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The other Sutra belonging to the Atharvaveda, Saunakiya recension , namely, the Vaitana Sutra is of the nature of a Srauta Sutra. That the Vaitana Sutra is more directly related to the Saunakiya recension can be seen from the fact that it quotes the Paippalada mantras in full.' In the Atharvaniya Paddhati to Kausika Sutra (1.6), the Vaitana Sutra is cited as Saunakiya Sutra.2 The Vaitana Sutra obviously derives its title from its first word Vitana (a sacrifice). It is comparatively a small text and consists of eight adhyayas which are further divided into 43 sections called kandikas.3 Six adhyayas of the Atharva Prayascitta are further included 5 in it, thus making a total of fourteen adhyayas." One may naturally expect that the Vaitana Sutra being one of the ancillary texts of the Angirasa Veda should, like the Kausika Sutra , mainly deal with the magical application of the mantras of the Atharvaveda, Saunakiya recension A close study of this text would, however, reveal that actually such is not the case. It describes, as (1) Vaitana Sutra 10.17; 14-1; 24.1. (2) Cf. Bloomfield, "The position of the Vaitana Sutra in the literature of the Atharvaveda, Saunakiya recension ", Journal of the American Oriental Society XI, p.377. (3) The division of the eight adhyayas into the kandikas is as follows: Adhyaya I.1-4; II.5-10; III.6-24; IV.25-27; V.28-30; Vedic Index 31-35; VII.36-38; and VIII.39-43. The Vaitana Sutra is quoted with reference to the kandika and the sutra therein. (4) The colophon at the end of the Atharva-Prayascitta in some MSS. (cf. Journal of the American Oriental Society XXXIII, p.144) mentions the last adhyaya as the 14 th adhyaya of the Vaitana Sutra Cf. Keith, History of Sanskrit Literature, p.281. (5) It may be noted that the Kausika Sutra also contains fourteen adhyayas.

115 do the other Srauta Sutras, various rites and sacrifices beginning with the Darsapurnamasa, laying stress, as is natural, on the work to be done by the Brahman priest. It is well-known that the Brahman is the general superintendent of a sacrifice. His main work is to supervise the performance of the other priests and to guide them. He is also entrusted 6 with the work of amumantrana. The Vait mentions mainly the mantras which are to be recited by the Brahman priest, his assistants and the sacrificer when the various activities in the rites are going on. The Vaitana Sutra presupposes the Kausika Sutra and depends upon it as if the Kausika Sutra were its samhita. Usually the Crhya Sutras depend upon the Srauta Sutras but such is not the case here. The Kausika Sutra presents a number of rites in detail. The Vaitana Sutra merely refers the performer to those observances assuming them to be too well-known to be given in full. Thus at 1.19, the Vaitana Sutra says: jivabhir acamye 'tyadi prapadanantan which refers to Kausika Sutra 3.4 wherein the whole performance is described. At 11.14 the Vaitana Sutra states: daksinena 'gnim kasipv etyadi viksanantam. This refers to a long passage, namely, Kausika Sutra 24-28-33. Similarly Vaitana Sutra 24.3, apam suktair ityady (6) anudhanumantranadini mamah kartavyani sastradini brahmanacam sinah, agnighratya anvaharyapana prasthityajyadini, potuh prasthitamajyadini | Sayana, intro. to the comm. on the Atharvaveda, Saunakiya recension , SPP's ed.p.27. (7) Cf. Stenzler, Asvalayana Grhya Sutra, preface, p.3.

116 upasparsanantam, refers to Kausika Sutra 7.14 and 140.20; and Vaitana Sutra 24.7, vimuncami 'tyadi marjanantam, to Kausika Sutra 6.11-13. Another strong corroboration of the posterity of the Vaitana Sutra to the Kausika Sutra is seen at Vaitana Sutra 5.10, where the word cityadibhih refers to the list of holy plants, beginning with citi, mentioned at Kausika Sutra 8.16. It must, however, be pointed out that the Vaitana Sutra gives a list of exorcistic plants, as such a list is not given in the Kausika Sutra 8 Both the Kausika Sutra and the Vaitana Sutra cite in full the mantras belonging to other Sakhas or other Vedas. In this connection also the dependence of the Vaitana Sutra on the Kausika Sutra is more or less clearly indicated. For instance, Kausika Sutra 3.5 fully cites the mantra: ahe daidhisavyo.... pakatarah (Taittiriya Samhita III.2.4.4); but the Vaitana Sutra 1.20 gives only the pratika: ahe daidhisavya. Similarly the mantra: vimuncani rathasmrtam, which has 9 not been traced to any existing Samhita, is mentioned in full by Kausika Sutra 6.11 but the Vaitana Sutra 24.7 gives only the pratika: 10 vi muncani. Thus it seems to be suggested that the fuller mantras are to be taken from the Kausika Sutra The Vaitana Sutra is considerably influenced by the Yajus school as appears from the number of Yajus mantras and formulas prescribed by it. 11 This is, indeed, but natural (8) ka ya arvi sa kosika, ya asi sa kano ka Darila's comm. to Kausika Sutra 8.16. (9) This is called kalpaja by Darila in his comm. (10) A full list of the correspondences between the Vaitana Sutra and the Kausika Sutra is given by Bloomfield, op. cit, p.385. (11) See Index of Quotations given by Garbe, The Vaitana

117 in view of the facts that the Vaitana Sutra mainly deals with Srauta ritual and that Yajurveda , more than any other Vedic samhita, is vitally connected with that ritual. At one place 12 isthe Vaitana Sutra expressly states that the deity, the material for oblation and the sacrificial fees are to be known from the XV. The first half of the Vaitana Sutra agrees with the Katiya Sutras. 13 The commentary on the Katss refers to the Vaitana Sutra at a number of places 14 as Vaitana or Atharvana Sutra. The dependence of the Vaitana Sutra on the Samaveda is seen at two places.15 The form and contents in the case of the Brahmanas, and especially in the case of the Srauta Sutras, are quite stereotyped and the Vaitana Sutra is not an exception to this rule. It deals with the sacrifices in the usual traditional order and hence in the following summary of its contents its special characteristics have been mainly given. The first adhyaya of the Vaitana Sutra prescribes in detail the duties of the Brahman priest. He is to sit to the south of the sacred fire and is to do the anumantrana. (f.n. 11 contd.) 16 Various Sutra, pp. 80 f. Index C. Mantras from the Vajasaneya Samhita , D. from Taittiriya Samhita , E from Taittiriya Brahmana and F. from Taittiriya Aranyaka (12) 1.8. devata havir daksina yajurvedat. (13) i.e. Katss. cf. Garbe, op. cit., p.vi. (14) 2.2.19; 3.2.6; 3.4.24; 3.7.19; 4.11.1. (15) 35.23: sarvatra samsthastomastotriyam samavedapratyayam and 42.13: sarvatra kamaklrptih samavedat. (16) Anumantrana means reciting the prescribed mantra immediately after a particular action in the sacrifice, for instance, an offering, is made.

