Part 3.3 - The Atharva-Prayascittas (introduction and summary)

"To err is human" says a proverb, "and to forgive is divine". But an error often amounts to a sin, especially in the sacred rites; and hence it must be atoned for. It is believed that the error in the performance of the divine sacrifice leads to the wrath of god or gods and hence offerings must be made to propitiate those divinities. Just as we, on the human plane, desire to placate an offended person; so too the God, whose laws have been transgressed, is desired to be appeased to win his love. Thus expiation is meant for correcting the error of transgressing the sacred law. The idea was quite familiar to the Indo-Iranian epoch and we find that "the expiation in the Vedidad of the Avesta 1 is closely analogus to the Sanskrit law-books".2 The Vedic sacrifices are so extensive and the rules governing them are so intricate that mistakes of commission and omission are quite likely to happen very often, and when such mistake occurs certain disasters are said to follow as 3 a result thereof, and hence the mistakes committed in respect (1) Cf. L.H.Gray, "Expiation and atonement (introductory)", Encyclopaedia of Religion and Ethics V, p.635. (2) J.Jolly, "Expiation and atonement (Hindu)", Encyclopaedia of Religion and Ethics V, p.659. X(3) Cf. Gopatha Brahmana 1.3.13. It is said that if the daksinagni becomes extinguished, the wife of the sacrificer will die immediately; if the ahavaniya fire gets extinguished, his son will die; and if the garhapatya fire is extinguished, the sacrificer himself will cease to be.

146 of the sacred laws of ritual must be rectified by offering oblations etc. to the relevant divinities. The Atharva-Prayascitta consistently uses the word prayascitti in the text; but in the colophons the word is read as prayascitta. The word is explained as 'the rite to be performed in the case of a fault regarding the vidhi'. According to Asv. Pray. 1 b the expiation rites belong to the species of kamya-yajnas. It may be noted here that the Atharvaveda, Saunakiya recension is quite elaborate so far as expiatory rites are concerned. It contains many hymns which are essentially meant for prayascitta. The Gopatha Brahmana (I.1.13-14) says that when the Brahmanas are not adept in the procedure of sacrifice and when they do not maintain brahmacarya, there occurs what is called the cracking (viristi) of the sacrifice and only the Brahman can properly join the parts of the broken sacrifice; it is just like a broken piece of gold being welded by lavana. The 46 th kandika of the Kausika Sutra also gives a number of expiatory rites. The Atharva-Prayascitta which deals with various expiation-rites consists of six chapters (adhyayas) which are further divided into 43 sections. It will be seen that the expiation-rites described in these sections have not been arranged according (4) Vidhyaparadhe (Atharva-Prayascitta 1.1) Katss 25.1.1 says karmopapate (5) IV.23-9; Vedic Index 110-21; XI.6 etc. Cf. Bloomfield, The Atharvaveda (Grundriss) pp.83-5. (6) The number of the kandikas in the several adhyayas is as follows-1:5; 2:9; 3:10; 4:4; 5:6; and 6:9.

147 7 to the fixed yajna-kaama. There is often an overlapping of the prayascittas of one ritual with those of the other and some of the prayascittas are repeated. In the following summary of the Atharva-Prayascitta the expiation-rites have been consequtively numbered and at the end of this section it has been pointed out that the expiation-rites can be classified according to the different items in a sacrifice, such as the expiation-rites related to the sacrificer, to the sacred fires, the oblations, the mantras, the accessories of the sacrifice etc. The first adhyaya of the APrey. starts by saying that a sacrifice may be completed and then the necessary expiationrites performed or the expiation-rites may be performed as and when they become necessary and then the sacrifice completed. If the sacrificer adopts the former procedure, he is said to prosper in respect of his house and cattle; while if he adopts the latter procedure, he is said to be enabled to secure heaven. A person who has set up the sacred fires is required to offer oblations into them every morning and evening. 1) If he wants to go out on a journey, after having set up the sacred fires, he should offer oblations silently and then do so (Cr. Kausika Sutra 40.11-13). A person who has set up the sacred fires is required (7) As laid down in the Srauta Sutras. Cf Gopatha Brahmana 1.5.7.

148 to draw a portion of the fire from the garhapatya fire-place before sunrise. Thereby a man is said to overcome death. 2) But if the Sun rises before the fire is carried over, then one should hold out in front of the garhapatya fireplace a piece of gold tied to a darbha-blade. While looking at it, a learned Brahmana should draw out the fire. A purodasa or caru should be offered to Mitra and oblations of clarified butter with the mantra: mitrah prthivya adhyaksah.... Similarly a portion of the garhapatya fire is to be carried over to the ahavaniya fire-place before sun-set. 3) If the Sun sets before it is carried over, a purodasa should be offered to Varuna and oblations of clarified butter with the mantra: yat kim ce 'dam varuga (1.1-2). 8 4) If the agnihotra-milk spills out while being offered, the sacrificer should sit to the west of the fire with his right knee bent over the left (daksinam janvacya) and offer an oblation of the milk remaining in the ladle. The spot where the milk was spilt out should be wiped off. 10 With the verse vimrgvarim prthivim.... the sacrificer should sit facing towards the east, touch the spot and recite 11 the three verses beginning with agnir bhumyam... 5) If (8) This mantra is not found in any Vedic text. (9) Atharvaveda, Saunakiya recension Vedic Index 51.3. (10) Atharvaveda, Saunakiya recension XII.1.29. (11) Atharvaveda, Saunakiya recension XII.1.19. ID

149 all the milk in the ladle is spilt out, he should offer on oblation of the milk remaining in the kettle (carusthali). He should then offer an oblation of clarified butter with 12 the mantra: yan me skannam... which is given here in full. 6) If any impurity falls into the agnihotra-milk in the ladle, one should take out to the west of the ahavaniya some warm ashes and offer upon them the oblation of that milk. He should then offer an oblation with the milk remaining in the kettle. 7) If any impurity falls into the kettle itself, he should make an oblation of that milk; and having milked another cow, should offer that milk by way of usual oblations. 8) If a cart or a chariot passes, or a dog or any other animal runs, between the garhapatya and the ahavaniya fires; one should sprinkle water from the place of the garhapatya to the place of the ahavaniya in a continuous line with the mantra: tantum tanvan... 13, offer an oblation of clarified butter with tanvams tantur upa....14 and pray with the 15 prescribed mantras. (1.3-4) 9) If the garhapatya fire becomes extinguished, one should carry the ahavaniya fire, together with the ashes, along the south of the daksinagni and deposit it in the garhapatya fire-place. Then with bhadrad adhi sreyah (12) Kausika Sutra 6.1: yanme kannam manaso jataveda yadva skandadudhaviso yatra yatra | atprapa vipusah samjuhomi satyah santu yajamanasya kamah || (13) Rgveda X.53.6. (14) See Maitrayani Samhita II.13.22. (15) Atharvaveda, Saunakiya recension XIX.40.1-3; VII.67.1.

