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Introduction鈥擳he third chapter begins with Nirrti Karma and different Pusti Karmas are found described thereafter. Ceremonies relating to Citra Karma, Samudra Karma, Ceremonies for Cattle-welfare, Astaka Karma, Agricultural rites, Agrahayani Karma, Laksmi Karma, Fastening of Different Amulets for Prosperity, Various Prosperity rites, Rites for Good Fortune on Building a House, Prosperity rites upon Starting and Returning from a Journey, and at last a reference to the Division of Inheritance are the other topics that we come across in the third chapter. The contents of the third adhyaya are summarised in the Kesava Paddhati thus: Purvam nirrti kamani Sarvapapapanuttaye ! paustikani tatah pascatNirrti¹ Karma trtiye samhitavidhau || This rite is meant for the aversion of misfortune. 2 This is done on the anumati day near water, while the Sun is setting.

87 Having covered oneself with a black garment on the southern banks of a river, a basket made of reeds brought by the stream is erected. The place where the erection of the sedge has been done is sprinkled with the recitation of apam sukta³ by another person. The black cloak which was used for covering is thrown into the waters and putting Having on slippers made of cow-skin, one returns home. fasted that night, Sampat Karma is undertaken on the following day. Having besmeared the erected basket with mud and having placed the same firmly in water and having added fuel there to the fire brought, the Sthalipaka smeared with dregs of ghee is consumed. Placing the black garment in the basket it is made to float away. Putting on the old slippers, taking hold of an old umbrella in the left hand and setting on fire the salatrna with the right hand, the old usira is thrown around. Returning not looking back at the spot, homa is performed once. The umbrella held in the left hand is thrown into the Tantragni. The two slippers are also thrown into the Tantragni. Reciting jirne virinam... (Atharvaveda 3.20) rice-grains are taken from the old store-room and mixing them with small pebbles sacrifice is offered in the fire. Reciting a no bhara... (Atharvaveda 5.7) a second sacrifice with grains (taken from the old granary) is offered. A third

88 sacrifice is offered with the above two hymns (Atharvaveda 3.20, 5.7) recited together. Having fastened a hook to the leg of a raven and a rice-cake to the hook while reciting pra pateta... (Atharvaveda 7.115.1) (the performing priest) lets (the crow go) so that he does not return.4 Having put on a blue garment 5 and having covered that with a red-one, having wound about a white cloth (as a turban) while reciting the second stanza of the hymn, he sets down the turban by means of a hook, and with his left hand casts it together with the hook into the water. While reciting the third stanza of the hymn (he throws) the covering (red) garment (into the water); while reciting the fourth stanza the (under blue) garment. Citra Karma This rite designed to attain prosperity is so termed for it is performed on the full-moon day of the Caitra month or under the Citra constellation. The 'Kulayasrta' 6 Sthalipaka cooked, in the milk of a cow with a calf of the same colour is consumed mixed with green blades of grass. Faggots of the length of twelve angulas are placed in the fire. In the meeting place of two navigable rivers, drawing lines to the west of fire,

89 the sweet beverage is eaten by mouth without the use of hand. Ghee alone is consumed for three nights. The one desirious of prosperity eats food made of milk reciting the salila Gana verses. Later, the Manthanta rites are performed. 7 8 1 Samudra Karma A bundle of four Palasa staff is arranged. bundle of four upolavatrna 9 is arranged. Likewise a These bundles are placed one over the other, thus connected naturally. Arranging eight bundles in this way and placing them on the 10 Sattrikagni, offering is given on them with clarified butter, reciting the Salilagana hymns. After the ajya homa the smoke of the Sattrikagni is inhaled. The Palasayasti rasall is also consumed. If the Sattrikagni is not available, a figure of the place of sacrifice is made and the bundles are to be placed on this figure. 12 Kesava in his Paddhati indicates the following as the 13 Samudra Karma... The sacrificial blade of grass, putika and bhanga are strewn around the Garhapatya, Daksina and Athavaniya fires belonging to a Sattra. The Sthali paka cooked in Garhapatya, Daksina and Ahavaniya and enriched with dregs of ghee is consumed respectively before these fires. Placing Rasas in the Somapatra, the same stated above is performed.

