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Introduction—The seventh adhyaya of the Kausika Sutra contains many svastyayana rites and kamya karmas. In addition to these rites, one can come across here many household rites like the Godana, Cudakarana, Upanayana and Annaprasana. In fact, the household rites get a boost from this chapter onwards sidelining the Atharvanic practices. Thus we can say that this chapter is a grand mixture of Atharvanic and household practices. All these practices are stated below: Various Svastyayana Rites 1. Prosperity for the two-footed and the four-legged (while setting out upon a road): While starting on a journey, reciting svastida ye te panthanah (Atharvaveda 7.55.1) one sips water and places his right foot forward. Innumerable pebbles are thrown inside the house or on the field or elsewhere. Wherever the pebbles are thrown, there will be prosperity for the two-footed and the four-footed. Likewise the darbha grass is cut and thrown inside the house, or over the field. Prayer to Indra is made. This act will also ensure prosperity.

239 2. Prosperity for the king: The sword etc. are enriched with dregs of ghee and are addressed with verses are muh pare, a patam no, ya enam parisidanti... (Atharvaveda 1.26.1; 27.1; VI.3.1; 76.1). They are then caressed and grasped by the performer. If the se are given to the king there will be prosperity for him. 3. Rite for the one desiring Prosperity at night: The one desirous of good luck at night sleeps measuring out one's face with the disti¹ and this act will ensure him prosperity. 4. Prosperity while on the move: The one who has slept measuring out his face with the disti, gets up in the morning, recites the stanza svastida ye te panthanah... (Atharvaveda 7.55.1) and proceeds measuring three steps. Later he sets upon his mission. Prosperity will attend him who starts in this way. 5. Rite for the one starting on a Journey leading to Prosperity: The provisions for the journey such as coarsely ground meal etc. are addressed with the verse pretam padau... (Atharvaveda 1.27.4) and they are given to a Brahmin by the one desiring good luck. 2 Reciting upasthasta... (Atharvaveda 12.1.62) the dravyas odan asaktu, vataka etc. are invoked and planted on the 3 ground.3 Later one starts on his journey. 1

240 'Sarvartha' Svastyayana Rites Reciting svasti matra ... (Atharvaveda 1.31.4) one performs upasthana in the night for fortune. 4 Vanikkarma for Gain in Trade 5 The merchant while reciting the hymn indramaham... (Atharvaveda 3.15) loads up his ware anointing them with dregs of ghee. Reciting the digyuktas, doso gaya patam na... (Atharvaveda 6.1.1; the hymns 6.3-7) anadudbhyah... (Atharvaveda 6.59), yamo mrtyuh... (Atharvaveda 6.93), visvajit... (Atharvaveda 6.107), sakadhumam... (Atharvaveda 6.128) and bhavasarvau... (Atharvaveda 11.2) he offers a variety of substances. 6 While reciting the first verse of the hymn bhavasarvau mrdatam... (Atharvaveda 11.2) the caru oblation is offered thrice for protection and mercy from Rudra. The merchant while reciting the hymn upottamena... (Atharvaveda 6.128) places lumps of dung upon the joints of Brahmin friend and asks him as to what sort of a day shall they have that day. The Brahmin- friend replies that the day will be auspicious and fair.7 Sarpadi Svastyayanam While reciting ma no deva... (Atharvaveda 6.56) along with the digyukta hymns (Atharvaveda 3.26 and 27) and the verse yaste sarpo... (Atharvaveda 12.1.46) pebbles are thrown around the bed, house and the corn-fields. Grass-garland anointed with dregs of

241 ghee is fastened upon the door. hung on the path of an elephant. on the Mahanavami or at the time of Dipotsava. The grass-garland is also This rite is performed Again The dry cow-dung is addressed with ye' syam stha etc. (Atharvaveda 3.26.27) and it is crumbled at the door and strewn inside the house. It is buried at the entrance into the city, door of the house or field. It is then placed upon fire. The apamarga blossoms are invoked likewise and they are buried at the centre of the village. Guduci padas too are treated likewise. All these above mentioned practices serve to destroy serpents, vermins from house and lands thereby leading to prosperity. Rites to obtain Security for Cowherds etc. against Tiger, Thief etc. Reciting udita... (Atharvaveda 4.3) the shepherd follows the cattle raising and digging into the ground the Khadira staff anointed with dregs of ghee. He pours out water, sweeps together the moistened dust and then places his left hand upon the dust and scatters half of it with his right hand. Oblation to Indra is given thrice following 8