prehi.. 16 150 he should draw a portion out of it for being deposited into the ahavaniya fire-place. He should melt clarified butter over the garhapatya fire, take four spoonfuls of it into the ladle, pass between the garhapatya and the ahavaniya fires and offer oblations with the two verses beginning with ayam no agnir....17 He should then offer an oblation of clarified butter into the ahavaniya with aspatnam purastat... 18 10) If the agnihotra-milk boils out, while it is being heated; one should pour water over the spilt milk with the mantra: prthivi turiyam.. Then he 20 19 21 should recite trataram indram... and yayor ojasa.. (1.5). The second adhyaya of the Atharva-Prayascitta deals mainly with the expiation-rites relating to the Darsapurnamasa and Pasuyaga. It starts by mentioning the expiation-rite to be performed, 11) when some impure object gets mixed up with the purodasa. In such a case one should put clarified butter over the purodasa and offer a spoonful of clarified butter 22 into the water with apsy antar... He should then offer two oblations on the ahavaniya with the two verses beginning with asapatnam purastat... 23 12) If the purodasa becomes parched (ksama), he should offer a purodasa on eight (16) Atharvaveda, Saunakiya recension VII.8.1. (17) Kausika Sutra 89.13. Cr. sss 3.7.3. (18) Atharvaveda, Saunakiya recension XIX.16.1. (19) See Aitareya Brahmana VII.5.3. Cf. Atharvaveda-Parisistas 45.1.6-7. (20) Atharvaveda, Saunakiya recension VII.86.1 = AVPaipp.V.4.11. (21) Atharvaveda, Saunakiya recension VII.25.1 = Atharvaveda, Paippalada recension XX.14.10. (22) Atharvaveda, Saunakiya recension I.4.4. (23) Atharvaveda, Saunakiya recension XIX.16.1.

151 potsherds 24 to Agni ksamavat. 13) If the third homa in the Agnihotra is not offered, one should offer a purodasa on eight potsherds to Agni tantumat. 14) If the samnayya 25 is destroyed, he should offer the milk, a part of which was used 26 at the morning oblation, with the mantra: trataram indram.. into the ahavaniya. 15) If the milk for the morning oblation is stolen, he should use the milk milked for the (previous) evening oblation. 16) If both the milks become unfit for offering, one should offer a purodasa to Indra or Mahendra. Clarified butter should be offered into the ahavaniya with trataram indram.... 17) If other oblation-materials are defiled, clarified butter should be used in their place. (2.1) The Darsa sacrifice is to be performed on the newmoon-day (on which the Moon is not seen). 18) If the Moon is seen, then, according to Dvaipayana, the same sacrifice should be performed again. According to Langali, one should finish the sacrifice which has been started and then offer, as expiation-rite, a purodasa on eight potsherds to Agni pathikrt, on eleven potsherds to Indra vrtrahan, and on twelve potsherds to Agni vaisvanara. Oblations should be (24) Astakapala: In fact, it is a flat earthen dish on which lines are drawn and thus it is divided into eight parts. (25) The milk of the evening-agnihotra is turned into curds and is mixed with the milk of the next morning-agnihotra. This mixture is called samnayya and it is said to be especially liked by Indra. (26) Atharvaveda, Saunakiya recension VII.86.1 = AVPaipp.V.4.11.

152 sasa ittha mahan asi tvam agne sapratha asi... 29 27 yena , and offered with the mantras: patha vaivasvato... 28 visvanaro na utaya...30 This expiation-rite is known as mahapathikrti isti. Then the Brahman should melt clarified butter over the garhapatya, purifying it, take four spoonfuls of it into the ladle, go towards the south between the ahavaniya and the garhapatya fires and offer an oblation with the formula asau ya udayat....31 which is given here in full. 19) If a Darsa or Purnamasa sacrifice passes by, one should offer oblations to Agni pathikrt (2.2-3). 20) If one partakes of the agnihotramilk before it is offered, he should offer purodasa on eight potsherds to Agni vratapati. 21) If one churns out (new) fire under the impression that the original fire is extinguished, but subsequently finds that the fire is alive, one should consign the new fire into the kindling woods with bhadrad adhi sreyah prehi... He should offer five oblations on 32 the original fire with the five verses beginning with punas tva prana... 33 22) If the cow bellows while being milked for the agnihotra, she should be given grass with suyavasad (27) Rgveda V.13.4. (28) AVPaipp V.6.7. (29) Atharvaveda, Saunakiya recension I.20.4. (30) Atharvaveda, Saunakiya recension Vedic Index 35.1. (31) asara ya suyat pura ksana nila hita| atha drstamadrstam na duskrtam tat svaha || (32) Atharvaveda, Saunakiya recension VII.8.1. (33) See Taittiriya Samhita 1.3.14.4. CMEL

153 and oblations should be offered on the and bhagavati...34 ahavaniya fire with the two verses dhata dadhatu...35 purna darve... 36 23) If the cow sits while being milked, one should pour over her udders a potful of water with the two verses beginning with sam no devi...37 the verse yasmad bhita nisidasi... 38 He should recite which is quoted, and 39 cause her to stand up with the formula uttistha devi which is given in full. He should then offer on the ahavaniya, oblations of clarified butter with ma no vidan 41 40 and with the mantras in the abhaya and rudra ganas. (2.4) 24) If a bird or an animal carries away the omentum or any other material taken up for being offered as oblation, the verse divam prthivim...42 should be recited over clarified butter and the same should be offered with the hymn vata a vatu bhesajam...43 25) If the Soma overflows the cup (graha) in which it is taken, the mantra: drapsas caskanda..44 should be recited and an oblation of clarified butter should (34) Atharvaveda, Saunakiya recension VII.73.11. (35) Atharvaveda, Saunakiya recension VII.17.1 = AVPaipp.I.39.1. (36) AVPaipp.I.106.5. (37) Atharvaveda, Saunakiya recension 1.6.1-2. (38) Mss 3.2.1: yasmad mita nisidasi vo na abhayam krdhi | pasun nah sarvan gopaya namo rudraya miduvai || (39) titha devyadite devan yadena badhya jindraya kurvati bhagam bhitraya varunaya ca || (40) Atharvaveda, Saunakiya recension I.19.1. (41) Atharvaveda-Parisistas 32.12, 29,16. (42) Atharvaveda, Saunakiya recension III.21.7. (43) Rgveda X.186. (44) Atharvaveda, Saunakiya recension XVIII.4.28. WIDE ILT

