Atharvaveda ancillary literature (Study)
by B. R. Modak | 1959 | 179,855 words
The essay studies the ancillary literature of the Atharva-Veda with special reference to the Parisistas. It does so by understanding the socio-cultural and philosophical aspects of ancient Indian life. The Atharvaveda addresses encompasses all practical aspects of life from health and prosperity to rituals and sorcery. This thesis systematically ex...
Part 3a.11 - Descriptions of the Ganamala (groups of various mantras)
[Full title: Ritual observances (11) The Ganamala]
Mantras occupy a very important position in the Vedic ritual. Without them the observances can not proceed at all. Moreover only the proper mantras are to be employed for the respective ceremonies in order to make them perfect. It is stated in the Aitareya Brahmana 43 that the perfection of a sacrifice is the perfection of its form which lies in the consonance of the mantra that is being recited with the action that is being performed. It is but natural in this connection that a certain mantra or a group of mantras which is often employed in the ritual should, for the sake of convenience, be referred to by some technical term. Thus, for instance, the Asvalayana Grhya Parisista (1.11, 2.2) refers to the mantras of the Rgveda as santi, pavitra, ablinga, varuni and pavamani and the Katiya Parisista (3,4) refers to the mantras of the White TV with technical names like sukriya parayanabandha, mandalaya, atarudriya, vimukha etc. In the case of the Atharvaveda, Saunakiya recension , the hymns to be used solely for sacrifice are very few. Most of the Atharvanic hymns are used as spells 43. Cf. Aitareya Brahmana 1.13: baitadvai yajnasya samrdhdam yadvapasamrdhdam yatkarma kriyamanamrga bhivadati | kriyamanamrgabhivadati
447 EME and incantations for various purposes and are grouped together under district heads by writers. These groups are called 44 ganas and they are given different names according to their contents. Some of the ganas of mantras are referred to by the Gopatha Brahmana , the Kausika Sutra and the Vaitana Sutra The Gopatha Brahmana (1.2.18) mentions the catana, matrnama and vastospatiya ganas in connection with the santyudaka. The same ganas are prescribed also by the Vaitana Sutra (5.10) for the same purpose. The Kausika Sutra mentions a few ganas such as the vastospatiya, matrnama, catana, santi (8.23- 9.6), salila (18.25), abhaya, aparajita, ayusya, svastyayana (139.7) etc. The Ganamala (Atharvaveda-Parisistas 32) has brought together for ready reference the ganas consisting of various mantras. The Parisista consists of two parts, namely ganas 1 to 19 and then 19 b to 31 which was possibly added later. This can be seen from the difference in form. In ganas 2 to 19, the name of each gana is prefixed to it; from 19 b onwards such headings are omitted. The first ten ganas are arranged in the order mentioned in the Santi-Kalpa 2.23.1-2 and ganas 11 to 18 are arranged as stated in the Santi-Kalpa 2.24.1-2. The same order is found in the Brhatsarvanukramani (1.1-2,3) excepting that the two ganas rudra and raudra are omitted and the 19 th gana, namely, patnivata is added. 44. Cf. C.V.Vaidya, A History of Sanskrit Literature, P. 166. AEDER
448 The remaining ganas except the bhaisajya, brhacchanti, laghusanti and the additional abhaya and varcasya ganas are found in the Brhatsarvanukramani 1.345. It is stated that a santi consisting of the mantras of the first ten ganas is to be performed daily for a king 46. The grouping of the mantras into ganas used for various purposes shows the importance of the viniyoga aspect of the Atharvaveda, Saunakiya recension Following is a statement regarding the mantras classified under different heads and regarding their employment in various rituals and observances. Om 1) santi-gana: This gana includes the sacred syllable the vyahrti: bhuh, the Gayatri and the mantras: Atharvaveda, Saunakiya recension 1.6.47 XIX.9.1, 10.1; VII.69.1 and XIX.12.1. There is another santi-gana called pippaladi santigana (32.20) consisting of the mantras: Atharvaveda, Saunakiya recension I.6.1; XIX.10.1; VII.69.1 and XIX.9.1. There are two more santiganas, namely, kausikokta brhacchantigana (32.26) and santatiya laghusantigana (32.27). The former is identical with Kausika Sutra (9.1-2) and contains the mantras: 1.4.1, 45. Cf. Hemadri, Caturvarga-Cintamani, Vratakhanda, Vol. II, part I (Bibl. Ind. ed.) pp. 282 f. 46. Atharvaveda-Parisistas 18 b.19.3.Cf. Santi-Kalpa 2.24.4. It may be noted that a santi consisting of four ganas is prescribed for the Kotihoma (31.5.5). Cf. also Kausika Sutra 43.5 and Kesava on Kausika Sutra 44.6. 47. According to Kesava (on Kausika Sutra 6.37), whenever the pratika of the first verse is given, it implies the employment of the whole hymn: suktadi-grahane suktam jani vat.
