The Fifth Adhyaya (chapter)—Vijnanakarmas, etc.

Introduction—The fifth adhyaya at the outset deals with Vijnanakarmas of various kinds. They are mainly intended for such things as knowing whether a lost object will be found or not, and about the marriage and wedded life of a maiden. Then follow the Naimittika rites. Here many charms meant for different ends are detailed. These Vijnanakarmas and Naimittikakarmas as found in the fifth adhyaya are described in the following pages. VIJNANA KARMANI 1 Introduction: When there is doubt about loss or gain, success or failure, happiness or unhappiness, when there is apprehension as to a patient's survival due to his own good or bad actions and when there is a feeling of uncertainty over a host of similar other occurrences, 2 various articles like the Ksiraudana, utkuca, stamba, and pata are addressed with the hymn ambayo yanti... (Atharvaveda 1.4) and oracular responses are drawn. In the Vijnanakarmas, one should intend thus should

182 it happen this way then there should be a changed condition, if not... not. Kesava refers in his Paddhati on Sutra 1 of the 37 th Kandika to these articles Ksiraudana etc., and these are detailed below. Ksiraudana: The food being prepared in milk is addressed with the hymn ambayo yanti... (Atharvaveda 1.4) and it is moistened with water. The person should resolve with his mind and speech at that time. The food prepared in milk may remain fully cooked or uncooked. If it turns out as reflected then there will be success in one's undertaking%; otherwise not. Utkuca: Adding fuel to the fire, the idhma is addressed with Atharvaveda 1.4. Should it bend upwards the mission will be successful. Stamba: The (darbha) stamba is addressed with Atharvaveda 1.4 and besought. There will be success in the undertaking if the darbha collection turns out to be even or uneven as one desired. Pata: The The Pata is addressed likewise, sprinkled and

183 besmeared on the previous day. Would there be contraction between leaves and leaves there will be success in the undertaking. Rite for Ascertaining Success or Failure in Battle An altar is made at the place of battle on the previous day and it is addressed with the hymn ambayo yanti... (Atharvaveda 1.4). If on the second day the altar turns out to be level or uneven as resolved by the mind earlier, there will be success in battle. l Rite for Ascertaining Success or Otherwise in an Undertaking The hymn Venastat... (Atharvaveda 2.1) is used in addressing 3 5 various articles such as Pancaparva, ³ Isu, 4 Kumbha, Kamandalu, Stamba, Kampilasakha, 6 Yuga, Idhma and Aksa, out of whose behaviour afterward, signs of success or the contrary, and the like oraculur responses, are to be drawn. 1 Similarly holding twenty one pebbles in both hands, oracular responses are drawn. Understanding of Lost Objects A pot is covered with a new cloth on all sides. At the time of darkness, two maidens who are not in their courses are covered with clothes. From where they take

184 away the pot, it is to be understood that the gold etc. have been lost at that spot. A plough yoked with two bulls is clothed all over and is addressed with the hymn venastat... (Atharvaveda 2.1). The two bulls are then goaded. From where they drag, it is to be comprehended that the object is lost at that spot. The Act of Discerning a Maiden Four lumps of earth, akrti losta, valmika losta, 1 catuspatha losta and smasana losta are placed, and a maiden whose nature is to be ascertained is ordered to seize that lump which she desires. The seized lump will forecast her prosperity, longevity etc. Should the maiden grasp the first two, the akrti losta or valmika losta, there will be prosperity. Should she bring the lump of earth of the four roads, she will be a prostitute. If she grasps the smasana losta, she will live only for a short period. The maiden, likewise, is given orders to bring water in her closed palm. Were she to bring it from the eastern direction there will be prosperity.

185 Description of Naimittikas Introduction: After the description of Vijnana karma, a number of Naimittikas are detailed in the fifth adhyaya. Some of the important ones are... Rites for Warding off the Effects of Witchcraft, Rites for Producing Harmony between Various Persons, Rites for the Building of a House, Vasasamana rites, and Expiatory rites for different things in life. The different naimittikas are explained below as given by the Kausika Sutra in their due order. Rite for Destroying Bad Weather Coming out and reciting the hymn jarayuja... (Atharvaveda 1,12) I one rises up against bad weather. Handfuls of water are hurled while muttering each verse, as one proceeds against bad weather (the rainy day). Dagger, fire-brand and kiskuru (the root of a kind of grass) are all taken together while one faces the bad weather. 7 Naked and wiping the temple one proceeds against the bad day. Destroying the thatch removed from the top of one's house and standing outside (the house) Sigrupatras(R) or pebbles are offered in a potsherd filled with coal. The Kerarka is offered in a potsherd filled with coal. 9 The one with dishevelled hair beaten by rain, quickly deposits the arka-wood in a pit, 10 after circumambulating the same thrice. i

186 Asani Nivaranam Reciting the hymns namaste astu... (Atharvaveda 1.13) yaste prthuh stanayitnuh... (Atharvaveda 7.11) the object destroyed by lightning is quickly buried into the ditch after circumambulating it thrice. Two Soma darbhas, kesani, kustha etc., are all tied up in birch fragments and a dent is made in the field with head downwards. After reciting the hymn namaste a stu. (Atharvaveda 1.13) the above articles that have been tied up, • are buried in the midst of corn. Curds and new grains are not partaken of, till the grains are not brought home from the field. Charms to Procure Rains After the practices relating to Prevention of Rain and Lightning, Kausika describes the ritual of Procuring Rains also, as the cultivation of the soil was mainly dependent on rains. 11 The hymns samutpatantu... (Atharvaveda 4.15) and pra nabhasva... (Atharvaveda 7.18) are used together in a rite for procuring rain. The one who desires rain should go emaciated for twelve days; for three days in the morning and for three days in the evening and in the same way during the other six days. The performer obstaining from everything practices austerity to his best possible extent. He offers sacrifices to Marut gods as 12 described in the case of Varuna. Ghee is offered to Marut