154 be offered on the ahavaniya fire with the hymn manase 26) If a cow which is killed, supposing that she is barren, is found to be pregnant, a piece of cetase dhiye....45 46 gold should be placed on her foetus; the foetus should then 47 be cooked and offered on the fire with the kama-sukta, 48 the nabhasvati verse and the hiranyagarbha hymn. 49 He 27) If the sacred fire becomes extinguished before the completion of the sacrifice, one should bring the fire 50 (from another place) with the prescribed mantras should make it flare up, add fuel to it with the hymn mama 51 'gne varco... and complete the remaining rites with that fire. 28) If the sacrificial grass catches fire before the completion of the sacrifice, one should extinguish that fire and offer oblations of clarified butter with the mantra: yad agnih...52 which is given. Then he should take other sacrificial grass, sprinkle water upon it, and spread it 53 out with the formula idam barhih... which is quoted.. (45) Atharvaveda, Saunakiya recension Vedic Index 41. (46) Cf. Kausika Sutra 45.1 ff. (47) Atharvaveda, Saunakiya recension XIX.52. (48) Atharvaveda, Saunakiya recension IV.15. (49) Rgveda X.121. The placing of a piece of gold (hiranya) on the foetus (garbha) is obviously symbolic in this connection. (50) Atharvaveda, Saunakiya recension XVIII.3.6; XII.2.6. Cf. Atharvaveda-Parisistas 37.10, 13. (51) Atharvaveda, Saunakiya recension V.3. (52) See Atharvaveda, Saunakiya recension I.25.1; VII.79.4. Cf. Atharvaveda-Parisistas 37.5.1. (53) jida bahiramane sirpha hiranma haritam smrtam nah tadvai puranamabhinavam strnisva vasah prasastam prati me grhana ||

155 29) If the fire becomes extinguished in an obsequial rite, it should be flared up again and two holy sticks should be offered into it with the two verses beginning with indrasya 54 kuksir asi... (2.5). 30) If the yupa sprouts out (virohet) before the completion of the sacrifice, one should offer oblations with the formulas yupo virohan....55 etc. which are quoted in full, and immolate one animal for being offered to Tvastr. 31) If the yupa falls down before the completion of the sacrifice, one should offer oblations with the formula ya indrena srsto. 56 which is quoted in full, and offer an animal to Tvastr with tvasta me daivyam...57 32) If a crow sits upon the yupa, one should offer oblations with 58 a pavasva... 33) If the oblation becomes defiled or if an insect drops into it, one should discard it on ashes with the formulas bhuvaya svaha etc. According to some teachers, it is to be thrown into water (Cf. Atharvaveda-Parisistas 37.7). 34) If the embers fall outside (the enclosing sticks) before the prayajas are offered, they indicate fear to the priests, the sacrificer, and his wife in accordance with the direction (54) Atharvaveda, Saunakiya recension VII.111.1-2. (55) Kausika Sutra 125.2; 135.9. (56) ya mindrena srsti yadi va marudbhiryupah papata dviphti kaya | tannirjagama havisa ghrtena sam no astu dvipadesam catuspade || (57) Atharvaveda, Saunakiya recension Vedic Index 4.1. (58) Rgveda IX.63.18; Vajasaneya Samhita 8.63; Katss 25.6.9.

156 in which they fall. The embers should be put back into their proper place with the mantra: 59 sahasrasinga.. (2.6) 35) If the sacred fires come into contact with each other, one should offer to Agni viti a purodasa on eight potsherds. 36) If the sacred fires come into contact with a village (gramya) fire, one should offer to Agni vivici a purodasa on eight potsherds. 37) If the fires come into contact with funeral fire, one should offer to Agni suci a purodasa on eight potsherds. 38) If the fires come into contact with conflagration-fire, one should offer to Agni annada annapeti a purodasa on eight potsherds. 39) If the fires come into contact with lightning, one should offer to Agni jyotismat, a purodasa on eight potsherds. 40) If one draws out a portion out of the fire because the previously drawn out fire is extinguished, one should offer to Agni agnimat a purodasa on eight potsherds. (2.7) 41) If a person, who has maintained a sacrificial fire (agnihotrin), dies while out on a journey, the rites should be performed with the milk of a cow milked by a Sudra, until such time when the bones of the dead person are collected. 42) If the kindling woods are lost, the fire should be churned out by means of other woods and the rites should be completed. 43) If the animal, which is to be immolated at the sacrifice, falls down, sprtis and barley- (59) Atharvaveda, Saunakiya recension XIII.1.12. M

157 gruel should be offered to Vayu niyutvan and another animal of the same form and colour should be immolated and offered with the formulas agnes te vacam... etc. which are quoted in full. 44) If the animal dies (before it is immolated), another pasu should be immolated and offered. 45) If the sacrificer dies after the agnihotra-milk is offered on the fire, one should pour out on the fire all the milk so that it is burnt completely. He should then offer oblations of clarified butter on the ahavaniya fire with yajna eti vitatah...60 46) If the sacrificer dies after the havis have been prepared; those havis should be offered on the fire so that they are burnt completely. One should then offer an oblation with the mantra: ape 'mam jiva... 61 47) If the sacrificer dies after he has been initiated, he should be burnt in the same fire (as was kindled for the sacrifice). (2.8-9). The third adhyaya of the Atharva-Prayascitta deals with the expiation-rites relating to a Soma sacrifice. The whole sacrifice is divided into a number of parts and these parts are assigned to different divinities like Prajapati, Savitr Aditi etc. It is stated that 48) an isti or oblations of clarified butter should be offered to the divinity in whose part of the sacrifice some mistake has been perpetrated. 49) If those parts of the sacrifice are not performed in the (60) Atharvaveda, Saunakiya recension XVIII.4.13. (61) Atharvaveda, Saunakiya recension XVIII.2.27.

158 proper order, oblations should be offered with yad asmrti...62 50) If there is any mistake in respect of the Rks, oblations should be offered on the garhapatya fire with the vyahrtis: om bhur janat; 51) if in respect of the yajus, oblations should be offered on the daksinagni with om bhuvo janat; 52) if in respect of the samans, oblations should be offered on the ahavaniya with om svar janat; 53) and if in respect of the Atharvaveda, Saunakiya recension verses, oblations should be offered on the ahavaniya with the vyahrtis: om bhur bhuvah svar janad on (3.1-4) 54) If the sacrificer has to go away while the performance of the Soma sacrifice is proceeding, the Adhvaryu should do the duties of the sacrificer. 55) If the agnihotrin goes out on a journey and nothing is heard about him, the sacrifice should be continued till the prayaniya isti is performed. If he returns thereafter, the fires should be set up again, as the Agnihotra is to be maintained until death. 56) If the agnihotrin dies while he is out on a journey, the sacrificial implements belonging to him should be burnt in the sacred fire. 63 57) If a dead agnihotrin is burnt in an ordinary fire, the sacrificial fires set up by him should be consigned into the kindling woods. A fire should be churned out silently and the remaining parts of his body (bones etc.) should be burnt with the sacrificial grass to the accompaniment (62) Atharvaveda, Saunakiya recension VII.106.1. (63) Cf. 2.7 above (nr. 41).