118 views have been expressed regarding the use of mantras when no specific mantras are prescribed. The Brahman is to ask the sacrificer to repeat the mantras. Then the text gives the paribhasa made use of in this Sutra. For instance, the fire is to be taken as ahavaniya fire unless otherwise stated. This adhyaya also mentions the duties of the Agnidhra priest who is the assistant of the Brahman. The text then proceeds to the Darsapurnamasa sacrifice, which is generally treated at the beginning of a Srauta Sutra. The rules relating to initiation, the divinities concerned in the sacrifice and the mantras to be used in respect of them are stated. The main emphasis is on the duties of the Brahman priest as well as the Agnidhra and those of the other priests are only incidentally mentioned (kandika 1). After the oblation is ready, the purastaddhoma (initial offering) is to be made. This is characteristically atharvanic in character as also the samsthitahoma (concluding offering). For abhicara (exorcism) proper mantras are to be used. Oblations are to be offered to Prajapati and then there is the offering of the two ajyabhagas with the mantra: 17 aham jajana... Then the pradhanayaga (principal offering) of the Darsapurnamasa is described. Oblations are offered 18 to Agni and Indra with the mantras: yene 'ndraya....." and (17) Atharvaveda, Saunakiya recension Vedic Index 61.3 (18) Atharvaveda, Saunakiya recension I.9.3.

119 19 ma vanim ma vacam In the Full-moon sacrifice an additional offering is to be made to Agni-Soma with the mantra: asmai ksatraya... is made with a devanam 20 Then the svistakrt offering 21 The Brahman priest partakes 22 of the prasitra and then makes the anumantrana of the ida offering. 23 (kandikas 2-3) The anuyajas are offered with the mantra: mano jyotir.....24 and then offerings are made to the devapatnis with the prescribed mantras. 25 This is followed by the daksinagnihoma and the samsthitahoma. Prayers are made to the Garhapatya fire with the mantra: agne grhapate... and the Darsapurnamasa sacrifice is brought to a close. This sacrifice is to be performed for thirty years. (kandika 4) 26 The second adhyaya deals with the setting up of sacrificial fires (agnyadheya). The proper times to set up the fires in respect of the different castes are mentioned. After the aranis are brought, santyudaka is prepared by (19) Atharvaveda, Saunakiya recension V.7.6. (20) Atharvaveda, Saunakiya recension Vedic Index 54.2. (21) Atharvaveda, Saunakiya recension XIX.59.3. (22) The mantra: idaiva 'sman (Atharvaveda, Saunakiya recension VII.27.1) which is prescribed to be uttered by the Brahman is not given in other Srauta Sutras. (23) Vaitana Sutra 3.20 contains the mantra: prajapater bhago 'si to be repeated by the sacrificer and is identical with Gopatha Brahmana II.1.7. (24) Cf. Vajasaneya Samhita II.13. (25) Atharvaveda, Saunakiya recension Vedic Index 53.3; IX.7.6; XII.2.45 ed (26) Vajasaneya Samhita II.27.

120 putting into the water the sacred herbs like citi etc. mentioned in Kausika Sutra 8.16 and with the exorcistic herbs like 27 kapu etc. The mantras from catana, matrnama and vastospatya 28 ganas are to be employed. A horse is brought, it is sprinkled with this santyudaka and is made to step on the altar prepared for the garhapatya fire. The fire that is churned out is carried in a cart and is brought to the altar. When the fire is being placed in the foot-print made by the horse on the altar, the Brahman priest recites the mantra: yad akrandah.. are then to be drawn out from the garhapatya fire with vyakaromi.....30 The daksina fire may be separately churned out. The sabhya and the avasathya fires may be taken out from the ahavaniya fire or the avasathya fire may be carried on from the sabhya fire. The horse, the cart in which the fire is carried to the ahavaniya fire-place and the catuhprasya vessel are given away to the Brahman. 31 Then the Brahman 29 The ahavaniya and the daksina fires The hands over to the Adhvaryu the dice for gambling. sacrificer observes a vow for twelve nights after the agnyadhana. He lives on upavatsyadbhakta (light food meant for fasting), observes celibacy and sleeps on the floor near the sacred fire. (kandika 5-6) (27) See f.n. 8 above. (28) See Ganamala, Atharvaveda-Parisistas , 32.3-5. (29) Rgveda I.163.1. (30) Atharvaveda, Saunakiya recension XII.2.32. (31) Cf. Gopatha Brahmana I.2.20.

121 Kandika 7 describes the morning and the evening 32 agnihotras. A cow 32 is milked and the milk is heated by taking round it burning darbhas. A stream of water is poured out from the garhapatya to the ahavaniya fire and after the sruk and gruva are purified, holy sticks are offered. Offerings of milk are made into the fire and the manes are propitiated by offering the water mixed with the residue in the sruva. This is mentioned by the Vaitana Sutra as an optional rite (kamya) while the other Sutras treat it as an obligatory rite (nitya). Then the remnant in the sruk is partaken of by the sacrificer. 33 34 The Vaitana Sutra then goes on to give some rules regarding the first starting of Darsapurnamasa and also of Punaradheya. This is followed by a brief description of the Igrayanesti- (the offering of the new corn of the season), in which offerings are made to the Visvedevas, Dyavaprthivi, and to Soma. The Caturmasya Sacrifices are then dealt with. A person who performs the Caturmasya sacrifice for the first time makes an offering to Vaisvanara and to Parjanya. There are four Caturmasya Sacrifices, namely, (1) Vaisvadeva (2) Varunapraghasa (3) Sakam edha and (4) Sunasiriya. The first one is to be performed on the full-moon-day of (32) This cow is called gavida. The word occurs only in the Vaitana Sutra and in the Gopatha Brahmana I.3.12. (33) This partaking of is mentioned by the other Sutras at an earlier stage. (34) Cf. Gopatha Brahmana II.1.17.

