कल्पान्तरे विश्वासटिप्पन्यः

Gautama (II. 1) says that before {{upanayapa|upanayana}}, a boy may act, speak and eat as and what he likes (i. e. may follow his inclinations). Hāradatta explains that this does not mean that he can kill a {{brāhmana|brāhmaṇa}} or drink liquor, but that there is no restriction, although he be a {{brāhmana’s|brāhmaṇa’s}} son, to his selling what is forbidden to a {{brābmana|brāhmaṇa}} to sell, or he may eat onions and garlic or stale food or may eat four or five times a day. {{Ap. Dh. S.|Āp. Dh. S.}} (II. {{1. 6. 15. 17-20|6.15.17-20}}) states several views on this point. ‘Up to the time when they begin to take cooked food infants do not become impure (by the touch of a {{rajasvala &o.|rajasvalā, etc.}}); according to some (teachers) up till they are one year old; or till they are not able to distinguish the cardinal points; another view is that till {{upanayang|upanayana}} (they do not become impure)’. Aparārka (p. 28) also explains that a boy may (before {{upa nayana|upanayana}}) eat the leavings of the food of his parents, but he cannot eat or drink what would cause loss of caste as in that case he may become unfit to have the {{samskāra|saṃskāra}} of upanayana performed on him. The {{Sinrtyarthasāra|Smṛtyarthasāra}} gives the view of some that in case an infant touches a cāṇḍāla before it reaches the age of taking cooked food, only water need be sprinkled on it, before caula ācamana need be done by it and after caula (and before upanayana) a bath would be necessary. {{Vas. Dh. 8.|Vas. Dh. S.}} (II. 6) quotes a {{verge|verse}} of {{Harita|Hārīta}} to the effect ‘up till {{investi ture|investiture}} with the girdle of {{muõja|muñja}} grass (i. e. till upanayana) there is no action that is obligatory on him, as long as he is not born again for Vedic study he may be in his {{conduot|conduct}} like a {{sūdra|śūdra}}’.¹ This verse occurs also in {{Baud. Dh. S.|Baudh. Dh. S.}} I. 2. 6 and Manu II. 171 and 172. {{Daksa|Dakṣa}} I. 3-4 {{gays|says}} ‘Till a boy is eight years old he is like one newly born and only indicates the caste in which he is born. As long as his upanayana is not performed the [[189]] boy {{inours|incurs}} no blame as to what is allowed or forbidden to be eaten, as to what should (or should not) be drunk, as to what he should or should not speak, as to telling a falsehood’.² But this does not hold good as to {{mahāpatakas|mahāpātakas}}. As to {{prāya soitta|prāyaścitta}} when a child is guilty of the commission of a {{mah.. pātaka|mahāpātaka}}, {{sea|see}} under prāyaścitta later on and the Mit. on {{Yāj.|Yājñavalkya}} III. 253.

The {{sinṭtis|smṛtis}} look upon {{upanayang|upanayana}} as the second birth of a boy (the first being his physical birth).³ Gaut. (X. 1 and 51) says that the three higher classes are called dvijātis (having two births), while the {{sūdra|śūdra}} is only {{ekajāli|ekajāti}}.⁴ {{Ap. Dh. S,|Āp. Dh. S.}} says (I. 1. 1. 16-18), ’the teacher causes him (the boy who is initiated into Vedic study) to be born from vidyā (i.e. by imparting Vedic knowledge), that birth is superior, the parents produce only the body’.⁵ Upanayana is like Baptism and St. John (3. 3) also says ’except a man be born again, he cannot see the {{Kingdom|kingdom}} of God.’ Manu II. 147-148 (= {{Viṣṇu Dh, S.|Viṣṇu Dh. S.}} 30. 45-46) convey the same idea. Manu (II. 169) speaks of three births in the case of a man, first birth from his mother, the second when the girdle is tied (i.e. on {{upana yana|upanayana}}) and the third when he is initiated for a Vedic sacrifice. Upanayana is the foremost of the {{samskāras|saṃskāras}}. Atri (141-142) says ‘a person is known as a {{brābmaṇa|brāhmaṇa}} by birth, he is said to be a dvija (twice-born) on account of {{samskāras|saṃskāras}}, he reaches the position of a vipra by learning (study of the Veda); he is called śrotriya on account of all these three’. Parāśara (VIII. 19) contains a fine image to illustrate this ‘just as a work of painting gradually unfolds itself on account of the several colours (with which it is drawn), so {{brahmanya|brāhmaṇya}} (the status of a {{brāhmaṇa|brāhmaṇa}}) is similarly brought out by {{samskāras|saṃskāras}} performed according to prescribed rites.’⁶

Therefore it is now time to speak of {{samskāras|saṃskāras}}. [[190]]

The word saṃskāra hardly ever occurs in the ancient Vedic literature, but the root “{{kf|kṛ}}’ with ‘sam’ and the past passive participle ‘{{samsksta|saṃskṛta}}’ occur often enough. In Ṛg. V. 76. 2 the word {{samsksta|saṃskṛta}} is applied to ‘gharma’ (vessel) ’the two Aśvins do not harm the gharma that has been purified.’ In Ṛg. VI. 28. 4 we have the word ‘{{sanskrtatra|saṃskṛtatra}}’ and Ṛg. VIII. 33. 9 has ‘{{ranāya samskrtah|raṇāya saṃskṛtaḥ}}’. {{Sat.|Śat.}} Br. I. 1. 4. 10 speaks of preparing (or purifying) {{offering|the offering}} (havis) for the gods. So in Śat. Br. III. 2. 1. 22 ’therefore a woman approaches a man who stands in a well-trimmed ({{samskýta|saṃskṛta}}) house.’⁷ Vide {{Vāj. S.|Vāj. S.}} IV. 34 for a similar use of {{samaksta|saṃskṛta}}. In {{Chan. Up.|Chān. Up.}} IV. 16. 2, we read “of that sacrifice there are two ways, by mind, by speech; the Brahmā (priest) prepares (or polishes) one of them by his mind.”⁸ The word saṃskāra is used several times in the sūtras of Jaimini (as in III. 1. 3, III. 2. 15 and 17, III. 8. 3, IX.2. 9, 42, 44, IX. 3. 25, IX. 4. 33, IX. 4. 50 and 54, X. 1. 2 and 11 &c.). It generally means some purificatory {{aot|act}} in a sacrifice e. g. in Jaimini III. 8. 3 the word is applied to the actions of shaving the head, washing the teeth and paring the nails on the part of the sacrificer in {{Jyotiṣtoma|Jyotiṣṭoma}}; in IX. 3, 25 the word saṃskāra is applied to prokṣaṇa (sprinkling with water), in X. 2. 49 it is applied to the {{sharing|shaving}} of the head and face. In Jaimini⁹ VI. 1. 35 the word saṃskāra stands for upanayana. {{Sabara|Śabara}} explains¹⁰ saṃskāra as that which being effected makes a certain thing or person fit for a certain purpose and the {{Tantra vārtika|Tantravārtika}} says that {{samskāras|saṃskāras}} are those actions and rites that impart fitness, and it further says,¹¹ “fitness is of two kinds; it arises by the removal of taints (sins) or by the generation of fresh qualities. {{Samskāras|Saṃskāras}} generate fresh qualities, while tapas brings about the removal of taints. He who performs such sacrifices as {{Jyotiṣtoma|Jyotiṣṭoma}} and others has certain blemishes in him due to not doing in this life or a previous life duties laid down for him or doing what is forbidden. If they (blemishes) are not removed they obstruct the (acquisition of the) reward of the sacrifice even if it be entirely free from any defects whatever, as they (blemishes) produce (for the sacrificer) the experience of their own fruits that are opposed to the (fruit of the) sacrifice.’

The {{Viramitrodaya|Vīramitrodaya}}¹² (on {{sarskāra|saṃskāra}}) defines ‘saṁskāra’ as ‘a peculiar excellence due to the performance of rites ordained (by the śāstra) which resides either in the {{Boul|soul}} or the body’ and says that it is of two kinds, one kind making a person eligible for performing other actions (e. g. upanayana renders a person eligible for Vedic study), while another kind removes the evil taint that may have been {{gene rated|generated}} (e. g. {{Jatakarma|Jātakarma}} removes the taint due to seed and uterus). The word {{saṛskāra|saṃskāra}} does not {{ocour|occur}} in most of the {{grhyasūtras|gṛhyasūtras}} (it {{ocours|occurs}} in {{Vaik.|Vaikh.}}), but it {{ocours|occurs}} in the Dharmasūtras (vide Gaut. VIII. 8, Āp. Dh. S. I. 1. 1. 9, Vas. IV. 1). [[191]]

The principal matters that fall to be discussed under {{ganskaras|saṃskāras}} are: the purpose of {{sarskāras|saṃskāras}}, the classification of {{Bamskāras|Saṃskāras}}, the number of {{samskāras|saṃskāras}}, the procedure of each of the {{saṁskāras|saṃskāras}} and the persons authorized to perform them and the persons for whom they are to be performed.

First as to the purpose of {{saṇskāras|saṃskāras}}. {{Mann|Manu}} (II. 27-28) says ‘In the case of dvijātis, the taints (or sins) due to seed and the uterus (i. e. derived from parents) are wiped off by the homas (burnt oblations) performed during pregnancy and by {{jātakarma|jātakarma}} (ceremonies on birth), caula (tonsure) and the tying of the girdle of muñja grass. This (human) body is rendered fit for the attainment of brahma by the study of the Veda, by (observance of) vratas, homas (oblations in fire), by the vrata called traividya, by worship (of gods, sages and {{manos|manuṣyas}}), by generation of sons, by the performance of the five daily {{saorifices|sacrifices}} and by (solemn Vedic) sacrifices.’ The view of {{Yaj.|Yājñavalkya}} (I. 13) is that ’thus (i.e. by the performance of {{samskāras|saṃskāras}}) the taint arising from the seed and uterus (i. e. from the physical defects of parents) is removed.’ These words of Manu and {{Yāj.|Yājñavalkya}} are variously interpreted by the commentators. Medhātithi says ‘seed and uterus are not the causes of sin and therefore all that is meant by enas (in Manu II. 27) is impurity.’ Kullūka explains that blemishes of seed are those arising from intercourse in a prohibited manner and the ‘{{garbhika|gārbhika}}’ blemish is what arises from having to stay in the womb of an impure mother. The Mit.¹³ on {{Yāj.|Yājñavalkya}} I. 13 makes it clear that {{samskāras|saṃskāras}} are deemed to remove bodily defects transmitted from parents ({{euch|such}} as defective limbs, diseases &c.) and are not intended to remove the taint of being born of sinful parents. Manu II. 66 also states that all the {{samskāras|saṃskāras}} are performed on a woman also for the purification of the body. {{Hārsta|Hārīta}}¹⁴ as quoted in the {{Samskāratattva|Saṃskāratattva}} says ‘when a person has intercourse according to the procedure of {{garbhādhāna|garbhadhāna}} he establishes in the wife a foetus that becomes fit for the reception of the Veda, by the rite of {{punsavana|puṃsavana}} he makes the garbha become a male, by the ceremony of {{Simantounayana|Sīmantonnayana}} he removes from the foetus the taint derived from the parents and the {{accumu lated|accumulated}} taints (which are five) due to seed, blood and womb are removed by {{jātakarma|jātakarma}}, {{nāmakarana|nāmakaraṇa}}, {{annaprāśana|annaprāśana}}, {{cūdākarana|cūḍākaraṇa}} and samāvartana. By these eight {{sam,kāras|saṃskāras}} (from {{garbha. dhāna|garbhadhāna}}) purity arises.’ The exact significance of {{samskāras|saṃskāras}} in the development of higher human personality was left rather vague in our authorities and their treatment of the purpose of {{samskāras|saṃskāras}} is not very elaborate or exhaustive. The {{samskaras|saṃskāras}} had been treated from very ancient times as necessary for unfolding the latent capacities of man for development and as being the outward symbols or signs of the inner change {{whioh|which}} would fit human beings for corporate life and they also tended to confer a certain status on those who underwent them. If we look at the list of {{sarskāras|saṃskāras}} we shall find that the purposes of {{samskāras|saṃskāras}} were manifold. Some like {{Upanayang|Upanayana}} served spiritual and cultural purposes, they brought the unredeemed person into the company of the elect, they opened the door to Vedic study and thus conferred special privileges and exacted duties. They have also psychological values impressing on the mind of the person that he has assumed a new role and must strive to observe its rules. Other {{samskāras|saṃskāras}} like {{namakarapa|nāmakaraṇa}}, {{annapraśana|annaprāśana}}, and {{niskramana|niṣkramaṇa}} were more or less of a popular nature. They afforded opportunities for the expression of love and affection and for festivities. Other {{samskāras|saṃskāras}} like {{garbhādhāna|garbhadhāna}}, {{pursevana|puṃsavana}}, {{simantonnayana|sīmantonnayana}} had also mystical and symbolical elements. Vivāha (marriage) was a sacrament which brought about a union of two personalities into one for the purpose of the continuance of society and for the uplift of the two by self-restraint, by self-sacrifice and mutual co-operation. [[192]]

The {{samskāras|saṃskāras}} were divided by {{Hārlta|Hārīta}} into two kinds, {{brahma|brāhma}} and daiva.¹⁵ The {{saraskāras|saṃskāras}} of {{garbhadhana|garbhadhāna}} and others which are described only in the smṛtis are called {{brābma|brāhma}} and the man who is purified by performing them attains equality with sages, stays in the same world with them and is joined with them; {{pakayajñas|pākayajñas}} (offerings of cooked food), yajñas with burnt offerings and sacrifices in which soma is offered are called daiva ({{samskāras|saṃskāras}}). The last two varieties, viz. those in which there is burnt offering and those in {{wbich|which}} Soma is offered, are dealt with in the {{frauta sūtras|śrauta sūtras}}, which have been left outside the purview of this work (except in the note at the end of this volume). [[193]]

There is a great divergence of views among the writers on {{smrtis|smṛtis}} as to the number of {{samskāras|saṃskāras}}. Gaut. (VIII. 14-24) speaks of forty {{samskāras|saṃskāras}} and eight virtues of the soul. The forty {{samskāras ars|saṃskāras are}}: {{garbhādhāna|garbhadhāna}}, {{pumaavana|puṃsavana}}, sīmantonnayana; {{jātakarma|jātakarma}}, {{nāmakarana|nāmakaraṇa}}, {{annapraśana|annaprāśana}}, caula, upanayana (8 in all), the four vratas of the Veda, snāna (or {{gamāvartana|samāvartana}}), vivāha, five daily mahāyajñas (for deva, {{pits, manusya|pitṛs, manuṣyas}}, bhūta and brahma); seven {{pakayajñas|pākayajñas}}¹⁶ (viz. {{aṣtaka|aṣṭakā}}, {{pārvapasthāllpaka|pārvaṇasthālīpāka}}, śrāddha, {{srāvapl|śrāvaṇī}}, {{agrahāyani|āgrahāyaṇī}}, caitrī, {{aśva yuji|āśvayujī}}); seven {{haviryajñas|haviryajñas}} (in which there is burnt offering but no soma) viz. {{Agnyādbeya|Agnyādheya}}, Agnihotra, {{Darśapūrṇamāsa|Darśapūrṇamāsa}}, {{Agrayana|Āgrayaṇa}}, {{Caturmasyas|Cāturmāsyas}}, {{Nirudhapaśubandha|Nirūḍhapaśubandha}} and {{Sautrāmapi|Sautrāmaṇi}}); seven soma sacrifices ({{Agniṣtoma|Agniṣṭoma}}, {{Atyagniṣtoma|Atyagniṣṭoma}}, {{Uktbya|Ukthya}}, {{Ṣodasin|Ṣoḍaśin}}, {{Vājapeya|Vājapeya}}, Atirātra, {{Āptoryāma|Āptoryāma}}). Gautama uses the word saṃskāra in the most extended sense. {{Saṅkba|Śaṅkha}} as quoted by the Sm. C. (I. p. 13) and the Subodhinī on Mit. II. 4 follow Gautama. {{Vaik.|Vaikh.}} speaks of eighteen {{sārira samskāras|śārīra saṃskāras}} (in which he includes {{utthina|utthāna}}, {{pravāsāgamana|pravāsāgamana}}, {{piṇdavardhana|piṇḍavardhana}}, which are seen nowhere else as {{saṇskāras|saṃskāras}}) and twenty-two yajñas (i. e. five daily yajñas as one and seven {{pākayajñas|pākayajñas}}, seven {{havir-yajñas|haviryajñas}}, and seven Soma yajñas). Most {{grhyasūtrag, dharmasūtras|gṛhyasūtras, dharmasūtras}} and {{smstis|smṛtis}} do not enumerate so many. {{Angiras|Aṅgiras}} (quoted in the {{Samskāra mayūkba|Saṃskāramayūkha}}, {{Samskāra-prakāśa|Saṃskāraprakāśa}} p. 135 and other digests) mentions twenty-five {{samskārag|saṃskāras}}. They {{inolude|include}} all {{sarskāras|saṃskāras}} of Gautama from {{garbhādhana|garbhadhāna}} to the five daily yajñas (which latter are reckoned as one saṃskāra by {{Angiras|Aṅgiras}}) and after {{nāmakarana|nāmakaraṇa}} {{niskramana|niṣkramaṇa}} is added. Besides, {{Viṣṇubali|Viṣṇubali}}, {{Agrayana|Āgrayaṇa}}, {{Aṣtakā|Aṣṭakā}}, {{Srāvapl|Śrāvaṇī}}, {{Aśvayuji|Āśvayujī}}, {{Mārgasirṣi|Mārgaśīrṣī}} (same as {{Agrahāyaṇi|Āgrahāyaṇī}}), {{Pārvana|Pārvaṇa}}, Utsarga and {{Upākarms|Upākarma}} are enumerated as the remaining {{samskāras|saṃskāras}} by {{Angiras|Aṅgiras}}. {{Veda-Vyāsa . 14-15|Veda-Vyāsa I. 14-15}} enumerates sixteen {{samskāras|saṃskāras}}. Manu, {{Yaj.|Yājñavalkya}}, {{Viṣṇu Dh. S,|Viṣṇu Dh. S.}} do not give the number of {{samskāras|saṃskāras}} but simply say that they are those from {{niṣeka|niṣeka}} ({{garbhādhana|garbhadhāna}}) to {{smagāna|śmaśāna}} (i. e. {{antyesti|antyeṣṭi}}). This last one is not treated of in Gautama and several {{grh yasūtras|gṛhyasūtras}}. In most of the digests the principal {{samskāras|saṃskāras}} are said to be sixteen; but there is some difference of opinion even as to these sixteen.¹⁷ For example, {{Jātūkarnya|Jātūkarṇya}} as quoted in {{Sam. Pr.|Saṃ. Pra.}} (p. 135) enumerates the 16 as {{garbhādhāna|garbhadhāna}}, {{pumsavana|puṃsavana}}, {{simanta|sīmanta}}, {{jātakarma|jātakarma}}, {{nāmakaraṇa|nāmakaraṇa}}, {{annasrāśana|annaprāśana}}, caula, mauñjī (upanayana), vratas (four), godāna, {{samavartana|samāvartana}}, {{vivāhs|vivāha}} and {{anty eṣti|antyeṣṭi}}. These slightly differ from the sixteen of {{Veda-Vyisah|Vedavyāsa}}. [[194]]

Number of Samskaras

The {{grhyasūtras|gṛhyasūtras}} deal with {{Samskāras|Saṃskāras}} in two different sequences. Many of them begin with vivāha (marriage) and then proceed up to samāvartana. Some like the {{Hiranya kesigrhya|Hiraṇyakeśigṛhya}}, {{Bhāradyājagṣhya|Bhāradvājagṛhya}} and {{Mānavagļhya|Mānavagṛhya}} begin with upanayana.¹⁸ Some {{saṇskāras|saṃskāras}} like {{Karnavedha|Karṇavedha}} and {{Vidya rambha|Vidyārambha}} are conspicuous by their absence in the {{grbyasūtras|gṛhyasūtras}}, but are added by later {{smstis|smṛtis}} and purāṇas. The following is the list of all the {{samskāras|saṃskāras}} usually so called in most of the smṛti works together with a few remarks against each as to the work or works in {{whioh|which}} each is mentioned or described. The {{samskāras|saṃskāras}} are arranged in the sequence of the times at which in a man’s life they are performed beginning from {{garbhādhāna|garbhadhāna}}: [[195]]

{{Rtu-sargamana|Ṛtu-saṃgamana}}—mentioned in {{Vaik.|Vaikh.}}¹⁹ I. 1 as distinct from {{garbhādhāna|garbhadhāna}}; it calls it {{niṣeka|niṣeka}} also (VI. 2) and describes it in III. 9 and {{garbhādbāna|garbhadhāna}} in III. 10. The {{Vaik.|Vaikh.}} commences the {{saṁskāras|saṃskāras}} with {{niṣeka|niṣeka}}.

{{Garbhadhāna|Garbhadhāna}}: {{Nizeka|Niṣeka}}: {{Caturthikarma or-homa|Caturthīkarma or -homa}}— Manu (II. 16 and 26), {{Yāj.|Yājñavalkya}} I. 10-11, {{Viṣṇu Dh. 8.|Viṣṇu Dh. S.}} (2. 3 and 27.1) employ the word {{niṣoka|niṣeka}} as equivalent to {{garbhādhāna|garbhadhāna}}. In the {{Saṅkhim yana gļhya|Śāṅkhāyana-gṛhya}} (I. 18-19), {{Pār. gr.|Pār. Gṛ.}} I. 11, and {{Ap. 85.|Āp. Gṛ.}} (8. 10-11) the rite called caturthīkarma or {{caturthiboma|caturthīhoma}} takes the place of the rite {{oalled|called}} {{garbhādhāna|garbhadhāna}} elsewhere and there is no separate description of {{garbhādhāna|garbhadhāna}} in these and some similar {{grhyasūtras|gṛhyasūtras}}. The {{Baud. 87.|Baudh. Gṛ.}} (IV. 6. 1), the {{Kathakagļhya|Kāṭhakagṛhya}} (30.8), Gaut. (VIII. 14), {{Yāj.|Yājñavalkya}} I. 11 employ the word {{garbha dhāna|garbhadhāna}}. According to {{Vaik.|Vaikh.}} (III. 10) the {{garbhādhāna|garbhadhāna}} rite follows {{niṣeka|niṣeka}} or {{stu-samgamana|ṛtu-saṃgamana}} (union of married pair after menstruation) and consists in ensuring conception.

{{Pursavana|Puṃsavana}}—occurs in almost all the {{gļhyasātras|gṛhyasūtras}}, in Gaut., in {{Yāj.|Yājñavalkya}} (I. 11).

{{Garbharakṣana|Garbharakṣaṇa}}—mentioned in the {{śānkhāyana gr.|Śāṅkhāyana-gṛhya}} (1. 21). It seems to be the same as the {{Anavalobhang|Anavalobhana}} which according to the {{Aśvalāyana gr.|Āśvalāyana-gṛhya}} (I. 13. 1) occurs in the Upaniṣad and which is described in Āśv. gṛ. (I. 13, 5-7).

{{Simantonnayana|Sīmantonnayana}}—This occurs almost everywhere. {{Yāj.|Yājñavalkya}} I. 11 uses the word sīmanta.

{{Viṣṇubali|Viṣṇubali}}—mentioned in {{Baud. gr.|Baudh. Gṛ.}} (I. 10. 13-17 and I. 11. 2), {{Vaik.|Vaikh.}} (III. 13), {{Angiras|Aṅgiras}}. It is not mentioned by Gautama and several other ancient {{sūtrakāras|sūtrakāras}}.

{{Soṣyanti-karma or-homa|Soṣyantī-karma or -homa}}—described in Khādira and Gobhila. It is called {{Sosyanti-savana|Soṣyantī-savana}} in {{Kathaka-gphya|Kāṭhaka-gṛhya}} and {{Kṣiprasuvana|Kṣiprasuvana}} in Āp. gṛ., Bhāradvāja gṛ. and {{Kṣipraprasavana|Kṣipraprasavana}} in Hir. gṛ. (S. B. E. vol. 30, p. 210). It occurs in Budhasmṛti (as quoted in {{Samskāra-prakāśa|Saṃskāraprakāśa}} p. 139).

{{Jatakarma|Jātakarma}}—This is described in all sūtras and smṛtis.

{{Utthāna|Utthāna}}—mentioned only in the {{Vaik.|Vaikh.}} (III. 18) and in {{San, gr.|Śāṅ. Gṛ.}} I. 25 (S. B. E. vol. 29, pp. 51-52).

{{Namakarana|Nāmakaraṇa}}—mentioned in all smṛtis.

{{Niṣkramana or Upaniṣkramana or Adityadarśana or Nirna. yana|Niṣkramaṇa or Upaniṣkramaṇa or Ādityadarśana or Nirṇayana}}—{{Yaj|Yājñavalkya}}. I. 11 speaks of it as {{Niskramana|Niṣkramaṇa}}, {{Pār. gr.|Pār. Gṛ.}} (I. 17) as {{Niskramanika|Niṣkramaṇikā}}, Manu II. 34 speaks of it as {{Niṣkramaṇa|Niṣkramaṇa}}. The {{Kausikastra|Kauśikasūtra}} 58. 18 calls it Nirṇayana; while {{Baud. gr.|Baudh. Gṛ.}} (II. 2) employs the word {{upaniṣkramaṇa|upaniṣkramaṇa}}; {{Mānava gr.|Mānava-gṛ.}} (I. 19. 1), {{Viṣṇu Dh. S.|Viṣṇu Dh. S.}} (27. 10), {{Saṅkba|Śaṅkha}} (in verse, II. 5) employ appropriately the name {{Adityadarsana|Ādityadarśana}}. Gaut., Āp. gṛ. and several other sūtras omit it.

{{Karnavedham|Karṇavedha}}—omitted in almost all {{anoient|ancient}} smṛtis; mentioned in {{Veda-Vyās,|Vedavyāsa}} {{sporti|smṛti}} (I. 19), {{Baud. gr. sesa-sūtra|Baudh. gṛhya-śeṣa-sūtra}} (I. 12. 1), {{Katyāyana-sūtra|Kātyāyana-sūtra}} (a supplement to {{Pār. gr.|Pār. Gṛ.}})

{{Annaprāśana|Annaprāśana}}—mentioned by almost every smṛti.

{{Varṣavardhana or Abdapūrti|Varṣavardhana or Abdapūrti}}—mentioned in Gobhila, {{San.|Śāṅ.}} Pār., Baudh.

{{Caula or Cūdākarma or Cūdākarana|Caula or Cūḍākarma or Cūḍākaraṇa}}—mentioned by all {{emptis|smṛtis}}. [[197]]

{{Vidyārambha|Vidyārambha}}—not mentioned in any smṛti but only in {{Mārkandeyapurāṇa|Mārkaṇḍeyapurāṇa}} quoted by Aparārka (p. 30) and Sm. C. (I. p. 26).

{{Upanayana|Upanayana}}—mentioned by all. It is called {{vratadesa|vratādeśa}} in {{Veda-Vyāsa|Vedavyāsa}} I. 14.

Vratas (four)—mentioned by most of the {{gļhyasūtras|gṛhyasūtras}}. {{Keśānta or Godāna|Keśānta or Godāna}}—Mentioned by almost all.

{{Samāvartana or Snāna|Samāvartana or Snāna}}—there is great divergence about these two. Manu (III. 4) seems to keep snāna (ceremonial bath after the period of studentship is over) as distinct from {{samā. Vartana|samāvartana}}. Gaut., Āp. gṛ. V. 12-13, Hir. gṛ. I. 9. 1, {{Yāj.|Yājñavalkya}} I. 51, {{Pār. gr.|Pār. Gṛ.}} (II. 6-7) employ the word snāna for both the ceremonial bath and the rites of return from the teacher’s house on finishing one’s studies, while Āśv. gṛ. (III. 8. 1), {{Baud. g?.|Baudh. Gṛ.}} (II. 6. 1), {{Sān. gr.|Śāṅ. Gṛ.}} III. 1, {{Ap. Dh, S.|Āp. Dh. S.}} (I. 2. 7. 15 and 31) employ the word Samāvartana.

{{Vivāha|Vivāha}}—Mentioned by all as a saṃskāra.

{{Mahāyajñas|Mahāyajñas}}—five daily {{yajāas|yajñas}}; mentioned by Gaut., {{Angiras|Aṅgiras}} and others.

Utsarga—(seasonal giving up of Veda studies) is mentioned as a saṃskāra in {{Vaik|Vaikh.}} (I.1) and by {{Angiras|Aṅgiras}}.

{{U pākarma|Upākarma}}—(yearly commencement of Veda study) mentioned as a saṃskāra by {{Vaik.|Vaikh.}} (I. 1) and by {{Angiras|Aṅgiras}}.

{{Antyeṣti|Antyeṣṭi}}—mentioned by Manu II. 16 and {{Yāj|Yājñavalkya}} I. 10.

It is laid down that the {{sarskāras|saṃskāras}} from {{jātakarma|jātakarma}} to {{gūdakarma|cūḍākarma}} were to be performed in the case of the twice-born classes with Vedic mantras when the child was a male and that in the case of girls the ceremonies were to be performed but without Vedic mantras; vide {{Asy, gs.|Āśv. gṛ.}} (I. 15. 12, I. 16. 6, I. 17. 18), Manu II. 66, {{Yaj|Yājñavalkya}} I. 13. But marriage in the case of the girls of the three higher classes was to be performed with Vedic mantras (Manu II. 67, {{Yaj.|Yājñavalkya}} I. 13).

The {{samskāras|saṃskāras}}²⁰ from {{garbhadhāna|garbhadhāna}} to {{upenayana|upanayana}} alone were absolutely necessary in the case of all twice-born persons; the {{samskaras|saṃskāras}} of snāna and vivāha were not obligatory, as a {{men|man}} was allowed to become a {{samnyāsin|saṃnyāsin}} (ascetic) immediately after finishing the period of studenthood (according to the {{Jabalo paniṣad|Jābālopaniṣad}}). The {{Samskāraprakasa|Saṃskāraprakāśa}} enters upon an elaborate discussion as to whether {{jātakarma|jātakarma}} could be performed for a child that is neither a male nor a female (pp. 195-197) and arrives at the conclusion that {{jātakarma|jātakarma}} and other {{samskaras|saṃskāras}} cannot be performed for a {{kliba|klība}} (impotent) child. [[198]]

Another question was as to what {{samskāras|saṃskāras}} could be performed for the {{sūdra|śūdra}}. The view of {{Vedavyāgs|Vedavyāsa}} that he could have ten {{samskāras|saṃskāras}} performed (but without Vedic mantras) has been stated above (p. 159). The {{Baijavāpa|Baijavāpa}}²¹ {{gļhya|gṛhya}} says that seven {{samskāras|saṃskāras}} are allowed to the {{sūdra|śūdra}} viz. from {{garbhādhāna|garbhadhāna}} (or {{niṣeka|niṣeka}}) to caula. The view of Aparārka²² appears to be that the eight {{saröskāras|saṃskāras}} from {{garbhādhāna|garbhadhāna}} to caula (in {{Yāj.|Yājñavalkya}} I. 11-12) were meant for all varṇas (including the {{sūdra|śūdra}}). According to the Madanaratna, Rūpanārāyaṇa and the bhāṣya of Harihara as quoted in the Nirṇayasindhu, the {{sūdras|śūdras}} were entitled to perform six {{saṛskāras|saṃskāras}} viz. {{jatakarma|jātakarma}}, {{nāmakarana|nāmakaraṇa}}, {{niṣkra maṇa|niṣkramaṇa}}, {{annaprāśana|annaprāśana}}, cūḍā and vivāha and the five daily {{mahā. yajñas|mahāyajñas}}. The {{Sūdrakrtya-tattva|Śūdrakṛtya-tattva}} of Raghunandana (p. 634) quotes a verse from the {{Varāhapurāṇa|Varāhapurāṇa}}²³ ’this very procedure (about śrāddha) has been declared in the case of {{sūdras|śūdras}} but without mantras; for the {{sūdra|śūdra}} who is not entitled to repeat a mantra, a {{brāhmaṇa|brāhmaṇa}} repeats the mantra’ and then remarks that for a {{sūdra|śūdra}} a mantra from the purāṇas is to be repeated by the {{brāhmaṇa|brāhmaṇa}} priest employed, that the {{sūdra|śūdra}} is not to repeat even the purāṇa mantras but has only to say “namaḥ’. The Nirṇayasindhu²⁴ mentions with approval the same view of {{Śūlapāṇi|Śūlapāṇi}} that in all religious ceremonies for {{sūdras|śūdras}} the {{man. tras|mantras}} are to be {{takon|taken}} from the {{purāpas|purāṇas}} and that they are to be repeated by the {{brāhmana|brāhmaṇa}} priest. The Brahmapurāṇa²⁵ quoted in the Sm. C. (I. p. 24) and other digests states that no other {{sarskāra|saṃskāra}} than vivāha is allowed to the {{sūdrs|śūdra}}. On this the {{Nirpayasindhu|Nirṇayasindhu}} remarks that these conflicting views are to be {{reconoiled|reconciled}} by holding that the liberal ones apply to good (sat) {{sūdras|śūdras}} and the stricter ones to low ({{ayat|asat}}) {{sūdras|śūdras}} or that the rules are different in different countries. [[199]]

It is to be noted that in modern times most of the {{samg. kāras|saṃskāras}} (except {{garbbadhana|garbhadhāna}}, upanayana and vivāha) have fallen into oblivion and are {{bardly|hardly}} ever performed even by {{brāhmaṇas|brāhmaṇas}} in the manner and at the times prescribed by the smṛtis. Owing to the rapid rise in the marriageable age of {{brābmana|brāhmaṇa}} girls, even the saṃskāra of {{garbhādhāna|garbhadhāna}} is falling into abeyance. {{Nāmakarana|Nāmakaraṇa}}, {{annaprāśana|annaprāśana}} are performed in a popular way but without Vedic mantras or without calling a priest to officiate. In most cases caula is performed on the day of the {{upanayans|upanayana}} and samāvartana is also performed a few days after upanayana. {{Jātakarms|Jātakarma}} and {{annaprābana|annaprāśana}} are performed on the same day in some parts (e. g. in Bengal). It appears that this state of things has continued for centuries. The {{Smṛtyarthasāra|Smṛtyarthasāra}} (p. 3) says ‘if the {{samskāras|saṃskāras}} (except upanayana) are not performed at the prescribed times, the {{Vyāhrti homa|Vyāhṛti-homa}}²⁶ should be offered and then the {{samskāras|saṃskāras}} should be performed (though late). For each saṃskāra that is not performed the penance called {{pādakṣcchra|pādakṛcchra}} should be performed (if the {{non performance|non-performance}} is due to some difficulty or distress), and for {{non performance|non-performance}} of caula the penance is {{ardha-kpoobra|ardhakṛcchra}}. If the {{sams kāras|saṃskāras}} were knowingly omitted or if there was no distress then the penance is double of this.’²⁷ The Nirṇayasindhu quotes verses of {{Saunaka|Śaunaka}}²⁸ to this effect and then remarks that there was a conflict of views, some holding that after the penance the {{samskāras|saṃskāras}} passed over should be performed all at one time, while others held that they should not be performed at all after undergoing penance and a third view was that if caula was left unperformed it may be performed on the same day as upanayana. The Dharmasindhu (3rd pariccheda, pūrvārdha) states various substitutes (which are comparatively easy) for these penances. For example, one prājāpatya penance is equal to three {{Pādaksochras|Pādakṛcchras}}. In place of prājāpatya the person guilty of the lapse may make the gift of a cow or (in the absence of a cow) may give one niṣka (320 guñjās) of gold or one half or one-fourth of it; one who is very poor may give one-eighth of a silver niṣka or corn of that value. There being these easy substitutes ({{pratyāmnāya|pratyāmnāya}} as they were called) people gradually left off performing the several {{samskāras|saṃskāras}} and concentrated themselves only on upanayana and vivāha. The whole life of a person was so very minutely worked out and overlaid with so much ritual in the {{grhyasātras|gṛhyasūtras}} and smṛtis that the tendency to neglect and change became insistent and inevitable. This tendency was helped by the accommodating spirit of the {{brāhmana|brāhmaṇa}} authors of later smṛtis and digests that were ready to prescribe easier and easier substitutes for non-observance of the elaborate Sacraments, pre-natal and post-natal. Hāradatta in commenting on Gaut. I. 6 (upanayanam {{brāhmaṇasya aṣtame|brāhmaṇasyāṣṭame}}) remarks ’the teacher (Gautama) expounding upanayana first and passing over the {{samskāras|saṃskāras}} like {{garbhadhāns|garbhadhāna}} that precede upanayana in time conveys that upanayana is the principal saṃskāra. Therefore even if the {{samskāras|saṃskāras}} like {{garbhādbāna|garbhadhāna}} did not take place owing to adverseness of fate, upanayana can be performed, but it follows that if upanayana be not performed there is no {{adhikūra|adhikāra}} (eligibility) for marriage which follows only after upanayana.’²⁹ In modern times in undergoing prāyaścitta for non-performance of the {{samskāras|saṃskāras}} up to caula rupees two have to be paid to the priest (annas four for each of the {{samskāras|saṃskāras}} not performed up to caula and annas eight for caula).³⁰ [[200]]

The {{samskāras|saṃskāras}} will now be described in detail. The material contained in the sūtras, smṛtis and {{nibandhas|nibandhas}} is so vast that only very concise statements can be made here. The method followed will be as follows. Each saṃskāra will be described from a few representative {{gļhya|gṛhya}} and dharma sūtras such as the {{Ābv. gr., Āp. 8F.|Āśv. Gṛ., Āp. Gṛ.}}, and references will be given to other important works. Only important parts of procedure can be noted, minute divergences among the several works being passed over. Greater details will be given in the case of the two {{ohief|chief}} {{samskāras|saṃskāras}} viz, upanayana and marriage which are in vogue even now.³¹ [[201]]

{{Garbhadhāna|Garbhadhāna}}—The beginnings of this ceremony are found very early. Atharvaveda V. 25 appears to be a hymn intended for the {{garbhādhāna|garbhadhāna}} rite. Atharva V. 25. 3 and 5 are verses {{whiob|which}} {{ocour|occur}} in the Bṛ. Up. VI. 4. 21; the passage of the Bṛ. Up. VI. 4. 13, 19-22 may be rendered thus: ‘At the end of three days (after menstruation first appears) when she (wife) has bathed, the husband should make her pound rice (which is then boiled and eaten with various other things according as he desires a fair, brown or dark son or a learned son or a learned daughter)… and then towards morning, after having according to the rule of the {{Sthallpaka|Sthālīpāka}} performed the preparation of the clarified butter, he sacrifices from the {{Sthalipaka|Sthālīpāka}} little by little, saying ‘This is for Agni, svāhā; this is for Anumati, svāhā; this is for divine Savitṛ the true creator, svāhā!’ Having sacrificed he {{taken|takes}} out the rest of the {{sice|rice}}, eats it and after having eaten he gives some of it to his wife. Then he washes his hands, fills a water jar and sprinkles her thrice with water saying ‘Rise, oh {{Viāvāvasu|Viśvāvasu}}, seek another blooming girl, a wife with her husband.’ Then he embraces her and says ‘I am Ama, thou art Sā. Thou art Sā, I am Ama. I am the Sāman, thou art the Ṛk. I am the sky, thou art the earth. Come, let us strive together that a male child may be begotten’ (VI. 4. 21-22 cannot be literally translated for reasons of decency). Briefly the husband has intercourse with her and repeats certain mantras ‘may Viṣṇu make ready your private parts, may Tvaṣṭā frame your beauty, may Prajāpati sprinkle and may Dhātā implant an embryo into you; Oh Sinīvālī! Oh {{Pșthusṭukā|Pṛthuṣṭukā}}! implant embryo (in her), may the two Aśvins who wear a garland of lotuses plant in thee an embryo………. As the earth has fire inside it, as heaven has Indra inside it, as the wind is inside (as the embryo of) the quarters, so I plant a garbha in thee, oh, so and so (the name of the woman being taken)’.³² In the Āśv. gṛ. (I. 13. 1) it is expressly stated that in the Upaniṣad the ceremonies of {{Garbha lambbana|Garbhalambhana}} (conceiving a child), {{Pumsayana|Puṃsavana}} (securing a male child) and Anavalobhana (guarding against dangers to the embryo) are mentioned. Evidently this is a reference to the Bṛ. Up. quoted above (where four mantras used in the {{garbhādhāna|garbhadhāna}} saṃskāra by Hir. and other gṛhya sūtras occur). [[202]]

Caturthikarma

The rite called {{caturthi karma|caturthīkarman}} is described in the {{Saṅkhayana gr.|Śāṅkhāyana-gṛhya}} (I. 18-19, S. B. E. vol. 29, pp. 44-46) as follows: “Three nights after marriage having elapsed, on the fourth the husband makes {{into|in the}} fire eight offerings of cooked food to Agni, Vāyu, Sūrya (the mantra being the same for all three except the name of the deity), Aryaman, Varuṇa, Pūṣan (mantras being the same for these three), Prajāpati (the mantra is Ṛg. X. 121. 10), to (Agni) Sviṣṭakṛt. Then he pounds the root of {{Adhyanda|Adhyaṇḍā}} plant and sprinkles it into the wife’s nostril with two verses (Ṛg. X. 85. 21-22) with svāhā at the end of each. He should then touch her, when about to cohabit, with the words ’the mouth of the Gandharva {{Vigvāvasu|Viśvāvasu}} art thou’. Then he should murmur ‘into thy breath I put the sperm, Oh! so and so (the name of the wife)’ or he repeats the verse ‘as the earth has fire inside &c.’ (quoted above from Bṛ. Up. VI. 4. 22) or several other verses in this strain ‘may a male embryo enter thy womb as an arrow into the quiver; may a man be born here, a son, after ten {{montbs|months}}’ “.³³ The {{Pār. gr.|Pār. Gṛ.}} (I. 11, S. B. E. vol. 29, pp. 288-290) also has a similar procedure. Āp. gṛ. (8. 10-11, S. B. E. vol. 30, pp. 267-268), Gobhila II. 5 (S. B. E. vol. 30, pp. 51-52) give briefly a similar {{prooedure|procedure}}, but refer to mantras given in the Mantrapāṭha (e. g. Āp. M. P. I. 10. 1. to I. 11. 11). To modern minds it appears strange that intercourse should have been surrounded by so much of mysticism and religion in the ancient sūtras. But in ancient times every act was sought to be invested with a religious halo; so much so that according to Hir. gṛ. I. 7. 25. 3. (S. B. E. vol. 30, p. 200) Ātreya held that mantras were to be repeated at each cohabitation throughout life, while Bādarāyaṇa prescribed that this was necessary only at the first cohabitation and after each monthly course.³⁴ The Hir. gṛ. (I. 7. 23. 11 to 7. 25. 8; S. B. E. vol. 30 pp. 197-200) gives a very elaborate rite, but on the same lines as the above {{grhyasūtras|gṛhyasūtras}}. One of the mantras is interesting on account of its reference to the cakravāka birds (I. 7. 24. 6), “The concord that belongs to the {{oakrayaka|cakravāka}} birds, that is brought out of the rivers of which the divine Gandharva is possessed, thereby we are concordant” (S. B. E. vol. 30, p. 198). The {{Vaik.|Vaikh.}} (III. 9) calls this ceremony {{ptusamgamana|ṛtusaṃgamana}} and is similar to Āp. gṛ. and Hir. gṛ. It will be seen that the caturthīkarman is treated by the gṛhya writers as part of the marriage rites and the rite was performed irrespective of the question whether it was the first appearance of menses or whether the wife had just before the marriage come out of her monthly illness. This indicates that it was taken for granted that the wife had generally attained the age of puberty at the time of marriage. As the marriageable age of girls came down it appears that the rite of {{caturthikarma|caturthīkarman}} was discontinued and the rite was performed long after the ritual of marriage and appropriately named {{garbhādhāna|garbhadhāna}}. [[204]]

Garbhadhana

The smṛtis and {{nibandhas|nibandhas}} add many details some of which will have to be noticed. Manu (III. 46) and {{Yāj.|Yājñavalkya}} I. 79 say that the natural period (for conception) is sixteen nights from the appearance of menses. Āp. gṛ. 9. 1 says³⁵ that each of the even nights from the 4th to 16th (after the beginning of the monthly illness) are more and more suited for excellence of (male) offspring. {{Hārlta|Hārīta}} also says the same. These two appear to allow {{garbhidhāna|garbhadhāna}} on the fourth night, but Manu (III. 47), {{Yāj.|Yājñavalkya}} (I. 79) lay down that the first four nights must be omitted. Kātyāyana, Parāśara (VII. 17) and others say that a woman in her menses is purified by bathing on the 4th day. Laghu-Āśvalāyana (III. 1) says that the {{garbhādhāna|garbhadhāna}} ceremony should be performed on the first appearance of {{menges|menses}} after the 4th day has elapsed. The Sm. C. suggests that the 4th may be allowed if there is entire cessation of the flow.³⁶ Manu (IV. 128) and {{Yāj.|Yājñavalkya}} I. 79 added further restrictions viz. that new moon and full moon days and the 8th and 14th tithis of the month were also to be omitted. Astrological details were added by {{Yāj|Yājñavalkya}}. 80 (that the Mūla and Maghā constellations must be avoided and the moon must be auspiciously placed) and other later smṛtis, which it is unnecessary to dwell upon. In the later smṛtis like Laghu-{{Asvalāyana|Āśvalāyana}} III. 14-19 and in {{nibandhas|nibandhas}} like the Nirṇayasindhu and Dharmasindhu elaborate discussions are held about the months, tithis, week days, nakṣatras, colour of clothes, that were deemed to be inauspicious for the first appearance of {{menges|menses}} and about the {{śāntis|śāntis}} (propitiatory rites) for averting their evil effects. Āp. gṛ., Manu (III. 48), {{Yaj.|Yājñavalkya}} (I. 79), {{Vaik.|Vaikh.}} III. 9 hold that a man desirous of male issue should cohabit on the even days from the 4th day after the appearance of menses and if he cohabits on uneven days a female child is born. Hir. gṛ.³⁷ I. 7. 24. 8 (S. B. E. vol. 30 p. 199) and Bhāradvāja gṛ. (I. 20) prescribe that a woman in her menses who takes a bath on the 4th day should attire herself in white (or pure) clothes, should ornament herself and talk with (worthy) {{brāhmaṇas|brāhmaṇas}} (only). The {{Vaik.|Vaikh.}} (III. 9) further adds that she should anoint herself with unguents, should not converse with a woman, or a {{sūdra|śūdra}}, should see no one else except her husband, since the child born becomes like the male whom a woman taking a bath after the period looks at. {{Saṅkba-Likhita|Śaṅkha-Likhita}} convey a similar eugenic suggestion,³⁸ viz. “Women give birth to a child similar in qualities to him on whomsoever their heart is set in their periods.’ [[205]]

A debatable question is whether {{garbhadhāna|garbhadhāna}} is a saṃskāra of the garbha (the child in the womb) or of the woman. Gaut. VIII. 24, Manu II. 16, and {{Yāj.|Yājñavalkya}} I. 10 indicate that it is a saṃskāra of the garbha and not of the woman. Viśvarūpa³⁹ on {{Yaj.|Yājñavalkya}} I. 11 expressly asserts that all {{samskāras|saṃskāras}} except {{Simantonnayana|Sīmantonnayana}} have to be performed again and again (as they are the saṃskāras of the garbha), {{wbile|while}} {{Simantonnayana|Sīmantonnayana}} being a saṃskāra of the woman has to be performed only once and this opinion was in consonance with the usage in his days. Laghu-{{Aśvaldyana|Āśvalāyana}} (IV. 17) also holds the same view. Medhātithi⁴⁰ on Manu II. 16 says that the {{garbhadhāna|garbhadhāna}} rite with mantras was performed after marriage only once at the time of the first cohabitation according to some, while according to others it was to be performed after every menstruation till conception. Later works like the Mit. (on {{Yaj.|Yājñavalkya}} I. 11), the Sm. C., the {{Samskāratattva|Saṃskāratattva}} (p. 909) hold that {{garbhādhāna|garbhadhāna}}, {{pumsavada|puṃsavana}}⁴¹ and {{Bimantonnayana|Sīmantonnayana}} are saṃskāras of the woman and are to be performed only once and quote Hārīta in support. Aparārka holds that {{slmantonnayana|sīmantonnayana}} is performed only once at the first conception, while {{puinsavana|puṃsavana}} is repeated at each conception. He relies on Pār. gṛ. I. 15; and the {{Sams kāra-mayūkha|Saṃskāramayūkha}} and the {{Samskāraprakāśa|Saṃskāraprakāśa}} (pp. 170-171) hold the same opinion. Sm. C. (I. p. 17) quotes a verse of Viṣṇu that according to some even sīmantonnayana is repeated at each conception. About the rules for women who are rajasvalā (in their monthly course) vide later on. [[206]]

According to Kullūka (on Manu II. 27), the Sm. C. (I. p. 14) and other works {{garbhādhāna|garbhadhāna}} is not of the nature of homa. The Dharmasindhu says that when {{garbhādhāna|garbhadhāna}} takes place on the first appearance of menses, homa for {{garbhādhāna|garbhadhāna}} is to be performed in the gṛhya fire, but there is no homa when the cohabitation takes place on the second or later appearance of menses; that those in whose sūtra no homa is prescribed should perform the {{garbhādhāna|garbhadhāna}} rite on the proper day after the first appearance of menses by reciting the mantras but without homa. The {{Samskarakaustubha|Saṃskārakaustubha}} (p. 59) relying on {{Gshyapari sista|Gṛhyapariśiṣṭa}} prescribes homa in which cooked food is to be offered to Prajāpati and seven offerings of ājya are to be offered in fire, three with the verses ‘{{Viṣṇur-yonim|Viṣṇuryonim}}’ (Ṛg. X. 184. 1-3), three with ’nejameṣa’ (Āp. M. P. I. 12. 7-9) and one with Ṛg. X. 121. 10 (prajāpate na).

All {{samskāras|saṃskāras}} other than {{garbhādhāng|garbhadhāna}} can be performed by any agnate in the absence of the husband (vide {{Samskāra prakāśa|Saṃskāraprakāśa}}⁴² p. 165).

