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Sacred Books of the East, Vol. 30 — GrihSut · RulesVedDomCer · GobHirApas

English·1879–1910·trans. Hermann Oldenberg & F. Max Müller·250 passages

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REESE LIBRARY

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THE

SACRED BOOKS OF THE EAST

[30]

London HENRY FROWDE

OxFrorD UNIVERSITY PRESS WAREHOUSF. AMEN Corner, E.C.

Qew York

112 FourTH AVENUE

THE

SACRED BOOKS OF THE EAST

TRANSLATED BY VARIOUS ORIENTAL SCHOLARS

AND EDITED BY

F. MAX MULLER

VOL. XXX

@rford AT THE CLARENDON PRESS

1892

[Al rights reserved ]

Orford PRINTED AT THE CLARENDON PRESS

BY HORACE HART, PRINTER TO THE UNIVERSITY

THE GRIHYA-SUTRAS

RULES OF VEDIC DOMESTIC CEREMONIES

TRANSLATED BY

HERMANN OLDENBERG

PART II

GOBHILA, HIRANYAKESIN, APASTAMBA

APASTAMBA, YAGWA-PARIBHASHA-SUTRAS

TRANSLATED BY F. MAX MULLER

@rford

AT THE CLARENDON PRESS

1892

CONTENTS.

PAGE INTRODUCTION TO THE GRvHya-SfitRas . . . . ix

GOBHILA-GR/HYA-SUTRA.

INTRODUCTION . . . wee eB TRANSLATION . «ee

HIRANYAKESI-GR/JHYA-SUTRA.

INTRODUCTION . . wee BK TRANSLATION ©. wwe BY

APASTAMBA-GR/HYA-SUTRA.

INTRODUCTION . . . . . . . + 249 TRANSLATION «© © ww eee SyNnopTicaL SURVEY OF THE CONTENTS OF THE G&/HYA-SOTRAS. 299

APASTAMBA’S YAGWA-PARIBHASHA-SUTRAS.

InTRODUCTION . . -) -eeee TRANSLATION © 1) / we ES Inpex © wee 368

Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books ofthe East . 3 . . . 373

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INTRODUCTION

TO THE GRIHYA-SOUTRAS.

WE begin our introductory remarks on the literature of the Grthya-sitras with the attempt to collect the more important data which throw light on the development of the Grthya ritual during the oldest period of Hindu antiquity.

. . 373

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INTRODUCTION

TO THE GRIHYA-SOUTRAS.

There are, as it seems, no direct traces of the Grthya ceremonies in the most ancient portion of Vedic literature. It is certain indeed that a number of the most important of those ceremonies are contemporaneous with or even earlier than the most ancient hymns of the Rigveda, as far as their fundamental elements and character are concerned, whatever their precise arrangement may have been. However, in the literature of the oldest period they play no part. It was another portion of the ritual that attracted the attention of the poets to whom we owe the hymns to Agni, Indra, and the other deities of the Vedic Olympus, viz. the offerings of the Srauta-Ritual with their far superior pomp, or, to state the matter more precisely, among the offerings of the Srauta-Ritual the Soma offering. In the Soma offering centred the thought, the poetry, and we may almost say the life of the Vasishzhas, of the Visv4mitras, &c., in whose families the poetry of the Rig-veda had its home. We may assume that the acts of the Grzhya worship, being more limited in extent and simpler in their ritual construction than the great Soma offerings, were not yet at that time, so far as they existed at all, decked out with the reciting of the poetic texts, which we find later on connected with them, and which in the case of the Soma offering came early to be used. Probably they were celebrated in simple unadorned fashion;

x - GRIHYA-SOTRAS.

Probably they were celebrated in simple unadorned fashion;

x - GRIHYA-SOTRAS.

what the person making the offering had to say was doubtless limited to short, possibly prose formulas, so that these ceremonies remained free from the poetry of the above-mentioned families of priests’. We think that the character of the verses given in the Grzhya-sitras, which had to be repeated at the performance of the different ceremonies, justifies us in making these conjectures. Some of these verses indeed are old Vedic verses, but we have no proof that they were composed for the purposes of the Gvzhya ceremonies, and the connection in which we find them in the Rig-veda proves rather the contrary. Another portion of these verses and songs proves to have been composed indeed for the very Gvihya ceremonies for which they are prescribed in the texts of the ritual: but these verses are more recent than the old parts of the Rig-veda. Part of them are found in the Rig-veda in a position which speaks for their more recent origin, others are not contained in the Rig-veda at all. Many of these verses are found in the more recent Vedic Samhitds, especially in the Atharva-veda, a Samhita which may be regarded in the main as a treasure of Grihya verses; others finally have not as yet been traced to any Vedic Samhita, and we know them from the Grthya-sitras only. We may infer that, during the latter part of the Rig-veda period, ceremonies such as marriage and burial began to be decked out with poetry as had long been the case with the Soma offering. The principal collection of marriage sentences? and the sentences for the

2 It is doubtful whether at the time of the Rig-veda the custom was established for the sacrificer to keep burning constantly a sacred Grvhya fire besides the three Srauta fires, There is, as far as I know, no express mention of the Gvzhya fire in the Rig-veda ; but that is no proof that it had then not yet come into use. Of the Srauta fires the garhapatya is the only one that is mentioned, though all three were known beyond a doubt. (Ludwig, Rig-veda, vol. iii, P- 3553 in some of the passages cited the word garhapatya does not refer to the garhapatya fire.)

2 Rig-veda X,85. It is clear that what we have here is not a hymn intended to be recited all at once, but that, as in a number of other cases in the Rig-veda, the single verses or groups of verses were to be used at different points in the performance of a rite (or, in other cases, in the telling of a story). Compare my paper, ‘Akhy4na-Hymnen im Rig-veda,’ Zeitschrift der Deutschen Morgenlandischen Gesellschaft, vol. xxxix, p. 83.—Many verses of Rig-veda X, 85 occur again in the fourteenth book of the Atharva-veda.

INTRODUCTION, x1

Compare my paper, ‘Akhy4na-Hymnen im Rig-veda,’ Zeitschrift der Deutschen Morgenlandischen Gesellschaft, vol. xxxix, p. 83.—Many verses of Rig-veda X, 85 occur again in the fourteenth book of the Atharva-veda.

INTRODUCTION, x1

burial of the dead? are found in the tenth Mazdala of the Rig-veda, which, for the most part, is known to be of later origin than the preceding portions of the collections*. If we look into the character of the verses, which these long Grihya songs are composed of, we shall find additional grounds for assuming their early origin. A few remarks about their metrical character will make this clear ®. There is no other metre in which the contrast between the early and later periods of Vedic literature manifests itself so clearly as in the Anushfubh-metre*. The Anushfubh hemistich consists of sixteen syllables, which are divided by the caesura into two halves of eight syllables each. The second of these halves has as a rule the iambic ending (v — v ¥), though this rule was not so strictly carried out in the early as in the later period’. The iambic ending is also the rule in the older parts of the Veda for the close of the first half, i.e. for the four syllables before the caesura °. We know that the later prosody, as we see it in certain late parts of Vedic literature, in the Pali Pitakas of the Buddhists, and later in the great epic poems, not only departs from the usage of the older period, but adopts a directly contrary course, i.e. the iambic ending of the first pada, which was formerly the rule, is not allowed at all later, and instead of it the prevailing ending is the antispast (v -—). It goes without saying that such a change in metzical usage, as the one just described, cannot have

1 Rig-veda X, 14-16, and several other hymns of the tenth book. Compare the note at Asvalayana-Grihya IV, 4. 6.

* Compare my Hymnen des Rig-veda, vol. i (Prolegomena), pp. 265 seq.

* Compare the account of the historical development of some of the Vedic metres which I have given in my paper, ‘ Das altindische Akhy4na,’ Zeitschrift der Deutschen Morgenlindischen Gesellschaft, vol. xxxvii, and my Hymnen des Rig-veda, vol. i, pp. 26 seqq.

* The Trishfubh and Gagatt offer a much less promising material for investigation, because, so far as can now be made out, the departures from the old type begin at a later period than in the case of the Anush‘ubh.

* Compare Max Miiller’s introduction to his English translation of the Rigveda, vol. i, pp. cxiv seq.

* To demonstrate this, I have given in my last-quoted paper, p. 62, statistics with regard to the two hymns, Rig-veda I, 10 and VIII, 8; in the former the iambic ending of the first pada obtains in twenty out of twenty-four cases, in the latter in forty-two out of forty-six cases.

xii GRIHYA-SOTRAS,

62, statistics with regard to the two hymns, Rig-veda I, 10 and VIII, 8; in the former the iambic ending of the first pada obtains in twenty out of twenty-four cases, in the latter in forty-two out of forty-six cases.

xii GRIHYA-SOTRAS,

taken place at one jump. And accordingly a consideration of the Vedic texts reveals a transition period or rather a series of several transition periods between the old and the new standpoints. The first change is that every other ending of the first pada is allowed by the side of the iambic ending. The two forms of the ending, the one prevailing in the earliest, and the one prevailing in the later period of the prosody, the iambic (uv — uv “) and the antispastic (v ——*), are those that occur most frequently in the intermediate period, but besides them all other possible forms are allowed 1.

This is precisely the stage of metrical development which the great Grzhya songs of the tenth Mazdala of the Rigveda have reached. Let us consider, for instance, the marriage songs and the marriage sayings, X, 85, and see what kind of ending there is at the end of the first pada. Of the first seventeen verses of this Sdkta sixteen are in Anushtubh metre (verse 14 is Trish¢tubh); we have therefore thirty-two cases in which the metrical form of these syllables must be investigated. The quantity of the syllable immediately preceding the caesura being a matter of indifference, we have not sixteen but only eight a priori possible combinations for the form of the last four syllables of the pada ; I give each of these forms below, adding each time in | how many of the thirty-two cases it is used :

--—-vU-~ wv ¥ -—-—u--¥ vuvF ~vuvur vu-&

—-u-&

luo aan we

32 * Compare the statistics as to the frequency of the different metrical forms at the ending of the first pida, p. 63 of my above-quoted paper, and Hymnen des Rig-veda, vol. i, p. 28, I have endeavoured in the same paper, p. 65 seq. to make it seem probable that this was the stage of prosody prevailing during the government of the two Kuru kings Parikshit and Ganamegaya.

INTRODUCTION. xiii

We see that all the possible combinations are actually represented in these thirty-two cases, and accordingly the metrical build of this Sdkta shows that it belongs to a period to which only the latest songs of the Rig-veda collection can be referred, but the peculiarities of which may be often noticed in the Atharva-veda and in the verses scattered throughout the Brahmaza literature!.

A hasty glance suffices to show that those verses of the Grthya ritual which do not appear in the Samhit4s, but which are quoted at full length in the Grzhya-sitras, are also in the same stage. For instance, the seven Anushfubh verses which are quoted Sankhayana-Grzhya I, 19, 5. 6, give us the following relations, if we investigate them as we did those in Rig-veda X, 85:

U--¥ —-vu-¥ v-u* -uuw vuve --vUYX —--—--—_¥

Hee DP ROR

For instance, the seven Anushfubh verses which are quoted Sankhayana-Grzhya I, 19, 5. 6, give us the following relations, if we investigate them as we did those in Rig-veda X, 85:

U--¥ —-vu-¥ v-u* -uuw vuve --vUYX —--—--—_¥

Hee DP ROR

Thus even the small number of fourteen hemistichs is enough to give us seven of the eight existing combinations, and no single one occurs at all often enough to allow us to call it predominant.

Or we may take the saying that accompanies the performance of the medh4ganana on the new-born child. In the version of Asvalayana * we have:

- =k ve medham te devak Savita

— valiv- = -

medham te Asvinau devau. In the version adopted in the school of Gobhila® the

1 For instance, in the verses which occur in the well-known story of Sunahksepa (Aitareya-Brahmana VII, 13 8eq.).

* Asvalayana-Grthya I, 15, 2.

* Mantra-Brahmaza I, 5, 9; cf. Gobhila-Grihya Il, 7, 21.

xiv GRIHYA-SOTRAS.

context of the first line is different, but the metre is the

same: - = = -Ihye-

medham te Mitravarusau.

Or the saying with which the pupil (brahmaérin) has to lay a log of wood on the fire of the teacher?:

- v- vu vl u--

Agnaye samidham aharsham

vur- ov -||- _ - Vv

taya tvam Agne vardhasva.

There would be no object in multiplying the number of examples; those here given are sufficient to prove our proposition, that the development of the Grzhya rites in the form in which they are described to us in the Sftras, that especially their being accompanied with verses, which were to be recited by their performance, is later than the time of the oldest Vedic poetry, and coincides rather with the transition period in the development of the Anushfubh metre, a period which lies between the old Vedic and the later Buddhistic and epic form.

Besides the formulae intended to be recited during the performance of the various sacred acts, the Grzhya-sfitras contain a second kind of verses, which differ essentially from the first kind in regard to metre; viz. verses of ritualistic character, which are inserted here and there between the prose Sftras, and of which the subject-matter is similar to that of the surrounding prose. We shall have to consider these yag#agath4s, as they are occasionally called, later; at present let us go on looking for traces of the Grzhya ritual and for the origin of Grzhya literature in the literature which precedes the Sftras.

The Brahmaza texts, which, as a whole, have for their subject-matter the Vaiténika ceremonies celebrated with the three holy fires, furnish evidence that the Grzhya fire, together with the holy acts accomplished in connection with it, were also already known. The Aitareya-Brahmaza?® gives this

1 Asvalfyana-Grihya I, 21,1. In Pfraskara and in the Mantra-Brahmana only the first hemistich has the Anush‘ubh form. 3 Aitareya-Brahmaza VIII, 10, 9: etya gréhan paskad grvhyasyfgner upa-

‘INTRODUCTION. XV

The Aitareya-Brahmaza?® gives this

1 Asvalfyana-Grihya I, 21,1. In Pfraskara and in the Mantra-Brahmana only the first hemistich has the Anush‘ubh form. 3 Aitareya-Brahmaza VIII, 10, 9: etya gréhan paskad grvhyasyfgner upa-

‘INTRODUCTION. XV

fire the most usual name, the same name which is used for it in the Sidtras, gyzhya agni, and describes a ceremony to be performed over this fire with expressions which agree exactly with the style of the Grvzhya-sitras’. We often find in the Brahmaza texts also mention of the terminus technicus, which the Grihya-sitras use many times as a comprehensive term for the offerings connected with Grihya ritual, the word pakayag#a*. For instance, the Satapatha Brahmama’, in order to designate the whole body of offerings, uses the expression: all offerings, those that are Pakayag#as and the others. It is especially common to find the Pakayag#as mentioned in the Brahmama texts in connection with the myth of Manu. The Taittiriya Samhita* opposes the whole body of sacrifices to the PAkayag#as. The former belonged to the gods, who through it attained to the heavenly world; the latter concerned Manu: thus the goddess Id4 turned to him. Similar remarks, bringing Manu or the goddess Id4 into relation with the Pakayag#as, are to be found Taittiriya Samhita VI, 2, 5,4; Aitareya-Brahmama III, 40, 2. However, in this case as in many others, the Satapatha Brahmana contains the most detailed data, from which we see how the idea of Manu as the performer of Pakayag#as is connected with the history of the great deluge, out of which Manu alone was left. We read in the Satapatha Brahmaza®:

vish/dyanvarabdh4ya ritvig antatah kamsena Aaturgrthitas tisra Apyahuttr aindriA prapadam guhoti, &c.

1 Some of the places in which the St. Petersburg dictionary sees names of the Grthya fire in Brahmama texts are erroneous or doubtful. Taittirtya Samhita V, 5,9, 2, not gréhya but gahya is to be read. Aup4sana, Satapatha Brahmama XII, 3, 5, 5, seems not to refer to a sacrificial fire. Following the identity of aupfsana and sabhya maintained in the dictionary under the heading aupasana, one might be tempted in a place like Satapatha Brahmana II, 3, 2, 3 to refer the words ya esha sabhayam agniz to the domestic fire. A different fire is however really meant (KAtydyana-Srauta-sitra IV, 9, 20).

3 Sankhayana I, 1,1: pakayag#an vyakhyasyamas ; I, 5, 1 = Paraskara I, 4, 1; katvarah pakayag#a hutoxhutah prahuta’ pr&sita iti.

SI, 4, a, 10: sarvan yagi#an ... ye ka pakayag#a ye Aetare.

‘I, 7,1, 3: sarvena vai yagitena devas suvargam lokam 4yan, pakayagstena Manur asramyat, &c.

5 I, 8,1, 6 seq. The translation is that of Prof. Max Miiller (India, what can it teach us? p. 135 seq.).

xvi GRIHYA-SOTRAS.

SI, 4, a, 10: sarvan yagi#an ... ye ka pakayag#a ye Aetare.

‘I, 7,1, 3: sarvena vai yagitena devas suvargam lokam 4yan, pakayagstena Manur asramyat, &c.

5 I, 8,1, 6 seq. The translation is that of Prof. Max Miiller (India, what can it teach us? p. 135 seq.).

xvi GRIHYA-SOTRAS.

‘Now the flood had carried away all these creatures, and thus Manu was left there alone. Then Manu went about singing praises and toiling, wishing for offspring. And he sacrificed there also with a P4&ka-sacrifice. He poured clarified butter, thickened milk, whey, and curds in the water as a libation.’ It is then told how the goddess Id4 arose out of this offering. I presume that the story of the Pakayag#a as the first offering made by Manu after the great flood, stands in a certain correlation to the idea of the introduction of the three sacrificial fires through Purdravas!. Purdravas is the son of Id4; the original man Manu, who brings forth Ida through his offering, cannot have made use of a form of offering which presupposes the existence of Id4, and which moreover is based on the triad of the sacred fires introduced by Purfravas; hence Manu’s offering must have been a Pakayag#a; we read in one of the Grzhya-sitras*: ‘All Pakayag#as are performed without Id.’

There are still other passages in the Brahmamza texts showing that the Grzhya offerings were already known; I will mention a saying of Yag#avalkya’s reported in the Satapatha Brahmaza*: he would not allow that the daily morning and evening offering was a common offering, but said that, in a certain measure, it was a Pakayag#a. Finally I would call attention to the offering prescribed in the last book of the Satapatha Brahmava* for the man ‘who wishes that a learned son should be born to him;’ it is there stated that the preparation of the Agya (clarified butter) should be performed ‘according to the rule of the Sthalipaka (pot-boiling),’ and the way in which the offering is to

1 It is true that, as far as I know, passages expressly stating this with regard to Purfravas have not yet been pointed out in the Brahmama texts; but the words in Satapatha Brihmaa XI, 5, 1, 14-17, and even in Rig-veda X, 95, 18 stand in close connection to this prominent characteristic of Purfiravas in the later texts.

2 Sankhdyana I, ro, 5. 3 II, 3, 1, a1.

* XIV, 9, 4, 18 = Brihadaraxyaka VI, 4, 19 (Sacred Books of the East, vol. xv, p. 220). Cf. Gréhya-samgraha I, 114 for the expression sthalipakavrit& which is here used, and which has a technical force in the Gvthya literature.

INTRODUCTION. xvii

be performed is described by means of an expression, upaghatam}, which often occurs in the Grshya literature in a technical sense.

220). Cf. Gréhya-samgraha I, 114 for the expression sthalipakavrit& which is here used, and which has a technical force in the Gvthya literature.

INTRODUCTION. xvii

be performed is described by means of an expression, upaghatam}, which often occurs in the Grshya literature in a technical sense.

We thus see that the Brahmama books are acquainted with the Grzhya fire, and know about the Grzhya offerings and their permanent technical peculiarities; and it is not merely the later portions of the Brahmama works such as the fourteenth book of the Satapatha Braéhmawa, in which we meet with evidence of this kind; we find it also in portions against the antiquity of which no objections can be raised.

While therefore on the one hand the Brahmama texts prove the existence of the Grthya ceremonial, we see on the other hand, and first of all by means of the Brahmana texts themselves, that a literary treatment of this ritualistic subject-matter, as we find it in the Brahmazas themselves with regard to the Srauta offerings, cannot then have existed. If there had existed texts, similar to the Brahmama texts preserved to us, which treated of the Grithya ritual, then, even supposing the texts themselves had disappeared, we should still necessarily find traces of them in the Brahmazas and Satras. He who will take the trouble to collect in the Brahmamwa texts the scattered references to the then existing literature, will be astonished at the great mass of notices of this kind that are preserved : but nowhere do we find traces of Gréhya Brahmaazas. And besides, if such works had ever existed, we should be at a loss to understand the difference which the Hindus make between the Srauta-sitras based on Sruti (revelation), and the Grzhya-sitras resting on Smriti (tradition) alone*. The sacred Grthya acts are regarded as ‘smArta,’ and when the question is raised with what right they can be considered as a duty resting on the sacrificer alongside of the Srauta acts, the answer is given that they too are based on a Sakh4 of the Veda, but that this S4kha is

1 See Grthya-samgraha I, 111. 112. * The Grzhya-sfitra of Baudhdyana is called Smarta-s{tra in the best known MS. of this work (Sacred Books of the East, vol. xiv, p. xxx).

[30]

XViii GRIHYA-SOTRAS.

hidden, so that its existence can only be demonstrated by reasoning 1.

112. * The Grzhya-sfitra of Baudhdyana is called Smarta-s{tra in the best known MS. of this work (Sacred Books of the East, vol. xiv, p. xxx).

[30]

XViii GRIHYA-SOTRAS.

hidden, so that its existence can only be demonstrated by reasoning 1.

But the Brahmama texts furnish us still in another way the most decisive arguments to prove that there have been no expositions of the Grihya ritual in Brahmaza form : they contain exceptionally and scattered through their mass sections, in which they treat of subjects which according to later custom would have been treated in the Grihya-sfitras. Precisely this sporadic appearance of Grihya chapters in the midst of expositions of a totally different contents leads us to draw the conclusion that literary compositions did not then exist, in which these chapters would have occupied their proper place as integral parts of a whole. Discussions of questions of Grithya ritual are found in the Brahmaza literature, naturally enough in those appendices of various kinds which generally follow the exposition of the principal subject of the Srauta ritual. Accordingly we find in the eleventh book of the Satapatha Brahmama*, among the manifold additions to subjects previously treated, which make up the principal contents of this book’, an exposition of the Upanayana, i.e. the solemn reception of the pupil by the teacher, who is to teach him the Veda. The way in which the chapter on the Upanayana is joined to the preceding one, is eminently characteristic; it shows that it is the merest accident which has brought about in that place the discussion of a subject connected with the Grzhya ritual, and that a ceremony such as the Upanayana is properly not in its proper place in the midst of the literature of Brahmava texts. A dialogue (brahmodya) between Uddalaka and Sauzeya precedes; the two talk of the Agnihotra and of various expiations (prayaskitta) connected with that sacrifice. At the end Sauéeya, filled with astonishment at the wisdom of Uddalaka, declares that he wishes to come to him as a pupil (up4y4ni bhagavantam), and Uddalaka

' Max Miiller, History of Ancient Sanskrit Literature, pp. 94-96. + Satapatha Brahmaza XI, 5, 4. » Max Miiller, History of Ancient Sanskrit Literature, p. 359.

INTRODUCTION. xix

accepts him as his pupil. It is the telling of this story and the decisive words up4y4ni and upaninye which furnish the occasion for introducing the following section on the Upanayana’?. The subject is there treated in the peculiar style of the Brahmava texts, a style which we need not characterize here. I shall only mention one point, viz. that into the description and explanation of the Upanayana ceremony has been inserted one of those Slokas, such as we often find in the Grzhya-sdtras also, as a sort of ornamental amplification of the prose exposition?, ‘Here a Sloka is also sung,’ says the Brahmama $ :

-- - RUE) | - - -Vo

akaryo garbhi bhavati hastam adhaya dakshinam

tritiyasyam sa gayate sdvitrya saha brahmanak‘, From this passage we see, on the one hand, that the composition of such isolated ® Slokas explaining certain points of the Grihya ritual goes back to quite an early period; on the other hand, we are compelled to assume that the Slokas of this kind which are quoted in the Grzhyasitras differ nevertheless from the analogous Slokas of the early period, or at any rate that the old Slokas must have undergone a change which modernized their structure, so as to be received into the Grzhya-sftras ; for the metre of the Sloka just quoted, which has the antispast before the caesura in neither of its two halves, and which has even a double iambus before the caesura in one half, is decidedly of an older type than the one peculiar to the Slokas quoted in the Grzhya-siitras °,

1 This is also the way in which S&yama understands the matter; he makes the following remark : tam hopaninya ity upanayanasya prastutatvat taddharma asmin brahmase nirfipyante.

2 Cf. above, p. xiv; below, p. xxxv.

* Sect. 12 of the chapter quoted.

« « The teacher becomes pregnant by laying his right hand (on the pupil for the Upanayana); on the third day he (i.e. the pupil) is born as a Brahmana along with the S4vitrt (which is repeated to him on that day).’

5 It is not likely that verses of this kind are taken from more comprehensive and connected metrical texts.

® Cf. on this point below, p. xxxv.

b 2

xx GRIHYA-SOTRAS.

the pupil) is born as a Brahmana along with the S4vitrt (which is repeated to him on that day).’

5 It is not likely that verses of this kind are taken from more comprehensive and connected metrical texts.

® Cf. on this point below, p. xxxv.

b 2

xx GRIHYA-SOTRAS.

Another Grzhya section in the Satapatha Brahmaza seems to have found its place there through a similar accidental kind of joining on to a preceding chapter as the above-mentioned passage. In XI, 5,5 a story of the battle of the gods and Asuras is told: the gods beat the Asuras back by means of constantly larger Sattra celebrations and conquer for themselves the world of heaven. It seems to me that the description of the great Sattras celebrated by the gods is the occasion of the joining on of a section beginning with the words!: ‘There are five great sacrifices (mahayag#As); they are great Sattras: the offering to Beings, the offering to men, the offering to the Fathers (i.e. the Manes), the offering to the Gods, the offering to the Brahman.’ After this introduction follows an account of one of the five great offerings, namely of the Brahmayagy%a, i.e. of the daily Veda recitation (svidhyaya). The third Adhyaya of Asval4yana’s Grthya-sdtra begins in exactly the same way with the sentence; ‘Now (follow) the five sacrifices: the sacrifice to the Gods, the sacrifice to the Beings, the sacrifice to the Fathers, the sacrifice to the Brahman, the sacrifice to men,’ and then follows here also a discussion of the Brahmayag#a, which is entirely analogous to that given in the Satapatha Brahmana. Asvaldyana here does not content himself with describing the actual course of ceremonies as is the rule in the Sdtra texts ; he undertakes, quite in the way of the Brahmama texts, to explain their meaning : ‘In that he recites the Rzkas, he thereby satiates the gods with oblations of milk, in that (he recites) the Yagus, with oblations of ghee,’ &c. It is plain that the mode of exposition adopted by Asvalayana in this passage, which is different from the usual Sftra style, finds its explanation in the supposition that exceptionally in this case the author of the Grihya-sitra had before him a Brahmaza text, which he could take as his model, whether that text was the Satapatha itself or another similar text.

Among the extremely various prescriptions which we find

1 Satapatha Brahmaza XI, 5, 6, 1.

INTRODUCTION. xxi

Among the extremely various prescriptions which we find

1 Satapatha Brahmaza XI, 5, 6, 1.

INTRODUCTION. xxi

in the last sections of the Satapatha Brahmaaa, there is a rather long section, which also really belongs to the Grthya domain. To quote from this section!: ‘If a man wishes that a learned son should be born to him, famous, a public man, a popular speaker, that he should know all the Vedas, and that he should live to his full age, then, after having prepared boiled rice with meat and butter, they should both eat, being fit to have offspring,’ &c. Then follows a description of an Agya offering, after which the marital cohabitation is to be performed with certain formulas. This, however, is not the last of the acts through which the father assures himself of the possession of such a distinguished son; certain rites follow, which are to be performed at birth and after birth, the Ayushya ceremony and the Medhéganana. These rites are here prescribed for the special case where the father has the above-mentioned wishes for the prosperity of his child; but the description agrees essentially with the description of the corresponding acts in the Grthya-sfitras *, which are inculcated for all cases, without reference to a determined wish of the father. It is a justifiable conjecture that, although this certainly does not apply to the whole of ceremonies described in the Grihya-sitras, many portions of these ceremonies and verses that were used in connection with them, &c., were first developed, not as a universal rite or duty, but as the special possession of individuals, who hoped to attain special goods and advantages by performing the ceremony in this way.

It was only later, as I think, that such prescriptions

1 Satapatha Brahmana XIV, 9, 4,17 = Brihad Arasyaka VI, 4, 18 (Sacred Books of the East, vol. xv, p. 219 seq.).

® Cf. Prof. Max Miiller’s notes to the passage quoted from the Brshad Arasyaka. I must mention in this connection a point touched upon by Prof. Miiller, loc. cit. p. 222, note 1, viz. that Asvalayana, Grvhya I, 13, 1, expressly calls ‘the Upanishad’ the text in which the Pusavana and similar ceremonies are treated. It is probable that the Upanishad which Asvalayana had in mind treated these rites not as a duty to which all were bound, but as a secret that assured the realisation of certain wishes. This follows from the character of the Upanishads, which did not form a part of the Vedic course which all had to study, but rather contained a secret doctrine intended for the few.

xxii GRIHYA-SOTRAS.

assumed the character of universality, with which we find them propounded in the Grzhya-sitras.

xxii GRIHYA-SOTRAS.

assumed the character of universality, with which we find them propounded in the Grzhya-sitras.

It is scarcely necessary to go through the sections of the texts of other Vedic schools referring to the Grzhya ritual in the same way in which we have done it in the case of the Satapatha Brahmana. The data which we have produced from the great Brahmaaa of the white Yagur-veda, will be sufficient for our purpose, which is to give an idea of the stage in which the literary treatment of the Grvzhya ritual stood during the Brahmaza period. As we see, there were then properly no Grthya texts; but many of the elements which we find later in the Gvthya texts were either already formed or were in the process of formation. Most of the verses which are used for the Grthya acts— in so far as they are not verses composed in the oldest period for the Soma offering and transferred to the Grzhya ceremonies—bear the formal imprint of the Brahmama period ; the domestic sacrificial fire and the ritual peculiarities of the Pakayag#as which were to be performed at it, were known; descriptions of some such Pakayag#as were given in prose; there were also already Slokas which gave in metrical form explanations about certain points of the Grzhya ritual, just as we find in the Brahmaza texts analogous Slokas referring to subjects connected with the Srauta ritual.

Thus was the next step which the literary development took in the Sdtra period prepared and rendered easy. The more systematic character which the exposition of the ritualistic discipline assumed in this period, necessarily led to the taking of this step: the domain of the Grthya sacrifices was recognised and expounded as a second great principal part of the ritual of sacrifices alongside of the Srauta domain which was alone attended to in the earlier period. The Grthya-sitras arose which treat, according to the expression of Asvaldyana in his first sentence, of the grthy4nzi' as distinguished from the vaitanik4ni, or, as Sankh4yana says, of the pakayag#As, or, as Paraskara says, of the grihyasthalipakanam karma. The

1 Similarly Gobhila: grthyakarmaai.

INTRODUCTION. XXill

Grihya-sitras treat their subject of course in exactly the same style in which the sacrifices of the Srauta ritual had been treated by the Srauta-sitras, which they constantly assume to be known and which are the works of teachers of the same Vedic schools, and oftentimes even perhaps the works of the same authors. Only certain differences in the character of the two groups of texts are naturally conditioned on the one hand by the greater complexity of the Srauta sacrifices and the comparative simplicity of the Grihya sacrifices, on the other hand by the fact that the Srauta-sftras are entirely based on Brdhmamna texts, in which the same subjects were treated, while the Grzhyasitras,as we have seen, possessed such a foundation only for a very small portion of their contents.

It goes without saying that the above-mentioned statement that the subjects treated of in the Grzhya-sitras are Pakayag#as! or Grthyasthdlipakas should not be pressed with the utmost strictness, as though nothing were treated in the Grzhya-sitras which does not come under these heads. First of all the term SthalipAka is too narrow, since it does not include the offerings of sacrificial butter which constituted a great number of ceremonies. But besides many ceremonies and observances are taught in the Grthya-s(tras, which cannot in any way be characterised as sacrifices at all, only possessing some inner resemblance to the group of sacrifices there treated of, or standing in more or less close connection with them ?.

The Sftra texts divide the Pakayag#as in various ways; either four or seven principal forms are taken up. The

1 I believe with Stenzler (see his translation of Asvalfyana, pp. 2 seq.) that paikayagfta means ‘ boiled offering.’ It seems to me that the expression paka in this connection cannot be otherwise taken than in the word sthalfpaka (‘ pot-boiling "). Prof. Max Miiller (History of Ancient Sanskrit Literature, p. 203), following Hindu authorities, explains Pakayag#a as ‘a small sacrifice,’ or, more probably, ‘a good sacrifice.’ The definition of La¢yayana may be also here quoted (IV, 9, 2): pakayag#a ity atakshata ekagnau yagAan.

? Compare, for instance, the account of the ceremonies which are to be performed for the journey of the newly-married pair to their new home, Saikh4yana- Grthya I, 15, or the observances to which the Snataka is bound, Gobhila III, 5, &c. According to the rule Sahkhayana I, 12, 13 we are, however, to suppose a sacrifice in many ceremonies where there does not seem to be any.

Xxiv GRIHYA-SOTRAS.

According to the rule Sahkhayana I, 12, 13 we are, however, to suppose a sacrifice in many ceremonies where there does not seem to be any.

Xxiv GRIHYA-SOTRAS.

commonest division is that into the four classes of the hutas, ahutas, prahutas, prasitas!. The division into seven classes is doubtless occasioned by the division of the Raviryagfias and of the Somayagdas, which also each in- _Clude seven classes?; for the nature of the sacrifices in question would hardly of itself have led to such a division. The seven classes taken up are either those given by Gautama VIII, 15%: ‘ The seven kinds of Pakayagfas, viz. the Ashfaka, the Parvaza (Sthalipaka, offered on the new and full moon days), the funeral oblations, the Sravami, the Agrahayami, the Kaitri, and the Asvayugt’ Or else the seven classes are established as follows, the fourfold division being utilised to some extent‘: ‘ Huta, Prahuta, Ahuta (sic, not Ahuta), the spit-ox sacrifice, the Bali offering, the redescent (on the Agrahayana day), the Ashfaka sacrifice.’ According to the account of Prof. Biihler ®, the exposition of Baudhdyana, who gives this division, keeps closely to the course which it prescribes. For the rest, however, the Grihya texts with which I am acquainted do not follow any of these divisions, and this is easily accounted for, if we consider the artificial character of these classifications, which are undertaken merely for the sake of having a complete scheme of the sacrifices. On the contrary, as a whole the texts give an arrangement which is based on the nature of the ceremonies they describe. In many instances we find considerable variations between the texts of the different schools; often enough, in a given text, the place

1 Sankhayana I, §,1; 10, 7; Paraskara I, 4,1. Doubtless Prof. Biihler is right in finding the same division mentioned also Vasishtha XXVI, 10 (Sacred Pooks of the East, vol. xiv, p. 128). Asvalfyana (I, 1, 2) mentions only three of the four classes.

3 In Latydyana (V, 4, 22-24) all the sacrifices are divided into seven Haviryagita-samsths and into seven Soma-samsth4s, so that the Pakayag#fas do not form a class of their own; they are strangely brought in as the last of the Haviryagwtas. Cf. Indische Studien, X, 325.

* Sacred Books of the East, vol. ii, p. 214.

‘ Baudhayana Grthya-s{itra, quoted by Biihler, Sacred Books of the East, vol. xiv, p. xxxi; cf. Sdyaza’s Commentary on Aitareya-Bréhmana III, 40, 2 (p. 296 of Aufrecht’s edition).

5 Sacred Books of the East, vol. xiv, p. xxxii.

INTRODUCTION. XXV

which is assigned to a given chapter is not to be explained without assuming a certain arbitrariness on the part of the author. But, as a whole, we cannot fail to recognise in the arrangement of the different texts a certain agreement, which we will here merely try to explain in its main traits ; the points of detail, which would complete what we here say, will occur of themselves to any one who looks at the texts themselves.

The domestic life of the Hindus represents, so to speak, a circle, in which it is in a certain measure indifferent what point is selected as the starting-point. Two especially important epochs in this life are: on the one hand, the period of studentship of the young Brahmaéarin devoted to the study of the Veda; at the beginning of this period comes the ceremony of the Upanayana, at the end that of the Samavartana; on the other hand, marriage (viv4ha), which besides has a special importance for the Grhya ritual, from the circumstance, that as a rule the cultus of the domestic sacrificial fire begins with marriage. One can just as well imagine an exposition of the Grthya ritual, which proceeds from the description of the studentship to that of the marriage, as one which proceeds from the description of the marriage to that of the studentship. The Samavartana, which designates the end of the period of studentship, gives the Hindu the right and the duty to found a household’. On the other hand, if the exposition begins with the marriage, there follows naturally the series of ceremonies which are to be performed up to the birth of a child, and then the ceremonies for the young child, which finally lead up to the Upanayana and a description of the period of studentship. The Hirazyakesi-sfitra alone, of the Sdtras treated of in these translations, follows the first of the two orders mentioned ?; the other texts follow the other order,

1 Hirasyakesin says; samAvritta Géaryakulan m&tapitarau bibhr7yat, tabhyam anug#ato bharyam upayadsfet.

* The same may be said with regard to two other Grzhya texts which also belong to the black Yagur-veda, the Manava and the Kashaka. See Jolly, Das Dharmasfitra des Vishsu und das K&ashkakagrshyasitra, p. 75; Von Bradke, Zeitschrift der Deutschen Morgenlaad. Gesellschaft, vol. xxxvi, p. 445.

XXVI GRIHYA-SOTRAS.

which has been already described by Prof. Max Miiller almost thirty years ago, and we cannot do better than to give his description’: ‘Then (i.e. after the marriage) follow the Samskéras, the rites to be performed at the conception of a child, at various periods before his birth, at the time of his birth, the ceremony of naming the child, of carrying him out to see the sun, of feeding him, of cutting his hair, and lastly of investing him as a student, and handing him to a Guru, under whose care he is to study the sacred writings, that is to say, to learn them by heart, and to perform all the offices of a Brahmarin, or religious student.’

In this way we find, as a rule, in the foreground in the first part of the Grzhya-sitras this great group of acts which accompany the domestic life from marriage to the. studentship and the Sam4vartana of the child sprung from wedlock. We find, however, inserted into the description of these ceremonies, in various ways in the different Sftras, the exposition of a few ritualistic matters which we have not yet mentioned. In the first place a description of the setting up of the sacred domestic fire, i.e. of the ceremony which in the domain of the Grzhya ritual corresponds to the agnyAdheya of the Srauta ritual. The setting up of the fire forms the necessary preliminary to all sacred acts ; the regular time for it is the wedding’, so that the fire used for the wedding acts accompanies the young couple to their home, and there forms the centre of their household worship. Accordingly in the Grihya-sitras the description of the setting up of the fire stands, as a rule, at the beginning of the whole, not far from the description of the wedding.

Next the introductory sections of the Grihya-sitras have to describe the type of the Grzhya sacrifice, which is universally available and recurs at all household ceremonies. This can be done in such a way that this type is described for itself, without direct reference to a particular sacrifice. This is the case in Paraskara, who in the first chapter of his

1 History of Ancient Sanskrit Literature, p. 204. 3 See, for instance, Paraskara I, 2,1: Avasathyadhfnam darakdle.

INTRODUCTION. | XXVii

Sdtra describes the rites recurring at each sacrifice, and then remarks: ‘This ritual holds good, whenever a sacrifice is offered)’ Similarly Asvalayana, in one of the first chapters of his work, enumerates the rites which are to be performed ‘whenever he intends to sacrifice*’ Other texts give a general description of the Grihya sacrifice by exemplifying it by one special sacrifice. SAnkh4yana® chooses for this the sacrifice which the bridegroom has to offer, when a favourable answer has been granted to his wooing ; Gobhila ‘ gives at least the greater part of the rules in question a propos of the full moon and of the new moon sacrifice; Hirazyakesin®, who opens his account at the period of the studentship of the young Brahmaza, describes the sacrificial type 4 propos of the Upanayana rite.

The sacrifices which are to be offered daily at morning and at evening, those which are celebrated monthly on the days of the new moon and of the full moon—the Grihya copies of the Agnihotra and of the Darsapfraamasa sacrifices—and, thirdly, the daily distribution of the Bali offerings: these ceremonies are commonly described along with what we have called the first great group of the Grthya acts, immediately preceding or following the Vivaha.

We find, as a second group of sacred acts, a series of celebrations, which, if the man has founded his household, are to be performed regularly at certain times of the year at the household fire. So the Sravda sacrifice, which is offered to the snakes at the time when, on account of the danger from snakes, a raised couch is necessary at night. At the end of this period the festival of the redescent is celebrated: the exchanging of the high couch for the low couch on the ground. Between these two festivals comes the Prishdtaka offering on the full-moon day of the month Asvayuga; it receives in the Grihya texts the place corresponding to that which actually belongs to

1 J, 1,5: esha eva vidhir yatra kvatid dhomas. ? J, 3,1: atha khalu yatra kva da hoshyant syat, &c. $ J, 7-10. * I, 6 seqq. ae On

XXVIil GRIHY A-SOTRAS.

it in the series of the festivals. Asa rule! the acts we have just mentioned are followed, in accordance with the natural series, by the Ashzaka festivals, which are celebrated during the last months of the year.

Alongside of these acts which are connected with fixed points of the year we find in the various Gvthya texts an account of a series of other ceremonies, which, in accordance with their nature, have no such fixed position in the system of the ritual. Thus, for instance, the rites which refer to the choice of a piece of ground to build a house or to the building itself; further, the rites connected with agriculture and cattle raising. In many texts we find together with this group of acts also an account of the ceremonies, related to fixed points in the year, which stand in connection with the annual course of Vedic study: the description of the opening festival and of the closing festival of the school term, as well as a point which generally follows these descriptions, the rules as to the anadhy4ya, i.e. as to the occasions which necessitate an intermission in the study of the Veda for a longer or for a shorter period. As a rule, the Grvzhya-sitras bring the account of these things into the group of acts which refer to the household life of the Gvshastha ; for the Adhy4pana, i.e. the teaching of the Veda, held the first place among the rights and duties of the Brahmaza who had completed his time at school. On the other hand these ceremonies can naturally also be considered as connected with the school life of the young Hindu, and accordingly they are placed in that division by Gobhila?, between the description of the Upanayana and that of the SamAvartana.

The sacred acts connected with the burial and the worship of the dead (the various kinds of Sraddha rites) may be designated as a third group of the ceremonies which are described to us in the Gvzhya-sfitras. Finally, a fourth group comprises the acts which are connected with the attainment of particular desires (k4my4ni). Among the

1 Not in Sénkhayana, who describes the Ash¢akds before these sacrifices. 3 III, 3.

Finally, a fourth group comprises the acts which are connected with the attainment of particular desires (k4my4ni). Among the

1 Not in Sénkhayana, who describes the Ash¢akds before these sacrifices. 3 III, 3.

texts here translated we find a somewhat detailed account of these ceremonies in the Gobhila-sitra and in the KhAdira-Grihya only}.

These remarks cannot claim to give a complete outline of the contents and arrangement of the Grzhya texts; they only aim at giving an idea of the fundamental traits, which in each particular text are modified by manifold variations, but which nevertheless are to these variations as the rule is to the exceptions.

We must now speak of the relations of the Gvthya-sftras to the two other kinds of Sftra texts, with which they have so many points of contact in the Srauta-sftras and the Dharma-sitras.

Prof. Biihler, in several places of the excellent introductions which he has prefixed to his translations of the Dharma-sitras, has called attention to the fact that the relation in which the Sdtra texts of the same school stand to each other is very different in different schools. Many schools possess a great corpus of Sftras, the parts of which are the Srauta-sitra, the Grthya-sitra, &c. This is, for instance, the case with the Apastambiya school?; its Sdtra is divided into thirty Prasnas, the contents of which are divided as follows:

I-XXIV: Srauta-sitra.

XXV: Paribhashds, &c.

XXVI: Mantras for the Grihya-sitra.

XXVII: Grihya-sitra.

XXVITI-XXIX: Dharma-sitra.

XXX: Sulva-sitra.

In other cases the single Sdtra texts stand more independently side by side; they are not considered as parts of one and the same great work, but as different works. Of course it is the Dharma-sftras above all which could be freed from the connection with the other Satra texts to such an extent, that even their belonging to a distinct Vedic school may be doubtful. The contents

1 Gobhila IV, 5 seq.; Khad. IV, 1 seq. ? Biihler, Sacred Books of the East, vol. ii, pp. xi seq.

XXX GRIHYA-SOTRAS.

