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728 SHILPA SUMANTIn the second place, we may think that this was a puberty rite in itsorigin and later on, formed a place in the marriage ritual before the actualperformance of the main marriage rites. There is a reference to Apālā inthe stanza employed in this rite. Von SCHRÖDER (1908:235) thinks thatthe Apālā-hymn is a puberty spell, which appropriately ends with a ritualpurification of the female body for sexual, marital union. 24 The waterpassing on the gold resembles śukra, the semen and the yoke-hole is asymbol of vagina, the act being thus, a symbol of sexual union. Further, itmay also be said that there is a trace of some agricultural rite here with theemployment of the yoke. The yoke is supposed to be a symbol of fertility. 25The association of sexual union with agriculture is universal. The naturalproductivity is viewed in terms of human productivity. There is a universalbelief that the sexual act assists the promotion of an abundant harvest. 2624DANGE (1966:196) also expresses a similar view that the ritual, in which thisApālā-hymn was originally used, was meant for a girl who was about to attain puberty,with an expectation of a puberty free of any disease. The girl in this peculiar state of life is anagnikā i.e. a girl who is yet to attain maturity, and has to be favored by the divine fluid priorto her marriage. DANGE (1979:44) also thinks that the bride, moreover has to be blessed bythe sun-fluid, indicating the Sun as the divine seeder. This is done by letting fall on her head,the water from the yoke-hole or chariot-wheel having a piece of gold tied inside. This holeand the piece represent the sun. The water is that sun-fluid by which the bride is lustrated.The sun here comes as the cosmic seeder prior to the mortal husband taking her for wife.He elsewhere (1966:200) expresses that the hymn of Apālā appeared to imbibe a ritual forunmarried and married women in which Indra is to be propitiated. In the case of the marriedbut sexually unhappy ladies it is likely that the belief in the 'foreign seed' prevailed in theritual; while in the case of maidens some representative of Indra was worshipped with Soma,dhānā (fried grains) and karambha (flour mixed with curds). In both the cases Indra wasinvoked to bestow feminine fullness and happy married life. Also, refer to footnote 13, forthe stanza yugaṁ yoktram mentioned in the KP. There also it is implied that the yoke bringsabout progeny to the newly married couple through their union.25APTE (1982:422) informs that in the Baiga tribal songs in Andhra Pradesh, itis imagined that the male organ is like the shape of the plough. It is worth noting thatin Andhra Pradesh the plough is fashioned in such a way that it can be used as a yoke.Further, the plough goes into the earth before seed is planted.26FRAZER (1963:335) cites many examples where sexual union is accompaniedwith the sowing the seeds in the field. He concludes: “At present day it might perhapsbe vain to look in the civilized Europe for customs of this sort observed for the explicitpurpose of promoting the growth of vegetation. But ruder races in other parts of theworld have consciously employed the intercourse of the sexes as a means to ensure thefruitfulness of the earth; and some rites which are still, or were till lately, kept up inEurope can be reasonably explained only as stunted relics of a similar practice.”
The bride with the yoke: Interpretation of the Kauśikasūtra 76.11-13 729References(ĀpGS = Āpastambagṛhyasūtra) The Āpastambīya Gṛhyasūtra with Extractsfrom the Commentaries of Haradatta and Sudarśanārya. ed. by M.Winternitz. Vienna, 1887.APTE, Usha 1982, Vedic Hindu and Tribal Marriage. A Study in Culture-change.Hyderabad: Aware.BLOOMFIELD, Maurice 1889 (1972), The Kauśikasūtra of Atharvaveda withExtracts from the Commentaries of Dārila and Keśava. Delhi: MotilalBanarasidass.CHATTERJEE, Chanchal Kumar 1978, Studies in the Rites and Rituals of HinduMarriage in Ancient India. Calcutta: Sanskrit Pustak Bhandar.DANGE, Sadashiv Ambadas 1966. “Mahānagnī and Apālā”. In: VSMV, 186-210._____ 1967, “Sūryajala”. In: Navabhārata, 21(2), 32-39. (In Marathi)._____ 1979, Sexual Symbolism from the Vedic Ritual. Delhi: Ajanta Publications.FRAZER, James George 1963. The Golden Bough: A Study in Magic and Religion.New York: Macmillan (first edition London 1890).GONDA, Jan 1980, Vedic Ritual. The Non-solemn Rites. Leiden: E.J. Brill(Handbuch der Orientalistic)._____ 1991, The Functions and Significance of Gold in the Veda. Leiden:Newyork, KØBehavn, Köln: E. J. Brill.GRIFFITHS, Arlo 2007a, “Tumburu: A Deified Tree”. In: Bulletin d’ÉtudesIndiennes 22-23, (2004-2005). 249-264._____ 2007b, “Ancillary Literature of the Paippalāda School: A PreliminarySurvey with an Edition of the Caraṇavyūhopaniṣad”. In: The Atharvavedaand its Paippalādaśākhā. Arlo GRIFFITHS and Annette SCHMIEDCHEN(eds.) Aachen: Shaker Verlag. 141-193.HAAS, E. 1862, “Die Heiratsgebrauche der Alten Inder, nach den Gṛhyasūtra”.In: Indische Studien V, 267-412.JOSHI, Sanjeevani 1969, “Gold in Hindu Saṁskāras”. In: SP, AIOC, 25 th Session(Poona: BORI), 251-252.KANE, Pandurang Vaman 1941 (1997), History of Dharmaśāstra. (Ancient andMediaeval Religious Rites and Civil Law). Vol. 2 part 1, Pune: BORI.(KāṭhGS = Kāṭhakagṛhyasūtra) The Kāṭhakagṛhyasūtra with the Extracts fromThree Commentaries, an Appendix and Indexes ed. by W. CALAND.Lahore, 1925.(Keśava’s Kauśikapaddhati) Keśava's Kauśikapaddhati on the Kauśikasūtra ofthe Atharvaveda ed. by LIMAYE, V.P., R.N. DANDEKAR and others.Pune: Tilak Maharashtra Vidyapeeth, 1982.KRISHNALAL 1970, Gṛhyamantra Aur Unakā Vinniyog. Delhi: NationalPublication House. (In Hindi).
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898 Viorel Stănilărăzboi mondial
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900 Emil ŢîrcomnicuThe Timokenian
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902 Emil Ţîrcomnicuvorbim rumâne
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904 Emil Ţîrcomnicuthe Greek Bι
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906 Emil Ţîrcomnicupopular. There
Page 908 and 909:
908 Leonard VelcescuAu temps du rè
Page 910 and 911:
910 Leonard Velcescumodernes dans l
Page 912 and 913:
912 Leonard VelcescuCette thèse es
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914 Leonard Velcescumilitaire? On p
Page 916 and 917:
916 Leonard Velcescupartie de la gr
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918 Leonard Velcescucomplexe, d’u
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920 Leonard Velcescuréel, on remar
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A P P E N D I X
Page 925:
SummaryIntroductionThe Goals of the
Page 928 and 929:
928 DACOROMANICA - THE DOCUMENTATIO
Page 930 and 931:
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Page 936 and 937:
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20-24 septembrie 2009 - Biblioteca Metropolitana Bucuresti

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