187 gods reciting one of the hymns mentioned above. Herbs citi etc., placed in a vessel and mixed with dregs of ghee are kept facing downwards in the midst of water. The different herbs are thrown in the water itself. The head of a dog and a goat, hair and two old slippers are tied together at the tip of a bamboo staff and the sky is struck with this staff. A vessel filled with water is mixed with dregs of ghee reciting either of the two hymns Atharvaveda 4.15 or Atharvaveda 7.18. An unbaked vessel is sprinkled with this water and this is hung in a scale suspended by three strings. Stones are thrown in this vessel and all these are put down in water at last. Rites for Imparting Power in Debate and Influence in Assemblies Reciting iyam virud... (Atharvaveda 1.34) the intruding disputant approaches the assembly from the north-east chewing a kind of liquorice (jyesthi madugha). Darila opines that this is an expiatory performance for wiping out the guilt incurred 13 in defeating an opponent. But Kesava terms this as Parsajjayakarma or Sabhajayakarma. 14 Reciting the hymn 15 necchatruh... (Atharvaveda 2.27) one approaches the person against whom the debate is directed from the north-west chewing the root of the plant pata. He has the same in his mouth while speaking to his opponent. The same is tied as amulet on his person and he wears a wreath of seven of its leaves on 16 his arm. Reciting ye bhak sayanta... (Atharvaveda 2.35) he eats in the assembly looking at the same.

188 Performances for Procuring Victory in the Assembly Reciting the hymn sabha ca me. (Atharvaveda 7.12) the performer partakes any of the three ksiraudana, purodasa or Rasa while entering the assembly. At the end of the hymn he grasps two pillars of the assembly and stands opposite $ the assembly. Reciting the stanza yadvadami... (Atharvaveda 12.1.58) he addresses the assembly and looks at it for pleasing the same. While reciting ahama smi... (Atharvaveda 12.1.54) the performer comes into the assembly by the north-east direction from where he stood. The hymn brahma jajnasam... (Atharvaveda 4.1) recited at disputations in sastras like the Mimamsa, Vyakarana etc., will bring victory to the disputant in the assembly, according to Kesava in his Paddhati ddhat; 17 on Kausika Sutra 38.25. Rite for Harmony or Proper Conduct During Vedic Study The hymn brahma jajnasam... (Atharvaveda 4.1) is caused to be recited by the disciples at the time of beginning of Vedic study. Darila terms this as 'Kalahapariharadosanasa Prayascittam'. Rites for Warding off the Effects of Witchcraft Reciting the hymn dusya dusirasi... (Atharvaveda 2.11) the Sraktya 18 amulet is tied on for protection against witchcraft.

189 A yellow cow is placed opposite the Tantragni and a reddish 19 goat at its back. The Santyudaka is prepared after placing all the herbs in the vessel. At night the performer takes off his shoes, puts on a turban and proceeds to the place where the spell is supposed to have been instituted, sprinkling the holy water upto that place 20 reciting the formula yatayai yatayai santayai... spell is found he casts away the Sam skaras. 21 If no Should the krtya happen to be dustta, the place where the spell is supposed to have been instituted is pierced, reciting krtavyadhani... (Atharvaveda V.14.9) by an arrow, a thorn being its point, uluka its plume-feather and ala-wood its shaft, from a bow decorated with darbha and containing a bow-string of hemp. 23 22 Reciting the first stanza dusya dusirasi... (Atharvaveda 2,11,1) the (water-less) butter-milk of a cow having a calf of her own colour is besprinkled over the ankles of krtya by means of a Tilaka ladle. The krtya is besprinkled thrice with holy water by means of a splint, and the soup and flesh are caused to be eaten reciting the hymn dusya dusirasi. The Praisakrt fastening leather with the sticks, goes to that spot where piercing by the arrow has been done and he unties 1 the bonds of krtya by means of iron-tongs held in hand. He

190 further causes the krtya lie downcast on that leather fastened with sticks 24 The Krtya is anointed with collyrium and fatty matter. The krtya lying downcast is tied with darbharajju and it is made motionless. It is then made to get up by the Praisakrt with the recitation of half stanza uttisthaiva... (Atharvaveda 10.1.20 d). At the time when krtya is made to get up, 25 the Praisakrt holds a lamp in his left hand and a gourd filled with water in his right hand. The kartr, karayitr and praisakrt proceed to a place that is unfenced, where there is no cow's foot-print, where there is trench without water, or to a place where the waters are flowing towards the south or to a region where the land is barren or to a field of an enemy and the krtya is placed there. The lampi is extinguished by means of the gourd filled with water reciting yatha suryo mucyate... (Atharvaveda 10.1.32) and the kartr goes away. 26 The performer in a standing posture then recites the Mahasanti loudly in front of those from whom krtya has been driven away. The vital organs of those from whom krtya has been driven away, are sprinkled with Santyudaka. The place of witchcraft is ploughed by a black plough and is sprinkled with holy water. Ten bulls and a good number of cows are to be given as gift in this rite.