झापताम् (or शायतात).. पुण्याहवाचन सर्व ब्राह्मणस्य विधीयते । तदेव च निरोकार gureano : il To quoted in H IIT P. 29.

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respond by saying Om, may it be auspicious’. Each of these three sentenoes ( with svasti, punyābam and fddhim) is to be repeated thrice according to Baud. gr. seṣa-sūtra 1. 10. A verse of Yams says that the brāhmaṇas should respond without the syllable ‘om’ when the performer of the rite is a kṣatriya or & Taisya.

Matrkāpūiana –The Matrs (the Mother Goddesses ) do not figure in the sūtras. But that their worship was prevalent certainly in the first centuries of the Christian era throughout India oan be proved from several sources. In the drama Mroohakatika (I) Cārudatta asks his friend Maitraya to offer bali to the Matss. The Gobhila-smrti 504 (in verse I. 11-12) names 14 mātṛs viz. Gaurl, Padma, Saci, Medhā, Sāvitri, Vijaya, Jaya, Devasenā, Svadhā, Svāhā, Dhști, Pusti, Tuṣti and one’s own deity (abhiṣta-deyatā ). In the Mārkandeya (chap. 88. 11-20 and 38) seven mātrs have been named as Mātrgana. The Matsyapurāṇa (chap. 179. 9-32) names over a hundred mother goddesses (like Mahesvari, Brāhmi, Kaumāri, Cāmunda ), while in chap. 261 (24-36 ), there is a description of the images of some of the matrs like Brahmāṇi &o. The Bṭbat-Samhita of Varāhamihira (chap.58 56) refers to the images of the mother goddesses. Bāṇa in his Kā dambari frequently refers to the mātrs, to their worship and to dila pidated temples of these goddesses.505 The Kr̥tyaratnākara quotes a passage from the Bhaviṣyapurāṇa at p. 261 about the images of the seven mātṛs and pp. 305 and 307 quote the Devipurāṇa about the worship of mātṛs and the flowers dear to them. The worship of matrs is mentioned in the Bibar Stone Pillar Inscription of Skandagupta (Gupta Inscriptions pp. 47, 49). The Cālukyas are often described as cherished by the seven mātrs’ (1. A. vol. VI. p.73 in 535 śake and E. I. vol. IX, p. 100 in 660 A. D.). The Kadambas are described as meditating on Kārtikeya-gvāmi and on the group of mātra (I. A. vol. VI. p. 25 ) 508. Similarly &

These vor808 aro quoted in the area. ( T P. 503 ) and STTTT P. 617. The seven in the froga aro groft, Tellt, tarot, artreft, H iH , forest, rat.
‘Sarreraragarrett’ ( FTV) in para 64, पूर्वभाग of कादम्बरी, ‘अभ्यर्णतया च कैलासस्य स्नानागतमातृमण्डलपदपक्तिवाङ्कि anal para 130 art (gofart), FORETRIETETY attendant (I nfor) para 216 taraft (quam ).
‘FAHETADATOTOITETTU …… rart’ I. A. vol. VI, P. 25. Floot’s translation who moditate on the assomblage of the mothers of Sydar Kartikeys ’ is not acourate,

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temple to the Matrs is said to have been erooted by Maydrāksa, the minister of Viśvavarman in 480 of the Malava Era i. e. 423-24 A. D. (Gupta Inscriptions p. 74).

Whence the cult of mātrs, which was not described in the Gphyasūtras, was derived it is difficult to say. Sir John Mar shall in his famous work on Mohenjo-Daro ( vol. I. p. VII and pp. 49-52 and plates XII, XOIV and XCV ) shows how figurines of mother goddesses are common at Mohenjo Daro. That shows that the oult prevailed in the remotest antiquity and was probably taken up by the followers of the Vedic religion and affiliated to the worship of Durgā, the spouse of Śiva. In Rg. IX. 102.4 509 the seven mothers are said to regulate soma when it is being prepared ( the seven mothers are probably the seven metres or the seven rivers ).

Nandisrāddha :–This will be dealt with under sraddhas later on.

Pursavana :–This rite is so called because in virtue of it a male is born,508 The word ‘puinsuvana’ occurs in the Atharva veda VI. 11. 1 where 509 it appears to be used literally (in the sense of giving birth to a male child’) ‘The Asvattha tree is on top of the Saml tree, there the birth of a male has been effected’. The Āsv. gṛ. I. 13. 2-7 describes the rite as follows: ‘he should in the third month of pregnancy, under the constel. lation Tiṣya (i. e. Pusya ) give ( tbrice) to eat to the wife, after she has fasted, (on the preceding Punarvasu constellation) in the curds of a cow which has & calf of the same colour (with the cow ) two beans and one grain of barley for each handful of curds. On his asking ( the woman) ‘what dost thou drink? what dost thou drink?’, she should thrice reply ‘pumaayana’, (generation of a male ), ‘puṁsavana’. In this way (he) should make her take three handfuls (of ourds with two beans and barley ),’$10

There is some difference of view as to details. The Ap. gr., Hir. gr. and Bhāradvāja gs. place pumgavana after simanton

rat FR ARTET UTAHTI . IX. 102. 4.
पुंसवनमिति कर्मनामधेयं येन कर्मणा निमित्तेन गर्भिणी एमासमेव सूते तत्त्सव मम् । सवर्शन on आप. गु. 14.9; तञ्च पुमान सूयतेनेन कर्मणेति व्युत्पस्या गर्भस्य पुंरूपता. 97% mala: 1 ….. pirmia i gare Ta gamanerTul PFATT

Tst Pp. 166-167.

PASTRY STATT roi aq i spore VI, 11. 1. 510. Vide Appendix for text. .

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nayana and Ap. says it may be performed when pregnanoy becomes apparent. Instead of two beans and a barley grain in ourds, he requires the bringing of a shoot of the branch of 8 nyagrodha tree which ( tree ) points eastward or northward and which has two ( fruits that look like ) testicles and the pounding of the shoot and fruits by a girl who has not attained puberty between two upper stones of ( two mills) with water. He then prescribes that the wife should lie down on her back to the west of the fire herself facing the east and that the husband should insert in her right nostril the pounded substance with his thumb with the formula (pumsayanam-asi) found in Ap.M.P.(II. 11.14). San. gr. (1. 20, S. B. E. vol. 29. p. 46 ) says that the rite may be performed on Tiṣya or Srāvana, while the Bhāradvāja gr. (I. 22 ) says that it may be performed on Tiṣya or Hasta or Anurādbā or Uttarā or Prostbapada; Paraskara and Baijavāpa say it should be performed when the moon is in conjunction with a male nakṣatra. 519 Pār. gr. I. 14 and Jātūkarnya (Sam. Pr. p. 167) and Baijavāpa (ibid.) say that the rite should be per formed in the 2nd or 3rd month of pregnancy, Aśv., Hir., San., Gobbila, Khādira prescribe the third month. Yaj. I. 11, Pār. gr. (I. 14 ), Vippu Dh. S. 27. 2 and Brbaspati ( quoted in the Sm. C.) say that pumaavana should be performed before the foetus begins to move or throb in the womb. In the Kathaka gr. 32. ? the proper time is said to be when the greater number of months of pregnanoy are past (i. e. after the 5th ) and the Mānava gr. says that it should be performed in the 8th month of pregnancy. Devapāla ( com. of Kathaka gr.) says the usage

Narayana says that in this rite one bas to perform at first tho sthalipaka intended for Prajapati up to the offering of the two ajya bligas and then one should perform what is specially proscribed hero, He further notes that the curds may be of a cow the calf of which is of * different colour, if one of the same colour could not be bad. Tho curds are to be poured from the vessel of curds on to the woman’s hand thrice, she is to lick the curds every time with two beans and a grain of barley ; tbe beans and barley grain aro suggestive. This is made cloar by Ap. gr. 14. 10 FAPTUTT TT Arete T SITET aa rrut TK4, BUT III. 11 also bas ‘HÈTTTTTTTTTTTTTH R ATUITETURASTU इति दयादलाभे माषधाम्यो प्रतिनिधी स्याताम्.’ ।
According to a vergo quoted in Sm.O. the male aakpatrasare Hasta, Mula, Śravaṇa, Punarvasu, Migasiras and Pusya; the Samskāra-wayukha addo that the Naradiya mentions Robini, Purvæbbadrapada and Uttard bhadrapada also as male nakpatras and that Vasiptha regards Svati, Anur&dh# and Afvint algo as malo nakṣatras, HTC on fire. T. I. 1. 6 says ’ कपुनतिष्पोरस्तः शतभिषक मोष्ठपदापति पुनामधेयानि नामाणि.’

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of sigtas is to perform it in the 8th month and Brahmabala ( another com.) says that the usage is to perform it in the 7th or 8th month of pregnancy. Most of the grhyasūtras refer to the pounding of the shoot#18 of the Nyagrodha tree (or some other plant) and inserting the pounded substance in the wife’s right nostril. The mantras repeated when inserting the substance in ber nostril are different according to most sūtras. Saṅkhayana (8. B.E. vol. 29, p. 46) prescribes the four verses Rg. I. 1.3, III. 4.9., V. 37. % and IX 3. 9. with svahā at the end of each verse. Pāraskara (S. B. E. vol. 29, p. 292) prescribes Vaj. S. XIII. 4 (Rg. X. 121. 1) and XXXI. 17; Khādira gr. (S. B. E, vol. 29. p. 394 ) mentions Mantra-Brāhmaṇa I. 4. 8, the Kathaka gr. quotes Kathaka Samhita. The several sūtras of the Black Yajurveda show the greatest divergence among themselves.

It would be clear that the puṁsavana rite has several elements, religious (home and son’s importance from ancient times), symbolical or suggestive ( the drinking of ourds with beans and grain of barley ) and medioal (inserting some substance in the woman’s nostrils). For what purpose the placing of the bile of a tortoise on the woman’s lap was prescribed by Pāraskara alone ( I. 14 ) it is difficult to say,

Later works like the Samskāraratnamālā prescribe a homa for pumsavana also and remark that when in the absence of the husband, the husband’s brother or other relative performs the rite, it should be performed in ordinary kitohen fire (p. 815 ). This latter rule applies to Simantonnayana also.

Anavalobhana or Garbharakṣama :-This rite was apparently part of Pursavana, Āāv. gf., as already said, separately men tions purgavana and anavalobhana 88 referred to in the Upaniṣad. The Baijavāpa gļ. ( quoted in the Samskārapra kaśa p.171) says ‘He performs the purgavana and anavalobbana in the fortnight of the waxing moon on an auspicious day when the moon is in conjunction with a nakṣatra (deemed to be ) a male’. This shows that both were performed on the same day. Another sutra of Baijavāpa quoted in the Samskāramayūkha $14 says that the two are to be performed in the 2nd or 3rd month

According to the Kathaka gr. the ponnding is to be done by & virgin or a brahmacārin or by a chasto brābmaga woman.
sratryd istu framantat ha a feratat er guftat in पुसवमदिन पर तदुत्तर कार्यम् । ……जयमपिन अवलुप्यते गौमति व्युत्परला ग विना

TRUTH AFY I THI I HERCHE

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of pregnancy. This rite is so called because by virtue of its performance the foetus does not fall out or is not destroyed (i. e. it is really anavalopana from the root lup with ava). Aśv. gr. (I. 13. 5-7) describes it as follows: He then inserts in her right nostril in the shade of a round apartment the (sap) of an herb which is not faded : 515 according to some ( teachers ), with the Prajāvat and Jiyaputra mantras. Having offered a sacrifice of cooked food to Prajapati he should touch the region of her heart with the verge Oh thou whose hair is well parted, what is hidden in thy heart, in Prajāpati, that I understand, (mayst thou understand ) me who know that; inay not injury to the son be my lot’.

It will be seen that the inserting of dūrvārasa in the woman’s nostril, touching her heart and prayers to the gods for the safety of the foetus are the principal features of this rite in Asv.

Acoording to Saunaka-kārikā ( Ms. in Bombay University Library, folio 138 ) that rite is called anavalobhana whereby the foetus remains undisturbed or does not fall out. 516 According to the Smstyarthasāra it is to be performed in the fourth month. According to Laghu-Asyalāyana IV.1-2 anavalobhana and simantonnayana were to be performed in the 4th, 6th or 8th month of pregnancy and verses 6-7 give the same details as in Āśv. gļ.

The San. gr. (I. 21. 1-3, S. B. E. vol. 29, p. 47 ) speaks of & ceremony called Garbharakṣaṇa (protection of the foetus): " In the fourth month the garbharakṣaṇa; offering six oblations into fire from a mess of cooked food with the six verses of the hymn brabmanāgnih ‘517 (Rg. X. 162 ) with svāha uttered at the end of each verse, with the verses ‘from thy eyes, thy nose’ (Rg. X. 163. 1-6), besmearing her limbs with clarified butter at each verse. "

Nardyans explains that the berb is durvā according to usage. The sap is put in the nostril silently or to the accompaniment of two mantrar, which are respectively of the sago Prajāvat and Jivaputra. They are: आते गौं योनिमैतु पुमान बाण इवेषुधिम् । आ पीरो जायतां पुत्रस्ते दश मास्य:॥ अग्निरेतु प्रथमो देवतानां सोस्यै मजा मुञ्चत मुत्युपाशात् । तदर्थ राजा परुणोद्धमन्यता पधेयं भी पौधमपं न रोदात् ॥ इति. The first is practically the same as अथर्ववेद III. 23. 2; the 2nd is 14. #. 9. I. 4.7.
oe

HHTE I T ITAT. 517. The Anukramapi says that the hymn Rg. X. 16% is to be ropoated when there is abortion and on X. 163 that it is neant for removal of diso466 ( 19 ).

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This seems to be anothor version of anavalobhana.

According to Asv. gr. kārikās of Kumārila (I. 6.5) this rite is to be repeated on every conception. Most other writers would hold that like pumsavana it is to be performed only once.

Ṣimantonnayana :–This is treated in the following gr. sūtras: Asv. I. 14. 1-9; San. I. 22, Ap. 14. 1-8, Hir. II. 1, Baud. I. 10, Bhāradvāja I. 21, Gobhila II. 7.1-12, Khādira II. 2. 24-28, Pār. I. 15, Kāthaka 31. 1-5, Vaikhānasa IIL 12.

This word literally means ‘parting of the hair (of a woman) upwards.’ Yaj. (1. 11), Veda-Vyasa ( I. 18 ) oall this ganskāra simply ‘simanta’, while Gobhila ( II. 7.1), Mānava gr. (1.12.2), Kāthaka gp (31.1) call it simantakarana. Ap. gr. and Bhāra dvāja gr. (I. 21 ) describe it before pumsavana. The Asv. gr. ( I. 14. 1-9 ) describes it as follows: “In the fourth month of pregnancy the Simantonnayana (should be performed). In the fortnight of the waxing moon,when the moon may be in conjunc tion with & nakṣatra that is ( regarded as ) male (or the name of which is of the magouline gender, according to Nārāyaṇa ); then he establishes fire (i. e. performs the details of homa up to offering of ūjyabhāgas ) and having spread to the west of the fire a bull’s hide with its neck to the east and the hair outside, he makes eight oblations (of ajya, clarified butter), while his wife sits on it ( hide) and takes hold (of his hand ), with the two ( verses) may Dhātr give to his worshipper’ (Atharvaveda VII. 17. 2-3 ), with the two verses, ‘I invoke Rakā’ (Rg. II. 32. 4-5), with the three (verses) called ’nejameṣa’ (a khilasūkta after Rg. X. 184 and Āp. M. P. I. 12. 7-9) and with the verse ‘Oh Prajāpati, no one other than you’ (Rg. X. 121. 10). He then three times parts her hair upwards (beginning from the front and pro ceeding backwards ) with a bunch of an even number of unripe fruits with a porcupine quill that has three white spota 518 ( or rings ) and with three bunches of kusa grass, with the words ‘bhūr, bhuvaḥ, svar, om’ or he does so four times. He gives orders to two lute players’sing (praise of) king soma.’ (They sing this gāthā ) may some, our king, bless the human race.

The porou pine quill with three white spots is mentioned eron in the Tai. Br. as an auspicious thing"Ho sbould sbave bis head with a poroupine quill with three white spots since in the case of the gods three aro auspicious things, viz. the three metres, the three savanas, these three worlds (1. 6. 6.)’ TOUT AUT Fora i tratar Arama hot gratre tror FA Ti a malty, Vido Appendix for the toxt of Asy, gr. I. 14. 1-9.

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Fixed is the wheel ( dominion) of this (river); (here they take the name in the vocative ) of the river near which they dwell, And let them do whatever aged brāhmana women whose hus. bands and children are alive direct. A bull is the fee ( for the sacrifice)”. In the Āp. mantrapatha thirteen verges are devoted to this samskāra in all, some of which occur in the Rs., the Atharvaveda and Tai, S..

We have here first the religious part of home and oblations with mantras. But this rite is mainly of a social and festival nature intended to keep the pregnant woman in good cheer. The Samskāraprakāśa ( pp. 172-173 ) quotes some verses from an Asyalāyana stating that this rite serves the purpose of driving certain female goblins that thirst for the destruction of the foetus; the parting of the hair by the husband with the quill, bunch of unripe fruits and darbhas and tying a garland round her neok, giving her boiled rice mixed with mudga and ghee and asking lute players to sing indicate its festive character. There is a great divergence among the gphya sutras about the several details of this samskāra and the order in which they take place. The Sm. O. after pointing out a few divergences remarks that one should follow the rules of one’s own grbya sutra. A few important divergences are pointed out below. This samskāra was to be performed in the 3rd month according to Kāthaka gr., in 3rd, 6th or 8th according to the Mānava; in the 4th month according to Aśv., Ap., Hir. (II. 1 ), in 4th or 6th according to Gobhila (II. 7. 2) and in the 4th, 6th or 8th according to Khadira, in 6th or 8th according to Paraskara, Yaj. (I. 11), Viṣṇu Dh. S. ( 27. 3), Saṅkha; in the 7th according to Sān. gr. (I. 22. 1), in the 8th according to Vaik, and Veda-Vyāsa (1. 18). Saṅkha as quoted in the Smsticandrikā (I. p. 17) says that it should be performed on the foetus beginning to move and up to the time of delivery, Āśv., Sānand Hir. require that the moon must be in conjunc tion with a malo nakṣatra. Hir. gr. alone prescribes that the samnskāra should take place in a round apartment. It is remark able that Āśv. alone requires that the woman should be beated on a bull’s hide, which shows that till his day such a hide was not treated (as is done in modern times) as a very unholy thing. Pāraskara makes her sit on & soft chair or seat, while Gobhila prescribes a seat of northward pointed darbhas. There is great divergence as to the number of oblations and the verses to be repeated even in sutras of the same Veda, e. g. Asta layana prescribes eight oblations and eight mantras, but

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Śānkhāyana prescribes only six (by omitting the verses Rg. II. 32. 4-5). Gobhila, Khadira, Bhāradvāja, Paraskara and Saṅkhāyana prescribe the preparation of boiled rice with ghee thereon or sesame and the first three of these say that the woman should be asked to look at the ghee on the mass of rice and be questioned ‘what do you see’ and she should be made to reply ‘I see progeny’ (Bhāradvāja has the reply ‘sons and cattle’). Almost all gļhya sūtras agree that in parting the hair the husband is to use a bunch of unripe fruit (Gobhile, Pār, and Sān, specifying that it was to be Udumbara fruit), a poroupine quill with three white spots and three bunches of kusa grass. Pāraskara and Gobhila add the use of a Viratara stick and a full spindle. Some like Aśv. presoribe that the parting must be done thrice, Gobhila seems to prescribe it six times, while Khādira ( II. 2. 25 ) expressly says that it is to be done only once. Sān, says that the unripe fruits are to be tied to a string of three twisted threads and the string is to be sus pended from her neck as a garland. Par. also seems to suggest the same. Ap. also says that the husband should (by way of ornament) tie a string of barley grains with young shoots on the woman’s bead (14.7) and Vaikhānasa says that the woman is to wear a garland and have fragrant unguents applied to her body. Many of the gshya sūtras direct that lute players should sing a verse or verses. Gobhila, Khadira, Vaik, are silent on this point, but Gobhila prescribes that brāhmaṇa women should address auspioious words to her ‘Be you the mother of a valiant son.’ There is divergence as to whose praise is to be sung. San and Pār. say that the ballad sung must be in praise of the (ruling) king or any one else who is very valiant. ĀśV., Hir., Baud., Bhāradvāja and Pār. prescribe a gāthā in honour of king Soma (the plant). Apastamba refers to two verses, one of which praises king Yaugandhari and the other king Soma and presoribes that the first is to be sung for all varṇas residing in the Salve countries, while the second is to be recited by brahmanas. Some of the sūtras like Asv., Pār., Bhāradvāja allow that in the ballad to be sung by the lute players the river on which the woman and her husband dwell is to be invoked. 519

Tre Art of HITTAT I gret: gaf Float WiguraTTI 314. T. & 14. 4-5; the verses from the PETTE (II. 11. 12–13) aro uta न्धरिरेष नो राजेति साल्वीरवाविपुः। विवृत्तचक्रा भासीनास्तीरेण यमुने तव ।। सोम एव मो 97891 wharoit: 3T: 1 THEFT Brataratonra H. Tarro (I. 2 ) has

(Continued on next page)

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Aøv, and Sān, expressly state that a bull is the fee in this samskāra for the officiating priest, Ap., Pār, and Bhāradvāja say that brāhmaṇas are to be fed in this rite. Sān, says that the woman is to sing merrily and wear gold ornaments if she likes. The Ap. and Bhāradvāja gr. say that the husband is to observe silence that day till the stars begin to appear and then after going out of the house from the east or north, he should first touch a calf and then mutter the vyāhrtis (bhūh, bhuvaḥ, svaḥ ) and give up his silence.580

The Māngvagrhya (1. 12. 2) speaks of parting of hair in the marriage rite also. Laghu-Asvalāyana (IV. verses 8-16 )

gives a faithful summary of the Āśv. gr.

(Continued from last page) only the 2nd verso but reads the last pada as patio Team, while Hir. reads for year in the verso as road by Bhārdvāja. Par, reads ‘HA ET # THAT HIER: #11: 1 Tan trait J anar, Hore arragam qualifies frz (loc.) or it may be the vocativo addressed to the rivor whose name is taken. It may be inferred with sone force that Ap. mantropātha and Hir. g! were composed in the Salve country on the banks of the Junna and the Bharadrāja g? on the Ganges. Haradatta explaining Ap gr. says that the country of Salva is on the Jumpa and that Vaidyas are in abundance there. The country of Salva was included in the Kaccbādigaṇa (Papini V. 2. 133, and Mahābhāṣya, vol. II. p. 300 ). Panini mentions Salva in IV. 1, 173, IV. 2. 135 and teachos the formation of Yaugand bara in IV, 2. 130 and of Yaugandhari in IV. 1. 173. In the Vana parva 14, 1-5 it is said that the king of Salve whose ca pital was at Saubha attacked Dyāraka. Salyaparva (20.1) calls the Salva king lord of mleccha tribes and speaks of him as fighting for Duryodhana and as killed by Satyaki. A Karike quoted by the Kusika makes Yaugandharaadivision of Salva ‘उदुम्बरास्तिलखला भद्रकारा युगन्धराः। इलिङ्गा शरवण्वाश्व साल्वाषषयसंशिताः’.

The words of the TT. y. 14. 7–8 are tar la cara ara que स्थानक्षत्रेभ्यः । उदितेषु नक्षत्रेषु माचीमुवीची पा दिशमुपनिष्क्रम्य वत्समन्वारम्य व्याहतीच

e are foart. The S. B. E. vol. XXX p. 280 translates ‘he ties harley grains with young shoots to tho head of the wife; then she keeps silenco until the stars appear’. But this is wrong. Throughout this section the performer (karta ) is the busband; even in the 7th &ūtra grammar requires that if the karta of tying the garland (abadhya’) is the husband then the karta of visījet’ also must be tho husband. Sudarsana notos (in his com.) that some read the sutras as ‘973 T 31 7975 :… fema:’(in the dual);then both husband and wife bave to observo siloace. He also notes that according to some the actions from tying the yarı onwards spoken of by Ap. are done by the wife herself and not by the busband,

. D. 88226

Apastamba, Baud., Bhāradvāja and Pār. expressly say that this saṁskāra is to be performed only onoe at the first conception. For the difference of view among nibandhakāras vide above ( pp. 205-206 ) on garbhādbāna.

Viṣṇu was of opinion that sīmantonnayana is a samskāra of the woman, but that according to some it is & samskāra of the foetus and so was to be repeated at each conception.581 On account of the great divergence of details one may conjecture that this samskāra was not very ancient in the times of the Gșhyasūtras.

It appears however that gradually this picturesque rite. receded in the back ground, so much so that Manu does not even mention it by name, though Yāj. namas it. In modern times in Western India some people perform a rite in the 8th inonth of pregnancy (called in Marathi Athangulen) which retains some vestiges of the ancient rite (such as the garland of udumbara fruit).

Viṣṇubali :- According to Vasistha quoted in the Samnskāre. prakāśa (p. 178 ) this ceremony was to be performed in the 8th month of pregnancy, on the 2nd, 7th or 12th tithi of the bright fortnight and when the moon was in the Śravaṇa, Rohiṇī or Puṣya constellation. The same work quotes verses of Aśvala. gana describing the ceremony and stating its purpose viz. to remove harm to the foetus and for easy delivery of the woman and that it was to be performed during every conception. On the preceding day Nāndiørāddha was to be performed and then boma to fire was to be performed up to the offering of ājyabhāgas. To the south of the fire another sthandila of the shape of a lotus or svastika was to be drawn on which 64 oblations of boiled rice with ghee thereon were to be offered to Viṣṇu (some offer them on the fire itself) with the verses of Rg. I. 22. 16-21, Rg. I. 154. 1-6, Rg. VI. 69.1-8, Rg. VII. 104. 11, Rg. X. 90.1-16, Rg. X. 184, 1-3. Then to the north-east of the fire, & square plot should be smeared with cowdung and be divided into 64 squ. ares with white dust and 64 offerings of boiled rice should be offer. ed with the same mantras and in their midst one ball of rice should be offered to Viṣṇu with the mantra loudly uttered’ namo

तथा च विष्णुः । सीमन्तोनयनं कर्म तत् स्त्रीसंस्कार इज्यते । केचिर्भस्य

T qui auro (I. p. 17). This vorse is road by chou (Anao, ed. I. 10 ) as of … …

… … moga I T ATT गर्ने गर्भ प्रपोजयेत.

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Narayapāya ’ and the husband and wife should partake separa. tely of two balls of the same rice. Then the offering to Agni Svi. stakrt should be made, dakṣiṇā should be distributed and brāb maṇas should be fed. The Vaik. (III. 13) describes Viṣṇubali differently. The gods with Agni as the first are invoked unto the northern pranidhi vessel and then at the end Puruṣa is invoked four times with ‘om bhūb’, ‘om bhuyah,’ ‘om suvaḥ,’ ‘om bhūr-bhuvah-suvaḥ’, then to the east of the fire he invokes Viṣṇu on seats of darbha grass with the names, Kesava, Nārāyana, Madhava, Govinda, Viṣṇu, Madhusūdana, Trivikrama, Vāmana, Sridhara, Hrṣikeśa, Padmanābha, Damodara; then he bathes Viṣṇu, with mantras ‘Apah’ (Tai. S. IV.1.5.11=Rg. X. 9. 1-3), ‘Hirapyavarṇāḥ’ (Tai. 8. V.6.1) and the chapter beginning

pavamānaḥ’ (Tai. Br. I. 4.8); he dous worship (with sandal peste, flowers &c. ) by eaoh of Viṣṇu’s twelve names, then he offers 12 oblations of clarified butter with the mantras ato devā’ (Rg. I. 22. 16-21), Viṣnor-nu kam’(Rg. I. 154.1-7=Tai. S. I. 2. 13),’ tad-agy& priyanı’( Tai, Br. II. 4. 6 = Rg. I 154.5), ‘pra tadviṣṇuḥ’ (Tai. Br. II. 4. 3 = Rg. I. 154, 2 ), ‘paro mātrayā’ ( Tai. Br. II. 8. 3), vicakrame trir-devab’ ( Tai. Br. II. 8. 3). Then he announcces as offering a mess of rice cooked in milk on which ājya has been poured to the god and sacrifices it to him with the twelve names repeating the twelve mantras ( Rg. I. 22. 16-21, and Rg. I. 154. 1-6): Having praised the god with mantras from the four vedas he should prostrate himself before the god after taking twelve names with the word ’namaḥ’ at the end of each (i. e. by saying Keśavāya namah’ &o.). What remains of the rice cooked in milk is eaten by the wife.

Soṣyantikarma :–Vide Āp. gr. 14. 13-15; Hir. gr. II. %.8 II.3.1, Bhāradvāja gr. I.2), Gobhila gr. II. 7, 13-14, Khādira gļ. II 2. 29-30, Pār, gr. I. 16, Kāṭbaka gr. 33. 1-3. This seems to be a very ancient rite. It means ’ s rite for a woman who is about to be delivered of a child’Rs. V. 78.7-9 give the earliest indications of this rite. ‘Just as the wind moves a lake on all sides, so may the foetus move and come out, being (now) in the tenth month. Just as the wind, the forest and the sea are in movement, so mayst thou ( foetus ) that art ( now ) in the tenth month, come out together with the after-birth, may the male child having been sleeping ten months inside his mother, como out a living being, unharmed, from his mother, herself being alive. Br. Up. VI. 4. 23 also refers to this rite " He sprinkles with water the woman who is about to be delivered ( with the mantras) just as the wind … … … may it come out with the

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( Oh. VI

after-birth’( same as Rg. V. 78.7 exoept the last pada). This is & pen 52% of Indra with a bolt and with a chamber for rest; oh Indra, leave it and come out with the foetus and after-birth.” Āp. gļ, describes the ceremony as follows: ‘Now is described the rite to secure a rapid delivery. With a cup that has not been dipped in water before he drawe water in the direction of the current (of a river or spring); he places Tūryanti plant at his wife’s feet; he should then touch on the head (with both hands) the woman who is in child-birth with the verse ( Āp, mantra-pātha II. 11. 15 ),823 should sprinkle her with the waters ( brought as above ) with the next three verses (Ap. mantra-pātha II. 11. 16-18 ). If the after birth does not come out, he should sprinkle her with the water ( brought ) as directed above with the next two verses ‘(i, e. Āp. mantra-patha II. 11 19-20).52* Hir, is very brief and is similar to Āp., but omits all verses except one (which is part of Ap. M. P. II. 11. 16). Bhāradyāja is similar to Āp., but gives verses that are slightly different from those of the Ap. M. P. Gobhila and Kbadira are very brief and say that a home with two oblations of clarified butter is to be performed with the verses of the Mantra-brāhmaṇa I 5. 6–7. Paraskara also speaks of the sprinkling of the woman with two verses of Vaj. S. VIII. 28-29 (the first being almost like Rg. V. 78.7) and prescribes the recital of Atharvaveda I. 11. 4 for the falling of the after-birth. Adityadarśana on Kathaka gr. ( 33. 1 ) remarks that this rite is not really a samskāra and Devapāla says that this is a rite which has a seen result ( while samskāras are deemed to have an unseen result).

Jātakarma:–This appears to have been a rite of hoary antiquity. In the Tai, S. 588 II. 2. 5. 3-4 we read ‘one should offer a cake cooked on twelve potsherds to Vaiśvānara, when a

This rofers to the womb of the woman.
This is after astriper TNA TARTIT I 319. #. TT. II. 11. 15.
Āp. M. P. II. 11. 20 is the samo as Atharva. I. 11. 4.
Ini aTTATIM fortege mai ….. ** QATAR fasafa ga CEFTRIT rigor agar 18. #. II. 2. 5. 3-4. 571797 is troatod of in the following: 3 . I. 15. 1. 7 (S. B. E 30 pp. 281-82), sire. 7. (I. 15. 1-4, S. B. E. 29 p. 182 ), 480 34-35, TT II. 2. 32-34 ( S. B. E 29 p. 395 ), the II. 7. 17-23 (8. B. E vol. 30 pp 56-56),

TTFT I. 16 (S. B. E. 29 pp 293-297), IETST I. 23-28, III. 14-16, SIETTE I. 24, 1-5 (8. B. E. vol. 29 pp 49-50), feruu (II. 9. 2-II. 4-5, 8. B. E vol. 30 pp 210-214.)

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229

son is born (to a man) …… That son, for whom when born they perform this ‘iṣti’, does become pure, glorious, substantial in ( abundant) food, full of vigour and possessed of cattle ‘. This shows that Vaisvānareṣti was performed on the birth of a son. Jaimini (IV. 3. 38 ) holds a discussion on this passage and establishes the conclusion that this iṣti is for the benefit of the son and not of the father and the bhāṣya of Sabara gives the further propositions that this isti is to be performed after the jātakarma rites are finished (and not immediately at birth) and that it is to be performed on a full moon day or a new moon day following ten days after birth. The Sat. Br. (9. B. E. vol. 44 p. 129 ) prescribes a certain rite before the navel string is out “regarding a new born son let him say to five brāhmaṇas before the navel string has been out ’ breathe over him in this way. But if he should be unable to obtain them, he may even himself breathe over him while walking round him”. The Bṛ. Up. I. 5. 2 contains the following interesting passage 526 “when a boy is born they first make him lick clarified butter, and they make him take the breast ( of the mother) after that.” At the end of the Bs. Up. ( VI. 4. 24-28 ) there is an elaborate description of the jātakarma. " When (a son) is born, having kindled the fire, having placed the son on one’s lap, having poured curds mixed with ghee in a bell-metal vessel be offers oblations of the curds mired with ghee with the mantras ‘may I maintain a thousand, prospering in my house; may there be no break with regard to progeny and cattle; svāhā! I offer to these in my mind my prāṇas, svāhal Whatever I havo done in excess in my work or whatever I may have left defi cient in this ( rite ), may the wise ( Agni) (called ) Sviṣtakt make that well sacrificed and well offered for us, svābāl’. Then after bringing down his mouth up to the right ear of the son he should recite thrice the word ‘speech’ 587, then having poured together curde, honey and olarified butter, he makes the (son) eat it by means of (a spoon of) gold not covered with anything else with the mantras ‘I place in thee bhūh, I place in thee bhuvah, I place in thee syaḥ, I place in

_526. वस्मारकुमारं जातं तं पाये प्रतिलेहपन्ति स्तनं वा अनुधापयन्ति । पह.उ. . I. 5. %

The idea of inuttering vak’thrice is that the father wishes that speech as manifested in the three Vedas inay come to the boy in due conrse. Bhuh, bhuvaḥ and svah represent the three Vedas or carth, air und heaven.

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thee bhūr-bhuvaḥ svaḥ, I place in thee all’. Then he gives him (the boy that is born) a name with the words ’thou art the Veda’. That becomes bis secret name. Then he hands the boy over to his mother and gives him the breast of the mother with the mantra (Rg. I. 164, 49 ) ‘Oh, Sarasvati / make that breast ready for being sucked, which lies on thy body, which engenders happiness, by which thou nourishest all blessings, which bestows gems, that wins wealth and is a generous donor’. Then he solemnly addresses the mother of the child with the following mantras ‘Oh maitrāvaruṇi 528 1 Oh strong one! thou art Iļā, she ( the mother) has given birth to a valiant ( boy ); mayst thou be endowed with valiant sons, since thou hast made us possessed of & valiant son. They say to him (the newly born son)’ thou indeed excellest thy father, excellest thy grand father; he may attain the highest station by his prosperity, glory and spiritual eminence, who is born as a son of such & brāhmaṇa that knows this”.

It will be clear from the above passages of the Bs. Up. that the jātakarma rite contained the following parts: (1) homa of ourds with ghita to the accompaniment of mantras ; (2) repeat ing in the child’s right ear the word ‘speech’ thrice; (3) making the child liok curds, honey and gbrta by means of a

golden ladle (or ring); (4) addressing the child with a name which was to be his secret name (nāmakarana ); (5) putting the child to the breast; (6) addressing the mother with mantras. The Satapatha adds another detail viz. asking five brābmanas if available to breathe on the child (from four quarters, east, south, west, north and one immediately above him) or the father himself may do so.

There is great divergence in the grhyasūtras on the diffe rent details that go to make up the jātakarma. Some give almost all the above seven details, while others omit some of them. The order of these components differs in the grhyam sūtras and according to the Veda to which each sutra is attached the mantras differ. It would be impossible to give in a brief compass the details from all grbyasūtras. Some description, however, of the details from important gļhyasūtras is given below:

Maitrāvaruga is Vasiṣtha and 80 Maitrivaruṇi may be Arundhati, a means oarth’or ‘food’. One rather expects 3 fra: for ofta.

Ch. Vṛ ]

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231

The ceremony has to be performed by the very necessities of the case immediately after birth. But different sūtras er. press it in differant ways, e. g. Aśv. I. 15. 2 says the rite should be done before any other person (than the mother and nurse ) touches the child. Pār. gr. ( I. 16 ) says it is performed before the navel string is cut off. Gobbila ( 11.-7. 17 ) and Khadira II. 2. 32 say that it is to be performed before the navel string is cut off and the breast is given to the child..

In the Asv. gr. (I. 15. 1-4) the ceremony is described as follows: “When a son has been born, he (the father ) should before other persons touch him, give to the child to eat honey and olarified butter in which gold has been rubbed by means of a golden (spoon) with the verge ‘I give unto thee the Veda ( wisdom or knowledge ) of honey and ghșta, ( Veda ) which is produced by the god Savitr ( who urges on) the bountiful; may you have long life and may you live in this world for a hund. red autumns being protected by the gods’. Bringing near the child’s two ears ( his mouth ) the father mutters medhajanana 589 *may god Savitr bestow on thee intelligence; may the goddess Sarasvati bestow on thee intelligence and may the two gode Aśvins wearing wreaths of lotus give to thee intelligence’: 530 He touches the (son’s ) two shoulders ( with the mantra ) be a etone, be an axe, be indestructible gold; thou art indeed Veda, called son; so live a hundred autumns’ and (with the mantra ) ‘Oh Indra, bestow the best wealth’ (Rg. II. 21. 6 ) and ‘Oh Maghavan (bountiful Indra ) | 51 Oh ( Indra) partaker of rjisa! bestow on us’ (R&. III. 36. 10). And let them give him a name”, The following sūtras ( I. 15. 5-10) lay down rules about the name, which will be considered under Nāmakarana,

The verse is zo bided because it was deemed to produce intelligence,

. 580. Narayana (on Aśv. gr. I. 15. 2) notes that some say that the mantra is muttered only once, when the mouth is brought near each car one after another, others say that the mantra is recited twice.

This is Some froin which the assonce is taken away (i. e. drogs of Soma ). The com. Narayana says that as to theso mantras (1) some bold that the three mantras should be repeated continuously, while the shoulders are toucbed one after the other ; (2) others hold that the mantra har væsbould be uttered whon toucbiog the right shoulder, while the two ’ * ’ and ‘r goffu’ should be uttered while touching the left; (3) the tbrce mantras should be repeated together and the shoulders touobed simultaneously. Nardyapa profors this last because the blooyakara who went before did so.

232

h. Vì

It will be noticed that out of the several co.oponents of the rite described in the Br. Up. and the Sat. Br., Asv. omits express mention of homa, of putting the child to the breast (stanadāna), the address to the mother (mātrabhimantrana ), and the brea thing over the child by five brāhmaṇas or the father. The Sān. gr. (I. 24. 1-12 ) also omits homa, the stanadāna and mātrabhi. mantrana, but refers to the father breathing over the new born child thrice. Instead of ghṛta and honey served with a golden spoon, Sān. prescribes mixing of ourds, honey, ghṛta and water or grinding together of rice and barley. It adds the tying of gold to & hempen string and fixing it on the right hand of the child till the mother gets up from child-bed.

It will have been noticed that Aśv. and San. both prescribe giving a secret name to the child on the day of birth and do not prescribe a separate Nāmakaraṇa ceremony. Śān. gr. (1. 24. 6 ) adds that a vyāvahārika name inay be given on the 10th day from birth. The Gobhila gr. (II. 7. 13-15 ) and Khādira gr. II. 2. 28-31 say that a secret name for the child that is to be born is to be uttered in the Sosyanti-karma. 80 Āśv, probably carries on that tradition.

We shall now take the several components of the rite and show how they are dealt with by the several grhyasūtras.

Homa :-This is prescribed by the Br. Up., the Manava, the Kathaka gf. at the time of birth. The Asv. gr. pariśiṣṭa (1.26) says that home should be performed to Agni and other gods as stated above, then the child should be made to eat honey and gbpta and then the offering be made to Agni. It is prescribed before birth ( in the Sosyantikarma) by Gobhila and Khādira. It is prescribed after the whole rite by Baud. gr. II. 1. 13. It is omitted by Asy.and San, The Pār. gs. (1. 16), Hir. gr., Bharadvāja gr. (I. 26 ) say that the Aupāgana (i. e. gļhya ) fire is taken away and a sūtikāgni set up (which is also called Uttepaniya )532 near the door of the lying-in chamber. The Vaik. (III. 15 ) calls it jātakāgni (and also Uttapaniya ). These say that in this fire white mustard seed with small grains of rice are offered at the time of birth and at the morning and evening twilights for ten days after birth with certain mantras. Ap. proboribes that

Tbo Sūtikāgni is prepared by placing the broken piece of a jar on the kitchen fireplace and heating it with tbe driod dung of a bull. पुल्ल्यो कपालमारोप्य पुषभशकत्पिण्डेजातकामिं साधयेवमेनहत्पनीपमित्राबाहरन्ति’ ATF III. 15.

Ch. VI]

Sanskūras-Jatakarma

mustard seeds and rice chaff are to be offered in the fire when. ever any body enters the lying-in chanıber for ten days.

(2) Medhājunana -Two meanings are given to tbis. This word does not ocour in the Bṛ, Up. But it speaks of muttering in the right ear of the boy the word ‘vāk’ thrice and making the boy lick from a golden spoon or ring curds, honey and gbrta. The first of these viz. muttering in the right ear of the boy some words or a mantra is called medhājanana in Āśv. and Śan. (I. 24. 9 which prescribes ‘vāk ‘); while most of the other sūtras viz. Vaik., Hir., Gobhila say that medbājanana is the action of making the child eat honey, ghee, curds or pounded barley and rice, to the acoompaniment of mantras (like * bhūstvayi dadhāmi’ in Pār. or ‘Bhūr rcaḥ’ as in Vaikbānasa, or ‘medbām to devaḥ’as in Ap.), The Baud. gr. (II. 1. 7) prescribes the giving of ourds, honey and ghșta ten times with each of the ten mantras ( Tai. Br. II. 5. 1) of the anuvāka beginning with ‘prano rakṣati viāvam-ejat.’ The Vaik, expressly Bays that the Vacā 833 plant, Pathyā plant, gold, honey and clari fied butter become medhājanana. Manu II. 29 seizes upon the making the child eat gold ( dust ), honey and clarified butter to

the accompaniment of mantras as the central part of the rite. Later works like the Samskıramayākha regard this eating of honey and ghfta as the principal part of jātakarma. 534

(3) Ayuṣya Some of the sūtras speak of & rite called Ayuṣya in the jātakarma. This consists in muttering over the navel ( as in Pār.) or in the right ear of the boy some mantra or mantras invoking the bestowal of long life on the boy. Aśv. ( vide p. 231 ) bas such an invocation in conjunction with the eating of honey and gbfta. Bhāradvāja also does the same. Manava gf. prescribes the anuvāka ‘Agne āyur-asi’ ( Kathaka Sarn. XI. 7) for 21 oblations (this anuvāka is full of the word * 2yuṣmat’).

(4) Amsābhimarsana ( touching the child on the shoulder or shoulders ). Vide Asv. above. Ap. begins his treatment with the direction that the father touches the boy with the Vatsapra anuvāka. Pār., Bhāradvāja speak of touching the boy twioe, once with Vātsapra anuvāka (Vāj. 8. XII. 18-29 or Tai, S. IV.

O Y PETOR ay furaha ya FURAT III. 15. Amara gives JTFT and start as synonyms of rol and qeyr respectively.

884: nam for WHATET TO RICO

TATHMAN हिरण्पनिका हिरण्येन माशयेत् । संस्कारमयूख

A. D. 50

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2.2), and again with be a stone, be an axe’(in Par. and with the mantra ‘may he grow’ in Bhār.). Some sūtras like Saó. omit this.

(5) Matrabhimantrana :-( addressing the mother). The mother is addressed by the father with the verse. Thou art Iļa &o’ ( vide Bļ. Up, above), which occurs in Pār. Many sutras ounit this. Hir. has a different verse.

(6) Panoa-brāhmaṇasthāpana :-We saw above that the Satapatha prescribes the breathing over the child by five brāh manas or the father himself. Pār. prescribes the same and gives an option (the five brāhmanas are to repeat in order from the east prāṇa, vyāna, apāna, udāna and samāna ). Sān. asks the father bimself to breathe thrice over the boy with a verse referring to the three Vedas. Several sūtras omit this.

(7) Stana-pratidhāna or stanapradana:-making the child take the breast. The Br. Up. and many of the sūtras prescribe this, together with the recitation of a mantra or mantras e. g. Pār, prescribes Vāj. S. 17. 87 and 38.5 for the two breasts, Ap. and Bhār. prescribe Ap. mantrapatha II. 13. 2 only for the right breast ; Hir. and Vaik. prescribe the same verse for both.

(8) Desābhimantraña385 (or-marśana);touching the ground where the son is born and addressing the earth ( with one or two mantras ). Pār., Bhār., Ap., Hir. do this.

(9) Namakarana :-(giving a name to the child ). The Bṛ. Up., Āgv., Sān., Gobhila, Khadirs and several others speak of giving a name to the boy on the day of birth. Aśv. (I. 15. 4 and 10 ) presoribes the giving of two names on that date, one for common use (for which he gives elaborate rules) and the other a secret one which his parents only know till the boy’s upanayang. San. reverses this and says the name for which similar elaborate rules are laid down by him is the secret name and a name for common use is to be given on the 10th day, Ap. gr. ( 15.2-3 and 8 ) says on the day of birth a name derived from the nakṣatra (lunar mansion) on which the boy is born is given, which is the secret name and then on the 10th another pame is to be given. According to Gobhila and Khādira a name is to be given in the Sosyanti-karma which is to be kept secret.

lol

Hrær (I. 25) bas ya se agaieti

fara af प्रितम् । घेदामृतस्य गोतारं माहं पौत्रम पदम् ॥ इति।. पारस्कर reads स पस्मिन्देशे जातो भवति तमभिमन्मपते। वेद……श्रितम् । दाई सम्मा तश्चिात्पश्येम शरदः शतंजीपेन शारदा शतं शृणुयाम शरदः शतमिति।।

Ơh. VI1

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235

(10) Keeping off evil spirits :–Though Aøv. and san are entirely silent on this point several sutras devote large space to this topic and are full of mantras which are more are less magio. Ap. presoribes the offering of mustard seed and rice chaff in fire three times with each of eight mantras (Ap. pantra pātha II. 13. 7-14). Bhār. gr. (I. 23 ) also prescribes similar offerings with several verses. Hir. gr. requires the throwing of mustard seeds eleven times in the sūtikāgne with eleven mantras some of which are almost the same as in Bhāradrāja. Pār. gr. recites two of such mantras.528

It would not be out of place to mention a few other subsidiary matters. Baud., Ap., Hir. and Vaik. expressly say that the boy is to have a bath. The Hir, and Vaik, 537 say that the axe is to be placed on a stone and gold is to be placed on the axe, then these are to be turned upside down ( so that gold lies at the bottom and the stone is on top ) and then the boy is to be held head eastwards above the stone by a female in her two hands, while the father repeats the two mantras " be a stone &c.’ and the mantra ’thou art produced from (my) limb by limb &o.’ This shows how what was once only symbolical (viz. uttering the mantras " be a stone’ &c. indicating the desire that the boy should be strong, sharp and worthy like a stone, axe and gold ) became transformed into & rite requiring physical presence of these things. Par.. Ap., Hir., Bbār. and Vaik. prescribe that a pot full of water should be placed towards the head ( of the woman and her child) with a mantra ‘Oh waters!

erant par ECHATUTūrurar turar: IMASHT - पानमावाषपति । शण्डामर्का उपवीर: शोण्डिकेय उलूखलः। मलिम्लुचो B are मयतादितः स्वाहा आलिखननिमिषः किंवदन्त उपश्रुतिर्यक्षः कुम्भीशत्रः पात्रपाणि - Ajörige: T0714 want quarteras Farcia I Tre I. 16. These two ocour in Hir. and the first in TTS also.
a Arshia erg mareri Furteer at **) yeqyt सुत्तर करोति तस्योपरि ‘अडावनात्। इति कुमारमेकया निया धारयेत् । वैखानस III. 14. The rorse is अजादारसंभवसि इदयादधिजायसे । भारमा चे पुत्रनामासि स जीव

ETT SETT Ap. M. P. II. 11, 33. Ap. 97. (15.12) presoribes that when a father returns from a journey he should take in his hands his son’s head, should smell (or kiss ) the top of it thrice and then mutter this verse. Nir. III. 4. quotes this verse as a rk in support of the view that sons and daughters equally partake of the inheritance. The formula EAT 7 ooours in Adv. gr. and in others also. Vaik. says that the jar ia to be to the south of the woman’s head ; Āp. employs the word ‘kirastaṇ’ which Sudardanı oxplains a.. near the head of the ohild’. The pay in qe in ‘भापायजामथ यथा देवेड जामथ । एषमस्या सूविकायां सपत्रिकाया जामथ ॥’

WIT, 7. 9. II. 13. 6 and forva, T. bave & similar versc,236

[ Chu vi

watch while (people are asleep). None of the sotras ( except Vaikhānasa ) refers to any astrological details. Vaik. (III. 14 ) gays that when the child’s nose appears, the position of the planets should be observed and his future welfare or otherwise should be examined, since the boy is to be so brought up as to enhance his good qualities. Both Āp, and Baud, say that the remnants of honey, curds and ghrta should be mixed with water and poured out in a cowstable (and not thrown about in an impure place ). This ceremony is comparatively brief in Ap., Sān. and a few others, but in Hir., Par, and Bhāradvāja it is most elaborate and would require an unduly long time consi dering the state of the newly born child and the woman in child-bed. There is no wonder, therefore, that this ceremony gradually went out of vogue.. In modern times a few well-to-do families in Western India sometimes perform what is called ‘putrāvana’ (in Marathi) and make the boy lick honey and ghfta by means of a golden piece or ring. The dangers to the child of an elaborate ritual must have been apparent to all people even in ancient times. 588

The Sm. O. (I. p. 19 )539 cites Hārita, Saṅkha, Jaimini to the effect that till the navel cord is out there is no impurity, that the saṁskāra may be performed till then and that gifts of jaggery, sesame, gold, clothes, cows and corn may be made and accepted. The same work quotes Samyarta and other smṛtis to the effect that the father must bathe before he can perform the jātakarma rite. This would involve some further loss of time and it is remarkable that the grhy& sūtras observe silence about this, though Manu V. 77 prescribes a bath on hearing of the birth of a son, The Sm. C. quotes Pracetas, Vyāsa and others to the effect that a nāndiśrāddha ( whioh will be explained under srāddha ) should be performed in jātakarma ( brāhmanas are not to eat cooked food in this srāddha, but to receive corn or only money payment). Later works like the Dharmasindhu say that in jātakarma as in other rights, svastivāoana, punyābą. vācana and mātrkāpūjana are necessary.

