Kausika Sutra (study)
by V. Gopalan | 1992 | 74,279 words
This essay studies in English the Kausika Sutra—an important accessory text of the Atharvaveda. The Kausikasutra primarily deals with medicinal and Abhicara practices alongside Grihyasutras themes. Being part of the Saunakiya school, it is considered the earliest and most essential among the five Sutra works, influencing subsequent texts. The Kaus...
The Tenth Adhyaya (chapter)—Vivaha
Introduction—As Vivaha 1 is the origin, and centre of all domestic sacrifices, the Grhyasutras generally begin with it. One can trace back the marriage ceremonies in their ceremonial form in the Vedic period 2 itself. The Taittiriya Brahmana considers marriage as a sacrifice3 and one who did not enter the married life was called 'one without sacrifice'. It further adds 4 that he is himself a half man, the second half is wife. An anonymous quotation 5 by Apararka on Yajnavalkya observes that the person of any caste, who is without a wife, is not fit for religious act. exes.b The Hindus Manu regards marriage as a social institution for the regulation of proper relations between sexes. consider Vivaha as obligatory for every person; because in the first place the birth of a son is said to enable one to Manu opines that the women were created to be • obtain Moksa. mothers and to be fathers men; therefore the Vedas ordain that dharma must be practised by man together with his wife. Opinion of the Hindu Sastras The Hindu Sastrakaras are particular about the marriage 6 a
300 Particular care of a woman, though every male should marry. has to be taken to perform the Vivaha of maidens as soon as they attain marriageable age. A girl continuing to stay in father's home, more than three years after attaining puberty is called a Vrsala. The father who is not careful to give his daughter in marriage is said to be incurring a great sin. Vatsyayana goes to the extent of advising a young maiden, who has attained her youth to select a husband for herself and get married without waiting for the assistance and permission of her elders. 8 7 Marriage Proper and The Forms of Marriage The Vedic hymns and the Grhya Sutras celebrate a regular marriage for life-long companionship. Monogamy is the form which was generally recognized and permitted. The Hindu Samskaras recognize the full-fledged marriage bereft of savage waywardness on the part of man and woman. Eight forms of marriage, 9 which the Smrtis have recognized are unknown to most of the Grhyasutras. 10 The Asvalayana is the only Grhyasutra that mentions all the eight forms. Marriage Rites The different Grhyasutras present wide differences in
301 the details regarding the many acts in marriage ceremonies. An effort here is made to give a systematic account of marriage ceremonies as described in the Kausika Sutra Sutra. Time For Marriage Kausika Sutra opens its marriage chapter stating that the marriage is to be performed between the months of Kartika and Vaisakha. It further points out that Citrapaksa should be avoided at all costs in marriage. The verse maghasu hanyante ga vah... is usually quoted in the general definition of time for marriage. But according to Whitney this verse contains indefinite data and an attempt for extracting 12 a date from this verse is a wasted labour. 11 Wooing/Winning of a Bride The After its initial remarks on the time for Marriage, Kausika proceeds to describe the wooing of the bride. wooer and his companion are sent out initially to win the bride while reciting yuvam bhagam... (Atharvaveda 14.1.31). The priest is also sent to win her for the suitor with the recitation of brahmanaspate... (Atharvaveda 14.1.31°). These acts. show the importance and prominence of the bride's first consent in marriage.
