Towards a Methodology of employing the paribhāşās in the KauśikaSūtra (I), With Special Refference to 7.10

Julieta Rotaru

Outline

Towards a Methodology of employing the paribhāşās in the KauśikaSūtra (I), With Special Refference to 7.10

Abstract

The Kauśikasūtra (KauśS) represents a complex work of the Śaunaka school, collected from various sources of Atharvavedic ritual literature. Bloomfield considered that the KauśS was compiled at a certain time from different materials with clearly individual characters and that the redactor(s) did not try or did not succeed in harmonizing and unifying the text by removing the discrepancies. One of the effects which would follow from these inconsistent revisions would be that the general rules would be applied strictly to some passages and loosely or not at all to others. A systematic study regarding a methodology for applying metarules to the KauśS is wanting. The present work represents such an attempt, restricted to the elucidation of the paribhāṣā 7.1. Following an exhaustive analysis of all its potential uses, underlined by a new translation of the respective passages, it is noted that the metarule is quite consequently applied. One of the questions arising from this is whether Kauśika had in mind some of these metarules at the time of his composition and the later redactor(s) attempted to maintain a high degree of consistency in applying them to the newly introduced fragments. Secondarily, the paper addresses another issue, the use of the preverb pra in prāśnāti and prāśayati allegedly as a tool for disambiguation in the KauśS.

ISSN 1648-2662 ACTA Orientalia VILNENSIA VILNIAUS UNIVERSITETAS Orientalistikos centras Acta Orientalia Vilnensia 2008 Tomas 9, nr. 2 Leidziamas nua 2000 metlf Vilniaus universiteto leidykla Vilnius 2010 VILNIUS UNIVERSITY Centre of Oriental Studies Acta Orientalia Vilnensia 2008 Vol ume 9, Issue 2 Published since 2000 Vilnius University Publishing Rouse Vilnius 2010 Editor-in-chief Audrius BEINORIUS Centre of Oriental Studies, Vilnius University Secretary of the editorial board Valdas JASKÛNAS Centre of Oriental Studies, Vilnius University Editorial board Antanas ANDRIJAUSKAS Research Institute of Lithuanian Culture, Vilnius (Comparative Culture Studies) Arünas GELÛNAS Vilnius Academy of Fine Arts (Japanese Studies) Gao J1ANPING Chinese Academy of Social Sciences, Beijing (Chinese Studies) Thomas P. KAS ULIS Ohio State University (Comparative Cultural Studies) Vladimir KOROBOV Centre of Oriental Studies, Vilnius University (Tibetan Studies) Leonid KULIKOV Leiden University (lndian Studies) Man LAANAMETS Tartu University (Buddhist Studies) Jane Marie LAW Cornell University, lthaca (Japanese Studies) Viktorija LYSSENKO Institute of Philosophy, Russian Academy of Sciences, Moscow (lndian Studies) Loreta POSKAITE Centre of Oriental Studies, Vilnius University (Chinese Studies) Henry ROSEMONT, Jr. Brown University, Providence (Chinese Studies) Nikolaj SERIKOFF The Weil come Library, London (Arabic/lslamic Studies) Jun SYKORA Institute of East Asian Studies, Charles University, Prague (Japanese Studies) Danuta STASIK Faculty of Oriental Studies, Warsaw University (lndian Studies) Dulia SV AMBARYTE Centre of Oriental Studies, Vilnius University (Japanese Studies) Leons Gabriels TAIV ANS University uf Latvia (Southeast Asian Studies) Yaroslav V ASSILKOV Kunstkammer Museum of Anthropology and Ethnography (Kunstkamera), St. Petersburg (Indian Studies) Centre of Oriental Studies Vilnius University Universiteto 5 LT-015l3 Vilnius, Lithuania Phone/fax: ( + 370 5) 2687256 E-mail : oc@oc.vu.lt; http://www.leidykla.eulindex.php?id=283 The journal is covered in the Humanities International Index (EBSCO) and Humanities International Complete (EBSCO) (both since 2007) © Vilniaus universitetas, 2010 Towards a methodology of applying the paribhii~iis in the KausikaSiitra (I) (with special reference to 7.1) Julieta Rotaru University of Bucharest Abstract. The KaufikaSatra (KalifS) represents a complex work of the Saunaka school, collected from various sources of Atharvavedic ritual literature. Bloomfie\d considered that the KaufS was compiled at a certain time from different materials with clearly indi- vidual characters and that the redactor(s) did not try or did not succeed in harmonising and unifying the text by removing the discrepancies. One of the effects which would fol- low from these inconsistent revisions would be that the general rules would be applied strictly to some passages and loosely or not at all to others. A systematic study regard- ing a methodology for applying metarules to the KallsS is wanting. The present work represents such an attempt, restricted to the elucidation of the paribhli~ii 7.1. Following an exhaustive analysis of all its potential uses, underlined by a new translation of the respective passages, it is noted that the metarule is quite consequently applied. One of the questions arising from this is whether Kausika had in mind some of these metarules at the time of his composition and the later redactor(s) attempted to maintain a high degree of consistency in applying them to the newly introduced fragments. Secondarily, the paper addresses another issue, the use of the preverb pra in prlisnliti and priiSayati allegedly as a tool for disambiguation in the KalifS. The KausikaSatra (KausS) represents a complex work of the Saunaka school, col- lected from various sources of Atharvavedic ritual literature. Due to its compre- hensive nature, the work was added to and revised by later ritualists, who found there a place to accommodate similar and other well-known topics from the floating tradition. It is the only text comprising grhya practices of the Atharvavedins criti- cally edited so far. The KausS has two extant commentaries, KallsikaSiitra-DarilaBha~ya (7lh century) and KausikaPaddhati by Kesava (121h/14th century), published by Tilak Maharashtra Vidyapeeth, Pune, in 1972 and 1982, respectively. Besides these there are some I wish to thank Arlo Griffiths, who peer-reviewed an earlier draft of this paper and reported corrections to be made and suggestions for improvement. The paper has benefited from vivid dis- cussions on some renderings with Prof S.S. Bahulkar and Shilpa Sumant. As this paper was being revised, I finalised and presented at the Vedic Section of the Fourteenth World Sanskrit Conference, Kyoto, 1-5 September 2009, the paper 'Towards a methodology of applying the pa"ibhii~'iis in the KausikaSlltra (Il)'. ISSN 164H-2662. ACTA ORIEi\TALlA VILNE~SIA 1).2 (20()H) 57 H2 58 JlILlETA ROTARU unedited paddhatis i and prayogas 2 belonging to the Saunaka school and other ritual works of the Paippaladins. 3 Since the KaLlsS was used by more than one school (Bahulkar 2002a; Griffths 2004 [re-evaluated in 2007]), the information from the ritual works of the Paippalada school is rewarding for a better understanding and an accurate translation of the former. In the analysis of the Paippalada mantras quoted in the KausS, Griffiths 2004 offers at a number of places emendations to the Saf!lhitii based on testimony of the KallsS, mutual improvements of the two texts, emendations to the siitra text based on readings of the Saf!lhitii, and five new manuscripts not used by Bloomfield. The KaLlsS opens with a set of general rules which give indications about the sources of the text (1.l-8). Then another set of paribhii~iis with a special character follows, applicable only to the rituals prescribed immediately thereafter (1.l4-{i.37), those of the full moon and the new moon. After the description of these rituals, three chapters consisting of metarules of a general character (7.1-9.7) follow. Their applicability (adhikiira) starts from this point on and it seems that they are prescribed for the whole KallsS (Bloomfield 1889, xxvii). There are also several metarules which are inserted in different places of the siitra. Bloomfield considers that the KallsS was compiled at a certain time from different materials with an evident individual character and that the redactor(s) did not try or did not succeed in harmonising and unifying the text by removing the discrepancies (ibid., xxii). One of the effects which would follow from these inconsistent revisions, I suppose, would be that the general rules would be applied strictly to some passages and loosely or not at all to others. A systematic study regarding a methodology of the metarules' application to the KallsS is wanting. 4 Future research could verify the exactness of the application of 1 I have used in this paper the Athan'a~l~vaPaddhati (AthPaddh), a so-called commentary on the Kall§S (Samhitavidhil ' i\'Qra~l(I) that was quoted by Maurice Bloomfield in his edition of the KalifS. ~ There are in various collections in Europe and India some Atharvavedic prayogas on individ- ual topics and other comprehensive ones. To the latter category belongs SamskiiraRafllaMalii (SRM), an allegedly late Saunakin prayoga, available in one MS, on the basis of which a critical edition and translation have been done by the author as a doctoral dissertation defended at the University of Bu- charest (2008). Another one is PrayogaBhiillll (PraBhii), a manual of ritual instruction composed by Ravisankara Dviveda towards the end of the 18 th century, and used by the Atharvavedin communities in Gujarat (Bahulkar 2002). For this study, I have referred to the preliminary edition carried out by Prof S.S. Bahulkar. 3 For an estimation of the ancillary literature of the PaippaUlda school, see Bhattacharyya 1968, and for updated information and announcement of works in progress see Griffiths 2002 and 2007. I havc referred in this article to the manual composed by the Oriya scholar Umakanta Pa~<,la in 2000 under the title Paippaladal'il'ahiidis(//!ISkiirapaddhati (PaippPaddh) . 4 Caland 1900, v points out that for translating the Kalif S one needs to get acquainted with the p{/ribhii~·iis . The subject is dealt with by Bahulkar 1977, 2-7 (retaken in 1994) with regard to the paribluI!jiis 8.7 and 8.21. The difficult siitras are translated and explained and some instances of their I'illiyoga are mentioned. TOWARDS A METHODOLOGY OF ArrLY ING THE PARIBH!.!!!.S IN TH E KAUS IKASOTRA (I ) 59 the general rules in the KausS, aiming for an accurate interpretation of this text, in particular, and of Atharvavedic ritual, in general. The present work represents such an attempt, restricted to the elucidation of the first paribhii~ii from the set of a more general character. 7.1. asnaty anadese sthalIpaka~ \ - '[Whenever the verb] asniiti [is used], without mentioning [the object], sthc7lfpiika [should be implied]'. Sthiilfpaka (lit. 'food cooked in a pot') is glossed by Darila, Kesava, and the prayogas as odana 'boiled rice/porridge' (Caland: Pfannkuchen). Darila on KausS 7.1 explains the term: Sthiillpakakumbhlpakayo/:I ko vise~o 'tracaryel)a sabdabhedena codita/:J I ucyate I atithyarthaIfl pakva odana/:I kumbhlpaka/:I Iajyabhagante srapita odanal:t sthiillpakal:t I - 'What is the difference between sthiilfpiika and kumbhfpiika prescribed by the teacher by means of the specification? The answer is: the porridge cooked for guests is kumbhfpiika, the porridge boiled at the end of the iijyabhaga offerings is sthiilfpiika' . Rice is normally boiled in water and optionally in milk, but in the latter case Kausika explicitly prescribes it. 5 The subsequent paribha~ii of the KausS further regulates the way this porridge is prepared: 7.2. pu~~ikarmasu sarupavatse \ - 'In the rites for prosperity [the rice should be boiled] in milk from a cow having a calf of the same colour'. The PaippPaddh (Pal)9a 2000, 9Sff.) has a special section designated carupiikavidhi, describing at length the preparation of the rice. Among the necessary instruments, uliikhala, mllsaia, sarpa, and carusthiilf are mentioned. If the rice is boiled in milk (k~fraudana), milk from a cow having a living calf (jfvatvatsyiiyii~ godugdham), instead of the peculiar Atharvavedin siiriipavatsa, is used. At KausS 7.1 asniiti is ajiiiipaka for all the forms of the verb as-. Darila says this about KausS 7.1: atra saqlhitavidhau yasmin yasmin pradese asnaty asayati iti vocyate tasyas codanay~ sthalIpakase~o vidhlyate \ - 'Wherever in the SalJlhitiividhi "he eats" or "he makes to eat" are mentioned, sthiilfplika should be understood as a remainder'. Darila considers that the pa"ibhii~ii 7.1 should not be applied to the cases in which the item is explicitly stated: 5 er. KalifS 74.14: apsu sthaJIpiikaf!1 srapayitvii payasi vii 1- 'He boils the rice in water or in milk'. 