449 48 5.1, 6.1; II.14.1; III.21.1; IV.1.1 (only one verse), 13. 49 23-2850, 33.1; Vedic Index 19.1, 23.1, 24.2, 51.1, 57.3, 59.1, 61.1, 62.1, 93.1, 107.1; VII.52.1, 66.1, 67.1, 68.3, 69.1 and XI.1.6.1. 51 The santatiya laghusantigana consists of the mantras: Atharvaveda, Saunakiya recension I.4.1, 5.1, 6.1, 33.1; IV.13.1 (santativa), VII. 66.1, 67.1, 68.3, 69.1 and XI.6.1 (Cf. Kausika Sutra 9.4). This gana is symbolically represented as the head of the Ghrtakambala and is used in that ceremony for offering oblation of clarified butter (33.1.9, 6.1). It is employed also in the Chrtaveksana (8.1.4), the Hiranyagarbha-Vidhi (13.2.6) and for averting the evil effects of dreams (68.3.1). The mantras from the santigana are used for pacificatory ceremonies (Santi-Kalpa 2.23.1), especially for the Airavati santi (Santi-Kalpa 2.18.8), and for sprinkling the horses and elephants (17.2.2). 2) Krtya-gana: This gana known also by the names krtyadusana and krtyapratiharana consists, according to the 48. According to Darila (on Kausika Sutra 9.1), the hymns called sambhu mayobhu are Atharvaveda, Saunakiya recension I.5.1 and 6.1. 49. The pratika: uta deva is wrongly mentioned in the Kausika Sutra as tadeva. 50. The hymns Atharvaveda, Saunakiya recension IV.23-29 are called mrgara-suktani after their author Mrgara. Sayana (SPP's ed. Vol I, p.624), however, considers the ten hymns Atharvaveda, Saunakiya recension IV.21-30 as mrgara-hymns. 51. Only the following hymns in this gana are ascribed to the seer Santati: I.33; IV.13; VII.68-69; XI.6.
450 Kausika Sutra (39.7) of the following mantras: Atharvaveda, Saunakiya recension II.11.1; IV.40.1, 17.1, 18.1, 19.1; V.14.1; 31.1; VIII.5.1 and X.1.1. To this list the Ganamala (32.2) adds Atharvaveda, Saunakiya recension VII.65.1 and 2 in its proper 52 place. The mantras from this gana are used, as the name suggests, for counteracting the witchcraft made by the enemy. This gana and the following catana gana are said to make symbolically the hips of the Chrtakambala and are used in that ceremony for offering oblations (33.1.9, 5.5, 6.1). The krtyagana is used in the pacificatory ceremony (Santi-Kalpa 2.23.1), for sprinkling the horses (17.2.2) and for making offerings in the Hastinirajana ceremony (18.1.14). 3) catana-gana: This gana includes according to the Kausika Sutra (8.25) the following mantras: Atharvaveda, Saunakiya recension I.7.1, 8.1; II.14.1, 18.3, 25.1; IV.20.2, 36.1, 37.1; V.29.1 and VIII.3.1. The Ganamala (32.3) adds in their proper order the hymns I.16.1, 28.1; V.32.1 and 34.1. This gana is employed in the Sk (2.23.1) for preparing santyudaka (21.6.8), for offering oblations in the Brahmayaga (19.4.2) and in the Chrtakambala (33.1.9, 5.6, 6.2). 4) matrnama-gana: This gana derives its name from the seer of the hymns which it contains. According to the Kaua. (8.24) it consists of Atharvaveda, Saunakiya recension II.2.1, Vedic Index 111.1 and VIII.6.1. The Ganamala (32.4) adds to this list Atharvaveda, Saunakiya recension IV.20.1. The 52. In the Atharvaveda-Parisistas , the mantras are mostly mentioned in the due order of the kangas to which they belong.