The author knows of an instance where an old man jubilant over the birth of a son from his third wife entered upon the performance of the jatakarma according to his grhyasūtra and by the time the ceremony was ovor, the helpless chilıl that had already little vitality was dead owing to exposure and cold.
gréatia Igrafier quaruta al por mais …… शङ्कः ‘कुमारमस नाग्यामच्छिनायां गुडतिलहिरण्ययनगोधास्यप्रतिमदेवपिनदोषस्व

FECT DU ANVÈ I? Fylag. I. Pp. 19 and 20.

Ch. VI

Sanskaras-Jalakarma

237

Medieval writers of digests give extensive descriptions of sānti rites 540 performed to counteract the inauspiolous effoots of birth on the 14th tithi of the dark half of a month or on the amāvāsya or on Mūla, Asleṣā and Jyeṣthā nakṣatras and certain astrological conjunctions like Vyatipāta, Vaidhfti, Sarnkranti (sun’s passage from one sign of the zodiac into another). These matters are passed over here for want of space, as of little importance in modern times and as new departures introduced in the ancient sutra rites by later works. A few general remarks will be made on these matters in the section on Śanti and Muhurta.

In modern times on the 5th and 6th days after birth certain ceremonies are performed for which there is no warrant in the sūtras. These probably arose in the times of the Puranas, sinoe the only verses quoted on this point in the Nirnayasindhu, the Samskāramayukha and other works are the Mārkandeyapurāṇa, Vyāsa and Nārada. On these days the father or other male relative bathes in the first part of the nigbt, then invokes Ganesa, and certain minor deities called Janmadā on handfuls of rice and also Ṣaṣthidevi and Bhagavati ( i. e. Durgā) and worships them with sixteen upacāras. Then tāmbia and dakṣinā are offered to one or more brāhmaṇas and the members of the family keep awake that night with songs (in order to ward off evil spirits). One text from the Mārkandeyapurāns Bays’men fully armed should keep watch the whole night’. It must be noted here that fear springing from astrological considerations got bettor of even natural love and affection to such an extent that some writers advised that the child when born on certain inauspicious conjunctions should be abandoned and its face should not be seen till at least its eighth year, Vide Nityacārapaddbati pp. 244-255.

Utthana getting up from child-bed). According to Vaik, III. 18 on the 10th or 12th day after birth, the father shaves, bathes, purifies the house, performs in the jātakāgni ( or in the ordinary fire, according to some) a sacrifice to the earth through some person belonging to another gotra. Then he brings back the aupāgana (gṛbya fire), offers oblations to Dhāts and others (as in l. 16), five oblations to Varuna (I. 17), the mūlahoma (I. 18 ) and feeds the brahmanas. San. gs. (I, 25 ) is more elaborate. It pre scribes that a mess of cooked food is prepared in the sūtikagni

Vide FITTITATOY PP 846-47, EFTTHETFT pp. 201–203. Feet गण्डजाताना परित्यागो विधीयते । जातस्यादर्शनं तावद्यावत्पूर्ण समाष्टकम् ॥ इति। अन्ये । होमपूर्वकवानेन तदर्शन भनित्याह: निस्पाचारपद्धति.

238

Oh. VI

and oblations are made to the tithi of the child’s birth, and to three nakṣatras and to their presiding deities, two to Agni and then one (i. e. 10th ) to Soma with Rg. I. 91.7. Hir. gs. IL 4. 6-9 (S. B. E. vol. 30 p. 214 ) and Bhāradvaja (I. 26 ) also refer to utthāna, Both say that the sūtikāgni is taken away and the Aupāsana fire is brought in and oblations of gbṛta ( 12 or 8) are offered in that fire with the mantras beginning with dhātā dadātu no rayim’.

Namakarana 541..The ceremony of naming a child. Vide Āp. gr. 15. 8-11 (8. B. E. vol. 30, pp. 282-283), Aśv. gr. I. 15. 4-10), S. B. E. vol. 29, p. 183), Baud. gr. II. 1. 23-31, Bhar. gr. I. 26, Gobhila gr. II. 8.8-18 (S.B.E. vol.30 pp. 57-53), Hir. gr. II. 4. 6-15 (S. B. E. vol. 30, pp. 214-215 ), Kathaka gp. 34. 1-% and 36. 3-4, Kausika sūtra 58. 13-17, Mānava gr. I. 18, 1, San. gr. I. 24. 4-6 (8. B. E, vol. 29, p. 50 ), Vaik. III. 19, Vārāba gp. 2.

There is great divergence of view as to the time when the ohild was named. Several times are suggested in the ancient literature and in the sūtras and smrtis.

(a) We have already seen (p. 232 ) that a child was addressed by a name, according to Gobhila and Khādira, even in the Sosyantikarma.

(6) According to the Bṛ. Up., Aśv. and Sān., Kathaka gf. (34.1) a name was given to the child on the day of birth. “This praotice is supported by a passage of the Sat. Br. Sala therefore when a son is born ( the father ) should bestow on him a name; thereby he drives away the evil that might attach to the boy ; ( the father gives himn) even a second, oven & third ( name)’, The Mahābhāṣya of Patañjali appears to refer to this view. “In the world the parents give a name to the son when born in a closed space (or room ) such as Devadatta, Yajñadatta; from their employment ( of that name for the boy ) others also come to know this is his appellation’”. 548

641, For a comprehensive treatment of the way in wbich names were given from Vedic times onwards, my paper • Naming a child or a person in the Indian Historical Quarterly’ for 1938, vol. 14, pp. 24_44 may be consulted. A summary of the points made in that paper is giron below together with somo fresh matter,

641a. तस्मात्पुत्रस्य जातस्य नाम कुर्यास्पाप्मानमेवास्य वदपाहन्यपि द्वितीयमपि patayiṣmaqu VI. 1. 3. 9.

लोके तापम्मातापितरौ पुत्रस्य जातस्य संवतेऽषकाशे नाम कुति देषदत्तोषज्ञवच fai atitu r rretqafy ÁRATI ATEMPTY VOL. I. p. 38.

Ch. VI) , Sanskāras-Nāmakarana

230

(c) Ap., Baud., Bhar., and Par. prescribe the 10th day after birth for namakarana. The Mabābhāṣya quotes a passag8848 from the Yajnikas that a name was given on a day after the tenth from birth.

(d) Yaj. I. 12 prescribes it on the 11th day after birth.

(e) Baud. gr. (II. 1. 23 ) says that Namakarana may be performed on the 10th or 12th, while Hir. gr. says that it should be on the 12th. As Vaik. prescribes that the mother should get up from ohild-bed on the 10th or 12th and then speaks of nāmakarana, it follows that the ceremony was performed accord ing to it on the 10th or 12th. Manu 11.30 says it may be performed on the 10th or 12th day after birth or on an auspicious tithi, muhurta and nakṣatra thereafter.

(f) Gobbila (II. 8. 8, S. B. E. vol. 30. p. 57 ) and Khādira 5* say that it should be on any day after ten oights, one hundred nights or a year from birth. Laghu-Aśvaldyana (V1.1) allows it on 11th, 12th or 16th day. Aparārka (p. 26 ) quotes gļhyaparis iṣta to the effect that it may be performed after the 10th night is passed or after 100 nights or a year and the Bhaviṣyat-purana to the effect that it may be performed after 10 or 12 nights or on the 18th day or after a month. It is worthy of note that Bāṇa in his Kadambari ( pūrvabhāga para 68 ) says that Tārāpida named his son Candrāpida when the tenth day after birth fell on an auspicious muhurta and that the minister Sukanāsa named his son Vaiśampāyana next day. 545

The commentators were bewildered by these differences, Viśvarūpe explains Manu II. 30 as ‘when the 10th night is past’ and Kullūka does the same ( i. e. Bocording to him it is performed on the eleventh day). Medhātithi does not 546 like the addition of ‘past’ (atitāyām) after ‘dasamyam ’ in Manu II. 30 and says just as jātukarma can be performed even when there is impurity due to birth, so nāmakarana may be performed on the 10th and that the only essential thing is that it is not to

Arnt vol. I. p. 4.
STATE FITTOSTI TERVETTVET ATT STYRET I unfar 11. 3. 6, Wirth

Cara me at Fremt ar ramurai secret p. 26, 545. HÊ ESTA@far que tendre…… araia wa ar T algt geopp mit … …

# * i Pratit pars. 68; ‘stata Prasain *… Agrila qurtar # STR 11 Taxifr para 140.

Amorala proti … … vf Frateraal TFITS para ar rreto mora i 1* wanafrecuerfor er I…… * farbE बसमीक्षावशीम्याम न कर्तग्यम् । उचरकालं - पहनक्षत्रं लमं परिवारबारे weiteres n on RX II. 30.

240

be performed before the 10th or 12th. Aparārka says that there is an option and one may follow one’s own grhyasūtra. It appears that the nāmakarana 547 of Hariscandra, son of Jayat candra, king of Kanoj, took place three weeks after jātakarma (on 31. 8. 1175 A. D.). In modern times nāmakaraña generally takes place on the 12th day after birth and no Vedic ceremony as prescribed in the sūtras is gone through, but women assemble and after consulting the male members of the family beforeband announce the name and place the child in the oradle.

In Rg. VIII. 80. 9 we read ‘when you give us a fourth name connected with (the performance of ) a sacrifice, we long for it; immediately afterwards, you, our master, take us ‘(for ward to glory ) 54% This shows that a man could have a fourth name even in the times of Rg. and the fourth was a name due to the performance of a yajña. Sāyaṇa explains that the four names are: nakṣatranāma ( derived from the nakṣatra on which a person was born ), a secret name, & publicly known name and a fourth name like Sumayāji (due to having performed a Somayāga ). In Ry. X. 54. 4 there appears to be a reference to four names (though Sāyana takes nāma here to mean thaven

tra, even or deed). In Rg. IX. 75. 2 there is reference to a la

the son has a third name unknown to the parents and the in the bright part of heaven’. The two names are the mostra name and the ordinary name, while the third would be the name due to the performance of a sacrifice (which the parents could not foresee at his birth). In the Rg. frequent reference is made to the secret name of a person. Vide Rg. IX 87. 3, X. 55. 1-2. We saw above ( note 541a ) that the Sat. Br. speaks of a second or even a third name for a person given to him by his parents. The same Brāhmaṇa 5*recommends “Therefore a brāhmaps

Vide I. A vol. 18 p. 129, reud with E. I. vol. IV. p. 180 and E. I. vol. X. p. 95.
aria TA TI I TEṢAfer i stigaram mich . VIII. 80.9; qeanit ā ha vifo TA1anuna aitatu ita i . X. 64.4; quê ganitzerfree नाम तुवीयमाधि रोचने विधः । ऋ. 1x. 75. 2. The हिरण्यकशिगृह्य speaks of three dames HYATH, &grauntara and a third one like # gift. The herg also says that a man bears the name on (urst when he performs अमिष्टोम ‘भमियोमयाजीत्येतस्मिन भविता। कस्मिन् योऽस्य पुत्री जनिताकदा पदामिष्ठी HRD & I HETTY vol. II. p. 168 on TI. III. 4. 1.
WAIT WEETtstvara igord F# Sufix Tewhat a you for fitrite T h erau III. 6. 2. 24. Vide TOTTUTAIAI. 3, 9 for the rooital of the threo names of a sacrificer (धविभाज्य says they were अभिवादनीप।

numite and ma).

CH, VII

Samskaras-Namakarana

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father on that the Bryaḥ in an they are

when he does not prosper should give himself & second name’. But how these names were formed is not stated anywhere in the Vedic literature. In the Tai. S. VI. 3. 1.3 it is said therefore a brābmaṇa who has two names prospers ‘. $50 The Sat. Br. (II. 1. 2. 11 ) gays Arjuna is the secret name of Indra and the constellation of Phālgūuis being presided over by Indra they are really Arjunyaḥ, but are called Phālgunyaḥ in an indirect way:55? We saw above (p. 230) that the Bļ, Up. speaks of a secret name given by the father on the day of birth. Hardly apy secret names are expressly mentioned in the Vedic literature except the name of Arjuna given to Indra (and being secret they cannot be expected to be mentioned). How the secret name was given is not clear from the Vedic literature. In Vāj. 8. 17. 89 there is a reference to the secret name of ghrta 568 The Tal. 8. gives expression to the request that the (dhavaniya); fire should bear the name of one who keeps sacred fires, while the person

praying was away on a journey “63.

A few examples of the three names of a person from the Vedic literature may be given here. These are generally the ordinary name, a name derived from his father and a third from his gotra ( or from the name of some remote ancestor). In Rg. V. 33. 8 we find Trasadasyu ( his own name), Paurukutsya ( son of Purukutsa), Gairikṣita (descendant of Girikṣita ). In the Ait. Br. ( 33.5) Sunah epa is spoken of as Ajigarti ( son of AjIgarta ) and also as Angirasa (a gotra name ), while king Harigoandra is mentioned ( Ait. Br. 33, 1 ) as Vaidhasa ( son of Vedhas ) and Aikṣvāka ( descendant of Ikṣvāku ). In the Sat. Br. (XIII.5.4.1) Indrota Daivāpa ( son of Devāpi) Saunaka (& gotra name) is said to have been the priest of Janamejaya. In the Chan. Up.(V. 3. 1 and 7) Svetaketu Aruneya (son of Aruni) is styled Gautama (a gotre name). In the Kathopaniṣad

ATT ETAT TATOTT . F. VI. 3. 1. 3. This is quoted in Hir. gr., Bbār. gr. I. 26 and other gibya sūtras.
अर्जुनी हवै नामेन्द्रो यदस्य एवं नामार्जुन्यो वै नामैतास्ता एतस्परोक्षमाचक्षवे TEET I STITC4 II. 1. 2. 11.
Y A Un vara fra DATOTEU FITTI I . . 17. 89. .
HA TIA un strat ftat ha tag i UE SATT HEAT part Th rrouilla. #. 1. 5. 10. 1. This is differontly read in other gifts o. g. To VII. 3 reads’ quod in Tur great foram ATTH. This verge is quoted in nimakarada by several sutras, 6.8. Bhar. I. 26,

A. D. 31

242

I Ch. VI

(1.1.1 and 11) Naoiketas is the son of Vājaśravasa and is addressed as Gautama (& gotra name ).

Usually however a person is referred to in the Vedic literature by two names. In some cases it is his own name and a gotra nane 0. g. Medbyātithi Kāṇva (Rg. VIII. 2. 40), Hiranyastūpa Angirasa (Rg. X. 149.5), Vatsapri Bhālandana (Tai. 8. V. %. 1. 6), Bālāki Gārgya ( Bṛ. Up. II. 1.1), Cyavana Bhārgava ( Ait. Br. 39.7). In other cases & man is referred to by his own name and another name derived from a country or locality e. g. Kasu Caidya (Rg. VIII.5.37), Bhima Vaidarbha ( Ait. Br. 35. 8), Durmukha Pañcala ( Ait. Br. 39. 23), Janaka Vaideha ( Br. Up. III. 1. 1), Ajātasatru Kābya (Br. Up. II. 1. 1), In some cases a matronymio is added to a person’s name e. g. Dirgbatamā Māmateya (Rg. I. 158. 6), Kutga Arjuneya ( son of Arjuni, Rg. IV. 26. 1, VII, 19. %, VIII. 1. 11 ), Kaksivat Ausija (son of a woman called Usik, Rg. I. 18. 1, Vāj. S. III. 28 ),*** Prahlada Kāyādbava (son of Kayādhū, Tai. Br. I. 5. 10), Mahidāsa Aitareya ( son of Itarā, Chān. Up. III. 16.7). In the vamsa added at the end of the Br. Up. there are about forty sages with matronymio names. The practice of mentioning & man by reference to his mother’s name or to his mother’s father’s gotra was continued till later times, as will be shown later on. The most usual method, however, of referring to a person in the Rg. and also in other Vedic works was to state his name along with another derived from his father’s, name. For example, Ambariṣa, Rjrāśva, Sahadeva and Surādhas are all called Vārṣāgira ( son of Vrṣagir, Rg. I. 100. 17 ); king Sudās is called Paijavana ( son of Pijavana, Rg. VII. 18. 22), Deyāpi is Arṣtiṣena ( son of Rṣtiṣena, Rg. X. 98. 5-6), Samyu Bārhaspatya (Tai. 8. II. 6. 10), Burgu Vāruṇi (Ait. Bṛ, 13. 10 and Tai. Up. III. 1), Bharata Dauṣṣanti (Satapatha XIII. 5. 4. 11, Ait. Bṛ, 39. 9), Nābhānediṣtha Mānava ( Ait. Br. 22, 9).

The principal rules about names may now be set out from the gphyasūtrag. Asv. ( I. 15. 4-10, S. B, E. vol. 29, pp. 182-183 ) Bays ‘Let (them) give the boy a name beginning with a sonant, having a semivowel in it, with a visarga at the end, consisting of two syllables or of four syllables, of two syllables if (the father) is desirous of firm (worldly ) position ( for his son ), of four syllables if he is desirous of spiritual eminence (for his son );

. 684. i 7 on TA VI. 1.37 oxplains the words (*. I. 18. 1). Vide AEMITT VOL III. B. 33.

and all the

on. VI )

Sanskaras-Namakarana

245

but (in all cases ) with an even number of syllables in the case of males and with an uneven number of syllables in the case of women. And let him find out (for the boy ) a name to be employed at respectful salutations ( at Upanayana &c.); that name ( the boy’s ) mother and father alone should know till his upanayana “555. The Sān. gr. (S. B. E. vol. 29. p. 50) omits the rule about the name ending in a visarga and allows an option of six syllables and adds that the name should be formed by a kft affix ( from a root) and not by a taddhita; that this name should be known only to his parents and that on the tenth day after birth the father should give the child a name for ordinary use which should be pleasing to brāhmaṇas. It should be noticed that Asy, and Sān. differ on one very important point. According to AŚy, the name for which elaborate rules are laid down is to be the ordinary name and he lays down no rule about the forma. tion of the secret name; while Sān. lays down for the secret name the same rules as Asy, does for the public one and San. Bays about the public name that it should be pleasing.

Instead of quoting gļhya sūtras at length the principal rules about names deducible from them may be stated in the form of propositions with a few illustrations for each.

नाम चास्मै दयः पोषपदाग्रन्तरन्तस्थमभिनिष्टानान्तं इथक्षरम् । चतुरक्षरं पा। Të das ASTECH ara: I grata e #191 Bara store fra igotha afhangat teraTiTATTI 31. T. I. 15.4-10. The arers are the last three letters of the five mois (F ra), Torrand . Separate the 5th sūtra as atouata rare (s: Art STRIFUTI FONT: 47); tramih means of ararat: 78 Ty, iraera means far. Thona VIII. 3. 86 derives that word. That such rules are very ancient follows from & quotation in the Agrupu ar T: IFTTY TATA TTTY TH paari घोषवदाधन्तरन्तरथमवृद्धं त्रिपुरुषानूकमनरिप्रतिष्ठित सद्धि प्रतिष्ठिततमं भवति वचक्षरं चतुरक्षरं HT ATH 18 PUTATE ETHT4 vol. I. p. 4. futar that would follow the name of (one of) the three ancestors of the boy’s father. sta moans desoont or family.’ I means that tbe first syllable is not *, or wt (vido for I. 1. 73) and fuftararea means ’not borne by his foo.’

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(like Nābhānediṣtha, Hiranyastupa ) are not wanting. Baija vāpass grhya allowed the name to be of one, two, three, four or any number of syllables. Sān, allowed a name even of six syllables and Baud. gr. ( II. 1. 25 ) of six or even eight. Exam ples of names with two syllables and four syllables are given below.

(2) Almost all gphyą sutras contain the rule that the name should begin with a sonant and contain in the middle a semitowel. This is stated also in the ancient quotation from Yājõikas in the Mahābhāṣya.

(3) Some sūtras prescribe that the name should end in a visarga preceded 557 by a long vowel (e. g. Ap., Bhār., Hir., Pār.). Āśv. only mentions that it should end in a visarga, while Vaik. and Gobhila say that it may end in a long vowel or in a visarga.

These rules were probably based on such Vedic names as Sudās, Dirghatamas, Pștbusrayas ( that occur in the Rgveda ) and such names as Vatsapri ( Tai, S. V. 2. 1. 6).

(4) Ap. prescribes that the name should have two parts, the first being a noun and the second a verbal formation ( generally a past passive participle). This rule is probably based on such ancient names as Brabmadatta ( wbich occurs in Bṛ. Up. I. 3. 24 and figures very much in Pali works ), Devadatta, Yajñadatta &c.

(5) Many grbya sūtras (like Pār., Gobhila, san., Baija vāpa, Vārāba ) say that the name should be formed from a root by a kft affix and should not be a taddhita (i, e. formed from a noun by an affix ).

(6) Ap. and Hir, say that the name should have the upasarga’su’ in it as a Brāhmana passage says that such a name has stability in it. Examples are Sujata, Sudarsana, Sukeśas ( Praśna Up. I. 1).

7979: POT FI a garki * tartotta a ufe ori avran p. 27. #1, 79, ai, nafs (anit qara ria), fiat: (fari ana) are examples of names of two syllables and aru, four AHI, 5*, : , Fiai, ypai, gravitat: of those of four syllables. In the Mahabhasya and are the most frequent stock damos whenever it predicatos something about a person in gonoral and it also says that such names aro shortened ag e. g. '

, FREUTAT TATA” HETTY vol. I. p. 111 on goa I. 1. 45. : 557. TEXT ATA que foram muita i auhi Tu afara दीपोभिनिधानान घोषवदायन्तरन्तरयम् । भाप. ग. 15.8-9.

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(7) Baud. gr. prescribes that the name may be derived froin a gage or a deity or an ancestor.558 The Mānava grhya, how. ever, forbids the giving of a name of a deity itself, but allows the giving of a name derived from the name of a deity or a nakṣa tra. Examples of names derived from sages would be Vāsistba, Nārada &o, and of names taken from deities would be Viṣṇu, Śiva &o. The Mit, on Yāj. I. 12 quotes a passage of Sarkha that the name should be connected with one’s family deity. It should be noticed that in modern times most names in many parts of India are the names of deities or of heroes supposed to be avatāras of deities. In Vedic literature hardly any human being bears the name of any of the Vedic gods (Indra, Mitra, Pūṣan &c). There are only a few exceptions such as that of Bbrgu ( in Tai. Up. III. 1 ) who is said to have learnt from his father called Varuna and in the Praśna Up. (I. 1) there is Sauryāyaṇi Gārgya whose name is derived from Sūrya. But in the Vedic Literature persons have names derived from the names of gods, such as Indrota ( Indra +ūta, protected ), Indradyumna. The names that occur in the Mahābhāṣya such as Devadatta, Yajñadatta, Vāyudatta (vol. II. p. 296 ), Viṣṇumitra ( vol. I. pp. 41 and 359), Bphaspatidattaka (or Bphaspatika ), Prajāpati. dattaka (or-patika), Bhanudattaka (or Bhānuka) and others set out in the Mahābhāṣya ( vol. II. p. 425 ) exemplify the rule of the Mānavagrhya. It is difficult to say when the very names of deities began generally to be borne by human beings. Probably the practice began in the first centuries of the Christian era. From the fifth century onwards we have historio examples of such names, 6. g. in the Eran stone inscriptions of Budha gupta dated in the Gupta samvat 165 i. e. 484-5 A, D, (Gupta Inscriptions No. 19 ) there is a brāhmaṇa Indra-Viṣṇu, son of Varuṇa-Viṣṇu, son of Hari-Viṣṇu.

(8) Baud., Pār., Gobhila (and the Yājñikas quoted by the Mahābhāṣya ) prescribe that the name of the boy may be the same as that of any of the ancestors of the father. The Mānava gr. (I, 18 ) expressly says that the father’s own name should not be given. This practice was observed in ancient times and continues even today, when the child is often given his grand father’s name,559 Vide I. A. vol. VI. p. 73 where we see that Pulakesi II was grandson of Pulakesi I.

programa en staat garatot sama :1.V. &. II.1.28–29; यशस्वं नामधेयं देवताश्रये नक्षत्राभर्य देवतायाश्च प्रत्यक्ष प्रतिषिद्धम् । मानवगुणा. 18.

$69. In the E. I. vol. 14 p. 342 (of sako 1470 ) strangely onough tho ongraror’s namo is the somo as his father’s.246

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(9) The gļhyasūtras (except Pār. and Manava) are agreed that & secret name is to be given to the boy by the parents, in the Sosyantikarma according to Gobhila and Khadira, at birth accord ing to some (like Aśv. and Kathaka) and according to others like Āp., Baud., Bhār.) at the time of Nāmakarana on 10th or 12th day. We saw above that Sān. and Kathaka give elaborate rules about the secret name, which rules are those of the Vyavahā. rika 580 name according to Aśv, and many other sūtrakāras. Gobhila and Khādira give no rules about the secret name. Ap., Hir. and Vaik, only say that the secret name should be derived from the nakṣatra of birth, but give no further rules. Bhāra dvāja 58’ speaks of the giving of two names in Nāmakarana, one being derived by applying the intricate rules described above and the other being a nakṣatra name; but it is not quite clear which was to be the secret’ name; it is probable, however, that the nakṣatra name was to be the secret one. According to A$va lāyana the secret name was called Abhivādaniya ( which was to be known to the parents only till the boy’s upanayana and which was to be used by the boy for announcing bimself in respectful salutations ); but he does not say how it was to be derived. Gobhila, Khādira, Vārāha (5) and Mānava speak of an abhivadanlya name. Gobhila prescribes that this name was to be given to the boy at the time of upanayana by the ācārya and was to be derived from the naksatre of birth or from the presiding deity of that Dakṣatra. Gobhila 568 further adds that accord ing to some teachers the abbivādaniya name was derived from

According to the Kathaka gibya ( 34. 1-3 and 36 ) only one is given ( on the day of birth ) and the samo is used in Nāmekaraga ( 36, 3), but it mentions that it was the view of some that another name was to be given in Namakarana,
79TH Tatu tugatga yarare TATAPATKATI TERTULU 1. 26.
m and an appear to suggest three damos, one that was secret given in oratio II. 7. 15-16 ), the 2nd in namakarana (tir II. 8.8 and 14-16 derived by means of the intricate rules specified above) and a third in Upanayana called stereoty (nt II, 10.21-25). According to them a name like greit would be the fourth name. In वैखानस I. 7 it is said that in the पुण्याहवाचन the following names of the 4F791H should be taken one after another viz. F ATA, A, faqata, Argarh and F H (ending in staat if he is & ). TATAPET पछति तस्याचार्यः । अभिवादनीय नाम कल्पयित्वा देववाभयं नक्षत्राभयं पा । गोत्राश्रयम

HTTT II. 10. 22-26; TTATHRY fara w a wi ofta i qurqm ai am II. 4. 12.

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the gotra of the boy (ase.g. Gargya, Sandilya, Gautama &c.). This practice is based on the usage we find in the Upaniṣads, where Satyakāma when about to go to & teacher for Vedic study asks his mother what his gotra was (Chan, Up. IV.4.1) and where the teacher also asks him what his gotra was. In the Kathopaniṣad Naciketas is styled Gautama and in Chān. V. 3.7 Svetaketu is addressed as Gautama by Pravābana Jaivali when the latter expounded Samvarga-vidyā to the former. But if the abhivādaniya was a gotra name there could have been no secrecy. From Gobhila it appears that the ācārya told the boy his abhivadaniya name, but the Khadira suggests that the boy already knew it ( from his father or mother) and informed the toacher. The nakṣatranāma was of importance in the perform. ance of Vedic sacrifices. The Vedangajyotisa 563 (of the Rg) in verses 25-28 enumerates 28 nakṣatras ( adding Abhijit after Uttarāṣāḍhā and before Śravaṇa) and their presiding deities and adds that in sacrifices the sacrificer is to bear a name derived from the name of the presiding deity of his nakṣatre. The object of keeping the nakṣatra name secret seems to have been to prevent rites of abhicāra (magical practices ) against &

नक्षत्रदेवता होता एताभिर्यज्ञकर्मणियजमानस्य शास्त्रज्ञैर्नाम नक्षत्र स्मृतम् ॥ घेदाङ्गज्योतिष (स.) verse 28. In the Vedic Literature and in the Vedaiga Jyotiga tho nakṣatras are enumerated from Krttika to Apabharaṇi and not from Aśvinī to Revati as in medieval and modern times. For the position of Abhijit, vide Tai. Br. I.5.2. The nakṣatras and their presiding deities inay profitably bo specified here. Some of tho names differ from the modern ones. The oldest lists are in the Atharvaveda (19. 7. 2-5) and Tai. S. IV. 4. 10. 1-3, Tai. Br. I. 5. 1 and III. 1. 1. कृत्तिका अग्नि, रोहिणी प्रजापति, मृगशीर्ष or मृगशिरः (इन्वका in . सं.)-सोम, आर्द्रा (बाहू in .सं)-पत्र, पुनर्वसू-अदिति, विण्य (पुण्य in अधर्व)-बृहस्पति, आश्रेषा (आश्लेषाin अथर्व०) सर्पाः, मघा-पितरः, फल्गुनी (पूर्वा)-अर्यमा, फल्गुनी (उत्तरा)-भग, हस्त-सवित, चित्रा (स्वष्ट), निष्टया (स्वाति in अथर्व०)-वायु, विशाखे इन्द्रामी, अनुराधा (or अनुराधा) मित्र, ज्येष्ठा (रोहिणी in तै. सं.)-इन्द्र, मूल (विचतौ in . सं.)-पितरः (निति in ब्राह्मणs and शाजायनगृह्य and प्रजापति act. to others), अषाढा (पूर्वा) आपः, अषाढा (उत्तरा)-विश्वेदेवाः, श्रोणा (श्रवण in अथर्व)-विष्णु, अविष्ठा (or धनिष्ठा) धसवः, शतभिषक-वरुण (called इन्द्र in वै. सं.), प्रोष्ठपदा (पूर्वाभाद्रपदा) अजएकपात्, मोष्ठपदा (उसरा भाद्रपवा)-अहि भन्य, रेषती-पूषन, अश्वयुक् (अश्विनी)-अश्विनी, अपभरणी (भरणी in अथर्व०) यम. The deity of अभिजित् is ब्रह्मा. These are given also in शाडायनगृह्य I. 20, विष्णुधर्मसूत्र 78. 16-17, वैखानसस्मार्त (III. 20). Some give इन्द्र as the deity of चित्रा. In the वेदाङ्गज्योतिष (भग्वेदीय), विष्णु घ. ., शाझा. गु., भग and अर्यमा are the presiding deities of पूर्वा फल्गुनी and उत्तरा फल्गुनी respectively.

Presevx 8.-11, लेखाचरावदीप विष्णुधर्मत्र वेदाङ्गज्योति पूर्वा फल

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person, for the effective employment of whioh it was necessary to know a person’s name. 564

Hundreds of names oocur in the Vedic Literature, but there are hardly any names directly derived from & nakṣatra. In the Sata patha (VI. 2. 1. 37 ) there is an Aṣādhi Sausromateya (son of Aṣadha and Susromata ). Here Aṣāḍha is probably connected with the nakṣatra Aṣadha. It appears therefore that in the times of the brahmanas pakṣatra names were secret and 80 are not met with. Gradually however nakṣatra names ceased to be secret and became common. For several centuries before the Christian era nakṣatra names were very common. Pāṇini (who cannot be placed later than 300 B. C. and may have flourished some centuries earlier still) gives several rules (IV. 3. 34-37 and VII. 3. 18) for deriving names of males and females from nakṣatras. In IV, 3. 34 he says that names are derived from Śraviṣthā, Phālguni, Anuradha, Svāti, Tiṣya, Punarvasu, Hasta, Aṣāḍha and Babula (Kșttikā) without adding any termination signifying ‘born on’ (e. g. we have the names Sraviṣthaḥ, Phālgunaḥ &c.). In VII.3.18 he derives the name Proṣthapadaḥ from Prosthapadā. In the Junagadh inscription of Rudradāman (150 A. D.) the brother-in-law of Candragupta Maurya is said to have been a vaisya named Puṣyagupta ( E. I. vol. VIIL. P. 43). This shows that in the 4th century B. O. & name was derived from the nakṣatra Puṣya (80 the name was nakṣatrāśraya ). The Mahābhāṣya (vol. I. p. 231 ) speaks of boys named Tisya and Punarvasu and cites Citrā, Revati, Rohiṇī as names of women born on these nakṣatras (vol. II. p. 307 ) and of Caitra as & male (vol. II. p. 128 ). The Mahābhāṣya speaks of Puṣyamitra, the founder of the Śunga dynasty ( vol. I. p. 177, vol. II, pp. 34 and 123 ). Buddhists also had nakṣatra names 8. 8. Moggaliputta Tissa ( where & gotra name and a nakṣatra name from Tiṣya are combined), a parivrājaka Potthapāda in Digha I. p. 187 and III. p. 1 (from the nakṣatra Proṣthapada ), Asāda, Phaguna, Svātiguta, Pusara khita and in the Sāñci inscriptions of 3rd century B. C. (E. I. ( vol. II. p. 95). The giving of nakgatra names continued for centuries after the Christian era. For example, in the Palitana plate of Dhruvagona I dated Valabhi samvat 210 (about 529 A. D.) there is a brāhmana named Viśākha. We have

The com, of war gaye (II. 2.32 ) HAETT I Paraft tra Torg

i and Granty on 98TTO 36, 4 says to परैरभिचारे क्रियमाणेऽनुचारादमकटम् ।.

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names like Puṣyasyāmi, Rohinisyāmi ( in the plates of Śivarāja dated 602-3 A. D., in E. I. vol. IX. p. 288 ). Another way of deriving names from nakṣatras was to form them from the presiding deity of the nakṣatra on which a person was born. A man was called Agneya, if he was born on Kfttikā ( Agni being its devatā), Maitra (from being born on Anuradha ). In modern times this round-about way is given up and persons are named directly from the names of gods and avatāras (like Rāma).

There is another way of deriving names from nakṣatras set forth in medieval works on Dharmaśāstra and Jyotiṣa. Each of the 27 nakṣatras is divided into four pādas and to each pāda a specifio letter is assigned (e. g., cũ, ce, co and la for the pādas of Aspini) from which names are derived for persons born in those pādas (e. g. Cūdāmaṇi, Cedisa, Colesa and Lakṣmaṇa for the four pādas of Asyini ).Sos These names are secret and are even now muttered into the ear of the brahmaoārl in Upa na. yana and are known as the name in the dāily samdhyā prayer.

Modern works like the Samskāraprakāsa (p. 237 ) say that four kinds of names may be given viz. devatānāma, māsanāma, nakṣatranāma and vyāvahārikanāma. The first shows that the bearer is the devotee of that devatā. The Nirnayasindhu 566 quotes & verse about twelve names derived from the month in which a man was born and adds that the Madanaratna laid down that the names specified in the verse were to be given to the months from Margaśirṣa or Caitra. Such names of Viṣṇu ) are being given now, particularly in Western India, but without regard to the month of birth. So early as in the Bșhatsambitā of

Vide FFATTERATØT P. 859 and H TCRITET Pp. 239-240 where all tho lottors for the 27 3 are set out from a work oalled sutra and on pp. 860-861 of the former the 112 names (for the 4 TTS of 28 79778) are exemplified. Even so late a work as the air (composed in 1790 A, d.) disapproves of those names as not based on any Vedic authorities and other istifadfputhram OTTOTTA न्यादेश्वतर्वाचरणेषु चूडामणिश्चोदीशचोलेशो लक्ष्मण इत्यादिकानि नाक्षत्रमामानि कुन्ति तल भोतमन्थादिबहुसंमतम् ।। धर्मसिन्धु III परिच्छेद, पूर्वार्ध.

566, fagomsegamit gute gara: Irengut पासुदेवस्तथा हरिः। योगीशः पुण्डरीकाक्षो मासनामान्यनुक्रमात् ॥ अत्र मार्गशीर्षाविश्वैत्रादि of a TTCH foretary of III gatut. The verse quoted ocours in the saunaka Körikas (Ms, io Bombay University Library ) as one of Garga. The Lagbu-Aśvaldyana-smrti (Anaud.ed.) VI. 2 speaks of #TFT

as beginning from Antofte

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Varāhamihira the twelve names of Viṣṇu are associated with the twelve months.567

As to the names of girls, some special rules were laid down. Many grbyasūtras say that the names of girls should contain an uneven number of syllables and the Mānava gr. (I. 18 ) expressly says that the names of girls should be of three sylla bles. Pār. and Vārābagrhya further say that the names of girls should end in ‘a’, Gobhila and Mānava say they should end in ‘da’ (as in Satyadā, Vasuda, Yasodā, Narmadā), Saṅkha-likhita dharmasutra and Baijayāpa require that it should end in ’l’, while the Baud.588 gr. sesa-sutra says that it should end in a long vowel. The Vārāhagļhya adds an intricate rule that the name of a girl should have an ‘a’ vowel in it and should not be after a river, a nakṣatra or should not be the name of the gun or moon or Pūṣan and should not be one having the idea of ‘given by god’ as in Devadattā or having the word ‘rakṣitā ( as in Buddharakṣitā ).569 Manu II. 33 prescribes that the names of women should end in a long vowel, should be easy to pronounce, should not suggest any harsh acts, should be perspicuous, should be pleasing to the ear, auspicious and should convey some bles sing and in III. 9 Manu and Ap. gr. III. 13 say that one should not marry a girl named after nakṣatras, trees, rivers. In modern times girls frequently bear the names of the great rivers of India ( Sindhu, Jāhnavi, Yamunā, Tāpi, Narmada, Goda, Krṣṇā, Kāveri &c. ). .

The 12 names are eṣya, TUTTOT, Ara, fara, faun, HUETR, FEATH, THT, sfrut, tant TATH, Arct.

.568. Vide अपरार्फ P. 27 for quotations from शङ्कलिखित and षैजवाप. नामैवं कन्याया अकारण्यवधानमाकारान्तमयुग्माक्षरं नदीनक्षत्रचन्द्रसूर्यपूषादेवदत्त रक्षिता. Asta I TIKUU 2.

Tbose directions of the Vāraba gr. were not observed in ancient times, The Mababbaṛya (vol. II. p. 307) mentions women named Citre, Revati, Aøvini, also a woman named Devadatta (vol. I.;P. 184) and 499 (vol. III. p. 156 ) and also FT (or *), fat (or

*T ) in vol. III. p. 325.

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(proteotion ), puṣti ( prosperity ) and preṣya (service or depen dence on others ). It is significant that none of the gļhya sūtras except Pāraskara 570 makes any reference to these additions ( śarman and the like) to the names of brāhmaṇas and others. Therefore this was comparatively & later development, though such additions must have been in vogue at least two centuries before the Christian era. The Mahābhāgya s71 ( vol. III. P. 416 ) cites Indravarman and Indrapālita as the names of a rājanya and a vaisya. Yama quoted by Aparārka (p. 27 ) says 574 that the names of brāhmaṇas should have the addition of sarma or deva, of kṣatriyas varma or trūta, of vaisyas bhūti or datta, and of sūdras dāsa. Similar rules are given in the Purāṇas $73. These rules were sometime observed, but were often broken from very ancient times as inscriptions show. A striking example of the observance of these rules is contained in the Talgunda Inscription of Kakutsthavarman of the Kadamba family (E. I. vol. VIII. p. 24 ) where the founder who was a brāhmana is styled Mayūraśarman, but his descendants who were kings had names ending in varman ( which was appropriate to ksatriyas). On the other hand we have frequent breaches of these rules. In the Gupta Inscriptions No. 35 (C. I. I. vol. III, p. 150, at p. 156 the Mandasor Ins. of Yasodhar man of Malava year 589, 645-46 A. D.) the genealogy of the brāhmaṇa ministers is Ṣaṣthidatta, his son Varābadāsa, bis son Ravikirti (so the upapadas’ datta’ and ‘dāsa’ appropriate to vaisyas and sūdras respectively were added to brāhmana names ). In the Neulpur plate of Subhakara of Orissa ( 8th century A. D., E. I. vol. XV. p. 4) we have several bhattas whose names and in vardhana, datta and svāmin. In the Nidhanpura plate of Bhāskaravarman (E. I. vol. XIX p. 115 ) among the numerous donees (who must have been all brāhmānas) there are some who are named Srāddhadāsa, Karkadatta and Merudatta. In the Inscriptions of the Saka king Damijada

w ara TVATAT CATATA TAT: I 3779. T. III, 13; pret DTSTOFFT of auto ya TETI TEIE I. 17. The aiutauira I. 11. 10 says ‘अधाप्युदाहरन्ति शर्मान्तं ब्राह्मणस्य, धर्मान्तं क्षत्रियस्य, गुप्तान्तं वैश्यस्य, भत्यवासान्त शूवस्य

TFTRATTI.

This is on TFF 2'7777grasta aruaon aroma VIII. 2. 83. 572, 4A: 1 taie faqet TTTTTTT:

U TF: ATT TETT 379 p. 27.

1. g. Raggtro III. 10. 9 stift urteurrei rita TOTTI गुप्तवासायं नाम प्रशस्त पैश्यशूद्रयोः॥ the संस्कारतच p. 919 quotes another verse of fatrocoran TIA Gfia poder assefa ang meron PataifTUTEN’ Thisis पिपराण III. 10,8.

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of the year 60 (C. I. I. vol. II. P. 16 ) his father is called Valavadha (Balavardhana ) and his son Mitravadhana (Mitravardhana ).

A few words may be said about matronymics. A few examples of such names have been given above from Vedic Literature. Aøv. gr.574 (I. 5. 1.) says that in seleoting a bride groom or bride “one should first examine the family, as has been already said ’those who on the mother’s and father’s side’”. This refers to the Aśv. Srauta sūtra where it is required that both parents of the brāhmaṇa at the time of camasabhakṣaṇa in Daśapoya should be for ten generations perfect in their learning, austerities, and meritorious works and who can be traced to have throughout been of the brāhmaṇa class on both sides &o. Yāj. I. 54 enjoins that one should choose a girl from

& great family of śrotriyas, which has been famous for ten generations (for learning and character ). Therefore when in certain cases a person is named after his mother or after the gotra of his mother’s father, all that is intended to be conveyed is that he is descended from worthy male and female ancestors. There is no question in such cases of matriarchy. In the Nasik Inscription No. 2 (E. I. vol. VIII. p. 60) siri Puļumāyi is des cribed as Vāsithiputa and in E. I. vol. VIII. p. 88 the Abhira king Iśvarasena is described as Mādhariputra. 575 In a Scythian

Inscription ( E. I. vol. X at page 108 ) we have mention of the son of Bhargavi’. In all these cases the mother’s gotra name is specially emphasized probably to convey that the mothers were of the bluest blood. Comparatively late writers mention the gotra in which their mother was born (e. g. Bhavabhūti who flourished about 700–750 A. D. says that he was a Kāøyapa while his mother was a Jātūkarṇi). From a Kārikā in the Mahābhāṣya we learn that the great grammarian Pāṇini was the son of a Dākṣi. Pāṇini himself 578 (IV. 1. 147 ) delivers a

Some cara a arata: fogasara ute i . . I. 5. 1. The 14. 1. 2. IX. 3. 20 has ’ Arga: ragars gryn Frysa fauna girat goes integraat TEOT frag: Tuarastai. The printed text reads are or wbich practically convoys the same sense.
Vide E. I. vol. XX. p. 6. for other examples of Madhariputa and Vasiṭbiputa.
proponeret migry giorA! I HETTY vol. I. P. 75 on पाणिनि (I. 1.20). पाणिनि was also called शालावरीय (from his place शलातुर). Vide भामह’ काण्यालंकार VI. 62 and Nogawa plate of भ्रषसेन II (E. I. vol. VIII at p. 182, dated Gapta ora 320 i. e. 649-50 Ad). Papini (IV. 3. 94) derives the word शालातरीय.

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special rule about the formation of a name for a man from the gotra name of his mother to convey contempt (e. g. Gārgaḥ or Gārgikaḥ, & rogue, from his mother’s name Gārgi),579 Sāökha yana gļbya (I. 25.2-9, S. B. E. vol. 29, p. 52 ) prescribes that the father and mother (having bathed themselves and the child) should put on new clothes, that the father should cook a mess of food in the sūtikāgni, that he is to offer oblations to the tithi of the boy’s birth and to three constellations with their presiding deities, that he is to place in the middle the oblation to the nakṣatra of birth and he should make two other oblations to fire with two mantras and then the 10th oblation is made to Soma with Rg. I. 91. 7. The father pronounces aloud the child’s name and causes the brāhmaṇas to say auspicious words.

The Aśv. gr. does not describe Nāmakarana. Many of the other gļhyasūtras presoribe that the sūtikāgni is to be removed and the home for nāmakarana is to be performed in the Aupāsana ( gļhya) fire, The Bhāradvāja gr. 578 prescribes the repetition of the Jayā, Abhyātāna and Rāṣtrabhṛt mantras and the offering of eight oblations of ghrta with the eight mantras may Dhātr bestow on us wealth’ (ĀP.M.P. II. 11. 1ff). The Hir. gr. ( II. 4. 6-14, S. B. E. vol. 30 pp. 214–215 ) contains similar rules. It prescribes twelve oblations with the mantras *may Dhāts bestow on us wealth’ and gives two names & secret naskatra name and an ordinary name) to the boy. The twelve oblations are as follows: four to Dhātr, four to Anu mati, two to Rākā, two to Sinivāli. According to some a thirteenth oblation to Kuhū was to be offered.

The later works state many details which it is unnecessary to set out. The mother with her child on her lap sits to the right of the father. Some late writers presoribe that the father is to give a secret name to the boy and should spread husked

The FETTOY gives several Vartikas on Panini IV. 1. 147 and the Kasika remarks for TH ATT entsteht GT and art: would mean souf: yv: (whose father was unknown ).
1. g. org. I. 26’ qreat fiat regent gran gaurar न्स्योपासने सूतिकाग्निमतिहरन्ति । अन्तरागारेऽनिरुपसमाधाय जयाम्यातानान् रानभव इति

Har dua warga Portreti, The Jayas are certain mantrag (13 in all) which are Tai. S. III. 4. 4, 1 (vide #4, A. & I. 10. 9 *Are u R u … PUTET’), Sumats are 18 viz. Taraftofa: # ATTROTEHELY in a. F. III. 4. 6. 1; the Rxgtrabhște are 22 ( WA UTHT) in . III. 4, 7, 1. Other gūtres specify other mantras from their rospectivo Sikbās.

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grains of rice in a vessel of bronze, write thereon with a golden pen the words * salutations to Sri Ganapati’ and then write four names of the boy, viz, kuladevatā nāma ( such as Yogesvarl bhakta ), then māsanāma ( vide note 566 above), a vyāvahārika. nāma, & nakṣatranāma. 578

Some sūtra works udd & detail immediately after Nāma karana. For example, Asv. gr. ( I. 15. 11 ) says ‘when a father returns from & journey he holds in his hands his son’s head, mutters the verse ‘angad angād &c.’ and thrice smells (kisses) his son on the head. Ap. gr. 15. 12 580 prescribes that on returning from a journey the father should address his son (abbimantraña) with the verse angad,’ should smell the child on the head with the verge ‘be thou an axe’ and should mutter in his right ear five mantras. These rules have a very ancient origin. The Kauṣitaki Br. Up. II. 11 says that on returning from a journey the father touches the head of a son with the verse ‘angād-angad &o.’ and takes the name of the boy and also repeats the verge * aśmā bhava’ &o. In the case of the girl there is no smelling of the head nor muttering in the ear, but only address ( with a prose formula). This no doubt indicates that greater value was attached to a son than to a daughter, but it also shows that the daughter was not altogether neglected.

Karnavedha :-(piercing the lobes of the ears of the child). In modern times this is generally done on the 12th day after birth. In the Baud. gr. deṣa-sūtra (1. 12 ) karnavedha is pres cribed in the 7th or 8th month, while Brhaspati quoted in Sams kāraprakāśa (p. 258 ) says that it may be performed on the 10th,

12th or 16th 581 day from birth or in the 7th or 10th month from birth. The Sm. C. has a brief note on karpavedha. The gļhya. parisista says that the fatber sits facing the east in the first half of the day and first addresses the right ear of the boy with the mantra ‘Oh gods, may we hear bliss with our ears’ ( Rg. I. 89. 8) and then also the left ear. If the boy cries honey is to be

The 964 in Taitor is ‘#HIFT SANFT stofnu युर्षोभिवृद्धिष्यवहारसिद्रिद्वारा श्रीपरमेश्वरप्रीत्यर्थं नामकरणाख्यं कर्म करिष्ये । संस्कार KATUT p. 861.
For a ter ef and for 31581 ** vido note 537 above. In 3014, A.T. (II. 14. 3) the reading is dat & Th. The formula for a daughter is Frimarea To #T e stea: Tre ( 19. A. 97. II14. 10).
The geneHOT (p. 873) quotes from waarom the verse TUA HAT S Tie i arqet e saboter puratu garu .’ Vide #

R. 379 for utru.

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ness of the ears with a Po In the case of garde even in ancient

given to him ; after the rite brahmaṇas are to be fed. In modern times, generally & goldsmith is called who pierces the lower lobes of the ears with a pointed golden wire and turns it into a ring round the lobes. In the case of girls the left ear is pierced first. That ears of boys were pierced even in anoient times is suggested by a mantra quoted in the Nirukta. 582 ‘He (the teacher ) who pierces the ear with truth, without causing pain and yet bestowing ambrosia, should be regarded as one’s father and mother’.