60 JULIETA ROTARU Anadesagraharyal]1 na kartavyam adesasya ballyastvat 1- The paribhti~a concerning the not-stated should not be taken because the explicitly stated is stronger'.6 The act of eating has another clause: 7.15. asyabandhyaplavanayanabhak~yaryi7 sal]1patavanti 1- ~I1 the acts involving eating (a~~va), binding [an amulet], sprinkling, going and consuming (bhak~ya) [should be preceded by J the besmearing with the dregs of the ghee oblation'. Kausika uses accurate words, iiSya, implying sthiilfpiika, and bhak~ya implying rice boiled in milk, sacrificial cake, and saps (rasas).8 Yet, Darila9 says that this rule is not applicable to the passages in which priiSnati and the causative priiSayati occur and considers that the ttpasarga pra is a device used by Kausika for disambiguation. He gives as an example KaufS 21.21, the adhfkiirasiltra of the rasakarmiilJ.i (tve kratum (5.2.3)10 iti rasaprasanT I- '5.2.1 is the verse [to be employed in the act of] eating the saps (rasa)'), in which he opines that the act denoted by the verb priis- does not imply the besmearing of the saps with the dregs of the ghee oblation. Kesava prescribes the sa,!lpiitakara~za and the abhimantra~za here and in other instances analysed in this paper, however. The paribha~ii 7.1 5 has a clause: 7.16. sarvaryy abhimantryaryi 1- ~I1 [these above prescribed acts are accomplished with the consecration by means of] the recitation of appropriate malltras' . I have restricted the evaluation of the application of metarule 7.1 to the analysis of all the occurrences of asnati, priiSniiti, and the causatives iiSayati and prasayati. The occurrences of asniiti 1) 1.31. adyopavasatha ity upavatsyadbhaktam asnati 1- [With the words] 'Today I should fast' he eats food for the fast. 11 2) 11.I4. savyat paDihrdayallohitarp rasamisram asnati 1- [With hymn 1.1]12 [the one desiring the fulfilment of every desire] eats from his left palm blood mixed 6 cr. Vyli(;l\paribhli~livflti, paribhti:jli 2: lak~a~apratipadoktayo~ pratipadoktasyaiva graha~am 1- 'Of the derived and the explicitly stated it is only the explicitly stated which is taken [into con- sideration],. Nagesa explains lak!ja~lOkta as 'stated by a general rule' (Wujastyk 1993,20,21). 7 Thus Bahulkar 1990. Bloomfield: bhak~li~i. . H Cr. KallsS 7.6: bhak~ayati k~lraudanapuro~asaraslin 1- 'When the verb "he eats" [is usedJ, milk porridge, sacrificial cake and rasas [are implied]'. 9 Kaw'S 7.1: na prasnatiprlisayatyo~ 1propasr~\atvlit I. lU The hymns quoted in this paper are from the Smlllaka Saf!lhitli (SS), if not otherwise specified. 11 Actually this slitra is not within the adhiktira of the second set of paribhli~iis. 12 cr. Kall.{S 8.21: grahanam li graha~at 1- 'One hymn employed should be further employed until another hymn is mentioned' . For the hymn see KalifS 11.1. TOWARDS A METHODOLOGY OF APPLYING THE PARIBHA:)AS IN THE KAUSIKASOTRA (I) 61 with the saps (rasas, i.e. curds, ghee, and honey mixed with water)13 [after having besmeared this mixture with the dregs of the ghee oblation] 14 [and after having consecrated the same with the aforementioned hymn, i.e. 1.1].15 3) 1Ll8. maisradhanye mantha opya dadhimadhumisram asnati 1- [With the hymn Ll],16 having poured the powders 17 in the mantha made of mixed cereals (i.e. rice, barley, wheat, Indra grain, sesame, long pepper, syamaka)18 and having mixed [the porridge] with milk and honey, [after having besmeared this porridge with the dregs of the ghee oblation]19 [and after having consecrated the same with the aforementioned hymn],20 he eats [this dish consisting of powders and mantha of mixed cereals]. 4) 11.20. sarlipavatsaql puru~agatraql dvadasaratraql saqlpatavantaql krtvanabhimukham asnati 1- [With hymns 1.9, 1.35 and 5.28],21 having made a human effigy [from rice boiled] in the milk of a cow having a calf of a similar colour,22 after having besmeared [the rice effigy] for 12 nights with the dregs of the ghee oblation23 [and after having consecrated the same with the aforemen- tioned hymns],24 he eats transversally25 [this effigy from the boiled rice]. 5) 12.1. kathaql. mahe (5.11) iti madanakasrtaql k~lraudanan asnati 1- With hymn 5.11, he eats porridge boiled in the milk [from a cow having a calf of a similar colour]26 cooked on a fire made of madanaka logs, [after having be smeared it with the dregs of the ghee oblation]27 [and after having consecrated it with the aforementioned hymn].28 13 Cf. Kal/sS 8.19: dadhi ghrtaJTl madhudakam iti rasai) I. 14 Cf. Kal/sS 7.15. 15 Cf. Kal/sS 7.16. 16 Cf.KallsS 8.21. For the hymn, see Kal/sS 11.1. 17 Anllvrtti from 11.17. 18 Cf. Kal/sS 8.20: vrThiyavagodhumopavakatilapriYaJlgusyamaka iti misradhanyiini I. 19 Cf. KallsS 7.15. 20 Cf. Kal/sS 7.16. 21 Cf. Kal/sS 8.21. For the hymn, see Kal/sS 11.19. 22 The sutra is an application of Kal/sS 7.1 and Darila uses it as an illustration under the respec- tive paribhii:jii. The word siirupavatsa is not redundant, since the adhikiira of 11.1 is for the rites to obtain brahmaciirin lustre and not prosperity. 23 SalJ1piitavantam is not redundant because there is the specification that the besmearing should be done for 12 nights. 24 Cf. KallsS 7.16. 25 Cf. Darila's gloss anabhimukhaJTl tirascTnam. Caland: 'idem er das Angesicht derselben von sich abkehrt'. 26 Cf. Kal/sS 7.2. This application of the paribhii:jii in a rite for prosperity (cf. Darila: tarn asnati saJTIpatkamai) is ignored by Caland. 27 Cf. KallsS 7.15. 28 Cf. KallsS 7.16. 62 JULIETA ROTARU 6) 13.6. etayol:J pratar agnilTl (3.16) girav aragarate~u (6.69) divasprthivyal:J (6.125.2) iti sapta marmaI)i sthallpake prktany asnati 1- With these two [hymns i.e. 6.38, 39],29 3.16, 6.69, and 6.125.2, he eats seven vital body parts mixed with boiled rice,3o [besmeared with the dregs of the ghee oblation]31 [and consecrated with the aforementioned mantras].32 7) 16.31. tato lo~tena jyotir ayatanalTl salTlstlrya k~lraudanam asnati 1- Then, [with the hymns 3.3,4],33 having covered the altar of fire with the earthen ball, [the king] eats milk porridge,34 [besmeared with the dregs of the ghee oblation]35 [and consecrated with the aforementioned hymns].36 8) 18.7-8. sapetam alipyapsu nibadhya tasminn upasamadhaya salTlpatavantalTl karoti asnati 1 [With hymn 1.1 ],37 after having anointed the creeper [with 1 - mud lying]38 in the water, he binds it, he places fuel on it, he besmears [a boiled rice] with the dregs of the ghee oblation. 39 [Having consecrated the same with the aforementioned hymn],4o he eats [this boiled rice].41 9) 18.20. kulaya srtalTl haritabarhi~am asnati 1- [With hymn 1.1 ],42 having boiled for the family43 [rice] [in the milk from a cow having a calf of a similar colour],44 mixed with green grass 45 [and having be smeared it with the dregs of the ghee 29 For the hymn, see KaufS 13.4. Cf. KaufS 8.21 cum 8.7: anantara~i samanani yuktani 1- 'The consecutive hymns having common use are to be employed [in the ritual collectively, though the slltm mentions the pmtfka of the first hymn in the series], (Bahulkar 1977, 35, n. 126). 30 Here the paribhii~'li 7.1 is applied, but since this procedure is a derivation from the norm, the mentioning of the sthlilfplika is not redundant. 31 Cf. Kau.vS 7.15. 32 cr. Kau.fS 7.16. 33For the hymn, see KaufS 16.30. Cf. KaufS 8.21 cum 8.7. 34 KeSava: sthan-paka~. 35 Cf. Kau§S 7.15. 36 Cf. KmdS 7.16. 37 Cf. Kau§S 8.21. For the hymn see Kau§S 18.1. 3S Darila: tarn alipya mrda'psu niscala!]1 krtva. 39 SW!lplitamntam is not redundant because it indicates that the be smearing should be done with the dregs of the ghee oblation offered on the fire kindled on the creeper. 40 Cf. Kau§S 7.16. 41 Darila precisely says that this is an application of Kau§S 7.1. 42 Cf. Kall§S 8.21. For the hymn see Kau§S 18.1. 43 Darila has a twofold interpretation of the word kulliya. As a dative: kulartha!]1 pakval). sthan-paka~ kulaya srtal).l- 'rice cooked for the family', and as a compound with §rtaf!l, 'a nest': kuliiya~ pak~ivasakal). I. Hence Caland's translation of kllliiya§rta 'kocht er Uber (einem Feuer von) Gestriiuch'. Cf. ibid.: V. The Slltm is an application of 7.1. 44 Cf. Kall§S 7.2. 45 The hapax haritabarhi:;am is thus explained by Darila: harita!]1 barhirasya sthalipiikasya sa haritabarhi~ I. TO WA RDS A METHODOLO GY O F A P PLYI NG TH E PARIBHA$ AS IN T H E K A U S /A"A S OTRA ( I) 63 oblation]46 [and having consecrated itwith the aforementioned hymn],47 he eats [this boiled rice]. 10) 18.22. navyayol) saqlVaidye pascad agner bhumiparilekhe ki1alaf!1 mukhenasnati 1 - When one reaches the confluence of two navigable rivers, he should draw a line on the earth west of the fire, [and having placed honey on that spot,] [with the recitation of 1.1],48 he should eat with his mouth 49 [the honey] [besmeared with the dregs of the ghee oblationpO [and consecrated with the aforementioned hymn].51 11) 18.23. tejovrataf!1 triratram asnati 1- In the vow for obtaining the lustre, [with hymn 1.1],52 one should eat for 3 days [the ricep3 [boiled in milk from a cow having a calf of a similar colour] ,54 [after besmearing the porridge with the dregs of the ghee oblationp5 [and after consecrating the same with the aforementioned hymn].56 12) 18.25. saf!1bhumayobhubhyaf!1 (1.5, 6) brahma jajfianam (4.1) asya vamasya (9.9) yo rohito (13.1.25-26) ud asya ketavo (13.2) murdhahaf!1 (16.3.1-4) vi~asahim (17.1.1-5) iti salilail) k~lraudanam asnati 1- With the malltras from salilagaIJa, [that is] 1.5 and 1.6,4.1, 9.9, 13.1.25-26,57 13.2, 16.3.1-4,58 17.1.1-5,59 he eats milk porridge, [besmeared with the dregs of the ghee oblation]60 [and consecrated with the aforementioned hymns].61 13) 19.5. tasmin maisradhanyaf!1 srtam asnati 1- In this [water ]62 he boils a porridge made of mixed cereals (i.e. rice, barley, wheat, Indra grain, sesame, long pepper, syamaka)63 and, [having besmeared it with the dregs of the ghee oblation]64 46 Cf. Kau§S 7.15. 47 Cf. Kau§S 7.16. 48 Cf. Kau§S 8.21. For the hymn see Kall§S 18.1. 49 Darila: gauravat, cf. Kesava: pasuvat, ' like animals' . . 50 Cf. Kau§S 7.15. 51 Cf. Kall§S 7.16. 52 Cf. Kall§S 8.21. For the hymn see Kall§S 18.1. 53 This is an application of. 7.1. 54 Cf. Kall§S 7.2. Darila: tarn asnati sa'1lpatkamaJ:i. 55 Cf. Kall§S 7.15. 56 Cf. Kall§S 7.16. 57 Cf. Kall§S 8.7. 58 Cf. Kau§S 8.7. 59 Cf. Kall§S 8.7. 60 Cf. Kall§S 7.15. 61 Cf. Kall§S 7.16. 62 Anuvrtti from Kau§S 19.4. 63 Cf. Kall§S 8.20. 64 Cf. Kall§S 7.15. 64 JULlETA ROTAR U [and having consecrated it with hymn 1.15],65 he eats [this porridge] [with the recitation of the same hymn].66 14) 19.7. yasya sriyarp kamayate tato vrThyajyapaya aharya k~Iraudanam asnati 1- If one wishes to obtain prosperity, he brings [from his house]67 rice, ghee and milk [from a cow having a calf of a similar colour]68 [and, having cooked of this rice and milk] a dish of milk porridge, [having besmeared it with the dregs of the ghee oblation]69 [and having consecrated it with hymn 1.15],7° he eats [this milk porridge] [with the recitation of the same hymn]?! 