242 the Pakayajna vidhana. Bali is offered to the four regions and Upasthana is carried out in every direction. Bali is offered in the midst of four regions. the offering is emptied on the ground. A fifth The rest of Reciting brahmajajna sam... (Atharvaveda 4.1) and bhavasarvau... (Atharvaveda 11,2) the nearby mountain goddess in the forest is given an offering and separate offerings are also given to Bhava, Sarva, Pasupati, Ugra, Rudra, Mahadeva and Isana. Thus this rite ensures security for cowherds, stables and fields against tiger, thief, wolf, lion etc. 1 Gostha karma for Prosperity After the Caru homa the sacrificer partakes of the remnants of oblation offered to Rudradeva in the cow-pen. Having placed darbha, the Yajamana fumigates the cow-pen. Reciting bhutyai nah pustyai vah... the faces of the first born-twins are anointed and these are made to drink water. Walking around the cows is undertaken with the 'udakadharasakha'. Prosperity Rite for Welfare of the House, Town and Vill age . While reciting asma varma me (Atharvaveda 5.10.1) four stones enriched with dregs of ghee are buried in the corners of the

243 house, a fifth in the middle of the house and a sixth over the house. This rite is meant for the welfare of the house, town and village.⁹ Removal of Weeds from a Field and Protection of Crops from Destructive Creatures Removal of Weeds: The verse alasala... (Atharvaveda 6.16.4) is remedy for weeds. The tops of three Silanjala plant are buried in the middle of the field (furrows) reciting the 10 Atharvaveda 6.16.4. Protection of Crops: Protection of crops from destructive creatures is a must for agricultural prosperity. While reciting hatam tardam... (Atharvaveda 6.56) the performer walks about the grain-field dragging a piece of lead with iron. Pebbles are thrown upon the field. He ties a hair through the mouth of Tarda (a bird) and buries it head down-ward into the middle of the field. The pot of water consecrated, is emptied over the cow-pen He offers Bali to the regions, a sapati, (Lord of the regions), two Asvins, and to the lord of the field. He observes silence on that day till sun-set. Thus, this rite ensures prosperity of crops from 11 destructive creatures. Welfare while Proceeding on a Journey Reciting ye panthana... (Atharvaveda 6.55.1) clarified butter

244 is offered in the fire. Faggots, Purodasa are also offered. The traveller is given mixed beverage and meal. Welfare-rite for Release from Various Bonds While reciting yasyaste, yatte devi visana, pasan... (Atharvaveda 6.84; 6.63; 6.121.1) something resembling that by which one is bound is mixed with dregs of ghee. A second one also is mixed with dregs of ghee. La ter, rites abhyatana etc. are carried out. This rite ensures bandhamocana leading to prosperity. Release of one bound by speech The bhumilekha ( Meaning ? Meaning? ) is mixed with dregs of ghee and I la ter, rites abhyatana etc. are undertaken. 12 Welfare from Danger of Fire While reciting ayana... (Atharvaveda 6.106.1) a rite to prevent conflagration of one's house is carried out in a pond. A hole is made inside one's house and water is conducted into it. The house is covered with an avaka plant. The person whose limb is burnt is washed with consecrated water. A person, being cursed (about to suffer the 'fire' of curse) is given a stirred drink and porridge. 13

i 245 Safety in Boats and Ships •� The boats and ships are addressed with mahimu su. (Atharvaveda 7.6.2) and then they are taken hold of in a rite for welfare in crossing water. The boat or ship is enriched with dregs of ghee. The naumani enriched with dregs of ghee is tied on as amulet upon those that travel by the boat and also upon the boat-men. It is said that the boat will never sink on the way. Rite for Gain of Lost articles Reciting prapatha... (Atharvaveda 7.9.1) 14 those who seek lost property, have their hands and feet washed and have them anointed. Their hands are wiped and they then start upon the search. Twenty one pebbles are then scatteringly upon the cross-roads. 15 Rite for Welfare in General While reciting nama skrtya... (Atharvaveda 7.102.1) urination 16 is done standing erect. Oblation is given reciting the 17 amholingas with thirteen burnt offerings, ghee and faggots, Aditya Upasana is also performed. The havis is then eaten. For Varcasya While reciting asminvasu... (Atharvaveda 1.9.1) yadabadhnan...

246 (Atharvaveda 1.35.1) nava pranan... (Atharvaveda 5.28.1) an amulet made of a pair of yugma krsnala that has been steeped in honey for three days, is tied on making it threefold. It is placed over the Sthalipaka before it is tied on. The Sthalipaka is then given in ceremonies for fortune and power. Charms to obtain special wishes For Long Life: While reciting visvedevah... (Atharvaveda 1.30.1) the one wishing to have a full cycle of life performs offering to Visvedavas. The sacrifice should be of grain boiled in milk, butter or water. The Visvedevas are then worshipped standing in prayer to them. For Prosperity: The one desiring prosperity and wealth offers oblation to dyavaprthivi reciting idam janasa... (Atharvaveda 1.32.1). For General Welfare: The one desiring general welfare invokes Tarksya reciting tyamu su,tratarama mandraih... (Atharvaveda 7.85.1; 86.1; 117.1). For Wealth: The one desirous of wealth recites sama stvagne,' bhyarcata... (2.6.1; 7.82.1), offers oblati on and Upasthana to Agni.