Niṣkramana:(Taking the child out of the house in the open). This is a minor rite. Pār. gṛ. I. 17 gives the briefest description. Vide also Gobhila II.8.1-7 (S. B. E. vol. 30 pp. 56-57), Khādira II. 3. 1-5 (S. B. E. vol 29.p. 396), Baud. gr. II.%, Mānava gr. I. 19. 1-6, Kathaka gr. 37-38.583 This was done according to most authorities in the 4th month after birth. Aparārka (p. 28) quotes a purāṇa that the going out of the house may be dona on the 12th day or in the 4th month. According to Par. gr. the fatber makes the ohild 584 look at the sun pronouncing the verge ’that eye’ (Vaj. S. 36. 24). The Mānavagrhya prescribes that the father cooks a mess of food in milk and offers oblations thereof to the sun with the verses the brilliant eun has rigen in the east’ ( Mait. S. 4. 14. 4), he is the hainsa sitting in pure worlds’ (Rg. IV. 40.5=Mait. S. II. 6. 12=Tai, 8. I. 8. 15. 2),

whenever him’ (Rg. X. 88. 11 ) and then he worships the sun with the verse that Jātavedas’ ( Rg. I. 50. 1, it occurs in all Samhitas ) and then he should present the child turning its face towards the sun with the verse ‘salutation to thee, Ob divine (sun) who hast hundreds of rays and who dispellest darkness, remove the misfortune of my lot and endow me with blessings’; then brāhmaṇas are to be fed and the fee is to be a bull. Baud.

582, for II. 4. T hroarella tutarawi #TA AFTER Porat Arena T ATTW. This verso also occurs in Vas. II. 10 and Vionu Dh. 8. 30. 47; vide strate 108. 22-23 where there is a very similar vorse ( Tarquite are ) and AD II. 144.

These two chapters of the FIFTH seem to be later additions. Tho com. WENT romarks UPATEFT Tatararat TIE I SITTED पारंपण पठन्ति । तृतीये मासि कर्तव्य शिशोः सूर्यस्य दर्शनं । चतुर्थे मासि कर्तस्य तथा Par aill.
TU AI PATHFOTEFT tutarra a RIEI CTCFFIT I. 17. The verse is तश्चक्षुर्वेवहितं पुरस्ताच्छुकमुञ्चरत् । पश्येम शरदः शतं जीवेम शरदः शतं शृणुयाम sta: STAT A stra: Hara: FUTA SITT: gra ® Tet: Tara 1. Vido Tai. Ar. 4. 42 for this benediotion.256

[ Oh, VI

gr. (IL.) prescribes a homa with eight oblations. Gobhlla speaks of candradarsana. It says that on the 3rd tithi of the third bright fortnight after birth, the father bathes the child in the morning, worships in the evening the moon with folded hands, then the mother, having dressed the child, hands it with its face to the north from the south to north to the father and herself passes behind the back of the father and stands to the north of him, who worships with the three verses 585 ‘Oh thou whose hair is well parted, thy heart’ (Mantrabrahmana I. 5. 10–12 ), then the father hands back the son to the mother with the words that this son may not come to harm and be torn from his mother’. Then in the following bright fortnights, the father filling his joined hands with water and turning his face towards the moon, lets the water flow out of his joined hands once with the Yajus ‘what is the moon’ (Mantrabrāhmaṇa I. 5. 13 ) and twice silently. The Khādiragphya bas practically the same rules, except that it does not speak of two times. It will be noted that both omit tbe sight of the sun, but only mention the seeing of the moon. Laghu-Aśvaldyana VII. 1-3 speaks of the performance of abhyudayika sraddha, then reciting the sūkta from svasti no mimitam’ (Rg. V. 51, 11 ) and ‘āśu siśanaḥ’ (Rg. X. 103. 1), showing the boy to the sun in the courtyard of one’s father-in-law or in that of another and then repeating the verse ’that eye’ (Vaj. 8. 36. 24). The Sm. O. remarks that those in whose śākhā this rite is not mentioned need not perform it. The Samskāraprakāśa pp. 250-256 and Sarakararatnamālā pp. 886-888 give an extensive description and make of this samskāra a matter of great pomp, festivity and rejoicing. Yama 588 quoted in Sam, Pr. says that seeing the sun and seeing the moon should be done respectively in the 3rd and 4th months from birth.

Annaprāśana:-(making the child eat cooked food for the first time). Vide Āśv. gr. I. 16, 1-6 (8. B. E. vol. 29 p. 183), Śān. gr. I. 27 ( 8. B. E. vol. 29 p. 54), Ap. gp. 16. 1-2 ( 8. B. E. vol. 30, p. 283 ), Pār. gr. I. 19 (9. B. E. vol. 29, pp. 299-300), Hir. gļ. II. 5. 1-3 (S. B. E, vol. 30, p. 216 ), Kathaka gr. 39. 1-%, Bhar. gr. I. 27, Mānava gr. I. 20,1-6, Vaik. III. 22. The Gobhila and Khādira gp. omit this samskārah Most smṛtis prescribe the 6th

The verso Teto Tart occurs in 2014. #. 97. II. 13. 4. 586. यमः । ततस्तृतीये कम्य मासि पूर्यस्य वर्शनम् । चतुर्थे मासि कर्तव्यं शिशो. FT TE RITMETY P. 250.

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month from birth as the time for this samakāra; but Mānava gf. says it may be the 5th or 6th ; while Saṅkha quoted by Aparārka says it should be performed at the end of a year or at the end of six months, according to some 587. The Kathaka gr. enjoins the sixth month from birth or the time when the child first strikes teeth. The procedure is very brief in all except Śān, and Pār, Sān. says that the father should prepare food of goat’s flesh, or flesh of partridge, or of fish or boiled rice, if he is desirous of nourishment, holy lustre, swiftness or splendour respectively and mix one of them with ourds, boney and ghee and should give it to the child to eat with the reciting of the Mahāvyābśtis ( bhūḥ, bhuvaḥ, svaḥ). Then the father is to offer oblations to fire with four verses ‘Annapate’, 588 Rg. IV. 12. 4-5 and ‘him, Oh Agni, lead to long life and splendour &o’. The father recites over the child the verse Rg. IX. 66. 19 and then sets down the child on northward pointed kusa grass with Rg. I. 22. 15. The mother is to eat the remnant of the food thus prepared. Aśv. has almost the same rules as to food (omitting fish ) but prescribes only one verse ‘Annapate’. Ap. gr. 589 prescribes feeding of brāhmaṇas, making them give benedictions to the child and then making the child eat only once amess of curds, honey, ghee and boiled rice mixed together, with the recitation of a mantra joined to the three vyābftis singly and collectively and says that according to some the flesh of partridge may also be added. Bhār, says that the method of making a child eat is the same as in Medhājanana and is silent about the food. Pār. gr. (I. 19 ) prescribes the cooking of sthālīpāke and offering the two ajyabhāgas and then two offerings of ghee with the mantras ’the gods generated 590 the goddess of speech &o ‘(Rg. VIII. 100. 11 ) and the verse ‘may vigour to-day produce for us gifts &c’(Vāj. S. 18. 33 ). Mānava, Kathaka and Vaik. are entirely silent about flesh. Kāthaka

HASWATHALITAT EST.q. by * p. 28.
Sast at draft GITAT: I g sterare att greit of the face can 2. #. IV. 2. 3. 1. ___589. भूरपा त्वौषधीनारसं प्राशयामि । शिवास्त आप ओषधयः सन्त्वनमीवास्त आप santai

p u otsat antoi umat I. i : girato 1 3119. 9. 9. II. 14. 11-14. After at the child’s name in the vocative is to be uttered.

fi reyna aurrat Fate: 9741 Santa FT 1 RETE TETIT TONTTOTUERI. VIII, 100. 11,
D. $3

258

prescribes the cooking of all haviṣya food 591 and the other two works prescribe food cooked in milk.

It will be seen from the above that the principal part of the samskāra is making the child taste food. Some writers add home, feeding of brāhmaṇas, and benedictions. The Samskara prakāśa (pp. 267-279 ) and Samskāraratnamālā (pp. 891-895) have very detailed notes on this samskāra. One interesting matter quoted by Aparārka (p. 28 ) from Mārkandeya is that on the day of this ceremony, in front of the gods worshipped in the house, tools and utensils required in various arts and crafts, weapons and sāstras should be spread about and the child should be allowed to crawl among them and what the child seizes at first should be noted and it should be deemed that he is destined to follow that profession for his livelihood which is represented by the thing first touched by him.

Varṣavardhana or abdapūrti:«In some of the sūtras provi. sion is made for some ceremonies every month on the day of the birth of the child for one year and on every anniversary of the day of birth throughout life. For example, Gobbila gr. ( II. 8. 19-20 ) says every month of the boy’s birth for one year or on the parva days of the year he should sacrifice to Agni and Indra, to Heaven and Earth and to the Visve devas. Having sacrificed to these deities be should sacrifice to the tithi and nakṣatra ‘.$02 The Sān. gr. (1. 25. 10-11 S. B, E, vol. 29, p. 52) similarly says’having sacrificed in the same way every month on the tithi of the child’s birth, he sacrifices when one year has expired in the (ordinary ) domestic fire’. Baud. gr. III. 7598 prescribes an offering of cooked rice for life (āyuṣyacaru) ’every year, every six months, every four months, every season or every month on the nakṣatra of birth’. Kathaka gļ. (36. 12 and 14 ) prescribes a homa every month after nāmakarana for a year in the same way as in nāmakarana or jātakarma and at the end of the year an offering of the

TYTETET P. 400 quotes a verse ran Te HTUTEUE ? HAT: 11461cairerat FatHT FYTTEL # ? and quotes FTTHET ‘JUR Tat स्तवलाभे बीहयस्तवलाभे माषकोषचणकसर्षपमसूरचीनकपित्थवर्जमन्यदपि अमम्’.
GARFT A HITH TH Tatay at para s a attigforet farraataa tai dangt fra Th a i T u II. 8. 19-20. The Atashitats are the amīvāsyās of 99a, Fities and ATTA.
gatoryout 1 HT TEU VEU HÔT ung wargai HIT HIT ET GATOTT ** FRI T . T. III: 7. 1-2.

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flesh of a goat and sheep to Agni and Dhanvantari and feeding the brāhmaṇas with food mixed with plenty of ghee. Vaik. III. 20-21 speaks at great length of the ceremony called * Varṣavardhana’ ( increase of the years of a person) to be performed on the anniversary of the birth-day every year and lays down that in this rite the deity of the nakṣatra on which a child is born is the principal one, that oblations of ghee are to be offered to that deity and nakṣatra and then to the other presiding deities of the nakṣatras and to the nakṣatras them selves, then an oblation with the vyābști (bhūḥ svāhā ), then offerings to Dhātā. It describes in detail how different cere monies are to be performed up to Upanayana, then up to finishing of Veda study, how ceremonies are to be performed on the anniversary day of one’s marriage, on the nakṣatra on which a person performed solemn sacrifices like Agnistoma and that if he thus lives till 80 years and 8 months he becomes one who has seen a thousand (full) moons and is called ‘brahma sarfra ‘, in celebration of which several ceremonies are pres cribed ( which for want of space are not set out here ). In connection with the anniversary of the marriage day, 594 Vaik. specially prescribes that whatever ceremonies women direct as done traditionally should be performed. Aparārka (p. 29 ) quotes verses of Mārkandeya to the effect that all should every year on the day of birth celebrate a festival (mahotsava ) in which one should honour and worship one’s elders, Agni, gods, Prajāpati, the pitrs, one’s nakṣatra of birth and brābmanas, The Kṛtyaratnākara (p. 540 ), the Nitgādārapaddhati (pp. 621-624 ) quote the same verses (as Aparārka does ) and add that on that day one should worship Mārkandeya (who is believed to be immortal) and the seven other cirajivins,595 The Nityācārapaddhati (p. 621 ) quotes a verse that in the case of kings the.anniversary of the day on which they were crowned should be delebrated. The Nirnayasindhu, the Samskāraprakāsa (which in pp. 281-294 gives the most elaborate treatment) call

यदहि विवाहो भवति मासिके वार्षिके चाहि तस्मिन् यत्रिय आहुः पारंपर्यागतं Rierart # TTI SETF III. 21. 319. u. 8. II. 1.1, 7 also speaks of the anniversary of the day of marriage ‘यञ्चनयोः मियं स्यात्तदेतस्मिनहानि

E’ 595. The नित्याचारपद्धति has these verses ‘अश्वत्थामा बलिया॑सो हनुमांश्च fiqror: 1 59: TTEITA* FHa ferruffra: I F FT: FACETTE ATT HUTEHEN spare propriuffa: ily. The fardorfiry quotes some verses from the preferramatut about Artura.

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{ Oh. VI

this festival” abdapūrti’. The Samakāraratananālā contains a very extensive discourse on this rite (pp. 877-886 ) and calls this festival ayurvardhāpena’. The Nirnayasindhu and tbe Samskāraratnamālā set out the verses that are addressed to Mārkandeya and others. In modern times women do calobrate overy month the birthday of a child and the first anniversary of birth. They make the child cling to the principal house-post or to the post used for churning out butter from the pail of ourds and water.

Caula or Cudākarma or Cūdakarana :-( the first cutting of the hair on the cbild’d head). This samskāra is mentioned by every writer. ‘Cūdā’ means the ’lock or tuft of hair kept on the head when the remaining part is shaved (i, e. the sikha ); $0 cūdākarma or cūdākaraṇa means that rite in which a lock of hair is kept ( for the first time after birth ). We get cauda’ from ‘cūdā ‘586 meaning ‘a rite the purpose of which is keeping a look of hair’ and ‘da’ and ’la’ often interchange places. So we get’ cauda ‘or’caula’ also as the name of the ceremony.

According to many 597 writers caula was performed in the third year from birth. Baud. gr. (II. 4), Pār. gr. (II. 1), Manu II. 35, Vaik. III, 23 say that it may be performed in the 1st or 3rd year: Asv. gr. and Vārāba gr. say it may be performed in the 3rd year or in the year in which it is the custom of the faniily to perform it. Pār. also refers to family usage. Yāj. specifies no year, but mentions only family usage. Yama quoted by Aparārka (p. 29 ) allowed it in the first, 2nd or 3rd year, while Saṅkha-Likbita allowed it in the 3rd or 5th ( Aparārka p. 29 ), Ṣad-guru-sisya quoted in the Samskāraprakāśa (p. 296 ) and Nārāyaṇa (on Āśv. gr. I. 17,1) say that some per formed it at the time of upanayana.

स च चूडाकरणशब्दः कर्मनामधेयम् । यौगिकन्यायेनोविदादिशब्दवत् । योगश्च, घटाया: करणं चूतार्थ करणं यूडा क्रियते यस्मिन्कर्मणीति वा निधैव संभवति ।

A t p. 295. The ETC (vol. II. p. 362 on T. V. 1. 97 ) explaing it as . Tar USTAFA Terrand we know from works on poetics that

i ros que et fira (tbere is no distinction between ‘ba’ aud ‘va’ or da and la io Yamaka, parodomasis and citrakarya).

Vide Adv. gr. I. 17. 1-18 (S. B. E. 29 pp. 184–186), Ap. gr. 16, 3-11 (8. B. E. vol. 30 pp. 283-84), Gobhila II. 9. 1-29 (8. B. E. 30 PP. 60-53), Hir.gr. II. 6. 1-15 (S. B. E. 30 pp. 216-218), Kathaka gr. 40, Kbadira II. 3.18-33 (S. B. E. 29 pp. 597-599), Par. 1 II. (8. B. E. 29 pp. 301-303), San. (I. 28. S. B. E. 29. pp. 56-57), Baud. gr. II. 4, Monava gr. I. 21. 1-12, Vaik. III, 23 for a treatment of this topic.

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Whether such a ceremony was performed in the Vedic ages cannot be ascertained with certainty. Bhār, gr. I. 28 expressly 5*8 refers to the Vedic verse ( Rg IV. 75. 17 or Tai. S. IV, 6. 4. 5) as indicative of the practice of Caula in Vedic times where arrows fall together like boys having many tufts of hair’. Manu II. 35 also has in view this Vedic verse,

The principal act in this ceremony is the cutting of the hair of the obild. The other subsidiary matters are the performance of homa, feeding of brābmaṇas, receiving of their benedictions and giving of dakśiṇā, the disposal of cut hair in such a way that no one can find them.

The ceromony is to be performed on an auspicious day as set out in note 494 above. Ap. gr. 16, 3 says it should be per formed when the moon is in conjunction with Punarvasu nakṣatra, while Mānava gr. says that it should not be done on the 9th tithi of a month. Later works like the Samskāraprakāśa (pp. 299-315 ) give very intricate rules about the auspiciou 8 times, which rules are passed over here. The most exhaustive treatment of this ceremony in the sūtra works is to be found in Aśv., Gobhila, Vārāha 4 and Pār. II. 1.

The materials required in this ceremony are stated as follows:-(1) To the north of the fire are placed four vessels each of which is separately filled with rice, barley, māṣa beans and sesame respectively ( Aśv. gr. I. 17.2 ), but Gobbila (II. 9. 6-7) says that they are to be placed to the east and Gobhila and Sān. say that these are to be given to the barber at the end of the rite ; (2) to the west of the fire the mother with the boy on her lap is to be seated and two vessels one filled with the dung of a bull and the other with sami leaves are to be also placed to the west ( Gobbila II. 9.5 and Khādira II. 3. 18 place the dung to the north of the fire and Khādira says that she sits to the north ); (3) to the right of the mother the father sits holding 21 bunches 599 of kusa grass or the brahmā priest (if there be any) may hold them; (4) warm and cold water or only warm water; (5) an ordinary razor or one made of Udumbara wood ( according to Khādira II. 3. 17 and Gobhila II. 9. 4);(6) a

UT #tentang tepat ufo Teigste foi ! Tom HTAP YATT Raforæl rigsfer og foren para irem y. I. 28.
21 bunohes are required because be cuts off the hair four times on the right sido and three times on the left side and each time thrco kuda bupobos are requirod.

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mirror (Gobhila and Khādira ). According to Gobhila and Khādira the barber, hot water, mirror, razor and bunches of kusa grass are to the south of the fire and bull’s dung and a mess of rice mixed with sesame are to the north of the fire. Āśv., Pār., Kathaka and Mānava say that the rezor is to be of loha ( which the commentator Nārāyana explains as copper).

After home is performed, the principal matter (of cutting the hair) is to be begun. According to Gobbila and Khādira the father, having contemplated upon Savit;, looks at the barber with the mantra ‘here comes Savitr’ (Mantra-br. I. 6. 1) and contem plating on Vāyu looks at the warın water with the mantra’ with warm water, Oh Vāyu, come hither’( Mantra-Br. I. 6, 2). The father then mixes the hot and cold water and may put, in a part of the water, butter or drops of curds and apply the water to moisten three times the boy’s head with the mantra ‘may Aditi cut thy hair; may the waters moisten ( thy hair) for vigour ‘. Then60d on the right portion of the boy’s hair the father puts three kuśa bunches with the points towards the boy with the formula ‘herb, protect him’ (Tai. 9. I. %. 1. 1). With the words ’ Axe, do not harm him’ (Tai. S. 1. 2. 1. 1 ) he presses a copper razor (on the kuśa blades). The hair is cut’ with the mantra ‘with that razor with which Savits, the wise, cut ( the hair ) of king Soma and of Varuna, cut now his (the boy’s hair), Oh brābmaṇas, so that he may be endowed with long life and (reach) old age’. Each time the hair is cut, he gives the cut hair with their ends turned towards the east together with sami leaves to the mother, who puts them down on the bull dung, Cutting is done a second time with the mantra’ with what Dhata shaved ( the head) of Bphaspati, Agni and Indra for the

or drops head with the munir) for vigomitis

The several sūtras gonerally cite different mantras at the time of the perforinance of the several acts. It is not possible for want of space to get out all these different verses. Only the mantras used in the Asy. gr. are cited in ordor to convey some idea of the rite as it was practised in anciont tinos.
It appears tbat originally the father himself performod tho cutting of the bair. Some of tho gihya sutras like those of Baud, and $&, nowhere mention the barber in this ceremony. Hence it appears that lator on the fatber performed only the home and repeated the mantras, while a barber #89 employed to shavo the boy’s head. " यभूतानां कारपिता पित्रादिः स एष वपनकति सिद्धं भवति । इदानीं नताशशिक्षाया अभावालोकविशिष्त्वाच समन्त्रक चेष्टामात्रं कृत्वा नापितमेव वपन कारयन्ति शिक्षा

UITE HOT P. 901.

Ch. Vṛ

SamskārasCaula

263

for the

life, famasain, wat he me cutting

sake of their long life, with that I shave thy ( bead) for the sake of long life, fame and happiness’. The cutting is done a third time with the mantra ‘with what he may after night ( is past ) see the sun again and again, with that I shave thy (head) for the sake of long life, fame and happiness’. The cutting is done for the fourth time with all the three mantras together, Then the hair is out three times on the left side similarly. The edge of the razor is then wiped off with the mantra ‘when thou sbavest as a shaver the hair ( of the boy ) with the razor that wounds and is well-shaped purify his head, but do not deprive him of life’. Then he gives orders to the barber ‘doing with lukewarm water what bas to be done with water, arrange his bair ( well ) without causing him (the boy ) any wound’. Let him have the hair of the boy arranged according to the custom of the family. The rite only (without the mantras ) is per formed for a girl.eus

According to several sūtras, the cut hair placed in the dung of a bull is buried in a cow stable603 or is thrown in a pond or in the vicinity of water ( Pār., Bhār. ) or is buried at the root of the Udumbara tree ( Bhār.) or in a bunch of darbha grass (Baud.. Bhār., Gobhila ) or in the forest (Gobhila). The Mānava gr. prescribes that as the hair fall down when cut they are gathered by some friendly person. The Kathaka gf. and Mānava gf. say that the barber gets a sesame cake and a fine piece of cloth, while Vaik, says food is given to him. A bath for the boy is expressly prescribed by Baud. and some others.

There is a great divergence of views about the number of locks of hair to be left on the head and the portion of the head where they are to be left. Baud. gr. says that one or three or five looks 604 may be left on the head or according to family usage and he further says that some sages say that the looks should

All the mantras in Adv. gì, occur also in Mūnava gr., some occur in Baud., Bbar., Par., and others. The mantrus in Asy, viz youtar 979, 19a, ## UTAT, # 957, TayTOT # TUT are try. #. T. II. 1. 1, 3-5 and 7 with slight variations. The verse gestra H is almost the same as suremaa VIII. 2. 17.and Adv. appoars to have adapted it pur posoly to make it suit the caula.
अधेनं गोमयपिण्ड गोष्ठ उदकान्त उदुम्बरमूले दर्भस्तम्चे वानिदधाति । भारद्वाज T. I. 28; stupid Fast Thulava Pura TINE T TU TIT. T. II. 1.

604, sperantareira: uret e vetaatan Fara que parent Fotqeretenti. TII. 4.

264

[ Gh. Vṛ

be as many as the pravaras invoked by the father.605 Aśv. gr., and Pār. gr. say that looks may be kept according to family usage. Ap. gì, says that the locks may in number follow the pravara or they may be kept according to family usage. Gobhila and Khādira say that the locks should be arranged according to gotra and family usage. Whether they mean by ‘gotra’ the number of pravaras of the gotra or some rule such as the Kathaka gives is not clear. The Kathaka gr. says that the Vāgiṣthas keep a lock on the right, that persons of Atri and Kaśyapa gotra (or pravara ) keep looks both on the right and the left, that the Bhrgus shaves the entire head, that the Angiras gotra keeps five looks or only a line of hair, while persons of other gotras (like Agastya, Viśvāmitra &c.) keep a sikbā (without any particular number of locks ) simply because it is an suspicious sign or one may follow the usage of one’s80 family. Vaik.607 says that the locks may be one, two, three, five or seven according to the pravaras. Rgveda 608 VII. 33. 1 refers to the fact that Vasisthas had a look of hair on the right side of the head and so the rule of the Kathaka has a very hoary antiquity behind it. Up to modern times one of the characteri stic outward signs of all Hindus was the sikhā ( the top-knot). A verse of Devala says that whatever religious aot a man does without the yajñopavita or without sikhā is as good as undone and Hārita rules that a person who cuts off his sikhā through hate or ignorance or foolishness becomes pure only after

The pravaras or rṣis of the several gotras are gonerally threo but some gotras bave one, two or five pravaras, but never four. Vide below under marriage for pravara.
Tota: Ti GT1749atstafarqi Te Taiwa चूहा अङ्गिरसः । वाजि (राजि!) मेके । मङ्गलार्थ शिखिनोऽन्ये । यथाकुलधर्म था। काठक TK 40.2-8. Those sulras are quoted by TOTT p. 29 and by the F T . I. p. 28. The water in explaining the words a re says tbat some keep a sikha of the form and size of the leaf of the Vaṭa treo. The #. 4. p. 316 arranges tbe sūtras differently and remarks केशपदि कुर्वन्ति । साच समन्तात् ललाटकर्णमूलस्पर्शिनी मालेव भवति । …… अविदेषु

Y quier: gmanet: 1

H ÀOT I Ferienh ancunha feat rauta III. 23.
Parasail AT TATUTA af faaPTAT SA TE Arg: 1 District oft when gergaard TT&T: 1 . VII. 33, 1.

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performing the taptakȚcchra penance.809 In the Mudrarakṣa8a (1.8) there is a reference to the sikbā of Cāṇakys having been kept untied when he was angered by the Nandas. Sabara (on Jaimini I. 3, %) remarks that the sikhā (its position and locks) is a sign to indicate the gotra and quotes Rg. VI. 75, 17 ( yatra bāṇāḥ &o. cited above in note 598). Vasiṣtha (II. 21 ) pres oribes tbat membors of all varṇas (including the sūdra ) should arrange their hair acoording to the fixed usage (of their family) or should shave the whole head except the sikhā, A Vedic passage840 is the head that has no sikhā on it is unholy’. For rules about the sikha of students vide later on under upanayana. During recent times men, particularly those receiving English education in towns and cities, are forsaking the ancient practice of keeping a sikbā and follow the western method of allowing the hair to grow on the whole head.

In modern times the rite of cūdākarana generally takes place if at all on the day of Upanayana,

Aśv. gr. (I, 17, 18) expressly says that the ceremony of cūdākarana was to be perforined for girls also, but no Vedic mantras were to be repoated. Manu ( II. 66 ) Bays that all the ceremonies froin jātakarına to caula must be performed at the proper times for girls also in order to purify their bodies but without mantras and Yāj. (1. 13 ) is to the same effect. Even such late writers as Mitramiśra say that the caula of girls may be performed according to the usage of the family and that their bair may be entirely shaved or a siklā may be kept or there should be no shaving at all.911

In some castes even in modern times girls when mere children are shaved once, it being supposed that the first hair are impure.

Vidyārambha :–The grhya sūtras and dharmasūtras are entirely silent as to what was done for the child’s education

सदोपवीतिना भाष्य सदाबद्धशिखेन च। विशिखोज्युपवीतश्च यत्करोति न तत्क तम् ॥ देवल, ‘शिखां छिन्दन्ति ये मोहाद द्वेषादज्ञानतोपि वा । तसकूच्छ्रेण शुष्यन्ति Tut Turf P rag: # Freret, both quoted in ***#157 p. 316. Maitta verses 18-19 (Anand. Ed.) are very similar to the 2nd verso. The first is e

1, 4 and is quoted as y’s in raz. I. p. 32. 610. SWAE T Garut tasteri quoted by the commontators on TOY 40.7.

gardialasso Tere Hauganda and higva permercat sa पानमेष ति सिध्यति । संस्कारप्रकाश p. 317; एतञ्च स्त्रीणामपि । ‘श्रीगौतु शिखां छिरवा

IT fugats TI9150 g fartpaarganta i gatuh अनदेशभेदाद प्यवस्था द्रष्टव्या। खीणां केशधारणमेव शिखाधारणम् । एतचामन्त्रकमेव श्रीणी FTTET …IHITT TI FITTETAROT P. 904,

#. D. 34266

(Ch. VI

between the third year when asually caula was performed and the 8th year (from conception) when the upanayana usually took place ( in the case of brābmanas). They state that rarely upanayana was performed even in the 5th year ( as will be shown hereafter ). Some faint light is thrown on this matter by the Arthasāstra of Kautilya, 81% which says that the prince after the performance of caula is to engage in the study of the alphabet and of arithmetio, and after his upanayana he is to study the Vedas, ūnvikṣiki (metaphysics ), vārlā ( agriculture and the science of wealth ) and dandaniti (the art of government) up till the 16th year when the godāna ceremony is to be performed and after which year ho may marry. Kalidāsa also (in Raghuvamsa III. 28) says that prince Aja first mastered the alphabet and then entered into the ocean of (Sanskrit ) liter ature. Bana has its probably the Arthasāstra in view when he makes prince Candrāpida enter the temple of learning ( vidyā mandira ) at 6 and remain there till he became sixteen and he (like Milton in his letter to Hartlile ) tells us how extensive the ideal curriculum of studies in arts and soiences for the prince was thought to be. In the Uttararamacarita ( Act II) it is said that Kusa and Lata were taught vidyās other than the Veda after their caula and before upanayana.

It appears that at least from the early centuries of the Christian era, & ceremony called Vidyārambha (commencement of learning the alphabet ) was celebrated. Apararka (pp. 30-31) and the Sm.C.(I. p.26)cite verses from the Markandeya-puranasit

वृत्तचौलकर्मा लिपि संख्यानं चोपयुजीत । वृत्तोपनयनत्रयीमान्वीक्षिकी च शिष्टेग्यो वार्तामध्यक्षेभ्यो दण्डनीति वक्तृप्रवक्तुभ्यः । ब्रह्मचर्य चाषोडशाद्वर्षात् । अतो गोदानं दारकर्म च । अर्थशास्त्र I. 5.
Vide कादम्बरी Para 69 for विद्यामन्दिर and para 71 for the various arts and sciences ‘पदे वाक्ये प्रमाणे धर्मशाने राजनीतिषु व्यायामविद्यासु ……सई. ब्वायुधविशेषेषु रथचर्यासु गजपृष्ठेषु तुरंगमेषु …… पायेषु भरतादिप्रणीतेषु नृत्यशानेषु नार. दीयमभृतिषु गान्धर्ववेदविशेषेषु …… ग्रहगणिते … … वास्तुषिधास्वायुधंदे यन्त्रमयोगे … कथासु नाटकेषु आख्यायिकासु काध्येषु महाभारतपुराणेतिहासरामायणेषु सर्वलिपिषु सर्पदेशभाषासु सर्वशिल्पेषु छन्दः अन्येष्वपि कलाविशेषेषु परं कौशलमवाप। ; vide para 74 about 6 and 16 years.
प्रातेध पञ्चमे वर्षे अपने जनार्दने। षष्ठीं प्रतिपदं चैव पर्जयित्वा तथाष्टमीम् ।। रिक्ता पञ्चदशी चैव सौरभौमदिनं तथा । एवं सुनिश्चित काले विद्यारम्भं तु कारयेत् ॥ पूज यित्वा हरि लक्ष्मी देवीं चैव सरस्वतीम् । स्वविद्यास्त्रकारांश्च स्था विद्यां च विशेषतः ॥ एतेषामेव देवानां नाम्ना तु अहयाघृतम् । दक्षिणाभिद्विजेन्द्राणां कर्तव्यं चात्र पूजनम् ॥ प्रामुखो गुरुरासीनो वारणाशामुखं शिशुम् । अध्यापयेत प्रथमं द्विजाशीः सुपूजितम् ॥ ततः मभृत्यम ध्यायान्वर्जनीयान् विवर्जयेत् । अपरार्क pp. 30, 31. The विष्णुधर्मोत्तर (quoted in से. म. P. 321) says ‘भाषाढशुक्लद्वादश्यां शयनं कुरुते हरिः । निद्रा त्यजति कार्विक्या तयोः संपूज्यते हरिःm.

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about vidyārambha as follows: in the fifth year of the child on some day from the 12th of the bright half of Kartika to the 11th of the bright half of Aṣadha, but excluding the 18t, 6th, 8th, 15th tithi or rikta tithis (i. e. 4th, 9th and 14th ) and Saturday and Tuesday, the ceremony of beginning to learn should be performed. Having worshipped Hari ( Viṣṇu ), Lakṣmi, Sarasvati, the sutra writers of one’s sākha and the lore peculiar to one’s family, one should offer in the fire oblations of olarified butter to the above mentioned deities and should hone our brāhmaṇas by the payment of dakṣiṇā. The teacher should sit facing the east and the boy should face the west and the teacher should begin to teach the first lesson to the boy who should receive the benedictions of brāhmanas. Thereafter teaching should be stopped on the days of anadhyāya (which will be specified later on).

The Samskāra-prakāśa (pp. 321-325 ) and Samskāraratna inālā (pp. 904-907 ) have an extensivo note, a considerable part of which is devoted to astrological matters. The Samskāraprakāśa quotes passages from Viśvāmitra, Devala and other sages and works that vidyārambha is performed in the 5th year or in any case before upanayane. It also quotes a verse from Nṭsimba that Sarasvati and Ganapati should be worshipped and then the teacher should be honoured. The modern practice is to begin learning the alphabet on an auspicious day, generally the 10th of the bright half of Āśvina, Sarasvati and Ganapati are wor shipped, the teacher is honoured and the boy is asked to repeat the words ‘om namah siddham’ and to write them on a slate and then he is taught the letters (‘a’, ‘a’ &c.) of the alphabet. The Samskāraratnamālā$15 calls this ceremony Aksarasvikāra (appro priately enough) and among other texts cites a long prose passage from Garga quoted in the Pārijāta and prescribes a homa also with ajyāhutis to Sarasvati, Hari, Lakṣmi, Vighnesa (Ganapati), sūtrakāras and one’s vidya,

सरस्वतीपूजनादिप्रकारमाह पारिजाते गर्गः । स्नात्वा शुचौ समे वेशे गोचर्ममात्र मुपलिप्य सैकतं स्थण्डिलं कृत्वा पलाशशाखया मुदं खनित्वा तत्र सरस्वतीमाषाहयेत् ।

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Preliminaries in all Saṃskāras

[[217]] respond by saying ‘Om, may it be auspicious’. Each of these three {{sentenoes|sentences}} (with svasti, puṇyāham and ṛddhim) is to be repeated thrice according to Baudh. gṛ. {{seṣa-sūtra|śeṣa-sūtra}} I. 10. A verse of Yama says that the {{brāhmaṇas|brāhmaṇas}} should respond without the syllable ‘om’ when the performer of the rite is a kṣatriya or a {{Taisya|Vaiśya}}.

{{Matrkāpūiana|Mātṛkāpūjana}}—The Mātṛs (the Mother Goddesses) do not figure in the sūtras. But that their worship was prevalent certainly in the first centuries of the Christian era throughout India can be proved from several sources. In the drama {{Mroohakatika|Mṛcchakaṭika}} (I) Cārudatta asks his friend Maitreya to offer bali to the Mātṛs. The Gobhila-smṛti⁴³ (in verse I. 11-12) names 14 mātṛs viz. Gaurī, Padmā, Śacī, Medhā, Sāvitrī, Vijayā, Jayā, Devasenā, Svadhā, Svāhā, Dhṛti, Puṣṭi, Tuṣṭi and one’s own deity ({{abhiṣta-deyatā|abhiṣṭa-devatā}}). In the {{Mārkandeya|Mārkaṇḍeya}} (chap. 88. 11-20 and 38) seven mātṛs have been named as Mātṛgaṇa. The Matsyapurāṇa (chap. 179. 9-32) names over a hundred mother goddesses (like Māheśvarī, Brāhmī, Kaumārī, Cāmuṇḍā), while in chap. 261 (24-36), there is a description of the images of some of the mātṛs like Brahmāṇī &c. The {{Bṭbat-Samhita|Bṛhat-Saṃhitā}} of Varāhamihira (chap. 58. 56) refers to the images of the mother goddesses. Bāṇa in his Kādambarī frequently refers to the mātṛs, to their worship and to dilapidated temples of these goddesses.⁴⁴ The Kṛtyaratnākara quotes a passage from the Bhaviṣyapurāṇa at p. 261 about the images of the seven mātṛs and pp. 305 and 307 quote the Devīpurāṇa about the worship of mātṛs and the flowers dear to them. The worship of mātṛs is mentioned in the Bihār Stone Pillar Inscription of Skandagupta (Gupta Inscriptions pp. 47, 49). The Cālukyas are often described as ‘cherished by the seven mātṛs’ (I. A. vol. VI. p. 73 in 535 śake and E. I. vol. IX, p. 100 in 660 A. D.). The Kadambas are described as ‘meditating on {{Kārtikeya-gvāmi|Kārtikeya-svāmin}} and on the group of mātṛs’ (I. A. vol. VI. p. 25).⁴⁵ Similarly a [[218]] temple to the Mātṛs is said to have been erected by {{Maydrāksa|Mayūrākṣa}}, the minister of Viśvavarman in 480 of the Mālava Era i. e. 423-24 A. D. (Gupta Inscriptions p. 74).

Whence the cult of mātṛs, which was not described in the Gṛhyasūtras, was derived it is difficult to say. Sir John Marshall in his famous work on Mohenjo-Daro (vol. I. p. VII and pp. 49-52 and plates XII, XCIV and XCV) shows how figurines of mother goddesses are common at Mohenjo-Daro. That shows that the cult prevailed in the remotest antiquity and was probably taken up by the followers of the Vedic religion and affiliated to the worship of Durgā, the spouse of Śiva. In Ṛg. IX. 102. 4⁴⁶ the seven mothers are said to regulate soma when it is being prepared (the seven mothers are probably the seven metres or the seven rivers).

Nāndīśrāddha—This will be dealt with under śrāddhas later on.

Puṃsavana—This rite is so called because in virtue of it a male is born.⁴⁷ The word ‘{{puinsuvana|puṃsavana}}’ occurs in the Atharvaveda VI. 11. 1 where⁴⁸ it appears to be used literally (in the sense of ‘giving birth to a male child’) ‘The Aśvattha tree is on top of the Śamī tree, there the birth of a male has been effected’. The Āśv. gṛ. I. 13. 2-7 describes the rite as follows: ‘he should in the third month of pregnancy, under the constellation Tiṣya (i. e. Puṣya) give (thrice) to eat to the wife, after she has fasted, (on the preceding Punarvasu constellation) in the curds of a cow which has a calf of the same colour (with the cow) two beans and one grain of barley for each handful of curds. On his asking (the woman) ‘what dost thou drink? what dost thou drink?’, she should thrice reply ‘puṃsavana’, (generation of a male), ‘puṃsavana’. In this way (he) should make her take three handfuls (of curds with two beans and barley).’⁴⁹

Puṃsavana

There is some difference of view as to details. The Āp. gṛ., Hir. gṛ. and Bhāradvāja gṛ. place {{pumgavana|puṃsavana}} after sīmantonnayana and Āp. says it may be performed when pregnancy becomes apparent. Instead of two beans and a barley grain in curds, he requires the bringing of a shoot of the branch of a nyagrodha tree which (tree) points eastward or northward and which has two (fruits that look like) testicles and the pounding of the shoot and fruits by a girl who has not attained puberty between two upper stones of (two mills) with water. He then prescribes that the wife should lie down on her back to the west of the fire herself facing the east and that the husband should insert in her right nostril the pounded substance with his thumb with the formula (puṃsavanam-asi) found in Āp. M. P. (II. 11. 14).⁵⁰ {{San. gr.|Śāṅ. gṛ.}} (1. 20, S. B. E. vol. 29, p. 46) says that the rite may be performed on Tiṣya or Śrāvaṇa, while the Bhāradvāja gṛ. (I. 22) says that it may be performed on Tiṣya or Hasta or Anurādhā or Uttarā or Proṣṭhapadā; Pāraskara and Baijavāpa say it should be performed when the moon is in conjunction with a male nakṣatra.⁵¹ Pār. gṛ. I. 14 and Jātūkarṇya (Sam. Pr. p. 167) and Baijavāpa (ibid.) say that the rite should be performed in the 2nd or 3rd month of pregnancy. Āśv., Hir., {{San.|Śāṅ.}}, Gobhila, Khādira prescribe the third month. Yāj. I. 11, Pār. gṛ. (I. 14), Viṣṇu Dh. S. 27. 2 and Bṛhaspati (quoted in the Sm. C.) say that puṃsavana should be performed before the foetus begins to move or throb in the womb. In the Kāṭhaka gṛ. 32. 1 the proper time is said to be when the greater number of months of pregnancy are past (i. e. after the 5th) and the Mānava gṛ. says that it should be performed in the 8th month of pregnancy. Devapāla (com. of Kāṭhaka gṛ.) says the usage [[219]] of śiṣṭas is to perform it in the 8th month and Brahmabala (another com.) says that the usage is to perform it in the 7th or 8th month of pregnancy. Most of the gṛhyasūtras refer to the pounding of the shoot⁵² of the Nyagrodha tree (or some other plant) and inserting the pounded substance in the wife’s right nostril. The mantras repeated when inserting the substance in her nostril are different according to most sūtras. Śāṅkhāyana (S. B. E. vol. 29, p. 46) prescribes the four verses Ṛg. I. 1. 3, III. 4. 9, V. 37. 2 and IX. 3. 9. with svāhā at the end of each verse. Pāraskara (S. B. E. vol. 29, p. 292) prescribes Vāj. S. XIII. 4 (Ṛg. X. 121. 1) and XXXI. 17; Khādira gṛ. (S. B. E. vol. 29, p. 394) mentions Mantra-Brāhmaṇa I. 4. 8; the Kāṭhaka gṛ. quotes Kāṭhaka Saṃhitā. The several sūtras of the Black Yajurveda show the greatest divergence among themselves. [[220]]

It would be clear that the puṃsavana rite has several elements, religious (homa and son’s importance from ancient times), symbolical or suggestive (the drinking of curds with beans and grain of barley) and medical (inserting some substance in the woman’s nostrils). For what purpose the placing of the bile of a tortoise on the woman’s lap was prescribed by Pāraskara alone (I. 14) it is difficult to say.

Later works like the {{Samskāraratnamālā|Saṃskāraratnamālā}} prescribe a homa for puṃsavana also and remark that when in the absence of the husband, the husband’s brother or other relative performs the rite, it should be performed in ordinary kitchen fire (p. 815). This latter rule applies to Sīmantonnayana also.

Anavalobhana or {{Garbharakṣama|Garbharakṣaṇa}}—This rite was apparently part of Puṃsavana. Āśv. gṛ., as already said, separately mentions puṃsavana and anavalobhana as referred to in the Upaniṣad. The Baijavāpa gṛ. (quoted in the {{Samskārapra kaśa|Saṃskāraprakāśa}} p. 171) says ‘He performs the puṃsavana and anavalobhana in the fortnight of the waxing moon on an auspicious day when the moon is in conjunction with a nakṣatra (deemed to be) a male’. This shows that both were performed on the same day. Another sūtra of Baijavāpa quoted in the {{Samskāramayūkha|Saṃskāramayūkha}}⁵³ says that the two are to be performed in the 2nd or 3rd month of pregnancy.

Anavalobhana

This rite is so called because by virtue of its performance the foetus does not fall out or is not destroyed (i. e. it is really anavalopana from the root lup with ava). Āśv. gṛ. (I. 13. 5-7) describes it as follows: ‘He then inserts in her right nostril in the shade of a round apartment the (sap) of an herb which is not faded:⁵⁴ according to some (teachers), with the Prajāvat and Jīvaputra mantras. Having offered a sacrifice of cooked food to Prajāpati he should touch the region of her heart with the verse ‘Oh thou whose hair is well parted, what is hidden in thy heart, in Prajāpati, that I understand, (mayst thou understand) me who know that; may not injury to the son be my lot’. [[221]]

It will be seen that the inserting of dūrvārasa in the woman’s nostril, touching her heart and prayers to the gods for the safety of the foetus are the principal features of this rite in Āśv.

According to Śaunaka-kārikā (Ms. in Bombay University Library, folio 138) that rite is called anavalobhana whereby the foetus remains undisturbed or does not fall out.⁵⁵ According to the Smṛtyarthasāra it is to be performed in the fourth month. According to Laghu-Āśvalāyana IV. 1-2 anavalobhana and sīmantonnayana were to be performed in the 4th, 6th or 8th month of pregnancy and verses 6-7 give the same details as in Āśv. gṛ.

The {{San. gr.|Śāṅ. gṛ.}} (I. 21. 1-3, S. B. E. vol. 29, p. 47) speaks of a ceremony called Garbharakṣaṇa (protection of the foetus): “In the fourth month the garbharakṣaṇa; offering six oblations into fire from a mess of cooked food with the six verses of the hymn ‘brahmaṇāgniḥ’⁵⁶ (Ṛg. X. 162) with svāhā uttered at the end of each verse; with the verses ‘from thy eyes, thy nose’ (Ṛg. X. 163. 1-6), besmearing her limbs with clarified butter at each verse.”

This seems to be another version of anavalobhana. [[222]]

According to Āśv. gṛ. kārikās of Kumārila (I. 6. 5) this rite is to be repeated on every conception. Most other writers would hold that like puṃsavana it is to be performed only once.

Sīmantonnayana—This is treated in the following gṛ. sūtras: Āśv. I. 14. 1-9; Śāṅ. I. 22, Āp. 14. 1-8, Hir. II. 1, Baudh. I. 10, Bhāradvāja I. 21, Gobhila II. 7. 1-12, Khādira II. 2. 24-28, Pār. I. 15, Kāṭhaka 31. 1-5, Vaikhānasa III. 12.

This word literally means ‘parting of the hair (of a woman) upwards.’ Yāj. (I. 11), Veda-Vyāsa (I. 18) call this {{ganskāra|saṃskāra}} simply ‘sīmanta’, while Gobhila (II. 7. 1), Mānava gṛ. (I. 12. 2), Kāṭhaka gṛ. (31. 1) call it sīmantakaraṇa. Āp. gṛ. and Bhāradvāja gṛ. (I. 21) describe it before puṃsavana. The Āśv. gṛ. (I. 14. 1-9) describes it as follows: “In the fourth month of pregnancy the Sīmantonnayana (should be performed). In the fortnight of the waxing moon, when the moon may be in conjunction with a nakṣatra that is (regarded as) male (or the name of which is of the masculine gender, according to Nārāyaṇa); then he establishes fire (i. e. performs the details of homa up to offering of ājyabhāgas) and having spread to the west of the fire a bull’s hide with its neck to the east and the hair outside, he makes eight oblations (of ājya, clarified butter), while his wife sits on it (hide) and takes hold (of his hand), with the two (verses) ‘may Dhātṛ give to his worshipper’ (Atharvaveda VII. 17. 2-3), with the two verses, ‘I invoke Rākā’ (Ṛg. II. 32. 4-5), with the three (verses) called ’nejameṣa’ (a khilasūkta after Ṛg. X. 184 and Āp. M. P. I. 12. 7-9) and with the verse ‘Oh Prajāpati, no one other than you’ (Ṛg. X. 121. 10). He then three times parts her hair upwards (beginning from the front and proceeding backwards) with a bunch of an even number of unripe fruits with a porcupine quill that has three white spots⁵⁷ (or rings) and with three bunches of kuśa grass, with the words ‘bhūr, bhuvaḥ, svar, om’ or he does so four times. He gives orders to two lute players ‘sing (praise of) king Soma.’ (They sing this gāthā) ‘may Soma, our king, bless the human race. [[223]] Fixed is the wheel (dominion) of this (river); (here they take the name in the vocative) of the river near which they dwell’. And let them do whatever aged {{brāhmana|brāhmaṇa}} women whose husbands and children are alive direct. A bull is the fee (for the sacrifice)”. In the Āp. mantrapatha thirteen verses are devoted to this saṃskāra in all, some of which occur in the Ṛg., the Atharvaveda and Tai. S.