451 mantras from this gana are used in the Santi-Kalpa (2.32.1) for the preparation of santyudaka and for the Brahmayaga (19 b.4.2). This gana and the svastyayana gana are said to form the arms of the Ghrtakambala and are used in that ceremony for offering oblations (33.1.9, 5.6, 6.2). 5) Vastu-gana: This gana also known as VastospatIya includes, according to the Kausika Sutra (9.23) the mantras: Atharvaveda, Saunakiya recension III. 12.1, Vedic Index 73.1, 93.1 and XII.1.1. According to the Ganamala (32.5), this gana consists of the following mantras: Atharvaveda, Saunakiya recension I.31.1, III.12.1, V.1.1, 8, 6.11-14, 9.1,5,10.1 (-7); Vedic Index 10.1; VII. 41-42,VII.60-65 and Atharvaveda, Saunakiya recension XII.1.1. This gana together with the following three ganas is used in the Vasasamana ceremony (cf. Kesava on Kausika Sutra 44.6), in the building of a house (Kausika Sutra 43.4-5), for expiatory rite against omens (Kausika Sutra 120.9), for Vastospatya santi (Santi-Kalpa 2.18.5, 23.1), for the Brhallaksa-homa (30 b.1.15) and in the Chrtakambala (33.5.1). 6) papmaha-gana: This gana includes only three hymns, namely, III.31, IV.33 and Vedic Index 26. These are used in the Kausika Sutra (30.17) in a remedial charm. The gana is used in the Santi-Kalpa (2.23.1) for preparing santyudaka and in the Brhallakgahoma (30 b.1.15) for the same purpose. 7) takmanasana-gana: This gana also called yaksnopaghata (Santi-Kalpa 2.32.2) consists of the following nineteen hymns which are collected from the Kaug. 26 ff. These are Atharvaveda, Saunakiya recension
452 I.12.1, 25.1; II.8.1, 9.1, 10.1; III.7.1, 11.1; IV.28.1; V.4. 1, 9.1, 22.1; Vedic Index 20.1, 26.1, #2.1, 85.1, 91.1, 127.1, VII. 116-117 and IX.8.1. This gana is employed in the Brhallaksahoma for preparing santyudaka (30.1.15) and is used as bhaigajya in the Ghrtakambala (33.6.2). 8) duhsvapnanasana-gana: This gana also known as svapnantika (Santi-Kalpa 2.23.2) includes the mantras: Atharvaveda, Saunakiya recension IV.17.5 (= VII.23.1); Vedic Index 45.1, 46.1; VII.100.1, 101.1, 108.1,2; IX. 2.2,3; X.3.6 and XVI. 5-7 (three paryayas). It is to be used, 53 as the name suggests, for averting the effect of evil dreams. It is also used for preparing santyudaka in the Brhallakgahoma (30 b.1.15). 9) 54 ayusya-gana: This gana consists of the following mantras which are collected from the Kausika Sutra 54-58. (Cf. Kausika Sutra 52.18, 59.1). These are II.15.1, 16.1, 17.1, 28.1, 33.1; III. 11.1; IV.13.1; V.30.1; VII.32.1; VIII.1.1, 2.1; XI.4.1 and XVII.1.1-5 (Cf. Bloomfield, Kausika Sutra 54.11, note). This gana is used in medhajanana (Kausika Sutra 57.31), in vedarambha (Kausika Sutra 139.7), in the Airavati santi (Santi-Kalpa 2.18.8) and in the Pusyabhiseka 53. Kausika Sutra 46.9 employs Vedic Index 45.1 and 46.1 for washing the face after seeing a dream. 54. This gana together with the abhaya, svastyayana, sarmavarma, and aparajita ganas is prescribed by Varahamihira in his Yogayatra (8.6) for offering oblations. Cf. Brhatsamhita by Varahamihira 48.71,74.
