SIITING ON BULL'S HIDE IN SlMANTONNAYANA

By
SULOKA SUNDARA MOHANTY

Utility of the animal skin was known to the early man. In Vedic
rituals, the skin of a person or an animal, even after death continued to
possess all or at least the distinctive trait of the creature, be it of some
merit or of weakness. 1 Used differently 2 as cover or seat or being
donated, touched or even seen with a purpose, the skin used to pass on
the characteric of its natural owner to the recipient according to the
beli~f pervading the ancient Vedic society. l.:ike their solemn
counterpan, domestic rituals also enjoin the use of animal skin in
different rites revealing a good deal of interesting details on the attitude
to the family life maintained by the people of the later Vedic period.
Animal Skins in Vedic Rituals: In spit-ox (!ulagava), in the opinion of
Siimvatya, a ritual teacher, (AGS 4 .8.26) the skin of the ox sacrificed to
Rudra should be used by the householder. According BDS (2.17:20) the
seat meant for the Brahrn~a priest is covered with the skin of a black
antelope in the evening after the daily worship of the solemn fire by one
becoming ascetic by renunciation. The manner in which a black antelope
skin should be spread to keep "articles like mortal and pestle in solemn
ceremonies is mentioned also in different texts? In the rite prescribed for
attainment of prosperity, sitting on the skin of a he-goat is preferred as it
yields better results.(ApDS 2.19.l).The expiatory ri'tes for a student .·
violating the vow of studentship includes the performance of a sacrifice
and then in the. evening awaiting on the western side of the frre till the

1 GONDA. Vedic Ritual, The Non-Solemn Rites, EJ.Brill, Leiden, Koln, 1980, p.105
"The skin of many animals is believed to participate in their ipecific power and transfer
this to a person who ritually comes into contact with to it."
1 Sacred grass. hide of an antelope, ltUlnlras and Brahmins do not lose their power if they

are engaged more than once. cf J.GONDA, The Ritual Swras, Wiesbaden, 1977, p. 625.
3 TB 3.2.5, 3.2.6, Baudhliyana-Jraura-siilra, Ed. W. CALAND, Bl, 1904-1913, 1.6.1.7

T.N.DHARMADHIKARI, Yajnayudhani, ed. Vaidika Samsodhana Mandala, Pune, 1989,

1". p.37.
106 Annals of the BORJ: Vol. 91

morning of the next day. Being wrapped in a black antelope skin with its
neck to the east and hairy side exposed, he waits for the day break. Then
he crawls out of the skin cover through the hind part of it to take a sacred
plunge. (BDS 3.4.4-5) Expiation for killing a cow expects the act of
getting wrapped with the wet skin of the animai.(VDS 21.18) For
atonement of a husband who has divorced wife for no reason, it is
ordained that he goes out on begging from seven houses covering
himself with the skin of an ass.(ApDS 1.10.28.19)1ntending release form
from all kinds of sins, one should to keep sesame seeds, gold, honey and
ghee on a black antelope skin and offer these to a BriihmaQa.(VDS
28.22)0n the occasion of sriiddha, the invited BrlihmaQas represent
deceased ancestors. These BriihmaQas are seated on the skin of a
rhinoceros and partake the dish which essentially includes the meat of
this animal with the belief that it gives unending pleasure to the deceased
ancestors for whom the sriiddha is performed (ApDS 2.7.17.1). The king
is seated on the skin of a tiger in riijasuya sacrifice(SB 8.2.4.4 ).
Bull's Hide in Marriage Rituals: The Grhyasutras (GSs) often enjoin that
the bride and bridegroom, the recipients of the merit of the ceremony,
should sit on a bull's hide genenilly at the time of performing sacrifice in
4
the residence of the bridegroom after their marriage (grhaprave.fa).
Nevertheless varied traditions are also seen in the manuals regarding the
exact practices to be followed. Few texts prescribe this rite earlier to
grhapravesa. According to KhGS (1.4.2) in order to perform a sacrifice
after hastagrahai)(J in the marriage ceremony, the bride is carried to
house of a BriihmaQa situated in the north-eastern direction of her house.
Here commentator Rudraskanda opines that she is carried to the house of
a BrlihmaQa only if the marriage is not solemnized in the house of a
BrahmaQa. No Darbha is spread for the bride to sit on the bull's bide as
per the provision at 1.2.9 because the purpose is served here by sitting on
the hide itself .Before grhapraveia, PGS ( 1.8.10) also prescribes this rite
in the residence of the bride. After her marriage and before journey for
the residence of the bridegroom, the bride is lifted up by a stout person
and carried off to a covered part of her house in the eastern or northern
direction where she is caused to sit on the bull's hide. Performance of
sacrifice is also not enjoined in some other GSs after sitting on the bull's
hide5 in grhapravesa6 which is followed by showering sprouted seeds

