  326n,  451,  790. 

Aplta,  a  caste,  72. 

Appayadlksita,  917. 

Apprentice,  system  of,  for  learning 
silpai,  365. 

Aprr,  derivation  of,  1118n;  persons  of 
Smiaka  and  Vasitjtha  gotrus  should 
xopeat,  their  own  Apr  I  hymn,  while 
others  should  employ  Rg.  X.  110, 
1118 ;  second  prayaja  deity  is 
either  TanQnapSt  or  Narasarhsa, 
1118  ;  ten  AprI  hymns  in  Rgveda, 
1118  ;  two  meanings  of,  1118n  ;  A. 
verses  are  used  as  yBjySs  in  mak- 
ing prayBja  offerings  in  paduban- 
dha,  1118. 

AptoryBma,  a  soma  sacrifice,  1206. 

Aratni,  a  measure  of  length,  209 
and  n. 

Aia(.taka,  country  of,  16;  sojourn 
in,  made  one  liable  to  undergo 
expiation,  16. 

Arbhava-pavamSna,    chanted    in 
evening  pressing  of  soma.  1193. 

ArdrBksatBropana,  is  among  the  last 
ceremonies  of  marriage,  536. 

Aristotle,  9. 

Arjuna,  seoret  name  of  Indra,  241. 

Arjuna,  is  said  to  have  been  intoxU 
oated  with  wine,  795-796 ;  one  of 
the  PSodavas,    ig    charged  with 


General  Index 


1285 


marrying  his  maternal  uncle's 
daughter,  459-60;  met  death  in 
battle  with  his  aon  Babhruvlhana 
but  was  brought  book  to  life  by 
Ulapi,  1238. 

ArkavivSha,  man  who  loses  two 
wives  by  death  goes  through  this 
rite  before  marrying  a  third,  546. 

Arrian,  says  that  Indian  dress  was 
made  of  cotton,  670. 

Arsa,  form  of  marriage,  617. 

Artha,  a  goal  of  human  lifo,  8. 

ArthadSstra  (vide  under  Kautilya), 
9,  67n,  183,  266n,  645. 

ArthavSda,  l(H4n ;  an  a.  text  may 
be  construed  as  a  vidhi  according 
to  Jaimini,  463. 

Arundbatl,  631 ;  star  of,  to  be  shown 
to  bride  in  marriage  rites,  530. 

Arunmukha,  name  of  certain  yatis 
killed  by  Indra,  419. 

Arya,  child,  oannot  be  reduced  to 
slavery  by  his  father  according  to 
Kautilya,  508. 

Aryan,  culture,  centre  of,  in  Rgve- 
dic  times,  11-12 ; 

Aryan,  culture,  centre  of,  in  BrBh- 
manas,  12. 

Aryas,  and  dSsas  formed  opposing 
camps,  25;  had  internecine  quar- 
rels even  in  Rgveda  times,  27. 

ArySvarta,  extent  of,  differed  at 
different  periods  and  according  to 
different  writers,  11-15 ;  and  black 
antelope,  13;  countries  outside  A. 
not  to  be  visited  excopt  on  pilgri- 
mage, 18;  what  countries  beyond 
pale  of,  15-16. 

Asauca,  (impurity  on  birth  or  death), 
less  f  or  brShinanas  than  for  others, 
153. 

Aseetio,  apostate  from  order  of,  be- 
came a  slave  of  the  king,  185-186; 
apostate  from  order  of,  to  be 
branded  and  banished,  186;  highly 
eulogised  as  a  guest,  754;  was 
required  by  Vasisfha  to  take  even 
flesh  in  drSddht  and  rites  for 
gods,  777. 


Asceticism,  features  of,  are  common 
to  all  roligions,  975;  several  as- 
pects of,  975. 

Asiknl,  river  in  Rg.,  12. 

A^oka,  constructed  wells  on  roads 
and  planted  mango  and  banyan 
treos,  894 ;  enjpins  kind  treatment 
of  slaves,  183 ;  established  hospi- 
tals for  men  and  beasts,  4n ;  for- 
bade the  killing  of  certain  birds 
and  animals,  778;  inscribed  on 
stone  virtues  he  most  prized, 
10;  on  flesh-eating,  778;  Rock 
edicts  of,  69,  113 ;  refers  to  Yonas, 
93. 

Afiramas  ( see  under  brahmacarya, 
householder,  samnySia!)  416 ;  all 
four  mentioned  in  Jsbslopanisad, 
421;  earliest  reference  to,  pro- 
bably in  the  Ait.  Br.,  420;  fea- 
tures characteristic  of  each  of 
four,  837;  Eapila,  an  asura,  is  said 
by  Baud.  Dh.  S.  to  havo  started 
system  of  four,  417;  difference 
between  theories  of  varnas  and 
Sdramas,  423;  no  S.  superior  to 
others,  according  to  Ap.  Dh.  8., 
425 ;  number  of,  416 ;  samnyssa 
mentioned  in  Mundakopanisad, 
421;  sttdra  could  take  only  to 
householder's  stage,  163,  924; 
theory  of  Mann  and  others  about, 
417-418 ;  three  8.  clearly  referred 
to  in  Chin.  Up.,  420,  422-24 ;  three 
different  points  of  view  about, 
424-426;  various  names  for  the 
last  Ssrama,  417;  what  duties 
common  to  all,  6;  word  a.  does 
not  occur  in  Vedic  SamhitSs  or 
BrShmanas,  418. 

Adrama-dharma,  meaning  of,  3. 

A4ramavSsiparva,  lOn,  498,  869,  923, 
945. 

Asfaks  days,  398;  killing  of  cows 
in,  776. 

AslSngasamgraba,     of    VSgbhaj;*, 
656n,  735. 

AsfSvakra,  com.  of  MKnavagrhya, 
440,  817. 


128« 


History  of  Dharmasastra 


Astrology  (aee  under  kutat):  con* 
giderution  of,  led  to  abandoning  a 
cbild  if  born  on  certain  conjunc- 
tions, 237;  details  of,  entered  in 
all  rites,  204;  in  Upanayana,  277; 
in  marriage,  518-515;  predictions 
of  a.  from  tbe  time  of  birtb,  236 ; 
to  be  consulted  in  marriages  only 
if  girl  is  not  more  than  ten  years 
old,  513. 

Asura,  form  of  marriage,  517,519; 
form,  essence  of,  is  monetary 
consideration  for  giving  the  girl 
received  by  father  or  guardian, 
525;  Ijtgveda  and  Nirukta  refer  to 
5.  form,  525. 

Asura,  meaning  of,  in  IJgveda,  25. 

AsvalSyana,  water  offered  to,  in 
tarpana,  691. 

AavalSyana-gihya-kSrikBs,  of  Ku- 
mSrila  222. 

AsvalByuna-grhya-paris'ista  210,  533, 
891,  896. 

AsvalSyana-grhya-sntra,  78, 196, 197, 
201n,  207,  221,  274,  276,  278, 
279  Ac. 

AsvalSyana-drauta-sutra  74,  252, 
430,  480,  491,  828,  919n,  999n, 
1001, 1003  &o. 

AavalByana-smrti,  in  verse  370,  769. 

Asvamedha,  dialogues  and  abuse  in 
1234-35 ;  fees  inl236-37  ;  historic 
instances  of  performance  of  1238- 
39;  mentioned  even  in  the  Rgveda 
1228-1229;  performed  by  ancient 
kings  978, 1229  ;  performer  of,  got 
rid  of  oil  sins,  even  of  brahma- 
hatyg  147,  12S6n;  procedure  of 
1229-1236;  sin  removed  by  persons 
bathing  in  the  water  in  which  the 
king  bathed  at  the  end  of 
Asvamedha  1236 ;  yQpas  were  21 
in,  1233. 

Asvamedhikaparva  72,  77,  88,  361, 
439,  562,  643,  645,  710,  847n,  923 
&c;  describes  Asvamedha  at 
great  length  1237-38. 

Aavapati  Kekaya,  declared  that  in 
his  kingdom  there  were  no  thieves, 


no  drinkers  of  intoxicants  &c.  794; 

taught  vaisvanaravidyS   to     five 

brShmanas  106,  273.  ' 

Asvasnkta  1006. 

Asvattba,  marriage  with,  for  avert- 
ing ill-luck  for  a  girl  546  ;  Vrddha- 

Gautama    identifies    with  Krsna 

895 
AdvatthSman,    a  brShmana  warrior 

123  ;  a  eirafivin  648. 
Asvayujl,  one  of  the  seven  pSkaya- 

jSas  826-827. 
AsVika,  a  caste  73. 
Advinaaastra  in  AtirBtra  1203. 
Asvins    439;   bestowed   husband  on 

Ghoss  who  was  growing  old  439. 
Athaxigujem,  a  modern  rite  in   the 

Deccan    resembling   Slmantonna- 

yana  226. 
Atbarvaveda  37,  41,  43,   201,  202n, 

203n,  218,  221h,  247n,  263n,  270, 

386,419,  436  Ac;  gaunakiya  re 

consion     of     Atbarvaveda  hag  a 

different  beginning  902n. 
AthaTvBngirasab,  as  subject  of  study 

in  Satapatha  Br.  353. 
Atheists,  touch  of,  required  bath  for 

purification  169, 664. 
Atirstra,  a  form  of  soma  sacrifice 

1203  ;  Samdbistotra  in,  1203. 
Atreya,  quoted  by  Bharadvsjagrhya 

203. 
Atri,  smrti  of  6n,  69, 85, 89, 105, 113, 

119,  126n,   180,   157n,  173,  l74n, 

189,  312  &o. ;  gotra,  subdivisions 

of  490. 
Atura-samnyKsa,  procedure  of,   for 

those  who  are  very  ill  963. 
Atyagnisfoma  1203. 
Aufreoht  461n ;  edition  of  %veda 

by  461n. 
Aupajaighani  602,  recognised  among 

sons  only  the  auraga  son  602. 
Aupanisada  vrata  for  brahmacSrin 

371. 
Aurabhra,  a  caste  102. 
Ausanasa-smrti  114, 174n,  290n,  310, 

832,  848n,  357n,  402n,  784,  763n 

&o. 


General  Index 


1287 


Auspicious,  all  samskaras  to  be  per- 
formed on  a.  times  213 ;  eight  a. 
objects  876n;  objects  that  one 
should  see  or  touch  before  going 
out  of  his  house  688;  objeots, 
eight  511,  688 ;  sights,  what  are 
648,  687  ;  times  213  and  n. 

Avabhrtha,  final  purificatory  bath  in 
Agniffoma  1198 ;  handful  of  kutias 
thrown  in  water  becomes  the  Sha- 
vanlyaforall  offerings  in  1199- 
1200  ;  MahiyS  rk  muttered  in,  by 
yajamSna,  priests  and  wife  1200 ; 
only  a  cake  to  Varuna  is  offered 
in  1198;  procedure  of,  is  like  an 
isti  but  many  items  are  dropped 
1198-1200  ;  Siman  chanted  in,  is 
called  avabhrtha-saman,  of  which 
the  nidhana  is  repeated  thrice  by 
all  priests,  sacriflcer  and  his  wife 
1199 ;  unnetr  priest  leads  out 
sacriflcer  and  all  others  1200 ; 
utensils  are  thrown  into  water 
at  a.  1199. 

Avadhttta,  a  class  of  saranySsin  942 

Avaklrnin,  had  to  offer  an  ass  to 
Nirrti  374  ;  prsyasicitta  for  374. 

Avantisundarl,  of  the  CshuSna 
family,  married  poet  Rsjaitekhara 
450. 

Avantya,  a  caste  73  ;  same  as  bhUr- 
ja-kan}ha  73. 

Avarlta,  a  sub-caste  72. 

Avartaka,  a  caste  102. 

Avasathya  ( fire  )  989  ;  some  held 
that  it  need  not  be  established  at 
all  989n. 

AvatSrast  faint  traces  of  several  out 
of  ten  a.  in  Vedic  Literature  717- 
718 ;  names  of  720-721 ;  theory  of 
717 ;  three  lists  of  Vl;au'a  a.  in 
BhSgavata-purHua  721. 

Avesfi,  an  isti,  performed  in  Rffja- 
sCtya  and  alio  independently  1223, 

Avid,  formulae  in  RsjasQya  1217n. 

Avira,  a  caste  72. 

AvivSkya,  the  tenth  day  of  the 
DvSdasSha  saorifloe,  1213-14. 


Avocations:  brShmana  should  not 
perform  the  work  of  a  dodra  even 
in  distress  119n;  followed  by  brS- 
hmanas were  numberless  even  in 
anoient  days  130-131 ;  one  should 
not  take  to  the  work  of  a  higher 
varna  119  ;  peculiar  to  brShmanas, 
three  105  ;  persons  following  oer- 
tain  condemned  a.  became  un- 
touchable 169 ;  dadra,  to  be  puni- 
shed by  king  if  he  takes  up  the 
duties  of  brShmanas  such  as  japa 
119. 

AyaskSra,  a  oaste  72  ;  regarded  as  a 
iiadra  by  Patafijali  72. 

Ayogava,  73  ;  a  pratiloma  caste  57, 
73 ;  avocation  of,  73 ;  one  of  the 
antySvasSyins,  70. 

Ayurveda  (  medicine ),  to  be  learnt 
under  the  apprentice  system,  365n. 

Aynsya,  one  of  the  rites  in  jsta- 
karma,  233. 

Babhruvshana,  son  of  Arjuna,  1238. 

BKdarSyana,  held  view  that  all 
Sdramas  are  enjoined,  425 ;  quoted 
by  BharadvSjagrhya,  203. 

Bsdari,  propounded  that  a  dadra 
could  perform  vedie  sacrifices,  36, 
156. 

Baden-Powell,  868. 

Bsbika,  countries  called,  were  im- 
pure, 16. 

BahispavamSna,  first  stotra  in  morn- 
ing pressing  of  soma,  1169;  has 
nine  verses,  1169 ;  method  of 
dividing  into  five  parts  and  chant- 
ing, 1168-1169. 

BShya,  same  as  antya,  70,  89. 

Baidyas  of  Bengal,  72. 

BaijavSpa-grhya,  198n,  219, 220,  244. 

BSlSki-QBrgya,  328;  learnt  from 
king  AjStasatru,  105-106. 

BBlambbafltf,  473n,484,489n,690,592. 

BalarSma,  797. 

Balbatha,  a  friendly  dBsa  in  Rgveda, 
33. 

Bali,  island  of,  priests  in,  repeat  the 
yajnopavlta  mantra,  284n. 


1288 


History  of  DharmaiMra 


Bali,  *  cirqjivin,  648. 

Baliharanaor  bhntayajfia,  746-748; 
deities  of,  745;  food  to  be  dis- 
tributed even  to  orows,  dogg  and 
olndslas,  746  ;  offerings  in,  are  to 
be  on  the  ground  and  not  in  fire, 
746;  offered  at  night  by  wife 
without  mantras,  747;  remnants 
of  bali  food  are  offered  to  pitrs, 
748;  sentiment  underlying,  746- 
747. 

Baluttdars,  hereditary  village  ser- 
vants in  tbe  Deooan,  178. 

Buna,  81,  83,  91,  174,  815,  217,  239, 
266,  349,  510, 579,  598,  628. 

Bspa,  an  asura  devotee  of  Siva,  737. 

Banaji,  D.  B.  187. 

Banu-lingaa,  from  NarmadS  river 
worshipped  as  symbols  of  Siva, 
716,  737. 

Bandhula,  a  caste,  102. 

Bandin,  see  under  '  vandin  ',  89. 

Banerjee,  Sir  Gooroodas,  620,  614. 

Barbara,  89. 

Barter,  almost  same  principles  apply 
to  b.  as  to  sale,  126-129  ;  of  some 
articles  allowed,  though  no  sale 
of  them  allowed,  129  ;  of  sesame 
allowed,  though  not  sale,  to 
brSbmanas,  127. 

Bartb,  M.,  107n,  724. 

Baskerville,  Geoffrey,  951. 

Bath  ( see  '  SnSna  ' ),  for  coming  in 
contact  with  cSndgla,  patita,  a 
woman  in  her  monthly  course, 
172;  mid-day,  689;  principal 
matters  in  mid-day  bath  are 
tarpana,  devapdjS  and  mabs- 
yajnaa,  689. 

Bauddhas,  touch  of,  entailed  bath  as 
expiation,  169,  665. 

BaudhSyana,  dbarmaaatra  of,  1,  2n, 
14, 15,  34n,  45n,  63,  66,  69,  65,  78, 
213,  272  Ac. 

Baudhsyana-grbya,  „94,  148n,  194n, 
197, 233, 245, 255, 258, 276, 278  &o. . 

BaudhByanagfhyasesasura,  176,  214, 
215,  217,  25ln,  254,  297,  299,  480, 
537,  7Mn  728  Ac, 


Baudbgyanagrhya-paribhsss,  108n, 
288,  393,  411. 

Baudhayana-grhya-iamgraha-paYi- 
aisfa,  210. 

BaudhSyana-pitr-medhasfltra,  588, 
618n. 

Baudhayana-srauta-sutra,  995,  997, 
999, 1001, 1003, 1005,  lOlOn,  1013n, 
1020n,  1061n,  Ac. 

Beal,  723. 

Beasts,  unclean,  166. 

Begging  (see  under  bhiksa)  133- 
134 ;  allowed  to  the  diseased  and 
such  like  persons,  134  ;  allowed  to 
one  oppressed  by  hunger,  134  ; 
allowed  to  one  who  has  been  with- 
out food  for  three  days,  134;  a 
characteristic  of  samnyasa  in  the 
sntras,  421 ;  Kekaya  king  boasts 
that  no  one  except  a  brahmacsrin 
begged  in  hit  kingdom,  133 ;  of 
whom  one  should  not  beg,  134 ; 
smitis  hold  b.  appropriate  to  veda 
students  and  ascetics,  133  ;  srartis 
do  not  allow  it  to  others  except 
under  great  restrictions,  133-134 ; 
when  allowed  according  to  Ap., 
133-134. 

Benefit  of  clergy,  doctrine  of,  142- 
143. 

Bengal,  widows  in,  entitled  to  rights 
of  property  even  in  joint  Hindu 
family  under  DSyabhsga,  635 ; 
worship  of  DurgS  in,  739. 

Bhagat,  M.  G.,  179n. 

Bhagavad-gltS,  9,  60,  97,  423,  746n, 
946. 

BhSgavata-purSna,  9,  87,  155n,  176, 
319,  380,  665,  628,  715n,  720,  721, 
726  Ac. 

BbSgavatas,  to  be  worshippers  in 
temples  of  Visnu,  722 ;  worshippers 
of  Visrm  or  Siva  posing  as  holy 
(buuM  in  Marathi ),  131. 

Bhalrava,  temple  of,  oould  be  erected 
by  untouchables,  176. 

BhSllavins,  14,  436n. 

BhSmaha,  author  of  KSvyalamkSra 
*52n, 


General  Index 


1889 


Bhandarkar,  Prof.  D.  R.,  384. 

Bhandarkar,  Sir  R.  (J.,  216,  438n, 
440n,  710n,  719n,  721n  736,  737n ; 
holds  ksatriyas  original  possessors 
of  knowledge  of  brahman,  107n. 

Bharadvsja,  story  of,  in  Tai.  Br. 
about  veda  study,  271,  350. 

Bharadvsjo-grhyaslltra,  45n,  94, 
196,  203,  205,  208n,  219,  224n, 
233,  234,  235,  246,  253,  257,  261, 
263,  276,  279n,  &c. 

Bharadvsja-srauta-satra,  71, 157. 

Bharatavarea,  extent  of,  17-18;  name 
of,  why  given,  17;  is  called  karma- 
bhtlml  17  ;  only  land  where  karma 
is  prescribed  for  mortals,  17 ;  so 
called  after  Bharata,  17. 

BhasmSnkura,  a  caste  called  gurava, 
102. 

Bbata,  an  antyaja,  89. 

Bhau  Daji,  Dr.,  509n. 

Bhauma-snSna,  668. 

Bhavabhuti,  367,  403,  446,  579; 
mother  of,  was  Jstiikarni,  252. 

BbSvins  (  girls  dedioated  to  a  tem- 
ple), 904. 

BhavisyapurSna,  122n,  215,  217,  310, 
445n,  675,  723n,  883. 

Bhavisyottara-purana,  349,  874,  882, 
883. 

Bbikss  (  alms  obtained  by  begging); 
all  to  be  placed  before  teacher, 
311-312  ;  duty  of  householders  to 
give  to  brahmacSrins  and  yatis, 
311 ;  brahmacSrins  to  take  to, 
308-312;  food  obtained  by,  sup- 
posed to  be  pure  for  brahmacSrins, 
310 ;  from  Madras  allowed  to  bra- 
hmacSrins only  in  distress,  310 ; 
growing  strictness  as  to  caste  of 
persons  of  whom  to  beg  for  food 
in  case  of  brahmacSrins,  309-310; 
mother  the  first  person  of  whom  to 
beg,  309;  quantity  of  food  to  be 
given  as,  311 ;  refusal  to  give  food 
to  a  brahmacSrin  results  in  loss  of 
merit  (puny a  ),  309 ;  rules  about, 
309-312. 

Bhiksukopanisad,  939. 
H.  D.  162 


Bbiksu-sQtra,  known  to  Pgnini,  422. 

Bhilla,  an  antyaja,  70,  89. 

Bhisak,  a  oaste,  89-90. 

Bhisma,  his  gotra  was  Vaiysghra- 
padya,  494;  forcibly  carried  off 
three  daughters  of  king  of  Katf, 
501n,523;  refused  to  raise  issue 
from  widows  of  Vicitravlrya  603. 

Bhismaparva,  138n,  139,  710. 

Bhlsmatarpana,  494,  695. 

Bhoja,  a  caste,  90. 

Bhojana  (see  under  'food,'  '  pankti ') 
757-799  ;  about  removing  plates 
after,  769 ;  Scamana  before  and 
after,  762  ;  cleansing  the  mouth 
after  b.  witb  sixteen  moutb- 
f  uls  of  water,  769 ;  discontinued 
on  hearing  the  voices  of  certain 
persons,  785  ;  east  to  be  faced  at 
time  ["of,  758 ;  etiquette  at  time  of, 
762-763,  766-767;  expiation,  if 
one.touches  another  at,  765  ;  exu- 
dation of  trees  out  forbidden,  758; 
five  limbs  should  be  wet  at  time 
of,  760;  five  morsels  as  prKoShutis 
at  beginning  of,  763-764  ;  house, 
holder  to  take  his  meals  in  5th 
part  of  the  day,  757  ;  importance 
of  purity  of  food,  757  ;  in  same 
dish  with  wife  forbidden,  765 ; 
leaves  of  the  trees  that  may  be 
used  as  plates,  762 ;  matidala  to  be 
drawn  at,  760 ;  milk  of  cow  for 
ten  days  after  delivery  forbidden 
even  in  vedic  times,  758 ;  most 
important  subject  in  dharma- 
dsstra  next  to  marriage,  757  ;  ob- 
serving silence  at,  760  ;  one  may 
eat  anything  in  a  dire  calamity, 
758;  one  should  not  eat  in  company 
of  even  other  brahmanas  for  fear 
of  sharing  in  their  sins,  769;  order 
in  which  items  of  food  are  to  be 
eaten,  765 ;  places  where  food 
should  not  be  taken,  759-760; 
rules  about  the  seat  for  taking, 
761 ;  rules  for  the  plate,  761 ;  to 
be  begun  while  feet  are  wet,  760 ; 
silenoe  at,  764;  talking  bow  far 


1290 


History  of  Dharma&astra 


allowed,  764 ;  to  be  taken  in  pri- 
vate or  screened  from  public  view, 
759 ;  to  be  taken  twice  a  day,  768; 
to  be  taken  while  sitting,  758  ; 
uttering  'Govinda'  while  taking 
food  in,  765;  yajfiopavlta  to  be 
worn  in  npavita  form  at,  762. 

Bhrgugana,  divisions  and  sub-divi- 
sions of,  490. 

Bhijjakanfba,  a  caste,  90 ;  same  as 
arabaftha,  90. 

Bhrnna,  meanings  of,  148n. 

Bhujabalabblma,  513. 

BhOpa,  a  caste,  90. 

Bbarjakaotha,  a  caste,  90. 

Bhutayajfia  (see  uuder  baliharaoa ). 

Bible,  819. 

Bilhaoa,  524. 

Blackstone,  570. 

Boar,  flesh  of,  recommended  in 
drSddha,  166;  incarnation  of 
Visnu  as,  718. 

Bodas,  Mr.  M.  11..  949n. 

Bombay  Land  Revenue  Code,  866. 

Books:  gifts  of  epics  and  purSaas  to 
br&hmaoas,  349,  883;  prejudice 
against  using,  for  learning,  349  ; 
read  by  ascetic  women  for  a 
queen,  349;  reliance  on,  reckoned 
as  an  obstacle  in  the  path  of 
acquiring  knowledge,  349;  to  be 
placed  in  mathat  for  all  people 
and  provision  for  reading  them  in 
temples,  883. 

Boundary  disputes  settled  by  old 
men  and  guilds,  67. 

Boys,  were  to  be  taught  certain  man- 
tras even  before  Upanayana,  300. 

BrShma,  form  of  marriage,  the  best, 
517. 

Brahms,  God  creates  tbe  world,  724; 
temples  of,  724. 

Brahms,  priest,  duties  and  privileges 
of,  in  darsapflrnamBsa,  1021;  priest 
may  be  optionally  employed  in  all 
pSkayajnas,  208;  receives  as  his 
special  portion  the  praditra,  1039n; 
represented  by  a  bundle  of  kusas 


in  grbya  rites,  208 n ;  required  to 
be  most  learned  of  all  priests,  1021. 

Brahmabala  or  BrBhmanabala,  com. 
of  Kathakagrhya,  220,  255n. 

Brahmaoarin,  garments  of,  278-279  ; 
in  9g.  and  Tai.  Ar.  268,270 ;  girdle 
(mekhaln)  for,  acoording  to  varoa, 
280-281 ;  highly  eulogised  in 
Atharvaveda,  270;  how  to  deal 
with  hair  on  the  head,  333  ;  life 
of,  depicted  in  Sat.  Br.,  271;  most 
reprehensible  act  of,  was  sexual 
intercourse,  374;  nai^thika  (per- 
petual), 375  ;  prSyascitta  for  fail- 
ing in  his  duties,  373-374 ;  prSyas- 
citta for  sexual  intercourse  by, 
374,  967;  principal  observances  of, 
are  offering  tamidh  into  fire  every 
day,  begging  for  food,  working 
for  teacher,  study  of  veda,  305; 
stayed  with  a  teacher  away  from 
home  even  in  Brahmana  period, 
271;  supposed  to  have  violated 
his  vow  if  be  failed  to  beg  or  offer 
tamidh,  311 ;  rules  of  conduct  for, 
283,  S04ff;  to  abstain  from  into- 
xicant of  any  kind,  though  he  may 
be  a  kfatriya  or  vaUya,  796 ;  to 
carrya  staff  of  certain  trees  accord- 
ing to  varna,  279-80;  to  wear 
two  garments,  278;  veda-vratas 
of,  370-374. 

Brabmaoarya,  duration  of,  usually 
twelve  years,  349-352;  informa- 
tion about,  in  the  Upanisads,  273 ; 
long  periods  of,  such  as  48  years, 
350 ;  long  periods  of,  opposed  to 
vedic  injunctions  aooording  to 
Sahara,  350 ;  perpetual,  was  allow- 
ed for  the  blind,  impotent  and 
others,  351  n,  376 ;  prayascitta  for 
giving  up  vow  of  perpetual,  376. 

Brabmagarbba,  a  smrti,  926. 

BrahmabatyS  (killing  a  brShmana), 
the  greatest  sin  from  very  ancient 
times,  147. 

Brahman,  world  of,  only  chaste  per- 
sons can  enter,  5. 

BrahmBnandr,  on  sarhnyBsa,  958. 


General  tndex 


1291 


BrShmaoa  :  assault  on  a  b.  severely 
condemned,  151;  not  liable  to 
pay  fare  at  a  ferry  or  to  pay 
toll,  153  ;  not  to  perform  abhi- 
vadana  to  a  ksatriya,  338;  of 
ten  years  must  be  saluted  by  a 
ksatriya  though  a  hundred  years 
old,  338;  received  lesser  punish- 
ment for  certain  offences,  152; 
saoredness  of  person  of,  went  on 
increasing  in  successive  ages,  151; 
way  to  be  made  for,  by  all  inclu- 
ding the  king,  153,  146;  whether 
could  be  killed  in  self-defence 
without  incurring  sin,  148-150; 
who  is  paiktipavana,  767-768. 

Brahmanas  (see  Agriculture', 'money- 
lending  ',  *  gifts  ',  *  veda  '  )  :  b. 
accumulating  wealth  lose  high 
status  of  brahmanya,  111 ;  all  b. 
were  not  and  are  not  priests,  109 ; 
Apastamba  was  against  b.  be- 
coming soldiers,  122;  b.  as  soldiers 
even  in  very  ancient  times,  122  ; 
become  degraded  by  giving  up 
veda  study,  108  ;  become  like 
sflfdras  by  selling  milk  for  three 
days,  127;  classes  of  b.,  according 
to  the  wealth  they  possess,  111 ; 
corporal  punishment  for,  140-141 ; 
corporal  punishment  for  b.  takes 
form  of  shaving  the  head,  141; 
could  maintain  themselves  by 
following  avocations  of  ksatriyas 
or  vaMyas,  118-119 ;  could  in 
ancient  times  take  food  from  any 
dvyati  or  from  some  iSOdros  even, 
788-789;  could  take  food  from 
Madras,  if  in  difficulties,  except  for 
agnihotra  or  sacrifice,  112;  des- 
cribed as  daiva  varna,  25;  des- 
cribed is  gods  that  are  visible,  37; 
divided  in  modern  times  into  ten 
classes,  each  of  which  is  further 
subdivided,  103 ;  doing  certain 
acts  to  be  treated  as  Madras,  132  ; 
duty  of,  to  study  veda  and  its 
angat,  107  ;  eight  kinds  of,  des- 
cribed by  Devala,  181 ;  formed  a 


group  even  in  Rgvedio  times,  29  ; 
founders  of  royal  dynasties,  123  ; 
four  peculiar  attributes  of,  accord- 
ing to  Sat.  Br.,  37;  gurus  of  all  by 
the  fact  of  birth  alone,  138  ; 
have  all  gods  in  them,  135  ; 
highly  honoured  even  in  early 
vedic  times,  28,  135 ;  hyperbolical 
eulogies  of,  135-136;  ideal  set 
before  b.  as  to  gifts,  113  ;  ideal 
set  before  b.  was  often  realized, 
115 ;  identified  with  Agni,  135  ; 
immunity  of  b.  from  taxation, 
whipping  &c,  140,  143;  invited 
for  s'raddha  must  possess  loarning 
and  character,  117 ;  may  accept 
for  supporting  parents,  depen- 
dants &o.  gifts  from  any  body, 
but  not  for  themselves,  112  ;  may 
learn  from  a  ksatriya  teacher  in 
time  of  distress,  108  ;  may  take 
arms  at  command  of  king,  123  ; 
may  wield  arms  in  self-defence 
or  for  protecting  women  and  cows, 
123  ;  not  reciting  Qayatri  mantra 
are  more  impure  than  sfldras,  133  ; 
nine  kinds  of  in&taka  b.  aro 
primary  recipients  of  gifts  inside 
the  vedi,  114 ;  not  eligible  for 
invitation  at  sraddhas,  130-131 ; 
not  studying  veda  are  like  Madras, 
133  ;  not  to  be  oited  as  witnesses 
by  non-brahmanas  unless  as  attest- 
ing witnesses,  152 ;  not  to  receive 
gifts  from  irreligious  kings  or 
other  irreligious  persons,  112;  only 
b.  entitled  to  officiate  as  priests, 
109  ;  persons  from  whom  b.  may 
not  take  gifts,  112-113  ;  person  of 
b.  held  to  be  very  saored,  147 ; 
power  of  b.  to  deprive  deities  of 
their  status  135 ;  privileges  claimed 
by  138-153;  punished  with  far 
higher  fine  than  dUdras  for  theft, 
35n,  152 ;  punished  with  branding 
and  banishment  for  some  offenoes, 
140-141;  purposes  for  which  b. 
were  created  107-108;  reasons 
why  b.  are  seized  by  Death,  133  j 


1292 


History  of  DharmdiMrd 


receiving  gifts,  special  privilege 
of,  110;  receiving  gifts  from 
worthy  persons  preferable  to 
officiating  as  priests,  110;  recei- 
ving gifts  from  dUdra  worse  for  b. 
than  teaching  him  or  being  his 
priest,  110  ;  residents  of  certain 
countries  not  to  be  invited  at 
draddha,  103 ;  restrictions  on, 
when  following  occupations  of 
vaisyas,  124  ff  ;  results  of  ill-trea- 
ting or  disrespecting  b.  41 ;  six 
kinds  of,  cease  to  be  b.  by  their 
actions,  132 ;  some  b.  fulfilled 
ideal  set  up  137  ;  some  sub-castes 
of  b.  due  to  the  Veda-sakhs 
studied,  876 ;  superior  by  fact 
of  birth  37  ;  teaching  done  solely 
by  38,  108 ;  ten  kinds  of,  based  on 
avocations  and  conduct  130-131 ; 
though  bad  or  wicked  must  be 
honoured  aooording  to  some,  132  ; 
to  approach  king  or  rich  persons 
for  maintenance  when  hungry  or 
without  means  112 ;  to  cultivate 
supreme  contentment,  111 ;  to 
expound  dharma  to  all  classes,  to 
give  advice  about  conduct,  139 ; 
uphold  ordinances  39n ;  wealth 
does  not  find  delight  in,  37  ;  were 
compelled  by  circumstances  to 
pursue  avocations  other  than  the 
three  specially  prescribed  for 
them  118-119 ;  when  to  be  sentenc- 
ed to  death  141 ;  whether  a 
separate  caste  in  the  Bgveda  28  ; 
whether  b.  were  by  birth  in 
Bgveda  27  ;  whether  learned  or 
not  are  great  deities,  135  ;  wives 
of,  were  sometime!  ill-treated  by 
kings  41 ;  which  b.  should  be 
afraid  of  receiving  gifts  113-114  ; 
,  who  are  pVtra  115 ;  word  b.  occurs 
several  times  in  Bgveda,  28. 

Brahmanas  in  Gujerat,  have  84  sub 
divisions,  103. 

BrahmBnda,  a  mahadana,  873. 

BrahmBda-punrSna,  169,  666n,  672n, 
673,  754. 


BrahmSnvadhana,  a  rite  in  the 
procedure  of  taking  Mmnynta  954. 

BrahmapurSna,  lln,  80,  83,  84,  §4, 
97,  98, 189n,  198,  308n,  346n,  395, 
447,  451,  606  &o. 

Brabmarsidesa,  15. 

Brahmastttra  (same  as  VedantasOtra, 
which  see ),  425. 

Brahmavaivarta-purBna,  646. 

BrahmSvarta,  defined  by  Hanu,  15. 

Brahmayajna,  700-704;  compared 
with  elements  of  irauta  sacrifices, 
700-701;  formula  of,  in  modern 
times  for  Rgvedins  once  a  year, 
704;  is  daily  study  of  a  portion  of 
Voda  ( svadhySya )  aco.  to  6at. 
Br.,  700;  japa  in  samdhya  held  by 
some  to  be,  700;  may  be  performed 
before  tarpana  and  after  morning 
boma  ace.  to  some  700;  may  be 
performed  before  or  after  Vaidva- 
deva,  700;  now  rarely  performed 
every  day,  703;  proper  place  for 
performance,  701;  rewards  of  per- 
formance of,  701;  tarpana  as  part 
of,  ace.  to  some,  700,  704;  time  for 
performing,  700;  works  or  parts  of 
works  recited  in,  701,  703. 

Braiiml  alphabet,  derived  from  a 
Semitic  alphabet  about  800 B.C., 
ace.  to  Bahler  348. 

Bthttdaranyaka  Upanisad,  5,  13,  38n, 
45,  52,  88,  106, 108,  110,  167,  201, 
227,  273 ;  contains  one  of  the 
noblest  prayers,  5;  holds  truth  and 
dharma  are  identical,  5;  inculcates 
three  cardinal  virtues,  5. 

Brhad-devata,  447,  535,  618,  619, 
833n. 

Brhad-Yama,  smrti  of,  70,  390n,  445, 
804,  846. 

Brhan-manu,  476n, 

Brhan-N&radlya-purana  ( same  as 
Naradlya  purBna),  505,  633. 

Brhaspati,  59,  76,  83n,  85, 115,  124n, 
149, 175,  219,  254,  365n,  <fcc;  eight 
verses  from,  on  eight  qualities  of 
the  soul,  6n;  founder  of  materia- 
lism, 359n;  held  wife  half  of  a 


General  Index 


1293 


man  and  sharer  in  bis  sins  and 
merits,  428n;  on  duties  of  brah- 
tnanas  settled  by  a  king  with 
grants  of  lands,  868;  on  grants  of 
land,  861;  on  the  rights  of  duugh- 
ters,510;  usages  of  countries  should 
be  respected  by  the  oonquering 
king,  462. 

Brbaspati-sava,  a  kind  of  one  day 
soma  sacrifice  performed  by  a 
brahraana  who  has  performed  the 
Vajapeya,  1211. 

Brhatl,  a  work  of  Prabhakara,  359n; 

Brhat-ParBswa,  15, 121, 145,  304,  310, 
314n,  315,  430,  578,  643,  667n, 
687n,  Ac. 

Brhat-saman,  996n. 

Brhat-samhita,  217,  249,  398,  551n, 
579,  655,  712,  722,  734,  826. 

Browne,  J.  C,  509n. 

Buddha,  grant  made  to  a  brahinana 
in  honour  of,  854;  images  of,  wor- 
shipped in  certain  vratas  stated 
in  the  purarms,  721;  Kumarila  did 
not  regard  him  as  an  avalara, 
721-22;  reviled  as  an  atheist  in 
the  Ramayana,  721;  some  tenets 
of,  723;  when  came  to  be  looked 
upon  as  avatara  of  Visnu,  720-722. 

Buddhism,  causes  of  disappearance 
of,  from  India  723;  total  dis- 
appearance of,  from  India,  cannot 
be  satisfactorily  explained,  723. 

Buddhist  nuns,  tonsured  their  heads, 
592-93. 

Buddhists ;  and  four  varnas,  48n; 
naksatra  names  of,  248;  took  the 
idea  of  pabbajja  from  brahmani- 
oal  system,  422;  works,  85. 

Budbasmiti,  196. 

Buhler,  63n,  348,  956n. 

Bukka,  king  of  Vijayanagar,  daugh- 
ter of,  married  a  brsbmana,  450. 

Bull,  sacred,  at  Mohenjo-daro.  725. 

Burnell,  U70n,  1171. 

Buruda  (worker  in  bamboo),  an 
antyaja,  70,  89;  written  as  varuda 
alto,  89. 


Caidya  Kasu,  donated  noblemen  as 
slaves,  181. 

Caila-nirnejaka,  82;  distinguished 
from  rajaka  by  some,  82. 

Caitrl,  820;  a  rite  performed  on  full 
moon  day  of  Caitra,  820. 

Cakravaka,  birds,  love  of,  mentioned 
in  a  mantra  quoted  in  Hiranya- 
kedigrhya,  203. 

Cakrl,  a  caste,  80. 

Cakrika,  80. 

Caland,  Dr.  1171. 

Caland  and  Henry,  978  n. 

Calls  of  nature,  answering,  rules 
about,  649-651;  answering,  in  front 
of  images  of  gods  forbidden,  709. 

Gatukyas,  described  as  cherished  by 
seven  Matis,  217;  described  as  of 
the  Manavya  gotra,  494. 

Camels,  gifts  of,  in  Rgveda,  838. 

Camphor,  to  be  burnt  before  the 
images  of  gods,  733. 

Canakya,  angered  by  the  Nandas, 
kept  his  dikha  untied  265. 

Candala  :  44-45,  81-82;  alone  among 
pratiloraas  was  untouchable,  172; 
a  pratiloma  caste,  57,  171;  called 
antyavasayin,  70;  description  of  a 
hamlet  of,  81;  included  among 
sodras  by  Patanjali,  168;  occurs  in 
Vaj.  S.  and  Tai.  Br.,  44;  ranked 
with  the  dog  in  Chan.  Up.  44, 
166;  restrictions  on,  81;  shadow 
of,  not  polluting  in  ancient  times, 
174;  three  kinds  of,  according  to 
Veda-Vyasa,  81,  171;  touch  of, 
who  comes  for  worship  of  Visnu, 
did  not  entail  bath,  172. 

Candedvara,  minister  of  MitbilB 
kings,  weighed  himself  against 
gold,  872. 

Candragupta,  Maurya  king,  248. 

CSndrSyana,  method  of,  may  be 
followed  by  vanaprastha,  911; 
prayasoitta  for  eating  forbidden 
vegetables,  783;  prayasoitta  for 
intercourse  with  Bagotra  woman, 
497;  prayasoitta  for  marrying 
one's  maternal  uncle's  or  paternal 


1294 


History  of  tiharmaiMH 


•ant's  daughter,  469 ;  prSyascitta 
for  marrying  a  girl  whose  gotra  is 
the  same  as  that  of  one's  maternal 
grand-father,  471. 

Capitalist  society,  tome  defects  of, 
137-138. 

Caraka-sSkhS,  796. 

Caraka-samhits,  on  medicine,  799. 

Oaraka-sautrSmanl,  1224. 

Carmamna,  probably  means  'tanner' 
in  the  Bgveda,  165. 

Carmaksra  (worker  in  hides),  70,  80. 

Caimadiras,  a  teacher  mentioned  in 
the  Nirukta,  587. 

Carpenter  caste,  perform  upanayana 
in  modern  times,  46. 

CSrvSka  system,  359n. 

Caste  (see  under  'anuloma',  'jBti', 
'pratiloma'  and  varna)\  anuloma 
only,  recognised  by  some  sages  if 
there  be  marriage,  53;  achieve- 
ments under,  21n  ;  avocations  of  a 
few  castes  only  mentioned  in 
smrtis,  57 ;  caste  is  now  a  matter 
of  marriage  and  food  only,  24; 
council,  not  a  common  feature  in 
all  castes,  24 ;  differed  if  apouseg 
of  different  varnas  united  by  wed- 
lock or  otherwise,  54;  features 
common  to  all  castes,  23;  features 
of  the  system  have  not  been  the 
same  throughout  the  ages,  24; 
great  speculation  about  origin  of. 
19;  greater  emphasis  on  birth  in 
higher  castes  than  on  virtue,  lOln  ; 
how  far  an  invention  of  brah- 
manas,  21n;  in  medieval  works, 
102-103;  is  a  matter  of  the  body 
and  not  of  the  soul,  52;  list  of 
oastes  mentioned  in  smrtis,  69ff  ; 
If  egasthenes  on,  50 ;  mixed,  only 
a  few  mentioned  in  dharmasatras, 
57 ;  most  professions  may  now  be 
followed  by  any  one,  24;  names 
of  castes  arise  principally  from 
occupations,  100;  no  unanimity 
possible  on  the  causes  that  led  to 
modern  oaste  system,  23 ;  number 
of,  in  the  vedio  p»riod,49;  numerous 


sub-castes  arise  in  several  ways, 
57-58;  preserved  Indian  society 
from  social  anarohy,  21n ;  profes- 
sional c.  were  wealthy  and  had 
organized  guilds,  66-68;  profes- 
sions and  crafts,  whether  castes 
in  vedic  works,  43-45 ;  proposi- 
tions about,  before  the  close  of 
vedic  period,  48 ;  ramifications  of, 
explained  by  ancient  dbarma- 
s'Sstra  works  as  due  to  samkara, 
50-51 ;  revolt  against  system  of, 
in  MahBbharata,  101 ;  system  eulo- 
gised and  condemned,  20-21;  tests 
for  determining  the  varna  of,  in 
modern  times,  382;  theory  of 
anuloma  and  pratiloma  marriages 
to  explain  system  of,  52-53 ;  those 
outside  the  system  of  four  varnas 
are  dasyus,  47  ;  works  on,  19n. 

Caturhotr,    mantras    in  Tai.   Ar., 
372n,  993n. 

Caturraasyas  (seasonal  sacrifices), 
1091-1106  ;  and  a  few  other  istis 
are  called  Istyayana,  1091 ;  five 
offerings  common  to  all,  1092 ;  in- 
dicate advent  of  spring,  tains  and 
autumn,  1091 ;  may  be  performed 
throughout  life  or  for  one  year, 
1092  ;  observances  on  all  parvani 
for  saorifioer,  1092 ;  three  or  four 
called  parvans,  1091. 