302 Fetching of Water for Wedding-rituals For fear of the bride breaking loose from others, the edges of the thatched roof is set ablaze. She is also made to make an offering of corn. A guard is also sent for the These acts are carried out before water is brought. bride. The one wielding an arrow fitted to a bow-string proceeds first. The water-bearer goes in the middle. priest follows them. While reciting yo anidhma... (Atharvaveda 14.1.37) the piercing of a stick of wood in water is carried out. Reciting idamaham... (Atharvaveda 14.1.38ª) the stick of wood pierced The is removed and water is drawn up in the direction of the current and the pot is filled up. This pot of water is then placed on a branch of plaksa, to the north of fire. This water is to be used for all ritualistic purposes at the 13 wedding. Sprinkling of the Bride and her Purification by the Yoke-Pole An oblation is offered when the wooer comes in reciting aryamanam... (Atharvaveda 14.1.17) and the loosing of the scarf tied around the bride is done reciting pra tva muncami... (Atharvaveda 14.1.19). The bride then lays fuel on the fire thrice reciting usatih... (Atharvaveda 14.2.52). While reciting the seven verses starting from usatih... (Atharvaveda 14.2.52-58) the prepared
303 water is heated and the bride is bathed 14 with yadasandhyam... (Atharvaveda 14.2.65). She is then rubbed dry after the bath with a garment. 15 The bride is then given a new garment. The combing of the bride's hair is done (after she has been bathed and given a new garment) with a comb having hundred teeth while reciting krtrima... (Atharvaveda 14.2.68) and the comb is thrown aside. Afterwards the bride is girdled with a band, a yoke-rope reciting asasana..., sam tva nahyami... (Atharvaveda 14.1.42; 2.70). Purification by the Yoke-rope 16 A madugha amulet, wound around a thread coloured with of the bride while lac, is tied on the anamika finger 17 reciting iyam virud... (Atharvaveda 1.34.1). The yoke is placed on a branch and is held by some other person from the right after the bride is led out of the house. The bride is bound to the right yoke-pole and a piece of gold is fastened to her fore-head reciting Sam te... (Atharvaveda 14.1.40). The Yokepole is sprinkled from the sides and the bride too is purified. Asmarohana A stone is set on a lump of cow-dung reciting syonam... (Atharvaveda 14.1.47 a). The bride is made to step upon the stone 18
304 by the bride-groom reciting tama tistha... (Atharvaveda 14.1.47°). Reciting iyam nari... (Atharvaveda 14.2.63) 19 the bride stands firm 20 in an upon the stone and scatters the roasted grains uninterrupted manner thrice. A fourth offering is given to Kama. Panigrahana and Parinayana After the offering of the roasted grains the bridegroom seizes the bride's hand reciting yenagnih... (Atharvaveda 14.1.48) for leading her about the fire. Reciting aryamnah... (Atharvaveda 14.1.39°) the leading of the bride thrice around the fire is done. 21 Saptapadi 22 Marriage becomes complete and irrevocable on the completion of the Saptapadi. According to Kuhn, the custom of Saptapadi is of Indo-Germanic origin. Friendship is supposed to mature when two persons walk seven steps together. Kausika lays down that seven lines are drawn towards east to the north of fire reciting saptamaryada... (Atharvaveda 5.1.6). The bride is made to step forward by the bridegroom on these seven lines. Uttering ise tva sumangali prajavati susima... the bride is made to place the first step. Reciting urje tva
305 sumangali prajavati susima... the second stepping is caused to be done. Reciting raya sposaya tva sumangali prajavati susima... a third stepping is caused to be. done. Reciting saubhagyaya tva sumangali prajavati susima... a fourth stepping forward is made to be done. Uttering Samrajyaya tva sumangali prajavati susima... a fifth stepping forward is caused to be done. Reciting sampade tva sumangali prajavati susima... a sixth stepping forward is caused to be done. Reciting jivatave tva suman gali prajavati susima... a seventh stepping forward by the bride is caused to be done. All these steps are for affluence, strength, increase of prosperity, welfare, sovereignty, wealth and food. Post-Saptapadi Rites Ungirding of the Bride: The bride is then made to ascend the couch. The feet of the bride are then washed by a female With friend with the recitation of imau padau... dhattam. 23 the recitation of aham vi syami..., pra tva muncami... (Atharvaveda 14.1.57-58) the ungirding of the bride is done by the priest. Reciting brhaspatina... (Atharvaveda 14.2.53) the bride is sprinkled over her head with fragrant powders at the end of the wedding with the help of Kampila palasa. The verses udya cchadh vam..., bhaga statak sa 14.1.59, 60, 62) are recited when the bride starts for her new home and the bride is made to stand firm after rising ... abhratrghnim... (Atharvaveda
306 pratitistha... (Atharvaveda 14.2.15). from the couch with the verse Here ends the marriage ceremony. 24 Udvaha The bride is made to mount the vehicle that would take her to her new house and the verses, sukimsukam..., rukma- (Atharvaveda 14.1.61; 2.30) are recited at that time. prastaranam.. A brahmin leads this procession. The bridal train starts by the right on the road. If another bridal procession goes athwart the track, the verse yedampurvagan... (Atharvaveda 14.2.74) is recited and this is the Prayascitta at this juncture. Homage is paid to Surya and other gods for safety and wellbeing to both the bridal processions, at the time of journey. If the bridal train happens to cross a brahmin the following ...samrcchada svapatho'navayantah susimakamavubhe virajavubhe supraja sau... is recited. The verse ya rte cidabhisri sa... (Atharvaveda 14.2.47) is recited as expiation when anything on the bridal car needs mending. The verse sa manda sana... (Atharvaveda 14.2.6) is recited on arriving at a ford or river crossing on the bridal journey and a lump of clay is thrown into water. The verse idam su me. (Atharvaveda 14.2.9) is recited, • when the bridal train passes great trees. The verse sumangalih... (Atharvaveda 14.2.28) is to be addressed to women who come to look at the bride on her journey. The herbs, streams, fields, and forests on the way are requested to defend the bride
