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History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v3.c42: Chapter XXIV. Minor Gṛhya and Other Rites

History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India) v3.c42

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Chapter XXIV. Minor Gṛhya and Other Rites

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The gṛhyasūtras speak of certain other rites performed on certain fixed days in the year. Most of them have ceased to be performed in modern times, though vestiges of some of them appear even now. Gautama (VIII. 19) enumerates the seven pākayajñasaṁsthās among his forty saṁskāras. Out of these seven pākayajñas, aṣṭakā, pārvaṇa and śrāddha will be dealt with under śrāddha later on. The seven haviryajñas and the seven somasaṁsthās will be treated of in the note on Śrauta. A few of the other rites are briefly described below.

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*Pārvaṇa sthālīpāka:*—Among the seven pākayājñasaṁsthās mentioned by Gaut. (VIII. 19) is the pārvaṇa sthālīpāka. When a person is married and returns to his house after marriage he causes the newly married bride to sacrifice a mess of cooked food. The wife husks the rice grains of which that sthālīpāka is prepared. She cooks the mess, sprinkles *ājya* on it, takes it from the fire. Then he sacrifices to the deities of the Vedic Darśa-Pūrṇamāsa and then to Agni Sviṣṭakṛt. With the remnants of the cooked food he feeds a learned brāhmaṇa and makes the present of a bull to that brāhmaṇa. From that time the householder constantly sacrifices on the days of the full moon and of the new moon a similar mess of cooked food sacred to Agni. In the case of one who has not kindled the three Vedic fires, the sthālīpāka is meant for Agni (it is Āgneya). In the case of an householder who keeps the three Vedic fires the sthālīpāka at Full moon is Agnīṣomīya and Aindra or Māhendra or Aindrāgna on the New moon day (Khādira gṛ. II. 2. 1-3, Āśv. Śr. I. 3. 8-12). Both the householder and his wife fast on the days of the full and new moon or they eat only once in the morning on those days (Āp. Dh. S. II. 1. 1. 4-5, Āśv. gṛ. I. 10. 2). This is briefly the pārvaṇa sthālīpāka. It is begun on the first full moon day after marriage and is continued throughout the lives of the husband and wife. In the sthālīpākas performed throughout life on the full moon and new moon there is no dakṣiṇā (of a bull).¹⁹³⁹ Vide for details Āśv. gṛ. I. 10 and Āp. gṛ. 7. 1–19 (among the sūtras) and Saṁskāra-kaustubha pp. 823 ff and Saṁskāraprakāśa pp. 904–906 among later digests.

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¹⁹³⁹ एवमत ऊर्ध्वं दक्षिणावर्जमुपोषिताभ्यां पर्वसु कार्यः। आप. गृ. 7. 17.

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*Caitrī*:—According to Haradatta on Gaut. VIII. 19 the caitrī rite is the same as śūlagava, known as Īśānabali to the students of the Āpastamba sūtra (Āp. gṛ. 19, 13 ff.) and this rite called Caitrī was performed on the full moon day of the month of Caitra. In the Śāṅ. gṛ. IV. 19 it is said that this rite takes place on the full moon day of Caitra and there is a brief description of it which is rather obscure (vide S. B. E. vol. 29, p. 132). The Vaik. IV. 8 describes it as follows: On the full moon day of Caitra the house is cleaned and decorated; the husband and wife deck themselves in new garments (lower and upper) and with flowers etc.; after two āghāras¹⁹⁴⁰ are made in fire and rice is cooked in a vessel for the deities, offerings are made of clarified butter, with the mantras 'grīṣmo hemanta' (Tai. S. V. 7. 2. 4) 'ūrṇam me pūryatām,' 'śriye jātaḥ' (Ṛg. IX. 94. 4), 'Vaiṣṇavam' (Tai. S. I. 2, 13. 3) and having offered oblations of boiled rice mixed with ghee to Madhu,¹⁹⁴¹ Mādhava, Śukra, Śuci, Nabhas, Nabhasya, Īsa, Ūrja, Sahas, Sahasya, Tapas, Tapasya, to the deities of Ṛtus, to herbs, to the lords of herbs, to Śrī (goddess of wealth), to the lord of Śrī, to Viṣṇu; having worshipped to the west of the fire the goddess Śrī and the god Śrīpati whose face is turned eastwards, he announces the *havis* (sacrificial food) and having served to the recitation of the hymn to *anna* (food) the brāhmaṇas with cooked *caitrya* food he should himself eat in the company of his sapiṇḍas.

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¹⁹⁴⁰ For āghāras see note 489 above.

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

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*Sītāyajña* (sacrifice to ploughed land):—In the Gobhila gṛ. IV. 4. 27 there¹⁹⁴² is a brief description of the sacrifice performed at the time of ploughing by one who kept the smārta or aupāsana fire: 'on an auspicious constellation he should cook a mess of sacrificial food and should offer oblations to the following deities, viz. Indra, Maruts, Parjanya (rains), Aśani (thunderbolt), Bhaga. And he should also offer (clarified butter) to Sītā, Āśā, Araḍā, Anaghā.' In Pār. gṛ. II. 17 this rite is described in greater detail. But for want of space it is not set out here. The Pār. gṛ. in II. 13 speaks of a different rite to be performed at the time of taking out the plough and using it for ploughing.

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¹⁹⁴² अथातो हलाभियोगः। पुण्ये नक्षत्रे स्थालीपाकं श्रपयित्वैताभ्यो देवताभ्यो जुहुयादिन्द्राय मरुद्भ्यः पर्जन्यायाशनाये भगाय। सीतामाशाामरडामनघां च यजेत। गोभिलगृह्य IV. 4. 27-29.