Caturthl-karma,  195,  202-204;  des- 
cribed in  grhyasBtras  as  a  rite, 
202  fi;  treated  by  the  grhyastttras 
as  part  of  marriage  rites,  204. 

Caturvarga-cintBmani  of  Hemadri, 
381,  451n,  713,  734. 

Caturvimsatimata,  349,  462,  464. 

OBtvSla,  pit  in  Pssubandhs,  1112. 

Caula,  same  as  oQdakarana,  197, 
260-267. 

Census  of  India,  179n. 

Chsgaleya,  on  livelihood  in  3/wd,129. 

Chandogsparirfieta-same  as  Gobhi- 
lasmrti,  654,  874n. 

Chandogya  Upanisad,  5,13,  44n,  79, 
106, 108,  147,  155,  166,  202n,  241, 
247,   273  4c;  condemns  severely 


General  Index 


1295 


five  grave  sins,  6 ;  mentions  cSn- 
dsla  along,  with  dogs  and  boars, 
156;  mentions  five  mahnpStakas, 
U7-148. 

Chandomas,  parts  of  DvSdaiHSha 
sacrifice,  1213, 1240. 

Charitable  works :  founder  could 
keep  oontrol  over,  915 ;  referred  to 
even  in  Rgveda,  889;  regarded  as 
more  meritorious  than  sacrifices, 
890. 

Charity,  universal,  in  Hindu  sSstras, 
4n  ;  to  poor  and  oripple  is  due  to 
compassion  and  does  not  amount 
to  pratigraha,  116n. 

Charpentier,  Dr.,  711. 

Child  »  allowed  to  crawl  among  in- 
struments and  utensils  and  to 
seize  one  as  a  prognostication  of 
future  occupation,  258 ;  does  not 
become  impure  by  aoting  or  eating 
as  it  likes  before  upanayana,  188; 
education  of,  before  upanayana, 
no  rules  in  satras  about,  265-266 ; 
of  marriage  that  is  void  for  sago- 
tra,  sapravara  or  sapinda  relation- 
ship, becomes  a  candala,  497;  sale 
of,  forbidden  and  condemned  by 
Apastamba  and  other  sages,  504- 
505 ;  sale  of,  an  upapStaka,  506 ; 
views  as  to  whom  the  ohild  of 
niyoga  belonged,  605. 

Child  Marriage  Restraint  Act  (of 
1927)445,616. 

Clnas,  82;  Manu  on  47 ;  regarded  as 
degraded  kBatriyas,  82. 

Cirajtvins,  names  of,  648. 

Circumambulating  :  rules  about,  in 
case  of  images  of  gods,  oows,  trees, 
346. 

Clothes :  rules  about  tucking  up 
the  lower  garment,  672 ;  tnrpya 
garment  worn  by  sacrifioer  in 
Mah&vrata,  670-671 ;  to  be  worn 
i  n  Devapff  jB  must  be  different  from 
those  to  be  worn  on  the  road,  672 ; 
to  be  worn  by  brahmaoarin,  278- 
279 ;  to  be  worn  by  householder, 
§69-678;  two  garments  to  be  worn 


by  BnTUaiat,  670 ;  npper  garment 
necessary  in  five  religious  rites, 
671;  whether  cotton  clothes  known 
in  earliest  vedio  period  is  doubt- 
ful 670;  white,  to  be  worn  by 
anatakas,  671. 

Codrington,  215,  725. 

Cole,  Mrs.  M„  428. 

Colebrooke,  195n,  583n,  624n,  636. 

Concubine,  entitled  to  maintenance 
after  paramour's  death  if  she  is  a 
continuously  kept  one  and  remain  a 
chaste  afterwards,  639. 

Conjugal  rites,  suit  for  restitution 
of,  defences  to,  570. 

Conversion,  taking  back  into  Hindu 
fold  the  victims  of  forcible,  973- 
974. 

Countries,  stay  in  which  required 
expiation  or  punarupanayana  If 
not  visited  on  pilgrimage,  16,  393. 

Courtesy,  shown  by  asking  kuiala, 
anSmaya  &o.  according  to  the 
vaina  of  person  asked,  344;  to 
women  not  relatives,  how  shown, 
344. 

Cow  ( see  under  '  flesh-eating  ', 
1  paficagavya  ',  '  Yajnavalkya  '  ) : 
called  aghnyS,  772  ;  divine  honour 
paid  to,  even  in  Rgveda,  772-73  ; 
donors  made  gifts  of  old  and  weak 
cows,  881 ;  gift  of,  highly  praised, 
878 ;  gift  of  cow  on  the  point  of 
delivery  highly  extolled,  879 ;  holy 
in  all  limbs  except  her  mouth,  776; 
house  without  a  cow  is  devoid  of 
nuiftgala,  774 ;  Icapiln  (tawny )  cow 
mostauspicious,776,878;kapilBcow 
should  be  donated  by  him  who  is 
at  door  of  death,  879 ;  killed  or  let 
loose  in  Madhuparka  in  anoient 
times,  545,  773 ;  milk  of  agnihotra 
cow  belongs  to  various  deities  at 
various  stages,  lOOln ;  oooasions 
on  which  cow  was  killed  aooording 
to  gthya  and  dharma  stttras,  776- 
777 ;  one  sacrificing  his  life  in 
defence  of  cow  or  brBhmana  be- 
came free  from  gravest  sins,  775 ; 


1296 


History  of  Dharmaiastra 


procedure  of  gift  of,  878-879; 
rewards  of  gift  of,  878 ;  venera- 
tion for,  led  to  her  urine  and  dung 
being  regarded  as  purifying,  773 ; 
what  oowi  were  not  to  be  donated, 
881-882. 

Crafts,  ( see  under  professions  ), 
43-45. 

Cross-cousin  marriages  (lee  under 
'maternal  uncle's  daughter,'  'mater- 
nal aunt's  daughter'  and  'paternal 
aunt's  daughter'),  463  jsmrti  pa- 
ssages condemning  them  how  ex- 
plained away,  463. 

Cncuka,  82. 

Cadskarma  or-karana,  197,  260-267  > 
for  girls  also  in  sntra  times,  265  ; 
locks  kept  according  to  family 
usage  or  pravara,  264;  materials 
required  in,  261 ;  number  of  locks 
of  hair  kept  in,  263 ;  principal 
acts  in,  261 ;  procedure  of,  261-263; 
times  for  performance  of,  261. 

Cullavagga,  592. 

Cuficn,  82. 

Customs  ( 'see  maternal  uncle's  dau- 
ghter' )  i  Brhaspati  declares  that 
king  should  respect  c.  though  at 
variance  with  tfSstras,  462,  555; 
five  c.  peculiar  to  south  and  five 
others  to  north  according  to  Baud., 
458;  MedhStithi's  explanation  of 
the  custom  of  marrying  matula- 
kanyS,  460 ;  of  marrying  maternal 
uncle's  daughter,  459-461  ;  in 
southern  countries,  582  ;  of  coun- 
tries and  families  allowed  to  be 
observed  in  marriage,  527 ;  various 
customs  in  marriage  recognised  by 
Aav.  gr.  and  others,  527. 

Cutcbi  memons,  governed  by  Hindu 
Law  in  matters  of  inheritance  up 
to  recent  times,  389. 

Cyavana,  author  of  a  smiti,  169n, 
879. 

Cyavana,  of  the  Bhrgugotr»,  married 
princess  SukanyB,  447,  562 ;  marri- 
ed several  maidens,  550n. 


Daiva,  form  of  marriage,  517,  625, 
1188. 

Daksa,  smrti  of,  7n,  114,  115,  186, 
188,  327n,  357,  375,  415n,  424,  569 
4c. 

DsksSyana,  modification  of  darsV 
pSrnamSsa  saorifioe,  919n,  1108n. 

Dak&inS,  distribution  of  oows  in 
Agnistoma  as,  1188-1189  ;  gold  is 
the  foremost,  855  ;  in  Agnistoma, 
1188-1189;  none  to  be  given  in 
Agnistoma  to  a  br&hmana  who  is 
not  learned,  1189  ;  separate  d. to 
acoompany  all  kinds  of  gifts,  855. 

DaksinSgni,  989,  992  ;  is  also  called 
anvsharyapacana,  989n;  mound  of, 
is  semi-ciroular,  994n  ;  whence  to 
be  brought,  995,  999. 

DamayantI,  613 ;  chose  Nala  in 
svayamvara,  623  ;  name  of,  to  be 
recited  in  the  morning,  648;  power 
of  as  jiativrats,  567. 

Dana  (see  under  'books',  'gifts', 
'  ists-porta,  '  '  grants  '  ),  837  ; 
brshmana  who  is  not  learned 
should  not  accept  dSna  of  gold, 
land,  cow,  horses,  sesame,  851 ; 
certain  things  when  offered  must 
be  accepted  by  everyone,  849 ; 
cows  the  most  frequent  subject  of 
gift  in  Rgveda,  837-838;  dVnat 
called  dhema,  880-881 ;  danaioalled 
meru  or  parvata,  882;  definition 
of,  842 ;  distinguished  from  homa 
and  yiiga  and  utsarga,  714n,  841, 
893;  division  of, 'into  nitya,  naimit- 
tika  and  knmya,  848  ;  division  of, 
into  sBttvika,  rSjasa,  tSmasa,  849  ; 
donor  is  a  rare  sight,  845 ;  duty 
to  make  dttna  emphasized  by  say- 
ing a  rich  man  making  no  gifts 
should  be  drowned,  845;  eulogized 
even  in  Rgveda,  837  ;  eight  kinds 
of,  forbidden  by  NSrada,  850;  is 
either  of  ieta  or  pUrla,  844-845 ; 
limits  imposed  as  to,  850-851 ; 
mahSdnmt,  869-877 ;  merit  (punya) 
of  gift  depends  on  mental  atti- 
tude,   oapaoity     of    donor    and 


General  Index 


U91 


manner  of  gift  and  not  on  extent, 
S47 ;  naivedika  dana,  857 ;  nine 
kinds  of,  forbidden  by  Daksa, 
850 ;  not  to  be  made  at  night  aa  a 
general  rule,  853 ;  of  food  and 
clothing  may  be  made  to  any  one, 
838,  846;  of  land  condemned  in  the 
BrShmanas,  840  ;  of  villages  men- 
tioned in  Chan.  Up.  840 ;  of  vidyS, 
land  and  cows  the  best,  848 ;  of 
land  surpasses  dana  of  all  other 
things,  848  ;  of  young  damsels  in 
Rgveda,  838 ;  persons  to  whom 
gifts  should  not  be  made,  846  ; 
presiding  deities  of  certain  objects 
that  are  donated,  839,  855;  proce- 
dure of,  855-856  ;  prohibition  of 
acceptance  of  dana  of  certain 
things,  851 ;  proper  times  for, 
851-853  ,  proper  places  for,  854 ; 
requires  acceptance  by  the  donee, 
841 ;  rewards  expeoted  from  mak- 
ing, 855n ;  secret,  best,  849; 
separate  daksinas  to  accompany 
various  gifts,  854-855  ;  six  angat 
of,  843;  sixteen  futile  danas, 
846 ;  subjects  of,  847-848  ;  dndra 
can  make  pdrta-dSna,  though  not 
ista,  845  ;  three  kinds  of  subjects 
of,  847-848  ;  to  be  made  with 
draddba,  846 ;  various  rewards 
promised  to  makers  of  gifts  of 
daksina,  horses,  gold  and  clothes, 
838-839  ;  water  poured  on  band  of 
donee  in,  854  ;  ways  of  accepting 
a  gift,  841-842  ;  what  constitutes 
dana,  841 ;  what  dana  gives  best 
rewards,  845;  what  cannot  be 
donated,  849-850 ;  who  could 
make,  €45. 

Danacandrika,  886,  909. 

Daoakriyl-kauraudr,  212n,  842,  855, 
885,  891  n,  892,  893d. 

DanamayHkha,  842,  854n,  855,  874n, 
878,  881. 

DanaratnSkara,  131n. 

DBnastutis  in  Rgveda,  837. 

Danavakyavali,  842n,  845n. 

Danaviveka,  881. 
8.  P.  163 


Dandin,  72,726. 

Danta-dhavana  (brushing  the  teeth)* 
653-656;  in  the  morning  as  well 
as  after  meals,  656;  length  and 
breadth  of  twig,  655-656;  mantra 
to  be  repeated  when  using  a  twig 
as  a  brush,  654-655;  trees  the 
twigs  of  whioh  are  to  be  used  in, 
655;  trees  the  twigs  of  which  are 
not  to  be  used  in,  655;  when  not 
allowed,  656. 

Daradas,  83;  view  of  Manu  about,  47. 

Darbha,  colour  of,  657;  difference 
between  kusa  and,  657;  pavitra 
of,  657. 

Dardapllrnamasa,  1009-1085;  aghnrat 
in,  1051-1053;  Zhitngni  had  to  per- 
form dardaparnamasa  throughout 
life,  or  for  thirty  years  or  till  he 
became  very  old  1009;  ajyabhaga 
offerings,  1059-1060;  anvarara- 
bhaniya  i$fi  on  the  first  dartla- 
pnrnamasa  after  agnyadbana, 
1010;  arohetype  or  pattern  of  all 
is(is,  1009;  barhiraharana  (bring- 
ing bundles  of  kufias  ),  1013-1014; 
barhirastarana  ( strewing  kusas  on 
vedi),  1043-1044;  begun  on  first 
full  moon  day  after  agnyadheya, 
1010;  brahma  priest  eats  prStiitra 
without  masticating  it,  1067;  brah- 
raavarana  (choosing  of  brahma 
priest),  1020-1021;  choosing  of 
four  priests,  1091;  cutting  off,  of 
idn,  1065-1066;  deities  of  dariiesti 
and  paurmimasesti,  1012;  drawing 
lines  with  the  iphya  to  indicate 
extent  of  vedi,  1036n;  hotrvarana, 
1054-1055;  idhmaharana  (bringing 
fuel  stioks),  1014-1015;  fn  voca- 
tion of  Ida,  1066-1067;  invoking, 
cleaning  and  taking  up  sruva  and 
sruc  ladles,  1038-1039;  iai;i  on 
punjauiasa  may  occupy  two  days, 
but  can  be  finished  in  one,  1010; 
kapalas  on  whioh  oake  is  baked 
are  arranged  on  the  garhapatya 
mound,  1030-31;  japa  by  boti, 
1048;  madanti  water  poured  over 


1298 


History  of  DharmaiMra 


pounded  grains  to  make  a  cake, 
1030;  NSrisfha  homas,  1081-1082; 
nigada  after  aSmidhenl  verses  re- 
seated by  hotr,  1049-1050;  nirvapa 
(taking  out  four  handfuls  of 
grains ),  1023  ;  one  who  has  not 
three  pravara  gages  is  not  eligible 
for  darsapSrpamasa  according  to 
Jaimini,  10S5n;  offering  of  water 
used  for  scouring  vessels  to  Ekata, 
Dvita  and  Trita,  1034;  offering  to 
Agni  Svistakrt  after  purodadas, 
1063-1064;  patnlsathySjas,  1076- 
1077;  patnrsarhnabana,  1040-1041; 
patras  (utensils)  required  in, 
1015n,  1020;  pStrasSdana,  1020; 
Pindapitryajna  performed  only  in 
darae8{i,  1015,  1085-1090;  plenty 
of  rice  cooked  is  daksina  for 
priests,  1069;  portion  cut  off  for 
offering  (from  cake  4c)  is  as  much 
as  front  joint  of  thumb,  1061; 
pranlta  waters,  carrying  forward 
of,  in,  1021-1022;  prastara  (first 
handful  of  kusa  grasB  that  is  out), 
1013;  prastara  is  thrown  into  fire, 
1072-1074;  pravara-mantra  repeat- 
ed by  boti,  1050;  prayaja  offer- 
ings in,  are  five,  1056-1057;  puro- 
da^a,  preparation  of  and  giving  it 
shape  of  tortoise,  1032;  pwodasias, 
offoring  of  two,  1061-1063;  re- 
mnants of  purodaja  are  divided 
into  four  and  eaten  by  priests, 
1068-1069;  rites  performed  on 
upavasatha  day  where  the  isti  ex- 
tends over  two  days,  1010;  aBkha- 
harana  rite  to  be  performed  if  the 
■aorificer  has  already  performed 
soma  sacrifice,  1011-1012;  Sami- 
dhenl  verses  in  d.  repeated  by 
hotr  1048-1049;  Sarm>tayajus 
homas,  1082;  Sarhsthajapa,  1080; 
Samyuvaka  formula  recited  by 
hotr,  1075;  Sannayya  offered  in 
darsefti  by  one  who  has  performed 
somayaga,  1012;  SarraprByadcitta 
mantras,  1080  q;  Ssyam-doha  for 
saerifioer  who  baa  onoe  performed 


somayaga,  1015-1016;  second  ids 
consists  only  of  drops  of  Sjja, 
1078;  spreading  the  antelope  skin 
to  the  west  of  the  utkara  on  which 
grains  are  to  be  pounded,  1026- 
1027;  SttktavBka  repeated  by  hotr, 
1073-1074;  summons  to  haviskrt 
differed  according  to  varija  of 
saerifioer,  1027;  third  purodada 
offered  to  Indra  Vaimfdha  in  full 
moon  isti  according  to  some,  1085; 
upBmguyBja,  after  the  first  puro- 
das*a,  1062;  Veda  (  bunch  of  dar- 
bhas  so  called )  how  cut  and  for 
what  purpose,  1014-1015;  vedi, 
construction  of,  to  west  of  Bhava- 
nlya,  1034-1038;  Vifnukramas, 
(four),  1083;  yajamuna  repeats 
the  Atimoksa  mantras  towards  the 
end  of  thejrite,  1084. 

Das,  S.  K.,  921n. 

DBsa  (see  under  daiyu),  antago- 
nism of,  to  Aryas,  26;  distinguish- 
ed from  Aryan  foes  or  other 
Aryas,  27;  same  as  dasyu  in 
Bgveda,  26;  vanquished  by  Aryas 
and  became  sudras,  33. 

Dada,  a  fisherman,  83. 

Dadahotr  mantras,  993, 1024n,  1168. 

Dasiakmnaiacarita,  806. 

Dasapeya ;  brahinanas  for  drinking 
soma  in,  had  to  trace  ten  genera- 
tions of  learned  ancestors  on  both 
sides,  252,  1220 ;  procedure  of, 
1220-21. 

Dasnamis,  ten  orders  of  samnySsins, 
948n. 

Dasyu  (see  under  data),  differed 
from  Arya  in  colour  and  cult,  26; 
characteristics  of  the  tribe  of,  26; 
identified  with  asuras  in  some 
cases,  26. 

DattakamlmBmiB,  186n. 

Dattatreya;  as  avatUra  of  Vienu  in 
the  BhBgavata-purSna,  721;  de- 
votees of,  offered  bim  wine  and 
meat,  726;  referred  to  as  parama- 
hamsa  in  JsbBlopanisad,  726;  wor- 
ship of,  popular  in  the  Decoan,  726. 


General  Index 


1299 


daughter,  ig  like  the  son  and  is 
ono's  own  self  according  to  Manu, 
1)10;  was  not  greeted  as  much  as 
the  son,  509-510. 

Dau^manta,  84. 

Day,  division  of,  into  two,  three, 
live  or  eight  parts,  644-645;  divi- 
sion of,  into  thirty  mubOrtas,  is 
anciont,  645. 

Dayabhaga,  584n  ;  conferred  higher 
rights  to  proporty  on  tho  widow 
of  a  deceased  coparcener  in  Bengal 
than  anywhere  else,  635;  men- 
tions no  vedic  passages  for  its 
theory  of  sapinda,  477;  on  eapinda 
relationship,  452,  472-477. 

Dayakramasamgraha,  a  work  of 
Srikrsna,  474. 

Debts,  son's  pious  duty  to  pay  debts 
of  father  and  other  ancestors  does 
not  include  debts  for  drinking, 
799 ;  theory  of  three,  due  to  gods, 
sages  and  pitrs,  270,  425,  560, 
676,  1134. 

Deluge,  story  of,  1065n. 

DcsSastha  brShmanas:  of  Madhyan- 
dina  siakha,  marriage  customs  of, 
470-471 ;  of  Mysore  and  Karnataka, 
467. 

Doshpande,  Dr.  Mrs.,  195n. 

Doussen,  on  grandeur  of  the  concep- 
tion of  asramas,  423-424;  propounds 
that  ksatriyas  were  pioneers  of 
DrabmavidyS,  106n. 

DevadBsIs  ( minor  girls  dedicated  to 
servioe  in  temples ),  904. 

Dovadasis  Protection  Act  of  1934, 
904; 

Devala,  1, 16n,  53,  72,  78,  81n,  109n, 
115,  121,  264.  293n,  324  &c. ; 
tackled  the  problem  of  taking 
back  into  Hindu  fold  people  con- 
verted to  other  faiths,  389-390. 

Devalaka,  temple  priest,  109n  ;  not 
to  be  invited  for  drSddha,  711. 

Devapala,  com.  on  Katbaka-grhya, 
219,  228,  248n,  832. 

Devapi,  purobita  of  Santanu,  31, 
109. 


Devapi,  descendant  of  Pnru,  will 
revive  ksatriya  race,  380-381. 

Devapratisthatattva  of  Raghunan- 
dana,  897n,  900,  904. 

Devapuja,  (  vido  'image'  and  'imago 
worship,'  'tlrtha',  ,'naivedya')  also 
is  a  yaga,  714  ;  aparadhas  in,  736  ; 
bath  of  imago,  how  effected,  731 ; 
bath  of  image  with  fivo  ingredi- 
ents, 731 ;  diffcront  from  Deva- 
yajiia  of  the  Tai.  Ar.  and  sQlras, 
405;  flowers  to  be  employed  in, 
732-733 ;  is  only  one  for  all  mem- 
bers of  a  joint  Ilindu  family,  714  ; 
lamps  in,  to  be  fed  with  ghee  or  " 
sesame  oil,  733 ;  men  of  all  varnas 
and  women  can  perform,  714  ; 
naivedya  (  food  offering )  in,  733- 
734;  namaskara  in,  735;  ornaments 
for  images  of  gods  should  bo  of 
real  gold  and  jewels  and  not 
imitation  ones,  732 ;  nirmBlya 
(removed  flowers)  purify  the  wor- 
shipper, 732;  of  three  sorts,  VatdikI, 
TantrikI  and  misrB,  740;  perform- 
ed after  morning  homa  or  after 
brahmayajfia,  705  ;  procedure  of, 
in  modern  times,  739-740;  rules 
about  water  used  in,  730-731 ;  seat 
for  worshipper  in,  731 ;  time  for, 
714 ;  unguents  in,  732 ;  upacuras 
in,  729-735;  water  used  in  bath  of 
image  treated  as  sacred  731;  wav- 
ing lamps  before  an  image,  733; 
word  occurs  in  the  Vartikas  of 
Eatyayana,  714. 

Devata,  form  of,  discussed  in  Niru- 
kta,  712 ;  which  meant  in  grhya 
rites  when  none  specifically  men- 
tioned, 208  and  n. 

Devatadhyaya,  of  Samaveda,  1170n. 

Devayajana  ( place  of  sacrifice  ), 
988n,  1134-1135. 

Devayajna  (vido  devapBja),  705-740; 
consisted  in  offering  into  fire 
offerings  or  fuel  sticks,  705 ; 
devatas  differed  according  to  dakha 
705;  distinction  made  between 
devayajna  and  devapnja  in  later 


i300 


History  of  Dharmaiastra 


smrtis,  705  ;  vaitivadova  came  to  be 
looked  upon  as,  705. 

Devipurflna,  176,  217,  900. 

Dhammapada,  336n. 

Dhanyas  (corns),  eighteen  kind* 
of,  enumerated,  874n. 

Dhar&dSna,  a  mahUdVna,  876. 

Dharedvara,  allowed  widow  to  suc- 
ceed to  Bonless  husband  if  sho 
submitted  to  niyoga,  600n. 

Dharina,  (see  under 'pari jad',  'tiisflu'), 
conflict  between  other  goals  and, 
9 ;  doubtful  points  of,  should  be 
decided  not  by  more  reliance  on 
dastra  but  by  reasoning,  967 ; 
divisions  of,  six,  2-3 ;  one  of  the 
four  goals  of  human  existence,  8  ; 
meaning  of,  2  ;  qualities  that 
secured  dharma  for  all,  10 ;  quin- 
tessence of,  7 ;  Samkaracarya  and 
learned  brahnianas  at  holy  places 
claim  the  exclusive  rights  of  res- 
toring to  castes  or  excommunica- 
tion for  lapses,  971-973  ;  distas  to 
deoide  the  doubtful  points  of,  967; 
smarts,  2  ;  sources  of,  2  ;  srauta, 
2  j  to  be  preferred  to  ariha  and 
kama,  8 ;  ten-fold,  common  to  all, 
11. 

Dharmasiastra,  extensive  literature 
on,  in  anoient  times,  355 ;  prima- 
rily concerned  with  varnasrama- 
dharma,  11;  primarily  concorncil 
with  practices  in  arySvarta,  18 ; 
subjects  lower  aims  to  higher,  9 ; 
topics  of,  in  Gautama  and  other 
sutrakaras,  1 ;  works  proceeded  on 
assumption  that  the  Veda  is  eter- 
nal, 352;  works  glorify  house- 
holder's life  and  push  into  bao'.  • 
ground  life  of  samnyasa,  424. 

Dharmasindhu,  200,  206,  236,  249n, 
457,  462,  465,  468,  502,  535, 536  &c. 

Dhenus,  are  gifts  of  certain  articles, 
880;  ten  kinds  of,  according  to 
Matsya,  880-881 ;  twelve  kinds  of, 
according  to  VarShapurSna,  880. 

Duigvana,  84. 

Dhlvara,  a  caste,  84. 


Dhrtarasfra,  became  forest  hermit 
after  Kaurava  war,  923. 

Dhvajl,  84.  ' 

Dice- play,  in  Bsjasuya,  1219. 

Dickens,  in  Oliver  Twist,  4n. 

Diksa,  procedure  of,  in  Agni^toina, 
1137-1138. 

Dlkfarilya  isfi,  in  Agniefoma,  1136- 
1138  ;  is  finished  when  patnlsam- 
ySjas  are  offered,  1137 

Dlksita,  food  of,  not  to  be  eaten  till 
vapahoraa,  758 ;  not  to  be  address- 
ed by  name,  333  ;  restrictions  as 
to  food  for,  1139  ;  rules  to  be 
observed  by  wife  and  diksita, 
1139-1140 ;  should  not  speak  with 
a  dudra  while  ongaged  in  sacrifice, 
35  ;  when  a  man  is  entitled  to  be 
called  a,  1136. 

Diksitar,  Prof.  V.  R.,  719. 

Dlnaras,  golden,  388n,  860n  ;  inter- 
est on  twelve  dlnBras  was  sufficient 
to  feed  one  bhiksu  throughout  the 
year  in  the  Gupta  period,  860n. 

Dtpakalika,  a  com.  on  Yaj,,  471. 

Directions,  objectionable,  305n  ;  pre- 
siding deities  of  f our,  745n  ;  un- 
objectionable, in  which  religious 
acts  may  be  performed,  305n. 

Dlrghatamas,  forbade  remarriage 
and  niyoga,  612. 

Divaklrtya,  84. 

Divorce,  Indian  Act,  of  1869,  621. 

Divorce  (see  under  'marriage' ),  619— 
623  ;  abandonment  (  tyaga  )  of 
wife  is  not,  620;  a  vinculo  matri- 
monii unknown  to  Hindu  society 
(except  by  custom  among  lower 
castes  ),  620 ;  in  England  and  in 
Roman  Catholio  Church,  622-623 ; 
Kautilya  on,  621-622  ;  marriage  in 
approved  forms  cannot  be  dissolv- 
ed according  to  Kautilya,  621-622; 
nothing  in  the  Vedic  texts  about, 

-619. 

Divya-snana,  368. 

Duma  (or  domba ),  a  caste,  82 ;  same 
as  svapaca,  82. 


General  Index 


1301 


I>r3by3yana-6rauta-sutra,  240n,988n, 
1134, 1145n,  1168, 1185, 1195n. 

Draapadi:  according  to  Kum&rila, 
there  wore  really,  five  wives  of 
the  Paridavas  very  similar  to  each 
other,  655 ;  svayaravara  of,  523 ; 
wife  of  five  brothers,  554. 

Dravidas,  84;  Manu's  view  about,  47. 

Drinking  (liquor),  792-798;  sec 
'Arjuna',  'Vssndeva,'  'liquor';  brah- 
manas drink  rum  in  north  India 
according  to  Baud.  795 ;  brahmanas 
had  given  up  drink  at  time  of 
Ksthaka-samhita,  793-794 ;  enu- 
merated among  five  grave  sins  in 
ChSn.  Up.,  794;  forbidden  to 
brahmanas  at  all  stages  of  life, 
795;  in  sautramam  isti,  793;  liquor 
prepared  from  molasses  or  flowers 
not  forbidden  to  ksatriyas  and 
vaisyas  ,  795  ;  prohibition  as  to 
drinking  did  not  apply  to  brah- 
mapa  women  according  to  some, 
795 ;  tura  distinguished  from  Soma 
in  Vedic  literature,  792;  sura  said 
to  be  of  throe  kinds,  795  ;  sura 
primarily  applies  to  liquor  pre- 
pared from  flour  and  it  is  this  that 
is  forbidden  to  all  dvijMis,  795 ; 
ten  kinds  of  intoxicants  forbidden 
to  brahmanas  by  Visnu  Dh.  S.,  757. 

Drona,  a  brShmana  commander,  123, 
322;  taught  the  Kauravas  and 
PSndavas  but  without  prior  stipu- 
lation for  fees,  362. 

Drona-parva,  8n,  84,  88,  322,  329, 
511,  539. 

Drsadvatt,  river  in  $g.,  12;  falls  into 
the  Sttasvatl,  15n. 

Druhyus,  39. 

Dumont,  Prof.,  977n. 

Durbhara,  102. 

Dur  brahman  a,  who  is,  108n. 

Durga,eighth  of  bright  half  of  Asvina 
sacred  to,  138;  Deviuiahatmya, 
principal  text  of  worshippers 
of,  738;  killed  MahifSsura, 
638 ;  metallic  stone  used  in  wor- 
ship of,    716;     names    of,  738; 


sacrifice  of  goat  or  buffalo  for,  739; 
stated  to  be  fond  of  blood  and 
wine,  738 ;  worship  of,  738-739. 

Durgarcanapuddbati  of  ltaghunan- 
dana,  739. 

Dnrva,  plant  favourite  of  Visnu,  732. 

Dutt,  N.  K.,  168. 

Dvadasaha,  a  Soma  sacrifice,  1213- 
14  ;  is  both  an  ahlna  and  a  sattro, 
1213;  difference  between  D.  as 
ahrna  and  as  sattra,  1214. 

Dvijati  or  dvija,  meaning  of,  189  ; 
three  higher  varnas  are  called,  as 
upanayana  is  2nd  birth,  189 ;  who 
neglects  Veda  and  studies  other 
lores  becomes  a  sudra,  356. 

Ears,  piercing  of  the  lobes  of,  in  the 
case  of  infants,  as  a  rite  in  ancient 
and  modern  times,  255. 

Edicts,  of  Asoka,  10,  93,  414o,  724, 
778,  894. 

Education,  (see  under  'guru,  "appren- 
tice', 'universities',  'svadhyaya', 
'Veda', 'vidyS', 'women'),  in  ancient 
India,  321££;  corporal  punishment 
how  far  allowed  in  anciont  India, 
362-363;  defects  of,  370;  given 
without  prior  agreement  about 
foes,  359-360;  instruction  was 
oral,  321,  348;  knowledge  learnt 
orally  from  a  teacher  more  effective, 
322 ;  literature  to  be  studied  vast 
even  in  ancient  times,  353-354  ; 
no  directions  in  sQtras  about  edu- 
cation of  children  before  upa- 
nayana, 265-266;  of  ksatriyas  and 
vaisyas,  363-364;  of  prince  in 
Kautilya,  266  ;  of  princes  in 
specially  built  houses,  364 ;  of 
women  in  ancient  India,  365-368; 
oral  instruction  persisted  in  be- 
cause it  was  cheap  and  ensured 
accuracy,  348  ;  originally  father 
taught  his  son,  321;  prejudice 
against  learning  from  books  in 
India,  347,  349;  salient  features 
of  system  of,  in  ancient  India, 
369-370;  subjects    of  study,  352; 


1302 


History  of  bharmaiHsfra 


ey stem  of  pupil  teachers  in,  343- 
344 ;  teacher  was  the  pivot  of  the 
system  of,  321;  teachers  addressed 
pupils  by  their  gotra  names  in 
Upanisad  times,  481. 

Eggcling,  Prof.,  977,  1031n,  1183n, 
1219n,  1227, 1236n. 

Ekalavya,  story  of,  322. 

EuiQsa,  boar  called  Emttsa,  raised 
the  earth  out  of  water,  718. 

Encyclopaedia,  of  Social  Scioncos, 
165,  180n. 

Encyclopaedia  Britannica,  4n. 

Endogamy,  23,  24,  436. 

Ends,  dharma&stra  requiros  sub- 
jection of  lower  to  highor,  9 ;  pro- 
ximate and  remote,  9. 

England,  marriages  of  infants  of  3 
years  and  onwards  took  placo  300 
years  ago  in,  446. 

Enthoven,  73,  904n. 

Epigraphia  Indica,  61,  66n,  68,  70, 
72,77,87,92,  94,  H3n,  123,145, 
216n,  217,  240n,  245n  &c. 

Ethics,  conscience  as  basis  of,  7 ; 
no  detailed  examination  of  princi- 
ples of,  3  ;  two  principles  stated,  7. 

Eugenics,  rules  about,  205,  430. 

Europeans,  privileges  of,  in  criminal 
trials  in  British  India,  142-143. 

Exogamy,  23,  436. 

Fa  Hien,  66,  856n. 

Family,  good,  the  first  requisite  in 
selecting  bride  or  bridegroom, 
430 ;  ten  classes  of,  to  be  avoided 
in  marriage,  430. 

Farquhar,  Dr.  J.  N.,  711,  724,  730, 
948n,  951n. 

Father,  out  the  hair  in  his  son's 
caula  in  ancient  times,  262;  has 
no  ownership  over  children,  608- 
509  ;  himself  taught  Veda  to  his 
son  in  ancient  times,  273,  321 ;  on 
return  from  journey,  smelt  head 
of  ion  with  a  mantra,  254  ;  f .  or 
guardian  incurred  sin  if  he  did 
not  get  girl  married  before  pube- 
rty,  +41 ;   power  /of,    over    his 


ohildren,  507-508;  power  of,  to  in- 
flict corporal  punishment,  508. 

Female  Infanticide  Prevention  Act 
of  1873  in  India,  609. 

Fick,  21n,  23n,  48n,  56,  79,  84,  103. 

Fire  (vide  under  'agni'  and  'grhya' ): 
bears  several  names  in  several  rites, 
818 ;  oonseoration  of  Vedic,  by  a 
man  having  a  son  and  black  bair, 
350 ;  five  fires,  679  ;  sabhya  Are, 
679  ;  is  mouth  of  gods,  698 ;  not 
kindling  drauta  or  grhya  fire  or 
giving  it  up,  an  upapataka,  685  ; 
three  srauta  fires,  677  ;  worship  of 
grhya,  may  be  done  by  wife,  son, 
pupil  or  daughter  if  householder 
ill  or  absent,  307;  worship  of 
grhya,  twice  daily,  557. 

Fish,  no  unanimity  among  sHtras 
about  eating  of,  782, 

Fleet,  Dr.,  217,  867,  953. 

Flesh-eating  (  see  under  '  Cow  '  ) 
772-782;  causes  that  led  to  giving 
up  of,  775-776  ;  doctrino  of  Sat. 
Br.  that  flesh-eater  is  eaten  in 
next  birth  by  the  animal  killed, 
775 ;  flesh  of  certain  animals  high- 
ly oommended  in  draddha,  780; 
flesh  said  by  Sat.  Br.  to  be  the 
best  kind  of  food,  773;  flesh  of 
certain  birds  forbidden,  781-782  ; 
flesh  of  five  five-nailed  animals 
allowed  in  many  smrtis,  777;  flesh 
of  certain  animals  forbidden,  777; 
given  up  by  vast  populations  in 
India,  780;  position  of  Manu  as 
to,  778-779 ;  references  to  flesh  of 
ox,  horse,  cow  and  ram  in  Bgveda, 
772;  Vaispavas  following  Bhaga- 
vata-purSna  give  up,  780. 

Flowers,  commended  and  prohibited 
for  devapuja,  732-733. 

Food,  ( see  under  '  brahmana, ' 
'gifts,'  'vaisvadeva,'  'flesb-eat- 
ing, '  'milk'):  abstaining  from, 
in  eclipses,  770;  blemishes  in,  one 
of  the  four  causes  of  death  over- 
coming brBhmanas,  768 ;  brahmana 
could  take  t.  of  five  classes  of 


General  Index 


1303 


dadraa  in  smrti  times,  161;  cooked 
but  stale  food  forbidden,  784 ; 
coming  from  bands  of  or  owned 
by  certain  persons  forbidden,  787- 
788;  forbidden  postures  at  time  of 
taking,  765;  forbidden,  771,  785  ; 
gifts  of,  to  be  made  daily,  133; 
grounds  on  which  food  becomes 
forbidden,  771;  is  life  according  to 
Veda,  755;  large  quantities  of,  bow 
purified,  786;  one  should  not  partake 
of  f.  without  giving  to  others, 
755  ;  obtained  by  begging  suppos- 
ed to  be  pure  for  Irahmacarini, 
310;  Bgveda  hymn  in  praise  of, 
758;  rules  about  giving  remnants 
of  ono's  food,  769;  rules  about, 
became  stricter  witli  time,  161 ; 
rules  about  quantity  of  f.  to  be 
eaten,  766  ;  should  be  groeted  and 
not  found  fault  with  762-763; 
Sprinkling  water  round  food  in  a 
plate  with  a  mantra,  763  ;  taking 
forbidden  food  is  upapataka,  771 ; 
who  could  be  engaged  to  cook, 
791 ;  yati  and  brahmacurin  have 
first  claim  on  food  cooked  in  a 
house,  935. 

Forms  of  marriage :  Brahma  and 
Asura  alone  are  in  vogue  in 
modern  times,  525 ;  courts  have 
held  in  some  cases  that  GSndharva 
form  is  still  prevalent,  525. 

Foiiober,  Prof.  A.,  725n. 

Francis,  St.  4n. 

Fraud,  vitiates  all  transactions,  887. 

Fuel-stick  ( samidh ),  rules  about, 
307-308 ;  to  be  offered  by  Irahma- 
carin  twice  daily  in  fire,  307. 

Furnivall,  on  ohild  marriages  in 
England,  446. 

GadSdhara :  com.  of  PSraskara- 
grhyasHtra,  537 ; 

GadyBnakas  ;  six  as  yearly  salary, 
365 ;  thirty  nivartanat  of  land  pur- 
chased for  30  g.  of  gold,  853. 

QSgSbha^a,  officiated  at  coronation 
of  Shivaji,  379n. 


Gambler,  song  of,  in  the  Bgveda, 126. 

Gana,  consideration  of,  in  marriage, 
514-515. 

Gana,  meaning  of,  67-68. 

Ganapati  (see  under  'Ganesa'),  mean- 
ing of,  in  Bgveda,  213. 

Ganapati-pUjana,  213-216 ;  prelimi- 
nary act  in  all  rites,  212. 

GSndhSrl,  power  of,  as  a  pativrats, 
568. 

GSndharva,  517,  619  >  form  of 
marriage,  indicated  in  Bgveda, 
525 ;  homa  and  taptapadi  neces- 
sary even  in  GSndharva  and  the 
subsequent  forms  of  marriage, 
621 ;  the  best  form  of  marriago 
according  to  the  KsraasQtra,  522  ; 
very  much  in  vogue  among  royal 
families,  522-523. 

Gandhi,  Mahatma,  165  ;  fast  of,  for 
removal  of  untoucbability,  177, 

Ganesa,  as  the  amanuensis  of  VySsa 
in  Mahabharata,  215;  eight  famous 
shrines  of,  216n  ;  images  of,  found 
from  5th  century,  215,  725 ;  images 
of,  may  have  from  two  to  108 
arms,  725 ;  identified  with  supreme 
Brahma,  725 ;  origin  of  the  wor- 
ship of,  213-216  ;  peculiar  features 
of,  wanting  in  Vedic  Literature, 
213;  red  stone  as  symbol  in  wor- 
ship of,  716  ;  worshipped  even  by 
Jainas  in  medieval  times,  725. 

Ganesa-purSna,  725. 

Ganges,  invoked  in  a  verse  repeated 
in  slmantonnayana,  225 ;  mention- 
ed in  Bg.,  12. 

Ganguly,  Mr.  O.  0.  711n. 

GarbhadhSna,  201-206;  asamskBra, 
195 ;  procedure  of,  in  Bi.  Up,  202  ; 
proper  time  for,  204 ;  whether  a 
samskSra  of  the  woman  or  of  the 
child,  205-206. 

Garbharaksana,  196,  220-221;  same 
as  Anavalobhana,  196,  220. 

Garden,  procedure  of  dedicating  to 
the  public,  896. 

Garga,  267,  656,  660,  672,  826. 


1304 


History  of  Dharmaiastra 


GBrgI  Vacaknavl,  put  subtle  ques- 
tions to  Yajfiavalkya,  365-366. 

Gargya,  a  smttikBra,  926n. 

QSrgya  approached  king  AjStasatru 
for  knowledge  of  brabma  38. 

Garhapatya  fire,  989,  992n  Ac; 
mound  of,  is  circular,  994n ;  only 
g&rbapatya  fire  permanently  main- 
tained according  to  some,  999. 

GathSaaptasati,  215,  628. 

GaudapBda,  author  of  kSrikSs,  301n. 

Gaurlharapttja,  a  oeromony  prepara- 
tory to  marriage,  536. 

Gautama,  dharmasUtra  of,  1,  6,  8, 
39n,  53,  55,  59,  62,  112,  275,  278, 
279  &c. 

Gavam-ayana,  is  model  of  all  sattras 
of  one  year  or  more,  1239  ;  parts 
of,  1240;  procedure  of  1241-1245  ; 
the  mahBvrata  day  in,  1243. 

Gayatrl,  283 ;  see  under  '  Savitrl, ' 
'  patitasBvitrtka  ' ;  called  '  Veda- 
matB',  303;  eulogy  of,  303-304; 
how  many  times  to  be  repeated  by 
brahmacBrin,  ascetic  &c,  686 ; 
japa  of,  is  chief  part  of  samdhya, 
313  ;  meaning  of,  302  ;  meditation 
( dhyvna )  of,  304n  ;  must  be  re- 
peated several  times  in  samdhya 
every  day,  304;  sacredness  of, 
303-304  ;  Sirat  of ,  304;  why  the 
verse  became  so  famous,  303. 

Genesis,  547n. 

Getting  up  :  auspicious  and  inauspi- 
cious sights  on,  648 ;  duties 
immediately  after,  647  ;  from  bed 
before  sunrise,  prescribed  for  all 
but  particularly  for  students,  647 ; 
to  repeat  names  of  famous  heroes 
and  heroines  and  long-lived  per- 
sons on,  648 ;  verses  to  be  recited 
on,  647-648. 

Getty,  Alice,  725n. 

Ghnrbhari  Gosavis,  952. 

Gharmasiras  mantras,  994n, 

Gharpure,  Mr.  295n. 

Gha$asphota,  procedure  of,  388. 

Gholika,  a  caste,  102. 


Ghora  Afigirasa,  teacher  of  Krsna, 
719. 

Ghosh,  RaisahebJamini  Mohan,  951n. 

Ghotaka-mukba,  a  writer  on  erotics. 
432. 

Ghurye,  Dr.  29,  31,  32,  38n,  286n. 