453 (5.3.5), Hastyasvadiksa (17.2.8), Brahmayaga (19° 4.1), Chrtakambala (33.6.1,6), for an expiatory rite (37.8.2) and in the Veda-Vrata (46.2.1). 10) Varcasya-gana: This gana includes the following mantras which are culled from the Kausika Sutra 13 and 139.15. These are Atharvaveda, Saunakiya recension I.1.1, 9.1; III.16.1, 22.1; Vedic Index 38.1, 39.1, 58.1, 69.1; IX.1.11; XIV.1.35,36. The Parisista (32.28) mentions another varcasya-gana consisting of the following mantras (Cf. Kausika Sutra 12.10,15; 13.1,3,12): Atharvaveda, Saunakiya recension I.1.1; V.3.1; III.16.1; IV.69.1; IX.1.1; III.22.1, Vedic Index 38.1; 39.1; XII.1.23-25. The varcasya-gana is used in the Santi-Kalpa (2.23.2) for offering oblations, in the Hastinirajana (18.1.14), Chrtakambala (33.6.1), in an expiatory rite (37.8.2) and in the Veda-Vrata (46.2.1). 11) svastyayana-gana: This gana also known by the name svasti (Santi-Kalpa 2.18.8) includes the mantras: Atharvaveda, Saunakiya recension I.27.1; Vedic Index 3.1, 4.1, 7.1, 13.1, 32.3, 37.1, 40.3, 93.1; VII.51.1, 85.1, 86.1, 91.1, 92.1, 117.1, 118.1, VIII.5.18,19, XII.1,11,12,31 and 32 (Cf. Bloomfield, Kaug. 25.36, note). It is used in the Kausika Sutra for remedial rite (26.28), funeral rite (62.42) and in Vedarambha (139.7). The svastyayana-gana and the sarma varma gana are called the arms of the Ghrtakambala and are used in that ceremony for offering oblations (33.1.9, 6.2). The Svastyayana-gana is used in the Airavati santi (Santi-Kalpa 2.18.8), in royal ceremonies (4.1.16) like the Pusyabhiseka (5.3.5), Hastyasvadiksa (17.2.8), Brhallaksahoma (30 b.2.6), in an
454 expiatory rite (37.8.2) and in Veda-Vrata (46.2.1). 12) abhaya-gana: This gana consists of the following mantras: Atharvaveda, Saunakiya recension I.21.1; IV.19.2, 21.4; Vedic Index 32.3, 40.1,2, 50.1; VII.9.2, 91.1; VIII.1.10,5.22; XI.2.31; XIII.1.5; XIX.14.1, 15.1. This gana together with the following aparajita-gana is said to form the teeth and lips of the Ghrtakambala and is used for making offering is that ceremony (31,149, 6.1, 6). The abhaya-gana is employed in the bottle-rite (Kausika Sutra 16.8), in Vedarambha (Kaug. 139.7), in an expiatory rite and for averting the evil effects of omens (Atharva-Prayascitta 2.4, 6.9), in the Abhaya santi (Santi-Kalpa 2.18.8), in the Pusyabhiseka (5.3.5), lustration for horses (17.2.8), in the expiatory rite relating to the initiation of a boy having moving or fallen teeth (37.8.2) and in the Veda-Vrata (46.2.1). The Ganamala (Atharvaveda-Parisistas 32.29) mentions another abhaya-gana which consists of the verses: Kausika Sutra 104.2, Atharvaveda, Saunakiya recension I.19.1 and Vedic Index 13.1. This gana is employed in the expiatory rites to avert the effects of evil omens (Kausika Sutra 104.3, 105.1). 13) aparajita-gana: This gana, the hymns in which are called samgramikani (Kausika Sutra 14.7) consists according to the Kausika Sutra of the mantras: Atharvaveda, Saunakiya recension I.2.1 (3.1-5), 19.1, 20.1, 21.1; Vedic Index 65.1, 66.1, 67.1, 97.1, 98.1 and 99.1. The Ganamala (Atharvaveda-Parisistas 32.13) adds to this list in the proper order Atharvaveda, Saunakiya recension III.19.1 (Kausika Sutra 14.22), IV.31,1, 32.1 (Kausika Sutra 14.26) and V.21.12. The Chrtakambala (33.1.10) states that Indra was able to overcome