247 For Sarvakama: The one desirous of Sarvakama offers oblations in eight cauldrons and Upasthana to eight gods, pu thivi, Agni, Antariksa, Vayu, Dyauh, Aditya, Disah, and Chandramas. He offers oblation or Upasthana to Indra, Atharvana, Aditi, Devas and Brhaspati. For Strength: The one desiring strength offers oblation to Indra reciting indra jusasva... (Atharvaveda 2.5.1). A king aspiring for 'purusadi-bala' performs this act daily according to Kesava . 18 For articles of Merchandise: The one desirous of articles of merchandise offers oblation unto Indra reciting indrahamam... (Atharvaveda 3.15.1). For Village: The one desirous of village offers oblation to Indra reciting udenamuttaram naya, yo' smanindrah, sutrama... (Atharvaveda 6.5.1; 6.1; 7.91.1). For Glory: Reciting ya sasam mendra... (Atharvaveda 6.58.1) the one desiring glory offers oblation to Indra. Indraprasthana is also done at the end of the rite. 19 For Splendour: The one desirous of splendour offers oblation to Indra reciting mahyamapa... (Atharvaveda 6.61.1).

248 For Wife: The one desirous of wife offers oblations to Indra reciting agacchata... (Atharvaveda 6.82,1). For Bull: The one desirous of bull offers oblation and Upasthana to Indra reciting vrsendrasya... (Atharvaveda 6.86.1). For Dhravya: 20 The one desirous of dhravya (Fixity) offers oblation to Indra reciting a tvaharsamdhruva dyauh... (Atharvaveda 6.87.1; 88.1). Welfare for a Brahmacarin Woken up after Sun-rise: Reciting ya syedama rajo; tharvanamadi tirdyaurditeh putranam, brhaspate savitah... (Atharvaveda 6.33.1; 7.2.1; 6.1; 7.1; 16.1) the slept disciple is woken up after sun-rise, if he fails to 21 wake up before sun-rise. For Sarvakama: Gods Prajapati, Indra, Visnu, Agnavi snu, etc. are invoked and prayed to by the one desiring sarvakama reciting dhata dadhatu, praja patirjanayati,anvadya no,yanna sinivali indro,yayorajasa,visnornu kamagna vi snu, soma rudra, brhaspatirna, yatte deva akrnvanpurna pascatprajapate,'bhyarcata, ko asu pa... (Atharvaveda 7.17.1; 19.1; 20.1; 24.1; 25.1; 26.1; 29.1;/46.1; 51.1; 79.1; 80.1%; 80.3; 82.1, 103.1). He invokes Agni and Indra reciting agna indrah. (Atharvaveda 7.110.1). �

249 22 For Sarvadhipatya: The one desiring Sarvalokadhipatya invokes Indragni reciting ya ise, ye bhaksayanta... (Atharvaveda 2.34.1, 35.1). Food is given to beggars, preferably animal food, according to the Kausika Sutra Reciting doso gaya... (Atharvaveda 6.1.1) oblation and worship is offered to Atharvan. Prosperity Rite for Absence of Fear to Village or City The one desirous of absence of danger to a village or city recites abhayam dyava prthivi, syeno'si... (Atharvaveda 6.40.1; 48.1) after finishing Vrata and worships the seven seers in as many directions. Danda Pradana for Prosperity Reciting the latter Atharvaveda 6.48.1, a staff is handed over to the one consecrated or to a Brahmacarin for Prosperity. Prosperity Rites if Valuables are Lost Reciting dyausca me... (6.53.1) heaven and earth are worshipped where there is loss of valuables. Svastyayana Rite Rudra is to be paid homage in svastyayana rite reciting yo agnau... (Atharvaveda 7.87.1). Prosperity Rites Against Ringing of Ears, and Twitching of Eyelids The one who se ear rings or whose eye throbs is addressed

250 23 with bhadraya karnah krosatu... This is done in the case of bad dreams, at the sight of unpleasant things and at portents also. Various Charms/Rites for Securing Long Life The hymn vi deva jarasa along with uta deva, avatasta, upa priyamantakaya mrtyava, a rabhasva, pranaya namo, visasahim... (Atharvaveda 3.31.1; 4.13.1; 5.30.1; 7.32.1; 8.1.1; 2.1; 11.4.1; 17.1-5), used in a ceremony for long life following initiation as a Vedic scholar. Again Seven Brahmins are fed sumptuously one sitting facing east, one facing south and four facing north and all reciting sarve uta deva... touch the body of the person, desiring long life. 24 Again Reciting twice antakaya mrtyave... the upper and lower portion of the navel is consecrated. Reciting a rabhasva... the heart is consecrated. With the two hymns avataste brahmanaya nama... the right ear is consecrated. are done to ensure long life. 25 The se Again The hands of the person initiated as a Vedic scholar POMALVAR. VY 1