191 Charms for Directing the Course of Rivers 27 Though cultivation as such was dependent on rains, the system of artificial irrigation might have been prevalent in the Sutra period, for the Kausika describes charms for directing the course of rivers. } 1 Reciting the hymn yadadah samprayatih... (Atharvaveda 3.13) the performer walks along that way sprinkling water, whereon he desires the deflection of the river. He sets up in the ground kasa, dividhuvaka, and vetasa along the way. Reciting the first pada of the seventh stanza idam va apah...(3.13.7ª) a piece of gold is placed on the mouth of the river. While reciting the second pada of the same stanza ayam vatsa... (Atharvaveda 3.13.7 b), a frog that has stripes like that of isika is fastened with two black and red threads through its arm-pits and is placed at the mouth of the desired river (over the gold). Reciting the third pada, ihettham... of the same stanza, the frog is covered with the water plant avaka. Reciting the fourth pada, yatredam... water is set flowing." 28 An expiatory performance consisting chiefly of oblations to Varuna, the god of waters, in case this new water-cour se threatens the surrounding country with inundation, is carried out. 29 In case the river does not flow along the expected lines, or if the river after flowing along the

192 expected course turns back, the river is struck against the current with the palm or with vetra and lying down upon the waters is carried out. Rites connected with Trade Trade apart from Agriculture was one of the important occupations of the Sutra period. We learn from the Sutras that those engaged in trade, undertook long journeys to promote their trade and commerce. We come across a number of ceremonies connected with trade in the Kausika and they are described below. Off setting Impediments While Raising Wealth (i) A person wishing to gain wealth by trade makes an off ering 30 while pronouncing ayam te yonih..., a no bhara... and dhiti va... (Atharvaveda 3.20, 5.7 and 7.1). He mutters one of the above hymns also for removal of obstacles. (ii) The abhivarsana and avasecana rites are performed 31 by a person wanting to avert any evil while engaged in raising wealth reciting the hymns ambayo yanti... (Atharvaveda 1.4), Sambhumayobhu... (Atharvaveda 1.5.6) etc. 32 Reciting the verses that exhibit the word Vacaspati, the performer stands opposite the rising sun after ablution. garment and gifts the same. He puts on the washed new Here the raising of wealth may

1 193 be by any means and it is not restricted to trade practices only. Rite to Insure Successful Business Trip The one desirous of raising wealth offers any of the oblations reciting the hymn bhadradadhi... (Atharvaveda 7.8) at the time of setting out upon a business journey, and the hymn too is muttered by the performer. The vehicle by means of which one proceeds on the journey is sprinkled with water. The goods to be sold mixed with dregs of ghee are taken for sale. The goods purchased are to be accepted after thorough examination reciting the above hymn. Rite for Producing Harmony between Two or Various Persons Engaged in Trade Reciting the hymn ubha jigyathuh... (Atharvaveda 7.44) the article of merchandise is given with wet hands and feet. Two or more betake themselves to a ride in a vehicle towards the west of the village. Darila points out that the word 'Sammana sya' in the sutra at 42.6 is for avoiding dispute between two or more merchants engaged in the (same) trade where raising of wealth is the main objective. Rite for Harmony of the Inmates of a House After mentioning the Harmony-rites between two or more

194 merchants, Kausika describes a rite for Harmony of all inmates of a house. Here, while returning home (from trade?) taking whatever fuel available on the way, one places the fuel all at once in the fire at a common place reciting urjam bibhrat... (Atharvaveda 7.60), a seven-versed hymn. The Vamana Rite (Effecting harmony between a cow and her calf) Kausika describes a number of ceremonies connected with cattle-welfare. (See the third adhyaya). In this fifth adhyaya of the Kausika Sutra we come across a ritual to be performed for restoring affection between a cow and her calf. This simple ritual shows the importance given to welfare of cattle in the Sutra age. The hymn ya tha mamsam... (Atharvaveda 6.70) is intended to bring The calf is washed and is sprinkled Leading it thrice around the cow it is about this harmony. with cow's urine. 33 tied near the cow. The head and ears of the cow are 34 addressed with the hymn according to Darila. Kesava in his Paddhati says that there will be complete disaster if 35 the Sammanasya rite is not carried out.

195 Asva vidhi Karma (Bestowal of good qualities upon Horses It is quite certain that the horse was used for riding in the age of the Sutras. They can be of use only if the 36 horses are healthy, swift and effulgent. Hence here is given a rite by which the horses are endowed with these qualities. The horse is given a bath and reciting the hymn vataramba... (Atharvaveda 6.92) the dregs of ghee are brought in a pot of water. The subsequent dregs of ghee are brought over the Surabhi curna held in palasa leaf. The horse is made to sip water and it is sprinkled. The hymn trih ekaya ca... (Atharvaveda 7.4) is repeated thrice at the end of this rite of scattering the powdered fragrant substances over the horse. Kesava opines that the horses will be full of patience and effulgence and will be without any impediment by this rite, apart from being swift and healthy. 37 Rites for gaining Wealth (other than by Trade) Rite for Gaining Wealth by Gambling: The gambler digs a pit at the gambling house under the constellation of 38 Purva sadhah He fills up the pit under the constellation of Uttara sadhah. Reciting utbhindatim samyayantim... (Atharvaveda 4.38). yatha vrksamasanih... (Atharvaveda 7.50) and idanugraya... (Atharvaveda 7.109) he throws the dice steeped in curds and honey during the