90 Ceremonies for Cattle-welfare Livestock Breeding was one of the most important occupaThe Sutras in general describe a tions of the Sutra period. number of ceremonies like Sulagava, Vrsotsarga, connected with Cattle Welfare. The Kausika Sutra too describes a number of ceremonies related to Cattle-welfare. They are as under: Remedies for Cows suffering from Disease: Reciting ambayo yanti... (Atharvaveda 1.4), Sambhumayobhuh... (Atharvaveda 1.5-6) brahma jajnanam... (Atharvaveda 4.1.1-7), a gava... (Atharvaveda 4.21) and eka ca me.. (Atharvaveda 5-15) the cows suffering from disease are wetted with water, and consecrated saline water is given for drinking. Kausika Sutra also states that those cows expecting impregnation should not be given even a drop of water. Rites relating to stable The owner drinks the first milk of a cow that has delivered her second calf, mixed with the mucus of the cow. He presents a cow. He pours out into the stable a vessel full of water. Having swept together the moistened dung, placing his left hand upon the heap, he scatters half of it with his right hand. Having mixed lumps of excrement, bdellium and salt into the milk from a cow with a calf of a colour identical with hers, the mixture is buried behind

91 the fire. On the fourth morning he partakes of the remnants at the cow-pen. Should the milk ferment the performance is to be deemed successful. Rite for Increase in Cattle-population 14 In the course of rites for success in ploughing a small reference to a rite for increase in anadvaha population is made in the Kausika Sutra In this rite, the lumps of excrement, bdellium and salt placed into milk from a cow with a calf of her own colour is to be consumed. Rites for the Prosperity of the Kine Reciting the hymn a gava... (Atharvaveda 4.21) the women go forth to receive the cows, returning from the forest at the time of evening. At the time of rainy season oblation is offered thrice to Indra. When the cows depart they are addressed reciting prajavatih... (Atharvaveda 4.21.1掳). 15 The Karkipravada stanzas are recited over a young cow, upon which are placed twelve halters and which is anointed with dregs of ghee. Then, while uttering ayam ghaso ayam vajrah fodder is given to her and she is fastened with halters.

92 Vrsotsarga vidhih Vrsotsarga literally means 'the letting-loose of a stud-bull' for the purposes of breeding and the sacrifice that is performed on this occasion is termed Vr sotsarga. Many Grhya Sutras have described this rite and the account given by the Kausika Sutra is stated below. Reciting the hymns indrasya kuksih... (Atharvaveda 7.111) and sahasrastve sa . . . (Atharvaveda 9.4) the bull is brought and is placed in the cow-pen anointed with dregs of ghee. Reciting 16 retodhayai tvati srjami.. a kalpaja containing six 17 sentences the bull is let loose. Uttering etam vo yuvanam... (Atharvaveda 9.4.24) the old impotent bull is taken away and a new one let loose.in its place, is sprinkled with water. The one desirous of prosperity sacrifices the omentum of the best stallion to Indra. The one desirous of wealth sacrifices the omentum of'a white bull on the full-moon day to Indra. Astaka 18 Karma Some verses of the Atharvaveda suggest that the astaka might be a new year festival. This rite is said to bestow wealth, progeny and prosperity on the votaries. The last Astaka which is celebrated in the dark fortnight of the KARN rt

1 93 month of Magha is called Ekastaka. This Astaka invoked in some verses of the Atharvaveda is referred to in the Kausika Sutra at 19.28. At the time of the Astaka ceremony the omentum of a cow is sacrificed thrice reciting prathama ha vyu vasa sa... (Atharvaveda 3.10). A Sthalipaka oblation is also done with the recitation of the above hymn. After sacrificing the grains, karambha, a large round cake (Saskuli), purodasa, boiledrice, milk-rice, boiled rice with sesamum mixed with dregs of ghee along with Sthalipaka, the person sits opposite the fire silently. Extolling the great elements the person has to give up sleep during day-time. Agricultural Rites The most popular occupation of the Sutra period was Agriculture. In fact it was, as it always will be, the The Srauta and the Grhya backbone of the Indian people. Sutras attach great importance to agriculture and describe a number of ceremonies connected with it. The Kausika too deals at length with a lot of agricultural ceremonies like the Yoking of the Bull and the Ploughing Operation. Yoking of the Bull Reciting sira yunjanti... (Atharvaveda 3.17) the yoke and 1