159 64 of the bharunda samans (3.5-8). 58) If the sacrificer dies, after a Sattra has started, according to some teachers, his son or brother is to be initiated. According to Asmarathya, nobody else can be initiated in place of the sacrificer. Hence the remaining part of the Sattra should be completed within one day, imagining that the sacrificer is, as it were, alive. 59) If the Moon is seen in the west (on the new-moon-day) after the Sattra has started, oblations should be offered to Agni pathikrt. (3.9) The fourth adhyaya deals with the expiation-rites relating to the Agnihotra and the Darsapurnamasa. At the outset it mentions the expiation-rite to be performed, 60) if calves suck the cows to be milked for the samnayya (i.e. before the evening-milking). The sacrificer should offer gruel to Vayu. He should then milk the cow which has not been sucked by its calf and make offerings with that milk. 61) If the milk meant for the morning oblation is taken away, a part of the milk used for the (previous) evening oblation should be employed. 62) If both the milks are defiled, one should offer to Indra five panfuls of boiled rice. 63) If all the materials of oblations are stolen or are defiled, clarified butter should be offered to (64) This is considered as one of the most efficacious samans and is included in the Aranyakagana-parisista of the Kauthuma school (p.415, Satavalekar's ed., Aundha, 1942).

160 the divinities. 64) If clarified butter spills out before it is purified, one should give away as daksina animals having teeth. 65) If it spills out after it is purified, one should offer a boon as daksina. 66) If the clarified butter in the ladle spills out, one should spread out the span of his palm towards the quarters with the formulas bhupataye svaha etc. 67) If one has failed to invoke the relevant divinity, he should, as soon as he is reminded of it, stand up and invoke it. He should offer an oblation to it at the time of the principal offering. 68) If the purodasa is not properly cooked, one should offer four potfuls of boiled rice and clarified butter to the Brahmanas. 69) If a potsherd is lost one should give away as daksina a steer which is one year old. He should offer an oblation with the formula dhata dadhatu.... which is quoted in full. 70) If a potsherd is broken one should offer a purodasa on one potsherd to Agni, on two potsherds to Asvins, on three potsherds to Visnu, and on four potsherds to Soma. 71) If an insect drops into the samnayya, it should be offered by the middle of a palasa tri-leaf with the mantra: mahi dyauh...64 a 72) If the embers fall out on the sacrificial grass, one should take them up with the formulas namaste astu. 65 etc. which are given, and replace them 66 into their original position with sahasrasinga. (64 a) Rgveda I.22.13. (65) CE. Atharvaveda, Saunakiya recension XI.2.15; Apss 9.2.9-10. (66) Atharvaveda, Saunakiya recension IV.5.1.

161 Oblations should then be offered with the prescribed mantras. 67 (4.1) 73) If the period of menses overtakes the wife 68 of the sacrificer while the sacrifice is being performed, one should keep the wife away and complete the sacrifice. (On the fourth day) the sacrificer should touch her hand and 69 recite the mantra: amo 'ham asmi. 74) If the oblation falls out beyond the enclosing sticks, one should say to 70 the Agnidhra: samkrahisyam tva juhudhi. The sacrificer should give away to the Agnidhra a vessel full of water as daksina. 75) If the purodasa falls down, it should be placed on sacrificial grass with the formulas kim utpatasi.. ma hinsih...71 which are quoted in full. (4.2) and In the Agnyadheya, after the holy sticks have been placed (round the sacred fire), fire should not be taken out from within the house, nor should it be brought in from outside the house. 76) If this rule is transgressed, Brahmaudana should be offered and the sticks should be laid (67) Atharvaveda, Saunakiya recension XI.2.29; Rgveda IV.1.4; 1.18.4; IV.1.5; III.62.6; I.25.12; Atharvaveda, Saunakiya recension VII.83.7. (68) Cf. Vaitana Sutra 12.14; Gopatha Brahmana I.3.23. (69) Atharvaveda, Saunakiya recension XIV.2.71; Cf. Apss 9.2.3. (70) Cf. Apss 9.16.1. (71) kimutpatasi kimutprasthah santah santerahamahi adhara mahima bhutva ss sida sadanam svam|| ma himsidaiva presita ajyena tenasa ss jyasva manah kimcana ripo yagamasya santya asminasida barhih || Cf. Apss 9.16.11; Asss 3.14.13.

162 again. 77) If a milk-pot breaks when a cow is being milked, one should take another pot, milk the cow and place the milk on the fire. 78) If the milk spills while being placed on the fire, another cow should be milked and that milk should be offered. 79) If the milk spills out while being carried towards the east (i.e. towards the ahavaniya fire), one should offer an oblation of that milk with prajapater Visvabhrtah..72. 80) If the milk spills out at the time of the offering in the evening, he should not eat till the morning oblations are offered; 81) and if it spills out at the morning offering, he should not take his food till the evening oblations are offered. (4.3) 82) If the Sun rises before the drawing out of a portion of fire from the garhapatya, one should extinguish the ahavaniya fire with the formula ehaiva ksemya edhi ...73 and again deposit a portion of the garhapatya fire into the ahavaniya fire-place. He should offer boiled rice to Mitra, a purodasa on one potsherd to Surya, and give a boon as daksina. The sacrificer and his wife should keep the fire blazing; they should not eat, should observe silence and should hold the kindling woods in their hands. In the evening the sacrificer should offer the milk of two cows and offer to Agni Vaisvanara a purodasa on twelve potsherds. 83) If there is any calamity, the sacrificer should offer (72) Cf. Apss 9.6.3; Asss 3.11.11. (73) Cf. Apss 9.7.6; Asss 3.12.7.