Sīmantonnayana

We have here first the religious part of homa and oblations with mantras. But this rite is mainly of a social and festival nature intended to keep the pregnant woman in good cheer. The {{Samskāraprakāśa|Saṃskāraprakāśa}} (pp. 172-173) quotes some verses from an Āśvalāyana stating that this rite serves the purpose of driving certain female goblins that thirst for the destruction of the foetus; the parting of the hair by the husband with the quill, bunch of unripe fruits and darbhas and tying a garland round her neck, giving her boiled rice mixed with mudga and ghee and asking lute players to sing indicate its festive character. There is a great divergence among the gṛhya sūtras about the several details of this saṃskāra and the order in which they take place. The Sm. C. after pointing out a few divergences remarks that one should follow the rules of one’s own gṛhya sūtra. A few important divergences are pointed out below. This saṃskāra was to be performed in the 3rd month according to Kāṭhaka gṛ., in 3rd, 6th or 8th according to the Mānava; in the 4th month according to Āśv., Āp., Hir. (II. 1), in 4th or 6th according to Gobhila (II. 7. 2) and in the 4th, 6th or 8th according to Khādira, in 6th or 8th according to Pāraskara, Yāj. (I. 11), Viṣṇu Dh. S. (27. 3), Śaṅkha; in the 7th according to Śāṅ. gṛ. (I. 22. 1), in the 8th according to Vaik. and Veda-Vyāsa (I. 18). Śaṅkha as quoted in the Smṛticandrikā (I. p. 17) says that it should be performed on the foetus beginning to move and up to the time of delivery. Āśv., Śāṅ. and Hir. require that the moon must be in conjunction with a male nakṣatra. Hir. gṛ. alone prescribes that the saṃskāra should take place in a round apartment. It is remarkable that Āśv. alone requires that the woman should be seated on a bull’s hide, which shows that till his day such a hide was not treated (as is done in modern times) as a very unholy thing. Pāraskara makes her sit on a soft chair or seat, while Gobhila prescribes a seat of northward pointed darbhas. There is great divergence as to the number of oblations and the verses to be repeated even in sūtras of the same Veda, e. g. Āśvalāyana prescribes eight oblations and eight mantras, but [[224]] {{Śānkhāyana|Śāṅkhāyana}} prescribes only six (by omitting the verses Ṛg. II. 32. 4-5). Gobhila, Khādira, Bhāradvāja, Pāraskara and Śāṅkhāyana prescribe the preparation of boiled rice with ghee thereon or sesame and the first three of these say that the woman should be asked to look at the ghee on the mass of rice and be questioned ‘what do you see’ and she should be made to reply ‘I see progeny’ (Bhāradvāja has the reply ‘sons and cattle’). Almost all gṛhya sūtras agree that in parting the hair the husband is to use a bunch of unripe fruit (Gobhila, Pār. and Śāṅ. specifying that it was to be Udumbara fruit), a porcupine quill with three white spots and three bunches of kuśa grass. Pāraskara and Gobhila add the use of a Vīratara stick and a full spindle. Some like Āśv. prescribe that the parting must be done thrice, Gobhila seems to prescribe it six times, while Khādira (II. 2. 25) expressly says that it is to be done only once. Śāṅ. says that the unripe fruits are to be tied to a string of three twisted threads and the string is to be suspended from her neck as a garland. Pār. also seems to suggest the same. Āp. also says that the husband should (by way of ornament) tie a string of barley grains with young shoots on the woman’s head (14. 7) and Vaikhānasa says that the woman is to wear a garland and have fragrant unguents applied to her body. Many of the gṛhya sūtras direct that lute players should sing a verse or verses. Gobhila, Khādira, Vaik. are silent on this point, but Gobhila prescribes that brāhmaṇa women should address auspicious words to her ‘Be you the mother of a valiant son.’ There is divergence as to whose praise is to be sung. Śāṅ. and Pār. say that the ballad sung must be in praise of the (ruling) king or any one else who is very valiant. Āśv., Hir., Baudh., Bhāradvāja and Pār. prescribe a gāthā in honour of king Soma (the plant). Āpastamba refers to two verses, one of which praises king Yaugandhari and the other king Soma and prescribes that the first is to be sung for all varṇas residing in the Sālva countries, while the second is to be recited by {{brahmanas|brāhmaṇas}}. Some of the sūtras like Āśv., Pār., Bhāradvāja allow that in the ballad to be sung by the lute players the river on which the woman and her husband dwell is to be invoked.⁵⁸

Āśv. and Śāṅ. expressly state that a bull is the fee in this saṃskāra for the officiating priest. Āp., Pār. and Bhāradvāja say that brāhmaṇas are to be fed in this rite. Śāṅ. says that the woman is to sing merrily and wear gold ornaments if she likes. The Āp. and Bhāradvāja gṛ. say that the husband is to observe silence that day till the stars begin to appear and then after going out of the house from the east or north, he should first touch a calf and then mutter the vyāhṛtis (bhūḥ, bhuvaḥ, svaḥ) and give up his silence.⁵⁹ [[225]]

The Mānava-gṛhya (I. 12. 2) speaks of parting of hair in the marriage rite also. Laghu-Āśvalāyana (IV. verses 8-16) gives a faithful summary of the Āśv. gṛ. {{Apastamba|Āpastamba}}, Baudh., Bhāradvāja and Pār. expressly say that this saṁskāra is to be performed only once at the first conception. For the difference of view among {{nibandhakāras|nibandhakāras}} vide above (pp. 205-206) on {{garbhādbāna|garbhadhāna}}. [[226]]

Viṣṇu was of opinion that sīmantonnayana is a saṃskāra of the woman, but that according to some it is a saṃskāra of the foetus and so was to be repeated at each conception.⁶⁰ On account of the great divergence of details one may conjecture that this saṃskāra was not very ancient in the times of the Gṛhyasūtras.

It appears however that gradually this picturesque rite receded into the background, so much so that Manu does not even mention it by name, though Yāj. names it. In modern times in Western India some people perform a rite in the 8th month of pregnancy (called in Marathi Āṭhāngule) which retains some vestiges of the ancient rite (such as the garland of udumbara fruit).

Viṣṇubali—According to Vasiṣṭha quoted in the {{Samnskāre. prakāśa|Saṃskāraprakāśa}} (p. 178) this ceremony was to be performed in the 8th month of pregnancy, on the 2nd, 7th or 12th tithi of the bright fortnight and when the moon was in the Śravaṇa, Rohiṇī or Puṣya constellation. The same work quotes verses of Āśvalāyana describing the ceremony and stating its purpose viz. to remove harm to the foetus and for easy delivery of the woman and that it was to be performed during every conception. On the preceding day Nāndīśrāddha was to be performed and then homa to fire was to be performed up to the offering of ājyabhāgas. To the south of the fire another sthaṇḍila of the shape of a lotus or svastika was to be drawn on which 64 oblations of boiled rice with ghee thereon were to be offered to Viṣṇu (some offer them on the fire itself) with the verses of Ṛg. I. 22. 16-21, Ṛg. I. 154. 1-6, Ṛg. VI. 69. 1-8, Ṛg. VII. 104. 11, Ṛg. X. 90. 1-16, Ṛg. X. 184. 1-3. Then to the north-east of the fire, a square plot should be smeared with cowdung and be divided into 64 squares with white dust and 64 offerings of boiled rice should be offered with the same mantras and in their midst one ball of rice should be offered to Viṣṇu with the mantra loudly uttered ’namo {{Narayapāya|Nārāyaṇāya}}’ and the husband and wife should partake separately of two balls of the same rice. Then the offering to Agni Sviṣṭakṛt should be made, dakṣiṇā should be distributed and {{brāb maṇas|brāhmaṇas}} should be fed. The Vaik. (III. 13) describes Viṣṇubali differently. The gods with Agni as the first are invoked unto the northern praṇidhi vessel and then at the end Puruṣa is invoked four times with ‘oṃ bhūḥ’, ‘oṃ bhuvaḥ,’ ‘oṃ suvaḥ,’ ‘oṃ bhūr-bhuvaḥ-suvaḥ’, then to the east of the fire he invokes Viṣṇu on seats of darbha grass with the names, Keśava, Nārāyaṇa, Mādhava, Govinda, Viṣṇu, Madhusūdana, Trivikrama, Vāmana, Śrīdhara, Hṛṣīkeśa, Padmanābha, Dāmodara; then he bathes Viṣṇu, with mantras ‘Āpaḥ’ (Tai. S. IV. 1. 5. 11 = Ṛg. X. 9. 1-3), ‘Hiraṇyavarṇāḥ’ (Tai. S. V. 6. 1) and the chapter beginning ‘pavamānaḥ’ (Tai. Br. I. 4. 8); he does worship (with sandal paste, flowers &c.) by each of Viṣṇu’s twelve names, then he offers 12 oblations of clarified butter with the mantras ‘ato devā’ (Ṛg. I. 22. 16-21), ‘Viṣṇor-nu kam’ (Ṛg. I. 154. 1-7 = Tai. S. I. 2. 13), ’tad-asya priyam’ (Tai. Br. II. 4. 6 = Ṛg. I. 154. 5), ‘pra tadviṣṇuḥ’ (Tai. Br. II. 4. 3 = Ṛg. I. 154. 2), ‘paro mātrayā’ (Tai. Br. II. 8. 3), ‘vicakrame trir-devaḥ’ (Tai. Br. II. 8. 3). Then he announces as offering a mess of rice cooked in milk on which ājya has been poured to the god and sacrifices it to him with the twelve names repeating the twelve mantras (Ṛg. I. 22. 16-21, and Ṛg. I. 154. 1-6). Having praised the god with mantras from the four vedas he should prostrate himself before the god after taking twelve names with the word ’namaḥ’ at the end of each (i. e. by saying ‘Keśavāya namaḥ’ &c.). What remains of the rice cooked in milk is eaten by the wife. [[227]]

Viṣṇubali

Soṣyantikarma—Vide Āp. gṛ. 14. 13-15; Hir. gṛ. II. 2. 8-II. 3. 1, Bhāradvāja gṛ. I. 22, Gobhila gṛ. II. 7. 13-14, Khādira gṛ. II. 2. 29-30, Pār. gṛ. I. 16, Kāṭhaka gṛ. 33. 1-3. This seems to be a very ancient rite. It means ‘a rite for a woman who is about to be delivered of a child’. Ṛg. V. 78. 7-9 give the earliest indications of this rite. ‘Just as the wind moves a lake on all sides, so may the foetus move and come out, being (now) in the tenth month. Just as the wind, the forest and the sea are in movement, so mayst thou (foetus) that art (now) in the tenth month, come out together with the after-birth, may the male child having been sleeping ten months inside his mother, come out a living being, unharmed, from his mother, herself being alive’. Bṛ. Up. VI. 4. 23 also refers to this rite “He sprinkles with water the woman who is about to be delivered (with the mantras) ‘just as the wind… … … may it come out with the [[228]] after-birth’ (same as Ṛg. V. 78. 7 except the last pāda). This is a pen⁶¹ of Indra with a bolt and with a chamber for rest; oh Indra, leave it and come out with the foetus and after-birth.” Āp. gṛ. describes the ceremony as follows: ‘Now is described the rite to secure a rapid delivery. With a cup that has not been dipped in water before he draws water in the direction of the current (of a river or spring); he places Tūryantī plant at his wife’s feet; he should then touch on the head (with both hands) the woman who is in child-birth with the verse (Āp. mantra-pāṭha II. 11. 15),⁶² should sprinkle her with the waters (brought as above) with the next three verses (Āp. mantra-pāṭha II. 11. 16-18). If the after-birth does not come out, he should sprinkle her with the water (brought) as directed above with the next two verses’ (i. e. Āp. mantra-pāṭha II. 11. 19-20).⁶³ Hir. is very brief and is similar to Āp., but omits all verses except one (which is part of Āp. M. P. II. 11. 16). Bhāradvāja is similar to Āp., but gives verses that are slightly different from those of the Āp. M. P. Gobhila and Khādira are very brief and say that a homa with two oblations of clarified butter is to be performed with the verses of the Mantra-brāhmaṇa I. 5. 6-7. Pāraskara also speaks of the sprinkling of the woman with two verses of Vāj. S. VIII. 28-29 (the first being almost like Ṛg. V. 78. 7) and prescribes the recital of Atharvaveda I. 11. 4 for the falling of the after-birth. Ādityadarśana on Kāṭhaka gṛ. (33. 1) remarks that this rite is not really a saṃskāra and Devapāla says that this is a rite which has a seen result (while saṃskāras are deemed to have an unseen result).

Jātakarma—This appears to have been a rite of hoary antiquity. In the Tai. S.⁶⁴ II. 2. 5. 3-4 we read ‘one should offer a cake cooked on twelve potsherds to Vaiśvānara, when a [[229]] son is born (to a man) … … That son, for whom when born they perform this ‘iṣṭi’, does become pure, glorious, substantial in (abundant) food, full of vigour and possessed of cattle’. This shows that Vaiśvānareṣṭi was performed on the birth of a son. Jaimini (IV. 3. 38) holds a discussion on this passage and establishes the conclusion that this iṣṭi is for the benefit of the son and not of the father and the bhāṣya of Śabara gives the further propositions that this iṣṭi is to be performed after the jātakarma rites are finished (and not immediately at birth) and that it is to be performed on a full moon day or a new moon day following ten days after birth. The Śat. Br. (S. B. E. vol. 44 p. 129) prescribes a certain rite before the navel string is cut “regarding a new born son let him say to five brāhmaṇas before the navel string has been cut ‘breathe over him in this way’. But if he should be unable to obtain them, he may even himself breathe over him while walking round him”. The Bṛ. Up. I. 5. 2 contains the following interesting passage⁶⁵ “when a boy is born they first make him lick clarified butter, and they make him take the breast (of the mother) after that.” At the end of the Bṛ. Up. (VI. 4. 24-28) there is an elaborate description of the jātakarma. “When (a son) is born, having kindled the fire, having placed the son on one’s lap, having poured curds mixed with ghee in a bell-metal vessel he offers oblations of the curds mixed with ghee with the mantras ‘may I maintain a thousand, prospering in my house; may there be no break with regard to progeny and cattle; svāhā! I offer to thee in my mind my prāṇas, svāhā! Whatever I have done in excess in my work or whatever I may have left deficient in this (rite), may the wise (Agni) (called) Sviṣṭakṛt make that well sacrificed and well offered for us, svāhā!’. Then after bringing down his mouth up to the right ear of the son he should recite thrice the word ‘speech’⁶⁶, then having poured together curds, honey and clarified butter, he makes the (son) eat it by means of (a spoon of) gold not covered with anything else with the mantras ‘I place in thee bhūḥ, I place in thee bhuvaḥ, I place in thee svaḥ, I place in [[230]] thee bhūr-bhuvaḥ-svaḥ, I place in thee all’. Then he gives him (the boy that is born) a name with the words ’thou art the Veda’. That becomes his secret name. Then he hands the boy over to his mother and gives him the breast of the mother with the mantra (Ṛg. I. 164. 49) ‘Oh, Sarasvatī! make that breast ready for being sucked, which lies on thy body, which engenders happiness, by which thou nourishest all blessings, which bestows gems, that wins wealth and is a generous donor’. Then he solemnly addresses the mother of the child with the following mantras ‘Oh maitrāvaruṇi⁶⁷! Oh strong one! thou art Iḍā, she (the mother) has given birth to a valiant (boy); mayst thou be endowed with valiant sons, since thou hast made us possessed of a valiant son. They say to him (the newly born son) ’thou indeed excellest thy father, excellest thy grand-father; he may attain the highest station by his prosperity, glory and spiritual eminence, who is born as a son of such a brāhmaṇa that knows this’”.

Jātakarma

It will be clear from the above passages of the Bṛ. Up. that the jātakarma rite contained the following parts: (1) homa of curds with ghṛta to the accompaniment of mantras; (2) repeating in the child’s right ear the word ‘speech’ thrice; (3) making the child lick curds, honey and ghṛta by means of a golden ladle (or ring); (4) addressing the child with a name which was to be his secret name (nāmakaraṇa); (5) putting the child to the breast; (6) addressing the mother with mantras. The Śatapatha adds another detail viz. asking five brāhmaṇas if available to breathe on the child (from four quarters, east, south, west, north and one immediately above him) or the father himself may do so. [[231]]

There is great divergence in the gṛhyasūtras on the different details that go to make up the jātakarma. Some give almost all the above seven details, while others omit some of them. The order of these components differs in the gṛhya sūtras and according to the Veda to which each sūtra is attached the mantras differ. It would be impossible to give in a brief compass the details from all gṛhyasūtras. Some description, however, of the details from important gṛhyasūtras is given below:

The ceremony has to be performed by the very necessities of the case immediately after birth. But different sūtras express it in different ways, e. g. Āśv. I. 15. 2 says the rite should be done before any other person (than the mother and nurse) touches the child. Pār. gṛ. (I. 16) says it is performed before the navel string is cut off. Gobhila (II. 7. 17) and Khādira II. 2. 32 say that it is to be performed before the navel string is cut off and the breast is given to the child.

In the Āśv. gṛ. (I. 15. 1-4) the ceremony is described as follows: “When a son has been born, he (the father) should before other persons touch him, give to the child to eat honey and clarified butter in which gold has been rubbed by means of a golden (spoon) with the verse ‘I give unto thee the Veda (wisdom or knowledge) of honey and ghṛta, (Veda) which is produced by the god Savitṛ (who urges on) the bountiful; may you have long life and may you live in this world for a hundred autumns being protected by the gods’. Bringing near the child’s two ears (his mouth) the father mutters {{medhajanana|medhājanana}}⁶⁸ ‘may god Savitṛ bestow on thee intelligence; may the goddess Sarasvatī bestow on thee intelligence and may the two gods Aśvins wearing wreaths of lotus give to thee intelligence’.⁶⁹ He touches the (son’s) two shoulders (with the mantra) ‘be a stone, be an axe, be indestructible gold; thou art indeed Veda, called son; so live a hundred autumns’ and (with the mantra) ‘Oh Indra, bestow the best wealth’ (Ṛg. II. 21. 6) and ‘Oh Maghavan (bountiful Indra)!⁷⁰ Oh (Indra) partaker of ṛjīṣa! bestow on us’ (Ṛg. III. 36. 10). And let them give him a name”. The following sūtras (I. 15. 5-10) lay down rules about the name, which will be considered under Nāmakaraṇa. [[232]]

It will be noticed that out of the several components of the rite described in the Bṛ. Up. and the Śat. Br., Āśv. omits express mention of homa, of putting the child to the breast (stanadāna), the address to the mother (mātrābhimantraṇa), and the breathing over the child by five brāhmaṇas or the father. The Śāṅ. gṛ. (I. 24. 1-12) also omits homa, the stanadāna and mātrābhimantraṇa, but refers to the father breathing over the new born child thrice. Instead of ghṛta and honey served with a golden spoon, Śāṅ. prescribes mixing of curds, honey, ghṛta and water or grinding together of rice and barley. It adds the tying of gold to a hempen string and fixing it on the right hand of the child till the mother gets up from child-bed.

It will have been noticed that Āśv. and Śāṅ. both prescribe giving a secret name to the child on the day of birth and do not prescribe a separate Nāmakaraṇa ceremony. Śāṅ. gṛ. (I. 24. 6) adds that a vyāvahārika name may be given on the 10th day from birth. The Gobhila gṛ. (II. 7. 13-15) and Khādira gṛ. II. 2. 28-31 say that a secret name for the child that is to be born is to be uttered in the Soṣyanti-karma. So Āśv. probably carries on that tradition.

We shall now take the several components of the rite and show how they are dealt with by the several gṛhyasūtras.

Homa—This is prescribed by the Bṛ. Up., the Mānava, the Kāṭhaka gṛ. at the time of birth. The Āśv. gṛ. pariśiṣṭa (I. 26) says that homa should be performed to Agni and other gods as stated above, then the child should be made to eat honey and ghṛta and then the offering be made to Agni. It is prescribed before birth (in the Soṣyantikarma) by Gobhila and Khādira. It is prescribed after the whole rite by Baudh. gṛ. II. 1. 13. It is omitted by Āśv. and Śāṅ. The Pār. gṛ. (I. 16), Hir. gṛ., Bhāradvāja gṛ. (I. 26) say that the Aupāsana (i. e. gṛhya) fire is taken away and a sūtikāgni set up (which is also called Uttāpanīya)⁷¹ near the door of the lying-in chamber. The Vaik. (III. 15) calls it jātakāgni (and also Uttāpanīya). These say that in this fire white mustard seed with small grains of rice are offered at the time of birth and at the morning and evening twilights for ten days after birth with certain mantras. Āp. prescribes that [[233]] mustard seeds and rice chaff are to be offered in the fire whenever any body enters the lying-in chamber for ten days.

(2) Medhājanana—Two meanings are given to this. This word does not occur in the Bṛ. Up. But it speaks of muttering in the right ear of the boy the word ‘vāk’ thrice and making the boy lick from a golden spoon or ring curds, honey and ghṛta. The first of these viz. muttering in the right ear of the boy some words or a mantra is called medhājanana in Āśv. and Śāṅ. (I. 24. 9 which prescribes ‘vāk’); while most of the other sūtras viz. Vaik., Hir., Gobhila say that medhājanana is the action of making the child eat honey, ghee, curds or pounded barley and rice, to the accompaniment of mantras (like ‘bhūstvayi dadhāmi’ in Pār. or ‘Bhūr ṛcaḥ’ as in Vaikhānsa, or ‘medhāṃ te devaḥ’ as in Āp.). The Baudh. gṛ. (II. 1. 7) prescribes the giving of curds, honey and ghṛta ten times with each of the ten mantras (Tai. Br. II. 5. 1) of the anuvāka beginning with ‘prāṇo rakṣati viśvam-ejat.’ The Vaik. expressly says that the Vacā⁷² plant, Pathyā plant, gold, honey and clarified butter become medhājanana. Manu II. 29 seizes upon the making the child eat gold (dust), honey and clarified butter to the accompaniment of mantras as the central part of the rite. Later works like the {{Samskıramayākha|Saṃskāramayūkha}} regard this eating of honey and ghṛta as the principal part of jātakarma.⁷³

(3) Āyuṣya—Some of the sūtras speak of a rite called Āyuṣya in the jātakarma. This consists in muttering over the navel (as in Pār.) or in the right ear of the boy some mantra or mantras invoking the bestowal of long life on the boy. Āśv. (vide p. 231) has such an invocation in conjunction with the eating of honey and ghṛta. Bhāradvāja also does the same. Mānava gṛ. prescribes the anuvāka ‘Agne āyur-asi’ (Kāṭhaka Saṃ. XI. 7) for 21 oblations (this anuvāka is full of the word ‘āyuṣmat’).

(4) {{Amsābhimarsana|Aṃśābhimarśana}} (touching the child on the shoulder or shoulders). Vide Āśv. above. Āp. begins his treatment with the direction that the father touches the boy with the Vātsapra anuvāka. Pār., Bhāradvāja speak of touching the boy twice, once with Vātsapra anuvāka (Vāj. S. XII. 18-29 or Tai. S. IV. 2. 2), and again with ‘be a stone, be an axe’ (in Pār. and with the mantra ‘may he grow’ in Bhār.). Some sūtras like Śāṅ. omit this. [[234]]

(5) Mātrābhimantraṇa—(addressing the mother). The mother is addressed by the father with the verse ‘Thou art Iḍā &c’ (vide Bṛ. Up. above), which occurs in Pār. Many sūtras omit this. Hir. has a different verse.

(6) Pañca-brāhmaṇasthāpana—We saw above that the Śatapatha prescribes the breathing over the child by five brāhmaṇas or the father himself. Pār. prescribes the same and gives an option (the five brāhmaṇas are to repeat in order from the east prāṇa, vyāna, apāna, udāna and samāna). Śāṅ. asks the father himself to breathe thrice over the boy with a verse referring to the three Vedas. Several sūtras omit this.

(7) Stana-pratidhāna or stanapradāna—making the child take the breast. The Bṛ. Up. and many of the sūtras prescribe this, together with the recitation of a mantra or mantras e. g. Pār. prescribes Vāj. S. 17. 87 and 38. 5 for the two breasts; Āp. and Bhār. prescribe Āp. mantrapatha II. 13. 2 only for the right breast; Hir. and Vaik. prescribe the same verse for both.

(8) {{Desābhimantraña|Deśābhimantraṇa}} (or -marśana)—touching the ground where the son is born and addressing the earth (with one or two mantras). Pār., Bhār., Āp., Hir. do this.⁷⁴

(9) Nāmakaraṇa—(giving a name to the child). The Bṛ. Up., Āśv., Śāṅ., Gobhila, Khādira and several others speak of giving a name to the boy on the day of birth. Āśv. (I. 15. 4 and 10) prescribes the giving of two names on that date, one for common use (for which he gives elaborate rules) and the other a secret one which his parents only know till the boy’s upanayana. Śāṅ. reverses this and says the name for which similar elaborate rules are laid down by him is the secret name and a name for common use is to be given on the 10th day. Āp. gṛ. (15. 2-3 and 8) says on the day of birth a name derived from the nakṣatra (lunar mansion) on which the boy is born is given, which is the secret name and then on the 10th another name is to be given. According to Gobhila and Khādira a name is to be given in the Soṣyanti-karma which is to be kept secret. [[235]]

(10) Keeping off evil spirits—Though Āśv. and Śāṅ. are entirely silent on this point several sūtras devote large space to this topic and are full of mantras which are more or less magic. Āp. prescribes the offering of mustard seed and rice chaff in fire three times with each of eight mantras (Āp. mantra-pāṭha II. 13. 7-14). Bhār. gṛ. (I. 23) also prescribes similar offerings with several verses. Hir. gṛ. requires the throwing of mustard seeds eleven times in the sūtikāgni with eleven mantras some of which are almost the same as in Bhāradvāja. Pār. gṛ. recites two of such mantras.⁷⁵

It would not be out of place to mention a few other subsidiary matters. Baudh., Āp., Hir. and Vaik. expressly say that the boy is to have a bath. The Hir. and Vaik.⁷⁶ say that the axe is to be placed on a stone and gold is to be placed on the axe, then these are to be turned upside down (so that gold lies at the bottom and the stone is on top) and then the boy is to be held head eastwards above the stone by a female in her two hands, while the father repeats the two mantras “be a stone &c.” and the mantra ’thou art produced from (my) limb by limb &c.’ This shows how what was once only symbolical (viz. uttering the mantras “be a stone’ &c.” indicating the desire that the boy should be strong, sharp and worthy like a stone, axe and gold) became transformed into a rite requiring physical presence of these things. Pār., Āp., Hir., Bhār. and Vaik. prescribe that a pot full of water should be placed towards the head (of the woman and her child) with a mantra ‘Oh waters! [[236]] watch while (people are asleep)’. None of the sūtras (except Vaikhānasa) refers to any astrological details. Vaik. (III. 14) says that when the child’s nose appears, the position of the planets should be observed and his future welfare or otherwise should be examined, since the boy is to be so brought up as to enhance his good qualities. Both Āp. and Baudh. say that the remnants of honey, curds and ghṛta should be mixed with water and poured out in a cowstable (and not thrown about in an impure place). This ceremony is comparatively brief in Āp., Śāṅ. and a few others, but in Hir., Pār. and Bhāradvāja it is most elaborate and would require an unduly long time considering the state of the newly born child and the woman in child-bed. There is no wonder, therefore, that this ceremony gradually went out of vogue. In modern times a few well-to-do families in Western India sometimes perform what is called ‘putrāvana’ (in Marathi) and make the boy lick honey and ghṛta by means of a golden piece or ring. The dangers to the child of an elaborate ritual must have been apparent to all people even in ancient times.⁷⁷

The Sm. C. (I. p. 19)⁷⁸ cites Hārīta, Śaṅkha, Jaimini to the effect that till the navel cord is cut there is no impurity, that the saṃskāra may be performed till then and that gifts of jaggery, sesame, gold, clothes, cows and corn may be made and accepted. The same work quotes Saṃvarta and other smṛtis to the effect that the father must bathe before he can perform the jātakarma rite. This would involve some further loss of time and it is remarkable that the gṛhya sūtras observe silence about this, though Manu V. 77 prescribes a bath on hearing of the birth of a son. The Sm. C. quotes Pracetas, Vyāsa and others to the effect that a nāndīśrāddha (which will be explained under śrāddha) should be performed in jātakarma (brāhmaṇas are not to eat cooked food in this śrāddha, but to receive corn or only money payment). Later works like the Dharmasindhu say that in jātakarma as in other rites, svastivācana, puṇyāhavācana and mātṛkāpūjana are necessary.

Medieval writers of digests give extensive descriptions of śānti rites⁷⁹ performed to counteract the inauspicious effects of birth on the 14th tithi of the dark half of a month or on the amāvāsyā or on Mūla, Āśleṣā and Jyeṣṭhā nakṣatras and certain astrological conjunctions like Vyatīpāta, Vaidhṛti, Saṃkrānti (sun’s passage from one sign of the zodiac into another). These matters are passed over here for want of space, as of little importance in modern times and as new departures introduced in the ancient sūtra rites by later works. A few general remarks will be made on these matters in the section on Śānti and Muhūrta. [[237]]

In modern times on the 5th and 6th days after birth certain ceremonies are performed for which there is no warrant in the sūtras. These probably arose in the times of the Purāṇas, since the only verses quoted on this point in the Nirṇayasindhu, the Saṃskāramayūkha and other works are the Mārkaṇḍeyapurāṇa, Vyāsa and Nārada. On these days the father or other male relative bathes in the first part of the night, then invokes Gaṇeśa, and certain minor deities called Janmadā on handfuls of rice and also Ṣaṣṭhīdevī and Bhagavatī (i. e. Durgā) and worships them with sixteen upacāras. Then tāmbūla and dakṣiṇā are offered to one or more brāhmaṇas and the members of the family keep awake that night with songs (in order to ward off evil spirits). One text from the Mārkaṇḍeyapurāṇa says ‘men fully armed should keep watch the whole night’. It must be noted here that fear springing from astrological considerations got better of even natural love and affection to such an extent that some writers advised that the child when born on certain inauspicious conjunctions should be abandoned and its face should not be seen till at least its eighth year. Vide Nityācārapaddhati pp. 244-255.

Utthāna (getting up from child-bed)—According to Vaik. III. 18 on the 10th or 12th day after birth, the father shaves, bathes, purifies the house, performs in the jātakāgni (or in the ordinary fire, according to some) a sacrifice to the earth through some person belonging to another gotra. Then he brings back the aupāsana (gṛhya fire), offers oblations to Dhātṛ and others (as in I. 16), five oblations to Varuṇa (I. 17), the mūlahoma (I. 18) and feeds the brāhmaṇas. Śāṅ. gṛ. (I. 25) is more elaborate. It prescribes that a mess of cooked food is prepared in the sūtikāgni [[238]] and oblations are made to the tithi of the child’s birth, and to three nakṣatras and to their presiding deities, two to Agni and then one (i. e. 10th) to Soma with Ṛg. I. 91. 7. Hir. gṛ. II. 4. 6-9 (S. B. E. vol. 30, p. 214) and Bhāradvāja (I. 26) also refer to utthāna. Both say that the sūtikāgni is taken away and the Aupāsana fire is brought in and oblations of ghṛta (12 or 8) are offered in that fire with the mantras beginning with ‘dhātā dadātu no rayim’.

Nāmakaraṇa⁸⁰—The ceremony of naming a child. Vide Āp. gṛ. 15. 8-11 (S. B. E. vol. 30, pp. 282-283), Āśv. gṛ. I. 15. 4-10 (S. B. E. vol. 29, p. 183), Baudh. gṛ. II. 1. 23-31, Bhār. gṛ. I. 26, Gobhila gṛ. II. 8. 8-18 (S. B. E. vol. 30, pp. 57-58), Hir. gṛ. II. 4. 6-15 (S. B. E. vol. 30, pp. 214-215), Kāṭhaka gṛ. 34. 1-2 and 36. 3-4, Kauśika-sūtra 58. 13-17, Mānava gṛ. I. 18. 1, Śāṅ. gṛ. I. 24. 4-6 (S. B. E. vol. 29, p. 50), Vaik. III. 19, Vārāha gṛ. 2.

There is great divergence of view as to the time when the child was named. Several times are suggested in the ancient literature and in the sūtras and smṛtis.

(a) We have already seen (p. 232) that a child was addressed by a name, according to Gobhila and Khādira, even in the Soṣyantikarma.

(b) According to the Bṛ. Up., Āśv. and Śāṅ., Kāṭhaka gṛ. (34. 1) a name was given to the child on the day of birth. This practice is supported by a passage of the Śat. Br.⁸¹ ’therefore when a son is born (the father) should bestow on him a name; thereby he drives away the evil that might attach to the boy; (the father gives him) even a second, even a third (name)’. The Mahābhāṣya of Patañjali appears to refer to this view. “In the world the parents give a name to the son when born in a closed space (or room) such as Devadatta, Yajñadatta; from their employment (of that name for the boy) others also come to know ’this is his appellation’ “.⁸²

Nāmakaraṇa

(c) Āp., Baudh., Bhār., and Pār. prescribe the 10th day after birth for nāmakaraṇa. The Mahābhāṣya quotes a passage⁸³ from the Yājñikas that a name was given on a day after the tenth from birth. [[239]]

(d) Yāj. I. 12 prescribes it on the 11th day after birth.

(e) Baudh. gṛ. (II. 1. 23) says that Nāmakaraṇa may be performed on the 10th or 12th, while Hir. gṛ. says that it should be on the 12th. As Vaik. prescribes that the mother should get up from child-bed on the 10th or 12th and then speaks of nāmakaraṇa, it follows that the ceremony was performed according to it on the 10th or 12th. Manu II. 30 says it may be performed on the 10th or 12th day after birth or on an auspicious tithi, muhūrta and nakṣatra thereafter.

(f) Gobhila (II. 8. 8, S. B. E. vol. 30, p. 57) and Khādira⁸⁴ say that it should be on any day after ten nights, one hundred nights or a year from birth. Laghu-Āśvalāyana (VI. 1) allows it on the 11th, 12th or 16th day. Aparārka (p. 26) quotes gṛhyapariśiṣṭa to the effect that it may be performed after the 10th night is passed or after 100 nights or a year and the Bhaviṣyat-purāṇa to the effect that it may be performed after 10 or 12 nights or on the 18th day or after a month. It is worthy of note that Bāṇa in his Kādambarī (pūrvabhāga para 68) says that Tārāpīḍa named his son Candrāpīḍa when the tenth day after birth fell on an auspicious muhūrta and that the minister Śukanāsa named his son Vaiśampāyana next day.⁸⁵

The commentators were bewildered by these differences. Viśvarūpa explains Manu II. 30 as ‘when the 10th night is past’ and Kullūka does the same (i. e. according to him it is performed on the eleventh day). Medhātithi does not⁸⁶ like the addition of ‘past’ (atītāyām) after ‘daśamyām’ in Manu II. 30 and says just as jātakarma can be performed even when there is impurity due to birth, so nāmakaraṇa may be performed on the 10th and that the only essential thing is that it is not to [[240]] be performed before the 10th or 12th. Aparārka says that there is an option and one may follow one’s own gṛhyasūtra. It appears that the nāmakaraṇa⁸⁷ of Hariścandra, son of Jayacandra, king of Kanoj, took place three weeks after jātakarma (on 31. 8. 1175 A. D.). In modern times nāmakaraṇa generally takes place on the 12th day after birth and no Vedic ceremony as prescribed in the sūtras is gone through, but women assemble and after consulting the male members of the family beforehand announce the name and place the child in the cradle.

In Ṛg. VIII. 80. 9 we read ‘when you give us a fourth name connected with (the performance of) a sacrifice, we long for it; immediately afterwards, you, our master, take us (forward to glory)’⁸⁸ This shows that a man could have a fourth name even in the times of Ṛg. and the fourth was a name due to the performance of a yajña. Sāyaṇa explains that the four names are: nakṣatranāma (derived from the nakṣatra on which a person was born), a secret name, a publicly known name and a fourth name like Somayāji (due to having performed a Somayāga). In Ṛg. X. 54. 4 there appears to be a reference to four names (though Sāyaṇa takes nāma here to mean stotra, an act or deed). In Ṛg. IX. 75. 2 there is reference to a ‘son who has a third name unknown to the parents and in the bright part of heaven’. The two names are the secret name and the ordinary name, while the third would be the name due to the performance of a sacrifice (which the parents could not foresee at his birth). In the Ṛg. frequent reference is made to the secret name of a person. Vide Ṛg. IX. 87. 3, X. 55. 1-2. We saw above (note 541a) that the Śat. Br. speaks of a second or even a third name for a person given to him by his parents. The same Brāhmaṇa⁸⁹ recommends “Therefore a brāhmaṇa [[241]] when he does not prosper should give himself a second name”. But how these names were formed is not stated anywhere in the Vedic literature. In the Tai. S. VI. 3. 1. 3 it is said ’therefore a brāhmaṇa who has two names prospers’.⁹⁰ The Śat. Br. (II. 1. 2. 11) says ‘Arjuna is the secret name of Indra and the constellation of Phālguṇīs being presided over by Indra they are really Ārjunīḥ, but are called Phālgunīḥ in an indirect way’.⁹¹ We saw above (p. 230) that the Bṛ. Up. speaks of a secret name given by the father on the day of birth. Hardly any secret names are expressly mentioned in the Vedic literature except the name of Arjuna given to Indra (and being secret they cannot be expected to be mentioned). How the secret name was given is not clear from the Vedic literature. In Vāj. S. 17. 89 there is a reference to the secret name of ghṛta.⁹² The Tai. S. gives expression to the request that the (Āhavanīya) fire should bear the name of one who keeps sacred fires, while the person praying was away on a journey.⁹³

A few examples of the three names of a person from the Vedic literature may be given here. These are generally the ordinary name, a name derived from his father and a third from his gotra (or from the name of some remote ancestor). In Ṛg. V. 33. 8 we find Trasadasyu (his own name), Paurukutsya (son of Purukutsa), Gairikṣita (descendant of Girikṣita). In the Ait. Br. (33. 5) Śunaḥśepa is spoken of as Ājīgarti (son of Ajīgarta) and also as Āṅgirasa (a gotra name), while king Hariścandra is mentioned (Ait. Br. 33. 1) as Vaidhasa (son of Vedhas) and Aikṣvāka (descendant of Ikṣvāku). In the Śat. Br. (XIII. 5. 4. 1) Indrota Daivāpa (son of Devāpi) Śaunaka (a gotra name) is said to have been the priest of Janamejaya. In the Chān. Up. (V. 3. 1 and 7) Śvetaketu Āruṇeya (son of Aruṇi) is styled Gautama (a gotra name). In the Kaṭhopaniṣad [[242]] (I. 1. 1 and 11) Naciketas is the son of Vājaśravasa and is addressed as Gautama (a gotra name).

Usually however a person is referred to in the Vedic literature by two names. In some cases it is his own name and a gotra name e. g. Medhyātithi Kāṇva (Ṛg. VIII. 2. 40), Hiraṇyastūpa Āṅgirasa (Ṛg. X. 149. 5), Vatsapri Bhālandana (Tai. S. V. 2. 1. 6), Bālāki Gārgya (Bṛ. Up. II. 1. 1), Cyavana Bhārgava (Ait. Br. 39. 7). In other cases a man is referred to by his own name and another name derived from a country or locality e. g. Kaśu Caidya (Ṛg. VIII. 5. 37), Bhīma Vaidarbha (Ait. Br. 35. 8), Durmukha Pāñcāla (Ait. Br. 39. 23), Janaka Vaideha (Bṛ. Up. III. 1. 1), Ajātaśatru Kāśya (Bṛ. Up. II. 1. 1). In some cases a matronymic is added to a person’s name e. g. Dīrghatamā Māmateya (Ṛg. I. 158. 6), Kutsa Ārjuneya (son of Arjunī, Ṛg. IV. 26. 1, VII. 19. 2, VIII. 1. 11), Kakṣīvat Auśija (son of a woman called Uśik, Ṛg. I. 18. 1, Vāj. S. III. 28),⁹⁴ Prahlāda Kāyādhava (son of Kayādhū, Tai. Br. I. 5. 10), Mahidāsa Aitareya (son of Itarā, Chān. Up. III. 16. 7). In the vaṃśa added at the end of the Bṛ. Up. there are about forty sages with matronymic names. The practice of mentioning a man by reference to his mother’s name or to his mother’s father’s gotra was continued till later times, as will be shown later on. The most usual method, however, of referring to a person in the Ṛg. and also in other Vedic works was to state his name along with another derived from his father’s name. For example, Ambarīṣa, Ṛjrāśva, Sahadeva and Surādhas are all called Vārṣāgira (son of Vṛṣāgir, Ṛg. I. 100. 17); king Sudās is called Paijavana (son of Pijavana, Ṛg. VII. 18. 22), Devāpi is Ārṣṭiṣeṇa (son of Ṛṣṭiṣeṇa, Ṛg. X. 98. 5-6), Śamyu Bārhaspatya (Tai. S. II. 6. 10), Bhṛgu Vāruṇi (Ait. Bṛ. 13. 10 and Tai. Up. III. 1), Bharata Dauṣṣanti (Śatapatha XIII. 5. 4. 11, Ait. Bṛ. 39. 9), Nābhānediṣṭha Mānava (Ait. Br. 22. 9).

The principal rules about names may now be set out from the gṛhyasūtras. Āśv. (I. 15. 4-10, S. B. E. vol. 29, pp. 182-183) says ‘Let (them) give the boy a name beginning with a sonant, having a semivowel in it, with a visarga at the end, consisting of two syllables or of four syllables, of two syllables if (the father) is desirous of firm (worldly) position (for his son), of four syllables if he is desirous of spiritual eminence (for his son); [[243]] but (in all cases) with an even number of syllables in the case of males and with an uneven number of syllables in the case of women. And let him find out (for the boy) a name to be employed at respectful salutations (at Upanayana &c.); that name (the boy’s) mother and father alone should know till his upanayana’.⁹⁵ The Śāṅ. gṛ. (S. B. E. vol. 29, p. 50) omits the rule about the name ending in a visarga and allows an option of six syllables and adds that the name should be formed by a kṛt affix (from a root) and not by a taddhita; that this name should be known only to his parents and that on the tenth day after birth the father should give the child a name for ordinary use which should be pleasing to brāhmaṇas. It should be noticed that Āśv. and Śāṅ. differ on one very important point. According to Āśv. the name for which elaborate rules are laid down is to be the ordinary name and he lays down no rule about the formation of the secret name; while Śāṅ. lays down for the secret name the same rules as Āśv. does for the public one and Śāṅ. says about the public name that it should be pleasing.

Instead of quoting gṛhya sūtras at length the principal rules about names deducible from them may be stated in the form of propositions with a few illustrations for each.

(1) The first rule in almost all sūtras is that the name for males should contain two or four syllables or an even number. This rule is deduced from Vedic literature where most of the names contain either two syllables (e. g. Baka, Trita, Kutsa, Bhṛgu) or four syllables (Trasadasyu, Purukutsa, Medhyātithi, Brahmadatta &c.), though names of three syllables (like Kavaṣa, Cyavana, Bharata) and of five syllables (like Nābhānediṣṭha, Hiraṇyastūpa) are not wanting. Baijavāpa gṛhya allowed the name to be of one, two, three, four or any number of syllables. Śāṅ. allowed a name even of six syllables and Baudh. gṛ. (II. 1. 25) of six or even eight. Examples of names with two syllables and four syllables are given below.⁹⁶

(2) Almost all gṛhya sūtras contain the rule that the name should begin with a sonant and contain in the middle a semivowel. This is stated also in the ancient quotation from Yājñikas in the Mahābhāṣya.

(3) Some sūtras prescribe that the name should end in a visarga preceded⁹⁷ by a long vowel (e. g. Āp., Bhār., Hir., Pār.). Āśv. only mentions that it should end in a visarga, while Vaik. and Gobhila say that it may end in a long vowel or in a visarga.

These rules were probably based on such Vedic names as Sudās, Dīrghatamas, Pṛthuśravas (that occur in the Ṛgveda) and such names as Vatsaprī (Tai. S. V. 2. 1. 6).

(4) Āp. prescribes that the name should have two parts, the first being a noun and the second a verbal formation (generally a past passive participle). This rule is probably based on such ancient names as Brahmadatta (which occurs in Bṛ. Up. I. 3. 24 and figures very much in Pali works), Devadatta, Yajñadatta &c.

(5) Many gṛhya sūtras (like Pār., Gobhila, Śāṅ., Baijavāpa, Vārāha) say that the name should be formed from a root by a kṛt affix and should not be a taddhita (i. e. formed from a noun by an affix).

(6) Āp. and Hir. say that the name should have the upasarga ‘su’ in it as a Brāhmaṇa passage says that such a name has stability in it. Examples are Sujāta, Sudarśana, Sukeśas (Praśna Up. I. 1).

(7) Baudh. gṛ. prescribes that the name may be derived from a sage or a deity or an ancestor.⁹⁸ The Mānava gṛhya, however, forbids the giving of a name of a deity itself, but allows the giving of a name derived from the name of a deity or a nakṣatra. Examples of names derived from sages would be Vāsiṣṭha, Nārada &c. and of names taken from deities would be Viṣṇu, Śiva &c. The Mit. on Yāj. I. 12 quotes a passage of Śaṅkha that the name should be connected with one’s family deity. It should be noticed that in modern times most names in many parts of India are the names of deities or of heroes supposed to be avatāras of deities. In Vedic literature hardly any human being bears the name of any of the Vedic gods (Indra, Mitra, Pūṣan &c). There are only a few exceptions such as that of Bhṛgu (in Tai. Up. III. 1) who is said to have learnt from his father called Varuṇa and in the Praśna Up. (I. 1) there is Sauryāyaṇi Gārgya whose name is derived from Sūrya. But in the Vedic Literature persons have names derived from the names of gods, such as Indrota (Indra + ūta, protected), Indradyumna. The names that occur in the Mahābhāṣya such as Devadatta, Yajñadatta, Vāyudatta (vol. II. p. 296), Viṣṇumitra (vol. I. pp. 41 and 359), Bṛhaspatidattaka (or Bṛhaspatika), Prajāpatidattaka (or -patika), Bhānudattaka (or Bhānuka) and others set out in the Mahābhāṣya (vol. II. p. 425) exemplify the rule of the Mānava-gṛhya. It is difficult to say when the very names of deities began generally to be borne by human beings. Probably the practice began in the first centuries of the Christian era. From the fifth century onwards we have historic examples of such names, e. g. in the Eraṇ stone inscriptions of Budhagupta dated in the Gupta saṃvat 165 i. e. 484-5 A. D. (Gupta Inscriptions No. 19) there is a brāhmaṇa Indra-Viṣṇu, son of Varuṇa-Viṣṇu, son of Hari-Viṣṇu. [[245]]

(8) Baudh., Pār., Gobhila (and the Yājñikas quoted by the Mahābhāṣya) prescribe that the name of the boy may be the same as that of any of the ancestors of the father. The Mānava gṛ. (I. 18) expressly says that the father’s own name should not be given. This practice was observed in ancient times and continues even today, when the child is often given his grandfather’s name.⁹⁹ Vide I. A. vol. VI. p. 73 where we see that Pulakeśi II was grandson of Pulakeśi I.

(9) The gṛhyasūtras (except Pār. and Mānava) are agreed that a secret name is to be given to the boy by the parents, in the Soṣyantikarma according to Gobhila and Khādira, at birth according to some (like Āśv. and Kāṭhaka) and according to others (like Āp., Baudh., Bhār.) at the time of Nāmakaraṇa on 10th or 12th day. We saw above that Śāṅ. and Kāṭhaka give elaborate rules about the secret name, which rules are those of the Vyāvahārika¹⁰⁰ name according to Āśv. and many other sūtrakāras. Gobhila and Khādira give no rules about the secret name. Āp., Hir. and Vaik. only say that the secret name should be derived from the nakṣatra of birth, but give no further rules. Bhāradvāja¹⁰¹ speaks of the giving of two names in Nāmakaraṇa, one being derived by applying the intricate rules described above and the other being a nakṣatra name; but it is not quite clear which was to be the ‘secret’ name; it is probable, however, that the nakṣatra name was to be the secret one. According to Āśvalāyana the secret name was called Abhivādanīya (which was to be known to the parents only till the boy’s upanayana and which was to be used by the boy for announcing himself in respectful salutations); but he does not say how it was to be derived. Gobhila, Khādira, Vārāha (5) and Mānava speak of an abhivādanīya name. Gobhila prescribes that this name was to be given to the boy at the time of upanayana by the ācārya and was to be derived from the nakṣatra of birth or from the presiding deity of that nakṣatra. Gobhila¹⁰² further adds that according to some teachers the abhivādanīya name was derived from [[246]] the gotra of the boy (as e. g. Gārgya, Śāṇḍilya, Gautama &c.). This practice is based on the usage we find in the Upaniṣads, where Satyakāma when about to go to a teacher for Vedic study asks his mother what his gotra was (Chān. Up. IV. 4. 1) and where the teacher also asks him what his gotra was. In the Kaṭhopaniṣad Naciketas is styled Gautama and in Chān. V. 3. 7 Śvetaketu is addressed as Gautama by Pravāhaṇa Jaivali when the latter expounded Saṃvarga-vidyā to the former. But if the abhivādanīya was a gotra name there could have been no secrecy. From Gobhila it appears that the ācārya told the boy his abhivādanīya name, but the Khādira suggests that the boy already knew it (from his father or mother) and informed the teacher. The nakṣatranāma was of importance in the performance of Vedic sacrifices. The Vedāṅgajyotiṣa¹⁰³ (of the Ṛg.) in verses 25-28 enumerates 28 nakṣatras (adding Abhijit after Uttarāṣāḍhā and before Śravaṇa) and their presiding deities and adds that in sacrifices the sacrificer is to bear a name derived from the name of the presiding deity of his nakṣatra. The object of keeping the nakṣatra name secret seems to have been to prevent rites of abhicāra (magical practices) against a [[247]] person, for the effective employment of which it was necessary to know a person’s name.¹⁰⁴

Hundreds of names occur in the Vedic Literature, but there are hardly any names directly derived from a nakṣatra. In the Śatapatha (VI. 2. 1. 37) there is an Āṣāḍhi Sauśromateya (son of Āṣāḍha and Suśromata). Here Āṣāḍha is probably connected with the nakṣatra Āṣāḍhā. It appears therefore that in the times of the brāhmaṇas nakṣatra names were secret and so are not met with. Gradually however nakṣatra names ceased to be secret and became common. For several centuries before the Christian era nakṣatra names were very common. Pāṇini (who cannot be placed later than 300 B. C. and may have flourished some centuries earlier still) gives several rules (IV. 3. 34-37 and VII. 3. 18) for deriving names of males and females from nakṣatras. In IV. 3. 34 he says that names are derived from Śraviṣṭhā, Phālgunī, Anurādhā, Svāti, Tiṣya, Punarvasu, Hasta, Aṣāḍhā and Bahulā (Kṛttikā) without adding any termination signifying ‘born on’ (e. g. we have the names Śraviṣṭhaḥ, Phālgunaḥ &c.). In VII. 3. 18 he derives the name Proṣṭhapadaḥ from Proṣṭhapadā. In the Junāgaḍh inscription of Rudradāman (150 A. D.) the brother-in-law of Candragupta Maurya is said to have been a vaiśya named Puṣyagupta (E. I. vol. VIII, p. 43). This shows that in the 4th century B. C. a name was derived from the nakṣatra Puṣya (so the name was nakṣatrāśraya). The Mahābhāṣya (vol. I. p. 231) speaks of boys named Tiṣya and Punarvasu and cites Citrā, Revatī, Rohiṇī as names of women born on these nakṣatras (vol. II. p. 307) and of Caitra as a male (vol. II. p. 128). The Mahābhāṣya speaks of Puṣyamitra, the founder of the Śuṅga dynasty (vol. I. p. 177, vol. II, pp. 34 and 123). Buddhists also had nakṣatra names e. g. Moggaliputta Tissa (where a gotra name and a nakṣatra name from Tiṣya are combined), a parivrājaka Poṭṭhapāda in Dīgha I. p. 187 and III. p. 1 (from the nakṣatra Proṣṭhapadā), Āsāḍha, Phaguna, Svātiguta, Pusarakhita and in the Sāñci inscriptions of 3rd century B. C. (E. I. vol. II. p. 95). The giving of nakṣatra names continued for centuries after the Christian era. For example, in the Palitana plate of Dhruvasena I dated Valabhī saṃvat 210 (about 529 A. D.) there is a brāhmaṇa named Viśākha. We have [[249]] names like Puṣyasvāmi, Rohiṇisvāmi (in the plates of Śivarāja dated 602-3 A. D., in E. I. vol. IX. p. 288). Another way of deriving names from nakṣatras was to form them from the presiding deity of the nakṣatra on which a person was born. A man was called Āgneya, if he was born on Kṛttikā (Agni being its devatā), Maitra (from being born on Anurādhā). In modern times this round-about way is given up and persons are named directly from the names of gods and avatāras (like Rāma).

