For what we ask thee, with that favour us: be a saviour to us, to men and animals. Svaha!
(b) ‘ Vastoshpati! Be our furtherer; make our wealth increase in cows and horses, O Indu (i.e. Soma). Free from decay may we dwell in thy friendship ; give us thy favour, as a father to his sons. Svaha!
(c) ‘Vastoshpati! Let us be in a fellowship with thee, which may be valiant, joyful, and well proceeding. Protect our wishes when we rest and
7. Rig-veda VI, 543; 55, 1.
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when we do our work. Protect us always, ye (gods), and give us welfare. Svaha!
(d) ‘ Driving away calamity, VAstoshpati, assuming all shapes, be a kind friend to us. Sv4ha!’
8. He makes offerings of the mess of cooked food (with the following Mantras) :
(a) ‘Agni, Indra, Brzhaspati, the Visve devas I invoke, Sarasvati and Vagi. Give me a dwellingplace, ye vigorous ones. Svaha!
(b) ‘To all the divine hosts of serpents, to the Himavat, the Sudarsana (mountain), and the Vasus, Rudras, Adityas, fs4na with his companions, to all these I apply. Give me a dwelling-place, ye vigorous ones. Svaha!
(c) ‘To forenoon and afternoon both together with noon, to evening and midnight, to the goddess of dawn with her wide path, to all these I apply. Give me a dwelling-place, ye vigorous ones. Svaha!
(d) ‘To the Creator and the Changer, to Visvakarman, to the herbs and trees, to all these I apply. Give me a dwelling-place, ye vigorous ones. Svaha!
(e) ‘To Dhatr7 and Vidhatvz, and to the Lord of treasures together with them, to all these I apply. Give me a dwelling-place, ye vigorous ones. Svaha!
(f) ‘As a lucky, a happy (place), give me this dwelling-place, Brahman and PragApati, and all deities. Svaha!’
g. After he has partaken (of the sacrificial food), let him put into a brass vessel the different things which he has brought together, Udumbara leaves with strong liquor, green turf, cowdung, curds,
8a. V4gi is, as the name shows, the goddess of quick vigour. Gayaréma explains V4gt, a name of Sit, as a personification of food. b. Comp. Asvalayana II, 1,14. On gagada, comp. above, § 4.
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honey, ghee, Kusa grass, and barley, and let him besprinkle the seats and shrines (for the images of the gods).
10. He touches (the wall and the posts) at their eastern juncture with (the words), ‘May luck and glory protect thee at thy eastern juncture.’
11. He touches (them) at their southern juncture with (the words), ‘May sacrifice and sacrificial fee protect thee at thy southern juncture.’
12. He touches (them) at their western juncture with (the words), ‘May food and the Brahmaza protect thee at thy western juncture.
13. He touches (them) at their northern juncture with (the words), ‘ May vigour and delight protect thee at thy northern juncture.’
14. He then goes out (of the house) and worships the quarters (of the horizon, the east) with (the formulas), ‘May Ketd (i.e. will?) and Suketé (i.e. good-will ?) protect me from the east.
He then goes out (of the house) and worships the quarters (of the horizon, the east) with (the formulas), ‘May Ketd (i.e. will?) and Suketé (i.e. good-will ?) protect me from the east.
‘Agni is Keté; the Sun is Suketa: to them I apply; to them be adoration; may they protect me from the east.’
15. Then to the south: ‘ May that which protects and that which guards, protect me from the south.
‘The Day is that which protects; the Night is that which guards; to them I apply; to them be adoration; may they protect me from the south.’
16. Then to the west: ‘May the shining one and the waking one protect me from the west.
‘Food is the shining one; Breath is the waking one; to them I apply; to them be adoration; may they protect me from the west.’
17. Then to the north: ‘May the sleepless one and the not-slumbering one protect me from the north.
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‘The Moon is the sleepless one; the Wind is the not-slumbering one; to them I apply; to them be adoration; may they protect me from the north.’
18. When (the house) is finished, he enters it with (the formulas),
‘Law, the chief post! Fortune, the pinnacle! Day and night, the two door-boards !
‘Indra’s house is wealthy, protecting; that I enter with my children, with my cattle, with everything that is mine.
‘Hither is called the whole number (of relatives), the friends whose coming is good. Thus (I enter) thee, O house. May our dwellings be full of inviolable heroes from all sides!’
19. Then (follows) feeding of the Brahmazas.
KawpikA 5.
1. Now (follows) the putting up of the waterbarrel.
2. To the north-east he digs a pit like (the pit for) a sacrificial post, strews into it Kusa grass, fried grains, fruits of the soap-tree, and other auspicious things, and therein he establishes the water-barrel with (the words), ‘The sea art thou.’
3. He pours water into it with (the verse), ‘Ye
18. Comp. Sankhayana-Grshya ITI, 3, 7 seq.; chap. 4,10. The comparison of Sankhayana shows that we have to divide saha pragay4 pasubhiA, saha yan me kivifid asty, upahfitaz, &c. SAdhusamvritah (if the reading is correct) seems to me to be the nom. plur. of sadhusamvrzt. I understand this to be a Bahuvrihi compound, in which samvrit means ‘the approaching.’ In Atharvaveda VII, 60, 4 we have sakhayak svidusammudak. After sale a verb meaning ‘I enter,’ or something like that, has been lost.
5, 3. Rig-veda X, 30, 12.
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waters, rich in wealth, ye possess goods. Ye bring us good insight and immortality. Ye are the rulers over wealth and blessed offspring. May Sarasvati give strength to him who praises her !’—
4. And with the three (verses), ‘O waters, ye are’ (Vag. Samhité XI, 50 seqq.).
5. Then (follows) feeding of the Brahmazas.
KawnpikA 6, ‘ 1. Now the cure for headache.
2. Having moistened his hands, he passes them <
May Sarasvati give strength to him who praises her !’—
4. And with the three (verses), ‘O waters, ye are’ (Vag. Samhité XI, 50 seqq.).
5. Then (follows) feeding of the Brahmazas.
KawnpikA 6, ‘ 1. Now the cure for headache.
2. Having moistened his hands, he passes them < over his eye-brows with (the verse), ‘ From the eyes, from the ears, from the whiskers, from the chin, from the forehead, I drive away this disease of the head.’ 3. If (only) one side (of the head aches, he recites the verse), ‘Cleaver! Thou with the disfigured eyes! White-wing! Renowned one! And thou with the various-coloured wing! Let his head not ache.’
4. Then it will get better.
KaynikA 7.