163 74 and 75 for the morning agnihotra with sajur jatavedo diva the evening agnihotra with sajur agnaye diva twelve days. 84) If the calamity does not cease, he should offer the agnihotra with the formula agnaye susiryatamo jusasva svaha for further twelve days. The evening agnihotra is to be offered within three hours after sun-set and the morning agnihotra within four hours after sun-rise. 85) If this time-limit is transgressed in respect of the evening agnihotra, one should take four spoonfuls of clarified butter and offer it into the ahavaniya with the formula om bhur bhuvah svar janad dosa vastoh svaha. 86) If the time-limit is trangressed regarding the morning agnihotra, the offering 76 should be made with pratar vastoh svaha. (4.4) The fifth adhyaya continues with the expiation-rites relating to the Agnihotra and pasuvaga. It begins by 77 88) If prescribing that 87) if the Sun sets before the agnihotra is offered, one should hold a piece of gold in front and a wise person should make the offering. Boiled barley should be offered to Varuna with ita eva prathamam the ahavaniya fire becomes extinguished before the agnihotra is offered, one should place the kindling woods on the extinguished embers and churn out the fire. If there are no (74) Apss 6.14.12. Cf. Atharvaveda-Parisistas 37.12. (75) This formula seems to be adapted from the previous one. (76) Cf. Katss 25.10.23. (77) Kausika Sutra 133.6 EFA

WED 164 embers, one should apply the ashes of the ahavaniya fire to the kindling woods, churn out the fire, and deposit it in the ahavaniya fire-place. An offering of clarified butter should then be made to Agni jyotismat. 89) If the garhapatya fire becomes extinguished, one should extinguish the ahavaniya fire also, churn out new fire and deposit it into the garhapatya fire-place. He should draw a portion out of it and deposit it into the ahavaniya fire-place and then offer oblations on it. If he is required to hurry up, he should bring over the ahavaniya fire to the garhapatya fireplace and deposit a portion of it as the ahavaniya fire and offer oblations on it. (5.1) 90) If the fire is not produced while being churned out, one should bring it from another place. 91) If it is not available, offering should be made on the right hand of a Brahmana. Then he should not see that Brahmana. If a Brahmana is not available, the offering should be made into the right ear of a female goat. Then he should not eat the goat. If a goat is not available, the offering should be made on a clump of sacred grass. Then he should not sit on the sacred grass. If the sacred grass is not available, the offering should be made into the waters. Then one should not wash his feet with (those) waters. If waters are not available, the offering should be made on gold. Then he should not wear gold (ornaments). 92) If a bird or a beast passes between the ahavaniya

165 and the garhapatya fires before the oblations are offered, the foot-prints should be covered with ashes to the accompaniment of the verses idam visnuh ... and pra tad visnuh .. 78 93) If a cart or a chariot or a man passes between the two fires, one should deposit a portion of the garhapatya fire into the ahavaniya with the mantra: yad agne purvam. ...79. 94) If a sacrificer is required to go out on a journey, he should do so after having offered an oblation 80 with the mantra: tubhyam ta angirasastama .95) If the fire becomes extinguished after fuel has been added to it, one should again bring the fire with any agnir ...81. He He should offer a purodasa to Agni pathikrt and fetch darbhablades growing by the side of the road. He should give away an ox as daksina whenever an offering is made to Agni pathikrt. 96) If the Moon rises before the oblations are offered, a purodasa on eight potsherds should be offered to Agni datr, and boiled rice to Indra pradatr and Visnu sipivista. (5.2-3) The fourth section of the fifth adhyaya mentions at the beginning the expiatory rites to be performed when the sacred fires come into contact with one another, or with (78) Atharvaveda, Saunakiya recension VII.26.4, 2. (79) Taittiriya Brahmana I.4.4.10; Apss 9.10.17; Asss 3.10.16. (80) Rgveda VIII.43.18. (81) Atharvaveda, Saunakiya recension VII.87.4.

166 some other fire. 82 97) If the sacred fire burns the sacrificial hall or any other house, a purodasa on eight potsherds should be offered to Agni ksamavat. 98) If the sacrificer sheds tears of sorrow and goes out on a journey, he should offer a purodasa on eight potsherds to Agni vratapati. 99) If the vow of a sacrificer is violated, he should offer purodasa on eight potsherds to Agni vratabhrt (Cf.Vaitana Sutra 12.5). 100) If one has offered all the agnihotra-oblations at one stretch (in times of adversity), he should offer purodasa on eight potsherds to Agni tantumat. (5.4) 101) If one has to perform a number of expiationrites, he should offer the purodasa first to Agni vivici, then to Agni suci and last to agni vratapati 102) If one offers a sacrifice on the sacred fires belonging to another person, he should offer a purodasa to Agni ksamavat. 103) If the cow (or wife) of a sacrificer gives birth to twins, he should offer to Maruts a purodasa on thirteen potsherds. That cow should be given away as daksina. 104) If the preadajya (clarified butter mixed with coagulated milk) is spilt out, the mantra: sknna dyauh should be uttered 83 over it and other prsadajya should be offered. 105) If the 84 yupa sprouts out before the completion of the sacrifice those sprouts should be removed with the mantras: tapo hy (82) These expiatory rites are identical with those given in 2.7 above. (expiation-rites nrs. 35-39) (83) Apss 9.17.1. (84) Cf. 2.6 above. The expiation-rite (30) mentioned there is different.

167 85 86 87 agne , yo nah sanutyo and yasmat krnoti The sprouts should be offered into the fire with suparna vacam 88 106) If the sprouts grow again, a goat should be offered to Tvastr and the Brahman should offer purnahuti with the formulas agnina tapah full. (5.5-6) 89 etc. which are given in The expiatory rites relating to the Soma sacrifice are dealt with again in the sixth adhyaya which is the last in the Atharva-Prayascitta It is stated that 107) if the carts, in which Soma is placed, catch fire prior to the bahispavamana; the fire should be extinguished with yatha prakrti 90 and offerings should be made into the agnidhriya fire with 91 dyubhir aktubhih... 108) If the yupa made of Audumbara is stolen, any other yupa should be brought and should be implanted by the Adhvaryu, the Udgatr and the sacrificer with the formulas urg asy urjam mayi dhehi .93 92 etc. 109) If the garhapatya fire is extinguished it should be churned out again with the mantra: agnim naro ... 94. 110) If the sacred fires come into contact with each other 95, (85) Rgveda III-18.2. (66) Rgveda Vedic Index 5.4. (87) Cf. Rgveda V.7.4; Apss 14.29.3. (88) Atharvaveda, Saunakiya recension Vedic Index 49.3. (89) Cf. Apss 20.11.10. (90) Cf. Apss 14.33.8. (91) Rgveda I.112.25. (92) See Katss 25.6.8. (93) The expiation-rite mentioned here is different from those laid down at 1.5 and 5.1 above (nrs. 9 and 89). (94) Rgveda VII.1.1; Apastamba Srauta Sutra 14.16.1. (95) The expiation-rite mentioned here is different from the one laid down at 2.7 above (nr.35-97).