There is another way of deriving names from nakṣatras set forth in medieval works on Dharmaśāstra and Jyotiṣa. Each of the 27 nakṣatras is divided into four pādas and to each pāda a specific letter is assigned (e. g., cū, ce, co and la for the pādas of Aśvinī) from which names are derived for persons born in those pādas (e. g. Cūḍāmaṇi, Cediśa, Coleśa and Lakṣmaṇa for the four pādas of Aśvinī).¹⁰⁵ These names are secret and are even now muttered into the ear of the brahmacārī in Upanayana and are known as the name in the daily saṃdhyā prayer.

Modern works like the {{Samskāraprakāsa|Saṃskāraprakāśa}} (p. 237) say that four kinds of names may be given viz. devatānāma, māsanāma, nakṣatranāma and vyāvahārikanāma. The first shows that the bearer is the devotee of that devatā. The Nirṇayasindhu¹⁰⁶ quotes a verse about twelve names derived from the month in which a man was born and adds that the Madanaratna laid down that the names specified in the verse were to be given to the months from Mārgaśīrṣa or Caitra. Such names (of Viṣṇu) are being given now, particularly in Western India, but without regard to the month of birth. So early as in the Bṛhatsaṃhitā of [[250]] Varāhamihira the twelve names of Viṣṇu are associated with the twelve months.¹⁰⁷

As to the names of girls, some special rules were laid down. Many gṛhyasūtras say that the names of girls should contain an uneven number of syllables and the Mānava gṛ. (I. 18) expressly says that the names of girls should be of three syllables. Pār. and Vārāha-gṛhya further say that the names of girls should end in ‘ā’. Gobhila and Mānava say they should end in ‘dā’ (as in Satyadā, Vasudā, Yaśodā, Narmadā). Śaṅkha-Likhita-dharmasūtra and Baijavāpa require that it should end in ‘ī’, while the Baudh.¹⁰⁸ gṛ. {{sesa-sutra|śeṣa-sūtra}} says that it should end in a long vowel. The Vārāhagṛhya adds an intricate rule that the name of a girl should have an ‘ā’ vowel in it and should not be after a river, a nakṣatra or should not be the name of the sun or moon or Pūṣan and should not be one having the idea of ‘given by god’ as in Devadattā or having the word ‘rakṣitā’ (as in Buddharakṣitā).¹⁰⁹ Manu II. 33 prescribes that the names of women should end in a long vowel, should be easy to pronounce, should not suggest any harsh acts, should be perspicuous, should be pleasing to the ear, auspicious and should convey some blessing and in III. 9 Manu and Āp. gṛ. III. 13 say that one should not marry a girl named after nakṣatras, trees, rivers. In modern times girls frequently bear the names of the great rivers of India (Sindhu, Jāhnavī, Yamunā, Tāpī, Narmadā, Godā, Kṛṣṇā, Kāverī &c.).

It is remarkable that Manu altogether omits the involved rules given by the gṛhya sūtras about naming a boy and prescribes (II. 31-32) two simple rules viz. that the names of all the members of the four varṇas should suggest respectively auspiciousness, vigour, wealth and lowness (or contempt) and that the names of brāhmaṇas and the other varṇas should have an addition (upapada) suggestive of śarman (happiness), rakṣā (protection), puṣṭi (prosperity) and preṣya (service or dependence on others). It is significant that none of the gṛhya sūtras except Pāraskara¹¹⁰ makes any reference to these additions (śarman and the like) to the names of brāhmaṇas and others. Therefore this was comparatively a later development, though such additions must have been in vogue at least two centuries before the Christian era. The Mahābhāṣya¹¹¹ (vol. III. p. 416) cites Indravarman and Indrapālita as the names of a rājanya and a vaiśya. Yama quoted by Aparārka (p. 27) says¹¹² that the names of brāhmaṇas should have the addition of śarma or deva, of kṣatriyas varma or trāta, of vaiśyas bhūti or datta, and of śūdras dāsa. Similar rules are given in the Purāṇas¹¹³. These rules were sometime observed, but were often broken from very ancient times as inscriptions show. A striking example of the observance of these rules is contained in the Talgunda Inscription of Kākutsthavarman of the Kadamba family (E. I. vol. VIII. p. 24) where the founder who was a brāhmaṇa is styled Mayūraśarman, but his descendants who were kings had names ending in varman (which was appropriate to kṣatriyas). On the other hand we have frequent breaches of these rules. In the Gupta Inscriptions No. 35 (C. I. I. vol. III, p. 150, at p. 156 the Mandasor Ins. of Yaśodharman of Mālava year 589, 545-46 A. D.) the genealogy of the brāhmaṇa ministers is Ṣaṣṭhidatta, his son Varāhadāsa, his son Ravikīrti (so the upapadas ‘datta’ and ‘dāsa’ appropriate to vaiśyas and śūdras respectively were added to brāhmaṇa names). In the Neulpur plate of Śubhakara of Orissa (8th century A. D., E. I. vol. XV, p. 4) we have several bhaṭṭas whose names end in vardhana, datta and svāmin. In the Nidhanpura plate of Bhāskaravarman (E. I. vol. XIX p. 115) among the numerous donees (who must have been all brāhmaṇas) there are some who are named Śrāddhadāsa, Karkadatta and Merudatta. In the Inscriptions of the Śaka king Dāmijada [[252]] of the year 60 (C. I. I. vol. II, p. 16) his father is called Valavadha (Balavardhana) and his son Mitravadhana (Mitravardhana).

Matronymics

A few words may be said about matronymics. A few examples of such names have been given above from Vedic Literature. Āśv. gṛ.¹¹⁴ (I. 5. 1) says that in selecting a bridegroom or bride “one should first examine the family, as has been already said ’those who on the mother’s and father’s side’”. This refers to the Āśv. Śrauta-sūtra where it is required that both parents of the brāhmaṇa at the time of camasabhakṣaṇa in Daśapeya should be for ten generations perfect in their learning, austerities, and meritorious works and who can be traced to have throughout been of the brāhmaṇa class on both sides &c. Yāj. I. 54 enjoins that one should choose a girl from a great family of śrotriyas, which has been famous for ten generations (for learning and character). Therefore when in certain cases a person is named after his mother or after the gotra of his mother’s father, all that is intended to be conveyed is that he is descended from worthy male and female ancestors. There is no question in such cases of matriarchy. In the Nāsik Inscription No. 2 (E. I. vol. VIII, p. 60) Siri Puḷumāyi is described as Vāsiṭhīputa and in E. I. vol. VIII, p. 88 the Ābhīra king Īśvarasena is described as Māḍharīputra.¹¹⁵ In a Scythian Inscription (E. I. vol. X at page 108) we have mention of ’the son of Bhārgavī’. In all these cases the mother’s gotra name is specially emphasized probably to convey that the mothers were of the bluest blood. Comparatively late writers mention the gotra in which their mother was born (e. g. Bhavabhūti who flourished about 700-750 A. D. says that he was a Kāśyapa while his mother was a Jātūkarṇī). From a Kārikā in the Mahābhāṣya we learn that the great grammarian Pāṇini was the son of a Dākṣī. Pāṇini himself¹¹⁶ (IV. 1. 147) delivers a [[253]] special rule about the formation of a name for a man from the gotra name of his mother to convey contempt (e. g. Gārgaḥ or Gārgikaḥ, a rogue, from his mother’s name Gārgī).¹¹⁷ Śāṅkhāyana gṛhya (I. 25. 2-9, S. B. E. vol. 29, p. 52) prescribes that the father and mother (having bathed themselves and the child) should put on new clothes, that the father should cook a mess of food in the sūtikāgni, that he is to offer oblations to the tithi of the boy’s birth and to three constellations with their presiding deities, that he is to place in the middle the oblation to the nakṣatra of birth and he should make two other oblations to fire with two mantras and then the 10th oblation is made to Soma with Ṛg. I. 91. 7. The father pronounces aloud the child’s name and causes the brāhmaṇas to say auspicious words.

Nāmakaraṇa

The Āśv. gṛ. does not describe Nāmakaraṇa. Many of the other gṛhyasūtras prescribe that the sūtikāgni is to be removed and the homa for nāmakaraṇa is to be performed in the Aupāsana (gṛhya) fire. The Bhāradvāja gṛ.¹¹⁸ prescribes the repetition of the Jayā, Abhyātāna and Rāṣṭrabhṛt mantras and the offering of eight oblations of ghṛta with the eight mantras ‘may Dhātṛ bestow on us wealth’ (Āp. M. P. II. 11. 1ff). The Hir. gṛ. (II. 4. 6-14, S. B. E. vol. 30, pp. 214-215) contains similar rules. It prescribes twelve oblations with the mantras ‘may Dhātṛ bestow on us wealth’ and gives two names (a secret nakṣatra name and an ordinary name) to the boy. The twelve oblations are as follows: four to Dhātṛ, four to Anumati, two to Rākā, two to Sinīvālī. According to some a thirteenth oblation to Kuhū was to be offered. [[254]]

The later works state many details which it is unnecessary to set out. The mother with her child on her lap sits to the right of the father. Some late writers prescribe that the father is to give a secret name to the boy and should spread husked grains of rice in a vessel of bronze, write thereon with a golden pen the words ‘salutations to Śrī Gaṇapati’ and then write four names of the boy, viz. kuladevatā-nāma (such as Yogeśvarī-bhakta), then māsanāma (vide note 566 above), a vyāvahārikanāma, and a nakṣatranāma.¹¹⁹

Some sūtra works add a detail immediately after Nāmakaraṇa. For example, Āśv. gṛ. (I. 15. 11) says ‘when a father returns from a journey he holds in his hands his son’s head, mutters the verse ‘aṅgād aṅgād &c.’ and thrice smells (kisses) his son on the head. Āp. gṛ. 15. 12¹²⁰ prescribes that on returning from a journey the father should address his son (abhimantraṇa) with the verse ‘aṅgād,’ should smell the child on the head with the verse ‘be thou an axe’ and should mutter in his right ear five mantras. These rules have a very ancient origin. The Kauṣītaki Br. Up. II. 11 says that on returning from a journey the father touches the head of a son with the verse ‘aṅgād-aṅgād &c.’ and takes the name of the boy and also repeats the verse ‘aśmā bhava’ &c. In the case of the girl there is no smelling of the head nor muttering in the ear, but only address (with a prose formula). This no doubt indicates that greater value was attached to a son than to a daughter, but it also shows that the daughter was not altogether neglected.

Karṇavedha—(piercing the lobes of the ears of the child). In modern times this is generally done on the 12th day after birth. In the Baudh. gṛ. śeṣa-sūtra (I. 12) karṇavedha is prescribed in the 7th or 8th month, while Bṛhaspati quoted in Saṃskāraprakāśa (p. 258) says that it may be performed on the 10th, 12th or 16th¹²¹ day from birth or in the 7th or 10th month from birth. The Sm. C. has a brief note on karṇavedha. The gṛhya-pariśiṣṭa says that the father sits facing the east in the first half of the day and first addresses the right ear of the boy with the mantra ‘Oh gods, may we hear bliss with our ears’ (Ṛg. I. 89. 8) and then also the left ear. If the boy cries honey is to be [[255]] given to him; after the rite brāhmaṇas are to be fed. In modern times, generally a goldsmith is called who pierces the lower lobes of the ears with a pointed golden wire and turns it into a ring round the lobes. In the case of girls the left ear is pierced first. That ears of boys were pierced even in ancient times is suggested by a mantra quoted in the Nirukta.¹²² ‘He (the teacher) who pierces the ear with truth, without causing pain and yet bestowing ambrosia, should be regarded as one’s father and mother’.

Karṇavedha

Niṣkramaṇa—(Taking the child out of the house into the open). This is a minor rite. Pār. gṛ. I. 17 gives the briefest description. Vide also Gobhila II. 8. 1-7 (S. B. E. vol. 30, pp. 56-57), Khādira II. 3. 1-5 (S. B. E. vol. 29, p. 396), Baudh. gṛ. II. 2, Mānava gṛ. I. 19. 1-6, Kāṭhaka gṛ. 37-38.¹²³ This was done according to most authorities in the 4th month after birth. Aparārka (p. 28) quotes a purāṇa that the going out of the house may be done on the 12th day or in the 4th month. According to Pār. gṛ. the father makes the child¹²⁴ look at the sun pronouncing the verse ’that eye’ (Vāj. S. 36. 24). The Mānava-gṛhya prescribes that the father cooks a mess of food in milk and offers oblations thereof to the sun with the verses ’the brilliant sun has risen in the east’ (Mait. S. IV. 14. 4), ‘he is the haṃsa sitting in pure worlds’ (Ṛg. IV. 40. 5 = Mait. S. II. 6. 12 = Tai. S. I. 8. 15. 2), ‘whenever him’ (Ṛg. X. 88. 11) and then he worships the sun with the verse ’that Jātavedas’ (Ṛg. I. 50. 1, it occurs in all Saṃhitās) and then he should present the child turning its face towards the sun with the verse ‘salutation to thee, Oh divine (sun) who hast hundreds of rays and who dispellest darkness, remove the misfortune of my lot and endow me with blessings’; then brāhmaṇas are to be fed and the fee is to be a bull. Baudh. [[256]] gṛ. (II. 2) prescribes a homa with eight oblations. Gobhila speaks of candradarśana. It says that on the 3rd tithi of the third bright fortnight after birth, the father bathes the child in the morning, worships in the evening the moon with folded hands, then the mother, having dressed the child, hands it with its face to the north from the south to north to the father and herself passes behind the back of the father and stands to the north of him, who worships with the three verses¹²⁵ ‘Oh thou whose hair is well parted, thy heart’ (Mantra-brāhmaṇa I. 5. 10-12), then the father hands back the son to the mother with the words ’that this son may not come to harm and be torn from his mother’. Then in the following bright fortnights, the father filling his joined hands with water and turning his face towards the moon, lets the water flow out of his joined hands once with the Yajus ‘what is the moon’ (Mantra-brāhmaṇa I. 5. 13) and twice silently. The Khādira-gṛhya has practically the same rules, except that it does not speak of two times. It will be noted that both omit the sight of the sun, but only mention the seeing of the moon. Laghu-Āśvalāyana VII. 1-3 speaks of the performance of abhyudayika śrāddha, then reciting the sūkta from ‘svasti no mimitām’ (Ṛg. V. 51. 11) and ‘āśu śiśānaḥ’ (Ṛg. X. 103. 1), showing the boy to the sun in the courtyard of one’s father-in-law or in that of another and then repeating the verse ’that eye’ (Vāj. S. 36. 24). The Sm. C. remarks that those in whose śākhā this rite is not mentioned need not perform it. The {{Samskāraprakāśa|Saṃskāraprakāśa}} pp. 250-256 and {{Sarakararatnamālā|Saṃskāraratnamālā}} pp. 886-888 give an extensive description and make of this saṃskāra a matter of great pomp, festivity and rejoicing. Yama¹²⁶ quoted in Saṃ. Pra. says that seeing the sun and seeing the moon should be done respectively in the 3rd and 4th months from birth.

Annaprāśana

Annaprāśana—(making the child eat cooked food for the first time). Vide Āśv. gṛ. I. 16. 1-6 (S. B. E. vol. 29 p. 183), Śāṅ. gṛ. I. 27 (S. B. E. vol. 29, p. 54), Āp. gṛ. 16. 1-2 (S. B. E. vol. 30, p. 283), Pār. gṛ. I. 19 (S. B. E. vol. 29, pp. 299-300), Hir. gṛ. II. 5. 1-3 (S. B. E. vol. 30, p. 216), Kāṭhaka gṛ. 39. 1-2, Bhār. gṛ. I. 27, Mānava gṛ. I. 20. 1-6, Vaik. III. 22. The Gobhila and Khādira gṛ. omit this saṃskāra. Most smṛtis prescribe the 6th [[257]] month from birth as the time for this saṃskāra; but Mānava gṛ. says it may be the 5th or 6th; while Śaṅkha quoted by Aparārka says it should be performed at the end of a year or at the end of six months, according to some.¹²⁷ The Kāṭhaka gṛ. enjoins the sixth month from birth or the time when the child first strikes teeth. The procedure is very brief in all except Śāṅ. and Pār. Śāṅ. says that the father should prepare food of goat’s flesh, or flesh of partridge, or of fish or boiled rice, if he is desirous of nourishment, holy lustre, swiftness or splendour respectively and mix one of them with curds, honey and ghee and should give it to the child to eat with the reciting of the Mahāvyāhṛtis (bhūḥ, bhuvaḥ, svaḥ). Then the father is to offer oblations to fire with four verses ‘Annapate’,¹²⁸ Ṛg. IV. 12. 4-5 and ‘him, Oh Agni, lead to long life and splendour &c’. The father recites over the child the verse Ṛg. IX. 66. 19 and then sets down the child on northward pointed kuśa grass with Ṛg. I. 22. 15. The mother is to eat the remnant of the food thus prepared. Āśv. has almost the same rules as to food (omitting fish) but prescribes only one verse ‘Annapate’. Āp. gṛ.¹²⁹ prescribes feeding of brāhmaṇas, making them give benedictions to the child and then making the child eat only once a mess of curds, honey, ghee and boiled rice mixed together, with the recitation of a mantra joined to the three vyāhṛtis singly and collectively and says that according to some the flesh of partridge may also be added. Bhār. says that the method of making a child eat is the same as in Medhājanana and is silent about the food. Pār. gṛ. (I. 19) prescribes the cooking of sthālīpāka and offering the two ājyabhāgas and then two offerings of ghee with the mantras ’the gods generated¹³⁰ the goddess of speech &c.’ (Ṛg. VIII. 100. 11) and the verse ‘may vigour to-day produce for us gifts &c’ (Vāj. S. 18. 33). Mānava, Kāṭhaka and Vaik. are entirely silent about flesh. Kāṭhaka [[258]] prescribes the cooking of all haviṣya food¹³¹ and the other two works prescribe food cooked in milk.

It will be seen from the above that the principal part of the saṃskāra is making the child taste food. Some writers add homa, feeding of brāhmaṇas, and benedictions. The Saṃskāraprakāśa (pp. 267-279) and Saṃskāraratnamālā (pp. 891-895) have very detailed notes on this saṃskāra. One interesting matter quoted by Aparārka (p. 28) from Mārkaṇḍeya is that on the day of this ceremony, in front of the gods worshipped in the house, tools and utensils required in various arts and crafts, weapons and śāstras should be spread about and the child should be allowed to crawl among them and what the child seizes at first should be noted and it should be deemed that he is destined to follow that profession for his livelihood which is represented by the thing first touched by him.

Varṣavardhana or abdapūrti—In some of the sūtras provision is made for some ceremonies every month on the day of the birth of the child for one year and on every anniversary of the day of birth throughout life. For example, Gobhila gṛ. (II. 8. 19-20) says ’every month of the boy’s birth for one year or on the parva days of the year he should sacrifice to Agni and Indra, to Heaven and Earth and to the Viśve devas. Having sacrificed to these deities he should sacrifice to the tithi and nakṣatra’.¹³² The Śāṅ. gṛ. (I. 25. 10-11, S. B. E. vol. 29, p. 52) similarly says ‘having sacrificed in the same way every month on the tithi of the child’s birth, he sacrifices when one year has expired in the (ordinary) domestic fire’. Baudh. gṛ. III. 7¹³³ prescribes an offering of cooked rice for life (āyuṣyacaru) ’every year, every six months, every four months, every season or every month on the nakṣatra of birth’. Kāṭhaka gṛ. (36. 12 and 14) prescribes a homa every month after nāmakaraṇa for a year in the same way as in nāmakaraṇa or jātakarma and at the end of the year an offering of the [[259]] flesh of a goat and sheep to Agni and Dhanvantari and feeding the brāhmaṇas with food mixed with plenty of ghee. Vaik. III. 20-21 speaks at great length of the ceremony called ‘Varṣavardhana’ (increase of the years of a person) to be performed on the anniversary of the birth-day every year and lays down that in this rite the deity of the nakṣatra on which a child is born is the principal one, that oblations of ghee are to be offered to that deity and nakṣatra and then to the other presiding deities of the nakṣatras and to the nakṣatras themselves, then an oblation with the vyāhṛti (bhūḥ svāhā), then offerings to Dhātṛ. It describes in detail how different ceremonies are to be performed up to Upanayana, then up to finishing of Veda study, how ceremonies are to be performed on the anniversary day of one’s marriage, on the nakṣatra on which a person performed solemn sacrifices like Agniṣṭoma and that if he thus lives till 80 years and 8 months he becomes one who has seen a thousand (full) moons and is called ‘brahmasarīra’, in celebration of which several ceremonies are prescribed (which for want of space are not set out here). In connection with the anniversary of the marriage day,¹³⁴ Vaik. specially prescribes that whatever ceremonies women direct as done traditionally should be performed. Aparārka (p. 29) quotes verses of Mārkaṇḍeya to the effect that all should every year on the day of birth celebrate a festival (mahotsava) in which one should honour and worship one’s elders, Agni, gods, Prajāpati, the pitṛs, one’s nakṣatra of birth and brāhmaṇas. The Kṛtyaratnākara (p. 540), the Nityācārapaddhati (pp. 621-624) quote the same verses (as Aparārka does) and add that on that day one should worship Mārkaṇḍeya (who is believed to be immortal) and the seven other cirajīvins.¹³⁵ The Nityācārapaddhati (p. 621) quotes a verse that in the case of kings the anniversary of the day on which they were crowned should be celebrated. The Nirṇayasindhu, the Saṃskāraprakāśa (which in pp. 281-294 gives the most elaborate treatment) call [[260]] this festival ‘abdapūrti’. The {{Samakāraratananālā|Saṃskāraratnamālā}} contains a very extensive discourse on this rite (pp. 877-886) and calls this festival ‘āyurvardhāpana’. The Nirṇayasindhu and the Saṃskāraratnamālā set out the verses that are addressed to Mārkaṇḍeya and others. In modern times women do celebrate every month the birthday of a child and the first anniversary of birth. They make the child cling to the principal house-post or to the post used for churning out butter from the pail of curds and water.

Caula

Caula or Cūḍākarma or Cūḍākaraṇa—(the first cutting of the hair on the child’s head). This saṃskāra is mentioned by every writer. ‘Cūḍā’ means the ’lock or tuft of hair kept on the head when the remaining part is shaved (i. e. the śikhā); so cūḍākarma or cūḍākaraṇa means that rite in which a lock of hair is kept (for the first time after birth). We get ‘caula’ from ‘cūḍā’¹³⁶ meaning ‘a rite the purpose of which is keeping a lock of hair’ and ‘ḍa’ and ’la’ often interchange places. So we get ‘caula’ or ‘caula’ also as the name of the ceremony.

According to many¹³⁷ writers caula was performed in the third year from birth. Baudh. gṛ. (II. 4), Pār. gṛ. (II. 1), Manu II. 35, Vaik. III. 23 say that it may be performed in the 1st or 3rd year. Āśv. gṛ. and Vārāha gṛ. say it may be performed in the 3rd year or in the year in which it is the custom of the family to perform it. Pār. also refers to family usage. Yāj. specifies no year, but mentions only family usage. Yama quoted by Aparārka (p. 29) allowed it in the first, 2nd or 3rd year, while Śaṅkha-Likhita allowed it in the 3rd or 5th (Aparārka p. 29). Ṣaḍ-guru-śiṣya quoted in the Saṃskāraprakāśa (p. 296) and Nārāyaṇa (on Āśv. gṛ. I. 17. 1) say that some performed it at the time of upanayana. [[261]]

Whether such a ceremony was performed in the Vedic ages cannot be ascertained with certainty. Bhār. gṛ. I. 28 expressly¹³⁸ refers to the Vedic verse (Ṛg. IV. 75. 17 or Tai. S. IV. 6. 4. 5) as indicative of the practice of Caula in Vedic times ‘where arrows fall together like boys having many tufts of hair’. Manu II. 35 also has in view this Vedic verse.

The principal act in this ceremony is the cutting of the hair of the child. The other subsidiary matters are the performance of homa, feeding of brāhmaṇas, receiving of their benedictions and giving of dakṣiṇā, the disposal of cut hair in such a way that no one can find them.

The ceremony is to be performed on an auspicious day as set out in note 494 above. Āp. gṛ. 16. 3 says it should be performed when the moon is in conjunction with Punarvasu nakṣatra, while Mānava gṛ. says that it should not be done on the 9th tithi of a month. Later works like the Saṃskāraprakāśa (pp. 299-315) give very intricate rules about the auspicious times, which rules are passed over here. The most exhaustive treatment of this ceremony in the sūtra works is to be found in Āśv., Gobhila, Vārāha and Pār. II. 1.

The materials required in this ceremony are stated as follows: (1) To the north of the fire are placed four vessels each of which is separately filled with rice, barley, māṣa beans and sesame respectively (Āśv. gṛ. I. 17. 2), but Gobhila (II. 9. 6-7) says that they are to be placed to the east and Gobhila and Śāṅ. say that these are to be given to the barber at the end of the rite; (2) to the west of the fire the mother with the boy on her lap is to be seated and two vessels one filled with the dung of a bull and the other with śamī leaves are to be also placed to the west (Gobhila II. 9. 5 and Khādira II. 3. 18 place the dung to the north of the fire and Khādira says that she sits to the north); (3) to the right of the mother the father sits holding 21 bunches¹³⁹ of kuśa grass or the brahmā priest (if there be any) may hold them; (4) warm and cold water or only warm water; (5) an ordinary razor or one made of Udumbara wood (according to Khādira II. 3. 17 and Gobhila II. 9. 4); (6) a [[262]] mirror (Gobhila and Khādira). According to Gobhila and Khādira the barber, hot water, mirror, razor and bunches of kuśa grass are to the south of the fire and bull’s dung and a mess of rice mixed with sesame are to the north of the fire. Āśv., Pār., Kāṭhaka and Mānava say that the razor is to be of loha (which the commentator Nārāyaṇa explains as copper).

After homa is performed, the principal matter (of cutting the hair) is to be begun. According to Gobhila and Khādira the father, having contemplated upon Savitṛ, looks at the barber with the mantra ‘here comes Savitṛ’ (Mantra-br. I. 6. 1) and contemplating on Vāyu looks at the warm water with the mantra ‘with warm water, Oh Vāyu, come hither’ (Mantra-Br. I. 6. 2). The father then mixes the hot and cold water and may put, in a part of the water, butter or drops of curds and apply the water to moisten three times the boy’s head with the mantra ‘may Aditi cut thy hair; may the waters moisten (thy hair) for vigour’. Then¹⁴⁰ on the right portion of the boy’s hair the father puts three kuśa bunches with the points towards the boy with the formula ‘herb, protect him’ (Tai. S. I. 2. 1. 1). With the words ‘Axe, do not harm him’ (Tai. S. I. 2. 1. 1) he presses a copper razor (on the kuśa blades). The hair is cut¹⁴¹ with the mantra ‘with that razor with which Savitṛ, the wise, cut (the hair) of king Soma and of Varuṇa, cut now his (the boy’s hair), Oh brāhmaṇas, so that he may be endowed with long life and (reach) old age’. Each time the hair is cut, he gives the cut hair with their ends turned towards the east together with śamī leaves to the mother, who puts them down on the bull dung. Cutting is done a second time with the mantra ‘with what Dhātṛ shaved (the head) of Bṛhaspati, Agni and Indra for the [[263]] sake of their long life, with that I shave thy (head) for the sake of long life, fame and happiness’. The cutting is done a third time with the mantra ‘with what he may after night (is past) see the sun again and again, with that I shave thy (head) for the sake of long life, fame and happiness’. The cutting is done for the fourth time with all the three mantras together. Then the hair is cut three times on the left side similarly. The edge of the razor is then wiped off with the mantra ‘when thou shavest as a shaver the hair (of the boy) with the razor that wounds and is well-shaped purify his head, but do not deprive him of life’. Then he gives orders to the barber ‘doing with lukewarm water what has to be done with water, arrange his hair (well) without causing him (the boy) any wound’. Let him have the hair of the boy arranged according to the custom of the family. The rite only (without the mantras) is performed for a girl.¹⁴²

According to several sūtras, the cut hair placed in the dung of a bull is buried in a cow stable¹⁴³ or is thrown in a pond or in the vicinity of water (Pār., Bhār.) or is buried at the root of the Udumbara tree (Bhār.) or in a bunch of darbha grass (Baud., Bhār., Gobhila) or in the forest (Gobhila). The Mānava gṛ. prescribes that as the hair falls down when cut they are gathered by some friendly person. The Kāṭhaka gṛ. and Mānava gṛ. say that the barber gets a sesame cake and a fine piece of cloth, while Vaik. says food is given to him. A bath for the boy is expressly prescribed by Baudh. and some others.

There is a great divergence of views about the number of locks of hair to be left on the head and the portion of the head where they are to be left. Baudh. gṛ. says that one or three or five locks¹⁴⁴ may be left on the head or according to family usage and he further says that some sages say that the locks should [[264]] be as many as the pravaras invoked by the father.¹⁴⁵ Āśv. gṛ., and Pār. gṛ. say that locks may be kept according to family usage. Āp. gṛ. says that the locks may in number follow the pravara or they may be kept according to family usage. Gobhila and Khādira say that the locks should be arranged according to gotra and family usage. Whether they mean by ‘gotra’ the number of pravaras of the gotra or some rule such as the Kāṭhaka gives is not clear. The Kāṭhaka gṛ. says that the Vāsiṣṭhas keep a lock on the right, that persons of Atri and Kaśyapa gotra (or pravara) keep locks both on the right and the left, that the Bhṛgus shave the entire head, that the Āṅgirasa gotra keeps five locks or only a line of hair, while persons of other gotras (like Agastya, Viśvāmitra &c.) keep a śikhā (without any particular number of locks) simply because it is an auspicious sign or one may follow the usage of one’s family.¹⁴⁶ Vaik.¹⁴⁷ says that the locks may be one, two, three, five or seven according to the pravaras. Ṛgveda¹⁴⁸ VII. 33. 1 refers to the fact that Vasiṣṭhas had a lock of hair on the right side of the head and so the rule of the Kāṭhaka has a very hoary antiquity behind it. Up to modern times one of the characteristic outward signs of all Hindus was the śikhā (the top-knot). A verse of Devala says that whatever religious act a man does without the yajñopavīta or without śikhā is as good as undone and Hārita rules that a person who cuts off his śikhā through hate or ignorance or foolishness becomes pure only after [[265]] performing the taptakṛcchra penance.¹⁴⁹ In the Mudrārākṣasa (I. 8) there is a reference to the śikhā of Cāṇakya having been kept untied when he was angered by the Nandas. Śabara (on Jaimini I. 3. 7) remarks that the śikhā (its position and locks) is a sign to indicate the gotra and quotes Ṛg. VI. 75. 17 (yatra bāṇāḥ &c. cited above in note 598). Vasiṣṭha (II. 21) prescribes that members of all varṇas (including the śūdra) should arrange their hair according to the fixed usage (of their family) or should shave the whole head except the śikhā. A Vedic passage¹⁵⁰ is ’the head that has no śikhā on it is unholy’. For rules about the śikhā of students vide later on under upanayana. During recent times men, particularly those receiving English education in towns and cities, are forsaking the ancient practice of keeping a śikhā and follow the western method of allowing the hair to grow on the whole head.

In modern times the rite of cūḍākaraṇa generally takes place if at all on the day of Upanayana.

Āśv. gṛ. (I. 17. 18) expressly says that the ceremony of cūḍākaraṇa was to be performed for girls also, but no Vedic mantras were to be repeated. Manu (II. 66) says that all the ceremonies from jātakarma to caula must be performed at the proper times for girls also in order to purify their bodies but without mantras and Yāj. (I. 13) is to the same effect. Even such late writers as Mitramiśra say that the caula of girls may be performed according to the usage of the family and that their hair may be entirely shaved or a śikhā may be kept or there should be no shaving at all.¹⁵¹

In some castes even in modern times girls when mere children are shaved once, it being supposed that the first hair are impure.

Vidyārambha

Vidyārambha—The gṛhya sūtras and dharmasūtras are entirely silent as to what was done for the child’s education [[266]] between the third year when usually caula was performed and the 8th year (from conception) when the upanayana usually took place (in the case of brāhmaṇas). They state that rarely upanayana was performed even in the 5th year (as will be shown hereafter). Some faint light is thrown on this matter by the Arthaśāstra of Kauṭilya,¹⁵² which says that the prince after the performance of caula is to engage in the study of the alphabet and of arithmetic, and after his upanayana he is to study the Vedas, ānvīkṣikī (metaphysics), vārtā (agriculture and the science of wealth) and daṇḍanīti (the art of government) up till the 16th year when the godāna ceremony is to be performed and after which year he may marry. Kālidāsa also (in Raghuvaṃśa III. 28) says that prince Aja first mastered the alphabet and then entered into the ocean of (Sanskrit) literature. Bāṇa has probably the Arthaśāstra in view when he makes prince Candrāpīḍa enter the temple of learning (vidyāmandira) at 6 and remain there till he became sixteen and he (like Milton in his letter to Hartlib) tells us how extensive the ideal curriculum of studies in arts and sciences for the prince was thought to be.¹⁵³ In the Uttararāmacarita (Act II) it is said that Kuśa and Lava were taught vidyās other than the Veda after their caula and before upanayana.

It appears that at least from the early centuries of the Christian era, a ceremony called Vidyārambha (commencement of learning the alphabet) was celebrated. Aparārka (pp. 30-31) and the Sm. C. (I. p. 26) cite verses from the Mārkaṇḍeya-purāṇa¹⁵⁴ [[267]] about vidyārambha as follows: in the fifth year of the child on some day from the 12th of the bright half of Kārtika to the 11th of the bright half of Āṣāḍha, but excluding the 1st, 6th, 8th, 15th tithi or rikta tithis (i. e. 4th, 9th and 14th) and Saturday and Tuesday, the ceremony of beginning to learn should be performed. Having worshipped Hari (Viṣṇu), Lakṣmī, Sarasvatī, the sūtra writers of one’s śākhā and the lore peculiar to one’s family, one should offer in the fire oblations of clarified butter to the above mentioned deities and should honour brāhmaṇas by the payment of dakṣiṇā. The teacher should sit facing the east and the boy should face the west and the teacher should begin to teach the first lesson to the boy who should receive the benedictions of brāhmaṇas. Thereafter teaching should be stopped on the days of anadhyāya (which will be specified later on).

The Saṃskāraprakāśa (pp. 321-325) and Saṃskāraratnamālā (pp. 904-907) have an extensive note, a considerable part of which is devoted to astrological matters. The Saṃskāraprakāśa quotes passages from Viśvāmitra, Devala and other sages and works that vidyārambha is performed in the 5th year or in any case before upanayana. It also quotes a verse from Nṛsiṃha that Sarasvatī and Gaṇapati should be worshipped and then the teacher should be honoured. The modern practice is to begin learning the alphabet on an auspicious day, generally the 10th of the bright half of Āśvina. Sarasvatī and Gaṇapati are worshipped, the teacher is honoured and the boy is asked to repeat the words ‘oṃ namaḥ siddham’ and to write them on a slate and then he is taught the letters (‘a’, ‘ā’ &c.) of the alphabet. The Saṃskāraratnamālā¹⁵⁵ calls this ceremony Akṣarasvīkāra (appropriately enough) and among other texts cites a long prose passage from Garga quoted in the Pārijāta and prescribes a homa also with ājyāhutis to Sarasvatī, Hari, Lakṣmī, Vighneśa (Gaṇapati), sūtrakāras and one’s vidyā.