94 plough are placed on the oxen's shoulders. The Yajamana first of all yokes the bull to the southern (yoke-supporting) pole. Uttering the Kalpaja, ehi purnaka, he yokes the bull to the northern (yoke-supporting) pole. The agricultural labourers yoke the other bulls. Ploughing Operation The ploughshare is brought near the plough and is fitted into the hole of the ploughshare with the recitation 19 of asvina phalam... Uttering the mantra apahatah pratistha the plough is surrounded by cakes. The Yajamana ploughs the field at first. to the farmers. Later, he hands the plough over 20 Uttering auspicious words' to be made by bulls to the east. three furrows are caused Reciting the verse site vandamahe tva... (Atharvaveda 3.17.8) an oblation of Purodasa is offered to Indra at the further end of the furrow. Sthalipaka oblations are offered to the two Asvins. The Sampatas are brought at the further end of the furrow. The left overs of sacrifice, ghee and grown-up grass are brought in the pot of water. Every part of the plough is then anointed with this water in the pot.

.95 Conversation between the Yajamana and his Wife The conversation between the Yajamana and his wife after the ploughing operations indicates that the entire prosperity of the population revolved purely around agricul ture. At the place where the remnants of the sacrifice are brought, the wife of the Yajamana asks her husband who holds 21 al of t a lump of earth, in his hand whether he had ploughed the land. 22 The husband replies that the land has been ploughed. "What have you brought?" asks the wife. The husband replies that he has brought grain, prosperity, health, children, cattle, food and nourishment. This reply indicates for all times to come the importance of Agriculture. 1 The lump of earth is placed on the middle furrow at its further end. The further end of the ploughshare (Kusi) is anointed with ghee and kept in the field on the next day. Some Preliminaries before Sowing The sacrificial grass is spread over the head of the furrows. Bowls three each, made of Pippari wood are placed containing fluids, tender grass and sacrificial cakes. Then at the top of the furrow on its south are placed the bowls containing fluids. In the middle are placed bowls containing I

96 sacrificial cakes. The sacrificial tender grass placed in the bowls is reversed and is brought over the top of the bowls. The fluids and the cakes in the bowls are poured 23 over the top of the furrows. are sown completely. Some say here that the seeds Sowing Operations Reciting ya syedama rajah... (Atharvaveda 6.33) all the preliminary agricultural operations are conducted viz., the yoking of the bull, the ploughing etc. Reciting the hymn ucchrayasva... (6.142.1-5) the seeds are taken to the field. The barley-seeds mixed with ghee is swept into a furrow to the place of sowing by means of a plough, three handfuls each time. They are then completely sown and covered with earth. Going to an elevated place and doing upto abhyatana and reciting the hymn abhi tyam... (Atharvaveda 7.14) the residue of the offering is brought in a bowl of water. Pieces of Soma plant are scattered over the skin of black deer. The Sthalipaka enriched with dregs of ghee and mixed with Soma rasa is eaten. The fruit of this rite is said to be the desired objective. 24 Agrahayani karma The Paurnamasi falling in the beginning of the year is Agrahayani. The festival celebrated on this day al so came to be known as Agrahayani Karma. This was perhaps a

97 new-year festival. 25 This rite is performed on the full-moon day of Margasirsa. The Grhyasutras exhibit many differences with regard to the description of Agrahayani. The one desirous of 'apurvalabha' performs this rite. Kausika's description of this rite runs as follows: Doing upto abhyatana, three pots of Sthali paka are to be cooked. Reciting the hymn satyam brhat... (Atharvaveda 12.1) one pot of Sthalipaka is offered completely all at once into a hole on the back of Tantragni, where the sacrificial grass has been spread. The second pot of Sthalipaka mixed with dregs of ghee is consumed. Oblation from the third cooked pot of Sthalipaka is given thrice reciting the first seven verses of Atharvaveda 12.1 and verse 63 of the same hymn. F Spreading a mat on the sacrificial grass placed at the west of Tantragni, the Yajamana sits on it reciting the verse vimrgvarim... (Atharvaveda 12.1.29). Reciting yaste siva... (Atharvaveda 9.2.25) the act of lying down is carried out. Reciting yacchayana... (Atharvaveda 12.1.34) the act of turning over (while lying down) is carried out. Reciting the verses Atharvaveda 12.1.1-9 and 59, one gets up. Uttering udvayam... (Atharvaveda 7.53.7) he steps forward. Reciting the verse udirana... (Atharvaveda 12.1.28) he goes three steps either to the west or north. With the verse yavatta... (Atharvaveda 12.1.33) the performer looks at the earth.