The contents

1 Gobhila IV, 5 seq.; Khad. IV, 1 seq. ? Biihler, Sacred Books of the East, vol. ii, pp. xi seq.

XXX GRIHYA-SOTRAS.

of this class of Satras indeed have hardly any connection with the subdivisions and differences of the Vedic texts handed down in the various schools; there was no reason why Brahmans, who studied various Sakh4s of the Veda, should not learn the ordinances concerning law and morals given in these Sitras as they were formulated in the same texts. The Grzhya-sftras are not so independent of the differences of the Vedic schools. The close analogy between the sacrificial ritual of the Grihya acts and that of the Srauta acts, and the consequent necessity of taking into account the Srauta ritual in the exposition of the Grihya ritual, necessarily brought the Grzhya-sdtras into closer connection with and into greater dependence on the Srauta-sftras than in the case of the Dharma-sitras’. But above all, the Grzhya ceremonies demanded the knowledge of numerous Mantras, and accordingly as these Mantras were borrowed from the one or the other Mantra Sakha?, there followed in the case of the G7vzhya text in question an intimate connection with the corresponding Mantra school®. We find accordingly as a general rule, that each Grihya-sitra presupposes a Vedic Samhita, whose Mantras it quotes only in their Pratikas‘, and that besides each Grihya-sitra presupposes a previous

1 Professor Jolly in his article on the Dharma-s(itra of Vishwu, p. 71, note 1, points out that in the eyes of Hindu commentators also the Dharma-stitras differ from the Grthya-sfitras in that the former contain rather the universal rules, while the latter contain the rules peculiar to individual schools. Cf. Weber, Indische Literaturgeschichte, 2. Aufl., S. 296.

3 It seems as though the choice of the Mantras which were to be prescribed for the Grihya ceremonies had often been intentionally made so as to comprise as many Mantras as possible occurring in the Mantra-Sakh&, which served as foundation to the Grzhya texts in question.

3 When Govindasvimin (quoted by Biihler, Sacred Books of the East, vol. xiv, p. xiii) designates the Grzhyasastrani as sarvadhikarasi, this should not be understood literally. In general it is true the Grzhya acts are the same for the disciples of all the Vedic schools, but the Mantras to be used in connection with them differ.

* In the introduction to Gobhila I have treated of the special case where a Grihya-sftra, besides being connected with one of the great Samhitis, is connected also with a Gréhya-samhit& of its own, so to speak, with a collection of the Mantras to be used at the Grzhya acts.

INTRODUCTION. XXXi

knowledge of the ritual which is acquired through the study of the proper Srauta-sitra?. It is not necessary to quote the numerous places where the Grzhya-sitras either expressly refer to the Srauta-sitras, or point to them by repeating the same phrases or often even whole Satras. It will be sufficient to quote one out of many places, the opening words of the Asvalayana-Grihya, which in a way characterise this work as a second part of the Srauta-sftra : ‘The rites based on the spreading (of the three sacred fires) have been declared; we shall declare the Grzhya rites*.’

Thus it is not difficult to perceive the dependence of the Grihya-sitras on the Srauta-sitras; but there remains the much more difficult question whether in each particular case both texts are to be regarded as by the same author, or whether the Gvhya-sitra is an appendix to the Srautasdtra composed by another author. Tradition accepts the one alternative for some Sdtras ; for other Sdtras it accepts the other; thus in the domain of the Rig-veda literature Asvalayana and SankhAyana are credited with the authorship of a Srauta-s(tra as well as of a Grthya-sftra ; the same is true of Apastamba, Hirazyakesin, and other authors. On the other hand, the authorship of the Grihya-sitras which follow the Srauta-sitras of Katyayana, Laty4yana, Drahyayaaa, is not ascribed to Katyd4yana, Latyéyana, Drahydyaza, but to P4raskara, Gobhila, and KhAdira- Rarya.

It seems to me that we should consider the testimony of tradition as entirely trustworthy in the second class of cases. Tradition is very much inclined to ascribe to celebrated masters and heads of schools the origin of works which are acknowledged authorities in their schools, even though they are not the authors. But it is not likely that tradition should have made a mistake in the opposite

1 In the domain of the Atharva-veda literature alone we find this relation reversed ; here the Srauta-s{tra (the Vaitana-s(tra) presupposes the Grihya-sitra (the Kausika-s(itra). Cf. Prof. Garbe’s preface to his edition of the Vaitanasitra, p. vii. This relation is not extraordinary, considering the secondary character of the Vait&na-sfitra.

* Uktani vaitanikani, grihyani vakshyamas.

XXXil GRIHYA-SOTRAS.

direction, that e.g. it should designate P4raskara as author when KAatydyana himself was the author.

vii. This relation is not extraordinary, considering the secondary character of the Vait&na-sfitra.

* Uktani vaitanikani, grihyani vakshyamas.

XXXil GRIHYA-SOTRAS.

direction, that e.g. it should designate P4raskara as author when KAatydyana himself was the author.

We shall not be able to trust so implicitly to tradition where it puts down the same author for the Grzhya-sitra as for the corresponding Srauta-sitra; the possibility that such data are false is so large that we have to treat them as doubtful so long as we have not discovered certain proofs of their correctness. At present, so far as I can see, we are just as little justified in considering that such a proof has been made as we are able to prove the opposite state of things. It is easy to find the many agreements in contents and expression which exist, for instance, between the Srautasitra and Grthya-sitra of Sankhdyana, or between the Srauta-sitra and the Grihya-sitra of Asvala4yana!. But these agreements cannot be considered as sufficient proof that in each case the Grzhya-sftra and the Srauta-sitra are by the same author. Even if the author of the Gvzhya-sitra was not Asvalayana or SAnkh4yana in person, still he must have been at all events perfectly familiar with the works of those teachers, and must have intended to fit his work to theirs as closely as possible, so that agreements of this kind can in no way astonish us*. On the other hand, if the Srauta-sitras and Grihya-sftras are read together, it is easy to discover small irregularities in the exposition, repetitions and such like, which might seem to indicate different authors. But the irregularities of this kind which have been detected up to the present are scarcely of such

1 The parallel passages from the Srauta-sitra and the Grihya-sitra of the M§&navas are brought together in Dr. Von Bradke’s interesting paper, ‘ Ueber das M&nava-Grzhya-sitra,’ Zeitschrift der Deutschen Morgenlind. Gesellschaft, vol. xxxvi, p. 451.

* For this reason I cannot accept the reasoning through which Prof. Biihler (Sacred Books of the East, vol. ii, p. xiv) attempts to prove the identity of the author of the Srauta-s(itra and of the Dharma-siitra of the Apastambtya school. Buhler seems to assume that the repetition of the same Sftra, and of the same irregular grammatical form in the Srauta-sfitra and in the Dharma-siitra, must either be purely accidental, or, if this is impossible, that it proves the identity of the authors. But there remains a third possible explanation, that the two texts are by different authors, one of whom knows and imitates the style of the other,

INTRODUCTION. XXXili

But there remains a third possible explanation, that the two texts are by different authors, one of whom knows and imitates the style of the other,

INTRODUCTION. XXXili

a character as not to be easily ascribable to mistakes and carelessness such as even a careful author may be guilty of in the course of a large work!. It seems to me then that until the discovery of further circumstances throwing light on the question of the identity of the authors of the Srautas and of the Grthyas, it would be premature if we were to venture on a decision of this question in one direction or the other.

Prof. Bihler’s investigations have made perfectly clear the relation in which the Gvthya-sitras and the Dharmasitras stand to each other in those cases, where we have texts of both kinds by the same school. In the case of the Grhya-sdtra and the Dharma-sitra of the Apastambiyas he has proved* that both texts were the work of the same author according to a common plan, so that the Grihya-sitra is as short and terse as possible, because Apastamba had reserved for the Dharma-sitra a portion of the subject-matter generally treated of in the Grihyasitras. Besides there are references in each of the two texts to the other which strengthen the proof of their being written by the same author. In the Siftra collection of Hiramyakesin the state of things is different. Here, as Prof. Biihler has also shown °, we find numerous discrepancies between the Gvthya and the Dharma-sitra, which are owing to the fact, that while this teacher took as Dharma-sftra that of Apastamba with some unessential changes, he composed a Grthya-sitra of his own. Of the two Sftras of Baudhdyana, the same _ distinguished scholar, to whom we owe the remarks we have just mentioned, has treated in the Sacred Books of the East, vol. xiv, p. xxxi. ,

I believe that every reader who compares the two kinds of texts will notice that the frame within which the exposi-

: °

tion of the Dharma-siitras is inclosed, is an essentially

1 Cf. my remarks in the introduction to the Sankh&yana-Grshya, vol. xxix,

PP: 5, 6. 3 Sacred Books of the East, vol. ii, p. xiii seq. 5 Sacred Books of the East, vol. ii, p. xxiii seq.

[30] c

_ XXXIV GRIHYA-SOTRAS.

my remarks in the introduction to the Sankh&yana-Grshya, vol. xxix,

PP: 5, 6. 3 Sacred Books of the East, vol. ii, p. xiii seq. 5 Sacred Books of the East, vol. ii, p. xxiii seq.

[30] c

_ XXXIV GRIHYA-SOTRAS.

broader one than in the case of the Gvzhya-sftras. We have here, I think, the same phenomenon that may also be observed, for instance, in the domain of the Buddhist Vinaya literature, where the exposition of the life of the community was at first given only in connection with the explanation of the list of sins (Patimokkha) which was promulgated every half month at the meetings of the spiritual brethren. It was not till later that a more comprehensive exposition, touching all the sides of the life of the community was attempted?, an exposition which, on the one hand, no longer limited itself to the points discussed in the Patimokkha, and which, on the other hand, necessarily had much in common with what was laid down in the Patimokkha. The relation of the Gvzhya-sftras and Dharma-sitras seems to me to be of a similar nature. The Grihya-sitras begin to treat of the events of the daily life of the household, but they do not yet undertake to exhaust the great mass of this subjectmatter ; on the contrary they confine themselves principally to the ritual or sacrificial side of household life, as is natural owing to their connection with the older ritualistic literature. Then the Dharma-sitras take an important step further ; their purpose is to describe the whole of the rights and customs which prevail in private, civic, and public life. They naturally among other things touch upon the ceremonies treated in the Gvthya-sitras, but they generally merely mention them and discuss the questions of law and custom which are connected with them, without undertaking to go into the technical ordinances as to the way in which these ceremonies are to be performed 2.

Only in a few cases do portions treated of in the domain of the Dharma-sitras happen to coincide with portions treated of in the Grzhya-s(tras. Thus especially, apart from a few objects of less importance, the detailed rules for the behaviour of the Snataka and the rules for the interruptions

1 In the work which has Khandhaké as its general title and which has been transmitted to us in two parts, Mahavagga and Xullavagga.

2 Compare, for instance, the explanations concerning the Upanayana in the Dharma-sfitras (Apastamba I, 1; Gautama I) with the corresponding sections of the Grthya-sitras.

INTRODUCTION, XXXV

of the Veda study (anadhy4ya) are generally treated in an exactly similar way in the texts of the one and those of the other category.

INTRODUCTION, XXXV

of the Veda study (anadhy4ya) are generally treated in an exactly similar way in the texts of the one and those of the other category.

We have spoken above of the metrical peculiarities of the Mantras quoted in the Grzhya-sitras, the metre of which clearly proves what is indubitable from other reasons, that most, if not all, of these verses were composed at a perceptibly older period than the descriptions of the sacred acts in the midst of which they are inserted!. A second kind of verses which are quoted in the Grzhya-s(tras must be carefully distinguished from these. It is doubtful whether there are any to be found among them which the authors of the Sfitras have themselves composed; but they were composed at a period decidedly more recent than those Mantras ?, and they therefore exhibit metrical peculiarities which are essentially different. The verses I mean are Slokas of ritual contents, which are quoted to confirm or to complete what is stated in the prose, and which are introduced by such expressions as tad apy 4hu& ‘here they say also,’ or tad api slokak ‘here there are also Slokas,’ and other similar phrases °,

‘We called attention above (p. xix) to the fact that a verse of this kind occurs in one of the Grvzhya chapters of the Satapatha Brahmama, in a metre corresponding to the peculiarities of the older literary style. On the other hand, the verses appearing in the Grihya-sitras differ only in a few cases from the standard of the later Sloka prosody, as we have it, e.g. in the Mahabharata and in the laws of Manu. In the Zeitschrift der Deutschen Morgenlind. Gesellschaft, vol. xxxvii, p. 67, I have given tables for the verses in question out of the Sankhayana-Grzhya, and these tables show that the characteristic ending of the first

1 We do not mean to deny that among these verses too a few of especially modern appearance are to be found; e.g. this is true of the verses which Dr. Von Bradke has quoted from the Mfnava-Grzhya II, 14, 34 (Zeitschrift der Deutschen Morgenlind. Gesellschaft, vol. xxxvi, p. 429).

5 Let me here refer to the fact that one of these verses (Asvalfyana-Grshya IV, 7, 16) concludes with the words, ‘thus said Saunaka.’

* Asvalayana-Grthya I, 3, 10 designates such a verse as yagfagitha.

XXXvi GRIHYA-SOTRAS.

Gesellschaft, vol. xxxvi, p. 429).

5 Let me here refer to the fact that one of these verses (Asvalfyana-Grshya IV, 7, 16) concludes with the words, ‘thus said Saunaka.’

* Asvalayana-Grthya I, 3, 10 designates such a verse as yagfagitha.

XXXvi GRIHYA-SOTRAS.

Sloka Pada for the later period v —- —™, which, for instance, in the Nalopakhyana of the Mahabharata covers precisely five-sixths of all the cases, occurs in Sankh4yana in thirty cases out of thirty-nine, that is in about three quarters of the cases1; S4nkhayana has still twice the ending v-u™ which is the rule in the Rig-veda, but which is forbidden by the later prosody: prahuta’ pitrzkarman4, uktva mantram sprised apak*, It may be observed that a similar treatment of the Sloka metre appears also in the Rig-veda Pratisikhya of Saunaka. Here too the modern form of the ending of the first pada dominates, although sometimes the old iambic form is preserved, e. g. II, 5 antakpadamvivrittayaf, III, 6 anudattodaye puna.

It seems evident that we have in this Sloka form of the Sftra period, the last preparatory stage which the development of this metre had to traverse, before it arrived at the shape which it assumes in epic poetry ; and it is to be hoped that more exhaustive observations on this point (account being especially taken of the numerous verses quoted in the Dharma-sitras) will throw an important light on the chronology of the literature of this period lying between the Vedas and the post-Vedic age.

We add to these remarks on the Slokas quoted in the Grihya-sitras, that we come upon a number of passages in the midst of the prose of the Sdtras, which without being in any way externally designated as verses, have an unmistakable metrical character, being evidently verses which the authors of the Sfatras found ready made, and which they used for their own aphorisms, either without changing them at all, or with such slight changes that the original form remained clearly recognisable. Thus we read in Asvalayana (Grthya I, 6, 8), as a definition of the Rakshasa marriage: hatva bhittva 4a sirshdzi rudatim rudadbhyo

* The few verses which are found in Gobhila preserve the same metrical standard as those quoted in SaikhAyana ; it follows that in Gobhila IV, 7, 23, asvatthad agnibhayam brilyat, we cannot change brflyat in 4a, as Prof. Knauer proposes. The supernumerary syllable of the first foot is unobjectionable, but the form v — - — of the second foot should not be touched.

* Both passages are to be found in Saikh&yana-Grhya I, 10.

INTRODUCTION. XXXVil

Knauer proposes. The supernumerary syllable of the first foot is unobjectionable, but the form v — - — of the second foot should not be touched.

* Both passages are to be found in Saikh&yana-Grhya I, 10.

INTRODUCTION. XXXVil

haret: the approximation of these words to the Sloka metre cannot escape attention, and it is only necessary to make rudadbhya and rudatim change places in order to obtain a regular Sloka hemistich. In Gobhila the Sdtras I, 2, 21-27 represent three hemistichs, which with one exception (na 4a sopanatkak kvaéit) exactly conform to the laws of the Sloka metre. II, 4, 2 gives also a hemistich by slightly changing the order : Mahavrzkshan smasdnam ka nadis ka vishamami ha!.

Somewhat more remote from the original verses is the wording of the Sftras I, 6, 8. 9 na pravasann upavased ity ahuf, patny4 vratam bhavatiti; we have the metrical order in one of the Slokas quoted by Sankh4yana (Grzhya II, 17): nopavasak pravdse syat patni dhdrayate vratam.

The verses which are thus either expressly quoted, or at any rate made use of by the authors of the Grzhya-sitras, do not seem to be taken from connected metrical works any more than the yag#agath4s quoted in the Brahmazas; on the contrary in a later period of literature, when texts similar to Manu’s Code were composed, they evidently furnished these texts with some of their materials *.

Leaving out of consideration the Khadira-Grihya, which is evidently a recast of the Gobhiliya-Grzhya, and the Sitra of Hirazyakesin, which is, at least in part, based on that of Apastamba °, we are not in regard to the other Grthya texts in a condition to prove that one of them borrowed from the other. It often happens that single Sfitras or whole rows of Sitras agree so exactly in different texts that this agreement cannot be ascribed to chance; but this does not—so far at least—enable us to tell which text is to be looked upon as the source of the

1 The text has: nadts £a visham4wi 4a mah4vrikshan smasinam a,

* Cf. Indische Studien, XV, 11. We do not mean to imply anything as to the metrical portions of other Sfitra texts than the Grzhya-sitras. As regards some verses quoted in the Baudh&yana-Dharma-s(itra, Prof. Biihler (Sacred Books of the East, vol. xiv, p. xli) has shown that they are actually borrowed from a metrical treatise on the Sacred Law.

* Cf. Prof. Biihler’s remarks, Sacred Books of the East, vol. ii, p. xxiii.

XXXViii GRIHYA-SOTRAS.

other, or whether they have a common source which has been lost.

I will content myself with mentioning two such cases of agreement, in the one of which we can at least prove that a certain Sdtra cannot originally spring from one of the texts in which we find it, while in the other case we are able by means of a possibly not too uncertain conjecture to reconstruct the opening Sftras of a lost Grzhya-sftra.

The description of the vrishotsarga (i.e. of the setting a bull at liberty) agrees almost word for word in the Sdtras of Sankh4yana (III, 11), Paraskara (III, 9), and in the K4azhaka-Grthya. In SA4nkhayana we read:

§ 15: nabhyasthe:numantrayate mayobhdr ity anuvakaseshena.

(‘When the bull is in the midst of the cows, he recites over them the texts “mayobhi, &c.,” down to the end of the Anuvaka.’)

On the other hand in Péraskara we have:

§ 7: nabhyastham abhimantrayate mayobhdar ity anuvakaseshena.

(‘When the bull is in the midst of the cows, he recites over it the texts “ mayobhd&, &c.,” down to the end of the Anuvaka.’)

The quotation mayo bhd& is clear, if we refer it to the Rig-veda. Hymn X, 169, which stands about in the middle of an Anuvaka, begins with this word!. On the other hand in the Vagasaneyi Samhita there is no Mantra | beginning with MayobhoZ; we find this word in the middle of the Mantra XVIII, 45, and there follow verses whose use at the vvishotsarga would seem in part extremely strange. There can thus be no doubt that Paraskara here borrowed from a Sftra text belonging to the Rig-veda, a Pratika, which, when referred to the Vagasaneyi Samhitd, results in nonsense.

The other passage which I wish to discuss here is Para-

* In the Taittirfya Samhita (VII, 4, 17) mayobh@A is the beginning of an Anuvaka ; the expression anuvakaseshe#a would have no meaning if referred to this text.

INTRODUCTION. XXXIX

The other passage which I wish to discuss here is Para-

* In the Taittirfya Samhita (VII, 4, 17) mayobh@A is the beginning of an Anuvaka ; the expression anuvakaseshe#a would have no meaning if referred to this text.

INTRODUCTION. XXXIX

skaraI,4,1-5. PAraskara, being just on the point of describing the marriage ritual, prefixes a few sentences, the position of which here it is not very easy to understand. A general division of all Pakayag#ias—general remarks on the nature of the place for sacrificing : this looks very strange between a discussion of the Arghya and marriage ceremonies. Now these same sentences are found almost word for word and with the same passing on to the marriage ritual in SAnkhayana also (Grzhya I, 5,1-5). Here, as in other cases, we have the borrowing word for word of such portions of text from an older text, and, closely related to this phenomenon, the fact that the sentences in question are awkwardly woven into the context of the Grzhya where we read them, and are poorly connected with the surrounding parts. Unless we are much deceived, we have here a fragment from an older source inserted without connection and without change. It would seem that this fragment was the beginning of the original work ; for the style and contents of these SAtras are peculiarly appropriate for the beginning. Thus, if this conjecture is right, that old lost Gréhya began with the main division of all the Pakayag#as into four classes, and then proceeded at once to the marriage ritual. Later, when the texts which we have, came into existence, the feeling evidently arose, that in this way an important part of the matter had been overlooked. The supplementary matter was then inserted before the old beginning, which then naturally, as is to be seen in our texts, joins on rather strangely and abruptly to these newly-added portions,

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GRIJHYA-SUOTRA OF GOBHILA.

ty [30] : B

INTRODUCTION

TO THE

GRIHYA-SOTRA OF GOBHILA.

THE Grthya-sitra of Gobhila differs from those of Sankhayana, Asvalayana, Paraskara, Hirawyakesin in one essential point: while these texts presuppose only the same Vedic Samhit&s on which also the corresponding Srautasitras are based, viz. the Rig-veda-Samhitd, the Vagasaneyi- Samhita, and the Taittiriya-Samhita ; the Sdtra of Gobhila, on the other hand, presupposes, beside the Sammhit4 of the Sama-veda}, another collection of Mantras which evidently was composed expressly with the purpose of being used at Grihya ceremonies: this collection is preserved to us under the title of the Mantra-Brahmaza,and it has been edited at Calcutta (1873), with a commentary and Bengali translation by Satyavrata SAmasramin 2.

Prof. Knauer of Kiew, to whom all students of the Grthya literature are highly indebted for his very accurate edition and translation of Gobhila, has been the first to

' The term ‘Samhita of the Sama-veda’ onght to be understood here in its narrower sense as denoting the so-called first book of the Samhita, the Xhanda-arkika or collection of Yoni verses (see on the relation between this collection and the second book my remarks in the Zeitschrift der Deutschen Morgenlandischen Gesellschaft, vol. xxxviii, pp. 464 seq.). Prof. Knauer in his list of the verses quoted by Gobhila (p. 29 of his translation of the Gobhilfya- Grthya) states that Sama-veda II, 1138 (=I, 276) and 1139 is quoted in Gobhila TII, 9, 6, but an accurate analysis of the words of Gobhila shows that the verse II, 1139 is not referred to, so that only the verse II, 1138 remains, which occurs also in the first book of the Samhita. The ‘dvika’ of which Gobhila speaks in that Stra is not a dvrika, but, as the commentators rightly understand it (see Knauer's edition of the text, p. xii), it is a dyad of Sdmans or melodies, the two Kavasha Samans which are based on the text I, 276, and are given in the great S4ma-veda edition of Satyavrata SAmasramin, vol. i, pp. 566, 567.

2 In the same way the Grshya-siitra of Apastamba stands in connection with a similar collection of Grhya verses and formulas, the Apastambtya-Mantrapasha.

4 GRIHYA-SUTRA OF GOBHILA.

examine into the relation in which the two texts, the Mantra-Brahmaza and the Gobhiliya-sdtra, stand to each other. He has very kindly enabled me to make use, before they were published, of the results of his investigations, which he has laid down in the introduction to his translation of Gobhila. While I wish, therefore, to acknowledge the obligation under which Prof. Knauer has thus laid me, I must try, on the other side, to state my own opinion as to the problem in question, which in some points differs from, or is even opposed to, the theory by which Prof. Knauer has tried to solve it.

While I wish, therefore, to acknowledge the obligation under which Prof. Knauer has thus laid me, I must try, on the other side, to state my own opinion as to the problem in question, which in some points differs from, or is even opposed to, the theory by which Prof. Knauer has tried to solve it.

To begin with that side of the question regarding which there can scarcely be any doubt: it is certain, I believe, that Gobhila supposes the Mantra-Brahmaza to be known to the students of his Sdtra. The reasons which show this are obvious enough. By far the greater part of the Mantras of which Gobhila quotes the first words, are not found in the Sama-veda nor, for the most part, in any other Vedic Samhité, except in the Mantra-Brahmaaza, in which they stand in exactly the same order in which they are referred to by Gobhila. The descriptions of the Grihya sacrifices by Gobhila would have been meaningless and useless, and the sacrificer who had to perform his domestic ceremonies according to the ritual of Gobhila, would have been unable to do so, unless he had known those Mantras as contained in the Mantra-Braéhmaza. And not only the Mantras, but also the order in which the Mantras stood, for Sftras such as, for instance, Gobh. II, 1, 10 (‘With the two following verses he should wash,’ &c.), would have no meaning except for one who had studied the Mantra-Brahmaza which alone could show which ‘the two following verses’ were.

There are, consequently, two possibilities: either the Mantra-Brahmana existed before the Gobhiliya-sdtra, or the two works have been composed together and on one common plan. It is the first of these alternatives which Prof. Knauer maintains; I wish, on the other hand, to call

1 Cf, Knauer’s Introduction, pp. 24, 31 seq.

INTRODUCTION. 5

the attention of Vedic scholars to some facts which seem to me to render the second more probable.

It is the first of these alternatives which Prof. Knauer maintains; I wish, on the other hand, to call

1 Cf, Knauer’s Introduction, pp. 24, 31 seq.

INTRODUCTION. 5

the attention of Vedic scholars to some facts which seem to me to render the second more probable.

A great part of the Mantras which have to be recited, according to Gobhila, at the performance of the Grzhya ceremonies, are not given in the Mantra-Brahmaza, but they are either found in the SAma-veda-Samhita and then their Pratikas are quoted by Gobhila, or they are cited by Gobhila in extenso. Thus for the ceremonies described in the first Prap4a¢saka of Gobhila, such as the morning and evening offerings and the sacrifices of the full and new moon, the Mantra-Brahmaaa gives, with one single exception, no Mantras at all; but those Mantras, most of which consist only of a few words, are given by Gobhila only. It is scarcely to be believed that in a Samhita which had to contain the Mantras required for the performance of the Grihya sacrifices, the Mantras belonging to the two daily and the two fortnightly sacrifices, which occupy one of the first places among all Grzhya ceremonies and are treated of accordingly in all Grzhya-sitras, should have been omitted, unless that SamhitA was intended to stand in relation to another text by which that deficiency was supplied: and the Gobhiliya-sitra exactly supplies it. Prof. Knauer thinks that those Mantras were omitted because they had already found their place in the Srauta ritual ; but we must not forget that in the Srauta ritual of the SAma-vedins neither the Agnihotra nor the Darsapirzamasa sacrifices, which are performed without the assistance of priests of the Udgatr? class, are treated of. Moreover the one Mantra-to which we have already alluded’, the single one which corresponds in the Mantra-Brahmaza to the first book of Gobhila, seems to me quite sufficient to show that it was not the intention of the compiler of that text to disregard that group of sacrifices; he gave that Mantra only, because the other Mantras, consisting of but a few words, were given in extenso in the Gobhila text. The Mantra of which we speak, belongs to the description

1 Cf, Knauer’s translation, Introduction, p. 25. 3 Mantra-Brihmasa I, 1, 1.

6 GRIHYA-SOTRA OF GOBHILA.

The Mantra of which we speak, belongs to the description

1 Cf, Knauer’s translation, Introduction, p. 25. 3 Mantra-Brihmasa I, 1, 1.

6 GRIHYA-SOTRA OF GOBHILA.

of the paryukshaza of the sacrificial fire. The sacrificer pours out water to the south, the west, and the north of the fire, with the Mantras, ‘ Aditesnumanyasva, ‘Anumate snumanyasva, ‘Sarasvaty anumanyasva’; then he sprinkles water round the fire once or three times with a longer Mantra, ‘ Deva Savita# prasuva yag#am prasuva yag#apatim bhagdya. Divyo gandharvas ketapik ketam nah punatu. Vakaspatir vakam nak svadatu.’ This last one is the Mantra given in its entirety in the Mantra-Brahmaza, while Gobhila! has only the first words of it. To assume here that the author of the Mantra-Brahmaza knew only of that one Mantra, and that at the time of Gobhila the custom of the S4ma-vedins had undergone a change, so that they used four Mantras instead of the one, would be, in my opinion, an artificial and not very probable way of explaining the facts; a much more natural supposition would be, I believe, that the Sdtra and the Mantra-Brahmama describe one and the same form of the ceremony, so that the Brahmaza, by omitting the short Mantras, which were given in the Sdtra in their entirety, implicitly refers to the Sdtra, and the Sftra, on the other hand, by quoting only the first words of the longer Mantra, refers to the Brahmawa in which the full text of that Mantra was given.

Among the numerous ceremonies described by Gobhila, which could furnish the occasion for similar remarks, we select only two: the rites performed in the evening of the wedding-day *, and the sacrifice on the full-moon day of Asvayuga*. The bridegroom, having carried away his bride from her home, takes her to the house of a Brahmana, and when the stars have appeared, he makes six oblations with the six verses lekhasandhishu pakshmasu (Mantra-Br. I, 3, 1-6): these are given in the Mantra-Brahmama, and Gobhila has only the Pratika. ‘Then follow two short Mantras: the bride, to whom the polar-star has been shown, addresses that star with the words: dhruvam asi dhruvaham patikule bhoiyd4sam amushydasav iti;

1 Gobh. I, 3, 4. 2 Gobh. II, 3, 17 seq. 3 Gobh. III, 8.

INTRODUCTION. 7

‘Then follow two short Mantras: the bride, to whom the polar-star has been shown, addresses that star with the words: dhruvam asi dhruvaham patikule bhoiyd4sam amushydasav iti;

1 Gobh. I, 3, 4. 2 Gobh. II, 3, 17 seq. 3 Gobh. III, 8.

INTRODUCTION. 7

and when she sees the star Arundhati, she says, ruddhaham asmi. As the full wording of these Mantras is given by Gobhila, they are omitted in the Brahmaza. Finally the bridegroom recites over the bride the Rik dhruvaé dyaur dhruva prithivi, &c.; this we find in the M.-B. (I, 3,7), the Pratika only being quoted by Gobhila. If one were to suppose here that in the two texts two different stages in the development of this ceremony are represented, so that only the Mantras lekhasandhishu and dhruva dyau& would belong to the more ancient form of it, while the Mantras dhruvam asi and ruddhaham asmi would have been introduced at a later time, it may perhaps not be possible to disprove, in the strictest sense of the word, such an opinion. But I think the data we have given point to another solution of the problem which, if not the only admissible, is yet the most probable and natural one. Gobhila gave the full wording of the shorter Mantras with which the description of the ceremony could be interwoven without becoming obscure or disproportionate ; the longer Mantras would have interrupted, rather tediously and inconveniently, the coherency of his ritual statements; so he separated them from the rest of his work and made a separate Samhita of them. It is true that there are some exceptions to the rule that all long Mantras are given in the Mantra-Brahmaza and all short Mantras only in the Sdtra: on the one hand, there are some Mantras of considerable extent that are given by Gobhila and omitted in the Brahmaza, thus, for instance, the Mantra yady asi saumi used at a preparatory ceremony that belongs to the Pumsavana!. On the other hand, a number of short Mantras which Gobhila gives in extenso, are found nevertheless also in the Mantra-Brahmavza: such is the case, for instance, with many of the Mantras belonging to the worship of the Fathers, Gobhila IV, 2. 3, Mantra-Br. IT, 3.

1 Gobh. II, 6, 7. It is possible, though we have no positive evidence for this conjecture, that such statements regarding preparatory or auxiliary ceremonies may here and there have been added to the Siitra collection in a later time. The Khadira-Grzhya (II, 2, 20) has instead of that long Mantra only a few words which in the Gobhiliya-sitra stand at the end of it.

8 GRIHYA-SOTRA OF GOBHILA.

It appears then, that allowance must be made for a certain inconsistency or carelessness in the distribution of the material between the two texts: and such an assumption will easily be allowed by any one who does not entertain very exaggerated ideas as to the care and reflection which presided over the composition of the Sdtra texts.

I will add only a few words concerning a second Grihya ceremony, which calls for the same sort of comment as the rites which have just been discussed. For the offering on the day of the full moon, Gobhila prescribes (III, 8, 2) first the verse 4 no mitrAvaruzA, second the verse ma nastoke. The Mantra-Brahmama (II, 1, 8) has the second of these verses only, not the first: conversely, the first verse alone, and not the second, is to be found in the Samhita of the SAma-veda (I, 220). We could hardly assume, as I think, that the Mantra-Brahmaza presupposed another form of the rite differing from Gobhila’s; we should be much more inclined to consider the leaving out of that matter, which was contained in other texts of the Sama-veda, as a proof that the compiler of the Mantra-Brahmaza assumed that those texts were known}.

And this brings me to one of Prof. Knauer’s conjectures concerning the Mantra-Brahmaza which I have not yet touched. According to tradition we consider the Mantra- Brahmaza as belonging to the SAma-veda ; in the Calcutta edition it is designated as the ‘SA4ma-vedasya Mantra- Brahmazam, Prof. Knauer thinks that it is doubtful whether the Mantra-Brahmaza belonged to the SAma-veda originally. He conjectures? ‘that it existed already in the

1 Any one who holds the view that the ritualistic formulas, which are not contained in the Mantra-Brahmasa, represent later extensions of the ceremonies in question, will do well to notice how in any one of the offerings of the Srauta ritual which we possess, both in the old description of the Samzhita and Brahmana texts, and in the more recent description of the Sfitra texts, Mantras have been added in more recent times to the former ones. I think that it would be difficult to draw from such observations any argument of analogy calculated to support Dr. Knauer's opinion as to the relation of the Mantras in Gobhila and in the Mantra-Brahmana,

? Introduction to his translation, p. 23.

INTRODUCTION. 9

I think that it would be difficult to draw from such observations any argument of analogy calculated to support Dr. Knauer's opinion as to the relation of the Mantras in Gobhila and in the Mantra-Brahmana,

? Introduction to his translation, p. 23.

INTRODUCTION. 9

period during which the separate schools were as yet in the process of sifting, when there were as yet no SAma-vedists in the later and stricter sense of the term?.’ For out of 249 Mantras of the Mantra-Brahmava there are only four which are found in the SAma-veda?, as Prof. Knauer has shown, while a much greater number of these Mantras occur in the other Vedic Samhitas. I should be inclined to conclude the other way : just because the author of the Mantra-Brahmaza presupposed a knowledge of the Samhita of the SAma-veda, but not of the other Vedas—or in other words because he destined his work for SAma-vedins, he did not need to repeat what was in the SAma-veda, but was compelled to incorporate in his compilation the Mantras out of the Rig-veda or of the Yagur-veda*. Moreover, I would draw the same conclusions from the Mantras cited by Gobhila which are absent in the Mantra-Brahmaza, as I did from the Mantras which occur in the Mantra-Brahmaaa, but are not to be found in the Sama-veda. Those Mantras are all to be found in the Sama-veda with the exception of those which Gobhila has in extenso, and which therefore could be omitted in the Mantra-Brahmaza. If we examine the thirteen Mantras collected by Prof. Knauer (p. 29), we find that in the case of nine of them the passage of the Samaveda (always of the first Arkika of the Sama-veda) where they are to be found is quoted by Prof. Knauer.

1 Besides the reasons given below in opposition to this conjecture, I may be permitted to point out that this hypothesis is contrary to the whole chronology of the Grzhya literature which we endeavoured to arrive at in the general introduction. It is a priori extremely improbable that there was a Grihya Samhita at a time when there was as yet no Sima-veda.

® Viz. (according to Prof. Knauer's alphabetical list of the Mantras of the Mantra-Brahmama) imam stomam arhate, M.-B. II, 4, 2=Sv. I, 66; II, 414; tat savitur varezyam, M.-B. I, 6, 29 =Sv. II, 812; bharfmedhmam, M.-B, II, 4, 3=Sv. II, 415; sakema tv, M.-B. II, 4, 4=Sv. II, 416.

* Notice that of the four exceptional cases which we put together in the previous note, three cases are Mantras which are found only in the second Arkika of the Sama-veda, not in the first (cf. above, p. 3, note 1). The fourth verse (M.-B. II, 4, 2) is to be found in the first Ardika, it is true, but it stands closely related to two verses which are not to be found in that Aréika (M.-B. II, 4, 3. 4). This explains why it was put into the Mantra-Brahmaaa, as well as those two verses.

10 GRIHYA-SOTRA OF GOBHILA.

The four other cases are :

rikam sama yagamahe, Gobh. III, 2, 48.

tak kakshur devahitam, III, 8, 5.

sam anya yanti, III, 9, 7.

II, 4, 3. 4). This explains why it was put into the Mantra-Brahmaaa, as well as those two verses.

10 GRIHYA-SOTRA OF GOBHILA.

The four other cases are :

rikam sama yagamahe, Gobh. III, 2, 48.

tak kakshur devahitam, III, 8, 5.

sam anya yanti, III, 9, 7.

pragapataye, IV, 7, 36. Of these Mantras the first is contained in the SAma-veda (1, 369) just as the nine first-mentioned ones; the second is quoted by Gobhila in extenso; the third is to be found in the Aranyaka division of the Sama-veda I (vol. ii, p. 292, ed. Bibl. Ind.) ; in the fourth finally the text is corrupt ; it is intended for the verse out of the Mantra-Brahmaza Pragapate na tvad etany anya&. Thus the four apparent exceptions all vanish, and we have in the Mantras which are absent in the Mantra-Bréhmaza a new proof that this text belongs to the literature of the SAma-veda!.

Thus, according to my view, we may describe the origin

of the Mantra-Brahmaaa as follows. The SAma-veda contained in its Samhitd a much smaller number of Mantras applicable to the Grzhya rites than either the Rig-veda or the Yagur-veda ; the peculiar character of the SAman texts, intended for musical recitations at the most important sacrificial offerings, was quite remote from the character of formulas suitable for the celebration of a wedding, for the birth of a child, for the consecration of fields and flocks. Hence it is that, to a much greater extent than Asvalayana or Paraskara, Gobhila mentions Mantras for which a reference to the SahitA was not sufficient ; and this led to the compiling of a separate Samhita of such Grzhya-mantras, which presupposes the Grzhya-sitra, just as the latter presupposes this Samhita. The almost perfect agreement of the Mantra-Brahmaza with Gobhila furnishes a valuable

1 One will not object that the Mantras in question which are absent in the Mantra-Brahmama are all to be found in the Rig-veda as well as in the Samaveda. Since almost all the verses of the Sdma-veda are taken from the Rig-veda there is nothing astonishing about this. Before one could conclude from this that the Mantra-Brahmana belongs to the Rig-veda he would have to answer the question, How is it that the verses in question are always verses of the Rig-veda which are repeated in the SAma-veda? Why are there not among them verses which are not to be found in the Sdma-veda ?

INTRODUCTION, II

warrant for the good preservation of the two texts; of small discrepancies I have noted only two: Mantra-Brahmaza I, 6, 15, the formula 4gantr4 samaganmahi is given for the ceremony of the Upanayana, while Gobhila does not prescribe this Mantra for this ceremony, although other Grthya texts do; and secondly, the Mantra-Brahmavza II, 5, 1-7 does not consist of six verses as Gobh. IV, 6, 5-6 allows us to assume, but of seven verses.

IV, 6, 5-6 allows us to assume, but of seven verses.

In concluding this introduction notice is to be drawn to the fact that the text of Gobhila has preserved for us the traces of a division differing from the one into four Prap4thakas which is handed down by tradition: in a number of places certain Sftras or the last words of certain Sdtras are set down twice, a well-known way of indicating the close of achapter. This repetition, besides occurring at the end of the first, third, and fourth Prapa¢/aka (not at the end of the second), is to be found in the following places which become more frequent towards the close of the work: I, 4, 31; III, 6,15; IV, 1, 22; 4, 343 5, 34; 6, 16.

GR/JHYA-SOTRA OF GO

PrapAruaKa I, KAwoiKA 1.

1. Now henceforth we shall explain the domestic sacrifices.

2. He should perform (the ceremonies) wearing the sacrificial cord on his left shoulder and having sipped water,

3. During the northern course of the sun, at the time of the increasing moon, on an auspicious day, before noon: this he should know as the (proper) time (for performing the ceremonies).

4. And as the prescription (is stated with regard to the time of the single ceremonies).

5. All (ceremonies) are accompanied by the

« Anvaharya (Sraddha).

1, 1-4. Comp. Kh4dira-Grthya I, 1, 1. 2. 5. 7.

5. I cannot give this translation of the words ‘ sarvany evanvaharyavanti’ without expressing my doubts as to whether the commentator, whom I have followed, is right. He says: ‘anu paskad &hriyate yasmat prakritam karma iti, anu paskid 4hriyate yat prastutét (prakritét?) karmama iti Adnvaharyam nAndimukhasraddham dakshin4 kofyate.’ It is evident that the first explanation of anv4h4rya as a ceremony after which the chief sacrifice follows, is inadmissible. Below, IV, 4, 3. 4, Gobhila himself defines the Anvaharya Sraddha as a monthly ceremony (comp. Manu III, 123; Max Miller, India, p. 240); it is, consequently, different from a Sraéddha accompanying each Grzhya sacrifice. The Sloka which the commentary quotes from a ‘grzhy4ntara’ seems to me not to remove the doubt ; I think rather that it contains a speculation based on this very passage of Gobhila, taken in the sense in

I4 GRIHYA-SOTRA OF GOBHILA.

6. At the end (of each ceremony) he should feed worthy (Brahmazas) according to his ability.

7. A student, after he has studied the Veda, when going to put the last piece of wood (on the fire),—

8. Or to seize a wife’s hand (i.e. to marry her),—

g. Should fetch water from a hidden place, should sweep a place which is inclined towards north-east, or which is level, and should besmear it (with cowdung). Beginning from the centre of it he should draw a line from west to east, (another line) from south to north which touches that line at its western end, and three lines from west to east (touching the northwards-turned line at three different points) in its midst (i.e. at neither of its ends). He then should besprinkle (those lines with water).

at neither of its ends). He then should besprinkle (those lines with water).

10. In this way the Lakshama (i.e. the preparation of the place for the sacred fire) is performed everywhere.

11. With the words ‘ Bhar, bhuva/, sva%,’ they carry the fire forward (to that place) so that they have it in front of them.

12. Or after the householder has died, the chief

which the commentator takes it, and on the Sftras IV, 4, 3.4. Thus I rather believe that we ought to understand anvahfrya as a mess of food like that offered after the darsapfirnam4sau sacrifices to the officiating priests (Hillebrandt, Neu- und Vollmondsopfer, 133), and I propose to translate: All (sacrifices) are followed by (the offering of) the Anvah4rya food (to the priest).

6. Kh&dira-Grzhya I, 1, 3.

4. The text goes on to treat of the setting up of the domestic fire. Khadira-Grehya I, 3, 1.

g. Khadira-Grzhya I, 3, 1 seqq.; Gréhya-samgraha I, 47 seqq. ; Zeitschrift der Deutschen Morgenl. Gesellschaft, XXXV, 557.

12. I have followed in the translation of paramesh/sikarazam the

I PRAPATHAKA, I KANDIKA, 22. 15

(of the family) should do it (i.e. he should set up the sacred fire).

13. In this way, on the coincidence of an (auspicious) Tithi and an (auspicious) Nakshatra, (or of such a Nakshatra) and a Parvan—

14. On the full-moon day or on the new-moon day: then he should celebrate the setting up of his (sacred domestic) fire.

15. He should get fire from a Vaisya’s house or from a frying-pan, and should set it up (as his sacred fire) ;

16. Or (he should fetch it) from the house of one who offers many sacrifices, be it a Brahmaza, or a Raganya, or a Vaisya.

17. Or he may kindle another fire by attrition and may set it up.

18, That is pure, but it does not bring prosperity.

19. He may do what he likes (of the things stated as admissible in the last Sdatras).

20. When he puts (at the end of his studentship) the last piece of wood (on the fire), or when he sacrifices when going to seize the hand of a wife, that fire he should keep.