15) 19.8. tadalabhe haritagomayam aharya so~ayitva trivrti gomayaparicaye srtam asnati !- If he does not have these [three items], he brings green cow dung and having cooked [rice] on a three layered heap of cow dung, [having besmeared the rice with the dregs of the ghee oblationJ72 [and having consecrated the same with hymn 1.15],73 he eats [the rice]?4 [with the recitation of the same hymnV 5 16) 19.10. anapahatadhana 10hitajaya drapsena sarpnlyasnati 1- Having mixed the unbroken corns with water76 and a drop of milk from a red goat, [after having besmeared this porridge with the dregs of the ghee oblation]?7 [and after having consecrated it with hymn 2.24],78 he eats [this porridge]79 [with the recitation of the same hymn].80 17) 19.15. gr~te~ plyii~arp sle~mamisram asnati 1- He mixes in its colostrum saliva from a cow calving for the first time, and, [with the recitation of hymns 2.26, 6) Cf. KallsS 7.16 cum 8.21. For the hymn see KallsS 19.4. 66 er. KallsS 8.21. 67 KeSava: yasya grhe lak~mT asti tasya grhat vrlhyajyapaya aharya. 6X Cf. KallsS 7.2. This application of the pa"ibhii~a is ignored by Ca1and. 6'1 Cf. KallsS 7.15. 711 Cf. KmdS 7.16, 8.21. For the hymn, see KallsSI9.4. 71 Cf. KallsS 8.21. T!. Cf. KallsS 7.15. 7.1 Cr. KallsS 7.16. For the hymn. see KallsS 19.4. 74 Appl ication of 7.1. Cf. Darila. 7) Cf. KallsS 8.21. 76 Kdava: raktajyaya dadhy udakena saITmTya. Although a rite for prosperity, the type of milk used is specified; hence 7.2 is not to be applied, as Caland correctly translates. 77 Cf. KmdS 7.15. 7N Cr. Kall§S 7.16 cum 8.21. For the hymn, see KallsS 19.9. 79 Application of 7.1. 80 Cf. KallsS 8.21. TOWARDS A METHODOLOG Y OF APPL Y I N G THE PARIBH A$ A S I N TH E K AlIS IKAS U TRA (I) 65 3.14, 7.75 and 9.7]81 he eats [this colostrum] , [besmeared with the dregs of the ghee oblation]82 [and consecrated with the aforementioned hymns].83 18) 19.19-20. slirupavatse sakrtpil!9lin guggululaval!e pratintya pasclid agner nikhanati 1 tisfl!liITl prlitar asnliti 1 - [With hymns 2.26, 3.14, 7.75, 9.7]84 he mixes balls of [bull]85 dung in a [rice boiled] in milk from a cow having a calf of a similar colour86 with bdellium salt and buries it in a hole behind the fire pit. In the morning of the third day he eats this [boiled rice],87 [besmeared with the dregs of the ghee oblation]88 [and consecrated with the aforementioned hymns].89 19) 20.25. slirupavatse sakrtpi1)9lin guggululaval)e pratinlylisnliti 1 - With hymn 3.17 he mixes baIIs of [bull]90 dung in a [rice] boiled in milk from a cow having a calf of a similar colour91 with salt, [he besmears it with the dregs of the ghee oblation],92 [he consecrates it with the mentioned hymn],93 and eats [this boiled rice].94 20) 21.23-25. stu~va var~man (5.2.7) iti prlijlipatylimlivlisyliylimastamite valmlkasirasi darbhlivastIfl)elihyadhi dlpaITl dhlirayaITls trir juhoti 1 ta1)9ulasaITlplitlin lintya rasair upasicylisnliti 1evaITl paufl)amlisylim lijyotlin 1- With [verse] 5.2.7 whose deity is Prajlipati,95 on the new moon day, after sunset, he holds a lamp on the top of an ant hill on which darbha was strewn, and [on the lamp's fire]96 he makes 81 Cf. KaufS 8.21. For the hymns, see KaLIf S 19.14. 82 Cf. KaLIfS 7.15. 83 Cf. KaufS 7.16. 84 Cf. KaufS 8.21. For the hymns. see KaLIf S 19.4. 85 Cf. Kauf S 7.23 : iinaQuha\.1 sakrtpi~Qa\.1l. 86 Cf. Kauf S 7.2. Three items are to be boiled in milk; hence stirupavafsa is stated. 87 Application of 7.1. Diirila: caturthe'hani sal'!1piitii\.11 tatriisniitivacaniit I. 88 Cf. KaufS 7.15. 89 Cf. KalifS 7.16. 90 Cf. KalifS 7.23. 91 Cf. KalifS 7.2. Since the mention of the bull dung might have implied that milk was not used, siirllpavatsa is explicitly stated. 92 Cf. KaufS 7.15. 93 Cf. KaufS 7.16. 94 Application of 7.1. Stirupavafsa is not redundant. V. supra note 91. 95 Thus Caland: 'Mit der dem Prajiipati geweihten Strophe V.2.7'. Cf. Diirila: asyii\.1 rca\.! prajiipatir devatii I ijyii tadvihitii 1- 'The deity of this verse is Prajiipati. The sacrifice is perfonned for him' . The sacrifice consists in oblation of boiled rice. V. infra note 97. Cf. Kesava: piikayajiiavidhiinena prajiipataye caruI]1 srapayitvii 1- 'Having cooked rice for Prajiipati according to the tantra of the ptikayajiia'. 96 V. the subsequent note. 66 JULIETA ROTARU three offerings [of boiled rice besmeared with ghee].97 [With verse 5.2.7],98 having poured the [remaining]99 rice with the dregs of the oblation [on the sthiilfpiika boiled in the milk of a cow having a calf of the same colour] 100 and having sprinkled it with saps (i.e. curds, ghee, and honey mixed with water),101 he eats [the rice thus besmeared with the oblation's dregs, consecrated with the same verse and sprinkled with saps]. Similarly at the full moon, having sprinkled [the sthiilfpiika] with ghee.102 21) 22.1. rdhailmantro (5.1) tad id asa (5.2) iti maisradhanyaf!1 bhr~tapi~taf!1 lohitalaf!1krtaf!1 rasamisram asnati 1- With hymns 5.1 and 5.2, [he prepares] [a 97 Caland:' ... eine Schiissel mit Feuer dariiber haltend, dreimal (Schmalz)'. Ibid., note 12: 'Das Schmalz opfert er wohl in die Schiissel mit Feuer'. Cf. Kesava: dTpopari tririijyiihutTr juhoti; but MS. Bhii 2: dipe ajyamisaran ta~~uliin juhoti ! - 'On the lamp's fire he offers portions of rice mixed with ghee'. Cf. Darila: tarp sarpnikr~!arp dharayan svayam eva ta~~uliirps trir juhoti I ... ta~~ulair homai.J I (em.) sarppatas te~u ta~~ulagraha~at 1tatra ta~~ulagraha~am ajyaprasailgat 1- 'Having placed it (i.e. the lamp) close by, he offers three offerings of rice in the same .... This is the oblation with rice; the dregs of the ghee oblation are put in the rice, according to the prescription of the rice oblation. Here rice is to be taken since there would be a contingency of the ghee oblation [if the usual paribhli'fli would be applied, i.e. KS 7.3: ajyarp juhotil'. Thus Darila anticipates the explanation of the next siitra where sa'!lptitakara(w is mentioned (v. note 102). There is a detailed description of the rice oblation in the PaippPaddh, under the section car!lhomavidhi~: tatai.J kartta (sic! karta) vedyuttaratai.J sthapitacaruprastare sthapayitva uparikrtapidhanTrp bhumau nidhaya antarudapatrajalena carurp sarpprok~ya upastTrya ajyarp sruve madhyat purvapradesiic ca sruve~a dvir havi~o grhTtvii tadupari ca abhighararp datva rca va suktena vii yathadaivatarp juhuyat I ... nahi (sic!) tvad anyai.J ity rca prajapataye juhoti 1- 'Next the priest, having placed at the north of the altar a handful of rice, hav- ing placed a lid upon it, having placed it on the earth, he sprinkles the rice with the water from ajar, and having poured ghee in the ladle, he takes two oblations with the ladle from the middle and from the front part and besmears it above with ghee and offers it in the fire with a verse or with a hymn as per the deity ... With the verse "No other than you ... " he offers to Prajiipati'. 9H Cf. KallsS 8.21. 99 Darila: hutasi~!as ta~~ulai.J I. 100 KeSava, MS. Bha 2: sarupavatsa odane sarppatan iinayati 1- 'He pours the ghee dregs in the rice boiled in the milk of a cow having a calf of a similar color'. The purpose of the rasakalmliIJi is prosperity (KeSava on KallsS 21.21-22: kiimai.J pu~!ir eva I). The Kesava's editors note that the MS. Bhii 2 'gives [an] elaborate description of the ritual[,] which fact seems to be quite consistent with the general trend of the KP' (Kesava 1982, Intro., xii). It is surprising that the editors, although else- where have professedly considered the MS. Bhii 2 closest to the archetype, did not follow its readings in the two instances mentioned under this sutra. 101 Cf. KallsS 8.19. Note the misprint in Caland's translation as 7.19. 102 According to Darila, the actions from the two previous slltras are repeated at 21.25, as fol- lows: At the full moon one holds a lamp on the top of an ant hill on which darbha was strewn, and on that fire lamp makes three rice dish offerings besmeared with the oblation's dregs consecrated with hymn 5.2.7. He sprinkles the rice with ghee and eats it. Caland (n. 13) also understands the first two slltras together, but he considers that the object of asntiti is valmfkasira~, or else the object should be sthtilfptika, in which case, the use of sa,!lptita would be redundant, and translates the sutra 21.24: 'Nachdem er (Reis)komer und die Neigen (einer unter Ausprechung der citierten Strophe darge- brachten Butterspende) darauf (n!. Auf den Kopf der Ameise) gegossen hat und die Safte (vgl, 7.19 sic!) dazu gegossen hat, ist er (ihn)'. In fact sa'!lptita is an indication of the taIJ{iulahoma, as pointed out by Darila under 21.23 (v. note 97). The sl7tra is an application of 7.1. TO W ARD S A METHODOLOG Y O F APPL Y I N G THE PARIBHAsA s I N THE A'AU !,'IKA SU TRA { I I 67 dish from] parched flour of mixed cereals (i.e. rice, barley, wheat, Indra grain, sesame, long pepper, syiimaka),103 flavoured with blood and mixed with saps (rasas, i.e. curds, ghee, and honey mixed with water),104 and he eats this dish, [besmeared with the dregs of the ghee oblation] 105 [and consecrated with the aforementioned hymns].I06 22) 22.12. trivrti gomayaparicaye srtam asnati 1 - [With hymns 5.1, 2],107 having cooked [rice] on a three-layered heap of cow dung, [and, after having besmeared it with the dregs of the ghee oblation]1°8 [and having consecrated it with the aforementioned hymns],109 he eats [the rice].11O 23) 22.14. mamagne varco [5.3] iti sattrikan agnln darbhapiit1kabhailgabhi~ paristlrya garhapatyasrtaI11 sarve~u saf!1piitavantaf!1 garhapatyadese'snati 1- With hymn 5.3 he covers with darbha, putfka and hemp, respectively, the sattra fires (i.e. giirhyapatya, dak~i1}iigni, and iihavall~ya). He cooks on the giirhyapatya [rice boiled] in [the milk from a cow having a calf of a similar colour ],111 [he be smears it with] the dregs of the oblations 112 [offered] on each [of the three fires] [and consecrates it with the aforementioned hymn].113 At the spot of the giirhyapatya, he eats [this boiled rice].114 24) 23.1. yajiif!1~i yajiie (5.26) iti navasalayaf!1 sarpir madhumisram juhoti (em.)115 1 - When building a new house, with hymn 5.26 he offers in the fire ghee mixed with honey. 25) 23.9. tva~~a me (6.4) iti pratar vibhak~yamal)o (em.)1 i6'snati 1- With hymn 6.4, 103Cf. KalliS 8.20. 104Cf. KausS 8.19: dadhi ghrtaJTI madhudakam iti rasal).\. 105 Cf. KausS 7.15. 106 Cf. KalliS 7.16. 107 For the hymns, see the previous sLitra. Cf. KaLlsS 8.21 cum 8.7. 108 Cf. KallsS 7.15. , 109 Cf. KallsS 7.16. 110 Application of 7.1. I11 Cf. KaLlsS 7.2. Cf. Kesava sarupavatam odanam. 112 Sa'!lpatavantam is not redundant because there is the specification that the ghee, the remnants of which are used for besmearing, is to be offered on each of the three fires. 113 Cf. KallsS7.16. 114 Application of 7.1. 115 Edition: asnati. Caland, based on Sayal)a's reading of hymn SS 6.1 and probably on Kesava's reading in the commentary (for in the nlllla the lectio is ainati), considers ail/titi to be a /apsus ca- lami for juhoti. Darila, in the mata and in the bha~ya : jLlhoti. AthPaddh :jllhoti. On the grounds of all these readings, we may retain Caland's emendation asjllho(i. 116 Thus Caland's emendation of the future participle. Edition: vibhunk~yamal)o (cf. KausS 38.26) and so Darila on 23.10-11, cf. 38.26 (the editors emend everywhere as vibhak~yamal)a). Kesava's rubric of the rite as vibhagakarman , and Darila's commentary on the actual sutra (svo vibhagaJTI kari~yan saTUpavatsam asnati) and on KausS 38.26 (vibhagaJTI kari~yan piu badhnTyat) supports this emendation. 