98 Ascending an elevated spot he sees the earth from that spot. The above description completely corresponds with the 'pratyavarohana'. Laksmi Karma 26 From the house of that wealthy person whose wealth is desired, grains, ghee and milk are brought by some stratagem, according to Darila. The food cooked in milk with those grains is consumed. If grains and other things are not available, green-coloured cow-dung is brought from that wealthy man's house and some of it is dried up. After ajyabhaga, Sthalipaka is cooked in a pot where threefold accumulation of cow-dung has been done. The same is later consumed. Fastening of Different Amulets for Prosperity As the third chapter deals with Pusti-karma, all things that lead to this end are described in it. The fastening of different amulets for prosperity is done with the recitation of ayamagan..., ayam pratisarah..., ayam me varanah... and aratiyoh... (Atharvaveda 3.5, 8.5, 10.3 & 10.6).

99 The amulets are made of Palasa, Silisilika, varana and Khadira. These amulets steeped in a mixture of sour milk and honey for three days and woven in a thread smeared with dregs of ghee are tied on with the recitation of one of the above hymns, extolling the amulets desiring its protecting influence. The last of the four manis the Khadira is passed along the cords by means of a chip of gold. gold. After piling of fuel on fire, and taking out the steeped amulet with the verse tamimam devata... (Atharvaveda 10.6.29) the same is tied on the head with the recitation of brahmana tejasa... (Atharvaveda 10.6.30). Reciting uttamo'si... (Atharvaveda 6.15) the Palasa or Soma mani is tied on. Reciting aksitasta... (Atharvaveda 6.142.3) the Yava mani is tied on. Reciting the verse tani savituh... (Atharvaveda 7.15.1) the heifer-rope as amulet, is bound in a rite for Prosperity. Hymn bringing Prosperity The hymn sam sam sravantu... (Atharvaveda 1.15) is recited and waters from two navigable rivers are brought and sprinkled 26 at the place of sacrifice. The mixed grain cooked in that water is consumed thereafter.

1 .100 Various Prosperity Rites for Different Ends Rites for Prosperity of Grain-crops: Rites for prosperity of Grain-crops are done with the recitation of payasvatih hymn (Atharvaveda 3.24.1-7). Keeping together the fruit of asvattha, a chip, a lump of earth, the shearings of ant-hill piles and the tips of three fetters on a middle Palasa leaf and covering them with sacrificial grass all around, the same 27 is placed inside the pile of grains. Measuring' the grains The rest of grains that are not 28 they' eat every evening. measured by men is thrown once again in the store-room. Whenever the grain is taken out, prepared, made ready, examined or gifted or partaken of the same is consecrated. Reciting the hymn ayam no nabha saspatih... (Atharvaveda 6.79) a stone is sprinkled and placed upon the grain-bag. The Grhapati scatters upon it a handful of grain with each verse and lets others mix grains with it. By this act, says Kesava, the 'sthiradhanya' will become 'aksaya'. Rites for Abundance of Clothes: Three fetters drenched in ghee and surrounded by the nest of a spider are placed on the fire, reciting the verse yaste sokaya... (Atharvaveda 5.1.3). Reeds of great length surrounded by bits of munja grass, anointed with honey and thrown from all sides in barleygrain flour, are offered in the fire.