307 from demons with the recitation of ya osadhayah... (Atharvaveda 14.2.7). When the bridal train passes by a burial place the verse ye pitarah... (Atharvaveda 14.2.73) is recited. If the bride falls asleep while on the way, the verse prabudhyasva... (Atharvaveda 14.2.75) is recited and the bride is woken up. When the bridal train comes in sight of the bridegroom's house, the verse sam kasayami... (Atharvaveda 14.2.12) is recited. Reciting the verse udva urmih... (Atharvaveda 14.2.16) the bridal car is sprinkled with water and the oxen are unyoked at the end of the bridal journey. Arrival at the New Home The new home is sprinkled by the bride with the recitation of uttistheta... (Atharvaveda 14.2.19). A stone is set on a lump of clay and the bride is made to step upon it. The bride is then made to step forward into the house while reciting suman gali pratarani..., iha priyam..., ma himsistam..., sumangali brahmaparam... (Atharvaveda 14.2.26; 1.21, 63, 64). The bride is led thrice around the fire in the new house. The verses yada garhaputyam... and Suryayai devebhyah... (Atharvaveda 14.2.20, 46) are addressed to the bride, when homage is paid by the bride to the family deities.
308 Symbolic Acts for Obtainment of Male Progeny The coarse The hide of a red-ox is brought and spread. grass balbaja is spread upon it. The bride is then made to mount on the hide. She then sits upon the nuptial bed. A brahmin boy of auspicious name is seated on the bride's lap with the recitation of sujyaisthya... (Atharvaveda 14.2.24 d). The boy is removed from the lady's lap after he is given fruits and sweet-balls. 25 The pair afterwards approach the priest to receive a sort of baptism. Sampatas are brought over the couple's heads and water is poured into the folded hands of the pair. The married pair is then made to eat together, especially the rasas and Sthalipakas. Yavas mixed with ghee are offered into the fire. Caturthi Karma The ceremonies to be performed on the fourth night when the husband and wife consummate marriage is known as Caturthi Karma. Some of the Grhyas treat it briefly, while others describe it in vivid details. The description of Caturthi Karma, as given in the Kausika is summarised below: On the fourth morning after the wedding the husband offers oblations after performing upto Abhyatana. While
309 reciting ak syau navam... (Atharvaveda 7.36.1) the two spouses anoint one another's eyes. While reciting mahimu Su... (Atharvaveda 7.6.2) the couch is taken hold of. With the recitation of a roha talpam... (Atharvaveda 14.2.31) the bride is made to mount the couch. She is then seated there. The couple is then covered over with a manu garment and the bride is asked to unite with the husband. The verse ihemau... (Atharvaveda 14.2.64) accompanies the act of coition by pushing together the two spouses. } After the consummation of the union, the verses iyam virud..., amo'ham... (Atharvaveda 1.34.1; 14.2.71) are used when they touch each other. Reciting brahmajajnasam... (Atharvaveda 4.1.1) the bridegroom touches the bride near the navel with his thumb. Uttering syonadyoneh... (Atharvaveda 14.2.43) the rising from the ruptial bed is performed. Both are then wrapped a in, new garment. The parting on the bride's hair with a blade of darbha grass is then carried out reciting brhaspatih... (Atharvaveda 14.1.55). They sleep for three nights covering themselves in a hemp. In case the bride becomes soiled during the course of this Caturthika Karma, a Prayascitta is done with satyenottabhita... (Atharvaveda 14.1.1) offering any oblation. With the recitation of ihedasatha... (Atharvaveda 14.1.32) the
310 paying (in kine) the price demanded for the bride is carried out. Uttering paradehi... (Atharvaveda 14.1.25) the giving away of 26 the bride's undergarment is made. The verse devairdattam... (Atharvaveda 14.2.41) accompanies the priest's acceptance of the bridal garment given to him. The bridal garment is then taken away and fastened to a pillar. The priest after placing the garment on a post should move away reciting yavatih krtya..... (Atharvaveda 14.2.49). Later, the person who has the garment in his charge wraps a tree with it. The pouring of water on the bridal garment then takes place and all bathe at that time. The garment is then put on by the new possessor (the priest) I and he comes back. If the verse purva param... (Atharvaveda 14.2.23) is not known, it is substituted by brahmaparam... (Atharvaveda 14.2.64). The priest is then rewarded with a cow, on this occasion. Conclusion Kausika says at the end of the marriage chapter that the Vivaha described by it is the Saurya Vivaha. It further adds that the other one is Brahmya Vivaha. The brief survey of the marriage in the earlier pages will give a fair indication of the ideas, ideals and
311 purposes underlying the Hindu marri age. In fact, the duties, responsibilities and obligations, as also the advantages for the grhastha and grhini, which the groom and the bride are going to become, are summed up during the marriage ceremony and held up before the vision of the new couple for the fulfilment of which they pledge themselves jointly at the wedding.