21. That becomes his (sacred) domestic fire.

22. Thereby his morning oblation has been offered.

way indicated by the Grzhya-samgraha I, 77, and by Sankhayana (I, 1, 5): prete va grthapatau svayam gyayin. I think the paramesh/At is the same person as the gy4ya4n. The commentary gives a different explanation: paramesh/Af agnir ity 4takshate, tasya paramesh/hino:gneh karanam yathoktena vidhina svikarazam.

15-18. KhAdira-Grzhya I, 5, 3 seqq.

20, 21. KhAdira-Grthya I, 5, 1. 2. Comp. also above, Sfitras 7 and 8.

22. I.e. in the first of the two cases mentioned in Sfitra 20, the

16 GRIHYA-SOTRA OF GOBHILA.

23. Beginning from that time the sacrificing (of regular morning and evening oblations) in the domestic fire is prescribed, so that he begins with an evening oblation.

also above, Sfitras 7 and 8.

22. I.e. in the first of the two cases mentioned in Sfitra 20, the

16 GRIHYA-SOTRA OF GOBHILA.

23. Beginning from that time the sacrificing (of regular morning and evening oblations) in the domestic fire is prescribed, so that he begins with an evening oblation.

24. Before the time has come for setting the fire in a blaze, he should fetch in the evening and in the morning from a hidden place the water with which the different acts (such as sipping water) are performed.

25. Or (he should fetch water only) in the evening.

26. Or he should draw it out of a water-pot or of a barrel.

27. Before sunset he should set the fire in a blaze, and sacrifice the evening oblation after sunset.

28. In the morning he should set the fire in a blaze before sunrise, and should sacrifice the morning oblation before sunrise or after it.

KAwoikA 2,

1. He takes as his yag#opavita (i.e. sacrificial cord) a string, or a garment, or simply a rope of Kusa grass.

putting of fuel on the fire, and in the second case, the oblations of fried grain, &c., prescribed for the wedding, are considered as the sacrificer’s morning oblation in his newly-established Grehya fire, so that the regular oblations have to begin with the sfyamahuti.

23. Khadira-Grzhya I, 5,6. Comp. Prof. Bloomfield’s note 2, Zeitschrift der Deutschen Morgenl. Gesellschaft, XXXV, 561.

27, 28. Khadira-Grzhya I, 5, 7-9. As to the two cases regarding the time of the morning oblation, comp. Indische Studien, X, 329.

2, 1-4, Rules regarding the Upavita. Khadira-Grthya I, 1, 4-6. Compare the detailed description of the nine threads of which the Upavita-string should consist, in the Grzhya-samgraha II, 48 seqq. A string was evidently considered as the regular and preferable form of the Upavita; with regard to the second kind of Upavita mentioned in Stra 1, the commentary says, ‘A garment (is used),

I PRAPATHAKA, 2 KANDIKA, 15. 17

2. Raising his right arm, putting the head into (the upavita), he suspends (the cord) over his left shoulder, so that it hangs down on his right side: thus he becomes yag#opavitin.

3. Raising his left arm, putting the head into (the upavita), he suspends it over his right shoulder, so that it hangs down on his left side : thus he becomes pradinaévitin.

4. Pra&tn4vitin, however, he is only at sacrifices offered to the Manes.

5. Having gone in a northern direction from the fire, having washed his hands and feet, and having seated himself, he should sip water three times and wipe off (the water) twice.

6. Having besprinkled his feet (with water) let him besprinkle his head.

7. Let him touch the organs of his senses with water :

8. The two eyes, the nose, the two ears.

g. Whatever (limb of his body) requires his consideration (whether it is pure or not), that he should touch with water (i.e. with a wet hand).

10. Here they say:

11. Let him not touch (himself with water, or sip water) while walking,

12. Nor standing,

13. Nor laughing,

g. Whatever (limb of his body) requires his consideration (whether it is pure or not), that he should touch with water (i.e. with a wet hand).

10. Here they say:

11. Let him not touch (himself with water, or sip water) while walking,

12. Nor standing,

13. Nor laughing,

14. Nor looking about,

15. Nor without bending down,

if the Upavita has been lost, for instance, in a forest, and if it is impossible to get a string.’ A similar remark is given with reference to the third kind of Upavita, the rope of Kusa grass.

5-32. Rules regarding the 44amana and upasparsana. Kh&dira-Grrhya I, 1, 7-10; Manu II, 60 seqq.

[30] © Cc

18 - GRIHYA-SOTRA OF GOBHILA.

16. Nor (throwing up the water) with his fingers,

17. Nor except with the (proper) Tirtha,

18. Nor uttering a sound,

19. Nor without looking (at the water),

20. Nor with his shoulders put back,

21, Nor wearing a part of his under garment as if it were an upper garment,

22. Nor with warm water,

23. Nor with foamy water,

24. And in no case wearing sandals,

25. (Not) with a turban on his head (?),

26, (Not with his garment) tied round his neck,

27. And not stretching out his feet,

28. When he has finally touched (water) again, he becomes pure.

29. Let him, however, sip only water that reaches his heart.

30. For if he does otherwise, he remains impure.

31. Now the cases in which he has to touch (water) a second time,

17. As to the Tirthas (or parts of the hand) sacred to the different deities or beings, comp. Vasish¢ha TII, 64 seqq., &c. See also Manu II, 58.

20. According to the commentary he has to hold his hands between his knees. Comp. Sankh.-Grzhya I, 10, 8. Thus the shoulders are brought forward.

21-27. These Sftras form three regular Sloka hemistichs. Only at the end of the second hemistich there is a metrical irregularity (sopanatka’ kvafit standing at the end of the verse).

25. Kasaktikak, which the commentary explains as a compound of ka, ‘ the head,’ and 4saktikA = 4veshAka.

28. Khadira-Grshya I, 1, 10.

2g. In other texts (for instance, Manu II, 62; Vasishrha III, 31 seqq.) it is stated that a Brahmama should sip water that reaches his heart, a Kshatriya water reaching his throat, a Vaisya water that wets his palate; a Sfidra should only touch water with his lips.

I PRAPATHAKA, 3 KANDIKA, 6. 19

32. Having slept, or eaten, or sneezed, or taken a bath, or drunk something, or changed (his garments), or walked on the high road, or gone to a cemetery, he should sip water and then sip water again.

KAwpikA 8.

1. Having put wood on the (sacred) fire, having swept (the ground) round it, he should, bending his right knee, pour out to the south of the fire his joined hands full of water with (the words), ‘ Aditi ! Give thy consent!’

2. To the west with (the words), ‘Anumati! Give thy consent !’

3. To the north with (the words), ‘ Sarasvatt ! Give thy consent!’

Give thy consent!’

2. To the west with (the words), ‘Anumati! Give thy consent !’

3. To the north with (the words), ‘ Sarasvatt ! Give thy consent!’

4. With (the words), ‘God Savitrz! Give thy impulse!’ (Mantra-Brahmama I, 1, 1) he should sprinkle (water) round the fire once or thrice so as to keep his right side turned towards it—

5. Interchanging the points at which he begins and ends the (sprinkling of water), and sprinkling so as to encompass what he is going to offer (with the streams of water),

6. Let him then make oblations of the sacrificial food, be it prepared or raw, over the fire.

32. This Sftra again forms a Sloka, though a slightly irregular Sloka.

3. Rules regarding the daily morning and evening sacrifice.

1-5. Khadira-Grehya I, 2, 17-21.

6, The sacrificial food is either krita (prepared) or akrita (unprepared), A mess of boiled rice, for instance, is krz'ta, rice grains are akrita.

20 GRIHYA-SOTRA OF GOBHILA.

7. If it is raw, he should sacrifice after having washed it and having let the water drop off.

8. If it consists in curds or milk or rice gruel, (he should sacrifice it) with a brazen bowl, or with the pot in which the oblations of boiled rice are prepared, or also with the (sacrificial spoon called) Sruva;

9. In the evening the first (oblation) with (the formula), ‘To Agni Svaha!’ the second silently, in the middle and in the north-eastern part (of the fire) ;

10. In the morning the first (oblation) with (the formula), ‘To Sdrya Svaha!’ the second again silently, again in the middle and in the north-eastern part (of the fire).

11. Having put a piece of wood (on the fire), and having again sprinkled (water) round it, he should pour out again his joined hands full of water in the same way (as prescribed in the Satras 1-3); in the Mantras he says, ‘Thou hast given thy consent’ (instead of ‘Give thy consent’).

12. Having circumambulated the fire so as to turn his right side towards it, having poured out the remains of water, and filled the vessel again, and put it (in its proper place), (he may do) whatever his business is.

q-12. Khadira-Grehya I, 5, 10-12, Prodaka in Sftra 7 is explained by pragatodaka.

g-10. Khadira-Grehya, 1.1. 13-15.

9. The first oblation is made in the middle, the second, sacred to Pragapati (Sankhayana I, 3, 15, &c.), in the north-eastern part of the sacred fire. The tenth Sfitra of course is to be understood in the same way.

12, The water is that mentioned chap. 1, 24. With regard to

I PRAPATHAKA, 3 KANDIKA, 18. 21

13. In that way, from that time (in which he has begun to offer the two daily sacrifices) he should sacrifice, or should have sacrificed, over the (sacred) domestic fire, till the end of his life.

14. Here now they say:

15. ‘If they like, his wife may offer the morning and evening oblations over the domestic fire. For his wife is (as it were) his house, and that fire is the domestic fire,’

14. Here now they say:

15. ‘If they like, his wife may offer the morning and evening oblations over the domestic fire. For his wife is (as it were) his house, and that fire is the domestic fire,’

16. When the morning meal or the evening meal is ready, he should make (his wife) say, ‘It is ready !’—

17. In an unbroken voice (?), having made himself pure,

18. He replies in a loud voice,‘Om!’ Then in

yath4rtham the commentary says, ‘ yathartham karm4pavargavihitam V4madevyaginfdikam pr&tarihutipaséadvihitam brahmayagfam va kuryad iti vikyasesha#.’ Similarly in the note on II, 4, 11 it is said, ‘yathirtham iti karmazad parisam4ptir ufyate ;’ II, 8, 17: ‘yathartham tantrasamfpanam kuryat,’ &c. In my translation I have adopted the opinion of Professor Weber (Indische Studien, V, 375), according to whom yath4rtham simply means, ‘(he should behave) as required by circumstances;’ ‘(he should do) what happens to be his business.’

13. The last words are 4 givitdvabhréth&t, which literally means ‘till the Avabhritha bath of his life.’ The Avabhritha bath is the bath taken at the end of certain sacrifices, so that the Avabhritha of life signifies death.

15. Khadira-Grihya I, 5, 17.

16-18. Khadira-Grshya, 1.1. 18, 19. In my translation of SAtra 17 I have adopted, though not quite without doubt, the conjecture of Professor Roth given in Professor Knauer’s note, p. 137. Professor Roth writes ritebhangaya vaéd or ritebhagay4 vasa: he says simply ‘om,’ and not ‘6-0-6-0-6-om.’ According to the commentary Sfitra 17 would refer to the wife, not to the husband.

18. The MSS. give makhy4 and m&ksh4. We ought to read, tan ma ksh4yfty upamsu. Comp. Apastamba II, 2, 3, 11

22 . GRIHYA-SOTRA OF GOBHILA.

a low voice: ‘To that (food) I bring adoration. May it not fail!’

KAwopikA 4.

1, He then should silently offer the Balis.

2. Let him speak only what refers to the due preparation of the food. With guests he may converse, if he likes.

3. He then should take some portion of food which is fit for sacrifice, should pour over it some liquid fit for sacrifice (such as ghee, milk, or curds), and should sacrifice it silently in the fire with his hand.

4. The first oblation is sacred to Pragdpati, the second to (Agni) Svish/ak77t.

5. He then should offer the Balis, inside or outside (the Agnyag4ra), having well cleansed the ground.

6. Let him pour out water once, and put down Balis in four places, and finally sprinkle once (water on the four Balis).

7. Or let him for each Bali which he puts down, sprinkle (water) before and afterwards,

* 8. What he puts down first, that is the Bali belonging to the Earth. What in the second place, to Vayu. What in the third place, to the Visve devas. What in the fourth place, to Pragdpati.

9. Then he should offer other Balis (near) the water-pot, the middle (post, and) the door: the first Bali is sacred to the Waters, the second to the Herbs and Trees, the third to the Ether.

What in the third place, to the Visve devas. What in the fourth place, to Pragdpati.

9. Then he should offer other Balis (near) the water-pot, the middle (post, and) the door: the first Bali is sacred to the Waters, the second to the Herbs and Trees, the third to the Ether.

4, 1 seqq. The daily Bali offering. Khadira-Grzhya I, 5, 20 seqq. g. According to the commentary the first of these three Balis has

I PRAPATHAKA, 4 KANDIKA, 20. 23

10. Then he should offer another Bali in the bed or in the privy. That Bali belongs either to Kama or to Manyu.

11. Then (another Bali) on the heap of sweepings; that (belongs) to the hosts of Rakshas.

12. The remnants of the Balis he should besprinkle with water, and should pour them out towards the south from right to left; they belong to the Fathers.

13. Let him sacrifice in the fire sitting.

14. Let him make the oblation to the Fathers sitting ; the other (Balis he may offer) as it happens.

15. He should, however, offer those Balis himself as long as he stays at home.

_ 16, Or another person who must be a Brahmaza (should offer them for him).

17. Both the husband and his wife (should offer them) :

18. This is the rule for householders.

19. The wife in the evening, the man in the morning: thus (it is stated).

20. He should offer such Balis of all food whatever, be it prepared for the Fathers, or for auspicious

to be offered near the water-pot, the second near the middle door of the house, the third (comp. Gautama V, 16) in the air. With the genitives the word samfpe is supplied. It is difficult to understand why the author, if his intention had been to state three places in which the Balis had to be offered, should have mentioned only two. Thus I believe that the right explanation is that of Professor Knauer, who takes madhyama in the sense of the middle post of the house (comp. III, 3, 31).

11, The commentary explains avasalavi here, as is frequently the case, by pitrztfrthena. Lagree with the opinion pronounced in the Petersburg Dictionary, in rejecting this explanation.

1g. Comp. Manu III, r2t.

24 GRIHYA-SOTRA OF GOBHILA.

purposes (for instance, for being offered to Brahmanzas), or for (ordinary) purposes.

21. Only in the case ofa sacrifice (this rule) ceases.

22. If rice and barley are prepared for one and the same meal, he should, having offered (Balis) of the one or the other (kind of food), consider his duty as fulfilled.

23. Ifthe food is cooked at different times for one meal, he should perform this Bali ceremony only once.

24. If food is prepared at different places for one family, he should perform this Bali ceremony only from (the food which is prepared in) the kitchen belonging to the householder.

25. However (of the persons belonging to -the family) he whose food becomes ready before (that of the householder), (that person) should offer the prescribed portion in the fire, and give to a Brahmaza his share (of the food), and then should eat ‘ himself.

26. He whose (food becomes ready) after (that of the householder), should only eat.

27. Here they say also:

28. ‘At the end of that offering of Balis let him pronounce a wish. Then it will be fulfilled to him.’

29. He himself, however, should offer the Asasya Bali, from the barley(-harvest) till the rice(-harvest), and from the rice(-harvest) till the barley(-harvest), This is called the Asasya Bali.

22. K4la I take, as the commentator does, for bhoganak4la.

23. Here again kAla occurs in the same sense. Comp. Khadira-Grihya I, 5, 34.

29. Kh&dira-Grthya I, 5, 37. The barley-harvest is in the hot season, the rice-harvest in autumn (see Zimmer, Altindisches Leben, 243). The sacrificer offers barley from the barley-harvest till the rice-harvest ; and rice from the rice-harvest till the barley-harvest.

I PRAPATHAKA, 5 KANDIKA, 6. 25°

30. Thus he obtains long life.

31. When a donation has been made, he should offer a Bali of chaff, of the scum of boiled rice, and of water. This is sacred to Rudra. This is sacred to Rudra.

KAwnpikA 5.

1. Now at the times of the new moon and of the full moon (the following ceremonies are performed).

2. Let him fast on that full-moon day (when the full moon rises) at the meeting (of day and night).

3. The following day, according to some (teachers).

4. And on that day on which the moon is not seen, (he should fast, considering it) as the newmoon day.

5. The ends of the half-months are the time for fasting, the beginnings for sacrifice.

6. With the sacrificial food of the new-moon

This Bali is called 4-sasya, because it is offered until (4) the next crop (sasya) is ripe. As to the regulation that the sacrificer has to offer it himself, compare above, Sftras 15-19.

31. Khadira-Grhya I, 5, 30. The repetition of the last words makes it probable that this Sftra was at one time considered the end of the first book. Comp. Introduction, p. 11.

5. Description of the sacrifices of the full and new moon. Paradigm of the regular Sthalipaka offering. The first twelve Sfitras of this chapter have been translated by Professor Weber, Ueber den Vedakalender namens Jyotisham, PP. 50 seq.

a. See the note below at Sfttra ro.

3. With these two Sfitras, ‘sandhy4m paurnzamfsim upavaset ; uttarim ity eke,’ a passage should be compared which is identically found in the Aitareya (VII, 11), and in the Kaushftaka Brahmana (III, 1): pfirvam paurzam4sim upavased iti Paingyam, uttaram iti Kaushitakam.

6. The month is reckoned here, as is usually done, as beginning with the fortnight of the increasing moon.

26 ‘GRIHYA-SOTRA OF GOBHILA.°

sacrifice he celebrates the first half (of the month), with that of the full-moon sacrifice the second.

6. The month is reckoned here, as is usually done, as beginning with the fortnight of the increasing moon.

26 ‘GRIHYA-SOTRA OF GOBHILA.°

sacrifice he celebrates the first half (of the month), with that of the full-moon sacrifice the second.

7. Full-moon is the greatest distance of sun and moon ; new-moon is their nearest approach.

8. That day on which the moon is not seen, that he should take as the day of new-moon.

9. Sometimes he may also while (the moon) is (still) visible (accept it as the day of new-moon) ; for (already then the moon) has made its way.

10. The time of full-moon is reckoned in three ways: (when the full moon rises at) the meeting (of day and night), or when it rises after sunset, or when it stands high (in the sky at sunset).

11. Now on what day it becomes full—

12. The doctrine on this point has to be studied

4. Here begins a new exposition of the question of full and new moon which stands independently by the side of the former sections, and which Gobhila has not taken much care to weld together with them. Comp. Sfitra ro with Sftras 2 and 3, and Sftra 8 with Stra 4.

10. The first of the three times is that mentioned in Sftra 2. It seems to me not very safe to interpret sandhyA in that modern sense, in which sandhi is used, for instance, in the verse quoted by Madhava, Weber, Jyotisha gr, so that it designates the meeting-point of the bright and of the dark fortnight (‘ 4vartane yad4 sandhih parvapratipador bhavet,’ &c.). If sandhy4 were that, we should expect that the same word would occupy a similar position in the definition of amavasya. I prefer, therefore, with the commentary, to understand sandhyé in its ancient sense, as the time which divides day from night. Thus sandhya paurzamasf, the full-moon day, on which the moon rises at the meeting of day and night, stands in opposition to uttara paurzamast (Siitra 2), or to astamitodita (scil. paurnamasi, Sftra 10), exactly in the same way as in the Brahmana passages quoted above (note on § 3) parva paurzamast is opposed to uttard paurmamasi. The second and third cases are those of the full moon rising (shortly) after sunset, and of the moon becoming full when standing high in the sky. .

I PRAPATHAKA, 5 KANDIKA, 20. 27

separately. One should study it, or should ascertain (the exact time of) the Parvan from those who know it.

13. Now on the day which is the fast-day, on that day, in the forenoon, having offered his morning oblation, he besmears that surface on which the fire is placed, on all sides with cow-dung.

14. He then gets the pieces of wood ready (which are to be put on the fire)—of Khadira or of Palasa wood.

15. If Khadira or Pal&sa wood cannot be obtained, it may be wood—as far as it serves the purpose—of any tree, with the exception of Vibhidaka, Tilvaka, Badhaka, Niva, Nimba, Ragavvzksha, Salmali, Aralu, Dadhittha, Kovidara, Sleshmataka wood.

16. The Barhis consists of Kusa grass cut off at the points at which the blades diverge from the main stalk.

17. (The blades should be) cut off near the roots at (the ceremonies directed to) the Fathers. __

18. If that (i.e. Kusa grass) cannot be obtained, (he may take) any kind of grass, with the exception of Saka grass, of Saccharum reed, of such grass as is apt to break, of Balbaga grass, of Mutava, of Amphidonax reed, of Sus¢ha.

19. (He should get ready the following things, viz.) Agya, rice or barley to be cooked for the sacrifice, the pot in which the oblation of cooked rice (or barley) is prepared, the pot-ladle, the Sruva, the water fetched from a hidden place—

20, And the other things which we shall mention in the course of (our exposition of) the ritual.

1g. As to anugupté 4paf, see above, chap. 1, 9.

28 GRIHYA-SOTRA OF GOBHILA.

21. On that day he should not go away (from his house on a journey, &c.) ;

22. Even from a distant place he should return to his house.

23. (On that day) he may buy goods from others, but not sell (such goods).

24. Let him not speak much.

25. Let him strive to speak the truth.

26. In the afternoon husband and wife, after having bathed, should eat fast-day food which is pleasant to them. It should contain butter (and should be prepared) in the due way.

KAwpikA 6,

1. Thus has spoken MAnatantavya: ‘ Unoffered indeed becomes the offering of a man who does not eat fast-day food.

2. ‘He becomes powerless. Hunger will attack him. He does not gain favour among people. His offspring will be perverse.

3. ‘But he who eats fast-day food, becomes powerful. Hunger will not attack him. He gains

26. Kh&dira-Grthya II, 1, 4.6. The commentary explains kusalena: it should be easy to digest. Comp. below, II, 1, 2: (d&rin kurvita) lakshamaprasastin kusalena.

6, 1. The teacher’s name is spelt elsewhere M4nutantavya, which seems to be the more correct spelling. The Kh&dira-Grzhya (II, 1, 5) has M4nadantavya. Dr. Knauer has called attention to several other blunders of the MSS., which are unusually frequent just in this passage. For I have no doubt that in spite of the unanimous agreement of the MSS. we are to change m4nushy4hutir into manushasy4hutir, and I think it very probable, to say the least, that in Stra 4 kAmayetaupavasathikam should be corrected into kimayey4t4m aupavasathikam, though here the singular could possibly be defended by very faithful believers in the authority of the MSS.

I PRAPATHAKA, 6 KANDIKA, 14. 29

favour among people. His offspring will be still more blessed.

4. ‘Therefore (husband and wife) should eat fastday food which is pleasant to them.’

5. Let them sleep that night on the ground.

I PRAPATHAKA, 6 KANDIKA, 14. 29

favour among people. His offspring will be still more blessed.

4. ‘Therefore (husband and wife) should eat fastday food which is pleasant to them.’

5. Let them sleep that night on the ground.

6. They should spend that night so as to alternate their sleep with waking, entertaining themselves with tales or with other discourse.

7. But they should avoid doing anything unholy (such as cohabiting together).

8. It is said, that when on a journey, he should not fast.

9. For (say they, in that case) the observance has to be kept by his wife.

10. Let him do (herein) what he likes.

11. In the same way also one who has set up the (Srauta) fires should fast—

12, And (he should observe) what is enjoined by the sacred tradition.

13. Now in the forenoon, after (the sacrificer) has offered his morning oblation, and has walked round the fire on its front side, and strewn to the south of the fire eastward-pointed Darbha grass—

14. (The Brahman) stations himself to the east of that (grass), facing the west, and with the thumb and the fourth finger of his left hand he takes one grass blade from the Brahman’s seat and throws it away to the south-west, in the intermediate direction (between south and west), with (the words), ‘Away has been thrown the dispeller of wealth.’

4. Or, which is pleasant to him? See the note on §1.

4. Khdira-Grthya II, 1, 7.

14. The ceremonies stated in this Sfitra have to be performed by the Brahman. This is stated in the commentary, and the com-

30 GRIHYA-SOTRA OF GOBHILA.

15. Having touched water, he then sits down on the Brahman’s seat, with (the words), ‘I sit down on the seat of wealth.’

16. Facing the fire he sits silently, raising his joined hands, till the end of the ceremony.

17. Let him speak (only) what refers to the due performance of the sacrifice.

18. Let him not speak what is unworthy of the sacrifice,

19. If he has spoken what is unworthy of the sacrifice, let him murmur a verse, or a Yagus, sacred to Vishzu.

20, Or let him only say, ‘ Adoration to Vishzu !’

21. If one wishes, however, to do himself the work both of the Hotzz and of the Brahman, he should in the same way place on the Brahman’s seat a parasol, or an outer garment, or a water-pot, or a

20, Or let him only say, ‘ Adoration to Vishzu !’

21. If one wishes, however, to do himself the work both of the Hotzz and of the Brahman, he should in the same way place on the Brahman’s seat a parasol, or an outer garment, or a water-pot, or a

parison of parallel texts leaves no doubt as to the correctness of this view. Thus Hiramyakesin says (I, 1): etasmin kale brahma yagnopavitam kritvapa akamyaparenagnim dakshivAtikramya brahmasadanat trimam nirasya, &c. Comp. also the corresponding passages of the Srauta ritual given by Hillebrandt, Neu- und Vollmondsopfer, p. 17. I do not think it probable, however, that we should read brahmassan4t, so that it would be distinctly expressed by the text that the Brahman is the subject (comp. Dr. Knauer’s Introduction, p. viii). For we read in this same Sftra brahm4sanat tr7azam abhisamgrzhya; in Sftra 15, brahm4sana upavisati; in Sitra 21, brahmasane nidhaya: of these passages it is in the second made probable by the sense, and it is certain in the third, that brahm4sana is to be understood as a compound equal to brahmasadana. Thus it would, in my opinion, be unnatural not to explain it in the same way also in the first passage. ParAvasu is opposed to Vasu (Sftra 15) in the same way as some texts, for instance Apastamba, oppose Parigvasu to Arvagvasu.

16 seqq. Khadira-Grrhya I, 1, 19 seqq.

a1. ‘In the same way’ refers to the ceremonies stated in Sftras

I PRAPATHAKA, 7 KANDIKA, 6. 31

bolster of Darbha grass, and should return in the same way (in which he has gone to the Brahman’s seat), and then should perform the other (duties).

KAwpikA 7.

1. He then washes the mortar, the pestle, and the winnowing basket, strews to the west of the fire eastward-pointed Darbha grass, and puts (the mortar, &c.) on (that grass).

2. He then pours out, with a brazen vessel or with the pot in which the oblations of cooked rice are prepared, the grain destined for sacrifice, rice or barley—

3. Once pronouncing the name of the deity (to whom the offering will be made): ‘Agreeable to such and such (a deity) I pour thee out ;’ twice (it is done) silently.

4. Then to the west, with his face turned eastward, he begins to husk the grain, with his right hand lying over the left.

5. After the grain has three times been winnowed, he should wash it thrice (if it is destined) for the gods, they say, twice, if for men, once, if for the Fathers.

6. Having put a (Darbha) purifier (into the pot

13. and 14. On the darbhaéa/u or, as some MSS. read; darbhava/u, see Bloomfield’s note on the Grzhya-samgraha, I, 88, 89. Knauer gives darbhava/um without adding any various readings. Comp. Khadira-Grshya I 1, 23.

7, 2, 3. Khadira-Grzhya II, 1, 9.

4,5. Comp. Hillebrandt, Neu- und Vollmondsopfer, pp. 29 seqq. KhAadira-Grrhya II, 1, 10-13.

6. Hillebrandt, p. 39.

32 GRIHYA-SOTRA OF GOBHILA.

in which the oblation is to be prepared), he should pour the grain (into it).

Comp. Khadira-Grshya I 1, 23.

7, 2, 3. Khadira-Grzhya II, 1, 9.

4,5. Comp. Hillebrandt, Neu- und Vollmondsopfer, pp. 29 seqq. KhAadira-Grrhya II, 1, 10-13.

6. Hillebrandt, p. 39.

32 GRIHYA-SOTRA OF GOBHILA.

in which the oblation is to be prepared), he should pour the grain (into it).

7. He should cook the mess of sacrificial food so that it is well cooked, stirring it up (with the potladle) from left to right.

8. When it has been cooked, he should sprinkle (Agya) on it, should take it from the fire towards the north, and should again sprinkle (Agya) on it.

9. Having put wood on the fire, he should strew Kusa grass round it on all sides, to the east, to the south, to the north, to the west—

10. On all sides in three layers or in five layers—

11. Thick, so that always an uneven number (of blades) are put together.

12. (He should strew) eastward-pointed grass, covering the roots with the points.

13. Or he should strew it to the west (of the fire), and should draw (some of the grass which he has strewn) from the south end and (some) from the north end, in an easterly direction.

14. He should (arrange the grass so as to) lay the points of the southern blades uppermost.

15. This rule for strewing (grass) round (the fire is valid) for all (ceremonies) at which oblations are made.

16. Some lay also branches of Samt wood or of Parza wood round (the fire).

10. Khadira-Grthya I, 2, ro.

11. This seems to me the most probable translation of ayugmasamhatam, on which expression Dr. Knauer’s note on pp. viii seq. of his Introduction should be compared. Comp. Hillebrandt, Pp- 64 seq.

13-14. This is the same way of strewing the grass which is described in the Manava-Grthya I, 10, 4. 5 ; Khadira-Grzhya I, 2, 9.

16. Comp. Grthya-samgraha I, 85. 97. _

I PRAPATHAKA, 7 KANDIKA, 25. 33

17. To the north (of the fire) a Sruva full of water (is placed): this is the Prastta water ;

18. If there is (such water). Or it may be dispensed with, say some (teachers).

19. Having put the mess of cooked food on the Barhis, and put wood (on the fire), he prepares the Agya.

20. (He may take) ghee, or oil made from Tila seeds, or curds, or milk, or rice gruel.

21. From that same Barhis (he takes two Darbha blades and) makes purifiers (of them), of the length of one span.

22. Putting an herb between (them and the instrument with which he cuts them), he cuts them off, not with his nail, with (the words), ‘ Purifiers are ye, sacred to Vishzu.’

23. He then wipes them with water, with (the words), ‘By Vishau’s mind ye are purified.’

24. Having purified (the Agya by pouring it into the Agya pot, over which he has laid a Darbha purifier), he purifies it (in the pot) with the two northward - pointed purifiers (in the following way) :

He then wipes them with water, with (the words), ‘By Vishau’s mind ye are purified.’

25. Holding them with his two thumbs and fourth fingers, he purifies (the Agya) three times, from west to east, once with the Yagus: ‘ May the god Savitrz purify thee with this uninjured purifier, with the rays of the good sun ;’ twice silently.

20. All the substances which are stated in this SQtra can be considered as Agya. Grihya-samgraha I, 106. 107.

21 seqq. Khadira-Grthya I, 2, 12 seqq.

24. As to sampfyotpun&ti, comp. Hiranyakesin I, 1, 1, 23: pavitrintarhite p4trespa Antyopabilam pfirayitvodagagrébhyam pavitrabhy4m trir utpfya...

[30] D

34 GRIHYA-SOTRA OF GOBHILA.

26. He then should sprinkle them with water and should throw them into the fire.

27. Then, having put that Agya on the fire, he should take it from (the fire) towards the north.

28. This is the way to prepare the Agya.

KAwnpikA 8.

1. To the east (is placed) the Agya, to the west the mess of cooked food.

2. Having sprinkled (water) round (the fire) and poured Agya on the mess of cooked food, he begins to sacrifice simply with the pot-ladle, picking out portions of the sacrificial food (without ‘ underspreading’ and pouring Agya over the Havis).

3. If he intends, however, to sacrifice so as to ‘underspread’ (the Havis with Agya) and to pour (Agya) over it, let him sacrifice first the two Agya portions (in the following way) :

4. He should take four portions of Agya—five portions (are taken) by the Bhyzgus—and should sacrifice from west to east, on the northern side with (the formula), ‘To Agni Sv4h4!’ on the southern side with (the words), ‘To Soma Sv&éha!’

5. He then cuts off (two or three Avadanas) from the Havis, having ‘spread under’ (Agya).

6. (Two Avad4nas) from the middle and from the east side, if he (belongs to the families who) make

8, 2. On the sprinkling of water round the fire, comp. above, chap. 3, 1 seq. On the technical meaning of upagh4tam, see Bloomfield’s note on Grzhya-samgraha Parisishéa I, 111 (Zeitschrift der Deutschen Morgenlandischen Gesellschaft, XXXV, 568).

3 seq. Comp. Kh&dira-Grzhya II, 1, 17.

6. Khadira-Grshya II, 1, 19 seq. The Upastarana (Sfitra 5) and

I PRAPATHAKA, 8 KANDIKA, 14. 35

four Avadanas. (Three Avadanas) from the middle, from the east and from the west side, if (he belongs to those who) make five Avadanas.

7. He sprinkles (Agya) on the cut-off portions.

8. He anoints the places from which he has cut them off (with Agya) in order that the strength (of the Havis) may not be lost.

g. He should sacrifice over the middle of the fire with (the words), ‘To Agni Sv4ha!’—

10. Once or thrice, in that same way.

8. He anoints the places from which he has cut them off (with Agya) in order that the strength (of the Havis) may not be lost.

g. He should sacrifice over the middle of the fire with (the words), ‘To Agni Sv4ha!’—

10. Once or thrice, in that same way.

11. Now for the Svish¢akvzt (oblation), after having ‘spread under’ (Agya), he cuts off once a very big (Avad4na) from the eastern part of the northern part (of the Havis). Twice he should sprinkle (Agya) on it.

12. But if he (belongs to the families who) make five Avadanas, he should ‘spread under’ twice, and cut off (the Avadana), and sprinkle (Agya) on it twice.

13. He does not anoint the place from which he has cut off, in order that the strength (of the Havis) may be lost.

14. With the words, ‘To Agni Svish¢akrzt

the Abhighdrana (Sftra 7) are reckoned as two Avadanas, so that they form together with the two or three portions cut off from the Havis, four or five Avadénas respectively. On the difference of the families regarding the number of Avadénas, comp. Weber, Indische Studien, X, 95.

7 seqq. Comp. Khadira-Grshya II, 1, 21-24.

11. Comp. the corresponding regulations of the Srauta ritual at Hillebrandt, Neu- und Vollmondsopfer, 117-119.

13. The same rule re-occurs in the Srauta ritual; Hillebrandt, 1.1. 117, note 8.

14. The expression used here uttarardhapfrv4rdhe is also found in most of the corresponding passages of the Srauta ritual,

36 GRIHYA-SOTRA OF GOBHILA.

Sv4ha!’ he should sacrifice it over the eastern part of the northern part (of the fire).

15. He should sacrifice oblations of Agya on (the chief oblations of cooked sacrificial food), with the Mahavyéhr‘tis.

16. The insertion (stands) before the Svish¢akrzt (oblation).

17. If different sacrifices are performed together, there is only one sweeping (of the ground) round (the fire) (chap. 3, 1), one (putting of) fuel (on the fire) (chap. 7, 19), one Barhis, one sprinkling (of water) round (the fire) (chap. 8, 2), one Agya, and one offering of the two Agyabhagas (chap. 8, 3).

18. Having cut off (the Avadanas) for all (the single sacrifices), he sacrifices the Svish¢fakrzt oblation only once.

19. After he has sacrificed, he should throw that pot-ladle (which he has used in the preceding ceremonies) into the fire.

20. Or having washed it, he should take with it (the rest of the sacrificial food), and should eat that.

given by Hillebrandt, 1.1. 119, note 3. The Khadira~Grzhya has pragudtéyam.

15. If the chief oblations consist in Agya, they are both preceded and followed by the Mahavy4hriti oblations. See below, chap. 9, Stra 27.

16. On the 4vapa (i.e. the special characteristic offerings of each sacrifice) see Sankhayana-Grzhya I, 9, 12, and the note there (vol. xxix, p. 28).

15. If the chief oblations consist in Agya, they are both preceded and followed by the Mahavy4hriti oblations. See below, chap. 9, Stra 27.

16. On the 4vapa (i.e. the special characteristic offerings of each sacrifice) see Sankhayana-Grzhya I, 9, 12, and the note there (vol. xxix, p. 28).

19. According to the commentary, etad would belong to sauvish/akrtam (Sftra 18): ‘After he has sacrificed that, he should throw the pot-ladle into the fire. The comparison of Baudhayana I, 17, 23, atraitan mekshazam 4havantyesnupraharati (Hillebrandt, p. 119, note 3), shows that the commentary is wrong, and that etad belongs to mekshanam.

I PRAPATHAKA, 8 KANDIKA, 29. 37

21. The Sruva he should not throw into the fire, say some (teachers).

22. By one who has not set up the sacred fires, the mess of cooked food should be offered to Agni at the festivals both of the full and of the new moon.

23. To Agni, or to Agni and Soma, by one who has set them up, at the full-moon (sacrifice) ;

24. To Indra, or to Indra and Agni, or to Mahendra, at the new-moon (sacrifice).

25. Or also one who has set up the sacred fires, should offer it to Agni at the festivals both of the full and of the new moon.

26. Having put a piece of wood (on the fire), and having afterwards sprinkled (water) round (the fire), he performs the Yag#avd4stu ceremony (in the following way) :

27. From that same Barhis he should take a handful of Kusa grass, and should dip it thrice into the Agya or into the Havis, the points, the middle, and the roots, with (the words), ‘May the birds come, licking what has been anointed.’

28. He then should besprinkle that (handful of grass) with water, and should throw it into the fire with (the verse), ‘Thou who art the lord of cattle, Rudra, who walkest with the lines (of cattle), the manly one: do no harm to our cattle; let this be offered to thee! Sv4ha!’

29. This (ceremony) they call Yag#avastu.

22-25. Comp. KhAdira-Grshya II, 2, 1-4.

26-29. Khadira-Grzhya II, 1, 26 seq.; Grzhya-samgraha II, I seq.

27. The expression tata eva barhishad has occurred already at chap. 7,21. The Mantra re-occurs in Vag. Samhit4 II, 16¢e, &c.

38 GRIHYA-SOUTRA OF GOBHILA.

KAnpikA 9.

1. He then should take away the remnants of the Havis in a northern direction, should take them out (of the vessel in which they are), and should give them to the Brahman.

2. He should try to satiate him.

3. They say indeed with regard to sacrifice : ‘Through the Brahmava’s being satiated (with sacrificial food) I become satiated myself?

4. Then (he should give to the Brahman) what other food has just become ready.

5. Then he should try to gain the favour of Brahmazas by (gifts of) food.

6. A full vessel constitutes the fee for the sacrifice ; that he should give to the Brahman.

7. A brazen vessel or a wooden cup which has been filled with food, with prepared food or with raw food, or even only with fruits: this they call a full vessel.

6. A full vessel constitutes the fee for the sacrifice ; that he should give to the Brahman.

7. A brazen vessel or a wooden cup which has been filled with food, with prepared food or with raw food, or even only with fruits: this they call a full vessel.

8. The Brahman is the only officiating priest at the Pakayagaas.

g. (The sacrificer) himself is Hotvz. °

10. A full vessel (see Sfitra 7) is the lowest sacrificial fee at a Pakayag#a.

11. The highest is unlimited.

12. Thus Sud4s Paigavana, after having offered the sacrifice of a mess of cooked food to Indra and

9, 1. Khadira-Grzhya II, 1, 29.

6 seqq. Kh&dira-Grhya II, 1, 30. 31.

8, 9. The native authorities divide these two Sftras after rztvik ; I propose to divide after pakayagf#eshu.

12. The commentary here refers to the rule of the Drahyd4yaaasfitra (=Lasy4yana VIII, 1, 2): samkhy4matre fa dakshiné gavah,

I PRAPATHAKA, 9 KANDIKA, 18. 39

Agni, gave one hundred thousand (cows as the sacrificial fee),

13. Now if he should not be able to get for the morning or for the evening oblation, or for the sacrifices of the full or of the new moon at-his (sacred) domestic fire, any substance fit for sacrifice or a person who could sacrifice (instead of himself, if he is prevented) : what ought he to do?

14. Until the evening oblation the (time for the) morning oblation is not elapsed, nor the (time for the) evening oblation until the morning oblation. Until the new moon the (time for the) sacrifice of the full moon is not elapsed, nor the (time for the) sacrifice of the new moon until the full moon.

15. During that interval he should try to obtain sacrificial food or to find a sacrificer.

16. Or (if he does not succeed in this) he should cook fruits or leaves of trees or herbs which are sacrificially pure, and should sacrifice them.

17. Or he should at least sacrifice water; thus has said Pakayagzia, the son of Id&. For (even if he offers only water) the sacrifice has been performed.

18. And there is an expiation for one who has not sacrificed..

14 seq. KhAdira-Grzhya II, 2, 5 seq. ; SAnkhayana-Grshya I, 3, 6.

16 seqq. Kh&dira-Grihya II, 2, 10 seqq. In this teacher Pakayagiia, son of Ida, whose opinion on the performance of certain P&kayagéias is here stated, we have of course to see a fictitious sage of the same kind with the well-known Rishi Prag4tha, to whom the authorship of a number of Sfktas in the Pragdtha book (Rigveda, Madala VIII) is ascribed.

18, 19. By the repetition of iti these Sfitras seem to be characterised as continuing the statement of Paékayagfa’s opinion ; comp. Dr. Knauer’s Introduction, p. xviii. As to Stra 18, comp. Sankhayana-Grihya I, 3, 9.

40 GRIHYA-SOTRA OF GOBHILA.

19. And, (says Pakayag#a,) a Brahmaza should not omit to keep his vow.

20. Here they say also:

21. He should keep (his vow) during that time in which he does not sacrifice, by abstaining from food.

xviii. As to Stra 18, comp. Sankhayana-Grihya I, 3, 9.

40 GRIHYA-SOTRA OF GOBHILA.

19. And, (says Pakayag#a,) a Brahmaza should not omit to keep his vow.

20. Here they say also:

21. He should keep (his vow) during that time in which he does not sacrifice, by abstaining from food.

22. When he then has obtained (the necessary substances for sacrificing), he should make up for the (omitted) oblations.

23. For thus also his vow has been duly kept.

24. These rules (which have been given with regard to the sacrifices of the full and new moon) are valid for the Havis oblations which will be stated hereafter.

25. After the end of the Mantra follows: the word Svah4.

26. At Agya oblations he should only prepare that Agya (chap. 7, 28) and should sacrifice it, picking out portions of it. (He should) not (sacrifice) the two Agya portions nor the Svishéakvzt.

27. At Agya oblations he should, if no special rule is given, sacrifice with the Mah4vy4hrztis before and after (the chief ceremonies).

22. ‘He should count the omitted (oblations), should pour the corresponding number of oblations into his vessel, and should sacrifice them in the due way all at once with one Mantra. In the same way also the other oblations (belonging to other gods).’ Karmapradifpa.

24. Is Havis here used as opposed to Agya (Sftra 26), in the same way in which K&ty4yana says (Sraut. I, 9, 1. 20): ‘ vrihfn yavan va havishi; ubhayata 4gyam havishak’? Comp. below, III, 8, 103 Asvalayana-Grihya I, 10, 26.

25. Khadira-Grthya I, 1, 15.

26. As to upaghatam, comp. the note on chap. 8, 2.

27. Sankh4yana-Grrhya I, 12, 13; Kh&dira-Grehya I, 3, 12-13, where the traditional division of the Sftras differs from that which is supported by tradition in the text of Gobhila. Gobhila has used.

I PRAPATHAKA, 9 KAWDIKA, 29. 4I

28. As at the wedding, thus at the tonsure (of the child’s head), the initiation (of the BrahmaAérin), and at the cutting of the beard.

29. At the end of the ceremony the Vamadevya is sung for the sake of averting evil. The V4madevya is sung for the sake of averting evil.

End of the First PrapA¢haka.

the word 4gy4hutishu in the beginning of SQtra 26, and it would have been superfluous if he had repeated it in connection with the words naégyabh4gau na svish/akrit. In the corresponding Sfdtras of the KhAdira the case was different, and there the words nagyabhagau na svish/akrit inevitably required the addition of a word like 4gyahutishu, by which to show which class of sacrifices it was which required no Agyabhgas and no Svishfakrit. The following word in the Khadira text, however, anddese, should be referred, against tradition, to Sftra 13, as is shown by the comparison of Sankh4yana-Grthya I, 12, 13.

The following word in the Khadira text, however, anddese, should be referred, against tradition, to Sftra 13, as is shown by the comparison of Sankh4yana-Grthya I, 12, 13.

28. At the wedding, oblations are made first with the three single Mahavy4hritis, afterwards with the Mahavy4hritis together; see below, II, 1, 25. 26. The tonsure of the child’s head is treated of below, II, 9; the initiation (upanayana), II, 10; the cutting of the beard, III, 1. Comp. Khadira-Grzhya, I, 3, 10.