168 one should recite agnina 'mih samariyata 96. 111) If the salamukhiya (i.e. the fire in the previous ahavaniya fire-place) gets extinguished, a portion of fire should be brought from the garhapatya and the four prescribed verses should be recited. Oblations should be offered with the 99 four verses preddho agne... sapta te agne..." manasas ...100 98 97 yan me and mama 'gne 101. 112) If the agnidhriya fire gets extinguished, a portion of fire should be brought from the garhapatya and oblations should be offered with the six verses beginning with mama 'gne 113) If the fire on the uttaravedi becomes extinguished, a portion of fire should be brought from the salamukhiya and oblations should be offered with the prescribed mantras 102. 114) If the pasusrapana (i.e. the fire on which the immolated animal is cooked) gets extinguished, the fire should be brought from the uttaravedi and expiatory oblations should be offered with 103 104 the mantras: tvam no agne... and sa tvam na . 115) If the fire in the ukha (earthen vessel) gets extinguished, it should be made to flare up again and again with (96) Kausika Sutra 108.2 (97) V 1.89.8, 6, 7, 9. (98) Rgveda VII.1.3. (99) Vajasaneya Samhita XVII.79. (100) Apss 14.16.1 (101) Atharvaveda, Saunakiya recension V.3.1 MEDE (102) Rgveda VII.1.18; Vajasaneya Samhita XVII.19; Apss 14.16.1, 17.1; Atharvaveda, Saunakiya recension V.3.1 (103) Rgveda IV.1.4 (104) Atharvaveda, Saunakiya recension XX.98.2.

169 105 106 kayamano yana tvam... , yas te agna sakam hi sucina sucih 107 and a black samidh should be offered. A pair of garments or a cow should be given away as daksina. 116) If the ukha is broken, one should join the pieces, make another ukha and recite over it syuta devebhih ..708 117) If the vasativari waters (which are to be added to Soma) are spilt, one should recite prithivi vibhuvari ...109 Oblations should be offered on the Agnidhriya fire with manda vasa...110 and deva yasava ... 111. (6.1-2) 118) If rain-drops fall into Soma, one should recite dyaus ca tva and should partake of that Soma with 112 indur indum upagat ...113 ...113 . 119) If the sthall (i.e. the vessel containing Soma) tumbles, one should offer oblations with trivrd yad bhuvanasya 114. 120) If the Soma in the agrayana is spilt out, oblations should be offered with the prescribed mantras 115. 121) If the dhruva vessel is shaken or the athali tumbles, it should be emptied with the formula 116 vasavas tva... etc., the verse dhruva dyauh should (105) Rgveda III.9.2 (106) Maitrayani Samhita II.7.15; Apss 15.217.5. (107) VII 5.4; Apss 16.15.7 (108) Maitrayani Samhita II.7.16; Apss 16.26.6. (109) Katss 35.3; Apastamba Srauta Sutra 14.17.3. (110) Apastamba Srauta Sutra 14.18.1. (111) Taittiriya Samhita II.4.8.1. (112) Katss 35.11. (113) MSS 3.6.15. (114) Taittiriya Brahmana III.7.10.6°; Apss 14.29.1°. (115) Rgveda IX.6.8,2.10; Kausika Sutra 74.12. (116) Atharvaveda, Saunakiya recension Vedic Index 88.1; Apss 14.27.7. www

170 be recited over it; it should then be taken up with dhruvam dhruvena ... 117 and oblations should be offered into the anidhriya fire with avurda asi 118 (6.3) 122) If the Soma is stolen before being bought, other Soma should be bought. If Soma is not available, the herb 119 called putika should be used ; if putika is not available, the herb called arjuna or any other herb should be used. 123) If the vessel meant for Soma breaks before the morning pressing, the treas belonging to Visnu sipivista should be recited; 124) if it breaks before the mid-day pressing or the third pressing of Soma, the vasatkaranidhana sama should Over the parts of the broken vessel should be recited the verse bhumir bhumim agat...120 120 125) If a be sung. vessel, whether made of earth or of wood, is broken, it should be thrown away into water. A new vessel should be 121. taken up with punar mai tv indrivam ... When the officiating priests move out for the bahigpavamana, they are required to proceed in a continuous line, each person touching the other person walking in front of him. 126) If the Prastotr breaks the line, a boon should be given to the Brahman and he (i.e. the same (117) Atharvaveda, Saunakiya recension Vedic Index 87.3; Apss 14.27.7 (118) Apss 14.27.6; Sankhayana Srauta Sutra 4.12.10. f (119) Cf. Pancavimsa Brahmana IX.5.3; ABSS 6.8.5 K; Katss 25.12.18. (120) Kausika Sutra 136.2; Apss 3.20.9; 9.16.2. (121) Atharvaveda, Saunakiya recension VII.67.1. Cf. Atharvaveda-Parisistas 37.20 3 MB

171 Prastotr) should be chosen again. 127) If the Udgatr or any other priest breaks the line, the sarvaveda-sadaksina yajna 122 should be performed with the mantras: dyaus ca ma ... tantum tanvan 123 and ma pragama patho... 124. 128) If a sastra remains to be recited, oblations should be offered with the five verses beginning with ma pragama patho vayam. 129) If the rathantara sama remains to be chanted, oblation should be offered with the two verses beginning from sanyag digbhya 126 130) If the narasamsa is lost, oblations should be offered with the two verses beginning from ayam no agnir 127, 131) and if the vessel pannejani tumbles it should be sprinkled with the mantra: samsincantu 128 125 (6.4-5) 132) If the Somas, which are offered and not offered and which are partaken of and not partaken of, get mixed up; oblations should be offered with yainasya hi stha 129 130 133) If the kalasa is broken before the morning pressing, the samans belonging to Visnu sipivata should be chanted. It is stated that 134) if two sacrificers (who are opposed to each other) are performing the Soma sacrifice in the same region, one should try to churn out the fire and invoke the (122) Taittiriya Samhita IV.7.6.2. (123) Rgveda X.53.6; Apss 9.8.7. (124) Atharvaveda, Saunakiya recension XVIII.1.59 (125) Rgveda X.57.1-5 (126) Cf. Atharvaveda, Paippalada recension XV.1.1-2 (127) Kausika Sutra 89.13. (128) Cf. Atharvaveda, Saunakiya recension VII.33.1; Apss 7.17.1. (129) Cf. Rgveda VIII.38.1. (130)

172 divinities first (t.e. before the other sacrificer does so). The prataranuvaka may, in such a case, be recited immediately after midnight 131. Offering should be made to samvesa, upavesa, gayatri, chandas and abhibhuti before the prataranuvaka starts. In the midday pressing, the verses in the tristubh metre should be employed and a purodasa on eight potsherds should be offered into the ahavaniya fire. Four holy sticks should be offered to each quarter. In the case of abhicara, the word phat should be employed (in place of svaha) and the sacrificer should be sprinkled with water 132 to the accompaniment of the mantra: iva stha ... 1 offerings should be made with the formulas like upamsy antaryamau ... 133 which are given in full. (6.6) and 135) If the initiated sacrificer dies, his son or brother should be initiated and the sacrifice should be completed. If the latter too dies, the officiating priests should have their sacred threads hanging down from their left shoulder (pracinavita); and patting their right thighs 134 they should recite the hymn a 'yam gauh (known as sarparaini). At the end of one year, the bones of the sacrificer should be offered into the fire 135. 136) If while reciting the Asvina sastra (which is to be recited in (131) Cf. Katss 25.14.8. (132) Atharvaveda, Saunakiya recension XIX.69.2; Cf. Atharvaveda, Paippalada recension VII.10.3. (133) Cf. Apss 14.21.4; Asss 6.9.3. (134) Rgveda X.189; Atharvaveda, Saunakiya recension Vedic Index 31. (135) Cf. Katss 25.13.27-44.