• BhGS 1.18, ApGS 2.6.7-11, HGS 1.22.7-9, VaiGS 3.5, KathGS 28.4, MGSJ.I4.7, VGS
15.17- 18, JGS 1.22, GGS 2.4.6-10, KhGS 1.4.2-3.AGS 1.8.9, SGS 1.16.2, KauGS 1.10.1.
5 BGS Joc.cit. , AgGS Joc.cit.
6 PGS loc.cit.; BGS I .5.8; AgGS 1.6.3.
 MOHANTY: Sitting on the Bull's Hide 107

over her by her relatives (BGS loc.cit.) or with the prescription that she
greets her relatives(AgGS loc.cit.).
In grhapraveia, the Ulapa grass is spread over the passage, starting
from the spot where the bride descends from the vehicle upto spot spread
with the bull's hide.(KathGS loc.cit.). According to ApGS (loc.cit.) the
bride is served with food as soon as she arrives at the residence of the
bridegroom. The couple then commences preliminary rites of the
sacrifice on the north eastern part of the house continuing upto the offer
of the two iijyabhiiga libations preceding the principal oblations. Next,
they occupy their seat on the bull's hide and complete rest part of the
sacrifice. Here commentator Haradatta clarifies that the skin is spread in
the middle portion of the living room specified for the couple.
Sitting on the black antelope skin7 (VaiGS 3.5) or on the spot
strewn with Darbha8 is stated as substitution for sitting on the hide.
Option for the direction to which bride has to face is the north or
the east.9
Moreover, to sit on bull's hide, the bride is made to descend from
the vehicle by such meritorious and elderly women whose respective
husbands and sons remain alive according to the two Samavedic GSs 10
but the third, KhGS (loc.cit.) does not prescribe this rite in grhapravesa.
Various specifications are stated for the boy to be placed on the lap of
the bride in grhapravesa. He should be the son of one of the women who
was engaged in descending the bride from the vehicle (GGS 2.4.7), of a
woman who has delivered only sons and all remain alive (ApGS loc,cit),
his parents are alive (VGS 15.19) or he who is a Brahmacarin. 11 The
bridegroom offers him sweetmeats or fruits after he sits on the lap of the
bride. 12 He is taken out from her lap before commencement of the·
sacrifice. (JGS loc.cit.) Placing the boy on her lap is mentioned as
optional in SGS (1.16.7-11) and KauGS (1.10.7-10) .The purpose of

1 Black antelope skin was considered as an embodiment of the sacred being (brifhmDIIQ)
according to the Briihnu:J1_1a-texts. cf H.OLDENBERG,. Religion of the Vedas (Die
Religion des Veda) Eng tr. S.B.SHROTRI, MBD. rpt, Delhi, 2004, p.285 n.293.
• KathGS 28.4; MGS 1.11.19, 1.14.9. In R.SHAMASASTRY's edn.Baroda, 1920 "api va
darbhefveva." This is not mentioned in RAGHUVIR 's Edn. ofVGS (15.18). AGS (3.2.2)
mentions laudation of Darbbas fonn a Sruti passage "vijiiiiyaie piiril va esa O$adhrnam
raso yaddarbha~." Darbhas are the essence of water and sap of the plants this is known.
9 HGS loc.cit., VaiGS loc.cit.
10 GGS 2.4.6: Brii.hmal)a women; JGS I .22: senior women.
11
KathGS 28.5, MGS 1.14.8.
12 ApGS loc.cit.; HGS loc.cit.; MGA loc.cit.; VGS loc.cit.; JGS loc.cit.
108 Annals of the BORI: Vol. 91