29. Apavrztte karmani should be corrected into apavrikte karmani, as has been noticed in the Petersburg Dictionary, s. v. apa-vart. The Sankh4yana-Grchya I, 2, 1 says karmapavarge.

42 GRIHYA-SOTRA OF GOBHILA.

PrapAr#aka II, KAwnp1KkA 1.

1. Under a propitious Nakshatra let him take a wife—

2. Who should possess the auspicious characteristics in due way.

3. If he can find no such (woman, he should take) earth-clods—

4. From an altar, a furrow, a pool, a cow-stable, a place where four roads meet, a gambling-place, a place where corpses are burnt, and from sterile soil ;

5. A ninth (earth-clod) mixed of all.

6. (These he should make) equal (and should) make marks at them.

7. Taking them in his hand he should offer them to the girl, and (reciting the formula) : ‘ Right alone is the first; right nobody oversteps; on right this earth is founded. May N.N. become this universe!’ —he should pronounce her name and should say: ‘ Take one of these.’ ,

8. If she takes one of the first four (clods), he should marry her,

1, 1-4. Description of the wedding. Comp. Indische Studien, V, 288, 305 seq. ; 312 seq. ; 368 seq.

2. In translating kusalena I have been guided by the comparison of I, 5, 26 (comp. Béhtlingk-Roth, s.v. kusala). The commentary understands the Sfitra in a different way. He should take a woman who possesses auspicious characteristics commended by one versed (kusala) in the characteristics of women. If he can find no such person who is able to judge, he should, &c. (Stra 3).

4. Comp. Asvalayana-Grthya I, 5,5; Grthya-samgraha II, 21-23.

1. Asvalayana-Grihya, l. 1. § 4.

Il PRAPATHAKA, I KANDIKA, 14. 43

9. And according to some (teachers) also, if (she takes) the mixed one.

10. After she has been washed with Klttaka, barley and beans, a friend should besprinkle her three times at her head, so that her whole body becomes wet, with Sura of first quality, with (the formula), ‘K4ma! I know thy name. Intoxication thou art by name,’ &c. (Mantra-Braéhmaza I, 1, 2). (In the passage of the formula), ‘ Bring hither N.N.,’ he should pronounce the husband’s name. (The Mantras should have) the word Sv4hé at their end. With the two following verses he should wash her private parts.

11, That has to be done by (female) relatives (of the bride).

12. At the wedding wood has been put on the fire to the east of the house, on a surface besmeared (with cow-dung).

(The Mantras should have) the word Sv4hé at their end. With the two following verses he should wash her private parts.

11, That has to be done by (female) relatives (of the bride).

12. At the wedding wood has been put on the fire to the east of the house, on a surface besmeared (with cow-dung).

13. Then one of the people who assist at the wedding, fills a cup with ‘firm’ water, and having walked with the water-pot round the fire on its front side, silent, wrapped in his robe, he stations himself to the south (of the fire), facing the north.

14. Another person with a goad (walks in the same way and stations himself in the same place).

g. See Sftra 5.

ro. ‘With Klitaka,’ &c., means, with water into which KIftaka, &c., has been thrown; comp. Grthya-samgraha II, 15. ‘Sura of first quality’ is Sura prepared from molasses ; see Gréhya-samgraha II, 16. Comp., however, also Grihya-samgraha II, 41.

13. Khadira-Grthya I, 3, 5 ; Gréhya-samgraha II, 25. 26. ‘Firm water’ seems to be water which does not dry up. The Grzhyasamgraha says: ‘ Water that has its smell, its colour, and its taste, which is in great rivers, in wells and other receptacles, and in ponds: such water is called “firm;” this is the fixed meaning.’ Comp. Bloomfield’s note, Z.D.M.G. XXXV, 574.

44 GRIHYA-SUTRA OF GOBHILA.

15. They place roasted grain mixed with Samt leaves, to the amount of four handfuls, in a winnowing basket behind the fire,

16. And an upper mill-stone.

17. Now (the girl) whose hand he is going to seize, has been washed, (her whole body) including her head.

18. The husband should put on her a (new) garment which has not yet been washed, with the verse, ‘They who spun’ (Mantra-Brahmama I, 1, 5), and with (the verse), ‘ Put on her, dress her’ (I. 1. 6).

19. Leading forward (from the house to the sacred fire, the bride) who is wrapped in her robe and wears the sacrificial cord over her left shoulder, he should murmur (the verse), ‘Soma gave her to the Gandharva’ (MB. I, 1, 7).

20. While she, to the west of the fire, pushes forward with her foot a rush-mat or something else of that kind, veiled (with clothes), he should make her say : ‘May the way which my husband goes, be open to me.’

21. If she does not murmur (these words out of shame, &c.), he should murmur (them, saying), ‘To her’ (instead of ‘To me’).

22. She should make the end of the rush-mat (Sdtra 20) reach the end of the Barhis.

23. On the east end of the rush-mat she sits down to the right of the bridegroom.

17-19. Khfdira-Grzhya I, 3,6. Yag#opavitinim in Sftra 19 means, according to the commentary, that she wears her outer garment arranged like the sacrificial cord, over her left shoulder; for women are not allowed to wear the sacrificial cord itself.

20. Grthya-samgraha II, 27 seq.

Il PRAPATHAKA, 2 KANDIKA, 7. 45

Yag#opavitinim in Sftra 19 means, according to the commentary, that she wears her outer garment arranged like the sacrificial cord, over her left shoulder; for women are not allowed to wear the sacrificial cord itself.

20. Grthya-samgraha II, 27 seq.

Il PRAPATHAKA, 2 KANDIKA, 7. 45

24. While she touches his right shoulder with her right hand, he sacrifices six oblations of Agya with ‘(the verse), ‘May Agni go as the first,’ and the following (verses) (MB. I, 1, 9-14)—

25. And (three oblations) with the Mahavy4hzttis, one by one;

26. A fourth with (the four Mah4vy4hr‘?tis) together,

KAwnpikh 2.

1. After the sacrifice they both arise.

2. The husband passes behind her back, stations himself to the south, with his face turned to the north, and seizes the woman’s joined hands.

3. (Standing) to the east (of the girl) her mother or her brother, having taken the roasted grain, should make the bride tread on the stone with the tip of her right foot.

4. The bridegroom murmurs: ‘Tread on this stone’ (MB. I, 2, 1).

5. Her brother filling once his joined hands with roasted grain, pours it into the bride’s joined hands.

6. After (Agya) has been spread under and poured over (the fried grain), she sacrifices that in the fire without opening her joined hands, with (the verse which the bridegroom [?] recites), ‘This woman says’ (MB. I, 2, 2).

7. (The verses), ‘The god Aryaman,’ and, ‘ Pd-

24-26. Khédira-Grthya I, 3, 11-13.

2, 1 seqq. Kh4dira-Grzhya I, 3, 16 seqq.

3. The roasted grain is that mentioned chap. 1, 15, the stone, Sftra 16.

6. Comp. Grzhya-samgraha II, 34.

7. On the repetitions of the ligahoma, see below, Sfitras g. ro.

46 GRIHYA-SOTRA OF GOBHILA,

shan’ (1. 1. 3. 4) (are repeated) at the two following (oblations of fried grain).

8. After that sacrifice the husband, passing (behind her back), returns in the same way, and leads her round the fire so that their right sides are turned towards it, or a Brahmama versed in the Mantras (does the same), with (the verse), ‘The maid from the fathers’ (MB. I, 2, 5).

g. After she has thus been lead round, she stands as before (Satras 1. 2), and treads (on the stone) as before (Sitra 3), and he murmurs the (Mantra) as before (Sftra 4), and (her brother) pours (the fried grain into her hands) as before (Sdtra 5), and she sacrifices as before (Sdtra 6),

10, In the same way three times.

11. After (she) has poured the remnants (of the fried grain) into the fire, they make (her) step forward in a north-easterly direction with (the formula), ‘For sap with one step’ (MB. I, 2, 6, 7).

12. She should put forward her right foot (first) and should follow with the left.

13. (The bridegroom) should say (to her), ‘Do not put the left (foot) before the right.’

14. The lookers-on he should address with (the verse), ‘Auspicious ornaments wears this woman’ (1. 1. 8).

I, 2, 6, 7).

12. She should put forward her right foot (first) and should follow with the left.

13. (The bridegroom) should say (to her), ‘Do not put the left (foot) before the right.’

14. The lookers-on he should address with (the verse), ‘Auspicious ornaments wears this woman’ (1. 1. 8).

15. To the west of the fire the water-carrier follows (their way) and besprinkles the bridegroom on his forehead, and also the other one (i.e. the bride),

8. As to the words ‘in the same way,’ see the second Sftra of this chapter.

14-16. Khédira-Grehya I, 3, 27-31.

15. Comp. Sankh4yana-Grthya I, 12, 5 note (vol. xxix, p. 33) The water-carrier is the person mentioned chap. 1, 13.

1I PRAPATHAKA, 3 KANDIKA, 8. 47

with this verse (which the bridegroom murmurs), ‘May (the Visve dev4s) anoint (or, unite)’ (1. 1. 9).

16. After she has been (thus) besprinkled, he puts up her joined hands with his left hand, seizes with his right hand her right hand with the thumb, her hand being turned with the palm upwards, and murmurs these six verses referring to the seizing of (a girl’s) hand, ‘I seize thy hand’ (MB. I, 2, 10-15).

17. When (these verses) are finished, they carry her away—

KAyoixA 3.

1. To a convenient house of a Brahmama, which is situated in a north-easterly direction.

2. There wood has been put on the (nuptial) fire.

3. To the west of the fire a red bull’s hide has been spread out, with the neck to the east and with the hair outside.

4. On that they make the woman, who has to keep silence, sit down.

5. And (there) she remains sitting until the stars appear.

6. When (somebody) has said that a star has appeared, (the husband) sacrifices six oblations of Agya with the (six verses) commencing with (the verse), ‘In the junctions of the lines’ (1. 1. I, 3, 1-6).

7. The remnants of each oblation he should pour out over the bride’s head.

8. After the sacrifice they arise, go out (of the house), and he shows her the ‘firm star’ (i.e. the polar-star).

3, 1 seqq. Kh&dira-Grthya I, 4, 1 seqq. 3. This is the standing description of the bull’s hide used at the Srauta or Grthya ceremonies; comp. Sankhayana I, 16, 1 note,

48 GRIHYA-SOTRA OF GOBHILA.

9. (Repeating the formula): ‘Firm art thou. May I, N. N., become firm in the house of N. N., my husband’—she should pronounce her husband's and her own name.

10. And (he shows her besides the star) Arundhatt.

11. (She says): ‘I (N. N.) am held fast, &c., as above (Satra 9).

12. He then addresses her with the verse, ‘ Firm is the sky’ (MB. I, 3, 7).

13. After she has been addressed (thus), she respectfully calls her Guru by his Gotra name. +

14. Thus she breaks her silence.

15. From that time through a period of three nights they should both avoid eating saline or pungent food, and should sleep together on the ground without having conjugal intercourse.

16. Here, they say, an Argha reception (should be offered to the young husband).

Thus she breaks her silence.

15. From that time through a period of three nights they should both avoid eating saline or pungent food, and should sleep together on the ground without having conjugal intercourse.

16. Here, they say, an Argha reception (should be offered to the young husband).

17. Some say (that this reception should be offered) when (the bridegroom and his companions) have arrived (at the house of the bride’s father).

18. The first food which he eats, should be food

10. Asvalayana-Grthya I, 7, 22.

11. The play on words (Arundhati—ruddh§) is untranslatable.

13. ‘Her Guru’ means, according to the commentary, her husband. The commentary quotes the well-known sentence: patir eko guruf strizim. Perhaps we may also take the Guru for the Brahmaaa in whose house they stay. Comp. also chap. 4, 11.

14. Comp. above, Sfitra 4.

16,17. Kh&dira-Grihya I, 4,7.8. Comp. Sankha4yana-Grthya I, 12, 10 note. The Gobhila commentary states that this Argha reception should be offered by the bride’s father. On the different opinions of the Sankhayana commentaries see the note quoted.

18. Khadira-Grzhya I, 4, ro.

II PRAPATHAKA, 4 KANDIKA, 3. 49

fit for sacrifice, over which he has murmured (the verses quoted in Sftra 21).

19. Or he should prepare on the following day a mess of cooked food, of which they eat together.

20. The deities to whom it belongs, are, Agni, Pragapati, the Visve dev4s, and Anumati.

21. Having taken that food out (of the vessel in which it is), and having spread it out, he should touch one part of it with his hand, with (the verses), ‘With the tie of food, with the jewel’ (MB. I, 3, 8-10).

22. After he has eaten, and has given the rest to the wife, (they may do) what they like.

23. A cow is the sacrificial fee.

KAwpikA 4.

1. When she mounts the chariot, let him murmur the verse, ‘Adorned with Kimsuka flowers, of Salmali wood’ (MB. I, 3, 11).

2. On the way he should address crossways, rivers and unevennesses (of the soil), big trees, and burial grounds, with (the verse), ‘May no waylayers meet us’ (ibid. 12).

3. If the axle breaks, or something that is bound gets loose, or if the chariot is overturned, or if some other accident happens, they should put wood on the fire which they carry with themselves, should

22. Khadira-Grzhya I, 4, 11.14.

23. Khadira-Grzhya I, 4, 6.

4. The way of the bridegroom with the bride to their new home, and their arrival.

2. Perhaps a part of this Stra is based on a half Sloka, the two parts of which have been transposed in the prose version, mah&vrikshan smasainam ka nadts 4a vishamani a.

3. Comp. Paraskara I, ro.

[30] E

50 GRIHYA-SOTRA OF GOBHILA.

make oblations (of Agya) with the Vy4hritis, should procure a new piece (instead of that which has been damaged), and should besmear it with the remnants of the Agya (that has been offered), with (the verse), ‘He who without binding’ (SAma-veda I, 244).

4. Having sung the Vamadevya, he should mount (again).

5, When they have arrived, the Vamadevya (is sung),

6. When (the bride) has reached the house, Brahmaza women of good character, whose husbands and sons are living, make her descend (from the chariot), and make her sit down on a bull’s hide with (the verse which the husband recites), ‘ Here, ye cows, bring forth calves’ (MB. I, 3, 13).

7. They should place a boy in her lap.

8. Into the joined hands of that (boy) they should throw lotus-roots (?),

g. Or fruits.

10. After she has made that boy rise, she sacrifices the eight ‘firm’ Agya oblations with (the formula), ‘Here is steadiness’ (MB. I, 3, 14).

11. When she has finished, she puts a piece of wood (on the fire) and respectfully salutes the Gurus, according to seniority, with their Gotra names. Then they may do what they like.

8. The explanation of sakalo/a as s4lfika is doubtful. Prof. Weber believes that we ought to read sakalosh/4n (lumps of dung); see Indische Studien, V, 371.

10. ‘Firm’ oblations seem to mean oblations by which the wife obtains a firm abode in her husband’s house. Comp, Indische Studien, V, 376.

Il PRAPATHAKA, 5 KANDIKA, 9. 51

KAwo1kA 5.

1. Now (follow) the ceremonies of the fourth day.

2. Having put wood on the fire, he four times sacrifices expiatory Agya oblations with (the formula), ‘Agni! Thou art expiation’ (MB, I, 4, 1}—

3. (And with the same formula), putting instead of Agni, Vayu, Kandra, and Sarya;

4. A fifth oblation (with the names of the four gods) together, changing (in the Mantra the singular) into the plural. = *

5. The remnants of each oblation he should pour into a water-pot.

6. With that (Agya) they besmear her body, including her hair and nails, remove (that water and Agya by rubbing her), and wash her.

7. After three nights have passed, they should cohabit, according to some (teachers).

8. When she has had her monthly illness and the blood has ceased to flow, that is the time for cohabiting.

9. With his right hand he should touch her secret parts with the verse, ‘May Vishzu make thy womb

5,1. The Xaturthikarman.

2, 3. Comp. Sankh4yana-Grthya I, 18, 3; KhAdira-Grrhya I, 4, 12.

4. I.e. instead of prayaskitte (expiation) he uses the plural prayaskittayak; and he says, ‘you are the expiations of the gods,’ &c.

6. Khadira-Grrhya I, 4,13. Hrdsayitva literally means, ‘having shortened her.’ She is ‘shortened’ by the removing of the substance with which they have besmeared her (hrasayitva udvartan4dina tad abhya%ganam apantya, says the commentary). Comp. on the technical meaning of hraésana the Grzhya-samgraha II, 38, 8-10; Khadira-Grthya I, 4, 15. 16.

52 GRIHYA-SOTRA OF GOBHILA.

ready’ (MB. I, 4, 6), and with that, ‘Give conception, Sintvalt’ (1. 1. 7).

10. When those two verses are finished, they cohabit.

KAwoika 6.

1. The beginning of the third month of pregnancy is the time for the Pumsavana (i.e. the ceremony to secure the birth of a son).

ready’ (MB. I, 4, 6), and with that, ‘Give conception, Sintvalt’ (1. 1. 7).

10. When those two verses are finished, they cohabit.

KAwoika 6.

1. The beginning of the third month of pregnancy is the time for the Pumsavana (i.e. the ceremony to secure the birth of a son).

2. In the morning, after,she has been washed, sitting on northward-pointed Darbha grass, (all over her body) including her head, she sits down to the west of the fire on northward-pointed Darbha grass, facing the east.

3. Her husband, standing behind her, should grasp down with his right hand over her right shoulder, and should touch the uncovered place of her navel with the verse, ‘The two men, Mitra and Varuza’ (MB. I, 4, 8).

4. Then they may do what they like.

5. Then afterwards (the following ceremony should be performed).

6. In a north-easterly direction, having bought for three times seven barley corns or beans a Nyagrodha shoot which has fruits on both sides, which is not dry and not touched by worms, he should set that up.

7. (He buys it with the Mantras) :

6,1 seq. The Pumsavana. Khadira-Grrhya II, 2,17 seq. On Adisadese the commentary says, Adisadese Adisamfpapradese prathame tritiyabhage, ity etat. Adimadesa iti pa*ke vyakta evarthah. To me it seems probable that 4dimade-se is the true reading.

4. The first Mantra consists of seven sections; with each of

II PRAPATHAKA, 6 KANDIKA, II. 53

‘If thou belongest to Soma, I buy thee for the king Soma.

‘If thou belongest to Varusa, I buy thee for the king Varuma.

‘If thou belongest to the Vasus, I buy thee for the Vasus.

«If thou belongest to the Rudras, I buy thee for the Rudras.

‘If thou belongest to the Adityas, I buy thee for the Adityas.

‘If thou belongest tq the Maruts, I buy thee for the Maruts.

‘If thou belongest to the Visve devas, I buy thee for the Visve devas.’

8. He should set it up with (the Mantra), ‘Ye herbs, being well-minded, bestow strength on this (shoot); for it will do its work.’ Then he should put grass around it, should take it, and place it in the open air.

9. Having washed a nether mill-stone, a student or a (wife) addicted (to her husband), a person who is a Brahmaza by birth (only and not by learning), or a girl, pounds (that Nyagrodha shoot) without moving backward (the stone with which she pounds it).

10. In the morning, after she has been washed, sitting on northward-pointed Darbha grass, (all over her body), including her head, she lies down to the west of the fire on northward-pointed Darbha grass, with her head to the east.

11. Her husband, standing. behind her, should seize (the pounded Nyagrodha shoot) with the

these sections he should, according to the commentary, give three barley corns or beans to the owner of the Nyagrodha tree, or put them down at the root of the tree.

54 GRIHYA-SUTRA OF GOBHILA.

thumb and the fourth finger of his right hand, and should insert it into her right nostril with the verse, ‘A man is Agni, a man is Indra’ (MB. I, 4, 9).

54 GRIHYA-SUTRA OF GOBHILA.

thumb and the fourth finger of his right hand, and should insert it into her right nostril with the verse, ‘A man is Agni, a man is Indra’ (MB. I, 4, 9).

12, Then they should do what they like.

KAwpikA 7%.

1. Now (follows) the Stmantakarawa (or parting of the hair), in her first pregnancy,—

2. In the fourth, or sixth, or eighth month (of her pregnancy).

3. In the morning, after she has been washed, sitting on northward-pointed Darbha grass, (all over her body), including her head, she sits down to the west of the fire on northward-pointed Darbha grass, facing the east.

4. Her husband, standing behind her, ties (to her neck) an Udumbara branch with an even number of unripe fruits on it, with (the verse), ‘ Rich in sap is this tree’ (MB. I, 5, 1).

5. He then parts her hair upwards (i. e. beginning from the front), the first time with Darbha blades, with (the word), ‘Bhas!’ the second time with (the word), ‘ Bhuvah!’ the third time with (the word), ‘Svah !’—

6. Then with (a splint of) Viratara (wood) with this verse, ‘ With which Aditi’s’ (ibid. 2) ;

7,1 seq. The Simantakaraza or Stmantonnayana. Khadira- Grthya II, 2, 24 seq.

3. This Stra is identical with chap. 6, 2.

4. sal€éugrathnam should be emended, in my opinion, so as to read sala/ugrapsam. (Comp. Paraskara I, 15, 4: yugmena saéilugrapsenaudumbarena. Asvalayana I, 14,4: yugmena salA/uglapsena. Hiramyakesin II, 1: salétugrapsam upasamgrthya.

II PRAPATHAKA, 7 KANDIKA, 18. 55

7. Then with a full spindle, with this verse, ‘I invoke Rak’ (ibid. 3. 4);

8. And with a porcupine’s quill that has three white spots, with (the verse), ‘Which are thy blessings, O R4ka’ (ibid. 5).

9. (There should be prepared) a mess of boiled rice with sesamum seeds, covered with ghee; at that he should make her look.

10. Let him say to her, ‘What dost thou see ?’ and make her answer, ‘ Offspring !’

11, That (food) she should eat herself.

12, Brahmaza’ women should sit by her side, pronouncing auspicious words (such as), ‘A mother of valiant sons! A mother of living sons! A living husband’s wife !’

13. Now (follows) the sacrifice for the woman in labour.

14. When the child is appearing, he strews (Darbha grass) round the fire and sacrifices two Agya oblations with this verse, ‘She who athwart’ (MB. I, 5, 6), and with (the verse), ‘Vipaséit has taken away’ (ibid. 7).

15. ‘A male he will be born, N. N. by name’—(in this passage of the last verse) he pronounces a name.

16, What that (name is), is kept secret.

17. When they announce to him that a son has been born, he should say, ‘ Delay still cutting off the navel-string and giving him the breast.’

18. Let him have rice and barley-grains pounded in the same way as the (Nyagrodha) shoot.

13 seq. The soshyantthoma. Khédira-Grrhya II, 2, 28 seq.

17 seq. Ceremonies for the new-born child (GAtakarman). KhAdira-Grrhya II, 2, 32 seq.

18. See above, chap. 6, 9.

56 ‘ GRIHYA-SOTRA OF GOBHILA.

Let him have rice and barley-grains pounded in the same way as the (Nyagrodha) shoot.

13 seq. The soshyantthoma. Khédira-Grrhya II, 2, 28 seq.

17 seq. Ceremonies for the new-born child (GAtakarman). KhAdira-Grrhya II, 2, 32 seq.

18. See above, chap. 6, 9.

56 ‘ GRIHYA-SOTRA OF GOBHILA.

19. Seizing (that pounded substance) with the thumb and the fourth finger of his right hand, he smears it on the tongue of the boy, with the formula, ‘This order’ (MB. I, 5, 8).

20. In the same way the production of intelligence (is performed). He should give to eat (to the child) clarified butter.

21. Or he takes it with gold (i.e. with a golden spoon) and sacrifices it on the face of the boy with this verse, ‘May Mitra and Varuaa bestow intelligence on thee’ (MB. I, 5, 9), and with (the verse), ‘ The lord of the seat, the wonderful’ (SAma-veda I, 171).

22. Let him say, ‘Cut off the navel-string,’ and, ‘Give the breast (to the child).’

23. From that time let him not touch (his wife) until ten nights have passed.

KAwoiké 8,

1. On the third (Tithi) of the third bright fortnight after his birth, in the morning the father has the child washed, including his head, and after sunset, when the evening-red has disappeared, he worships (the moon), holding up his joined hands.

2. Then the mother, having dressed the son ina clean garment, hands him, from south to north, with his face turned to the north, to the father.

19. Comp. above, chap. 6, 11.

23. The impurity (asauda) of the mother lasts through ten days after her confinement; comp. the note on Sankh4yana- Grihya I, 25,1 (vol. xxix, p. 51).

8, 1 seq. Khadira-Grrhya II, 3, 1 seq.

II PRAPATHAKA, 8 KANDIKA, IO. 57

3. She then passes behind his back and stations herself to the north (of her husband).

4. He then murmurs (the three verses), ‘Thy heart, O thou whose hair is well parted’ (MB. I, 5, 10-12), and after he has, with the words (standing at the end of verse 12), ‘That this son may not come to harm (and thus be torn) from his mother ’—

5. Handed him, from south to north, to his mother, they may do what they like.

6. Then in the following bright fortnights (at the time) stated above (Sfitra 1), the father, filling his joined hands with water and turning his face towards the moon, worships it—

7. Letting (the water) flow (out of his joined hands) once with the Yagus, ‘What in the moon’ (MB. I, 5, 13), and twice silently. Then they may do what they like.

8. When ten nights have elapsed after (the child’s) birth, or a hundred nights, or one year, the Namadheyakarava (or giving a name to the child, is performed).

9. He who is going to perform (that ceremony— the father or a representative of the father), sits down to the west of the fire on northward-pointed Darbha grass, facing the east.

10. Then the mother, having dressed the son in a clean garment, hands him, from south to north,

9. He who is going to perform (that ceremony— the father or a representative of the father), sits down to the west of the fire on northward-pointed Darbha grass, facing the east.

10. Then the mother, having dressed the son in a clean garment, hands him, from south to north,

6. I am not sure about the meaning of prathamoddish/a eva, I have translated according to the commentary, which has the following note: prathamoddish/a eva prathamam yah k4la uddish/as kathitaA tasminn eva kle tritiyay4m ity etat—The commentary then mentions a reading prathamodita eva, in which udita may either be derived from vad or from ud-i.

8 seq. The Namakarama. Khiadira-Grzhya II, 3, 6 seq.

10, 11. Comp. above, Sittras 2. 3.

58 GRIHYA-SOTRA OF GOBHILA.

with his face turned to the north, to the performer (of the ceremony).

11. She then passes behind his back and sits down to the north (of him), on northward-pointed Darbha grass.

12. He then sacrifices to Pragdpati, to the Tithi (of the child’s birth), to the Nakshatra (of the child’s birth), and to the (presiding) deity (of that Tithi and of that Nakshatra).

13. He then murmurs the Mantra, ‘Who art thou? What person art thou?’ (MB. I, 5, 14. 15), touching the sense-organs at (the boy’s) head.

14. In (the passage of the Mantra), ‘Enter upon the month, that belongs to Ahaspati (i.e. the lord of days), N. N.!’ and at the end of the Mantra he should give him a name beginning with a sonant, with a semivowel in it, with a long vowel or the Visarga at the end, (and formed with) a Krzt (suffix).

15. It should not contain a Taddhita (suffix).

16. (He should give a name with) an odd (number of syllables), ending in -d4, to girls.

17. And after he has told the name to the mother first, they may do what they like.

18. A cow constitutes the sacrificial fee.

19. Every month (after the birth) of the boy, (or)

12, Sdénkhayana-Grrhya I, 25,5. In the same Grzhya the enumeration of the Nakshatras with their presiding deities is given, I, 26.

14. Sankhfyana-Grzhya I, 24, 4; Asvaldyana I, 15, 4 Paraskara I,17, 2. In the text read dirghabhinish/4nantam instead of dirghabhinish/A4nantam,

1g. Monthly sacrifice in commemoration of the child’s birth. Possibly we should translate: Every month (after the birth) of the boy, through one year (comp. Sankhayana I, 25, 10. 11), or on the Parvan days, &c.

11 PRAPATHAKA, 8 KANDIKA, 25. 59

after one year, or on the Parvan days of the year (i.e. on the last Tithi of each of the three seasons) he should sacrifice to Agni and Indra, to Heaven and Earth, and to the Visve devAs.

20. Having sacrificed to the deity (of the Tithi and of the Nakshatra respectively), he should sacrifice to the Tithi and to the Nakshatra.

on the last Tithi of each of the three seasons) he should sacrifice to Agni and Indra, to Heaven and Earth, and to the Visve devAs.

20. Having sacrificed to the deity (of the Tithi and of the Nakshatra respectively), he should sacrifice to the Tithi and to the Nakshatra.

21. When (the father) returns from a journey, or when (the son) begins to know, ‘ This is my father,’ or when (the son) has been initiated, (the father) should grasp with his two hands his son round the head, and should murmur, ‘ From limb by limb thou art produced’ (MB. I, 5, 16-18).

22, With (the formula), ‘With the cattle’s hisskara I kiss thee’ (1.1. 19) he should kiss him. Then he may do what he likes.

23. In the same way (he should do) to his younger sons—

24. According to their age or in the order in which he meets them.

25. Girls he should silently kiss on their head; he should silently kiss them on their head.

20. Sankhayana-Grchya I, 25, 6.

a1 seq. The father’s returning fromajourney. KhAdira- Grrhya II, 3,13 seq. As to upeta, comp. Sankhayana-Grrhya II, 1, rnote. The position of the words in Sftra 21 is irregular, so as to raise the suspicion that the words yad4 va...upetasya va (‘or when the son begins to know... . has been initiated’) are an insertion into the text of Gobhila, made by a later compiler, or into a more ancient text, made by Gobhila himself. Comp. Paraskara I, 18.

2s. As to the repetition of the last words of this Sfitra, see the notes on I, 4, 31; II, 10, 50; III, 6, 15.

60 GRIHYA-SOTRA OF GOBHILA.

KAwnoikA 9,

1. Now follows the tonsure of the child’s head, in the third year. |

2. To the east of the house on a surface besmeared (with cow-dung} wood has been put on the fire.

3. There the following things have been placed :

4. To the south (of the fire) twenty-one Darbha blades, a brass vessel with hot water, a razor of Udumbara wood or a mirror, and a barber with a razor in his hand;

5. To the north, bull’s dung and a mess of boiled rice with sesamum seeds which may be more or less cooked.

6. Let them fill vessels separately with rice and barley, with sesamum seeds and beans, and let them place (those vessels) to the east (of the fire).

7. The boiled rice with sesamum seeds (Satra 5) and all seeds (mentioned in Sdtra 6) are given to the barber.

8. Then the mother, having dressed the son ina clean garment, sits down to the west of the fire on northward-pointed Darbha grass, facing the east.

9,1. The Xfidakarama. Kh&dira-Grrhya II, 3, 16 seq. On the literal meaning of AQdakarana, see Sankhayana I, 28, 1 note.

2. Comp. above, II, 1, 13.

5. Comp. above, chap. 7, 9; Grirhya-samgraha II, 39.

9,1. The Xfidakarama. Kh&dira-Grrhya II, 3, 16 seq. On the literal meaning of AQdakarana, see Sankhayana I, 28, 1 note.

2. Comp. above, II, 1, 13.

5. Comp. above, chap. 7, 9; Grirhya-samgraha II, 39.

6. I believe that four vessels were filled, one with rice, one with barley, one with sesamum seeds, and one with beans. The Dvandva compounds vrihiyavais and tilam4shais cannot justify the conclusion that one vessel was filled with rice and barley mixed, and another with sesamum seeds and beans, for the plural pAtrazi shows that there were more than two vessels. Asvalayana I, 17, 2, says, vrihiyavamashatilanam prithak pQrnasaravani.

II PRAPATHAKA, 9 KANDIKA, 16. 61

9. To the west (of her), facing the east, the person stations himself who is going to. perform that (ceremony).

10. He then murmurs, fixing his thoughts on Savitrz, looking at the barber, (the Mantra), ‘ Hither has come Savitz with his razor’ (MB. I, 6, 1).

11. And fixing his thoughts on VA4yu, looking at the brass vessel with warm water, (he murmurs the Mantra), ‘With warm water, O Vayu, come hither’ (ibid, 2).

12. Drawing water (out of that vessel) with his right hand he moistens the patch of hair on the right side (of the boy’s head) with (the Mantra), ‘May the waters moisten thee for life’ (ibid. 3).

13. With (the Mantra), ‘Vishzu’s tusk art thou’ (ibid. 4) he looks at the razor of Udumbara wood or at the mirror.

14. With (the Mantra), ‘Herb! Protect him!’ (ibid. 5) he puts seven Darbha blades, with their points turned towards (the boy's) head, into the patch of hair on the right side of his head.

15. Pressing them down with his left hand, and seizing with his right hand the razor of Udumbara wood or the mirror, he touches with it (the Darbha blades), with the (Mantra), ‘Axe! Do no harm to him!’ (ibid. 6).

16. With (the Mantra), ‘With which Pdshan has shaven Brzhaspati’s head’ (ibid. 7), he moves forward (that razor or the mirror) three times towards the east without cutting (the hair); once with the Yagus, twice silently.

11. I have translated the Mantra according to the reading of Asvalayana (Grzhya I, 17, 6) and P&raskara (II, 1, 6): ushvena Vaya udakenehi. Gobhila has udakenaidhi,

62 GRIHYA-SOTRA OF GOBHILA.

17. Then (the barber) with the razor of metal cuts the hair and throws (the cut off hair ends) on the bull's dung.

18. In the same way (after the same rites have been performed), he cuts the patch of hair on the back-side ;

19. And that on the left side.

20. He should repeat (when going to cut the hair on the back-side, and then again on the left side, the rites stated above), beginning from the moistening of the hair (Sitra 12).

21. Grasping with his two hands (the boy) round his head he should murmur (the verse), ‘ The threefold age of Gamadagni’ (MB. I, 6, 8).

22, In the same way (the rites are performed) for a girl,

23. (But) silently.

24. The sacrifice, however, (is performed) with the Mantra.

21. Grasping with his two hands (the boy) round his head he should murmur (the verse), ‘ The threefold age of Gamadagni’ (MB. I, 6, 8).

22, In the same way (the rites are performed) for a girl,

23. (But) silently.

24. The sacrifice, however, (is performed) with the Mantra.

25. Walking away from the fire in a northerly direction they have the arrangement of (the boy's) hair made according to the custom of his Gotra and of his family.

26. They throw the hair on the bull’s dung (mentioned above), take it to the forest, and bury it.

27. Some throw them on a bunch (of grass or the like).

20. Thus on the back-side seven Darbha blades are put into the hair, and on the left side seven. This makes, together with the seven blades put into the hair on the right side (Stra 14), twentyone, the number stated in Sftra 4.

24. In the description of the AQdakarana given in this chapter no sacrifice is mentioned. See, however, I, 9, 28.

25. Grrhya-samgraha II, 40.

II PRAPATHAKA, IO KANDIKA, 7. 63

28. Then they may do what they like. 29. A cow constitutes the sacrificial fee.

KAwoikA 10,

1. In the eighth year after the conception let him initiate a Brahmaza,

2. In the eleventh year after the conception a Kshatriya,

3. In the twelfth year after the conception a Vaisya.

4. Until the sixteenth year the time has not passed for a Br&hmaza, until the twenty-second for a Kshatriya, until the twenty-fourth for a Vaisya.

5. After that (time has passed), they become patitas4vitrika (i.e. they have lost their right of being taught the Savitri),

6. Let them not initiate such men, nor teach them, nor perform sacrifices for them, nor form matrimonial alliances with them.

7. On the day on which the youth is going to receive the initiation, on that day, early in the morning, they give him to eat, and have his hair arranged, and wash him, and deck him with ornaments, and put on him a (new) garment which has not yet been washed.

10,1 seq. The initiation of the student. Khadira-Grzhya II, 4, 1 seq.

1-4. On the number of years given for the Upanayana of persons of the three castes, see the note on Sankhdyana-Grehya II, 1, 1.

6, 6. See the note on Sankh4yana-Gr¢hya II, 1, 9.

64 GRIHYA-SOTRA OF GOBHILA.

8. Their garments are made of linen, of hempen cloth, of cotton, or of wool (according to the caste to which the student belongs).

9. The skins (which they wear), are an antelopeskin, or the skin of a spotted deer, or a goat's skin.

10. Their girdles are made of Mudga grass, of Kasa grass, of Tambala.

11, Their staffs are of Parza wood, of Bilva wood, of Asvattha wood.

12. The garment of a Brahmaza is made of linen, or of hempen cloth, that of a Kshatriya, of cotton, that of a Vaisya, of wool.

13. Thereby also the other articles have been explained.

14. Or if (the proper articles prescribed) cannot be got, all (of them may be used) by (persons of) all castes.

15. To the east of the house: on a surface besmeared (with cow-dung) wood has been put on the fire.

13. Thereby also the other articles have been explained.

14. Or if (the proper articles prescribed) cannot be got, all (of them may be used) by (persons of) all castes.

15. To the east of the house: on a surface besmeared (with cow-dung) wood has been put on the fire.

16. Having sacrificed with (the Mantras which the student recites) ‘Agni! Lord of the vow’ (MB. I, 6, 9-13), the teacher stations himself to the west

8. There are four kinds of garments indicated, though only persons of three castes are concerned. The explanation of this apparent incongruence follows from Sftra 12.

ro. T4mbala is stated to be a synonym for sana (hemp).

13. As the garments indicated in Sftra 8 belong, in the order in which they are stated, to persons of the three castes respectively, thus also of the skins (SAtra 9), of the girdles (Sfitra 10), and of the staffs (Sitra 11); the first is that belonging to a Brahmama, the second, to a Kshatriya, and the third, to a Vaisya.

15. Comp. above, chap. 9, 2.

II PRAPATHAKA, IO KANDIKA, 26. 65

of the fire, on northward-pointed Darbha grass, facing the east.

17. Between the fire and the teacher the student (stands), raising his joined hands, turning his face towards the teacher, on northward-pointed Darbha grass.

18. Standing on his south side a Brahmawa versed in the Mantras fills (the student’s) joined hands with water,

19. And afterwards (those) of the teacher.

20. Looking (at the student the teacher) murmurs (the verse), ‘With him who comes to us, we have come together’ (MB. I, 6, 14).

21. He causes (the student) to say, ‘I have come hither to studentship’ (ibid. 16).

22. In (the words), ‘What is thy name’ (ibid. 17), he asks after his name.

23. The teacher chooses for him a name which he is to use at respectful salutations,

24. (A name) derived from (the name of) a deity or a Nakshatra,

25. Or also of his Gotra, according to some (teachers).

26. Having let the water run out of his joined

22, 23. It is evident that the words tasy4s4ryah belong to Sfitra 23, and not to Stra 22, to which the traditional division of the Sfitras assigns them. The corresponding section of the Mantra-Brahmaza runs thus: ‘What is thy name ?’—‘ My name is N.N.!’ It is not clear whether the student, being questioned by the teacher, had to indicate his ordinary name, and then to receive from the teacher his ‘abhivadanfya namadheya,’ or whether he had to pronounce, on the teacher’s question, directly the abhivadaniya name chosen for him by the teacher. The commentary and the corresponding passage of the Khadira-Grihya (II, 4, 12) are in favour of the second alternative.

[3°] F

66 GRIHYA-SOTRA OF GOBHILA,

hands (over the student's hands), the teacher with * his right hand seizes (the student's) right hand

together with the thumb, with (the formula), ‘ By

the impulse of the god Savitvz, with the arms of the

two Asvins, with Pfishan’s hands I seize thy hand,

N.N.!’ (ibid. 18),

18),

27. He then makes him turn round from left to right with (the formula), ‘Move in the sun’s course after him, N. N.!’ (ibid. 19).

28. Grasping down with his right hand over his right shoulder he should touch his uncovered navel with (the formula), ‘ Thou art the knot of all breath’ (ibid. 20).

29. Raising himself (from the position implied in Sdtra 28, he should touch) the place near the navel with (the formula), ‘ Ahura’ (ibid. 21).

30. Raising himself (still more, he should touch) the place of the heart with (the formula), ‘ Kvzsana’ (ibid. 22),

31. Having touched from behind with his right hand (the student’s) right shoulder with (the formula), ‘I give thee in charge to Pragapati, N.N.!’ (ibid. 23)—

32. And with his left (hand) the left (shoulder) with (the formula), ‘I give thee in charge to the god Savitvz, N.N.!’ (ibid. 24)—

33- He then directs him (to observe the duties of Brahmaéarya, by the formula), ‘A student art thou, N.N.!’ (ibid. 25).

34. ‘Put on fuel. Eat water. Do the service. Do not sleep in the day-time’ (ibid. 26).

35. Having gone in a northerly direction from

33, 34. Comp. Sankh4yana-Grrhya II, 4, 5 note.

II PRAPATHAKA, 10 KANDIKA, 47. 67

the fire, the teacher sits down to the east, on northward-pointed Darbha grass,

36. The student to the west, bending his right knee, turning his face towards the teacher, also on northward-pointed Darbha grass.

37. (The teacher) then ties round (the student) thrice from left to right the girdle made of Muzga grass and causes him to repeat (the verse), ‘ Pro- ‘tecting us from evil word’ (ibid. 27), and (the verse), ‘ The protectress of right’ (ibid. 28).

38. Then (the student) respectfully sits down near (the teacher) with (the words), ‘Recite, sir! May the reverend one recite the Savitrt to me.’

39. He then recites (the Savitri, ibid. 29) to him, Pada by PAda, hemistich by hemistich, and the whole verse,

40. And the Mahavydhz‘tis one by one, with the word Om at the end (ibid. 30).

41. And handing over to him the staff, which should be made of (the wood of) a tree, he causes him to repeat (the formula), ‘O glorious one, make me glorious’ (ibid. 31).

42. Then (the student) goes to beg food,

43. First of his mother, and of two other women friends, or of as many as there are in the neighbourhood.

44. He announces the alms (received) to his teacher.

45. The rest of the day he stands silently.

46. After sunset he puts a piece of wood on the fire with (the Mantra), ‘To Agni I have brought a piece of wood’ (ibid. 32).

47. Through a period of three nights he avoids eating pungent or saline food.

F 2

68 GRIHYA-SOTRA OF GOBHILA.

48. At the end of that (period) a mess of boiled rice-grains (is offered) to Savitrz.

49. Then he may do what he likes.

50. A cow constitutes the sacrificial fee.

End of the Second Prap4¢saka.

F 2

68 GRIHYA-SOTRA OF GOBHILA.

48. At the end of that (period) a mess of boiled rice-grains (is offered) to Savitrz.

49. Then he may do what he likes.

50. A cow constitutes the sacrificial fee.

End of the Second Prap4¢saka.

49, 50. Dr. Knauer very pertinently calls attention to the fact that these SQitras are not repeated, as is the rule with regard to the concluding words of an Adhyfya or Prapf/haka. Comp. chap. 8, 25 note.

III PRAPATHAKA, I KANDIKA, 2. 69

PrapArwaKA III, KAworxA 1.

1. Now (follows) the Godana ceremony (or cutting of the beard), in the sixteenth year.

2. The cutting of the hair (and the beard) has been explained by the (description of the) Kdd4karama (II, 9).

1, 1. After the description of the regular Upanayana here follow, in chaps. 1 and 2, statements regarding the special Vratas which the Vedic student has to undergo, or rather which he may undergo, in the time of his studentship. Comp. the corresponding statements on the Vratas of the Rigvedins, Sankhayana-Grshya II, 11 and 12. By the followers of the S&ma-veda the ceremony of the Godfna, or cutting of the beard (comp. Sankhayana I, 28, 19 ; Paraskara II, 1, 7 seq. ; Asvalayana I, 18), was put into connection with their system of Vratas ; the undergoing of the Godanavrata enabled the student to study the Parvartika of the Saémaveda. In the commentary on Gobhila ITI, 1, 28 we find the following statements with regard to this Vrata as well as to the other Vratas mentioned in Sftra 28: ‘ The Upanayana-vrata has been declared to refer to the study of the Savitri (comp. Bloomfield’s notes on Grthya-samgraha II, 42. 43); the God4na-vrata, to the study of the collections of verses sacred to the gods Agni, Indra, and Soma Pavaména (this is the Parvartika of the Sama-veda) ; the Vr&tika-vrata, to the study of the Aranyaka, with the exclusion of the Sukriya sections ; the Aditya-vrata, to the study of the Sukriya sections; the Aupanishada-vrata, to the study of the Upanishad- Bréhmana; the Gyaish/hasimika-vrata, to the study of the Agyadohas.’ The Vratas were connected with a repetition of the Upanayana ceremony (Sfitras ro seq.) in the way stated in my note on Sankhayana II, 12, 1.—KhA&dira-Grzhya II, 5, 1 seq.