} 251 are washed while reciting karmane vam, vesaya vam, sukrtaya vam. The hands are then joined with the recitation of nirdurarmanya... (Atharvaveda 16.2.1). The mouth is rinsed uttering suddha na apah... (Atharvaveda 12.1.30) after spitting and reciting the four verses jiva stha... (Atharvaveda 19.69.1-4) water is drunk. While uttering ehi jivam... (Atharvaveda 4.9.1) an amulet (anjanamani) is tied on. While reciting vatajjata... (Atharvaveda 4.10.1) an amulet of mother of pearl is tied on. Uttering nava pranan... (Atharvaveda 5.28.1) the binding of the amulet of three metals is done. The verses ghrtadullaptam atva crtatyrtubhistva, muncami tva,uta deva, avatasta, upa priyamantakaya mrtyava, a rabhasva pranaya namo, visasahim... (Atharvaveda 5.28.14, 12, 12, 13; 3.11.1; 4.13.1; 5.30.1; 7.32.1; 8.1.1; 2.1; 11.4.1%; 17.1-5) are recited at this juncture. While uttering nirdurarmanya... (Atharvaveda 17.2.1) smearing with fragrant powder is carried out in this ceremony for long life. The Grhya Rites The latter part of the Seventh adhyaya is essentially of the nature of a Grhyasutra. Here we find godana, cudakarana, Upanayana together with medhajanana, namakarana, nirnayana and annaprasana. The se Samskaras, as described in the Kausika Sutra are summarised below. Kesanta or Godana:26 The Kesanta is one of the

252 important Vedic Samskaras. This was regarded by Vyasa as a major Samskara and he has included this in the list of sixteen Samskaras. 27 This Samskara marked the arrival of youth when beard and moustaches appeared on his face and the first shaving of the student's beard is the hallmark of this Samskara. Though this rite comes after Upanayana, the Grhyas describe this 28 rite after Cudakarana. As a Cow or a cow and ox are given as sacrificial fee, this rite is called Godana. Godana as described in the Kausika Sutra is detailed below: 29 The verse ayurda... (Atharvaveda 2. 13.1) accompanies the preparation for godana and necessary articles for the same are gathered. Faggots of holy trees are placed on the east from outside. After performing Parisamuhana, paryuksana, paristarana and paricarana and after completing the Purastat-homas and 30 and ajyabhaga, Santyudakal is prepared. Samproksana and paryuk sana are carried out with the holy water. The lad is made to sip water thrice and is then sprinkled. The cow-dung is shaped in the form of a bowl or cauldron

253 and is then handed over to a Brahmin-friend. He, from the south of fire, facing north, holds the same in a sitting posture. While reciting the hymn ayurda... (Atharvaveda 2.13) ghee is offered as oblation and the sampatas are brought over the head of the child. Again with the recitation of the same hymn oblation is offered on the right, on the palms, on the block of stone and on the pot of water. The subsequent sampatas are deposited over the 'cow-dung, shaped in the form of a cauldron. The plant amamrimojomani is put in the pot of water. The durva-grass, holy water and hot water are poured together as shower on the cow-dung shaped in the form of a bowl or cauldron. The first verse of Atharvaveda 6.68 ayamagan savita... is addressed to the vessel of water used. The second verse, aditih smasru... of Atharvaveda 6.68 is recited and the boy is wetted. The razor is sprinkled and wiped thrice reciting yat ksurena... (Atharvaveda 8.2.17). While reciting yenavapat " (Atharvaveda 6.68.3) the parting and cutting of hair with darbhapinjuli from the right side of the branch of hair is done thrice. In the same way, parting and cutting of hair from the other side is carried out. 31 Napita Praisa The barber is commanded to cut the beard and moustaches,

254 hair on the body and also to mend the nails without causing any injury. Reciting punah pranah..., punarmaitvindriyam... (Atharvaveda 6.53.2; 6.67.1) the razor is wiped thrice and handed over to the barber, for vapana again. 32 The one whose hair, beard and moustaches are cut and also the nails, is given a bath. After consecrating the pot with the hymn hiranyavarna... (Atharvaveda 1.33) the youth is anointed with sandal paste and decorated with flowers. While reciting svaktam ma... (Atharvaveda 7.30.1) the youth's eye is anointed. A new garment is put on the youth while reciting paridhatta... (Atharvaveda 2.13.2-3). Reciting ehyasmanama ti stha... (Atharvaveda 2.13.4) the boy is made to step upon a stone with his right foot and he is made to circumambulate the fire from the right. His old garment is removed with the recitation of yasya te vasa... (Atharvaveda 2.13.5) and he is dressed in a new garment with the utterance of five verses ayam vaste garbham prthivya etc. (Atharvaveda 13.1.16-20). While reciting yatha dyaur, manase cetase dhiya... (Atharvaveda 2.15; Atharvaveda 6.41.1) the youth is made to eat a properly cooked dish of mahavrihi. reciting pranapanau... and ojo'si... (Atharvaveda 2.16.1; 17,1) offering of thirteen different substances is given. Uttering tubhyameva jariman... (Atharvaveda 2.28.1) the parents pass the boy three times back and forth between them and make him eat balls of ghee. The boy is then given up for the protection of the higher powers heaven and earth etc. with the recitation While