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{{स fe furat Third Historia Arafaret 790: 1 . 8. . I. 1. 1. 16–18.|स हि विद्यातस्तं जनयति । तच्छ्रेष्ठं जन्म । शरीरमेव मातापितरौ जनयतः । Āp. Dh. S. I. 1. 1. 16–18.}} ↩︎
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{{हविर्यज्ञाय संस्करुत । Śat. Br. I. 1. 4. 10, तस्मात् स्त्र्यपि पुमांसं संस्कृते तिष्ठन्तमुपचरति । Śat. Br. III. 2. 1. 22.|हविर्यज्ञाय संस्क्रियते । Śat. Br. I. 1. 4. 10. तस्मात् स्त्र्यपि पुमांसं संस्कृते तिष्ठन्तमुपचरति । Śat. Br. III. 2. 1. 22.}} ↩︎
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{{संस्कारो नाम स भवति यस्मिाते पदार्थो भवति योग्यः कस्यचिदर्थस्य । शबर on . III. 1. 3 ( p. 660 ); Trat UTEUTAT: PAT: IT regul aar विक p. 10787 संस्कारो हि नाम गुणाधानेन वा स्पा छोपापनयनेन पा शंकर on वेदान्त. 1. 1. 4.|संस्कारो नाम स भवति यस्मिञ्जाते पदार्थो भवति योग्यः कस्यचिदर्थस्य । Śabara on Jaimini III. 1. 3 (p. 660); The Tantravārtika on this says: संस्कारा हि नाम पदार्थाश्रिताः… (p. 1078). संस्कारो हि नाम गुणाधानेन वा स्याद् दोषापनयनेन वा । Śaṅkara on Vedāntasūtra I. 1. 4.}} ↩︎
{{योग्यता च सर्वत्र विषकारा दोषापनपनेन गुणान्तरोपजममेन भवति। तन्त्र de p. 1115 on . III8. 9.|योग्यता च सर्वत्र द्विविधा दोषापनयेन गुणान्तरोपजननेन च भवति । Tantravārtika p. 1115 on Jaimini III. 8. 9.}} ↩︎
{{T ry on matt II. 3, 83 got saferare: *T: sitt संस्कर्वन्ता सबै अटार्थेषु कर्मस योग्यतातिश कुर्वन्तिा फलातिशयो पोपवातिमा|The Vīramitrodaya on Yājñavalkya II. 3 says: तथा च संस्काराः स्मार्ताः श्रौताश्च संस्कार्यद्रव्याणि संस्कुर्वन्तो वैदेष्ववैदेषु च कर्मसु योग्यतातिशयं कुर्वन्ति । फलातिशयश्चोपवासादिना ।}} ↩︎
{{बीजगर्भसमुद्भवं शुक्रशोणितसंबद्धं गात्रन्याधिसंक्रान्तिनिमिर्स वा न पति Hocante Foren. on T. 1. 13; garis Ara Ara: fraint aguparare|बीजगर्भसमुद्भवं शुक्रशोणितसंबद्धं गात्रव्याधिसंक्रान्तिनिमित्तं वैनो न पातकम् । Mitākṣarā on Yāj. I. 13.}} ↩︎
{{तत्र हारीता गर्भाधानापतो ब्रह्मगर्भ संदधाति । पुंसवनापसीकरोति फल FUTTATHATS TICARTIER TATTFIT Pera Targot a hon chana नामकरणेम शिवीयं प्राशनन सुतीय करणेन चर्य स्मापनेम पत्राममेतैरताभिसंस्कार write to that I am (R. 867).|तत्र हारीतः । गर्भाधानादृतौ ब्रह्मगर्भं संदधाति । पुंसवनात् पुंसीकरोति । सीमन्तोन्नयनाद् गर्भं मृजेत् । जातकर्मणा … नामकरणेन श्रियं प्राप्नोति, अन्नप्राशनेन आयुष्यं, चौलेन शौर्यं, समापवर्तनेन तेजः । एतैरष्टाभिः संस्कारैर्गर्भोपनिषदशुद्धिः ॥ Quoted in Saṃskāratattva (p. 867).}} ↩︎
{{FYT Efra: fafau: rart a returerat af बाहः । पाकयज्ञाषिर्यज्ञसोम्याश्चेति देवः । ब्रह्मसंस्कारसंस्कृत अषीणां समानता सलोकतां सायुज्य गछति । देवेनोत्तरेण संस्कृतो देवानां समानता सलोकतां सायुज्यं गच्छति । इति। faa. I. p. 13, 957. AT. I. part 2 p. 18, #FATTFIT p. 135. The editor of the an. #1. says it is afiante XI. 1-5 (from the MS ho had discovered).|अथ संस्कारा द्विविधाः ब्राह्माश्च दैवश्चेति । गर्भाधानादयः स्मार्ता ब्राह्माः । पाकयज्ञा हविर्यज्ञाः सोमाश्चेति दैवाः । ब्रह्मसंस्कारसंस्कृत ऋषीणां समानतां सलोकतां सायुज्यं गच्छति । दैवेनोत्तरेण संस्कृतो देवानां समानतां सलोकतां सायुज्यं गच्छति । इति हारीतः । Sm. C. I. p. 13; V. M. S. I. part 2 p. 18; Saṃskāramayūkha p. 135. The editor of the Sm. C. says it is Hārītasmṛti XI. 1-5 (from the MS he had discovered).}} ↩︎
According to some the seven pākayajñas are: aupāsanahoma, Vaiśvadeva, pārvaṇa (sthālīpāka), aṣṭakā, śrāddha (monthly), sarpabali and īśānabali. Vide Sm. C. I. p. 13. The Baudh. gṛ. I. 1. gives the seven pākayajñas as huta, prahuta, āhuta, śūlagava, baliharaṇa, pratyavarohaṇa and aṣṭakāhoma. Vide S. B. E. Vol. 30 p. 358 for several differing enumerations of pākayajñas. ↩︎
{{षोडशैते प्रसिद्धाः । गर्भाधान…विवाहान्ताः षोडशैव तु संस्काराः । Saṃskāraprakāśa p. 3. The 16 usually enumerated in the digests are गर्भाधान, पुंसवन, सीमन्तोन्नयन, विष्णुबलि, जातकर्म, नामकरण, निष्क्रमण, अन्नप्राशन, चौल, उपनयन, वेदव्रतचतुष्टय, समावर्तन, विवाह, अन्त्येष्टि ।|षोडशैते प्रसिद्धाः । गर्भाधान…विवाहान्ताः षोडशैव तु संस्काराः । Saṃskāraprakāśa p. 3. The 16 usually enumerated in the digests are: garbhādhāna, puṃsavana, sīmantonnayana, viṣṇubali, jātakarma, nāmakaraṇa, niṣkramaṇa, annaprāśana, caula, upanayana, vedavratacatuṣṭaya, samāvartana, vivāha, and antyeṣṭi.}} ↩︎
For detailed treatment of some of the {{sarsköras|saṃskāras}}, vide Dr. (Mrs.) Kamalabai Deshpande’s work ‘The Child in Ancient India’ (with copious references to the gṛhyasūtras); Mrs. Stevenson’s ‘The Rites of the Twice-born’ (1920), which exhaustively reviews in the minutest details the rites of brāhmaṇas (particularly in Kathiawar and Gujarat) as observed at present. This work however gives hardly any references to original Sanskrit authorities, is permeated by the spirit of a Christian missionary and commits the mistake, usual with most Western writers, of comparing hoary Indian customs, usages and the position of women with those of the West only in the latter half of the 19th century, altogether ignoring what existed in Europe over a few hundred years ago, though it is generally written with sympathy and understanding. Colebrooke’s ‘Miscellaneous Essays’, Vol. I. pp. 123-226 (London, 1837), Monier Williams’ ‘Religious thought and life in India’ part I (1883), Vidyārṇava’s ‘daily practices’ in the 20th volume of the ‘Sacred Books of the Hindus’ may also be consulted. ↩︎
{{Bal H at forenfiety: # VI. 2; su parte TYTASI TUTUP I. 1.196|ऋतुसंगमनान्निषेकादिति केचित् । Vaikh. VI. 2; सद्यः परिणीय निषेकं कुर्युः । Vaikh. I. 1.}} ↩︎
{{अत्र च गर्भाधानादय उपनयनान्ता नियताः संस्काराः । स्नानादयस्तु नैयत्येन न कर्तव्याः… तदानाश्रमित्वप्रसङ्गात् । तथात्वे यमिच्छेत् कर्तुं तमावसेदितरथा ब्रह्मचर्यादेव प्रव्रजेदिति विरोधः स्यात् । Sm. C. I. pp. 13-14; V. M. S. (Poona ed. p. 73). The words of the Jābālopaniṣad ‘…प्रव्रजेत्’ are interpreted in the Sm. C.|अत्र च गर्भाधानादय उपनयनान्ता नियताः संस्काराः । स्नानादयस्तु नैयत्येन न कर्तव्याः… तदानाश्रमित्वप्रसङ्गात् । तथात्वे यमिच्छेत् कर्तुं तमावसेदितरथा ब्रह्मचर्यादेव प्रव्रजेदिति विरोधः स्यात् ॥ Sm. C. I. pp. 13-14; V. M. S. (Poona ed. p. 73). The words of the Jābālopaniṣad ‘…प्रव्रजेत्’ are interpreted in the Sm. C.}} ↩︎
{{तथा च बैजवापः । गर्भाधानादिनिषेकचौलान्ताः सप्त संस्काराः शूद्रस्य…। quoted in Saṃskāraprakāśa (S. P.) p. 133.|तथा च बैजवापः । गर्भाधानादिनिषेकचौलान्ताः सप्त संस्काराः शूद्रस्य…॥ Quoted in Saṃskāraprakāśa (S. P.) p. 133.}} ↩︎
{{एतच्च चातुर्वर्ण्याभिप्रायं न द्विजातिमात्रविषयम् । तथा सत्युपनयनं विधाय वाच्यं स्यात् । Aparārka p. 25.|एतच्च चातुर्वर्ण्याभिप्रायं न द्विजातिमात्रविषयम् । तथा सत्युपनयनं विधाय वाच्यं स्यात् । Aparārka p. 25.}} ↩︎
{{अयं विधिस्तु शूद्राणां श्राद्धे मन्त्रविवर्जितः । अमन्त्रस्य तु शूद्रस्य मन्त्रो विप्रेण गृह्यते । इति वराहपुराणात् । Śūdrakṛtyatattva p. 634.|अयं विधिस्तु शूद्राणां श्राद्धे मन्त्रविवर्जितः । अमन्त्रस्य तु शूद्रस्य मन्त्रो विप्रेण गृह्यते ॥ इति वराहपुराणात् । Śūdrakṛtyatattva p. 634.}} ↩︎
{{अमन्त्रस्य तु शूद्रस्य मन्त्रो विप्रेण गृह्यते इति मरीच्युक्तेश्च परिभाषासार्या तेन शूद्रधर्मेषु सर्वत्र विप्रेण मन्त्रः पठनीयः सोऽपि पौराण एवेति शूलपाणिः । Nirṇayasindhu III pūrvārdha.|अमन्त्रस्य तु शूद्रस्य मन्त्रो विप्रेण गृह्यते इति मरीच्युक्तेश्च परिभाषासार्या तेन शूद्रधर्मेषु सर्वत्र विप्रेण मन्त्रः पठनीयः सोऽपि पौराण एवेति शूलपाणिः । Nirṇayasindhu III, pūrvārdha.}} ↩︎
{{Brahmapurāṇa ‘विवाहमात्रसंस्कारं शूद्रोऽपि लभतां सदा ।’ Atra ‘sada’ is read as ‘saha’ in some digests.|ब्रह्मपुराणम् ‘विवाहमात्रसंस्कारं शूद्रोऽपि लभतां सदा ।’ Atra ‘sada’ is read as ‘saha’ in some digests.}} ↩︎
The Vyāhṛti-homa consists in offering clarified butter with the mystic syllables, bhūḥ, bhuvaḥ, svaḥ (or suvaḥ) uttered separately and then together. Vide Hir. gṛ. I. 3. 4 (S. B. E. Vol. 30 p. 144). ↩︎
{{एते कालातिक्रमे ध्याइतिहामं करवा कार्याः । एतेषकैकलोपे पादच्छः कार्यः। 3 : I pyeta sare yagi FTUATT P. 3; for vide Yaj. III. 318 and faalo thereon where she also is explained.|एते कालातिक्रमे व्याहृतिहोमं कृत्वा कार्याः । एतेषामेकैकलोपे पादकृच्छ्रः कार्यः । आपदि । चूडायामर्धकृच्छ्रः । अनापदि द्विगुणम् । Smṛtyarthasāra p. 3. For kṛcchra and pādakṛcchra vide Yāj. III. 318 and Mitākṣarā thereon where ardhakṛcchra also is explained.}} ↩︎
{{u Heroid sitt I Sara retornar a FRUTTI TUTE स्यामि तुसंस्कृत्य हुस्खा फर्म यथाक्रमम् ॥ एतेष्वेकैकलोपेत पादकृष्, समाचरेत् । चूडाया मर्थक; स्यादापदि स्वीरितम् । अनापदिन सर्वत्र विगुण विएणं चरेत् । इति । farofeffry III yetuf; FRATE. (golfmaUTH p. 99 ) quotes a similar verso from Targa farat F ASTI 927 FUTUT. स्पादनापदि .|अकृत्वाऽऽधानकर्मादीन् गर्भाधानादिसंस्कृतीः । हुत्वा कर्म यथाक्रमम् ॥ एतेष्वेकैकलोपेन पादकृच्छ्रं समाचरेत् । चूडायामर्धकृच्छ्रः स्यादापदि त्विरीतम् । अनापदि तु सर्वत्र द्विगुणं द्विगुणं चरेत् ॥ इति । Nirṇayasindhu III, pūrvārdha; Saṃskāraprakāśa (Gadādhara-paddhati p. 99) quotes a similar verse from Viśvāmitra, ‘…द्विगुणं स्यादनापदि ।’}} ↩︎
{{उपनयनं पूर्वं व्याख्याय गर्भाद्यानां कालप्राप्तानामप्युपेक्षया प्राधान्यं दर्शयति । तेन दैवानुपपत्त्या गर्भाद्याद्यकरणेऽपि उपनयनं भवति । तस्याकरणे तु विवाहाद्यनधिकारः स्यात् । इति । Hāradatta on Gaut. Dh. S. I. 6.|उपनयनं पूर्वं व्याख्याय गर्भाद्यानां कालप्राप्तानामप्युपेक्षया प्राधान्यं दर्शयति । तेन दैवानुपपत्त्या गर्भाद्याद्यकरणेऽपि उपनयनं भवति । तस्याकरणे तु विवाहाद्यनधिकारः स्यात् ॥ इति । Hāradatta on Gaut. Dh. S. I. 6.}} ↩︎
Vide Madanapārijāta p. 752 for kṛcchrapratyāmnāya and Saṃskārakaustubha pp. 141-142 for various pratyāmnāyas. The modern saṅkalpa at the time of upanayana for late performance or non-performance of saṃskāras is: {{अमुकशर्मण: मम पुत्रस्य गर्भाधानपुंसवनमीमन्तोनयन-जातकर्मनामकरणानप्राशनचौलान्तानां संस्काराणां कालातिपत्तिजनित– or लोपजनित)प्रत्यवायपरिहारार्थ प्रतिसंस्कारं पाद कण्ट्रात्मकमायश्चित्तं यूपाया अर्धकट्रात्मक प्रतिकृच्छ्र गोमूल्यरजतनिष्कपादपादनत्याना महाराहमाचरिष्ये।|अमुकशर्मणः मम पुत्रस्य गर्भाधानपुंसवनसीमन्तोन्नयन-जातकर्मनामकरणान्नप्राशनचौलान्तानां संस्काराणां कालातिपत्तिजनित-(or लोपजनित)प्रत्यवायपरिहारार्थं प्रतिसंस्कारं पादकृच्छ्रात्मकं प्रायश्चित्तं चूडाया अर्धकृच्छ्रात्मकं प्रतिकृच्छ्रं गोमूल्यरजतनिष्कपादप्रत्यम्नायद्वाराहमाचरिष्ये ॥}} ↩︎
Besides the gṛhyasūtras, the dharmasūtras, Manu, Yājñavalkya and other smṛtis, the principal digests on saṃskāra relied upon here are the {{Sangkaratattva|Saṃskāratattva}} of Raghunandana, the {{Samskaramayūkba|Saṃskāramayūkha}} of Nīlakaṇṭha, the {{Samskara-prakasa|Saṃskāraprakāśa}} of Mitramiśra, the {{Saṁskāraka ustubha|Saṃskārakaustubha}} of Anantadeva and the {{Samskararataamola|Saṃskāraratnamālā}} of Gopīnātha. Further, one should never lose sight of the fact that in a vast continent like India the various items in daily rites and ceremonies have always varied from age to age, from province to province and from caste to caste. Innumerable modifications were introduced and usages cropped up among the people, particularly owing to the influence of women, of which smṛtis and digests take no notice. This was the state of things even several centuries before Christ. The Āp. Dh. S. (II. 11. 29. 15) closes with the aphorism ‘some teachers hold that the rest of the dharmas (not described here) may be understood from (the usages of) women and of all varṇas’. The Āśv. gṛ. (I. 7. 1) states ‘various indeed are the usages of the different countries and of the different villages; one should observe them in marriage ceremonies.’ This work does not profess to give the bewildering differences of the several śākhās and the several provinces of Modern India, but will restrict itself principally to Western India and the Āśv. sūtra, though important variations have been pointed out in many places. ↩︎
Vide Appendix for text and S. B. E. vol 15, pp. 220-221 for the translation of the passage. Max Müller notes that the passage ‘sāhamasmi’ occurs in the Atharvaveda XIV. 2. 71, that a similar passage (where instead of ’tvam’ there is ’tvaṃ’) occurs in Ait. Br. VIII. 27 and that in the Chāndogya Up. I. 6. 1 ‘sā’ is explained as earth and ‘ama’ as fire. The mantra ‘may Viṣṇu…embryo into you’ is Ṛg. X. 184. 1 = Atharvaveda V. 25. 5, and the mantra ‘oh Sinīvālī…an embryo;’ is Ṛg. X. 184. 2 = Atharva V. 25. 3 (where ‘Sarasvatī’ is read for {{prthuṣtuko|pṛthuṣṭuke}}). The Nirukta (XI. 32 on Ṛg. II. 32. 6 where we have an invocation to Sinīvālī in the words ‘garbhaṃ dhehi sinīvāli’) explains ‘pṛthuṣṭuke’ as ‘pṛthujaghane’ (having large buttocks or large mass of hair). The words ‘garbhaṃ dadhātu’ probably suggested the name ‘garbhadhāna’ given to this rite. The Hir. gṛ. I. 7. 25. 1. has the above two mantras and also the mantra ‘as the earth &c’ (and another mantra also) which four occur in Bṛ. Up. VI. 4. 21-22; vide S. B. E. Vol. 30 p. 199. ↩︎
{{The mantra ‘पुमान् पुत्रो जायतां तं पुमाननु जायतां पुंसो वै दशमास्याः ।’ is Āśv. Gṛ. I. 23. 2. This occurs also in Bhāradvāja gṛhya I. 26. 1.|The mantra ‘पुमान् पुत्रो जायतां तं पुमाननु जायताम् । पुमांसो वै दशमास्याः ॥’ is Āśv. Gṛ. I. 23. 2. This occurs also in Bhāradvāja-gṛhya I. 26. 1.}} ↩︎
{{The Hir. gṛ. I. 25. 3 ascribes these views respectively to Āśmarathya and Ālekhana ‘सर्वाण्युपायनानि मन्त्रपम्ति भवन्तीत्याश्मरथ्यो यादी पारिता|The Hir. gṛ. I. 25. 3 ascribes these views respectively to Āśmarathya and Ālekhana: सर्वाण्युपगमनानि मन्त्रवन्ति भवन्तीत्याश्मरथ्यः यादृच्छिकानीत्यालेखनः ॥}} ↩︎
{{चतुर्थीप्रभृत्याषोडशीमुत्तरामुत्तरां युग्मासु प्रजाश्रेयः । Āp. gṛ. 9. 1, S. B. E. vol 30 p. 268.|चतुर्थीप्रभृत्याषोडशीमुत्तरामुत्तरां युग्मासु प्रजाश्रेयः । Āp. gṛ. 9. 1, S. B. E. vol 30, p. 268.}} ↩︎
{{यत्तु गर्भाधानमधिकृत्य हारीतेनोक्तं चतुर्थेति स्नातायो पुग्मास चेति चतुति रजोनिवृत्ती अष्टष्यम् । स्मृतिच. I. p. 153 एतदेवाभिमेत्य कात्यायनः । रजस्वला चतुति Fataregigani fa, quoted in F 1 47 I. p. 16; FAUTE METT of a quera guarai 9418taqala qofsmaat | ETETT VII. 17; गर्भाधानं द्विजा कुर्याहतो प्रथम एव हि । चतुर्थे दिवसापूर्व पुत्रार्थी दिवसे समे । TAT. III. I.|यत्तु गर्भाधानमधिकृत्य हारीतेनोक्तं चतुर्थ्यामिति स्नातायां युग्मासु चेति तत् चतुर्थीं रजोनिवृत्तौ द्रष्टव्यम् । Smṛticandrikā I. p. 15. एतदेवाभिप्रेत्य कात्यायनः । रजस्वला चतुर्थेऽह्नि स्नाता शुद्धिमवाप्नुयात् ॥ quoted in Sm. C. I. p. 15. Parāśara says: रजोदर्शनात् प्रभृति युग्मासु रात्रिषु गच्छन् पुत्रमाप्नोति अयुग्मासु कन्याम् । Parāśara VII. 17. गर्भाधानं द्विजाः कुर्युर्ঋतौ प्रथमे एव हि । चतुर्थे दिवसेऽपूर्वे पुत्रार्थी दिवसे समे ॥ Laghu-Āśvalāyana III. 1.}} ↩︎
{{…स्नाता… शुचौ… वासांसि वसीत । Hir. Gṛ. I. 20. श्वेतवस्त्रालङ्कृता… श्रीमान् ब्राह्मणानभिभाष्यापरमदृष्ट्वा भर्तारं पश्येत् । यस्मादृतुस्नाता यादृशं पुरुषं पश्यति तादृशं पुत्रं जनयतीति विज्ञायते ॥ Vaikh. III. 9.|…स्नाता… शुची… वासांसि वसीत । Hir. Gṛ. I. 20. श्वेतवस्त्रालङ्कृता… श्रीमान् ब्राह्मणानभिभाष्यापरमदृष्ट्वा भर्तारं पश्येत् । यस्मादृतुस्नाता यादृशं पुरुषं पश्यति तादृशं पुत्रं जनयतीति विज्ञायते ॥ Vaikh. III. 9.}} ↩︎
{{…स्त्रियो यादृशि प्रीयन्ते तादृशं पुत्रं जनयन्तीति… Śaṅkha-Likhita quoted in Vīramitrodaya (Āhnika p. 241) and Sm. C. I. p. 14.|…स्त्रियो यादृशि प्रीयन्ते तादृशं पुत्रं जनयन्तीति… Śaṅkha-Likhita quoted in Vīramitrodaya (Āhnika, p. 241) and Sm. C. I. p. 14.}} ↩︎
{{आद्यगर्भसंस्काराः सीमन्तोन्नयनादयः… आवृत्तिर्भवत्याद्ये गर्भे इति… यथैतद्देशाचारमनुष्ठेयम् । Viśvarūpa on Yāj. I. 11.|आद्यगर्भसंस्काराः सीमन्तोन्नयनादयः… आवृत्तिर्भवत्याद्ये गर्भे इति… यथैतद्देशाचारमनुष्ठेयम् । Viśvarūpa on Yāj. I. 11.}} ↩︎
{{…यच्च गर्भाधानं तदाद्यमेव मन्त्रवत् स्यात् सकृदेव वा… । Medhātithi on Manu II. 16.|…यच्च गर्भाधानं तदाद्यमेव मन्त्रवत् स्यात् सकृदेव वा… । Medhātithi on Manu II. 16.}} ↩︎
{{तथा च हारीतः । सकृत्संस्कृताः संस्कारैः सीमन्तेन द्विजस्त्रियः । यं यं गर्भं प्रसूयन्ते स स संस्कृतो भवेत् ॥ Aparārka p. 26 and Smṛticandrikā I. p. 17; vide Mit. on Yāj. I. 11 where a full verse of Hārīta is quoted, which combines the latter half of Medhātithi with the half verse of Hārīta quoted above.|तथा च हारीतः । सकृत्संस्कृताः संस्कारैः सीमन्तेन द्विजस्त्रियः । यं यं गर्भं प्रसूयन्ते स स संस्कृतो भवेत् ॥ Aparārka p. 26 and Smṛticandrikā I. p. 17. Vide Mit. on Yāj. I. 11 where a full verse of Hārīta is quoted, which combines the latter half of Medhātithi with the half verse of Hārīta quoted above.}} ↩︎
{{‘ब्रह्मपुराणम् । गर्भाधानादिसंस्कर्ता पिता श्रेष्ठतमः स्मृतः । अभावे स्वकुलीना FITE FET : #… … stryTALPA: FERITAT (TAP) * संस्कारप्रकाश P. 165; तत्र पद्धगर्गः। पिता पितामहो भ्राता ज्ञातयो गोत्रजाग्रजाः। उपायने धिकारी स्यात्पूर्वाभावे परः परः ॥ पितैवोपनयेत्पुत्रं तदभावे पितः पिता । तदभावे पितुर्माता TUTH THąr: f FeaTA HORI HATTE p. 407. In the folyam (iII पूर्ण) the veras पिता पितामहो ivasoribed to मह.|ब्रह्मपुराणम् । गर्भाधानादिसंस्कारे पिता श्रेष्ठतमः स्मृतः । अभावे स्वकुलीनाद्याः कर्तारः स्युः… …तदभावे चान्यसगोत्रजाः ॥ Saṃskāraprakāśa p. 165; तत्र पद्धगर्गः । पिता पितामहो भ्राता ज्ञातयो गोत्रजाग्रजाः । उपायनेऽधिकारी स्यात्पूर्वाभावे परः परः ॥ पितैवोपनयेत्पुत्रं तदभावे पितुः पिता । तदभावे पितुर्भाता तदभावे तु तत्सुतः ॥ Quoted in Saṃskāramayūkha p. 407. In the Saṃskārakaustubha (III, pūrva) the verse पिता पितामहो is ascribed to Śaṅkha.}} ↩︎
{{These vor808 aro quoted in the area. ( T P. 503 ) and STTTT P. 617. The seven in the froga aro groft, Tellt, tarot, artreft, H iH , forest, rat.|These verses are quoted in the Sm. C. (I. p. 503) and Saṃskāraprakāśa p. 617. The seven mātṛs in the Mṛcchakaṭika are Brāhmī, Māheśvarī, Kaumārī, Vaiṣṇavī, Vārāhī, Aindrī, Cāmuṇḍā.}} ↩︎
{{‘Sarreraragarrett’ ( FTV) in para 64, पूर्वभाग of कादम्बरी, ‘अभ्यर्णतया च कैलासस्य स्नानागतमातृमण्डलपदपक्तिवाङ्कि anal para 130 art (gofart), FORETRIETETY attendant (I nfor) para 216 taraft (quam ).|‘मातृमण्डलाग्रतः’ (Mātṛmaṇḍalāgrataḥ) in para 64, pūrvabhāga of Kādambarī, ‘अभ्यर्णतया च कैलासस्य स्नानागतमातृमण्डलपदपक्तिचिह्निततलाः’ (abhyarṇatayā ca kailāsasya snānāgatamātṛmaṇḍalapadapaṅkticihnitatalāḥ) para 130 pūrvabhāga, ‘जीर्णमातृगृहाध्यासिन्यः’ (jīrṇamātṛgṛhādhyāsinyaḥ) para 216 pūrvabhāga.}} ↩︎
{{‘FAHETADATOTOITETTU …… rart’ I. A. vol. VI, P. 25. Floot’s translation who moditate on the assomblage of the mothers of Sydar Kartikeys ’ is not acourate.|‘स्वामिमहासेनमातृगणामनुध्याता… ।’ I. A. vol. VI. p. 25. Fleet’s translation ‘who meditate on the assemblage of the mothers of Svāmin Kārtikeya’ is not accurate.}} ↩︎
{{rat FR ARTET UTAHTI . IX. 102. 4.|सप्त स्वसारो अभि मातरः शिशुम् । Ṛg. IX. 102. 4.}} ↩︎
{{पुंसवनमिति कर्मनामधेयं येन कर्मणा निमित्तेन गर्भिणी एमासमेव सूते तत्त्सव मम् । सवर्शन on आप. गु. 14.9; तञ्च पुमान सूयतेनेन कर्मणेति व्युत्पस्या गर्भस्य पुंरूपता. 97% mala: 1 ….. pirmia i gare Ta gamanerTul PFATT Tst Pp. 166-167.|पुंसवनमिति कर्मनामधेयं येन कर्मणा निमित्तेन गर्भिणी पुमांसमेव सूते तत्पुंसवनम् । Sudarśana on Āp. Gṛ. 14. 9; तच्च पुमान् सूयतेऽनेन कर्मणेति व्युत्पत्त्या गर्भस्य पुंरूपताफलकम् । … इति । Saṃskāraprakāśa pp. 166-167.}} ↩︎
{{PASTRY STATT roi aq i spore VI, 11. 1.|शमीमश्वत्थ आरूढस्तत्र पुंसवनं कृतम् । Atharvaveda VI. 11. 1.}} ↩︎
Vide Appendix for text. ↩︎
Nārāyaṇa says that in this rite one has to perform at first the sthālīpāka intended for Prajāpati up to the offering of the two ājyabhāgas and then one should perform what is specially prescribed here. He further notes that the curds may be of a cow the calf of which is of a different colour, if one of the same colour could not be had. The curds are to be poured from the vessel of curds on to the woman’s hand thrice, she is to lick the curds every time with two beans and a grain of barley; the beans and barley grain are suggestive. This is made clear by Āp. gṛ. 14. 10 {{पुमांसौ माषयवौ भवतः इति विज्ञायते ‘पुमांसौ माषयवौ प्रतिनिधी स्याताम्।’|पुमांसौ माषयवौ भवतः इति विज्ञायते । Vaikh. III. 11 also has ‘शृङ्गशुङ्गदूर्वाग्रयवमाषाणामभावे माषधान्यौ प्रतिनिधी स्याताम्।’}} ↩︎
According to a verse quoted in Sm. C. the male nakṣatras are Hasta, Mūla, Śravaṇa, Punarvasu, Mṛgaśiras and Puṣya; the {{Samskāra-wayukha|Saṃskāramayūkha}} adds that the Nāradīya mentions Rohiṇī, Pūrvabhādrapadā and Uttarābhādrapadā also as male nakṣatras and that Vasiṣṭha regards Svāti, Anurādhā and Aśvinī also as male nakṣatras. {{Garga|Garga}} on {{Viśvāmitra|Viśvāmitra}} I. 1. 6 says ‘{{कपुनतिष्पोरस्तः शतभिषक मोष्ठपदापति पुनामधेयानि नामाणि|हस्तपुनर्वसुतिष्योत्तरप्रोष्ठपदाश्च पुंनामधेयानि नक्षत्राणि ।’}}’ ↩︎
According to the Kāṭhaka gṛ. the pounding is to be done by a virgin or a brahmacārin or by a chaste {{brāhmaga|brāhmaṇa}} woman. ↩︎
{{…तच्च द्वितीयमासि तृतीये वा । अत्रैव पुंसवनं तत्पूर्वम् । अथानवलोभनं तदुत्तरं कार्यम् । …गर्भस्य न अवलोभ्यते गर्भस्य विनाशो न भवतीति व्युत्पत्त्या गर्भविनाशप्रतिबन्धार्थम् ।|…तच्च द्वितीये मासि तृतीये वा । अत्रैव पुंसवनं तत्पूर्वम् । अथानवलोभनं तदुत्तरं कार्यम् । …गर्भस्य न अवलोप्यते गर्भस्य विनाशो न भवतीति व्युत्पत्त्या गर्भविनाशप्रतिबन्धार्थम् ।}} ↩︎
Nārāyaṇa explains that the herb is dūrvā according to usage. The sap is put in the nostril silently or to the accompaniment of two mantras, which are respectively of the sages Prajāvat and Jīvaputra. They are: {{आ ते गर्भं योनिमेतु पुमान् बाण इवेषुधिम् । आ वीरो जायतां पुत्रस्ते दश मास्यः ॥ अग्निरेतु प्रथमो देवतानां सोऽस्यै प्रजां मुञ्चतु मृत्युपाशात् । तदयं राजा वरुणोऽनुमन्यतां यथेयं स्त्री पौत्रमघं न रोदात् ॥ इति|आ ते गर्भं योनिमेतु पुमान् बाण इवेषुधिम् । आ वीरो जायतां पुत्रस्ते दश मास्यः ॥ अग्निरेतु प्रथमो देवतानां सोऽस्यै प्रजां मुञ्चतु मृत्युपाशात् । तदयं राजा वरुणोऽनुमन्यतां यथेयं स्त्री पौत्रमघं न रोदात् ॥ इति.}} The first is practically the same as Atharvaveda III. 23. 2; the 2nd is Vāj. S. IX. 47. ↩︎
{{अनेन गर्भः सुप्तो भवति न चालुप्यते । इत्यनवलोभनम् ।|अनेन गर्भः सुप्तो भवति न चालुप्यते । इत्यनवलोभनम् ।}} ↩︎
The Anukramaṇī says that the hymn Ṛg. X. 162 is to be repeated when there is abortion and on X. 163 that it is meant for removal of disease (yakṣma). ↩︎
The porcupine quill with three white spots is mentioned even in the Tai. Br. as an auspicious thing: ‘He should shave his head with a porcupine quill with three white spots since in the case of the gods three are auspicious things, viz. the three metres, the three savanas, these three worlds (I. 5. 6. 6).’ {{त्र्येण्या शलल्या शिरो वपते । त्रीणि ह वै देवानां कल्याणानि । त्रीणि छन्दांसि त्रीणि सवना इमे त्रय लोकाः।|त्र्येण्या शलल्या शिरो वपते । त्रीणि ह वै देवानां कल्याणानि । त्रीणि छन्दांसि त्रीणि सवना इमे त्रय लोकाः ॥}} Vide Appendix for the text of Āśv. gṛ. I. 14. 1-9. ↩︎
{{सोमं राजानं संगायन्तीति साल्वीरवादिषुः । Āp. M. P. 14. 4-5; the verses from the Mantrapāṭha (II. 11. 12-13) are यस्सौ यस्सौगन्धिरेष नो राजेति साल्वीरवाविपुः । विवृत्तचक्रा आसीनास्तीरेण यमुने तव ॥ सोम एव नो राजेमा मानुषीः प्रजाः । अभ्येव स्वस्त्यानिनीं राजा पारयामासि ॥ Bhāradvāja (I. 2) has (Continued on next page)|सोमं राजानं संगायन्तीति साल्वीरवादिषुः । Āp. M. P. 14. 4-5. The verses from the Mantrapāṭha (II. 11. 12-13) are: यस्सौ यस्सौगन्धिरेष नो राजेति साल्वीरवाविपुः । विवृत्तचक्रा आसीनास्तीरेण यमुने तव ॥ सोम एव नो राजेमा मानुषीः प्रजाः । अभ्येव स्वस्त्यानिनीं राजा पारयामासि ॥ Bhāradvāja (I. 2) has…}} (Continued from last page) {{only the 2nd verso but reads the last pada as पतिमनुव्रता, while Hir. reads for यमुनां in the verso as road by Bhāradvāja. Par. reads ‘सोम एव नो राजेमा ब्राह्मण्यः प्रजाः । तां नदीं तीरेणाह्वयामि । Here तीरेण qualifies नदीम् (loc.) or it may be the vocativo addressed to the rivor whose name is taken. It may be inferred with some force that Āp. mantrapatha and Hir. gṛ. were composed in the Sālva country on the banks of the Jumna and the Bhāradvāja gṛ. on the Ganges. Haradatta explaining Āp. gṛ. says that the country of Sālva is on the Jumnā and that Vaidyas are in abundance there. The country of Sālva was included in the Kacchādigaṇa (Pāṇini V. 2. 133, and Mahābhāṣya, vol. II. p. 300). Pāṇini mentions Sālva in IV. 1. 173, IV. 2. 135 and teaches the formation of Yaugandhara in IV. 2. 130 and of Yaugandhari in IV. 1. 173. In the Vanaparva 14, 1-5 it is said that the king of Sālva whose capital was at Saubha attacked Dvārakā. Śalyaparva (20. 1) calls the Sālva king lord of mleccha tribes and speaks of him as fighting for Duryodhana and as killed by Sātyaki. A Kārikā quoted by the Kāśikā makes Yaugandhara a division of Sālva ‘उदुम्बरास्तिलखला भद्रकारा युगन्धराः । इलिङ्गा शरवण्याश्च साल्वावयवसंज्ञिताः’.|only the 2nd verse but reads the last pāda as पतिमनुव्रता, while Hir. reads गङ्गाम् for यमुनाम् in the verse as read by Bhāradvāja. Pār. reads ‘सोम एव नो राजेमा ब्राह्मण्यः प्रजाः । तां नदीं तीरेणाह्वयामि ।’ Here tīreṇa qualifies nadīm or it may be the vocative addressed to the river whose name is taken. It may be inferred with some force that Āp. mantrapatha and Hir. gṛ. were composed in the Sālva country on the banks of the Jumnā and the Bhāradvāja gṛ. on the Ganges. Hāradatta explaining Āp. gṛ. says that the country of Sālva is on the Jumnā and that Vaidyas are in abundance there. The country of Sālva was included in the Kacchādigaṇa (Pāṇini V. 2. 133, and Mahābhāṣya, vol. II. p. 300). Pāṇini mentions Sālva in IV. 1. 173, IV. 2. 135 and teaches the formation of Yaugandhara in IV. 2. 130 and of Yaugandhari in IV. 1. 173. In the Vanaparva 14, 1-5 it is said that the king of Sālva whose capital was at Saubha attacked Dvārakā. Śalyaparva (20. 1) calls the Sālva king lord of mleccha tribes and speaks of him as fighting for Duryodhana and as killed by Sātyaki. A Kārikā quoted by the Kāśikā makes Yaugandhara a division of Sālva ‘उदुम्बरास्तिलखला भद्रकारा युगन्धराः । इलिङ्गा शरवण्याश्च साल्वावयवसंज्ञिताः’.}} ↩︎
{{The words of the Āp. gṛ. 14. 7-8 are तथा यवाञ्छलादुकां शीर्षण्याबध्य वाचं यच्छेदा नक्षत्रदर्शनात् । उदितेषु नक्षत्रेषु प्राचीमुदीचीं वा दिशमुपनिष्क्रम्य वत्समन्वारभ्य व्याहतीश्च जप्त्वा वाचं विसृजेत् । The S. B. E. vol. XXX p. 280 translates ‘he ties barley grains with young shoots to the head of the wife; then she keeps silence until the stars appear’. But this is wrong. Throughout this section the performer (kartṛ) is the husband; even in the 7th sūtra grammar requires that if the kartṛ of tying the garland (‘abadhya’) is the husband then the kartṛ of ‘visṛjet’ also must be the husband. Sudarśana notes (in his com.) that some read the sūtras as ‘वाचं यच्छतः… विसृजेताम्’ (in the dual); then both husband and wife have to observe silence. He also notes that according to some the actions from tying the yarn onwards spoken of by Āp. are done by the wife herself and not by the husband.|The words of the Āp. Gṛ. 14. 7-8 are: तथा यवाञ्छलादुकां शीर्षण्याबध्य वाचं यच्छेदा नक्षत्रदर्शनात् । उदितेषु नक्षत्रेषु प्राचीमुदीचीं वा दिशमुपनिष्क्रम्य वत्समन्वारभ्य व्याहतीश्च जप्त्वा वाचं विसृजेत् ॥ The S. B. E. vol. XXX p. 280 translates ‘he ties barley grains with young shoots to the head of the wife; then she keeps silence until the stars appear’. But this is wrong. Throughout this section the performer (kartṛ) is the husband; even in the 7th sūtra grammar requires that if the kartṛ of tying the garland (‘ābadhya’) is the husband then the kartṛ of ‘visṛjet’ also must be the husband. Sudarśana notes (in his com.) that some read the sūtras as ‘वाचं यच्छतः… विसृजेताम्’ (in the dual); then both husband and wife have to observe silence. He also notes that according to some the actions from tying the yarn onwards spoken of by Āp. are done by the wife herself and not by the husband.}} ↩︎
{{तथा च विष्णुः । सीमन्तोनयनं कर्म तत् स्त्रीसंस्कार इज्यते । केचिद्भस्य संस्कारात् कुर्याद् गर्भे गर्भे (Sm. C. I. p. 17). This verse is read by Choukhambā (Anand. ed. I. 10) as of Yama … … मङ्गलं । गर्भे गर्भं च कुर्वीत…|तथा च विष्णुः । सीमन्तोन्नयनं कर्म तत् स्त्रीसंस्कार इष्यते । केचिद् गर्भस्य संस्कारात् कुर्याद् गर्भे गर्भे ॥ (Sm. C. I. p. 17). This verse is read by Choukhambā (Anand. ed. I. 10) as of Yama: …मङ्गलं । गर्भे गर्भं च कुर्वीत…॥}} ↩︎
This refers to the womb of the woman. ↩︎
{{This is ‘इयं ते पृथिवी कुक्षिमन्तरिक्षमुदरम्’ । Āp. M. P. II. 11. 15.|This is ‘इयं ते पृथिवी कुक्षिरन्तरिक्षमुदरम्’ । Āp. M. P. II. 11. 15.}} ↩︎
Āp. M. P. II. 11. 20 is the same as Atharva. I. 11. 4. ↩︎
{{…यस्मै वैश्वानरं द्वादशकपालं पुरोडाशं निर्वपति… स एव तेजस्वी भवति… । Tai. S. II. 2. 5. 3-4. Jātakarma is treated of in the following: Āśv. gṛ. I. 15. 1-7 (S. B. E. 30 pp. 281-82), Vārāha gṛ. (I. 15. 1-4, S. B. E. 29 p. 182), Gobhila 34-35, Khādira II. 2. 32-34 (S. B. E. 29 p. 395), Bhāradvāja II. 7. 17-23 (S. B. E. vol. 30 pp. 56-56), Pāraskara I. 16 (S. B. E. 29 pp. 293-297), Baudhāyana I. 23-28, III. 14-16, Śāṅkhāyana I. 24. 1-5 (S. B. E. vol. 29 pp. 49-50), Hiraṇyakeśi (II. 9. 2-II. 4-5, S. B. E. vol. 30 pp. 210-214).|…यस्मै वैश्वानरं द्वादशकपालं पुरोडाशं निर्वपति… स एव तेजस्वी भवति… । Tai. S. II. 2. 5. 3-4. Jātakarma is treated of in the following: Āśv. gṛ. I. 15. 1-7 (S. B. E. vol. 29, p. 182), Vārāha gṛ. 34-35, Khādira II. 2. 32-34 (S. B. E. vol. 29, p. 395), Gobhila II. 7. 17-23 (S. B. E. vol. 30, pp. 56-58), Pāraskara I. 16 (S. B. E. vol. 29, pp. 293-297), Baudhāyana I. 23-28, III. 14-16, Śāṅkhāyana I. 24. 1-5 (S. B. E. vol. 29, pp. 49-50), Hiraṇyakeśi (II. 3. 2 - II. 4. 5, S. B. E. vol. 30, pp. 210-214).}} ↩︎
{{तस्मात्कुमारं जातं घृतं वाग्रे प्रतिलेहयन्ति स्तनं वा अनुधापयन्ति । Bṛ. Up. I. 5. 2.|तस्मात्कुमारं जातं घृतं वाग्रे प्रतिलेहयन्ति स्तनं वा अनुधापयन्ति । Bṛ. Up. I. 5. 2.}} ↩︎
The idea of muttering ‘vāk’ thrice is that the father wishes that speech as manifested in the three Vedas may come to the boy in due course. Bhūḥ, bhuvaḥ and svaḥ represent the three Vedas or earth, air and heaven. ↩︎
Maitrāvaruṇa is Vasiṣṭha and so Maitrāvaruṇī may be Arundhatī. iḍā means ’earth’ or ‘food’. One rather expects ‘vīraḥ’ for ‘vīrā’. ↩︎
The verse is so styled because it was deemed to produce intelligence. ↩︎
Nārāyaṇa (on Āśv. gṛ. I. 15. 2) notes that some say that the mantra is muttered only once, when the mouth is brought near each ear one after another, others say that the mantra is recited twice. ↩︎
This is Soma from which the essence is taken away (i. e. dregs of Soma). The com. Nārāyaṇa says that as to these mantras (1) some hold that the three mantras should be repeated continuously, while the shoulders are touched one after the other; (2) others hold that the mantra ‘aśmā bhava’ should be uttered when touching the right shoulder, while the two ‘indra śreṣṭhāni’ and ‘ṛjīṣin’ should be uttered while touching the left; (3) the three mantras should be repeated together and the shoulders touched simultaneously. Nārāyaṇa prefers this last because the vṛttikāra who went before did so. ↩︎
{{The Sūtikāgni is prepared by placing the broken piece of a jar on the kitchen fireplace and heating it with the dried dung of a bull. ‘उल्लिख्य कपालमारोप्य वृषभशकृत्पिण्डेन जातकाग्निं साधयेदेनमुत्तापनीयमित्याचक्षते’ Vaikh. III. 15.|The Sūtikāgni is prepared by placing the broken piece of a jar on the kitchen fireplace and heating it with the dried dung of a bull. ‘उल्लिख्य कपालमारोप्य वृषभशकृत्पिण्डेन जातकाग्निं साधयेदेनमुत्तापनीयमित्याचक्षते’ Vaikh. III. 15.}} ↩︎
{{वचापथ्याहिरण्यमध्वाज्यैर्मेधाजननं करोति । Vaikh. III. 15. Amara gives उग्रा and अभया as synonyms of वचा and पथ्या respectively.|वचापथ्याहिरण्यमध्वाज्यैर्मेधाजननं करोति । Vaikh. III. 15. Amara gives ugrā and abhayā as synonyms of vacā and pathyā respectively.}} ↩︎
{{…तच्च जातकर्म घृतमध्वोः सुवर्णनिकाषेण हिरण्येन प्राशनम् । Saṃskāramayūkha.|…तच्च जातकर्म घृतमध्वोः सुवर्णनिकाषेण हिरण्येन प्राशनम् । Saṃskāramayūkha.}} ↩︎
{{Hiraṇyakeśi (I. 25) has ‘यं ते पृथिवीं वेदेति भूमिमभिमन्त्रयते । यं ते पुत्रमदं श्रितम् । वेदामृतस्य गोप्तारं माऽहं पौत्रमघं रुदम् ॥ इति’. Pāraskara reads ‘स यस्मिन्देशे जातो भवति तमभिमन्त्रयते । वेद ते भूमि हृदयं दिवि चन्द्रमसि श्रितम् । तदहं तस्मात्पश्येम शरदः शतं जीवेम शरदः शतं शृणुयाम शरदः शतमिति’ ।|Hiraṇyakeśi (I. 25) has ‘यं ते पृथिवीं वेदेति भूमिमभिमन्त्रयते । यं ते पुत्रमदं श्रितम् । वेदामृतस्य गोप्तारं माऽहं पौत्रमघं रुदम् ॥ इति’. Pāraskara reads ‘स यस्मिन्देशे जातो भवति तमभिमन्त्रयते । वेद ते भूमि हृदयं दिवि चन्द्रमसि श्रितम् । तदहं तस्मात्पश्येम शरदः शतं जीवेम शरदः शतं शृणुयाम शरदः शतमिति’ ॥}} ↩︎
{{शण्डामर्का उपवीरः शोण्डिकेय उलूखलः । मलिम्लुचो द्रोणासश्च्यवनो नश्यतादितः स्वाहा आलिखन्ननिमिषः किंवदन्तः उपश्रुतिर्हर्यक्षः कुम्भीशत्रुः पात्रपाणिर्नृमणिर्हन्त्रीमुखः सर्षपारुणश्च्यवनो नश्यतादितः स्वाहा । Pār. I. 16. These two occur in Hir. and the first in Vaikh. also.|शण्डामर्का उपवीरः शौण्डिकेय उलूखलः । मलिम्लुचो द्रोणासश्च्यवनो नश्यतादितः स्वाहा ॥ आलिखन्ननिमिषः किंवदन्तः उपश्रुतिर्हर्यक्षः कुम्भीशत्रुः पात्रपाणिर्नृमणिर्हन्त्रीमुखः सर्षपारुणश्च्यवनो नश्यतादितः स्वाहा ॥ Pār. I. 16. These two occur in Hir. and the first in Vaikh. also.}} ↩︎
{{…अश्मनि परशुं निधाय तस्मिन् हिरण्यं निधाय व्यस्तमुत्तरं करोति तस्योपरि ‘अङ्गादङ्गात्’ इति कुमारमेकया स्त्रिया धारयेत् । Vaikhānasa III. 14. The verse is अङ्गादङ्गात्संभवसि हृदयादधिजायसे । आत्मा वै पुत्रनामासि स जीव शरदः शतम् ॥ Āp. M. P. II. 11. 13. Āp. gṛ. (15. 12) prescribes that when a father returns from a journey he should take in his hands his son’s head, should smell (or kiss) the top of it thrice and then mutter this verse. Nir. III. 4. quotes this verse as a ṛk in support of the view that sons and daughters equally partake of the inheritance. The formula ‘अश्मा भव’ occurs in Āśv. gṛ. and in others also. Vaik. says that the jar is to be to the south of the woman’s head; Āp. employs the word ‘śīrṣataḥ’ which Sudarśana explains as ’near the head of the child’. The verse for the pot of water is ‘आपो जागृत यथा देवेषु जाग्रथ । एवमस्यां सूतिकायां सपुत्रिकायां जाग्रथ ॥’ Āp. M. P. II. 13. 6 and Vaikh. III. 15 have a similar verse.|…अश्मनि परशुं निधाय तस्मिन् हिरण्यं निधाय व्यस्तमुत्तरं करोति तस्योपरि ‘अङ्गादङ्गात्’ इति कुमारमेकया स्त्रिया धारयेत् । Vaikhānasa III. 14. The verse is अङ्गादङ्गात्संभवसि हृदयादधिजायसे । आत्मा वै पुत्रनामासि स जीव शरदः शतम् ॥ Āp. M. P. II. 11. 13. Āp. gṛ. (15. 12) prescribes that when a father returns from a journey he should take in his hands his son’s head, should smell (or kiss) the top of it thrice and then mutter this verse. Nir. III. 4 quotes this verse as a ṛk in support of the view that sons and daughters equally partake of the inheritance. The formula ‘अश्मा भव’ occurs in Āśv. gṛ. and in others also. Vaik. says that the jar is to be to the south of the woman’s head; Āp. employs the word ‘śīrṣataḥ’ which Sudarśana explains as ’near the head of the child’. The verse for the pot of water is ‘आपो जागृत यथा देवेषु जाग्रथ । एवमस्यां सूतिकायां सपुत्रिकायां जाग्रथ ॥’ Āp. M. P. II. 13. 6 and Vaikh. III. 15 have a similar verse.}} ↩︎
The author knows of an instance where an old man jubilant over the birth of a son from his third wife entered upon the performance of the jātakarma according to his gṛhyasūtra and by the time the ceremony was over, the helpless child that had already little vitality was dead owing to exposure and cold. ↩︎
{{…जातकर्मणि पुत्रजनने निमित्ते…। Śaṅkha says: ‘कुमारजन्मना नाभ्यामच्छिन्नायां गुडतिलहिरण्यवस्त्रगोधान्यप्रतिग्रहेऽपि न दोषः ।’ Quoted in Sm. C. I. pp. 19 and 20.|…जातकर्मणि पुत्रजनने निमित्ते… । Śaṅkha says: ‘कुमारजन्मनि नाभ्यामच्छिन्नायां गुडतिलहिरण्यवस्त्रगोधान्यप्रतिग्रहेऽपि न दोषः ।’ Quoted in Sm. C. I. pp. 19 and 20.}} ↩︎
{{Vide Saṃskāramayūkha pp. 846-47, Saṃskāraprakāśa pp. 201-203. ‘मूलगण्डजातानां परित्यागो विधीयते । जातस्यादर्शनं तावद्यावत्पूर्णा समाष्टकम् ॥’ इति । अन्ये तु ‘होमपूर्वकदानेन तद्दर्शनं भवतीत्याहुः ।’ Nityācārapaddhati.|Vide Saṃskāramayūkha pp. 846-47, Saṃskāraprakāśa pp. 201-203. ‘मूलगण्डजातानां परित्यागो विधीयते । जातस्यादर्शनं तावद्यावत्पूर्णा समाष्टकम् ॥’ इति । अन्ये तु ‘होमपूर्वकदानेन तद्दर्शनं भवतीत्याहुः ।’ Nityācārapaddhati.}} ↩︎
For a comprehensive treatment of the way in which names were given from Vedic times onwards, my paper ‘Naming a child or a person’ in the Indian Historical Quarterly for 1938, vol. 14, pp. 24-44 may be consulted. A summary of the points made in that paper is given below together with some fresh matter. ↩︎
{{तस्मात्पुत्रस्य जातस्य नाम कुर्यात्पाप्मानमेवास्य तदपहन्त्यपि द्वितीयमपि तृतीयमपि|Śat. Br. VI. 1. 3. 9.|तस्मात्पुत्रस्य जातस्य नाम कुर्यात्पाप्मानमेवास्य तदपहन्त्यपि द्वितीयमपि तृतीयमपि ॥ Śat. Br. VI. 1. 3. 9.}} ↩︎
{{लोके तावन्मातापितरौ पुत्रस्य जातस्य संवृतेऽवकाशे नाम कुर्वाते देवदत्तो यज्ञदत्त इति। तयोरुपचारादन्येऽपि जानन्ति अस्येयं संज्ञेति । Mahābhāṣya Vol. I. p. 38.|लोके तावन्मातापितरौ पुत्रस्य जातस्य संवृतेऽवकाशे नाम कुर्वाते देवदत्तो यज्ञदत्त इति । तयोरुपचारादन्येऽपि जानन्ति अस्येयं संज्ञेति ॥ Mahābhāṣya Vol. I. p. 38.}} ↩︎
{{…दशम्यामुत्तरकालं नाम दधति । Mahābhāṣya vol. I. p. 4.|…दशम्यामुत्तरकालं नाम दधति । Mahābhāṣya Vol. I. p. 4.}} ↩︎