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*Śrāvaṇī* or *Śravaṇākarma and Sarpabali* :—Āśv. gṛ. II. 1. 1–15, Pār. gṛ. II. 14, Gobhila gṛ. III. 7. 1-23, Śāṅ. gṛ. IV. 15, Bhār. gṛ. II. 1, Āp. gṛ. 18. 5–12 and others describe these two rites which are performed on the full moon day of Śrāvaṇa, whether the moon be in conjunction with the constellation of Śravaṇa or not. Āśv. gṛ. describes it as follows :¹⁹⁴³ "Having filled a new jar with the flour of unbroken grains of barley he places it on a new *śikya* (an arrangement of strings for holding pots etc.) along with a spoon for making offerings (*bali*). Having got ready fried barley grains he smears¹⁹⁴⁴ half of them with clarified butter. At sunset he prepares a mess of cooked food and a cake on one potsherd and offers oblations (of cooked food) with the four verses 'O Agni! lead us to wealth by a good path &c.' (Ṛg. I. 189. 1–4) verse by verse and offers with one hand the cake prepared on one potsherd with the mantra 'to the constant one, the Earth demon, svāhā.' The cake should have been completely submerged in clarified butter or its top may be visible ; with the verse 'Agni, do not hand us over to evil' (Ṛg. I. 189. 5) he sacrifices over the entire cake the clarified butter in which the cake had been submerged. Reciting the verse 'may the steeds bring bliss to us in our invocations' (Ṛg. VII. 38. 7) he sacrifices into the fire the fried grains with his joined hands.¹⁹⁴⁵ He should give the other (not smeared with clarified butter) fried grains to his people (sons &c.).

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Out of the jar he fills the spoon with barley flour, goes out of the house with his face towards the east, pours down water on a pure spot and offers sacrifice with the mantra 'to the divine¹⁹⁴⁶ hosts of snakes, svāhā' and makes an obeisance to them with joined hands in the words 'the serpents that are terrestrial,¹⁹⁴⁷ that are aerial, that are celestial, that dwell in the several directions—to them I have brought this *bali*; to them I make ready this *bali*. Having gone round the bali with the right hand turned towards it, he sits down to the west of the *bali* (and recites the mantra) 'thou art a serpent; thou art the lord of serpents that creep; by food thou protectest men and by a cake the serpents, by sacrifice the gods, me who am in thee (i. e. who seek thy favour and protection) may not the serpents who also are in thee do any harm; I give over the Dhruvā (spoon) to thee.' Then with the words 'O firm one, I give over this one, this one to thee' he gives his people (son, unmarried daughter, wife) one by one. With the words 'O firm one, I give myself over to thee' he gives himself over at the end. Let no one pass between the sacrificer (and the bali) up till the rite of giving in charge (*paridāna*).¹⁹⁴⁸ 'To the divine hosts of serpents svāhā'-with these words let him offer a bali in the evening and in the morning till Pratyavarohaṇa.

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Some count the days till Pratyavarohaṇa¹⁹⁴⁹ (from Śrāvaṇa full moon) and offer the same number of balis on that very day (on which the śravaṇā rite takes place)." The Śāṅ. gṛ. IV. 15 has a similar ceremony called Śravaṇākarma; however it practically contains nothing beyond rules about the bali to serpents and it is worthy of note that some of the 16 upacāras associated with honouring a guest and with *devapūjā* are employed (in it and in Āp. gṛ. &c.) for honouring the serpents viz. offering a comb, unguents, flowers, thread (*vastra*), collyrium, mirror. The Pār. gṛ. II. 14 is more elaborate as to *sarpabali* and the deities to whom the oblations of cooked food are offered are 'Viṣṇu, Śravaṇa (*nakṣatra*), the Full moon day of Śrāvaṇa and the rainy season.' In Pār. gṛ. also, a comb, ointment, collyrium, garlands are offered to the serpents. Āp. gṛ. 18. 5-12, Hīr. gṛ. II. 16 (S. B. E. vol. 30, pp. 237-239), Gobhila gṛ. III. 7. 1-23, Bhār. gṛ. II. 1, Baud. gṛ. III. 10, Mānava gṛ. II. 16 and others contain similar elaborate rules about sarpabali, the Hir. gṛ. and Āp. gṛ. requiring that the flowers used should be of the *kiṁśuka* tree. It appears that when the husband was absent the wife was to offer the bali during the four months. The Mānava gṛ. II. 16. 6 adds that even the śūdra wife of a brāhmaṇa should silently offer the bali after washing her hands. Vide Śāṅ. gṛ. IV. 15. 20 also for the wife doing it silently.

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¹⁹⁴³ Vide appendix for the text.

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

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¹⁹⁴⁵ 'joined hands'-When the sacrificer joins his hands the applying of butter (*upastaraṇa*) and the putting of butter over the *havis* are done by another person.

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¹⁹⁴⁶ The words सर्पदेवजनेभ्यः स्वाहा may mean 'the serpents and the divine hosts.' In the Śat. Br. (S. B. E. vol. 44, pp. 367–368) 'Sarpavidyā and Devajanavidyā' are separate subjects of study. But as the rite is for propitiating the serpents, it is better to take the words to mean 'serpents that are a divine host.'

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¹⁹⁴⁷ 'The serpents that are terrestrial'. Note नमोस्तु सर्पेभ्यो ये केचन पृथिव्यामनु । येऽन्तरिक्षे ये दिवि तेभ्यः सर्पेभ्यो नमः । ये वामी रोचने दिवो ये सूर्यस्य रश्मिषु । येषामप्सु सदः कृतं तेभ्यः सर्पेभ्यो नमः । या इषवो यातुधानानां ये वा वनस्पतींरनु । ये वाऽवटेषु शेरते तेभ्यः सर्पेभ्यो नमः ॥ तै. सं. IV. 2. 8. 3, काठकसं. 16. 15, वाज. सं. 13. 6-8 (same verses in all in almost the same words).

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¹⁹⁴⁸ Each son, daughter and wife are to be separately named and to be given in charge (of the serpent deity)—says Nārāyaṇa. Dhruva is the lord of serpents (Sudarśana).

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¹⁹⁴⁹ For Pratyavarohaṇa, vide below.