Gifts  (  see  under  '  dBna  ' )  :  accept- 
ance of  gifts  made  on  the  Ganges 
and  of  elephants,  horses,  beds  of 
the  dead  oondemned,  885;  could 
be  made  by  anybody  to  anybody, 
115  ;  donors  should  make  only  to 
learned  or  worthy  persons,  114  ; 
even  ignorant  brBhmanas  were 
allowed  to  accept  gifts  without 
scruples,  117 ;  for  dharma  are  held 
by  courts  to  be  void  for  uncer- 
tainty, 888  ;  food  may  bo  donated 
outside  Vedi  to  all,  114,  116; 
given  unasked  may  be  taken  from 
anybody  except  patita,  114;  grades 
of  donors  making,  113;  merit 
of,  differed  according  to  the  worth 
of  the  recipient,  115 ;  not  to  be 
received  from  unworthy  persons, 
110;  only  learned  brBhmanas 
should  accept,  110 ;  promised  to  a 
brBhmuna  but  not  made  become 
debts,  886;  receiving  gifts  from  a 
worthy  person  a  better  means  of 
livelihood  for  brBhmanas  than 
teaching  or  being  priest,  110;  sin 
incurred  by  accepting  gifts  that 
Bbould  not  have  been  accepted, 
885  i  sixteen  kinds  of  invalid  g., 
887  ;  strict  rules  about,  gradually 
relaxed  in  favour  of  even  ignorant 
brBhmanas,  117 ;  when  obligatory, 
116 ;  when  not  revocable,  886  ; 
when  may  be  revoked,  887. 

Girl  (see  'maidens'):  every  g. 
supposed  to  be  under  protection 
of  Soma,  Gandharva  and  Agni  be- 
foro  marriage,  443;  if  not  got 
married  by  father  or  brother  oould 
select  her  own  husband,  442; 
marriage  of  infant,  referred  to 
in  Gaut.,  442;  promised  to  one 
may  be  given  to  another  who  is 


General-  Index 


1808 


worthier,  640;  practice  of  finding 
out  a  male  to  go  through  a  form 
of  marriage  with  the  corpse  of 
a  dead  unmarried  grown-up  girl, 
444;  purchased  for  a  price,  did 
not  become  tpatta,  505;  providing 
for  marriage  of  girl  with  a  brSh- 
mana  highly  meritorious,  856 ; 
remaining  unmarried,  was  sup- 
posed not  to  go  to  heaven  after 
death,  436,  444;  sale  of,  in 
marriage  condemned  in  sntras  and 
digests,  503-505;  Bale  of,  made 
punishable  by  Peshwas,  606-507 ; 
sentiment  arose  that  the  marriage 
of  a  girl  must  be  arranged  early 
and  so  even  with  one  without  good 
qualities,  443 ;  taking  wealth  from 
a  bridegroom  for  the  benefit  of  a 
girl  is  not  a  sale,  605-506. 

Qltagovinda,  723. 

Goals,  of  human  life,  four,  8-9. 

Gobhila,  grhyasntra  of,  196,  203, 
208,  222,  233,  234,  246,  255,  258, 
261,  262,  264  Ac. 

Gobhila,  smrti  of  (also  called  Karma- 
pradlpa  and  Chandoga-pariSsta), 
115,  215,  217,  265,  304n,  308n,  315n, 
317n,  318,  328n,  611,  548  &c. 

Gocarma,  measure  of  land,  defined, 
859n. 

God,  conceived  as  trimflrti  by  some, 
724;  eight  forms  of,  898;  one, 
worshipped  by  many  people  in 
different  ways  and  with  different 
offerings,  715 ;  was  supposed  to 
come  down  to  earth  to  establish 
dharma,  720;  worship  of,  with 
and  without  symbols,  896. 

GodSna,  same  as  KesSnta:  197,  402- 
405. 

GodBna-vrata,  a  Vedavrata  for 
brahmacsris,  371. 

Gode,  Mr.  P.  E.,  537. 

Gods,  wives  of  (see  under  'wives  '). 

Goja  (or  Goda),  a  caste,  79. 

Golaka,  64,  80,  611 ;  treated  by  Mitak- 
sarB  as  different  from  anuloma  or 
H.  D.lt4 


pratiloma  or    savarna,  64;    u  pa- 
nay  ana  of,  298. 

Gomatr,  river  in  Rg.,  12. 

Gopa,  a  caste,  80. 

Gopatba-brahmana,  270n,  272,  279n, 
303,  327,  350,  353. 

Goploandana,  clay  used  to  mark  fore- 
head after  a  bath,  673. 

GoplnBtha,  author  of  SathskSraratna- 
msla,  201n. 

Gosahasra,  a  mahadBna  mentioned 
in  Harsaoarita,869;  procedure  of , 
874. 

Gosava,  a  one-day  Soma  sacrifioe, 
of  strange  practices,  1213n. 

Gosnkta,  1006. 

Gotra,  (soe  'marriage',  'iagotra', 
'women'),  479-501 ;  conception  un- 
derlying tho  idea  of  gotra  was 
familiar  to  the  poets  of  the  Rg- 
veda,  479;  connection  between 
gotra  and  pravara,  497;  details 
of  worship  differed  according  to 
the  founder  of  the  group  called  a 
gotra,  480;  eighteen  gotras  accor- 
ding to  BalambhattI,  489;  father's 
gotra,  retained  by  woman  even 
after  marriage,  if  a  woman  was 
a pulrika  or  married  in  asura  and 
the  following  forms,  466;  gotras 
grouped  into  gana,  paksa,  486; 
importance  of,  in  several  .practices 
and  rites;  481-482;  is  known  only 
by  immemorial  tradition,  486 ; 
majority  of  gotras  have  three 
pravaras,  491;  means  progeny  of 
eight  sages  according  to  Baud.  Sr., 
483;  meaning  of,  in  Rgveda.; 
479;  meaning  of,  in  Psnini,  485, 
means  secondarily  any  illustrious 
founder  of  a  family,  according  to 
Medbatithi,  485-486 ;  millions  of 
gotras,  but  pravaras  are  only  49, 
484,  489;  mythioul  kings  as  foun- 
ders of,  496  ;  of  child  born  of  void 
marriage  inadvertently  entered  in , 
is  Kasyapa,  497;  of  women,  dis- 
cussion in  smitis  and  digests,  466- 
467;  originally  only  four  gotras 


1806 


History  of  Dharmaifotra 


according  to  MahlbhBrata,  489  ; 
pravaras  of  same  gotra  differ,  495- 
496  ;  reason  why  brahmacarin  was 
asked,  285-286 ;  rules  for  one  who 
does  not  know  his  own,  495; 
some  gotraa  have  one,  two  or  fire 
pravara  sages  but  never  four,  491- 
492;  system  of,  among  Buddhists 
also,  494;  theories  about  grounds 
of  prohibited  degrees  in,  477-478 ; 
two  gotras  for  some  families,  492- 
493;twogotras  have  to  be  consider- 
ed in  marriage  of  an  adopted  son, 
493 ;  two  meanings  of,  485-486  > 
two  views  of  gotra  of  women,  466— 
467;  woman  enters  husband's  gotra 
by  marriage  particularly  in  the  first 
four  forms,  463,  466. 

Government,  often  tribal,  in  the 
Rgveda,  39. 

Govindaraja,  com.  of  Manusmrti 
HOn. 

Govindasvamin,  com.  of  Baud.  Dh. 
S.,  518,  929. 

Grahamakha,  a  rite  performed  before 
upanayana,  286 ;  and  in  vBstu- 
sfenti  and  on  other  occasions,  835. 

Graha&nti  (see  undor  'planets'): 
procedure  of,  according  to  Yajfia- 
valkya,  884 ;  danas  for  propitiat- 
ing planets,  885n. 

Grant-Duff,  author  of  History  of 
Msrathas,  178. 

Grants,  (see  under  'dSna',  'gifts', 
'inahadanas't'sin'):  curse  pronounc- 
ed on  him  who  would  resume  grants, 
863 ;  865 ;  extent  of,  described  with 
great  exactness  in,  864;  eight  bhogat 
of  land  in,  865;  for  bali,  vaisva- 
deva,  agnihotra  and  mahByajnas, 
864;  for  university  scholarships 
in  ancient  times,  361,  369;  forged 
copperplate  grants,  867 ;  made  for 
agnihotra,  vaUvadeva,  earu,  bali 
Ac,  113n,  979;  made  by  kings  and 
wealthy  donors  for  the  study  of 
various  branches  of  knowledge,355, 
of  land  held  to  be  highly  merito- 
rious, 856,  858-859 ;  of  lands  after 


purchasing  them  from  the  owners, 
856, 864;  of  lands  and  villages  at 
golar  and  lunar  eclipses,  853  ;of 
land  sometime  resumed  by  later 
kings,  863;  of  village  toabrlh- 
mana  in  honour  of  Buddba,  854  ; 
prior  grants  to  temples  and  brBh- 
manas  were  excepted  when  making 
grants  of  villages,  &c,  863 ;  rules 
about  royal  grants  of  lands  or 
nibandhat,  860-861 ;  sin  in  resump- 
tion of  grants  made  by  former 
kings,  861-862 ;  verses  deprecating 
resumption  of,  861-863. 

Grhapravesaniya  homa,  a  rite  in 
marriage,  535. 

Gfhastha  (householder),  must  wor- 
ship grbya  fire  from  day  of  marri- 
age, every  day  twice,  307,  678. 

GrhastharatnSkara,  78,  124,  125, 
126, 134,  304n,  314n,  318, 415n,  434, 
438n,  446  &c. 

Grhya  (fire)  :  if  goes  out,  husband 
and  wife  have  to  observe  fast  that 
day,  682  j  one  should  not  blow  on, 
with  the  mouth,  682;  several 
names  of,  678 ;  time  from  which 
to  be  maintained,  678-680;  whence 
brought,  682. 

GrhyaparUista,  206,  239,  254,  284n, 
469,  521,  543. 

Grhyasaihgraha,  328n. 

Grhyasamgraha,  443. 

Guardians!  for  the  marriage  of  girls, 
602-503 ;  may  be  fined  for  con- 
cealing defects  of  marriageable 
girl,  640. 

Guests:  ascetics  and  brahmacBrins 
are  the  foremost  among  guests, 
754 ;  greeting  to,  differed  accord- 
ing to  varna,  753 ;  honour  how 
shown  to,  752  ;  how  an  unlearned 
brahmana  or  a  ksatriya  or  a  vaiflya 
was  to  be  treated  when  a  guest, 
763 ;  king  to  set  apart  some  paddy 
in  each  village  for  dudra  guests, 
753 ;  madhuparka  was  offered  to, 
542;  householder  to  dine  after 
serving  food  to  guests,  756;  should 


General  Index 


1307 


be  honoured,  because  they  may  be 
gogins  in  disguise,  764;  when 
guest  departs,  host  must  accom- 
pany to  some  distance  according 
to  eminence  of  guest,  756 ;  wife 
of  householder  to  look  after  guests 
in  his  absenoe,  753. 

Gubaka,  a  caste,  79. 

Guilds,  boundary  disputes  to  be 
settled  by,  67. 

Gulma,  meaning  of,  68. 

Gurmdharraa,  meaning  of,  3. 

Gupta  Inscriptions,  217,  218,  245, 
251,  494,  629,  775,  857,  860n,  861, 
863,  864,  867,  927,  953. 

Guptas,  Imperial  dynasty  of,  953. 

Gurava,  see  bhasmSnkura,  102. 

Guru:  called  Bhavanlya  fire  by  Manu, 
312  ;  defined,  324  ;  fee  to  be  given 
to,  at  end  of  studies,  360-361 ;  five 
gurus  deserve  special  honour,  324; 
importance  of,  322  ;  three  highest 
gurus  are  father,  mother  and 
acarya,  324 ;  to  be  looked  upon  as 
God  by  the  pupil,  322. 

Hall,  Fitz-Edward,  636n. 
Halsbury,  143,  572n,  573n. 
Haradatta,  6n,  56,  62n,  70n,  71,  74, 

105n,  140,  159,  200,  275n,  286  &c. 
Harappa,  seals  excavated  at,  348. 
Haribhadra,  359n. 

Harihara,  bhfisya  of,  198, 284n,  813n. 
Harijan,  meaning  of,  179. 
Hariscandra,  241 ;  had  one  hundred 

wives,  551 ;  story  of,  37. 
Hariscandra,  prince  of  Kanoj,  240; 

nSmakorana  of,  240. 
Harivamsa,  156,  978. 
HSrlta,  80,  82,  84,  89,  94,  96,  125n, 

126,  128,  171,  188,  192,204,236, 

264  &o. 
Haifa,   emperor,   388,  532,  628,  867  ; 

was  worshipper  of  the  Sun  though 

bis  elder  brother  was  a  Buddhist, 

724. 
Harsacarita,  87,  215,  430,  446,  450, 

510,  532,  584,  598,  628,  630,  722n, 


Hathigumpha  Inscription  (2nd  cen- 
tury B.  C. )  364,  869. 

Hang,  1012n,  1014n,  1032n,  1060n, 
1119n,  1145n,  1161n,  1164,  1182, 
1185n,  1213n,  1240n,  1244,  1246n. 

Haviryajfias,  seven,  194,  1224. 

Haviskrt,  call,  157,  1027n. 

Havisya  ( to  bo  oifored  in  fire  ),  ten 
materials  fit  for  being,  681. 

Hayagrlva,  as  avatara  of  Vifnu,  720. 

Heinrich,  Rev.  J.  C,  179n. 

Heliodorus,  Besnagara  Inscription 
of,  719-720. 

Hell,  called  KalasOtra,  for  him  who 
sells  his  daughter  in  marriage  for 
his  own  livelihood,  506. 

Hemsdri,  3,  6n,  11,  209n,  308n,  381, 
451,  577,  852,  853n,  854  &c. 

Hemahastiratha,  a  mahsdana,  875. 

Hemasvaratha  or  Hiranyasvaratha,  a 
mahUdUna,  875 ;  performed  by 
Lak^maijasena  of  Bengal,  870. 

Herbert,  Mr.  A.  P.,  622. 

Hereditary  Offices  Act,  178. 

Heretics,  to  be  banished  from  capital 
according  to  Manu,  359n. 

Hillebrandt,  Prof.  977,  978n. 

Himalaya,  13;  abandoning  life  in, 
by  fasting,  said  in  MahabhSrata  to 
lead  to  moksa,  925. 

Himsa  (killing  or  injury  to  an  ani- 
mal)', doctrine  that  hiihsS  is  ahimsS 
if  done  according  to  Veda  for 
sacrificial  purposes,  779. 

Hindu  (see  under  'reconversion  ')  : 
absorption  of  non-Aryan  elements 
into  Hindu  society,  384,  389  ;  ex- 
communication of,  how  brought 
about,  388 ;  keeping  of  sikha, 
one  of  the  outward  signs  of,  264  ; 
may  lose  caste,  but  can  come  back 
after  expiation,  387;  no  procedure 
in  the  smrtis  for  converting  to 
Hinduism  those  who  never  belong- 
ed to  it,  388 ;  quietly  absorbed 
non-Aryans,  388-389;  religion,  not 
avowedly  proselytizing,  887 ;  re- 
conversion to,  of  those  forcibly 
converted,  379-992 ;  tenet  of:  adhi- 


1908 


tiidoty  qf  DharmaiOstrd 


karabheda  in,  714-715;  tolerance 
in,  examples  of,  388n. 

Hindu  Widows'  Bemarriage  Act 
(of  1856),  616. 

Hiraoyagarbba,  a  mahadana,  872- 
873;  all  samskaras  Bymbolioally 
gone  through  by  donor  in,  872; 
performed  by  king  Dantidurga  at 
Ujjayinl,  876. 

Hiranyagarbho  (Creator),  addressed 
in  Bg.  X.  121,  172. 

Hiranyakasipu,  was  killed  by  Visnu 
in  man-lion  form,  718. 

Hirnnyake&grbya,  162n,  196,  197, 
199n,  202n,  203,  205,  208,  233, 
235,  &c. 

Hiranyakesi-srauta-Butra,  483. 

Holdsworth,  118n,  142. 

Holy  placoB,  854 ;  gifts  made  at, 
confer  infinite  reward,  854. 

Homo:  daily  noma  in  grhya  fire  may 
be  done  by  wife,  557 ;  description 
of  model,  207-208;  distinguished 
from  dSna  and  ySga,  714n  ;  mate- 
rials required  in  gihya,  209-210 ; 
order  of  the  several  actions  in, 
210-211 ;  priest  cannot  oiler,  in 
the  absence  of  both  spouses,  683  ; 
to  be  offered  by  the  house-holdor 
himself  or  his  wife,  son,  pupil  &c, 
683 ;  two  views  about  time  of 
performing  daily  homa,  675-676; 
when  no  material  specified,  Sjya 
is  offered  in,  681,  986 ;  when 
performed  in  morning  and  evening, 
675-676 ; '  who  can  offer  homa,  in 
the  absence  of  householder,  683. 

Honour  ( see  under  '  courtesy  ', 
'guest') :  grounds  on  which  honour 
was  to  be  shown,  345 ;  learning, 
foremost  ground  for  paying,  346 ; 
showing,  to  one  who  is  not  a 
teacher  or  a  relative,  344  ;  shown 
in  various  ways,  334-337 ; 

Hopkins,  Prof.,  3n,  107n,  720n,  776n. 

Horse,   with   white  spots    in   five 

places  on  his  body  is  very  auspi- 

'  cious  and  is  called  pancakaly  Snaka , 
875n. 


Horses:  Gautama  mentions  horses  as 
objeots  of  gift,  839 ;  gifts  of,  in 
Rgveda,  838 ;  gift  of,  condemned 
in  Tai.  S.,  181,  839 ;  isti  to  Varuna 
to  be  performed  by  the  donor  of  a 
horse  in  a  Vedic  sacrifice,  839. 

Hospitality  (vide  under  'manuBya- 
yajiia'):  eulogy  of,  in  Atharvaveda 
and  smrtis,  749,  752  ;  is  not  for  the 
undeserving,  750. 

Hospitals,  called  arogyasflls,  885. 

Hotr  priest,  position  of  limbs  of,  in 
sacrifices,  1047. 

Householder  (  see  under  food,  grha- 
>(ha,  falina,  'yQyUvara  ) :  br&hmana 
householder  to  approach  king  or  a 
rich  man  for  his  maintenance  689 ; 
duties  of,  643;  eulogised  as  the 
highest  asrama,  425,  640;  impor- 
tance of  stage  of,  640-641 ;  life  of, 
not  regarded  as  inferior  to  that  of 
an  ascetic  by  most  dharmasfistra 
works,  424-425  ;  not  to  partake  of 
food  till  guests  are  fed,  755;  not 
to  stint  one's  servants  and  slaves 
as  to  food  in  order  to  feed  guests, 
755 ;  the  only  asrama  according  to 
Gautama  and  Baudhayana,  424- 
425  ;  varieties  of,  641-643  ;  was  to 
allow  girls  of  the  family  and 
ailing  persons  to  take  food  before 
him,  755. 

Hultzsch,  Dr.,  606n. 

HUoa,  princesses  married  to  Hindu 
kings,  389. 

Husband  (  see  '  marriage  ',  '  wife  ' ) : 
abandoning  a  blameless  wife  had 
to  undergo  expiation  and  was 
punishable  by  king,  551,  569  ;  and 
wife  to  perform  sacrifices  to- 
gether, 367,  429 ;  has  no  ownership 
over  wife,  according  to  several 
writers,  508-509 ;  identity  of 
husband  and  wife  accepted  in 
religious  matters  but  not  .for 
secular  and  legal  purposes,  673; 
mutual  duties  and  rights  of  wife 
and  husband,  556-582;  mutual 
fidelity  highest   dbarma  of  wife 


Genetal  Index 


iso* 


and  husband,  619  ;  not  ordinarily 
liable  for  wife's  debts,  573  ;  not  to 
prove  false  to  each  other  in  three 
purujsrthas  and  not  to  be  separate 
from  each  other,  556 ;  power  of 
correction  of,  over  wife,  569; 
principal  obligations  of  wife  and 
husband  556  ;  rules  about  sexual 
intercourse  between  husband  and 
wife,  801-802. 
Hymns,  Vedio,  recitation  of  which 
purifies  man,  685-686. 

Ibbetson,  66. 

Ida,  daughter  of  Manu.,  1065n. 

Idapatra,  1065n. 

Images  (vide  'devapujB, '  'tem- 
ples ' ) :  cannot  be  owners  of  pro- 
perty in  the  literal  sense,  911 ; 
consecration  of  images  in  temples 
not  dealt  with  in  principal  grhya 
and  dharma  sOtras,  896  ;  doubtful 
if  worship  of,  prevailed  in  Vedic 
times,  706-707;  expressly  mention- 
ed by  MSnavagrhya,  Baud,  gr., 
LaugBkii  grhya,  and  others,  709 ; 
are  juridical  persons  capable  of 
holding  property,  911;  materials  of 
which  images  are  made,  715 ;  of 
Buddha  began  to  be  made  about 
a  century  or  two  before  Christ, 
711;  of  Siva  and  Skanda  spoken  of 
by  PSnini,  710 ;  proper  sizes  of, 
in  the  house  or  in  temples,  716 ; 
views  about  origin  of,  in  India, 
711-712  ;  whether  trustee  can  sub- 
stitute a  new  image  or  remove  it 
to  another  place,  916;  witnesses 
to  be  sworn  in  the  presence  of 
images  of  gods,  709;  worship  of 
five  gods  called  pancayatana, 
716-717;  worship  of,  not  neces- 
sary for  everybody,  714-715 ; 
worship  of,  whether  derived  from 
sndras,  711 ;  worship  of,  may  be 
*  in  a  private  house  or  in  temples, 
897. 

Immortal,  names  of  seven  persons 
believed  to  be  259n. 


Impurity,  on  birth  none  till  nave] 

cord  is  cut,  236. 
Indian  Antiquary,  85, 217,  240n,  245, 
349n,  506,  593n,  598,    629,    799, 
865n,  867,  1245 ;  New  I.  A.,  75n. 
Indian   Historical  Quarterly  85-86, 

238n,  319n,  720  n,  864. 
Indians,   discrimination  against  in 

South  Africa,  165. 
Indra :  and  Ahalya,  1145n;  and 
Medhyatithi  Kanva,  1145a;  born 
of  Mona  of  Vrsanasva,  1145n; 
festival  of  raising  the  banner  of, 
called  Indramaha,  398,  825-826; 
guilty  of  brahmahatya  in  killing 
Visvarnpa,  147,  801-802;  killed 
Namuci  with  foam,  718-719  ;  said 
to  be  grandson  of  sage  Srigavrsa, 
717 ;  secret  name  of,  is  Arjuna, 
241 ;  some  people  do  not  regard 
him  as  god  in  IJgvoda",  358n; 
spoken  of  as  '  mesa  ',  1145  ;  trans- 
ferred sin  of  brahmahatya  to 
oarth,  trees  and  women,  802. 

IndrSnl  (wife  of  Indra),  1041; 
worship  of,  in  marriage  ceremo- 
nies, 536. 

Indrayajfia,  824-825 ;  on  full  moon 
of  Bbadrapada,  824. 

Infanticide,  509. 

Infanticide  Act  in  England,  509. 

Inge,  Dean,  138,  146. 

Inscriptions,  61,  65-66,  68-69,  70,  77, 
85,87,  113n,  123,  145,  217,  248, 
355,  382,  384,  388n,  389,  494,  553, 
615,  629,  719,  722n,  730n,  737n, 
774,  839,  853-854,  856,  857,  859n, 
860n,  862-865;  870,  883,  903-904, 
909,  913n,  925-926,  928,  978-979. 

IsSna-bali  (see  under  sQlagava), 
831. 

Ishwar  Chandra  Vidyasagar,  Pandit, 
614,  616. 

Is^BpOrta :  defined  by  the  MahBbba- 
rata,  884 ;  meaning  of,  in  Vedic 
Literature,  843-844. 

IsJ;i :  distinguished  from  a  paduyBga 
or  somayaga,  981n,  986;  on  birth 
of  a  son,    228-229;    sacrifice  in 


iaio 


History  of  DharmaiOstra 


which  four  priests  are  employed, 

1009. 
IsVarasena,  an  Ibhlro  king,   68,  73, 

252 ;  described  as    MBdharlputra, 

252. 
Itihasa-purBna,    as    fifth    veda    in 

Upanisads,  354  ;  as  tvndhySya  or 

brabmayajna,  353,  701 ;  to  be  read 
.  in  the  6th  and  7th  parls  of  the 

day,  799. 
It-sing,  Chinese  traveller,  369. 

Jabali,  667n. 

Jabalopaoisad,  197n,  421,  726,  918, 
930,  931,  943,  963. 

Jacob,  story  of,  in  the  Bible,  547n. 

Jaitnini  (see  pHrvamimamsB ) :  17, 
29n,  34n,  36,  109,  152,  154n,  156, 
182, 190,  229,  269,  297n,  350,  352, 
367,  383,  401,  463,  469n,  482,  494, 
504-505,  507,  557,  560,  668,  581, 
589,  684n,  714n,  793,  803,  849,  865, 
889,  984,  985n,  989,  996n,  998, 
lOlOn,  1016, 1019, 1024, 1026, 1027, 
1057n,  1058, 1060, 1064, 1069, 1073n, 
1074, 1085,  1086,  1095,  1110, 1114n, 
1115  and  n,  1116,  1129,  1130,  1131, 
1132, 1133n,  1134, 1136, 1136, 1137, 
1138,  1139,  1140,  1141,  1145n,  1146, 
1151u,  1154, 1168,  1175,  1182, 1183, 
1184, 1189,  1190,  1199,  1200,  1203, 
1205,  1211-12,  1222-23,  1228,  1241- 
42,  1246, 1250. 

Jaimini,  author  of  a  smrti,  236, 312n. 

Jainas,  as  worshippers  in  temples  of 
Jina,  722 ;  religious  suicide 
allowed  among,  927-928 ;  touch  of, 
entailed  bath  as  expiation,  169,  665 

JalBsayotsargatattva  of  Baghunan- 
dana,  892,  893n. 

Jalopajlvin,  82. 

Jamadagni,  oow  of,  carried  away  by 
Kartarlrya,  41 ;  descendant  of,  in 
Tai.  8.,  479 ;  descendants  of,  are 
pancBvattins,  528n. 

JBmadagnyas,  divisions  and  sub- 
divisions of,  490;  special  usages 
of,  481-482. 

Jana,  meaning  of,  \tltn. 


Janaka,  king  of  Videha,  13;  asked 
Ysjnavalkya  to  expound  samnySsa, 
421 ;  discussion  of  philosophy  in 
court  of,  365;  expounded  to  Yajna- 
valkya  philosophy,  105;  had 
studied  Veda  and  Upanisads,  106 ; 
made  a  gift  of  himself  as  slave  to 
Ysjnavalkya,  181. 

Janaraejaya :  his  priest  Indrota,:241 ; 
received  Vyfisa  with  madhuparka, 
546. 

JSnasruti  PautrSyana,  838;  addres- 
sed as  sadra  by  Baikva,  155. 

Japa  (see  'mantra'))  alone  confers  on 
brahmanas  highest  perfection,  686; 
is  of  three  sorts,  686  ;  of  mantras 
like  '  om  namo  Visnave,'  687  ;  of 
GSyatil  and  other  mantras  is  chief 
part  of  SamdhyS,  313,  318  ;  should 
comprise  Gay  a  til  and  PurusasQkta 
at  least,  686;  when  to  be  performed, 
686 ;  where  to  be  performed,  686. 

Jata,  a  mode  of  reciting  Veda,  347. 

Jatakarma,  a  sarhskSra,  196,  228-237; 
ayueya  is  one  of  the  rites  in,  233  ; 
elements  in  rite  of,  acoording  to 
Br.  Up.  229-230;  procedure  of, 
according  to  iiv.  grhyasatra,  231. 

Jatakas  (Buddhist  birth  stories),  13, 
85,  945. 

Jati,  generally  distinguished  from 
varna,  but  sometimes  confounded, 
55  ;  does  not  occur  in  Vedic  Lite- 
rature in  the  sense  of  caste,  55 ; 
lays  great  emphasis  on  birth  and 
heredity,  55;  meaning  of,  64;  word 
occurs  in  dharmasdtras,  55. 

Jativiveka,  a  modern  work,  71,  74, 
83,  84,  92,  97, 102. 

Jatukarnya,  157n,  194,  219. 

Jatyapakarsa,  doctrine  of,  explained, 
62-65;  two  kinds  of,  in  YBjfia- 
valkya,  64-65. 

JBtyutkarfa,  doctrine  of,  explained, 
62-65  ;  two  kinds  of,  in  Yajna- 
valkya,  64-65. 

Jaya,  mantras  from  Tai.  8.  263n. 

JayarBma,  com.  of  PBraskara-gihya, 
«84n,  818n. 


General  Index 


1311 


Jhalla,  88. 

JlmuUvahana,  author  of  DByabhBga, 
"468. 

Jlvanmuktiviveka,  937, 941,  946,  950> 
964. 

John,  St.,  975. 

Jolly,  Dr.,  438n,  655,  666,  606,  609n. 

Journal,  of  Bombay  Asiatic  Society, 
73. 

Journey,  father  on  return  from, 
smelt  the  head  of  his  son  with  a 
mantra,  264;  one  should  start  on, 
after  seeing  certain  objects,  688  ; 
ono  should  avoid  sight  of  certain 
objects  when  starting  on,  688. 

Judicial  work,  king  to  devote  three 
parts  of  the  day  in  the  morning 
to,  806. 

JuhS,  a  ladle  to  be  employed  in  all 
offerings  except  where  otherwise 
stated,  986. 

Justinian,  Institutes  of,  507. 

JyesthasBmika,  767n. 

Jye?thas8mika-vrata,  372. 

JyotismatI,  verse,  956n. 

Jyotiftoraa  (see  under  Agni^toma  ) 
1133;  chief  rites  in,  1133;  iden- 
tified often  with  Agni?|.oma,  1133 ; 
occupies  generally  fivo  days,  1133 ; 
performance  of,  obligatory  on  all 
dvijStis,  1134. 

Kadambas:  founder  of,  a  brShmana, 
66,  123,  251,  449-450;  gave  their 
daughters  in  marriago  to  Gupta 
and  other  kings,  66,  450 ;  medita. 
ting  on  the  group  of  Matts,  217. 

KSdambarl  of  Bana,  81,  91,  174,  217, 
239,  266n,  295,  349,  598,  628,  645, 
675,  687  &o.  . 

Kaivalyopanisad,  946. 

Kaivarta  (fisherman),  70,  79;  same 
as  dak,  79. 

Kaksivat,  though  old,  married  a 
young  girl  through  Indra's  favour, 
439. 

Kakusthavarman,  a  Kadamba  king, 
66, 123,  261,  449. 


KslSgnirudropanifad,  oa  iripundra, 
674. 

Kalakavana,  13 ; 

Ealanos,  Indian  gymnosophist,  who 
consigned  himself  to  flames  before 
Alexander,  928. 

KalSs,  64  enumerated  in  KBmaButra* 
367. 

KslasOtra,  a  hell,  606. 

Kali  age :  begging  food  from  all 
varnas  forbidden  to  ascetics  in, 
934  ;  cow  or  ox  not  to  be  killed 
for  an  honoured  guest  in,  750 ; 
food  cooked  by  sndras  cannot  be 
offered  in  vaisvadeva  by  Sryas, 
744  ;  food  of  all  s'ndras  forbidden 
to  all  brShmanas,  162 ;  human 
sacrifice  and  asvamedha  forbidden 
in,  796 ;  intercaste  marriages 
forbidden  in,  461 ;  intoxicants 
forbidden  to  three  varnas  in,  796 ; 
killing  even  an  Btatayin  brEhmana 
forbidden  in,  151 ;  licking  of 
agnihotra-havanl  in  agnihotra  for- 
bidden in,  1005n  ;  marriage  with  a 
girl  having  the  same  gotra  as  one's 
mother's  original  family  forbidden 
in,  according  to  some,  468; 
marriage  with  sapinda  or  sagotra 
girl  forbidden  in,  500-601 ;  niyoga 
prohibited  in,  according  to  Bibas- 
pati,  603 ;  religious  suicide,  for- 
bidden in,  928 ;  remarriage  of 
widows  forbidden  in,  612,  620 ;  no 
remarriage  in,  of  a  girl  whoso 
marriage  was  void  on  account 
of  sapinda  or  sagotra  relationship, 
498;  saninyBsa  forbidden  in,  by 
some,  953 ;  slaughter  of  anu- 
bandhya  cow  at  end  of  Agnisfoma, 
forbidden  in,  1201n  ;  ftdra  kings 
will  perform  Asvamedha  in, 
according  to  puiBoas.  1238n; 
taking  the  food  of  even  five  kinds 
of  sildraa  disallowed  to  dvijStis  in, 
790 ;  vBnaprasthBsrama  eame  to  be 
forbidden  in,  929,  424. 


1312 


History  of  Dharmaiastra 


EfilidSsa,  56, 144,  215,  266,  296,  355, 

362,  422,  450,  521,  622,  524,  529n, 

536,  563,  628,  724. 
KalikBpurSna,  186,  857,  890n,  1107n. 
Ealkin,  as  avatara  of  Visou,  721. 
Kslottaia,  a  gaiva  work,  882. 
EalpapBdapas  (wish-yielding  trees), 

said  to  be  fire,  874n. 
Kalpasutra  referred  to  in  the  BamS* 

yana,  1238. 
Ealpataru,  same  as  Ertyakalpataru, 

156. 
Ealpavrkja,  a  mabadana,  mentioned 

in  Hathigumplia  Inscription!  869 ; 

procedure  of,  873-874. 
Kama,  a  goal  of  human  life,  but  the 

lowest,  8. 
KBmadhenu,  a  mahvdnna:  procedure 

of,  874-S76. 
Kamalakarabhaffa,  author  of  Nirna- 

yasindhu,  634  j  mother  of,  became 

»o«,  635. 
Kiinastuti,  1067a. 
Kamasatra,  9, 72,83, 367,414n,431,432, 

433,435.522,  540,  562,  628,  734; 

regards  dharma  as  superior  to  kama 

and  artha,  9. 
Karabhoja:  guilds  of  ksatriyas  in,  67, 

75;  outside  limits  of  ArySvarta 

according  to  |Nirukta,   13;  Manu 

on  people  of,  47 ;  referred  to  by 

Asoka,  93. 
Kampilr,  a  city,  14. 
Kariisa,  killed  by  Kisna,  719. 
Kamsyakara,  a  caste,  75. 
Kamyestis  (sacrifices  for   securing 

certain  desires  )  1107-1108. 
KBnlna,  caste  of,  54. 
Eankaoabandhana,  536. 
Eanva,  a  smrtikara,  932. 
KfinvByana,  dynasty,  was  of  brBh- 

mana  origin,  123. 
KanyadBna,  a  rite  in  marriage,  533 ; 

bridegroom  promises  not  to  prove 

faithless   in   dharma,  artha  and 

tamo  to  the  bride  in,  633. 
KapBlas,  arrangement  of   eight  or 

more  for  baking  oake,  1031n. 
KBpBlikas,  sect  of,  787n. 


Eapila,  son  of  FrahlBda,  an  asura, 

started  the  system  of  BaVamas,  417. 
Eapila, 'condemns  those  who  hold  that 

moksa  is  not  possible  for  him  who 

remains  a  householder,  64L 
Kapila  PancarBtra,  855. 
Earana,  53,  74-75 ;  an  anuloma  caste, 

53. 
ESraskara,  country  of,  not  fit  for 

Aryas  to  stay  in,  16. 
ESrBvara,  a  caste,  77. 
KSrlrlsfi  (  for  securing  rain  ),  1107. 
Karka,     com.    of   Paraskara-grhya, 

284n. 
EarmakBra,  a  caste,  75;  distinguish- 
ed from  Earmara  in  some  works, 

75. 
Kantian  da,  422. 

Earmara  (  vide  karmakSra  ),  75. 
Earna-parva,  16n,  71,  77,  88,  638. 
Earnavodha,  a  samskaia,  196, 254-255. 
Karpuramafijarl,  a  work  of  Kajase- 

khara,  450,  737n. 
Ear^Bpana,  fines  measured  in,  152. 
Esrtavirya,  story  of,  41,  726. 
Eaitikeya,  worship  of,  217. 
Karoja,  a  caste,  77. 
ESsika,  com.  on  P&nini,  67,  122n, 

225n,  263,  366,  485. 
Eafi-Videba,  country  of,  13,  328. 
Kasyapa,  smrti  of,  293n,  445,  608. 
Easyapa,  subdivisions  of  gotra,  of, 

490. 
EatadhBnaka,  a  caste,  102. 
Katakfira,  a  caste,  74. 
Kafbaka-grhya,  196,  219,  228,  248n, 

255,  257,  258,  262,  263,  264,  266n, 

279n  Ac. 
Eathaka-samhitB,  12,  107,  139, 148, 

220,  233,  241n,  246,  302,  419,  557, 

669,  686  &c. 
Eajhopanisad,  6,  181,  241,  247,  322, 

358n,  750, 767n,  881. 
EBtyayana,  smrti  of,  66  68, 141, 149, 

160-161,  173,  184,  185,  186,  497, 

539,  559,  &c. ;  allowed  a  girl  to  be 

married    again  if  first    marriage 
■  void  for  sagotra  or  saprarara,  497- 

498;   on  defects  of   bridegrooms, 


General  Index 


ins 


431 ;  on  slaves,  184-185;  on  father's 
want  0f  power  to  sell  child  or 
wife,  608. 

Katyayana-snEnasutra,  662n,  700. 

Katyayana-srauta-sutra,  46, 109,153n, 
157,  209n,  386,  489n,  576,  679, 
919n,  989n  &c. 

Katy8yana-sutra,  a  supplement  to 
Paiaskara-grbya,  196,  361,  693. 

Kankill,  variety  of  SautrSmaol  sacri- 
fice, 1224;  for  whom  performed, 
1227. 

Kan&kasiitra,  196,  398,  403,  479,  513, 
827. 

Kau^ltaki  Brahmana,  12n,  42n,  67, 
419,  480,  758,  940,  1000. 

Kauartaki  Upanifad,  9n,  38n,  52, 106t 
254,  328,  1232n. 

Kautilya,  9,  53,  56,  67,  73,  78,85, 
122,  141,  143,  144,  266,  363,  552, 
600,  932 ;  artha  is  the  principal 
goal  according  to,  9;  on  daily 
duties  of  kings,  805-806 ;  on  duties 
to  be  performed  by  kings  in  the 
eight  parts  of  the  day  and  night, 
645 ;  on  education  of  prince  after 
caula,  266 ;  on  education  of  prince 
after  upanayana,  266 ;  on  sale  of 
children,  508 ;  on  temples  in  the 
capital,  710. 

Kavasa  Ailu?a,  447,  758;  driven  out 
from  a  sacrifice  on  the  Sarasvatl,  36. 

Kavyadaifta,  72. 

KavySlarhkaia,  of  BhSmaha,  252n. 

Kavyamlmamsa,  of  Rajasekhara,  369. 

Kavyaprakasa,  904n. 

EByastha,  75-77;  controversies  about 
origin  and  history  of,  75;  in  inscri- 
ptions, 77;  included  among  sudras 
by  some  smrtis,  76;  was  originally 
an  officer,  76 ;  word  occurs  among 
sutras  only  in  Visnu,  76;  word 
probably  derived  from  foreign 
source,  76. 

Keay,  Mr.,  285n,  321n. 

Keith,  Prof.,  38n,  418n,  499-500, 555, 
977,  978n,  1176n,  1188n,1202n,1223, 
1228n,  1237,  1239n,  1245,  1246n. 

Kenopanisad,  738. 
.  B.D.165 


KesSnta  (same  as  godSna),  197,402- 
405;  follows  the  procedure  of  ciida- 
karana,  404;  medieval  digests  omit, 
415;  performed  in  the  16th  year 
from  conception  or  birth,  403 ; 
performed  immediately  before 
marriage  according  to  some,  403  ; 
performed  for  girls  according  to 
some  Sutras,  405;  procedure  of,  404. 

Kesava,  com.  of  Kausikasutra, 
403. 

Keeavapanlya,  a  rite  in  Rajasuya, 
1221. 

Ketkar,  Dr.  S.  V.,  977. 

Khadira-grhya-siitra,  191n,  196,  208, 
220,  234,  246,  247,  255,  261,  262, 
288  &c. 

Khanaka,  a  caste,  79. 

Eharavela,  869;  inscription  of,  at 
Hathigumpha,  17,  384;  performed 
Rajasuya,  978;  repaired  all  temples 
710 ;  what  he  learnt  as  prince, 
364. 

Khasa,  a  caste,  79;  view  of  Manu 
about,  47. 

Khojas,  governed  by  Hindu  Law  of 
inheritance  till  recent  times,  389n. 

King  (  see  under  '  parifad  ',  '  puro- 
hita  ' )  ;  cessation  of  Veda  study 
on  death  of,  398;  could  punish 
brahmanas  in  appropriate  cases, 
139;  could  takecognisance  of  wrong 
committed  by  husband  against 
wife  and  vice  vena,  574 ;  defender 
of  dharraa  and  brahmanas,  39,  965; 
dependonce  of,  on  purohita,  40, 
965 ;  drinking  is  the  -  worst  vice 
for  a,  798;  duty  of,  to  assign  pro- 
per means  of  livelihood  to  brah- 
manas in  distress,  113;  duty  to 
make  daily  gifts  to  learned  brah- 
manas, to  grant  lands  to  them 
and  to  make  provision  for  their 
marriages,  856-858;  duty  of,  to 
prevent  member  of  lower  varna 
doing  work  of  higher  varna, 
119;  duty  of,  to  punish  those 
guilty  of  the  breach  of  the  rules 
of  guilds,  68 ;  duty  of,  to  punish 


1314 


History  of  DharmaiMra 


persons  guilty  of  samkara,  60-61; 
duty  of,  to  see  that  no  aYotriya 
perished  in  hig  kingdom  through 
hunger,  112n;  education  of, 
according  to  Kaufilya,  364;  four 
wives  of,  551 ;  greeted  by  maidens 
with  showers  of  fried  grain  on 
festive  occasions,  511;  has  parts 
of  eight  deities  ia  him,  137;  kept 
people  within  bounds,  39;  left 
ecclesiastical  matters  to  purohita, 
363;  madhuparka  offered  to,  on 
his  visiting  a  person's  house,  542 ; 
office  of,  extolled  beyond  measure, 
137;  on  coronation  was  given  a 
vessel  of  turn  by  purohita,  796; 
ruler  of  all,  except  b.Bhmanas, 
139 ;  shared  in  the  merit  accumu- 
lated by  brShmanai,  139;  to  be 
approached  for  yogahuma  by  brB- 
hmapas,112;  to  hold  assemblies  of 
poets  and  learned  men,  369;  to 
make  brahmanas  who  do  not  per- 
form samdhyB,  do  the  work  of 
Madras,  318;  to  punish  husband 
who  abandons  blameless  wife,  552; 
to  punish  with  death  one  who 
kills  a  woman,  a  child  or  a  brah- 
mana,  510;  to  punish  with  fine 
villages  where  high  caste  men 
wander  about  begging,  134;  to  re- 
gulate dharma  on  advice  of  puro- 
hita and  parisad  of  learned  brah- 
manas, 965;  to  rely  on  Vedas, 
dharma&atras,  upavedas,  for  regu- 
lating subjects,  354,  363;  took  by 
escheat  property  of  heirless  per- 
sons, except  of  brahmanas,  146; 
ultimate  protector  of  all  women 
that  have  no  relatives,  577 n ;  vices 
of  kings  enumerated,  798; 
whether  owner  of  all  lands  in  the 
kingdom,  865-867. 
Kings  ;  Agnikulas ,  382 ;  claimed 
descent  from  the  Sun  and  the 
moon,  381 ;  daily  duties  of,  805- 
806 ;  gotras  and  pravaras  of,  493- 
■494;  had  gotras  of  their  own,  494 ; 
Manu   ordains  brBhmanas  not  to 


live  in  the  kingdom  of  stldra 
kings,  121 ;  some  k.  had  a  hundred 
wives,  553  ;  who  became  brBhma- 
nas according  to  the  MahsbhSrata 
and  purBoas,  66 ;  who  had  attained 
eminence  in  brdhmavidyV,  105. 

KirBtas,  77 ;  are  mlecchas  according 
to  some  works,  77;  mentioned  in 
Tandya  BrBhmana,  44 ;  view  of 
Manu  about,  47. 

Kleen,  Miss  Tyra  de,  321. 

Kolika,  79. 

Konkana,  country  of,  outside  pale 
of  A\ryBvarta,  16. 

Eooch  Behar,  non-Hindu  family  in, 
became  Hindu  389. 

Kosala-Videhas,  centre  of  Aryan 
culture  in  BrBhmanas,  12. 

Krama,  347;  a  mode  of  reciting 
Veda,  is  of  human  authorship, 
348n. 

Kratu,  a  smrtikBra,  934. 

Erpa,  123. 