122 Phalguna. The deities to whom prayers 35 and oblations The first are offered in this sacrifice are Agni, Soma, Savitr, Sarasvati, Pusan, Maruts, Visvedevas, and Dyavaprthivi. five of these are taken together with the other prescribed deities in the remaining three sacrifices. Thick clotted milk prepared by putting curds into hot milk is offered to these deities and the watery portion thereof is offered to the horses (vajin) with the mantra: arvacinam vasuvidam 36 It is smelt by the priests and is partaken of by the sacrificer. The second sacrifice, called Varunapraghasa parva, is performed on the full-moon-day of Asadha. The deities invoked in this sacrifice are the first five from the above list with the addition of Indragni, Varuna, Maruts and Ka i.e. Prajapati. (kandika 8). The third Sacrifice among the Caturmasyas is called Sakamedha parva and is performed on the full-moon-day of Karttika and the day preceding to it. This is comparatively a longer parva. On the first day the two ajyabhagas are offered together with the pradhanahoma, svistakrt and the ida offering. On the second day offerings are made to the first five deities from the above list in addition to Indragni. Oblations are offered to the manes by having the 37 sacred thread in the pitrupavite position and to the (35) The mantras employed here are Atharvaveda, Saunakiya recension V.24.2,1; VII.68.1, 9.1; V.24.6; Vedic Index 52.14 and V.24.3. (36) Atharvaveda, Saunakiya recension III.10.6 ed. (37) Usually it is called pracinavita or apasavya. It is only in the Atharvanic texts that the word pitryupavita occurs. Cf. Kausika Sutra 87.26; Gopatha Brahmana I.3.12.

123 accompaniment of the prescribed mantras. 38 Offerings are made to Aditya and Agni with the mantras: ud asya ketava...39 40 and divam prthivim.. The offering to Tryambaka is to be made at the cross roads. The fourth Sacrifice in the series, called Sunasiriya parva is performed again on the full-moon-day of Phalguna. If the Caturmasyas are to be continued in the next year; it is performed on the previous day. Oblations are offered to the first five deities from the above list with the addition of Vayu, Sunasira, and Surya. 41 (kandika 9). In kandika 10, the Vaitana Sutra takes up Pasuyaga (1.e. Nirudhapasubandha). An initial offering is made to Visnu with the mantra: uru visno....42 The post for tying the victim is cut, annointed, covered with a cloth and is implanted with the prescribed mantras. 43 The prayajas are 44 offered with samiddho adya.. The Pasu is let loose and when it is being taken to the samitra (place for killing), the pramucyamana homas are offered. After the victim is immolated its omentum (vapa) is offered first and the avadanas of the remaining parts are made later. An offering of a bull (usra) to Indragni is made at the conclusion of this sacrifice. (kandika 10) (38) They are Atharvaveda, Saunakiya recension XVIII.1.51, 3.45, 44, 4.71. (39) Atharvaveda, Saunakiya recension XIII.2.1. (40) Atharvaveda, Saunakiya recension III.21.7. (41) For the description of the Caturmasya, see Gopatha Brahmana II.1.19-26. (42) Vajasaneya Samhita V.38; Taittiriya Samhita 1.3.4.1. (43) They are XII.3.15, 1.18, 3.35; 7.26.6-7. (44) Atharvaveda, Saunakiya recension V.12.

124 The third adhyaya of the Vaitana Sutra deals with the Agnistoma. It is stated that person who wishes to perform a Soma sacrifice but whose father and grand father had not performed it, should offer a steer to Indragni. 45 The four priests the Brahman, the Udgatr, the Hotr and the Adhvaryu are appointed together with their twelve assistants: The assistants of the Brahman are Brahmanacchansi, Potr and Agnidhra; those of the Udgat are Prastotr, Pratihartr and Subrahmanya; those of Hotr are Maitravaruna, Acchavaka and Gravastut and the assistants of Adhvaryu are Pratiprasthatr, Nestr and Unnetr. 46 The seventeenth priest Sadasya is also mentioned and the place for the altar is specified. The sacrificer is required 47 to observe certain vows. He is not to rise and bow down to the others, is not to call others by their names, is not to make any gifts, oblations, cooking or study and is not to deal in money. He wears a deer-skin, has a turban on his head, and he keeps his fingers closed in the fists. He uses the horn of a deer to scratch his body. Some more rules are given and an expiation is mentioned for the violation of these rules. An expiation is to be performed also if the 48 wife of the sacrificer happens to be in her courses. (kandikas 11-12) It is stated that the initiatory vow (diksa) is for (45) Cr. Gopatha Brahmana II.1.16. (46) Cf. Gopatha Brahmana I.2.19; I.5.24. (47) Cr. Gopatha Brahmana , I.3.21. (48) Cf. Gopatha Brahmana , I.3.23; Atharva-Prayascitta 4.2.

125 three days or for unlimited time (in the case of the Ekaha) and for twelve days in the case of the Ahina sacrifices. The Soma plants are then purchased by giving a cow in exchange and the Soma is carried in a chariot. King Soma is given a wel-come offering (atithyesti) with the mantra: yajnena yajnam....49 Then there is tanunaptra in which the clarified butter in the dhruva vessel is touched by all the priests and a sort of vow is made that they will perform the yaga unanimously. Hot water is sprinkled over the Soma plants 50 and the pravargya offering is made. In the pravargya, gharma is prepared by pouring milk into boiling clarified butter to 51 the accompaniment of the prescribed mantras. When the gharma is being offered into the fire with the gharma-sukta (Atharvaveda, Saunakiya recension VII.73) the Brahman recites the two verses beginning with svahakrtah....52 The residue of the offering is smelt by the priests and is partaken of by the sacrificer (as in the case of the vajin offering at Vaitana Sutra 8.15). Then the samsthitahomas are offered (kandikas 13-14). Then the Adhvaryu gives out a call to the Agnidhra to mention the Deva-patnis and he mentions them in one breath. (49) Atharvaveda, Saunakiya recension VII.5. (50) This sprinkling of water is called apyayana. (51) These mantras which are quoted in full are from Atharvaveda, Paippalada recension V.16.2; XVI.150.6, 10, 151.5-7, 152.5. Cf. Gopatha Brahmana II.2.6. (52) Atharvaveda, Saunakiya recension VII.73.3-4. The gharma is prepared in a pot called Mahavira which appears like three conical vessels placed one over the other.