.255 of Sive te stam... (Atharvaveda 8.2.14). The plant amamrimojomani, durva, hair and lump of dung are brought together and are laid upon a Santa tree. The fee for a Brahmin is a goblet, garment and a cow and the Brahmins are fed with food sumptuously. Cudakarana Kausika Sutra makes a passing reference to Cudakarana in the course of Godana rite. It simply states that the Cudakarana should be performed in the same manner as godana except for 'paridhapana 33 and 34 asmamandala'. Upanayanam Among the many rituals connected with education, Upanayana stands at the head of all the rituals. This Samskara is enjoined by the Sruti for a person desirous of 35 acquiring knowledge. The words Upanayana, Upayana, Maunjabandhana, Batukarana, Vratabandha, are all synonyms. Consciously or unconsciously we may be learning every moment of our life. The behaviour of an individual is likely to have definite reactions on the community of which he is a member. Thus he should be given for a specific period in his early years a regular training calculated to equip him

256 to adjust himself to and to serve the community. Scholars of human nature of all times have advocated that some sort of a deliberate training of the individual is absolutely essential to enable him to adjust himself to the complex social environment in which he finds himself. Social scientists like Plato, Aristotle, Roussen, Herbert and Spencer have pointed out that nature unaided by training and discipline cannot accomplish all that is demanded of an individual in this direction. A regular training in the early years calculated to equip the individual to adjust himself to and to serve the community is brought about in the Upanayana Samskara of the Hindus. Antiquity of the Upanayana Though the word Brahmacarya and a reference to a student for whom the Upanayana Samskara is performed can be seen in the Rgveda, it is the Atharvaveda which gives many details of the Upanayana ceremony. The Vedic student was called a Brahmacarin and the teacher Acarya. The initiation of the student was regarded a second birth. The teacher, 1 taking him in charge, makes the Vedic student an embryo within, he bears him in his belly three nights; the gods gather unto him to see him when born. 36

257 The Satapatha Brahmana mentions Uddalaka approaching his teacher with holy faggots requesting him to be accepted as a Brahmacarin for tuition under him. 37 In the Upanisadic period also, the importance of the teacher was recognized and the student's life became a respected institution. 1 Upanayana was no more than going. 38 to a teacher and being admitted as a pupil. But admission was not open to all and students were admitted only when they have satisfied the conditions laid down by the teacher. The Upanayana became fully established in the time of Grhyasutras. All the Grhyas lay down all the regulations and every possible detail of the ceremony. Upanayana as described in the Kausika Sutra is summarised below, after a brief discussion on the age for Upanayana. Age For Upanayana Divergence of opinion with regard to the proper age for Upanayana is found in the Grhyasutras. A general view that it should be performed in the eighth year for a Brahmin, in the eleventh year for a Ksatriya, and in the twelfth year for a Vaisya runs through Sankhayana, Asvalayana, Baudhayana, Bharad vaja, Gobhila, Paraskara, Khadira, and Apastamba. The years according to these Grhyas are to be counted

258 from the time of conception of the child. But Asvalayana and Paraskara opine that the years may be counted from the 39 time of conception or the birth of the child. But Kausika is practically silent on the age for Upanayana. Rites Connected with Upanayana as detailed in the Kausika Sutra The Grhya-sutras prescribe a formal Initiation: interview between the teacher and the student before the actual initiation. In the Kausika Sutra also one comes across the same sort of interview between the teacher and the pupil... "I have come for Brahmacarya, kindly take me near" thus pronounces the student. The teacher thereafter asks the boy to tell his name as well as his gotra. After telling his name as well as his gotra, the boy requests the teacher to initiate him, who has relations, having made him an arseya 40 The teacher replies that he will initiate him 41 who has relations, having made him an arseya. While reciting om bhur bhuvah svar janadam... the joined hands of the boy are filled with water and the Brahmacarin offers udakanjali to the Sungod. While reciting uttaro' sani brahmacaribhyah... the preceptor takes hold of the right hand with the thumb. Then, while reciting esa ma aditya putrastanme gopayasva... the teacher looks

259 simultaneously at the student and also at the Sun. While reciting apakramanpauruseyadvrnana... (Atharvaveda 7.105.1) having passed his right hand over the right shoulder of the student, the teacher makes the boy to sit facing eastward. He then touches the boy's navel and mutters the following: vasu asmin vasavo dharayantu, visvedeva vasava, a yatu mitra, amutrabhuyadantakaya mrtyava, a rabhasva, pranaya namo, visasahim... (Atharvaveda 1.9.1; 30.1; 3.8.1; 7.53.1; 8.1.1; 2.1; 11.4.1; 17.1 -5). In case there is acaryatvara, the recitation of ayatu mitro... alone is done by the teacher in place of all the other rks. Thus the youth gets initiated. Performing three Pranayamas and covering himself, the face of a vatsatari (a young heifer) is seen inside the water-pot. Reciting samindra nah sam varcasa... (Atharvaveda 7.97.2; 6.53.3) the cow is let loose. Tying of Girdle: After the initiation the teacher reciting sraddhaya duhita... (Atharvaveda 6.133.4 and 5) ties a girdle of munja grass thrice around the waist of the student from 42 left to right. The girdle for the three different castes 43 was made of different stuffs. Giving of the staff: While reciting mitravarunayostva hastabhyam prasutah prasisa prayacchami... the Brahmin lad is given a Palasa staff . 44