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Serpent worship arose from the fears entertained about the deadly effects of snake-bites. The serpent cult is very ancient as the quotation from the Tai. S. cited above shows. Vide also Atharvaveda VIII. 7. 23 and XI. 9. 16 and 24. In the Atharvaveda (VIII. 14. 14-16) the well known names of some mythical serpents viz. Takṣaka, Dhṛtarāṣṭra and Airāvata occur. The dangers from snakes must have intensified in the rainy season when serpents sought shelter in human habitations owing to vast areas being flooded and in search of their prey, viz. mice and frogs &c. Therefore the rite of offering a bali to serpents was performed on the full moon day of Śrāvaṇa and a bali was offered every day to serpents for four months till the full moon of Mārgaśīrṣa on which day took place the Pratyavarohaṇa (re-descent) i. e. discarding the use of cots for sleeping on and using the ground for that purpose. Fergusson in his famous work 'Tree and Serpent worship' (1868) traces serpent worship in the nations of antiquity, such as in Egypt, Judea, Greece &c. In the Mahābhārata *nāgas* figure very frequently. Vide Ādi. 35 and 123. 71, Udyoga 103, 9-16; Anuśāsana 150. 41 (where the names of seven nāgas that support the earth such as Vāsuki, Ananta &c. are specified). In Anuśāsana 14. 55 Śiva is said to have snakes on his body like *yajñopavīta*. The purāṇas are full of the stories of nāgas. Serpent worship continues to this day particularly in South India, but now serpents are worshipped on the 5th of the bright half of Śrāvaṇa instead of on the full moon day of Śrāvaṇa as in the times of the sūtras. This day is now called Nāgapañcamī and some account of it will be given later on under *vratas*. India possesses more varieties of serpents than any single country in the world and the toll of life taken by snake bites is very heavy as compared with any other country.

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In certain medieval digests like the Saṁskāra-kaustubha (p. 122) a rite called Nāgabali is described. It is performed on Sinīvālī (a day on which the moon is seen, but there is amāvāsyā thereafter) or full moon day or on the 5th or on the 9th when the moon is in Āśleṣā (of which serpents are the presiding deity). Its object is two-fold viz. to expiate the sin of having killed a snake or snakes and to remove the obstacle to progeny (supposed to arise from the wrath of serpents killed by a person). In this a figure of a serpent is made of the flour of rice or wheat or sesame which is then placed in a śūrpa (winnowing basket), then it is worshipped with the 16 upacāras (described above) and a bali of pāyasa (rice-milk) is offered to it; then after washing the hands and feet and sipping water a homa is performed with ordinary fire (but there is no sviṣṭakṛt offering); an oblation of clarified butter is offered with *om* and all the three vyāhṛtis into the mouth of the serpent figure and the rest of the *ājya* is sprinkled on its body, the serpent is praised with the mantras quoted above from Tai. S. IV. 2. 8. 3 and certain Purāṇa verses are repeated and the figure is thrown into the fire; then impurity (āśauca) is observed by the sacrificer and his wife for three days or one day; then eight brāhmaṇas are invited, they are supposed to stand in the place of the burnt effigy and upacāras are offered to them, they are fed and gifts are given to them; then a golden image of a serpent is put into the *kalaśa* (water-pot) and prayer is offered to it, and the golden image or its value or a cow is gifted to a brāhmaṇa.

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The Pār. gṛ. (II. 15) describes a rite called Indrayajña on the full moon day of Proṣṭhapada (i. e. Bhādrapada). It is briefly as follows: Having cooked pāyasa (rice cooked in milk) for Indra¹⁹⁵⁰ and cakes and having placed (four) cakes round the fire, and having offered the two ājyabhāgas he offers the milk rice to Indra; he offers the *ājya* oblations to Indra, Indrāṇī (Indra’s wife), Aja Ekapād, Ahirbudhnya and to the Proṣṭhapadās; he offers milk-rice to Indra; after he has eaten (a portion of the sacrificial food) he offers a bali to the Maruts; for Śruti says (Śat. Br. IV. 5. 2. 16) 'the maruts are the eaters of ahuta';¹⁹⁵¹ the bali (to Maruts) is offered on leaves of the Aśvattha tree, because there is a Vedic passage (Śat. Br. IV. 3. 3. 6) 'the Maruts stayed in the Aśvattha tree.' He offers the bali with the passage 'Śukra-jyotir' (Vāj. S. 17. 80-85) mantra by mantra and with the mantra called *vimukha* which latter is to be revolved in the mind only (and not to be uttered loudly), for the śruti says 'these are their names'¹⁹⁵² (Śat. Br. IX. 3. 1. 26). He repeats the mantra 'Indram daivīr' (Vāj. S. 17. 86); then follows the feeding of a brāhmaṇa.

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¹⁹⁵⁰ कर्क says 'ऐन्द्रग्रहणादिन्द्राय स्वाहेति होमो लभ्यते।' 'आज्याहुत्यन्ते इन्द्राय स्वाहेति पायसेन होमः। ततः स्विष्टकृदादि'. The स्विष्टकृत् is to be performed with the remains of पायस.

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¹⁹⁵¹ The शाङ्खायनगृह्य I. 10 has the verse हुतोऽग्निहोत्रहोमेनाहुतो बलिकर्मणा। प्रहुतः पितृकर्मणा प्राशितो ब्राह्मणे हुतः॥'; vide Manu III. 74 quoted above. बलि is अहुत and so Maruts are called अहुतादः. The शतपथ passages are 'अहुतादो वै देवानां मरुतः' (IV. 5. 2. 16), 'मरुतो वा इत्यश्वत्थेऽपक्रम्य तस्थुः क्षत्रं वा इन्द्रो विशो मरुतः' (IV. 3. 3. 6).

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¹⁹⁵² In Vāj. S. 17. 80-85 there are names of Maruts. They are said (in 17. 86) to be the divine hosts that follow Indra. The शतपथ (IX. 3. 1. 26) says शुक्रज्योतिश्च चित्रज्योतिश्च सत्यज्योतिश्च ज्योतिष्मांश्चेति नामाम्ये- षानेतानि. All the commentators of Pār. gṛ. say that विमुख is the mantra 'उग्रश्च भीमश्च ध्वान्तश्च धुनिश्च सासह्वांश्चाभियुग्वा च विक्षिपः स्वाहा॥' which is Vāj. S. 39. 7. But Oldenberg (in SBE vol. 29. p. 332) says in a note that the first part of Vāj. S. XVII. 86 is called 'Vimukha'.