126 It is stated that the pravargya and upasad 53 continue for three days for the Agnistoma sacrifice and for twelve days in the case of the Ahina sacrifice. When the altar is being measured, the Brahman follows it with vi mimisva.... 54 the sacred fire is being carried forth, he recites agne 55 prehi.... When When the offering is made on the piece of gold, he follows it with the mantra: idam visnuh. 56 When the havirdhana cart is moving, he recites the two verses beginning with itas ca ma ca ma....57 When the cart is made to rest with the support of a wooden stand, he recites visnor nu kam 58 When Agni and Soma are being carried he follows somam rajanam....59 with the mantra: (kandika 15) When the vasativari (i.e. the vessel containing the water to be added to Soma) is being carried, the Brahman utters the formula: purnam adhvaryo prabhara. When it is 60 being placed in the agnidhriya, he recites the mantra: (53) Before the upasad isti starts, wine is prepared by first burying into the ground for three days an earthen vessel containing the required substances. (In the sacrifices performed in the modern days milk is used in place of wine.) Cf. Gopatha Brahmana II.2.7. (54) Atharvaveda, Saunakiya recension XIII.1.27. (55) Atharvaveda, Saunakiya recension IV.14.5. (56) Atharvaveda, Saunakiya recension VII.26.4. (57) Atharvaveda, Saunakiya recension XVIII.3.38-39. (58) Atharvaveda, Saunakiya recension VII.26.1. (59) Atharvaveda, Saunakiya recension III.20.4. (60) Agnidhriya is a pandal (mandapa) which is erected to the north of the vedi, half outside the yedi and half inside.

127 uttaraya amurya.... 61 Then the sutyas begin. Offerings called yajnatantu and vispardha are made and the purastaddhoma is performed. In the early morning, the Brahman is to recite the four hymns beginning with patam na indrapusana 63 When and the three hymns beginning with ambayo yanti.. Soma is being pressed, the Brahman performs the abhisavana homa with the hyan: indra jusasva.... the mantras: divasprthivya....65 64 Then he recites and indray somam rtvija... In the mandhyandina savana he recites the hymn dhreat piba. An expiation rite is mentioned to be made if Soma is spilt out. The Brahman looks at the Udgatr with the mantra: doso gaya....68 The Prastotr asks of the Brahman permission for the stavana and the Brahman grants it, in a low tone at the pratahsavana, in a normal tone at the madhyandina-savana and in a high tone at the third savana. The Brahman asks the sacrificer to recite the mantra: syeno 'si.. (kandikas 16-17). 69 62 66 67 The Brahman spreads the holy grass in the vedi and applies clarified butter to the purodasas. When the fire is being carried forth, he utters the verses ye agnayo vihrta... 70 which are quoted in full and when the pravrtahutis are being (61) Atharvaveda, Saunakiya recension I.4.2. (64) Atharvaveda, Saunakiya recension II.5. (62) Atharvaveda, Saunakiya recension Vedic Index 3-6. (65) Atharvaveda, Saunakiya recension IX.1. (63) Atharvaveda, Saunakiya recension 1.4-6. (66) Atharvaveda, Saunakiya recension Vedic Index 2. (69) Atharvaveda, Saunakiya recension Vedic Index 48.1. (67) Atharvaveda, Saunakiya recension VII.76.6. (68) Atharvaveda, Saunakiya recension Vedic Index 1. (70) In a Soma sacrifice, when the officiating priests are chosen (varana), each of them makes an offering on the These offerings are called pravrtahutis. ahavaniya. Cf. Gopatha Brahmana II.2.17. we mi

128 offered, he recites justo vace....71 After the omentum of the animal is offered into the fire, he prays to the Sun with the mantra: divaspratha..... 72 The Brahman recites the Indra hymns when the purodasa is being offered. When offerings are made to Mitra-Varuna and to Asvins he recites the mantras: mitravarunau vrstya.. and asvina brahmana....7鈫� 73 respectively. When offerings are made with 75 the vessels sukra and manthi the Brahman is to recite the mantra: indro diva....76 After the ida and Soma are 77 which partaken of, he is to utter the formula pratikaya pratigrhya.. which is given in full. The mantra: sam no bhava.... is to be recited is also given here. (kandikas 18-19) The twentieth kandika mentions the five sastras and five stotras 78 used in the Agnistoma. They are ajya, prauga, maitravaruna, aindra and aindragna. The twenti-first kandika mentions the mantra: ayam u tva vicarsana... to be recited (71) Taittiriya Samhita III.1.10.1. (72) Atharvaveda, Saunakiya recension XIII.2.37. (73) Atharvaveda, Saunakiya recension V.24.5. (74) Atharvaveda, Saunakiya recension V.26.12. (75) Sukra and manthi are cylindrical wooden vessel, slightly slender in the middle, and with a beak at the top for pouring out Soma. (76) Atharvaveda, Saunakiya recension V.24.11. (77) Taittiriya Samhita III.2.5.3. (78) Stotras are the mantras which are sung by the Udgatr and his assistants before the offering of Soma is made. The same mantras are then recited by the lotr and his assistants and are called sastra. Cf. Gopatha Brahmana II.3.12-15.