ErpI,  wife  of  Drona,  627. 

KrsBsva,  author  of  NatasHtra,  84. 

Ersna:  Qhora  Aiigirasa,  was  teacher 
of,  719;  name  of ,  to  be  taken  in 
morning,  648;  some  of  his  queens 
burnt  themselves  along  with  his 
body,  626. 

Erta,  a  caste,  79 

Krtyakalpataru,  58,  69,  60,  78,  89, 
94,  215. 

ErtyaratnSkara,  3n,  7n,  217,  258n, 
259,  308n,  687n,  721,  738,  825, 
890n  &c. 

Erumu,  river,  mentioned  in  IJg,  12. 

Keatra-dhrti,  a  rito  in  ESjasnya, 
1222. 

Esatriyas  (  soe  under  Marathas  ),  as 
teachers,  108 ;  commend  the 
svayamvara  f  orm  of  marriage,  523; 
co-operation  of  brShmana  with, 
emphasized,  39 ;  could  become 
vnnapra$tha,  923 ;  could  not  general- 
ly officiate  as  priests,  109  ;  could 
not  partake  of  soma  drink,  29 ; 
courts  in  India  now  hold  that 
ksatriyas  exist,  381 ;   did  not  con- 


General  Index 


1315 


stantly  wear  yajfiopavlta,  296 ; 
distinguished  from  rBjanya  in  Ait- 
Br.,  32 ;  engaging  in  trade  was  not 
subject  to  restrictions  like  brali- 
manas,  127 ;  extirpation  of,  by 
ParasurSmu,  98 ;  flesh-eating  allow- 
ed to,  780-781  {  forms  of  marriage 
for,  522  ;  gotraa  and  pravaras  of, 
493-494 ;  names  of  k.  as  pravara 
names,  496  ;  position  of,  39  ff  ; 
pravarat  of,  in  Vedic  sacrifices, 
388 ;  proposition  that  ksatriyas 
were  pioneers  in  brahmavidyS 
challenged,  106n ;  somo  medieval 
works  held  so-called  keatriyas  were 
dndras,  381 ;  Borne  k.  studied  Veda 
and  philosophy,  106 ;  sometimes 
claimed  higher  status  than  brah. 
manas,  40 ;  subdivisions  among, 
104 ;  whether  exist  in  Kali  age  or 
not,  380-382  ;  word  applied  to  Gods 
in  Rgveda,  30-31. 

Ksattr,  79 ;  a  pratiloma  caste,  57,  79 ; 
called  antyavasSyin,  70 ;  three 
meanings  of  the  word,  79. 

Ksemendra,  723. 

Ksetroja,  son,  belongs  to  the  caste 
of  his  mother,  54. 

K?lrasv8min,;com.;of  Amarakosa,  80, 
82,  89, 174n,  918. 

KubhB,  river,  mentioned  in  tjg,  12. 

Kukkufa,  a  caste,  78. 

Eukunda,  78. 

KulBla,  78 ;  same  as  kumbbakBia. 

Kulika,  a  caste,  78. 

Kulliika,  3n,  53,  63n,  72n,  73,  84,  90* 
llOn,  150, 172,  280  &c. 

KumBra,  a  smrtikfira,  798. 

KumBrasambhava,  628,  724,  725,  738. 

Kumarila  (  see  '  TantravBvtika  '  ) 
292,  351,  355,  376,  459,  555,603, 
721 ;  author  of  grbya  katikas,  222  ; 
explains  Indra  and  AhalyB  as 
meaning  Sun  and  Night,  1145n  ; 
rebukes  bhssyaksra  Sahara,  351. 

KumbbakBra,  a  caste,  78 ;  food  cook- 
ed by,  could  be  eaten  by  brSbmanas 
according  to  the  Mit.,  122. 


Kumbha YivBha,  a  ceremony  for  a 
girl  to  avoid  early  widowhood,  546- 

Kumbhl,  110n,641n. 

Kunda,  required  in  MahadSna  and 
othor  ritos,  871n. 

Kunda,  78,  611  j  treated  ai  different 
from  savarna,  anuloma  and  prati- 
loma, 54  ;  upanayana  of,  298. 

Kuodarka,  a  work  of  Samkara,  son  of 
Nllakantha,  871n. 

Kuntalaka  (same  as  nSpila),  102. 

Kunte,  977. 

Kunll,  581;  mother  of  and  highly 
honoured  by  PSndavas,  581. 

KurmapmBna,  316,  318,  329n,  330n  t 
357n,  400n,  402,  643,  646n,  647, 
657,  736  &c. 

Kurn,  tribe  of,  1222. 

Kuruksetta,  13  ;  holy  place,  13  ;  Vedi 
of  gods  in,  13. 

Kuru-Paficala,  328 ;  centre  of  Aryan 
culture  in  times  of  Brabmanas,  12, 
13 ;  centre  of  Aryan  culture  in 
times  of  Upanijads,  13  ;  speech  at 
its  best  in,  12. 

Kuru-Vajapeya,  1211. 

Kuruvinda,  a  caste,  102. 

Rosas,  difference  between  darbhas 
and,  657  ;  kBsa  or  durvB  to  be  used 
if  kusa  not  available,  657  ;  required 
to  be  held  in  the  band  in  japa, 
homa,  gift  &c,  656-657, 

Kufalava,  a  caste,  78. 

KnsmBnda  homa,  in  taking  samnyBsa, 
958. 

KusOla,  llOn,  641n. 

Kafas,  eight,  to  be  considered  in 
marriages,  514. 

Lagbu-Asvalsyana,    120n,   121,  131, 

204,  205,  221,  225,  239,  266,  370, 

403,  411  &c. 
Laghu-Hanto,    15,   265,  314n,  S60n, 

466,  649n,  655,  734,  766n. 
Laghu-Sankha,  157n. 
Laghu-Satatapa,    80,    81,    113n,  115, 

128n,  311n,  645,  654n,  760  Ac. 
Laghu-Visnu,  158n,  159,  226n,  424, 

642,  937,  939,  943. 


1316 


History  of  DharthatMra 


Laghu-Vyasa,  111,  655,  659n. 
Laja-homa,  in  marriage,  529. 
Lakulas  or  Lakullsas,  737  and  n. 
Land  revenue,  whether  a  tax  or  rent, 

868. 
Lata,  silk  weavers  from,  69. 
Latas,  the  word  'abhyanjana'  among, 

803n. 
Latyayana-srauta-stttra,    481,    1133, 

1145, 1168, 1169, 1182n,  1183, 1193, 

1195n,  1199n,  1207n  &o. 
LaugBksi-grhya,  434,  444. 
Laugaksis,  are  Vasisthas  by  day  and 

Kasyapas  by  night,  496. 
Leggo,  82,  86. 
Lekhaka,  a  caste,  94. 
Levi,  Prof.  Sylvain,  319n. 
Liochivika  and  Buddha,  86 ;  oligar- 
chies of,  85. 
Likhita,  smrti  of,  69,  135,  466,  657n, 

844n. 
LllavatI,  of  BhSskarSearya,  881. 
Linga,  fourtoen  croros  said  to  have 

been  established  by  B&nSsura,  737; 

merit  secured  by  bathing  lihga  of 

Siva  with  milk,  curds  etc.,  738  i 

procedure  of  worship  of,  729;  Siva 

worshipped  as  linga,  737  ;  twelve 

famous,  737;  worship  of,  708. 
LingapurSna,  869,  872,  873,  874. 
Liquor,  vendor  of,  shoul  1  have  a  flag 

at  bis  shop  and  should  not  sell  it  to 

antyajas  except  in  distress,  798. 
LohakSra,  a  caste,  94. 
Lokapalas  (guardian   deities  of  tho 

eight  quarters  ),  871,  873,  899. 
LokByatas,    referred    to    by    Maha- 

bhBsya,    259n  ;    tenets  of,  359n  ; 

touch  of,  169. 
LokSyatikas,  touch  of,  required  bath 

for  expiation,  665. 
LopBmudrS,  a  pativratB  and  wife  of 

Agastya,  586. 
Low,  Sydney,  20. 
Lubdhaka,  (same  as  vyBdha),  94. 
Luke,  Gospel  of,  851 ;  Gospel  of, 

forbids  divorce,  622n;  on  kingdom 

of  Heaven,  975. 


Macdonell,  Prof.  499,  718n. 

Mac  Munn,  Sir  George,  187.  r 

MacNaughton,  520. 

Madana-parijata,  158,  200,  302,  310, 
31.6,  334n,  337,  438,  455n,  471,  514, 
563,  585,  592  &c. 

Madanaratna,  198,  249. 

Uadantl,  water  heated  on  gSrhapatya 
and  used  for  making  dough  from 
pounded  grains,  1030. 

Madgu,  a  caste,  90. 

Madhumatl,  verses  of  the  Kgveda, 
544n. 

Madhuparka:  a  mixture  of  honey  and 
curds  or  ajya  offered  in,  545 
divergence  as  to  substances  offer- 
ed in  545;  flesh  necessary  in, 
according  to  most  sutras,  545 ;  in 
marriage,',532;  killing  or  presenting 
a  bull  or  cow  in  honour  of  a 
worthy  guest  in,  542 ;  offered  only 
in  marriage  in  modern  times,  546  > 
offered  to  six  classes  of  persons, 
542;  procedure  of,  543-544. 

MadhusHdana-Sarasvuti,  initiated 
ksatriyas  and  vaisyas  into  seven 
out  of  ten  orders  of  samnyasins 
and  made  them  fight.  Moslem 
armies,  951. 

Madhuvidya,  767n;  to  be  iinpaited 
by  father  to  son  or  to  a  worthy 
pupil  only,  322. 

Madhvacarya,  673. 

Madhyadesa,  limits  of,  15. 

MadhyaroBngiras,  70n. 

Madhyamika,  besieged  by  Yavana, 
384. 

Madhyandina  sakha,  followers  of, 
have  to  observe  a  special  rule 
about  gotra  relationship  in 
marriage  471. 

Madia,  country  of,  328. 

Madras  Nambudri  Act  of  1933,  554  ; 
forbids  a  Nambudri  brShmana 
from  marrying  a  second  wife  ex- 
cept in  tbree  cases,  554. 

Madii,  a  wife  of  Pandu  burnt  her- 
self on  the  funeral  pile  of  her 
husband,  626. 


General  Index 


1317 


MSgadha,  a  pratiloma  caste,  57,  90- 
91  j  one  of  the  AntySvasSyins,  70. 

Madya  (  see  under  '  drinking  ' ). 

Magavyakti  of  KrsnadSsa,  722n. 

Magas:  Bhojaka  a  synonym  for,  722n; 
to  receive  naivodya  offered  to  the 
sun-god,  733;  story  of  (heir  being 
brought  by  Samba  from  Svetadvipu, 
722n ;  to  be  worshippers  in  the 
temples  of  the  Sun,  722. 

Mahabharata,  8,  10, 41,  66,  72,  82,  83, 
88,  89,  93,  100,  123,  136,  182,  327 
&c.;  indulges  in  frequent  t  ulogies 
of  brabmanaa  136;  on  subdivisions 
of  VUvamitra  gotra  ,  384;  recited 
in  temples,  799. 

Mahabhasya  (see  undor  Patafijali), 
13,  14n,  67,  72,  83,  92,  100,  107, 
225n,  238n  &c. 

MahabhOtaghafa,  a  mahadSna,   877. 

Mahadanas,  869-877 ;  are  ten  accord- 
ing to  Agnipurana,  869 ;  are 
usually  said  to  be  16,  869;  con- 
struction of  inandapa  in,  870-871 ; 
described  at  length  in  Matsyapu- 
rana,  870;  performed  according 
to  Matsya  by  great  heroes  of  the 
past  like  Vasudeva,  Rama,  Karta- 
virya,  870;  procedure  of  871 ;  their 
names  go  back  to  centuries  before 
Christian  era,  869. 

Mabadeva,  com.  of  Satyasgdha-sra- 
uta-sHtra,  1085n. 

Mahakal a, temple  of,  at  Ujjayini,738. 

Mahakalpalata,  a  mahadana,  876. 

Mahanamnl :  vrata,  371-373 ,  verses 
to  be  studied  in  Sakvara  vrata, 
371-372;  what  aie  in.  verses,  372n. 

Mahanandin,  the  last  keatriya  accor- 
ding to  the  puranas  and  medieval 
writers,  381. 

Mabapadma  Nanda,  as  extirpator  of 
ksatriyas,  380. 

Mahaprasthana  (starting  on  the 
great  journey  to  die  on  the  way  ), 
924-927. 

MahSrs,  an  untouchable  caste,  178 > 
economically  better  off  than  many 
villagers,  178. 


Maharastra,  brahmaoas,  subdivisions 
among,  103. 

MuhaaamhitS,  a  work,  321. 

Mahavakyas  (profoundly  philoso- 
phical sentences  in  tbe.Upanisads), 
instruction  in  one  out  of  four, 
at  time  of  taking  >amnyata,%\. 

Mahavlracarita,  215. 

Mahavrata  ;  mock  fight  between  brS- 
bmana  and  sndra  in,  25 ;  one  who 
knowB  mah&vrata  not  to  dine  with 
one  who  is  ignorant,  758;  proce- 
dure of  M.  which  is  the  last  day 
but  one  in  a  sattra  1243-45. 

Mahavyahrtis,  257,  301n. 

MahSyajnas ;  ancient  nomenclature 
of,  differed,  699;  distinguished 
from  srauta  rites  in  two  respects, 
697;  five,  197,  696ff;  included 
among  samskaras  by  Gautama, 
697;  institution  of,  morally  supe- 
rior to  Srauta  rites,  697;  occur  in 
Sat.  Br.  and  Tai.  Ar.  696;  order 
of  performance  in  time,  700;  pur- 
pose of  to  atone  for  unintentional 
injury  caused  by  cooking,  pound- 
ing &c.  according  to  Manu  and 
others,  698;  sentiments  underly- 
ing, 697-698;  why  so  called,  697. 

Mahismatr,  women  of,  wore  uncon- 
trolled in  their  sexual  relations, 
according  to  Mahabb3iata,  428. 

Mahisja,  53,  91 ;  an  anuloma  caste, 
53. 

Mahlya  rk,  1200. 

Maidens,  brotherless,  could  not 
secure  husbands  in  ancient  times 
for  fear  of  being  putrikZt,  435; 
regarded  as  auspicious  and  pure, 
511 

Maine,  views  of,  on  caste,  21. 

Maintenance  :  absolute  duty  to  give 
maintenance  to  certain  persons, 
668-569  ;  duty  of  well-to-do  peo- 
ple to  give  maintenance  to  some 
persons,  689. 

Maitra,  (  same  as  Kart^a  )  92. 

Maitiavaruna  priest  (see  under 
j.»subandhtt ),  1110. 


1318 


History  of  Dharmaiastra 


MaitrSyarir-samhitS,    42u,    255,  503, 

516,  726,  779n,  1024,  1025, 1220n. 
Maitreyaka,  92. 
Maitreyl,  wife  of  Yajnavalkya,  an 

earnest   seeker  after  true  know- 
ledge, 366, 946. 
Maitrl  Upanisad,  5n,  356. 
Mala    (filthy    exudations  from  the 

body ),  twelve,  651-652. 
Malabar     Murriage   Act  (of   1896), 

621  ;  allows  divorce,  621 ;  forbids 

polygamy,  621. 
Malakara  or  Mslika,  a  caste,  91. 
MalamBsatattva    of  Bagbunandana, 

464n. 
Malatimadhava,  of  Bhavabhnti,  367, 

432n,  446,  579n. 
Halavikagnimitra  of  K&lidasa,  450, 

725,  945,  978. 
Malla,  (see  Jhalla)  90. 
MallinStha,  590. 
Man,  born  witb  three  debts  to  gods 

sages  and  pitrs,  270. 
Mftnassra,  a  work,  713. 
MBnasa-snBna,  668. 
ManasvatI,  verses  in  pinda-pitr-yaj- 

Sa,  1089. 
MBnava-grhyasmn,    84,    214,    219, 

222,   225,  233,  245n,  255,  257,  262, 

263,  275  &c. 
Manavika,  91. 
Mandana,  on  the  making  of  images, 

713. 
Mondapa,  construction  of,  in  maha- 

dBnas,   870-871 ;   erection  of,  for 

distributing    water   to  travellers, 

882. 
Mandlik,  Rao  Saheb  V.  N.,   author 

of 'Hindu  Law ',467,  469. 
MBndukl-sikeB,  655n. 
MBndakya-upanifad,  301n. 
Msiigala,  eight  objects,  511,  876n. 
Mangalasntra,  now  the  most  important 

ornament  which  no  married  woman 

parts  witb,  537  ;  not  mentioned  in 

the  sUtias,  537. 
ManikBra,  a  caste,  90. 
Man-lion,  avatBra  of  Visnu,  718-719. 
Mantra-biBhmana,  220,  266,  262,  366. 


Mantras  (vide  under  nigada)  s  four 
categories  of,  983  \japa  of  mantras 
of  6,  8,  12  or  more  letters,  687; 
japa  of  mantras  to  be  counted  by 
the  fingers  or  on  a  rosary,  687. 

Mantrasnana,  667-668. 

Manu,  3,  7,  9,  33,  39n,  53,  55,  69,  63, 
73  &c. ;  ready  to  regard  yavanas, 
sakas,  clnas  and  others  as  ksalriyas 
reduced  to  position  of  sndras,  47; 
smrti  of,  has  the  highest  authority 
among  smrtis,  465 ;  smrti  opposed 
to  Manu's  to  be  discarded,  465. 

Manu,  story  of  Manu  and  Ida  his 
daughter,  1065n. 

Manusya-yajfia  (honouring  guests, 
see  under  'hospiiality'  and  'guests') 
749-756  ;  an  enemy  need  not  be 
honoured  as  guest,  752 ;  comes  after 
offering  of  bali,  749 ;  fire  described 
as  a  gnest  in  the  Rgveda,  749 ;  food 
to  be  given  to  all  including 
cSndalas  at  time  of  taking  one's 
meal,  752;  if  none  offered  to  brBh- 
mana  guest,  he  carries  away  merit, 
hopes,  expectations  of  householder, 
750,  753-764;  motives  of,  753-754; 
ox  or  goat  cooked  for  a  guest 
according  to  Sat.  Br.,  750;  pre- 
ference among  guests  governed  by 
varna  and  learning,  749;  to  show 
honour  according  to  one's  ability, 
751. 

ManvanlarBdi  tithis,  396s  ;  ana- 
dhyBya  on,  395. 

Manyu,  a  caste,  102. 

Marathas,  of  MabarBsfra,  three 
classes  of,  382. 

MBrgava  (same  as  Eaivarta  )  91. 

Marlci,  445,  657n,  705,  769n. 

Marjana,  317,  812s. 

Mark,  Gospel  of,  forbids  divorce, 
622n. 

Markandeya,  sage,  believed  to  be  im- 
mortal, 259. 

MBrkandeya-purBna,  6n,  17,  (!1,  97, 
105n,  114n,  147,  173,  197,  217,  237, 
238,  Ac. 


General  Index 


1319 


Marks,  of  sect,  branded  on  body 
with  heated  metal  of  the  shape  of 
conch,  discus,  675. 

Marriage  ( see  under  '  sagotra  ', 
•sapinda',  'sapravara',  'child' 
and  'polygamy'):  age  of,  for 
girls,  in  IJgveda,  439-440;  age  of, 
for  girls,  in  sUtras,  440-443 ;  age 
of,  for  men  and  women,  438-447  ; 
anuloma,  448-451 ;  approved  forms 
of,  521-524;  attractiveness  more 
important  in  a  bride  than  know- 
ledge, 432n ;  auspicious  charac- 
teristics of  brides  are  external  and 
internal,  432 ;  auspicious  times  for, 
511-513 ;  bride  to  be  younger  than, 
bridegroom,  434-435;  bride  must 
not  be  brotherless  according  to 
some  smrtis,  435;  bride  must  not 
be  of  same  gotra  or  pravara ;  436- 
437 ;  brido  must  be  of  same  caste, 
436 ;  bride  must  not  bo  sapinda, 
437;  bride's  mother's  gotra  also 
forbidden  by  some,  437;  bride- 
groom was  to  seek  hand  of  bride, 
532;  oonsequences  of  void  marriage) 
497-499 ;  defects  of  girls  as  brides 
according  to  Narada,  433 ;  deser- 
tion or  apostasy  of  a  spouse  does 
not  amount  to  dissolution  of,  621 ; 
different  Sanskrit  words  for,  427  ; 
force  and  fraud  in,  538-539 ;  forms 
of,  516-525  ;  four  or  fire  inducing 
reasons  for  selecting  a  girl,  433  ; 
girl  in,  must  be  nagnika,  440 ;  good 
family  placed  in  the  forefront  of 
qualifications  for  a  bridegroom, 
430 ;  highly  thought  of  throughout 
the  ages,  in  India,  427 ;  hymn  in 
Rgveda  X.  85,  526-527;  impotent 
persons  how  detected  according 
to  NSrada,  431 ;  impotent  persons 
sometimes  married,  as  shown  by 
Manu,  431 ;  indissoluble  when 
completed  by  Saptapadl,  619; 
intercaste,  history  of,  50-58,447- 
452  ;  interposing  a  piece  of  oloth 
between  bride  and  bridegroom,  533; 
kanyndOna  in,  531;  kfatriya  girls 


were  under  no  restrictions  as  to  ago 
at  time  of,  446 ;  list  of  all  rites  of 
marriage,  described  in  smrtis,  531- 
535;  madhuparka  was  offered  to 
bridegroom  in,  542 ;  mangalasQtra- 
bandhana  in,  537;  names  of  the 
girl  to  be  chosen  in,  must  not  be 
after  rivers  or  trees  or  naksatras, 
432 ;  mystic  method  of  selecting  a 
bride  by  means  of  lumps  of  day 
from  various  places,  433-434  ;  no 
vedic  evidence  about  marriage-less 
society,  427-428;  not  annulled  even 
by  adultery  of  wife  or  by  her  super- 
session, 620;  observances  for  three 
nights  after,  530-531,  535;  of  dvija 
with  a  sttdra  girl  allowed  by  some 
sages  but  condemned  by  many,448; 
of  dvijSti  girls  celebrated  with 
Vedic  mantras,  197  ;  of  old  men 
with  young  girls,  439;  of  two 
sisters  to  same  person  when  both 
living,  501  and  n  ;  persons  who 
have  power  to  arrange  marriage 
and  give  girls  away,  501-502 ; 
principal  ceremonies  of,  531;  poat- 
puberty  marriages  regarded  as 
highly  sinful  by  some  smrtis,  445 ; 
pro-puberty  marriages,  insisted  on 
for  girls  from  about  200  A.  D.,  443; 
purposes  of,  to  perform  sacrifices, 
to  procreate  sons  and  to  secure 
pleasure,  428-429 ;  prohibition  on 
grounds  of  sameness  of  gotra  and 
pravara,  478;  prohibition  on  the 
ground  of  'viruddhasambandha ', 
469;  qualification  of  an  eligible 
bridegroom,  429-431;  qualifications 
of  an  eligible  bride,  431-433 ; 
reasons  for  pre-puberty  marriages 
of  girls, 443-444;  restrictions  on  the 
ground  of  sapinda  relationship 
in,  452  ff;  rite  of,  according  to 
AsvalSyana,  527-531,  rites  of, 
great  divergence  in  from  ancient 
times,  527;  rules  for  selection  of 
brides  more  elaborate  than  for 
seleoting  bridegrooms,  431;  sale 
of  girls  in,  503-507;   saptapadl, 


1320 


History  of  Dharmaiastra 


principal  rite  in,  629 ;  three  parts 
in  rites  of  531;  three  views  about 
children  of  anvloma  'marriage, 
55-56  ;  validity  of  anuloma  and 
pratiloraa  m.  in  British  India, 
451-452;  when  m.  final  and 
irrevocable,  539;  with  deceased 
wife's  sister  permissible,  though 
forbidden  in  England  till  1907, 501; 
with  descendants  of  one's  pitr- 
bandhus  and  mBtrbandhus,  474- 
476;  with  maternal  aunt's  daughter 
467;  with  maternal  uncle's  daughter, 
458-463;  with  sagotra  or  sapravara 
girl,  null  and  void,  437-438 ;  with 
sister's  daughter  practised  by  some 
brShmanas  in  Karnataka,  467; 
without  consent  of  guardian  fort 
cannot  be  set  aside  if  principal 
rites  such  as  saptapadl  have  been 
performed,  603. 

Married  Women's  Property  Act 
(England)  of  1882,  673-574. 

Marshall,  Sir  John,  218,  718,  724. 

Maruts,  as  eaters  of  ahuta,  824;  myth 
that  they  stayed  in  the  asvattha 
tree,  825 ;  names  of,  825n. 

Marutta  Aviksita,  an  Ayogava  king, 
43. 

MarutvatTya  sastra,  in  Madhyandina- 
savana,  1190n. 

Mataiga  (same  as  cSndsla),  91. 

Materialism,  Indian,  358-359n ; 
Brhaspati  aB  founder  of,  359n. 

Maternal  aunt's  daughter,  marriage 
with,  condemned  by  almost  all 
writers  on  dharma,  467. 

Maternal  uncle's  daughter,  marriage 
with,  supported  by  some  on  Vodic 
authority,  461-462;  marriage  with, 
practised  among  many  sections 
of  brShmanas  in  Deccan  and 
Karnataka,  462. 

Mathas  (vide  'SamkaracSryas'),  906ff ; 
origin  of  908 ;  appointment  of  bead 
of,  909;  heads  of,  were  called 
Mohuttt,  909;  heads  of,  quarrel 
among'  themselves  as  to  jurisdic- 
tion over  ecclesiastical  matters  and 


as  to  property,  948-949;  mathas 
served  a  purpose  different  fr^om 
temples,  907 ;  pratisths  of,  906 ; 
mathas  probably  owed  their  origin 
to  the  Buddhist  viharas,  907 ; 
mathas  established  by  Sarakara- 
carya  and  hk  pupils,  907,  948; 
regulation  of  administration  of,  in 
medieval  times,  910-913;  supple- 
mentary to  temples,  909. 

Matthew,  Gospel  of,  849,  975. 

Matrdatta,  com.  on  Hiranyakesi- 
grhya-sntra,  219n,  268n,  304n,  440. 

Matrkapnjana,  217-218. 

Mstrs  ( mother  goddesses )  733  i 
number  of,  variously  given,  217; 
worship  of,  215,  217 ;  worship  of, 
at  Mohenjo-daro,  218. 

Matronymio,  names  for  males,  242, 
252 

Matsya,  country  of,  13,  328. 

Matsya,  story  of  avatara  of,  718. 

Matsya-bandhaka,  a  caste,  90. 

Matsyapurana,  6n,  17,  61, 103,  114n, 
115n,  148,215,  217,  308n,  324,  380, 
395n  ;  has  four  hundred  verses  on 
nmhadanas,  870;  on  gotras  and 
pravaras,  484. 

Mauryas,  established  images  from 
greed  of  gold,  710. 

Mausala-parva,  72,  553,  626,  697, 
923. 

Maxim :  in  conflict  between  smrt.i 
texts,  the  rule  accepted  by  the 
majority  of  smrtis,  is  to  be  pre- 
ferred, 464;  of '  atideia,  469,  493; 
of  factum  valet,  503 ;  of  frog's 
leap,  458;  of  umbrella-holders,  600- 
501;  sacred  text  may  prescribe 
anything,  though  apparently  im- 
possible, 525;  purport  of  texts 
censuring  anything  is  to  enjoin 
the  performance  of  the  opposite, 
681 ;  texts  should  not  be  extended 
by  analogy  to  cases  not  expressly 
enumerated,  469n;  of  cleaning 
the  cup,  explained,  689n;  of  same 
word  not  being  taken  in  two  sen- 
ses in  the  same  context,  603. 


General  Index 


1321 


Max  Mfiller,  202n,  326n,  847,  624n, 
1119n;  started  theory  that  writing 
for  literary  purposes  was  unknown 
to  Panini,  347 ;  suggested  a  tenta- 
tive chronology  for  Vedic  Litera- 
ture, 976. 

Mayurasarman,  brShmana  founder 
of  Kadamba  family,  66,  123,  251. 

McEenzie,  Dr.  John,  on  Hindu 
Ethics,  3n,  776n. 

Measures  :  of  area,  859a ;  of  corn, 
such  as  kudava,  prastha,  adhaka 
&c,  786n,  881n;  of  weight  such  as 
krjnala,  maB,a,  880n. 

Meda,  an  antyaja,  70,  92. 

Medhsjanana,  a  rite,  233;  name  of 
verse  in  Rgveda,  231. 

Medhatithi,  3,  16,  56,  58,  60n,  63n, 
79,  87,  88,  HOn,  116,  150,  158,  205, 
291,  &c. 

Megasthenes:  on  castes,  50;  on  flesh- 
eating  in  India,  777 ;  on  Ealanos, 
928 ;  says  that  Indians  employed 
no  slaves,  183;  says  that  Indians 
did  not  drink  wine  except  in  sacri- 
fices, 798. 

MeghadUta,  724. 

Men,  killing  themselves  on  the  death 

'    of  their  kings,  friends  &c,  630. 

Menander,  is  the  yavana  referred  to 
by  Patanjali,  384. 

Merudana  (vide  under  ParvatadSna), 
882. 

Mihirakula,  723. 

Milk,  782-783 ;  allowed  and  forbid- 
en,  782:;  of  hapilJt  cow  not  to  be 
used  by  sndras  and  not  even  by 
brShmanas  except  for  gods,  783. 

Milton,  on  education,  266. 

MrmamsS,  Prabhakara  school  of,  355. 

MlmBmsaka,  method  of,  in  dealing 
with  inconvenient  texts,  460; 
position  on  caste  being  by  birth 
only,  52a. 

MlmSihsa-vidyBlaya  of  Poona,  980. 

MindB  mantras,  1198. 

Mitaksara,  3n,40, 16,  63,  54,  56,  67, 
70,  87,  94, 105n,  431,  &c. 
H.  D.  166 


Mitramisra,  author  of  Samskarapra- 
kasa,  201n,  265. 

Mlecchas:  as  a  caste,  92;  could  accor- 
ding to  Bhavisyapurana  worship 
images  of  Devi  and  clay  images, 
716n;  country  of,  defined,  15,383  ; 
eat  cow's  flesh,  according  to  ParS- 
sara,  383;  incurred  no  blame  by 
selling  their  children,  according 
to  Eautilya,  508 ;  inhabitants  of 
countries  where  no  system  of 
varna  and  ssrama  prevails  are, 
383;  Jaimini  holds  that  words 
had  been  borrowed  into  Sanskrit 
from  language  of,  383  ;  known  to 
Satapatha  BrShmana,  167;  langu- 
age of,  not  to  be  studied,  383 ;  not 
punishable  if  they  sold  their 
children:  as  slaves,  according  to 
Eautilya,  183;  persons  should  not 
visit  country  of  m.  or  perform  srSd- 
dba  therein,  382;  purification  of 
women  raped  by,  575;  touch  of, 
on  same  level  with  that  of  oBn- 
dsla,  384. 

Modes  of  Vedic  recitation,  three, 
1196n. 

Mohenjo-daro  :  excavations  at,  218  ; 
phallic  emblems  at,  708,  736 ;  seals 
excavated  at,  bear  an  undecipher- 
ed  script,  348. 

Moksa,  422 ;  depended  on  lyUga,  946 ; 
highest  goal  of  man,  422;  one 
Bhould  be  intent  on,  after  dis- 
charging debts  to  gods,  manes  and 
sages,  932  ;  synonyms  of,  422-423. 

Money-lending:  at  low  rate  of  in- 
terest allowed  to  brShmanas,  124; 
brShmana  not  to  engage  personal- 
ly in,  but  through  servants  or 
agents,  124;  is  a  greater  sin  if 
usurious  than  even  brShmana 
murder,  124 ;  usurious,  not  allowed 
to  brShmanas  even  in  distress,  124. 

Months  :  intercalary  month  called 
Samsarpa  or  Amhasaspati,  1178; 
twelve  ancient  names,  of,  are 
Madhu,  Madhava  &e.  820,   1178 


13*2 


History  cf  DharmaiMra 


twelve,   associated    with   twelve 
names  of  Visxm,  250. 

Moral  values,  emphasized  in  MahB- 
bbsrata  in  opposition  to  birth,  101 ; 
highest  importance  attached  to, 
by  dharmassstra,  11 ;  standard  for 
judging,  7-8 ;  Upanisads  lay  stress 
on,  for  the  seeker  after  spiritual 
truth,  940. 

Mother  s  a  thousand  times  superior 
to  father  in  worth,  323 ;  curse  of, 
cannot  be  averted,  581 ;  high 
eulogy  of  and  reverence  for,  in 
all  dharma^Sstra  works,  580-581 ; 
never  to  be  abandoned  by  son, 
though  she  be  patita,  580  ;  put  low 
in  the  order  of  guardians  for  a 
girl  in  marriage  for  certain  reasons, 
502 ;  right  of,  to  select  a  bride- 
groom for  her  daughter  in  pre- 
ference to  distant  male  relatives 
recognized  by  Indian  Courts,  502 ; 
son's  duty  to  serve  m.  even  when 
she  is  guilty  of  grave  sins,  580; 
son  not  freed  from  debt  to  mother, 
exoept  by  performing  SautrSmagi 
sacrifice,  580. 

Mourning,  period  of,  less  for  brSh- 
nianas  in  ancient  smrtis,  153; 
period  of,  now  ten  days  for  all, 
153. 

Mouse,  mentioned  as  paiu  (animal) 
of  Budrain  Vsj.  S.,  213. 

Mrcchakatika,  76,  140n,  142,  165, 
217,  927. 

Mrtapa,  92;  distinct  from  cBndala, 
92, 168 ;  included  among  sndras  by 
Pataiijali,  92,  168. 

Mudgala-purSna,  725. 

MudrB  (hand  and  finger  poses),  320- 
321 ;  in  samdhyS,  820 ;  in  worship 
of  Visnu,  320 ;  number  of,  varies, 
320-321;  practised  in  island  of 
Bali,  321 ;  when  made,  320. 

MudrSrBksasa,  265. 

MuhUrtat  called  BrShma,  646;  called 
PrBjSpatya,  600;  day  divided  into 
30  muhTlrtas  in  gat.  Br.  645 ;  equal 
to  two  nSdikSs,   645n;  names  of 


fifteen  muhttrtas  of  day  given  in 

Tai.  Br.,  645. 
Mukeiji,  Dr.  Badhakumud,  69n. 
Mundakopanisad,   5,    322,   323,  685, 

969n. 
Muni,  Indra  is  said  in  Bgveda  to  be 

friend  of  Munis,  419. 
MurdhSvasikta,     63;    an     anuloma 

caste,  53,  91. 
Mustard,  seed  thrown  into  fire  for 

driving  away  evil  spirits,  235. 
Mntiba,     VisvSmitra'B     sons    were 

cursed  to  be,  47. 
MUtrapurlfotsarga,  649-651. 
Muzumdar,  B.  C,  738. 

NabhSga,  a  king,  married  a  vaisya 

girl  and  so  incurred  sin,  according 

to  a  pursna,  451. 
NabhSnedisfha,  son  of  Mann,  story 

of,  271. 
Nsciketa  fire,  767n. 
Naoiketas,     sought  to    know    the 

deBtiny  of  man  after  death,  181. 
Nadr  consideration  of,  in  marriage, 

Nsgabali  ( offering  to  propitiate 
snakes),  824;  for  expiating  sin  of 
killing  a  snake  and  obviating 
obstacle  to  securing  progeny,  824. 

Nsgas,  figure  frequently  in  the 
MababhSrata,  823;  names  of  seven, 
that  support  the  earth,  823. 

Nagesabhatta,  381,  953. 

Naigama,  meaning  of,  68. 

Naimittika,  dharma,  3. 

Nairs,  of  Malabar,  had  polyandry 
among  them,  556. 

Naivedya  (food  offered  to  images  of 
gods ),  distribution  of,  733 ;  what 
allowed  and  forbidden,  733. 

Naksatras  <  auspicious  naksatras  for 
marriage,  612-613 ;  enumerated  in 
Vedio  Literature  from  Krttikato 
Bharanl,  247n  ;  male,  :219n,  223  ; 
names  derived  from,  important  in 
Vedio  sacrifices,  247 ;  names  given 
to  people  from,  246;  names  of  some, 
different  in  Vedio  times,  247n; 
presiding    deities   of,    in   Vedio 


General  Index 


1323 


Literature,  247n ;  twenty-eight 
mentioned  in  the  VedBngajyotisa, 

.247. 

Nala,  name  of,  to  be  repeated  in  the 
morning,  648. 

NslandS,  University  of,  369. 

Namakarana  ( see  under  '  names '  ), 
196,  234,  238-254  ;  name  given  at 
time  of  birth  according  to  some 
satras,  234;  several  times  for,  238. 

Namaskara  s  consisting  in  bowing 
and  folding  one's  bands,  346;  dis- 
tinguished from  abhtvadana,  346; 
in  dtvaplijn,  735-736 ;  twelve 
namaskSras  to  the  sun  in  modern 
times,  735-736 ;  with  eight  limbs, 
735. 

NamavyatisaSjanlya,  bomas,  in 
Bajasnya,   1218. 

Names  (see  under  'Naksatra'  and 
'Namakarana'):  additions  like 
iarman,  251 ;  alhivudanvja,  246n, 
285;  derived  from  mother's  namei 
242  ;  derived  from  gotra,  247 ' 
derived  from  naksatras,  240n,  249; 
derived  from  names  of  months, 
249-250;  derived  from  sages, 
deities  or  ancestors,  245 ;  four  or 
more,  246n,  249;  in  Mahabhssya, 
245;  more  than  one  given  for 
prosperity,  240;  may  be  same  as 
father's  ancestor,  245 ;  of  girls 
how  given,  250;  one  man  given 
several  in  Rgveda,  240;  Pacini's 
rules  for  names  from  naksatras,248; 
rules  of  grhyasBtras  for  giving 
names  to  persons,  243-248  ;  rules 
of  Manu  for  n.  simple,  250-251 ; 
secret,  given  by  the  parents  either 
at  birth  or  on  12th  day,  246;  secret, 
given  to  persons  in  the  Kgveda, 
240-241;  short  forms  of,  244n; 
three  names  of  same  person,  ex- 
amples of  241;  usually  two  n.  given 
to  a  person  in  Vedio  works,  242 ; 
whose  names  are  not  to  be  taken 
oat  of  respect  for  them  334. 

NammajvBr,  177. 

Namnci,  was  killed  by  Indra  at 
dawn  with  foam,  718-719. 


Nandas:  after  them  there  will  be  no 
kfatriya  kings,  acoording  to  some 
purSnas,  121n  ;  angered  CSnakya, 
265.  ' 

Nandikesvara,  addressed  as  Dbaraa 
in  Gosahasra  mahadSna,  874;  as 
vehicle  of  Siva,  876. 

Nandipurana,  on  hospitals,  885. 

Nandriraddha,  a  necessary  prelimi- 
nary in  Upanayana  and  other 
samBkaras,  286. 

NSpita,  85 ;  two  varieties  of  85. 

Narada,  39n,  55,  56,  59,  61,  68,  70,71,' 
75,  86,  92,  94,  119,  124,  128,  184, 
331  &o. ;  condemns  learning  Veda 
from  books,  348,  349n ;  on  defects 
of  girls  as  brides,  433 ;  on 
guardians  of  a  girl  for  marriage, 
502;  on  kinds  of  slaves,  184  ;  on 
the  apprentice  system,  365 ;  on 
fourteen  classes  of  impotent 
persons,  431. 

Naradiya-purana,  395,  451n,  928n, 
929n. 

NEradiya-siksa,  1170, 1173. 

NaratSamsi  gathas,  353,  354n,  701n. 

Narasimha-purBna  ( vide  under 
Nrsirhha-purana  ). 

NarByana  (Visnu),  mantra  of  25, 
letters  of,  320 

NarByana,  com.  of  My.  gr.  and  other 
works,  211n,  219,  221,  231n,  260, 
262, 304n,  307,  326n,  403, 404, 409n, 
410n  Ac, 

NSrByana,  com.  on  SvetBsVatara  Up. 
421n  ;  com.  on  KBlagnirudra  Up., 
674n. 

NSriefha  bomas  and  mantras,  1081- 
1082. 

Nartaka,  85 ;  distinguished  from  Na$a 
by  Brhaspati,  85. 

Nasik,  cave  inscriptions,  73,  113n, 
252,  414n. 

Nsstika,  condemned  as  &patita,  359 ; 
derived  by  PSuini,  359n  ;  unfit  to 
be  a  witness,  359n. 

Nastikya,  condemned  by  Manu,  358; 
history  of,  358,  359n. 

Nafa  (danoer),  84-85;  an  anlyaga, 
70 ;  distinguished  from  foilOfa  84. 


1984 


History  of  DharmaiUatra 


NafasBtra,  composed  by  SilBlin  and 
another  by  KrsSsva,  84. 

Native  Converts  Marriage  Dissolu- 
tion Act  (of  1866),  621. 

Negroes,  discrimination  against  in 
America,  165. 

Nejamesa  name  of  akhilatukla,  222. 

Nibandha,  a  periodic  payment,  trans- 
lated as  oorrody,  860n. 

Nicohivi,  a  caste,  85 ;  probably  a  mis- 
reading for  Licchavi,  85. 

Nidhana,  of  the  nine  verses  of 
BabifpavamSna,  1170;  the  finale  of 
a  Ssman,  1169 ;  repeated  thrice  in 
avabhrthasBman,  1199;  was  not 
fixed  in  many  cases,  bnt  could  be 
ohanged  at  the  desire  of  yajamSna, 
1169n. 

Nigada,  distinguished  from  yajut, 
984 ;  what  is,  983-984. 

Nllakaptha,  oom.  of  Mahsbhsrats, 
70,  92,  556,  825n. 

Ntlakunflia,  author  of  Samskara- 
maySkba,  201n. 

Nirnayana  (same  as  Niskramana) 
196. 

Nirnayasindhu,  176,  198,  199,  249 
259n,  260,  277,  298n,  446n,  452n ) 
453n,  455n,  Sec. 

Nirnejaka  (vide  'caila-nirnejaka  *) 
82. 

NirndhapaiJubtndba.see  Padubandha 

Nirukta,  13,  26n,  31n,  32n,  65,  86' 
107,  235,  255,  323n,  330,  357,  435J 
478  Ac. 

Nissda  (see  under  '  psrasava ')  53> 
86-87;  an  anuloiua  caste,  53,  86. 

NisSda-stbapati,  46;  could  perforin 
an  i()t.i  to  Budra  acoording  to 
Vedic  texts  and  sStras,  46 ;  offered 
cam  of  GavedbukB  corn,  46;  SatyS- 
sidha  holds  that  be  oan  perform 
Agnihotra  and  DarsaparnamSsa, 
46. 

Niseka,  a  samskSra,  195;  same  as 
garbhSdhSna,  195. 

Niskramana,  a  samskSra,  196,  255- 
$56;  same  as  Upaniskramana, 


NityficSrapaddhati,  172,  237,  259, 
320,  559,  648,  681n,  729n,  730n, 
734n. 

NityScBrapradlpa,  672n. 

Nivartana,  a  measure  of  land,  defin- 
ed, 859n. 

Niyoga  (appointment  of  widow  to 
raise  issue  ),  599-607 ;  allowed  by 
Gautama  and  some  smitis,  699- 
602;  condemned  by  ipastamba 
and  Manu,  599-602  ;  breaoh  of  the 
restrictions  of  niyoga,  was  held  to 
be  sinful  and  would  invite  punish- 
ment from  king,  601 ;  conflict  of 
views  about  to  whom  the  ohild  of 
niyoga  belonged,  605;  Mabs- 
bhSrata  is  full  of  examples  of, 
603-604 ;  restrictions  under  which 
niyoga  was  allowed,  601 ;  several 
views  about,  604 ;  smiti  texts 
about,  refer  to  dudras  aocording  to 
some,  604 ;  widows  of  ksatriyas 
allowed  to  raise  issue  from  brSh- 
manas,  603-604. 

Nose-ring,  began  to  be  worn  by 
women  about  1000  A.  c,  537;  not 
mentioned  in  sutras,  smitis  and 
even  in  early  digests,  537. 

Nrsimhapursna,  395,  643,  655,  656, 
663,  714,  715n,  720,  729n,  730, 
900  &c. 

Niyajua  (see  under  Manusyayajna). 

NyBsa,  319-320 ;  in  DevapnjS,  739 ; 
meanings  of,  319  ;  of  sacred  Vedic 
verses  on  one's  limbs,  319  ;  suppos- 
ed to  be  non-Vedic,  819;  three 
kinds  of,  900. 