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The Kauśika sūtra (140) describes the procedure of a festival in honour of Indra for kings. It is begun on the eighth day in the bright half of Bhādrapada or Āśvina in which a banner is raised on Śravaṇa nakṣatra. Yāj. I. 147 declares a holiday for one day on the day on which the banner in honour of Indra is raised and when it is taken down. Aparārka (p. 190) quotes Garga to the effect that the banner is raised by the king on the 12th of the bright half of Bhādrapada when the moon is in conjunction either with Uttarāṣāḍhā, Śravaṇa or Dhaniṣṭhā and adds that it is taken down on the Bharaṇī nakṣatra after the full moon day of Bhādrapada. The Kṛtyaratnākara (pp. 292-93) adds that during the days of the festival worship is offered to figures of Indra and his wife Śacī and son Jayanta made from pieces of sugarcane stalks and that it is not raised on Saturday or Tuesday or in periods of impurity due to birth or mourning or in portents like an earth-quake. From Ādiparva 63. 1-29 it appears¹⁹⁵³ that the festival (called Indramaha ) was started by Uparicara Vasu. It is stated therein that when that king was prevailed upon by Indra to desist from being a hermit in a forest and to rule over the country called Cedi, Indra gave him a bamboo staff as an affectionate gift and in honour of Indra the king planted it in the earth and since that time when the year ended a bamboo staff was raised by kings ( and also other humbler persons ) and next day it was decked with baskets full of fragrant substances and ornaments, and garlands were suspended from it. It is possible that the raising of a bamboo staff on the first day of Caitra every year in the Deccan and other places is reminiscent of this ancient festival in honour of Indra. The Bṛhatsaṁhitā (chap. 43) describes the origin of the Indramaha festival and devotes over sixty verses to the elucidation of the method of celebrating it. Viṣṇu gave to Indra a flag-staff to frighten asuras ; in verse 8 it refers to Uparicara Vasu as the originator of the Indra festival, states on what auspicious conjunctions a carpenter and an astrologer should go to a forest and gives directions as to the tree to be selected ( Arjuna tree being the best ) ; then the tree is to be felled the next day and brought to the capital by the king on the eighth of the bright half of Bhādrapada with a retinue of citizens, ministers and brāhmaṇas ; the city should be decorated with fine *patākas* ( flags ) and *toraṇas* ( festival arches ) ; on the 11th there was to be a vigil, the trunk of the tree should be pared and chiselled and it should be placed on a *yantra* ( a mechanical contrivance to raise it up ), homa is to be offered ; then it is to be raised up erect on the 12th of the bright half of Bhādrapada when the moon is in Śravaṇa nakṣatra or even without that being so; five or seven wooden figures ( called śakrakumārīs ) are also to be placed near it (to enhance the charm of the staff ) and two smaller staffs (one ¾ and the other ½ of the length of the principal staff) are also to be raised called Nanda and Upananda ; another staff also is to be raised as Indra's mother ; the staff was to be decked with several ornaments, baskets were to be hung round the staff, each one above the other and smaller in size, on the 4th day (from 12th tithi ) verses in praise are to be recited and on the 5th day (from the 12th i. e. on 1st of the dark half ) the staff is to be bidden farewell to.

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¹⁹⁵³ यष्टिं च वैणवीं तस्मै ददौ वृत्रनिषूदनः । इष्टप्रदानमुद्दिश्य शिष्टानां प्रतिपालि- नीम् ॥ तस्याः शक्रस्य पूजार्थं भूमौ भूमिपतिस्तदा । प्रवेशं कारयामास गते संवत्सरे तदा ॥ ततः प्रभृति चाद्यापि यष्टेः क्षितिपसत्तमैः । प्रवेशः क्रियते राजन्यथा तेन प्रवर्तितः ॥ ...... भगवा- न्पूज्यते चात्र हंसस्वरूपेण चेम्बरः ॥ स्वयमेव गृहीतेन वसोः प्रीत्या महात्मनः । आदिपर्व 63. 17-19, 21-22. नीलकण्ठ notices in the last verse another reading रूपेण वासवः, while the cr. ed. of the महाभारत prefers हास्यरूपेण शङ्करः (chap. 57. 21).

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**Āśvayujī** :—Gaut. VIII. 19 mentions Āśvayujī among the seven Pākayajñas as included in his 40 saṁskāras.

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The Āśv. gṛ. II. 2. 1-3 describes¹⁹⁵⁴ the rite as follows: 'on the full moon day of Āśvayuja (i. e. Āśvina) the Āśvayujī rite (is performed). Having adorned the house, having bathed and put on clean (white) garments, they should take out a mess of cooked food for Paśupati and should offer it with the formula 'to Paśupati, to Śiva, to Śaṁkara, to Pṛṣātaka, svāhā.' He should sacrifice with his joined hands a mixture of milk and clarified butter with the formula 'may what is deficient in me be made complete (or full); may what is complete not deteriorate in me. To Pṛṣātaka, svāhā.'

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¹⁹⁵⁴ आश्वयुज्यामाश्वयुजीकर्म। निवेशनमलंकृत्य स्नाता शुचिवाससः पशुपतये स्थालीपाकं निरूप्य जुहुयुः पशुपतये शिवाय शङ्कराय पृषातकाय स्वाहेति। पृषातकमञ्जलिना जुहुयाद्, ऊनं मे पूर्यतां पूर्णे मे मोपसदत् पृषातकाय स्वाहेति। आश्व. गृ. II. 2. 1-3. Nārāyaṇa explains that 'they' mean the sacrificer and his sons and other male descendants (who touch him). The word 'ni-rūpya' means that on the mess of cooked food, the two operations of nirvāpa (taking out a portion from the whole with the mantra पशुपतये त्वा जुष्टं निर्वपामि) and prokṣaṇa are to be performed and that the rest of the mess is to be eaten by the sacrificer and his family. पृषातक means 'milk mixed with clarified butter'. This is taken out with the *sruva* ladle. There is an offering to Sviṣṭakṛt Agni of the mess and of pṛṣātaka. खादिरगृह्य III. 3. 3 says पयस्यावनेयेद्वाज्यं तत्पृषातकम्; vide also गोभिलस्मृति (in verse) III. 106.