carrying the boy on the lap is stated here as she would be blessed with
a son.
After sitting on the hide the bride restrains her speech till the stars
appear in the sky.n In GGS (2.3.4-5) this is enjoined when this rite is
performed in the residence of a Brahmai;ta. This is also prescribed in
SGS (loc.cit) and KauGS (loc.cit) after completion of the sacrifice. The
bride and the bridegroom continue to sit there and restrain their speech
till stars appear in the sky.
Twice sitting on the bull's hide is enjoined for the newly wed
couple in GGS; first at 2.3.4-5, on the way of return to the residence of
the bridegroom after marriage and then at 2.4.7 in grhapravesa. In MGS
also it is enjoined twice; once at 1.11.19, at the time of untying the knot
of the rope tied around the bride's hair (yoktravimocana.), a rite
recommended for the bridegroom after saptapadi in marriage; and then
at 1.14.7, after grhapravesa. It is seen that simantonnayana which
developed as an independent ceremony during the later Vedic period
retains its earlier form in this rite. 14
The Mantras: Intending overall prosperity for the household in respect
of livestock and man power, the following mantra of AV (20.127.12) is
prescribed with some variants for this rite '$ :
Here you, the cows, remain; here the horses; here rneri. Here with a ·
thousand (sacrificial) fee to give, let (the god) Pu~an remain .here.

This mantra is prescribed at the end of the rtijasiiya sacrifice in AB

(8.11). Here it is a prayer for increase of livestock and men (rendering
their service to the sacrificer). Having established his own srauta fires,
when a priest returns home after completing the Soma sacrifice of some
other person, LSS (3.3.1-2) directs recitation of this mantra for expiation.
The priest recites this mantra while occupying the seat on the western
direction of the ahavaniya fire established in the fire sanctuary of his
house. SSS 16 wants this manh"a to be recited on the sixth day of the
p~!hya ~cujaha ceremony.

13 ApGS loc.cit; HGS Ioc.cit.

1' J. GONDA "The Simantonnayana as described in the Gfhyasiltras" Selected Strulies,
IV, Leiden, 1975, pp.l86-206.
"BhGS loc.cit; ApGS.Ioc.cit. (ApMP 1.9.1); HGS loc.cit., VaiGS loc.ci.t.
16 A V 14.2.21 :ApMP 1.8.1
 MOHANTY: Sitting on the Butt's Hide 109

Before the bride descends form the vehicle in grhapravesa, ApGS

(2.6.8) prescribes that bridegroom enters into the house and spreads the
hide reciting (ApMP 1.8.1, cf. AV loc.cit.):
Take this protection, defence, to spread under this woman, 0 Sinibali, let
her have progeny, may she be in the favour of Bhaga.

According to KauS (78.1) also this mantra is recited over the

person bringing buJI's hide for spreading in grhapravesq,. In AV (14 . 2
.22-24) marriage is the context. KauS (toe. cit.) prescribes that the bride is
directed to mount on the bull's hide spread beside the fire. The balaja
(rushes) are spread beneath the hide. The bride sits on the hide. Belief is
expressed here that both the hide and the plants bless her with good
husband and good progeny. .
Reproductive Identity of the Bull: Verily the bull is the Prajapati of the
cows.17 Parjanya is a Bull It roars and impregnates the plants as the bull
for known for its bellowing and virility . 18 It resembles lndra by its
testicles. (SB 1.1.2.9) Sruk is the woman, Sruva is the bull. Sacrificial
altar (vedi) is a woman and fire is the bull. (SB 1.3.1.9). According to the
Nirukta, the bull showers semen. 19 Vrsabha is so named because it rains
down off springs profusely and increases the seed. 20 A bull perfect in
respect of all its limbs and four best young cows of the herd are all
adorned and set free in vr~otsarga, reciting over the cows (SGS 3.11.11-
14):
This young (bull) I give you as your husband; sporting with him, your
lover, walk about Do not desert us, as you are joined with us from your
birth. Make us enjoy increase of wealth and food.