1. (Now will be declared) the making water round about a servant who is disposed to run away.
2. While (the servant) is sleeping, he should discharge his urine into the horn of a living animal, and should three times walk round him, turning his left side towards him, and sprinkle (the urine) round him,
7,1. UtGla-parimehad’. Itis probable that utila, as meaning a slave who habitually runs away, is connected with the use of that word as the name of a tribe in the north-west of India.
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with (the verse), ‘ From the mountain (on which thou art born), from thy mother, from thy sister, from thy parents and thy brothers, from thy friends I sever thee.
‘Run-away servant, I have made water round thee. Having been watered round, where wilt thou go?’
3. Should he run away (nevertheless, his master) should establish a fire that has been taken from a wood that is on fire, and should sacrifice (in that fire) Kusa plates (used for protecting the hands when holding a hot sacrificial pan) that have been anointed with ghee, with (the formula), ‘May the stumbler stumble round thee, .... may he tie thee with Indra’s fetter, loosen thee for me, and may he lead another one up (to me).’
4. Then he will quietly remain (in his master’s house).
KanpikA 8.
1. The spit-ox (sacrificed to Rudra).
2. It procures (to the sacrificer) heavenly rewards, cattle, sons, wealth, renown, long life.
In the Mantra I propose to read, pari tva hvalano, &c. Nivrzttendravirudhaf seems to be corrupt; it seems to be a compound of nivretta, a second member which is doubtful, and virudh (the plant). The meaning may have been ‘ giving it up to consume the plants.’
4. This Sfitra is word for word identical with chap. 6, 4.
8, 1. Asvalayana-Grshya IV, 8.
2. Asvalfyana, loc. cit. § 35. _ 3- The ‘outspreading’ is the establishing of the three sacred Srauta fires, so that the Grzhya fire is considered as the Garhapatya, and the Ahavaniya and Dakshivdgni are taken from it.
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forest, and having performed the ‘ outspreading,’ he should sacrifice the animal to Rudra.
4. One that is not gelded.
5. Or (it may be) a cow, on account of the designation.
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forest, and having performed the ‘ outspreading,’ he should sacrifice the animal to Rudra.
4. One that is not gelded.
5. Or (it may be) a cow, on account of the designation.
6. Having cooked the omentum, a mess of sacrificial food, and the portions cut off (of the victim), he sacrifices the omentum to Rudra, the fat to the Air, and the cut-off portions together with the mess of cooked food to Agni, Rudra, Sarva, Pasupati, Ugra, Asani, Bhava, Mahddeva, fsdna.
7. (Then follows a sacrifice to) Vanaspati.
8. (To Agni) Svish¢akvzt at the end.
g. Then (follows) the sprinkling round to the different quarters (of the horizon).
10. After the sprinkling has been performed, they sacrifice the Patni-samy4ga offerings to Indrami, Rudrézi, Sarvazt, Bhavani, and Agni Gvzhapati.
11. The blood he offers in leaves, on (grass-) bunches, as a Bali to Rudra and to his hosts, with (the Mantras),
‘The hosts, Rudra, which thou hast to the east, to them this Bali (is given). To them and to thee be adoration!
‘The hosts, Rudra, which thou hast to the south ... tothe west. ..tothe north... upwards...
5. On account of the designation of the sacrifice as sla-gava.
6. Asvalayana, loc. cit. § 19.
g. Gayarama: disim vyagharamzam kartavyam iti sftraseshah. tak ka vasaya bhavati yathdgnishomiye.
10. On the Patni-samydga offerings, so called because they are chiefly directed to the wives of the gods, see Hillebrandt, Neu- und Vollmondsopfer, pp. 151 seqq.
11. Asvaldyana, loc. cit. § 22.
Ill KANDA, 9 KANDIKA, 4. 353
downwards, to them this Bali (is given). To them and to thee be adoration!’
12. The contents of the stomach and of the entrails, besmeared with blood, he throws into the fire or buries them in the earth.
13. Having placed the animal so that the wind blows from himself to it, he approaches it with the Rudra hymns, or with the first and last Anuvaka.
14. They do not take anything of that animal to the village.
15. Thereby (also) the cow-sacrifice has been declared.
16. (It is combined) with (the offering of) milkrice; (the rites) not corresponding (to that special occasion) are omitted.
17. The sacrificial fee at that (sacrifice) is a cow of the same age (as the victim).
KanpixA 9.
1. Now the letting loose of the bull.
2. (The ceremony) has been declared in the cowsacrifice.
3. (It is performed) on the full-moon day of KArttika, or on the (day on which the moon stands in conjunction with) Revatt in the Asvayuga month.
4. Having set a fire in a blaze in the midst of the
12. As to tvadhya, comp. Asvalayana, § 28.
13. The Rudra hymns form the sixteenth Adhy4ya of the Vagasaneyi Samhita. Either that whole Adhy4ya or the first and last Anuvaka of it is recited.
4. Sankhdyana, § 3. Of course, in Professor Stenzler’s translation, ‘in der Mitte der Kiiche’ is a misprint for ‘in der Mitte der Kite.’
(29] Aa
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cows, and having prepared Agya, he sacrifices six (oblations) with (the Mantras), ‘Here is delight’ (Vag. Samh. VITI, 51).
5. With (the verses), ‘May Pishan go after our cows; may Pishan watch over our horses; may Pashan give us strength —he sacrifices of (the sacrificial food) destined for Pashan.
6. After murmuring the Rudra hymns they adorn 4 one-coloured or a two-coloured (bull) who protects the herd or whom the herd protects. Or it should be red, deficient in no limb, the calf of a cow that has living calves and is a milk-giver ; and it should be the finest (bull) in the herd. And besides they should adorn the best four young cows of the herd and let them loose with this (verse), ‘This young (bull) I give you as your husband ; run about sporting with him, your lover. Do not bring down a curse upon us, by nature blessed ones. May we rejoice in increase of wealth and in comfort.’
7. When (the bull) stands in the midst of the cows, he recites over it (the texts beginning with) ‘Bringing refreshment,’ down to the end of the Anuvaka (Vag. Samh. XVIII, 45-50).
8. With the milk of all (the cows) he should cook milk-rice and give it to the Brahmamas to eat.
5. Rig-veda VI, 54, 5; Sankhayana, § 5.
6. Sankhf4yana, §§ 6-14. On the Rudra hymns, see above, chap. 8, § 13. Perhaps the words m& na& sapta are corrupt; the correct reading may possibly be, ma =vasthata.