173 the early morning), the Sun is not seen, a white horse decorated with gold should be made to stand in the front (facing towards the west). A white goat should be sacrificed to Surya. 137) If, in the Asvamedha sacrifice, the horse (that is let loose), does not return, a purodasa on eight potsherds should be offered to Agni and an isti containing six oblations should be performed. 138) If that horse approaches a mare, a purodasa on eight potsherds should be offered to Agni, milk to Surya and clarified butter to Vayu. (6.7) The eighth section of the sixth adhyaya says that a sacrifice is stated, in the Brahmana, to consist of thirtythree tanus 136 Further it states that 139) if the pravargya in the afternoon gets mixed up (with that in the forenoon), oblations should be offered with the verse : sukro 'si ... 137 and with the vyahrtis. 140) If the prataranuvaka is not recited properly, oblations should be 138. 141) If, offered with the five verses which are quoted through mistake, a part of the madhyandina savana is performed while the pratah savana is going on, oblations should be offered with agnir ma patu... 139. Oblations should also be (136) This refers to Gopatha Brahmana II.2.10 where the thirty-three parts are said to be 29 stomabhagas, 3 sayanas and the yajna itself. (137) Atharvaveda, Saunakiya recension II.11.5; XVII.1.20. (138) They are Rgveda I.116.25, 117.1-4. (139) Atharvaveda, Saunakiya recension XIX.17.1.

174 offered to Agni, Vasu and Gayatri. 142) If a part of the trtiya savana is performed during the madhyandina savana, oblations should be offered with somo ma rudrair ... 140. Oblations should also be offered to Soma, Rudra and Tristubh. 143) If the third savana gets mixed up (with any other savana) oblations should be offered with varuno ma "dityaih..." and suryo ma dyavaprthivibhyam ...142 ... 142. Oblations should be offered to Varuna, Aditya and Jagati. 144) If the paryayas, which are recited at night, are discontinued in the middle, oblations should be offered to Indra, Indrani and Chandas. 145) If any calamity befalls the officiating priests, oblations should be offered to Agni, Rathantara, Usas, Pankti and Asvins. Then some general rules relating to prayascitta are given. It is stated that whenever an expiation-rite is performed at the end of a sacrifice (with the mantra: anainatam yad ajnatam 143), offerings should be made to Agni, Yajna, Brahman, Visnu, Prajapati and Agni svistakrt. The verses trataram indram and yayor ojasa ... 145, of 144 which the latter belongs to Visnu and Varuna, should be recited. When a sacrifice is made with one sacred fire, sthalipaka should be offered in place of purodasa. Whenever the implements in a sacrifice are broken or burnt, new ones (140) Atharvaveda, Saunakiya recension XIX.17.3. (141) Atharvaveda, Saunakiya recension XIX.17.4. (142) Atharvaveda, Saunakiya recension XIX.17.5 (143) Taittiriya Brahmana III.7.11.5 (144) Atharvaveda, Saunakiya recension VII.86.1. AE (145) Atharvaveda, Saunakiya recension VII.25.1. Atharvaveda, Paippalada recension XX.14.10.

175 should be taken with the verse: punar mai tv indriyam Offerings should be made with ma no vidan the mantras in the abhaya and aparajita ganas 146. and with 147 148 (6.8-9) Here the Atharva-Prayascitta comes to a close as is clear from the repetition abhayair aparajitair juhuyat, abhayair aparajitair juhuyat. A few more sentences are added stating that whenever omens are seen in the heaven, in the mid-region and on the earth, their evil effects are nullified by the Atharvan who is the 'master of omens'. He is to offer durva and clarified butter on the ahavaniya fire to the divinities Prthivi, Srotra, Antariksa, Prana, Vayas, Dyauh, Caksu, Naksatras and Surya 149. At the end of the work it has been pointed out that the number of occasions for prayascittas is infinite and that, therefore, only a few of them (which are more common) are actually set forth. The Atharva-Prayascitta is one of the oldest texts dealing with This work is cryptic, corrupt and the expiatory rites (146) Atharvaveda, Saunakiya recension VII.67.1. (147) Atharvaveda, Saunakiya recension I.19.1. (148) Atharvaveda-Parisistas 32.12,29,13. (149) This last portion seems to be added later. It deals with the offerings to be made to avert the evil effect of omens. Strictly speaking, it is not a prayascitta at all; for, a prayascitta is generally meant for rectifying the blunders committed in a sacrifice. (150) 1.2; 4.1; 4; 5.3; 6.4; 8 etc. In spite of the great care bestowed upon the Atharva-Prayascitta by the editor Negelein, the text shows many deficiencies which are obviously due to the defective Maitrayani Samhita material available to him.

176 obscure at many places 150. It is generally difficult to understand, and, in the absence of a commentary, the sense of several passages can be made out only by referring to the corresponding sutras of the Srauta texts and their commentaries. Otherwise, as is usually the case with Srauta Sutras dealing with expiation-rites, the Atharva-Prayascitta has a broad style. The work is descriptive in character and contains the technical words, which are usually met with in the Srauta Sutras, like sampraisa, udatantu, astapadi, pathikrtih, sarparajnih, samnayya etc. Double samdhis like pranmukhopavisya are not uncommon. The sections are not always divided topic-wise; a topic is often continued in the next section and some topics have been repeated. It A Prayascitta or an expiation-rite is more an accessory than a constructive element of a sacrifice. should, however, be remembered that the concept underlying a prayascitta is by no means what may be called moral. As Hillebrandt has put it: "The idea of expiation, as far as sin is concerned, plays no prominent part; it is more a juridical than a ritual subject. "152 On the other hand, an expiatory rite has necessarily to be performed whenever a blunder is committed in respect of a ritual. Such blunder may either be a mistake committed by a human being or it may be an accident over which a human being has no control. Thus, for instance, even when a drop of rain falls into Soma (152) 1.3. (152) "Worship (Hindu)", Encyclopaedia of Religion and Ethics XII, p.796. 1,51