2. Comp. Sankh4yana I, 28, 19, ‘The God4nakarman is identical with the A(Qdakarman.’ PAraskara II, 1, 7, ‘At the Kesdnta ceremony he says, ‘“‘ Hair and beard ”’ (instead of “ hair,” as at the Kdakarana).’

70 GRIHYA-SOTRA OF GOBHILA.

3. The student has his hair (and beard) cut himself.

4. He has all the hair of his body shaven.

5. The sacrificial fee given by a Brahmava consists of an ox and a cow,

6. That given by a Kshatriya, of a pair of horses,

7. That given by a Vaisya, of a pair of sheep.

8. Or a cow (is given by persons) of all (castes).

9. A goat (is given) to the person who catches up the hair.

10. The Upanayana (connected with the Godanavrata and the other Vratas) has been declared by the Upanayana (treated of above, IT, ro).

That given by a Vaisya, of a pair of sheep.

8. Or a cow (is given by persons) of all (castes).

9. A goat (is given) to the person who catches up the hair.

10. The Upanayana (connected with the Godanavrata and the other Vratas) has been declared by the Upanayana (treated of above, IT, ro).

11, (The use of) a garment, however, which has not yet been washed, is not required (here),

12. Nor the adornment.

13. (One should) not initiate one who does not intend to kéep the vow through one year.

14. Handing over to him (i.e. to the student) a staff, which should be made of (the wood of) a tree, he directs him (to observe the duties connected with his vow, in the following words) :

15. ‘ Obey thy teacher, except in sinful conduct.

16. ‘Avoid anger and falsehood,

17. ‘Sexual intercourse,

18. ‘ Sleeping on high (bedsteads),

19. ‘Performances of singing, dancing, &c., the use of perfumes and of collyrium,

3. At the AQdakarama the child sits in the mother’s lap and others perform the rites for him.

10. See the note on Sfittra 1.

11, Comp. above, II, 10, 7.

III PRAPATHAKA, I KANDIKA, 33. 7t

20. ‘ Bathing,

21. ‘Combing the head, cleansing the teeth, washing the feet,

22. ‘Shaving,

23. ‘Eating honey and flesh,

24. ‘Mounting a chariot yoked with cattle,

25. ‘ Wearing shoes in the village,

26. ‘ Svayam-indriya-mofanam.’

27. Wearing the girdle, going the rounds for alms, carrying a staff, putting fuel (on the fire), touching water, reverentially saluting (the teacher) in the morning: these are his standing duties.

28. The God4na-vrata, the Vrdtika-vrata, the Aditya-vrata, the Aupanishada-vrata, the GyaishthasAmika-vrata (last) one year (each).

29. Touching water in the evening and in the morning (is prescribed) for these (Vratas).

30. The Aditya-vrata, however, some do not undergo.

31. They who undergo it, wear one garment.

32. They allow nothing to be between (themselves and) the sun, except trees and (the roofs of) houses.

33. They do not descend into water deeper than knee-deep, except on the injunction of their teacher.

28. The meaning of these expressions has been explained in the note on Sfitra r.

30. According to the commentary some study the Sukriyas as a part of the Aranyaka ; these do not undergo the Aditya-vrata. Others, for instance the Kauthumas, separate the Sukriyas from the Aranyaka and keep a special vow, the Aditya-vrata, by which they are enabled to study those texts,

72 GRIHYA-SOTRA OF GOBHILA.

KAwpikA 2.

1. For the Mahandmni verses (the Vrata is to be kept) twelve years,

2. (Or) nine, six, three (years).

3. These are the various possibilities.

4. Or also one year, according to some (teachers).

5. (In this case), however, the observances are enhanced.

6. (Keeping the Vrata through one year is allowed only) if (the student's) ancestors have learnt the Mahandmni verses.

7. There is also a Brahmavza of the Rauruki (Sakhé, in which it is said) :

5. (In this case), however, the observances are enhanced.

6. (Keeping the Vrata through one year is allowed only) if (the student's) ancestors have learnt the Mahandmni verses.

7. There is also a Brahmavza of the Rauruki (Sakhé, in which it is said) :

8. ‘ The mothers forsooth say to their sons, when they suckle them :

g. ‘“ Become men, my little sons, who endeavour to accomplish the Sakvart-vrata!”’

10. During (the Vrata preparatory to the study of) these (i.e. the Mahanamnt verses), touching water at the time of each Savana (is prescribed).

11. Let him not eat in the morning before he has touched water.

12. In the evening, after he has touched water, he should not eat, before he has put the piece of wood on the fire.

2,1. Regarding the Mahanimni or Sakvarf verses and the observances connected with their study, comp. Sankhdyana II, 12 (see especially the note on II, 12, 13) and the sixth Adhy4ya of that text. Khadira-Grchya II, 5, 22 seq.

10. The rules as to ‘touching water’ have been given above, I, 2, 5 seq. The three Savanas or Soma-pressings of which the Soma sacrifice consists, are the prataf-savana, the madhyandinasavana, and the tritiya-savana, i.e. the morning Savana, the midday Savana, and the third or evening Savana.

12. Comp. above, II, 10, 46; III, 1, 27.

III PRAPATHAKA, 2 KANDIKA, 31. 73

13. He should wear dark clothes.

14. He should eat dark food.

15. Let him be devoted to his teacher.

16. Let him make way for nobody.

17. He should be addicted to austerities.

18. He should stand in day-time.

19. He should sit at night.

20. And when it is raining, he should not retire to a covered place.

21. He should say to (the god) when he sends rain, ‘ The Sakvarts are water.’

22. When (the god) sends lightning, he should say to him, ‘Such forsooth is the nature of the Sakvarts.’

23. When (the god) thunders, he should say to him, ‘ The great voice of the great (cow) !’

24. Let him not cross a river without touching water.

25. Let him not ascend a ship.

26. If his life is in danger, however, he may ascend (a ship), after having touched water.

27. In the same way (he should touch water) having disembarked.

28. For in water the virtue of the Mahanamnis is contained.

29. If he practises these duties, (the god) Parganya will send rain according to his wish.

30. The rules about dark (clothes), standing, sitting, (making) way, and (dark) food may be considered as optional.

31. After he has kept his vow through one third (of the prescribed time, the teacher) should

30. See Sfitras 13. 18. 19. 16. 14.

74 GRIHYA-SOTRA OF GOBHILA.

sing to him the (first) Stotriya verse (of the Mah4ndmnis).

32. In the same way the two other Stotriya verses (after two-thirds of the time and at the end of the whole time).

33. Or all (the three verses) at the end of the whole (time).

34. He should sing them to (the student) who has fasted and shuts his eyes.

32. In the same way the two other Stotriya verses (after two-thirds of the time and at the end of the whole time).

33. Or all (the three verses) at the end of the whole (time).

34. He should sing them to (the student) who has fasted and shuts his eyes.

35. Having filled a brass vessel with water, having thrown into it all sorts of herbs, and dipped (the student's) hands into it, the teacher should veil (the student’s eyes) from left to right with a (new) garment that has not yet been washed.

36. Or he should sing (the Mahandmnts to him) immediately after he has veiled (his eyes).

37. With veiled eyes, keeping silence, he should abstain from food through a period of three nights, or through one day and one night.

38. Or he should stand in the forest till sunset (and spend the night in the village).

39. On the next morning he should put wood on the fire in the forest, should sacrifice with the Mahdvydhrztis, and should cause the student to look at (the following objects, viz.)

40. Fire, Agya, the sun, a Brahman, a bull, food, water, curds,

41. With (the words), ‘The sky have I beheld! Light have I beheld!’

35. Comp. Sankhayana-Grshya VI, 3, 7.

36. I.e. the fasting prescribed in SQtras 34 and 37 may, if they like, follow after the teaching of the sacred song, instead of preceding it. :

37. SankhAyana-Grthya II, 12, 6 seq.

III PRAPATHAKA, 2 KANDIKA, 49. 75

42. In that way all (the objects stated in Sdtra 40) three times.

43. After the ceremony for averting evil has been performed, the student respectfully salutes the teacher.

44. Thus he has to break the silence (enjoined upon him).

45. A bull, a brass vessel, a garment, an optional gift (of a cow) : this is the sacrificial fee.

46. The first time he may choose (either a bull or a brass vessel).

47. Let him provide his teacher with clothes, according to some (teachers).

48. A mess of cooked food, sacred to Indra, (is prepared). Let him sacrifice of that (food) with this verse, ‘To the Az&, to the SAman we sacrifice’ (Sama-veda I, 369), or (with the verse), ‘ The lord of the seat, the wonderful’ (ibid. I, 171), or with both (verses).

49. This (he should do) at (all) the Anupravakantya ceremonies.

43- Comp. above, I, 9, 29; Sankhdyana VI, 3, 11 seq.

45, 46. The student is to give a fee to his teacher three times, after he has been taught each of the three Stotriya verses (Sfitras 31. 32). To these three &ccasions the four objects stated in Sfitra 45 correspond, so that the first time either the first or the second of those objects, the bull or the brass vessel, may be chosen ; the second time he gives a garment, the third time a vara (or optional gift), Comp. the similar correspondence of four objects and three cases to which these objects refer, II, 10, 8. 12.

the similar correspondence of four objects and three cases to which these objects refer, II, 10, 8. 12.

48. This is the Anupravagantya ceremony (or ceremony to be performed after the study of a Vedic text has been finished) belonging to the Mahanfmnts; comp. Khadira-Grrhya II, 5, 34; Asvaldyana-Grihya I, 22, 12; Sankh4yana II, 8, 1 note.

49. Perhaps sarvatra (‘ everywhere’) belongs to Sfitra 49, so that we should have to translate: This (should be done) everywhere at

76 GRIHYA-SOTRA OF GOBHILA.

50. The Mantra has to be altered everywhere (so that he has to say), ‘I have kept (the vow),’ ‘I have been able, ‘Thereby I have prospered,’ ‘I have undergone.’

51. The fee to be given after the study of the Parvans is, a goat for the Agni-Parvan, a ram for the Indra-Parvan, a cow for the PavamAna-Parvan.

52. After (the student) has returned (from the forest), he should entertain his teacher and his retinue with food,

53. And his fellow-students who have come together.

54. The way to sing the Gyesh¢Zasimans has been explained by (the statements given with regard to) the MahAan4mnt-(vrata).

55. Here the following standing duties are to be observed :

56. He should not have intercourse with a Sidra woman. .

57. He should not eat bird’s flesh.

58. He should avoid (constantly living on) the same grain, and in the same place, and wearing one garment.

59. He should perform the rite of ‘touching water’ with water drawn out (of a pond, &c.).

the Anupravasanfya ceremonies, i.e. also at those Anupravadantya ceremonies which are connected with the study of the other texts.

50. Instead of ‘I will keep the vow,’ he says, ‘I have kept the vow, &c.; II, ro, 16.

51. The Parvans are the three great sections, sacred to Agni, Indra, and Soma Pavamana, into which the first Samaved4rfika is divided.

55. According to the commentary he has to keep these observances through his whole life.

58. Or, wearing always the same garment?

III PRAPATHAKA, 3 KANDIKA, 3. 77

60. From (the time of) his being directed (to observe the duties of his Vrata) he should not eat from an earthen vessel,

61. Nor drink (from such a vessel),

62. (Or rather) from (the time of) his being taught (the Gyesh/kasdmans, after the whole preparatory time, or after one third of that time), according to some (teachers).

KAwpixkA 8.

1. On the full-moon day of Praush¢Zapada (or) under (the Nakshatra) Hasta the Up4karaza (or opening ceremony of the annual term of Veda-study, is performed).

2. After (the teacher) has sacrificed with the Vyahrvttis, he recites the SAvitrt to the students as at the Upanayana ;

3. And (he chants) the SAvitrt with its Saman melody,

60. Regarding the directions given to the student by the teacher, see chap. I, 14.

62. See above, Sfitras 31. 33.

2. After (the teacher) has sacrificed with the Vyahrvttis, he recites the SAvitrt to the students as at the Upanayana ;

3. And (he chants) the SAvitrt with its Saman melody,

60. Regarding the directions given to the student by the teacher, see chap. I, 14.

62. See above, Sfitras 31. 33.

8, 1 seq. The Up&karana ceremony; Khadira-Grthya III, 2, 16 seq. Regarding the different terms for this ceremony, comp. Saakh4yana IV, 5, 2; Asvalyana III, 5, 3; PAraskara II, ro, 2. Hiramyakesin says: sravaz4paksha oshadhishu gatésu hastena paurnamAsyim vadhyayopikarma.—It seems impossible to me to adopt an explanation of this Stra, which gives to praush/hapadt another meaning than that based on the constant use of these feminines derived from the names of Nakshatras, i.e. the day of the full moon which falls under such or such a Nakshatra. Hastena, therefore, necessarily refers to another day besides the Praush/Aapadf, on which the Upfkaraza may be celebrated. Perhaps we may conjecture, praush/Aapadim hastena vop4karanam.

2. Comp. above, II, ro, 39.

78 GRIHYA-SOTRA OF GOBHILA.

4. And (the Barhaspatya S4man, with the text), ‘Soma, the king, Varuza’ (SAma-veda I, 91).

5. After they have recited (the first verses) of the Aandas book, from its beginning, they may do what they like.

6. They eat fried barley-grains with (the verse), ‘That which is accompanied by grains and by a karambha (i. e. curds with flour)’ (SAma-veda I, 210).

7. They partake of curds with (the verse), ‘I have praised Dadhikravan’ (SAma-veda I, 358).

8. After they have sipped water, (the teacher) should cause them to repeat the first (?) verses, and to sing the first (?) Samans, of the different sections (?):

g. On the day sacred to Savitrz they wait.

10. And at (the beginning of) the northerly

5. The Khandas book is the first SAmavedarfika in which the verses are arranged according to their metre.

6. It is not quite clear from the text, in what connection the rites described in Sfitras 6-8 stand with those treated of in the preceding Sftras, The expression yathartham used in Sfitra 5 (‘ yathartham iti karmazah parisamaptir ufyate,’ Comm.; comp. above, I, 3, 12 note) clearly indicates the close of the ceremony ; on the other hand the comparison of Paraskara II, 10, 15 seq., Sankhayana IV, 5, 10 seq., Asvaldyana III, 5, 10, seems to show that the acts stated in Sfitras 6-8 form part of the ceremony described before.

8, I do not try to translate this very obscure Sftra according to the commentary, in which khaadika is explained as ‘the number (of pupils).’ Perhaps the word is a misspelling for kandika or the like, and means sections of the texts. Comp. Khadira-Grrhya III, 2, 23. The construction (4#4ntodak4z , . . karayet) is quite irregular.

g. I.e. they do not continue their study. The day sacred to Savitr? is the day under the constellation of Hasta, mentioned in Satra 1, for Savitr? is the presiding deity over that Nakshatra (comp. Sankhayana I, 26, 11).

The construction (4#4ntodak4z , . . karayet) is quite irregular.

ro. Comp. the note on Sftra 16.

III PRAPATHAKA, 3 KANDIKA, 16. 79

course of the sun (they wait) one night with one day before and one day after it,

11, (Or they interrupt their study for) a period of three nights before and afterwards, according to some (teachers).

12, And both times water libations are offered to the AZaryas.

13, Some perform the Up4karaza on the fullmoon day of Sravavza and wait (with studying) the time (from that day) till the day sacred to Savitr7 (Sftra 9).

14. On the full-moon day of Taisha they leave off (studying the Veda).

15. They should go out of the village in an easterly or northerly direction, should go to water which reaches higher than to their secret parts, should touch water (in the way prescribed above, I, 2), and should satiate the metres, the Azshis, and teachers (by libations of water).

16. After this second Up4karama, until the (chief) Up4akaraza (has been performed) again for the Vedic texts, an interruption of the study (of the Veda takes place), if clouds rise.

12. Regarding the Tarpaza ceremony comp. Sankhfyana IV, 9, 1 note. From the word ‘and’ the commentator concludes that the libations are offered not only to the AAAaryas, but also to the Ashis, &c. (Sfitra 15).

13. Comp. Gautama XVI, 1; Vasish/ha XIII, 1; Apastamba I, 9, 1, &c.

14. Apastamba I, 9, 2, &c.

15. This is a description of the Utsarga ceremony; comp. Sankh4yana IV, 6, 6; Asvaldyana III, 5, 21-23; Paraskara IJ, 12.

16. The most natural way of interpreting the text would be, in my opinion, to assume that the ‘second Upakarana’ (pratyupékarama) is identical with the Utsarga. The second Upakarama thus would in the same time conclude the first term for studying the

80 GRIHYA-SOTRA OF GOBHILA.

17. If lightning (is observed), or if it thunders, or if it is drizzling, (he shall not study) until the same time next day.

18. On the falling of a meteor, or after an earthquake, or an eclipse of the sun or of the moon (the study is interrupted until the same time next day),

19. And if a whirlwind occurs.

20. Let them not study on the Ash/ak4 days, and on the days of the new moon,

21. And on the days of the full moon—

22. In the three months K4rttika, Phalguna, and AshAdha.

23. And (the study is interrupted) for one day and one night,

24. If a fellow-pupil has died,

25. Or the sovereign of his country ;

26, Three days, if his teacher (has died) ;

27. One day and one night, if somebody (has died) who has reverentially approached.

28. If singing, or the sound of a musical instrument, or weeping is heard, or if it is storming, (the

Or the sovereign of his country ;

26, Three days, if his teacher (has died) ;

27. One day and one night, if somebody (has died) who has reverentially approached.

28. If singing, or the sound of a musical instrument, or weeping is heard, or if it is storming, (the

Veda, and open a second term. The distinction of two such periods, which may be called two terms, is frequently met with in other texts, for instance, in Vasish/ha XIII, 5—7 (S. B. E. XIV, 63); Manu IV, 98. According to the commentary, on the other hand, the second Upakarama is performed at the beginning of the northerly course of the sun (comp. Sftras ro-12); it is stated that after that ceremony the Uttara (i.e. the Uttarar#ika?) and the Rahasya texts are studied. It deserves to be noticed that Manu (IV, 96) prescribes the performing of the Utsarga either under the Nakshatra Pushya (i.e. Tishya), or on the first day of the bright fortnight of Magha, which is considered as coinciding, at least approximately, with the beginning of the northerly course of the sun.

18. Comp. Manu IV, 105.

22. These are the days of the ancient Vedic Aaturmasya sacrifices.

III PRAPATHAKA, 3 KANDIKA, 36. 81

study of the Veda is discontinued) as long as that (reason of the interruption) lasts.

29. As regards other (cases in which the reading of the Veda should be discontinued), the practice of the Sish¢as (should be followed).

30. In the case of a prodigy an expiation (has to be performed) by the householder (or) by his wife.

31. Ifa spar of the roof or the middle (post of the house) breaks, or if the water-barrel bursts, let him sacrifice (Agya oblations) with the Vyahritis.

32. Ifhe has seen bad dreams, let him murmur this verse, ‘ To-day, O god Savitvz’ (S4ma-veda I, 141).

33- Now (follows) another (expiation).

34. If he has touched a piled-up (fire-altar) or a sacrificial post, or if he has humming in his ears, or if his eye palpitates, or if the sun rises or sets while he is sleeping, or if his organs of sense have been defiled by something bad, let him sacrifice two Agya oblations with the two verses, ‘May my strength return to me’ (Mantra-Brahmama I, 6, 33. 34).

35. Or (let him sacrifice) two pieces of wood anointed with Agya.

36. Or let him murmur (those two verses) at light offences.

29. The definition of a Sishéa, or instructed person, is given in Baudhayana I, 1, 6 (S. B. E. XIV, 143).

30-36. Different expiations ; comp. Khadira-Grrhya II, 5, 35-37.

34. Kitya means Xitya agni, the piled-up fire-altar, the construction of which is treated of, for instance, in the Satapatha Brahmana VI-X. Prof. Weber has devoted to the rites connected with the itya agni a very detailed paper, Indische Studien, XIII, 217 seq. That 4it ya does not mean here anything different from Aitya agni is shown by the Manava-Grrhya I, 3: yadi...akshi va spandet karno va krosed agnim vA fityam 4rohet smasinam v4 gakkhed yiipam vopaspriset, &c.

[30] G

82 GRIHYA-SOTRA OF GOBHILA.

KAwopikA 4.

That 4it ya does not mean here anything different from Aitya agni is shown by the Manava-Grrhya I, 3: yadi...akshi va spandet karno va krosed agnim vA fityam 4rohet smasinam v4 gakkhed yiipam vopaspriset, &c.

[30] G

82 GRIHYA-SOTRA OF GOBHILA.

KAwopikA 4.

. A student, after he has studied the Veda,

2. And has offered a present to his Guru (i.e. to his) teacher,

3. Should, with the permission (of his oarents), take a wife,

4. One who does not belong to the same Gotra,

5. And who is not a Sapinda relation of his mother.

6. The best, however, is a ‘naked’ girl.

7. Now the bath (which is taken at the end of studentship, will be described).

8. To the north or the east of the teacher’s house there is an enclosure.

9. There the teacher sits down, facing the north, on eastward-pointed Darbha grass ;

4,1 seq. The description given in this chapter of the SamAvartana, or of the ceremony performed at the end of studentship, is opened with a few sentences referring to another section of the Grrhya ritual, namely, to marriage. It seems to me that these first Sfttras of this chapter once formed, in a text from which Gobhila has taken them, the introduction to an exposition of the wedding ceremonies, and that Gobhila was induced to transfer them to the description of the Samfvartana, by their opening words, ‘A student, after he has studied the Veda, &c.’ With Sftras 1-3, comp. Khadira-Grhya I, 3, 1.

3. I prefer to supply, (with the permission) of his parents, and not, of his teacher. Hirazyakesin says, sam4vritta Adaryakulat mt4pitarau bibhrzyat, tabhy&m anug#ato bharyim upayakéhet.

5. Regarding the term Sapinda, see, for instance, Gautama XIV, 13 (S. B. E. II, 247): ‘Sapinda-relationship ceases with the fifth or the seventh (ancestor).’ Comp. Manu V, 60.

6. According to the Grhya-samgraha (II, 17. 18), a ‘naked’ girl is one who has not yet the monthly period, or whose breast is not yet developed. Comp. Vasish‘ka XVII, 70; Gautama XVIII, 23.

4 seqq. Comp. Khidira-Grrhya ITI, 1, 1 seqq.

III PRAPATHAKA, 4 KANDIKA, 21. 83

to. Facing the east the student on northwardpointed Darbha grass.

11, The teacher should besprinkle (him) with lukewarm, scented water, which has been boiled with all kinds of herbs.

12, But as if he (i.e. the student, should do so) himself—

13. (In such a way) he is alluded to in the Mantras; (therefore the besprinkling should be done rather by the student, and not by the teacher [?]).

14. With (the verse), ‘The fires which dwell in the waters’ (MB. I, 7, 1)—(the student[?]) pours his joined hands full of water (on the ground),

15. And again with (the formula), ‘What is dreadful in the waters, what is cruel in the waters, what is turbulent in the waters’ (ibid. 2).

16. With (the formula), ‘ The shining one I take here’ (ibid. 3)—he besprinkles himself.

17. And again with (the formula), ‘For the sake of glory, of splendour’ (ibid. 4).

18. And again with (the verse), ‘By which you made the wife (pregnant ?’) (ibid. 5).

2).

16. With (the formula), ‘ The shining one I take here’ (ibid. 3)—he besprinkles himself.

17. And again with (the formula), ‘For the sake of glory, of splendour’ (ibid. 4).

18. And again with (the verse), ‘By which you made the wife (pregnant ?’) (ibid. 5).

19. A fourth time silently.

20. He then should rise and should worship the sun with the Mantra, ‘ Rising with (the Maruts) who bear shining spears’ (ibid. 6—g), &c.

21. Optionally he may use the single sections of

13. In the Mantras prescribed for the besprinkling of the student (Mantra-Bréhmaaa I, 7, 1 seq.) there occur passages such as, for instance, ‘ Therewith I, N. N., besprinkle myself.’

21. He may use the first section of the Mantra, which contains the word prAtar, in the morning, &c.

84 - GRIHYA-SOTRA OF GOBHILA.

the Mantra separately (in the morning, at noon, and in the evening) as indicated in the text.

22. He should add (the formula), ‘The eye art thou’ (ibid. 9) after (each of the three sections of the Mantra, 6-8).

23. With the verse, ‘ Loosen the highest fetter, O Varuna’ (ibid. 10), he takes off the girdle.

24. After he has entertained the Brahmazas with food and has eaten himself, he should have his hair, his beard, the hair of his body, and his nails cut, so as to leave the lock of hair (as required by the custom of his family).

25. Having bathed and adorned himself, and having put on two garments (an under-garment and an upper-garment) which have not yet been washed, he should put a garland (on his head) with (the formula), ‘Luck art thou; take delight in me’ (ibid. 11).

26. The two shoes (he puts on) with (the formula), ‘Leaders are you; lead me’ (ibid. £2).

27. With (the formula), ‘The Gandharva art thou’ (ibid. 13), he takes a bamboo staff.

28. He approaches the teacher together with the assembly (of his pupils) and looks at the assembly of his teacher’s (pupils) with (the words), ‘Like an eye-ball may I be dear to you’ (ibid. 14).

29. Sitting down near (the teacher) he touches the sense-organs at his head with (the verse), ‘ The she-ichneumon, covered by the lips’ (ibid. 15).

30. Here the teacher should honour him with the Argha ceremony.

31. (The student then) should approach a chariot yoked with oxen, and should touch its two sidepieces or the two arms of the chariot-pole with

III PRAPATHAKA, 5 KAnpIKA, IO. 85

(the verse), ‘O tree, may thy limbs be strong’ (ibid. 16).

32. With (the last words of that verse), ‘May he who stands on thee, win what can be won’—he mounts it.

33. Having driven (some distance) in an easterly or northerly direction, he turns round from left to "right and comes back (to his teacher).

34. When he has come back, the Argha ceremony should be performed (for him by his teacher), say the Kauhaltyas.

KAwoixkA 5.

1. From that time he shall assume a dignified demeanour: this is in short the rule (for his behaviour).

2. Here the teachers enumerate the following (regulations).

3. Nagatalomnyopahdsam ikkhet.

KAwoixkA 5.

1. From that time he shall assume a dignified demeanour: this is in short the rule (for his behaviour).

2. Here the teachers enumerate the following (regulations).

3. Nagatalomnyopahdsam ikkhet.

4. Nor (should he wish for sport) with a girl who is the only child of her mother,

5. Nor with a woman during her courses,

6. Nor with one who descends from the same Rishis.

7. Let him not eat food which has been brought by another door (than the usual),

8. Or which has been cooked twice,

g. Or which has stood over night—

10. Except such as is prepared of vegetables, flesh, barley, or flour.

34. Instead of its being performed at the time stated in Sfitra 30. 5, 1seq. Rules of conduct for the Snataka; comp. Khfdira- Grthya III, 1, 33 seq.

86 GRIHYA-SOTRA OF GOBHILA.

11. Let him not run while it is raining.

12. Let him not take himself his shoes in his hands (when putting them on or pulling them off).

13. Let him not look into a well.

14. Let him not gather fruits himself.

15. He should not wear a scentless wreath,

16. If it is not a wreath of gold.

17. (He should not wear a wreath) of which the expression m4la (garland) has been used.

18. He should cause the people to call it srag (wreath). (Then he may wear it.)

19. He should avoid using the word bhadra (‘ blessed ’) without a reason.

20. He should say (instead of it), mandra (‘ lovely’).

21. There are three (kinds of) SnAtakas :

22. A Vidydsnataka (or a Snataka by knowledge), a Vratasnataka (or a Sndtaka by the completion of his vow), and a Vidy4vratasnataka (i.e. Snataka by both).

23. Of these the last ranks foremost; the two others are equal (to each other).

24. (A Snataka) should not put on a wet garment.

25. He should not wear one garment.

26. He should not praise any person (excessively).

27. He should not speak of what he has not seen, as if he had seen it,

20. As to the reading, comp. Dr, Knauer’s remarks in his edition of the text, p. xi of the Introduction.

21, 22. These Sftras are identical with P&raskara II, 5, 32. Comp. the definitions of these three kinds of Snftakas, Paraskara, 1.1. 33-35.

25. Comp. above, chap. 2, 58.

III PRAPATHAKA, 6 KANDIKA, 2. 87

28. Nor of what he has not heard, as if he had heard it.

29. He should give up everything that forms an impediment for his Veda-recitation.

30. He should endeavour to keep himself (pure from every defilement) like a pot of oil.

31. He should not climb a tree.

32. He should not go toward evening to another village,

33. Nor alone,

34. Nor together with Vvshalas (or Sfdras).

35. He should not enter the village by a by-path.

36. And he should not walk without a companion.

37. These are the observances for those who have performed the SamAvartana,

38. And what (besides) is prescribed by Sishéas.

KAwpikAd 6,

1. When his cows are driven out, he should repeat (the verse), ‘ May (Bhava), the all-valiant one, (and Indra protect) these (cows) for me’ (MB. I, 8, 1).

37. These are the observances for those who have performed the SamAvartana,

38. And what (besides) is prescribed by Sishéas.

KAwpikAd 6,

1. When his cows are driven out, he should repeat (the verse), ‘ May (Bhava), the all-valiant one, (and Indra protect) these (cows) for me’ (MB. I, 8, 1).

2. When they have come back, (he should repeat the verse), ‘ These which are rich in sweet’ (ibid. 2).

33. That the SnAtaka is not allowed to go alone to another village, follows from Sftra 36; thus Sftra 33 is superfluous. The commentator of course tries to defend Gobhila, but I think he has not succeeded. Probably Gobhila has taken the two Sfitras from different texts on which his own composition seems to be based.

38. Baudhayana I, 1, 6 (S. B. E. XIV, 144): ‘ Those are called Sishfas who, in accordance with the sacred law, have studied the Veda together with its appendages, know how to draw inferences from that, and are able to adduce proofs perceptible by the senses from the revealed texts.’

6, 1 seq. Different ceremonies connected with cattle-keeping. Comp. Khadira-Grrhya III, 1, 45 seq.

88 GRIHYA-SOTRA OF GOBHILA.

3. If he is desirous of thriving (in his cattle), he should lick with his tongue the forehead of the firstborn calf, before it is licked by its mother, and should gulp with (the formula), ‘Thou art the phlegm of the cows’ (ibid. 3).

4. If he is desirous of thriving (in his cattle), he should, when the cows have calved, at night put wood on the fire in the cow-stable and should sacrifice churned curds with drops of ghee, with (the verse), ‘Seizer, seize’ (ibid. 4).

5. If he is desirous of thriving (in his cattle), he makes, when the cows have calved, with a sword of Udumbara wood, marks on a male and on a female calf, first on the male, then on the female, with (the Mantra), ‘ The world art thou, thousandfold’ (ibid. 5. 6),

6. And after he has done so, he should recite (over the two calves the Mantra), ‘With metal, with the butcher's knife’ (ibid. 7).

7. When the rope (to which the calves are bound) is spread out, and (again) when the calves have been bound to it, he should recite over it (the verse), ‘ This rope, the mother of the cows’ (ibid. 8).

8. Here now the following (rites) have to be performed day by day, (viz.)

9. (The rites at) the driving out (of the cows), at the coming back (of the cows), and at the setting into motion of the rope (with the calves).

10. At the cow-sacrifice (i.e. the sacrifice by which a thriving condition for the cows is obtained), boiled rice-grains with milk (are offered).

g. See Sfttras 1. 2. 7.

Il PRAPATHAKA, 7 KANDIKA, 7. 89

11. Let him sacrifice to Agni, Pashan, Indra, and Isvara.

12, To the bull honour is done (by adorning it, by lavish food, &c.).

13. By the cow-sacrifice also the horse-sacrifice (i.e. the sacrifice by which thriving horses are obtained) has been explained.

14. Of deities Yama and Varuma are added here (to the deities stated above) (Sfitra 11).

12, To the bull honour is done (by adorning it, by lavish food, &c.).

13. By the cow-sacrifice also the horse-sacrifice (i.e. the sacrifice by which thriving horses are obtained) has been explained.

14. Of deities Yama and Varuma are added here (to the deities stated above) (Sfitra 11).

15. (After the cow-sacrifice) the cows are besprinkled with scented water; the cows are besprinkled with scented water.

KAwpixkA 7.

1. Now (follows) the Sravaz4 ceremony.

2. It has to be performed on the full-moon day (of the month Srdvama).

3. Having besmeared (a surface) to the east of the house (with cow-dung), they carry forward (to that place) fire taken from the (sacred) domestic fire.

4. He besmears four spots to the four sides (of the fire),

5. Towards the (four) directions,

6. (To the extent) of more than one prakrama (i.e. step).

7. He puts a dish on the fire and fries (in that

15. As to the repetition of the last words of this chapter, see the notes on I, 4, 31; II, 8, 253 10, go.

7,1 seq. The Sravam& ceremony or the Bali-offering to the Serpents. Comp. Khadira-Grthya III, 2, 1 seq., and the elaborate paper of Dr. Winternitz, Der Sarpabali, ein altindischer Schlangencult (Wien, 1888).

90 GRIHYA-SOTRA OF GOBHILA.

dish) one handful of barley-grains, without burning them. .

8. To the west of the fire he places a mortar so that it stands firmly, and husks (the grains), separating (the husked and the unhusked grains ?).

9. After he has carefully ground them to flour, and has thrown (that) into a wooden cup (éamasa), and covered it with a winnowing-basket, he puts it up (in the house).

10. Between (the besmeared surface) towards the south, and that towards the east (there should be) a passage.

11, After sunset he takes the wooden cup, (the spoon called) Darvi, and the winnowing-basket, and goes to (the fire) which has been carried forward (Sdtra 3).

‘12. He throws the flour into the winnowingbasket and fills the wooden cup with water.

13. He takes once a quantity of flour with the Darvi spoon, pours out water on the besmeared place to the east (of the fire), and offers (there) a Bali with (the words), ‘O king of Serpents, dwelling towards the east, this is thy Bali!’ (MB. IT, 1, 1).

14. He pours the rest of the water over (that Bali, taking care) that it does not carry away the Bali.

8. As to avahanti, comp. above, I, 7, 4; Hillebrandt, Neu- und Vollmondsopfer, p. 30.

11. According to the commentary atipramfta means the fire which has been carried forward (Sfitra 3). Another explanation is then added, which is based on a quotation from a ‘tantrantara:’ ‘After he has established a fire, he should carry forward one firebrand taken from that fire, in a south-eastern direction, with the Mantra ye rfipani pratimua@kam4n4&h &c.; that fire is the atiprazita fire.’

III PRAPATHAKA, 7 KANDIKA, 21. gI

15. Turning round from right to left, he besprinkles the wooden cup and the Darvi spoon, warms them, and (repeats the offering of a Bali) in the same way towards the south, towards the west, and towards the north, as the Mantra (MB. II, 1, 1. 2) runs, without turning away (between the single Baliofferings).

16. After he has thrown the remnants (of flour) out of the basket into the fire, he goes to that fire which has not been carried forward.

17. To the west of that fire he touches the earth with his two hands turned downwards, and murmurs the Mantra, ‘Adoration to the Earth’s’— (MB. II, 1, 3).

18. In the evening boiled rice-grains with milk (are prepared).

19. Of that (milk-rice) he should make oblations with (the formulas), ‘ To Sravama, to Vishzu, to Agni, to Pragdpati, to the Visve dev4s Sv4ha!’

20. The rest (should be performed) according to the Sthalip4ka rite.

21. To the north of the fire he places a bunch of Darbha grass with roots, and murmurs the Mantra, ‘Soma the king’ (ibid. 4), and, ‘The agreement which you have made’ (ibid. 5).

15. Literally, ‘turning round, following his left arm.’ Comp. S&nkhayana II, 3,2. The Mantra runs thus, ‘O king of Serpents, dwelling towards the south (the west, the north), this is thy Bali!’

16. Comp. Sfitra 11 and the note.

17. Comp. below, IV, 5, 3.

20, Grrhya-samgraha I,114: ‘ Where the technical expression is used, “The rest according to the rite of the Sthalfpakas,” he should, after he has sacrificed the two Agyabh4gas, pour (Agya) into the Srué and cut off (the Avaddnas with the Srué). Comp. Gobhila I, 8, 3 seq.

92 GRIHYA-SOTRA OF GOBHILA.

22, On the following day he has flour of fried barley-grains prepared, and in a new pot, covering (it with another pot), he puts it up (in his house).

23. (Of that flour) he should silently offer Balis day by day in the evening, before the sacrifice, until the AgrahAyamt day.

KaAwopikA 8.

1. On the full-moon day of (the month) Asvayuga, at the Pyishataka ceremony, a mess of boiled ricegrains with milk, sacred to Rudra, (is prepared).

2. Of that (milk-rice) let him sacrifice, the first oblation with (the verse), ‘To us, O Mitra and Varuaa’ (Sd4ma-veda I, 220), the second with (the verse), ‘ Not in our offspring’ (Rig-veda I, 114, 8),

3. And (eight Agya oblations) with the ‘cow's names’ (i.e. with the formulas), ‘ The lovely one art thou,’ &c., with each (name) separately.

4. The rest (should be performed) according to the Sth4ltp4ka rite.

5. Having carried the Przshataka around the fire, turning his right side towards (the fire), and having caused the Brahmazas to look at it (i.e. at the Pvzshataka), he should look at it himself with (the verse

23. The sacrifice is that prescribed in Sfitras 18. 19, which should, as well as the offering of Balis, be daily repeated.

at the Pvzshataka), he should look at it himself with (the verse

23. The sacrifice is that prescribed in Sfitras 18. 19, which should, as well as the offering of Balis, be daily repeated.

8,1 seq. The Prishataka ceremony; comp. Khadira-Grzhya III, 3, 1 seq. A PrishAtaka is a mixture of milk or of curds with Agya; comp. Khd. |. 1. 3; Grthya-samgraha II, 59; Sankh4yana IV, 16, 3 note. .

3. The ‘cow’s names’ are given in the Grzhya-samgraha II, 60; of the nine names given there the last is omitted at the Prishataka ceremony.

4. See above, chap. 7, 20 and the note.

III PRAPATHAKA, 8 KANDIKA, 16. 93

repeated by the Brahmamas and by the sacrificer), ‘That bright eye, created by the gods, which rises on the east—may we see it a hundred autumns; may we live a hundred autumns !’

6. After he has entertained the Brahmazas with food and has eaten himself, (the sacrificer and his family) should tie (to their arms, necks, &c.) amulets made of lac together with all sorts of herbs, for the sake of prosperity.

7. In the evening he should feed the cows with the Przshataka, and should let the calves join them.

8. Thus (the cows) will thrive.

g. At the sacrifice of the first fruits a mess of boiled rice-grains with milk, sacred to Indra and Agni, (is prepared).

10. Having sacrificed first a Havis offering of that (milk-rice), he sacrifices over that (oblation) four Agya oblations with (the verses), ‘To him who bears a hundred weapons,’ &c. (MB. II, 1, 9-12).

11, The rest (should be performed) according to the Sth4lipaka rite.

12, The rest of the remnants of the sacrificial food he should give to eat to all (persons present) who have received the initiation (Upanayana).

13. Having ‘spread under’ water once, he should cut off two portions of the boiled rice-grains,

14. Three (portions are cut off) by descendants of Bhzzgu.

15. And over (these portions) water (is poured).

16. (After the food has been prepared in this

9 seq. The sacrifice of the first fruits; comp. Khadira-Gr¢hya III, 3, 6 seq.

11. See chap. 7, 20 and the note.

16, 20. Instead of asamsvadam, samsvadayeran, I read

94 GRIHYA-SOTRA OF GOBHILA.

way), he should swallow it without chewing it, with (the Mantra), ‘From the good to the better’ (ibid. 13).

17. In the same way three times.

18. Silently a fourth time.

19. After he has cut off a greater portion,

20. They may, if they like, chew that.

21. Having sipped water, they should touch their mouths, their heads, and their limbs from above downwards, with (the verse), ‘This art thou’ (ibid. 14).

22. In the same way (sacrifices of the first fruits are performed) of Sy4m4ka (panicum frumentaceum) and of barley.

23. (At the sacrifice) of Sy4m4ka (the Mantra with which the food is partaken of [comp. Sdtra 16], is), ‘May Agni eat as the first’ (ibid. 15).

24. (At the sacrifice) of barley, ‘This barley, mixed with honey’ (ibid. 16).

KAwoikd 9.

23. (At the sacrifice) of Sy4m4ka (the Mantra with which the food is partaken of [comp. Sdtra 16], is), ‘May Agni eat as the first’ (ibid. 15).

24. (At the sacrifice) of barley, ‘This barley, mixed with honey’ (ibid. 16).

KAwoikd 9.

1. On the Agrahdyamt day (or the full-moon day of the month Ma4rgasirsha) Bali-offerings (are made).

2. They have been explained by the Sravana sacrifice.

3. He does not murmur (here) the Mantra, ‘Adoration to the Earth’s.’

asamkhfdam, samkhAdayeran. Comp. Khadira-Grchya IL, 3, 13: asamkhAdya pragiret, and the quotations in Béhtlingk-Roth’s Dictionary s.v. sam-khAd and 4-svad.

9, 1 seq. The Agrahayant ceremony by which the rites devoted to the Serpents are concluded. Kh&dira-Grshya III, 3, 16 seq.

2. See above, chap. 7.

3. Comp. chap. 7,17: To the west of that fire he touches the

III PRAPATHAKA, 9 KANDIKA, 10. 95

4. In the morning, after he has sacrificed the (regular) morning oblation, he should have the following (plants and branches of trees) fetched, viz. Darbha grass, a Samt (branch), Viriza grass, a (Badart branch) with fruits, Apam4rga, and Sirtsha. He then should silently throw (a portion) of flour of fried barley into the fire, should cause the Brahmamas to pronounce auspicious wishes, and should circumambulate the house, turning his right side towards it, starting from the room for the (sacred) fire, striking the smoke (of the sacred fire) with those objects (i. e. with the plants and branches mentioned above).

5. He should throw away those objects, after he has made use of them.

6. On solid stones he places a water-barrel with the two (SAmans belonging to the verse), ‘ Vastoshpati’ (SAma-veda I, 275) and with (that) Azé (itself).

7. Let him pour two pots of water into that barrel with this verse, ‘Some assemble’ (SAma-veda- Aranyaka, vol. ii, p. 292, ed. Bibl. Indica).

8. In the evening boiled rice-grains with milk (are prepared).

9. Of that (milk-rice) he should make an oblation with (the Mantra), ‘She shone forth as the first’ (MB. II, 2, 1).

10. The rest (should be performed) according to the Sth4ltp4ka rite.

earth with his two hands turned downwards, and murmurs the Mantra, ‘ Adoration to the Earth’s.’

6. He sings the two Kavasha Samans of which the verse Sima-veda I, 275 is considered as the Yoni, and then repeats that verse itself.

8. This Sfitra is identical with chap. 7, 18.

10. Comp. chap. 7, 20 note.

96 _ GRIHYA-SOTRA OF GOBHILA.

11. To the west of the fire he touches the Barhis with his two hands turned downwards, and murmurs the Vy4hvtis (i.e. the solemn utterances), ‘In the Kshatra I establish myself’ (ibid. 2. 3).

12. To the west of the fire he should have a layer spread out,

13. Of northward-pointed grass,

14. Inclined towards the north.

15. After they have spread out on that (grass) new rugs, the householder sits down (thereon) on the southern side.

16. Then without an interval the others according to their age,

Of northward-pointed grass,

14. Inclined towards the north.

15. After they have spread out on that (grass) new rugs, the householder sits down (thereon) on the southern side.

16. Then without an interval the others according to their age,

17. And without an interval their wives, each with her children.

18. When they are seated, the householder touches the layer (of grass) with his two hands turned downwards, and murmurs the verse, ‘Be soft to us, O Earth’ (ibid. 4).

19. When he has finished that (verse), they lie down on their right sides.

20. In the same way (they lie down on their right sides) three times, turning themselves towards themselves (i.e. turning round forwards, not backwards, and thus returning to their former position ?).

21. They repeat the auspicious hymns as far as they know them; .

22. The complex of SAmans called Arish/éa, according to some (teachers).

20. The explanation which the commentary gives of this difficult Sfitra can hardly be accepted: trir Avretya tri#kritvobhyasya... abhyftmam 4tmano grrhapater 4bhimukhyena, 4tmana 4rabhyety arthah. katham nama? yenaiva kramexopavish/&/ tenaiva kramena samvesanam trir Avartayeyuh.

a2. The commentary gives a second name for this Saman

III PRAPATHAKA, 10 KANDIKA, IO. 97

23. Having touched water, they may do whatever they like.

KAwoikA 10.