455 enemies, death, poverty etc. by offering oblations with the mantras of the aparajita-gana. This gana is used in Vedarambha (Kausika Sutra 139.7), for averting evil effects of omens (Atharva-Prayascitta 6.9 end), in the Aparajita santi (Santi-Kalpa 2.18.5), in the Pusyabhiseka (5.3.5), HastyasvadIkea (17.2.8), Chrtakambala (33.1.9, 6.1) for an expiatory rite (37.8.2) and in the Veda-Vrata (46.2.1). 14) sarmavarma-gana: This gana consists of the following mantras: Atharvaveda, Saunakiya recension I.19.4, 20.3, 21.4, 26.3, 28.5, V.3.7, 8, 6.12-13; Vedic Index 7.3, 59.1, 92.3, VII.6.4, 49.1; VIII.2.7, 3.1, 5.7, 18; VIII.5.19; X.6.2; XIX.19.1 and 16.2. It may be noted that all the mantras in this gana contain the word garma or varma or both the words. The gana is used in the Pusyabhiseka (5.3.5), Chrtakambala (33.1.9,6.2), in an expiatory rite (37.8.2) and in the Veda-Vrata (46.2.1). 15) devapuriya-gana: This gana, also called devapura (Santi-Kalpa 2.24.1) consists of the mantras: IV.40.1; V.6.1,3; XIX. 17.1, 18.1, 19.1, 20.1 and XVI.8,9.1. Curiously enough, this gana is not specially employed in any particular rite by the Atharvanic texts. 16) rudra-gana: This gana consists of only two mantras, namely, Atharvaveda, Saunakiya recension III.26.1 and 27.1. These are called digyukte in the Kausika Sutra (14.25). The rudra-gana and the following raudra-gana are said to be symbolically the eyes of the
456 Chrtakambala and are usedin in that ceremony for offering oblations (33.1.9, 6.3, 11,12). The rudra-gana is also used in the Vreotsarga (18.1.2) and Brahmayaga (19 b.3.5). 17) raudra-gana: This gana consists of the following mantras: Atharvaveda, Saunakiya recension II.27.6; III.26.1, 27.1; IV.3.1, 28.1; V.6.1, 2,3; Vedic Index 55.2, 59.1, 61.1, 62.1, 93.1, 90.1, 87.1; XI 21, 6.9; XII.1.46; XV.5.1. (Cf. Kausika Sutra 50.13,18; 51.7). This gana is used in an expiatory rite (Atharva-Prayascitta 2.4), in the Vreotsarga (18.1.2), Brahmayaga (19 b.4.4), Ghrtakambala (33.6.3, 11,12) and for averting the evil effects of the omen of abnormal births (72.6.6). 18) citra-gana: This is the longest gana consisting of 64 pratikas. These are: Atharvaveda, Saunakiya recension I.19.1, 20.1, 21.1, 27.1; II.7.1, II.19-23, 27.6, 26.1, 27.1, 31,1; IV.13.1, IV.23-28, 33.1, 39.1; V.3.1, 6.1, 2,3,24.1, 28.1; Vedic Index 3.1, 4.1, 7.1, 13.1, 32.1, 37.1, 38.1, 40.1, 55.2, 59.1, 61.1, 62.1, 93.1, 99.1, 107.1, 111.1, 121.1, 128.1; VII.42-43, 51.1, 85.1, 86.1, 91.1, 117.1, 118.1; VIII.1.1, 2.1, 5.1; X.3.1; XI.2.1, 4.1, 6.1; XII.1.1-2, 11,12,31,32,36,62,63; XIII.1.12, 59,60 and XV.5.1 (parvaya). This gana is employed in the Bhargavi anti (Santi-Kalpa 2.18.2). 19) patni vanta-gana: This is a small gana consisting of only three mantras, namely, Atharvaveda, Saunakiya recension VII.6.1, 46.1, 47.1 (Cr. Bloomfield, Kausika Sutra 59.18, note; Vaitana Sutra 1.16). These are addressed