4. SAnkhayana, §15. There is no Mantra in the Vagasaneyi Samhita beginning with the word mayobhf4, but this word occurs in the middle of XVIII, 45a; the texts which he recites begin at that word and extend down to the end of the Anuvaka. It is clear that mayobhfi/ was intended in the original text, from which both Sankhayana and Paraskara have taken this Sftra, as the Ayrk- Pratika, Rig-veda X, 169, 1.
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9. Some also sacrifice an animal.
10. The ritual thereof has been declared by the (ritual for the) spit-ox.
KawpikA 10.
1. Now the water libations (which are performed for deceased persons).
2. When (a child) that has not reached the age of two years dies, his father and mother become impure.
3. The other (relations) remain pure.
4. (The impurity lasts) through one night or three nights.
5. They bury the body without burning it.
6. If (a child dies) during the impurity of his mother (caused by the child’s birth), the impurity lasts till the (mother’s) getting up (from child-bed), in the same way as the impurity caused by a child’s birth.
7. In this case (of the child being younger than two years) no water libations (are performed).
8. If a child of more than two years dies, all his relations should follow (the corpse) to the cemetery—
7. In this case (of the child being younger than two years) no water libations (are performed).
8. If a child of more than two years dies, all his relations should follow (the corpse) to the cemetery—
9. Singing the Yama song and murmuring the Yama hymn, according to some (teachers).
10. If (the dead person) has received the initiation, g. According to the commentators, a goat is sacrificed.
10. See chap. 8.
10, 2. Manu V, 68; YAgaavalkya III, 1.
4. Manu V, 68; Y4gvavalkya III, 1.
g. The Yama song is stated to be the second verse of Taittiriya Aranyaka VI, 5, 3 (‘He who day by day leads away cows, horses, men, and everything that moves, Vivasvat’s son Yama is insatiable of the five human tribes’); the Yama hymn is Rig-veda X, 14. Comp. YAgviavalkya III, 2.
10. The bhimigoshaza (election of the site for the Smasna) is
Aa 2
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(the rites) from the election of the site (for the Smasana) down to their descending into water (in order to bathe themselves) are the same as those prescribed for persons who have set up the (sacred Srauta) fires.
11. They burn him with his (sacred) domestic fire, if he has kept that;
12. Silently, with a common fire, other persons.
13. They should ask one who is related (to the deceased person) by blood or by marriage, for (his permission to perform) the water-libation, in the words, ‘ We shall perform the libation.’
14. (He replies), ‘Do so now and never again,’ if the deceased person was not a hundred years old.
15. (He says) only, ‘ Do so,’ if he was.
16. All relations (of the deceased), to the seventh or to the tenth degree, descend into water.
17. If dwelling in the same village, (all) as far as they can trace their relationship.
18. They wear (only) one garment, and have the sacred cord suspended over the right shoulder.
1g. With the fourth finger of the left hand they spirt away (the water) with (the words), ‘May he drive evil away from us with his splendour’ (Vag. Samh. XX XV, 6).
20. Facing the south, they plunge (into the water).
21. They pour out with joined hands one libation of water to the deceased person with (the words), ‘N.N.! This water to thee!’
22. When they have come out (of the water) and treated of in Satapatha Brahmaza XIII, 8, 1, 6 seqq.; K4ty4yana Srauta-sfitra XXI, 3, 15 seqq. On the bath taken after the ceremony, see Satapatha Brahmava XIII, 8, 4,5 ; Katy4yana XXI, 4, 24. 16. Yagfavalkya III, 3. 22. Yagiavalkya III, 7: apavadeyus tan itihasai# puratanaih.
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have sat down on a pure spot that is covered with grass, (those who are versed in ancient tales) should entertain them (by telling such tales).
23. They return to the village without looking back, in one row, the youngest walking in front.
24. In the doors of their houses they chew leaves of the PiZumanda (or Nimba) tree, sip water, touch water, fire, cowdung, white mustard seeds, and oil, tread upon a stone, and then they enter.
23. They return to the village without looking back, in one row, the youngest walking in front.
24. In the doors of their houses they chew leaves of the PiZumanda (or Nimba) tree, sip water, touch water, fire, cowdung, white mustard seeds, and oil, tread upon a stone, and then they enter.
25. Through a period of three nights they should remain chaste, sleep on the ground, do no work and charge nobody (to do it for them).
26. Let them eat food which they have bought or received (from others); (they should eat it) only in the day-time, (and should eat) no meat.
27. Having offered to the deceased person the Pinda, naming his name at the washing, at the offering (of the Pizda), and at the second washing—
28. They should that night put milk and water in an earthen vessel into the open air with (the words), ‘ Deceased one, bathe here!’
29. The impurity caused by death lasts through three nights ;
30. Through ten nights, according to some (teachers).
31. (During that period they) should not perform Svadhy4ya (or study the Vedic texts for themselves).
23. Yagvavalkya III, 12.
24. Yagnavalkya III, 12. 13.
25, 26. Yagfavalkya III, 16; Manu V, 73; Vasishéha IV, 15.
24. See on the washing and on the offering of the Pinda, KA&tyAyana-Srauta-sitra IV, 1, 10,11. Comp. Weber, Indische Studien, X, 82.
28. Yagvavalkya III, 17.
29, 30. YAgravalkya III, 18; Manu V, 59.
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32. They should intermit the standing rites, except those performed with the three (Srauta) fires,
33. And (with the exception of those performed) with the (sacred) domestic fire, according to some (teachers).
34. Others should perform (those rites for them).
35. Those who have touched the dead body should not enter the village until the stars appear.
36. If (they have touched it) in the night-time, (they should not enter) till sunrise.
37. The entering and what follows after it is the same (for these persons) as for the others.
38. (Their) impurity lasts through one or two fortnights.
39. The same (rites should be performed) when the teacher (has died),
40. Or the maternal grandfather or grandmother,
41. Or unmarried females.
42. For those who were married, the others should do it,
43. And they for the (others).
44. If one dies while being absent on a journey, (his relations) shall sit (on the ground, as prescribed for impure persons) from the time when they have heard (of his death), performing the water libation
37. The position of this Stra after 35, 36 seems to me to indicate that it refers to those who have touched the dead body ; comp. Yagfiavalkya III, 14: pravesanadikam karma pretasamsparsindm api. I believe that the same persons are concerned also in Stra 38.
42. I.e. the husband and his relatives. Comp. Vasish¢ha IV, 19.
43. A married female should perform the rites for her husband and his relatives. See Professor Biihler’s note on Vasish¢ha IV, 19; S.B.E., XIV, 28.