1. The Ash/aka (is a festival) sacred to the night.

2. It procures prosperity.

3. It is sacred to Agni, or to the Manes, or to PragApati, or to the Seasons, or to the Visve devas— thus the deity (to which the Ash¢aka is sacred), is investigated (by different teachers).

4. There are four Ash¢ak4s in (the four months of) the winter ;

5. These all he should endeavour to celebrate with (offerings of) meat ;

6. Thus says Kautsa.

7. (There are only) three Ash¢aks (in the winter), says Audg4hamani,

8. And so say (also) Gautama and Varkakhazdi.

9. The eighth day of the dark fortnight after the Agrahayamt is called Apfpdsh/aka (i.e. Ash/akA of the cakes).

10. Having prepared grains in the way prescribed

litany, arish/abhanga. N4rayama says: abodhy agnir (Sv. I, 73) mahi trizém (I, 192) iti dve tvavata (I, 193) ityddikam sarvalokaprasiddham prayugya.

10, 1 seq. The Ash/aka festivals; Khadira-Grehya III, 3, 28. Comp. Sankhayana-Grchya III, 12, 1 note (S. B. E. XXIX, 102). *

4,7. As to the difference of opinion regarding the number of Ash/akas, comp. Weber, Naxatra, second article, p. 337. Gobhila himself follows the opinion of Audg&éhaméni, for he mentions only three Ash/akas in the winter season, the first following after the Agrahayant full moon (chap. 10, 9), the second after the Taisht (10, 18), and the third after the Maghi (IV, 4,17).

to. See above, I, 7, 2 seq.

[30] u

98 GRIHYA-SOTRA OF GOBHILA.

for Sthaltpakas, he cooks (those grains and prepares thus) a Zaru.

11. And (besides he prepares) eight cakes, without turning them over in the dish (in which he bakes them);

12, (Each) in one dish ;

to. See above, I, 7, 2 seq.

[30] u

98 GRIHYA-SOTRA OF GOBHILA.

for Sthaltpakas, he cooks (those grains and prepares thus) a Zaru.

11. And (besides he prepares) eight cakes, without turning them over in the dish (in which he bakes them);

12, (Each) in one dish ;

13. Without Mantras, according to Audg4hamni ;

14. Of the size of the (cakes) sacred to Tryambaka.

15, After he has baked them, he should pour (Agya) on them, should take them from the fire towards the north, and should pour (Agya) on them again.

16. In the way prescribed for Sth4lipakas he cuts off (the prescribed portions) from the mess of boiled grains and from the cakes, and sacrifices with (the words), ‘ To the Ashéaké Sv4héa !’

17. The rest (should be performed) according to the Sthalip4ka rite.

18, (At the second Ash/ak4, on) the eighth day after the full-moon day of Taisha, a cow (is sacrificed).

19. Shortly before the time of junction (of day and night, i. e. before the morning twilight) he should place that (cow) to the east of the fire, and when (that time) has come, he should sacrifice (Agya) with

11. Grzhya-samgraha II, 71: prethakkap4lan kurvita apfipan ash/akAvidhau.

14. Regarding the Traiyambaka cakes, comp. Katyayana Srautastra V, 10, 1 seq.; Vaiténa-sfttra IX, 18, &c.

16. See above, I, 8, 5 seq.

17. Comp. chap. 7, 20 note.

18. With the. following paragraphs the Srauta rites of the animal sacrifice should be compared; see J. Schwab, Das altindische Thieropfer (Erlangen, 1886).

III PRAPATHAKA, IO KANDIKA, 31. 99

(the verse), ‘What, O beasts, you think’ (MB. II, 2, 5).

20. And after having sacrificed, he should recite over (the cow the verse), ‘May thy mother give leave to thee’ (ibid. 6).

21. Let him sprinkle (the cow) with water in which barley is, with (the words), ‘ Agreeable to the Ashéaké I sprinkle thee.’

22, Let him carry a fire-brand round it with (the verse), ‘The lord of goods, the sage (goes) round’ (S&ma-veda I, 30).

23. Let him give it water to drink.

24. The remainder of what it has drunk he should pour out under (the feet of) the beast with (the formula), ‘ Away from the gods the Havis has been taken’ (MB. II, 2, 7).

25. They then walk in a northerly direction (from the fire) and kill (the cow),

26. The head of which is turned to the east, the feet to the north, if the rite is sacred to the gods,

27. The head to the south, the feet to the west, if the rite is sacred to the Manes.

28. After it has been killed, he should sacrifice (Agya) with (the verse), ‘If the beast has lowed’ (ibid. 8).

29. And (the sacrificer’s) wife should get water and should wash all the apertures of the cow’s body.

30. They lay two purifiers (i.e. grass-blades) on (the cow’s body) near its navel, cut it up in the direction of its hairs, and draw the omentum out.

31. He should spit it on two pieces of wood, on one (simple) branch and on another forked branch, should besprinkle it (with water), and should roast it.

H 2

100 GRIHYA-SOTRA OF GOBHILA,

31. He should spit it on two pieces of wood, on one (simple) branch and on another forked branch, should besprinkle it (with water), and should roast it.

H 2

100 GRIHYA-SOTRA OF GOBHILA,

32. When it has ceased to drop, he should say, ‘ Hew the (cow) to pieces—

33. ‘So that the blood does not stain the ground to the east of the fire.’

34. After he has roasted (the omentum), he should pour (Agya) on it, should take it from the fire towards the north, and should pour (Agya) on it again.

35. After he has cut off (the prescribed portions from) the omentum in the way prescribed for Sthaltpakas, or in the way prescribed for the Svish¢akrzt (oblation), he sacrifices with (the words), ‘To the Ashéaké Svaha!’

36. The rest (should be performed) according to the Sthalipaka rite. The rest according to the Sthalipaka rite.

End of the Third PrapAchaka.

32. In the text we ought to read visasata, as Dr. Knauer has observed.

35. The regulations concerning the Avaddnas are given for Sthalipakas, I, 8, 5 seq., and for the Svish/akr:t oblation, I, 8, II seq.

36. Comp. III, 7, 20 note.

IV PRAPATHAKA, I KAnDIKA, 10. 101

PRaAPATHAKA IV, KAwoixkA 1.

1. He throws the two spits into the fire;

2. That which consists of one (simple) branch, towards the east, the other one towards the west.

3. They cut off the Avadana portions from all its limbs,

4. With the exception of the left thigh and the lungs.

5. The left thigh he should keep for the Anvashtakya ceremony.

6. On the same fire he cooks one mess of ricegrains and one of meat, stirring up the one and the other separately, from left to right, with two potladles.

7. After he has cooked them, he should pour (Agya) on them, should take them from the fire towards the north, and should pour (Agya) on them again.

8. Having poured the juice (of the Avad4nas) into a brazen vessel,

g. And having placed the Avadanas ona layer (of grass) on which branches of the Plaksha (tree) have been spread,

10. He cuts off (the prescribed portions) from the

1, 1. Comp. III, 10, 31.

3. Comp. Asvalayana-Grihya I, 11,12; Khadira-Grshya III, 4, 14 seq.

6. ‘He cooks a mess of meat’—i.e. he cooks the Avadanas. Comp. Khfadira-Grrhya, 1. 1.17; “Asv.-Grthya I, 11, 12.

10. See I, 8, 5 seq.

102 GRIHYA-SOTRA OF GOBHILA.

Avadanas in the way prescribed for Sth4ltpdkas, (and puts those portions) into (another) brazen vessel ;

11. And (the portion) for the Svish¢akvzt oblation separately.

12. Taking of the mess of boiled rice-grains (Sdtra 6) a portion of the size of a Bilva fruit, he should mix that, together with the Avadanas (Satra 10), with the juice (Satra 8).

13. Taking a fourfold portion of Agya he should sacrifice it with the first of the eight Azéas, ‘ Entering into fire, the fire’ (MB. II, 2, 9-16).

14. Of the mixture (Sdtra 12) he cuts off the third part and sacrifices it with the second and third (verse).

15. He places the word Sva4ha after the second (of those verses, i.e. after the third verse of the whole Mantra).

II, 2, 9-16).

14. Of the mixture (Sdtra 12) he cuts off the third part and sacrifices it with the second and third (verse).

15. He places the word Sva4ha after the second (of those verses, i.e. after the third verse of the whole Mantra).

16. In the same way he sacrifices the other twothirds (of that mixture, the one) with the fourth and fifth (verse), and (the other) with the sixth and seventh (verse).

17. Having cut off the rest, he should sacrifice the oblation to (Agni) Svish¢akvzt with the eighth (verse).

18. Even if he be very deficient in wealth, he should celebrate (the Ash¢aké) with (the sacrifice of) an animal.

19. Or he should sacrifice a Sthaltpaka.

20. Or he should offer food to a cow.

20 seq. Regarding these Sitras, which occur nearly identically in Sankh4yana III, 14, 4 seq., Asvalayana II, 4, 8-11, comp. the note, vol. xxix, p. 105.

IV PRAPATHAKA, 2 KANDIKA, 9. 103

21. Or he should burn down brushwood in the forest and should say, ‘ This is my Ash/aka,’

22. But let him not neglect to do (one of these things). But let him not neglect to do (one of these things).

KAwopixA 2.

1. On the following day the Anvashéakya (ceremony is performed),

2. Or on the day which follows after that.

3. To the south-east (of the house), in the intermediate direction (between south and east), they partition off (a place with mats or the like).

4. The long-side (of that place should lie) in the same (direction).

5. They should perform (the ceremonies) turning their faces towards the same (direction).

6. (It should measure) at least four prakramas (i.e. steps).

7. (It should have) its entrance from the west.

8. In the northern part of that enclosure they make the Lakshama and carry the fire (to that place).

9. To the west of the fire he places a mortar so that it stands firmly, and husks, holding his left hand uppermost, one handful of rice-grains which he has seized with one grasp.

a1. I believe that we ought to correct upadhaya into upadahya. Sankhayana III, 14,5: api varazye kaksham apAdahet. Asvalayana II, 4,9: agnina va kaksham uposhet.

2, 1 seq. The Anvash/akya ceremony; comp. Kh&dira-Gr7hya III, 5, 1 seq.

8. ‘They make the Lakshawa’ means, they prepare the ground on which the fire shall be established, by drawing the five lines. See above, I, 1, 9. 10; Grihya-samgraha I, 47 seq.

104 GRIHYA-SOTRA OF GOBHILA.

10. When (the rice) has been husked,

11. He should once carefully remove the husks.

12. And then he should cut off a lump of flesh from that thigh and should cut it in small pieces on a new slaughtering-bench,

13. (With the intention) that the Pizdas (or lumps of food offered to the Manes) should be thoroughly mixed up with flesh.

14. On the same fire he cooks one mess of ricegrains and one of meat, stirring up the one and the other separately, from right to left, with the two pot-ladles.

(With the intention) that the Pizdas (or lumps of food offered to the Manes) should be thoroughly mixed up with flesh.

14. On the same fire he cooks one mess of ricegrains and one of meat, stirring up the one and the other separately, from right to left, with the two pot-ladles.

15. After he has cooked them, he should pour (Agya) on them, should take them from the fire towards the south, and should not pour (Agya) on them again.

16. In the southern part of the enclosure (Sdtras 3 seq.) he should have three pits dug, so that the eastern (pit is dug) first,

17. One span in length, four inches in breadth and in depth.

18, Having made the Lakshama to the east of the eastern pit, they carry the fire (to that place).

19. Having carried the fire round the pits on their west side, he should put it down on the Lakshaza.

20. He strews (round the fire) one handful of Darbha grass which he has cut off in one portion.

12. As to the words ‘from that thigh,’ comp. above, chap. 1, 5.

14. Comp. chap. 1, 6. The sacrificial food is stirred up here from right to left, not from left to right, because it is sacred to the Manes. The mess of meat consists of the meat treated of in Stra rr.

15. Comp. above, chap. 1, 7.

18, 19. As to lakshaza, comp. Sfitra 8 note.

IV PRAPATHAKA, 2 KANDIKA, 33. 105

21. And (he strews it into) the pits,

22. Beginning with the eastern (pit).

23. To the west of the pits he should have a layer spread out,

24. Of southward-pointed Kusa grass,

25. Inclined towards the south.

26. And he should put a mat on it.

27. To that (layer of grass) they fetch for him (the following sacrificial implements), one by one, from right to left :

28. The two pots in which sacrificial food has been cooked (Satra 14), the two pot-ladles (Satra 14), one brazen vessel, one Darvi (spoon), and water.

29. (The sacrificer’s) wife places a stone on the Barhis and pounds (on that stone the fragrant substance called) Sthagara.

30. And on the same (stone) she grinds some collyrium, and anoints therewith three Darbha blades, including the interstices (between the single blades ?).

31. He should also get some oil made from sesamum seeds,

32. And a piece of linen tape.

33. After he has invited an odd number of blameless Brahmamas, whose faces should be turned towards the north, to sit down on a pure spot,

24. The last words of the Sfitra, translated literally, would be: ‘following the left arm.’ Comp. S&nkh4yana-Grrhya II, 3, 2. They place the different objects apradakshinyena.

2g. See chap. 3, 16. 30. See chap. 3, 13.

31. See chap. 3, 15.

32. See chap. 3, 24.

33. As to the two classes of paitr7ka and daivika Braéhmamas, comp. the note on Sankh4yana IV, 1, 2.

106 GRIHYA-SOTRA OF GOBHILA.

34. And has given them Darbha grass (in order that they may sit down thereon),

2g. See chap. 3, 16. 30. See chap. 3, 13.

31. See chap. 3, 15.

32. See chap. 3, 24.

33. As to the two classes of paitr7ka and daivika Braéhmamas, comp. the note on Sankh4yana IV, 1, 2.

106 GRIHYA-SOTRA OF GOBHILA.

34. And has given them Darbha grass (in order that they may sit down thereon),

35. He gives them (pure) water and afterwards sesamum-water, pronouncing his father’s name, ‘ N. N.! To thee this sesamum-water, and to those who follow thee here, and to those whom thou followest. To thee Svadha !’

36. After he has touched water, (he does) the same for the other two.

37. In the same way (he gives them) perfumes.

38. The words in which he addresses (the Brahmazas) when going to sacrifice, are, ‘I shall offer it into the fire.’

39. After they have replied, ‘ Offer it,’ he should cut off (the prescribed portions) from the two messes of cooked food (Sitra 14), (and should put those portions) into the brazen vessel. He then should sacrifice, picking out (portions of the Havis) with the pot-ladle, the first (oblation) with (the words), ‘Sv4ha to Soma Pitrvzmat, the second with (the words), ‘Svéh4 to Agni Kavyavahana’ (MB. II, 3, I. 2).

34. Comp. the note, p. 932 of the edition of Gobhila in the Bibliotheca Indica.

35. Regarding the sesamum-water (i.e. water into which sesamum seeds have been thrown), comp. Asvalayana-Grihya IV, 7, 11.

36. He repeats the same ceremony, pronouncing his grandfather’s, instead of his father’s, name; then he repeats it for his great-grandfather.

37. He gives perfumes to the Brahmamas, addressing first his father, then his grandfather and his great-grandfather.

38, 39. Comp. Asvaliyana-Grihya IV, 7, 18 seq. Regarding the term upaghatam guhuy4t, comp. Grzhya-samgraha I, rr1 seq. and Professor Bloomfield’s note. Regarding the oblation made to Agni Kavyavahana, comp. Apastamba VIII, 15, 20: Agnim Kavyavahanam Svishfakridarthe yagati.

IV PRAPATHAKA, 3 KANDIKA, 8. 107

KAwoikA 3.

1. From now onwards he has to perform (the rites) wearing his sacrificial cord over his right shoulder and keeping silence.

2. With his left hand he should seize a Darbha blade and should (therewith) draw (in the middle of the three pits) a line from north to south, with (the formula), ‘The Asuras have been driven away’ (MB. II, 3, 3.

3. Seizing, again with his left hand, a fire-brand, he should place it on the south side of the pits with (the verse), ‘They who assuming (manifold) shapes’ (ibid. 4).

4. He then calls the Fathers (to his sacrifice) with (the verse), ‘Come hither, ye Fathers, who have drunk Soma’ (ibid. 5).

5. He then should place pAtra vessels of water near the pits.

6. Seizing, again with his left hand, (the first) vessel, he should pour it out from right to left on the Darbha grass in the eastern pit, pronouncing his father’s name, ‘N. N.! Wash thyself, and (may) those who follow thee here, and those whom thou followest, (wash themselves). To thee Svadha!’

7. After he has touched water, (he does) the same for the other two.

8. Seizing, again with his left hand, the Darvt spoon, he should cut off one-third of the mixture (of

3, 1. Comp. I, 2, 3 seq.

2. Katydyana-Srauta-sitra IV, 1, 8. 3. Katyéyana-Srauta-sfitra IV, 1, 9. 6. K4tydyana-Srauta-sfitra IV, 1, ro. 4. See chap. 2, 36.

108 GRIHYA-SOTRA OF GOBHILA.

the different kinds of sacrificial food) and should put down (that Piszda), from right to left, on the Darbha grass in the eastern pit, pronouncing his father’s name,‘N. N:! This Piszda is thine, and of those who follow thee here, and of those whom thou followest. To thee Svadha!’

9. After he has touched water, (he does) the same for the other two.

10. If he does not know their names, he should put down the first Pizda with (the formula), ‘Svadha to the Fathers dwelling on the earth,’ the second with (the formula), ‘Svadha to the Fathers dwelling in the air,’ the third with (the formula), ‘Svadh4 to the Fathers dwelling in heaven.’

11. After he has put down (the three Pisdas), he murmurs, ‘ Here, O Fathers, enjoy yourselves ; show your manly vigour each for his part’ (MB. II, 3, 6).

12. He should turn away, (should hold his breath,) and turning back before he emits his breath, he should murmur, ‘ The Fathers have enjoyed themselves; they have shown their manly vigour each for his part’ (ibid. 7).

13. Seizing, again with his left hand, a Darbha blade (anointed with collyrium; chap. 2, 30), he should put it down, from right to left, on the Pisda in the eastern pit, pronouncing his father’s name, ‘N. N.! This collyrium is thine, and is that of those who follow thee here, and of those whom thou followest. To thee Svadha!’

14. After he has touched water, (he does) the same for the other two.

15. In the same way (he offers) the oil (to the fathers) ;

9, 14. See chap. 2, 36. 15. See chap. 2, 31.

IV PRAPATHAKA, 3 KANDIKA, 24. 109

16. In the same way the perfume.

17. Then he performs the deprecation (in the following way) :

18. On the eastern pit he lays his hands, turning the inside of the right hand upwards, with (the formula), ‘Adoration to you, O Fathers, for the sake of life! Adoration to you, O Fathers, for the sake of vital breath!’ (MB. II, 3, 8);

19. On the middle (pit), turning the inside of the left hand upwards, with (the formula), ‘ Adoration to you, O Fathers, for the sake of terror! Adoration to you, O Fathers, for the sake of sap!’ (MB., loc. cit.) ;

20. On the last (pit), turning the inside of the right hand upwards, with (the formula), ‘ Adoration to you, O Fathers, for the sake of comfort! Adoration to you, O Fathers, for the sake of wrath!’ (MB. II, 3, 9)-

Adoration to you, O Fathers, for the sake of sap!’ (MB., loc. cit.) ;

21. Then joining his hands he murmurs, ‘ Adoration to you, O Fathers! O Fathers! Adoration to you !’ (MB., loc. cit.).

22. He looks at his house with (the words), ‘Give us a house, O Fathers!’ (MB. IT, 3, 10).

23. He looks at the Pizdas with (the words), ‘May we give you an abode, O Fathers!’ (MB. II, 3, 11).

24. Seizing, again with his left hand, the linen thread, he should put it down, from right to ‘left, on the Pizda in the eastern pit, pronouncing his father’s

16. See chap. 2, 29.

18 seq. Comp. Vag. Samhita II, 32.

23. The Vagasaneyi Samhita (loc. cit.) has the reading, sato vah pitaro deshma, ‘May we give you, O Fathers, of what we

possess |’ 24. Comp. chap. 2, 32.

110 GRIHYA-SOTRA OF GOBHILA.

name, ‘N.N.! This garment is thine, and is that of those who follow thee here, and of those whom thou followest. To thee Svadha!’ (MB. II, 3, 12).

25. After he has touched water, (he does) the same for the other two.

26. Seizing, again with his left hand, the vessel of water (Sfitra 5), he should sprinkle (water) round the Pizdas from right to left, with (the verse), ‘ Bringing sap’ (MB. II, 3, 13).

27. The middle Pinda (offered to the grandfather) the wife (of the sacrificer) should eat, if she is desirous of a son, with (the verse), ‘Give fruit to the womb, O Fathers’ (MB. II, 3, 14).

28. Or of those Bréhmazas (that person) who receives the remnants (of the sacrificial food, should eat that Pizda).

29. Having besprinkled (and thus extinguished) the fire-brand (Sdtra 3) with water, with (the verse), ‘GAtavedas has been our messenger for what we have offered’ (MB. II, 3, 15)—

30. (The sacrificer) should besprinkle the sacrificial vessels, and should have them taken back, two by two.

31. The Pizdas he should throw into water,

32. Or into the fire which has been carried forward (to the east side of the pits, chap. 2, 18),

33. Or he should give them to a Brahmaza to eat,

34. Or he should give them to a cow.

35. On the occasion of a lucky event (such as the birth of a son, &c.) or of a meritorious work (such as the dedication of a pond or of a garden) he should give food to an even number (of Brahmamas).

25. See chap. 2, 36. 35. Comp. Sankhayana-Grthya IV, 4.

IV PRAPATHAKA, 4 KANDIKA, 6. ILI

36. The rite (is performed) from left to right. 37. Barley is used instead of sesamum.

KAwnpikA 4,

1. By (the description of) the Sth4lipaka offered at the Anvash¢akya ceremony the Pindapitrzyagia has been declared ;

2. This is a Sraddha offered on the day of the new moon.

3. Another (Sraddha) is the Anvaharya.

4. (It is performed) monthly.

Barley is used instead of sesamum.

KAwnpikA 4,

1. By (the description of) the Sth4lipaka offered at the Anvash¢akya ceremony the Pindapitrzyagia has been declared ;

2. This is a Sraddha offered on the day of the new moon.

3. Another (Sraddha) is the Anvaharya.

4. (It is performed) monthly.

5. The Havis is prepared (by one who has set up the sacred Srauta fires) in the Dakshiv4gni (i.e. in that of the three fires which is situated towards the south).

6. And from the same (fire the fire is taken which)

36, 37. Sankh4yana-Grhya IV, 4, 6.9, Regarding the use of sesamum seeds, see above, chap. 2, 35.

4, 1. Kh&dira-Grthya III, 5, 35. Comp. M. M., ‘India, what can it teach us?’ p. 240. The word Sth4lfp4ka is used here, as is observed in the commentary, in order to exclude the mess of meat (chap. 2, 14) from the rites of the Pindapitriyagfa.

3. Anv4h4rya literally means, what is offered (or given) after something else, supplementary. In the commentary on Gobhila, p. 666, a verse is quoted :

amavasyfm dvittyam yad anvaharyam tad uéyate,

‘The second (Sriddha) which is performed on the day of the new moon, that is called anvaharya.’ First comes the Pindapitriyag#ta, and then follows the Anvahfrya Sraddha ; the last is identical with the P4rvama Sraddha, which is described as the chief form of Sraddha ceremonies, for instance in Sankh4yana-Grrhya IV, 1. Comp. Manu III, 122. 123, and Kullfka’s note; M. M., ‘India, what can it teach us?’ p. 240.

5. According to the commentary this and the following Sftras refer only to the Pixdapitr’yag#a, not to the Anvaharya Sraddha. Comp. Khadira-Grzhya III, 5, 36-39.

112 GRIHYA-SOTRA OF GOBHILA.

is carried forward (in order to be used at the ceremonies).

7. In the domestic fire (the Havis is prepared) by one who has not set up the (Srauta) fires.

8. One pit (only is made) ;

9. To the south of it the fire has its place.

10. Here the laying down of the fire-brand is omitted,

11, And (the spreading out of) the layer (of grass),

12. And the anointing (of the bunches of Darbha grass), and the anointing (of the Fathers),

13. And the (offering of) perfume,

14. And the ceremony of deprecation.

15. (The ceremony performed with) the vessel of water forms the conclusion (of the Pizdapitrzyagza).

16. He should, however, put down one garment (for the Fathers in common).

17. On the eighth day after the full moon of Magha a Sthalipdka (is prepared).

18. He should sacrifice of that (SthalipAka).

19. ‘To the Ash¢ak4 Svaha !’—with (these words) he sacrifices.

20. The rest (should be performed) according to the Sthalipaka rite.

21. Vegetables (are taken instead of meat) as ingredient to the Anvah4rya (-rice).

22. At animal sacrifices offered to the Fathers let

g. See chap. 2, 18, 10. See chap. 3, 3.

11. Chap. 2, 23. 12. Chap. 2, 30; 3, 13. 13. Chap. 3, 16. 14. Chap. 3, 17 seq. 15. Chap. 3, 26. 16. Comp. chap. 3, 24. 25.

Vegetables (are taken instead of meat) as ingredient to the Anvah4rya (-rice).

22. At animal sacrifices offered to the Fathers let

g. See chap. 2, 18, 10. See chap. 3, 3.

11. Chap. 2, 23. 12. Chap. 2, 30; 3, 13. 13. Chap. 3, 16. 14. Chap. 3, 17 seq. 15. Chap. 3, 26. 16. Comp. chap. 3, 24. 25.

17-21. Description of the third Ash/aka festival. 20. Comp. above, III, 7, 20 note. 21. Comp. IV, 1, 12.

IV PRAPATHAKA, 4 KANDIKA, 30. 113

him sacrifice the omentum with (the verse), ‘ Carry the omentum, O GAtavedas, to the Fathers’ (MB. II, 3, 16);

23. At (such sacrifices) offered to the gods, with (the verse), ‘GAtavedas, go to the gods with the omentum’ (ibid. 17).

24. If no (god to whom the sacrifice should be offered, and no Mantra with which the oblation: should be made) is known, he sacrifices, assigning (his offering to the personified rite which he is performing), thus as (for instance), ‘To the Ashéaka Sv4ha!’

25. The rest (should be performed) according to the Sth4lipaka rite.

26. If a debt turns up (which he cannot pay), he should sacrifice with the middle leaf of Golakas, with (the verse), ‘ The debt which’ (MB. II, 3, 18).

27. Now (follows) the putting into motion of the plough.

28. Under an auspicious Nakshatra he should cook a mess of sacrificial food and should sacrifice to the following deities, namely, to Indra, to the Maruts, to Parganya, to Asani, to Bhaga.

29. And he should offer (Agya) to Sita, Asa, Arada, Anagha.

30. The same deities (receive offerings) at the

25. See III, 7, 20 note.

26. Iam not sure about the translation of the words golak4nam madhyamaparsena, The ordinary meaning of golaka is ‘ ball,’ see, for instance, Sankh4yana-GrihyaIV, 19, 4. The commentary says, golakéném palésinam madhyamaparsena madhyamakkhadena.

29. The name of the third of those rural deities is spelt differ-

ently; Dr. Knauer gives the readings, Aradim, Ara‘him, Aragam, Ararém, Aram,

[30] I

114 GRIHYA-SOTRA OF GOBHILA.

furrow-sacrifice, at the thrashing-floor-sacrifice, at the sowing, at the reaping of the crop, and at the putting of the crop into the barn,

31. And at mole hills he should sacrifice to the king of moles.

32. To Indramt a SthaltpAka (is prepared).

33. Of that he should make an offering with (the verse), ‘The Ek4sh¢ak4, performing austerities’ (MB. II, 3, 19).

34. The rest (should be performed) according to the Sthalipaka ritual, The rest according to the Sthalip4ka ritual,

KAwpikA 5,

1. At (the sacrifices) for the obtainment of special wishes, which will be henceforth described,

2. And, according to some (teachers), also at (the sacrifices) described above (the following rites should be performed).

3. He should touch the earth, to the west of the fire, with his two hands turned downwards, with (the verse), ‘We partake of the earth’s’ (MB. II, 4, 1).

And, according to some (teachers), also at (the sacrifices) described above (the following rites should be performed).

3. He should touch the earth, to the west of the fire, with his two hands turned downwards, with (the verse), ‘We partake of the earth’s’ (MB. II, 4, 1).

32-34. Khfdira-Grzhya III, 5, 40. I understand that this sacrifice stands in connection with the rural festivals which are treated of in the preceding Sftras. In the commentary, from the Mantra the conclusion is drawn that the ceremony in question belongs to the day of the Ekfshfak4. But the Ekdsh/ak& is the Ashsak4 of the dark fortnight of Magha (see S. B. E. XXIX, 102), and the description of the rites belonging to that day has already been given above, Sfitras 17-21. It very frequently occurs in the Grzhya ritual that Mantras are used at sacrifices standing in no connection with those for which they have originally been composed.

5, 1 seq. Comp. Khadira-Grshya I, 2, 6 seq.

IV PRAPATHAKA, 5 KANDIKA, 10. 115

4. In the night-time (he pronounces that Mantra so that it ends with the word) ‘goods’ (vasu), in the day-time (so that it ends) with ‘wealth’ (dhanam).

5. With the three verses, ‘ This praise’ (MB. II, 4, 2-4) he should wipe along (with his hands) around (the fire).

6. Before sacrifices the Virdp&ksha formula (MB. II, 4, 6) (should be recited).

7. And at (ceremonies) which are connected with special wishes, the Prapada formula (MB. II, 4, 5)— (in the following way) :

8. He should murmur (the Prapada formula), ‘Austerities and splendour, should perform one suppression of breath, and should, fixing his thoughts on the object (of his wish), emit his breath, when beginning the Virdpaksha formula,

9. When undertaking ceremonies for the obtainment of special wishes, let him fast during three (days and) nights,

10, Or (let him omit) three meals.

6-8. KhAdira-Grihya I, 2, 23; Grshya-samgraha I, 96. It is stated that the recitation of the Virlpaksha and Prapada formulas and also the parisamfhana (Sftra 5) should be omitted at the so-called Kshiprahomas, i.e. at sacrifices performed without the assistance of a yag@avid. See Bloomfield’s notes on Grihyasamgraha I, 92. 96. Regarding the way in which a pranayama (‘suppression of breath’) is performed, comp. Vasishiha XXV, 13 (S. B. E. XIV, p. 126).

9 seq. Khadira-Grshya IV, 1, 1 seq.

10, There are two meals a day. The words of this Sftra, ‘Or three meals,’ are explained in the commentary in the following way. He should, if he does not entirely abstain from food through three days, take only three meals during that time, i.e. he should take one meal a day. The commentator adds that some read abhaktani instead of bhakt4ni (‘or he should omit three meals’), in which case the result would be the same. I prefer the reading

116 GRIHYA-SOTRA OF GOBHILA.

11. At such ceremonies, however, as are repeated regularly, (let him do so only) before their first performance.

I prefer the reading

116 GRIHYA-SOTRA OF GOBHILA.

11. At such ceremonies, however, as are repeated regularly, (let him do so only) before their first performance.

12. He should (simply) fast, however, before such ceremonies as are performed on sacrificial days (i. e. on the first day of the fortnight).

13. (At a ceremony) which ought to be performed immediately (after the occurrence by which it has been caused), the consecration follows after (the ceremony itself).

14. Let him recite the Prapada formula (Satras 7.8), sitting in the forest on Darbha grass,

15. Of which the panicles are turned towards the east, if he is desirous of holy lustre,

16. To the north, if desirous of sons and of cattle, .

17. To both directions, if desirous of both.

18. One who desires that his stock of cattle may increase, should offer a sacrifice of rice and barley

bhakt4ni, and propose to supply, not, ‘he should eat,’ but ‘he should omit’ (‘abhoganam,’ Sfitra 9). Possibly the meaning is that three successive meals should be omitted; thus also the compiler of the Khadira-Grrhya seems to have understood this Sfitra.

11. Comp., for instance, below, chap. 6, 1.

12. Comp. below, chaps. 6, 4; 8, 23.

13. My translation of this Sftra differs from the commentary. There it is said: ‘An occurrence which is perceived only when it has happened (sannipatitam eva), and of which the cause by which it is produced is unknown, for instance the appearance of a halo, is called sAnnipatika. Such sinnipatika ceremonies are uparish/4ddaiksha. The diksh4 is the preparatory consecration (of the sacrificer), for instance by three days of fasting. A ceremony which has its diksh4 after itself is called uparish/addaiksha.’ Similarly the commentary on Khadira-Grzhya IV, 1, 3 says, ‘ uparishAt sinnipatike naimittike karma kr:tvabhoganam.’

IV PRAPATHAKA, 5 KANDIKA, 30. 117

with (the verse), ‘ He who has a thousand arms, the protector of cow-keepers’ (MB. II, 4, 7).

19. Having murmured the Kautomata verse (ibid. 8) over fruits of a big tree, he should give them—

20. To a person whose favour he wishes to gain.

21. One (fruit) more (than he gives to that person), an even number (of fruits), he should keep himself.

22. There are the five verses, ‘ Like a tree’ (MB. II, 4, 9-13).

23. With these firstly a ceremony (is performed) for (obtaining property on) the earth.

24. He should fast one fortnight,

25. Or, if.he is not able (to do so, he may drink) once a day rice-water,

26. In which he can see his image.

27. This observance (forms part) of (all) fortnightly observances.

28. He then should in the full-moon night plunge up to his navel intoa pool which does not dry up, and should sacrifice at the end of (each of those five) verses fried grains with his mouth into the water, with the word Svaéhéa.,

29. Now (follows) another (ceremony with the same five verses).

30. With the first (verse) one who is desirous of the enjoyment (of riches), should worship the sun, within sight of (that) person rich in wealth (from

23. The commentary explains p4rthivam, ‘ prithivyartham kriyate, iti parthivam, gramakshetrfdyartham ;’ similarly the commentary on Khadira-Grzhya IV, 1, 13 says, ‘ prithivipatitvapraptyartham idam uktam karma.’

27. Comp. below, chap. 6, 12.

28. Grihya-samgraha II, rr.

118 GRIHYA-SOTRA OF GOBHILA.

whom he hopes to obtain wealth); then he will obtain wealth. .

31. With the second (verse) one who desires that his stock of horses and elephants may increase, should sacrifice fried grains, while the sun has a halo.

32. With the third (verse) one who desires that his flocks may increase, (should sacrifice) sesamum seeds, while the moon (has a halo).

33. Having worshipped the sun with the fourth (verse), let him acquire wealth; then he will come back safe and wealthy.

34. Having worshipped the sun with the fifth (verse) let him return to his house. He will safely return home; he will safely return home.

KAwpikA 6.

1. Let him daily repeat (the formula), ‘ Bhi!’ (MB. II, 4, 14) in order to avert involuntary death.

2. (He who does so) has nothing to fear from serious diseases or from sorcery.

3. (The ceremony for) driving away misfortune (is as follows).

4. It is performed on the sacrificial day (i.e. on the first day of the fortnight).

5. (Oblations are made with the six verses), ‘ From the head’ (MB. II, 5, 1 seq.), verse by verse.

6. The seventh (verse is), ‘She who athwart’ (MB. I, 5, 6).

7. (Then follow) the verses of the Vamadevya,

6, 1 seq. Comp. Khadira-Grthya IV, 1, 19 seq.

4. Comp. above, chap. 5, 12.

6. Comp. above, II, 7,14.

7. The text belonging to the Vamadevya S4man, is the Trzka, S4ma-veda II, 32-34.

IV PRAPATHAKA, 6 KAWDIKA, 14. 119

8. (And) the Mahavy4hv“tis.

9. The last (verse) is, ‘ Pragdpati’ (MB. II, 5, 8).

10. With the formula, ‘I am glory’ (MB. II, 5, 9) one who is desirous of glory should worship the sun in the forenoon, at noon, and in the afternoon,

11. Changing (the words), ‘of the forenoon’ (into ‘of the noon,’ and ‘ of the afternoon,’ accordingly).

12. Worshipping (the sun) at the time of the morning twilight and of the evening twilight procures happiness, (both times) with (the formula), ‘O sun! the ship’ (MB. II, 5, 14), and (after that) in the morning with (the formula), ‘When thou risest, O sun, I shall rise with thee’ (ibid. 15) ; in the evening with (the formula), ‘When. thou goest to rest, O sun, I shall go to rest with thee’ (ibid. 16).

the ship’ (MB. II, 5, 14), and (after that) in the morning with (the formula), ‘When thou risest, O sun, I shall rise with thee’ (ibid. 15) ; in the evening with (the formula), ‘When. thou goest to rest, O sun, I shall go to rest with thee’ (ibid. 16).

13. One who desires to gain a hundred cart-loads (of gold), should keep the vow (of fasting) through one fortnight and should on the first day of a dark fortnight feed the Brahmamas with boiled milk-rice prepared of one Kémsa of rice.

14. At the evening twilight (of every day of that fortnight), having left the village in a westerly direction, and having put wood on the fire at a place where

1o. According to the commentary the formula yaso sham bhavA4mi comprises five sections; thus it would include the sections II, 5, 9-13 of the Mantra-Brahma#a. The Mantra quoted next by Gobhila (Sftra 12) is really MB. II, 5, 14.

13. Comp. chap. 5, 24-27. One K4msa is stated to be a measure equal to one Drowa. The more usual spelling is kamsa, and this reading is found in the corresponding passage of the KhAdira-Grrhya (IV, 2, 1).

14. As to the meaning of kana (‘small grain of rice’), comp. Hillebrandt, Neu- und Vollmondsopfer, p. 32, note 1.

120 GRIHYA-SOTRA OF GOBHILA.

four roads meet, he should sacrifice the small grains (of that rice), turning his face towards the sun, with (the words), ‘To Bhala Sv4ha! To Bhala Sv4ha!’ (ibid. 17. 18).

15. (He should repeat those rites) in the same way the two next dark fortnights.

16. During the time between those dark fortnights he should observe chastity till the end (of the rite), till the end (of the rite).

KAwpikA 7.

1. Let him select the site for building his house—

2. On even ground, which is covered with grass, which cannot be destroyed (by inundations, &c.),

3. On which the waters flow off to the east or to the north,

4. On which plants grow which have no milky juice or thorns, and which are not acrid.

5. The earth should be white, if he is a Br&hmaza,

6. Red, if he is a Kshatriya,

7. Black, if he is a Vaisya.

8. (The soil should be) compact, one-coloured, not dry, not salinous, not surrounded by sandy desert, not swampy.

9. (Soil) on which Darbha grass grows, (should be chosen) by one who is desirous of holy lustre,

10. (Soil covered) with big sorts of grass, by one who is desirous of strength,

11. (Soil covered) with tender grass, by one who is desirous of cattle.

7,1 seq. Comp. Khadira-Grzhya IV, 2, 6 seq.

IV PRAPATHAKA, 7 KANDIK

12. (The site of the house) should have the form of a brick,

13. Or it should have the form of a round island.

14. Or there should be natural holes (in the ground) in all directions.

15. On such (ground) one who is desirous of fame or strength, should build his house with its door to the east ;

16. One who is desirous of children or of cattle, (should build it) with its door to the north ;

17. One who is desirous of all (those things), (should build it) with its door to the south.

One who is desirous of children or of cattle, (should build it) with its door to the north ;

17. One who is desirous of all (those things), (should build it) with its door to the south.

18. Let him not build it with its door to the west.

19. And a back-door.

20, The house-door.

21, So that (he ?) may not be exposed to looks (?).

19-21. I have translated the words of these Sftras without trying to express any meaning. According to the commentary the meaning is the following: 19. He should not build a house which has its door on the back-side, or which has one front-door and one back-door. 20. The house-door should not face the door of another house. 21. The house-door should be so constructed that the householder cannot be seen by KAndalas, &c., when he is performing religious acts or when dining in his house. Or, if instead of samlokf the reading samloki is accepted, the Sftra Means: the house-door should be so constructed, that valuable objects, &c., which are in the house, cannot be seen by passers-by.— The commentary on Kh4dira-Grthya IV, 2, 15 contains the remark: dvéradvayam (var. lectio, dvaram dv4ram) parasparam rigu na syd iti ke&it. This seems to me to lead to the right understanding of these Sfitras. I think we ought to read and to divide in this way: (19) anudvaéram ka. (20. 21) grrhadvaram yatha na samlokisy4&t. ‘And (let him construct) a back-door, so that it does not face the (chief) house-door. The Khadira MSS. have the readings, asallok?, asandraloke, samloka.

122 GRIHYA-SOTRA OF GOBHILA,

22. ‘Let him avoid an Asvattha tree on the eastside (of his house), and a Plaksha on the south-side, a Nyagrodha on the west-side, and on the north-side an Udumbara.

23. ‘One should say that an Asvattha brings (to the house) danger from fire; one should say that a Plaksha tree brings early death (to the inhabitants of the house), that a Nyagrodha brings oppression through (hostile) arms, that an Udumbara brings diseases of the eye.

24. ‘The Asvattha is sacred to the sun, the Plaksha to Yama, the Nyagrodha is the tree that belongs to Varuza, the Udumbara, to Prag&pati.’

25. He should place those (trees) in another place than their proper one,

26. And should sacrifice to those same deities.

27. Let him put wood on the fire in the middle of the house, and sacrifice a black cow,

28. Or a white goat,

22-24. These are Slokas to which the commentary very appropriately, though not exactly in the sense in which it was originally set down, applies the dictum so frequently found in the Brahmaza texts: na hy ekasmAd aksharad virddhayanti. Dr. Knauer’s attempts to restore correct Slokas are perhaps a little hazardous ; he inserts in the third verse a after plakshas, and in the second he changes the first brftyAt into £a, whereby the second foot of the hemistich loses its regular shape V - —-, and receives instead of it the form Uv —- vu.

25. He should remove an Asvattha tree from the east-side, &c.

26. He should sacrifice to the deities to whom the transplanted trees are sacred.

27 seq. Here begins the description of the vastusamana, which extends to Sfitra 43. As to the animal sacrifice prescribed in this Sitra, comp. Dr. Winternitz’s essay, Einige Bemerkungen tiber das Bauopfer bei den Indern (Sitzungsbericht der Anthrop. Gesellschaft in Wien, 19 April, 1887), p. 8.

IV PRAPATHAKA, 7 KANDIKA, 41. 123

29. (The one or the other) together with milkrice.

30. Or (only) milk-rice.

31. Having mingled together the fat (of the animal), Agya, its flesh, and the milk-rice,

32. Heshould take eight portions (of that mixture) and should sacrifice (the following eight oblations) :

33. The first (verse, accompanying the first oblation), is, ‘ VAstoshpati!’ (MB. II, 6, 1).

34. (Then follow) the (three) verses of the VAmadevya,

35. (And the three) Mahavy4hz‘tis.

36. The last (oblation is offered with the formula), ‘To Pragdpati (svaha).’

37. After he has sacrificed, he should offer ten Balis,

38. In the different directions (of the horizon), from left to right,

39. And in the intermediate points,

40. In due order, without a transposition.

41. (He should offer a Bali) in the east with (the formula), ‘(Adoration) to Indra!’ in the intermediate direction—‘To V4yu!’ in the south—‘ To Yama!’ in the intermediate direction—‘(Svadha) to the Fathers!’ in the west—‘(Adoration) to Varuza!’ in the intermediate direction — ‘To Mahfraga!’ in the north—' To Soma!’ in the intermediate direction—‘To Mahendra!’ down-

34. Comp. above, chap. 6, 7 note.

36. The commentary says: ‘ The last oblation should be offered with the formula, “To PragApati svaha!’”’ Probably we ought to correct the text, Prag&pata ity uttamé, ‘the last (verse) is, “ PragApatil” (MB, II, 5, 8);’ see above, IV, 6, 9; Khadira- Grthya IV, 2, 20.

124 GRIHYA-SOTRA OF GOBHILA.

wards—‘ To V4suki!’ upwards, in the sky (i.e. throwing the Bali into the air), with (the formula), ‘Adoration to Brahman!’ .

42. To the east, upwards, and downwards this should be done constantly, day by day.

43. (The whole ceremony is repeated) every year or at the two sacrifices of the first fruits.