.101 Rite for Prosperity of the Family: Blood from the uterus of a woman in her period suitable for conception is partaken with the two fingers tarjani and madhyama. Rite for Ksetrakama: Mixture of water and honey is consumed going to that field by one desirous of securing the same. Rite for gain of Saptagrama: Without copulating with a woman for a year the semen is brought in a sea-shell and mixing it with rice-grains the same is to be consumed for the above gain. Rite for Annapusti: Into the urine of that man who has taken only milk from dvadasi to caturdasi and who has drunk only curd and honey on the new-moon day, water, curd, honey and alkaline water are added and the same is drunk reciting Kravyadam nadi pravisatam... Rites for Prosperity in general: (i) Reciting the two hymns rdhanmantro... (Atharvaveda 5.1) and tadidasa... (Atharvaveda 5.2) mixed grain, fried, ground and made fluid by the addition of rasa, is consumed. The unfried mixed grain which is ground and made fluid by the addition of rasa is consumed mixed with ghee. Placing this mixture in three plaksodumbara

.102 bowls on the north of fire, one of them is drunk at forenoon reciting purvahnasya teja sagramannasya prasi sam... The mixture contained in the second vessel is consumed at noon reciting madhyan-dinasya tejasa madhyamannasya prasi sam... prasisam... and the mixture contained in the third vessel is drunk in the afternoon uttering aparahnasya tejasa sarvamanna sy a prasisam... ii) During any night in the autumnal season, ricegrains are mixed with honey. This mixture kept in water is pounded till grains get ripened. Barley-grains mixed with honey kept in water are also pounded till they become ripened. Both are mixed up and are cooked in a pot where threefold accumulation of cow-dung is done and the same is consumed. Kankayana names this rite as 'Samrddham'. 29 iii) Reciting tvasta me... (Atharvaveda 6.4) and vayurena... (Atharvaveda 6.141) on the night of that day in which the Citra Karma has been performed, the necessary accessories enriched with dregs of ghee are got ready. On the next day the accessories, branch etc., 30 enriched with dregs of ghee are brought and reciting vayurena... (Atharvaveda 6.141) the cow is led around with a shower of water The ears of the calf born first in that particular

103 year are cut with the help of a red (copper) knife reciting the verse lohitena svadhitina... (Atharvaveda 6.141.2). Reciting yatha cakruh... (Atharvaveda 6.141.3) the blood is wiped off with iksuganda and kasakhanda, and this blood is later mixed with rasa. Vessels made of udumbara alone are to be used in this rite. 31 iv) Reciting the hymn sam ma sincantu... (Atharvaveda 7.33) sthalipaka is cooked in as much water collected as possible near one's residence and the same is eaten for Prosperity. ! v) The joints of the Virina grass are tied. After tying the same one gets down. Approaching them (again), the knots are then loosened and are caused to be washed upon the waters. The Pustikama then washes his face and proceeds towards his home. vi) Reciting the hymn divyam suparnam- (Atharvaveda 7.39) the omentum of the strongest bull is offered to Indra. The stall is then covered with skin. The Brahmins are fed with 32 the cut-off sacrificial cakes. Reciting the four verses beginning with yasyam sadohavirdhane... (Atharvaveda 12.1.38-41) an oblation is given. Then follow subsequent rites. The one who is desirous of utkrstaphala gets his wishes fulfilled by this rite.

104 The one viii) Reciting yasyamannam... (Atharvaveda 12.1.42) homage to earth is performed by one desiring prosperity. desirous of mani (iron) or gold performs once again homage to earth reciting the two verses nidhim bibhrati... (Atharvaveda 12.1 .44-45). Getting the desired mani (iron) or gold one performs prayers with these verses only. ix) At the end of rains the verse ya syam krsnam... (Atharvaveda 12.1.52) is recited and the rain-water is used for month-rinsing and head-splashing by the one desirous of prosperity. Reciting yam tva prsati ratha...³ (Atharvaveda 12.1.21) a spotted cow is offered as sacrificial fee to a brahmin. Rites for Good Fortune on Building a House Reciting yajumsi yajne... (Atharvaveda 5.26) the ancillary homa is done with ghee and the main offering is given with ghee (mixed with honey). Reciting the hymn doso gaya... (Atharvaveda 6.1) a second offering is given. With the recitation of both the hymns, Atharvaveda 5.26 and Atharvaveda 6.1, a third offering is given. Reciting anumitih sarvamidam or anumataye svaha... a fourth offering is given. Sprinkling the new apartment with water using two fingers, the pot of water is poured forth by the wife seated (on a foot-stool) in the kitchen. With the recitation of ihaiva sta... (Atharvaveda 7.60.7) the breaking of previous silence (in the ceremony of house-building) is undertaken. Reciting the hymn urdhva asya... (Atharvaveda 5.27) an appearance of the form