I believe that the same persons are concerned also in Stra 38.
42. I.e. the husband and his relatives. Comp. Vasish¢ha IV, 19.
43. A married female should perform the rites for her husband and his relatives. See Professor Biihler’s note on Vasish¢ha IV, 19; S.B.E., XIV, 28.
44. Yagitavalkya III, 21; Manu V, 75, 76. Comp. Gautama XIV, 37; Vasishéa IV, 14.
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(at that time), until the period (of their impurity) has expired ;
45. If (that period has already) elapsed, through one night or three nights.
46. Optional is the water libation for an officiating priest, a father-in-law, a friend, for (distant) relations, for a maternal uncle, and for a sister’s son;
47. And for married females.
48. On the eleventh day he should give to an uneven number of Brahmazas a meal at which meat is served.
49. Some also kill a cow in honour of the deceased person.
50. When the Pizdas are prepared, the deceased person, if he has sons, shall be considered as the first of the (three) Fathers (to whom Pizdas are offered).
51. The fourth one should be left out.
52. Some (make Pinda offerings to a deceased person) separately through one year (before admitting him to a share in the common Pitrzyag#a).
53. But there is a rule, ‘ There can be no fourth Pinda’—for this is stated in the Sruti.
54. Every day he shall give food to him (i.e. to the deceased person), and if he was a Brahmama, a vessel with water.
55. Some offer also a Pinda.
47. See above, § 42.
51. See Sankhayana-Grshya IV, 2, 8.
52. Sankha4yana-Grthya VIII, 2. Comp. the description of the Sapindikaraaa, ibid., chap. 3.
53. There would be four Pindas, if one were to be offered to the recently deceased person, and three others to those Fathers who had received Pinzda offerings before his death. Therefore one of these three Fathers is omitted; see § 51.
54. Comp. Apastamba I, 13, 1; Baudhfyana I], 11, 3.
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KawoikA 11.
1. If an animal (is to be sacrificed), let him wash it, if it is not a cow; let him walk round the fires and drive in front (of them) a Palasa branch into the ground.
2. The winding (of a Kusa rope) round (that branch), the touching (of the animal with the grassblade), the binding (of it to the branch), and the sprinkling (of the animal with water) should be performed in the way prescribed (in the Srauta-sdtra), and whatever else (is to be done).
3. After he has sacrificed the two oblations before and after the killing of the animal, (he) silently (sacrifices) five other (oblations, directed to Pragdpati).
4. And the omentum is taken out (of the killed animal). He should besprinkle it (with water) and name the deity (to whom the sacrifice is directed).
5. (He should name that deity also) at the touching (of the animal with the grass-blade), at (its) being bound (to the branch), at its being sprinkled (with water), and at (the preparation and oblation) of the mess of cooked food.
5. (He should name that deity also) at the touching (of the animal with the grass-blade), at (its) being bound (to the branch), at its being sprinkled (with water), and at (the preparation and oblation) of the mess of cooked food.
6. After he has sacrificed the omentum, he cuts off the Avad4na portions,
11, 1. The branch replaces the sacrificial post (yfpa) of the Srauta ritual. As to agreza, comp. Katy.-Sraut. VI, 2, rz and the commentary.
2. See Katy.-Sraut. VI, 3, 15 on the parivyayama, ibid. §§ 19, 26 on the upakarawa, § 27 on the niyogana, § 33 on the prokshasa.
3. Katyayana VI, 5, 22: He sacrifices (Agya) with the words, ‘Svaha to the gods.’ § 24: He sacrifices (Agya) with the words, ‘To the gods svaha.’ In the commentary on § 25 these two oblations are called paripasavyahuti.
4. See Katydyana VI, 6, 13; Asvalayana-Grthya I, 11, 10.
5. See above, Sfitra 2.
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7. All of them, or three, or five.
8. He sacrifices the Avadana portions together with the mess of cooked food.
g. A limb of the animal is the sacrificial fee.
10. At (a sacrifice) directed to a special deity he should sacrifice (an animal) belonging to that deity, should make a portion for that (god), and should say to him (i.e. to the messenger who is to convey that offering to a place sacred to that deity): ‘Take care that this may reach that (god).’
11. If there is a river between (the sacrificer and that sacred place), he may have a boat made, or he may dispense with this.
KawopikA 12,
1. Now (follows) the penance for a student who has broken the vow of chastity.
2. On a new-moon day he shall sacrifice an ass on a cross-road (to the goddess Nirv‘ti).
3. (And) he shall offer a mess of cooked food to Nirvzti.
4. The Avadana portions are sacrificed into water (and not into fire).
7. The complete number of the Avadanas (i.e. the portions of the killed animal which have to be cut off, such as the heart, the tongue, &c.) is eleven; see Kéty.-Sraut. VI, 7, 6; Asvalayana- Grihya I, 11, 12.
8. Asvalayana-Grthya, loc. cit. § 13.
10,11. The way for interpreting these Sitras is shown by Asvalayana-Grihya I, 12. I do not think that they have anything to do, as Gayarfma states, with reference to Sfttra 11, with the offering due to a relative who has died while being absent on a journey (chap. 10, 44).
12, 1. See the parallel passages quoted by Professor Biihler in his note on Apastamba I, 26, 8 (S.B.E., II, 85), and besides, Katyayana I, 1, 13 seqq.; Gautama XXIII, 17 seqq., &c.
4. This Satra is identical with Katy4yana I, 1, 16.
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5. The Purod4sa (or sacrificial cake), which belongs to the animal sacrifice, is cooked on the ground (and not in the Kapalas).
6. (The guilty person) should put on the skin (of the ass),
7. With the tail turned upwards, according to some (teachers).
8. He should through one year go about for alms, proclaiming his deed.
6. (The guilty person) should put on the skin (of the ass),
7. With the tail turned upwards, according to some (teachers).
8. He should through one year go about for alms, proclaiming his deed.
g. After that time he sacrifices two Agya oblations with (the formulas), ‘O Lust, I have broken my vow of chastity. I have broken my vow of chastity, O Lust. To Lust svaha!’—‘O Lust, I have done evil. I have done evil, O Lust. To Lust svaha!’
10. He then approaches (the fire) with (the verse), ‘May the Maruts besprinkle me, may Indra, may Brzhaspati, may this Agni besprinkle me with offspring and with wealth.’
11. This is the penance.
KawpikA 13.