The Theriomorphic Bull: Bull is associated and even identified with

prominent gods of the Vedic religion. lndra is mentioned as a bull in RV.
Donation of a Bull is lauded in A V(9.4). Bull indeed is Brhaspati,
possessed of the force of Indra, arms of Varur.ta. shoulders of the Asvins
and hump of the Maruts (A V 9.4.8). According to TS, fire is the bull.
Manes are prayed to partake their share of food in the same manner as
the bulls do? 1 The Briihma~za-texts portray it symbolizing extensive and

17
SB 5.1.3.9, 5.2.5.17.
11
TanB 18.9.14, SB 1.4.1.33. SB 8.2.4.7, KEITH. op.cit. pp.95. 140.
19
vr~abho vor~itiipiim. The Nighot;~!u and The Nirukto, Ed. L. SV ARUP. MBD, 3"'rpt.,
1998, (4.8}.
20
vr~ab~ prajiirir vor~otiti vii. atibrhoti reto iti va. tad var~a-konna. va~at;ldd vr~abhol).
. . bhovati, ibid, (9.22}.
tasvaisa
21
RV 3.40.7, 3.47.1, VS 7.38, AV 9. 4. 9. cp . TanB 4.9.3, SB 1.4.1.33. TS 1.6.10.1,
1.8.2.5; VS 2.31: yarhabhagam avr~ayaddhvam.
110 Annals of the BORJ: Vol. 91

undaunted power as well as the ferocity of Dyus22 and Agni. 23 Bull is set
free in the rite directed to Agni and Soma (SB 5.2.3.7). The dark grey
Pu~an in its enormity is deemed as a bull (SB 5.2.5.8). The bull is born
form the breath of Prajiipati (SB 7 . 5 . 2 .2. 6). The bull is identified with
Siirya and Aditya.24 The Brahma~-texts show greater inclination to
relate the bull with lndra. 2s Intoxicated with the juice of Soma, lndra
gave birth to the bull from his mouth (SB 12 .7.1.4). The bull belongs to
lndra.. (SB 5.3.1.3). Its bellowing is the va~at utterance of lndra.
Moreover if in siikamedha sacrifice bellowing of the bull is heard, the
belief is that lndra, the killer of Vrtra has come to attend the sacrifice
(SB 2.5.3.18). Bull indeed is the sacrifice (yajna, SB 1.3.1.9). Its family
in siilagava (spit-ox) includes the ox along with its consort (the cow) and
calf 'the conquerer' born from the ox and its consort. They receive
offerings and adoration and are deemed as the representatives of the
deity and his consort. (HGS 2.8) AGS (4.9) enjoins that siilagava is
carried on secretly in the forest, Rudra and the ox become respectively
the recipient and offering. In the sacrifice to the K~etrapati, performed
for a good harvest, the bull and cow are sprinkled with water mixed with
sandal-salve. (ApGS 19.13ff.) The student is required to see a bull in
addition to, fire, clarified butter, the sun, a Briihmana, food, water and
curds. A bull, a brass vessel, a garment and an optional gift of a cow are
given as sacrificial fee in vedavratas (GGS 3.2.40).
Fetish in Bull's Hide: Santikarman is performed for the family after the
death of a near person. In the night when all sounds die away, the
householder pours out an unterrupted stream of water from the southern
side of his door to its north. Then he establishes the sacrificial fire in his
house. Before offering the principal oblations, when his family members
step on the bull's hide spread on the western side of the fire with neck to
the east and hairy side upwards he recites26:

22 A.B.KEITH, Religion and Philosophy of the Veda and Upanishads, l, rpt.Delhi, 1969,
pp.J68, 191.
23 SB 1.1.2.9, 5.2.4.2, 7.2.2.1.6, 7.3.2.1, 7.3.5.2.1; TB 1.1.6.10, KEITH. op.cit, pp.95,

I 55.
24
SB 14.3. 1.26, JUB 1.29.8.
" TS L8.5.6, SB 1.4.1.33; 2.5.3.18; 5.3.1.3; 6.2.1.5; TanB 9.4.3.9, KatSS 15.10.5:
r~bhamindrdya sutramtJe. cf, H. OLDENBERG. op. cit., p.39, A. HILLEBRANDT,
Vedic Mythology, Delhi, 2004, I, p.231; KEITH, op.cit, l, pp.68, 280, ll.p.386.

u ACS 4.6.8; cf RV 10.18.6.

 MOHANTY: Silting on the Bull's Hide 111
May you reach old age obtaining the length of life striving in order (of age)
whatever be your number. Let the gracious Tva~!r of noble birth sanction
you long life.

According to SGS (3.1.2) and KauGS (3.1.2), for cutting of hair

and beard in samiivartana, the student sits on the buB's hide. MGS
enjoins sitting on hull's hide in a rite performed to cure a person from
seizure of the Vinayakas (in vinayakasanti, 2.14.26). In KauS (17. 3)
consecration ritual is prescribed for prosperity of a king. He is sprinkled
with consecrated water sitting on bull 's hide spread on a couch. Skin of
the bull is replaced by that of a tiger in the consecration rite assuming
solemn type 27 •
Standardization in Spreading: In many GSs the skin of a red bull is
enjoined for this rite. 28 Red colour reveals its significance in the Vedic
rituals. Apart form resemblance with blood and killing, red colour also
stands for love, sexual urge and fertility. Husband and wife partake red
rice to secure long life and handsome sons (SVB 2.8.2). Healing effect is
also ascribed to this colour. A patient suffering from jaundice is asked to
eat rice with turmeric and drink water mixed with hair of the red bull
(KauS 26.14). Relations of the bride tie up red and black cord around her
body in her marriage.29
Most of the GSs lay down that the bull's hide must be spread in a
manner that its neck remains to the east 30 and the hairy side upwards. 31
For laying bull 's hide in domestic ceremonies SGS ( 1.16.1, 3.1.2) refers
to SSS (4.16.2): ·
Having spread to the west of the fire the hide of a red bull with the neck to
the north or east and with hairy side turned upwards they sit thereon.

In marriage while prescribing for the bride her sitting on the bull 's
hide PGS (1.8.10) does not mention this specification. Here commentator
Gadii.dhara mentions:
canna ca praggrfvamuuaralonuistfmri• bhavati. carnui~1i uuaralomiini
prliggrfvtb;i iti paribhd~itat••dt.

" mahliibhi~elca, KauS 17.11.

28 MGS 1.11.19, 2.14.7; BhGS Joc.cit., ApGS 2.6.8- JO,HGS loc.cit.,VaiGS loc.cit., PCS

loc.cit .. GGS loc.cit.. KhGS loc.cit., AgGS loc.cit.

29
J.GONDA, Vedic Ritual, The Non-Solemn Rites, pp.45·46.
30 ACS 1.8.9, 1.14.3, PGS loc.cit., HGS loc.cit., MGS, 1.11.14, 1.14.7, ApGS Joc. cit.,

VaiGS loc.cit., KhGS loc.cit.