NySyasntra,  423. 

Ooeans,  seven,  877. 

Odra,  74  ;  Manu's  views  about,  47. 

Offerings,  method  of  making,  211. 

Officers,  grades  of,  each  lower  grade 
reporting  to  the  higher,  868 ;  royal, 
named  njhn,  dtttaka  &c,  861. 

Oldenberg,  810,  825n. 

Om:  asoetio  should  meditate  on,  957; 
eulogy  of,  801-302  ;  is  the  root  of 


General  Index 


1325 


Veda,  957;  looked  upon  as  very 
^sacred  as  a  symbol  of  the  Supreme 
Being,  301;  to  be  uttered  when 
beginning  Veda  study  everyday 
and  at  end  of  Veda  lesson,  301, 
827. 

Oman,  J.  C,  975n. 

Ordeal,  trial  by,  did  not  ordinarily 
apply  to  women,  596. 

Pada  text,  of  the  Veda,  347 ;  due  to 
Sakalya,  348n. 

PadmapurSna,  661,  724,  771, 880. 

Pahlavas,  87 ;  Manu  on,  47. 

?aisaca ;  form  of  marriage  is  the 
basest  and  most  sinful  of  all 
forms,  517 ;  recognition  of  paidsca 
and  raksasa  does  not  mean  that 
smrtis  legalised  marriage  by  cap- 
ture or  stealth,  520. 

Paifhlnasi,  17,  335,  393,  456,  627, 
761n,  913. 

Pakayajnas:  are  saihskaras  according 
to  Gautama,  194 ;  seven,  according 
to  Gautama,  194,  819. 

Falasa-kaTma,  in  Upauayana,  306. 

Fajasula  (a  Marathi  word),  a  modern 
rite,  306. 

Pallavas,  of  Kaficl,  were  of  Bhara- 
dvajagotra,  494. 

Pancadas'i,  a  work  on  Vedanta,  391. 

Panoagavya,  773-774;  as  prSyadeitta 
774 ;  as  purification,  773  ;  ingredi- 
ents of,  773 ;  is  called  brahma- 
kOrca,  774;  Madras  and  women 
oould  take  panoagavya  but  with- 
out mantras,  774;  Vedio  verses  to 
be  recited  when  preparing,  773; 
vessel  for  774 

Paficagnividya,  not  known  to  brah- 
manas  till  Pravabana  taught  it  to 
Gautama,  106n. 

Paiicajanah,  meaning  of,  32n. 

Pancamas,  untouchable,  168. 

Poficalangala,  a  mahadSna,  875-876; 
performed  by  DevarBya  II  of 
Vijayanagara,  870. 

Panoaratra:  KBpila,  212n  ;  p.  texts 
condemn   tripundra   mark,     673 ; 


texts  enjoin  marking  body  with 
the  conob,  wheel  and  other  wea- 
pons of  Visnu,  673. 

PancBvattins,  528;  oannot  inter- 
marry,  490 ;  descendants  of  Jama- 
dagni  are,  528n,  1003n ;  meaning 
of,  1003n,  1060,  1061n  ;  Vatsas, 
Bidas  and  Ar^tijenas  are  styled, 
490, 1003  n. 

PancavStlya,  a  rite  in  Rajasnya,12]5. 

Pancavidha-sntra,1169n,  1170. 

Pancayatana,  worship  of,  716-717. 

Panclkarana,  doctrine  of,  in  Vedan- 
ta, 961n. 

Panclkarana,  a  work  of  Samkars- 
csrya,  961n. 

Pandavaa :  five  had  one  wife  Drau- 
padi,  554 ;  paid  highest  honour  to 
Kuntr,  their  mother,  581  ^supposed 
by  some  to  be  non-Aryan,  554. 

Panditrao  (minister  in  Sbivaji's 
council ) :  jurisdiction  of,  972 ; 
sent  doubtful  cases  of  dharma  for 
decision  to  learned  brahmanas  of 
Wai,  Nasik  or  Karad,  972,  973. 

PSndu,  is  said  to  have  told  KuntI  to 
resort  to  niyoga,  604. 

-PSndusopSka,  a  caste,  87. 

Panini,  45n,  52,  65,  67,  71,  75,  78,83, 
84,91,93,  122n,  168,  225n,  243n 
&c. ;  bis  mother  was  Dakar,  252; 
not  later  than  at  least  300  b.  o., 
422;  was  called  SSlaturlya,  252n. 

PSninlya-sikBa,  347. 

Pankti  (row  of  diners  )  s  devices  for 
breaking  continuity  of,  767;  one  in 
pankti  should  not  take  ncamana 
before  others  or  should  not  get  up 
766-767;  one  should  not  sit  in 
same  pankti  with  undeserving  per- 
sons, 767 ;  persons  of  different 
castes  may  sit  in  one  if  separated 
by  streaks  of  ashes,  767;  persons 
in  one  pankti  not  to  touch  one 
another,  769 ;  persons  who  sanc- 
tify pankti,  767-768 ;  persons  who 
defile  pankti  by  their  presence, 
767-768;  same  food  must  be  served 
to  all  in  same  pankti,  768. 


1326 


History  of  Dharmaiastra 


PanktipSvans  (sanctifying  company 
or  row  of  diners),  767-768. 

Paradas,  Hanu  on,  47. 

Paramabamsas :  are  either  vidvat  or 
vividim,  941 ;  DattStreya  describ- 
ed as,  726 ;  state  of,  described  by 
JBbBlopaniead,  941. 

ParSdara,  smiti  of,  80,  82,  85,  126, 
133,  134,  161,  189,  304,  381,  444, 
571n,  631n,  646,  648  &c. 

ParBsara,  grandson  of  Vasiftha,  487. 

ParBdara-Msdhavlya,  2n,  6n,  53,  58, 
59,66,  76,  78,  81,  85,  lOln,  176, 
189n,  289a,  &o. 

PSrBsarya,  422. 

PSraflava,  86;  distinguished  from 
nissda  by  some,  86 ;  son  of  a 
brShmsna  from  fiadra  wife  was 
called,  448. 

Psraslkas,  practice  of  marrying  the 
mother  among,  555. 

Psraskara-gihya-satra,  196, 197,  203, 
208,219,220,  234,  235,  251,  255, 
263,  268,  275,  278,  282n,  300,  441, 
448,  532,  633  &c. 

PBraskara-grhya-pari&fJa,  891. 

ParadurBma,  extirpated  ksatriyas, 
98,  380,  381n,  604. 

Parents  (  see  '  father  '  ) :  absolute 
power  of,  to  give,  sell  or  abandon 
their  obild,  507. 

Pargiter,  862. 

ParibhBeB-prakSsa,  14n,  17, 18n. 

Paridbi  (encircling  woodstick)  :  de- 
scribed, 1014n;  placing  three 
paridhis  round  aha van Iy a  with 
mantras,  1044-1045. 

Plrijsta,  a  work,  267. 

PBriplava,  narrative  of,  in  Bsjasuya, 
1231-1233. 

Pari?  ad  (  assembly  of  learned  men  ), 
see  under  '  4i$(a ' ;  discussed  intri- 
cate questions  of  conduct  in  times 
of  Tai.  Up.  266 ;  duty  of,  to  declare 
appropriate  expiations,  970;  is 
not  constituted  by  thousands  of 
ignorant  people  in  doubtful  mat- 
ters of  dharma,  969  ;  must  be  con- 
stituted of  sifta*,  971 ;  must  work 


with  king  in  the  matter  of  grave 
sins,  970 ;  number  of  persons  re- 
quired to  constitute,  966,  968-969  ; 
qualifications  of  members  of,  968; 
single  person  being  the  best^of 
ascetics  and  knowing  the  Veda 
may  in  exceptional  cases  consti- 
tute p.  969 ;  to  administer  penance 
to  brabraacSrin  guilty  of  sexual 
intercourse,  967 ;  to  presoribe 
appropriate  expiation  for  lapses, 
968  ;  was  acknowledged  authority 
for  hundreds  of  years  before  Sarh- 
karBcsrya  in  doubtful  points  of 
dharma,  968. 

ParisamkhyB,  780. 

Parivedana  (marrying  before  an 
elder  brother  or  sister ),  546-549  ; 
elder  brother  or  sister  before  whom 
a  younger  one  married  also  in- 
curred sin,  547 ;  enumerated 
among  upapatahu  by  Visnu  Dh.  S, 
648  ;  one  kindling  sacred  fires  or 
performing  a  Vedio  sacrifice  be- 
fore bis  elder  brother  was  also 
condemned,  547 ;  prByadcitta  for, 
547 ;  severely  condemned  as  a 
great  sin  in  vedic  and  sUtra  litera- 
ture, 546,  549 ;  when  not  sinful  or 
condemned,  548. 

PBriyStra,  mountain,  13. 

PBrtha,  horaas  in  BSjasQya,  1217. 

Parusni,  river  in  9g,  12. 

PSrvana  horaa  in  Darsa-pQrnamBBa, 
1081. 

PSrvana-sthSlipBka,  819-820  ;  one  of 
the  seven  pBkayajfias,  819. 

ParvatadSnas,  882;  are  gifts  of 
heaps  of  oorn,  salt,  jaggery, 
sesame  &o.,  882  ;  ten  kinds  or 
twelve,  882. 

Paryanka-sauca,  961-962;  purifica- 
tion of  samnyBsin  by,  961-62. 

Padubandha  ( immolation  of  animal 
in  sacrifioe),  1109-1131;  (see 
under  yttpa,  vedi,  Iprl);  Bnava- 
niya  is  the  fire  on  the  nSbhi  of  the 
uttaravedi,  1113 ;  animal  is  meant 
for  Indra,  Agni  or  Sarya  or  PrajS* 


General  Index 


1327 


pati,  1117;  animal  sacrifice  in 
^oroa-ySga  is  called  Sanmika  pain, 
n.09 ;  animal  sacrifice  performed 
independently  and  also  as  an  anga 
of  soma  sacrifices,  1109 ;  animal 
(  he-goat  )  to  be  bathed  and  touch- 
ed with  kusa  blades  and  plaksa 
branch,  1116  ;  animal's  right  fore- 
leg and  right  horn  to  be  bound 
with  a  girdle  of  two  strands,  1116- 
1117;  encircling  yOpa  with  a  girdle 
(rasanS ),  1115  ;  havii  is  offered  to 
ManotS,  1128 ;  heart  of  victim  is 
roasted  on  iiXmilra  fire  with  a  pike, 
1127  ;  hotr  recites  the  Adhrigup- 
raisa  before  victim  is  killed,  1121 ; 
how  animal  is  killed,  1122 ;  in- 
dependent animal  sacrifice  is  to  be 
performed  every  six  months  or 
once  a  year,  1109  ;  inserting  ivaru 
in  the  coils  of  the  girdle  of  the 
yupa,  1115  ;  limbs  of  paiu  cut  off 
for  purodsrfa,  1126-1127  ;  limbs  of 
pasu  except  heart  are  cooked  in 
an  ukhs,  1127  ;  making  of  yupo> 
1110-1112 ;  occupies  two  days, 
1112 ;  offering  of  praySjas  in 
1117-1119;  omentum  of  pasu  is 
offered  in  Shavanlya,  1125  ;  plant- 
ing of  yupa  in  a  pit  on  the  borders 
of  Vedi,  1114;  preparation  of  Vedi 
in,  1112  ;  sacrifioer's  wife  washes 
with  water  from  a  jar  several 
limbs  of  the  animal,  1123 ;  s'Smitra 
fire  established  to  north  of  cBt- 
vBla  pit,  1120;  dlmitra  fire  employ- 
ed for  roasting  flesh  of  victim, 
1120n ;  six  priests  required  in 
(including  maitrBvaruna ),  1109; 
staff  banded  over  to  maitrSvaruna 
who  stands  to  south  of  hoti's  seat 
resting  staff  on  vedi  and  utters 
directions  to  hotr  to  repeat  yBjyBs 
1110 ;  tail  of  victim  employed  as 
offering  in  FatntiamyBja,  1127, 
1130  ;  upayUja  offerings  of  entrails 
of  the  victim  after  the  eleven 
anuysja  offerings,  1129-1130 ; 
vapB,  purodsda  and  havit  are  the 


three  pradnntu  in  padubandha, 
1125;  verses  from  Aprl  hymns 
used  for  praySjas,  1118  and  n ; 
views  differ  as  to  the  limbs  of  the 
victim  that  are  cut  off  for  being 
used  as  avadSnas,  1126. 

Pssupatas,  condemn  Urdhva-pundra 
mark,  673  ;  refutation  of  dootrinei 
of,  in  VedBntastttra,  736;  touch  of, 
condemned,  169,  665. 

Pataliputra  (modern  Patna):  rfSstra- 
kBras  like  PSnini  were  examined 
at,  369. 

Patanjali  (  see  under  MahBbhSsya  ), 
7a,  14,  71,  72,  83,  122n,  168, 
736ff  &c. 

Paternal  aunt's  daughter,  marriage 
with,  condemned  by  most  writers 
on  dharma,  467. 

PatitasBvitriko  (those  whose  upa- 
nayana  is  not  performed  and  who 
had  no  instruction  in  Qsyatri 
mantra  ),  376-379;  being  a,  is  only 
an  upapataka,  378  ;  consequence 
of  being  a,  376-377  ;  for  several 
generations,  378-379 ;  various 
prSya&uttas  and  modes  for  re- 
claiming, 377. 

PativratS  (chaste  wife),  565-568; 
approved  conduct  for,  665,  567; 
hyperbolical  descriptions  of  the 
power  of,  567ff. 

Patnl,  who  is  a,  558. 

PatnlsamysjaB,  are  four  offerings  to 
Soma,  Tvastr,  wives  of  gods  and 
Agni  Qfhapati,  1076n  ;  procedure 
of,  1076-1077. 

Patria  potettat,  507. 

Paul,  St.,  10,  438n,  562n. 

Paulkasa,  41 ;  a  filthy  caste,  accord- 
ing to  VBj.  S.,  44. 

Paundarlka,  sacrifice  in  which  the 
daksinS  was  a  thousand  horses, 
839. 

Paundrakas,  Mann's  view  about,  47; 

same  as  Pundrakas,  89. 
Paustika,  102. 
PfivamBnl,  verses,  purify    a   man, 

317n,  378n,  686. 


1328 


History  of  Dharmaiastra 


Pavitra  (loop  or  ring),  211n,  1016, 
1021n ;  how  made,  657 ;  of  darbhas 
to  be  worn  on  ring  finger  in 
religious  rites,  657. 

Pavitra,  a  soma  sacrifice  performed 
at  beginning  of  Rajasnya,  1215. 

PayasyS  ( same  as  Smiksg  ),  1092n. 

Pedandas,  repeat  yajnopavltamantra 
in  island  of  Bali,  284n. 

Persecution:  religious  persecution  in 
India  very  little,  723-724. 

Peshwas,  in  Poona,  distributed 
daksjnS  to  learned  men,  361;  made 
sale  of  girls  in  marriage  puni- 
shable, 506-507. 

Phalgunis,  constellation  of,  presided 
over  by  Indra,  241. 

Phallic,  emblems,  708. 

Philosophy:  of  Opanisads,  inculcates 
One  Self,  7 ;  lummum  bonum  of 
Indian,  is  mokfa,  422. 

Pindapitryajfia,  1085-1090 ;  all 
actions  are  done  facing  south-east 
in,  1086;  balls  of  rice  are  offered  to 
three  male  ancestors,  1088 ;  caru 
(  boiled  rice  )  is  cooked  on  daksi- 
n&gni  in,  1086 ;  disposal  of  pindas 
in  water  or  fire  &c,  1090  ;  one  not 
an  Shi  tag  ni  could  offer  pindas  in 
gihya  fire,  1090;j>3<ra»  required  in, 
placed  to  north-eaBt  or  north-west 
of  daksinSgni,  1086;  performed  on 
amSvSsyS  in  the  afternoon,  1086  ; 
procedure  of,  1086-1090;  views 
differed  whether  it  is  independent 
rite  or  only  a  subordinate  part  of 
darsa  sacrifice,  1085-1086;  views 
of  teachers  differed  as  to  offering 
of  pindas  when  any  ancestor  out 
of  three  was  living,  1088 ;  wife  to 
eat  the  middle  pinda,  1089. 

Pingala,  a  caste,  88. 

PitSmaha,  647,  939. 

Pitrtarpana,  692-693  ;  the  ancestors 
and  relatives  to  whom  water  was 
offered  in,  692. 

Pitryajna,  daily  ,748;  «"rSddha,tarpana 
and  bali  in  baliharana  constitute 
singly  or  collectively,  700,  748. 


Planets  ( lee  grahadSnti):  fuel  stioks 
of  different  trees  for  different 
planets,  884 ;  food  on  wnioh 
brahmanas  are  to  be  fed  to  propi- 
tiate, 884  ;  gifts  to  propitiate  883  ; 
material  of  the  images  of,  726, 884; 
nine,  883  ;  welfare  of  kings  sup- 
posed to  depend  upon  rites  for, 
883;  worship  of  the  images  or 
pictures  of  726. 

Plants,  MahSbhSrata  highly  eulo- 
gises plant  life,  894  ;  six  kinds 
of,  894-895. 

Plato,  139. 

Plava,  a  caste,  102. 

Pluta,  letter  shown  by  figure  3  placed 
after  it,  1027n,  1051n  ;  meaning 
of,  340. 

Poetesses,  in  ancient  India,  367. 

Pole  star,  to  be  seen  by  bride  in 
marriage,  530,  535. 

Pollock  and  Maitland,  142. 

Polyandry,  554-556  ;  example  of 
Draupadi,  554-555 ;  prevailed 
among  Nairsin  Malabar,  556 ;  pre- 
valent even  now  among  certain 
people  in  Kumaon  and  Garhwal, 
556 ;  unheard  of,  in  Vedic  litera- 
ture, 554. 

Polygamy,  650-554 ;  allowed  if  first 
wife  bears  no  sons,  552;  common 
view  was  that  a  person  could 
marry  several  wives  if  he  provided 
maintenance  and  strldhana,  552; 
is  not  very  common  even  in 
modern  times,  553;  many  wives 
believed  to  be  a  form  of  prosperity, 
551 ;  not  confined  to  kings  and 
nobles,  551;  prohibited  by  some 
sages,  exoept  under  very  excep- 
tional circumstances,  551;  Vedio 
literature  is  full  of  references  to, 
550. 

Poor  Law,  none  in  India,  4n,  755. 

Pope,  olaimed  power  to  distribute 
territories  among  kings,  138;  Bull 
of,  138. 

Porcupine,  quill  of,  auspicious,  even 
in  Tai.  Br.  222n. 


General  Index 


1329 


Portents,     images    trembling   and 

N  shedding  tears  believed  to  be  ter- 
rible, 710. 

PrabhBkara,  writer  on  Purva- 
mlmBmsa,  349n. 

Prabbakararardhana,  on  whose  death 
many  of  his  friends,  ministers  and 
servants  killed  themselves,  630. 

Pracetas,  smrti  of,  236,  278n,  584, 
894n,  761n, 

Pragatha,  consists  of  two  verses, 
U90n;  when  called  Bsrbata,  1190n; 
when  called  Kakubha,  1190n. 

Prajapati,  smrti  of,  645,  852,  939. 

Prajapati  (Creator),  all  ofEerings  to, 
are  made  silently,  1004n ;  as  a 
boar  raised  the  earth,  718  ;  became 
a  tortoise,  718 ;  presiding  deity  of 
human  beings  in  case  of  gifts, 
855 ;  word  P.  occurring  in  a  formula 
is  uttered  inaudibly,  1051n,  1062n. 

PrBjSpatya,  penance  of,  200,  377n, 
638. 

PrSjapatya,  form  of  marriage,  517, 
519. 

Prajspatya  (muharta),  600. 

Prakrama,  989n. 

PrBkita,  languages,  probably  deriv- 
ed from  prakrtis,  70. 

Prakrtis,  eighteen,  70  ;  seven  castes 
of  antyajas  are  so  called  by  Pita- 
maha,  70. 

Pranava,  syllable  *om'  is  so  called, 
301. 

PrBnBysma,  317;  three  stages  in,  317. 

Pranlta,  water,  208,  984,  1022; 
principal  purpose  of,  in  darda- 
pflVnamBsa,  1023 

PrSiJitra,  for  brahma  priest,  how  cnt, 
1064. 

Prasna-Upanisad,  329,  422,  481. 

Pratiloma,  52;  all  pratilomaa  are 
outside  wedlock,  according  to 
Kulldka,  53 ;  castes  treated  like 
sudras,  53 ;  children  of  pratiloma 
marriages  lower  in  oaste  than  both 
parents,  66;  entitled  to  perform 
vratas  4c.,  53 ;  primary  and  secon- 
H.  0. 167 


dary    pratiloma    castes,     57-58; 
subjeot  to  rules  of  morality,-53. 

Pratinidhi  (substitute),  when  not 
allowed  684. 

Pratipad,  consists  of  three  verses, 
1190n. 

Pratis^aSinaytlkha  "of  Nllakanfha, 
892. 

PratiethS  and  Utsarga  (vide  under 
PHi  ta  ),  889-916 ;  dedicator  to  the 
public  of  a  charitable  objeot  oould 
make  use  of  it,  893 ;  four  stages 
in  procedure  of  prutistha,  893; 
procedure  of  dedicating  a  well  or 
a  tank,  890-892;  procedure  pre- 
scribed in  pur&pas  preferred  in 
medieval  times,  892  ;  proper  time 
for,  891;  punahpratisthB  ( reoon- 
secration  of  images  ),  904-905. 

Pratyabbivada  (returning  a  saluta- 
tion), importance  of,  341-342; 
rules  about,  339ff. 

Pratyavarohaiuk,  a  rite  performed 
to  signalize  the  giving  up  of  the 
use  of  cots  for  sleeping,  829. 

PratyutthBna  (honouring  by  rising 
from  seat),  339  ;  one  need  not  rise 
to  reoeive  a  brShmana  who  has  not 
studied  the  Veda,  unless  he  is  old, 
339 ;  rules  about,  336-339. 

Prauga  eastra,  contents  of,  1185- 
1186. 

Pravahaija  Jaivali,  expounded  philo- 
sophy to  Svetaketu,  106,  247. 

Pravara,  264,  482ffi;  BaudhByana's 
PravarBdhyBya  best  on,  483  ;  con- 
nection between  pravara  and  gotra 
497;  conception  of,  interwoven 
with  that  of  gotras,  482 ;  defined 
by  some  as  group  of  sages  distin- 
guishing the  founder  of  one  gotra 
from  another,  486 ;  entered  into 
several  domestio  ceremonies  and 
practices,  482-483 ;  great  con- 
fusion on,  in  the  sDtias,  483; 
invocation  of  pravara  sages  of  the 
yajamBna  in  darsapUrnamSsa  by 
hotr,  1049-1050;  invocation  of 
the  pravara   sages  of  the  yaja- 


1330 


History  of  Dharmaiastra 


mans  in  darsapOrQamSsa  by  adh- 
varyn,  1055;  meaning  of  482;  of 
family  priest  employed  in  Vedio 
sacrifices  for  ksatriyas  and  vai" 
eyas,  488,  493-494;  of  vaisyas, 
494-495;  purpose  of  pronouncing 
the  pravara  in  sacrifices,  488 ;  rules 
for  him  whq  did  not  know  his  own> 
495;  sameness  of,  meaning  of,491. 
synonyms  of,  482;  system  of' 
goes  back  to  the  Rgveda,  486-487- 
two  methods  of  mentioning  pravara 
sages,  487-488, 1055n. 

Pravaramanjarl,  a  work  on  pravaras, 
483,489n. 

Pravara-mantra,  487,  1050. 

Pravargya,  1147-1151 ;  an  awful  and 
mystic  affair,  1149a;  an  earthen- 
ware vessel  called  Mahavrraprepar. 
ed  in, 1148;  an  independent  rite  and 
not  a  modification,  1148 ;  clay  for 
mabavira  how  prepared,  1149; 
gharma,  tbe  pot  of  heated  milk, was 
called  sararSt  and  identified  with 
the  sun,  1148;  doctrine  of,  was 
'  called  Madhu,  1149n  ;  hot  milk  in 
mah&vlra  vessel  deemed  to  be 
divine  life  and  light,  1148;  hot 
water  alone  to  be  used  in, wherever 
required,  1149n ;  performed  at 
least  three  days  twice  daily  in 
somaySga,  1147;  procedure  of, 
11481 ;  sOdra  or  woman  not  to  look 
at  the  rite  of  1149;  supposed  to 
provide  sacrificer  with  a  new  cele- 
stial body,  1147;  two  sets  of  21 
verses  repeated  by  hotr  when 
mahavlra  is  being  heated  and  cow 
is  milked,  1150;  udvBsana  (dis- 
charge )  of  pravargya,  1150 . 

Prayaga :  drowning  oneself  at,  sup- 
posed to  lead  to  moksa,  925 ;  king 
Qangeya  obtained  release  with  his 
one  hundred  wives  sear  banyan 
tree  of,  925. 

PrayBjas:  are  five  offerings  in  darsa- 
pttrnamBsa  introductory  to  the 
principal  offerings,  1057n ;  deity 
of  2nd  depended  on  gotra,  482, 
1058;   deities    of,    according    to 


Nirukta,  1057n;  procedure  of,  in 
dardapdrnamBsa,  1057ff.  S 

PrByadoittaa:  are  prescribed  even  for 
the  greatest  sins,  387;  for  aban- 
doning a  blameless  wife,  551 ;  for 
a»at-pratigraha,  885 ;  for  drinking 
»ura  or  other  intoxicants,  798  ;  for 
saleof  forbidden  commodities, 128; 
for  merely  resolving  to  commit 
suicide,  924;  none  possible  for 
intentionally  killing  a  brShmana, 
according  to  Manu,  148 ;  on  under- 
going, sinners  were  to  be  welcom- 
ed and  restored  to  all  privileges, 
387. 

PrSyasoittatattva  of  Raghunandana, 
881. 

PrBya^cittaviveka,of  Su"lapSoi,390n. 

Priests:  brBhmanas  as  temple  priests 
were  looked  down  upon,  109;  in  all 
temples  are  not  invariably  brBh- 
manas, 109;  madhuparka  offered 
to,  in  a  yajna,  543  ;  sixteen  re- 
quired in  soma  sacrifices,  981n. 

Professions  :  that  had  become  or 
were  becoming  castes  in  the  Vedio 
period,  49;  in  times  of  Rgveda  and 
other  Vedic  works,  43-45. 

Promiscuity :  MahSbhKrata  on,  427- 
428 ;  no  evidence  for  promiscuity 
of  sexual  relations  in  ancient 
Sanskrit  literature,  except  one 
passage  in  the  MahSbhKrata,  427- 
428. 

PrsStaka,  a  rite  on  full  moon  of 
Isvina,  827. 

Prsthya  sadaha;  how  constituted, 
1213n;  distinction  from  Abhiplava 
sadaha,  1213n. 

Prthu,  called  AdirBja  (first king), 
496,  1217n ;  story  of,  496. 

Puga,  meaning  of,  67-68. 

Pnjgprakasa,  a  work,  320,  713,  714, 
715n,  716n,  727n,  729,  732,  733, 
735nAo. 

Pulastya,  797. 

Pulinda,  88;  VisvHmitra's  sons  were 
cursed  to  be  wild  tribes  on  the 
Himalayas,  88. 


General  Index 


1331 


Pulkasa  (or  Paulkaia),  88-89. 

PuIumSyi,  described  as  VRsifhiputa, 
X  252. 

Pumsavana,  218-220;  a  samskgra, 
196 ;  procedure  of,  218 ;  time  for, 
219. 

PunarSdheya,  997-998 ;  grounds  for, 
997 ;  procedure  of,  998. 

PuEarbhn,  608-610;  seven  kinds  of, 
609-610. 

Punarupanayana,  392-393;  occasions 
for,  392. 

Pundras,  non-Aryan  tribe,  88;  VisvS- 
mitra'g  sons  were  cursed  to  be,  47. 

PuoyBhavKoona,  216-217 ;  originally 
a  simple  ceremony,  216. 

Puraoas,  66, 121n;  bold  the  view  that 
tbere  will  be  no  ksatriya  kings 
after  Nanda,  121n,  380. 

Purda  system,  596-598;  none  in  an- 
cient and  medieval  India  except 
for  ladies  of  high  birth  or  when 
visiting  royal  court  or  public 
assembly  hall,  598. 

Purohita,  40  ;  ecclesiastical  matters 
left  by  kings  to,  363  ;  even  gods 
had,  40  ;  half  the  soul  of  the  king, 
40,  363 ;  importance  of,  to  king, 
40,  363  ;  qualifications  of,  363. 

FuronuvSkyS  (invitatory  prayer) 
1059-1060. 

Purorue  verses,  1185n. 

Porta,  defined,  844 ;  reward  of  porta 
works  is  higher  than  sacrifices, 
890 ;  women  and  Madras  were 
entitled  to  perform  purtadharma, 
889. 

POru,  youngest  son  of  YaySti  and 
crowned  king,  923. 

Pm-us,  89. 

Purusamedba,  in  Tai.  Br.,  43. 

PurnsSrlbas,  four,  8;  preference 
among  them,  8-9. 

PurusasOkta,  27,  33,  315;  does  not 
employ  the  word  varna,  27  ;  nyVta 
with  verses  of,  315 ;  repeated  at 
time  of  bathing,  661-682. 

Purusottama,  oommentator  of  8am- 
nySsanirnaya  of  Vallabha,  949n. 


FuTvamlmRrhsS-sStra  ( vide  under 
Jaimini),  45,  46,  289,  367,  437, 
558,  559,  839. 

Pujkara,  an  antyaja,  89. 

Puepadha,  same  as  Bvantya,  89. 

Pusyamitra :  Agnimitra,  son  of, 
married  a  ksatriya  princess,  450;  a 
brahmana  commander-in-chief  of 
the  Mauryas,  123,  450;  founded  a 
royal  dynasty,  123  ,  248,  978  ;  per- 
formed Rajaanya  or  Advamedha, 
978. 

Pntlka  plant,   substitute  for  soma 
1203. 

Putriks  (daughter  appointed  as  son), 
435-436. 

Qualities,  to  be  cultivated  by  all 
irrespective  of  caste,  10. 

Esghavabhafta,  commentator  of 
Saradatileka,  900n. 

Raghunandana,  198,  201n,  294,  344, 
451,  472,  634,  643  ;  charge  of  mani- 
pulating Rg.  X.  18.7  brought 
against  him  not  sustainable,  634  ; 
was  styled  SmSrtabba^tScarya, 
634. 

Raghuvamsa,  116n,   266,  296,    355, 
362,  381,  521,  524,  529n,  579n, 
590,  628n,  687  &o. 

Baghu  Vira,  Dr.,  1220n. 

Rahasya  Malimluc,  killed  VaikbS. 
nasas,  418. 

RShu,  and  the  Sun  brought  together 
in  the  Atharvaveda,  770. 

Rajadharmakaustubba,  892,  900. 

RgjamBrtsgda,  513. 

Rajaka  (washerman),  an  antyaja, 
70,  93 ;  sometimes  distinguished 
from  nirnejaka,  82;  included  under 
sicdra  by  Patanjali,  93 ;  liable  to 
pay  his  wife's  debts,  93. 

Rsjanya,  ocours  in  the  figveda  only 
in  Purufasnkta,  31. 

Raja  Radhakanta  Deva,  625n. 

Rajasekhara,  author  of  Soktimuktg- 
vali,  an  anthology,  367  ;  author  of 
KavyamrmaihsS,  369;  author  of 
Karpuramafijari,  460. 


1332 


History  of  DharmaiMra 


BBjasnya,  a  very  complex  rite 
extending  over  two  yean,  1214 ; 
could  be  performed  only  by 
ksatriyas,  153,  1214 ;  derivation 
of,  1214n;  procedure  of,  1216-1222; 
relation  to  Vajapeya,  1214-1215  ; 
dice-play  in  1219  ;  feeB  in,  1221. 

Bajasvala,  conduct  and  rules  pres- 
cribed for,  803-805. 

Bsjatarangiui,  76,  82,  629,  630,  716, 
863,  903,  908,  909,  927,  952. 

Bajputs,  infanticide  among,  509; 
jauhar  of  ladies  of,  629. 

Bajvade,  Prof.,  436n. 

Bajvade,  Mr.  V.  K.,  948n,  970,  971n, 
973. 

Bsks,  SinlvSlI  and  Kuhu,  offerings 
to,  1077. 

Bsksasa;  form  of  marriage,  517,  519; 
IndrarEja,  a  Raetrakafa  king 
married  by  r.  form  the  daughter 
of  a  CSlukya  king,  522;  Prthvr- 
rSja  Cohan  married  the  daughter 
of  Jayaoandra  of  Kanoj  by  rsk- 
eisa  form,  522-523. 

Baksogbna  mantras,  835. 

Bsma:  killed  TStakS,  594 ;  perform- 
ed, after  abandoning  his  wife 
SItS,  sacrifices  with  a  golden  image 
of  Sits  by  his  side,  558,  684. 

BBmaka,  94. 

BSmSrcana-candrikS,  676. 

BSmSyaoa,  87,109,  119,  395,  445, 
510n,  511,  513,  551n,  558n,  562, 
578,  594,  627,  641,  720,  733,  1145n, 
1238. 

Banade,  Mr.  Justice,  379n. 

BangSvatSrin,  %  caste,  93. 

Bafijaka,  94. 

Bisfrabbrt,  mantras,  253n. 

BathakSra,  a  caste,  94 ;  allowed  to 
consecrate  Yedic  fires,  45 ;  held  by 
Jaimini  not  to  belong  to  the  three 
higher  varoas,  45 ;  gradually  lost 
his  status,  94 ;  is  the  caste  called 
Saudhanvana  45 ;  not  entitled  to 
upanayana,acoording  to  VUvarGpa, 
46  ;  offspring  of  a  mahigya  male 
and  karana  female,  57;  upanayana 


of,  to  be  performed  in  the  rains, 
94. 

Batbantara  sBman,  396n,  1184;  verses 
of,  1184. 

Batnadhenu,  a  mahadSna,  877. 

Ratnakaranda-sravakBcara  of  Saman- 
tabhadra  927. 

Batnas  (jewels)  of  king,  certain 
functionaries  at,  43, 1215n. 

Ebhus:  are  three,  Bbhu,  VibhvB  and 
Vaja,  1193n;  connected  with  third 
pressing  of  soma,  1193n  ;  said  to 
have  been  mortals,  but  were  made 
immortal  by  PrajBpati,  1193n. 

Bemarriage,  608-619;  allowed  among 
sudras  and  some  castes  by  custom, 
615;  historic  example  of  615;  of 
girl  whose  marriage  was  not  con- 
summated when  husband  died, 
allowed  by  Manu,  612  ;  prohibited 
for  centuries  among  brahmauas 
and  some  other  castes,  615  ;  sUtras 
silent  about,  615;  the  Hindu 
Widows  Bemarriage  Act,  616 ;  was 
not  prohibited  in  the  time  of  the 
Atbarvaveda,  615 ;  when  allowed 
by  NSrada,  611. 

Beservoirs,  of  water,  divided  into 
four  kinds,  893. 

Bgveda,  4, 12,  25,  241,  242,  253,  254, 

'  257,  261,  264,  268,  269,  &c;  no 
infanticide  in,  509. 

Bgveda-PrBtidakhya,  326n,  1172n, 
1196n. 

Bgvidhsna,  a  work,  618,  619,  647, 
715n,  729n. 

Rhys  Davids,  183n. 

Bice,  on  'Mysore  and  Coorg  from 
Inscriptions ',  388n. 

Bisley,  72. 

Rites,:  preliminaries,  oommon  to  all,  in 
modern  times,  212;  to  be  performed 
according  to  ritual  of  one's  Vedic 
&kha,  328;  when  the  ritual  of 
another  sSkha  may  be  followed, 
328. 

Biver,  invoked  in  Simantonnayana, 
224-225. 

Bivers,  mentioned  in  bgveda,  12. 


General  Index 


1333 


Rivers,  on  marriage  of  cousins,  477. 

BirBsva,  story  of,  507. 

EkpratisSkhya  (see  Rgvedaprati- 
dakhya). 

Koad,  public,  not  polluted  by  being 
trodden  by  Candalas,  174;  use  of 
public,  by  untouchables,  restricted 
in  South  India,  175. 

Boman  Catholic  Church  t  forbids 
divorce,  622  ;  privileges  of  clergy 
in,  145-146. 

Eomika,  a  caste,  102. 

Rope  trick,  85. 

Rosary  :  number  of  beads  in,  687 ; 
used  in  japa  687;  of  rudrnksa*  for 
devotees  of  Siva,  738. 

Rsjadriiga,  291. 

Bta,  sublime  conception  of,  5. 

Rfcustimgamana,   195,   203 ;   same  as 

'  Ni;eka,  195. 

Budra :  Ambika  as  sister  of,  213n  ; 
described  as  Supreme  Deity  in 
Rgveda,  736 ;  mouse  said  to  be 
pasu  of,  213 ;  presiding  deity  of 
ArdrB  naksatra,  83ln  ;  presiding 
deity  of  cows  when  donated,  355 ; 
sublime  eulogy  of,  in  Tai.  S.,  736 ; 
twelve  names  of,  in  As>.  gr.  736  ; 
worshipped  as  supreme  deity  in 
SQlagava,  736. 

BudradBman,  Junagad  inscription 
of,  248,  384,  775. 

Rudradatta,  com.  on  Apastainba- 
rfrauta-satra,  1008n,  1085n. 

Budra-Qftyatri,  737. 

Budraskanda,  commentator  of 
Ehadiragrhya,  191n. 

Rule  of  the  road :  favoured 
brabiuanas,  146  147 ;  preference 
ai  to,  146-147. 

Rules :  for  which  there  are  dr?t» 
(seen)  or  easily  peroeptible 
reasons  are  only  recommendatory, 
437 ;  for  which  there  are  no  per- 
ceptible reasons  are  mandatory 
and  breach  makes  the  thing  done 
nugatory,  437. 

BUpanSrayana,  196. 


Sahara  :  author  of  BbBsya  on  Pnrva- 
mimamsa,  17,  29n,  34n,  182,  190, 
269n,  275n,  350,  357,  367n,  383n, 
469n,  482,  507n,  525,  533,  557,  560, 
581,  632n,  677,  714,  766,  793,  803, 
866,  889,  910,  1009a,  1019,  U45n, 
1183n,  1207n,  1214n,  1226n,  1241. 

Sabarai,  96 ;  VisvHmitra's  sons  were 
cursed  to  be,  47. 

SabhBparva,  72,  74,  79,  82,  427n,  439, 
598,  780,  830n  &c. 

Sabbya  (fire),  679,  989n  ;  some  held 
that  it  was  not  to  be  established 
at  all,  989n. 

Sacrifices:  animals  killed  in  were 
deemed  to  go  to  heaven,  781 ;  divi- 
sions of,  into  if \i,  padu,  soma,  1133; 
offering  a  tamidh  or  a  mmanhara 
held  to  be  equal  to,  even  in  Rg- 
veda,  677  ;  Vedic,  to  be  performed 
only  by  him  who  knows,  the  portion 
of  Veda  necessary  for  them,  352  ; 
Vedio,  who  are  entitled  to  perform, 
157  ;  wife  had  only  a  subordinate 
part  in,  558  ;  wife  performed  cer- 
tain specified  acts  only  in,  558. 

SadSntrS,  river,  12. 

Sadasya,  17th  priest,  according  to 
some,  in  soma  saoritices,  981n. 

Sad-darsana-sumuccaya,  of  Hari- 
bhadra,  359n. 

^ad-dhotr  mantras,  1193. 

Sadgurudisya,  260. 

Sadhana-mSlS,  319n. 

SsdhBrana-dharma,  meaning  of,  3  ; 
qualities  comprehended  in,  11. 

Sagotra,  478S ;  relationship  both 
wider  and  narrower  than  sapinda 
relationship,  499;  occurs  in  Tsndya 
BrShmana,  480  :  prohibition  of 
marriage  on  the  ground  of,  437, 
438,  497. 

SahyKdrikhanda,  72,  73,  74,  75,  79, 
88,  99,  I03n. 

Sahodha,  caste,  of,  54. 

Saikha,  same  as  Avantya,  96, 

Sailasa,  a  caste,  96-97. 

Sairandhrl  (  Draupadl ),  was  ordered 
to  be  burnt  with  Kloaka,  626. 


1334 


History  of  DharmaiMra 


8airindbr«,  99. 

&aivas,  following  vaidika  cult  or 
Tantrika  cult  or  both,  675  ;  seots 
of,  mentioned  in  K&rmapurSna, 
737 ;  touch  of,  condemned,  169, 

Sakadvlpa,  722n. 

Sskftdvipl  brBhmanas,  722n. 

Sakala,  714n. 

BSkalya,  author  of  the  pada  text  of 
the  ?gveda,  348n. 

Sakas  (vide  under  'yavana'),  96; 
Manu  on,  47  ;  inscriptions  of  king 
DSmijada  of,  251. 

Sskamedha,  third  parvan  of  cBturmas- 
yas,  1100-1105 ;  four  praysjas 
( omitting  barhis )  and  four  anu- 
ysjas,  1102;  last  rite  in  sskamedha 
is  Traiyambaka  horaa,  1103-1104  ; 
mahuhavi)  of  eight  offerings  to 
eight  deities,  1101 ;  mahBpitryajna 
performed  on  a  vedi  to  the  south 
of  DaksinUgni,  1101-1102  ;  many 
rites  included  in  this,  1100  ;  per. 
formed  four  months  after  Varuna- 
praghSsa  on  full  moon  day  of 
KSrtika  or  MSrgadlrea,  1100; 
procedure  of,  HOlffi  ;  roquires  two 
days  for  performance,  1100. 

Ssketa,  besieged  by  Yavana  in  P atari- 
j all's  time,  384. 

SSkhSharana,  in  darsesti  by  one  who 
had  already  performed  somaySga, 
1011-1011. 

Sakta  worship,  739. 

Sakti,  son  of  Vasistba,  487. 

SBkuntala,  66,  144,  369,  422,  429, 
522,  563,  582,  756,  917. 

Sakvara-vrata  forbrahmaeSrins,  371— 
372. 

SllagiSma:  PnjSprakisa  says  women 
and  Madras  can  worship,  715-716 ; 
stone  found  in  Oapdaki  river  and 
worshipped  as  a  symbol  of  Visnu, 
715;  Vrddha-HSrita  says  only 
dvijas  oan  worship,  715  ;  worship 
of,  comparatively  ancient,  716. 

Sslskya,  a  caste,  102. 

.Sale,  of  commodities,  as  an  avocation 
for  brShmaoas,  16-129;  barter  on 


almost  same  footing  as,  129  ;  com- 
modities that  could  not  be  sold  by 
a  brshmana  even  in  distress,  lw- 

t  128. 

SSlika,  same  as  Msgadha,  96. 

Sslina,  641n;  a  class  of  householders, 
642 ;  varieties  of,  642. 

Salmon d,  574n. 

Salutation  (see  'abbivudana',  'pia- 
tyutthSna, ',  '  upasamgrahana  ', 
'  namaskSra ' )  i  various  modes  of, 
335-343  ;  who  do  not  deserve,  339. 

Sslva,  country  of,  224-225n;  king  of, 
attacked  DvSrakS,  225n  ;  Yaugan- 
dhara,  a  division  of,  225n. 

Salyaparva,  8n,  66,  »25n,  436,  444, 
568,  598,  925. 

SSman  (see  under  'stotra'):  cessa- 
tion of  Rgveda  or  Yajurveda  study 
on  hearing  chanting  of,  397 ; 
means  a  melody  that  is  sung, 
1183-1184;  relation  of  ik  and 
stobhas  to,  1184  ;  rules  in  Jaimini 
about,  1184-1185 ;  seven  ancient 
notes  of  and  their  correspondence 
with  classical  svaras,  1172-1173. 

SSmapavitra,  is  the  mantra  'kayS 
nascitra ',  378n. 

Samavartana  (  ceremonial  bath  after 
finishing  Veda  study ),  197, 405- 
415 ;  auspicious  day  for,  411;  brief 
procedure  of,  415  ;  essence  is  cere- 
monial bath,  406 ;  procedure  of, 
408-410 ;  regarded  by  some  as  a 
subordinate  element  (ahga)  of 
marriage,  405-406 ;  some  dis- 
tinguish between  snana  and  samS- 
vartana,  405  ;  time  when  saml- 
vartana  takes  place,  407. 