i 196 three nights and days beginning with the thirteenth day of the month, on a place that has been smoothened for the purpose of play. Rite for Gain of Wealth by Teachers Without Impediments i This rite is assigned for the anupravacaniya. The performer, for gaining wealth without impediments, recites the first two verses of rcam sama... (Atharvaveda 7.54) and offers oblation of ghee into the fire at the end of each verse. Reciting the two verses together he offers again ghee into the fire. Reciting Reciting anumataye svaha... he offers the fourth Bloomfield considers this, as charm for procuring oblation. knowledge of the Vedas. 1 Parimoksa Vidhi (Rite at the return of disciple after finishing studies In this rite the hymn apo divya... (Atharvaveda 7.89) is addressed to the holy water, by the Vedic student on his return home for Vapana. At the time of sun-set he holds fuel in his hand and lays the same in the fire reciting the first, second and fourth verses (excluding the third verse) of Atharvaveda 7.89. Reciting the kalpaja idavatsaraya... ghee meant for giving up Vrata is offered over the fire. The faggots are also placed. Faggots meant for completion of Vrata are also placed. Food without salt is to be eaten for three days and the person undertakes Snataka Vrata also for three days.

39 Pisaca-catanam 197 40 In this rite the amulets of jangida and araluka are tied for driving away demons. The hymn dirghayutvaya... (Atharvaveda 2.4) is recited and an amulet derived from jangida is tied on with a thread of hemp for thwarting witchcraft, for protection of one's self and for putting down hindrances. 41 Reciting kar sapha sya... (Atharvaveda 39), an amulet of aralu is fastened to the sufferer by a reddish-brown thread. A staff anointed with dregs of ghee and then polished off, is given to him. He carries a weapon also. He is then fumigated with the smoke of burning grain-chaff. Building of a House The Grhya Sutras contain elaborate rules for the construction of a house. Selection of the plot, purification of the house-building site, foundation-laying ceremony, sacrifice to Vastospati and Grha-pravesa are the most important rites furnished in the Grhya Sutras. Purification of the house-building site, Erection of the Central Pillar and Placing of Cross-beam over this central post, Entrance into the House, Imparting Firmness to Building,

198 Sacrifice to Vastospati and Feeding of Brahmins and their auspicious prayers for the family welfare are the main rites that we come across in the fifth adhyaya. They are detailed below. Purification of the House-Building Site While reciting atidhanvani... (Atharvaveda 7.41) sprinkling the site with holy ambrosia and entering the same carrying a water-jar (the wife first) are carried out. The Syena yaga 42 is also done with the recitation of the above hymn. The site of the house is ploughed with a kulija (a particular vessel) to the right of fire. The materials like the rice, grains, post etc. are invoked with Vasto spatiya hymns" and are then placed there. 43 Preparation of Santyudaka and Mahasanti The Santyudaka is prepared and the pouring of holy water during the recitation of the hymns mentioned in Kausika 8.23- 9.6 is carried out. 44 Erection of Central Post and Placing of Cross-beam on the same At the pit of the central pillar, materials like the rice and grains are put on sacrificial blade of grass. Holy water, sprouts and small pebbles are put on other pits of pillars.

199 The hymn ihaiva dhruvam... (Atharvaveda 3.12) is recited while the central post is being fixed and erected. Having anointed it, rtena... (Atharvaveda 3.12.6) is recited while the cross-beam is being placed upon the post. Entry into the House Having taken a pitcher of water and fire, all enter the house while reciting purna nari... and imah apah... (Atharvaveda 3.12.8 and 9).4 45 46 Rites for Imparting Firmness to Buildings i) The hymn asapaliyam, Atharvaveda 1.31 is used with bhauma, Atharvaveda XII.1 in the ceremony for establishing a house and except for verse 3, as drmhanani, (establishers) in a similar rite. Four Purodasas with a stone placed on one of them are addressed with the above hymns and are hurled or fixed in the interior corners of the house. ii) Firmness for the house is sought by reciting the 47 'firmers' Atharvaveda 3.12.1-2 also offering to Vastospati. After the moistening of the floor with the recitation of Sambhuma yobhu... (Atharvaveda 1.5 and 1.6), rice cooked in milk is offered to Vastospati (Lord of the house). This is offered in the centre of the house, reciting Vastospate

200 prati janihi... anamivo vasto spate... (AVP 7.6.10 and AVP 20.22.2). Feeding of the Brahmins 48 After the offering to Vastospati, the Brahmins are to be regaled with food by the house-holder, and they are then 49 made to address auspicious prayers for the welfare of the family. 50 Vasa- samana Rite The fifth adhyaya of the Kaus, contains the pakayajniya tantra for the removal of the blemish of a strile cow. It is detailed below: This act is accompanied by the recitation of the hymn ya atmada... (Atharvaveda 4.2). The cow is stationed opposite the Sitting opposite the fire facing fire on the west of it. east, the consecrated water is prepared for the sterile cow, touched from behind. The hymn ya atmada... is al so included at the preparation of holy water. The sterile cow is made to drink the Santyudaka and Standing upwards and facing it is also sprinkled with it. the Vasa which had been made to stand, the Mahasanti is recited aloud. The anointing of the Vasa is carried out on her head, humps and buttocks after the offering of oblation,

} 201 reciting the hymn ya ise pasupatih pasunam... (Atharvaveda 2.34). One end of the double-edged sword is anointed. While reciting Prajapataye tva justamadhik sipami... the Vasa is struck with two blades of grass on the southern side. While reciting nissalam... (Atharvaveda 2.14) the priest carries a firebrand thrice between him and the Vasa, without moving it around him. When the barren cow is being led to the place of immolation the priest touches the cow from behind, with the paribhojaniya blades of grass. The Vasa is made to fall with her head facing west and her legs facing north, on the north-west of fire. One of the blades of grass used for touching the cow, while it is dragged to the place of immolation, is placed under the cow, while reciting Samasyai tanva bhava... After the placing of the blade of grass below the Vasa, the stoppage of the victim's breath is done reciting prajananta... (Atharvaveda 2.34.5). Standing on the right of the barren cow being slaughtered, the priest recites the raksohana hymns (Atharvaveda 8.3-4). Reciting the kalpaja yadvasa mayum, clarified butter is offered into the fire. 1 The wife taking a circumambulation sprinkles its face and other parts with the help of water. The remnant water is sprinkled over the sides.