1. Now the entering of a court of justice.
2. He approaches the court with (the words), ‘Court! Thou that belongest to the Angiras! Trouble art thou by name; vehemence art thou by name. Thus be adoration to thee!’
3. He then enters (the court) with (the words), ‘(May) the court and the assembly, the two unani-
5. This Stra is identical with Katyayana I, 1, 15.
g. Baudhayana II, 1, 34. ro. Baudhayana II, 1, 35.
13, 2, The regular Sandhi would be sabha (for sabhe) 4ngirasi, instead of which the text has sabhangirasi.
3. In Sanskrit the words sabh4 (court) and samiti (assembly) are of feminine gender. I have translated upa mA sa tish¢ret in the sense indicated by Pazini I, 4, 87.
p. 363
mous daughters of Pragdpati (protect me). May one who does not know me, be below me. May (all) people be considerate in what they say.’
4. When he has arrived at the assembly, he should murmur, ‘ Superior (to my adversaries) I have come hither, brilliant, not to be contradicted. The lord of this assembly is a man insuperable in his power.’
5. Should he think, ‘This person is angry with me, he addresses him with (the verses), ‘The destroy- ing power of wrath and anger that dwells here on thy forehead, that the chaste, wise gods may take away.
‘Heaven am I and I am Earth; we both take away thy anger; the she-mule cannot bring forth offspring; N.N.!’
6. But if he should think, ‘This person will do evil to me, he addresses him with (the words), ‘I take away the speech in thy mouth, I take away (the speech) in thy heart. Wheresoever thy speech dwells, thence I take it away. What I say, is true. Fall down, inferior to me.’
7. The same is the way to make (a person) subject (to one’s self).
KawoikA 14.
1. Now the mounting of a chariot (is declared).
2. After he has given the order, ‘ Put the horses to it, and it has been announced, ‘ They are,’ he goes to (the chariot, saying), ‘ This is the Virag,’ and touches the two wheels,
5. Perhaps we should read garbhemAsvatarya# saha: we take away thy anger together with the offspring of the she-mule (that cannot foal). Comp. Kullavagga VII, 2,5; S.B.E., XX, 238.
6. It is impossible to give a sure restoration of this corrupt Mantra. Perhaps we should read something like this: 4 te vidam Asya 4 te hridaya Adade. Comp. Hirazy.-Grshya I, 4, 15, 6.
Comp. Kullavagga VII, 2,5; S.B.E., XX, 238.
6. It is impossible to give a sure restoration of this corrupt Mantra. Perhaps we should read something like this: 4 te vidam Asya 4 te hridaya Adade. Comp. Hirazy.-Grshya I, 4, 15, 6.
p. 364
3. The right (wheel) with (the words), ‘The ’ Rathantara art thou ’—
4. The left with (the words), ‘The Bvzhat art thou ’—
5. The pole with (the words), ‘The Vamadevya art thou.’
6. He touches the interior of the chariot with his hand (saying), ‘The two Ankas, the two Nyankas which are on both sides of the chariot, which move forward with the rushing wind, the far-darting one with keen senses, the winged one, may these fires, the promoters, promote us.’
7. With (the words), ‘ Adoration to M4zifara,’ he drives on the beast on the right side.
8. (If going in his chariot) toward (images of) gods, let him descend (from the chariot) before he has reached them; if toward Brahmamas, just before (reaching them) ; if toward cows, when amid them; if toward fathers, when he has reached them.
9. A woman or a Vedic student shall not be charioteers.
14, 6. The meaning of ankau and nyankau cannot be determined, as far as I can see. The commentators explain the words as the two wheels and the two sides of the chariot, or as the two right wheels and the two left wheels of a four-wheeled chariot. Professor Zimmer (Altindisches Leben, pp. 251 seq.) compares anka with dvrvé, and says, ‘Mit ankau (resp. ankQ) ware daher die obere Einfassung des Wagenkastens (kosa, vandhura) bezeichnet, mit nyanhkau (resp. nyankf) ein zu grésserer Befestigung etwas weiter unten (ni) herumlaufender Stab.’ To me it seems that ankau and nyankau are to be understood both as designations of certain parts of the chariot and as names of different forms of Agni dwelling in the chariot.—Comp. Taittiriya Samhita I, 7, 7, 2; Paviéavimsa Brahmava I, 7, 5.
7. The name of the demon Mawikara occurs, as far as I know, only here.
p. 365
10. Having driven a moment beyond (the point to which he intends to go) he should murmur, ‘ Here is rest, rest here’ (VAg. Samh. VIII, 51).
11. Some add (the words), ‘ Here shall be no rest.’
12. If the chariot is weak, he should murmur, after he has mounted it, ‘May this your chariot, O Asvins, suffer no damage on bad ways or by being overthrown.’
13. If the horses run away with the chariot, he should touch the post (?) or the earth and should murmur, ‘ May this your chariot, O Asvins, suffer no damage on bad ways or by being overthrown.’
14. Thus he will suffer no harm and no damage.
15. When he has finished his way, and has unyoked the horses, let him have grass and water given to them. ‘For thus satisfaction is given to the beast that draws (the cart) ’—says the Sruti.
KawpikA 15.
1. Now how he should mount an elephant.
2. He goes to the elephant and touches it (saying), ‘The elephants’ glory art thou. The elephants’ honour art thou.’
‘For thus satisfaction is given to the beast that draws (the cart) ’—says the Sruti.
KawpikA 15.
1. Now how he should mount an elephant.
2. He goes to the elephant and touches it (saying), ‘The elephants’ glory art thou. The elephants’ honour art thou.’
3. He then mounts it with (the words), ‘With Indra’s thunder-bolt I bestride thee. Make me arrive safely.’
4. Thereby it has also been declared how he should mount a horse.
11. If the reading of the text is correct, the meaning would seem to be: We will rest here for a while, but then we will go further.
13. I cannot say what ‘the post’ (stambha) here means; it may be apart of the chariot. Gayarama has dhvagastambha, i.e. the staff of a flag, which we are to suppose was carried on the chariot. This may be the right explanation.
15. Satapatha Brahmaza I, 8, 2, 9.
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5. When he is going to mount a camel, he addresses it : ‘ Thou art the son of Tvashévz; Tvashévz is thy deity. Make me arrive safely.’
6. When he is going to mount a he-ass, he addresses it: ‘A S(dra art thou, a Sddra by birth. To Agni thou belongest, with twofold sperm. Make me arrive safely.’