260 Teaching of Savitri : Before the Savitri is taught, the student puts Vratadhaniya-fuel in the fire according to the Kausika. The teaching of Savitri forms an integral part of the Upanayana ceremony. If it could not be taught on that day, it could be recited to the boy after one year, six months, 45 twenty four days, twelve days or three days. The disciple who had been tied around his waist the girdle, who had been given a staff and who had offered fuel in the fire, is now taught the Savitri by the preceptor, first by Padas, then by half verse and at the last by the whole ver se : i) Bhustatsaviturvarenyam Bhuvo bhargo devasya dhimahil Svardhiyo yo nah pracodayat II 1 ii) Bhurbhuvastat saviturvarenyam bhargo devasya dhimahil Svardhiyo yo nah pracodayat iii) Bhurbhuvah svastatsaviturvarenyam bhargo devasya dhimahi | Dhiyo yo nah pracodayat ||

261 The teaching of Savitri signalled the Second Birth of the Child, as the teacher was regarded the father and 46 Savitri, the mother of the child. Commandments Then the disciple is ordered thus A Student art thou. You are Agni and mine. Take water. Do not sleep during day-time. Put fuel on fire. Keep purity. always in an upright manner. Do your duty Entrusting the Student to Different Gods .47 to different gods and The student is then entrusted 4 creatures for his yogak sema. At last the teacher blesses the disciple and offers faggots in the fire reciting the kalpaja, yathapah pravata yanti yatha masa aharjaram] eva ma brahmacarino dhatarayantu sarvada || Robe } The upper garment to be worn by the student varied according to his caste. The piece of cloth for a Brahmin should be of aineyaharina. Ksatriya should wear a robe of rauravaparsata and a Vaisya's piece of cloth should be of ajavika. Kausika recommends garments made of linen, hemp and kambala for all the castes. The student while putting the robe on, was reminded that he should attain I

262 spiritual and intellectual position of a Rsi. Begging of Alms This was the ceremonious beginning of what was going to be the chief means of his maintenance throughout his student career. On the day of the Upanayana, he begged from only those who will otherwise not refuse e.g., his mother, and relatives. The decorum required that a Brahmana student should beg addressing the woman whom he approaches for alms with the word Bhavati, put at the beginning of his request... 'Bhavati bhiksam dehi' A Ksatriya should request 'bhiksam bhavati dehi' and a Vai sya, 'dehi bhik sam bhavati'. The Brahmin should go begging to seven families, a Ksatriya three and a Vaisya two according to Kausika.48 The entire hamlet is to be visited for alms excepting the house of a robber and an outcaste. 49 This ceremony of begging emphasised on the student's mind the fact that, being a non-economic entity, he was dependent on the public charity and he should discharge his duties to society, when he becomes an earning member, in the near future. But this begging of alms, excepting in some rare cases has fallen into disuse at present.

263 The student partakes of the hot food reciting edho'si... (Atharvaveda 7.89.4) � First Offering in the fire of the Alms Received An offering in the fire is carried out by the student from the food obtained by begging, reciting yadannam. . . (Atharvaveda 6.71.1-3). This is an expiatory prayer to obviate any impropriety, such as greed and worldiness, on the part of the student who receives gifts or the absence of sacredness in the gift itself The firewood is put in the fire at the time of evening as well as in the morning every day. 50 Medhajanana After the initiation ceremonies a reference to Medhajanana (as part of Upanayana) is al so given in the Kausika. Here the one desirous of long life offers oblations in the 51 fire reciting the ayusya hymns. He remains 'ara sa sin' for a period of twelve nights. Conclusion Thus the elaborate ritual and ceremonies at the Upanayana create an atmosphere of dignity and respect about the particular occasion. Thus they serve to impress the minds of the persons taking part, with the deep significance attached to the occasion.