202 The Vapasrapani, ghee, ladle, butcher's knife, and the 1 blade of grass are taken. After circumambulation, the barren cow with her face turned upwards is placed facing the Samitra. Blades of grass are placed on the navel of the barren cow reciting osadhe trayasvainam... While reciting svadhite mainam himsih... the butcher's knife is handed over. Reciting idamaham... krntami, the navel-portion is cut off along with the blade of grass. The blood is touched with the lower part of the cut blade of grass. This blade of grass tinged with blood is then fixed in the mouth of the cow reciting idamaham... nikrntami. Reciting vapayadyava prthivi prornuvatham, the two vapa srapani are closed with omentum. Cutting off and lifting up (from) the hide of the place of omentum (with the help of an axe) the place from where the omentum is removed is wetted with ghee. Reciting vayave stokanam... the tip of the blade of grass placed at the navel is thrown into the fire. Reciting pratyustam raksa... (Cf.Kausika Sutra3.9) the omentum is placed on the coal at the western side. Uttering devastveti... it is cooked on the entire fire. The omentum becomes well-cooked, if it is sprinkled with ghee time and again. If the cow butchered be found to be pregnant, the foetus of it is sacrificed all at once with gold or grain, kindling fire in a pit of three hasta-measure reciting

203 the hymn ya atmada... (Atharvaveda 4.2). Cutting up, the butchered parts are further cut off. The butchered cow's eleven parts, the heart, the tongue, udders, arm and two sides, liver, two kidneys, anus and buttocks are gathered. The right arm, the left buttock and the anus are meant for 51 Svistakrt avadanas only. 52 The dismembered branded parts are then cooked in the sthali.53 At the time of sacrifice the dismembered heart etc., are further cut into two. The dismembered parts are cut once and only once in the case of Svistakrt sacrifice. The omentum is cut into four parts. Reciting samiddho adya... (Atharvaveda 5.12) the first khanda is offered. Uttering urdhva asya. Uttering urdhva asya ... (Atharvaveda 5.27) the second khanda is offered. Reciting both the hymns, a third part is offered. Uttering anumitih sarvam... (Atharvaveda 20.6) the fourth part is sacrificed. Reciting jata vedo vapaya gaccha... melted butter is offered once, at the end of svahakara. 54 Uttering urdhvanabha sam marutam gacchatam... the sakha of vapa srapani is thrown into the fire. Reciting pitryesu vaha vapam... offering is done three times for the pitrdevatas from the gathered fragments. Offering is given from the sthalipaka reciting sthali paka sya samradasi... Reciting anvadya no'numatir yajnam..., sacrifice is done to anumati. The verses and hymns Atharvaveda 3.29.7-8, 19.52, 6.71, 7.67.1 are recited at the end of acceptance of gifts after the Vasasamana.

204 Various Expiatory Rites The fifth chapter of the Kausika Sutra contains various expiatory rites for obviating different ills and for bestowing good luck. They are described below. j 55 Papalaksana Striyah Santih (Practice to remove blemishes of a woman afflicted with evil characteristics) The practice here is designated to remove the blemishes of a woman afflicted with evil characteristics. may be on the face and other limbs of the woman. The blemishes Reciting the hymn nirlaksyam... (Atharvaveda 1.18) the face of the woman having unlucky signs, is sprinkled with water after each verse starting from the braid of hair at the right. Chaff is offered into the fire with the help of a Palasa leaf and the rest is brought back. In the same way, husks, refuse of grain and wood-shavings, are also offered into the fire and the rest are brought back. The remnants are then thrown upon the heel of the woman's left foot. Expiation for Ill-omened sight Whenever there occurs bad omen the following hymns are'sau (Atharvaveda 1.26) and apa nah sosucadagham... (Atharvaveda 4.33) are recited. 1

205 Expiation for False-accusation (Abhyakhyata 56 Prayascittam) Reciting the stanza utamrtasuh... (Atharvaveda 5.1.7) and the hymn sivasta... (Atharvaveda 7.43), the one wrongly reproached is given mixed beverage with boiled rice. The drughanamani mixed with dregs of ghee is tied on a's amulet. An amulet similar to drughana sira made out of Palasa, iron, copper and of precious metal is tied on as amulet upon the man wrongly reproached. Expiation for Acting as Priest For the one who will be acting as a priest the hymn yena soma... (Atharvaveda 6.7) is recited and he eats the dish prepared from the milk of a cow, having a calf of her own 57 colour. He sacrifices at the end of yajana. I Expiation for Accepting Gifts 58 To ward off the sin accruing from accepting gifts, one eats the dish prepared from the milk of a cow, having a calf of her own colour, reciting the stanzas 5-10 of the hymn yam yacami... (Atharvaveda 5.7) and the first two stanzas of yadasasa... (Atharvaveda 6.57). Warding off the Effects of Birds of Ill-omen Reciting the three, devah kapota... (Atharvaveda 6.27), rca kapotam... (Atharvaveda 6.28) amun hetih... (Atharvaveda 6.29) the holy water is poured for warding off the ill-effects of birds of ill-