177 (6.3), or the lightning drops into the sacred fire (2.7), or a crow perches on the yupa (2.6), a prayascitta has to be performed. If a dog or a cart passes between the two fires; the sacrifice becomes cut into two as it were and to maintain the integrity and purity of the sacrifice, an expiation-rite has to be performed. The psychological process underlying the idea of expiation is quite interesting. The doctrine of restitutio in integrum (integration by restitution) seems to be applied in such cases. If a cow bellows while being milked, that bellowing indicates hunger and thirst on the part of the cow; which fact, in the long run, is likely to affect the sacrificer. Hence she must be given grass. This is a kind of empirical thinking. A more or less similar trend of thought is to be seen also in the fact that the implements of sacrifice belonging to a dead person are burnt with him as they are supposed to retain his influence. Another important point in connection with prayascitta needs to be stated here. Sacrifice was usually regarded as a manifestation in miniature of the whole cosmic process. If that manifestation showed any discrepancy or if there was any deficiency in it, it had to be made good, lest, according to the ideology of symbolic magic, the whole cosmic process would be affected and get disintegrated 153. Hence the greatest importance was attached to a pravascitta being (153) Cf. J.Negelein, intro. to Atharva-Prayascitta , Journal of the American Oriental Society XXXIV, p.251. ME

178 performed quickly, that is to say, before the deficiency had its evil effect on the cosmic process. In a sense, therefore, the performance of expiatory rites was a part of cosmic ethics. 154 According to Stenzler it was possible for the ancient man to have control over natural forces by performing the sacrificial rites in a perfect manner. Hence there is seen in him the anxiety to avoid the known mishaps and also the unknown mishaps which work in a hidden manner and are, therefore, all the more dangerous. Every effort is made to avert the evil effect of a wrong done consciously or unconsciously and looking to our text we can say that the author of the Atharva-Prayascitta who remains unknown, has taken into account almost every eventuality in this connection. One more interesting point to be noted is this. good or bad, right or wrong must have its This Every action effect; it never goes waste. Accordingly when a mistake is committed, it must inevitably have its repercussions. being so, the only thing a person can do is to transfer those repercussions to his enemy and thereby, in a way, turn the whole thing to his own good. This is seen at some places in the Atharva-Prayascitta 155. Thus, for instance, whenever a sacrificial vessel or implement breaks, it is said to do so to 'break' the enemy. The same idea is found in the Kays. 156 (154) "On the Hindu doctrine of expiation", Report of the Second International Congress of Orientalists, (London 1874), p.23. (155) See 2.5, 6, 9 etc. (156) 136.2.

179 157 and in the Parisistas In a sacrifice, unless it is specifically prescribed otherwise, the expiatory rites are to be performed by the Brahman priest, as it is he who is responsible for the general supervision of the sacrifice and can thus detect any flaws in its performance. And it is again he who can rectify those flaws as he is supposed to be acquainted with the other three Vedas 158 also. The Atharva-Prayascitta being a Prayascitta text belonging to the Atharvaveda, Saunakiya recension often prescribes the purastaddhoma and samsthitahoma which, as noted already elsewhere, are characteristically atharvanic. It mentions various authorities on expiation, such as, Dvaipayana, Langali, Asmarathya, Kanva and Copayana. The opinion of Asmarathya is sometimes 159 tim seen to be opposed to that of Kanva and Copayana and it is found that the opinion of Dvaipayana is opposed once to that of Langali 160. 161 The 144 expiatory rites mentioned above may be classified according to the items in a sacrifice to which they belong. Thus, the prayascittas relating to the sacrificer are: 1, 41, 45, 46, 47, 54, 55, 56, 57, 58, 94, (157) Samuccaya-prayascittani, Atharvaveda-Parisistas 37.1, 5, 20. (158) Cf. Katss 25.14.35-37: brahma prayascittani juhuyadanadistani| brahma viि samdhatiti srah | trivedasamyeाgacca (159) 3.5; 3.8; Cf.3.9. (160) 2.2. (161) Expiation-rite nr. 48 includes a number of prayascittas to be performed for rectifying the blunders committed at the successive stages of a Soma sacrifice.

180 98, 99, 135 and the one prayascitta belonging to his wife is 73. The expiation-rites relating to the sacred fires are: 8, 9, 21, 27, 28, 29, 34, 35, 36, 37, 38, 39, 40, 72, 76, 88, 89, 90, 91, 92, 93, 95, 97, 109, 110, 111, 112, 113, 114 and 115. As regards the expiatory rites connected with oblations, they may be divided into three types, namely, a) while the oblation-materials are being prepared, b) before offering the oblations and c) while the oblations are being offered. To the first type belong the expiation-rites: 10, 11, 12, 22, 23, 25, 60, 68, 78; to the second type belong: 14, 15, 16, 17, 20, 26, 61, 62, 63, 64, 65, 75, 79, 118, 120, 139; and to the third type belong: 4, 5, 6, 7, 24, 33, 43, 44, 66, 71, 74, 80 and 81. The expiatory rites related to the accessories in a sacrifice are: 30, 31, 32, 42, 69, 70, 77, 105, 106, 107, 108, 116, 117, 119, 121, 122, 123, 124, 125, 131, 133, 137 and 138. The prayascittas concerned with the omission or the mixing up of the parts of a sacrifice are: 13, 19, 49, 67, 100, 141, 142 and 143; and those related to the transgressing of the time-limit are: 2, 3, 18, 59, 82, 85, 86, 87, 96 and 136. The expiation-rites for correcting the mistakes in respect of the mantras are: 50, 51, 52, 53, 128, 129 and 130 and those concerned with the officiating priest are: 126, 127 and 145. The expiatory rites bearing the numbers 83, 84, 97, 101, 102, 103, 132 and 134 are of a general nature. The Atharva-Prayascitta which is also called Yajnaprayascitta

Sutra 162 181 traditionally forms a part of the Vaitana Sutra It deals extensively with the various kinds of expiation-rites, which are to be performed for rectifying the blunders committed in respect of the various sacrifices which are described in the Srauta Sutras. Hence The Atharva-Prayascitta can very well be said to be a complement to the Vaitana Sutra WVDE GOLEGA (162) The colophon at the end of the first adhyaya of the Atharva-Prayascitta reads: iti yajnaprayascitte prathamo 'dhyayah samaptah. At the end of the third adhyaya it reads: ity atharvavede vaitanasutre prayascitta-prasange ekadaso 'dhyayah, iti yajnaprayascitte trtiyo dhyayah samaptah; and at the end of the sixth adhyaya the colophon reads: iti yajnaprayascittasutre atharvavede vaitanasutre prayascittaprakaranam samaptam.