105 of churning stick, made out of a lofty udumbara tree is sacrificed into the fire. into Ghee is offered in the fire. The smoke is inhaled and the grease adhering to the dishes is consumed along with food. Preparing a lot of purika seven are sacrificed into the fire. For Prosperity upon Starting on a Journey On the occasion of starting on a journey any of the following ajya, vrihi, tila, samidh, yava, payas, sthalipaka or purodasa is brought near the fire and offered. If the havirupadhana rite is done while setting out on a journey the same is done at the time of return also. If it is not done it is not obligatory at the time of return. If one were to remain abroad on account of any work and if havi rupadhana rite was not done at the time of going away, the same may be done at the time of return. One should perform the havirupadhana rite at the time of setting out on a journey for favour or grace. Again While one is about to go abroad he looks at his house and the occupants, reciting ihaiva sta... (Atharvaveda 7.60.7). Reciting the verse suyavasad... (Atharvaveda 7.73.11) he establishes the kine in their pastures. Placing water along with tips of durva in the hallowed hands of his better-half, he recites

106 purva para... (Atharvaveda 7.81) containing six verses and stands in prayer opposite the moon, when it just becomes visible on the new-moon day Rites upon returning from a Journey The Ahitagni having gone abroad and returned, collects faggots from the forest and prays silently before his house. Taking fuel in his left hand and touching the projecting thatched roof with his right hand, he who has been absent for some time) recites the hymn urjam bibhrat (Atharvaveda 7.60). Walking past he offers faggots in the fire. Reciting the kalpaja, sumangali prajavati susime'ham vam grhapatirjivyasam, he holds the two pillars with his left hand and stands opposite the same. Reciting the verse yadvadami... (Atharvaveda 12.1.58) he talks with his relatives lovingly. The wife, sitting on a foot-stool empties the bowl of water in the kitchen. 1 This act is done silently. Division of Property with the Eldest Son The partition of paternal property may be effected during one's father's life time with his consent or after 34 his death. Father makes his eldest son take up his abode reciting the verse uta putra... (Atharvaveda 5.18). The eldest son after

I 107 35 going home performs the sampat karma. With moist hands reciting ardhamardhena... (Atharvaveda 5.1.9) and knowing the meaning of the verse fully well, the head of the family This is done leading gives half of the wealth to his son. him to the eastern direction with the branch of a holy Fastening of the branch towards the fire is done 36 tree. at the end. 1 Conclusion As the third adhyaya contains different Pusti karmas, the performance of these rites is naturally described here, in detail. The cattle-welfare ceremonies described in this chapter brings out the importance given to Live-stock Breeding at that period of time. The Agricultural rites mentioned here, show the importance of this most popular occupation of the Sutra period, in true light. The conversation between the Yajamana and his wife (seen under the Agricultural rites) brings out the (eternal) fact that the entire prosperity of the population is revolved around the 'lump of earth' (Agricultural operations). A passing reference in the third chapter to the Division of Property enables the reader to get a glimpse of the property division in days of yore. Thus this chapter is very interesting and useful from many points of view.