206 omen. At night, reciting yatayai santayai, the holy water is sprinkled where the birds of ill-omen, pigeon etc., have entered. Uttering parime'gnim... (Atharvaveda 6.28.2) cow and fire are led three times around the house. Rites against Evil-Dreams The hymns paropehi... (Atharvaveda 6.45) yo na jiva... (Atharvaveda 6.46) are recited by the one who had an evil dream and he washes his face thereafter. He, who had a very frightful dream, deposits a cake of mixed grain in the territory of an enemy. While reciting paryavarta... (Atharvaveda 7,100) one lies over the other side to prevent recurrence of the nightmare. In a rite against ill-effect from food eaten in dreams, the hymn yatsvapna... (Atharvaveda 7.101) is recited and at the end of the recitation of the hymn one offers Purodasa of mixed grains according to Kesava. 59 Those similar to vidma te svapna... (Atharvaveda 16.5) are recited against bad dreams, in general. 1

207 Expiatory rites at the time of Death of the Preceptor Who This rite is done by the celibate, desires prosperity (sreyas). Reciting the hymn nahi te svapna... (Atharvaveda 6.49) the celibate at the place of cremation of his preceptor (acaryah), having kindled the fire and circumambulating it thrice, offers into it a cake of mixed grain. He sleeps by the sides of the spot, whereupon the preceptor had been cremated, for three nights. 61 After the completion of this upasayana, the celibate is to bathe reciting the snaniyas (Atharvaveda 7.89.1-4). If the celibate had not completed his studies, he should approach a new preceptor for completion of studies. 60 Expiatory rite for an AVAKERNI Having fastened a rope of darbha on the neck of a celibate, the hymn yat te devi... (Atharvaveda 6.63) is recited and any of the following namely vrihi, yava, tila, is offered in the fire. In the same way, while reciting Atharvaveda 6.63 the string of darbha fastened on the neck is sprinkled with holy water, from the pot of water mixed with dregs of ghee, and clarified butter is offered into a spontaneously kindled fire. Further, while reciting the stanza agni raksamsi sedhati..., the celibate stands in prayer opposite the fire.

208 Expiatory rite for Unconveyed Message If any message to be conveyed is not conveyed due to ; failed memory, expiatory rite of standing in prayer opposite the fire is undertaken reciting yada smrti... (Atharvaveda 7,106). 63 Expiatory rite for one born under an Inauspicious Asterism A string of darbha is fastened on the neck or at the foot of the one born under inauspicious asterism. A pot of water mixed with dregs of ghee is addressed with the hymn pratno hi... (Atharvaveda 6.110) and the darbha pinjuli is dropped into this pot of water and the one born under the inauspicious asterism is sprinkled with it. The strings of maunja are placed on the river foam. Reciting the half stanza nadinam phenam... (Atharvaveda 6.113.2) the cord at the waist is thrown into the midst of waters. According to Kesava 64 and Sayana, the entire practice consists of washing off, sprinkling (the child or parents) and eating the porridge. 65 Parivitti- Parivettrma 66 Prayascittam While reciting ma jyestham... (Atharvaveda 6.112) and trite deva... (Atharvaveda 6.113) the performing priest ties fetters of munja grass upon the limbs of Parivitti and Parivividana, as they sit at the edge of a body of water, washes them by means of bunches of grass and rinses them off. The upper fetters of the munja grass are deposited upon the river-foam.

209 At the time of entering into the nivesana, the priest 67 sprinkles them with the apam sukta. Discharge of one's Debts on the Death of the Creditor Consecrating the dravya with the devahedana hymns (especially Atharvaveda 7.117-119) the debt is cleared on the death of the creditor, the creditor's son being the recipient of the debt amount. If there is no progeny, the debt is given to the sagotra. If there is no sagotra, the debt is deposited in a cemetry with the invocation of devahedana hymns. If there were to be no burrial ground, the debt is to be thrown at the place, where four roads meet. A thicket of grass is then set ablaze. Expiatory rite at the Falling of akasa-udaka Reciting the hymn divo nu mam... (Atharvaveda 6.124) drops of water fallen from the sky are wiped. The body is then touched with fruits (mango etc.) fallen from trees. Expiatory rite when the two Upper-Teeth of a Child appear First 68 Reciting yau vyaghrau... (Atharvaveda 6.140) vrihi etc. are thrown at that place where the two upper teeth have appeared. Those mentioned in the text vrihi etc. are to be bitten by the child. The parents too partake of the same.

210 Expiatory rite When Struck by Bird of Ill-omen The one, struck by the air of a moving black bird crow or the like, or struck by something dropped by a black bird, is washed while reciting idam yat krsna... (Atharvaveda 7.64). A 69 fire-brand is carried round the place defiled by the black bird while reciting the same. Expiatory rite for the one cursed i While reciting praticinaphala... (Atharvaveda 7.65) the one cursed, places faggots derived from apamarga tree into fire built from wood of the same tree. Expiratory rite for speaking Non-Truth In an expiatory rite for speaking non-truth one sips water reciting yadarvacinam... (Atharvaveda 10.5.22). But the speaking of non-truth in commercial dealings is not a sin, declares Kesava. 70 Expiatory rite at the time of Digging Whenever one digs one should recite yatte bhuma.. (Atharvaveda 12.1.35). Reciting yatha unam... (Atharvaveda 12.1.61 d) the hole dug up is filled. Sakuna santi The recitation of prehi prahara... (RV Khila 3.1) brings prosperity at all places and at all times whenever there is