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The Śāṅ. gṛ. (IV. 16) requires that in this rite oblations of clarified butter should be offered to Aśvins, to the two stars of Aśvayuj nakṣatra, to the full moon of Āśvina; to Śarad (autumn) and to Paśupati and the mixture of milk and ājya is offered with the hymn Ṛg. VI. 28 (ā gavo agman) and that on that night the calves are allowed to join their mothers. Pār. gṛ. II. 16 calls this rite Pṛṣātakāḥ, but it prescribes the cooking of pāyasa (milk-rice) for Indra and offerings of that mixture with curds, honey and ghee are made to Indra, Indrāṇī, the Aśvins, to the full moon of Āśvina and Śarad (autumn). The Gobhila gṛ. III. 8. 1 also calls this rite Pṛṣātaka and it adds the tying to the arms &c. of amulets made of lac together with all sorts of herbs for the sake of prosperity. Vide also Khādira gṛ. III. 3. 1-5, Vaik. IV. 9 for this rite.

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In most of the gṛhyasūtras another rite called Āgrayaṇa is described immediately after Āśvayujī. Haradatta on Gaut. VIII. 19 explains that in the Āśvayujī rite mentioned by Gaut. both the Āśvayujī described above from Āśv. gṛ. and Āgrayaṇa are included. Āgrayaṇa is also called 'Navayajña' in Gobhilasmṛti (in verse III. 103) and Navasasyeṣṭi in Manu IV. 27.

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Āgrayaṇa iṣṭi is prescribed in the Āśv. śrauta sūtra II. 9 and other śrauta sūtras for those who have consecrated the three vedic fires (i e. āhitāgnis). According to Nārāyaṇa an āhitāgni is to perform this āgrayaṇa sacrifice of fresh corn according to the śrauta sūtra, but in case of difficulties he may do so in accordance with Āśv. gṛ. II. 2. 4 in the Tretā fires and that one who has not consecrated the three fires may offer the sacrifice in the *śālā* (i. e. aupāsana) fire. This āgrayaṇa rite is required even by the śrauta sūtra as to crops of rice, barley and śyāmāka¹⁹⁵⁵ only and no one was to make use of fresh corn of these three kinds without offering this sacrifice, but there was no restriction as to the use of other kinds of corn or as to vegetables &c. The word Āgrayaṇa is explained as¹⁹⁵⁶ 'that rite in which fresh fruits are first offered to gods' or 'that rite in which fresh corn is first offered or eaten'. The deities of the śrauta Āgrayaṇa are three, viz. Indrāgnī (or Agnīndrau), Viśvedevas, Dyāvāpṛthivī (heaven and earth), but in the gṛhya Āgrayaṇa, Agni Sviṣṭakṛt is added as the fourth (Śāṅ. gṛ. III. 8. 1, Āp. gṛ. 19. 7). Āśv. gṛ. (II. 2. 4-5) gives a very brief description 'united¹⁹⁵⁷ with the seasons, united with the manners, united with Indra and Agni, svāhā; united...with Viśvedevas, svāhā; united...with Heaven and earth, svāhā'—with these formulas a mess of cooked food is offered at the Āgrayaṇa by one who has set up the śrauta fires; also by one who has not set up the śrauta fires, (the same offerings are made) in the domestic (gṛhya) fire. Āp. gṛ. 19. (6-7) also is concise '(Now follows the description of) Āgrayaṇa for one who has not set up the śrauta fires. Having prepared a mess of cooked food with fresh corn, he offers oblations to the deities of the (Śrauta) Āgrayaṇa with Sviṣṭakṛt (Agni) as the fourth, he fills his mouth with grains of rice, swallows them, takes ācamana and having rolled up a lump of rice (from the mess of cooked rice) he throws it up on to the top of the dwelling with the next yajus (Ap. M. P. II. 18. 1).'

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¹⁹⁵⁵ आश्व. श्रौ. II. 9. 1 expressly says 'आग्रयणं व्रीहिश्यामाकयवानाम्' and जयराम on पारस्करगृह्य quotes गृह्यसंग्रहकार 'नवयज्ञाधिकारस्थाः श्यामाका व्रीहयो यवाः। नाश्नीयात्तानहुत्वैवमन्येष्वनियमः स्मृतः ॥'. The मानवगृह्य II. 3. 9 has नानिष्वाग्रयणेन नवसस्यस्याश्नीयात् ।.

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¹⁹⁵⁶ सुदर्शन on आप. गृ. 19. 6 says 'येन कर्मणा अग्रं नवद्रव्यं देवान्प्रापयतीति यत्कर्म कृत्वैव चाग्रयणं प्रथमायनं नवात्नप्राशनमाप्तिर्भवतीति।'; हरदत्त on the same says एतिरत्र प्राशनार्थः.

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¹⁹⁵⁷ सजूरृतुभिः सजूर्विधाभिः सजूरिन्द्राग्निभ्यां स्वाहा । सजूरृतुभिः ... सजूर्विश्वेभ्यो देवेभ्यः स्वाहा। सजू...सजूर्द्यावापृथिवीभ्यां स्वाहेत्याहिताग्नेराग्रयणः स्थालीपाकः। अनाहिताग्नेरपि शालाग्नौ । आश्व. गृ. II. 2. 4-5; अनाहिताग्नेराग्रयणम् । नवानां स्थालीपाकं श्रपयित्वाग्रयणदेवताभ्यः स्विष्टकृच्चतुर्थाभ्यो हुत्वा तण्डुलानां मुखं पूरयित्वा गीर्त्वाचम्योदनपिण्डं संवृत्योत्तरेण यजुषागारस्तूप उद्धिस्येत । आप. गृ. 19. 6-7. The मन्त्र is परनेडूब्वसि परमां मा श्रियं गमय (आप. म. पा. II. 18. 1). Sudarśana notes that some held that uncooked grains of fresh rice were to be swallowed while others held that one was to partake of a portion of the boiled rice cooked for sacrificing.

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This rite is also described in Śāṅ. gṛ. III. 8, Pār. gṛ. III. 1, Gobhila gṛ. III. 8. 9-24, Khādira gṛ. III. 3. 6-15, Vaik. IV. 2, Mānava gṛ. II. 3. 9–14 &c.

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There is one peculiarity in Vaik. viz. that it connects the Pitṛs also with this rite. According to Mānava gṛ. the Āgrayaṇa is performed on a parva day in Vasanta (spring) with fresh barley that is (then) harvested and with rice in śarad (autumn).

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Vaik. VI. 19 prescribes the prāyaścitta of pādakṛcchra or a fast for using first fruits without performing Āgrayaṇa rite.

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

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*Āgrahāyaṇī*:—This is one of the seven pākayajñas mentioned by Gautama (VIII. 19) among his forty saṁskāras.