68 J ULlETA ROTARU one who intends to divide his property eats in the morning [rice] 117 [boiled in the milk] [from a cow having a calf of a similar colour],118 [besmeared with the dregs of the ghee oblation]l19 [and consecrated with the aforementioned hymns].120 26) 23.15. yathii cakrur (6.141.3) itlk~ukasakaQ<;Iya lohitaf!1 nirmrjya rasamisram asniiti 1 With verse 6.141.9, he sprinkles the blood by means of stems of - sugarcane and kosa (Saccharum spontaneum), mixes it with the saps (i.e. curds, ghee, and honey mixed with water) 121 and eats [the three items sprinkled with kasa] , [besmeared with the dregs of the ghee oblation]l22 [and consecrated with the aforementioned verse].123 27) 24.5. somamisreQa saf!1piitavantam asniiti. 1- He eats [rice]l24 [boiled in milk from a cow having a calf of a similar colour],125 besmeared with the dregs of the ghee oblation,126 [consecrated with the hymn 7.14]127 and mixed with soma. 28) 24.26. dvitiyaf!1 saI!1patavantam asniiti 1- He eats the second [boiled rice],128 besmeared with the dregs of the ghee oblation 129 [and consecrated with hymn 12.1 ].l30 29) 29.27. a yaI!1 visanti (6.2.2) iti vayonivesanasrtaI!1 k~iraudanam asnati With 1- verse 6.2.2, he boils upon a fire of bird's nest milk porridge [be smeared with the dregs of the ghee oblation]l31 [and consecrated with the aforementioned hymn]132 and eats [this milk porridge]. 117 Application of 7.1. 11 H Cf. KallsS 7.2. 119 Cr. KallsS7.15. 120 Cf. Kat/sS 7.16. 121 Cf. KallsS 8.19. 122 Cf. KaLlsS 7.15. 123 Cf. KaLlsS 7.16. 124 Application of 7.1. 125 Cf. KaLlsS 7.2. 126 Another sOl?1piitakara~1G has ben prescribed at KaLlsS 24.3, where the dregs are poured in the water in which this rice is to be boiled. Sa/?1piitakarar;a is again performed, this time on the boiled rice, hence it is explicitly mentioned. 127 Cf. KaLlsS 7.16. For the hymn, see KausS 24.4. 128 Application of 7.1. 129 Cf. KaLlsS 7.15. According to KeSava (followed by Caland) the stltras 24.25-27 describe three actions of the same rite, involving three messes of boiled rice. The first is offered in the fire kindled in a pit dug at the west of the fire (24.25), the second is eaten besmeared with the sa,!lpiita (24 .26), the third is also offered in the fire (24.27). Darila: dvitiyavacanam anykarmartham / abhyatanani karmantaratvat /- 'The word "the second" denotes another rite. The abhyiitiilla offerings [should be also performed] because this is another rite'. Hence sal!lpiital'Olltam is a jlliipaka for the iijyatalltra and is explicitly mentioned. DO Cf. KaLlsS 7.16 cum 8.21. For the hymn, see KClldS 24.4. U 1 Cr. K{l/dS 7.15. 1.12 Cf. Kat/ sS 7.16. TOW ARDS A M ETHO DOLOGY OF APPLYING THE PARIBHA,5A S IN THE A'AUSIKASVTRA (11 69 30) 30.4-6. catvari sakaphalani prayachati 133 1k~lraleham ankte 1asnati 1- [With hymn 6.16]134 he gives [the patient] four siika fruits. He smears [the patient's eye] with milk,l35 after having licked it. 136 [The patient] eats [sthiilfpiika ?],137 [besmeared with the dregs of the ghee oblation]138 [and consecrated with the aforementioned hymn].139 31) 38.l0. dadhinave nasnaty (em.)140 a saf!1hara~at 1- He should not eat milk and fresh [cereals] until [they] have not been brought anew. 32) 46.4. yena soma (6.7) iti yajayi~yan sarupavatsam asnati 1- With hymn 6.7, the one who wants to chose the officiating priests, eats [rice] 141 boiled in the milk from a cow having a calf of a similar colour l42 [besmeared with the dregs of the ghee oblation]l43 [and consecrated with the aforementioned hymn].I44 33) 51.7-9. brahma jajfianaf!1 (4.1 ) 145 bha vasarv av (4.28) ity asannam ar~ ye parv ataf!1 yajate 1 anyasmin bhavasarvapasupaty ugrarudramahadevesananaf!1 prthag ahutTI) 1go~the ca dvitiyam asnati 1- With [hymns] 4.1 or 4.28, he sacrifices on a nearby mountain outside the village. In another place, [he makes] oblations separately 133 Bloomfield has maintained throughout the original reading with -cha-, restored by Bahulkar 1990 as -ccha- in his edition of the first adhyiiya, 134 Cr. KalifS 8.21. For the hymn, see Kalif S 30.1. 135 Thus Bahulkar 1994, 185. Bloomfield and Caland (cf. KeSava, miilak~rra) understand a paste made of the siika's sap. 136 Cf. Dal'ila: k~'jl'aql Ie~hl'ti kanal'i k~lralt:hal.l 1 te lla' k~l iillkle I. 137 Bloomfield: sap, Caland: Saft, cf. KeSava: mulak ~lra . Bahulkar 1994, 186: milk (from 30.5). Darila passes over this in silence. All the translators understand the object of asniiti as anuvrtti from 30.5. It might also be an application of 7.1. It is very difficult to ascertain the actual practice of the medical rites, since the Atharvavedic prayogas ignore the medical rites. 138 Cf. KalifS 7.15. 139 Cf, KallsS 7.16. 140 According to Kesava's editors. Bloomfield: dadhi navenasnaty a safJlharal)at. Caland: 'Er isst saUTe Milch zusammen mil frischen (Komerfrilchten, wozzu er die Neigen der mit 1.13 darge- brachlen Butterspenden gethan hat), ehe (noch die Frilchte) eingesammelt werden'. Darila: dadhi ca navafJl dhanyafJl ca na bhak~ayed yavan na dhanyam grham anTtam 1- 'One should not eat milk and fresh cereals until cereals are brought back home'. 141 Application of 7.1. cf. Darila on Kaw'S 7.1. 142 Cf. KallsS 7.2. The milk from a cow having a calf of a similar color is used only in the rites for prosperity; hence it is specifically mentioned here, in a rite for choosing the officiating priests. 143 Cf. KallsS 7.15. 144 Cf. KalifS 7.16. 145 For the identification of this and the subsequent hymn having the same beginning, see the author's presentation at the Fourth International Vedic Workshop, The Vedas ill Culture alld History, University of Texas (Austin), Texas, May 2007, The Identification of the Hymn brahma jajiiiilla (SS 4.1 or 5.6) in Ritual Sources of the Atharvaveda' (to be published in the Proceedings of the Work- shop). I SSN 1 64~ - 2662 , ACTA ORI EN T ALlA V I LNENS I A 10,1 (2 1) 1)9): 7- 15 70 J UL IETA ROTARU for Bhava, Sarva, Pasupati, Ugra, Rudra, Mahadeva and ISana [with the same hymns]. In the cow pen [the sacrificer] eats [rice],146 [be smeared with the dregs of the ghee oblation]l47 [and consecrated with]l48 the second [hymn].1 49 34) 52.19. sthallpake ghrtapil).9an pratinlyasnati 1 - [With hymn 1.30],150 having mixed [three]l51 ghee balls in boiled rice, he eats [the boiled rice]l52 [besmeared with the dregs of the ghee oblation]l53 [and consecrated with the same hymn].154 35) 59.25. do~o gaya (6.1) ity atharval).aql samavrtyasnati 1- With hymn 6.1, [having worshipped] Atharvan,155 having returned home after completing the Vedic study, he eats [boiled rice]l56 [besmeared with the dregs ofthe ghee oblation]l57 [and consecrated with the aforementioned hymn].158 36) 66.3. pratimantrite vyavadayasnantil 159 - After the response has been given 146 Application of 7.1. 147 Cf. Kall.l'S 7.15. 14R Cf. Kall.l'S 7.16. 149 Cf. K(l!I.I'S 7.15. 150 Cf. Kmt§S 8.21. For the hymn, see Kall.l'S 52.18. 151 Cf. Kesava: ghrtapi~9atrayaf!l pratinlya. m This is an application of 7.1. If sthtilipaka would not have been mentioned, ghrtapirxIan would have been understood by means of allllVrtti. Cf. Kesava, MS. BM, Ba: ghrtam asniiti I. 153 Cf. Kall.l'S 7.15. 154 Cr. Kall.{-S 7.16. 155 Kesava: atharvii~af!l yajata upati~\hate vii 1- 'He offers [ghee, cf. KalifS 7.20] in the fire for Atharvan or he worships him'. Cf. KalifS 69.1-2 at the beginning to the current section, pertaining to the fulfillment of all sorts of wishes. 156 Application of 7.1 . 157 Cf. Kall.fS 7.15. 15H Cf. KalifS 7.16. 159 Cf. Kall.\'S 68.34. Khare 2009, 209, n. 17 accounts for the repetition of this st7tra by the later addition of kallcjiktis 67 and 68 to the original corpus of the savayajiia consisting of km:ujikas 60 to 66. I shall further summarize Ambarish Khare's interesting and short paper. The eighth adhyaya of the Kall.l:S consists of nine ka~lcjiktis (6~8) referring to a category of specific Atharvavedic rites, sa\'(/yajlias, corresponding, mlltatis mlltalldis, to the sO/1layajiias. The entire adhyaya has been trans- lated with ample notes and commentaries by Gonda 1965. He has noticed that Kausika has arranged the subjects according to the order of the acts as described by the Atl!arvavedaSal!lhitti, whereas Kdava has attempted to rearrange the subjects in the order of the ritual practice. Ambarish Khare displays the exact order of the acts, first according to Kausika, and next according to Kesava. He gives arguments that the last two ka~lIjiktis, 67 and 68, have been added later and at a phase when the Kall§S was assimilating the Paippaliida malltras. However, the last two ka~lcjiktis contain mostly subjects which have been dealt with previously; hence Kesava rearranges them under the earlier stitras of the same topics. Khare points out some of the shortcomings of Kesava's rearrangement: the slltmS 61.11 and 67.21 are culled from two different ka~lcjiktis under the havimirvtipalla rubric, each presc ribing the employment of a different /Ilallfra, the former SS 11.16, the latter a famous prose TOW ARDS A METHODOLOGY OF APPLYI NG T HE PARIBHA!)AS I N T HE KAUSIKASOTRA (I) 71 [with the recitation of verses 5.1 0.8, 5.6.53 and hymn 7.67],160 after having cut off a portion [from the sacrificial food],161 [the priests] 162 partake of [this portion from the sacrificial food] . The occurrences of prlisnliti 37) 10.11. tilamisra hutva prasnati - [With the hymn SS 1.1],163 having offered [cereals]l64 seasoned with sesame, he partakes of [the remaining portion from this oblation of the meal of cereals].165 38) 65.12-13. athamu~yaudanasyavadanana111 ca madhyat purvardhacca dvir avadayaopari~~ad udakenabhigharyajuhoti somena puto ja~hare slda brahmal)am (ll.l.25c-d)166 ar~eye~u ni dad ha od ana tveti (11.1.33-35) 167 1atha prasnati 1- formula. KeSava does not state which of the two malltm.\' is to be employed or whether they are used together. This is an important issue which might be questioned in regard to all the conflicting pas- sages arrived from later redaction(s). V. also infra note 160. 160 For the hymns v. KallsS 66.2. The identification of the hymns recited in the pratimalUralJa is problematic. Kesava inserts KausS 63.3-5 between Kall.l'S 66.1-2 and Kau.l'S 66.3, and subsequently adds Kau~'S 68.34. According to him, the acts are as follows: some speci fied mantras are recited by the sacrificer and given in response by the priests (Kau.1S 66.1-2); the sacrificer makes the priests sit near the offering, then he sprinkles their hands with water and takes away the boiled rice (KausS 63.3-5); after the response has been given (pmtimantrite), the priests cut a portion from the offer- ing of boiled rice and partake of it (KausS 66.3,68.34). As to the pmtil1/(lI1rralJa, his comment is: data pUf.lyahaf!1 dlrgham ayur astu ity evamadi viicanam (but MSS. Ga, Vii, Sii, Bhii 1: tata diita pU'.lyahaviicanaf!1 krtva-'Next the giver should perform the rite of the blessings of the auspicious day)-the giver should pronounce words such as "May I be auspicious''', "May it be long life''', etc.'. On the other hand, according to Kausika's order of the siitras, it would follow that the pratimantralJa is prescribed by KausS 66.2. In the case of KausS 68.34, the hymns employed are to be inferred from KausS 66.2 too. The mantral'iniyogaparibha!ja is not applied to KausS 68.34, but the paribha~li 8.10: vi~aye yathiintaram. For the interpretation of this rule v. the author's presentation to the Fourteenth World Sanskrit Conference, Kyoto, 1-5 Septem ber 2009, 'Towards a methodology of applying the paribha~'lis in the KausikaSiitra (Il)' . 161 For the technical term al'adaya, cutting off a portion of the sacrificial food, v. Gonda 1965, 275 et passim, cf. avadlilla 'decoupage de I'offrande (notamment du gateau) et portion ainsi decou- pee' (Renou 1953, 21). The sacrificial food in this context is the one referred to in KausS 65.12, i.e. boiled rice (v. infra). 162 Cf. Kesava, MSS. Ga, Vii, Sii, Bhii I : te briihmaf.la~ . 163 Cr. KausS 8.21. For the hymn, see KausS 10.1. 