457 to the goddesses Aditi, Sinivali and Kuhu. 20) aditya-gana: The following mantras are included in the aditya-gana: Atharvaveda, Saunakiya recension I.31.4; II.5.1; VII.3.1; VIII.2.14; IX.8.21, 22; XIII.1.1.33, 2.36-37, 4.46 and XVII.1.1-5. This gana is meant to be employed in the Aditya santi. 21) pancapatya-gana: This gana includes five hymns, namely, Atharvaveda, Saunakiya recension II.19-23. These mantras are employed for the purstaddhoma (Kausika Sutra 47.8. Cf. Bloomfield, Kausika Sutra 3.19, note) 22) salila-gana: This gana consists, according to Kaug. 18.25, of the following mantras: Atharvaveda, Saunakiya recension I.5.1, 6.1; IV.1.1 (V.6.1); IX.9.155; XIII.1.25, 2.1; XVI.3.1 and XVII.1.1-5. The Ganamala (Atharvaveda-Parisistas 32.22) adds to this list Atharvaveda, Saunakiya recension I.4.1 and XVI. 4.1. This gana is used for the Aditya santi in case of draught by the Santi-Kalpa (2.18.5). There is another group of mantras called apam suktani. According to Darila (on Kaug. 7.14) this group consists of the mantras: Atharvaveda, Saunakiya recension I.4.1, 5.1, 6.1,33.1; 55. Kaua. 18.25 quotes the pratika of only IX.9.1; but as IX.9 and 10 really form one hymn (Rgveda I.164), the division in the Atharvaveda, Saunakiya recension being purely external (in fact they form one complete anuvaka even in the Atharvaveda, Saunakiya recension ) and as IX.10 is not dealt with independently, it seems both IX.9 and 10 are intended by the sutra. Cf. Edgerton, "The Philosophic materials of the Atharvaveda", Studies in honour of Maurice Bloomfield (1920), p. 119, note.
458 Vedic Index 22.1, 23.1, 24.1 and 57.1. This group does not occur in the Ganamala. Apam suktani are often employed by the Kausika Sutra 56 the Vaitana Sutra and the Atharvaveda-Parisistas The Atharvaniya Paddhati in its description of the Pustikarma (Kausika Sutra 24.22 ff) furnishes still another set of pratikas for the salila-gana, namely, Atharvaveda, Saunakiya recension II. 25.1; IV.1.1, 7.7; V.6.3; IX.9.1; XIII.1.25-26, 2.1; XVI. 3.1; XVII.1.1 ff. (Cf. Bloomfield, Kausika Sutra 18.25, note) 23) visvakarma-gana: This gana includes only one hymn, namely, Atharvaveda, Saunakiya recension I.1. It is used in Vedarambha (Kausika Sutra 139.7). 24) bhaisajya-gana: This gana, also called ganakarma, consists of the mantras: II.7.1, 25.1; Vedic Index 85.1, 109.1, 127. 1 and VIII.7.1. The same list of pratikas occurs in Kaue 26.33 and the mantras are employed in Kaua 26.34-40 in a remedial rite (cf. Sayana on Atharvaveda, Saunakiya recension II.25). This gana is employed in Vedarambha (Kausika Sutra 139.7) and in the Ghrtakambala for offering oblations of clarified butter (33.6.2). 25) utthapana-gana: This gana consists of only three hymns, namely, Atharvaveda, Saunakiya recension III.20.1; V.7.1 and VII.1.1. These are employed by Kausika Sutra 41.8 in a rite for attaining wealth. Darila on Kausika Sutra 82.31 gives another set of pratikas: Atharvaveda, Saunakiya recension XVIII.3.8,9,2.48,1.61,2.53 and 4.44. These are taken from 56. Kausika Sutra 7.14; 18.3; 46.29; 68.39; 121.1; 127.10; 140.20. Vaitana Sutra 24.3. Atharvaveda-Parisistas 18°.13.1; 19.3.7; 37.16.1.