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The full moon day of Mārgaśīrṣa is called Āgrahāyaṇī; the rite ¹⁹⁵⁸ performed on that day is also called by the same name on account of association with it. *Pratyavarohaṇa* is a rite performed to signalise the giving up of the use of cots and high couches, recommended from the full moon of Śrāvaṇa for fear of snakes (as in Śāṅ. gṛ. IV. 15. 22). Some describe two rites separately, one on the full moon day of Mārgaśīrṣa and another called Pratyavarohaṇa on the first night of Hemanta (vide Āp. gṛ. 19. 3–5 and 8–12). There is some divergence as to the time and the exact procedure of this rite. Some (like Āśv. gṛ. II. 3. 1–2) hold that it may be performed on the 14th day of the bright half or the full moon day of Mārgaśīrṣa. Others restrict it to the full moon day. Very elaborate descriptions are given in Pār. gṛ. III. 2, Gobhila gṛ. III. 9. 1-23. As this rite has entirely gone out of vogue a brief description from the Āśv. gṛ. alone is appended¹⁹⁵⁹ here. "Having again (after Āśvayujī) renovated the house with plaster (of paint or cow-dung) and by levelling (the floor), they should offer after sunset oblations of pāyasa (milk-rice) with the mantras 'strike aside,¹⁹⁶⁰ O white one, with thy foot, with the front and back portions of the foot these seven women (daughters) of Varuṇa and all (females) that belong to the tribes of the king (of serpents). Inside the house of the white one the serpent did not kill any thing, adoration to the white one, the son of Vidārva, svāhā.' Here no oblation is offered to (Agni) Sviṣṭakṛt. While gazing fixedly at the fire he repeats in a low voice 'may there be no harm to us from the progeny¹⁹⁶¹ of Prajāpati.' He should think in his mind of Hemanta (winter) saying 'be auspicious and well-disposed towards us.' To the west of the fire a well-spread layer of grass should be prepared; he should sit down on it and having recited in a low voice 'Be blissful, O Earth' (Ṛg. I. 22. 15) he should lie down on that layer with his people (sons &c.) with the head towards the east and face turned towards the north. The others may lie down according as space permits or each should lie down one after another, the elder one before the one next to him in years. Those (of the sacrificer's sons &c.) who know the mantras should murmur them (Ṛg. I. 22. 15 and the mantras referred to in sūtra 12 below). Getting up from the layer they should three times recite the mantra 'from that place may the gods protect us' (Ṛg. I. 22. 16); the same verse (they should repeat) a fourth time turning their faces to the south, to the west and the north.¹⁹⁶² Having gathered together they should repeat in a low tone the mantras sacred to the sun and the Svastyayana¹⁹⁶³ mantras, cook food and feed the brāhmaṇas and make the latter pronounce auspicious words.” In the Pāli work called Aṅguttara-nikāya there is a section called Paccorohanivagga in which the Pratyavarohaṇa observed by brāhmaṇas is described. Vide Aṅguttara vol. V. (ed. by Hardy) p. 233 CXIX. and Z. D. M. G. vol. 52 pp. 149-151.

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¹⁹⁵⁸ आग्रहायणी मार्गशीर्षी पौर्णमासी तस्यां या क्रिया सापि तद्योगादाग्रहायणीत्युच्यते । प्रत्यवरोहिणीति वा अस्या नामधेयम् । मातृदत्त on हिरण्य. गृ. II. 17. 1. Vide Tilak's 'Orion' (1893) pp. 73–90 for a learned and penetrating discourse on the word 'Āgrahāyaṇī.

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¹⁹⁵⁹ Vide appendix for text.

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¹⁹⁶⁰ The two mantras अप श्वेत पदा जहि and न वै श्वेतस्या० occur in आप. म. पा. II. 17. 26-27, Pār. gṛ. II. 14 (in Śravaṇā-karma), Śāṅ. gṛ. IV. 18. 1, Mānava gṛ. II. 7. 1 (in all with variations).

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¹⁹⁶¹ Serpents are said to be the progeny of Kaśyapa, a Prajāpati; vide सभापर्व 11. 18-19 where Kaśyapa is stated to be one of the Prajāpatis and Ādiparva 16, where it is said that from Kadrū one of the wives of Kaśyapa the snakes were born.

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¹⁹⁶² Ṛg. I. 22. 16 is to be repeated thrice while facing the east and then each pāda of that verse is to be repeated while the face is turned to the south, the west and the north (the verse has only three pādas, being in the Gāyatrī metre).

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¹⁹⁶³ According to Nārāyaṇa Ṛg. X. 158., Ṛg. I. 50. 1-9, I. 115. 1, and X. 37. 1 are called Saurya verses; while स्वस्त्ययनानि are the verses that contain the word *svasti* or a benediction, viz. Ṛg. I. 89. 1, V. 51. 11, X. 63. 1. Nārāyaṇa follows Āśv. Śr. Sūtra VI. 5. 18 as to Saurya hymns; but it is doubtful whether he is right as to the svastyayana verses. According to the Bṛhad-devatā VIII. 77, Ṛg. X. 178 is a svastyayana hymn.

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Āgrahāyaṇī has been described also in Khādira gṛ. III. 3. 1-26, Gobhila gṛ. III. 9, Mānava gṛ. II. 7. 1-5, Bhār. gṛ. II. 2, Āp. gṛ. 19. 3-5, Kāṭhaka gṛ. 60. 1 ff., Kauśika sūtra 24. 24-36 Hir. gṛ. II. 17. 1 (where Mātṛdatta says that Āgrahāyaṇī is also styled Pratyavarohaṇa). Baud. gṛ. II. 10 speaks of a rite called Pratyavarohaṇa to be performed at the beginning of each of the six ṛtus (seasons) and the intercalary month (if any). This is a different rite.

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*Śūlagava or Īśānabali* :—This was originally an offering of the flesh of an ox to Śiva. There was some difference of opinion as to the time. Āśv. gṛ. IV. 9. 2 states that it was to be performed in Śarad (autumn) or in Vasanta (spring) under the constellation of Ārdrā. The Baud. gṛ. II. 7. 1-3 says that every year it was to be performed on the full moon day of Mārgaśīrṣa or on the Ārdrā nakṣatra¹⁹⁶⁴ in that month or whenever cattle suffer from some pest or disease. The Kāṭhaka gṛ. (52. 2-3) declares that the Śūlagava may be performed from various desires in śarad or vasanta and that according to some ācāryas there is no restriction as to season. The Bhār. gṛ. II. 8 and Hir. gṛ. II. 8. 2 say that it may be performed in the bright half of a month and on an auspicious nakṣatra.