164 Allllvrtri from KausS 10.10. 165 The verb prasllliti, here and in the following three occurrences, denotes eating from the remaining portion of the oblation after it has been offered (cf. prasana and prliiitra [Mylius 1995, 100; Renou 1953, 117)). Since the oblation is not ghee, it follows that the paribha~li 7.15 cannot be applied to all these instances. 166 Cf. Kesava: somena puta~ ity ardharcena. 167 Cf. Kesava: iti tribhirrgbhir. 72 JULIETA ROTARU Next, after having twice cut off pieces from the middle and from the front part of this rice mass and from the portions (avadiina),168 he sprinkles water from the upper side and offers [the oblationJl69 with verses 11.1.25 and 33. He partakes of [the remaining portion from the oblation consisting of a piece cut off the rice mass and the portions from the sacrificial victim]. 39) 74.19 atha prasnati l70 1 bhadran na~ sreya~ sam anai~ta devas tvayavasena sam asimahi tva 1 sa na~ pito madhumam a viveSa sivas tokaya tanvo na ehitil71 - With the malltra bhadriin /laJ:z [the priest] partakes of [the priisitra food].172 40) 91.5. dvabhyam ailgulibhyalTl pradak~i~am acalyanamikayailgulyailgu~thena 173 ca salTlgrhya prasnati 1- [With verses 19.51.1, 2],174 having turned clockwise, having grasped [the madhllparka] by means of the thumb and the ring finger [the guest] 175 eats [this madhllparka].176 The occurrences of a/ayati 41) 10.2-3. sukasarikrsanalTljihva badhnati 1asayati 177 1- He binds at his neck l78 an 16R The portions cut off from the sacrificial victim (al'adiiniini) are mentioned at KausS 65.4. v. Gonda 1965, 265. . 169 Cf. KaLIfS 7.3. As the oblation does not consist of ghee, 7.15 cannot be applied to KausS 65.13. 170 KeSava's editors have reconstructed the mtila without a dm:u!a in this place, without further explanation. 171 cf. Taittir~vaSal?lhitii 5.7.2.4, etc. 172 AlIlIvrtti from KaufS 74.17. Kesava: bhadriinna~ sreya~ iti mantrel)a priisitral11 priisniiti 1- 'With themalltrabhadriillnal:!sreyal:!.etc.heeatspriisitrafood•. Priisitra is the portion of the five folded havi consisting of rice boiled in water or in milk (KaufS 74.14-15). 173 iiciilyiina 1 amikayiiilgulyiiilgu~!hena AthPaddh. 174 For the verses, see KalifS 91.3. cf. KalifS 8.21 cum 8.7. 175 AthPaddh : bhojanavat, 'the one who is supposed to eat'. Cf. Kesava, v. infra. 176 Kesava: madhuparkal11 priisniiti bhojanavat I. About the nine types of madhllparka, their ingredients, and their ritual employment, see KalifS 92.1-11. The paribhii~'ii 7.15 cannot be applied since there is no oblation consisting of ghee. The abhimantra1)a has been prescribed at KalifS 91.1. 177 Kesava glosses: priiSayati, MS. Bhii 2: asniiti. It is the commentators' way of elucidation to some- times gloss a noun, adjective or verb by adding an Llpasarga to it, bringing it thus to its familiar form. It is also the case that the usage of some prefixes is related to a certain chronology (Dhadphale 1972,224). It might be the case that Kesava has used the compound verb, which was, probably, more familiar by that time than its root verb (Kesava regularly glosses by using the compound with pm) in order to convince his readers that the menu prescribed by the previous stitra (v. note 183) is to be eaten. 17R The place of binding the amulet is a convention held tacitly in the majority of the cases in which the act of binding appears. Cr. Diirila on KaLIfS 19.22: bandhanasthiinal11 ca mantrastham 1- The place of binding the amulet is mentioned by the mantra' . The verses 10.3.11 (This amulet from my chest... ') and 10.6.31, er. 32 ('May this amulet climb on me, towards my head! ') indicate that the amulet was worn around the neck and hanging on the chest. TOWARDS A METHODOL OGY OF APPLYI NG T HE PARIBHAsAs I N TH E A' AUSIf.:ASVTRA i l l 73 amulet l79 made of the tongues of a parrot, a sari l80 and a skylark l81 [besmeared with the dregs of the ghee oblation].1 82 He makes [the child/the pupil] eat [boiled rice],183 [besmeared with the dregs of the ghee oblation and consecrated with the aforementioned hymn].184 42) 10.18. dadhimadhv asayati 1- [With hymn 4.30]185 he makes [the child/pupil] eat milk and honey, [besmeared with the dregs of the ghee oblation]186 [and consecrated with the aforementioned hymn].1 87 43) 12.8. trihay~ya vatsatarya~ sUktyani (em .)1 88 pisitany asayati 1- [With hymns 179 The paribhti~'(/7.19 (trayodasyadayas tisro dadhimadhuni vasayitva badhnati 1- 'When the words viisayitvii badhniiti [occur] , [it implies an amulet kept] in curd and honey for 3 nights starting from the thirteenth day after the full moon ') should not be applied here, as Ca land translates. In the latter case the food to be eaten (v. note 183) would have been curd and honey (cf. paribha~a KaufS 7.20: asayati). Darila: dharakaryaIp maryidhararyaphalam 1- 'For imbuing [him] with the power of retention, an amulet [made out of birds] which have memory [is necessary]' . IRO Kesava : MS. Bha 2 siirikii, cf. .\:iirikii (Maina or Gracula religiosa, the Indian blackbird. Experiments on individual birds in captivity have revealed that they are able to memorize and re- cite verses.) or Tudus salica (a singing bird). Ke sava on Kall.\:S 10.3 glosses sarar!l(fkii (MS. Bha 2 kal?l{iirikii, cf. kamtiilik(/ [Solanum jacquinil). I RI Cf. Kesava on KalifS 10.3: bharadvaj a~ . Darila: gomeryaka iti prasiddhabhidhana~ kf~ryavarryo dirghapuccha'vaIpsca 1- ' Camel/aka is a well known name [of a bird], black in color, with long tail and wings' . 1 ~2 Cf. KaufS 7.15. 183 So understands Bahulkar, as an application of 7.1 (personal communication, 2002). Darila: ya~ medhaIp kamayate taIp karta asayati 1 jihva~ anyatamaIp jihvam 1 asitaIp dvitiyasiitravacanat 1 - The priest makes the one desirous of intelligence eat one tongue after another. The food is pre- scribed by the second si/tra (of this ka~l~/ika, i.e. 10.2)' . KeSava: abhyatanantaIp kflva ye tri~apta~ (1.1) iti suktena sukajihva saIppatyabhimantrya prasayati 1 etc. - 'Having performed the abhyiitana offerings up to the end, with hymn 1.1, having besmeared the food with the dregs of the ghee obla- tion, and hav ing consecrated it with the aforementioned hymn, he makes him eat tongue of parrot', etc. Sayarya, introduction to 1.1 : sukadijihvanaIp saIppatabhihutanam eva badhanal]1 prasanaIp ca 1 - 'Having besmeared [the amulet] of tongues of parrot, etc. with the dregs of the ghee oblation, he binds [it] and eats [the same]'. Caland: 'Er liist (ihn die Zunge eines Papageis, einer Krahe oder einer Lerche) essen (nachdem er die Neigen der mit Liede I.l dargebrachten Butterspenden darauf geschmiert hat)' . Edgerton 1939, 81 understand s as the ancient commentators that the initiated has to eat the food prescribed by the preceding si/tra, namely tongues of different birds. The explanation offered by him is sympathetic magic, based on atlractio similiul1I, which is a very common practice in the Vedic ritual. Gonda 1980, 85: 'Parrots and other birds that possess the faculty of imitating human voice and speech or are believed to speak or sing beautifully are made to transmit this ability and their wi sdom to a student when in a special ceremony (KaufS 10.1 ff. with AV 1.1, for retention of sacred learning .. . ) their tongues, after being put in coagulated milk and honey and being besmeared with the residue of the ghee that has been sacrifi ced, are hung round the neck of the youth who should also eat them' . IR4 Cf. Kauf S 7.15 cum 7.16. 185 Cf. KalifS 8.21. For the hymn, see Kall.\:S 10.16. I R6Cf. KalifS 7.15. I R7Cf. KalifS 7.16. 188 Caland's em . So MSS Ch E Bii Bi of Bloomfield's edition (adoptcd reading suktani), P Bh suklani. Darila: suktany aplutarase (Bloom field' s em. of aplatarasa) kflva I. Kesava: suktani pisitani maIpsani. 74 J U LIETA ROTARU 3.30,5.1.5,6.64,6.73,6.74,6.94 and 7.52],189 he eats the meat of a 3-year-old cow seasoned with iimla (Tamarindus indica),190 [besmeared with the dregs of the ghee oblation],191 [and consecrated with the aforementioned hymns].'92 44) 12.15. pratar agnif!1 (3.16) girav aragarate~u (6.69) divasprthivya!:t (6.125.2) iti dadhimadhv asayati 1 With mantras 3.16, 6.69 and 6.125.2, he makes [the - brahmin] eat milk and honey, [besmeared with the dregs of the ghee oblation]193 [and consecrated with the aforementioned mantras].194 45) 16.28. anusukanaf!1 vrThlf.lam avraskajaiJ:! kampTIai!:t srtaf!1 sarupavatsam asayati 1 - [With hymn 1.9]'95 he makes [the king] eat [a porridge] of barley shot after rice [has sprung or ripe], boiled on a fire of torn-off kampfia branches, in milk from a cow having a calf of a similar colour l96 [after having besmeared the porridge with the dregs of the ghee oblation] 197 [and after having consecrated the same with the aforementioned hymn].198 46) 17.8. asayati 1- [With hymn 4.8] 199 he makes [the king] eat [the boiled rice],200 [besmeared with the dregs of the ghee oblationp01 [and consecrated with the aforementioned hymn].202 46) 17.21. asayati 1- [With hymn 4.8]203 he makes [the king] eat [the boiled rice],204 [besmeared with the dregs of the ghee oblationF05 [and consecrated with the aforementioned hymn].206 48) 17.25. rasan asayati 1 -[With hymn 4.8]207 he makes [the king] eat the saps (i.e. curds, ghee, and honey mixed with water),z08 [besmeared with the dregs of Cf. Kall§S 8.21. For the hymn, see Kall§S 12.1. 189 Diirila: suktiiny iimlarasiini krtvii. 190 191 Cf. Kall§S 7.15. 192 Cf. Kall§S 7.16. 193 Cf. Kall§S 7.15. 194 Cf. Kall§S 7.16. 195 Cf. Kall§S 8.21. For the hymn, see KausS 16.27. 196 Stirupavatsam is not redundant since this is not a rite for prosperity. 197 Cf. KallsS 7.15. 198 Cf. KallsS 7.16. 199 Cf. Kall§S 8.21. For the hymn, see KausS 17.1. lOO The sthtilfplika might also be inferred through anuvrtti from KausS 17.2, where it is expressly mentioned. 201 Cf. KallsS 7.15. 202 Cf. Kall§S 7.16. 203 Cf. Kall§S 8.21. For the hymn, see Kau§S 17.1. 204 V. note 200. 205 Cf. KallsS 7.15 206 Cf. KallsS 7.16. 207 Cr. Kall§S 8.2 I. For the hymn, see Kall§S 17.1. 20S Cr. K(lliSS 8.19. TOWARD S A METHODOLOGY OF APPLYING TH E PARIBHAsAs IN THE KAUSIKA SUT RA 11) 75 the ghee oblationF09 [and consecrated with the aforementioned hymn].21O 49) 26.38 . caturthenasayati 1- With the fourth [hymn, i.e. 6.l09]211 he makes [the patient] eat [as is prescribed by the malltra, i.e. pippalf (Piper longum)],212 [besmeared with the dregs of the ghee oblationFl3 [and consecrated with the aforementioned hymn].214 50) 34.13. a no agne (2.36) ity agamakrsaram asayati 1- With hymn 2.36 he makes [the woman] eat krsara (i.e. rice seasoned with sesame) cooked for guests, [besmeared with the dregs of the ghee oblationFl5 [and consecrated with the mentioned hymnJ. 216 51) 35.5-6. parvatad diva\:! (5.25) ity agamakrsaram asayati 1 yugatardmana saf!1patavantaf!1 dvitlyam 1- With hymn 5.25 he makes [the woman] eat krsara (i.e. rice seasoned with sesame) cooked for guests, [besmeared with the dregs of the oblationF17 [and consecrated with the aforementioned hymn].218 [He eats] the second portion of rice seasoned with sesame cooked for guests besmeared with the dregs of the ghee oblation 219 by means of a pair of scissors, [and consecrates the same with the aforementioned hymn.] 52) 35.18. lohitajapisitany asayati 1- [With hymn 7.20]220 he makes [the pregnant woman] eat pieces of red goat flesh, [besmeared with the dregs of the ghee oblation]221 [and consecrated with the aforementioned hymn].222 53) 39.14. sakalenavasicya yu~apisitany asayati 1 - Having mixed with a log the soup of flesh [of tawny cow and red goat]223 he [besmears it with the dregs of the ghee oblation],224 [he consecrates it with verse 2.11.1]225 and makes [the sacrificer] eat [this soup] [with the recitation of the same verse].226 209 Cf. KalifS 7.15. 210 Cf. KalifS 7.16. 