Namakarana 264 What is in a name? A rose called by any name smells sweet! But everything of daily use including men has to be given a name for identification and for carrying on the business of day-to-day activity. Brhaspati sums up the importance of Namakarana as the means of Social Intercourse and meritoriousness, and as the root of fortune and fame. This simple act of naming gradually became a religious ceremony called Namakarana. 52 Secret Name and Public Name It is said that a secret name is given to the child after its birth, known only to the parents. The name to 53 be used in public is given on the eleventh day, after the birth of the child, when the rite marking the end of impurity occasioned by the confinement is performed. Broad Rules for Name-Giving Certain broad rules are to be followed in the naming of the child. In Manu's opinion the name given to the newborn baby should signify his varna. The women's names should be easy to pronounce and they should not be dreadful. They should be pleasing and auspicious. They should end in long vowels and contain a term of benediction as Yasoda-devi. 54

3 265 A very brief account about Namakarana is given in the Kausika. The same is summarised below: The child is placed upon the lap of the mother and an uninterrupted stream of water is poured on its right hand, reciting arabhasva... (Atharvaveda 8.2.1). The putudaru... is tied on as amulet and the same is given to drink (mixed with water). The father of the child gives a name to the child af ter Punyaha over his right ear, keeping a piece of gold in between. The teacher may pronounce the name over the right ear of the child. The name given should be twosyll abled, four-syllabled, mantra-samyukta or devatasamyukta. A new garment is put on the child while 55 reciting yatte vasa... (Atharvaveda 8.2.16) and its committal to day and night and seasons is carried out. Abhyatana etc. rites and Sraddha are to be done at the end. Niskramana The introduction of the child to the outerworld and the child being presented to the Sun, the greatest natural force that wields power over the world and the parents giving expression to the sense of joy on this occasion mark the Niskramana ceremony. PRAZWAR.

266 The custom of taking the child out ceremoniously may be old, but no Vedic reference is available in this regard. Time for Niskramana The Niskramana ceremony is generally performed in the fourth month after the child's birth. But the time of Niskramana varies from the twelfth day to the fourth month. and this act of introducing the child to the outer world is performed by the parents. Kausika's description Kausika's description of this ceremony is very brief and runs thus While reciting Sive te stam... (Atharvaveda 8.2.14) the child is taken out of the house for the first time and the Aditya Niriksana is done. Again, the child's committal to day and night and to seasons is performed. Sraddha is performed at the end. Anna-Prasana 56 Feeding the child with solid cooked food for the first time marks this ceremony. It is interesting to note that the Grhyasutras recommend flesh of different kinds of fowl and fish for the child at this rite. This Samskara was connected with the satisfaction of the physical need of the child, when the child was weaned away from the mother and some substitute for her milk was to be given.

267 Time for Anna-prasana 57 This Annaprasana was done generally in the sixth month af ter the birth of the child when the child was in a position to digest solid food. Kausika's Description of Annaprasana While reciting Sivau te stam... (Atharvaveda 8.2.18) vrihiyava is crushed and given to eat for the child in its first feeding. The latter rites abhyatana, etc. are performed. The child's committal to day and night and to seasons is carried out reciting anne ca tva ( Atharvaveda 8.2.20) and sarade tva... (Atharvaveda 8.2.22). If necessary rites for long life are also done at the end. Conclusion After the description of some svastyayana rites in the beginning and rites for the fulfilment of special wishes at the end, the seventh chapter of the Kausika is essentially of the nature of a Grhyasutra only as many samskaras namely godana, cudakarana, Upanayana, namakarana, nirnayana and annaprasana are detailed here. The Samskaras Godana and Upanayana are thoroughly delineated in this adhyaya. From these descriptions we can get a picture as to how these rites were conducted in those hoary days.

REFERENCES 268 1. madhyamaigusthabhyam pradesanyadgusthabhyam | pradeso distirityucyate Kesava at Kausika Sutra 50.5. 2. pathi gacchantam sambalam satkadi prete pada pityacabhimantrayam brahamanaya dadati svastyayana kamah | Kesava, Kausika Sutra 50.8-9. distiri 1 8 3. Measure of three hallowed hands or fists are planted. 4. Kesava says that whenever there comes a fear in the house or forest, this is to be carried put for Svastyayana. Kausika Sutra 50.11. 5. The digyuktas are Atharvaveda 3.26 & 3.27. 6. acyadi trayodasadravyani 7. Whenever one wants to undertake a work of immediate result, one does this rite and this is immediately followed by Santikarma. Kesava, Kausika Sutra 50.16. - - 8. Refer Kausika Sutra 19.17-18. 9. Kesava pattanasya gramasya grhasya santih | Kausika Sutra 51.14. 10. Kesava terms this rite as annavya dhiraksa svastyayanam | - Kausika Sutra 51.16. 11. musakapatamgasalabhaharinarurusalyadini samyavinasakani | 12. According to Kesava, water is poured into a pond as a protection against fire. Kau§. 52.5. 13. Bloomfield commenting on this rite, opines that the practices are against danger from fire in the first place and then they are further extended to appease curses (mental