1 REFERENCES 108 1. Nirrti is the goddess of misfortune or the demon of destruction and misfortune. 2. ya purva paurnamasi sanumatih | Kausika Sutra 1.29. 3. 3. ambayo yanti ityadi ni ... Atharvaveda 1.4. 4. This part of the performance executes in practice the statement in RV X.95.14, where Pururavas threatenes to fly away without returning, throwing himself into the lap of Nirrti, the goddess of misfortune; Cf. Nirrtyabhimukho in Kesava's comment and anavrtam iti prapatanavisesanam in Darila's, with the diction of RV stanza. The black bird is fit to shoulder the evil (attractio similium) as in Atharvaveda I, 22, 1.4; Kausika Sutra 26.18 Bloomfield, Hymns of the Atharvaveda, p.564. - 5. The combination of the colours blue and red is associated everywhere with hostile witchcraft. 6. kulartham pakvah sthalipakah kulayatah | Darila on Kausika Sutra18.20. 7. Atharvaveda 1.5, 1.6, 5.6, 9.9, 13.1.25, 13.2, 16.3 and 17.1-5. 8. trisyatih kurute iti manthantani IKaus. 11.12. 9. upolavatrnani malavesta prasiddhani | mrditodhasa iti anartah samipajata darbha upolavah A 1 24 34) mar: 1 - Darila on Kausika Sutra 18.33. 10. satra dvadasahani | tatra bhavah satvikah | 18.34. 11. This is also known as fofoffa 18.36. -Darila on Kausika Sutra Darila at Kausika Sutra 12. sattrikagnyabhave rajyasthane yajnayatanakaram krtva prakrtam kuryat | Kausika Sutra 18.37. " N

109 13. This is a pusti karma termed samudra by Kesava. According to him this rite is to be performed in the territory of an enemy. Kausika Sutra 22.14. 14. In the age of Sutras the greater part of the population earned their livelihood by agriculture and cattle breeding. 15. The three stanzas Atharvaveda 4.38.5-7 are designated at Kausika Sutra 21.11 as Karkipravadah, the stanzas that mention the word 'Karki' These are employed in a rite to secure prosperity of the cattle. The purport of the hymn is to, secure the return of the young cows from the pasture. * 16. retodhayai tvatisrjabhi vayodhayai tvatisrjami yuthatvayai tvatisrjami ganatvayai tvatisrjami sahasoposayai tva tisrjamyaparimitaposayai tvati啶緅a bhi Cf. Atharvapari sista. 17. vrsacyam grhitva devapitrbhyodrham darda iti vrsotsargah | 18. In the Grhyasutras there is a great divergence of opinion regarding the number of Astakas. 19. asvina phalam kalpayatamupavatu brhaspatih yathasada bahudhanyamaya mam bahupurusa | iravanasi dhartarastre tava me sattre radhyata | AVP. 8.18.6; 5.30.9. 20. abhivarsatu nispadyatam bahudhanyam, bhuyadarogyam ityadayo vacah Kausika Sutra 20.9. 21. Perhaps indicating that the '1 ump of earth' is all. 22. Kesava completely differs at this point. He says that the wife of the Yajamana holds the lump of earth. some one asks what she has brought and she replies grain, prosperity, health, children etc. - Kausika Sutra 20.16-19. 23. bijam samastam vapati ityapare | Darila on Kausika Sutra 20.24. 24. Darila - yaccintayati tatphalam | 鈥� Kausika Sutra 24.6. Then 25. Cf. Weber, Naxatra; II, 332; Tilak, orion (1955 ed.) pp.76 ff.

110 26. If the flowing waters from rivers are not available, beverage mixed with curds and honey is consumed. 27. D.W.Whitney grains set apart The 'measures' are doubtless those of A.V. Samhita III.24, p.130. 28. Darila quiufdeurgery - Kausika Sutra 20.3. THE T 29. samrddha bhiti kam kayanah | - Kausika Sutra 22.13. 30. Darila sakhodakasakaladayahsadhanatvat | Kausika Sutra 23.12. - 31. M 74 Patazurazu uta-ryght fa aytast'itfad arfa getcar tasmin sarvodake satam sthalipakabhasnati | Darila on Kausika Sutra24.8. 32. Darila says that the oblation is given with four verses. But Kesava opines that it is done with three verses only. Kausika Sutra 24.37. 33. The verse quoted in a ceremony for Prosperity volunteers the added explanation dyauh prsati adityo rohitah. 34. urdhvam pituh putra rivadham bhajeran | nivrtte rajasi maturjivati cecchati | GDS 28.1-2. 35. According to Kesava, either the son or father performs the Sampat karma Kausika Sutra 21.16. 36. Kesava says here that the cattle-wealth is also tied at the house of the son. Kausika Sutra 21.18-19.