459 Kausika Sutra 80.35 and are employed by Kausika Sutra 82.31, 83.20, 84.13 and Vaitana Sutra 38.23. 26) abhigeka-gana: This gana, also called rajyabhiseka-gana (Brhatsarvanukramani 1.3) consists of only one hymn: Atharvaveda, Saunakiya recension IV.8. It is used while coronating a king (Kausika Sutra 17.1) and in the Ghrtakambala (33.6.12) 57. 27) amholinga-gana: This is comparatively a large gana consisting of the following mantras: Atharvaveda, Saunakiya recension I.31.2; IV. 23-29; Vedic Index 96.1; 35.2; VII.112.1; X.5.22 and XI.6 omitting from this last hymn the verses 7,9,22 and 23. It may be noted that all the mantras included in this gana have a prayer for the release from sin (amhas). This gana also known as ghrtalinga is said to represent the mouth of the Ghrtakambala and is used in that ceremony for offering oblations (33.1.9, 6.2). It is employed also in the Hiranyagarbha-Vidhi (13.2.6) and in the Veda-Vrata (46.7.3). It can be seen from the above that some of the mantras are included in more than one gana. Atharvaveda, Saunakiya recension I.1.1, for instance, is employed in the two varcasya-ganas and in the visvakarmagana; VII.79.1 is employed in svastyayana and abhaya ganas, III.27.1 is employed in rudra, raudra and citra ganas etc. 57. The Bhumidana (10.1.1) prescribes atisrsto apam (Atharvaveda, Saunakiya recension XVI.1.1) for sprinkling the donor.
460 Some ganas are employed for santis having the same names (cf. Santi-Kalpa 2.18.5,8 and Transactions of the American Philological Association XXXV, p.86). The aditya-gana is meant to be employed at the Aditya santi and the salila-gana is to be employed at the Salila santi mentioned in Atharvaveda-Parisistas 31.8.3. In addition to the ganas mentioned above, there are some designations by which certain mantras are known. Those designations are rastrasanvargah (19.1.6) ucchusmah (19 b.4.1), mrgara suktani (32.18,26), samsaptiyah and susuptiyah (33,6.2), madughah (37.9.2), sauryah (41.1.6; 70.5.5), kusmandyah (42.2.10) and adhyatmikani (42.2.9-11, 44.4.2). There are a few more designations of the groups of mantras which are not found in the Atharvaveda-Parisistas These are sammanasyani (Kagg. 12.5) and harini verses (Kausika Sutra 80.35; Vaitana Sutra 37.24). The mantras included in the former are: Atharvaveda, Saunakiya recension III.30.1; V.1.5; Vedic Index 46.1, 73.1, 74.1, 94.1 and VII.52.1. The harini verses are Atharvaveda, Saunakiya recension XVIII.2.11- 18. Kausika Sutra 41.14 gives the following set of pratikas for a rite intended for attaing success in business: I.4.1, 5.1, 6.1, 33.1; III.13.1; Vedic Index 19.1, 23.1, 24.1, 51.1, 57.3, 59.1, 61.1 and 62.2 (Cf. apam suktani under the salila gana as well as the brhacchanti-gana above).