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¹⁹⁶⁴ Rudra is the presiding deity of Ārdrā. Vide note 563 above.

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Various explanations are given why this rite was called Śūlagava. Nārāyaṇa¹⁹⁶⁵ says Śūla here means one who has a spit (or pointed rod) i. e. Śiva who is called Śūlin and that this sacrifice is offered to Rudra Śūlin with the ox as a sacrificial animal. Haradatta explains that here the ox is marked with the rod (of Śiva).

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¹⁹⁶⁵ शूलोस्यास्तीति शूलः अर्शआदिभ्योऽच् । शूलीत्यर्थः । शूलिने रुद्राय गोपशुना यागः स शूलगवः । नारायण on आश्व. गृ. IV. 9. 1; शूलाङ्कितो गौः शूलगवः तद्योगात्कर्मणि वृत्तिः । हरदत्त on same.

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This rite is most elaborately described in Āśv. gṛ. IV. 9, Baud. gṛ. II. 7, Hira gṛ. II. 8-9, Bhār. gṛ. II. 8-10, Pār. gṛ. III. 8. It appears that even in the times of the gṛhya sūtras there were many who did not like the rite of ox-flesh. The Baud. gṛ. (II. 7. 26-27) says¹⁹⁶⁶ that if a person cannot secure an ox he may sacrifice with a goat or ram or he may cook a mess of cooked food for Īśāna and with that he does everything that is to be done by means of an ox. The commentator Devapāla on Kāṭhaka¹⁹⁶⁷ gṛ. 52. 1 says that only a goat is offered and the bull is let off as the people are opposed to the idea of the sacrifice of an ox.

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¹⁹⁶⁶ अथ यदि गां न लभते मेषमजं वालभते । ईशानाय स्थालीपाकं वा श्रपयति तस्मादेतत्सर्वं करोति यद्गवा कार्यम् । बौ. गृ. II. 7. 26-27.

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¹⁹⁶⁷ अवदानहोमान्तत्वं च छागपक्ष एव । गोः पुनरुत्सर्ग एव लोकविरोधात् । देवपाल on काठकगृह्य 52. 1.

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As this rite has totally gone out of practice only a brief description of it from the Mānava gṛhya¹⁹⁶⁸ (which is the briefest of all on this rite) is given here. ‘Śūlagava is to be performed in Śarad for (propitiating) Rudra. In the north-east of the village and not near it (it is to be performed) at night and there is to be a sacrificial post, not chiselled (into an octagonal shape as in other sacrifices), in the midst of oxen. Before the (final offering) to Agni Sviṣṭakṛt (i. e. after performing the usual homa with boiled rice up to this point) he should fill eight vessels made of leaves with blood and offer them in the principal quarters and the intermediate quarters with the eight *anuvākas* (Tai. S. IV. 5. 1 ff. and Vāj. S. 16th adhyāya) beginning with ‘adoration to thee, O Rudra, who are Manyu (wrath).’ He should not bring the uncooked offerings into the village. He should bury into the ground the rest (of the animal offered) and its skin also. Some ācāryas say that in the pākayajñas in which animals are sacrificed there is no sacrificial post.’

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¹⁹⁶⁸ रौद्रः शरदि शूलगवः। प्रागुदीच्यां दिशि ग्रामस्यासकाशे निशि गवां मध्येऽतष्टो यूपः। प्राक् स्विष्टकृतोऽष्टौ शोणितपुटान् पूरयित्वा नमस्ते रुद्र मन्यव इति प्रभृतिभिरष्टभिरनुवाकैर्दिक्ष्वन्तरदिक्षु चोपहरेत् । नाशृतं ग्राममाहरेत् । शेषं भूमौ निखनॆदपि चर्म । अयूपानॆके पाकयज्ञपशूनाहुः ॥ मानवगृह्य II. 5. 1-6.

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*Vāstu-pratiṣṭhā* :—(construction and occupation of a new house).

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The Aśv. gṛ. II. 7-9, Ān. gṛ. III. 2-4, Pār. gṛ. III. 4, Āp. gṛ. 17. 1-13, Khādira gṛ. IV. 2. 6-22 and other gṛhya works deal with the matter of building a new house. Aśv. gṛ. (II. 7) says that one who intends to build a house should first examine the ground, which must be non-salinous, which should have herbs and trees, much *kuśa* and *vīraṇa* grass growing on it; that one should dig out thorny plants and plants having milky juice with their roots and remove them and also certain other plants like *apāmārga*, *tilvaka*, etc. He should select a spot where the waters coming together from all sides to the centre of it flow round the resting place having the latter on their right side and then are discharged off to the east without noise. Such a spot possesses all auspicious qualities. He should (Aśv. gṛ. II. 8) also dig a pit knee-deep in the ground to be examined and then fill the pit again with the earth taken out. If the earth taken out fills the entire pit and some earth remains, then the plot is excellent for building a house on; if all the earth dug out just fills the pit, it is of middle quality; if the earth is not enough to fill the pit the plot is to be rejected. Another method is to fill the pit with water and leave it there through the night. If in the morning there is water in the pit the ground is excellent; if it is moist only, the ground is of middle quality; if it is found dry in the morning the plot is to be rejected. The three *dvijātis* should respectively select white, red and yellow ground as a site for their house. The plot should be square or rectangular and the owner should draw a thousand furrows on it. 'With a *śamī* or *udumbara* branch he sprinkles the ground with water, going thrice round it with his right hand towards it and recites the Śāntātīya hymn.¹⁹⁶⁹ He does this thrice pouring out water without interruption with the three verses 'āpo hi ṣṭhā' (Ṛg. X. 9. 1-3). Under the divisions of the bamboo which rests on the chief posts he should have the single rooms constructed. Into the pits in which the posts are to stand he should have an *avakā* and the water plant called *śīpalā* put down. Having put the plant into the pit in which the middle post is to stand he should spread on it east-ward pointed and north-ward pointed *kuśa* grass and should sprinkle on the kuśas water into which rice and barley have been thrown with the words ‘to the steady one, the earth demon, svāhā.’ He should when the middle post is being erected repeat over it the two verses ‘stand here &c.’ and ‘to thee the young child may come &c.’ Over the bamboo staff when it is placed on the middle post he recites the hemistich ‘rightly ascend the post &c.’ On four stones on which dūrvā grass has been spread he should establish the water barrel with the words ‘arise on the earth’ or with the verse ‘the arangara sounds &c.’ He then should pour water into it with the verse ‘hither may king Varuṇa come &c.’ He then appeases it as follows : he puts gold into water in which rice and barley have been put and with that water he sprinkles it three times, going round it with his right turned towards it with the Śāntātīya hymn. This he does three times pouring water without interruption with the three verses ‘āpo hi ṣṭhā’ (Ṛg. X. 9. 1–3). In the middle of the house he should cook a mess of food, sacrifice from it with the four verses ‘Vāstoṣpate prati’ (Ṛg. VII. 54. 1–3 and VII. 55. 1) verse by verse,¹⁹⁷⁰ should cook food which should be given to the brāhmaṇas to eat, whom he should cause to say ‘lucky is the ground.’

