21. Athâsyâ ûrû vihâpayati, vigihîthâm dyâvâprithivi iti tasyâm artham nishtâya mukhena mukham sandhâya trir enâm anulomâm1 anumârshti, Vishnur yonim kalpayatu, Tvashtâ rûpâni pimsatu, âsiñkatu Pragâpatir Dhâtâ garbham dadhatu te. Garbham dhehi Sinivâli, garbham dhehi prithushtuke, garbham te Asvinau devâv âdhattâm pushkarasragau. 22. Hiranmayî aranî yâbhyâm nirmanthatâm2 asvinau, tam te garbham havâmahe dasame mâsi sûtave. Yathâgnigarbhâ prithivi, yathâ dyaur indrena garbhinî, vâyur disâm yathâ garbha evam garbham dadhâmi te 'sâv iti 5. 23. Soshyantîm adbhir abhyukshati. Yathâ vâyuh" pushkarinîm samiñgayati sarvata, evâ te garbha egatu sahâvaitu garâyunâ. Indrasyâyam vragah kritah sârgalah saparisrayah', tam indra nirgahi garbhena sâvarâm 10 saheti. 8 was an old proverbial formula, and that it meant originally no more than 'I am he, and thou art she.' But this meaning was soon forgotten. In the Khând. Up. I, 6, 1, we find sâ explained as earth, ama as fire (Sacred Books of the East, vol. i, p. 13). In the Ait. Brahmana sâ is explained as Rik, ama as Sâman. I have therefore in our passage also followed the interpretation of the commentary, instead of rendering it, 'I am he, and thou art she; thou art she, and I am he.' 1 Anulomam, mûrdhânam ârabhya pâdântam. 2 Nirmathitavantau. 3 Asvinau devau, Mâdhyandina text. ♦ Dadhâmahe, Mâdhyandina text. Instead of sûtave, A. has sûyate, B. sûtaye. Iti nama grihnâti, Mâdhyandina text. Sankara says, asâv iti tasyâh. Ânandagiri says, asâv iti patyur vâ nirdesah; tasyâ nâma grihnâtîti pârvena sambandhah. Dvivedaganga says, ante bhartâsâv aham iti svâtmano nâma grihnâti, bhâryâyâ vâ. 9 See Pâraskara Grihya-sûtra I, 16 seq. 7 Vâtah, M. 8 Argadayâ nirodhena saha vartamânah sârgadah, Dvivedaganga. Saparisrayah, parisrayena parivesh/anena garâyunâ sahitah, Dvivedaganga. 10 Sâvarâm is the reading given by Poley, Roer, A. and B. 241. When the child is born, he prepares the fire, places the child on his lap, and having poured prishadâgya, i. e. dadhi (thick milk) mixed with ghrita (clarified butter) into a metal jug, he sacrifices bit by bit of that prishadâgya, saying: May I, as I increase in this my house, nourish a thousand! May fortune never fail in his race, with offspring and cattle, Svâhâ!' 'I offer to thee in my mind the vital breaths which are in me, Svâhâ!' 'Whatever in my work I have done too much, or whatever I have here done too little, may the wise Agni Svishtakrit make this right and proper for us, Svâhâ!' 25. Then putting his mouth near the child's right ear, he says thrice, Speech, speech! After Ânandagiri explains: garbhanihsaramânantaram yâ mâmsapesî nirgakkhati sâvarâ, tâm ka nirgamayety arthah. Dvivedaganga (ed. Weber) writes: nirgamyamânamâmsapesî sâ-avarasabdavâkyâ, tam sâvaram ka nirgamaya. 1 These as well as the preceding rules refer to matters generally treated in the Grihya-sûtras; see Âsvalâyana, Grihya-sûtras I, 13 seq.; Pâraskara, Grihya-sûtras I, 11 seq.; Sankhâyana, Grihyasûtras I, 19 seq. It is curious, however, that Âsvalâyana I, 13, 1, refers distinctly to the Upanishad as the place where the pumsavana and similar matters were treated. This shows that the Upanishads were known before the composition of the Grihya-sutras, and explains perhaps, at least partially, why the Upanishads were considered as rahasya. Asvalâyana says, ' Conception, begetting of a boy, and guarding the embryo are to be found in the Upanishad. But if a man does not read the Upanishad, let him know that he should feed his wife,' &c. Nârâyana explains that Ârvalâyana here refers to an Upanishad which does not exist in his own Sakhâ, but he objects to the conclusion that therefore the garbhâdhâna and other ceremonies need not be performed, and adds that some hold it should be performed, as prescribed by Saunaka and others. 2 Âsvalâyana, Grihya-sûtra I, 10, 23. 8 • Trayîlakshanâ vâk tvayi pravisatv iti gapato 'bhiprâyah. that he pours together thick milk, honey, and clarified butter, and feeds the child with (a ladle of) pure gold', saying: 'I give thee Bhûh, I give thee Bhuvah, I give thee Svah2. Bhûr, Bhuvah, Svah, I give thee all ".' 