०५

विश्वास-प्रस्तुतिः

अथातोऽध्यायोपाकरणम् १

Oldenberg
  1. Now (follows) the Adhyāyopākaraṇa (i.e. the ceremony by which the annual course of study is opened);
मूलम्

अथातोऽध्यायोपाकरणम् १

विश्वास-प्रस्तुतिः

ओषधीनां प्रादुर्भावे श्रवणेन श्रावणस्य २

Oldenberg

2 1 . When the herbs appear, (when the moon stands in conjunction) with Śravaṇa, in the Śrāvaṇa month,

मूलम्

ओषधीनां प्रादुर्भावे श्रवणेन श्रावणस्य २

विश्वास-प्रस्तुतिः

पञ्चम्यां हस्तेन वा ३

Oldenberg
  1. Or on the fifth (Tithi of that month), under (the Nakṣatra) Hasta.
मूलम्

पञ्चम्यां हस्तेन वा ३

विश्वास-प्रस्तुतिः

आज्यभागौ हुत्वाज्याहुतीर्जुहुयात्सावित्र्यै ब्रह्मणे श्रद्धायै मेधायै प्रज्ञायै धारणायै सदसस्पतयेऽनुमतये छन्दोभ्य ऋषिभ्यश्चेति ४

Oldenberg

4 2 . Having sacrificed the two Ājya portions, he should offer Ājya oblations (to the following deities, viz.) Sāvitrī, Brahman, Belief, Insight, Wisdom, Memory, Sadasaspati, Anumati, the metres, and the Ṛṣis.

मूलम्

आज्यभागौ हुत्वाज्याहुतीर्जुहुयात्सावित्र्यै ब्रह्मणे श्रद्धायै मेधायै प्रज्ञायै धारणायै सदसस्पतयेऽनुमतये छन्दोभ्य ऋषिभ्यश्चेति ४

विश्वास-प्रस्तुतिः

अथ दधिसक्तून्जुहोति ५

Oldenberg
  1. He then sacrifices grains with curds (with the following texts):
मूलम्

अथ दधिसक्तून्जुहोति ५

विश्वास-प्रस्तुतिः

अग्निमीळे पुरोहितमित्येका ६

Oldenberg
  1. ‘I praise Agni the Purohita’ - this one verse (Rig-Veda I, 1, 1),
मूलम्

अग्निमीळे पुरोहितमित्येका ६

विश्वास-प्रस्तुतिः

कुषुम्भकस्तदब्रवीदावदंस्त्वं शकुने भद्रमावद गृणाना जमदग्निना धामन्ते विश्वम्भुवनमधिश्रितं गन्ता नो यज्ञं यज्ञियाः सुशमियो नः स्वो अरणः प्रचक्ष्व विचक्ष्वाग्ने याहि मरुत्सखा यत्ते राजञ्छतं हविरिति द्व्यृचाः ७

Oldenberg

7 3 . ‘The Kuṣumbhaka (mungoose?) has said it’ - ‘If thou criest, O bird, announce luck to us Sung by Jamadagni’ - ‘In thy abode the whole world rests’

  • ‘Come to our sacrifice, O you that are worthy of sacrifice, with care’ - ‘Whosoever, be he ours, be he alien’ - ‘Look on, look about’ - ‘Come here, Agni, the Maruts’ friend’ - ‘The oblation, O king, cooked for thee’ - each time two verses;
मूलम्

कुषुम्भकस्तदब्रवीदावदंस्त्वं शकुने भद्रमावद गृणाना जमदग्निना धामन्ते विश्वम्भुवनमधिश्रितं गन्ता नो यज्ञं यज्ञियाः सुशमियो नः स्वो अरणः प्रचक्ष्व विचक्ष्वाग्ने याहि मरुत्सखा यत्ते राजञ्छतं हविरिति द्व्यृचाः ७

विश्वास-प्रस्तुतिः

समानीव आकूतिरित्येका ८

Oldenberg
  1. ‘United is your will’ (Rig-veda X, 191, 4) - this one verse;
मूलम्

समानीव आकूतिरित्येका ८

विश्वास-प्रस्तुतिः

तच्छंयोरावृणीमह इत्येका ९

Oldenberg

9 4 . ‘That blessing and bliss we choose’ - this one verse.