129 79 when the stotriyas and anurupas are being recited. The Brahman is to ask the sacrificer to utter the formulas mayi bhargo, mayi maho, mayi yaso, and mayi sarvam. Then the madhyandina pavamana starts. The Brahman gives out the call: vistambho 'si vrstyai tva vrstim jinva. When the fire is placed on the dhignya (a raised spot, altar) he recites the 81 hymn: pari tva gne.... When the dadhigharma oblation is being offered he recites the mantra: sratam manye.... 83 80 82 At the prasthita homa he recites the Indra hymns. It has been stated here that daksina should be given first to the 84 Atreya and last to the Pratihartr (the assistant of Udgatr). 85 At the marutvatiya homa the Brahman recites the mantra: indro ma marutvan.... and asks the other priests to (79) Stotriya and anurupa are parts of a sastra (a group of mantras). The anurupa derives its name from the fact that it glorifies the deity to which an offering is being made. Cf. Vaitana Sutra 35.5. (80) Atharvaveda, Saunakiya recension VII.71. (81) Dadhigharma is prepared by putting curds into boiling clarified butter. (82) Atharvaveda, Saunakiya recension VII.72.3. (83) This is a rite which is performed with the mantras called prasthita. (84) Cr. Gopatha Brahmana I.2.17. (85) The homas are usually named after some particular word in the mantras accompanying them. In this case it is the word marutvan (Atharvaveda, Saunakiya recension XVIII.3.25). Similarly in the vajaprasaviya homa (Vaitana Sutra 29.20) the word is vajasya (Atharvaveda, Saunakiya recension VII.7.6). In some cases the home is named after the deity to which it is offered. Thus at 23.9 there is hariyojana homa which is offered, at the end of the third savana, to Indra together with his horses (hari) which brought him to the sacrifice.

130 chant the prayers to the respective gods. The niskevalya astra belongs to Mahendra, and the prasastras (chanted by the Maitravaruna, the Brahmanacchansi and the Acchavaka) belong to Indra. The Udgatr chants the stotra and the lotr recites the sastra. It is stated that the mantra: udu tye madhumattama 86 is a samaprogatha and belongs to Sarasvati. The Brahman offers the oblation in the aditya graha with the 87 Then two verses beginning with yad deva devahedanam..... the third savana begins. When the asira (churned curds) is being poured into the vessel that contains Soma, the Brahman follows it with the mantra: asirna urjam. and gives 88 the adesa for singing pavamana. Then the avadana homa is performed which consists of the offerings of the organs of the immolated animal. Eleven animals are then immolated and are offered to Agni, Soma, Visnu, Sarasvati, Pusan, Brhaspati, Visve Devas, Indra, Indra-Agni, Savity and Varuna. Three pindas made from the purodasa are offered to the manes. (kandika 22) The prescriptions in regard to the third savana are continued in kandikas 23 and 24. An offering is made with the savitra graha on burning darbhas. Then the offering is 89 and the residue is partaken made from the patnivata graha (86) Atharvaveda, Saunakiya recension XX.10. (87) Atharvaveda, Saunakiya recension Vedic Index 114.1-2. (88) Atharvaveda, Saunakiya recension II.93.3. and patnivata (89) The savitra grahas are wooden vessels (like sukra and manthi) with which offerings are made to Savity and patnivan Indra resp.

131 W of by the Agnidhra, seated on the lap of the Nestr or near 90 Then the Brahman asks the Hotr to chant the agnistoma sama. When Soma is taken in the dhruva vessel, the dhisnya. 91 The the Brahman recites the mantra: dhruvan dhruvena.. Soma is then offered to Agni-Marut. When the hariyojana homa is being performed, the Brahman recites the mantra: mandrair.... 92 Thereafter the prayascitta homa is offered. The vessels containing Soma are washed in the catvala (pit). All priests partake of the curds and then the samsthitahomas are offered. The avabhrtha isti is performed, standing in the waters with the ida or the anuyaja offerings. The 24 th kandika quotes in full the hymn yat te grava....93 The Vaitana Sutra refers here to Kausika Sutra 7.14 94 95 .96 and 6.11-13. An offering is made on the ahavaniya fire and the udayaniya isti which is the last isti in the Agnistoma is performed. Oblations are offered to Agni, Soma, Savitr, Pathya and Svasti. A barren cow is immolated and offered, and a goat is released in the name of Tvastr. The avadana homa is performed and the fire is consigned into the kindling (90) Cf. Gopatha Brahmana II.4.5. (91) Atharvaveda, Saunakiya recension VII.91. (92) Atharvaveda, Saunakiya recension VII.117. (93) Atharvaveda, Paippalada recension II.39. (94) Vaitana Sutra 24.3: apam suktair ityady upasparsanantam. Cf. Kausika Sutra 140.17. (95) Vaitana Sutra 24.7: vimuncami 'tyadi marjanantam. (96) The udayaniya isti is similar to the prayaniya which is the first isti in an agnistoma. The divinities worshipped are the same in both of them. The scrapings of the offerings in the first isti are offered into the fire in this last isti and thus a sort of symmetry is maintained.

132 DE woods with the mantra: ayam te yonih. 97 The sacred grass spread in the main vedi is now to be kindled and offerings of barley-flour are to be made. The kandika concludes by saying that a poor man may perform this Agnistoma by offering one cow only. The fourth adhyaya starts with the Atyagnistoma, which is similar to the Agnistoma except that it contains one stotra, called sodasi, more. In the Ukthya sacrifice the Brahman gives the call to the Maitravaruna and others. The stotriya and anurupa mantras are mentioned and the manner of their recitation is also given. It is stated that the first rk should be recited thrice, the last pada of the first rk should be resit linked to the first pada of the second rk. Then the mantras are mentioned which are to be recited word by word (pacchh). The hymn udaprto na vayo raksamana. which belongs to Prajapati is chanted. ....99 After the Atyagnistoma, kandika 25 deals with the Sodasin sacrifice." The Sodasin is similar to the 100 Agnistoma except that the grahas employed are different. The mantra: ya ababhuva... 101 is given in this connection. (97) Atharvaveda, Saunakiya recension III.20.1. Cf. Gopatha Brahmana II.4.9 (end). (98) Vaitana Sutra 24.20: alpasva ekaguna 'pi yajeta. Cf. Gopatha Brahmana I.3.17. (99) Atharvaveda, Saunakiya recension XX.16. (100) This sacrifice derives its name from the fact that it consists of sixteen stotras and sastras. Cf. Gopatha Brahmana II.4.19. (101) Vajasaneya Samhita VII.36. VDE IM