7. A path he addresses: ‘Adoration to Rudra who dwells on the paths. Make me arrive safely.’
8. A cross-road he addresses: ‘Adoration to Rudra who dwells at the cross-roads. Make me arrive safely.’
g. When he intends to swim across a river, he addresses it: ‘Adoration to Rudra who dwells in the waters. Make me arrive safely.’
10. When going on board a ship, he addresses her: ‘The good ship’ (Vag. Sameh. X XI, 7).
11. When going to cross (the river), he addresses (the ship): ‘The well-protecting’ (V4g. Sash. XXI, 6).
12, A forest (through which he is wandering) he addresses: ‘Adoration to Rudra who dwells in the forests. Make me arrive safely.’
13. A mountain (which he is going to cross) he addresses: ‘ Adoration to Rudra who dwells on the mountains. Make me arrive safely.’
14. A burial-ground he addresses: ‘ Adoration to Rudra who dwells among the Fathers. Make me arrive safely.’
15. A cow-stable he addresses: ‘Adoration to Rudra who dwells among the dung-heaps. Make me arrive safely.’
6. The he-ass has twofold sperm, because he begets both asses and mules. Taittiriya Samhita VII, 1, 1, 2.
lI KANDA, 15 KANDIKA, 22. 367
16. And wheresoever else it be, let him always say, ‘Adoration to Rudra.’ For the Sruti says, ‘Rudra is this universe.’
17. If the skirt (of his garment) is blown upon him (by the wind), he addresses (that skirt): ‘A skirt art thou. Thou art not a thunder-bolt. Adoration be to thee. Do no harm to me!’
18. The thunder he addresses: ‘May the rains be friendly to us; may (Indra’s) darts be friendly to us—may they be friendly to us which thou throwest, O killer of Vrztra.’ ;
19. A howling jackal he addresses: ‘ Friendly by name’ (V4g. Samh. III, 63).
Adoration be to thee. Do no harm to me!’
18. The thunder he addresses: ‘May the rains be friendly to us; may (Indra’s) darts be friendly to us—may they be friendly to us which thou throwest, O killer of Vrztra.’ ;
19. A howling jackal he addresses: ‘ Friendly by name’ (V4g. Samh. III, 63).
20. A shrieking bird he addresses: ‘Goldenwinged bird who goest where the gods send thee! Messenger of Yama, adoration be to thee! What has the K4rkériva told thee ?’
21. A tree that serves as a mark (of a boundary, &c.), he addresses: ‘May neither the flash of lightning (destroy thee), nor axe nor wind nor punishment which the king sends. May thy shoots grow up; may rain fall on thee, in safety from the wind. May fire not destroy thy root. Blessing on thee, O lord of the forest! Blessing on me, O lord of the forest !’
22. If he receives something (given to him), he accepts it with (the formula), ‘May Heaven give thee ; may the Earth accept thee.’ Thus (the thing given) does not decrease to him who gives it, and what he receives increases.
19. The play on words is untranslatable; ‘jackal’ is siva, ‘friendly,’ sivak.
20. I do not know the meaning of karkarinak. Gayarama takes it for a genitive standing instead of an accusative, and explains it by asmadbédhakam.
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23. If boiled rice is given to him, he accepts it with (the formula), ‘May Heaven, &c.,’ and he partakes thereof twice with (the formulas), ‘May Brahman eat thee !’—‘ May Brahman partake of thee!’
24. If gruel is given to him, (as above)... . three times with (the formulas), ‘May Brahman eat thee!’ —‘ May Brahman partake of thee!’—‘May Brahman drink thee!’
KawpikA 16.
1. Now each time after a lesson (of the Veda) is finished, in order to prevent his forgetting (the texts he has studied, the following prayer should be recited) :
‘May my mouth be skilful; my tongue be honeysweet speech. With my ears I have heard much; do not take away that which I have heard, which dwells in me.
‘The Brahman’s word art thou; the Brahman’s stand art thou; the Brahman’s store-house art thou. Fulfilment art thou; peace art thou; unforgetfulness art thou; enter into my store-house of the Brahman. With the voice I cover thee! With the voice I cover thee! May I be able to form the vowels, to produce, to hold fast and to utter the guttural, pectoral, dental, and labial sounds. May my limbs grow strong, my voice, breath, eye, ear, honour, and power. What I have heard and studied, may that be fixed in my mind; may that be fixed in my mind.’
End of the Third Kazda.
End of Paraskara’s Grzhya-sitra.
16, 1. As to anirdkarava, comp. aniraékarishau above, II, 4, 3. Possibly we should read, gihva me madhumad vakad.
KHADIRA-GR/JHYA-SUTRA.
{29] Bb
INTRODUCTION
TO THE
KHADIRA-GR/JHYA-SOTRA.
End of Paraskara’s Grzhya-sitra.
16, 1. As to anirdkarava, comp. aniraékarishau above, II, 4, 3. Possibly we should read, gihva me madhumad vakad.
KHADIRA-GR/JHYA-SUTRA.
{29] Bb
INTRODUCTION
TO THE
KHADIRA-GR/JHYA-SOTRA.
AMONG the Grantha MSS. collected by the late Dr. Burnell and now belonging to the India Office Library, there are some MSS. (numbers CLXXII and _ following of the Catalogue) of a Gréhya-sitra hitherto unpublished, which is ascribed to Khadira#arya. It belongs to the Drahydyaza school of the Sama-veda, which prevails in the south of the Indian peninsula?, and it is based on the Gobhiltya-sitra, from which it has taken the greater number of its aphorisms, just as the Drahy4yama-Srautasdtra, as far as we can judge at present, is nothing but a slightly altered redaction of Latya4yana®. Like the Gobhila- Grihya it very seldom gives the Mantras in their full extent, but quotes them only with their Pratikas, and it is easy to identify these quotations in the Mantrabrahmaza (published at Calcutta, 1873), which contains the texts prescribed by Gobhila for the Gvthya ceremonies.
The Khadira-Grihya has evidently been composed with the intention of abridging Gobhila’s very detailed and somewhat lengthy treatise on the domestic rites. Digressions, such as, for instance, that introduced by the words tatraihad AhuZ, Gobhila I, 2, 10-27, or such as Gobhila’s - explication of the terms paurzamAasi and amavasya, I, 5, 7 seqq., or most of the regulations concerning the Sakvaryas, III, 3, or the Slokas, IV, 7, are invariably left
1 See Dr. Burnell’s Catalogue, p. 56.
2 Weber, Vorlesungen iiber indische Literaturgeschichte (and edition), p. 87 : * Almost the entire difference between this S{itra and that of Latyayana lies in the arrangement of the matter treated of, which is in itself very nearly the same in both texts, and is expressed in the same words.’ Comp. Anandagandra Ved4ntavagisa’s Introduction to his edition of Latyfyana (in the Bibliotheca Indica), pp. 2, 3, and his statements on Drahy4yama in the notes of that edition.