KaAwoikA 8,

1. At the Sravaz4 and Agrah4yamt sacrifices he should leave a remainder of fried grains.

2. Having gone out of the village in an easterly or in a northerly direction, and having put wood on the fire at a place where four roads meet, he should sacrifice (those fried grains) with his joined hands, with the single (verses of the text), ‘Hearken, Raka!’ (MB. II, 6, 2-5).

3. Walking eastward (he should), looking upwards, (offer a Bali) to the hosts of divine beings, with (the formula), ‘ Be a giver of wealth’ (ibid. 6) ;

4. (Walking ?) towards the side, (he should offer a Bali) to the hosts of other beings, looking downwards.

5. Returning (to the fire) without looking back, he should, together with the persons belonging to his

6) ;

4. (Walking ?) towards the side, (he should offer a Bali) to the hosts of other beings, looking downwards.

5. Returning (to the fire) without looking back, he should, together with the persons belonging to his

43- See above, III, 8, 9 seq.

8, 1. See above, III, 7; 9. Comp. Khfdira-Grshya II, 2, 8 seq.

4. The commentary says: Tiryah tirasttnam yathd bhavati tath4, iti kriydviseshazam etat. athava .. . tiryan tiraséinaA san. Arv4nh ought to be corrected to avin (comp. KhAdira-Grchya III, 2, 13).

5. The commentary explains upetaiA simply by samfpam Agataih.

IV PRAPATHAKA, 8 KANDIKA, 14. 125

family, as far as they have been initiated (by the Upanayana), eat the fried grains.

6. (This ceremony) procures happiness.

7. (With the two formulas), ‘Obeying the will’ and ‘ Sankha’ (MB. II, 6, 7. 8), he should sacrifice two oblations of rice and of barley separately,

8. With reference to a person whose favour he wishes to gain.

9. This is done daily.

10. With the Ekakshary4 verse (MB. II, 6, 9) two rites (are performed) which are connected with the observance (of fasting) for a fortnight.

11. One who is desirous of long life, should sacrifice (with that verse), in the night of the full moon, one hundred pegs of Khadira wood ;

12. Of iron, if he desires that (his enemies) may be killed.

13. Now another ceremony (performed with the same verse).

14. Having gone out of the village in an easterly or in a northerly direction, he should at a place where four roads meet, or on a mountain, set an elevated surface, consisting of the dung of beasts of the forest, on fire, should sweep the coals away, and should make an oblation of butter (on that surface) with his mouth, repeating that Mantra in his mind.

4 seq. Kh&dira-Grshya IV, 2, 24 seq.

4. I.e. he should sacrifice one oblation of rice, and one of barley.

8. Literally, to a person, &c. The meaning is, he should pronounce the name of that person. The Sfitra is repeated from IV, 5, 20; thus its expressions do not exactly fit the connection in which it stands here.

10 seq. Kh&dira-Grthya IV, 3, 1 seq.

126 GRIHYA-SOTRA OF GOBHILA.

15. If (that oblation of butter) catches fire, twelve villages (will be his). -

16. If smoke rises, at least three.

17. They call this ceremony one which is not in vain.

18. One who desires that his means of livelihood may not be exhausted, should sacrifice green cowdung in the evening and in the morning.

19. Of articles which he has bought, he should, after having fasted three (days and) nights, make an oblation with the formula, ‘ Here this Visvakarman’ (MB. II, 6, 10).

20. Of a garment he should offer some threads (with that formula),

21. Of a cow some hairs (of its tail) ;

22. In the same way (he should offer some part) of other articles which he has bought.

23. The sacrifice of a full oblation (with the verse, ‘A full oblation I sacrifice, MB. II, 6, 11) should be performed on the sacrificial day (i.e. on the first day of the fortnight),

In the same way (he should offer some part) of other articles which he has bought.

23. The sacrifice of a full oblation (with the verse, ‘A full oblation I sacrifice, MB. II, 6, 11) should be performed on the sacrificial day (i.e. on the first day of the fortnight),

24. And (on such a day let him sacrifice) with (the formula), ‘ Indramavadat (?)’ (MB. II, 6, 12).

25. One who is desirous of glory, (should offer) the first (oblation); one who is desirous of companions, the second. .

18. Khadira-Grzhya IV, 3,18. On haritagomayd4n the commentary has the following note: yaih khalu gomayaif samkule pradese haritani tr:z4ni prasastany utpadyante tan kila gomay4n haritagomay4n Afakshate. te khalv 4rdr4 ih&bhipreyante. katham gfayate. teshv eva tatprasiddhed.

19. Khadira-Grrhya IV, 3, 7.

23 seq. Khadira-Grzhya IV, 3, 8 seq. The Pratika quoted in Sfitra 24 is corrupt.

IV PRAPATHAKA, 9 KANDIKA, 9. 127

KAwoikA 9,

1, One who desires to become a ruler among men should fast through a period of eight nights.

2. Then he should provide a Sruva spoon, a cup (for water), and fuel, of Udumbara wood,

3. Should go out of the village in an easterly or in a northerly direction, should put wood on the fire at a place where four roads meet,

4. And should sacrifice Agya, turning his face towards the sun, with (the formulas), ‘ Food indeed is the only thing that is pervaded by the metres,’ and, ‘ Bliss indeed’ (MB. II, 6, 13. 14);

5. A third (oblation) in the village with (the formula), ‘ The food’s essence is ghee’ (ibid. 15).

6. One who is desirous of cattle, (should offer this oblation) in a cow-stable.

7. If (the cow-stable) is damaged by fire (?), (he should offer) a monk's robe.

8. On a dangerous road let him make knots in the skirts of the garments (of himself and of his companions),

9. Approaching those (of the travellers) wha wear garments (with skirts).

9, 1 seq. Kh&dira-Grihya IV, 3, 10 seq.

4. Perhaps we ought to follow the commentary and to translate, ‘ When (the cow-stable) becomes heated (by the fire on which he is going to sacrifice)’ &c. (‘gosh/kesgnim upasam&dhfyaiva homo na kartavyad, kin tv agnim upasamadhay4pi tAvat prattkshantyam yavad gosh‘ham upatapyamfnam bhavati’). I have translated Atvaram according to the ordinary meaning of the word; in the commentary it is taken as equivalent to lauhaf&firzam (copper filings).

128 GRIHYA-SOTRA OF GOBHILA.

10. (Let him do so with the three formulas, MB. II, 6, 13-15) with the word Sva4ha at the end of each.

11, This will bring a prosperous journey (to himself) and to his companions. [Or: (He should do the same with the garments) of his companions. This will bring a prosperous journey. |

12. One who desires to gain a thousand cart-loads (of gold), should sacrifice one thousand oblations of flour of fried grains.

13. One who is desirous of cattle, should sacrifice one thousand oblations of the excrements of a male and a female calf;

This will bring a prosperous journey. |

12. One who desires to gain a thousand cart-loads (of gold), should sacrifice one thousand oblations of flour of fried grains.

13. One who is desirous of cattle, should sacrifice one thousand oblations of the excrements of a male and a female calf;

14. Of a male and a female sheep, if he is desirous of flocks.

15. One who desires that his means of livelihood may not be exhausted, should sacrifice in the evening and in the morning the fallings-off of rice-grains, with (the formulas), ‘To Hunger Svaha!’ ‘To Hunger and Thirst Svah4!’ (MB. II, 6, 16. 17).

16. If somebody has been bitten by a venomous animal, he should murmur (the verse), ‘ Do not fear, thou wilt not die’ (MB. II, 6, 18), and should besprinkle him with water.

17. With (the formula), ‘Strong one! Protect’ (MB. II, 6, 19), a Sndtaka, when lying down (to sleep), should lay down his bamboo staff near (his bed).

18. This will bring him luck.

19. (The verses), ‘Thy worm is killed by Atri’ (MB. II, 7, 1-4), he should murmur, besprinkling a place where he has a worm with water.

15. Kh&dira-Grzhya IV, 3, 6. 16 seq. Khadira-Grzhya IV, 4, 1 seq.

4 PRAPATHAKA, 10 KANDIKA, 5. 129

20. If he intends to do this for cattle, he should fetch in the afternoon an earth-clod taken out of a furrow, and should put it down in the open air.

21. In the morning he should strew the dust of it round (the place attacked by worms), and should murmur (the same texts).

KAwoixA 10.

1. To the north of the place (in which the Arghya reception will be offered to a guest), they should bind a cow (to a post or the like), and should (reverentially) approach it with (the verse), ‘ Arhaw4 putra vasa’ (MB. II, 8, 1).

2. (The guest to whom the Arghya reception is going to be offered) should come forward murmuring, ‘Here I tread on this PadyA Virag for the sake of the enjoyment of food’ (ibid. 2).

3. (He should do so) where they are going to perform the Arghya ceremony for him,

4. Or when they perform it.

5. Let them announce three times (to the guest) separately (each of the following things which are

10, 1 seq. The Arghya reception; Khadira-Grzhya IV, 4, 5 seq.; Grthya-samgraha II,62-65. The first words of the Mantra quoted in Sfitra 1 are corrupt. The Mantra is evidently an adaptation of the well-known verse addressed to the Agrahayant (Gobhila III, 9, 9; Mantra-Brahmaza II, 2, 1), or to the Ash/ak4 (P4raskara III, 3, 5, 8): pratham& ha vyuv4sa, &c. The first word arhazé (‘duly’), containing an allusion to the occasion of the Arghya ceremony, to which this Mantra is adapted, seems to be quite right ; the third word may be, as Dr. Knauer conjectures, uv4sa (‘she has dwelt,’ or perhaps rather ‘she has shone’). For the second word I am not able to suggest a correction.

2. Regarding Padyé Virag, comp. Sankh4yana III, 7, 5 note ; P4raskara I, 3, 12.

[30] K

130 GRIHYA-SOTRA OF GOBHILA.

Knauer conjectures, uv4sa (‘she has dwelt,’ or perhaps rather ‘she has shone’). For the second word I am not able to suggest a correction.

2. Regarding Padyé Virag, comp. Sankh4yana III, 7, 5 note ; P4raskara I, 3, 12.

[30] K

130 GRIHYA-SOTRA OF GOBHILA.

brought to him): a bed (of grass to sit down on), water for washing the feet, the Argha water, water for sipping, and the Madhuparka (i.e. a mixture of ghee, curds, and honey).

6. Let him spread out the bed (of grass, so that the points of the grass are) turned to the north, with (the verse), ‘The herbs which’ (MB. II, 8, 3), and let him sit down thereon ;.

7. If there are two (beds of grass), with the two (verses) separately (MB. II, 8, 3. 4);

8. On the second (he treads) with the feet.

g. Let him look at the water (with which he is to wash his feet), with (the formula), ‘ Fram which side I see the goddesses.’ (ibid. 5).

10, Let him wash his left foot with (the formula), ‘The left foot I wash;’ let him wash his right foot with (the formula), ‘The right foot I wash’ (MB. II, 8, 6. 7);

11. Both with the rest (of the Mantra, i.e. with the formula), ‘ First the one, then the other’ (IT, 8, 8).

12. Let him accept the Arghya water with (the formula), ‘ Thou.art the queen of food’ (ibid. 9).

13. The water (offered to him) for sipping he should sip with (thé formula), ‘Glory art thou’ (ibid. 10).

14. The Madhuparka he should accept with (the formula), ‘ The glory’s glory art thou’ (ibid. 11).

15. Let him drink (of it) three times with (the

8. See P4raskara I, 3, 9.

11. The commentary says, seshe#4vasishfenodakena. Comp., however, Khadira-Grzhya IV, 4, 11.

15. I have adopted the reading sr fbhaksho, which is given in the Mantra-Brahmama, and have followed the opinion of the com-

4 PRAPATHAKA, 10 KANDIKA, 23. 131

formula which he repeats thrice), ‘The glory’s food art thou ; the might’s food art thou; the bliss’s food art thou ; bestow bliss on me’ (MB. IT, 8, 12);

16. Silently a fourth time.

17. Having drunk more of it, he should give the remainder to a Brahmama.

18. After he has sipped water, the barber should thrice say to him, ‘A cow!’

19. He should reply, ‘ Let loose the cow from the fetter of Varuza ; bind (with it) him who hates me. Kill him and (the enemy) of.N. N., (the enemies) of both (myself and N. N.). Deliver the cow; let it eat grass, let it drink water’ (MB. IT, 8, 13).

20. (And after the cow has been set at liberty), let him address it with (the verse), ‘The mother of the Rudras’ (MB. IT, 8, 14).

21. Thus if it is no sacrifice (at which the Arghya reception is offered).

22, (He should say), ‘Make it (ready),’ if it is a sacrifice.

23. There are six persons to whom the Arghya reception is due, (namely),

mentator that the whole Mantra, and not its single parts, should be repeated each time that he drinks of the Madhuparka. In the Kh&dira-Grthya the text of the Mantra differs, and the rite is described differently (IV, 4, 15).

There are six persons to whom the Arghya reception is due, (namely),

16, 17. Perhaps these two Sfitras should be rather understood as forming one Sfitra, and should be translated as I have done in KhAadira-Grzhya IV, 4, 16.

19. Iti after abhidhehi ought to be omitted. Comp. the lengthy discussions on this word, pp. 766 seq. of the edition of Gobhila in the Bibliotheca Indica. ‘N.N.’ is the host who offers the Arghya; comp. Khadira-Grrhya IV, 4, 18.

21, 22. In the case of a sacrifice the cow is killed; comp. Sankhayana II, 15, 2. 3 note; Paraskara I, 3, 30.

K 2

132 GRIHYA-SOTRA OF GOBHILA.

24. A teacher, an officiating priest, a Snataka, a king, the father-in-law, a friend coming as a guest.

25. They should offer the Arghya reception (to such persons not more than) once a year.

26. But repeatedly in the case of a sacrifice and of a wedding. But repeatedly in the case of a sacrifice and of a wedding.

End of the Fourth Prap4thaka.

End of the Gobhila-Grvzhya-sdtra.

24. Vivahya is explained in the commentary by vivahayitavyogaémata. Comp., however, Sankhdyana II, 15, 1 note. 25, 26. Comp. Sankhayana II, 15, 10 and the note.

GRIHYA-SUTRA OF HIRAVYAKESIN.

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INTRODUCTORY NOTE

TO THE

GRIHYA-SUTRA OF HIRANVYAKESIN.

AFTER the excellent remarks of Professor Biihler on the position of Hirazyakesin among the Sfitra authors of the Black Yagur-veda (Sacred Books, vol. ii, p. xxiii seq.), I can here content myself with shortly indicating the materials on which my translation of this Grzhya-sitra, which was unpublished when I began to translate it, is based. For the first half of the work I could avail myself, in the first place, of the text, together with the commentary of Matrzdatta, which the late Dr. Schoenberg of Vienna had prepared for publication, and which was based on a number of MSS. collated by him. It is my melancholy duty gratefully to acknowledge here the kindness with which that prematurely deceased young scholar has placed at my disposal the materials he had collected, and the results of his labour which he continued till the last days of his life. For the second half of the Sfitra his death deprived me of this important assistance; here then Professors Kielhorn of Gottingen and Biihler of Vienna have been kind enough to enable me to finish the task of this translation, by lending me two MSS. of the text and two MSS. of Matrddatta’s commentary which they possess.

Finally, Dr. J. Kirste of Vienna very kindly sent me the proof-sheets of his valuable edition before it was published. With the aid of these my translation has been revised.

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GRIHVA-SOTRA OF HIRAWYAKESIN.

Prasna I, Parara 1, Section 1.

1. We shall explain the Upanayana (i.e. the initiation of the student).

With the aid of these my translation has been revised.

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GRIHVA-SOTRA OF HIRAWYAKESIN.

Prasna I, Parara 1, Section 1.

1. We shall explain the Upanayana (i.e. the initiation of the student).

2. Let him initiate a Brahmaza at the age of seven years,

3. A Raganya, of eleven, a Vaisya, of twelve.

4. A Bréhmawa in the spring, a Raganya in the summer, a Vaisya in the autumn.

5. In the time of the increasing moon, under an auspicious constellation, preferably (under a constellation) the name of which is masculine,

6. He should serve food to an even number of Brahmazas and should cause them to say, ‘ An auspicious day! Hail! Good luck !’—

7. (Then he) should have the boy satiated, should

1, 2, The statement commonly given in the Grzhya-sitras and Dharma-sttras is, that the initiation of a Brahmana shall take place in his eighth year, though there are differences of opinion whether in the eighth year after conception, or after birth (Asvalayana- Grihya I, 19,1. 2). MAtridatta states that the rule given here in the Grihya-siitra refers to the seventh year after birth. In the Dharma-stitra (comp. Apastamba I, 1, 18) it is stated that the initiation of a Brahmana shall take place in the eighth year after his conception. Comp. the remarks of Professor Bihler, S. B. E., vol. ii, ,,P- xxiii.

4. Apastamba I, 1, 18.

6. Comp. Apastamba I, 13, 8 with Buhler’s note.

138 GRIHYA-SOTRA OF HIRANYAKESIN.

have his hair shaven, and after (the boy) has bathed and has been decked with ornaments—

8. He should dress him in a (néw) garment which has not yet been washed.

g. In a place inclined towards the east, (or) inclined towards the north, (or) inclined towards northeast, or in an even (place), he raises (the surface on which he intends to sacrifice), sprinkles it with water,

10. Kindles fire by attrition, or fetches common (worldly) fire, puts the fire down, and puts wood on the fire.

11. He strews eastward-pointed Darbha grass round the fire ;

12. Or (the grass which is strewn) to the west and to the east (of the fire), may be northward-pointed.

13. He (arranges the Darbha blades so as to) lay the southern (blades) uppermost, the northern ones below, if their points are turned (partly) towards the east and (partly) towards the north.

14. Having strewn Darbha grass, to the south of the fire, in the place destined for the Brahman,

15. Having with the two (verses), ‘I take (the fire) to myself,’ and, ‘ The fire which (has entered) ’— taken possession of the fire,

16. And having, to the north of the fire, spread out Darbha grass, he prepares the (following) objects,

g. P&raskara I, 1, 2; 4,3; Asvalayana I, 3, 1, &e.

II. Asvalayana LL; Sankhdyana I, 8, 1, &c.

13. Gobhila I, 7, 14.

14. Gobhila I, 6, 13 ; PAraskara I, 1, 2, &c.

15. Taittiriya Samhité V, 9,s1.- Comp. also the parallel passages, Satapatha Brahmaaa VII, 3, 2,17; K4tyayana-Sraut. XVII, 3, 27.

16. Gobhila I, 7, 1.

I PRASNA, I PATALA, I SECTION, 22. 139

13. Gobhila I, 7, 14.

14. Gobhila I, 6, 13 ; PAraskara I, 1, 2, &c.

15. Taittiriya Samhité V, 9,s1.- Comp. also the parallel passages, Satapatha Brahmaaa VII, 3, 2,17; K4tyayana-Sraut. XVII, 3, 27.

16. Gobhila I, 7, 1.

I PRASNA, I PATALA, I SECTION, 22. 139

according as they are required (for the ceremony which he is going to perform) :

17. A stone, a (new) garment which has not yet been washed, a skin (of an antelope, or a spotted deer, &c.), a threefold-twisted girdle of Mudga grass if he is a Brahmaza (who shall be initiated), a bowstring for a R4ganya, a woollen thread for a Vaisya, a staff of Bilva or of Pal4sa wood for a Brahmaza, of Nyagrodha wood for a Raganya, of Udumbara wood for a Vaisya.

18. He binds together the fuel, twenty-one pieces of wood, or as many as there are oblations to be made.

19. Together with that fuel he ties up the (three) branches of wood which are to be laid round the fire, (which should have the shape of) pegs.

20. (He gets ready, besides, the spoon called) Darvt, a bunch of grass, the Agya pot, the pot for the Pramtta water, and whatever (else) is required ;

21. All (those objects) together, or (one after the other) as it happens.

22. At that time the Brahman suspends the sacrificial cord over his left shoulder, sips water, passes by the fire, on its west side, to the south side, throws away a grass blade from the Brahman’s seat, touches water, and sits down with his face turned towards the fire.

17. Sénkhayana II, 1,15 seqq., &c. As to the stone, comp. below, I, 1, 4, 13.

18, Comp. Asvalfyana I, 10, 3, and the passages quoted in the note (vol. xxix, p. 173).

20. Regarding the bunch of grass, see below, I, 2, 6, 9.

22. Gobhila I, 6,14 seq. Comp. the passages quoted in the note.

140 GRIHYA-SOTRA OF HIRANYAKESIN.

23. He takes as ‘purifiers’ two straight Darbha blades with unbroken points of one span’s length, cuts them off with something else than his nail, wipes them with water, pours water into a vessel over which he has laid the purifiers, fills (that vessel) up to near the brim, purifies (the water) three times with the two Darbha strainers, holding their points to the north, places (the water) on Darbha grass on the north side of the fire, and covers it with Darbha grass.

24, Having consecrated the Prokshamt water by means of the purifiers as before, having placed the vessels upright, and having untied the fuel, he sprinkles (the sacrificial vessels) three times with the whole (Prokshamt water).

25. Having warmed the Darvt spoon (over the fire), having wiped it, and warmed. it again, he puts it down.

26. Having besprinkled (with water) the Darbha grass with which the fuel was tied together, he throws it into the fire.

27. He melts the Agya, pours the Agya into the Agya pot over which he has laid the purifiers, takes some coals (from the fire) towards the north, puts (the Agya) on these (coals), throws light (on the

23. Gobhila I, 7, 21 seq.; Saénkh4yana I, 8,14 seq. The water mentioned in this Sfitra is the Pravfta water.

24. Regarding the Prokshavf water, see Sankhfyana I, 8, 25 note. The word which I have translated by ‘vessels’ is bilavanti, which literally means ‘the things which have brims.’ Probably this expression here has some technical connotation unknown to me. Ma&tridatta simply says, bilavanti pAtrizii‘ As before’ means, ‘as stated with regard to the Prawfta water.’

25. P&raskara I, 1, 3.

27. Sankhayana I, 8, 18 seq.

I PRASNA, I PATALA, 2 SECTION, 8. 14!

Agya by means of burning Darbha blades), throws two young Darbha shoots into it, moves a fire-brand round it three times, takes it (from the coals) towards the north, pushes the coals back (into the fire), purifies the Agya three times with the two purifiers, holding their points towards the north, (drawing them through the Agya from west to east and) taking them back (to the west each time), throws the two purifiers into the fire,

Parata 1, SECTION 2.

1, And lays the (three) pegs round (the fire).

2. On the west side (of the fire) he places the middle (peg), with its broad end to the north,

3. On the south side (of the fire the second peg), so that it touches the middle one, with its broad end to the east,

4. On the north side (of the fire the third peg), so that it touches the middle one, with its broad end to the east.

5. To the west of the fire (the teacher who is going to initiate the student), sits down with his face turned towards the east.

6. To the south (of the teacher) the boy, wearing the sacrificial cord over his left shoulder, having sipped water, sits down and touches (the teacher).

7. Then (the teacher) sprinkles water round the fire (in the following way) :

8. On the south side (of the fire he sprinkles

2,1. The ‘pegs’ are the pieces of wood mentioned above, 1, 19. 4-10. Gobhila I, 3,1 seq. The vocative Sarasvate instead of Sarasvati is given by the MSS. also in the Khadira-Grshya I,2, 19.

142 GRIHYA-SOTRA OF HIRANYAKESIN,

water) from west to east with (the words), ‘ Aditi! Give thy consent ! ’—

g. On the west side, from south to north, with (the words), ‘Anumati! Give thy consent!’ On the north side, from west to east, with (the words), ‘Sarasvatt! Give thy consent !’—

10. On all sides, so as to keep his right side turned towards (the fire), with (the Mantra), ‘God Savitvz! Give thy impulse!’ (Taitt. Samh. I, 7, 7, 1).

Give thy consent!’ On the north side, from west to east, with (the words), ‘Sarasvatt! Give thy consent !’—

10. On all sides, so as to keep his right side turned towards (the fire), with (the Mantra), ‘God Savitvz! Give thy impulse!’ (Taitt. Samh. I, 7, 7, 1).

11. Having (thus) sprinkled (water) round (the fire), and having anointed the fuel (with Aya), he puts it on (the fire) with (the Mantra), ‘ This fuel is thy self, Gatavedas! Thereby thou shalt be inflamed and shalt grow. Inflame us and make us grow; through offspring, cattle, holy lustre, and through the enjoyment of food make us increase. Svaha!’

12, He then sacrifices with the (spoon called) Darvi (the following oblations) :

13. Approaching the Darvi (to the fire) by the northerly junction of the pegs (laid round the fire), and fixing his mind on (the formula), ‘To Pragdpati, to Manu svah4!’ (without pronouncing that Mantra), he sacrifices a straight, long, uninterrupted (stream of Agya), directed towards the south-east.

14. Approaching the Darvi (to the fire) by the southern junction of the pegs (laid round the fire),

11, As to the Mantra, compare Sankhayana II, 10, 4, &c.

13,14. The two oblations described in these Sftras are the so-called Agharas ; see Sfitra 15, and Paraskara I, 5, 3; Asvalayana I, 10,13. Regarding the northern and the southern junction of the Paridhi woods, see above, Sfitras 3 and 4. According to M&trzdatta, the words ‘long, uninterrupted’ (Sfitra 13) are to be supplied also in Stra 14.

I PRASNA, I PATALA, 2 SECTION, 18, 143

(he sacrifices) a straight (stream of Agya), directed towards the north-east, with (the Mantra which he pronounces), ‘To Indra svaha!’

15. Having (thus) poured out the two Agh4ra oblations, le sacrifices the two Agyabhagas,

16. With (the words), ‘To Agni svaha!’ over the easterly part of the northerly part (of the fire) ; with (the words), ‘To Soma svaha!’ over the easterly part of the southerly part (of the fire).

17. Between them he sacrifices the other (oblations).

18. (He makes four oblations with the following Mantras) : ‘ Thou whom we have set to work, GAta- " vedas! carry forward (our offerings). Agni! Perceive this work (i.e. the sacrifice), as it is performed (by us). Thou art a healer, a creator of medicine. Through thee may we obtain cows, horses, and men. Svaha!

‘Thou who liest down athwart, thinking, “ It is I who keep (all things) asunder :” to thee who art propitious (to me), I sacrifice this stream of ghee in the fire. Svaha!

‘To the propitious goddess svaha!

‘To the accomplishing goddess svaha !’

16. Asvalayana I, 10, 13; Sankh4yana J, 9, 7, &c. As to the expressions uttarardhapfrvardhe and dakshi#4rdhapfrvardhe, comp. Gobhila I, 8, 14 and the note.

17. I.e. between the places at which the two ‘Agya portions’ are offered. Comp. Sankhayana I, 9, 8

18. Satapatha Brahmana XIV, 9, 3, 3 (=Brrhad Aranyaka VI, 3,1; S. B.E,, vol. xv, p. 210); Mantra-Brahmaza I, 5, 6

144 GRIHYA-SOTRA OF HIRANYAKESIN.

Gobhila I, 8, 14 and the note.

17. I.e. between the places at which the two ‘Agya portions’ are offered. Comp. Sankhayana I, 9, 8

18. Satapatha Brahmana XIV, 9, 3, 3 (=Brrhad Aranyaka VI, 3,1; S. B.E,, vol. xv, p. 210); Mantra-Brahmaza I, 5, 6

144 GRIHYA-SOTRA OF HIRANYAKESIN.

Parata 1, SEcTION 3.

1. This is the rite for all Darvi-sacrifices.

2. At the end of the Mantras constantly the word Svaha (is pronounced).

3. (Oblations) for which no Mantras are prescribed (are made merely with the words), ‘To such and such (a deity) svaha !’—according to the deity (to whom the oblation is made).

4. He sacrifices with the Vy4hritis, ‘Bhoh! Bhuvad ! Suva#! ’—with the single (three Vyahr‘tis) and with (the three) together.

5. (The Mantras for the two chief oblations are), the (verse), ‘ Life-giving, Agni!’ (Taitt. Brahmaza I, 2, 1, 11), (and),

‘ Life-giving, O god, choosing long life, thou whose face is full of ghee, whose back is full of ghee, Agni, drinking ghee, the noble ambrosia that comes from the cow, lead this (boy) to old age, as a father (leads) his son. Sv4ha!’

6. (Then follow oblations with the verses),

‘This, O Varuna’ (Taitt. Samh. II, 1, 11, 6),

‘For this I entreat thee’ (Taitt. Samzh., loc. cit.),

8, 2. Gobhila I, 9, 25.

3. Sankhayana I, 9, 18.

4. Sankhayana I, 12, 12. 13; Gobhila I, 9, 27. As to suvaé, the spelling of the Taittirlyas for svahk, see Indische Studien, XIII, 105.

5, 6. In the second Mantra we should read vrzz4no instead of grin4no; comp. Atharva-veda II, 13,1. As to the Mantras that follow, comp. Paraskara I, 2, 8; Taittiriya Aranyaka IV, 20, 3.— Regarding the Mantra tvam Agne ay4si (sic), comp. Taitt. Brah. II, 4,1, 93 Asvalayana-Srauta-stitra I, 11, 13; Katy4yana-Srautasfitra XXV, 1,11; Indische Studien, XV, 125.

I PRASNA, I PATALA,; 3 SECTION, II. 145

‘Thou, Agni’ (Taitt. Sah. II, 5, 12, 3),

‘Thus thou, Agni’ (Taitt. Samh., loc. cit.),

‘Thou, Agni, art quick, Being quick, appointed (by us) in our mind (as our messenger), thou who art quick, carriest the offering (to the gods). O quick one, bestow medicine on us! Sv4h4!’—(and finally) the (verse),

‘ Pragdpati !’ (Taitt. Samh. I, 8, 14, 2).

7. (With the verse), ‘What I have done too much in this sacrifice, or what I have done here deficiently, all that may Agni Svish¢akvzt, he who knows it, make well sacrificed and well offered for me. To Agni Svish¢akrit, the offerer-of well-offered (sacrifices), the offerer of everything, to him who makes us succeed in our offerings and in our wishes, svaha !’ —he offers (the Svish¢akvzt oblation) over the easterly part of the northerly part (of the fire), separated from the other oblations.

8. Here some add as subordinate oblations, before the Svish¢akvzt, the Gaya, Abhy4t4na, and Rash/rabhvzt (oblations).

9. The Gaya (oblations) he sacrifices with (the thirteen Mantras), ‘Thought, sv4ha! Thinking, svaha!’—or, ‘To thought svaha! To thinking svaha!’ (&c.) ;

8. Here some add as subordinate oblations, before the Svish¢akvzt, the Gaya, Abhy4t4na, and Rash/rabhvzt (oblations).

9. The Gaya (oblations) he sacrifices with (the thirteen Mantras), ‘Thought, sv4ha! Thinking, svaha!’—or, ‘To thought svaha! To thinking svaha!’ (&c.) ;

10. The Abhydtana (oblations) with (the eighteen Mantras), ‘Agni is the lord of beings; may he protect me’ (&c.).

11. (The words), ‘In this power of holiness, in

4. Asvalayana-Grthyal, 10,23; Satapatha Brahmaaa XIV, 9, 4,24. 8. Comp. the next Sftras and Paraskara I, 5, 7-10.

g. Taittirfya Samhita III, 4, 4.

10. Taittirtya Samhita ITI, 4, 5.

11. See the end of the section quoted in the last note.

[30] L

146 GRIHYA-SOTRA OF HIRANYAKESIN.

this worldly power (&c.)’ are added to (each section of) the Abhy4t4na formulas.

_ 12. With (the last of the Abhydt4éna formulas), ‘Fathers! Grandfathers!’ he sacrifices or performs worship, wearing the sacrificial cord over his right shoulder.

13. The RAshérabhvzt (oblations he sacrifices) with (the twelve Mantras), ‘The champion of truth, he whose law is truth.’ After having quickly repeated (each) section, he sacrifices the first oblation with (the words), ‘To him sv4h4!’ the second (oblation) with (the words), ‘To them svaha!’

14. Having placed a stone near the northerly junction of the pegs (which are laid round the fire), (the teacher) —

ParaLa 1, SEcTION 4.

1. Makes the boy tread on (that stone) with his right foot, with (the verse), ‘Tread on this stone ; like a stone be firm. Destroy those who seek to do thee harm ; overcome thy enemies.’

12. ‘He performs worship with that Mantra, wearing the sacrificial cord over his right shoulder, to the Manes. According to others, he worships Agni. But this would stand in contradiction to the words (of the Mantra).’ Méatrzdatta.

13. Taittirtlya Samhita III, 4, 7. ‘To him’ (tasmai) is masculine, ‘to them’ (tabhya#) feminine. The purport of these words will be explained best by a translation of the first section of the Rashfrabhrit formulas: ‘ The champion of truth, he whose law is truth, Agni is the Gandharva. His Apsaras are the herbs; “sap” is their name. May he protect this power of holiness and this worldly power. May they protect this power of holiness and this worldly power. To him sv4ha! To them svahé !’

14. See above, section 2, § 13.

4, 1. Comp. Sankhayana I, 13,12; Paraskara I, 7, 1.

T PRASNA, I PATALA, 4 SECTION, 4. 147

2. After (the boy) has taken off his old (garment), (the teacher) makes him put on a (new) garment that has not yet been washed, with (the verses),

‘The goddesses who spun, who wove, who spread out, and who drew out the skirts on both sides, may those goddesses clothe thee with long life. Blessed with life put on this garment.

‘Dress him; through (this) garment make him reach a hundred (years) of age; extend his life. Brzhaspati has given this garment to king Soma that he may put it on.

Blessed with life put on this garment.

‘Dress him; through (this) garment make him reach a hundred (years) of age; extend his life. Brzhaspati has given this garment to king Soma that he may put it on.

‘Mayst thou live to old age ; puton the garment ! Be a protector of the human tribes against imprecation. Live a hundred years, full of vigour; clothe thyself in the increase of wealth.’

3. Having (thus) made (the boy) put on (the new garment, the teacher) recites over him (the verse),

‘Thou hast put on this garment for the sake of welfare; thou hast become a protector of thy friends against imprecation. Live a hundred long years; a noble man, blessed with life, mayst thou distribute wealth.’

4. He then winds the girdle three times from left to right round (the boy, so that it covers) his navel. (He does so only) twice, according to some (teachers). (It is done) with (the verse),

2. Paraskara I, 4,13. 12; Atharva-veda II, 13, 2. 3 (XIX, 24). Instead of parid&tav4 u, we ought to read, as the Atharva-veda has, paridhatava u.

3. Atharva-veda II, 13, 3; XIX, 24, 6.

4. Sankh4yana II, 2, 1; P&raskara II, 2,8. The text of the Mantra as given by Hirazyakesin is very corrupt, but the corruptions may be as old as the Hirayakesi-sftra itself, or even older.

148 GRIHYA-SOTRA OF HIRANYAKESIN.

‘Here she has come to us who drives away sin, purifying our guard and our protection, bringing us strength by (the power of) inhalation and exhalation, the sister of the gods, this blessed girdle.’

5. On the north side of the navel he makes a threefold knot (in the girdle) and draws that to the south side of the navel.

6. He then arranges for him the skin (of an antelope, &c., see Siitra 7) as an outer garment, with (the Mantras),

‘The firm, strong eye of Mitra, glorious splendour, powerful and flaming, a chaste, mobile vesture, this skin put on, a valiant (man), N. N.!

‘May Aditi tuck up thy garment, that thou mayst study the Veda, for the sake of insight and belief and of not forgetting what thou hast learnt, for the sake of holiness and of holy lustre !’

7. The skin of a black antelope (is worn) by a Braéhmaza, the skin of a spotted deer by a Raganya, the skin of a he-goat by a Vaisya.

8. He then gives him in charge (to the gods), a Bréhmama with (the verse), ‘We give this (boy) in charge, O Indra, to Brahman, for the sake of great learning. May he (Brahman ?) lead him to old age, and may he (the boy) long watch over learning.

6. I propose to correct garishau into darishnu. See Sankhéyana IT, 1, 30.

4. Sankh4yana II, 1, 2. 4. 5, &c,

8. In the first hemistich I propose to correct pari dadhmasi into pari dadmasi. The verse seems to be an adaptation of a Mantra which contained a form of the verb pari-dh4& (comp. Atharva-veda XIX, 24, 2); thus the reading pari... dadhmasi found in the MSS. may be easily accounted for. The second hemistich is very corrupt, but the Atharva-veda (loc. cit. ; yathainam garase nayat) shows at least the general sense.

Atharva-veda XIX, 24, 2); thus the reading pari... dadhmasi found in the MSS. may be easily accounted for. The second hemistich is very corrupt, but the Atharva-veda (loc. cit. ; yathainam garase nayat) shows at least the general sense.

I PRASNA, I PATALA, 4 SECTION, 13. 149

A Raganya (he gives in charge to the gods) with (the verse), ‘We give this boy in charge, O Indra, to Brahman, for the sake of great royalty. May he lead him to old age, and may he long watch over royalty.’

A Vaisya (he gives in charge) with (the verse), ‘We give this boy in charge, O Indra, to Brahman, for the sake of great wealth. May he lead him to old age, and may he long watch over wealth.’

9. (The teacher) makes him sit down to the west of the fire, facing the north, and makes him eat the remnants of the sacrificial food, with these (Mantras), ‘ On thee may wisdom, on thee may offspring’ (Taitt. Aranyaka, Andhra redaction, X, 44),—altering (the text of the Mantras).

10. Some make (the student) eat ‘sprinkled butter.’

11. (The teacher) looks at (the student) while he is eating, with the two verses, ‘ At every pursuit we invoke strong (Indra)’ (Taitt. Samwh. IV, 1, 2, 1), (and), ‘ Him, Agni, lead to long life and splendour’ (Taitt. Sah. II, 3, 10, 3).

12, Some make (the boy) eat (that food with these two verses).

13. After (the boy) has sipped water, (the teacher) causes him to touch (water) and recites over him (the verse), ‘A hundred autumns are before us, O gods, before ye have made our bodies decay, before (our)

g. The text of those Mantras runs thus, ‘On me may wisdom, &c.’; he alters them so as to say, ‘On thee,’ &c. .

1o. Regarding the term ‘sprinkled butter,’ comp. Asvalayana- Grthya IV, 1, 18. 19.

13. Rig-veda I, 89. 9.

150 GRIHYA-SOTRA OF HIRANYAKESIN.

sons have become fathers; do not destroy us before we have reached (our due) age.’ End of the First Pafala.

Prasna I, Parata 2, Section 5.

1. To him who comes (to us), we have come. Drive ye away death! May we walk with him safely; may he walk here in bliss; (may he) walk in bliss until (he returns) to his house ’—this (verse the teacher repeats) while (the boy) walks round the fire so as to keep his right side turned towards it.

2. (The teacher) then causes him to say, ‘I have come hither to be a student. Initiate me! I will be a student, impelled by the god Savitrz.’

3. (The teacher then) asks him:

4. ‘What is thy name?’

5. He says, ‘N. N !’—what his name is.

6. (The teacher says), ‘ Happily, god Savitrz, may I attain the goal with this N. N.’—here he pronounces (the student’s) two names,

7. With (the verse), ‘ For bliss may the goddesses afford us their protection; may the waters afford drink to us. With bliss and happiness may they overflow us’—both wipe themselves off.

5, 1. I read, pra su mrtyum yuyotana; comp. Mantra-Brahmama I, 6, 14 (Rig-veda I, 136, 1, &c.). As to the last Pada, comp. Rigveda III, 53, 20.

With bliss and happiness may they overflow us’—both wipe themselves off.

5, 1. I read, pra su mrtyum yuyotana; comp. Mantra-Brahmama I, 6, 14 (Rig-veda I, 136, 1, &c.). As to the last Pada, comp. Rigveda III, 53, 20.

2 seq. Comp. Gobhila II, ro, 21 seq.; Paraskara II, 2,6; Sankhayana II, 2, 4, &c.

5. Matrrdatta, ‘As it is said below, “he pronounces his two names” (Sfitra 6), the student should here also pronounce his two names, for instance, “I am Devadatta, K4rttika.” ’

6. ‘ His common (vy4vaharika) name and his Nakshatra name.’ Matr:datta.

4. Rig-veda X, 9, 4.

I PRASNA, 2 PATALA, § SECTION, II. 15!

8. Then (the teacher) touches with his right hand (the boy’s) right shoulder, and with his left (hand) his left (shoulder), and draws (the boy’s) right arm towards himself with the Vy4hrztis, the SAvitrt verse, and with (the formula), ‘ By the impulse of the god Savityz, with the arms of the two Asvins, with Pashan’s hands I initiate thee, N. N.1’

9. He then seizes with his right hand (the boy’s) right hand together with the thumb, with (the words), ‘Agni has seized thy hand; Soma has seized thy hand; Savitrz has seized thy hand; Sarasvati has seized thy hand; Pfshan has seized thy hand; Brzhaspati has seized thy hand; Mitra has seized thy hand; Varuva has seized thy hand; Tvashévz has seized thy hand; Dh&tsz has seized thy hand; Vishzu has seized thy hand; Pragdpati has seized thy hand.’

10. ‘May Savityz protect thee. Mitra art thou by rights; Agni is thy teacher.

‘By the impulse of the god Savitrz become Brzhaspati’s pupil. Eat water. Put on fuel. Do the service. Do not sleep in the day-time ’—thus (the teacher) instructs him.

11. Then (the teacher) gradually moves his right

8. The word which I have translated ‘draws .. . towards himself’ is the same which is also used in the sense of ‘he initiates him’ (upanayate). Possibly we should correct the text: dakshizam bahum anv abhy4tmam upanayate, ‘he turns him towards himself from left to right (literally, following his right arm). Comp. Sankhdyana II, 3, 2.—Regarding the Mantra, comp. Sankhayana II, 2, 12, &c.

g. Sankhdyana II, 2,11; 3,1, &c.

to, Sankhayana II, 3,1; 4,5. We ought to read apossana, instead of apossA4naz as the MSS. have.

11, Sankhdyana II, 4, 1, &c.

152 GRIHYA-SOTRA OF HIRANYAKESIN.

hand down over (the boy’s) right shoulder and touches the place of his heart with (the formulas), ‘ Thy heart shall dwell in my heart ; my mind thou shalt follow with thy mind; in my word thou shalt rejoice with all thy heart; may Bvzhaspati join thee to me!

‘To me alone thou shalt adhere. In me thy thoughts shall dwell. Upon me thy veneration shall be bent. When I speak, thou shalt be silent.’

12. With (the words), ‘Thou art the knot of all breath; do not loosen thyself’—(he touches) the place of his navel.

13. After (the teacher) has recited over him (the formula),

In me thy thoughts shall dwell. Upon me thy veneration shall be bent. When I speak, thou shalt be silent.’

12. With (the words), ‘Thou art the knot of all breath; do not loosen thyself’—(he touches) the place of his navel.

13. After (the teacher) has recited over him (the formula),

‘Bhos! BhuvaZ! Suvak! By offspring may I become rich in offspring! By valiant sons, rich in valiant sons! By splendour, rich in splendour! By wealth, rich in wealth! By wisdom, rich in wisdom! By pupils, rich in holy lustre!’

And (again the formulas),

‘Bhos! I place thee in the Azéas, in Agni, on the earth, in voice, in the Brahman, N. N.!

‘Bhuvak! I place thee in the Yagus, in Vayu, in the air, in breath, in the Brahman, N. N.!

‘Suvak! I place thee in the Samans, in Sfrya, in heaven, in the eye, in the Brahman, N. N.!

‘May I be beloved (?) and dear to thee, N. N.!

13. The reading of the last Mantra is doubtful. Ish/atas should possibly be ish/as, but the genitive analasya, or, as some of the MSS. have, ana/asya (read, analasasya ?), points rather to a genitive like iAkfatas. If we write ikAatas and analasasya, the translation would be: ‘ May I be dear to thee, who loves me, N.N.! May I be dear to thee, who art zealous, N.N.!’ Comp. Sankhayana II, 3, 3.

I PRASNA, 2 PATALA, 6 SECTION, 5. 153

May I be dear to thee, the fire(?), N. N.! Let us dwell here! Let us dwell in breath and life! Dwell in breath and life, N. N.!’—

14. He then seizes with his right hand (the boy’s) right hand together with the thumb, with the five sections, ‘ Agni is long-lived,’

15. ‘May (Agni) bestow on thee long life everywhere’ (Taitt. Samh. I, 3, 14, 4)—

ParaLa 2, SECTION 6.

1. (This verse the teacher) murmurs in (the boy’s) right ear ;

2. (The verse), ‘ Life-giving, Agni’ (Taitt. Samzh. I, 3, 14, 4) in his left ear.