SBmaveda,  1169, 1184, 1185n,  1193n, 
1195-1196  ;  has  pitrs  as  its  deities, 
397;  pflrvsrcika,  1184;  sung  in  a 
thousand  ways  and  modifications, 
854n ;  Gbagrantha,  of  human 
authorship,  1184;  uttararcika,  1184, 
1185. 

SamavidhBna-brBhmana,  1172,1184. 

Samayapradipa,  a  work,  258n. 

Sambandhaviveka,  477n. 


General  Index 


1335 


SambhSrayajus,  formula,  1135. 

Sajjidhya"  or  sandhyS  312-321;  Scama- 
na,  as  part  of,  315-316;  aghamargana 
in,  317;  argbya  in,  318;  japa  of 
GSyatrl  and  other  mantras,  prin- 
cipal in  313 ;  manner  of  perf  orm- 
ing,3M;  roSrjana  in,  317  ;  mean- 
ing of,  312 ;  moans  contempla- 
tion of  Aditya  and  of  One  In- 
telligence, 313  ;  prBnSyBma  in, 
317 ;  principal  constituent  parts 
of,  314-315 ;  proper  place  for, 
313-314;  removes  sins,  318-319; 
repetition  of  24  names  of  Visnu  in 
315 ;  required  to  be  performed 
twice  every  day  or  thrice  accord- 
ing to  some,  312  ;  sages  attained 
long  life  by  extensive,  313;  time 
of,  in  morning  and  evening,  313  ; 
timo  to  be  spent  in,  313  ;  upasths- 
na  of  Mitra  and  Varuna  in,  315, 
318  ;  water  thrown  up  in,  drives 
away  evil  spirits  according  to  Tai. 
Ar.  and  others,  314. 

Samidh  (  see  under  '  fuel-stick  '  ). 

SSmidueni  (kindling  verses  ),  1048- 
1049  ;  are  eleven  but  to  be  raised 
to  fifteen  in  darsapurnam&sa  by 
repetition  of  first  and  last  verses, 
1048  ;  method  of  reciting,  1049n. 

Samitr,  views  about,  1121-1122n. 

Samkara,  51  ;  the  cause  of  numerous 
castes  and  subcastes,  50,  59-60. 

SamkarScSrya,  32n,  61,  88, 156,  353n, 
354n,  356,  366,  421n,  440n,  712n, 
716,  757n  &o. ;  established  four 
mathat  in  four  parts  of  India,  907; 
four  pupils  of,  948,  964  ;  is  said  to 
have  popularized  PancByatana- 
pttjS,  717  ;  prohibited  sale  of  girls 
in  marriage,  506 ;  succession  lists 
of  pupils  of,  do  not  agree  and  are 
probably  fabricated,  949. 

SarhkarBcSryas  (heads  of  mathas) : 
claim  of,  to  prescribe  penances 
for  lapses,  to  excommunicate  pet- 
sons  and  decide  doubtful  points 
of  dhorma,  examined,  966  and 
972-973. 


Samkaravarman,  king  of  Kashmir, 
deprived  temples  of  all  lands 
donated  by  previous  kings,  863. 

SSmkhya,  423. 

SarhskSras  (see  under  rfudra,  upa- 
nayana,  marriage  ) :  any  agnate 
may  perform  for  a  child,  except 
garbhSdhSna,  206  ;  brshmanas  to 
be  fed  in  all,  212 ;  bring  out 
brnhmanya,  189-190  ;  oould  not  be 
performed  for  the  impotent, 
198 ;  divided  into  IrWhma  and 
daiva,  193 ;  easy  expiations 
for  non-performance  of,  199-200  ; 
forty,  according  to  Gautama,  193- 
194 ;  have  to  be  repeated  on  each 
child  of  a  woman,  205;  list  of, 
195-197 ;  meaning  of,  190-191 ; 
most,  have  fallen  into  oblivion, 
199  ;  number  of,  great  divergence 
on,  193-194  ;  of  siidra,  to  be  per- 
formed without  Vodic  mantras, 
158-159  ;  performed  on  auspicious 
days  only,  213 ;  performed  with 
Vedic  mantras  for  dvijsti  males, 
197;  performed  without  mantras 
for  women  even  of  dvijstis,  197  ; 
purify  body,  192  ;  purpose  of,  191— 
192;  remove  taints,  192  ;  sixteen, 
enumeration  of,  194 ;  the  word 
does  not  occur  in  Vedio  Literature, 
190;  upanayana,  the  prinoipal, 
200 ;  which  obligatory  on  dvijStis, 
197-198. 

SamskSrakaustubha,  200,  201  n,  206, 
373,  392n,  415,  443n,  462,  464, 468, 
469,  <&o. 

SarhskKramayttkha,  194,  201n,  206, 
219n,  220,  292,  293n,  392n,  396n. 

SamskffraprakSsa,  45n,  189n,  193n, 
194, 198,  201n,  206,  220,  223,  226, 
237n,  249n  Ao. 

SamskSra-ratna-mBlB,  of  GopInStha, 
201n,  212n,  216n,  220,  237n,  249n, 
256,  258,  260,  265n,  267,  287  &o. 

SarhskBratattva,  189n,  192,  201n,  206 
251,  272n,  284, 294,  498n. 

Samudragupta,  performed  Advamedha 
that  had  gone  out  of  vogue,  978. 


1336 


History  of  Dharmaiasbra 


Sathvarga-vidyB,  247,  840. 

Samrarta.  15,  112n,  169,  303,  32Sn, 
443,  445,  460,  571n,  852,  878n  &o. 

Samvartaka,  a  great  yogin,  941n. 

Saihyu    BSrhaspatya,      legend    of, 
r 1075n. 

Samyuvska  (formula),  1075. 

Saijda  and  Amarka  (or  Marka),  chips 
offered  to,  in  morning  pressing  in 
Agniftoma,  1176;  purohitas  of 
asuras,  40. 

SSndilr,  explains  bow  a  pativrata 
attains  heaven,  667. 

Ssndilya,  764. 

SBndilya,  the  principal  authority  on 
Agnicayana  in  Sat.  Br.,  1247. 

Saigha,  meaning  of,  68. 

Bamgraha,  a  work,  299, 305n,  320,  375. 

Samkalpa,  one  of  the  essential  ele- 
ments in  any  gift  or  dedication  to 

/  the  public,  892. 

SamkarSnanda,  author  of  a  com.  on 
some  Upanisads,  419n. 

Samkesyara  and  Karavlra:  SamkarS- 
carya  of,  971,  972 ;  rarely  decided 
disputed  matters  inMaratha  times, 
972-973. 

Saikha,  6n,   15,  45n,  56,  78,  80,  83, 

(  94,  95, 141n,  159,  236,  257. 

Saiikha-Likbita,  dharmasutra  of,  14, 
119n,  128, 134,  205,  250,  260,  356, 

#  417n,  562,  565,  580,  664  &c. 

SlikhySyana  Brshmana,    36n,    46, 
1 749,  840. 

SBnkhyByana-grbya,  85,195, 196, 197, 
202,  208,  220,  221,  233,  247n,  253, 
257  Ac. 

SBikhySyana-s'rauta-satra,    618, 
1050n,  1121n,  1134n,  122»n. 

SfinnByyas  deity  to  whom  offered, 
1019 ;  offered  to  Indra  or  Mahen- 
dr«,  1012;  preparation  of,  1017- 
1018;  remnant!  of,  not  to  be  par- 
taken  of  by  a  non-brBhraana  sacri- 
floer,  1082;  views  about  persona 
who  could  offer  sBnnlyya,  1019. 

BamnyBsa  (see  under  'samnyBsin,' 
4  VallabhBoBrya, '  '  asceticism ' ), 
930-975  ;  allowed  even    immedi- 


ately after  brahmacarya,  930;  v 
person  cannot  return  to  house- 
holder's life  after  resorting  to, 
424:  apostate  from,  severely  con- 
demned, 947;  begging  a  charac- 
teristic of,  from  ancient  times, 
421 ;  eight  srffddhas  before  enter- 
ing on,  932 ;  for  those  who  are 
very  ill,  963;  forbidden  after, 
4400  years  of  Kali  by  VySsa,  953  ; 
ksatriyas  could  resort  to,  944 ; 
mentioned  in  Mundakopanifad, 
421 ;  not  meant,  as  some  supposed, 
for  the  blind  and  cripple,  946-947 ; 
principal  features  of,  931-938 ;  to 
oarry  three  or  one  danda,  937  ; 
procedure  of  taking  samnyBsa 
according  to  Baud.,  954-957  ;  pro- 
cedure of  taking  samnyasa  accord- 
ing to  Dharmasindhu,  958-962 ;  to 
be  resorted  to  after  70th  year 
according  to  Baud.  Dh.  S.,  418;  to 
observe  silence  in,  except  when 
reciting  Veda,  937;  various  names 
for  one  who  resorts  to,  417;  views 
on  question  whether  samnyasa  can 
be  resorted  to  immediately  after 
student-hood  or  after  householder's 
life,  424-426;  vratas  of,  major 
and  minor,  956 ;  whether  he  has 
to  give  up  his  dikha  (top-knot  of 
hair)  and  sacred  thread,  963-964  ; 
whether  allowed  to  the  three  var- 
nas  or  only  to  brShinanas,  942-944  ; 
whether  ChBndogyopanisad  refers 
to  it  is  doubtful,  930 ;  who  were 
to  be  allowed  to  resort  to,  947 ; 
word  'samnyBsa'  conveys  two 
ideas,  946;  world-renouncing  ideal 
of  samnyasa,  given  up  by  many 
heads  of  rnathas  in  modern  times, 
960. 

SamnySsa-nirnaya  of  VallabhS- 
cSrya,  94 9n. 

SamnySsapaddhati  of  Toro  Kudra- 
deva,  965n. 

SamnySsin  (see  under  'food', 
4  paramahamsa,'  '  mafcha,'  '  par- 
yanka&auca,'  'yogapatta):  brand- 
ing and  banishment  for  him  who 


General  Index 


1337 


does  not  abide  by  rales  of  the 
s  order,  948  ;  became  cut  off;  from 
family  and  lost  rights  to  property, 
951-952;  clothes  of,  to  be  ochre- 
coloured,  935;  could  at  onetime 
beg  food  from  all  varnas,  934 ; 
obaraoteristics  of,  according  to 
JsbSlopaniftd,  931;  daily  duties 
of,  964-965;  five  kinds  of  food 
obtained  by  begging,  934;  four 
proper  actions  for,  viz.  contem- 
plation, purity,  begging  and  stay- 
ing alone,  933  ;  four  kinds  of,  viz. 
kutlcaka,  bahndaka,  hamsa  and 
paramahamsa,  defined,  938-942  ; 
had  to  leave  home  and  wife  and 
to  beg  only  once  and  from  seven 
or  a  few  bouses  only,  934  ;  had  to 
perform  sacrifice  to  PrajSpati  and 
distribute  his  possessions  among 
priests  and  the  poor,  931;  his  bowl 
and  plate  to  be  of  day,  wood  or  a 
gourd,  936  ;  militant  samnySsins, 
951;  mother  and  wife  are  supposed 
not  to  have  to  be  born  again  as 
females,  946 ;  new  name  to  be 
given  to  s.  by  his  guru,  961;  not  to 
remain  in  one  place  except  in  the 
rains,  947-948,  952 ;  people  pro- 
fessing to  be  saihnySsins  began  to 
marry  and  keep  concubines,  952  ; 
punishment  for  becoming  a  sam- 
nyasin  without  making  proper 
provision  for  wife  and  sons,  932; 
pupil  of,  becomes  heir,  952;  resorts 
to  yoga  to  purify  his  mind,  938 ; 
rales  of  mourning  as  to,  965;  should 
kindle  no  srauta,  grhya  or  domestic 
fire,  933;  should  be  celibate  and 
unattaohed  to  all  pleasures,  933 ; 
should  eat  only  as  much  as  is 
necessary  to  keep  body  and  soul 
together,  935;  should  wander  alone 
without  a  companion,  933  ;  should 
move  about  avoiding  all  injury  to 
creatures,  933;  tfndra  could  not 
become  aocording  to  srattis,  944  ; 
ten  virtues  such  as  truthfulness 
to  be  acquired,  938 ;  ten  orders  of 

H.  D.  168 


advaita  sannyBsins,  948  ;  takes 
vow  of  ubiriisa,  955;  time  wh»n  one 
became  a  932  ;  to  repeat  the  word 
'NarSyana  '  when  some  one  bows 
io  him,  965;  vairSgya  should  be 
generated,  938;  was  not  beyond 
rules  of  morality,  940-942  ;  was  to 
own  and  possess  nothing  except 
his  clothes,  jar  &o.  935 ;  was  to 
subsist  oo  food  obtained  by  beg- 
ging, 934  ;  what  is  tridandin,  937  ; 
women  rarely  took  to  mode  of  life 
of,  942. 

SamnySsopanisad,  mentions  six 
kinds  of  saihnyasins,  942. 

San  tan  n,  DevSpi  was  purohita  of,  in 
?gveda,  31;  was  a  Kaurava  king 
aocording  to  Nirukta,  31. 

SantatJya,  hymn  in  Rgveda  (  VII. 
35),  833n. 

SSuti,  rites  for  birth  on  inauspi- 
cious times,  237. 

SSntipaiva,  2n,  6,  7n,  8n,  10,  41,  42, 
51n,  70,  71,  81,  101,  128,  155, 
324  &o. 

Sapinda  relationship,  452-478;  about 
the  adopted  son,  470;  according  to 
Dayabhaga,  452,  472-477  ;  accord- 
ing to  Mitaksara,  452-455;  how  far 
applicable  in  the  case  of  girls 
from  one's  step-mother's  original 
family,  468-469;  narrowed  down 
if  three  women  intervene,  476 ; 
narrowing  of,  in  marriage,  per* 
raitted  by  smrtis  and  digests  on 
the  ground  of  usage  only,  464; 
required  in  three  branches  of 
dharmadBstra,  452  ;  restricted  to 
seven  degrees  on  father's  side, 
and  five  on  mother's  side  in  most 
works,  454-455 ;  two  schools  of, 
452;  usages  vary,  particularly  as 
to  cognates,  4588: ;  wider  than 
sagotra  relationship  in  one  direc- 
tion and  narrower  in  another,  499. 

Sapindikarana,  a  srSddba,  473. 

SapindyadipikB,  a  work,  464. 

Saptauotr  formula,  1070n,  1135, 
1195. 


1338 


History  cf  DharmaiBttra 


Saptapadr,  principal  rite  in  marriage, 

634. 
SaptasBgaraka,  a  mahBdSna,  877. 
Sarabhanga,  entered  fire,  927. 
SSradStilaka,    on   mudrSs,   321 ;  on 

prEnapratifthS  of  images,  900n. 
Slrasvata,  brshmanas    of  Pnnjab, 

bare  470  sub-divisions,  103n. 
SSrasvata-snSna,  667. 
Sarasratl,  rirer,  12 ;  disappearance 

of,  13;  reasons  for  disappearance 

of,  14n. 
Sarasratl,  goddess,  described  as  all 

white  by  Dandin,  726. 
Saraivatlvil&sa,  70. 
Sarayn,  mentioned  in  Rgveda,  12. 
Sarkar,  Golap  Chandra,  453n,  915n. 
Sarkar,  Dr.  8.  C,  321. 
Sarpabali     (offerings    to  serpents), 

821-824. 
SarparBjfil  mantras,  994n. 
Sarv  adaisanasamgraha,  359n. 
Sarrajna-NarSvaaa,  com.  of  Mann, 

63n,  390n,  426,  779n,  780n,  795. 
SarvasvBra,  a  oneday  soma  saorifice, 

in  which  the  sacrifioer  committed 

suicide  by  entering  fire,  1213n. 
Sarransadbi,  ten  herbs  are  so  called, 

874n. 
Sastras,  belong  to  and  follow  $totra$, 

1181 ;  distinction  between  stotras 

and  s.  1181;  elements  oonneoted 

with,  1181 ;   tfastra  called  Prauga, 

1185 ;  twelve,  in  Agniffoma,  1181- 
,  H82 ; 
Satapatha  BrBhmana,  5,  12,  35,  37, 

89, 40, 105,  229,  268, 270n,  271n. 
Satarudriya,  texts  purify  a  man,  686. 
SBtStapa,  172,  174n,  175,  302,  459, 

471,  497n,  664,  715,  752,  862  Ac 
Satavalekara,  Pandit,  1171. 
SatI  (self-immolation  of    widows), 

624-436;    duty   to    beoome   satl 

common  to  all  women  from  brSh- 

mana  to  oBndala  aooording  to  Mit. 

631;  in  epigraphio  records,  629; 

no   dharmasTItra    exoept   Visnn's 

refers  to,  616 ;  more  prevalent  in 


Bengal  than  elsewhere,  635-636  ; 
no  Vedic  passage  nor  sutrp 
passage  about  widow  burning,  625; 
number  of  tafto  larger  in  Bengal 
on  account  of  the  rights  over 
property  granted  to  women,  635  ; 
penance  for  giving  up  at  the  last 
moment  the  resolve  to  become  tati, 
633 ;  practice  of,  forbidden  by  law 
in  India  from  1829,  624 ;  practice 
of,  originally  confined  to  kings 
and  nobles,  627 ;  procedure  of, 
633-685;  restrictions  against  all 
widows  being,  633;  rewards  pro- 
mised for,  631-632;  some  texts 
forbid  self-immolation  of  brah- 
mana  widows,  627;  was  not  a 
practice  imposed  consciously  by 
men  on  unwilling  women,  630; 
writers  of  medieval  India  opposed 
to  practice,  631-632. 

Sattra :  saorifice  could  be  performed 
only  by  brshmanas,  except  those 
of  Bhigu,  Saunaka  and  Vasistha 
gotras,  jl53,  482;  general  rules 
about,  1241-1242  ;  observances  for 
performers  of ,  1243;  saorifioe  lasted 
from  12  days  to  a  year  or  more, 
1239;    subdivisions   of,    1239-40. 

Sat-trinisari-mata,  a  work,  169,  665n. 

BatyabhBmS,  queen  of  Krsna,  went 
to  a  forest  on  Ersna's  death,  923. 

Satvata,  same  as  KSrllsa,  97. 

SatyakBma  JabBla,  247,  273,  285-286, 
307,  822,  329,  349n,  406. 

Saty&ssdha,  drautasOtra  of,  46,  483, 
684,    994n,   998n,    1005n,    1009n, 

/  1015n,  1019, 1020n  Ac. 

Sauoa  (cleansing) :  differs  in  degree 
according  to  Brframa,  660;  night 
time  requires  half  of  that  in  day 
time,  650;  of  two  kinds,  external 
and  internal,  651;  sub-divisions 
of,  651. 

Saudhanvana,  vide  KathakSra,  100. 

Sunaka,  199,  305n,  306, 401, 764. 

Saunaka,  tarpana  offered  to,  691. 

Saunaka,  author  of  Bk-PrStiiakhya, 
691 ;  teacher  of  livalSyana,  691. 


General  Index 


1339 


Saanaka-klrik*,  a  work,  221,  511, 
537. 

TSaundika,  97. 

Saunika  (tame  as  Stlnika  ),  99. 

SautrSmanl:  performed  for  one  who 
had  drunk  too  muoh  soma  or  at  the 
end  of  Rajasuya  or  cayana,  793) 
1227;  preparation  of  *w3  in, 
1225-26;  procedure  of,  1224-1228; 
sacrifice  frees  a  son  from  debt  due 
to  mother,  580;  sacrifice  in  which 
surf  was  offered  and  remnants  of 
the  latter  were  drank  by  a  brBh- 
mapa  hired  for  the  purpose,  793< 
1226;  two  kinds  of,  1224. 

Sauvira,  country  of,  14. 

SBvitri,  Drupads,  661. 

Sfivitr?,  ideal  of  womanly  virtue  in 
India,  668  ;  story  of,  who  brought 
back  dead  husband  from  Yama, 
567. 

SBvitri,  mantra,  283 ;  method  of 
teaching,  283,  300-301 ;  some  pre- 
scribed different  verses  according 
to  varna,  302  :  teaching  of,  post- 
poned for  some  time  after  upa- 
nayana  in  ancient  days,  300. 

S&vitrlpravesa,  in  the  prooedure  of 
sarhnySsa,  954n. 

SSyana,  25n,  288n,  386,  418n,  588, 
617,  837n,  988n,  990n,  991n,  993n, 
1145n,  1250n. 

Scheduled  Castes  Order  of  1936,  69, 
177. 

Schweitzer,  Dr.  A.,  723. 

Sectarians,  advice  to,  given  by 
SmrtimuktBphala  that  God  is  one, 
675. 

Self,  one,  immanent  in  all,  7. 

Self-defence,  right  of,  against  one 
guilty  of  certain  orimes,  148-149. 

Senart,  447;  on  characteristics  of 
caste,  23. 

Serpents,  born  of  Eadrn  from  Has- 
yapa,  830n ;  names  of ,in  Atharva- 
veda,  823  ;  said  to  be  the  progeny 
of  Rasyapa,  a  PrajBpati,  830n; 
worship  of,  very  anoient,  823. 


Shadow,  of  whom  polluting,  173 ;  of 
whom  should  not  be  crossed,  173. 

Sham  Sastry,  Dr.,  1245 

Shaving,  prescribed  on  seven  occa- 
sions, 591. 

Sherring,  103n,  104,  722n;  condem- 
nation of  caste  system  by,  21 ; 
exaggerates  by  mistake  number  of 
castes,  24;  thought  that  oaste 
system  was  invented  by  brBhma- 
nas,  21n. 

Shivaji  (see  under  ' Panditrao ' ); 
claimed  Rajput  lineage,  380n ; 
established  a  counoil  of  eight 
ministers,  972 ;  founder  of  Mara- 
tha  Empire,  379,  972,  975  ;  had  his 
upanayana  performed  by  GlgS- 
bhatta  at  45,  379n. 

Siddhantas,  gifts  of  works  called, 
883. 

Sikha":  one  cutting  off  through  bate 
or  foolishness  bad  to  undergo  ex- 
piation, 264-265 ;  religious  acts 
done  without,  become  useless,  264; 
rules  about  keeping  looks  of  hair 
according  to  gotra,  264. 

SUalin,  author  of  a  Nafastttra,  84. 

Silappadikaram,  an  ancient  Tamil 
work,  719,  870. 

SimBntapujana,  a  ceremony  -preli- 
minary to  marriage,  535. 

Simantonnayana,  196,  222-226;  a 
samskSra  of  the  woman,  226 ;  great 
divergence  among  gihya-sHtras 
about,  223-224 ;  rite  mainly  of  a 
social  and  festival  nature,  223 ; 
songs  in,  224-225 ;  time  for,  223. 

Simon  Commission  Report,  179. 

Simon,  Dr.,  1169n. 

Sindhn,  12;  seven,  in  $g.,  12. 

Sindolika,  a  caste,  103. 

Sins,  five  grave,  condemned  by  CbSn. 
Up.,  5,  147-148,  794;  gravest, 
could  be  expiated,  620;  supposed 
to  be  expiated  by  gifts,  particu- 
larly of  land,  gold  and  cowt,  859. 

SistaB,  qualifications  of,  971-972. 

SisupBlavadha,  646n,  726. 


1340 


Hilary  of  Dharmaidstra 


BltB,  ideal  of  Indian  women,  568; 
name  of,  holy,  648 ;  ivayarhvara 
of,  523. 

Sitayajna  (sacrifice  to  ploughed 
land),  820-821. 

Siva  ( see  under  Rudra )  :  an  half 
male  and  half  female,  725 
as  yogin  at  Mohenjo-daro,  724 
bull  as  conveyance  of,  725 
flowers  commended  in  wor- 
ship of,  732-733;  fourteenth  of 
dark  half,  sacred  to,  738  ;  images 
of,  referred  to  by  Patanjali,  710 ; 
Mahabharata  teaches  identity  of 
Visrju  and  Siva,  725  ;  mantras  in 
worship  of,  737-738;  one  thousand 
names  of,  725 ;  procedure  of 
worship  of,  728-729 ;  wearing 
of  rudrSksa  rosary  by  devotees  of, 
738 ;  with  five  aspects  or  mouths, 
725 ;  worship  of,  most  ancient, 
724 ;  worshipped  in  the  form  of 
liiga  or  image,  737. 

Siva-bhSgavata  (devotee  of  Siva) 
mentioned  by  PataSjali,  736. 

SkandapurSna,  112n,  117,  484,  565, 
668,  585,  715n,  854n. 

Slaves:  br&hmana  cannot  be  made 
slave  of  even  a  brShmana,  186;  debt 
contracted  by  s.  when  binding  on 
master,  187 ;  extent  of  corporal 
punishment  allowed  by  Manu,  182; 
gift  of,  entailed  expiation,  181 ; 
gifts  of,  very  frequent  in  the 
Mahabharata,  182 ;  bow  became 
free,  185;  kinds  of,  183-184;  master 
to  treat  humanely,  182 ;  punish- 
ment for  selling  relatives  and 
children  as,  in  Kautflyn,  184; 
result  of  master  having  inter- 
course with  female,  186. 

Slavery,  180-187;  abolished  in  British 
Dominions  in  1833,180;  an  insti- 
tution in  all  ancient  countries, 
180;  in  England  and  America,  180; 
in  the  Rgveda  and  Vedio  literature 
181-182 ;  Kautilya  on,  183-184. 

Sleep,  800-801;  five  persons  famed 
as  having  very  sound,  801 ;  rules 


about  bed  for  800  ;  who  was  not  to 
sleep  on  a  cot,  801. 

Smoking,  of  medicinal  -  herbs  aftef 
meals  in  ancient  times,  799. 

Smrtioandrikff,  3n,  6n,  18n,  66n,  76, 
UO,  111,  193n,  194,  197n,  219, 
254,  277n  &o. 

Smrtikaumudl,  72. 

SmrtimuktSphala,  197n,  199n,  319, 
320,  438n,  443n,  462,  501,  522n, 
585,  631n,  643,  647n,  669n  &c. 

Smrtis,  emphasize  that  the  first  duty 
of  a  dvijati  is  to  study  the  Veda, 
356 ;  object  of  composition  of,  a 
practical  one,  51 ;  opposed  to  aruti 
to  be  discarded,  351 ;  postulate 
samkara  as  origin  of  numerous 
castes,  51;  propositions  whioh  all  or 
most  assume,  51-52  ;  rule  in  case 
of  conflict  of  smrtis,  464;  rules  in, 
based  on  iruti  according  to  Par. 
M.,  697;  Sahara  makes  fun  of,  as 
to  long  brahmacarya,  351. 

Smrtitattva,  extensive  digest,  by 
Itaghunandana,  474. 

Sinrtyartha-sSgara,  o£  ChalSri,  674  ; 
supports  branding  of  body  with 
marks  of  Vi^nu's  weapons,  674. 

SuutyarthasSra,  53,  57,  175,  188, 
194n,  199,  221,  741,  743,  744  4c. 

SnSna  (bath),  658-668;  brief  pro- 
cedure of,  663-664 ;  clay  to  be 
employed  for  cleaning  the  body, 
664 ;  every  day  bath  with  cold 
water,  660;  method  of  bath  for  one 
who  is  ill  or  for  a  woman  who  is  ill 
while  in  menstrual  period,  667 ; 
mid-day  bath,  ingredients  ac- 
companying, 659 ;  no  bath  with 
oil  on  certain  days,  666 ;  not 
allowed  at  night,  except  on 
eclipses,  Ssauca,  vrata  etc.,  659 ; 
once  everyday  is  obligatory  on  all, 
658 ;  of  rivers  (  not  directly  going 
to  sea)  to  be  avoided  in  rains, 
660-661;  procedure  of,  661-663; 
rules  at  bath,  suoh  as  not  being 
naked  &c,  664 ;  ten  consequences 
of,  664 ;  thrice  for  y ati,  658 $  touch 


Gfeneral  Index 


1341 


of  certain  persons  or  after  doing 
certain  acts  entailed  a  bath,  669; 

**twioe  for  hrabmana  householder 
according  to  some,  658 ;  various 
kinds  of,  658,664-667 ;  with  Sma- 
laka  fruit  for  prosperity,  666 ;  with 
water  from  another's  well  to  be 
taken  under  certain  restrictions 
for  fear  of  partaking  of  his  sin, 
660. 

S  nana  (see  under  samavartana) 
same  as  samavartana  according  to 
some,  197. 

SnStaka,distinguished  from  brabma- 
oiirin,  406  ;  Dot  to  address  his  tea- 
cher by  name,  334 ;  rules  of  conduct 
for,  412-415  ;  three  kinds  of,  407  ; 
was  offered  madbuparka  when  he 
oame  as  a  guest,  542. 

Social  service,  meaning  of,  4n. 

Sodasa-stoma,  385-  386 ;  frees  vrStyas 
from  sin,  386. 

Sodatiin,  a  form  of  soma  sacrifice, 

'  1204-1205. 

Soma,  presiding  deity  of  clothes  in 
gifts,  855. 

Soma:  animals  offered  in  principal 
soma  sacrifice,  1174 ;  became  un- 
obtainable in  the  days  of  Biahma- 
nas,  1202  ;  description  of  cow  with 
which  soma  was  to  be  purchased, 
1142  ;  dialogue  between  adhvaryu 
and  vendor  of,  1143 ;  food  of 
brBbmanas  and  not  of  ksatriyas, 
29  ;  goat  as  a  present  when  cart  of 
soma  brought  to  yujfia  pavilion, 
1146  ;  habitation  of,  1202  ;  is  said 
to  have  married  Snrya,  526;  king 
of  brBhmanas,  139  ;  not  drinking 
for  three  generations  entailed  ex- 
piation, 108n ;  no  question  of 
being  ucchi?ta  arises  when  vessels 
are  filled  with  soma,  1177n;  not  to 
be  drunk  by  ksatriyas,  1179  ;  re- 
lation of  soma  plant  to  moon, 
1202;  show  of  force  in  taking  soma 
from  the  vendor  of  soma,  1143; 
subrahmany  a  priest  drives  the  cart 


of  soma  with  two  palasa  branches, 
1144;  subrahmanyS  litany  1144n 
and  1145 ;  substitutes  for,  1202- 
1203  ;  things  offered  in  exchange 
for,  1143n. 

Soma  sacrifice;  classified  into  ekaha, 
ahlna  and  loHra,  1133 ;  seven 
forms  of,  194,  1133, 1204 ;  specula- 
tive theories  about  origin  of,  1202. 

Son,  born  of  marriage  in  approved 
form  supposed  to  be  endowed  with 
virtues,  624 ;  born  of  the  different 
approved  forms  purified  different 
number  of  ancestors  according  to 
smitis,  524;  bought,  Sunahiiepa 
being  an  example, 507;  called  apavi- 
ddha,  507 ;  Manu  says  that  wealth 
acquired  by  son  belongs  to  the 
father,  507  ;  one  who  bat  no  son 
does  not  reach  heavenly  worlds, 
according  to  MahabbBrata,  799 ; 
saves  father  from  put  hell,  561 ; 
several  sons  desirable  so  that  at 
least  one  may  go  to  GayS,  561 ; 
was  supposed  to  free  father  from 
debt  to  ancestors,  to  secure  immor- 
tality and  heaven,  560-561. 

SopSka,  a  low  caste,  100. 

Sosyantlkarma,  a  rite  for  a  woman 
about  to  be  delivered,  196, 227-228. 

Soul :  eight  qualities  of,  6;  days,  at 
the  top  of  all  qualities  of,  6n; 
highest  value  attached  to  moral 
qualities  of,  7 ;  survival  of,  after 
death,  denied  by  some,  359n; 
transmigration  of,  in  the  Bgveda, 
717-718. 

Special  Marriage  Act  of  1872,  451, 
621 ;  forbids  marriages  between 
persons  descended  from  a  common 
ancestor  within  certain  degrees, 
465-466,  499  ;  makes  Indian  Di- 
vorce Act  applicable,.  621. 

Spengler,  138. 

Sphya  (  wooden  sword  ),  985 ;  used 
in  sweeping  Vedi  1036, 1036' 

SrSddba,  flesh  offered  to  pitrs  in,780. 

BrBmanaka,  fire  so  called,  919n  ;  is 
VaikhBnasa  ilSstra,  917. 


1342 


History  cf  DharmatMra 


Sranta  (Vedio)  sacrifice*,  976ff  j 
deep  study  of,  necessary  for  pro- 
perly understanding  Vedio  Litera- 
ture, for  ohronology,  976. 

8*rautapadSrtha-nirvacana,  lOlBn. 

Sranta-iutras:  contain  detailed  and 
accurate  descriptions  of  Vedio 
sacrifices,  980  ;  general  rules  about 
sacrifices  in,  982-986. 

SrSvanl  (  see  under  aar  pa-bali )  821. 

Sreni,  meaning  of,  67-68. 

Srtkara,  commentator  of  VedBnta- 
sutra,  946;  says  that  nynta  (aban- 
donment of  worldly  desires)  is 
possible  for  women  and  dndres, 
though  not  samnyssa,  946. 

Srlkrsna,  commentator  of  DBya- 
bh'sga,  474. 

BHsukta,  898. 

Sfngerl,  mafha  at,  established  by 
SaihkarScSrya,  907. 

Srlvaijoavas,  593. 

Srno,  description  of ,  984-985;  three 
kinds  of  riz.  jub.1I,  upabh;t  and 
dhrurB,  985;  filling  the  three  sruo 
with  clarified  butter  to  the  accom- 
paniment of  mantras,  1042-1043 ; 
oleansing  the  three  sruo  with  tips 
of  kudu,  1039;  yajamffna  addresses 
mantras  to  the  three  sruc  when 
be  places  juhn  on  prastara  and  the 
others  near  it,  1045. 

Sruva,  description  of,  984 ;  ladle  to 
be  used  in  all  grhya  rites,  208. 

State,  ia  not,  according  to  one  view, 
owner  of  all  lands,  but  is  only 
entitled  to  tax  them,  866 ;  only 
entitled  to  levy  taxes  on  land 
already  brought  under  cultivation, 
867-868. 

Statute,  of  Elizabeth,  858;  of  Mort- 
main, 118. 

Statutes,  Indian,  regulating  religi- 
ous and  charitable  institutions, 
914. 

Steele,  653,  615n,  952n. 

Stein,  Dr.  Otto,  384. 

Stevenson,  Mrs.  195n. 


Sthandila  (altar),  how  prepared, 
208-209. 

Stones,  fire  kinds  of,  used  in  wor- 
ship, 716. 

Stotras  (see  'BahispavamBna'Jt  are 
chanted  in  certain  groups,  1182; 
are  chanted  near  the  audumbarl 
post  in  Sadai  except  the  Bahi?pa- 
vamsna,  1185 ;  BahispavamSna  is 
the  first  stotra  in  Agnis^oma,  1182; 
S.  called  Sjya,  1185;  choristers  in 
chanting  stotras  are  sacrifioer  and 
four  other  priests,  1168  ;  devatss 
of,  are  determined  by  the  nidha- 
nas,  1170n;  divided  into  two  kinds, 
pavamBna  and  dhurya,  1167, 1168; 
eaoh  sSman  verse  in,  has  five  parts, 
1169 ;  madhyandina-pavamSna- 
stotra,  1187 ;  marking  of  accents, 
1172 ;  method  of  introducing,  1167; 
method  of  chanting  to  the  move- 
ments of  thumb  and  fingers,  1173 ; 
most  of,  taken  from  Rgveda,  1172 ; 
notations  of, -differ  in  mss  and 
slkb&s,  1172-1173;  place  of  chant- 
ing BahispavamSna,  1167-1168 ; 
position  of  the  sBman  chanters, 
1167,  1185;  prastotr  udgstr  and 
pratibartr  chant,  1167;  stobhas  in, 
1183. 

Stotriya,  a  triplet,  forms  part  of 
some  sastras,  1186. 

Strabo,  183,  518n,  626,  777,  798,  928. 

Strangways,  Mr.  A.  H.  Fox,  1171. 

Strlparva,  93,  589,  598,  626. 

Student:  oonduct  of,  towards  wife 
or  son  of  guru,  342 ;  duration  of 
the  stage  of,  349-352;  had  to  look 
after  teacher's  fires,  tend  his  cattle 
and  serve  teacher,  331;  not  to  take 
ucehisla  of  any  one,  except  of  his 
guru,  332 ;  not  to  hear  calumny  of 
his  teacher,  333 ;  not  to  mention 
name  of  teacher  or  teacher's  wife 
or  son  without  an  honorific  prefix, 
333 ;  qualities  of  a  good,  330-331 ; 
rules  of  conduct  for,  831-333; 
rules  on  saluting   teachers    and 


General  Index 


1343 


others,  335ff ;  what  things  should 

.be  avoided  by,  331. 

Study,  of  Veda,  to  be  done  by 
householder  in  2nd  part  of  the 
day,  688. 

Sub-oastes  s  great  diversity  of  view 
as  to  origin  of  and  status  of  seve- 
ral, 58-69;  several  names  for  same 
sub-caste,  59 ;  some  smrtis  say  that 
sub-castes  are  to  be  recognised  by 
the  acts  or  occupations  of  the 
members,  59. 

SubhadrS :  described  as  daughter  of 
Vasudeva  and  Bister  of  Kisoa,  in 
the  MabSbbarata,  460 ;  was  not  the 
real  sister  of  Krsna,  but  a  distant 
cousin,  says  EumSrila,  460. 

Subodhint,  com.  on  the  MitSksara, 
194. 

SubrahmanyS  litany,  1144n-1148 ; 
called  pitSputrlyB  on  Agnffomlya 
pain  day,  1159-1160;  changes  in 
the  words  referring  to  the  day, 
1145n;  contains  three  names  of  the 
sacrificer  and  his  descendants 
according  to  seniority,  1145n; 
recited  at  each  upa$ad  in  soma 
sacrifices,  145;  recited  near  the 
utkara,  except  the  first  one,  145n. 

Stteaka,  a  caste,  98. 

SQcika  (  sQd),  a  tailor,  98. 

Sudardana,  oom.  of  Xpastamba-gihya, 
225n,  284,  SOln,  527,  813n,  828n. 

Suddhitattva,  381,  628n,  631n,  633n, 
634. 

SudhanvacBrya,  same  as  KSrtlsa,  97. 

Sndra  (vide  under  'brShmana,' 
'caste,'  'king  • ):  accumulation  of 
wealth  by,  condemned,  121 ;  a 
dlksita  could  not  speak  with  a,  85; 
asat,  did  not  incur  sin  by  eating 
flesh  or  drinking  wine,  121 ; 
assumed  the  ascetio  mode  of  life 
sometimes,  945 ;  called  anBrya  by 
Gautama  and  other  srartikBras,  35; 
CBndllai  inoluded  by  Pata&jali 
among,  168;  oould  in  distress 
follow  the  avocations  of  the 
▼aisya,  111 ;  could  follow  almost 


any  occupation,  164;  could  listen 
to  the  recitation  of  the  the  epics 
and  purBnas,  155;  oould  perform 
the  daily  five  yajfias  in  ordinary 
fire,  158 ;  oould  perform  vratas, 
159;  could  not  himself  read  even 
the  epioa  and  purBnas,  aocording 
to  some,  155;  oould  not  be  a  judge, 
160;  oould  not  touoh  a  brShmana, 
162;  could  repeat  Rama  and  Siva 
mantras,  158  ;  derivation  of  .the 
word  in  VedEntasQtra,  155;  des- 
oribedas  'asurya  varna  '  in  Tai. 
Br.,  25 ;  divided  into  aniravasita 
and  niravasita,  121,  168 ;  divided  - 
into  bbojySnna  and  abbojyBnna, 
121-122;  divided  into  sat  and  asat, 
122;  divisions  of  121-122;  duty  of, 
to  render  service  to  dvijas,  120; 
enlisted  as  soldier,  164 ;  esteemed 
low,  163;  food  of,  oould  not  be 
taken  by  a  brlhmana,  161;  in  dis- 
tress may  live  in  any  oountry,  15; 
initiation  of,  as  bhfgavata,  156; 
intoxicants  not  forbidden  to,  796; 
is  said  to  be  untruth  itself  in  Sat. 
Br.,  35;  killing  a  sOdra  was  an 
up&pBtaka,  163;  liable  to  higher 
punishment  than  dvijstis  for 
certain  offences,  159-160;  list  of 
disabilities  of,  154-164;  mantra  in 
case  of,  158 ;  may  attain  to  spiri- 
tual development  and  moksa  with* 
out  Veda  study,  156;  no  Veda 
study  in  presence  of,  34, 154;  not 
allowed  to  study  Veda,  154;  not  fit 
for  sacrifice,  34,  36;  not  to  perform 
Vedio  sacrifices,  156-157;  numerous 
subcastes  of,  121-122;  ordained 
to  servitude,  according  to  Mann, 
33;  period  of  impurity  on  death 
greater  for,  160 ;  position  of,  im- 
proved in  course  of  time,  120-121; 
pnrBna  mantras  to  be  repeated  by 
brShmanai  for,  198 ;  samskSrat  of, 
without  Vedio  mantras,  158-159; 
serving  dvijBtis  as  a  duty  was  not 
a  slave,  182 ;  should  not  take 
gratuity  for   himself   in  giving 


i3a 


History  of  DharmaiMra 


daughter  in  marriage,  506 ;  some 
dndras  became  kings,  121;  ipoken 
of  as  '  dark  varna '  in  the  sutras, 
38 ;  spoken  of  as  VBjasaneyin, 
166 ;  subdivisions  of  dndra 
whose  food  could  be  eaten  by 
brabmanas  in  ancient  times,  121— 
122 ;  to  say  '  SivBya  namah '  or 
'  Visnove  namah  '  in  worship,  730; 
to  wash  feet  of  a  brShmana  guest 
in  madhuparka,  544 ;  touch  of, 
entailed  bath  according  to  some 
smitis,  172,  665;  was  at  beck  and 
oall  of  others,  35;  was  to  be  fed, 
when  old,  by  his  patron,  120;  was 
to  wear  oast  off  clothes  and  shoes 

.  of  his  patron,  120;  washes  the  feet 

.  of  others,  34  ,  what  sariiskBras 
allowed  to,  different  views  about, 
198-199. 

SBdrakamalSkara,  34n,  73,  74,  77,  92, 
93,  95,  102,  122,  155,  156n,  158, 
381,  593  &o. 

Strdrakitvatattva,  156n,  198. 

Suioide  ( vide  under  '  MabSpra- 
sthsna  '  ),  924-928;  allowed  under 
exceptional  circumstances  suoh  as 
brShnana  murder  or  when  life's 
work  was  done  or  in  extreme  ill- 
ness, 924-926  ;  fine  for  attempt  to 
commit  suicide,  924,  926-27 ; 
generally  condemned  by  dharraa- 
JSatra  writers,  924 ;  historical  ex- 
amples of  religious,  925-926 ; 
officers  were  appointed  to  super- 
vise and  control  fasting  by  death 
Ac,  927;  in  PrayBga  and  other 
holy  plaoes  for  attaining  heaven 
or  release,  630,  925;  no  mourning 
need  be  observed  for  those  who 
wilfully  die  by  fasting  or  fire  So. 
926',  no  water  or  funeral  rites  for 
him  who  commits,  924;  religious, 
came  to  be  forbidden  in  the  Kali 
age,  928. 

^ukra  s  and  Kara,  796;  forbade  into- 

.  xioants  to  brBhmanas,  796. 

Sukriya.*  a  vrata  for  brahmacBrin, 

v  870^71. 


Snktavska,  in  dardapnrnamSsa,  1072- 
1074.  ^ 

SUktimuktBvali,  367, 

SQlagava(rite),  831-832;  flesh  of 
ox  offered  to  Rudra,  831 ;  perform- 
ed in  Sarad  or  Vasanta  on  Ardra, 
831;  Rudra  described  as  supreme 
deity  in,  736. 

SfflapBai,  198,  477n. 

SQlika,  a  oaste,  96. 

Sumantu,  76,  80,  83,  84,  94,  96, 149. 
468,  497n,  647n,  963n. 

Summum  bonum,  of  Indian  Philo- 
sophy, 422. 

Sun  s  crystal  as  symbol  for  worship 
of,  716;  eclipse  of,  described  in 
Rgveda,  770 ;  feet  of,  not  shown 
in  images  or  paintings,  725  ;  tem- 
ple of,  built  by  weavers  from  LSfa 
in  Daaapura,  69 ;  twelve  names  of 
the,  in  namaskSra,  735. 