Bb2
p. 372
out, and in the descriptions of the single ceremonies throughout the principal points only are given, with the omission of all words and of all matter that it seemed possible to dispense with. On the other hand, the arrangement of the Sfitras has undergone frequent changes, in which the compiler clearly shows his intention of grouping together, more carefully than was done in the original text, the Sfdtras which naturally belong to each other. Of the Sdtras of the Khadira-Gvzhya which cannot be identified in Gobhila, several are to be traced back to Latyd4yana, or we should perhaps rather say, to Drahy4yaza. Thus KhAd. I, 1, 14 mantrantam avyaktam parasy4adigrahanena vidyAat evidently corresponds to Latyayana I, 1, 3, uttaradiZ pdrvantalakshazam, and Khdad. I, 1, 24 avyavrittim yagiangair avyavayam kekhet is identical with Laty. I, 2, 15, avyavayo-svy4vrittis ka yagnangaik.
Thus KhAd. I, 1, 14 mantrantam avyaktam parasy4adigrahanena vidyAat evidently corresponds to Latyayana I, 1, 3, uttaradiZ pdrvantalakshazam, and Khdad. I, 1, 24 avyavrittim yagiangair avyavayam kekhet is identical with Laty. I, 2, 15, avyavayo-svy4vrittis ka yagnangaik.
Upon the whole, though certainly the Khadira-Grthya does not contain much matter which is not known to us from other sources, it notwithstanding possesses a certain interest, since it shows by a very clear example how a Satrakara of the later time would remodel the work of a more ancient author, trying to surpass him by a more correct arrangement, and especially by what became more and more appreciated as the chief accomplishment of Sdtra composition, the greatest possible succinctness and economising of words. To an interpreter of Gobhila the comparison of the Khadira-Grvzhya no doubt will suggest in many instances a more correct understanding of his text than he would have been likely to arrive at without that aid, and perhaps even readings of Gobhila which seemed hitherto subject to no doubt, will have to give way to readings supplied by the Grantha MSS. of the Khadira- Grihya. Thus, Gobhila III, 8,16, I do not hesitate to correct asamsvAdam, on the authority of Kh4d. III, 3, 13, into asamkh&adam or asamkhddan}?.
1 Comp. Paraskara II, 10, 15, and the quotations given by Bohtlingk-Roth s. v. sam-khad. Forms derived from the two roots, khad and svad, are frequently interchanged in the MSS.; see the two articles in the Dictionary.
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As the text of the Khadira-Gvzhya is very short and has not yet been published, it has been printed at the foot of the page, together with references to the parallel passages of Gobhila. For further explanations of the single Satras, I refer to my translation of Gobhila which will form part of the second volume of the Gvzhya-sfitras, where I shall also hope to give some extracts from Rudraskanda’s commentary on the Khadira-Gvzhya.
KHADIRA-GR/HYA-SUTRA.
Parata I, Kuawpa 1.
1. Now henceforth the domestic sacrifices (will be explained).
2. During the northern course of the sun, at the time of the increasing moon, on auspicious days, before noon: this is the time at which the constellations are lucky, unless a special statement is given.
3. At the end (of the ceremonies) he should give to the Brahmawas to eat according to his ability.
4. The sacrificial cord is made of a string or [of Kusa grass.
5. If he suspends it round his neck and raises the right arm (so as to wear the cord on his left shoulder), he becomes yagZopavitin.
6. (If he raises) the left (arm and wears the cord on his right shoulder, he becomes) pra#inAvitin.
7. After having sipped water three times, let him wipe off the water twice.
6. (If he raises) the left (arm and wears the cord on his right shoulder, he becomes) pra#inAvitin.
7. After having sipped water three times, let him wipe off the water twice.
8. Having besprinkled his feet (with water), let him besprinkle his head.
9. Let him touch the organs of his senses (i.e. his eyes, his nose, and his ears) with water (i.e. with a wet hand).
10. When he has finally touched (water) again, he becomes pure.
11. (If) sitting, standing, or lying down (is prescribed), he should understand (that it is to be done) on northward-pointed Darbha grass, with the face turned to the east, to the west of the fire with which _ the sacrifice is performed.
12. If the word Sn4na (or bathing) is used, (this refers to the whole body) with the head.
13. (The different ceremonies are) performed with the right hand, if no special rule is given.
14. If it is not clear where a Mantra ends, one should discern it by (adverting to) the beginning of the next Mantra.
15. The Mantras have the word sv4h4 at their end, when offerings are made.
16. The term Pakayag#a is used of every sacrifice that is performed with one fire.
17. There the Brahman is (present as) officiating priest, with the exception of the morning and evening oblations.
18. The Hotv?’s place is filled by (the sacrificer) himself.
19. To the south of the fire the Brahman sits facing the north, silently, until the oblation has been performed, on eastward-pointed (Darbha grass).
20. But if he likes, he may speak of what refers to the sacrifice.
21. Or if he has spoken (words) which are unworthy of the sacrifice, let him murmur the Mahavyahrttis,
22. Or (the verse), ‘Thus has Vishau’ (Sv. I, 222).
23. If he does himself the work both of the Brahman and of the Hotvz, let him sit down on the Brahman’s seat, and (leave that seat) placing a parasol on it, or an outer garment, or a water-pot, and then let him perform his other duties.
Or (the verse), ‘Thus has Vishau’ (Sv. I, 222).
23. If he does himself the work both of the Brahman and of the Hotvz, let him sit down on the Brahman’s seat, and (leave that seat) placing a parasol on it, or an outer garment, or a water-pot, and then let him perform his other duties.
24. Let him take care not to turn his back to, or become separated (by any person or thing interposed) from what belongs to the sacrifice.
Kuanpa 2.
1. In the eastern part of his dwelling he should besmear (the place on which the sacrifice will be
18. svayamhautram. 19. dakshizatosgner udanmukhas tfish#im dste brahma homéat pragagreshu. 20. kimam tv adhiyagiam vyahared. 21. ayagaiyim va vyahritya mahavyahrittr gaped. 22. idam vishnur ita va. 23. hautrabrahmatve svayam kurvan brahmésanam [sic] upavisya &dattram uttarasahgam kamandalum va tatra kritvathanyat kuryéd. 24. avyavrittim yagndngair avyavayam hekhet.
performed) with cowdung, and should draw in the middle of it the lines.