211 Four hymns are quoted at KaLIfS 26.33, and employed subsequently in four different rites. For a discussion regarding the significance of being thus quoted v. Bahulkar 1994, 128, n. 1. 212 Thus Bloomfield (identifying pippa/f with pepper corn), Caland, Bahulkar. Mantroktam should be supplemented by anLlvrtti from the previous three siitras. 213 Cf. KalifS 7.15. 214 Cf. Kalif S 7.16. 215 Cf. KaufS 7.15. 216 Cf. KalifS 7.16 . 217 Cf. KalifS 7.15. 218 Cf. KaufS 7.16. 219 Sampiitavalltam is not redundant because the instrument of be smearing is prescribed. 220 Cf. KaufS 8.21. For the hymn, see KalifS 35.17. 221 Cf. KaLIfS 7.15. 222 Cf. KaufS 7.16. 223 Cf. KalifS 39.2-4. 224 Cf. KaLIfS 7.15. 225 Cf. KaLIfS 7.16. 226 Cf. KaLIfS 7.16. 76 JULIETA ROTAR U 54) 46.45. santyudakasrtam adi~~anam asayati [ - Having boiled in the pacifying water [a porridge made of] the mentioned [grains],227 [with hymn 6.140]228 he makes [the child whose upper teeth are emerging and his parents]229 eat this [porridge], 230 [besmeared with the dregs of the ghee oblation]231 [and consecrated with the aforementioned hymn].232 55) 52.20-21. asmin vasu (1.9) yad abadhnan (1.35) nava pral).an (5.28) iti yugmakf~l).alam adi~~anaf!1 sthallpaka adhaya badhnati [ asayati [ - With hymns 1.9, 1.35 and 5.28, having put in the porridge made of the aforementioned [grains]233 [a golden 234 amulet] with two k!"~~zala, he binds it. 235 He makes [the sacrificer] eat [the porridge],236 [besmeared with the dregs ofthe ghee oblation]237 [and consecrated with the aforementioned hymns].238 56) 54.14. ghrtapil).<;ian asayata~ [ - [With hymn 2.28]239 [the parents]240 make [the child] eat the [three]241 balls of ghee [besmeared with the dregs of the ghee oblation]242 [and consecrated with the aforementioned hymn].243 57) 72.19. ~a~saf!1pataf!1 mata putran asayate [ ucchi~~af!1 jayam [ - Having six times besmeared [the boiled rice] with the dregs of the ghee oblation 244 [and having consecrated them with the previously mentioned verse],245 the mother feeds the children [this boiled rice].246 [The sacrificer feeds] his wife the remainder [of the same]. 227 SS 6.140.2: rice, barley, beans, sesame. m Cf. KallsS 8.21. For the hymn, see KallsS 46.43. 229 Kesava: tata uttamajatadantam asayati 1matapitarau vasayataJ:! I. 230 Application of 7.1. cf. Darila. 231 Cf. KallsS7.15. m Cf. KallsS7.16. 233 Cf. KallsS 46.45: rice, barley, beans, sesame. V. supra. 234 Kesava: hiranyamal).iIp yugakr~l).alaIp . 235 The pa"ibhii~'ii 7.19 should not be applied here as Caland does. 236 This is an application of 7.1, but the object might be supplemented as well through anuvrtti from the previous slltm. 137 Cf. KallsS 7.15. But KeSava: kecit sthallpake saIppataIp na kurvanti 1- 'Some do not per- form the be smearing of the boiled rice with the dregs of the ghee oblation'. m Cf. KllliSS 7.16. m Cf. KalifS 8.21. For the hymn, see KallsS 54.13. 240 Kesava, AthPaddh, PraBM. 241 AIII/I'!"tti from the previous siilm. 242 Cf. KalifS 7.15. 243 Cf. KalifS 7.16. For the hymn, see KallsS 46.43. 244 S(//I/piitam is not redundant since the specification 'six times' is added to it. W Cf. KalifS 7.16. For the kaipaja phrase, see KallsS 72.18. 146 Application of 7.1. cf. Darila on 7.1. TOWARDS A METHODOLOGY OF A PPLYING TH E PARIBHA :jAS IN THE KAUSIKASIJTRA (I) 77 58) 78.15. rasan asayati sthalIpaka£Tl ca 1- [With hymn 6.78]247 he makes [the couple) eat saps (i.e. curds, ghee, and honey mixed with water),248 [besmeared with the dregs of the oblation]249 [and consecrated with the aforementioned hymn],2S0 and [then] boiled rice,25l [besmeared with the dregs of the ghee oblationJ252 [and consecrated with the same hymn ].253 The occurrences of priisayati 59) 10.16. aha£Tl rudrebhir (4.30) iti suklapu~paharitapu~pe ki£Tlstyanabhipippalyau jatarupasakalena prak stanagrahat prasayati 1- With hymn 4.30, having mixed a white flower (suklapu~pa) and a yellow flower (haritapu~pa)254 or 255 the middle part of a conch (ki,!lstyanabhi)256 and Piper Ion gum (pippa/i) by means of a spoon in the shape of jata,2S7 he feeds [the child] [this mixture] before he is given the breast [after having consecrated the same with the aforementioned hymn].258 60) 29.12. tri~suklaya ma£Tlsa£Tl prasayati - [With the ninth verse of hymn 5.13]259 he feeds [the patient] [porcupine] flesh by means of [the porcupine's quill] having three white stripes, [after having consecrated the same with the aforementioned hymn] .26o 61) 35.14. lo~tan anvrca£Tl prasayati 1- With each verse [i.e. verse 5.1.1 and the verses 247 For the hymn. see KalifS 78.14. 248 Cf. KalifS 8.19. 249 Cf. KalifS 7.15. 250 Cf. KausS 7.16 cum 8.21. For the hymn, see KalifS 46.43. 251 Although the siitra is an application of 7.1, the word sthiilfpiika is not redundant because a second dish is prescribed. 252 Cf. KaLIfS 7.15. 253 Cf. KaLlsS 7.16. 254 KeSava glosses sQ/iklwpLl'fpikii (Andropogon Aciculatus) and andhapu'fpa, respectively. Darila thinks the names of the flowers refer to their respective colours. 255 Darila explains that there are two individualjiitakarmall with two different procedures, em- ploying the first or the second pair of items expressed by the dvalldva compounds. 256 kimstya is an hapax explained by Darila as ·conch'. 257 Glossed by the commentators as hira~l.\a, 'golden'. 258 Cf. KaLIfS 7.16. For the hymn, see KaLIfS 46.43. KaLIfS 7.15 seems not to be applied here. Kesava prescribes only the abhil11antra~lG . Cf. Darila: na salTlpata~ propasr~\atvat I. PraBlw: aham rudrebhir iti suktenabhimantrya hiraDyasakalena kumaralTl prasayet I. But SRM: sisul]1 prasayati I asadya salTlpatyabhimantrya I. However, s{//!lpiitakara~lC/ has another significance in the jiitakarmii~li, that of besmearing the child's palate for instant speech (KaLl§S 10.17). 259 For the hymn, see KaLlsS 29.11. 260 Cf. KaLlsS 7.16. Darila: na ca sal]1pata~ propasmatvat 1jatakarma vat I. Kesava also prescribes only the abhimantrana. 78 JULlETA ROTA RU of hymns 6.17 and acuytii, etc]26l he feeds [the pregnant woman] earthen clods [consecrated with the aforementioned malltras].262 62) 54.11. yatha dyauQ (2.15) manase cetase dhiyaQ (6.41) iti mahavrmII)arp sthallpiikarp srapayitva santyudakenaopasicyabhimantrya prasayati 1 - With hymns 2.15 and 6.41, after having cooked a porridge 263 from large rice, after having sprinkled [it] with pacifying water, after having consecrated264 [it] [with the aforementioned hymns], he makes [the child] eat [this porridge] .265 63) 58.19. sivau te stam (8.2.18-19) iti vrmiyavau prasayati 1- [With verses] 8.2.18- 19266 he feeds [the child] rice and barley [consecrated with the aforementioned verses].267 64) 82.39. se~arp santyudakenopasicyabhimantrya prasayati 1- Having sprinkled the remaining [boiled rice]268 with pacifying water, having consecrated269 [it] [with verses 18.3.61-62],270 he makes [the sacrificer] partake of271 [this boiled rice] [with the recitation of the same hymn].272 65) 109.8. tato garp ca prasayati vatsau codapatrad enan acamayati ca sarpprok~ati ca 1- Next, he feeds the cow and the two calves [with rice boiled in milk],273 261 Cf. KalifS 8.21. For the hymn, see KalifS 35.12 . 262 Cf. KalifS 7.16. Darila: na sampataJ:l propaSr~\atvat I. Kesava prescribes only the {/bhil1lalllra~w. 263Sthiilfpiika is not redundant because the type of grain is specifically mentioned. 264Abhil1lamrya is not redundant since priifayati seems not to imply the application of 7.15 and implicilly of 7.16. PraBha does not mention the saYflplitakarlllJa but only the abhil1lalllral)a. 265 Application of 7.1. 266 Cf. KalifS 8.7. 267 Cf. KalifS 7.16. Kesava: vrThiyavau pi~\vabhimantrya (but MSS. Ga, Va, Sa, Bha 1: safTIpatyabhimantrya). Cf. PaippPaddh p. 220: yasyam annam ity ekaikark (sic! ekaikarca) ebhiJ:l mantraiJ:l k~lraudanam abhimantrayet I annaprasane mahavrThll)am odanasthalipakafTI (sic! -sthallpakafTI) srapayitva . .. atra caruvidhina k~lraudanaf!1 karttavyam I. But SRM: vrThiyavan anger dak~il)ata asadya safTIpatyabhimantrya I. 268 Cf. KalifS 82.36: urdhvaf!1 trtiyasya vaivasvatafTI sthaJIpakaf!1 srapayitva vivasvan naJ:l (18.3.61-62) iti juhoti I. Since the oblation does not consist of lijya, the saYflpiitakaral)a does not ap- ply here (cf. Kesava also). 269 Abhil1lamrya is not redundant. V. supra note 264. Kesava does not mention saYflptitakara(w along with this. 270 Cf. Kalif S 7.16. For the hymn, see KalifS 82.36 (cf. KalifS 8.21 cum 8.7). 271 The connotation of the verb prtif- 'to partake of the oblation after being offered' is main- tained here. 272 Cf. KalifS 8.21. 273 Cf. Kalif S 109.1-2: atha yatraitad ayamasur yamau janayati tafTI santyudakenabhyuk~ya dohayitva 1 tasya eva gor dugdhe sthallpakaf!1 srapayitva I - ' Next, if a cow gives birth to twin calves, he milks it and cooks a porridge in its milk' . The stitra is an application of 7.1. Kesava: tataJ:l giifTI dohayitva tcna dugdhena sthallpakafTI srapayitva. And further : tata odanaf!1 gaf!1 vatsau ca prasayati. TOWARDS A METHODOLO GY OF APP L YI N G TH E PARIBH ,\ s AS I N THE A'AUS IKASUTRA 11) 79 [besmeared with the dregs of the ghee oblation and consecrated with verse 3.28.6]274 and makes them sip from the water jar and sprinkles them. 66) 139.13-17 df~~e candramasi phalgunt~u dvayiin rasiin upasiidayati 1 vi~ve devii (1.30) ahaJ11 rudrebhi~ (4.30) siJ11he vyiighre (6.38) yaso havir (6.39) yasasaJ11 mendro (6.58) giriiv ariigariite~u (6.69) yathii soma~ priita~savane (9.1.11) yac ca varco ak~e~u (14.1.35) yena mahiinaghnyii jaghanaJ11 (14.1.36) sviihety agnau hutvii 1 rase~u saJ11iitiin iintya saJ11sthiipya homiin 1 tat a etiin priisayati rasiin madhu ghftiifichi~yiin 1- On the full moon's day, when the moon is in the constellations ofPhalgunt, [the teacher] places two saps (msa).275 With the malltms 1.30,4.30, 6.38-39, 6.58, 6.69, 9.1.11, and 14.1.35 he offers [gheeJ276 in the fire. Having mixed the dregs of the ghee oblation in the saps, he offers the oblations.277 Next, [with verse 5.2.3]218 he makes the pupils partake of2 79 these 280 saps consisting of ghee and honey.281 Conclusions Diirila (wherever prCislltiti and prCiSayati occur, in the available portion of his com- mentary) tries to make a clear cut distinction between the usage of the simple verb, as-, and the one composed with the preverb pm: the former envisages the food mixed with the saf!1pCita and the latter implies the food without the dregs of the ghee obla- tion . The object of the verb prCiSnCiti in the KaLlsS is the remaining portion of the obla- tion consisting of food other than ghee, after it has been offered. Since the oblation is not ghee, it follows that the paribha-?Ci 7.15 cannot be applied to any of these instances. 274 Cf. KallsS 7.15 cum 7.16, and 109.7: uttamal1l sal1lpatam odane pratyanayati 1- ' With the last [verse of hymn 3.28 (mentioned at Kall §S 109.5)], he pours the dregs of the oblation in the cooked rice' . The satm 109.7 is not superfluous since the sGl!lpatakam~l{/ is prescribed to be accomplished with a particular malllm, viz. the last one. 275 Cf. Kau,{S 8.19. Here only two items are meant, sour milk and ghee. Cf. Kesava: madhuvarjitan. 276 Cf. KallsS 7.3. 277 First, the oblations of saps without honey and besmeared with ghee are offered, and second, the saps with honey and besmeared with ghee are offered, although Kesava has a hysterall prot- erall description of the sampatakam~lG : rase~u sal1lpatan an ayati prathamam madhusahite~u tato madhuvarjite~u . According to Kesava, in all msakarmall there is .\'a,!lpiitakara~lQ and abhimalltra1}a. Sa,!lpiitiill is not redundant because the besmearing is not the usual procedure for food offered as oblation, but for food to be eaten. m For the hymn, see paribhii,\'ii KallsS 21.22: tve kratum (5.2.3) iti rasaprasani I. 279 The verb priisayati refers to the partaking of the sacrific ial food . 