133 Then the Brahman asks the Hotr to praise Indra and when oblation is being offered with the Sodasi graha (which is square in size), he recites the mantra: indra jusasva... 102 103 The 20 th kandika deals with the Atiratra sacrifice which consists of the sixteen stotras and sastras as included in the Sodasin and moreover there are thirteen other stotras and sastras which are added to them. A female sheep is offered to Sarasvati. The Atiratra sacrifices goes on till day-break when offerings are made to Asvins. At the beginning of the Atiratra sacrifice, the Brahman asks the Hotr and the other priests to recite the respective mantras. The manner of reciting the stotriya and amurupa mantras is given and 104 the paridhaniya mantra: apah purvesam as well as the yajya mantra: uti saci 'va.... are mentioned. It is 105 stated that the Agnistoma, the Ukthya, the Sodasin and the 106 Atiratra are Soma-yagas. 107 Kandika 27 begins with the Vajapeya sacrifice (1-17). This sacrifice consists of the sixteen stotras and sastras, as in the Sodasin, with the addition of one stotra and sastra called vajapeya. This sacrifice requires 17 (102) Atharvaveda, Saunakiya recension II.5.1. (103) This sacrifice continues throughout the night and hence is called Atiratra. (104) Atharvaveda, Saunakiya recension XX.32.3. (105) Atharvaveda, Saunakiya recension XX.33.3. (106) Cf. Sayana, intro. to the comm. on the Atharvaveda, Saunakiya recension , SPP's ed. p.27. (107) When the Vajapeya sacrifice was performed at Poona in October 1955, a booklet was published, which contains all the details of this sacrifice.

134 priests, 17 animals, 17 Soma cups, 17 sura cups etc. and thus the number 17 possesses great importance in the Vajapeya sacrifice. This sacrifice is to be performed in the autumn (sarat). The officiating priests have a piece of gold tied to their neck. When the sacrificer climbs up the yupa, he utters the formula devasya savituh....After he decends he gives the 17 pieces of cloth covering the yupa to the 108 Brahman reciting the mantra: bhume matah Then the Brahman sits on the wheel (having 17 spokes) and recites the vajasama.109 The mantras to be recited at the madhyandina savana are given and also those to be used at the trtiya savana. According to some, brhaspatisava is to be performed at the end of the Vajapeya. 111 110 Then the Aptoryama sacrifice is taken up for description (27.18-30). Like the Atiratra it contains the 29 stotras and sastras with the addition of 12 stotras and sastras. Among the ekaha sacrifices, the Aptoryama is the biggest. The offerings in this sacrifice are similar to those in the Vajapeya. The stotriya, anurupa, samapragatha and the paridhaniya mantras which are used in the Aptoryama are mentioned in this kandika by means of their pratikas. The fifth adhyaya begins with the Agnicayana (kandikas (108) Atharvaveda, Saunakiya recension XII.1.63. (109) Cf. Gopatha Brahmana II.5.8: vajisama. (110) For a legend related to the Vajapeya, see Gopatha Brahmana II.5.8. (111) For a legend related to the Aptoryama, see Gopatha Brahmana II.5.9-10.

135 112 28-29). It is stated that Agnicayana is not to be made by a person who is performing the Soma sacrifice for the first time and that in the Mahavrata, the Agnicayana is essential. It is to be performed on the full-moon-day of Phalguna or Pausya. When the pasu (goat) is being offered to Prajapati to the accompaniment of sanidhani rks, the Brahman recites and when the offering of the organs of the immolated pasu is being made, he recites ya atmada....113 On the eighth day (astami), an ukha (earthen vessel) is to be prepared. When the earth is being taken for that purpose, the Brahman recites the mantra: purisyo 'si....114 and when it is kept on a lotus-leaf, he recites 115 the hymn: samas tva 'gne... tvam agne.... When the earth is being sprinkled with water, he recites apo hi stha 116 and when it is shaped into a vessel, he recites prthivim tva prthivyam...117 The ukha vessel is heated and fire is produced by putting sacred grass into it. This fire is taken in a cart and is put on the vedi. A citi (raised altar) is made in the place of the ahavaniya fire. The place where the Agnicayana is to be made is ploughed by yoking the bulls to the yoke with the mantra: sira yunjanti....118 When the furrows are being made the 119 Brahman recites langalam paviravat.... When herbs are (112) Atharvaveda, Saunakiya recension II.6. (113) Atharvaveda, Saunakiya recension IV.2. (116) Atharvaveda, Saunakiya recension I.5. (117) Atharvaveda, Saunakiya recension XII.3.22. (114) Vajasaneya Samhita XI.33. (115) Atharvaveda, Saunakiya recension II.6.3. (118) Cf. Kausika Sutra 20.1. (119) Atharvaveda, Saunakiya recension III.17.3.

136 120 being placed on the furrows, he recites krte yonau... when a piece of gold is placed thereon, he recites brahma jajnanam..... and when an image of gold is located there, 122 121 123 he recites hiranyagarbha.... A tortoise, a pestle, # pestle) a mortar and the head of the goat (offered to Prajapati previously) are buried where the Agnicayana is to be made. The Brahman recites the prescribed mantras when those objects are being buried. When the layers of bricks are being laid one above the other, he recites the 124 given mantras. After the citi is ready, a frog is tied to the end of a stick and lines are drawn from the south on the citi with the stick dragging the frog (so that it dies). When the holy sticks are being offered, the Brahman recites 125 126 ud enam uttaram naya... and the apratiratha hymn. When the vajaprasaviya homas are offered, he recites vajasya 127 nu prasave.... and when the sacrificer is being sprinkled with the residue, he recites sam ma sincantu....128 and at the vaisvakarmana homa he recites yena sahasram..... 129 The 30 th kandika deals with the Sautramani Sacrifice. (120) Not found in any Vedic text. (121) Atharvaveda, Saunakiya recension IV.1.1. (122) Atharvaveda, Saunakiya recension IV.2.7. (123) They are Vajasaneya Samhita XIII.27; Atharvaveda, Saunakiya recension VII.26.6; IV.14.1. (124) Atharvaveda, Saunakiya recension XX.19.1; I.21.2; VII.84.3; Vedic Index 35.1; VII.34.1, 35.1; Rgveda Vedic Index 16.3 ff; V.1.1; I.127.1; Atharvaveda, Saunakiya recension Vedic Index 56.1; XI.2.1; XII.1.46. (125) Atharvaveda, Saunakiya recension Vedic Index 5. (126) Atharvaveda, Saunakiya recension XIX.13. (127) Atharvaveda, Saunakiya recension VII.6.4. (128) Atharvaveda, Saunakiya recension VII.33. (129) Atharvaveda, Saunakiya recension IX.5.17. YJ IMMEE