1 + I 269 fire) and to quiet the pain of one burned by fire Sacred Books of the East, Oxford Vol.42, p.515. 1 Bloomfield, 14. The prayer is addressed to Pusan, the Sun God, who watches over the ways of the world. 15. The cross-road symbolises the lost objects and at the same time counteracts their lost condition. 16. The squatting Posture in making water is I believe, general with the natives of India, to this day D.W.Whitney, A.V. Samhita, Vol.I, p.462. - 17. For the amholingagana, See Kausika Sutra 32.27. 18. purusadibala kamo raja nityam kuryat | Kesava, Kausika Sutra 59.5. 19. Kesava says that the Udakarthi does this rite. kupatadagavapipuskarini udakamarthi | setubandhadi udakarthi evam kamah | 34 m 4 uff|||Aga-urla | Kausika Sutra 59.11. 20: 21. 59.17. 22. Here 'fixity' is desired meaning perhaps fixity of residence and ever-lasting fame! aditya udite sati prayascittametat | - Kesava on Kausika Sutra pakaranamuttamam |- Kausika Sutra 59.23. 23. bhadrayakarnah krosata bhadrayaksi vi vepatam � asvina puskarasakha Kausika Sutra 58.1. .. tasmannapatamamhasa | 24. This practice is termed 'Brahmonortam' for the ayusT kama Ref. Kesava on Kausika Sutra 58.4. 1 25. This rite is called Rsihastam Ref. Kesava on Kausika Sutra 58.4.

270 - 26. atha godanam samvatsare yatha kuladharmena va kuryat | Kesava, Kausika Sutra 53.1. 27. VY. S. 1.14. ... 28. In Chudakarana head is shaved while in Kesanta, beard and moustaches are shaved. i 29. The articles are Amamrimojomani (a plant), milletgrass, a stone-block, with no hole, dung of a bull, six tips of grass, two new clothes, pure ghee, holy medicinal plants and a new pot of water. 30. While preparing Santyudaka the hymn ayurda (Atharvaveda 2.13) is also recited. Int. 31. According to Kesava, Vacana by Brahmins and Giti by old women are to be carried out at this juncture to 54 th adhyaya of Kausika Sutra 32. ardhamundite sirasi etabhyam punah ksarasamskarah | Cf. Ath.Paddhati and Das'akarmani. 33. Paridhapana is putting a new garment upon the boy. 34. Asmamandala is making the boy step upon a stone with his right foot. 35. upanayanam vidyarthasya srutitah samskarah iti | Apastamba Dharmasutra1. 36. acaryo upanayamano brahamacarinam krte garbhamantah | tam eratlenk 3 ad fanfd di and asqufuriul-adar: 11 Atharvaveda 11.5.3. 37. Satapatha Brahmana XI.4.1.9. 38. upa va ayani | Ch.V. IV.4.

271 39. astame varse brahamanamupanayet | garbhastame va | astavarse brahamanamupanayet garbhastame va | 40. arseyam ma krtva bandhumantamupanaya A§. Gr.1.9.12. Par. Gr. II, 2.1. I Kausika Sutra 55.11. Kausika Sutra 55.12. 41. arseyam tva krtva bandhumantamupanayami | 42. The girdle was of triple cord which symbolised that the student was always encircled by the three Vedas. 43. morvi ksatriyaya dhanurjya va | ksaumikim vaisyaya | Kausika Sutra 57. 1 2 & 3. 44. A staff of asvattha is given to a Ksatriya and a nyagrodhavaroha for a Vai sya. Some Grhya-sutras like the Sankhayana, Gobhila, Hiranyakesi and Apastamba opine that the teacher should give the staff after the teaching of Savitri to the student and not before. 45. Sankhayana Grhyasutra II. 5.1-3; Paraskara Grhyasutra IV, 11, 15, Hiranyakeshi Grihyasutra I, 6, 6-8 etc. 46. tatrasya mata savitri pita tvacarya ucyate | M.S.11.130. 47. athainam bhutebhyah paridadamiti sodasa paridanani dadati, Atharva Paddhati. tatah sodasa paridanani dadati | athainam bhutebhyah paridadamyagnaye | etc. Dasa Kar. 48. sapta kulani brahmanacaretri niksatriyo dve vaisyah | 1 49. sarva gramam carebhdaiksam stenapatitavarjana | Kausika Sutra 57.20. p.494. Kausika Sutra 57.19 50. Bloomfield, Hymns of the Atharvaveda, Sacred Books of the East, Oxford Vol.42, + 4 |

1 wa 1 shan 272 51. The ceremonies for long life after initiation to Vedic study, have been already detailed under charms for securing long life. 52. namakhitasya vyavaharahetuh subhavaham karmasu bhagyahetuh | � namnaiva kirti labhate manusyastatah prasastam khalu namakarma || - Brhaspati quoted in VMS Vol.I, p.241. 53. The naming may be on the tenth or twelfth day also. 54. Man, ii. 31-33; Also Cf. Pan. G.S. 1.17; Asvalayana Grhyasutra 1.15. 4-5. I 1 55. The account given in this paragraph upto this point closely follows the descriptions in. Dasa kar. and Ath. Paddhati. These works opine that the naming ceremony is held on 11 th, 12 th or 13 th or a month after the birth or according to one's kuladharma. 56. As.Gr.S.- 1.16.3; Par.Gr. S. 19.18. ff. etc. 57. ord arla yrni guffala dolafa: adzut zynt 1 qz 777 guruf sta i Kesava on Kausika Sutra 58.19. 1 1 1 + + | 1