280 The deictic etall indicates that the rasas remaining after the offering has been done are used. 281 Cf. KallsS 8.19. Thi s bahiivrfhi seems to be spurious since the two items are not congruous with the context. According to the previous rule, the last homa consisted of three saps bcsmcared with ghee. 80 JULIETA ROTARU The causative composed with the preverb is used by Kausika quite inconsistently. In two passages (nos 65 and 66) the object of pnisayati is the food besmeared with the dregs of the ghee oblation, whereas the sa'!lpatakaraIJa has been prescribed in the previous siitras. Yet, in another two instances (nos 62 and 64) Kausika mentions abhimantra~lQ along with prasayati, which in turn does not imply the saf!lpatakaraIJa. It stands to reason that the explicit mention of abhimantrya is an indication that 7.15 is not to be applied here. However, Kesava accurately takes notes of the ritual per- formance and records only the abhimantra~lQ in all the instances of prasayati (except for nos 65 and 66, for the reasons stated before), usage which is supported by the AthPaddh, the PraBhii and the PaippPaddh (but not by the SRM, which might have recorded an innovative practice). Darila is probably partially correct regarding the usage of the verb prefixed with pm. Prasnati, keeping with its employment in srauta ritualism, is, at least in one in- stance (under no. 36, in which the root verb occurs in a place where one would have expected the compound), constantly restricted to the partaking of a portion from the oblation consisting of substances other than ghee, hence the saf!lpatakaraIJa cannot be carried out. Darila extended this connotation to the causative of pras- too, which is partly supported by actual practices, as recorded by the paddhatis and the prayo- gas. There are at least two instances (under nos 64 and 66) in which the causative prasayati implies the partaking of the oblation. Darila believes that the other upasargas are also used by Kausika for disambigua- tion, such as upa at 21.24: upagrahaI)aI11 aplavanavasecananam 282 iti ma bhOt 1- 'Due to the prefix upa, the paribhii~a "The actions of pouring, etc." is not applied'. However, the paribhii~a 7.1 never applies to the contexts in which prasnati oc- curs. From the analysis of all the occurrences of the verbs asnati and prasnati and the causatives asayati and prasayati, it may be noted that metarule 7.1, with its two clauses, 7.2 and 7.15 cum 7.16, are quite consistently applied (nos. 4, 6, 8, 9, 11, 15, 18, 19,20,22,23,25,27,28,30,32,34,35,41,46,47,54,55, 57, 58, 62, 64, 65). We have shown in the footnotes (nos. 4, 6, 8,18, 19,20,23,27,28,32,34,57,58,62,64) that the occasional va(varthyas verify the applicability of these four paribha~as, intimating some desired meanings (i~tarthajiiiipaka). One of the questions arising from this consequent application is whether Kausika had in mind some of these metarules at the time of his composition, and the later redactor(s), haslhave attempted to maintain a high degree of consistency in apply- 2X2 K(IlI§S 7.26: aplavanavasecananam acamayati ca 1- The actions of pouring and sprinkling are followed by sipping'. TOWARD S A METHODOLOCY OF APPLYINC T H E PARIBHA $ Âs I N THE KA USI KA SOT RA ( 1) 81 ing them to the newly introduced fragments. We see in a paragraph of the fourteenth adhyiiya, which is by ail means a later addition (Bloomfield 1889, xxv-xxvi; Bahulkar 1994, 26), no Iess than four paribhii~iis underlying the text (no. 66): 7.3, 7.16, 8.19, and 21.22. This question may be answered only after a thorough examination of the application of ail the paribhti~iis of the KausS. References Manuscripts AtharvarLfyaPaddhati, MSS, accession nos 1495 and 1496 in Verzeichnisse der Kg!. Bibliothek zu Berlin, Vol. V: Verzeichniss der Sanskrit-Prakrt-Handschriften, Vol. II, ed. Albrecht Weber, Berlin, 86-7. Atharva~l~vaPaddhati, MS, accession no. 1870-71, Pune: Bhandarkar Oriental Research Institute. SG/!lskliraRatnaMlilii, MS, accession no. 4290, hand-written catalogue, Pune: Vaidika Sa~~odhana Mançlala. Published works Atharvaveda (Saunaka) with the Pada-pü!ha and SÜylï~lücürya's Commentary, edited and annotated with text-comparative data from original manuscripts and other Vedic works by Vishva Bandhu, Part 1-V, Vishveshvaranand Vedic Research Institute Series 13, 2"d ed., Hoshiarpur: Vishveshvaranand Vedic Research Institute, 1990 (1 st ed. 1960). Bahulkar, S. Shrikant. 'Bhaisajyani in the Kausika Sütra', unpublished Ph.D. Thesis, University of Pune, 1977. - - - Medical Rilllai in the Atharvaveda Tradition, Pune: Tilak Maharashtra Vidyapeeth, 1994. - - - 'Kausikasütram. Prathamotlhyaya~ ', in Vellie Text~:· A Revision. Professor Cc. Kashikar Felicitation Volume, ed. T.N. Dharmadhikari, R.S. Shastri, N.P. Jain, S.S. Bahulkar, Delhi: Motilal Banarsidass, 1900, 121-34. - - - 'AtharvaVeda-PrayogaBhanu (Dharma Sastra of the AtharvaVedins)', in Atharva~ui (a collection of essays on the AthlirvaVeda with special reference 10 its Paippallida tradition), ed. Abhijit Ghosh, Kolkata : Sanskrit Book Depot, 2002, 146-54. - - - ' Kausika-Sütra and the Sakhas of the Atharvaveda', in Subhli~inï. Dr. Saroja Bhate Felicitation Volume, ed. Gu. Thite, Pune: Prof. Dr. Saroja Bhate Felicitation Committee, 2002a, 1-11. - - - (ed.). 'Prayoga Bhanu' , unpubli shed MS. Bhattacharyya, Durgamohan. The Fillldamenwi Them es of th e Atharvaveda (with Special Reference 10 its Paippallida-SG/!lh itü), Poona: S.P. Mandali, 1968. Bloomfield, Maurice. 'The Kausika Sütra of the Atharva Veda. With Extracts from the Commentaries of Darila and KeSava', Journal of the Amerieml Oriental Society 14 (1889): i-424. - - - Hymns of the Atharm-Veda, Together \Vith extracts from the Rilllai Books alld the Commenta ries, Sacred Books of the East 42 , New Delhi: Motilal Banarsidass, 1992 (1 st ed. Oxford Uni versity Press, 1897). Caland, Willem. AltilUlisehes Zauberritual. Probe einer Ueberset:lIng der Irichtif.:s ten 82 j U LlETA ROTARU Theile des Kausika SÜlra, Verhandelingen der Koninklijke Nederlandse Akademie van Wetenschappen, DEEL III. No 2, Amsterdam: Johannes Müller, 1900. Diirila. KausikaslÏtra-Dlirilabhti:jya, Critically edited for the tirst time on the basis of a single codex which is reproduced by offset process, ed. H.R. Diwekar, Y.P Limaye, R. N. Dandekar, c.a. Kashikar, Y.Y. Bhide, Poona: Tilak Maharashtra Vidyapitha, 1972. Edgerton, Franklin. 'Kausika and the Atharvaveda', in A Volume of Eastern and Indian Srudies prcscllted to Professor F.w. Thomas, C I.E. , 011 his 72" d birthday 21" March 1939, ed. S.M. Katre and P.K. Gode, New Indian Antiquary. Extra series l, Bombay: Karnatak Publishing House, 1939, 78-81. Gonda, Jan. The Savayaj/ïas (KallsikaslÏtra 60-68. Translation, IlIfrodllction, Commentary), Verhandelingen der Koninklijke Nederlandse Akademie van Wetenschappen, DEEL LXXI. No 2, Amsterdam: North-Holland Publishing Company, 1965. - - - Vec!ie Ritllal: The Non-Solemll Rites, Leiden-K6In: E.J. Brill, 1980. Grifliths, Arlo. 'The Ancillary Literature of the PaippaIada Schoo\. A preliminary Survey with an Edition of the Caranavyuhopani~ad', in The Atharvaveda alld its PaippallidaSlikhti. Historical al/d Philological Papas 011 a Vedic Tradition, ed. Arlo Griffiths and Annette Schmiedchen, Indologica Halensis, Achen: Shaker Verlag, 2007, 196-311. - - - 'PaippaIada mantras in the Kausikasütra', in The Vedas. Texts, Language & Ritual. Proceedil/gs of the Third ll/tematiol/al Vedic Workshop, Leidel/ 2002, ed. Arlo Griffiths and Jan E.M. Houben, Groningen Oriental Studies XX, Groningen : Egbert Forsten, 2004, 49-99. - - - 'Aspects of the Study of the Paippalada AtharvaVeda Tradition ', in Atharval}G (a collectiol/ of essays 011 the AtharvaVeda with special reference ta ils Paippaltida tradition), ed. Abhijit Ghosh, Kolkata: Sanskrit Book Depot, 2002, 35-54. Kesava . Kdava's Kausikapaddhati 011 the KauSikasütra of the Atharvaveda, critically edited by Y.P. Limaye, R.N. Dandekar, c.a. Kashikar, Y.Y. Bhide, S.S. Bahulkar, Shri Balmukund Sanskrit Mahavidyalaya Research Series l, Pune: Shri Balmukund Sanskrit Mahavidyalaya, 1982. Khare, Ambarish. 'The Savayajfias', in SrïnÏdhi(I. Prof Shrikant Shallkar Bahlllkar's Gratitude Volume, ed. Shripad a. Bhat, Shilpa Sumant and Ambarish Vasant Khare, Pu ne: Samvidya Institute of Cultural Studies, 2009, 205-14. Mylius, Klaus. Worterbllch des Altindischen Rituals. Mit einer iibersicht über das altindische Opferritual ulld einem Plan der Opfertstiitte, Wichtrach: Institut für Indologie, 1995. Pa~ç1a , Umakanta. PaippaltidavivlihtidisG/!lsklirapaddhati, Balasore: s.n., 2000. Renou, Louis. Vocabulaire du Rituel Védique, Collection de Vocabulaires Techniques du Sanskrit, Paris: Librairie C. Klincksieck, 1953. Wujastyk, Dominik. Metarules of PÜ!lil/ial/ Grammar; Vyliçii's Paribhti:jlivrtï, Critically Edited with Translation and Commentary, Vols 1-2, Groningen Oriental Studies V, Groningen: Egbert Forsten, 1993. Julieta ROTA RU, Ph.D. (julieta.rotaru@bmms.ro), associate lecturer of Sanskrit and Indology, Faculty of Foreign Languages and Literatures, University of Bucharest C8l: Pitar Mo~ nr. 7-13, cabinet no. 31, et. II, 070151, Bucharest, Romania

References (77)

19.5. tasmin maisradhanyaf!1 srtam asnati 1-In this [water ]62 he boils a porridge made of mixed cereals (i.e. rice, barley, wheat, Indra grain, sesame, long pepper, syamaka)63 and, [having besmeared it with the dregs of the ghee oblation]64
Darila: gauravat, cf. Kesava: pasuvat, ' like animals' .
This is an application of. 7.1.
Cf. Kall §S 7.2. Darila: tarn asnati sa'1lpatkamaJ:i.
Sa'!lpatavantam is not redundant because there is the specification that the ghee, the remnants of which are used for besmearing, is to be offered on each of the three fires. 113 Cf. KallsS7.16. 114 Application of 7.1. 115 Edition: asnati. Caland, based on Sayal)a's reading of hymn SS 6.1 and probably on Kesava's reading in the commentary (for in the nlllla the lectio is ainati), considers ail/titi to be a /apsus ca- lami for juhoti. Darila, in the mata and in the bha~ya : jLlhoti. AthPaddh :jllhoti. On the grounds of all these readings, we may retain Caland's emendation asjllho(i. 116 Thus Caland's emendation of the future participle. Edition: vibhunk~yamal)o (cf. KausS 38.26) and so Darila on 23.10-11, cf. 38.26 (the editors emend everywhere as vibhak~yamal)a).
Kesava's rubric of the rite as vibhagakarman , and Darila's commentary on the actual sutra (svo vibhagaJTI kari~yan saTUpavatsam asnati) and on KausS 38.26 (vibhagaJTI kari~yan piu badhnTyat) supports this emendation.
30.4-6. catvari sakaphalani prayachati 133 1 k~lraleham ankte 1 asnati 1-[With hymn 6.16]134 he gives [the patient] four siika fruits. He smears [the patient's eye] with milk,l35 after having licked it. 136 [The patient] eats [sthiilfpiika ?],137 [besmeared with the dregs of the ghee oblation]138 [and consecrated with the aforementioned hymn].139
38.l0. dadhinave nasnaty (em.)140 a saf!1hara~at 1-He should not eat milk and fresh [cereals] until [they] have not been brought anew.
46.4. yena soma (6.7) iti yajayi~yan sarupavatsam asnati 1-With hymn 6.7, the one who wants to chose the officiating priests, eats [rice] 141 boiled in the milk from a cow having a calf of a similar colour l42 [besmeared with the dregs of the ghee oblation]l43 [and consecrated with the aforementioned hymn].I44
1 go~the ca dvitiyam asnati 1-With [hymns] 4.1 or 4.28, he sacrifices on a nearby mountain outside the village. In another place, [he makes] oblations separately 133 Bloomfield has maintained throughout the original reading with -cha-, restored by Bahulkar 1990 as -ccha-in his edition of the first adhyiiya, 134 Cr. KalifS 8.21. For the hymn, see Kalif S 30.1.