" AGS loc.cit, PGS loc.cit.,HG3 Joe cit., MGS, loc.cit,ApGS Ioc.cit. VaiGS loc.cit.,
KhGS loc.cit. AgGS loc.cit. JGS loc.cit.
112 Annals of the BORJ: Vol. 91

"A skin is spread with its neck to the east and hairy side upwards
because 'upside hair and neck to the east.' is the accepted norm (for
laying) a skin."
Laudation for spreading of a red hull's hide in the same pattern as
directed in the GSs is seen in SB (7.3.2.1) in the description of
agmicayaoo (bulding of the fire altar). The first layer of the bricks is
appeased here by placing them on the skin of a red ox spread with its
hairy side up and neck to the east. It is said here that skin is the outer
form of a being and the hair also is the outer fonri. Rudy colour contains
all colours; therefore all the forms. The skin is spread with its neck to the
east because eastern direction is directed to the gods. SGS refers to the
standardized pattern of spreading the hull's hide as it is mentioned in
SSS. It appears that by the time of the GSs, spreading hull's hide in the
said manner was standardized.
Gonda's View: AGS (1.14.3) eQjoins that the husband and wife sit on a
hull's hide to perform the sacrifice in sfmantonnayana. Here GONDA
notes:
Many differences are due to local or familial traditions. Some details are
prescribed in no more than one manual (e.g. PG 1.14.5. AsvG 1.14.3. the
bull's hide). It is of course difficult to ~xpress an opinion as to how far
these rites were performed by all Aryans, especially by the non-brihmins. 32

There is nothing special in this provision be it to the text or the

ceremony under description that can be identified as regional or familiai
in the tradition. No restrictive aspect of the provision pertaining to any
specific segment of the Aryan society exclusive of the non-Brlihmins is
seen here. Hence GONDA's conjecture here is unfounded.
Not only here but also in almost all that they enjoin, GSs agree to
differ. They agree in general and differ in particular. Although sitting on
the hull's hide is a general rite prescribed in the GSs in the marriage, in
details as already seen, all the texts in some aspect or other. remain
peculiar. It is convincingly established by GONDA himself that
sfmantonnayana was originally a marriage rite before it became an
independent post marriage ceremony (see note.8 below). The provision
of sitting on the hull's hide twice)) during marriage is indeed in perfect
harmony with AGS enjoining sitting on the hull's hide in grhapraveia.

"GONDA, op.cit, p.3 n.l4.

}) MGS 1.11.14, 1.14.8: GGS 2.3.4-5, 2.4.6.
 MOHANTY: Sitting on the Bull's Hide 113

(1.8.9) as well as in sfmanronnayana (1.14.3) which also has its origin in

the marriage ritual.
Added to the prescription for sitting on it on occasions of other
grhya and sraura ceremonies, almost all the GSs never fail to ordain that
the couple must sit on it in some post marriage rite. Desire for a male
child pervaded the spirit of the Brahma':14-texts.34 In grhapravesa a boy
sits on the lap of the bride. Desire for a son is explicit in has tag rahar:w
rite of the marriage ceremony. 35 Purilsavana ceremony is exclusively
performed for a male child. Also in sfmantonnayana, which is due after
the first pregnancy only and not repeated in every pregnancy like
purilsavana, the rites ordained clearly indicate the purpon of securing a
male issue eg. performance under a male Nalqatra, specification on the
implements to be used here to have masculine name, 36 even number in
unripe fruits to used for panition of hair/' blessing by meritorious
women to the wife to have valiant and long lived sons. (GGS 2.7.12).
Moreover at the end of the rites a bull is given as sacrificial gift. )8 ApGS
(6.14.8) enjoins in sfmantonnayana that the ride should touch a calfafter
looking at the stars in the evening.
During the period of the GSs when simantonnayana emerged as an
independent ceremony the desire for a male child was the prime
purpose. 39 As regards sitting on the hull's hide in Vedic rituals texts
Gopal notes:
The skins of a red bull and a black antelope were used as certain seats on
sacrificial occasions.40