Sunahiepa  •  came  to  be  called  Deva- 
rBta  by  VidvSmitra  when  the  latter 
adopted  him,  480;  legend  of,  35, 
480,  507;  spoken  of  as  Ijlgarti 
and  Angirasa,  241,  480  ;  story  of, 
narrated  to  king  inRBjasuya,  1218! 
wai  sold  by  his  father  for  money* 
607 ; 

SunBsftlya,  1105-1106;  meaning  of 
aunSsira,  1105 ;  no  fixed  time  for 
it,  1091n;  no  fire  produced  by  attri- 
tion and  no  uttaravedi  in  this, 
1105  ;  three  special  offerings  viz. 
a  cake  to  SunSsira,  fresh  milk  to 
Vsyu  and  a  cake  to  Surya,  1105. 

Sundara  Bam,  Mr.  L.  L.,  773. 

Sunika,  a  oaste,  99. 

SurB  (  wine  )  see  under  '  drinking '. 

Surabhimatl,  verses,  317n,  955n. 

Surasena,  country  of,  15. 

SlrSftra,  outside  pale  of  ArySvarta, 
16;  guilds  of  soldiers  in,  67. 

Sureivara,  pupil  of  SamkarSoBryo, 
wrote  vBrtika  on  Bthad-Branya- 
kopanisad-bhBsya,  943,  947. 

SnryB,  a  hymn  in  Rgveda  (  X.  85  ), 
681 ;  daughter  of  Savitr,  married 
Soma,  516. 


General  Index 


1345 


Btiryasiddhanta,  645n,  646. 

Sjtta,  57,  98-99 ;  one  of  antyavasff- 
yins,  70. 

SntasambitS,  52,  54,  72,  79,  84,  85, 
88,  90,  91,  935,  939. 

SntikSgni,  bow  prepared,  232n. 

Sutudri,  a  river  in  Rg.,  12. 

Suvarna,  97. 

SuvaroakKra  (  or  bemakSra  ),  98. 

SuvSstu,  river,  mentioned  in  tbe  Bg., 
12. 

SvBdbySya,  study  of,  is  called 
'  tapas '  by  Tai.  Up.,  356 ;  subjects 
of,  363. 

Svapaca  or  svapBka,  97  ;  avocations 
of,  97;  one  of  tbe  antyajas,  70,  97. 

SvargSrobauikaparva,  8n. 

SvastisUkta,  902n. 

Svastyayana,  mantras,  831n. 

Svayaravara  :  a  girl  of  marriageable 
age  could  after  waiting  for  some 
time  choose  her  husband,  if  father 
or  other  guardian  did  not  give  her 
in  marriage,  £02;  held  in  an 
assembly  with  pomp  was  thought 
to  be  unsuitable  to  brihmanas, 
524 ;  of  CandralekhS,  a  SilahSra 
princess,  524  ;  principal  religious 
rites  of  marriage  must  be  perform- 
ed even  after,  521;  several  varieties 
of,  523-524. 

Svetaketu,  in  ChBndogya  Up.,  13, 
273. 

Svetaketu,  a  brabmaoSrin,  when 
suffering  from  a  skin  disease  was 
advised  by  AtSvius  to  take  madbu 
(wine)  and  meat  as  medicine,  796. 

Svetaketu  £runeya,  321,  966  ;  credit- 
ed wltb  having  stopped  promis- 
cuous sexual  relations,  428  ;  learnt 
from  Pravahana,  106,  966  ;  styled 
Gautama,  241,  247. 

SvetSsvataropanisnd,  322,  353,  960. 
Svisfakit:  (vide  under  Agni ),  208, 
111,  1051n. 

Syaita  SSinan,  996n. 
SyBvliva,  married  a  princess,  447, 
525. 

S.  0.169 


Syena-ySga,  performed  as  blaok 
magic  against  one's  enemy,  632. 

Taiiika,  83. 

Taittirlya  Iranyaka,  14,  213n,  255n> 
288,  303, 306,  314, 318,  327,  331  Ac. 

Taittirlya  BrShmana,  13n,  25,  30n, 
37,  41n,  42,  43, 84, 135,  222n,  247n, 
271  Ac. 

Taittirlya  SambitS,  34,  36,  38,  39,  40, 
43,  95,  108n,  213n,  228,  247n, 
255  Ac. 

Taittirlya  Upanisad,  5,  272,  301,  306, 
326d,  328,  454n,  674,  750. 

Tuksan  (or  Taksaka),  a  caste,  82-83; 
regarded  as  4adra,  83  ;  was  origi- 
nally different  from  rathakBra,  83. 

Tambnla,  734-735;  forbidden  to 
widows,  ascetics  and  vedio  stu- 
dents, 684,769;  ingredients  of, 
734-735 ;  no  mention  of,  in  ancient 
grhya  sQtras,  734 ;  thirteen  gunas 
of,  735 ;  to  be  chewed  after  meali, 
799. 

Tsmbnlika,  83,  734. 

Tsmropajlvin,  83. 

Tanjore  Maratha  prinoes,  held  to  be 
sudras  by  Madras  High  Court,  382. 

Tandya  Brahmaaa,  14, 15n,  34,  35, 
37,  42,  43,  345,  385,  418,  419,  427, 
Ac. 

Tank  (  see  under  '  reservoir  '),  water 
of  large,  could  be  taken  by  cSndg- 
las,  176. 

Tantra,  319n  ;  influence  of,  on  smiti 
practices,  319n  ;  influence  of,  on 
DovapUja,  740;  influenoe  of,  on 
consecration  of  images,  900. 

Tantraratna,  508. 

TantravSrtika,  190,  191n,  289,  351, 
355,  364,  459,  463n,  655,  585,  603n, 
721  Ac. 

Tantrika,  cult   followed   by    soma 

Vaif cava*  and  Saivu,  675. 
TantuvSya,  83 ;  also  called  kuvinda, 

83. 
Tarka,  importance  of,  in    settling 

doubtful  matters  of  dharma,  967. 


1346 


History  of  Dharmaiastra 


Tarn,  Dr.  384. 

Tarpaga,  668-669,  689-695 ;  a  con- 
stituent part  of  brahmayajfla  692  ; 
a  constituent  part  of  snSna,  668— 
689 ;  every  one  bad  daily  to  per- 
form tarpana  of  gode,  sages  and 
pitrs,  689  ;  most  elaborate  tarpana 
of  all  sntrai  is  in  Baud.  Db.  S. 
693 ;  part  of  hand  by  which  water 
is  offered  in,  689-690 ;  procedure 
of,  690 ;  the  devatas  that  are 
offered  water,  690;  the  pitis  to 
whom  water  is  offered,  691-692 ; 
the  sages  to  whom  water  is  to  be 
offered,  690-691 ;  performed  while 
standing  in  water,  668 ;  to  be 
performed  as  part  of  brahmayajna, 
668  ;  women  teachers  in,  366,  691 ; 
short  form  of  693 ;  speoial  tarpana 
to  Yama  and  Bhlsma,  695 ;  t.  of 
sages  in  upSkarma,  813, 

Taxation  ••  learned  brShmanas  free 
from,  143-144;  women  and  other 
persons  exempt  from  taxation,  144, 

Taxes,  on  upanayana,  marriages  and 
Vedio  sacrifices,  145. 

Teacher  (see  under  'acSrya',  'edu- 
cation', 'guru',  'student') :  deman- 
ded fanciful  daksinS,  362;  for 
Veda,  must  ordinarily  be  a  brSh- 
mapa,  325;  generally  a  brshmana 
alone  could  be  a,  108;  ksatriyas 
rarely  engaged  as,  108;  ksatriya 
may  be  teacher  of  Veda  in  diffi- 
culty, 325 ;  not  to  keep  back  know- 
ledge from  pupil,  329;  perpetual 
student  could  not  stay  with  a  ksa- 
triya t.,  109;  pupils  were  addres- 
sed by  gotra  names  by,  481 ;  rules 
to  be  observed  by  t.  329-330;  stu- 
dents generally  ituok  to  one,  328- 
329;  to  be  revered  as  God  by  pupil, 
322 ;  to  explain  in  Sanskrit,  Prakrit 
or  vernacular,  349 ;  to  treat  pupil 
as  his  son,  329-330;  woman  as,  366. 

Teaching :  after  prior  stipulation  for 
money  regarded  as  a  sin,  361 ;  me- 
thod of  t.  Veda,  325-326;  t.  of  Veda, 
in  the  hands  of  brShmanas  alone, 


108 ;  t.  of  Veda  was  a  duty,  329 ;  I. 
of  vernaculars  viz.,  Kannadj, 
Tigulft  and  Marathi,  in  1290  a.  D., 
355 ;  was  oral,  108,  325. 

Teeth,  brushing  of,  see  under  Danta- 
dhSvana. 

Telang,  Mr.  Justice,  on  coronation 

■  of  Shivaji,  379n. 

Temples,  administration  of  temples 
and  mathas  in  ancient  times,  910- 
913;  could  be  enterod  by  antyajas 
according  to  SmrtyattbasSra,  176  ; 
dancing  girls  attached  to,  903-904; 
existed  long  before  5th  century 
B.C.,  710;  king's  duty  to  punish 
persons  interfering  with  temple 
property,  911 ;  kings  appointed 
officer  called  Devatadhyaksa,  912; 
mentioned  by  Laug8ksi-grhya,Gau- 
tama.Ap.Dh.S.  and  other  sntras,709; 
of  god  BrahmS  rare,  724 ;  prSna- 
pratisthS  of  images  in,  a  later 
element,  900;  procedure  of  esta- 
blishing images  in,  897-899  ;  pro- 
cedure of  consecrating  image  of 
Vifnu,  according  to  VaikhSnasa, 
901-903;  to  be  circumambulated 
if  one  meets  them  on  one's  way, 
709 ;  to  be  erected  in  the  centre  of 
the  capital,  710;  two  ways  of  esta- 
blishment of  images  in,  897;  trees 
to  be  planted  round,895;worshippers 
(jnyarit)  in  temples  of  different 
gods  aro  different,  722. 

Tengalais,  sect  of  the  followers  of 

RSniHnuja,  593. 
Thomas,  Dr.  B.  J.,  711n. 
Thomson,  Mr.  Edward,  624,  635n. 
Tilak,  'Orion'  by,  287n,  829n;  'Arctio 

home  in  the  Vedas '  by,    1239n, 

1245. 
Tilaka  (mark  on  forehead),  672-675  ; 

made  with  sandlewood  paste,  673. 
Tlrtha,  different   names  of,    816n, 

652 ;  meaning  a  certain  part  of  the 

palm,  316,  652. 
Tlrtha  (water  used  in  bathing  the 

image  of  a  god  ) ;  deemed  very 

holy,  731. 


General  Index 


iui 


Tithi,  called  sopapadS,  S96. 

Tod,  104,  509n,  523n. 

Tolerance,  in  religion  in  India  from 
Adoka  downwards,  724, 

Tones,  three  viz.  mandra,  madhyama 
and  uttama,  1069. 

Tortoise:  avatBra  of  Visnu  as,  probab- 
ly due  to  a  story  of  PrajSpati  in 
Sat.  Br.,  718 ;  was  built  alive  in 
the  Sre  altar,  1251. 

Townsend,  Meredith,  estimate  of 
caste  system  by,  21. 

TraidbStavl,  an  i$ti  in  RBjasHya, 
1222. 

Traiyambaka  homa  :  1103-1105 ;  a 
rite  in  Sakamedhaparva,  1103  ; 
everything  is  done  facing  the 
north,  1103-1104;  offered  to  Rudra, 
1103 ;  yajamSna,  wife,  children 
and  unmarried  daughters  go  round 
fire  striking  thsir  thighs  and 
repeating  the  mantra  'Try  ombakam 
yajSmahe',  1104. 

Transmigration,  doctrine  of,  taught 
by  YSjnavalkya,  106n;  doctrine  of, 
in  Br.  Up.,  776 ;  not  the  prime 
oause  of  doctrine  of  ahimia,  776. 

Trasadasyu,  made  gifts  of  female 
slaves,  181. 

TrcSkalpa-namaskSraa,  described, 
735-736. 

Treasnre-trove ;  brshmana  more 
favoured  as  to,  146. 

Trees  (see  under  'plants',  'garden')  ; 
circumambulating  holy  trees,  894; 
fines  for  cutting  trees  and 
plants  wrongfully,  895 ;  fuel 
sticks  ( samidh )  to  be  of 
nyagrodba,  udumbara,  plaksa 
and  asvattha,  894;  have  life, 
according  to  MahSbhffrata,  895 ; 
highly  valued  in  India  at  all 
times,  893-894  ;  leaves  and  twigs 
of  asvattha,  udumbara,  plaksa, 
mango  and  nyagrodha  very  auspi- 
cious, 894 ;  no  Veda  study  under 
the  (hade  of  certain,  400  ;  none  to 
injure  trees  yielding  fruits  and 
flowers,  895 ;  numerous  uses  of,  in 
sacrifices  and  otherwise,  893-894 ; 


palada,  very  sacred  and  so  seats  or 
tooth  brushes  not  to  be  made  from 
it,  894;  pitrs  gratified  by  the 
plantation  of  mango  trees  that  are 
watered,  894;  planting  of,  confers 
spiritual  benefit  tike  sons,  895 ; 
seven  holy  trees  in  Taittirlya 
BrSbmana,  894;  to  be  planted 
round  temples,  895 ;  worship  of, 
particularly  by  women  desirous  of 
sons,  894. 

Tribes,  in  the  Rgveda,  39. 

Trikadruka,  a  saorifioe,  981n. 

TrikSndamapdana,  155u,  308.  648, 
560,  566,  677, 1086  n. 

TrimQrti,  conception  of,  is  ancient, 
724. 

Tripundra  (  mark  on  forehead  ),  673  ; 
highly  extolled  by  Psiupatas,  673; 
made  with  ashes,  673  ;  procedure 
of  making,  674. 

Trisanku;  cursed  to  be  cSndala,  109  ; 
VidvSmitra  became  his  priest,  109. 

Tristhallsetu,  595. 

Trisnparna,  texts  purify  a  man,  686. 

Trita,  who  bad  fallen  into  a  well, 550. 

Trita,  story  of,  a  devotee  of  Indra, 
1034n. 

Trtsus,  39. 

Trutht  exalted  above  everything  else 
in  the  Rgveda  and  other  Vedio 
texts,  4-5 ;  conduces  to  the  great- 
est good,  10. 

TulSpurusa  (  weighing  against  gold 
or  silver ):  frequently  mentioned 
in  epigraphies  reoords,  870  ;  kings 
and  ministers  indulged  in  this, 
872;  procedure  of,  871-872. 

TulasI :  clay  at  root  of,  used  for 
making  mark  on  forehead  after 
bath,  673;  leaves  of,  to  be  offered 
to  Visnu,  732  ;  plant  supposed  to 
be  favourite  of  Visnu,  731. 

TunnavSya,  a  caste,  83. 

TurSyana,  an  isti,  919 n,  1107. 

TurlySttta,  a  olass  of  samnySsin,  942. 

Tura,  ESvaseya,  received  doctrine 
of  Agnicayana  from  PrajSpati, 
1247. 

TurvaiJas,  39. 


1348 


History  of  DharmaiSstrd 


Tvaf fr,  story  of,  that  by  wrong  pro- 
nunciation of  the  word  Indra- 
satru  he  lost,  347. 

TvBstrs,  bad  three  heads  and  was 
killed  by  Indra,  419. 

Ucobifta:  food  of  a  brBhmana,  not  to 
be  given  to  a  non-brahmana,  44n  ;, 
food  to  be  given  to  a  dsdra  only 
if  he  was  dependent  o-i  a  brBhma- 
na, 44n  ;  meanings  of,  332n  ;  pupil 
may  take  tencher's,  332. 

Udavasanly8;ifti  at  the  end  of  Agni- 
etoraa;  1201;  procedure  of,  1201. 

UdayanlyBt  concluding  isti  in  Agni- 
sfoma,  1200 ;  performed  in  prBg- 
vamsa  and  not  on  nttaravedi, 
1200 ;  procedure  of,  1200. 

Udbandhanaka,  a  caste,  74. 

UddBlaka  Aruni,  12,  273. 

UddBlaka  vrata,  for  patitasBvitrika 
377. 

Uddhava,  a  great  devotee  of  Krsna, 
949. 

UddlkeanikB,  a  ceremony  in  caoh 
Veda-vrata,  371. 

UdglthavidyB,  167. 

UdvBhatattva,  162,  844,  429n,  439, 
451,  455n,  456n,  468,  471,  474, 
486n,  493n  &o. 

Udyogaparva,  6,  8n,  69,  79,  82,  83, 
84,  88,  330n,  358n,  431n,  507,  510u, 
637,  795  &c 

Ugra,  a  caste,  73-74  ;  a  nobleman  in 
Br.  Up.  45 ;  offspring  of  a  ksatriya 
from  a  dndra  woman,  45;  occurs 
in  IJgveda,  45. 

Ujjayinl :  poets  like  Kalidssa  were 
examined  at,  869 ;  temple  of 
MahBkSta  at,  799. 

Ukthamukba:  principal  part  of  cer- 
tain sastras  it  so  called,  1186. 

Uktbya,  a  form  of  soma  sacrifice, 
1264. 

Universities,  famous,  in  ancient 
India,  369. 

Untouchable  (  see  under  '  antyaja  ', 
'cBndala, '  •  mleocha '):  could  esta- 
blish  temple   of   Bhairava,    176; 


could  worship  images  of  avatBrai 
of  Vifnu,  176 ;  included  among 
sadras  for  marriage,  179 ;  not  <rb 
approach  a  caste  Hindu  at  what 
distance,  174 ;  punished,  if  delibe- 
rately touched  one  of  a  high  caste, 
176  4  population  of,  178-179. 

Untouchability  (see  under  'antyaja,1 
'c5ndBla')t  165-179;  arises  in  vari- 
ous ways,  168-169  ;  exceptions  as 
to,  on  certain  occasions,  175-176  ; 
lowest  avocations  mentioned  in  the 
Vedas,  165  ;  permanent  and  tem- 
porary, 168-169 ;  underlying  no- 
tion of,  170. 

UpacBras  (items  in  procedure  of 
worship):  in  devapujB, 729; number 
of,  differs,  729-730. 

UpSdhySya:  defined,  323-24,  361; 
slapped  a  pupil  for  wrong  accentua- 
tion, 363. 

UpBkarma  (starting  of  annual  ses- 
sion of  veda  study)  197,  807-816; 
called  vSrsika  in  some  sntrag,  807 ; 
cessation  of  Veda  study  for,  399 ; 
divergence  as  to  mantras,  deities 
and  material  of  oblations,  in  sSt- 
ras,  810;  holiday  after  upBkarma, 
815 ;  procedure  of,  812-813 ;  pro- 
cedure of,  in  modern  times,  813- 
815;  reasons  why  the  month  of 
srSvaija  and  the  naksatra  Sravana 
were  held  so  important  are  obscure, 
809-810;  time  for,  variously  stated, 
807-810. 

Upakosala,  pupil  of  SityakSma 
JabSla,  307,  329,  349n,  406. 

Upakrusta,  74;  authorized  to  perform 
consecration  of  Vedic  fires,  74. 

UpBmsuyBja,  procedure  of,  1062. 

Upanayana  (see  under  'brahma- 
cBrin',  'brahmaoarya',  'patita- 
sBvitrika', 'Veda  study'),  268-415; 
a  child  may  act  and  eat  as  it  likes 
before,  188 ;  auspioious  times  for, 
276-278;  oharaoteristio  features 
of,  in  Atharvaveda,  270;  charac- 
teristic features  of,  in  Sat.  Br.,  271; 
foremost  of  samsksras,  189;  goes 


General  Index 


1349 


back  to  Indo-Iranian  period,  268  ; 
Ltd  to  be  performed    again   for 
going  to  Araftaka  and  other  Bahlka 
countries,  16;  if  till  latest  age  no 
upanayana  performed,  the  person 
became       patitasSvitrlka,       376 ; 
latest  age  for,  according  to  varna, 
376;  makes  a  man  as  if  born  again, 
189;   Medhsjanana  rite  performed 
on  4th  day  afrer  upanayana,  305- 
306;  nivlta  mode  of  wearing  when 
required,  288;    of  thj  blind,  deaf 
and  dumb  etc.,  297-298;  of  mixed 
castes,    299;    of  trees,  299-300; 
order    of  \  the    several    rites    in, 
different  in  works,  286 ;  origin  and 
development  of,  268-274;  person 
entitled  to  perform  the  u.  of  a 
boy,  278;  praclnaylta  mode  of  wear- 
ing, when  required,  288;  procedure 
of,  in  Asvalayana,  281-283;  proper 
age  for,  in  the  case  of  different 
varnas,  274-276;  upavita  mode  of 
wearing,  289,  290n  ;  whether  year 
of,  calculated  from  conception  or 
birth,  275;  when  performed  again, 
392. 
Upanisads,  105,  247,  349,  353,   354, 
480 ;  SkhySnas  in,  1232n  ;  distin- 
guish between  lesser  and  greater 
good,  9-10  ; 
Upaniskramana,  196. 
UpapStaka:  not  kindling  or  keeping 
up  s'rauta  or  gihya  fire  was,   685  ; 
teaching  Veda  with  a  prior  stipula- 
tion for  money  is,  361. 
Dparavas,    1154-1155 ;    digging  of 
four  round    holes    in  Agnisfoma 
called    uparavaa,    1154;    wooden 
board  covered  with  hide  placed  on, 
for  pressing  soma,  1157-1153. 
Uparicara  Vasu,  started  Indramaba 

festival,  826. 
Upasad,  1151-1152 ;  is  an  isti,  1151 ; 
mantras  in,  refer  to  sieges  of  iron, 
silver  and  gold  cities,  1152 ;  nine 
samidheni  verses  of,  1151;  offerings 
made  to  Agni,  Soma,  Visnu  and 
other  nhutii  with  'ya  te'  Ac,  1151; 


procedure  of,  is  like  npamsuyaja, 
1152. 

Upasamgrahana  (clasping  the  feet 
and  bowing ),  rules  about,  335. 

Upavedas,  354;  four,  355. 

Urdhvapundra  (mark  on  fore- 
bead  ),  673;  fingers  employed  in 
making,  673 ;  marks  made  on 
twelve  parts  of  the  body,  673 ; 
marks  made  with  Ooploandana, 
673 ;  shape  of,  673  ;  day  to  be 
employed  in  making,  673 ;  marks 
brandod  on  the  body  with  heated 
metal  pieces  by  followers  of 
Madhvicarya,  674;  run  down  by 
Padupatas,  673. 

Usages  (  see  '  custom  '  ),  peculiar  to 
South,  according  to  Baud.  Db.  S., 
765;  peculiar  to  the  North,  one  of 
which  was  drinking  of  rum  by 
brahmanas,  795;  to  be  learnt  from 
women,  201n. 

Udanae,  54,  71,  73,  76, 78,  79, 85,  187, 
548,  667n ;  forbids  a  brSbmana 
widow  to  burn  herself  after  her 
husband's  body  is  cremated  else- 
where, 627;  on  the  avocations  of 
sub-castes,  58. 
Ufasti  CSkrayana,  story  of,  440, 758. 
UsavadBta,  donations  of,  113d,  388n, 
856. 

Dsinara,  country  of,  13,  328 ;  centre 
of  Aryan  culture,  13. 

Dtkara,  984  ;  position  of,  1035n. 

Utsarga  (  dedication  to  the  public  )- 
see  under  'pratisfha';  disting- 
uished from  dana,  893. 

Utsargamaynkha,  895. 

Utsarjana  (cessation  of  annual  Veda 
study),  197,  815-818;  a  sarhskSra, 
197;  cessation  of  Veda  study  on, 
399,  816;  now  performed  on  same 
day  as  upSkarraa,  817;  procodure 
of,  in  ancient  times,  816;  procedure 
of,  in  modern  times,  817-818;  rite 
of,  gradually  faded  away,  817 ; 
time  of,  divergence  about,  815- 
816. 


i35d 


Hiatdty  of  Dharmattiatrd 


Uttarakuru,  country  of,  credited 
with  having  promiscuity  of  sexual 
relations  in  the  time  of  the 
MahSbhSrata,  428. 

UttararSinacarita,  119, 403, 579n,  927. 

UtthSna,  a  samskSra,  according  to 
some,  196,  237. 

UttbBpinyah  (  verses  ),  618. 

Vad,  Rao  Bahadur,  972n. 

Vaidehaka,  57,  95-96;  a  pratiloma 
caste,  57,  95;  one  of  the  antyS- 
vasSyins,  70. 

VaidyanBtha,  author  of  SmrtimuktB- 
phalo,  462. 

Vaijayantl,  com.  on  SatySsBdha- 
srauta-sntra,  1009  n. 

VaikhBnasa:  means  '  vSnaprastha '  in 
sUtras,  418;  said  in  the  Tandya 
BrBhmana  to  be  favourite  of  Indra, 
418. 

Vaikhsnasa-4Bstra,  treated  of  the 
duties  of  the  forest  hermits,  917. 

VaikhBnasa-  smBrtasDtra,  54,  72,  73, 
79,  80,  85, 131n,  194,  195, 196,  233, 
236  &c. 

VaisBli,  capital  of  Licchavis,  85. 

Vaisarjina  homa,  in  Agnistoina, 
1158. 

Vaisnava  saints,  177;  sectarians, 
following  onty  Vaidtka  cult,  or 
following  TBntrika  cult  only,  or 
both,  675;  two  schools  of  Vaisnavas, 
viz.  VaikhBnasas  and  PBficarStri- 
kas,  917. 

Vaisvadeva  ( see  under  'baliharana'), 
741-748;  comprises,  according  to 
some  devayajna,  bhtttayajfia  and 
pitryajSa,  741;  deities  of,  741-742; 
duty  to  give  food  even  to  dogs 
and  cSndBlas  at  time  of,  116,  per* 
formed  twice  daily  in  old  times, 
742;  performed  only  onoe  daily  in 
medieval  and  modern  times,  742 ; 
procedure  of,  742-743;  to  be  offered 
in  grhya  fire  or  ordinary  fire,  741; 
taking  food  without  performing 
condemned,  745  ;  whether  puru- 
rtrtha  only,  743;  whether  to  be 


performed  before  sVsddha  or  after, 
743-744;  who  was  to  oook  food  for, 
744-745. 

Vaisvadeva  :  the  first  of  the  Cstur- 
raBsyas,  1092-1095 ;  Smi£f3  or 
payatyn  offered  to  All  Gods  in,  1092; 
begun  on  morning  of  first  full 
moon  day  after  agnysdheya,  1092; 
nine  praySjas  and  nine  anuyBjas 
in  1093-1094;  three  additional 
offerings  in,  1092;' vdjina  offered  to 
deities  oalled  Vsjins,  1094. 

Vaisvakarmana,  offerings  in  Ms- 
dhyandinasavana,  1190. 

VaisvSnara,  isfi  for,  on  birth  of  a 
son,  229. 

Vaisvanara-vidya,  taught  by  king 
Asvapati  to  five  brShmanas,  106n. 

Vaisya,  characteristics  of,  in  Vedic 
works,  41-42  ;  exceeded  others  in 
numbers,  41;  had  numerous  cattle, 
42;  may  in  difficulties  maintain 
himself  by  doing  work  of  dttdra, 
120;  paid  taxes,  42 ;  pravara  of, 
494-495;  to  be  subsisted  upon  by 
others,  41-42;  word  does  not  occur 
in  Rgveda,  27. 

VSjapeya :  animals  sacrificed  to 
PrajSpati  in  V.  are  17,  1206 ; 
dialogue  between  sacrifioer  and 
his  wife  in  1209;  fees  at  end  of  V., 
1210-1211;  horses  yoked  to  chariots 
in  race  smelt  boiled  wild  rice,  1208; 
lasted  for  17  days,  1206  ;  number 
17  predominates  in  many  features 
of,  1206  ;  observances  of  one  who 
has  performed  V.,  1210 ;  race  of 
17  chariots  described,  1206, 1207- 
1209;  performed  only  by  brShmanas 
and  ksatriyas  who  wanted 
eminence  or  overlordsbip,  1207;  17 
cups  of  soma  and  17  of  fur3,  1206  ; 
seventeen  drums  were  simulta- 
neously beaten,  1206;  stotrai  and 
dastros,  17  of  each,1206;  wine  cups, 
offered  in  V.  are  given  to  those 
who  took  part  in  the  race,  1209  ; 
yQpa  was  17  aratnis  in  height  in, 
1206. 


General  Index 


1351 


Vtitaranl :  cow,  donated  by  a  dying 
,  man  is  so  called,  879 ;  a  river  in 
'  Tama's  region  which  the  dead  have 

to  cross,  879. 
Vajaprasavlya,  a  rite  in  Agnicayana, 

1254n. 
VBjasaneya    Sarhhita,    39n,  43,  95, 

125, 139,  148,  213,  233,  282n  &o. 
VBjina,   offered   to   deities    oalled 
Vajins  in  Vaisvadeva-parvan,  1094; 
priests  only  sinell  remnants  of  v. 
and    sacrifioer    eats    them,    1094; 
what  is,  1092a. 
Vskataka    kings,    were    brahmanas 
by    varna    but    married    ksatriya 
princesses,  449. 
Vikyabheda,  a  fault,  590. 
Vallabhaearya,  author  of  bhasja  on 
Vedantasntra,     949 ;    holds    sam- 
nyasa  forbidden  in  Kali,  949. 
Vamadevi,  rk.,  728. 
Vamadevya-saman,  996n,  1184 ;  ver- 
ses of,  1184. 
Varaana,   regarded   as    avatira     of 

Visnu  by  Kalidisa,  724. 
Vamanapurano,   11,   215,    346n,  511, 

647,  649,  666,  688,  737,  923. 
Vanaparva,  2n,  7,  14n,  61,  63n,  82, 

88,  101,  215,  294,  324n,  439  &c. 
Vanaprastha  (forest  hermit),  917- 
929;  classifications  of,  922-923; 
could  beg  for  his  food,  according 
to  Yajnavalkya,  920;  difference  of, 
from  samnyasin,  928-929  ;  has  to 
bathe  twice  or  thrice  a  day,  920; 
has  to  give  up  all  village  food  and 
subsist  on  forest  produce,  such  as 
flowers,  fruits,  roots,  920;  may 
start  on  the  great  journey  or  enter 
water  or  fire  when  too  old  or  in- 
firm, 922 ;  partakes  of  food  only 
once  a  day  or  fasts  for  long 
periods,  921 ;  practises  severe 
austerities  snub,  as  standing  in 
summer  in  midst  of  five  fires,  921 ; 
royal  personages  became,  923; 
should  live  a  life  of  complete  con- 
tinence and  friendliness  to  all, 920; 
should  perform    the    five    daily 


yajfias,  920;  should  study    Upani- 
sads,  922  ;  some  of  the  duties  of, 
practically  same  as  for  samnyBsins, 
928;  sndra  could  not  be,  923 ;  takes 
with   him  his   drauta    and  grhya 
fires  according  to  some,  919  ;   time 
for    becoming,    918;    vaikhSnasa 
was  the  ancient  word  for,   917 
wife  may  accompany   or  may   be 
left  in  charge  of  son,  918. 
Vandin,  a  caste,  94. 
VBrMiagihya,  246,  250,  260,  302,  355, 

433,  434,  437. 
VarShamihira,  217,  579,  628,  722. 
VarBha-purSna,    158,   198,  720,    725, 

878,  879,  880. 
VBrSha-srauta-sntra,  1075n,  1220n. 
VarSfa,  an  antyaja,  95. 
VBravantlya-sBman,  996n. 
VardhamSnasHri,    author   of  AcSra- 

dinakara,  321. 
Varna,  19-104 ;  arises  by  birth  only, 
according  to  most  sniitis,  51-52 
Aryas  and  dBsas  were  both  called 
varna      in     the      Rgveda,     25; 
associated  with  metres  in  BrBh- 
mani    works,    34;     distinguished 
generally  from  jJUi,  54-55;  even 
gods  deemed  to  have  v.   among 
them,  42 ;  evolved  by  actions  of 
people,  101 ;   ideal  of  v.  lays  most 
emphasis  on  duties  than  on  privi- 
leges, 54 ;  meaning  of,  in  Ijtgvoda, 
25 ;  men  of  three  higher  varnas  to 
live  only  in  certain  countries,    15 
not  applied  to  brSkmana  and  ksa- 
triya  in  Rgveda,  27;  system  of  v. 
had  taken  deep  root  in  BrShmana 
period,  42 ;  theory  of,  in  smrtis, 
presupposes  certain    propositions, 
51-52 ;  theory  of,  was  based  on 
several  principles,  137 ;  theory  of, 
whether  only  a  theory  even    in 
ancient  times,  47. 
Varna-dharma,  meaning  of,  2. 
Varnas:  duties  of  Veda  study,  Vedio 
sacrifices  and  making  gifts  enjoin- 
ed on  all   three,  105;  means  of 
livelihood  of  the  three,  106 ;  only 


1352 


History  of  Dharmaiastra 


four  and  no  fifth,  167;  privileges 
and  duties  of,  occupy  large  space 
in  dhannasSstra  works,  105. 

Varnasaihkaia,  applies  to  both  anu- 
loma  and  pi  atiloma  progeny,  60 ; 
causes  of,  60 ;  had  gone  too  far  in 
the  MahSbhSrata  times,  61 ;  mean- 
ing of,  59. 

VarnSsramadharma,  3. 

VarsakriyBkaunmd?,  156n. 

Varjavardhana  (  vide  abdapUrti )  :  a 
samskBra,  196,  258-260. 

VBrtikas  of  KStySyana  on  Pfinini, 
93,  98,  242n,  251,  340,  371, 714.' 

Varuda,  vide  under  buruda,  95. 

Varuna:  lord  of  waters  even  in  the 
$gveda,  667,  890  j  lord  of  the  west, 
890 j  spoken  of  as  upholder  of 
vrata,  39n. 

VarunapraghSsa,  1095-1100 ;  ava- 
bhrtba  ( bath  )  by  priests,  sacri- 
ficer  and  wife  on  conclusion  of 
rite,  1099 ;  etymology  of,  in  Sat. 
Br.,  1095:;  four  additional  offerings 
in  this  rite,  1096  ;  performed  four 
months  after  Vaisvadeva  on  full 
moon  day  of  AsSdha  or  SrBvana, 
1095;  pots  of  karambha  and  figures 
of  a  ram  and  ewe  got  ready,  1095- 
1096  ;  two  altars  prepared  to  east 
of  Bhavaniya,  one  to  north  and  the 
other  to  south  in  charge  of 
adhvaryu  and  pratiprastbStr  res- 
pectively, 1095;  wife  had  to  confess 
if  she  had  a  paramour  and  in  spite 
of  confession  was  allowed  to  parti- 
cipate in,  675-576, 1098. 

VSrunJ,  verses,  317n,  955,  967n. 

VasafkSra,  1058-1059;  pronouncing 
of,  was  a  mystic  matter,  1059 ;  to 
be  uttered  only  by  day,  1059 ;  ut- 
tered at  end  of  all  ySjySs  and  in 
anuySjas,  1058. 

Vasisfha,  cow  of,  carried  away  by 
VisSvmitra,  41. 

Vasiffha,  dbarmastttra  of,  1,  6n,  10, 

13,  34n,  55,  59,  61,  67,  878  &c. 
iVasistha,  226;  subdivisions  of  gotra 
of,  490. 


VBsithlputa  Siri-pu}uniByi,  61, 

VasordhBrB,  a  rite  in  Agnicayana, 
1253n. 

VSstospati,  a  god,  834n. 

VSstu-pratif tbs  ( construction  and 
occupation  of  a  new  house),  833- 
836 ;'  examining  the  site  for  a 
building,  833 ;  procedure  of  vRstu- 
yajna,  834-835;  v.  yajna  has  to  be 
performed  five  times  in  relation  to 
a  house,  834. 

VSstusSnti,  834 ;  proceduro  of,  835. 

Vasudeva  (father  of  Krsna):  wives 
of,  burnt  themselves  with  his  dead 
body,  621. 

Vssudova,  was  not  according  to 
Patanjali,  ft  mere  ksatriya,  but  an 
avatSra,  ,710. 

VSsudeva  (see  under  'Visnu'):  is 
charged  with  having  married  his 
maternal  uncle's  daughter,  459- 
460 ;  is  said  in  the  MahSbhSrata  to 
have  had  16000  wives,  553;  images 
of,  worshipped  in  times  of  P&nini, 
Manavagrhya,  Ap.  Dh.  S.,  Gaut. 
and  others,  709-710;  said  to  have 
been  drunk  with  wine  along  with 
Avjuna,  795-796. 

VBsudevopanisad,  673. 

VStsySyana,  author  of  KSmasOtra, 
9,  367. 

Vatadhana,  a  caste,  95. 

Vatsa,  520n. 

Vatsapra,  a  hymn,  233,  1006,  1249. 

VayupurBna,  2n,  17,  66n,  87,  99,  302, 
308,  314n,  323n,  325n,  355,  381, 
445  &c;  on  gotras  and  pravaras, 
484 ;  recitation  of,  to  BSna,  800. 

Veda  (see  'hymns');  become  latent 
at  dissolution  and  manifest  at 
creation  of  world,  353 ;  breath  of 
the  Great  Befog,  353 ;  eternity  of, 
interpreted  in  several  ways,  353  ; 
memorizing  of , most  highly  thought 
of  in  medieval  times,  358 ;  means 
mantras  and  BrBhmsna  works, 
352;  one  who  merely  commits  to 
memory  without  understanding  it, 
strongly  condemned,  357;  meaning 


General  Index 


1353 


of,  cannot  be  known  according  to 
some  orthodox  brBhraanas,  358; 
not  to  be  allowed  to  be  forgotten, 
358;  sakhasof,  354n ;  sellers  and 
writers  of , severely  condemned,349; 
study  of,  destroys  Bin,  358 ;  study 
of,  till  godsna  samskBra  allowed 
by  BhSradvaja,  352;  study  of, 
first  duty  of  every  dvijBti,  327, 
356 ;  study  of,  included  knowledge 
of  its  meaning,  356 ;  study  of,  in- 
volves five  things,  357 ;  whole  uni- 
verse is  supposed  to  emanate  from, 
352-353. 

Vedas :  deemed  to  be  eternal  and  not 
composed  by  any  human  author, 
352 ;  emphasis  on  the  correct  ac- 
centuation of,  347;  endless  in  ex- 
tent, according  to  Tai.  Br.,  271 ; 
eulogy  of  the  study  of,  327;  extent 
of,  according  to  Mahabhasya,  327 ; 
four,  327;jopa  of  some  hymns  of, 
purifies  man  of  his  sins,  350;  method 
of  teaching,  325-326 ;  one  may 
study  only  one  of  the  v.  that 
was  studied  by  his  forefathers, 
328 ;  originally  father  taught  son, 
108,  273;  repeating  veda  in  pada, 
krama,  ja£S  formations,  347 ;  revi- 
ling of,  a  great  sin,  359 ;  study  of, 
is  called  tapat  by  Tai.  Up.  356, 
105-108;  study  of,  the  highest 
dharma  of  a  brShmana,  107-108 ; 
study  of,  to  be  preferred  if  in  con- 
flict with  agriculture,  125 ;  teach- 
ing of,  special  privilege  of  brSh- 
manas  108-110.  v 

Vedaiigas,  six,  354,  323n,  768. 

Vedangajyotisa,  28  naksatras  in,  247. 

Vedantakalpataruparimala,    917n, 
936n,  963n. 

VedSntasBra,  a  work,  961n. 

VedSntaintra,  32n,  36, 83,155n,  166n, 
316,  352,  353d,  354n,  356,  422,  424, 
712n,  &o. 

Vedi,  construction  of,  in  darsapQrna- 

mSsa,  1034-1037 ;  construction  of, 

in  pasubandha,  1112-1113 ;  eastern 

corners  of,  are  called  amia,  1034n  ; 

H.D.170 


figure  of,  compared  to  a  young 
lady's,  1034n ;  making  an  uttara- 
vedi  with  earth  from  cStvBla,  1112- 
1113;  measurements  of,  1034n ; 
measurements  of,  in  pasubandha, 
1112;  on  uttara vedi  a  square  hole 
called  nsbhi  is  prepared,  1113 ; 
sphya  used  in  sweepiug,  1035; 
western  corners  are  called  sroni, 
1034n. 

Veda-vrata,  370-374;  samskBra  accord- 
ing to  Gautama,  370 ;  names  and 
procedure  of  four  vratas  differed, 
370 ;  went  out  of  vogue,  373. 

Veda-VySsa,  15,  71,  76,  78,  79,  81, 
159, 194, 196, 437, 559,  563, 627  Ac; 
enumerates  twelve  castes  as 
antyajas,  71. 

Vedic  Index,  107n,  499,  509n,  554n, 
608n,  707,  1106. 

Vegetables,  allowed  and  forbidden 
as  food,  583-584 ;  touch  of  certain, 
entailed  bath,  170. 

Velava,  a  caste,  95. 

Vena  (  or  Vaina  ),  a  caste,  95. 

VenlsamhSra,  a  drama,  296. 

Venuka,  a  pratiloma  caste,  95. 

VesyB,  (  courtezan ),  637-639  ;  consti- 
tutes a  separate  class  according  to 
Skandapurana,  638 ;  institution  of, 
existed  from  the  times  of  Itgveda, 
637;  origin  of,  in  Skandapurana, 
638  ;  punishment  for  having  inter- 
course with  a  concubine  kept  by 
another,  638. 

Vicitravirya  ( see  under  '  VySsa  '  )t 
603 ;  protege  of  Bhisma,  married 
at  the  same  time  two  daughters  of 
king  of  Kssi,  601n,  523. 

Videgha  MBJhava,  story  of,  12. 

Vidura,  possessed  knowledge  of 
brabma,  though  a  rfudra,  36,  156  ; 
was  buried  as  an  ascetic,  945. 

Vidura,  the  progeny  of  him  who 
leaves  off  saAnyBsa  became 
candalas  and  are  called,  947. 

VidyBrambha,  a  samskBra,  197, 
265-267. 

VidySranya,  391. 


1354 


History  of  Dharmaiastra 


VidySroava,  195n. 

VidySs,  fourteen  or  eighteen,  365. 

VidyBgukta,  107,  330. 

Vihavya,  hymn,  1011. 

Vijanman,  (same  as  ESrufa, )  95. 

Vikramanka-devacarita,  524. 

Village  (grSma),  defined,  875n  ;  king 
to  appoint  headman  for  a,  868. 

Vinaiana,  place  where  Sarasvatl  dig- 
appeared,  14, 14n. 

Vinlyaka  (see  under  Ganesa): 
AmbikS,  mother  of,  214;  mentioned 
in  MSnavagrhya,  214 ;  rite  for 
propitiating,  214 ;  said  to  be  four 
or  six,  214 ;  stages  in  cult  of 
214-215. 

Vipsi,  river  in  Rg.,  12. 

VirajS-homa,  in  taking  samnySsa, 
959 ;  procedure  of,  959. 

Vlramitrodaya,  70,  71n,  151,  198n, 
349n,  508,  600n,  643,  915. 

VirBsana,  a  yogio  posture,  957. 

VirStaparva,  494,  626. 

Virtues,  why  to  be  cultivated,  7-8. 

Visou  (  see  under  '  avattra  ',   '  V5su- 
deva  ' ) :  earliest  detailed  descrip_ 
tion     of    worship    of,     726-727 . 
flowers  recommended  in  worship 
of,  732  ;  four  vyVhat  (  aspects  )  of, 
917,    964 ;     gradation    in    merit 
secured    by    offering    flowers  of 
various  kinds  to,   732 ;  made  earth 
steady,  719;  MahEbhSrata  teaches 
identity  of  Siva  and,  725 ;  names 
of,  taken  in  Scamana,  653 ;  one 
thousand  names  of,  725  ;  salagrSma 
stone    in     worship  of,    715-716; 
supposed  to  go  to  sleep  and  be 
awakened  respectively  on  the  11th 
of  the  bright  half  of  Assdha  and 
KBrtika,  396  ;  ten  nvataras  of  717- 
724 ;  took  three  steps,  719 ;  twelve 
names  of,  assooiated  with  twelve 
months,  250 ;  twelve  names  of,  in 
devapujS,  728 ;  twenty-four  nameg 
of,  in  samdhyS,  315  and  n  ;  urdhva. 
pundra  mark  made  on  twelve  parts 
of  body  after  taking  twelve  names 
of,  673. 


Visnubali,  a  samskSra,  196,  226-227. 

Visnudharmasutra,  9, 11,  15,  62n,  53, 
56, 58,  67,  75,  219,  247n,  293n,  Ao'.i 
is  the  first  sutra  to  recommend 
self-immolation  to  widows,  626. 