Thus Bahulkar 1994, 185. Bloomfield and Caland (cf. KeSava, miilak~rra) understand a paste made of the siika's sap.
Cf. Dal'ila: k~'jl'aql Ie~hl'ti kanal'i k~lralt:hal.l 1 te lla' k~l iillkle I. 137 Bloomfield: sap, Caland: Saft, cf. KeSava: mulak ~lra . Bahulkar 1994, 186: milk (from 30.5).
Darila passes over this in silence. All the translators understand the object of asniiti as anuvrtti from 30.5. It might also be an application of 7.1. It is very difficult to ascertain the actual practice of the medical rites, since the Atharvavedic prayogas ignore the medical rites. 138 Cf. KalifS 7.15. 139 Cf, KallsS 7.16. 140 According to Kesava's editors. Bloomfield: dadhi navenasnaty a safJlharal)at. Caland: 'Er isst saUTe Milch zusammen mil frischen (Komerfrilchten, wozzu er die Neigen der mit 1.13 darge- brachlen Butterspenden gethan hat), ehe (noch die Frilchte) eingesammelt werden'. Darila: dadhi ca navafJl dhanyafJl ca na bhak~ayed yavan na dhanyam grham anTtam 1-'One should not eat milk and fresh cereals until cereals are brought back home'. 141 Application of 7.1. cf. Darila on Kaw'S 7.1.
Cf. KallsS 7.2. The milk from a cow having a calf of a similar color is used only in the rites for prosperity; hence it is specifically mentioned here, in a rite for choosing the officiating priests. 143 Cf. KallsS 7.15. 144 Cf. KalifS 7.16. 145 For the identification of this and the subsequent hymn having the same beginning, see the author's presentation at the Fourth International Vedic Workshop, The Vedas ill Culture alld History, University of Texas (Austin), Texas, May 2007, The Identification of the Hymn brahma jajiiiilla (SS 4.1 or 5.6) in Ritual Sources of the Atharvaveda' (to be published in the Proceedings of the Work- shop). I SSN 1 64~-2662 , ACTA ORI EN T ALlA V I LNENS I A 10,1 (2 1) 1)9): 7-15
30,5.1.5,6.64,6.73,6.74,6.94 and 7.52],189 he eats the meat of a 3-year-old cow seasoned with iimla (Tamarindus indica),190 [besmeared with the dregs of the ghee oblation],191 [and consecrated with the aforementioned hymns].'92 44) 12.15. pratar agnif!1 (3.16) girav aragarate~u (6.69) divasprthivya!:t (6.125.2) iti dadhimadhv asayati 1 -With mantras 3.16, 6.69 and 6.125.2, he makes [the brahmin] eat milk and honey, [besmeared with the dregs of the ghee oblation]193 [and consecrated with the aforementioned mantras].194
16.28. anusukanaf!1 vrThlf.lam avraskajaiJ:! kampTIai!:t srtaf!1 sarupavatsam asayati 1 -[With hymn 1.9]'95 he makes [the king] eat [a porridge] of barley shot after rice [has sprung or ripe], boiled on a fire of torn-off kampfia branches, in milk from a cow having a calf of a similar colour l96 [after having besmeared the porridge with the dregs of the ghee oblation] 197 [and after having consecrated the same with the aforementioned hymn].198
Diirila: suktiiny iimlarasiini krtvii.
Cf. Kall §S 8.21. For the hymn, see KausS 17.1. lOO The sthtilfplika might also be inferred through anuvrtti from KausS 17.2, where it is expressly mentioned.
Cr. Kall §S 8.2 I. For the hymn, see Kall §S 17.1. 20S Cr. K(lliSS 8.19. the ghee oblationF09 [and consecrated with the aforementioned hymn].21O
34.13. a no agne (2.36) ity agamakrsaram asayati 1-With hymn 2.36 he makes [the woman] eat krsara (i.e. rice seasoned with sesame) cooked for guests, [besmeared with the dregs of the ghee oblationFl5 [and consecrated with the mentioned hymnJ. 216
35.5-6. parvatad diva\:! (5.25) ity agamakrsaram asayati 1 yugatardmana saf!1patavantaf!1 dvitlyam 1-With hymn 5.25 he makes [the woman] eat krsara (i.e. rice seasoned with sesame) cooked for guests, [besmeared with the dregs of the oblationF17 [and consecrated with the aforementioned hymn].218 [He eats] the second portion of rice seasoned with sesame cooked for guests besmeared with the dregs of the ghee oblation 219 by means of a pair of scissors, [and consecrates the same with the aforementioned hymn.]
39.14. sakalenavasicya yu~apisitany asayati 1 -Having mixed with a log the soup of flesh [of tawny cow and red goat]223 he [besmears it with the dregs of the ghee oblation],224 [he consecrates it with verse 2.11.1]225 and makes [the sacrificer] eat [this soup] [with the recitation of the same verse].226
Four hymns are quoted at KaLIfS 26.33, and employed subsequently in four different rites. For a discussion regarding the significance of being thus quoted v. Bahulkar 1994, 128, n. 1. 212 Thus Bloomfield (identifying pippa/f with pepper corn), Caland, Bahulkar. Mantroktam should be supplemented by anLlvrtti from the previous three siitras.
55) 52.20-21. asmin vasu (1.9) yad abadhnan (1.35) nava pral).an (5.28) iti yugmakf~l).alam adi~~anaf!1 sthallpaka adhaya badhnati [ asayati [ -With hymns 1.9, 1.35 and 5.28, having put in the porridge made of the aforementioned [grains]233 [a golden 234 amulet] with two k!"~~zala, he binds it. 235 He makes [the sacrificer] eat [the porridge],236 [besmeared with the dregs ofthe ghee oblation]237 [and consecrated with the aforementioned hymns].238
54.14. ghrtapil).<;ian asayata~ [ -[With hymn 2.28]239 [the parents]240 make [the child] eat the [three]241 balls of ghee [besmeared with the dregs of the ghee oblation]242 [and consecrated with the aforementioned hymn].243
72.19. ~a~saf!1pataf!1 mata putran asayate [ ucchi~~af!1 jayam [ -Having six times besmeared [the boiled rice] with the dregs of the ghee oblation 244 [and having consecrated them with the previously mentioned verse],245 the mother feeds the children [this boiled rice].246 [The sacrificer feeds] his wife the remainder [of the same].
Kesava: tata uttamajatadantam asayati 1 matapitarau vasayataJ:! I. 230 Application of 7.1. cf. Darila. 231 Cf. KallsS7.15. m Cf. KallsS7.16.
Cf. KallsS 46.45: rice, barley, beans, sesame. V. supra.
Kesava: hiranyamal).iIp yugakr~l).alaIp .
This is an application of 7.1, but the object might be supplemented as well through anuvrtti from the previous slltm.
Cf. KallsS 7.15. But KeSava: kecit sthallpake saIppataIp na kurvanti 1-'Some do not per- form the be smearing of the boiled rice with the dregs of the ghee oblation'. m Cf. KllliSS 7.16. m Cf. KalifS 8.21. For the hymn, see KallsS 54.13. 240 Kesava, AthPaddh, PraBM.
AIII/I'!"tti from the previous siilm. 242 Cf. KalifS 7.15.
Cf. KalifS 7.16. For the hymn, see KallsS 46.43.
S(//I/piitam is not redundant since the specification 'six times' is added to it. W Cf. KalifS 7.16. For the kaipaja phrase, see KallsS 72.18. 146 Application of 7.1. cf. Darila on 7.1.
78.15. rasan asayati sthalIpaka£Tl ca 1 -[With hymn 6.78]247 he makes [the couple) eat saps (i.e. curds, ghee, and honey mixed with water),248 [besmeared with the dregs of the oblation]249 [and consecrated with the aforementioned hymn],2S0 and [then] boiled rice,25l [besmeared with the dregs of the ghee oblationJ252 [and consecrated with the same hymn ].253 The occurrences of priisayati 59) 10.16. aha£Tl rudrebhir (4.30) iti suklapu~paharitapu~pe ki£Tlstyanabhipippalyau jatarupasakalena prak stanagrahat prasayati 1-With hymn 4.30, having mixed a white flower (suklapu~pa) and a yellow flower (haritapu~pa)254 or 255 the middle part of a conch (ki,!lstyanabhi)256 and Piper Ion gum (pippa/i) by means of a spoon in the shape of jata,2S7 he feeds [the child] [this mixture] before he is given the breast [after having consecrated the same with the aforementioned hymn].258
35.14. lo~tan anvrca£Tl prasayati 1-With each verse [i.e. verse 5.1.1 and the verses 247 For the hymn. see KalifS 78.14.
Cf. KausS 7.16 cum 8.21. For the hymn, see KalifS 46.43.
251 Although the siitra is an application of 7.1, the word sthiilfpiika is not redundant because a second dish is prescribed. /iklwpLl'fpikii (Andropogon Aciculatus) and andhapu'fpa, respectively. Darila thinks the names of the flowers refer to their respective colours. 255 Darila explains that there are two individualjiitakarmall with two different procedures, em- ploying the first or the second pair of items expressed by the dvalldva compounds. 256 kimstya is an hapax explained by Darila as •conch'.
7 Glossed by the commentators as hira~l.\a, 'golden'.
Cf. KaLIfS 7.16. For the hymn, see KaLIfS 46.43. KaLIfS 7.15 seems not to be applied here. Kesava prescribes only the abhil11antra~lG . Cf. Darila: na salTlpata~ propasr~\atvat I. PraBlw: aham rudrebhir iti suktenabhimantrya hiraDyasakalena kumaralTl prasayet I. But SRM: sisul]1 prasayati I asadya salTlpatyabhimantrya I. However, s{//!lpiitakara~lC/ has another significance in the jiitakarmii~li, that of besmearing the child's palate for instant speech (KaLl §S 10.17).
For the hymn, see KaLlsS 29.11.
Cf. KaLlsS 7.16. Darila: na ca sal]1pata~ propasmatvat 1 jatakarma vat I. Kesava also prescribes only the abhimantrana. of hymns 6.17 and acuytii, etc]26l he feeds [the pregnant woman] earthen clods [consecrated with the aforementioned malltras].262
62) 54.11. yatha dyauQ (2.15) manase cetase dhiyaQ (6.41) iti mahavrmII)arp sthallpiikarp srapayitva santyudakenaopasicyabhimantrya prasayati 1 -With hymns 2.15 and 6.41, after having cooked a porridge 263 from large rice, after having sprinkled [it] with pacifying water, after having consecrated 264 [it] [with the aforementioned hymns], he makes [the child] eat [this porridge] .265
58.19. sivau te stam (8.2.18-19) iti vrmiyavau prasayati 1-[With verses] 8.2.18- 19 266 he feeds [the child] rice and barley [consecrated with the aforementioned verses].267
82.39. se~arp santyudakenopasicyabhimantrya prasayati 1-Having sprinkled the remaining [boiled rice]268 with pacifying water, having consecrated 269 [it] [with verses 18.3.61-62],270 he makes [the sacrificer] partake of271 [this boiled rice] [with the recitation of the same hymn].272
-Next, he feeds the cow and the two calves [with rice boiled in milk],273
262 Cf. KalifS 7.16. Darila: na sampataJ:l propaSr~\atvat I. Kesava prescribes only the {/bhil1lalllra~w. 263 Sthiilfpiika is not redundant because the type of grain is specifically mentioned. 264 Abhil1lamrya is not redundant since priifayati seems not to imply the application of 7.15 and implicilly of 7.16. PraBha does not mention the saYflplitakarlllJa but only the abhil1lalllral)a. 265 Application of 7.1.
Cf. KalifS 7.16. Kesava: vrThiyavau pi~\vabhimantrya (but MSS. Ga, Va, Sa, Bha 1: safTIpatyabhimantrya). Cf. PaippPaddh p. 220: yasyam annam ity ekaikark (sic! ekaikarca) ebhiJ:l mantraiJ:l k~lraudanam abhimantrayet I annaprasane mahavrThll)am odanasthalipakafTI (sic! -sthallpakafTI) srapayitva . .. atra caruvidhina k~lraudanaf!1 karttavyam I. But SRM: vrThiyavan anger dak~il)ata asadya safTIpatyabhimantrya I. 268 Cf. KalifS 82.36: urdhvaf!1 trtiyasya vaivasvatafTI sthaJIpakaf!1 srapayitva vivasvan naJ:l (18.3.61-62) iti juhoti I. Since the oblation does not consist of lijya, the saYflpiitakaral)a does not ap- ply here (cf. Kesava also).
Abhil1lamrya is not redundant. V. supra note 264. Kesava does not mention saYflptitakara(w along with this.
Cf. Kalif S 7.16. For the hymn, see KalifS 82.36 (cf. KalifS 8.21 cum 8.7). 271 The connotation of the verb prtif-'to partake of the oblation after being offered' is main- tained here. 272 Cf. KalifS 8.21.
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Julieta ROTA RU, Ph.D. (julieta.rotaru@bmms.ro), associate lecturer of Sanskrit and Indology, Faculty of Foreign Languages and Literatures, University of Bucharest C8l: Pitar Mo~ nr. 7-13, cabinet no. 31, et. II, 070151, Bucharest, Romania

Towards a Methodology of employing the paribhāşās in the KauśikaSūtra (I), With Special Refference to 7.10

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