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¹⁹⁶⁹ This is Ṛg. VII. 35. 1-15 in which all verses (except 14 and 15) commence with the word 'śam' and also have the same word several times.

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¹⁹⁷⁰ The hymn Ṛg. VII. 54 has only three verses but four oblations are directed. Therefore the 4th oblation is to be offered with Ṛg. VII. 55. 1 which also is addressed to Vāstoṣpati.

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

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The Matsyapurāṇa¹⁹⁷¹ (256. 10-11) states that a vāstuyajña has to be performed five times in relation to a house, viz. when laying down the foundation (lit. using the measuring line), when fixing the first post, when raising the first door frame, when entering the house (gṛhapraveśa) and when vāstuśānti is to be performed (for averting evil or on seeing portents). It briefly describes Vāstuyajña as follows (chap. 256. 5–9): On an auspicious day and moment, the stone should be laid over jewels and all seeds; similarly the post is to be worshipped at the hands of four brāhmaṇas; the priest who should wear white garments should be master of the Veda and should be accompanied by the artizans, should fix the post that is washed with water mixed with all herbs (or herbs called sarvauṣadhi) and covered with many whole rice and decked with clothes and ornaments to the accompaniment of Vedic mantras and the tunes of auspicious music; he should perform a homa with honey and clarified butter and should repeat the mantra 'vāstoṣpate prati' (Ṛg. VII. 54. 1); then the owner should feed brāhmaṇas with a dish of rice-milk. The Matsyapurāṇa notes that the foundation should be laid in the north-east corner and the first post fixed in the south-east. The Matsyapurāṇa (chap. 268) decribes the procedure of Vāstuśānti and remarks (verses 33-35) that it should be performed when beginning the construction of a temple or a house or a public park or when entering a town or one's house for the first time for averting all evil and it should also be performed every year in one's house. In that rite he should make the brāhmaṇas repeat the Rākṣoghna hymn and a hymn to Pavamāna Soma (one from Ṛg. IX. or IX. 1).

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¹⁹⁷¹ सूत्रपाते तथा कार्यमेवं स्तम्भोच्छ्रये पुनः। द्वारवंशोच्छ्रये तद्वत् प्रवेशसमये तथा ॥ वास्तूपशमने तद्वद्वास्तुयज्ञस्तु पञ्चधा। ईशाने सूत्रपातः स्यादान्नेये स्तम्भरोपणम् ॥ मत्स्य. 256. 10-11.

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In modern times the ceremony of entering a newly built house is an important one, is an extensive affair and marked by great *éclat*. A very auspicious day is required for this ceremony and numerous astrological considerations enter into the choosing of a proper day. The ceremony of an entrance is preceded on the same day or on the previous day by a vāstuśānti (propitiatory rite) of which grahamakha (a rite for propitiating the planets) forms a part and the usual rites of worship of Gaṇeśa and the like (mentioned at pp. 213-218) have also to be performed. A few salient features are mentioned here. A maṇḍala is drawn divided into 81 squares, 62 *devatās* are invoked to be present in the maṇḍala, then a homa is offered to the nine planets with 28 oblations of fuel sticks, sesame and ājya to each planet and oblations are offered to other deities, the performer and his wife have holy water sprinkled over their heads from auspicious jars, the house is surrounded thrice with thread beginning from the east to the accompaniment of Rākṣoghna (Ṛg. IV. 4. 1-15 or X. 87. 1-25) and Pavamāna (Ṛg. IX. 1. 1-10) mantras and round the house water is continuously poured in a stream from a jar with the same two hymns. A pit is dug in the south-east corner of the house which is cowdunged, worshipped with flowers and sandalwood paste and a baked brick box containing seven kinds of corn, moss, flowers &c. is lowered into it and the pit is filled up. Then the house is entered to the accompaniment of music by the owner who is accompanied by his wife, sons and brāhmaṇas and who holds in his folded hands an auspicious jar filled with water and having fresh sprouts, dūrvā grass thereon and marked with sandalwood paste and flowers and covered with cloth. The svasti hymn (vide note 1963 above) and the hymn beginning with 'kranikradat' (Ṛg. II. 42. 1-3) are recited and the auspicious jar is put down on a heap of corn. Then the brāhmaṇas perform puṇyāhavācana (vide note 503 above), they are honoured and utter 'may the house be lucky', dinner is given to the brāhmaṇas who pronounce benedictions, and the owner then takes his meal with his friends.¹⁹⁷²

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¹⁹⁷² The सङ्कल्प is 'अमुकगोत्रस्यामुकशर्मणो मम सपरिवारस्यास्मिन्वास्तौ चिरकालसुखनिवासपूर्वमखिलरोगविघ्नादिशांन्तिसम्पदारोग्यपुत्रपौत्रधनधान्यादिसमृद्धिचिरजीवनस्वनिवाससिद्धिक्ष्वारा श्रीपरमेश्वरप्रीत्यर्थमस्य वास्तोः शुभतासिद्ध्यर्थं सग्रहमखां वास्तुशान्तिं करिष्ये'.

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