2. To the south he should draw a line from west to east.
3. From the beginning of that line (he should draw a line) from south to north; from the end (of the last-mentioned line) one from west to east; between (the first and the third line) three (lines) from west to east.
4. He besprinkles that (place) with water,
5. Establishes the fire (thereon),
6. Wipes along around (the fire) with the three verses, ‘This praise’ (MB. II, 4, 2-4).
7. To the west of the fire he touches the earth with his two hands turned downwards, with (the verse), ‘We partake of the earth’s’ (MB. II, 4, 1).
8. In night-time (he pronounces that Mantra so that it ends with the word) ‘ goods’ (vasu).
9. Having strewn Darbha grass to the west (of the fire), let him draw (some grass) from the south-. end and from the north-end (of what he has strewn), in an eastern direction.
10. Or let him omit this drawing (of Darbha grass to the east),
11. And let him strew (the grass) beginning in the east, so as to keep his right side turned to the
fire, covering the roots (of the Darbha blades) with the points, in three layers or in five layers.
12. Sitting down he cuts off two span-long Darbha points, not with his nail, with (the words), ‘ Purifiers are ye, sacred to Vishzu.’
g-11=I, 7, 9 seqq.
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fire, covering the roots (of the Darbha blades) with the points, in three layers or in five layers.
12. Sitting down he cuts off two span-long Darbha points, not with his nail, with (the words), ‘ Purifiers are ye, sacred to Vishzu.’
13. He wipes them with water, with (the words), ‘ By Vishzu’s mind are ye purified.’
14. Holding them with his two thumbs and fourth fingers so that their points are turned to the north, he three times purifies the Agya (with them), with (the words), ‘May the god Savit7z purify thee with this uninjured purifier, with the rays of the good sun.’
15. Having sprinkled them (with water) he should throw them into the fire.
16. Having put the Agya on the fire he should take it (from the fire) towards the north.
17. Bending his right knee he should pour out to the south of the fire his joined hands full of water with (the words), ‘Aditi! Give thy consent!’
18. Tothe west with (the words), ‘Anumati! Give thy consent!’
19. To the north with (the words), ‘Sarasvatt! Give thy consent!’
20. With (the words), ‘God Savitvz! Give thy impulse!’ (MB. I, 1, 1) he should sprinkle (water) round the fire so as to keep his right side turned towards it, encompassing what he is going to offer (with the water).
21. (This he does) once or thrice.
22. He puts a piece of wood on (the fire).
23. He should murmur the Prapada formula (MB. II, 4, 5), hold his breath, fix his thoughts on something good, and should emit his breath when beginning the Virtpaksha formula (MB. IT, 4, 6).
24. At ceremonies for the attainment of special wishes (he should do so) for each of the objects (which he wishes to attain).
25. He should do so always at sacrifices.
Kuawpa 3,
1. A student after he has studied the Veda and has offered a present to his teacher, should, with permission (of his parents), take a wife.
2. And (he should take) the bath (which signifies the end of studentship).
3. Of these two (acts the taking of) the bath comes first.
4. As, however, in the (collection of) Mantras marriage is treated of (first), it is explained (here) before (the bath).
5. A Brahmaza with a water-pot, wrapped in his robe, keeping silence, should step in front of the fire and should station himself (to the south of it) with his face to the north.
6. After (the bride) has taken a bath, (the bridegroom) should dress her in a garment that has not yet been washed, with (the verse), ‘ They who spun’ (MB. I, 1, 5). While she is led up (to him), the bridegroom should murmur (the verse), ‘Soma gave her’ (1. 1. 7).
7. To the south of the bridegroom he (who has led her to him) should make her sit down.
8. While she touches him, (the bridegroom) should make oblations of Agya with the Sruva, picking out (portions of it [comp. Paraskara II, 14, 13]), with the Mahavyahz“tis.
9. A fourth (oblation) with (the three Mahavyahvztis) together.
10. The same at the ceremonies of the tonsure (of the child’s head), of the initiation (of the Brahma4rin), and of the cutting of the beard.
11. And at the marriage (he makes oblations) with the six verses, ‘May Agni go as the first’ (MB. I, 1, 9 seqq.).
12. At Agya oblations, unless a special rule is given, the two Agya portions and the Svish¢akrit oblation (are) not (offered).
13. After (the chief oblations he should) always (make oblations) with the Mah4vy4hz‘tis,
14. And with the (verse) sacred to Pragdpati.
15. He should make an expiatory oblation.
16. After the sacrifice they both arise.
17. (The bridegroom) should pass behind (the bride’s) back, station himself to the south, and seize the bride’s hand.
18. Her mother who has, towards the east, put fried grain mixed with Samt leaves into a basket,
19. Should make the bride tread with the tip of her right foot on an upper mill-stone, to the west of the fire, with (the verse which the bridegroom repeats), ‘On this stone’ (MB. I, 2, 1).
20. Her brother, filling once his joined hands
Should make the bride tread with the tip of her right foot on an upper mill-stone, to the west of the fire, with (the verse which the bridegroom repeats), ‘On this stone’ (MB. I, 2, 1).
! Possibly the Siitras 1a and 13 should be divided thus: 12. ndgyabhagau na svish/akvid Agyahutishv. 13. anddese sarvatr® &c. Comp. Gobhila I, 9, 26. 27; Sankhayana I, 12, 13; 9, 10.
p. 382
with fried grain, should pour it into the bride’s joined hands.
21. Or some friend (instead of the brother).
22. That she should sacrifice over the fire without opening her joined hands with (the verse which the bridegroom repeats), ‘This woman’ (MB. I, 2, 2).
23. (The verses), ‘Aryaman’ and ‘ Pashan’ (1.1. 3, 4) (are repeated) at the two following (oblations of fried grain).
24. After that sacrifice he should go back in the same way (see Sftra 17), and should lead her round the fire, so that their right sides are turned towards it with (the formula), ‘The maid from the fathers’
(I. 1. 5).
25. (These rites), beginning from his stationing himself (to the south, Sdtra 17), (are performed) thrice. ;
26. After (she) has poured the remnants (of the fried grain) into the fire, he should make her step forward in a north-eastern direction with (the formula), ‘ For sap with one step’ (1. 1. 6, 7).
27. The looking at the lookers-on, the mounting of the chariot, the reciting (of Mantras) at places difficult to pass (on the way of the bridegroom and the bride, is performed) with (verses) suited (to those different occasions).