Visnudharmottara,  112n,  266n,  713, 
7i5, 725,  842, 858. 

Visnukramas,  1083, 1218. 

Visnu-purSna,  6n,  9n,  17,  93,  158n, 
189n,  251n,  356n.  359n,  380,  395, 
438,  &c. 

Visuva  (when  day  and  night  are 
equal)  395-396. 

Visuvat,  day  in  QavSm-ayana,  1240 
and  n. 

Visvacakra,  a  mahadana,  876. 

Visvajit  sacrifice:  one  cannot  give 
away  one's  wife  and  children  in, 
508,  850;  one  gives  away  every- 
thing in,  46,  1212n;  performer  of, 
had  to  stay  in  a  settlement  of 
nisSdas  for  some  time,  46,  481, 
1212n ;  performer  of,  had  to  stay 
with  brShmanas  of  same  gotra 
for  a  year,  480;  sovereign  cannot 
make  a  gift  of  whole  earth  in  850, 
865 ;  fodra  who  merely  serves  as 
a  duty  cannot  be  given  away,  850. 

Visvakarman  Bbauvana,  made  a  gift 
of  the  earth  to  his  priest  Kasyapa, 
840. 

VisvSmitra:  became  priest  of  Tri- 
fianku,  109;  carried  off  cow  of 
Vasig$ha,41;  cursed  his  fifty  disobe- 
dient sons  to  be  Andbras,  Pun- 
dras  and  Sabaras,  47;  subdivisions 
of  gotra  of,  490;  treated  Sunahsepa 
as  his  son,  47. 

Visvarnpa:  had  three  heads,  792-793; 
Indra  killed,  147,  801 ;  purohita 
of  gods,  40. 

Visvarupa,  11th  ohapter  of  the 
BhagavadgltS  is  so  called,  962. 

Visvarupa,  com.  of  YSjnavalkya,  14n, 
15, 45, 54, 58,  59, 141, 150,  159, 205, 
239,  268n,  304n  Ac. ;  held  to  be 
identical  with  Suresvara,  944; 
views  of,  in  com.  on  VSjfiavalkya 
are  opposed  to  view  of  Bf.  Up. 
bhSsyavIrtika,  944. 


General  Index 


1355. 


Visvarupasaroucoaya,  456n. 
Vitahavya,  a  king,  beoatne  a  brSh- 
'•   mana,  496. 
Vitaranl  14n. 

Vitasti,  a  measure  of  length,  209n. 
Vivsdaratnskara,  66n,  580n,  872. 
VivSha,  197. 

Vivasvat,  a  smrtikara,  926n. 
Vratas  (see  tinder  Veda-vratas):  as 
samsk&ras,  197.  could  be  perfor- 
med by  sndras,  169. 
VrStika,  a  vedavrata  for  brahmacSrin, 

371. 
Vrityas,  96,  376;  could  be   purified 
even  after  twelve  generations,  387; 
glorified    in    Atharvaveda,    386 ; 
meaning  of,  in  BaudhByana  and 
others,  59,  96 ;    what  they  were 
like,  386.  ~ 
VrStya-stoma:  described  from  T5n- 
dya  Br3hmana,385 ;  for  purifying 
patitasavilrika,  377. 
VrStyataprSya^cittanirnaya,  a  work 

of  Nagesa,  381,  953.  ' 
VrStyatB-suddbisarhgraba,  385. 
Viddha-GBrgya,  276. 
Vrddba-Gautama,  101, 117, 126,  314n, 
349,  355,  651,  677,  732,  846,  895, 
&o. 
Vrddha-HBrita,    121,   126,    148,   170, 
176,  292n,  293n,  302,  315,  320,  563, 
567n,  584  &c. 
Vrddha-Manu,  206n,  605,  760. 
Viddha-Vasisfha,  653. 
Vrddha-YBjfiavalkya,  169,  384. 
Vrttis  (means  of  livelihood):  five 
kinds  of,  according  to  Manu,  130  ; 
ten  kinds  of,  according  to  BaudhS- 
yana,  130. 
VyBdha,  a  caste,  96. 
VySgbrapSda,  174,  651. 
VyShrtihoma,  199n. 
VyBbrtis,  301n. 

VySsa,  a  cirajivin,  648;  advised 
Yudhisfchira  to  perform  Asvame- 
dha,  1237-1238 ;  was  appointed  to 
raise  issue  from  the  widows  of 
Yicitravirya,  603,  605. 
VySsa,  174n,  236,  313n,  324n,  356, 
357, 471,  646,  760  Ac;  four  pupils 


of,  964  ;  on  rules  about  grants  of 

land,  861. 
VyatipBta,  one  of  the  27  yoga*,  852n. 
VyavaharamayUkha,   151,   186,    462, 

470,  500,  509,  714n,    860n,    866, 

1107n. 
Vyusfi-dvirStra,  two  rites  called   V. 

in  Bajasuya,  1222. 

Water:  for  arghya,  how  mixed,  731 ; 
is  to  be   touched  after  reciting  a 
mantra  referring  to  evil  spirits  or 
touching  one's  body  etc.,  1023n; 
rules    about,    to  be  employed  in 
worship  of  gods,  730-731. 
Wealth:-  divided  by  NBrada  into  three 
kinds,  130 ;   kis na,  what  is,  130 ; 
sabala,130;  sukla,  130;  three  modes 
of  acquisition  of,  common  to  all, 
130 ;  three  special  modes  of  acqui- 
sition of,  for  each  of  the  three 
higher  varnas,  130. 
Weapons,  eight,  876n. 
Weber,  722n,  977,  1223n. 
Well,  dedication  of,  to  public,  proce- 
dure of,  890-892. 
Westermarck,    160,   165n,  180,  4*7, 

509,  606,  625. 
Widow  (  see  '  divorce  '  and  '  remar- 
riage') :  burning  of,  among  Greeks 
and  Scythians,  624n,  625;  did  not 
apply  eye-salve  and  simply  tied 
ber  hair,  584;  duties  of,  583-687; 
entitled  only  to  maintenance  in 
joint  Hindu  family  except  in  Ben- 
gal, 635;  gotra  of,  at  time  of 
remarriage,  614;  had  greater  power 
of  alienation  for  spiritual  benefit 
of  husband,  889 ;  had  no  right  to 
succeed  to  sonless  husband  in  an- 
cient times,  681-682;  ksatriya,  did 
not  tonsure  her  hair,  689;  not  to 
chew  betel  leaves  nor  to  take  meals 
in  vessel  of  bell  metal,  584;  posi- 
tion as  to  property  improved  by 
recent  legislation,  586-587 ;  remar- 
riage of,  608-617;  right  of  widow, 
to  maintenance,  686;  sight  of,  most 
inauspicious    (except    of     one's 


1356 


History  of  Dharmaiastra 


mother),  585;  tonsure  of,  among 
brBhmanas,  587-593 ;  tying  up  of 
hair  into  braid  by,  leads  to  bond, 
age  of  deceased  husband,  585;  was 
to  take  only  one  meal  a  day,  585. 
Wife  (see  '  husband  ',   'marriage  'i 
'  pativrats ' ) :  cannot  desert  even 
a  patita  husband,  620-621 ;  conduct 
proper   for  wife,  whose  husband 
has  gone  abroad,  565-566 ;  co-ope- 
rates with  husband  in  sacrifices, 
429,  556 ;  could  not  lodge  a  com- 
plaint against  husband  and  vice 
versa,    574;    could     not    perform 
sacrifices  or  vratas  independently 
of  husband,  559 ;  does  in  sacrifices 
only  those  acts  which  she  is  ex- 
pressly authorized  to  do,  lOOOni 
duties  of  562-565;  eldest  wife  to 
co-operate  in  religious  matters  with 
husband  or  wife  of  same  castei 
684;  eulogy  of,  428-429,575;  goal 
of  the  life  of  woman  was  declared 
to  be  to  marry  and  procreate  sons, 
561 ;  foremost  duty  to  obey  hus- 
band and  honour  him  as  god,  561- 
562;  grounds  on  which  in  modern 
times  wife  can  refuse  to  reside  with 
husband,    570 ;  is  girt  up  with  a 
cord  in  erauta  rites  to  make  her  fit 
for  participation,  1040n;  is  half  of  a 
man,  428,  584;. is  the  home,  accord- 
ing to  ?gveda,  428;  lenient  and 
harsh  punishments  for  adultery  of 
575;  man    not  complete  without 
wife,  428;  mutual  rights  and  duties 
of  husband  and  wife,  556-582 ;  no 
ownership  of  husband  in,  508;  no 
separation  between  husband  and, 
429 ;  not  liable  for  husband's  debts, 
573;  part  of,  in  arauta  sacrifices 
became  less  and  less,  lOOOn ;  play- 
ed   •    very   subordinate  part  in 
sacrifices,    367-368;   property  of, 
free  from  control  of  husband,  573 ; 
punishment  of,  for  adultery,  571- 
572;  rewards  promised  to  chaste 
wife,  666-567 ;  rights  of  residence 
in  husband's  house  and  mainte- 


nance, 568 ;  rules  for  precedence 
among    several    wives,    559-560; 
sOdra  wife  not  to  be  associated* 
with,  in  religious  rites  by  dvijati 
husband,  559 ;  was  cremated  with 
the  vedio  fires  and  sacrificial  uten- 
sils of  husband  if  she  died  before 
husband,  558 ;  was  to  learn  vedio 
mantras  required  in  sacrifices  from 
her  father  or  husband,  1041n ;  was 
to  be  guarded  from  lapse  by  devo- 
tion to  her  and  not  by  beating  her, 
569;  was  to  look  into  the  clarified 
butter  to  be  offered  in   sacrifices 
and  to  repeat    a    mantra,    1042; 
wealth   acquired    by,    belongs  to 
husband  according  to  Manu,  507 ; 
what  wife  was  to  do  when  husband 
went  abroad  for  many  years,  612— 
613 ;  wife  who  drinks  liquor  may 
be  abandoned,  797. 
Williams,  Prof.  Monier,  195n. 
Wills,  germ  of,  in  KstySyana'g  rules 
about  gift  to  a  brahmana  promised 
but  not  carried  out,  887-888;  in 
favour  of  braliinunaa  or  religious 
institutions    not    made  in  India 
118. 
Wilson,  Dr.  John,  103n,  175,  509n. 
Wilson,  ProtH.  H.,625n,  635n,  722n, 

948n,  949n. 
Wine,  see  '  drinking ', 
Winternitz,  Dr.  215,  446,  509n,  583n, 

604n,  607,  608n. 
Witness:  brshmana  could  not  be  cited 
by  a  non-brShmana  as,  unless  he 
had  attested  a  document,  162 ;  to 
be  sworn  before  images  of  gods, 
709 ;  who  could  not  be  cited  as,152. 
Wives  of  Godss  PatnlsariiySja  offer- 
ing to,  is  made  in  a  screened 
space,  1077;  region  of,  is  to  west 
of  gSrhapatya  in  sacrifices,  1041n. 
Women  ( see  '  gotra ',  '  marriage  ' ) : 
and  education,  365-368;  and  upa- 
nayana,  294-296 ;  as  composers  of 
Vedio  hymns,  365;  as  te»chers, 
366 ;  by  marriage  enter  husband's 
gotra;    463;    charged,  in   smitii 


General  Index 


1357 


with  serious  moral  defects,  577- 
578;  could  become  vSnaprastba, 
923 ;  defence  of  women  by  VarBha, 
579 ;  dependence  of,  577;  deserve 
honour  according  to  the  ages  of 
their  husbands,  342;  estimate  of 
character  of,  574-581 ;  marriages 
of,  performed  with  vedio  mantras, 
295 ;  names  of  five  holy  women  to 
be  taken  every  morning,  648 ;  not 
to  be  killed  for  any  reason  (ex- 
cept in  one  or  two  cases  ),  575, 
593-594 ;  not  treated  with  contempt 
everywhere  in  Indian  Literature, 
511 ;  position  of,  574-578 ;  position 
of,  became  assimilated  to  that  of 
Madras,  594;  privileges  of,  595-596; 
punishment  of  cutting  the  noso  or 
ear  for  adultery  by,  594 ;  purifica. 
tion  of,  when  raped,  575;  rights 
of,  to  property  increased  in  medi- 
eval times,  581-582;  rules  about 
showing  honour  to,  342-343;  rules 
for  women  when  in  their  monthly 
illness,  803-805;  sarcastic  refe- 
rences to,  even  in  Vedic  times, 
368,575,  576;  sight  of,  in  a  dream, 
very  auspioious,  511 ;  women  Bages 
in  tarpana,  691 ;  status  of,  as  to 
education  better  in  ancient  times, 
365-366;  two  classes  of,  294; 
usages  and  unwritten  dharaia  to 
be  learnt  from,  367 ;  were  assigned 
position  of  dependence,  367 ;  were 
equated  with  indras  367-368;  were 
to  be  taught  certain  vedic  mantras, 
300,  366-367;  where  women 
honoured  gods  love  to  dwell,  accor- 
ding to  Manu,  611;  whether  w. 
wore  yajnopavlta,  294-296. 

Word,  relation  of,  to  sense  is  eter- 
nal, 352. 

Works,  of  public  utility,  highly  com- 
mended, 889-890. 

Yadus,  39. 

Yiga  (see  under  yajfia);  constituted 

by  dravya,  devats  and  tySga,  988; 

distinguished  from  homa  and  da«», 

714n,983. 


Yajna:  five  operations  to  be  per- 
formed on  the  Bhavanlya  mound 
in  all  istis  or  other  rites,986; 
fundamental  conception  of,  goes 
back  to  Ind-Buropean  antiquities, 
978;  legend  that  Yajna  escaped 
from  gods  and  wandered  about  as 
a  black  antelope,  1026n,j  1166; 
madhuparka  offered  to  priests  in, 
543;  main  features  of,  evolved 
even  in  times  when  Bgveda  was 
composed,  980;  many  words  con- 
nected with  yajna  common  to 
Vedic  and  Parsi  books,  778;  pStras 
(utensils)  required  in,  985n. 

YajnatanU,  33  offerings  on  last  day 
of  Agnisloma,  1161. 

Yajna valkya  (see  under  Janaka): 
and  cow's  flesh,  773 ;  and  Qsrgr, 
365-366 ;  and  Janaka,  181,  365 ;  and 
Maitreyl,  365,  930;  had  two  wives, 
551,  930;  learnt  from  king  Janaka, 
105 ;  left  home,  wives  and  began 
to  beg  when  be  became  parivrn- 
jaia,  930. 

Yajfiavalkya-smrti,  3,  10,  18,  45,  52n, 
53,  54,  55,  57,  64,  73  &c. 

Yajngyajfirya-sSraan,  ;996, 1185;  also 
called  AgnistomasSman,  1195;  last 
stotra  in  Agnistoma,  1195;  sacri- 
ficer's  wife  is  brought  near  udgStr 
who  looks  at  her  and  asks  her  to 
go,  1195. 

Yajnikadeva,  com.  of  KatySyana- 
srauta-stttra,  1092n. 

Yajfiopavlta  (see  under  'ksatriyas]', 
*  women  ' ) :  devatSs  of  the  strands 
of,  292;  history  of,  from  ancient 
times,  287-291 ;  how  manufactured, 
292,  296-297;  ksatriyas  and  vai- 
syas  wore  in  17th  century,  292} 
length  of,  292 ;  mantra  at  time  of 
putting  on,  occurs  in  Baud.  Gr. 
first,  284 ;  many  stKrak&ras  say  not 
a  word  about  itin  upanayana,  284; 
manufactured  by  maiden  to  be 
preferred  to  one  by  a  widow, 
291n;  material  from  which  to  be 
manufactured,  292 ;  mode  of  wear- 


1998 


History  qf  DharmaiSstra 


tag  sacred  thread  in  tarjpana,  690- 
692;  number  of,  differed  according 
to  oirounistances,  292-293 ;  praya- 
ecittafor  loss  of,  374;  procedure 
of  putting  on,  297  and  n  ;  religious 
acts  done  without  wearing  y.  be- 
came futile,  293;  taking  meals 
without  wearing,  made  one  liable 
to  expiation,  293;  whether  women 
wore,  294-296. 

Yajus pavitra,  is  a  mantra  378n,  728. 

YSjyB  (offering  prayer),  1058-1059; 
is  preceded  by  '  ye  yajSmahe  '  and 
followed  by  vasatkiira,  1059. 

Yama,  60,  70n,  81,  89,  91,  110,  127n, 
216n,217,  251,  256, 260  etc. 

Yama  ( God  of  death ):  river  Vaita. 
rani  in  bis  realm,  879 ;  tarpana  of 
695. 

YamunB,  mentioned  in  ?g.,  12 ; 
invoked  in  a  verse  repeated  in 
Slmantonnayana,  224n. 

YSska  (see  under  Nirukta  also),  26n, 
75,  582, 1105, 1118n. 

Y*ti  (see  under  Muni):  heads  of 
yatis  became  date  palms  according 
to  Tai.  S.  419;  Indra  is  said  to 
have  thrown  y.  to  the  wolves,  419 ; 
Indra  is  said  to  have  taken  three 
yatis  under  his  protection,  419; 
meaning  of,  in  Rgveda,418-419. 

Yatidharmasamgraha,  931,  933,  947. 

Yaugandhari,  king,  song  in  praise 
of,  at  Slmantonnayana,  224. 

Yavanas,  92-93 ;  generally  associated 
with  Sakaa,  93 ;  Hanu  on,  47 ; 
meaning  of,  disputed  by  scholars 
384;  occur  frequently  in  MabSbhS- 
rata,  384 ;  mention  of,  in  inscrip- 
tions, 384;  pratiloma  oaste  accord- 
ing to  some,  92 ;  regarded  as  sndras 


by  Patanjali,  93 ;  rules  of  conduct 
prescribed  for,  by  Mahabharata, 
384 ;  women  of,  in  the  harem  di 
Jayadratha,  93,  384  ;  referred  to  as 
Yona  by  Asoka,  93.  384. 

YavanSnl,  meaning  of,  93,  383. 

YaySti,  became  a  vSnaprastha  and 
died  by  fasting,  923. 

YSySrara,  a  class  of  householders, 
641n,  642. 

Yogapatta,  for  a  samnySsin,  962. 

Yogasntra,  301n,  317. 

Yoga-Ysjfiavalkya,  312n,  313,  314, 
317,  658n.  663,  668n,  694,  849. 

Yona,  referred  to  by  Asoka  in  his 
edicts,  93. 

Yuan  Chwang,  a  Chinese  traveller, 
369. 

Yudhistbira,  gotra  of,  was  Vaiya- 
ghrapadya,  494 ;  name  of,  to  be 
taken  on  getting  up,  648;  RSja- 
sttya  performed  by,  1222 ;  Aflva- 
medba  performed  by,  1237-38. 

Yugas,  four,  viz.  Krta,  TretS,  Dva- 
para  and  Kali,  837 ;  prominent  reli- 
gious aspeots  respectively  in  the 
yugas,  837. 

YugSdi,  anadhyaya  on,  395. 

Yugas,  the  first  days  of  the  four,  395. 

YOpa,  1110-1112 ;  called  pStnlvata  in 
AikSdasina,  1132n;  called  upasaya 
in  AikSdasina,  1132n  ;  head  piece 
called  cassia  made  from  top  por- 
tion of  tree  felled,  1111-1112; 
procedure  of  cutting  tree  for 
making  ynp»,  1111 ;  thirteen  yupas 
in  AikSdasina  sacrifice,  1132n  ;  to 
be  made  of  pal&sa,  khadira,  bilva 
or  rauhitaka  and  in  somay&ga  of 
khadira  alone,  1110 ;  views  about 
length  of,  1111. 


Index  of  technical  or  difficult  Sanskrit  words 


(  Transliterated  and  arranged  according  to  the  English  alphabet ) 
(The  figures  refer  to  pages  ) 


AbhieSra,  247 
AbhidhSuI,  1015n 
AbhighSraaa,  528a 
AbhihiifckSra,  1048  a 
Abhinimrukts,  617 
AbhinistSns,  243a 
Abhlsasta,  310a,  924 
AbhivBdana,  334-335 
AbhivSdanlya,  246 
Abhyanga-snSna,  666 
Abhyafijana,  803n 
AbhySroha,  1168n 
Ao8rya,  323n 
loSryS,  866 
AoohBvBka,  1177n 
AdbivSsana,  898 
Adhivedanika,  552 
Adhrigu,  1121n 
AdhySya,  807o 
Ighara,  207n,  211n 
AghuyB,  772 
XgneyasnSna,  668 
Agnihotra,  998a 
Aguihotrahavani,  1002n 
AgoyBdheya,  987 
Agra,  311n 
AgrahSra,  869 
AgraoByanl,  829a 
Agrayaoa,  828, 1106a 
Agredidhisu,  547 
Agah.1058 
Ahata,  278n,  671a 
IhBva,  1179a 
AMna,  1133n 
AbitSgol,  987 
Ahuta,  699 
AikSdatiaa,  1132n 
Airinldina,  537 
IjyabhSga,  »7n,  1059a 


Ijyahoma,  209 

AjyaithSli,  1040a 

Jjyotpatana,  211 

AkSlika,  399 

AkSrpanya,  6 

Akarsaphalaka,  813 

AksatatrtlyB  or  Akaayat.  395,  854 

Akf ayamvi,  860a 

AmSvSgyS,  1009 

ImiksS,  1092a 

Amrta,  130,  755 

AnaattyB,  6 

Anavalobhaoa,  221 

AnatSna,  303a 

AnSySsa,  6 

AntahpStya,  1152 

Antahstha,  243a 

AntevSsin,  272 

AaubandayS,  1200a 

AnubhSvia,  591 

AaCoSas,  131 

Aoadeyl,  527a 

Annka,  243o 

Anukalpa,  448 

Anuloma,  52 

Anumarana,  628 

AnuiSsana,  701 

AanvSkyB,  1060a 

AnuySja,  1057a 

AavBhlrya,  1069 

AuvShBryapaoana,  989n,  1069n 

AnvSrohaga,  627-628 

Auvaya,  452a 

InriksikT,  266 

ApaghafilB,  1244a 

ApspBtra,  309o,  785a 

Apavarga,  423 

ApBvya,  1120n 

ApaTlddha,  507  * 


1360 


History  ct?  DharmaiMra 


Aposana,  763 

Apracaranlya,  1148 

Ipri,  1118n 

ApsudikaS,  1136 

ApyByana,  1147n 

Aratni,  209n 

IrStrika,  733 

AroS,  709 

ArdhBdhBna,  919n 

ArdrBksatBropana,  536 

Arghya,  318,  543,  727 

Irsa,  517-518 

Irsa,  437n,  482 

£rseya,437n,482,487 

ArthavBda,  462 

Aiat-pratigtaha,  885 

Mr,  1161 

AtprbS,  6 

Mama,  425 

AsrBvana,  988n,  1054n 

Jsruta,  1054n 

AsjakB,  398n 

A8ta»a,  1167 

Ssura,  517,  519 

AsttryampasyB,  597 

AtatByin,  148 

AtidSna,  848 

Atidesa,  469 

Atithl,  751 

Audumbara,  761n 

Audgrahaga  or  Audgrabhana,  1136 

Aupaiada,  678n 

AupSsana,  678n 

AradSna,  528, 1061n 

Avadhnta,  942 

Arakirnin,  374 

Avaruddha,  638 

Avalekhana,  1092 

AvSntaradiksB,  1147n 

AvBntaredS,  1066n 

Avrddha,  243n 

AVasathya,  678n 

A?atta,  528 

Ayana,  852 

iyuaya,  233,  410n 


BahlsparamBna,  1167n 
Bahndaka,  939 
BhSratasBrttrl,  648 
Bhauma-snBna,  688 
BhrtakfidhyBpaka,  361 
Bhrtija,  131, 148n 
BhuJisyB,  638 
BhniamskBra,  986 
Bhntayajna,  698 
Bijin,  599 
Brahma,  30 
BrBhma,  518,  646n 
BrabmB  (seat  of  darbhas),  543n 
Brahma-bhBjana,  957n 
BrahmajByB,  29 
BrahmakHroa,  774 
BrShmagaka,  122 
Brahman jali,  326n,  812  a 
BrahmSnvidhSna,  954 
Brahmasarfra,  259 
BrahmBrarta,  15 
Brahmayajna,  698 
BrBhmyahuta,  699 
Brahmaputra,  27,  981 
BrBhmaudanlka,  990 
Brahmodya,  1235 
Brahmojjba,  358 

Caltya,  895 

OalaroB,  897 
Cassia,  1111 
CBturmBsya,  1091n 
Ohandovioiti,  323n 
Oitriya,  991n 
Cadakarana,  260n 

Dadhigharma,  1161n 
Dalva,  517-518 
Dalvayajfla,  698 
DBksByana,  919n 
Danda,  937 
Dandanlti,  266 
Darsa,  1009 
Dawihoma,  209 
DasBpavitra,  1161n 
Deralaka,  109n,  711 
Derayajfia,  988 
Derayoni,  988 


Index  of  technical  or  difficult  Sanskrit  words 


1361 


DhBrSgraha,  1166 
( Dhisnya,  1156 
"'Dhrta^rata,  39 

Didhistr,  547 

Diksltavlmlta,  988n 

Dinaksaya,  852n 

Dobana,  1015n 

Droijakalasa,  1161n 

DurbrShmana,  108 

DWpravSoana,  492-493 

Ekaha,  1133n 
Ekafouti,  1049n 

Galagraha,  877n 
Gaga,  68,  514-51$ 
Gandharva,  517,  519 
Gaijika,  639 
Garta,  660 
Gatasrl,  9B9n 
Gharma,  1148, 1149a 
Qhatasphota,  388 
Gbosa,  243n 
Gooarma,  859n 
Golaka,  298 
GostM,  918 

Gotra,  479,  483,  484,  495 
GotrBrayava,  484a 
GrSma,  875n 
Gulma,  68 
Guru,  322n 
Haihaa,  939 
Hanta,  31  In 
HSriyojana,  1197n 
HavirdhSna,  1154n 
Haviskft,  1027n 
Huta,  699 

I4S,  1065n 

Idhmapravrafoana,  1014 
IstBpUrta,  157, 843-844 

JSghanl,  1126a 
Jans,  1212n 
Jffti,  55 

Jstyapakarsa,  62 
Jatyutkarsa,  62 
JSyB, 428 

Jlrnoddblra,  905-906 
Jyeftha-iSmika,  767n 
H.D.  171 


Kaivalya,  423 
Eali,  648, 1219n 
Kalpa,  323n,  701 
Kalpavpksa,  874 
ESndSnusamaya,  740 
Eanyaka",  445 
Effpila-snaoa,  667 
Earambha,  1095 
Easyapa,  718 
Eaula,  737n 
Eausa,  669a 
Eautukabandhanii,  536 
Kbarvata,  875n 
Kheja,  875a 
Kratu,  1162 
Kratupasu,  1174 
Eriyanga-snBna,  666 
Kriyasna"na,  666 
Kr?nala,  1209 
Krta,  1219n, 
Kaara,  304n,  530 
Esatra,  30 
Esetra  599 
Ksetraja,  599 
Eaetrin  or  Esetrika,  599 
Eulaibkula,  413a 
Eulapati,  369 
EumBrl,  445 
Eumbbaka,  317 
Eumbbi,  HOn,  641n 
Eunda,  298 
Etipa,  893 
Eusnla,  110d,  64  In 
Eutapa,  645 
Eutaru,  1020n,  1027 
Knfastha,  455 
Kufloaka,  939 

Lagaa,  277 
Lavana,  304n,  530 
LokByata,  359a 

Madhumati,  544n 
Madhuparka,  542 
MSdbvl,  795n 
MahSksrtikI,  854 
MahBnavami,  395 
MabBprasthBua,  922 


1362 


History  of  DharmaiMra 


MthSvIra,  1149n 
MabSvyShrti,  301n 
Maitra,  646n 
Mala,  651 
MSnasa-inSua,  668 
Manasvati,  1089n 
Maijdttkapluti,  458 
Manota,  1128a 
Mantha,  U02n 
MantranySia,  901 
MantrasoSna,  668 
Mamisyayajfia,  698 
ManvautarSdi  ( tithis ),  396 
MSrjSliya,  1157n 
Marjana,  317, 1068n 
MSsata,  1225 
Matkarin,  422 
Ma{ha  906,  910 
MStra,  131 
MatpkanyBsa,  900 
MedhSjanana,  233,  805u 
Meksaga,  10S2u 
Mokf  a,  422 
Mfta,  130 
MudrS,  319 
Muhutta  645n 
MukhavBaa,  734 
MnlakSrikS,  564n 
Muni,  132 
MQradeva,  708 

NSbhi,  1113 
Nidi,  515,  660 
NSdikS,  645 
Nagnahu,  1225a 
NagnikS,  410,  444 
Naigama,  68 
Nai?thika,  375 
NaWedya,  733 
NBrSsamsJ,  353 
NSatikya,  358,  359n 
Nlbandha  860n 
NldSna,  1015n 
Nidhana,  1169 
Nigrtbhya,  1164n 
Nibnava,  1147n 
Miravaiita  92 
NirmBlya,  732 


NirvBpa,  990n,  1023n 
Nirreda,  423 
NisSda-sthapa  I,  46 
NivSnyS,  1102a 
Nlvartaua,  859a 
Nlvi,  669 
Nivid,  1050a 
Nivita,  287,  289n 
Xiyamavidhi,  1028 
Niyoga,  599 
Kiyogin,  599 
Ky Ss  a,  319 
Nyooani,  527n 

PadBrthSousamaya,  740. 
Fada,  989a,  1152a 
PSdya,  727 
PaisSoa,  517,  519 
PSlSgala,  1216 
PSlSgali,  551 
Pafioabhanga,  894 
Panoagavya,  773 
Pafioajana,  32a 
PafioakalySijaka,  875n 
Paflcamrta,  781 
PafioSvaUio,  490,  528 
PBnigrahana,  427 
PanktipSvana,  767 
PSnnejanT,  1164n 
Paramahaihaa,  939 
Paribhojanlya,  1014 
ParidBna,  822 
ParidByiu  or  ParidBtr,  547 
Farldbi,  1014o 
ParidhBoiyB,  1093n 
Parigrahana,  1036a 
Patiuaya,  427 
ParisamUbana,  210, 1000 
ParUaihkUyS,  780 
ParisSsa,  1149 
Pariitarapa,  210, 1001 
Pam&da,  333a 
ParlvBpa,  1163a 
Partaedana,  546 
Pariredini,  547 
ParlTettf,  547 
Pariritta,  547 
Paririttl,  547 


Index  of  technical  or  difficult  Sanskrit  words 


1363 


Parivinna,  547 

ParivWidSna,  547 

Pariyrkti  or-vrkta,  551, 1216,  1230u 

ParyBdhatr,  547 

Paryagnikarana,  H20n 

ParyShtta,  547 

Paryanka-satua,  962 

Paryuksana,  210-211, 1001 

Pastlpakarana,  1116a 

PatitasSritrika,  376 

Patnl,  558 

PatmsaraySja,  1076a 

PStmvata,  1132n 

PStra,  115 

Patrasadana  211n 

Paunarbhava,  610 

Paurnam8sl,  1009 

Pavitra,  211n,  657, 1016, 1021  n 

Pavitra,  1215 

Pavitrakarana,  1021n 

PayasyS,  1092n 

Phalaoamasa,  1179 

Phalikarana,  1029n 

Pinda,  478 

Pindapitryajaa,  1085n 

Pippala,  1064n 

Pitryajna,  698 

Pluta,  340 

Posyavarga,  569 

PraoinavaAsa-salS,  988n,  1135n 

PrSoinavIta,  287n 

Pradesa,  1014a 

PrBgvarhsa,  1135n 

PrahelikS,  367 

Pcahuta,  699 

Prajahita,  989n 

Prajipatya  (several  meanings),  517, 

519,  600 
Prakirnaka,  912 
Prakrama,  989n,  1152n 
Prakrti,  1009 
Pramrta,  125 
Pranava,  301 
PrSnSyttma,  317 
Prapa,  889 
Pratarpaka,  1189 
Prssita,  699 


Prasitra,  1039n,  1064 

PrSsitraharana,  1039n 

Frastara,  1013 

Pratigara,  1179n 

Pratigraha,  116,  842 

Pratikffla,  516 

Pratiloma,  52 

Pratipatti,  1050n 

Pratipattikarma,  985n 

Pratisara,  527 

Pratiseka,  1002 

Pratistha,  892 

Pratyabhivada,  335 

Pratyabhigharana,  1053a 

Pratyamnaya,  200 

Pratya^rSvaua  1054a 

Pratya^ruta,  1054a 

Pratyavarohana,  823 

Pratyutthana,  335 

Pravaoana,  356 

Pravara,  482,  486 

Pravargya,  1149n 

Prayaja,  1057n 

Prsadajya,  1128 

PrsStaka,  827n 

Pr^bavastu,  746a 

PrstbyB,  1152 

Prthusjuka,  202n 

Pnga,  67,  68 

Puibsavaoa,  2l8n 

PuoarbhO,  608, 609 

Pura,  875n 

Pntaka,  317 

ParnBhuti,  997a 

POrnapBtra,  1080a 

PuronuvBkyS, 1060a 

Pnrtadharma,  157 

Purusartba,  743 

Parva-parigraha,  or-parigr8ha,  1036n 

Puskala,  311a 

PuskarinT,  893 

Putabhrt,  1161u 

Putrlka,  435a 


1364 


History  of  Dharmaiastr'a 


RajasvalS,  802 
RBksasa,  517,  519 
RSmS,  55 
RarBft  1154 
Rata,  280n 
Ratbasaptami,  395 
Ratnio,  43, 1215 
Reoaka,  317 
RiktS  (titbi),  267,  958 
Rjisa,  231d,  U65n 
Rohitf,  444 
Rsi,  132 
Rsikalpa,  131 
Rta,  130 

SabhS,  966 

Sabbya  (fire),  679 

Saoohudra,  122 

Sadasiti,  852 

Sagotra,  478ff 

Sabagamana  or  Sahamaraija,  627- 

BBkamedba,  1100 

SSkhapavitra,  1015n 

Sakharapda,  328 

SSlagni,  678 

BBlamukhiya,  1160n 

SBlIna,  641d,  642 

Sallekbana,  927-928 

SamBdi^a,  343 

SamSja,  414n 

Samafijaaa,  1053n 

SamS7artana,  405 

SamayBdhyusita,  676 

Sambharani,  1165n 

SBmidbeni,  1048n 

Samia$ayajus,  1082n 

Samltl,  966 

SSmitrs,  U20n 

Samkalpa,  212,  989 

SamyB,  1028, 1112 

Sampatnlya,  1078n 

Samskira,  190-191 

Saihsriva,  1075n 

Saibstbi- japa,  1080n 


Sarhvatsarika-parva,  258ri 
Sacnyuvika,  1075n 
Sandbini,  782n 
Sandbya,  312 
Bangava,  644n 
Saiigha,  68 
Samhara,  1241 
Sannayya,  1012 
Sapba,  1149 
Sapigda,  452ff,  472 
Sarasvata-snana,  667 
Sarpapa,  1174n 
Sarvadhana,  919n 
8arvaprayascitta,  1080n 
Sarvausadbi,  874 
Saspa,  1225n 
Sata,  1226 
Satayatu,  487n 
Satyanyta,  130 
Sattra,  1133n 
Sautramani,  1224n 
Savana,  981 
Savanlya,  1133 
Savarna,  56 
Savitripravesa,  254n 
Selaga,  46 
Siksa,  323n 
Silpa,  365n 

Slmantonnayana,  2?2 
Sisnadeva,  707-708 
Bmarta,  678n 
Bnana,  405 
Snataka,  407 
Somapravaka,  1134 
Sopapada  (titbi),  396 
Srotriya,  131,  325 
Srugadapana,  1057n 
Sthirarca,  897 
Stobha,  1183 
Stoka,  1124n 
Stoma,  1182 
StomByana,  1174 
SnktavBka,  1072n 


Index  of  technical  or  difficult  Sanskrit  words 


1385 


Snlagava,  831n 
'•SnnB,  699 
SunSsirau,  1105 
Susraras,  306n 
SntikS,  172 
Stttikagui,  232n 
Sutya,  1133,  1161 
Svairini,  608-609 
SvSrSjya,  1207 
Svaru,  1115n 
Svavrtti,  130 

TadBga,  893 
TSmala,  281n 
TSnSnaptra,  1146 
TSrpya,  671, 1209n 
TattvanySaa,  901 
TSyio,  733o 
TIrtha,  316u,  731,  984 
TirthakSka,  329 
Tokma,  1225a 
TretS,  677 
Triiurparaa,  767n 
TrlTisJabdhaka,  936n. 
Tryanga,  1126n 
TurSyana,  919n 
Turiyatlta,  942 
Tusniitsaitsa,  1180n 

Ubbayatomukbi,  879 
Uoohista,  832n 
UdakyS,  172 
UdvSha,  427 
Uha,  404a,  1041a 
Ukha,  107Sn 
Ukthaylrya,  1181 
Upaoara,  729 
Upadhyaya,  323-324,  361 
UpIdhySya,  366 
Upagatr,  1168 
Upakarakatva,  473 
Upakarma  or  Upakaraua,  807 
Upakumna  375 
Upalepana,  210 


Upanayana,  268 
Upapraisa,  1121 
Upara,  1111, 1157u 
Uparava,  1154o 
TJpaaad,  1151 
Upasarfigraaana,  334,  335o 
Upasaya,  1132a 
Upastambhana,  1155n 
Upastarapa,  528 
Upasthana,  1006 
Upavasatha,  lOlOn,  1112 
Upavesa,  1015a 
UpaySJB,  1130 
Upayama,  427 
Upayamani,  1113a 
Urddbvapuudra,  673 
Utkara,  1035a 
Utpavana,  1016a 
Utsarga,  892 
Uttapaulya,  232 
Utthapinyah  (verses),  618 

Vagyamana,  1017a 

Vairamaaa,  399a 

Valsvadeva,  1092a 

Vaitarani,  879 

Vajapeya,  1206a 

Vakovakya,  354,  701 

VSmadevI,  728 

VSnapraatha,  918     • 

Vapa,  1123a 

VapasrapanI,  1123 

VSpi,  893 

Vara.  526 

VarSba,  718n 

Varta,  266,  363 

Vacuna-snana,  667 

Vasativari,  1160a 

Vasuderaka,  710 

Virata,  551,  1230o 

Vayavya-snana,  668 

Veda  ( buneh  of  kusas )  1014-1015 

Vedaparaga,  857 

Vedaparivasaua,  1015 


1366 


History  cf  Dkarmaiastra 


Vesabhagina,  1079n 
Vidhrti,  1045 
Vidyasnataka,  407 
Vidya-vrata-snataka,  407 
Vighasa,  755 
Vihira,  984 
Vijamatr,  504 
Vikesin,  587-588 
Vikyti,  1009 
Vimita,  1135 
Vimukha,  825n 
Vina£aaa,  14 
Viprud-dhoma,  1166a 
Virabau,  685n 
Virapsin,  1037n 
VIrasana,  957 
Viruddhasambandha,  469 
Vii  32 

Visnukrama,  1083a 
Vistara,  543a 
Vlstuti,  1182 


Visura,  395-396 
VisvarOpa,  968 
Viviha,  427 
Vrata,  67,  68 
Vratasnataka,  407 
Vratya,  60,  96,  376 
Vyabrti,  301n 
Vyama,  1115 
Vyatlpata,  852a 

Y«jfiopa«ta,  287n 
Yajuhpavitra,  728 
Yama,  1172 
Yasobbagina,  1079a 
Yiyavara,  641n,  642 
Yogaksema,  914-915 
Yogapatta,962 
Yoktra,  1040a 
Yoai,  1184 
Yugadl(tithis),  395 
Ynpavatlya,  1152 


ERRATA 


( A  few  misprints  due  to  the  loss  of  such  loose  parts  as 

anusvSras  have  not  been  specified  here,  since 

they  can  be  easily  detected  ) 


Pago 

Lino  or  note 

4 

note  7 

read  ^*mnj;  for  g<MHH<i 

26 

note  57 

read  4*^H.  for  q^sr 

54 

note  126 

read  ^srriTjt  for  5R«wrT«rt 

56 

note  132 

read  wWf  for  wsrTf 

57 

line  3 

read  '  pratiloma  ones  ' 

58 

note  138 

read  &hV4i(ft<u  for  ^fiTsffcrtTT 

61 

note  149 

read  *riffor  *r* 

70 

note  170 

read  • 172  »  for  '202' 

100 

line  4 

read  '  Saudhanvana  ' 

117 

note  252 

read  jifijT  for  j^ft 

126 

note  276 

read  fpfat  T  ftfNtft 

151 

note  345 

omit  'for  q;f?;7*<f  texts  vide  Appendix* 

152 

line  5 

read  'kratvartha  •  for  •  kvatvartba  * 

II 

note  351 

read  ^wmnr  for  ^wrrar 

168 

note  391 

read  '  N.  K.  Dutt '  for  '  N.  P.  Dutt ' 

172 

note  402 

read  ^rt  fnsqrfSr'T 

186 

note  435 

read  iflprrwtnft  a^f 

236 

in  last  line  but  one 

read  '  rites  '  for  *  rights  ' 

241 

line  6 

read  '  Phalgunls  ' 

249 

note  565 

read  '^jrnrfSr^far- 

266 

line  13 

read  'Raghu  '  for  '  Aja  ' 

>i 

line  18 

read  '  Hartlib  '  for  *  Hartile  ' 

271 

note  623 

read  ^  ht  (pf 

285 

note  666 

read  '  on  satras  6-7  says  ' 

293 

note  691 

read  '*fite8.  17  '  for  '*f«te8.9' 

808 

note  729 

read  ni3*uwifu*( 

322 

note  766 

read  ??Tf$wftq*if(t 

359 

note  875  line  7 

read  f  s^rufc 

373 

line  14 

read  '  vratSni  *  for  '  vratatn ' 

391 

line  31 

read  'notes  2218a  and  2219  '  for  'notes 
2321-22  ' 

395 

note  938 

road  ffFTORrqi  59*  35-36 

432 

note  1026  last  line  read  <ffcnrpiHiff%Ttn 

453 

note  1071 

read  -9ifKTT*»mtflTf 

463 

note  1092 

read  'III.  4.  6  •  for  '  III.  4.  15' 

489 

note  1142 

read  nthm  for  rmft 

•> 

t» 

ii     «ll«*»T7af^ 

529 

note  1235 

read  «tbj«t: 

559 

note  1299 

read  wWs 

1368  History  of  DharmaiMra 

Page  Line  or  note 

S97  line  20                  read  '  YuddhakSnda  117.  27  '  for  '  the 

game  kanda  116.  28  ' 

646  note  1619  last  line  read  '  w^Tnfam»WifataH ' 

0*9  •  '  note  1S27              read  ftfaj<}«STTt 

Wl  '    note  1655              remove  the  bracket  before  m  and 

after  108 

733  note  1746              read  '  102.,30-and  103.  15  '  for 

'  103.  30  and  104. 15  * 

757  .  note  1810              read  *m^ft 

,,  ..                      ••    ftWwjrnJ 

761  note  1821              read  fwrt  ifWWRT,  I  wrfto 

791  line  13                  read  '  a  ksatriya • 

813  note  1933              read  *  would  be  ' 

854  note  2015              read  $rf  ififTT 

870  line  22                   read  'of  Pray Sga ' 

896  note  2088               read  if*  w  ftffyj*: 

983  line  9                   rend 'adbvaryu '  for 'hotr  * 

1008  note  2270              read  -g-«|q  for  -3^ 

1032  note  2322               read  '  asvattha ' 

1034  note  2328              read  «r*TO3«ft 

1040  line  9                   read  '  5j  yasthall '  for  '  ayas tliall ' 

1066  note  2383              read  3ftT^ri*qr»r3 

1070  note  2993              read  <  pratihartt ' 

1077  note  2408  line  4     read  w»f 

1094  note  2455               read  srerf  dTSqw 

1106  note  2477              read  wi*  arr* 

1186  line  10  read  '  succintly  indicates ' 

1187  line  26  insert '  VIII.  72.  7 '  after  VIII.  72.  8 
1191  note  2616               read  in  line  15  si%  and  mwftrm 

in  line  16 

1206  note  2636              read  tn«*  for  irrtf 

1227  line  18                  read  '  to  Aditi ' 

1253  line  13                  read '  navel ' 


?rrw  t^tjt  srresft  ttb^Ht  ststwt  sronuft,  gwnwu 
lal  Bahadur  Shastri  National  Academy  of  Administration,  Library 


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10ZJ15 


214- ■  Silt   Acc-  Wor4»l»3 
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