34 rasmiJtpurro hrdayam rasmlldasmlillokad amum lokam niibhikamyante. ''Son is the

heart. For him, people do not want to leave this world and go to the other world." (TB
2.2.4.41) ndpurrasya loko'.ui xxx .faivarpurret;a piraro ·ryiiyan bahulam rama}J, jyorirhi
purra}J parame vyoman. "A person without son has no share in this world. xxx Son is the
support to cross over. xxx Son is the light in the highest heaven" (AB 33.1}, S.K.TILAK,
Cultural Gleanings from the BrahmaJ)a Literature, New Delhi, 1990, pp.l39-140.
u ACS 1.7.3-5; ApGS 2.4.1 1-15; HGS 1.20.2; JGS Joc.cit; PGS 1.6.4;
KathGS 25.22.
36 AGS 1.14.2.SGS 1.22.2-3, KauGS 1.14.2-3, PCS 1.15.3.
37 ACS I . 14.4, PGS Joc.cit., GGS 2.7 .4.
31
ACS 1.14.9, SGS 1.22.18, KauGS 1.14. 12.
39 cfM.WINTERNITZ "Nejamesha, Naigamesha, Nem~o" Journal of Royal Asiaric

Society, 1895, pp.I51 ff.

40
RAM GOPAI., India of Vedic Kalpasiirras, Delhi, 1959, p.l56. One sits ona hull's hide
in order to fill himself with fertility and for similar other purposes. cfH.OLDENBERG.
op.cit, p.262 :Dull's hide symbolizing fertility.
114 Annals of the BORI: Vol. 91

Conclusion: Sitting on the bull's hide is enjoined emanating from the

pervading Vedic religious belief both ancient and deep rooted to realise
the expectations of the Vedic marriage in respect of progeny, food,
security and quest for spiritual cord with divine power. Individual ritual
teachers display their preference here and there in the exact context of
recommending for the couple to sit on it, ones or twice, and also in
respect of timing; after conclusion of the principal rites of the marriage
in the residence of the bride or on their way to the residence of the
bridegroom or after arrival at the residence of the bridegroom in
grhaprave!a or during simantonnayana. In any case, the purport is clear.
Sitting on it is recommended for the couple at beginning their conjugal
life. Marriage in the later Vedic society was never complete without
begetting a son. The husband is allowed here to disown his wife who
does not bear him a child despite waiting for ten years of her marriage,
or delivers only the girls upto twelve years or only stillborns for fifteen
years. Thereafter he is free to marry another girl. 41 In simantonnayana, in
order to legitimize the marriage after it is ensured that the wife has
conceived, during the offer of principal oblations in the sacrifice, not
only the provision of sitting on the bull's hide is enjoined in ACS but
also the injunction that she touches her husband,42 a perfect symbolic
gesture revealing the expected concord of a responsible couple to the
discharge of material and spiritual obligations of the Aryan household.

Abbreviations and Bibliography

AD: Aitareya-brahm~a. Ed.T.AUFRECHT, Bonn, 1879.

AgGS: Agnivesya-grhya-siitra, Ed. L.A. RA VI VARMA, Trivandrum

Sanskrit Series, CXLIV, Trivandrum, 1940.

AGS: Asvalayana-grhya-siitra, Ed. P.S.S. RANADE, ASS, no.l05,

Poona, 1936.

ApDS: Apastamba-dharma-siitra, G.BULLER, Bombay, 3rd, 1932.

ApGS: Apastamba-grhya-siUra, Ed. U.C. PANDEY, 2nd, KSS no.59,

1971.

ApMP: Apastamba-mantra-pa[ha, Ed. M.WINTERNITZ, Oxford, 1897.

"BDS 2.2.6, cp.MSM 9.81.

' 2 ACS 1.8.9, 1.14.2, SGS 1.16.2, KauGS 1.14.2-3, KhGS loc.cit., JGS loc.cit.: holds
from behind.
 MOHANTY: Sitting 011 the Bu/l's Hide 115

ASS: Anandasjrama Sanskrit Series. Poona.

AV: Atharvaveda- sarizhitli, Nag Prakasak, Delhi, 1994.

BDS: Baudhaya11a-dharma-sutra, Ed. U.C. PANDEY, 4th, KSS no.104,

1994.