26. Then he gives him his name, saying: 'Thou art Veda;' but this is his secret name". 27. Then he hands the boy to his mother and gives him her breast, saying: 'O Sarasvati, that breast of thine which is inexhaustible, delightful, abundant, wealthy, generous, by which thou cherishest all blessings, make that to flow here ".' 287. Then he addresses the mother of the boy: 1 Cf. Pâraskara Grihya-sûtras I, 16, 4, anâmikayâ suvarmântarhitayâ; Sankhâyana, Grihya-sûtras I, 24, prâsayeg gâtarupena. Bhûr bhuvah svah are explained by Dvivedaganga as the Rigveda, Yagur-veda, and Sâma-veda. They might also be earth, air, and heaven. See Sânkhâyana, Grihya-sûtras I, 24; Bhur rigvedam tvayi dadhâmi, &c. The Mâdhyandinas add here another verse, which the father recites while he strokes his boy: 'Be a stone, be an axe, be pure gold. Thou art my Self, called my son; live a hundred harvests.' The same verse occurs in the Âsvalâyana Grihya-sûtras I, 15, 3. The two ceremonies, here described, are the âyushya-karman and the medhaganana. They are here treated rather confusedly. Pâraskara (Grihya-sûtras I, 16, 3) distinguishes the medhâganana and the âyushya. He treats the medhaganana first, which consists in feeding the boy with honey and clarified butter, and saying to him bhûs tvayi dadhâmi, &c. The âyushya consists in repeating certain verses in the boy's ear, wishing him a long life, &c. In Asvalâyana's Grihya-sûtras, I, 15, I contains the âyushya, I, 15, 2 the medhaganana. Sânkhâyana also (I, 24) treats the âyushya first, and the medhaganana afterwards, and the same order prevails in the Mâdhyandina text of the Brihadâranyaka-upanishad. In the Mâdhyandina text these acts are differently arranged. 7 These verses are differently explained by various commentators. Ânandagiri explains ilâ as stutyâ, bhogyâ. He derives Maitrâvarunî 'Thou art Ilâ Maitrâvaruni: thou strong woman hast born a strong boy. Be thou blessed with strong children thou who hast blessed me with a strong child.' And they say of such a boy: 'Ah, thou art better than thy father; ah, thou art better than thy grandfather. Truly he has reached the highest point in happiness, praise, and Vedic glory who is born as the son of a Brâhmana that knows this.' FIFTH BRAHMANA. 1. Now follows the stem1: 1. Pautimâshiputra from Kâtyâyanîputra, from Maitrâvaruna, i. e. Vasishtha, the son of Mitrâvarunau, and identifies her with Arundhati. Dvivedaganga takes idâ as bhogyâ, or idâpâtrî, or prithivîrûpâ, and admits that she may be called Maitrâvarunî, because born of Mitrâvarunau. Vîre is rightly taken as a vocative by Dvivedaganga, while Ânandagiri explains it as a locative, mayi nimittabhûte. One expects agîganah instead of agiganat, which is the reading of A. and B. The reading of the Mâdhyandinas, âgîganathâh, is right grammatically, but it offends against the metre, and is a theoretical rather than a real form. If we read agîganah, we must also read akarah, unless we are prepared to follow the commentator, who supplies bhavati. 1 The Mâdhyandinas begin with vayam, we, then 1. Bhâradvâgîputra, 2. Vâtsîmandavîputra, 3. Pârasarîputra, 4. Gârgîputra, 5. Pârâsarî-kaundinîputra, 6. Gârgîputra, 7. Gârgîputra, 8. Bâdeyîputra, 9. Maushikîputra, 10. Hârikarnîputra, 11. Bhâradvâgîputra, 12. Paingîputra, 13. Saunakîputra, 14. Kâsyapî-bâlâkyâ-mâ/harîputra, 15. Kautsîputra, 16. Baudhîputra, 17. Sâlankâyanîputra, 18. Vârshagamiputra, 19. Gautamiputra, 20. Âtreyîputra, 21. Gautamiputra, 22. Vâtsîputra, 23. Bhâradvâgîputra, 24. Pârâsarîputra, 25. Vârkârunîputra; then from No. 20 as in the Kânva text. This stem is called by Sankara, Samastapravakanavamsah, and Ânandagiri adds, pûrvau vamsau purushaviseshitau, tritîyas tu strîviseshitah, strîprâdhânyât. Dvivedaganga writes, putramanthakarmanah strîsamskârârthatvenoktatvât tatsannidhânâd ayam vamsah strîprâdhânyenokyate. 2. Katyayaniputra from Gotamiputra, 9. Kausikiputra from Âlambiputra and Vaiyâghrapadiputra, 10. Âlambiputra and Vaiyâghrapadîputra from Kânviputra, 11. Kânviputra from Kâpîputra, 12. Kâpiputra 2. from Âtreyîputra, 13. Âtreyiputra from Gautamiputra, 14. Gautamiputra from Bhâradvâgîputra, 1 M. has only one. 2 M. inverts 23 and 24. 8 Deest in M. |