137 Only that person who has performed a Soma sacrifice is entitled to perform the Sautramani. When sura is being prepared, the 130 Brahman recites ya babhravo.... Here a pasu is offered to Indra. According to some the sura is not to be partaken of by the participants. When the sura is being poured out on the daksinagni, the Brahman recites the prescribed mantras. 131 The barhihoma is offered and then the concluding bath (avabhrtha) is taken. Later on an offering of amiksa (clotted milk) is made to Mitra-Varuna, a pasu is offered to Indra and the adityesti is performed in which boiled rice is offered to the goddess Aditi. The sixth adhyaya of the Vaitana Sutra opens with the description of the Sattra (31-34). The Sattra continues for the whole year and includes a number of sacrifices. They are arranged in the following order: the Prayaniya, the Abhiplava, the Prathya, the Abhijit, the Svarasaman, the Visuvat, the Svarasaman, the Visvajit, the Prathya, the Abhiplava and the Udayaniya -- so that the sacrifices are balanced equally on either side of the Visuvat. 132 The Sattra should be started on the eleventh day in the bright half of Magha. The officiating priests should not be less than seventeen in number and they should be such as have performed a sacrifice earlier. The mantras to be recited by the various priests are mentioned and also the manner of their (130) Atharvaveda, Saunakiya recension VIII.7. (131) Atharvaveda, Saunakiya recension Vedic Index 19, 69; IX.1.18; etc. (132) Cf. Gopatha Brahmana I.4.13-19, 21-22, 5.6.

133 138 recitation. The Vrsakapi hymn is employed in this connection together with nynkha (i.e. the repitition of the vowel o as laid down). It is said that the Visuvat sacrifice (which comes exactly in the middle of the year) includes a sauryapratha rite. It is interesting to note that a drum is prepared by using the skin of a camel and that the drum is beaten with the tail of the camel, to the accompaniment of the mantras: 134 ucchair ghosa.... and upa svasaya.... The king, who performs the Sattra, is sprinkled with water to the accompaniment of marmani te.... 135 When he puts on the armour the mantra: indro jayati....136 is recited. Madhuparka 137 is offered to him and he is made to enter a chariot consecrated with the mantra: vanaspate vidvango.... and when he 138 mounts the chariot, the mantra: ud dharsantam 139 is recited. An arrow is released to the accompaniment of the mantra 140 It is stated at the end of ava srsta para pata... kandika 34, that one should perform the sacrifices Jyotistoma, 141 Agnistoma, Atmaniskrayana, Sahasradaksina and Prsthasamaniya. (133) Atharvaveda, Saunakiya recension XX.126. cf.Gopatha Brahmana II.6.12. (134) Atharvaveda, Saunakiya recension V.20 and Vedic Index 126. These mantras are used in Kausika Sutra 16.1. (135) Atharvaveda, Saunakiya recension VII.118. (136) Atharvaveda, Saunakiya recension Vedic Index 98. Cf. Kausika Sutra 16.4. (137) Cf. Kausika Sutra 92. (138) Atharvaveda, Saunakiya recension Vedic Index 125.4. (139) Atharvaveda, Saunakiya recension III.19.6-7. (140) Atharvaveda, Saunakiya recension III.19.8. (141) Cf. Gopatha Brahmana 1.5.7.

139 In kandika 35 some paribhasas are given. It is stated that first mantra is recited by the Hotr and then the same is chanted by the Udgate. The anurupa mantras are known from the metre in which they are composed and the deity which they glorify. The mantras that follow anurupa are called avapa. In the madhyandina savana, the pragathas are to be employed. The number of stomas in each sacrifice are then mentioned and it is stated at the end that the stomas etc. are to be taken as stated in the Samaveda The seventh adhyaya starts with the Rajasuya (36.1-13). It is stated that a yaga called Pavitra is to be performed before the full-moon-day of Pausya. In the next month ten samarpa istis are to be performed. On the full-moon-day of Magha the Somayaga called Abhisecaniya is to be performed in which the marutvatiya rite (from the madhyandina savana) and the barhaspatya rite are to be included. For this yaga the skin of the tiger is to be spread in the front of the havirdhana 142 cart. The sacrificer is made to sit on a couch spread over the asandi (stool) and is sprinkled to the accompaniment of the mantra: bhuto bhutesu... 143 On the full-moon-day the dasapeya yaga is to be performed. In this yaga a hundred Brahmanas are invited and are made to partake of Soma from ten camasas. Hence it is called dasapeya. Then the usual Caturmasya sacrifices are to be performed, and on (142) The havirdhana cart is placed in the havirdhanamandapa and is used for placing Soma therein. (143) Atharvaveda, Saunakiya recension IV.8.

140 the full-moon-day of Caitra the pratyavarohaniya yaga is to be offered; on the full-moon-day of Vaisakha the vyusti yaga is to be offered for two days, on the full-moon-day of Jyestha the ksatradhrti yaga is to be performed and on the full-moon-day of Agadha the Pavitra yaga is to be offered again. Thus the Rajasuya continues for eighteen months and includes seven Somayagas and one Caturmasya. 144 Then the Asvamedha is described. On the full-moonday of Phalguna Brahmaudana' is offered to four priests. A boon is to be offered to the Brahman by way of daksina. The istis to Agni and Pusan are performed and then the horse is let loose with the mantra: asanam asapalebhyah...145 Three istis are offered to Savity and then all participants in the sacrifice sit down to the south of the yedi for listening to the Pariplava akhyana. At the end of one year the king is initiated. On the first day the rites are performed as on the first day of the Pariplava. On the second day the rites are performed as on the fourth day of the Prathya. The horse that has, by now, come back is immolated. The queen is made to sit beside the horse and they are covered. The king looks at them reciting the verses svargena lokena.... etc. Then a brahmodya takes place. On the third day two savanas are offered as in the (144) Brahmaudana is a rite in which boiled rice is given to the Brahmanas for being eaten. Cf. Sayana on Atharvaveda, Saunakiya recension IV.35.7. (145) Atharvaveda, Saunakiya recension I.31. DEN