मूलम्

तच्छंयोरावृणीमह इत्येका ९

विश्वास-प्रस्तुतिः

अध्येष्यमाणोऽध्याप्यैरन्वारब्ध एताभ्यो देवताभ्यो हुत्वा सौविष्टकृतं हुत्वा दधिसक्तून्प्राश्य ततो मार्जनम् १०

Oldenberg

10 5 . When he intends to study (the Veda together with pupils), he should, while the pupils take hold of him, sacrifice to those deities, and sacrifice to (Agni) Sviṣṭakṛt, and partake of the grains with curds; then (follows) the ‘cleaning.’

मूलम्

अध्येष्यमाणोऽध्याप्यैरन्वारब्ध एताभ्यो देवताभ्यो हुत्वा सौविष्टकृतं हुत्वा दधिसक्तून्प्राश्य ततो मार्जनम् १०

विश्वास-प्रस्तुतिः

अपरेणाग्निं प्राक्कूलेषु दर्भेषूपविश्योदपात्रे दर्भान्कृत्वा ब्रह्माञ्जलिकृतो जपेत् ११

Oldenberg

11 6 . Sitting down to the west of the fire on Darbha grass, the tufts of which are directed towards the east, he should put Darbha blades into a water-pot, and making a Brahmāñjali (i.e. joining his hands as a sign of veneration for the Brahman), he should murmur (the following texts):

मूलम्

अपरेणाग्निं प्राक्कूलेषु दर्भेषूपविश्योदपात्रे दर्भान्कृत्वा ब्रह्माञ्जलिकृतो जपेत् ११

विश्वास-प्रस्तुतिः

ॐपूर्वा व्याहृतीः सावित्रीं च त्रिरभ्यस्य वेदादिमारभेत् १२

Oldenberg
  1. The Vyāhṛtis preceded by (the syllable) Om (stand first); (these) and the Sāvitrī he should repeat three times and then recite the beginning of the Veda.
मूलम्

ॐपूर्वा व्याहृतीः सावित्रीं च त्रिरभ्यस्य वेदादिमारभेत् १२

विश्वास-प्रस्तुतिः

तथोत्सर्गे १३

Oldenberg
  1. In the same way at the Utsarga (i.e. at the ceremony performed at the end of the term of Vedic study).
मूलम्

तथोत्सर्गे १३

विश्वास-प्रस्तुतिः

षण्मासानधीयीत १४

Oldenberg
  1. He should study six months.
मूलम्

षण्मासानधीयीत १४

विश्वास-प्रस्तुतिः

समावृत्तो ब्रह्मचारिकल्पेन १५

Oldenberg

15 7 . One who has performed the Samāvartana (should live during that time) according to the regulations for Brahmacārins.

मूलम्

समावृत्तो ब्रह्मचारिकल्पेन १५

विश्वास-प्रस्तुतिः

यथान्यायमितरे १६

Oldenberg

16 8 . The others according to the rules.

मूलम्

यथान्यायमितरे १६

विश्वास-प्रस्तुतिः

जायोपेयोत्येके १७

Oldenberg

17 9 . Some say that he should have intercourse with his wife.