211 uluka, kapota vasita (vasana). 71 Kesava adds here that whenever any (loka) 'viruddha' is seen or heard the recitation of prehe pra hara... brings prosperity. Expiatory rite for dosa samana Whenever one sleeps in an aerial place, forest or in a house inhabited by none or abandoned by human beings, one recites yo abhyu babhrunayasi... (AVP 20.8.4). By this act, the dosa of sleeping in these places is warded off. Conclusion While the Vijnanakarmas given in this adhyaya help in ascertaining success or otherwise in an undertaking, some of the Naimittikas meant for diverting the flow of a river, for getting rain, for restoring affection between a cow and her calf look novel and make interesting reading. Under the many expiatory rites described here the one for discharge of one's debt on the death of the creditor brings out the upright-conduct of the people in those days. Thus the various rites described in this fifth adhyaya reveal to us the superstitious beliefs prevalent among the people in those days.

212 REFERENCES 1. vijnanani loke . prasiddhani bhavanti | upasrutayo nyasastakadini vijnanakarmani | Darila, Kausika Sutra 37.1. 2. atha vijnanakarmanam vidhim vaksyamah | labhalabhajayaparajaya sukhaduhkhotkarsapakarsa subhiksadarbhiksaksama ksamabhayabhaya rogarogah | trasodastiti na veti | dhanadhanadharmadharma ... maranamaranam | dhanyam bhavisyati na veti | ksetram bhavisyati na veti | grhe vaso bhavisyati na veti | dhanyaputrapasu hiranyastragvastrani ca | vidyasastradilabho bhavisyati na veti | jivitamarane gamanagamane balabale | sadasyogadavyadhitasya jivita- maranabhyam | prasave putrayogat putre jate dharmadharma samyogat mitramitrasamyogat | gramo- isti va na veti | purusasya vivaho'sti va na veti | samvatsare mase va bhavisyati subhaga va durbhaga va | grham gramadi bhavisyati na va | adhanam bhavenna veti | ityadi manasa vaca va samcintya tatkarma kuryat | Kesava, Adhyaya V, Int. to vijnana Karma Kandika. Kausika Sutra 37 th 3. A staff having five-joints is addressed with venastat and is made to stand straight. Should it fall in the direction intended there is success in the undertaking. 4. An arrow is fixed on the bow, addressed with the hymn and besought. 5. Milk filled with water is placed in a pot and the pot is begged of. Should it become more, there will be success in the undertaking. The same is to be done with the Kamandalu. 6. A branch of Kampila is placed upon the head and is addressed with the hymn. Should it fall in the direction The same intended there will be success in the undertaking. is to be done with the Yuga. Kesava in his Paddhati adds Dhanya and Angulidvaya also in the list (Kausika Sutra 37.3). The They are then Dhanyas are addressed likewise and besought. offered in the fire. If they bury) to the right, there will be success in the undertaking. The two fingers are addressed and besought and oracular responses are drawn.

213 7. Kesava says that the objects mentioned dagger etc., are taken separately while one proceeds against the Sun (bad day) Kausika Sutra 38. 3, 4 and 5. 8. 38.6. - keraparniti surastresu | variketi malavesu | Darila on Kausika Sutra - 9. Kesava says that the faggots of Pateraka and arka are placed on the sthandila - Kausika Sutra 38.6. 10. The symbolism of this performance is not altogether transparent; the use of the arka is doubtless founded upon a double entente; arka is flash of lightning and its cessation is coaxed by burying the arka-wood in the pit. 11. These hymns are called Marutani, Cf. Kausika Sutra 26.24. 12. Cooking rice in the milk of a black cow having a calf of her colour by means of vetasa wood and strewing the cooked rice with vetasa leaves, the ghee obtained from the black-coloured cow (having a calf of her own colour) is offered to Varuna thrice with the help of a vetasa ladle. Kau§. 40.7. 13. pratyarthijayadosasamanam prayascittam | Darila on Kausika Sutra 38.17. 14. parsajjayakarma sabha jayakarma samaptam | Kesava at Kausika Sutra 38,17. 15. The correct conception of this hymn came to be known only from Darila's commentary on Kausika Sutra 38.18. ff.Bloomfield, Sacred Books of the East, Oxford Vol.XLII, p.305. 16. Bloomfield following Kesava translates 'dharayati' in Kausika Sutra 38.21 (Sacred Books of the East, Oxford Vol. XLII, p.305) as wearing upon the head the pata leaves. But Darila comments that 'dharana' is done on one's arm only sarvasya dharanasya bahau bandhanama - Kausika Sutra 38.21. -

214 17. brahama jajnanamiti suktam japitva mimamsa vyakaranadisastravada karoti tada japitva karoti prativadinam jayati | 1 18. Sraktya is Tilaka only See Darila at Kausika Sutra 38.1. - 19. The cow is for soup and the goat is for flesh yusayam gam pisitarthamam | pusa rasakah | pisitani mamsani | - Darila on Kausika Sutra 39.4. - 21. Here the meaning of 'Samskara' is not clear. I 22. Darila states here that the holy collections (Santa Sambhara) too are pierced with the recitation of the verse. Kausika Sutra 39.11. 23. Should there be krtyabhava, the heart of an effigy of krtya made of potter's clay, is pierced. 24. The Krtya is sprinkled thrice with holy water and the soup and flesh are caused to be eaten by her. 1 25. The Praisakrt leads the group. 26. "santiyuktani " mahasantiriti kathitam Ref.Kausika Sutra 9.6. 27. This charm suggests the opening ceremony of letting water into a canal. Irrigation of land through canals might not have been a new invention to the Indians at the Sutra period for the word 'Kulya' is known to the Rgveda as well as the Yajurveda. The Atharva too (Atharvaveda 3.13) gives the description of cutting a canal from a river and designates the former as calf and the latter as a cow. 28. Kesava says here that the water is set flowing over the frog. udakam qushrutufe faaufa Kausika Sutra 40.6.