BGS: Bodhayana-grhya-sutra Ed. R.SHAMA SASTRI, MLD, rpt, 1982.

BhGS: Bharadvlija-grhya-sutra, Ed. H.J.W.SALOMONS, MLD, rpt,

1981.

BI: Bibliotheca Indica, Calcutta.

GB: Gopatha-brahmar:za, Ed. R.L.MITRA & V.VIDYABHUSAN, BI,

1872.

GGS: Gobhi/a-grhya-sutra, Ed. CHINTAMANI BHATTACHAYA,

Metropolitan Printing and Publishing House Ltd., Calcutta, 1936.

HGS: Hira11yakesi-grhya-sutra, Ed. V.G.APTE, ASS no.53, Poona,

1929.

JGS: Jaiminiya-grhya-siitra Ed. with Eng. tr., W. CALAND, MBD, rpt,

1984.

JUB: Jaiminiya (Talavakara)-Upani$ad-brtihma~za, Ed.&tr. HANN

OERTEL, Journal of American Oriental Society, New Heaven, XVI,
1894, pp.79-260.

KathGS: Kiithaka-grhyasutra, Ed. W,CALAND, D .A.V.College, Lahore,

1925.

KatSS: Karvavana-frauta-siitra, Ed. & Tr. H.G. RANADE, Tilak Road,

Pune,1998.

KauGS: The Kau$itaka-grhya-sutras, Ed. T .R.CHINTAMANI, MLD,

rpt. 1982.

KauS: Kausika-siitra of Atharva Veda, Ed. M. BLOOMFIELD, MBD,

rpt. Delhi, 1972.
116 Atmals of the BORJ: Vol. 91

KhGS: Khiidira-grhya-sutra, Ed. T.U.N. SINGH, The Vraja }ivan

Pracya Bharati Granthamala-56, Chaukhamba Sanskrit Pratisthan,
Delhi, rpt., 1991.
KSS: The Kasi Sanskrit Series, Varanasi.
LSS: Liityayana-srauta-sutra, I, Ed.& Tr. H. G. RANADE, Janpath, New
Delhi, 1998.
MBD: Motilal Banarasi Dass, Delhi.
MGS: Miinava-grhya-sutra, Ed. R. H. SASTRI, MLD, rpt, 1982.
MLD: Meherchand Lachhmandas, New Delhi.
MSM: Manusmrti, Ed. N.R.ACHARYA, lOth, Nimaya Sagar Press,
Bombay, 1946.
PGS: Paraskara-grhya-sutra, Ed. S. MALAVIYA, KSS no.l7, Varanasi,
1995.
RV: ~gvedasamhitii, Nag Prakasak, Delhi, 1994.
SB: Satapatha-brahma~Ja, Ed. VIDYADHARA SHARMA, Achyuta
Grallthamala, Varanasi, 1937.
SGS: Siiritkhayana-grhya-sutra Ed. S.R. SAHGAL, Sri Garib Dass
Oriental Series-42, Sri Satguru Publications, Delhi, 2nc1 rpt., 1987.

SSS: Sarhkhayana-srauta-sutra, Ed. A. HILLEBRANDT, BI, 1886-89.

SVB: Siima-vidhiina-briihmaQ.a, Ed. A.C. BURNELL, London ,1973.
TanB: TiiQ.~ya-mahii-briihmal)a, Ed. A.C. SASTRI, Varanasi, 1935.
TB: Taittirfya-briihm~Ja, Ed. R.L.MITRA, Calcutta, 1872.
VaiGS : Vaikhiinasa-grhya-sutra, Ed. W.CALAND, Bl, 1927.
VDS: Vasi$[ha-dhanna-sutra, Ed. A.A.FUHRER, Bombay,l930.
VGS: Viiriiha-grhya-sutra, Cr. Ed. RAGHU.VIRA, MLD, rpt, 1982.
YV: Yajurveda-samhitii, Nag Prakasak, Delhi, 1994.