मूलम्

जायोपेयोत्येके १७

विश्वास-प्रस्तुतिः

प्राजापत्यं तत् १८

Oldenberg
  1. That (is a practice) sacred to Prajāpati.
मूलम्

प्राजापत्यं तत् १८

विश्वास-प्रस्तुतिः

वार्षिकमित्येतदाचक्षते १९

Oldenberg
  1. This (Upākaraṇa) they call vārshika (i.e. belonging to the rainy season).
मूलम्

वार्षिकमित्येतदाचक्षते १९

विश्वास-प्रस्तुतिः

मध्यमाष्टकायामेताभ्यो देवताभ्योऽन्नेन हुत्वाऽपोऽभ्यवयन्ति २०

Oldenberg

20 10 . On the middle Aṣṭakā they offer food to those deities, and descend into water.

मूलम्

मध्यमाष्टकायामेताभ्यो देवताभ्योऽन्नेन हुत्वाऽपोऽभ्यवयन्ति २०

विश्वास-प्रस्तुतिः

एता एव तद्देवतास्तर्पयन्ति २१

Oldenberg
  1. They satiate those same deities (with water oblations),
मूलम्

एता एव तद्देवतास्तर्पयन्ति २१

विश्वास-प्रस्तुतिः

आचार्यानृषीन्पितॄंश्च २२

Oldenberg
  1. (And besides) the Ācāryas, the Ṛṣis, and the Fathers.
मूलम्

आचार्यानृषीन्पितॄंश्च २२

विश्वास-प्रस्तुतिः

एतदुत्सर्जनम् २३

Oldenberg

23 11 . This is the Utsarjana.

मूलम्

एतदुत्सर्जनम् २३

  1. 5, 2, 3. Perhaps the division of these Sūtras should be altered, so that śrāvaṇasya would belong to Sūtra 2. In this case we should have to translate, ‘2. When the herbs appear, (on a day on which the moon stands in conjunction) with Śravaṇa. 3. Or on the fifth (Tithi) of the Śrāvaṇa month, under (the Nakṣatra) Hasta.’ Comp. śrāvaṇasya pañcamīm, Par. II, 10, 2. If we count the month beginning with the bright fortnight, and assume that the full moon day of Śrāvaṇa falls, as the name of the month implies, on Śravaṇa, the fifth Tithi of that month will fall indeed on Hasta. Comp. on the dates of the Upākaraṇa, Prof. Weber’s remarks, Die vedischen Nachrichten von den Naxatra II, 322, and on the special symbolical signification of the Nakṣatra Śravaṇa in this connection, my note on Śāṅkhāyana IV, 5, 2. ↩︎

  2. On the two Ājya portions, comp. above, I, 3, 5; 10, 13 seqq. ↩︎

  3. Comp. Śāṅkhāyana IV, 5, 8. The verses with which the oblations are performed, are the first and last verses of each Maṇḍala. ↩︎

  4. This is the last verse of the Ṛk-Saṃhitā in the Bāṣkala Śākhā. See my note on Śāṅkhāyana IV, 5, 9. ↩︎

  5. The expression, ‘Those deities’ would, according to Nārāyaṇa, refer not only to the deities stated in Sūtra 4, but also to the deities of the first and last verses of the Maṇḍalas (Sūtras 6 seqq.). On the grains with curds, comp. Sūtra 5. The technical sense of the ‘cleaning’ is explained in the Śrauta-sūtra I, 8, 2; comp. Hillebrandt, Das altindische Neu- and Vollmondsopfer, p. 130, note 1. The sacrificer covers his joined hands with the Kuśa grass spread out round the fire, and has water sprinkled on them. ↩︎

  6. On the term brahmāñjali, comp. Manu II, 71. ↩︎

  7. On the Samāvartana, see below, chap. 8 seq. The restrictions referred to consist in the interdiction of eating honey and meat, of having sexual intercourse, of sleeping in a bedstead and in the day-time, &c. Nārāyaṇa. ↩︎

  8. I.e. the Brahmacārins. ↩︎

  9. I.e. one who has performed the Samāvartana. ↩︎

  10. After the six months (Sūtra 14) have elapsed, on the Aṣṭakā of Māgha. ↩︎

  11. Or Utsarga, see Sūtra 13. ↩︎