312 REFERENCES 1. Though 'Vivaha' refers mainly to the ceremony of 'carrying away' the bride to the house of the bridegroom (vi + vah = to carry) it has since long come to be applied to the wed-lock ceremony only. 2. Rg.Veda. X.85; Atharvaveda XIV.12. 3. ayajno va esa yodapatnikah | T.Br.ii. 2.2.6. • 4. atho ardo va evam atmanah yatpatnih | ibid. ii.9.4.7. 5. apatniko nara bhupa karmayogyo na jayate | brahmanah ksatriyo badapi vaisyah dro'pi va nrpah || 6. esodita lokayatra nityam sisamyoh subha | 1 6. prajanartham striyah hrstah santanartham ca manavah | tasmatsadharano dharmah srutau patnya sahoditah || Manu IX.96. Manu IX.25. 7. Man. IX.93. 90: Yaj. 1.64; Baud. iv.1.11, 14; Para. vii.6 etc. 8. Kama. iii. iv. 36. 1. bramo daivastatha arsah prajapatyastatha surah | gandharvo raksasacaiva paisacasvvastamo'dhamah || M.S. iii. 21%; yaj. S.I. 58-61, 10. A.G.S. 1.6. 11. madhasu hanyante gavah phalagunisu vyuhayate | Atharvaveda 14.1.13 cd 12. D.W.Whitney W The Atharvaveda Samhita, Vol.II, p.742. 13. If there is only a little water in the pot the avasincana is done with anyodaka- Das.Kar and Ath.Paddhati.
313 14. The bride is then given a sprinkling with cold water in another place... Ath.Paddhati. While the bride emerges from the bath, a prayer to Asvins for favour of splendour to the virgin is made. 15. This garment is handed over to the guardian of the bride and at last is fastened to a tree in the forest. 16. Purification by the yoke-pole plays an important part in various versions of marriage-rites. 17. Da§.Kar. describes that the amulet is tied on the waist. 18. The symbolism is that the bride is exhorted to be firm like a stone in the face of difficulties. 19. This mantra recited at the time of asmarohana brings out the prayer of the bride offering the roasted grains, that her husband may enjoy long life and live for a hundred autumns. 20. This mantra again discloses that the ceremony of offering roasted grains is as old as the Atharvaveda and the laja homa is believed to bestow prosperity on the couple. 21. This custom of the pair circumambulating the fire at the wedding is pretty old and such a system is said to have been prevalent among the Romans also. 22. Indische Studien Vol.V. p.321. 23. imau padi subhagi sovo saubhagyaya krtam no adhaya | shat | geneukrat gant gue-ur: qui qu-zi&urygauzary 11 Kausika Sutra 76.27.
314 24. In case there is rodana at the close of marriagerites, the verse jivam rudanti... (Atharvaveda 14.1.46) is recited along with yadime kesino... (Atharvaveda 14.2.59). 25. Bloomfield is of the opinion that the entire acts seem to refer to a royal couple though nothing conclusive can be said as regards its original content Sacred Books of the East, Oxford Vol.42. Hymns of the Atharva-veda, p.498. - 26. This is regarded as eternally ill-omened if not so disposed of and expiated by gifts to the Brahmins.