{{…दशरात्रादुत्तरं शतारात्रात्संवत्सराद्वा । Khādira II. 3. 6, …दशरात्रे व्युष्टे दशम्यामुत्तरकालं नामकरणं कुर्यात् । quoted in Aparārka p. 26.|…दशरात्रादुत्तरं शतारात्रात्संवत्सराद्वा । Khādira II. 3. 6, …दशरात्रे व्युष्टे दशम्यामुत्तरकालं नामकरणं कुर्यात् । Quoted in Aparārka p. 26.}} ↩︎
{{अथ दशमेऽहनि शुभे मुहूर्ते … नाम चकार चन्द्रापीड इति । … परेऽह्नि शुकनासः … अकारषीत् वैशम्पायन इति सुतस्य नाम । Kādambarī para 68; ‘अथ दशमेऽहनि … अकारयत् कुमारस्य वैशम्पायन इति नाम’ । Kādambarī para 140.|अथ दशमेऽहनि शुभे मुहूर्ते … नाम चकार चन्द्रापीड इति । … परेऽह्नि शुकनासः … अकारषीत् वैशम्पायन इति सुतस्य नाम ॥ Kādambarī para 68; ‘अथ दशमेऽहनि … अकारयत् कुमारस्य वैशम्पायन इति नाम’ ॥ Kādambarī para 140.}} ↩︎
{{दशम्यामतीतायां … न च दशम्यामेव । दशम्यां द्वादश्यां न कर्तव्यम् । उत्तरकालं - तिथिनक्षत्रं लग्नं परीक्ष्येत्यर्थः । Medhātithi on Manu II. 30.|दशम्यामतीतायां … न च दशम्यामेव । दशम्यां द्वादश्यां न कर्तव्यम् । उत्तरकालं - तिथिनक्षत्रं लग्नं परीक्ष्येत्यर्थः । Medhātithi on Manu II. 30.}} ↩︎
Vide I. A. vol. 18 p. 129, read with E. I. vol. IV. p. 180 and E. I. vol. X. p. 95. ↩︎
{{तुरीयं नाम यज्ञियं यदा दधाथे । ऋ. VIII. 80. 9; चत्वारि वा एतस्य नामानि यज्ञियं देवत्रा… । Ṛg. X. 54. 4; शिशुं जज्ञानं हर्यतं मृजन्ति शम्भौ तृतीयं नाम बिभ्रतं गुहा । Ṛg. IX. 75. 2. The Hiraṇyakeśigṛhya speaks of three names, nakṣatranāma, abhiprāyikanāma and a third one like somayājin. The Śat. Br. also says that a man bears the name somayājin when he performs agniṣṭoma ‘अग्निष्टोमयाजीत्येतस्य नाम भविता । कस्मिन् योऽस्य पुत्रो जनिता कदा वाग्निष्टोमेन यजता इति ।’ Śat. Br. vol. II. p. 168 on Pāṇini III. 4. 1.|तुरीयं नाम यज्ञियं यदा दधाथे । Ṛg. VIII. 80. 9; चत्वारि वा एतस्य नामानि यज्ञियं देवत्रा… । Ṛg. X. 54. 4; शिशुं जज्ञानं हर्यतं मृजन्ति शम्भौ तृतीयं नाम बिभ्रतं गुहा ॥ Ṛg. IX. 75. 2. The Hiraṇyakeśigṛhya speaks of three names, nakṣatranāma, abhiprāyikanāma and a third one like somayājin. The Śat. Br. also says that a man bears the name somayājin when he performs agniṣṭoma ‘अग्निष्टोमयाजीत्येतस्य नाम भविता । कस्मिन् योऽस्य पुत्रो जनिता कदा वाग्निष्टोमेन यजता इति ।’ Śat. Br. vol. II. p. 168 on Pāṇini III. 4. 1.}} ↩︎
{{तस्माद् ब्राह्मणोऽनृधुकामो द्वितीयं नाम कुर्वीत ऋध्नुक एव भवति… । Śat. Br. III. 6. 2. 24. Vide Śrautasūtra I. 3, 9 for the recital of the three names of a sacrificer (Dhūrtasvāmin says they were abhiprāyika, nakṣatranāma and abhyudayika).|तस्माद् ब्राह्मणोऽनृधुकामो द्वितीयं नाम कुर्वीत ऋध्नुक एव भवति… । Śat. Br. III. 6. 2. 24. Vide Śrautasūtra I. 3, 9 for the recital of the three names of a sacrificer (Dhūrtasvāmin says they were abhiprāyika, nakṣatranāma and abhyudayika).}} ↩︎
{{तस्माद् ब्राह्मणो द्विनामा ऋध्नुकः । Tai. S. VI. 3. 1. 3. This is quoted in Hir. gṛ., Bhār. gṛ. I. 26 and other gṛhya sūtras.|तस्माद् ब्राह्मणो द्विनामा ऋध्नुकः । Tai. S. VI. 3. 1. 3. This is quoted in Hir. gṛ., Bhār. gṛ. I. 26 and other gṛhya sūtras.}} ↩︎
{{अर्जुनी ह वै नामेन्द्रो यदस्य गुह्यं नामार्जुन्यो वै नामैतास्ता एतत्परोक्षमाचक्षते फल्गुन्य इति । Śatapatha II. 1. 2. 11.|अर्जुनी ह वै नामेन्द्रो यदस्य गुह्यं नामार्जुन्यो वै नामैतास्ता एतत्परोक्षमाचक्षते फल्गुन्य इति । Śatapatha II. 1. 2. 11.}} ↩︎
{{इदं ते गुह्यं नाम बिभर्मि । Vāj. S. 17. 89.|इदं ते गुह्यं नाम बिभर्मि । Vāj. S. 17. 89.}} ↩︎
{{अयं ते योनिर्ऋत्वियो यतो जातो अरोचथाः । तं जानन् अग्न आ रोहाथा नो वर्धया रयिम् ॥ Tai. S. I. 5. 10. 1. This is differently read in other saṃhitās e. g. Tai. Br. VII. 3 reads ‘अयं ते योनिराहित्याग्निः’ This verse is quoted in nāmakaraṇa by several sūtras, e. g. Bhār. I. 26.|अयं ते योनिर्ऋत्वियो यतो जातो अरोचथाः । तं जानन् अग्न आ रोहाथा नो वर्धया रयिम् ॥ Tai. S. I. 5. 10. 1. This is differently read in other saṃhitās e. g. Tai. Br. VII. 3 reads ‘अयं ते योनिराहित्याग्निः’. This verse is quoted in nāmakaraṇa by several sūtras, e. g. Bhār. I. 26.}} ↩︎
Patañjali on Pāṇini VI. 1. 37 explains the words kakṣīvantam auśijam (Ṛg. I. 18. 1). Vide Mahābhāṣya Vol III. p. 33. ↩︎
{{नाम चास्मै दद्युः घोषवदाद्यन्तरन्तस्थमभिनिष्ठानान्तं द्व्यक्षरम् । चतुरक्षरं वा । द्व्यक्षरं प्रतिष्ठाकामश्चतुरक्षरं ब्रह्मवर्चसकामः । युजानि पुंसामयुजानि स्त्रीणाम् ।… अभिवादनीयं च समीक्षेत तन्मातापितरौ विद्याता उपनयनात् । Āśv. Gṛ. I. 15. 4-10. The ghoṣas are the last three letters of the five vargas (g, j, ḍ, d, b). Separate the 5th sūtra as युजानि पुंसाम् (अयुजानि स्त्रीणाम्) नामानि स्युः । abhininiṣṭhānāntam means ‘अभिनिष्ठानेन विसर्गेण अन्तः यस्य’; Pāṇini VIII. 3. 86 derives that word. That such rules are very ancient follows from a quotation in the Mahābhāṣya ‘यज्ञिकाः पठन्ति । दशम्यामुत्तरकालं पुत्रस्य जातस्य नाम विदध्याद् घोषवदाद्यन्तरन्तस्थमवृद्धं त्रिपुरुषानूकमनरिप्रतिष्ठितं तद्धि प्रतिष्ठिततमं भवति द्व्यक्षरं चतुरक्षरं वा नाम कुर्वीत । Mahābhāṣya vol. I. p. 4. avṛddhaṃ means ’the name that would follow the name of (one of) the three ancestors of the boy’s father.’ anūka means descent or family. avṛddham means that the first syllable is not ā, ai, or au (vide Pāṇini I. 1. 73) and anaripratiṣṭhitam means ’not borne by his foe.’|नाम चास्मै दद्युः घोषवदाद्यन्तरन्तस्थमभिनिष्ठानान्तं द्व्यक्षरम् । चतुरक्षरं वा । द्व्यक्षरं प्रतिष्ठाकामश्चतुरक्षरं ब्रह्मवर्चसकामः । युजानि पुंसामयुजानि स्त्रीणाम् ।… अभिवादनीयं च समीक्षेत तन्मातापितरौ विद्याता उपनयनात् ॥ Āśv. Gṛ. I. 15. 4-10. The ghoṣas are the last three letters of the five vargas (g, j, ḍ, d, b). Separate the 5th sūtra as युजानि पुंसाम् (अयुजानि स्त्रीणाम्) नामानि स्युः । abhininiṣṭhānāntam means ‘अभिनिष्ठानेन विसर्गेण अन्तः यस्य’; Pāṇini VIII. 3. 86 derives that word. That such rules are very ancient follows from a quotation in the Mahābhāṣya ‘यज्ञिकाः पठन्ति । दशम्यामुत्तरकालं पुत्रस्य जातस्य नाम विदध्याद् घोषवदाद्यन्तरन्तस्थमवृद्धं त्रिपुरुषानूकमनरिप्रतिष्ठितं तद्धि प्रतिष्ठिततमं भवति द्व्यक्षरं चतुरक्षरं वा नाम कुर्वीत ।’ Mahābhāṣya vol. I. p. 4. avṛddhaṃ means ’the name that would follow the name of (one of) the three ancestors of the boy’s father.’ anūka means descent or family. avṛddham means that the first syllable is not ā, ai, or au (vide Pāṇini I. 1. 73) and anaripratiṣṭhitam means ’not borne by his foe.’}} ↩︎
{{अङ्गिरसः पुत्रो हिरण्यस्तूप आङ्गिरसः तस्य चत्वारः पुत्रा आसुः… Baijavāpa gṛhya p. 27. Vasu, Soma, Viṣṇu, Deva (a kṣatriya name), Bhūtiḥ (a vaiśya name) are examples of names of two syllables and Sudāman, Śarmadatta, Somayājin, Dattātreya, Bṛhaspatiḥ of those of four syllables. In the Mahābhāṣya Devadatta and Yajñadatta are the most frequent stock names whenever it predicates something about a person in general and it also says that such names are shortened e. g. ‘दत्तो देवदत्तः, भमा सत्यभामा’ Mahābhāṣya vol. I. p. 111 on Pāṇini I. 1. 45.|अङ्गिरसः पुत्रो हिरण्यस्तूप आङ्गिरसः तस्य चत्वारः पुत्रा आसुः… Baijavāpa gṛhya p. 27. Vasu, Soma, Viṣṇu, Deva (a kṣatriya name), Bhūtiḥ (a vaiśya name) are examples of names of two syllables and Sudāman, Śarmadatta, Somayājin, Dattātreya, Bṛhaspatiḥ of those of four syllables. In the Mahābhāṣya Devadatta and Yajñadatta are the most frequent stock names whenever it predicates something about a person in general and it also says that such names are shortened e. g. ‘दत्तो देवदत्तः, भमा सत्यभामा’ Mahābhāṣya vol. I. p. 111 on Pāṇini I. 1. 45.}} ↩︎
{{…दीर्घस्वराभिनिष्ठानान्तं घोषवदाद्यन्तरन्तस्थम् । Āp. Gṛ. 15. 8-9.|…दीर्घस्वराभिनिष्ठानान्तं घोषवदाद्यन्तरन्तस्थम् । Āp. Gṛ. 15. 8-9.}} ↩︎
{{ऋष्याश्रयं वा देवताश्रयं वा नाम पितामहाश्रयं वा । Baudh. Gṛ. II. 1. 28-29; यशस्वि नामधेयं देवताश्रयं नक्षत्राश्रयं देवतायाश्च प्रत्यक्षं प्रतिषिद्धम् । Mānava-gṛhya I. 18.|ऋष्याश्रयं वा देवताश्रयं वा नाम पितामहाश्रयं वा । Baudh. Gṛ. II. 1. 28-29; यशस्वि नामधेयं देवताश्रयं नक्षत्राश्रयं देवतायाश्च प्रत्यक्षं प्रतिषिद्धम् । Mānava-gṛhya I. 18.}} ↩︎
In the E. I. vol. 14 p. 342 (of śake 1470) strangely enough the engraver’s name is the same as his father’s. ↩︎
According to the Kāṭhaka gṛhya (34. 1-3 and 36) only one name is given (on the day of birth) and the same is used in Nāmakaraṇa (36. 3), but it mentions that it was the view of some that another name was to be given in Nāmakaraṇa. ↩︎
{{द्वे नामनी कुर्याद् गुह्यं चैव प्रकाशकं च । Bhāradvāja gṛhya I. 26.|द्वे नामनी कुर्याद् गुह्यं चैव प्रकाशकं च । Bhāradvāja gṛhya I. 26.}} ↩︎
Gobhila and Khādira appear to suggest three names, one that was secret given in Soṣyantīkarman (Gobhila II. 7. 15-16), the 2nd in nāmakaraṇa (Gobhila II. 8. 8 and 14-16 derived by means of the intricate rules specified above) and a third in Upanayana called abhivādanīya (Gobhila II. 10. 21-25). According to them a name like Somayājin would be the fourth name. In {{Vaikhānasa|Vaikhānasa}} I. 7 it is said that in the puṇyāhavācana the following names of the yajamāna should be taken one after another viz. pitṛnāma, śarmanāma, devatānāma, nakṣatranāma and guptanāma (ending in śarman if he is a brāhmaṇa). {{अथैनमुपनयति तस्याचार्यः । अभिवादनीयं नाम कल्पयित्वा देवताश्रयं नक्षत्राश्रयं वा । गोत्राश्रयमप्येके । Gobhila II. 10. 22-26; तस्याभिवादनीयं नाम तज्ज्ञातिभ्य एव विन्देरन्निति । Khādira II. 4. 12.|अथैनमुपनयति तस्याचार्यः । अभिवादनीयं नाम कल्पयित्वा देवताश्रयं नक्षत्राश्रयं वा । गोत्राश्रयमप्येके ॥ Gobhila II. 10. 22-26; तस्याभिवादनीयं नाम तज्ज्ञातिभ्य एव विन्देरन्निति ॥ Khādira II. 4. 12.}} ↩︎
{{नक्षत्रदेवता ह्येता एताभिर्यज्ञकर्मणि । यजमानस्य शास्त्रज्ञैर्नाम नक्षत्रजं स्मृतम् ॥ Vedāṅgajyotiṣa (Ṛk) verse 28. In the Vedic Literature and in the Vedāṅga Jyotiṣa the nakṣatras are enumerated from Kṛttikā to Apabharaṇī and not from Aśvinī to Revatī as in medieval and modern times. For the position of Abhijit, vide Tai. Br. I. 5. 2. The nakṣatras and their presiding deities may profitably be specified here. Some of the names differ from the modern ones. The oldest lists are in the Atharvaveda (19. 7. 2-5) and Tai. S. IV. 4. 10. 1-3, Tai. Br. I. 5. 1 and III. 1. 1. कृत्तिका-अग्निः, रोहिणी-प्रजापतिः, मृगशीर्षः or मृगशिरः (इन्वका in तै. सं.)-सोमः, आर्द्रा (बाहू in तै. सं)-रुद्रः, पुनर्वसू-अदितिः, तिष्यः (पुष्य in अथर्व)-बृहस्पतिः, आश्रेषा (आश्लेषा in अथर्व०)-सर्पाः, मघा-पितरः, फल्गुनी (पूर्वा)-अर्यमा, फल्गुनी (उत्तरा)-भगः, हस्तः-सविता, चित्रा (त्वष्टा), निष्ट्या (स्वाति in अथर्व०)-वायुः, विशाखे-इन्द्राग्नी, अनुराधा (or अनुराधाः)-मित्रः, ज्येष्ठा (रोहिणी in तै. सं.)-इन्द्रः, मूल (विचितौ in तै. सं.)-पितरः (निर्ऋति in brāhmaṇas and Śāṅkhāyana gṛhya and Prajāpati acc. to others), अषाढा (पूर्वा)-आपः, अषाढा (उत्तरा)-विश्वेदेवाः, श्रोणा (श्रवण in अथर्व)-विष्णुः, श्रविष्ठा (or धनिष्ठा)-वसवः, शतभिषक्-वरुणः (called इन्द्र in तै. सं.), प्रोष्ठपदा (पूर्वाभाद्रपदा)-अजएकपात्, प्रोष्ठपदा (उत्तराभाद्रपदा)-अहिर्बुध्न्यः, रेवती-पूषन्, अश्वयुक् (अश्विनी)-अश्विनौ, अपभरणी (भरणी in अथर्व०)-यमः. The deity of अभिजित् is ब्रह्मा. These are given also in Śāṅkhāyana gṛhya I. 20, Viṣṇudharmasūtra 78. 16-17, Vaikhānasasmārta (III. 20). Some give इन्द्र as the deity of चित्रा. In the Vedāṅgajyotiṣa (Ṛgvedīya), Viṣṇu Dh. S., Śāṅkh. Gṛ., Bhaga and Aryaman are the presiding deities of Pūrvā Phalgunī and Uttarā Phalgunī respectively.|नक्षत्रदेवता ह्येता एताभिर्यज्ञकर्मणि । यजमानस्य शास्त्रज्ञैर्नाम नक्षत्रजं स्मृतम् ॥ Vedāṅgajyotiṣa (Ṛk) verse 28. In the Vedic Literature and in the Vedāṅga Jyotiṣa the nakṣatras are enumerated from Kṛttikā to Apabharaṇī and not from Aśvinī to Revatī as in medieval and modern times. For the position of Abhijit, vide Tai. Br. I. 5. 2. The nakṣatras and their presiding deities may profitably be specified here. Some of the names differ from the modern ones. The oldest lists are in the Atharvaveda (19. 7. 2-5) and Tai. S. IV. 4. 10. 1-3, Tai. Br. I. 5. 1 and III. 1. 1. कृत्तिका-अग्निः, रोहिणी-प्रजापतिः, मृगशीर्षः or मृगशिरः (इन्वका in तै. सं.)-सोमः, आर्द्रा (बाहू in तै. सं)-रुद्रः, पुनर्वसू-अदितिः, तिष्यः (पुष्य in अथर्व)-बृहस्पतिः, आश्रेषा (आश्लेषा in अथर्व०)-सर्पाः, मघा-पितरः, फल्गुनी (पूर्वा)-अर्यमा, फल्गुनी (उत्तरा)-भगः, हस्तः-सविता, चित्रा (त्वष्टा), निष्ट्या (स्वाति in अथर्व०)-वायुः, विशाखे-इन्द्राग्नी, अनुराधा (or अनुराधाः)-मित्रः, ज्येष्ठा (रोहिणी in तै. सं.)-इन्द्रः, मूल (विचितौ in तै. सं.)-पितरः (निर्ऋति in brāhmaṇas and Śāṅkhāyana gṛhya and Prajāpati acc. to others), अषाढा (पूर्वा)-आपः, अषाढा (उत्तरा)-विश्वेदेवाः, श्रोणा (श्रवण in अथर्व)-विष्णुः, श्रविष्ठा (or धनिष्ठा)-वसवः, शतभिषक्-वरुणः (called इन्द्र in तै. सं.), प्रोष्ठपदा (पूर्वाभाद्रपदा)-अजएकपात्, प्रोष्ठपदा (उत्तराभाद्रपदा)-अहिर्बुध्न्यः, रेवती-पूषन्, अश्वयुक् (अश्विनी)-अश्विनौ, अपभरणी (भरणी in अथर्व०)-यमः. The deity of अभिजित् is ब्रह्मा. These are given also in Śāṅkhāyana gṛhya I. 20, Viṣṇudharmasūtra 78. 16-17, Vaikhānasasmārta (III. 20). Some give इन्द्र as the deity of चित्रा. In the Vedāṅgajyotiṣa (Ṛgvedīya), Viṣṇu Dh. S., Śāṅkh. Gṛ., Bhaga and Aryaman are the presiding deities of Pūrvā Phalgunī and Uttarā Phalgunī respectively.}} ↩︎
{{The com. of Gobhila gṛhya (II. 2. 32) says ‘तच्च गुह्यं नाम । परैर्विद्विष्टैरभिचारे क्रियमाणेऽनुपचारादप्रकटम्।’ and Ādityadarśana on Kāṭhaka 36. 4 says ‘…परेरभिचारे क्रियमाणेऽनुचारादप्रकटम्’.|The com. of Gobhila gṛhya (II. 2. 32) says ‘तच्च गुह्यं नाम । परैर्विद्विष्टैरभिचारे क्रियमाणेऽनुपचारादप्रकटम्।’ and Ādityadarśana on Kāṭhaka 36. 4 says ‘…परेरभिचारे क्रियमाणेऽनुचारादप्रकटम्’.}} ↩︎
{{Vide Saṃskāraratnamālā p. 859 and Saṃskārakaustubha pp. 239-240 where all the letters for the 27 nakṣatras are set out from a work called sūtra and on pp. 860-861 of the former the 112 names (for the 4 pādas of 28 nakṣatras) are exemplified. Even so late a work as the Dharmasindhu (composed in 1790 A. D.) disapproves of these names as not based on any Vedic authorities and other smṛtis ‘अश्विन्यादेश्चतुर्ष्वचरणेषु चूडामणिश्चोदीशश्चोलेशो लक्ष्मण इत्यादिकानि नाक्षत्रनामानि कुर्वन्ति तच्च श्रौतस्मार्तबहुसंमतम्’ । Dharmasindhu III pariccheda, pūrvārdha.|Vide Saṃskāraratnamālā p. 859 and Saṃskārakaustubha pp. 239-240 where all the letters for the 27 nakṣatras are set out from a work called sūtra and on pp. 860-861 of the former the 112 names (for the 4 pādas of 28 nakṣatras) are exemplified. Even so late a work as the Dharmasindhu (composed in 1790 A.D.) disapproves of these names as not based on any Vedic authorities and other smṛtis: ‘अश्विन्यादेश्चतुर्ष्वचरणेषु चूडामणिश्चोदीशश्चोलेशो लक्ष्मण इत्यादिकानि नाक्षत्रनामानि कुर्वन्ति तच्च श्रौतस्मार्तबहुसंमतम्’ । Dharmasindhu III pariccheda, pūrvārdha.}} ↩︎
{{कृष्णानन्तस्तथाच्युतश्चक्री वैकुण्ठ एव च । जनार्दन उपेन्द्रश्च यज्ञपुरुषस्तथैव च ॥ वासुदेवस्तथा हरिः । योगीशः पुण्डरीकाक्षो मासनामान्यनुक्रमात् ॥ अत्र मार्गशीर्षादिर्वा चैत्रादिर्वा क्रमो ज्ञेय इति मदनरत्ने । Nirṇayasindhu III pūrvārdha. The verse quoted occurs in the Śaunaka Kārikās (Ms. in Bombay University Library) as one of Garga. The Laghu-Āśvalāyana-smṛti (Anand. ed.) VI. 2 speaks of māsanāma as beginning from Mārgaśīrṣa.|कृष्णानन्तस्तथाच्युतश्चक्री वैकुण्ठ एव च । जनार्दन उपेन्द्रश्च यज्ञपुरुषस्तथैव च ॥ वासुदेवस्तथा हरिः । योगीशः पुण्डरीकाक्षो मासनामान्यनुक्रमात् ॥ अत्र मार्गशीर्षादिर्वा चैत्रादिर्वा क्रमो ज्ञेय इति मदनरत्ने । Nirṇayasindhu III, pūrvārdha. The verse quoted occurs in the Śaunaka Kārikās (Ms. in Bombay University Library) as one of Garga. The Laghu-Āśvalāyana-smṛti (Anand. ed.) VI. 2 speaks of māsanāma as beginning from Mārgaśīrṣa.}} ↩︎
The 12 names are Keśava, Nārāyaṇa, Mādhava, Govinda, Viṣṇu, Madhusūdana, Trivikrama, Vāmana, Śrīdhara, Hṛṣīkeśa, Padmanābha, Dāmodara. ↩︎
Vide Aparārka p. 27 for quotations from Śaṅkha-Likhita and Baijavāpa. {{नामैवं कन्याया अकारण्यवधानमाकारान्तमयुग्माक्षरं नदीनक्षत्रचन्द्रसूर्यपूषादेवदत्तरक्षितावर्जम् । Vārāha gṛhya 2.|नामैवं कन्याया अकारव्यवधानमाकारान्तमयुग्माक्षरं नदीनक्षत्रचन्द्रसूर्यपूषादेवदत्तरक्षितावर्जम् । Vārāha gṛhya 2.}} ↩︎
These directions of the Vārāha gṛ. were not observed in ancient times. The Mahābhāṣya (vol. II. p. 307) mentions women named Citrā, Revatī, Aśvinī, also a woman named Devadattā (vol. I. p. 184 and 499, vol. III. p. 156) and also Gaurī (or Gauḥ), Śaṅkarī (or Śaṅkarā) in vol. III. p. 325. ↩︎
{{शर्म ब्राह्मणस्य वर्म क्षत्रियस्य गुप्तं वैश्यस्य । Pār. gṛ. I. 17. The Vaikhānasa-smārta I. 11. 10 says ‘अथाप्युदाहरन्ति शर्मान्तं ब्राह्मणस्य, वर्मान्तं क्षत्रियस्य, गुप्तान्तं वैश्यस्य, भृत्यदासान्तं शूद्रस्य नामधेयानि।’.|शर्म ब्राह्मणस्य वर्म क्षत्रियस्य गुप्तं वैश्यस्य । Pār. gṛ. I. 17. The Vaikhānasa-smārta I. 11. 10 says ‘अथाप्युदाहरन्ति शर्मान्तं ब्राह्मणस्य, वर्मान्तं क्षत्रियस्य, गुप्तान्तं वैश्यस्य, भृत्यदासान्तं शूद्रस्य नामधेयानि ।’.}} ↩︎
This is on ‘{{नित्यं संज्ञाच्छन्दसोः’ vārtika on Pāṇini VIII. 2. 83.|नित्यं संज्ञाच्छन्दसोः’ vārtika on Pāṇini VIII. 2. 83.}} ↩︎
{{Yama says: शर्म देवश्च विप्रस्य वर्म त्राता च भूभुजः । भूतिर्दत्तश्च वैश्यस्य दासः शूद्रस्य कारयेत् ॥ Aparārka p. 27.|Yama says: शर्म देवश्च विप्रस्य वर्म त्राता च भूभुजः । भूतिर्दत्तश्च वैश्यस्य दासः शूद्रस्य कारयेत् ॥ Aparārka p. 27.}} ↩︎
e. g. Viṣṇupurāṇa III. 10. 9 {{शर्मा देवश्च विप्रस्य वर्म त्राता च भूभुजः । गुप्तदासात्मकं नाम प्रशस्तं वैश्यशूद्रयोः ॥}} The Saṃskāratattva p. 919 quotes another verse of Viṣṇupurāṇa: {{नाम देवश्रियायुक्तं स्त्रीणां शस्तं विधीयते ।}} This is Viṣṇupurāṇa III. 10. 8. ↩︎
{{…कुलमग्रे परीक्षेत यथोक्तं पुरस्तान्मातृतः पितृतश्चेति । Āśv. Gṛ. I. 5. 1. The Āśv. Śr. S. IX. 3. 20 has ‘मातृतः पितृतश्चोभयतो दशपुरुषं समनुष्ठितं विद्यातपोभ्यां पुण्यैश्च कर्मभिर्येषामुभयतो न सङ्कीर्येरन्ब्राह्मण्यात्’. The printed text reads ‘ब्राह्मणाः’ or ‘ब्राह्मण्याद्’ which practically conveys the same sense.|…कुलमग्रे परीक्षेत यथोक्तं पुरस्तान्मातृतः पितृतश्चेति । Āśv. Gṛ. I. 5. 1. The Āśv. Śr. S. IX. 3. 20 has ‘मातृतः पितृतश्चोभयतो दशपुरुषं समनुष्ठितं विद्यातपोभ्यां पुण्यैश्च कर्मभिर्येषामुभयतो न सङ्कीर्येरन्ब्राह्मण्यात्’. The printed text reads ‘ब्राह्मणाः’ or ‘ब्राह्मण्याद्’ which practically conveys the same sense.}} ↩︎
Vide E. I. vol. XX. p. 6. for other examples of Māḍharīputa and Vāsiṭhīputa. ↩︎
{{दाक्षीपुत्रस्य पाणिनेः । Mahābhāṣya vol. I, p. 75 on Pāṇini (I. 1. 20). Pāṇini was also called Śālāturīya (from his place Śalātura). Vide Bhāmaha’s Kāvyālaṅkāra VI. 62 and Nogawa plate of Dhruvasena II (E. I. vol. VIII at p. 182, dated Gupta era 320 i. e. 649-50 A.D.). Pāṇini (IV. 3. 94) derives the word Śālāturīya.|दाक्षीपुत्रस्य पाणिनेः । Mahābhāṣya Vol. I, p. 75 on Pāṇini (I. 1. 20). Pāṇini was also called Śālāturīya (from his place Śalātura). Vide Bhāmaha’s Kāvyālaṅkāra VI. 62 and Nogawa plate of Dhruvasena II (E. I. vol. VIII at p. 182, dated Gupta era 320 i. e. 649-50 A.D.). Pāṇini (IV. 3. 94) derives the word Śālāturīya.}} ↩︎
The Mahābhāṣya gives several Vārtikas on Pāṇini IV. 1. 147 and the Kāśikā remarks that ‘{{गोत्रस्त्रियाः कुत्सने जाते च’ means ‘जातः पुत्रः’ (whose father was unknown).|गोत्रस्त्रियाः कुत्सने जाते च’ means ‘जातः पुत्रः’ (whose father was unknown).}} ↩︎
{{e. g. Bhāradvāja gṛ. I. 26 ‘अथोपासने सूतिकाग्निमतिहरन्ति । अन्तरागारेऽग्निमुपसमाधाय जयाभ्यातानान् राष्ट्रभृत इति हुत्वा अष्टाभिरष्टावाहुतीर्जुहोति’. The Jayas are certain mantras (13 in all) which are Tai. S. III. 4. 4. 1 (vide Āp. Śr. S. I. 10. 9 ‘चित्तं च स्वाहा… स्वाहा’); Abhyātānas are 18 viz. ‘अग्निरेतु प्रथमः…’ in Tai. S. III. 4. 6. 1; the Rāṣṭrabhṛts are 22 (‘ऋताषाड् ऋतधामा’) in Tai. S. III. 4. 7. 1. Other sūtras specify other mantras from their respective Śākhās.|e. g. Bhāradvāja gṛ. I. 26 ‘अथोपासने सूतिकाग्निमतिहरन्ति । अन्तरागारेऽग्निमुपसमाधाय जयाभ्यातानान् राष्ट्रभृत इति हुत्वा अष्टाभिरष्टावाहुतीर्जुहोति’. The Jayas are certain mantras (13 in all) which are Tai. S. III. 4. 4. 1 (vide Āp. Śr. S. I. 10. 9 ‘चित्तं च स्वाहा… स्वाहा’); Abhyātānas are 18 viz. ‘अग्निरेतु प्रथमः…’ in Tai. S. III. 4. 6. 1; the Rāṣṭrabhṛts are 22 (‘ऋताषाड् ऋतधामा’) in Tai. S. III. 4. 7. 1. Other sūtras specify other mantras from their respective Śākhās.}} ↩︎
{{The saṅkalpa in Saṃskāraratnamālā is ‘ममामुकपुत्रस्य आयुर्वर्चोऽभिवृद्धिव्यवहारसिद्धिद्वारा श्रीपरमेश्वरप्रीत्यर्थं नामकरणाख्यं कर्म करिष्ये ।’ Saṃskāraratnamālā p. 861.|The saṅkalpa in Saṃskāraratnamālā is ‘ममामुकपुत्रस्य आयुर्वर्चोऽभिवृद्धिव्यवहारसिद्धिद्वारा श्रीपरमेश्वरप्रीत्यर्थं नामकरणाख्यं कर्म करिष्ये ।’ Saṃskāraratnamālā p. 861.}} ↩︎
For aśmā bhava and for aṅgād aṅgād vide note 537 above. In Vaikh. M. S. (II. 14. 3) the reading is ‘aśmā bhavatu’. The formula for a daughter is ‘priyāṇāṃ tvā priyatamaṃ karomi mama priye’ (Āp. M. S. II. 14. 10). ↩︎
{{The Saṃskāraratnamālā (p. 873) quotes from Vyāsa the verse ‘दशमे द्वादशे वाहि तथा षोडशकेऽहनि । षष्ठे मास्यष्टमे वा स्यात् पुंसः कर्णविधीयनम् ॥’. Vide Gautama I. 379 for this.|The Saṃskāraratnamālā (p. 873) quotes from Vyāsa the verse ‘दशमे द्वादशे वाहि तथा षोडशकेऽहनि । षष्ठे मास्यष्टमे वा स्यात् पुंसः कर्णविधीयनम् ॥’. Vide Gautama I. 379 for this.}} ↩︎
Nirukta II. 4. {{यस्तित्याज सचिविदं सखायं न तस्य वाज्यपि भागो अस्ति । यदीं शृणोत्यलकं शृणोति न हि प्रवेद सुकृतस्य पन्थाम् ॥ This verse also occurs in Vas. II. 10 and Viṣṇu Dh. S. 30. 47; vide Mahābhārata Udyoga 108. 22-23 where there is a very similar verse (Tadviditvā naro jñānam) and Anuśāsana II. 144.|यस्तित्याज सचिविदं सखायं न तस्य वाज्यपि भागो अस्ति । यदीं शृणोत्यलकं शृणोति न हि प्रवेद सुकृतस्य पन्थाम् ॥ This verse also occurs in Vas. II. 10 and Viṣṇu Dh. S. 30. 47. Vide Mahābhārata, Udyoga 108. 22-23 where there is a very similar verse (Tadviditvā naro jñānam) and Anuśāsana II. 144.}} ↩︎
{{These two chapters of the Kāṭhaka-gṛhya seem to be later additions. The com. Ādityadarśana remarks ‘उपाख्यानं पुराणवत्’ । Śiṣṭas however prescribe ‘…तृतीयो मासि कर्तव्यं शिशोः सूर्यस्य दर्शनं । चतुर्थे मासि कर्तव्यं तथा चन्द्रस्य दर्शनम्’ ॥|These two chapters of the Kāṭhaka-gṛhya seem to be later additions. The com. Ādityadarśana remarks ‘उपाख्यानं पुराणवत्’. Śiṣṭas however prescribe ‘…तृतीयो मासि कर्तव्यं शिशोः सूर्यस्य दर्शनं । चतुर्थे मासि कर्तव्यं तथा चन्द्रस्य दर्शनम्’ ॥}} ↩︎
{{पिता पुत्रमादायोपतिष्ठते तच्चक्षुरिति । Pār. Gṛ. I. 17. The verse is तच्चक्षुर्देवहितं पुरस्ताच्छुक्रमुच्चरत् । पश्येम शरदः शतं जीवेम शरदः शतं शृणुयाम शरदः शतं प्र ब्रवाम शरदः शतमदीनाः स्याम शरदः शतं भूयश्च शरदः शतात् । Vide Tai. Ār. 4. 42 for this benediction.|पिता पुत्रमादायोपतिष्ठते तच्चक्षुरिति । Pār. Gṛ. I. 17. The verse is तच्चक्षुर्देवहितं पुरस्ताच्छुक्रमुच्चरत् । पश्येम शरदः शतं जीवेम शरदः शतं शृणुयाम शरदः शतं प्र ब्रवाम शरदः शतमदीनाः स्याम शरदः शतं भूयश्च शरदः शतात् । Vide Tai. Ār. 4. 42 for this benediction.}} ↩︎
The verse ‘yatte suśīme’ occurs in Vaikh. M. S. II. 13. 4. ↩︎
{{Yama says: ‘ततस्तृतीये कर्तव्ये मासि सूर्यस्य दर्शनम् । चतुर्थे मासि कर्तव्यं शिशोश्चन्द्रस्य दर्शनम्’ ॥ Saṃ. Pra. p. 250.|Yama says: ‘ततस्तृतीये कर्तव्ये मासि सूर्यस्य दर्शनम् । चतुर्थे मासि कर्तव्यं शिशोश्चन्द्रस्य दर्शनम्’ ॥ Saṃ. Pra. p. 250.}} ↩︎
{{षष्ठे मास्यन्नप्राशनं संवत्सरे वा । Quoted by Aparārka p. 28.|षष्ठे मास्यन्नप्राशनं संवत्सरे वा । Quoted by Aparārka p. 28.}} ↩︎
{{अन्नपतेऽन्नस्य नो देह्यनमीवस्य शुष्मिणः । प्र प्रदातारं तारिष ऊर्जं नो धेहि द्विपदे चतुष्पदे ॥ Tai. S. IV. 2. 3. 1.|अन्नपतेऽन्नस्य नो देह्यनमीवस्य शुष्मिणः । प्र प्रदातारं तारिष ऊर्जं नो धेहि द्विपदे चतुष्पदे ॥ Tai. S. IV. 2. 3. 1.}} ↩︎
{{भूरपां त्वौषधीनां रसं प्राशयामि । शिवास्त आप ओषधयः सन्त्वनमीवास्त आप ओषधयो भवन्तु … इति प्राशयति । Āp. M. S. II. 14. 11-14. After ‘prāśayāmi’ the child’s name in the vocative is to be uttered.|भूरपां त्वौषधीनां रसं प्राशयामि । शिवास्त आप ओषधयः सन्त्वनमीवास्त आप ओषधयो भवन्तु … इति प्राशयति ॥ Āp. M. S. II. 14. 11-14. After ‘prāśayāmi’ the child’s name in the vocative is to be uttered.}} ↩︎
{{देवीं वाचं जनयन्त देवास्तां विश्वरूपाः पशवो वदन्ति । सा नो मन्द्रेषमूर्जं दुहाना धेनुर्वागस्मानुप सुष्टुतैतु ॥ Ṛg. VIII. 100. 11.|देवीं वाचं जनयन्त देवास्तां विश्वरूपाः पशवो वदन्ति । सा नो मन्द्रेषमूर्जं दुहाना धेनुर्वागस्मानुप सुष्टुतैतु ॥ Ṛg. VIII. 100. 11.}} ↩︎
{{S. P. p. 400 quotes a verse ‘हविष्यं चरुपुरोडाशयोर्द्रव्यम्’ and quotes Saṃgraha ‘हविष्यं यवगोधूमव्रीहयस्तिलमुद्गाश्च … तदलाभे नीवारास्तदलाभे माषकोद्रवचणकसर्षपमसूरचीनकपित्थवर्जमन्यदपि अरण्यजम्’.|S. P. p. 400 quotes a verse ‘हविष्यं चरुपुरोडाशयोर्द्रव्यम्’ and quotes Saṃgraha ‘हविष्यं यवगोधूमव्रीहयस्तिलमुद्गाश्च … तदलाभे नीवारास्तदलाभे माषकोद्रवचणकसर्षपमसूरचीनकपित्थवर्जमन्यदपि अरण्यजम्’.}} ↩︎
{{जन्ममासे जन्ममासे संवत्सरं यावत् पर्वणि पर्वणि वाऽग्नीन्द्रयोर्द्यावापृथिव्योर्विश्वेषां च देवानाम् । देवताश्चैता यजेत तिथिं च नक्षत्रं च । Gobhila II. 8. 19-20. The ‘parvas’ are the amāvāsyās of Āṣāḍha, Kārtika and Phālguna.|जन्ममासे जन्ममासे संवत्सरं यावत् पर्वणि पर्वणि वाऽग्नीन्द्रयोर्द्यावापृथिव्योर्विश्वेषां च देवानाम् । देवताश्चैता यजेत तिथिं च नक्षत्रं च ॥ Gobhila II. 8. 19-20. The ‘parvas’ are the amāvāsyās of Āṣāḍha, Kārtika and Phālguna.}} ↩︎
{{संवत्सरे संवत्सरे षण्मासे षण्मासे चतुर्षु चतुर्षु मासेषु ऋतौ ऋतौ मासि मासि वा जन्मनक्षत्रे आयुष्यं चरुं श्रपयेत् । Baudh. Gṛ. III. 7. 1-2.|संवत्सरे संवत्सरे षण्मासे षण्मासे चतुर्षु चतुर्षु मासेषु ऋतौ ऋतौ मासि मासि वा जन्मनक्षत्रे आयुष्यं चरुं श्रपयेत् । Baudh. Gṛ. III. 7. 1-2.}} ↩︎
{{यदह्नि विवाहो भवति तस्मिन् मासि वा वार्षिके चाह्नि तस्मिन् यत् स्त्रिय आहुः पारंपर्यागतं तत्तत्कुर्यात् । Vaikh. III. 21. Āp. gṛ. S. II. 1. 17 also speaks of the anniversary of the day of marriage ‘यच्चानयोः प्रियं स्यात्तदेतस्मिन्नहनि कुर्वीत’।|यदह्नि विवाहो भवति तस्मिन् मासि वा वार्षिके चाह्नि तस्मिन् यत् स्त्रिय आहुः पारंपर्यागतं तत्तत्कुर्यात् ॥ Vaikh. III. 21. Āp. Gṛ. S. II. 1. 17 also speaks of the anniversary of the day of marriage: यच्चानयोः प्रियं स्यात्तदेतस्मिन्नहनि कुर्वीत ॥}} ↩︎
{{The Nityācārapaddhati has these verses ‘अश्वत्थामा बलिर्व्यासो हनूमांश्च विभीषणः । कृपः परशुरामश्च सप्तैते चिरजीविनः । सप्तैतान् संस्मरेन्नित्यं मार्कण्डेयमथाष्टमम् । जीवेद्वर्षशतं सोऽपि सर्वव्याधिविवर्जितः ॥’. The Nirṇayasindhu quotes some verses from the Skandapurāṇa about Mārkaṇḍeya.|The Nityācārapaddhati has these verses ‘अश्वत्थामा बलिर्व्यासो हनूमांश्च विभीषणः । कृपः परशुरामश्च सप्तैते चिरजीविनः । सप्तैतान् संस्मरेन्नित्यं मार्कण्डेयमथाष्टमम् । जीवेद्वर्षशतं सोऽपि सर्वव्याधिविवर्जितः ॥’. The Nirṇayasindhu quotes some verses from the Skandapurāṇa about Mārkaṇḍeya.}} ↩︎
{{स च चूडाकरणशब्दः कर्मनामधेयम् । यौगिकन्यायेनोद्भिदादिशब्दवत् । योगश्च, चूडायाः करणं, चूडार्थं करणं, चूडा क्रियते यस्मिन्कर्मणीति वा त्रिधैव संभवति । Saṃskāraprakāśa p. 295. The Kāśikā (vol. II. p. 362 on Pāṇini V. 1. 97) explains it as चूडा प्रयोजनमस्य चौडम् and we know from works on poetics that ‘बवयोरभेदात् डलयोरपि तथा’ (there is no distinction between ‘ba’ and ‘va’ or ‘da’ and ’la’ in yamaka, paronomesis and citrakāvya).|स च चूडाकरणशब्दः कर्मनामधेयम् । यौगिकन्यायेनोद्भिदादिशब्दवत् । योगश्च, चूडायाः करणं, चूडार्थं करणं, चूडा क्रियते यस्मिन्कर्मणीति वा त्रिधैव संभवति । Saṃskāraprakāśa p. 295. The Kāśikā (vol. II. p. 362 on Pāṇini V. 1. 97) explains it as चूडा प्रयोजनमस्य चौलम् and we know from works on poetics that ‘बवयोरभेदात् डलयोरपि तथा’ (there is no distinction between ‘ba’ and ‘va’ or ‘da’ and ’la’ in yamaka, paronomesis and citrakāvya).}} ↩︎
Vide Āśv. gṛ. I. 17. 1-18 (S. B. E. vol. 29, pp. 184-186), Āp. gṛ. 16. 3-11 (S. B. E. vol. 30, pp. 283-84), Gobhila II. 9. 1-29 (S. B. E. vol. 30, pp. 60-63), Hir. gṛ. II. 6. 1-15 (S. B. E. vol. 30, pp. 216-218), Kāṭhaka gṛ. 40, Khādira II. 3. 18-33 (S. B. E. vol. 29, pp. 397-399), Pār. gṛ. II. 1 (S. B. E. vol. 29, pp. 301-303), Śāṅ. (I. 28. S. B. E. vol. 29, pp. 56-57), Baudh. gṛ. II. 4, Mānava gṛ. I. 21. 1-12, Vaik. III. 23 for a treatment of this topic. ↩︎
{{‘यत्र बाणाः सम्पतन्ति कुमारा विशिखा इव’ इति च विज्ञायते । Bhāradvāja gṛhya I. 28.|‘यत्र बाणाः सम्पतन्ति कुमारा विशिखा इव’ इति च विज्ञायते । Bhāradvāja gṛhya I. 28.}} ↩︎
21 bunches are required because he cuts off the hair four times on the right side and three times on the left side and each time three kuśa bunches are required. ↩︎
The several sūtras generally cite different mantras at the time of the performance of the several acts. It is not possible for want of space to set out all these different verses. Only the mantras used in the Āśv. gṛ. are cited in order to convey some idea of the rite as it was practised in ancient times. ↩︎
It appears that originally the father himself performed the cutting of the hair. Some of the gṛhya sūtras like those of Baudh. and Śāṅ. nowhere mention the barber in this ceremony. Hence it appears that later on the father performed only the homa and repeated the mantras, while a barber was employed to shave the boy’s head. “{{यत्रानुमन्त्रणं तत्र कारयिता पित्रादिः स एव वपनकर्ता भवति सिद्धं भवति । इदानीं तु तथाशिक्षाया अभावाल्लोकविद्विष्टत्वाच्च समन्त्रकचेष्टामात्रं कृत्वा नापितमेव वपनं कारयन्ति । Saṃskāraratnamālā p. 901.|यत्रानुमन्त्रणं तत्र कारयिता पित्रादिः स एव वपनकर्ता भवति सिद्धं भवति । इदानीं तु तथाशिक्षाया अभावाल्लोकविद्विष्टत्वाच्च समन्त्रकचेष्टामात्रं कृत्वा नापितमेव वपनं कारयन्ति । Saṃskāraratnamālā p. 901.}} ↩︎
All the mantras in Āśv. gṛ. occur also in Mānava gṛ., some occur in Baudh., Bhār., Pār., and others. The mantras in Āśv. viz. ‘oṣadhe trāyasva’, ‘svadhite mainaṃ hiṃsīḥ’, ‘yena savitā’, ‘yenādhātā’, ‘yena bhūyaḥ’ are Tai. S. I. 2. 1. 1, 3-5 and 7 with slight variations. The verse ‘yena vapati’ is almost the same as Atharvaveda VIII. 2. 17 and Āśv. appears to have adapted it purposely to make it suit the caula. ↩︎
{{अथेनं गोमयपिण्डं गोष्ठ उदकान्ते उदुम्बरमूले दर्भस्तम्बे वा निदधाति । Bhāradvāja gṛ. I. 28; गोष्ठे निखनन्त्युदुम्बरमूले दर्भस्तम्बे वा । Pār. gṛ. II. 1.|अथेनं गोमयपिण्डं गोष्ठे उदकान्ते उदुम्बरमूले दर्भस्तम्बे वा निदधाति । Bhāradvāja gṛ. I. 28; गोष्ठे निखनन्त्युदुम्बरमूले दर्भस्तम्बे वा । Pār. gṛ. II. 1.}} ↩︎
{{एकां वा तिस्रो वा पञ्च वा शिखा यथाकुलधर्मं वा परिकल्पयेत् । Baudh. Gṛ. II. 4.|एकां वा तिस्रो वा पञ्च वा शिखा यथाकुलधर्मं वा परिकल्पयेत् । Baudh. Gṛ. II. 4.}} ↩︎
The pravaras or ṛṣis of the several gotras are generally three but some gotras have one, two or five pravaras, but never four. Vide below under marriage for pravara. ↩︎
{{वाशिष्ठानां दक्षिणे । अत्रिकाश्यपानामुभयतो । भृगूणां मुण्डाः । अङ्गिरसः पञ्चचूडाः । वाजि (राजि!) मेके । मङ्गलार्थं शिखिनोऽन्ये । यथाकुलधर्मं वा । Kāṭhaka Gṛ. 40. 2-8. These sūtras are quoted by Aparārka p. 29 and by the Sm. C. I. p. 28. The Vṛttikāra in explaining the words ‘rājim eke’ says that some keep a śikhā of the form and size of the leaf of the Vaṭa tree. The Saṃskāramayūkha p. 316 arranges the sūtras differently and remarks केशपङ्क्तिं कुर्वन्ति । सा च समन्तात् ललाटकर्णमूलस्पर्शिनी मालेव भवति । … अविशिष्टेषु गोत्रेषु केवलं शिखा कार्या ।|वाशिष्ठानां दक्षिणे । अत्रिकाश्यपानामुभयतः । भृगूणां मुण्डाः । अङ्गिरसः पञ्चचूडाः । वाजि (राजि!) मेके । मङ्गलार्थं शिखिनोऽन्ये । यथाकुलधर्मं वा ॥ Kāṭhaka Gṛ. 40. 2-8. These sūtras are quoted by Aparārka p. 29 and by the Sm. C. I. p. 28. The Vṛttikāra in explaining the words ‘rājim eke’ says that some keep a śikhā of the form and size of the leaf of the Vaṭa tree. The Saṃskāramayūkha p. 316 arranges the sūtras differently and remarks केशपङ्क्तिं कुर्वन्ति । सा च समन्तात् ललाटकर्णमूलस्पर्शिनी मालेव भवति । … अविशिष्टेषु गोत्रेषु केवलं शिखा कार्या ॥}} ↩︎
{{अथ शिखां न्यस्यति । एकां वा तिस्रः पञ्च वा सप्त वा प्रवरसंख्यया । Vaikh. III. 23.|अथ शिखां न्यस्यति । एकां वा तिस्रः पञ्च वा सप्त वा प्रवरसंख्यया । Vaikh. III. 23.}} ↩︎
{{श्वित्यञ्चो मा दक्षिणतस्कपर्दा धन्वानिवाजेषु जयन्तु शत्रून् । पुत्रिणस्ते उप मासं सन्तु यूयं पात स्वस्तिभिः सदा नः । Ṛg. VII. 33. 1.|श्वित्यञ्चो मा दक्षिणतस्कपर्दा धन्वानिवाजेषु जयन्तु शत्रून् । पुत्रिणस्ते उप मासं सन्तु यूयं पात स्वस्तिभिः सदा नः ॥ Ṛg. VII. 33. 1.}} ↩︎
{{सदोपवीतिना भाव्यं सदाबद्धशिखेन च । विशिखोऽनुपवीतश्च यत्करोति न तत्कृतम् ॥ Devala. ‘शिखां छिन्दन्ति ये मोहाद् द्वेषादज्ञानतोऽपि वा । तप्तकृच्छ्रेण शुध्यन्ति त्रयो वर्णा द्विजातयः’ ॥ Hārīta, both quoted in Saṃskāramayūkha p. 316. Hārīta verses 18-19 (Anand. Ed.) are very similar to the 2nd verse. The first is Devala 2. 4 and is quoted as Yama’s in Saṃ. Pra. I. p. 32.|सदोपवीतिना भाव्यं सदाबद्धशिखेन च । विशिखोऽनुपवीतश्च यत्करोति न तत्कृतम् ॥ Devala. ‘शिखां छिन्दन्ति ये मोहाद् द्वेषादज्ञानतोऽपि वा । तप्तकृच्छ्रेण शुध्यन्ति त्रयो वर्णा द्विजातयः’ ॥ Hārīta, both quoted in Saṃskāramayūkha p. 316. Hārīta verses 18-19 (Anand. Ed.) are very similar to the 2nd verse. The first is Devala 2. 4 and is quoted as Yama’s in Saṃ. Pra. I. p. 32.}} ↩︎
{{अमेध्यं तच्छिरो यस्य शिखा नास्ति’ quoted by the commentators on Kāṭhaka 40. 7.|‘अमेध्यं तच्छिरो यस्य शिखा नास्ति’ quoted by the commentators on Kāṭhaka 40. 7.}} ↩︎
{{स्त्रीणां तूष्णीमेव । यथाकुलधर्मं वा सर्वथा वपनमेव शिखा वा । पक्षत्रयमपि सिध्यति । Saṃskāraprakāśa p. 317; एतच्च स्त्रीणामपि । ‘स्त्रीणां तु शिखां छित्त्वा वेणीं कुर्यादिति’ विशेषान्तरमाह । एतच्च देशभेदादप्यवस्था द्रष्टव्या । स्त्रीणां केशधारणमेव शिखाधारणम् । एतच्चामन्त्रकमेव स्त्रीणां कार्यम् …। Saṃskāraratnamālā p. 904.|स्त्रीणां तूष्णीमेव । यथाकुलधर्मं वा सर्वथा वपनमेव शिखा वा । पक्षत्रयमपि सिध्यति ॥ Saṃskāraprakāśa p. 317; एतच्च स्त्रीणामपि । ‘स्त्रीणां तु शिखां छित्त्वा वेणीं कुर्यादिति’ विशेषान्तरमाह । एतच्च देशभेदादप्यवस्था द्रष्टव्या । स्त्रीणां केशधारणमेव शिखाधारणम् । एतच्चामन्त्रकमेव स्त्रीणां कार्यम् …॥ Saṃskāraratnamālā p. 904.}} ↩︎
{{वृत्तचौलकर्मा लिपिं संख्यानं चोपयुञ्जीत । वृत्तोपनयनस्त्रयीमान्वीक्षिकीं च शिष्टेभ्यो वार्तामध्यक्षेभ्यो दण्डनीतिं वक्तृप्रवक्तृभ्यः । ब्रह्मचर्यं चाषोडशाद्वर्षात् । अतो गोदानं दारकर्म च । Arthaśāstra I. 5.|वृत्तचौलकर्मा लिपिं संख्यानं चोपयुञ्जीत । वृत्तोपनयनस्त्रयीमान्वीक्षिकीं च शिष्टेभ्यो वार्तामध्यक्षेभ्यो दण्डनीतिं वक्तृप्रवक्तृभ्यः । ब्रह्मचर्यं चाषोडशाद्वर्षात् । अतो गोदानं दारकर्म च ॥ Arthaśāstra I. 5.}} ↩︎
{{Vide Kādambarī para 69 for vidyāmandira and para 71 for the various arts and sciences ‘पदे वाक्ये प्रमाणे धर्मशास्त्रे राजनीतिषु व्यायामविद्यासु ……सर्वायुधविशेषेषु रथचर्यासु गजपृष्ठेषु तुरंगमेषु ……नाटकेषु भरतादिप्रणीतेषु नृत्यशास्त्रेषु नारदीयप्रभृतिषु गान्धर्ववेदविशेषेषु ……ग्रहगणिते… वास्तुविद्यास्वायुर्वेदे यन्त्रप्रयोगे… कथासु नाटकेषु आख्यायिकासु काव्येषु महाभारतपुराणेतिहासरामायणेषु सर्वलिपिषु सर्वदेशभाषासु सर्वशिल्पेषु छन्दःशास्त्रेष्वपि कलाविशेषेषु परं कौशलमवाप’ ; vide para 74 about 6 and 16 years.|Vide Kādambarī para 69 for vidyāmandira and para 71 for the various arts and sciences ‘पदे वाक्ये प्रमाणे धर्मशास्त्रे राजनीतिषु व्यायामविद्यासु ……सर्वायुधविशेषेषु रथचर्यासु गजपृष्ठेषु तुरंगमेषु ……नाटकेषु भरतादिप्रणीतेषु नृत्यशास्त्रेषु नारदीयप्रभृतिषु गान्धर्ववेदविशेषेषु ……ग्रहगणिते… वास्तुविद्यास्वायुर्वेदे यन्त्रप्रयोगे… कथासु नाटकेषु आख्यायिकासु काव्येषु महाभारतपुराणेतिहासरामायणेषु सर्वलिपिषु सर्वदेशभाषासु सर्वशिल्पेषु छन्दःशास्त्रेष्वपि कलाविशेषेषु परं कौशलमवाप’ ; vide para 74 about 6 and 16 years.}} ↩︎
{{प्राप्ते च पञ्चमे वर्षेऽप्रसुप्ते जनार्दने । षष्ठीं प्रतिपदं चैव वर्जयित्वा तथाष्टमीम् ॥ रिक्तां पञ्चदशीं चैव सौरभौमदिनं तथा । एवं सुनिश्चिते काले विद्यारम्भं तु कारयेत् ॥ पूजयित्वा हरिं लक्ष्मीं देवीं चैव सरस्वतीम् । स्वविद्यासूत्रकारांश्च स्वां विद्यां च विशेषतः ॥ एतेषामेव देवानां नाम्ना तु जुहुयाद् घृतम् । दक्षिणाभिर्द्विजेन्द्राणां कर्तव्यं चात्र पूजनम् ॥ प्राङ्मुखो गुरुरासीनो वारणाशाङ्मुखं शिशुम् । अध्यापयेत् प्रथमं द्विजाशीःसुपूजितम् ॥ ततः प्रभृत्यनध्यायान् वर्जनीयान् विवर्जयेत् । Aparārka pp. 30-31. The Viṣṇudharmottara (quoted in Saṃ. Ma. p. 321) says ‘आषाढशुक्लद्वादश्यां शयनं कुरुते हरिः । निद्रां त्यजति कार्तिक्यां तयोः संपूज्यते हरिः’।|प्राप्ते च पञ्चमे वर्षेऽप्रसुप्ते जनार्दने । षष्ठीं प्रतिपदं चैव वर्जयित्वा तथाष्टमीम् ॥ रिक्तां पञ्चदशीं चैव सौरभौमदिनं तथा । एवं सुनिश्चिते काले विद्यारम्भं तु कारयेत् ॥ पूजयित्वा हरिं लक्ष्मीं देवीं चैव सरस्वतीम् । स्वविद्यासूत्रकारांश्च स्वां विद्यां च विशेषतः ॥ एतेषामेव देवानां नाम्ना तु जुहुयाद् घृतम् । दक्षिणाभिर्द्विजेन्द्राणां कर्तव्यं चात्र पूजनम् ॥ प्राङ्मुखो गुरुरासीनो वारणाशाङ्मुखं शिशुम् । अध्यापयेत् प्रथमं द्विजाशीःसुपूजितम् ॥ ततः प्रभृत्यनध्यायान् वर्जनीयान् विवर्जयेत् ॥ Aparārka pp. 30-31. The Viṣṇudharmottara (quoted in Saṃ. Ma. p. 321) says ‘आषाढशुक्लद्वादश्यां शयनं कुरुते हरिः । निद्रां त्यजति कार्तिक्यां तयोः संपूज्यते हरिः’ ॥}} ↩︎
{{सरस्वतीपूजनादिप्रकारमाह पारिजाते गर्गः । स्नात्वा शुचौ समे देशे गोचर्ममात्रमुपलिप्य सैकतं स्थण्डिलं कृत्वा पलाशशाखया मृदं खनित्वा तत्र सरस्वतीमावाहयेत् । …ततः पुष्पैरक्षतधूपदीपपायसगुडौदननैवेद्यसमर्पणनमस्कारान्कृत्वा विघ्नेशं संपूज्याचार्यं शक्तितो वस्त्रालङ्कारादिभिः संपूज्य … शिशुं वासयेत् । …ततोऽक्षराणि लेखयेत् … Saṃskāraratnamālā p. 906.|सरस्वतीपूजनादिप्रकारमाह पारिजाते गर्गः । स्नात्वा शुचौ समे देशे गोचर्ममात्रमुपलिप्य सैकतं स्थण्डिलं कृत्वा पलाशशाखया मृदं खनित्वा तत्र सरस्वतीमावाहयेत् । …ततः पुष्पैरक्षतधूपदीपपायसगुडौदननैवेद्यसमर्पणनमस्कारान्कृत्वा विघ्नेशं संपूज्याचार्यं शक्तितो वस्त्रालङ्कारादिभिः संपूज्य … शिशुं वासयेत् । …ततोऽक्षराणि लेखयेत् … Saṃskāraratnamālā p. 906.}} ↩︎