141 EN caturvimsa yara and the third savana is offered as in the Atiratra. Then a yupa, which is branched into two at the top, is erected and to it pasus 36 in mumber (six for each season) are tied. In the case of the Sarvamedha, the number of yupas and the number of pasus is four times that of the Asvamedha. In the Purusamedha the number of yupa and pasu is twice that of the Aavamedha. Offerings are made to Agni and the victory of the sacrificer is proclaimed everywhere. man is sought for the sacrifice by paying to his relatives a A thousand coins and a hundred horses. 146 If a Brahmana or a Ksatriya accepts it, the sacrifice proceeds; otherwise the nearest enemy is conquered and he is sacrificed. The Sarvamedha is similar to the Purusamedha with the addition of the Vajapeya and the Aptoryama. At the end of the year, the sacrificial fire is consigned into the kindling woods and the sacrificer renounces worldly life. It is stated at the end of adhyaya seven that the Asvamedha etc. are meant for the Ksatriyas. The eighth adhyaya mentions the stotriya mantras of the ekaha and the ahina sacrifices (39-42). The 43 rd kandika which is the last in the Wait. states that the setting up of the sacred fires should be performed in the spring by a Brahmana desirous of spiritual power (brahmavarcasa), in the (146) Cf. the Sunahsepa legend in Aitareya Brahmana III.1-3.

142 summer by a Ksatriya desirous of lustre (tejas), in the rainy season by a Vaisya desirous of prosperity (pusti) and that the autumn is meant for all. Then it mentions a number 147 of kamya sacrifices one of which is meant for exorcism. At the end it is said that the kinds of kamya sacrifices are infinite in number due to the unlimited number of desires but those sacrifices are explained by the norms which are actually described. When we look at the contents of the Vaitana Sutra , given above, we find that there is, in it, hardly any reflection of the peculiar atharvanic beliefs or practices. One normally expects to come across something like atharvanic magic in this Sutra, but, curiously enough, this character 148 the work does not bear at all. The Vaitana Sutra is as good as that any other Srauta Sutra, though it is comparatively concise, and deals with the usual sacrifices in the same manner as the other Srauta Sutras. Still the fact it belongs to the Atharvaveda, Saunakiya recension is clear from its specific treatment of the duties of the Brahman and also from its use of words like sarupavatsa (12.14), sampata (12.14; 31.25, 32.7) pitrupavita (7.15), samudvanta (7.3) and gavida (7.2) which are, as has been already noted elsewhere, characteristically atharvanic. Moreover it mentions the mantras by their designations such (147) Vaitana Sutra 43.25: saunakayajno 'bhicarakamasya. The Saunaka sacrifice is unknown elsewhere. (148) There are only two instances (2.10; 43.25) where there is a passing reference to abhicara.

143 MED as catana, matrnama and vastospatiya (5.10), asapaliya (36.20), jiva (1.19), gandhapravada (10.5), utthapani and harini (38.23). It also prescribes the employment of the atharvanic vyahrti, janat, at many places. 149 In the Vaitana Sutra , the mantras borrowed from the other Vedas (and also from the Atharvaveda, Paippalada recension ) are quoted in full, and those from the Atharvaveda, Saunakiya recension (Saunaka) are indicated by means of their pratikas. But the way in which it is done is not always uniform. Sometimes a full pada is quoted, sometimes only two or three words, and it does not become very clear whether the whole hymn is to be employed or one verse only. It appears that it was known through tradition but "unless the number of verses is exactly specified there must often be some difficulty in determining the correct extent of a mantra". 151 Otherwise, the style of the Vaitana Sutra is similar 150 152 to that of the other Srauta Sutras. It is only at the end that the Vaitana Sutra lapses into the broad brahmanic style. It is sometimes seen that the kandikas are not always divided topic-wise and hence a topic has to be continued in the next kandika. It is also found that a theme is started only at (149) Vaitana Sutra 1.3,18; 2.1; 8.3; 17.4; 18.17; 30.15. (150) The rule of the Kausika Sutra in this respect (8.21 grahanam a grahanat) states that the mantra is to be taken as extending up to the pratika of the next mantra. See Paddhati pratikagrahanam.. tavad anuvartate yavat pratikagrahanam dvitiyam. (151) R.Garbe, The Vaitana Sutra, preface, pp.vii-viii. (152) 43.46-47. WEDEN

144 676 AEDIEN the end of a kandika and is further explained in the next. 153 It is said that the Vaitana Sutra is not the product of practices in Vedic ceremonies which have slowly and gradually developed into a certain school but probably a somewhat conscious product made at a time when Atharvavedins in the course of their polemics with the priests of the other Vedas began to feel the need of a manual for Vedic practices which should 154 be distinctly Atharvanic. However, such does not appear to be the case. There is nothing in the Vaitana Sutra which shows that it was a 'conscious product' but the fact is evident that the Vaitana Sutra depends upon the Kausika Sutra and this has been noted above. The Vaitana Sutra does not supply us with any information regarding its author. However, in the Mahabhasya of Patanjali the Kalpas of Kausika and Kasyapa are often mentioned together. 155 The Bhagavata Purana The Bhagavata Purana 156 also mentions Kasyapa as one of the authors of the Kalpas. Thus it appears that Kasyapa was the author of the Vaitana Sutra 157 AE (153) Vaitana Sutra 3-4, 5-6, 11-12, 23-24 etc. (154) Cf. Bloomfield, Journal of the American Oriental Society XI, p.379. (155) Cf. Indische Studien XIII, pp.417,419,436,445, 455. (156) XII.7.1 naksatrakalpo santis ca kasyapangirasadayah. (157) Bloomfield (op. cit., p.377) asks: "can there be any nexus between him and the otherwise authorless Vaitana Sutra ?"