215 29. Ghee obtained from a black cow having a calf of her own colour is offered thrice for Varuna and the coarsely ground meal mixed with curds is also presented as offering to Varuna. 30. The offering should be by one of those thirteen kinds of havis like grains, milk, butter, soma etc. 31. The pratikas are ... Atharvaveda 1.4, 1.5.6, 1.13, 3.13, 6.19, 6.23, 6.24, 6.51, 6.57.3, 6.59, 6.61 and 6.62. 32. Atharvaveda 1.1-2; 13.1.10-19. 1 33. Kesava points out in his Paddhati that the calf is released for drinking water after causing it to turn to and fro thrice. Kausika Sutra 41.19. 34. Bloomfield opines that the hymn is recited over the head and ears of the calf Sacred Books of the East, Oxford vol.42, p.493. tada raja praja .... 35. akarane gauh purva vinasyati atha govatsah Kesava on Kausika Sutra 41.20. 36. Paraskara Grhyasutra III.15.4. 37. HAT: AtedPeat Paugut priai sitztrut stafa | Kesava. Kau§. 41.21. 38 The name sudhah' means invincible. Its symbolic suggestiveness in utilised for victory. 39. Kesava terms this rite as Vighna samana for improper actions in sacrifices Kausika Sutra 42.23. - 40. The plant jangida illustrates very perfectly the absence of any boundary line between disease and demonology in the Atharvan Bloomfield, Sacred Books of the East, Oxford Vol.42, p.280. -

1 216 41. This hymn is considered as one of the most perplexing in the Atharvaveda See Bloomfield, Sacred Books of the East, Oxford Vol.42, p.439. 42. The Syena-yaga is to remove obstacles in the way of a builder. A sacrifice is done reciting the two stanzas of the hymn atidhanvani... (Atharvaveda 7.41). 143. Atharvaveda 3.12; 6.73; 6.93; and 12.1 are Vastospatiyani. 44. This is Mahasanti. The intention of this performance is purification and warding off impure influences. 45. With the eighth verse the pitcher is taken and the fire is taken with the ninth. 46. The first is a rite exclusively devoted to imparting firmness to buildings. ¡ 47. The first two verses of ihaiva dhvam 48. brahamanagrahanam grhajanasya ma bhut | (Atharvaveda 3.12). Darila, Kausika Sutra 4.3.14. 49. The Brahmins are caused to say "Auspicious is the house! Auspicious is the house!" Cf. Paraskara Grhyasutra III.4.9%; Asv. G.S.II. 9.9; Apastamba Grhyasutra VII. 17.13. 50. Kesava adds here that the old woman recite songs for auspiciousness. The brahmins utter Punyaha and some even perform sraddha afterwards Kesava Paddhati on Kausika Sutra 43.15. 51. These eleven limbs are for gods. Ta otca quatH | ekadasa daivatani | Kausika Sutra 45.3. | Kausika Sutra 45. Darila on 52. etani trini trayaigani svistakrdbhaga eva sah | ( Second half of Sutra ) 4. evayogaddevata na bhuikte | Kausika Sutra 45.4.

217 45.6. 53. yaddaivatyah pasuh taddaivatya-cah srapayitavyah | Kesava, Kausika Sutra 54. praci pagam praticim vidagava - Kausika Sutra 45.13. 55. anistaphala sucakam cinham yasyah sa papalaksana | Darila, Kausika Sutra42.19. 56. pratisidvakarmakartrvenabhisastah abhyakhyatah | Darila, Kausika Sutra46.1. 57. This hymn is also used to remove obstacles to sacrifice. According to Kesava, the Yajamana also consumes the dish. Kausika Sutra 46.4. 58. This rite is also for promoting the fulfilment of demands and prayers. 59. annam svapne drstva niriksate | maim pradhanyam purodasem juhoti | | | Kesava, Kausika Sutra 46.33. 60. tah sbhat sa acaryo pedanuvacanacca | GDS, 1.10-11 . 61. Kausika does not consider this Upasayana as obligatory; the celibate after the purificatory bath, sleeps in his house for three nights. 62. atha brahamacari striya maithunasamyoge idam karoti | Kesava, Kausika Sutra 46.16. 63. jyesthadini papanaksatrani | Darila, Kausika Sutra 46.25. 64. The rite is performed under the Mula constellation. He shall perform the rite mentioned in the Naksatra Kalpa... He eats milk porridge over which dregs of ghee have been poured. In this rite sacrificial straw with the roots (mula) is spread; faggots with the roots attached are laid on fire.

218 65. Offafer: 3456:1 66. parivividanah parivettrkaniyan parinitah jyesthena aparinitena 67. ambayo yanti iti gano apa-limgah | 68. When the upper two teeth come before the lower, then there is danger of death to the parents and hence the expiatory rite. 69. Kesava says that the fire-brand is carried round the affected person. Kausika Sutra 46.48. 70. vaniji anrtam krtva ... doso na bhavati | Kesava, Kausika Sutra 46.50. 71. yatkimcilloke viruddham drstva srutva japane svastyayanam bhavati | Kesava, Kausika Sutra 46:53.