3. Both times he adds (to the verses quoted in the last Sdtras the formula), ‘ Stand fast in Agni and on the earth, in V4yu and in the air, in SQrya and in heaven. The bliss in which Agni, Vayu, the sun, the moon, and the waters go their way, in that bliss go thy way, N. N.! Thou hast become the pupil of breath, N. N.!’

4. Approaching his mouth to (the boy’s) mouth he murmurs, ‘Intelligence may Indra give thee, intelligence the goddess Sarasvatt. Intelligence may the two Asvins, wreathed with lotus, bestow on thee.’

5. He then gives (the boy) in charge (to the gods and demons, with the formulas), ‘To Kashaka (?) I

r Comp. above, Sfitra e 6, 3. Asvalayana I, 20, 8. 4 Asvalayana I,15, 2; 22, 26; P4araskara II, 4, 8. 5. Comp. Sankhayana II, 3,1; Paraskara II, 2,21. The name

154 GRIHYA-SOTRA OF HIRANYAKESIN.

He then gives (the boy) in charge (to the gods and demons, with the formulas), ‘To Kashaka (?) I

r Comp. above, Sfitra e 6, 3. Asvalayana I, 20, 8. 4 Asvalayana I,15, 2; 22, 26; P4araskara II, 4, 8. 5. Comp. Sankhayana II, 3,1; Paraskara II, 2,21. The name

154 GRIHYA-SOTRA OF HIRANYAKESIN.

give thee in charge. To Antaka I give thee in charge. To Aghora (“the not frightful one”) I give thee in charge. To Disease...to Yama... to Makha... to Vasint (“the ruling goddess”) . . . to the earth together with Vaisvanara ... to the waters... to the herbs... to the trees... to Heaven and Earth... to welfare ... to holy lustre...to the Visve devas... to all beings... to all deities I give thee in charge.’

6. He now teaches him the SAvitri, if he has (already) been initiated before.

7. If he has not been initiated (before, he teaches him the SAvitri) after three days have elapsed.

8. (He does so) immediately, says PushkarasAdi.

9. Having placed to the west of the fire a bunch of grass with its poi ts directed towards the north, (the teacher) sits down thereon, facing the east, with (the formula), ‘A giver of royal power art thou, a teacher’s seat. May I not withdraw from thee.’

10. The boy raises his joined hands towards the sun, embraces (the feet of) his teacher, sits down to the south (of the teacher), addresses (him), ‘ Recite, sir!’ and then says, ‘ Recite the Savitri, sir!’

11. Having recited over (the boy the verse), ‘We call thee, the lord of the hosts’ (Taitt. Sah. II, 3, 14, 3), he then recites (the SAvitrt) to him, firstly Pada by Pada, then hemistich by hemistich, and then the whole verse (in the following way),

in the first section of the Mantra is spelt Kashak4ya and Kasakaya. Comp. Mantra-Brahmaza I, 6,22: Krizsana, idam te paridadimy amum; Atharva-veda IV, 10, 7: Karsanas tvabhirakshatu.

6. ‘A repetition of the initiation takes place as a penance.’ Matridatta.

g-11. Comp. Sankhayana II, 5, &c.

I PRASNA, 2 PATALA, 7 SECTION, 3. 155

‘Bhds! Tat Savitur varexyam (That adorable splendour)—

‘Bhuvo! Bhargo devasya dhtmahi (of the divine Savityz may we obtain)—

‘Suvar! Dhiyo yo nak pragodayét (who should rouse our prayers).—

‘Bhar bhuvas! Tat Savitur varezyam bhargo devasya dhimahi—

‘Suvar! Dhiyo yo nak prakodayét.—

‘Bhar bhuvad suvas! Tat Savitur . .. pra#odayat.’

ParaLa 2, SECTION 7.

1. He then causes (the student) to put on the fire seven pieces of fresh Paldsa wood, with unbroken tops, of one span’s length, which have been anointed with ghee.

2. One (of these pieces of wood he puts on the fire) with (the Mantra), ‘To Agni I have brought a piece of wood, to the great Gatavedas. As thou art inflamed, Agni, through that piece of wood, thus inflame me through wisdom, insight, offspring, cattle, holy lustre, and through the enjoyment of food. Svaha!’—

3. (Then he puts on the fire) two (pieces of wood with the same Mantra, using the dual instead of the

As thou art inflamed, Agni, through that piece of wood, thus inflame me through wisdom, insight, offspring, cattle, holy lustre, and through the enjoyment of food. Svaha!’—

3. (Then he puts on the fire) two (pieces of wood with the same Mantra, using the dual instead of the

7, 1 seq. Comp. Asvalayana I, 21,1; Sankhayana II, 10, &c. ‘The putting of fuel on the fire, and what follows after it, form a part of the chief ceremony, not of the recitation of the SAvitrf. Therefore in the case of one who has not yet been initiated (see I, 2, 6, 7), it ought to be performed immediately after (the student) has been given in charge (to the gods and demons; I, 2, 6, 5).’ Matrrdatta.

2. Paraskara II, 4, 3.

156 GRIHYA-SOTRA OF HIRANYAKESIN.

singular), ‘To Agni (I have brought) two pieces of wood ;’

4. (Then) four (pieces of wood, using the plural), ‘To Agni (I have brought) pieces of wood.’

5. He then sprinkles (water) round (the fire) as above.

6. ‘Thou hast given thy consent;’ ‘Thou hast given thy impulse ’—thus he changes the end of each Mantra.

7. He then worships the (following) deities (with the following Mantras),

8. Agni with (the words), ‘ Agni, lord of the vow, I shall keep the vow;’

9. Vayu with (the words), ‘ Vayu, lord of the vow, (&c.) ;’

10. Aditya (the sun) with (the words), ‘ Aditya, lord of the vow, (&c.) ;’

11. The lord of the vows with (the words), ‘ Lord of the vows, ruling over the vows (&c.).’

12. He then gives an optional gift to his Guru (i. e. to the teacher).

13. (The teacher) makes him rise with (the verse which the student recites), ‘Up! with life’ (Taitt. Samh. I, 2, 8, 1); he gives him in charge (to the sun) with (the words), ‘Sun! This is thy son; I give him in charge to thee;’ and he worships the sun with (the Mantra), ‘That bright eye created by the gods which rises in the east : may we see it a hundred autumns ; may we live a hundred autumns; may we

5. Comp. above, I, 1, 2, 7 seq.

6. He says, ‘Anumati! Thou hast given thy consent!’ &c. 8 seq. Comp. Gobhila II, 10, 16.

12. Comp. Sankhayana I, 14, 13 seq.

13. Paraskara I, 8, 7; I, 6, 3.

I PRASNA, 2 PATALA, 7 SECTION, 21. 157

rejoice a hundred autumns; may we be glad a hundred autumns; may we prosper a_ hundred autumns ; may we hear a hundred autumns; may we speak a hundred autumns; may we live undecaying a hundred autumns ; and may we long see the sun.’

14. ‘May Agni further give thee life. May Agni further grant thee bliss. May Indra with the Maruts here give (that) to thee; may the sun with the Vasus give (it) to thee ’—with (this verse the teacher) gives him a staff, and then hands over to him a bowl (for collecting alms).

15. Then he says to him, ‘ Go out for alms.’

16. Let him beg of his mother first ;

17. Then (let him beg) in other houses where they are kindly disposed towards him.

18. He brings (the food which he has received) to his Guru (i. e. to the teacher), and announces it ta him by saying, ‘(These are) the alms.’

Let him beg of his mother first ;

17. Then (let him beg) in other houses where they are kindly disposed towards him.

18. He brings (the food which he has received) to his Guru (i. e. to the teacher), and announces it ta him by saying, ‘(These are) the alms.’

19. (The teacher accepts it) with the words, ‘Good alms they are.’ .

20. ‘ May all gods bless thee whose first garment we accept. May after thee, the prosperous one, the well-born, many brothers and friends be born ’—with (this verse the teacher) takes (for himself) the former garment (of the student).

21, When the food (with which the Brahmamzas shall be entertained) is ready, (the student) takes some portion of boiled rice, cakes, and flour, mixes

14. Sankhayana II, 6, 2, &c.

16 seq. Sankhdyana II, 6, 4 seq.; Apastamba I, 3, 28 seq.

17. The commentary explains ratikuleshu by g#&tiprabhrstishu;—comp. yossya ratir bhavati, I, 3, 9, 18.

20. See above, I, 1, 4, 2, and comp. Atharva-veda II, 13, 5.

158 GRIHYA-SOTRA OF HIRANYAKESIN.

(these substances) with clarified butter, and sacrifices with (the formulas), ‘To Agni svahi! To Soma svaha! To Agni, the eater of food, svaha! To Agni, the lord of food, svaha! To Pragdpati svaha! To the Visve dev4s svah4! To all deities svaha! To Agni Svish¢akvzt svaha !’

22. Thus (let him sacrifice) wherever (oblations of food are prescribed) for which the deities (to whom they shall be offered) are not indicated.

23. If the deity is indicated, (let him sacrifice) with (the words), ‘ To such and such (a deity) svaha!’— according to which deity it is.

24. Taking (again) some portion of the same kinds of food, he offers it as a Bali on eastwardpointed Darbha grass, with (the words), ‘To VAstupati (i.e. Vastoshpati) sv4ha !’

25. After he has served those three kinds of food to the Brahmazas, and has caused them to say, ‘An auspicious day! Hail! Good luck!’—

ParaLa 2, SECTION 8.

1. He keeps through three days the (following) vow:

2. He eats no pungent or saline food and no vegetables ; he sleeps on the ground ; he does not drink out of an earthen vessel; he does not give the remnants of his food to a SQdra; he does not eat honey or meat; he does not.sleep in the day-

23. Comp. above, I, 1, 3, 3. 24. ‘The same,’ of course, refers to Sftra 21. 25. See above, I, 1, 1, 6.

8, 1. This is the SAvitra-vrata. Comp. I, 2, 6, 7; Sankhfyana, ,

Introduction, p. 8. 2. Regarding the term ‘ pungent food,’ comp. Professor Bihler’s notes on Apastamba I, 1, 2, 23; II, 6, 15, 15.

I PRASNA, 2 PATALA, 8 SECTION, 5. 159

time; in the morning and in the evening he brings (to his teacher) the food which he has received as alms and a pot of water; every day (he fetches) a bundle of firewood; in the morning and in the evening, or daily in the evening he puts fuel on (the fire, in the following way):

159

3. Before sprinkling (water) round (the fire), he wipes (with his wet hand) from left to right round (the fire) with the verse, ‘As you have loosed, O Vasus, the buffalo-cow’ (Taitt. Samh. IV, 7, 15, 7), and sprinkles (water) round (the fire) as above.

4. (Then) he puts (four) pieces of wood (on the fire) with the single (Vyahvztis) and with (the three Vy4hritis) together, and (four other pieces) with (the following ‘four verses),

‘This fuel is thine, Agni ; thereby thou shalt grow and gain vigour. And may we grow and gain vigour. Svaha !

‘May Indra give me insight; may Sarasvatt, the goddess, (give) insight ; may both Asvins, wreathed with lotus, bestow insight on me. Svaha!

‘The insight that dwells with the Apsaras, the mind that dwells with the Gandharvas, the divine insight and that which is born from men: may that insight, the fragrant one, rejoice in me! Svaha!

‘May insight, the fragrant one, that assumes all shapes, the gold-coloured, mobile one, come to me. Rich in sap, swelling with milk, may she, insight, the lovely-faced one, rejoice in me! Sv4ha!’

5. Having wiped round (the fire) in the same way, he sprinkles (water) round (the fire) as above.

3. See I, 1, 2, 7 seq.; Apastamba Dharma-sitra I, 1, 4, 18. 4. Apastamba I, 1, 4, 16; Sankh4yana II, 10, 4, &c. 5. See SQtra 3 and the note.

160 GRIHYA-SOTRA OF HIRANYAKESIN.

6. He worships the fire with the Mantras, ‘ What thy splendour is, Agni, may I thereby’ (Taitt. Samh. II], s, 3, 2), and ‘On me may insight, on me offspring’ (Taitt. Arawyaka X, 44).

7, After the lapse of those three days (Sdtra 1) he serves in the same way the three kinds of food (stated above) to the Brahmamas, causes them to say, ‘An auspicious day! Hail! Good luck!’ and discharges himself of his vow by (repeating) these (Mantras) with (the necessary) alterations, ‘ Agni, lord of the vow, I have kept the vow’ (see above, I, 2, 7, 8).

8. He keeps the same observances afterwards (also),

9. Dwelling in his teacher’s house. He may eat, (however,) pungent and saline food and vegetables.

10. He wears a staff, has his hair tied in one knot, and wears a girdle,

11, Or he may tie the lock on the crown of the head in a knot.

12, He wears (an upper garment) dyed with red Loth, or the skin (of an antelope, &c.).

13. He does not have intercourse with women.

14. (The studentship lasts) forty-eight years, or

6. Asvalayana-Gribya I, 21, 4.

4. See I, 2, 7, 21. 25.

8. He keeps the observances stated in Sfitra 2.

g. See above, Stra 2. Comp. Apastamba Dharma-sitra I, r, 2, 11, and Sfitra 23 of the same section, which stands in contradiction to this Stra of Hiranyakesin.

Asvalayana-Gribya I, 21, 4.

4. See I, 2, 7, 21. 25.

8. He keeps the observances stated in Sfitra 2.

g. See above, Stra 2. Comp. Apastamba Dharma-sitra I, r, 2, 11, and Sfitra 23 of the same section, which stands in contradiction to this Stra of Hiranyakesin.

10, 11. Comp. Apastamba I, 1, 2, 31.32. Méatr¢datta has received into his explanation of the eleventh Sfitra the words, ‘he should shave the rest of the hair,’ which in the Apastambtya- “stra are found in the text.

14. Asvalayana-Grihya I, 22, 3; Apastamba Dharma-sfitra I, 1, 2, 12 Seq.

I PRASNA, 3 PATALA, 9 SECTION, 3. 161

twenty-four (years), or twelve (years), or until he has learnt (the Veda).

15. He should not, however, omit keeping the observances.

16. At the beginning and on the completion of the study of a KAzda (of the Black Yagur-veda he sacrifices) with (the verse), ‘The lord of the seat, the wonderful one, the friend of Indra, the dear one, I have entreated for the gift of insight. Svaha!’

In the second place the Azshi of the Kamda (receives an oblation).

(Then follow oblations with the verses), ‘This, O Varuna ;’ ‘ For this I entreat thee ;’ ‘Thou, Agni ;’ ‘Thus thou, Agni;’ ‘Thou, Agni, art quick ;’ ‘ Pragapati!’ and, ‘What I have done too much in this sacrifice. Here some add as subordinate oblations the Gaya, Abhydténa, and RAsh/rabhzzt (oblations) as above.

End of the Second Padala.

Prasna I, Parata 3, SECTION 9.

1. After he has studied the Veda, the bath (which signifies the end of his studentship, is taken by him).

2. We shall explain that (bath).

3. During the northern course of the sun, in the time of the increasing moon, under (the Nakshatra) Rohizt, (or) Mvzgasiras, (or) Tishya, (or) Uttara

16. Rig-veda I, 18, 6. As the Azshis of the single K4ndas are considered, Prag&pati, Soma, Agni, the Visve devas, Svayambhf. Regarding the Mantras quoted in the last section of this Sftra, see above, I, 1, 3, 5-7.

[30] M

162 GRIHYA-SOTRA OF HIRANYAKESIN.

Phalguni, (or) Hasta, (or) Aitra, or the two Visékhas: under these (Nakshatras) he may take the bath.

4. He goes to a place near which water is, puts wood on the fire, performs the rites down to the oblations made with the Vy4hrztis, and puts a piece of Paldsa wood on (the fire) with (the verse), ‘ Let us prepare this song like a chariot, for Gatavedas who deserves it, with our prayer. For his foresight in this assembly is a bliss to us. Agni! Dwelling in thy friendship may we not suffer harm. Svaha!’ —

5. Then he sacrifices with the VyAhvvtis as above,

6. (And another oblation with the verse), ‘The threefold age of Gamadagni, Kasyapa’s threefold age, the threefold age that belongs to the gods: may that threefold age be mine. Svaha!’

7. (Then follow oblations with the verses), ‘ This, O Varuma,’ &c. (see above, I, 2, 8, 16, down to the end of the Satra).

Svaha!’

7. (Then follow oblations with the verses), ‘ This, O Varuma,’ &c. (see above, I, 2, 8, 16, down to the end of the Satra).

8. After he has served food to the Brahmamzas, and has caused them to say, ‘An auspicious day! Hail! Good luck!’ he discharges himself of his vow by (repeating) these (Mantras), ‘Agni, lord of the vow, I have kept the vow.’

9. Having (thus) discharged himself of his vow, he worships the sun with the two (verses), ‘ Upwards

9, 4. Comp. I, 1, 3,4; Rig-veda I, 94, 1. ‘ Where the words are used, “‘ He puts wood on the fire ” (agnim upasamAdhfya), he should prepare the ground by raising it, &c., should carry the fire to that place, should put wood on it, and then he should sacrifice in the fire. Where those words are not used, he should (only) strew grass round the fire which is (already) established in its proper place, and should thus perform the sacrifice.’ MAtrzdatta.

6. Sankhayana I, 28, 9.

8. Comp. I, 2, 7, 25; 8, 7.

I PRASNA, 3 PATALA, 9 SECTION, I2. 163

that (GAtavedas)’ (Taitt. Samh. I, 4, 43, 1), and, -* The bright’ (ibid.).

10. With (the words), ‘ (Loosen) from us thy highest band, Varuma,’ he takes off the upper garment which he has worn during his studentship, and puts on another (garment). With (the words), ‘ (Loosen) the lowest (fetter), (he takes off) the under garment; with (the words), ‘(Take) away the middle (fetter), the girdle. With (the words), ‘And may we, O Aditya, under thy law (&c.),’ (he deposes) his staff. The girdle, the staff, and the black antelope’s skin he throws into water, sits down to the west of the fire, facing the east, and touches the razor (with which he is going to be shaven), with (the formula), ‘Razor is thy name; the axe is thy father. Adoration to thee! Do no harm to me!’

11, Having handed over (that razor) to the barber, he touches the water with which his hair is to be moistened, with (the formula), ‘Be blissful, (O waters), when we touch you.’ [(The barber) then pours together warm and cold water. Having poured warm (water) into cold (water)—]

12. (The barber) moistens the hair near the right ear with (the words), ‘May the waters moisten thee for life, for old age and splendour’ (Taitt. Samhita I, 2,1, 1).

10. The words quoted in this Sftra are the parts of a Ark which is found in Taittirfya Samhita I, 5, 11, 3.

11, The words which I have included in brackets are wanting in some of the MSS., and are not explained in the commentaries. They are doubtless a spurious addition. Comp. Asvalayana I, 17, 6, &c.

12, Paraskara II, 1, 9. The same expression dakshinam god4nam, of which I have treated there in the note, is used in this Sfitra. Comp., besides, Sankh4yana-Grchya I, 28, 9; Apa-

164 GRIHYA-SOTRA OF HIRANYAKESIN.

13. With (the words), ‘Herb! protect him’ (Taitt. Samh., loc. cit.), he puts an herb with the point upwards into (the hair).

14. With (the words), ‘Axe! do no harm to him!’ (Taitt. Samh., loc. cit.), he touches (that herb) with the razor.

13. With (the words), ‘Herb! protect him’ (Taitt. Samh., loc. cit.), he puts an herb with the point upwards into (the hair).

14. With (the words), ‘Axe! do no harm to him!’ (Taitt. Samh., loc. cit.), he touches (that herb) with the razor.

15. With (the words), ‘Heard by the gods, I shave that (hair)’ (Taitt. Samzh., loc. cit.), he shaves him.

16. With (the formula), ‘If thou shavest, O shaver, my hair and my beard with the razor, the wounding, the well-shaped, make our face resplendent, but do not take away our life’—(the student who is going to take the bath), looks at the barber.

17. He has the beard shaven first, then the hair in his arm-pits, then the hair (on his head), then the hair of his body, then (he has) his nails (cut).

18. A person who is kindly disposed (towards the student), gathers the hair, the beard, the hair of the body, and the nails (that have been cut off), in a lump of bull’s dung, and buries (that lump of dung) in a cow-stable, or near an Udumbara tree, or in a clump of Darbha grass, with (the words), ‘Thus I

stamba-Srauta-siitra X, 5, 8; Satapatha-Br. III, 1, 2, 6. According to M&trrdatta, there is some difference of opinion between the different teachers as to whether the Mantras for the moistening of the hair and the following rites are to be repeated by the teacher or by the barber.

13. Asvalayana I, 17,8; Paraskara II, 1, 10; Apastamba-Sraut., loc. cit.; Katyayana-Sraut. VII, 2, 10. The parallel texts prescribe that one Kusa blade, or three Kusa blades, should be put into the hair.

14. Yagfikadeva in his commentary on Katy4yana (loc. cit.) says, kshurev4bhinidh4ya kshuradh4ram antarhitatrzzasyopari nidh4ya,

16. Asvalayana I, 17, 16. Comp. also Rig-veda I, 24, 11.

1 PRASNA, 3 PATALA, IO SECTION, 4. 165

hide the sin of N.N., who belongs to the Gotra N.N.’

19. Having rubbed himself with powder such as is used in bathing, he cleanses his teeth with a stick of Udumbara wood—

PaTraLa 3, SECTION 10.

1, With (the formula), ‘Stand in your places for the sake of the enjoyment of food. Stand in your places for the sake of long life. Stand in your places for the sake of holy lustre. May I -be blessed with long life, an enjoyer of food, adorned with holy lustre.’

2. Then (the teacher) makes him wash himself with lukewarm water, with the three verses, ‘O waters, ye are wholesome’ (Taitt. Samh. IV, 1, 5, 1), with the four verses, ‘ The gold-coloured, clean, purifying (waters)’ (Taitt. Samh. V, 6, 1), and with the Anuvaka, ‘The purifier, the heavenly one’ (Taitt. Brahmamza I, 4, 8).

Samh. IV, 1, 5, 1), with the four verses, ‘ The gold-coloured, clean, purifying (waters)’ (Taitt. Samh. V, 6, 1), and with the Anuvaka, ‘The purifier, the heavenly one’ (Taitt. Brahmamza I, 4, 8).

3. Or (instead of performing these rites in the neighbourhood of water) they make an enclosure in a cow-stable and cover it (from all sides); that (the student) enters before sunrise, and in that (enclosure) the whole (ceremony) is performed. ‘On that day the sun does not shine upon him,’ some say. ‘For he who shines (i. e. the sun), shines by the splendour of those who have taken the bath. Therefore the face of a SnAtaka is, as it were, resplendent (?).’

4. (His friends or relations) bring him all sorts of

10, 3. Rephfyativa dipyattva. Méatrrdatta. Comp. Apastamba Dharma-sétra II, 6, 14, 13, and Babler’s note, S. B. E., vol. ii, p. 135: 4- Comp. above, I, 2, 8, 4.

166 GRIHYA-SOTRA OF HIRANYAKESIN.

perfumes, or ground sandal wood; he besprinkles that (with water), and worships the gods by raising his joined hands towards the east, with (the formulas), ‘ Adoration to Graha (the taker) and to Abhigraha (the seizer)! Adoration to Saka and Gatgabha! Adoration to those deities who are seizers!’ (Then) he anoints himself with (that salve of sandal wood) with (the verse), ‘The scent that dwells with. the Apsaras, and the splendour that dwells with the Gandharvas, divine and human scent: may that here enter upon me!’

5. They bring him a pair of (new) garments that have not yet been washed. He besprinkles them (with water) and puts on the under garment with (the formula), ‘Thou art Soma’s body; protect my body! Thou who art my own body, enter upon me; thou who art a blissful body, enter upon me.’ Then he touches water, (puts on) the upper garment with the same (Mantra), and sits down to the west of the fire, facing the east.

6. They bring him two ear-rings and a perforated pellet of sandal wood or of Badart wood, overlaid with gold (at its aperture) ; these two things he ties to a Darbha blade, holds them over the fire, and pours over them (into the fire) oblations (of ghee) with (the Mantras),

‘May this gold which brings long life and splendour and increase of wealth, and which gets through (all adversities), enter upon me for the sake of long life, of splendour, and of victory. Svaha!

6. Regarding the first Mantra, comp. Vagas. Samhité XXXIV, 50. In the fifth Mantra we ought to read oshadhis trayam4zé. Comp. below, I, 3, 11, 3; PAraskara I, 13; Atharva-veda VIII, 2, 6.

I PRASNA, 3 PATALA, II SECTION, 2. 167

‘(This gold) brings high gain, superiority in battles, superiority in assemblies ; it conquers treasures. All perfections unitedly dwell together in this gold. Svaha !

‘I have obtained an auspicious name like (the name) of a father of gold. Thus may (the gold) make me shine with golden lustre; (may it make me) beloved among many people; may it make me full of holy lustre. Svaha!

All perfections unitedly dwell together in this gold. Svaha !

‘Make me beloved among the gods; make me beloved with Brahman (i.e. among the Brahmamzas), beloved among Vaisyas and Siddras; make me beloved among the kings (i.e. among the Kshatriyas). Svah4!

‘This herb is protecting, overcoming, and powerful. May it make me shine with golden lustre; (may it make me) beloved among many people; may it make me full of holy lustre. Svaha!’

7. Having thrice washed (the two ear-rings) in a vessel of water with the same five (Mantras), without the word Sv4h4, (moving them round in the water) from left to right—

ParaLa 3, SEcTIon 11.

1. He puts on the two ear-rings, the right one to his right ear, the left one to his left ear, with (the verse which he repeats for each of the two earrings), ‘Virdg and Svarag, and the aiding powers that dwell in our house, the prosperity that dwells in the face of royalty: therewith unite me.’

2. With (the Mantra), ‘ With the seasons and the combinations of seasons, for the sake of long life, of

11, 2. The end of the Mantra is corrupt. We ought to read, as

168 GRIHYA-SOTRA OF HIRANYAKESIN.

splendour, with the sap that dwells in the year: therewith we make them touch the jaws ’—he clasps the two ear-rings.

3. With (the Mantra), ‘This herb is protecting, overcoming, and powerful. May it make me shine with golden lustre ; (may it make me) beloved among many people ; may it make me full of holy lustre. Thou -art not a bond ’—he ties the pellet (of wood, mentioned above, Section 10, Sfitra 6) to his neck.

4. He puts on a wreath with the two (verses),

‘Beautiful one, elevate thyself to beauty, beautifying my face. Beautify my face and make my fortune increase '—(and),

‘(The wreath) which Gamadagni has brought to Sraddh4 to please her, that I put on (my head) together with fortune and splendour.’

5. ‘The salve coming from the Trikakud (mountain), born on the Himavat, therewith I anoint you (i.e. the eyes), and with fortune and splendour. (I put ?) into myself the demon of the mountain (?)’ —with (this verse) he anoints himself with Traikakuda salve, (or) if he cannot get that, with some other (salve).

6. With (the verse), ‘ My mind that has fled away’ (Taitt. Samhita VI, 6, 7, 2) he looks into a mirror.

Dr. Kirste has shown, tena samhanu krénmasi (Av. V, 28, 13). MAtrzdatta says, samgrihnite:pidh4nenfpidadhati pratigrahasamgrahanayoh samyuktatvad ekApavargatvat.

3. The Mantra, with the exception of the last words, is identical with the last verse of Section 10, Sfitra 6. Here the MSS. again have oshadhe for oshadhis.

4. Comp. Atharva-veda VI, 137: yam Gamadagnir akhanad duhitre, &c.; P&raskara II, 6, 23.

3. The Mantra, with the exception of the last words, is identical with the last verse of Section 10, Sfitra 6. Here the MSS. again have oshadhe for oshadhis.

4. Comp. Atharva-veda VI, 137: yam Gamadagnir akhanad duhitre, &c.; P&raskara II, 6, 23.

5. Regarding the Traikakuda salve, comp. Zimmer, Altindisches Leben, p. 69, and see Atharva-veda IV, 9, 9.

I PRASNA, 3 PATALA, II SECTION, II. 169

7. With (the formula), ‘On the impulse of the god,’ &c., he takes a staff of reed (which somebody hands him), and with (the formula), ‘Thou art the thunderbolt of Indra. O Asvins, protect me!’— he thrice wipes it off, upwards from below.

8. With (the formula), ‘Speed! Make speed away from us those who hate us, robbers, creeping things, beasts of prey, Rakshas, Pisi#as. Protect us, O staff, from danger that comes from men ; protect us from every danger; from all sides destroy the robbers ’—{and with the verse), ‘ Not naked (i. e. covered with bark) thou art born on all trees, a destroyer of foes. Destroy all hosts of enemies from every side like Maghavan (Indra) ’—he swings (the staff) three times from left to right over his head.

g. With (the formula), ‘The divine standingplaces are you. Do not pinch me’—he steps into the shoes.

10. With (the formula), ‘ Pragdpati’s shelter art thou, the Brahman’s covering ’—he takes the parasol.

11. With the verse, ‘ My staff which fell down in the open air to the ground, that I take up again for the sake of long life, of holiness, of holy lustre ’— he takes up his staff, if it has fallen from his

hand, End of the Third Padala.

4. He takes the staff with the well-known SAvitra formula, ‘On the impulse of the god Savitr? . . . I take thee.’

9. Asvalayana II, 8, 19; Paraskara II, 6, 30.

10. Asvaldyana III, 8, 19; Paraskara II, 6, 29.

11. Instead of yamayushe I propose to read dyushe. Comp. Péraskara II, 2, 12.

170 GRIHYA-SOTRA OF HIRANYAKESIN.

Prasna I, Parara 4, Section 12.

1. They bring him a chariot, (or) a horse, or an elephant.

2. ‘Thou art the (Sdman called) Rathantara; thou art the VAmadevya; thou art the Brzhat;’ the (verse), ‘The two Ankas, the two Nyankas’ (Taitt. Samhita I, 7, 7, 2); (the verse), ‘May this your chariot, O Asvins, not suffer damage, neither in pain nor in joy. May it make its way without damage, dispersing those who infest us ;’ (and the formula), ‘Here is holding, here is keeping asunder; here is enjoyment, here may it enjoy itself:’ with (these texts) he ascends the chariot, if he enters (the village) on a chariot.

3. ‘A horse art thou, a steed art thou’—with these eleven ‘horses’ names’ (Taitt. Sah. VII, 1, 12) (he mounts) the horse, if (he intends to enter the village) on horseback.

4. With (the formula), ‘With Indra’s thunderbolt I bestride thee; carry (me); carry the time; carry me forward to bliss. An elephant art thou. The elephant’s glory art thou. The elephant’s splendour art thou. May I become endowed with the elephant’s glory, with the elephant’s splendour’ —he mounts) the elephant, if (he intends to proceed to the village) on it.

12, 2. Comp. P&raskara III, 14, 3-6.

3. In this Stra three ‘horses’ names’ are given as the Prattka of the Yagus quoted, ‘Thou art asva, thou art haya, thou art maya.’ Matridatta observes that the third of them is not found in the Taittirtya Samhita, which gives only ten, and not eleven, horses’ names.

4. Paraskara III, 15, 1 seq.

I PRASNA,; 4 PATALA; I2 SECTION, 14. 17!

5. He goes to a place where they will do honour to him.

6. With (the verse), ‘May the quarters (of the horizon) stream together with me; may all delight assemble (here). May all wishes that are dear to us, come near unto us; may (our) dear (wishes) stream towards us ’"—he worships the quarters of the horizon,

7. While approaching the person who is going to do honour to him, he looks at him with (the words), ‘Glory art thou; may I become glory with thee.’

8. Then (the host who is going to offer the Argha reception to the Snataka), having prepared the dwelling-place (for his reception), says to him, ‘ The Argha (will be offered)!’

9. (The guest) replies, ‘Do so!’

10. They prepare for him (the Madhuparka or ‘honey mixture’) consisting of three or of five substances.

11, The three substances are, curds, honey, and ghee.

12. The five substances are, curds, honey, ghee, water, and ground grains.

13. Having poured curds into a brass vessel, he pours honey into it, (and then the other substances stated above).

14. Having poured (those substances) into a smaller vessel, and having covered it with a larger (cover than the vessel is), (the host) makes (the guest) accept (the following things) separately, one after the other, viz.a bunch of grass (to sit down on),

5. Asvalayana III, 9, 3; Sankha4yana III, 1, 14. 10 seq. Paraskara I, 3, 5; AsvalayanaI 24, 5 seq. 14. Paraskara, loc. cit.; Asvaldyana, loc. cit., § 7.

172 GRIHYA-SOTRA OF HIRANYAKESIN.

water for washing the feet, the Argha water, water for sipping, and the honey-mixture (Madhuparka).

15. Going after (the single objects which are brought to the guest, the host) in a faultless, not faltering (?) voice, announces (each of those objects to the guest).

16. The bunch of grass (he announces by three times saying), ‘ The bunch of grass !’

17. (The guest) sits down thereon facing the east, with (the formula), ‘A giver of royal power art thou, a teacher’s seat; may I not withdraw from thee.’

18. (The host) then utters to him the announcement, ‘ The water for washing the feet!’

(The guest) sits down thereon facing the east, with (the formula), ‘A giver of royal power art thou, a teacher’s seat; may I not withdraw from thee.’

18. (The host) then utters to him the announcement, ‘ The water for washing the feet!’

19. With that (water) a Sddra or a Sidra woman washes his feet; the left foot first for a Brahmaza,. the right for a person of the two other castes,

Parata 4, Section 13.

1. With (the formula), ‘The milk of Virag art thou. May the milk of Padya Virag (dwell) in me’ —(the guest) touches the hands of the person that

15. The text is corrupt and the translation very doubtful. The MSS. have, anusamvrigina sosnupaki#kaya vaka. Matridatta’s note, which is also very corrupt, runs thus: anusamvragina saha kfrfddind dravyeza tad agratak kritvanuganté. anusamvrigineti (sic; anugakhamnnusamv°, Dr. Kielhorn’s MS.) pramadapashak. sampradaténupaki#éaya na vidyata upaghatika vag yasya [yasya, Dr. K.’s MS.] seyam anupaki#é4 vak .. . keéid anusamvrigineti (anusamvragineti, Dr. Kirste) pa/AAntaram kritva vagviseshanam ikkhanti yatha mrzshéa vak samskrité vak tath4 éeti. apare yathapa/ham evartham ikksanti—Perhaps we may correct, anusamvriginayanupaki#kaya vasa. Comp. below, I, 4, 13, 16.

17. See above, I, 2, 6, 9.

1g. Paraskara I, 3,10. 11; Asvalayana I, 24,11.

13,1. Comp. Sankhayana III, 7, 5, &c.

I PRASNA, 4 PATALA, 13 SECTION, 8. 173

washes his feet, and then he touches himself with (the formula), ‘May in me dwell brilliancy, energy, strength, life, renown, splendour, glory, power!’

2. (The host) then makes to him the announcement, ‘The Argha water!’

3. (The guest) accepts it with (the formula), ‘Thou camest to me with glory. Unite me with brilliancy, splendour, and milk. Make me beloved by all creatures, the lord of cattle.’

4. ‘To the ocean I send you, the imperishable (waters) ; go back to your source. May I not suffer loss in my offspring. May my sap not be shed’— this (verse the guest) recites over the remainder (of the Argha water), when it is poured out (by the person who had offered it to him).

5. Then he utters to him the announcement, ‘The water for sipping !’

6. With (the formula), ‘Thou art the first layer for Ambrosia,’ he sips water.

7. Then he utters to him the announcement, ‘The honey-mixture!’

8. He accepts that with both hands with the SAvitra (formula), and places it on the ground with (the formula), ‘I place thee on the navel of the earth in the abode of /d4.’ He mixes (the different substances) three times from left to right with his thumb and his fourth finger, with (the formula), ‘What is the honied, highest form of honey which consists in the enjoyment of food, by that honied,

3. Paraskara I, 3, 15. 4. Paraskara I, 3, 14.

6. Asvalayana I, 21,13.

8. Paraskara I, 3, 18 seq.; Asvalayana I, 21, 15 seq.—The SAvitra formula is, ‘On the impulse of the god Savitr:... I take thee.’ Comp. above, I, 3, 11, 7.

174 GRIHYA-SOTRA OF HIRANYAKESIN.

Paraskara I, 3, 15. 4. Paraskara I, 3, 14.

6. Asvalayana I, 21,13.

8. Paraskara I, 3, 18 seq.; Asvalayana I, 21, 15 seq.—The SAvitra formula is, ‘On the impulse of the god Savitr:... I take thee.’ Comp. above, I, 3, 11, 7.

174 GRIHYA-SOTRA OF HIRANYAKESIN.

highest form of honey may I become highest, honied, and an enjoyer of food.’ He partakes of it three times with (the formula), ‘I eat thee for the sake of brilliancy, of luck, of glory, of power, and of the enjoyment of food, and gives the remainder to a person who is kindly disposed towards him.

9. Or he may eat the whole (Madhuparka). Then he sips water with (the formula), ‘Thou art the covering of Ambrosia.’

10. Then he utters to him the announcement, ‘The cow!’

11. That (cow) is either killed or let loose.

12. If he chooses to let it loose, (he murmurs), ‘This cow will become a milch cow.

‘The mother of the Rudras, the daughter of the Vasus, the sister of the Adityas, the navel of immortality. To the people who understand me, I say, “Do not kill the guiltless cow, which is Aditi.”

‘Let it drink water! Let it eat grass ’—

(And) gives order (to the people),‘Om! Let it loose.’

13. If it shall be killed, (he says), ‘A cow art thou; sin is driven away from thee. Drive away my sin and the sin of N.N.! Kill ye him whoever hates me. He is killed whosoever hates me. Make (the cow) ready!’

14. If (the cow) is let loose, a meal is prepared with other meat, and he announces it (to the guest) in the words, ‘It is ready!’

9. Asvalayana I, 21, 27. 28. 7

To seq. Asvalayana I, 21, 30 seq.; Paraskara I, 3, 26 seq. ; S4nkhayana II, 15, 2. 3 note; Gobhila IV, 10, 18 seq. _ 13. N.N., of course, means the host’s nam2.

14 seq. Comp. Gobhila I, 3, 16 seq. ; Apastamba II, 2, 3, 11.

I PRASNA, 4 PATALA, 14 SECTION, 2. 175

15. He replies, ‘It is well prepared; it is the Virag; it is food. May it not fail! May I obtain it! May it give me strength! It is well prepared!’ —and adds, ‘Give food to the Brahmamzas!’

16. After those (Brahmazas) have eaten, (the host) orders blameless (?) food to be brought to him (i.e. to the guest).

17. He accepts that with (the formula), ‘ May the heaven give it to thee; may the earth accept it. May the earth give it to thee; may breath accept it. May breath eat thee; may breath drink thee.’

18. With (the verse), ‘May Indra and Agni bestow vigour on me’ (Taitt. Sash. III, 3, 3, 3) he eats as much as he likes, and gives the remainder to a person who is kindly disposed towards him.

19. If he desires that somebody may not be estranged from him, he should sip water with (the Mantra), ‘Whereon the past and the future and all worlds rest, therewith I take hold of thee; I (take hold) of thee; through the Brahman I take hold of thee for myself, N. N.!’—

Parata 4, SEcTIon 14.

1. And should, after that person has eaten, seize his right hand.

N.!’—

Parata 4, SEcTIon 14.

1. And should, after that person has eaten, seize his right hand.

2. If he wishes that one of his companions, or a pupil, or a servant should faithfully remain with him and not go away, he should bathe in the morning, should put on clean garments, should show

16. The meaning of anusamvriginam (comp. above, I, 4, 12,15) is uncertain. See the commentary, p. 120 of Dr. Kirste’s edition.

14, 2. Matridatta: ‘The description of the Samavartana is finished.

176 GRIHYA-SOTRA OF HIRANYAKESIN,

patience (with that servant, &c.) during the day, should speak (only) with Brahmazas, and by night he should go to the dwelling-place of that person, should make water into a horn of a living animal; and should three times walk round his dwellingplace, sprinkling (his urine) round it, with (the Mantra), ‘From the mountain (I sever ?) thee, from thy brother, from thy sister, from all thy relations. parishidad# kleshyati (i.e. kvaishyasi ?) sasvat parikupilena samkramen4vikshida, Olena parimtdho =: si parimidho:sy filena.

3. He puts down the horn of the living animal in a place which is generally accessible.

4. One whose companions, pupils, or servants use to run away, should rebuke them with (the Mantra), ‘May he who calls hither (?), call you hither! He who brings back, has brought you back (?). May the rebuke of Indra always rebuke you. If you, who worship your own deceit, despise me (?),.... may Indra bind you with his bond, and may he drive you back again to me.’

Now some ceremonies connected with special wishes of the person who has performed the Samavartana and has settled in a house, will be described.’ In my opinion, it would be more correct to consider Sfitra 18 of the preceding section as the last of the aphorisms that regard the Sam4vartana. With Sfitra 2 compare P4raskara III, 7; Apastamba VIII, 23, 6. It seems impossible to attempt to translate the hopelessly corrupt last lines of the Mantra.

4. A part of this Mantra also is most corrupt. In the first line I propose to write, nivarto vo nyavivritat. With the last line comp. Pfraskara III, 7, 3. I think that the text of Paraskara should be corrected in the following way: pari tva hvalano hvalan nivartas tv4 nyavivritat, indrak pAsena sitva tv mahyam .. . (three syllables) fnayet. The Apastambtya Mantrapf/fa, according to Dr. Winternitz’s copy. gives the following text: anupohvad anuhvayo vivartto

I PRASNA, 4 PATALA, I5 SECTION, I. 177

5. Then he enters his house, puts a piece of Sidhraka wood on (the fire), and sacrifices with the ‘on-drawing verse,’ ‘ Back-bringer, bring them back’ (Taitt. Samh. III, 3, 10, 1).

6. Now (we shall explain) how one should guard his wife.

7. One whose wife has a paramour, should grind big centipedes (?) to powder, and should insert (that powder), while his wife is sleeping, into her secret parts, with the Mantra, ‘Indra .... from other men than me.’

8. Now (follows the sacrifice for procuring) prosperity in trade.

9. He cuts off (some portion) from (every) article of trade and sacrifices it—

Parata 4, SEcTION 15.

1. With (the verse), ‘If we trade, O gods, trying by our wealth to acquire (new) wealth, O gods, may

vo nyavivridhat. aindra# parikroso tu vah parikrosatu sarvatah. yadi mam atimany4dva 4 deva devavattara indra# pdsena sitkva vo mahyam id vasam 4nay&t svaha. Comp. Prof. Pischel’s remarks, Philologische Abhandlungen, Martin Hertz zum siebzigsten Geburtstage von ehemaligen Schiilern dargebracht (Berlin, 1888), p. 69 seq.

7. On sthfra dridhA[h] Matridatta says, sthird dridhah sthdrah satapadyak. A part of the Mantra is untranslatable on account of the very corrupt condition of the text. The reading given by most of the MSS. is, Indraya yasya sepham alikam anyebhyad purushebhyo-nyatra mat. The Apastambiya Mantrapasha reads, indrfyasya phaligam anyebhya# purushebhyonyatra mat. The meaning very probably is that Indra is invoked to keep away from the woman the sepha of all other men except her husband’s.

15, 1. Comp. Atharva-veda III, 15, 5; Gobhila IV, 8, 19.

[30] N

178 GRIHYA-SOTRA OF HIRANYAKESIN.

Soma thereon bestow splendour, Agni, Indra, Brzhaspati, and fsana. Svaha!’

2. Now (follows) the way for appeasing anger.

3. He addresses the angry person with (the verses), ‘The power of wrath that dwells here on thy forehead, destroying thy enemy (?), may the chaste, wise gods take that away.

‘If thou shootest, as it were, the thought dwelling in thy face, upwards to thy forehead, I loosen the anger of thy heart like the bow-string of an archer.

‘Day, heaven, and earth: we appease thy anger, as the womb of a she-mule (cannot conceive).’

4. Now (follows) the way for obtaining the victory in disputes.

5. He puts wood on the fire at night-time in an inner apartment, performs the rites down to the Vy4hvzti oblations, and sacrifices small grains mixed with Agya, with (the verse), ‘ Tongueless one, thou who art without a tongue! I drive thee away through my sacrifice, so that I may gain the victory in the dispute, and that N.N. may be defeated by me. Sv4ha !’

6. Then in the presence (of his adversary), turned towards him, he murmurs (the verses), ‘I take away the speech from thy mouth, (the speech) that dwells in thy mind, (the speech) from thy heart. Out of every limb I take thy speech. Wheresoever thy speech dwells, thence I take it away.

3. Paraskara III, 13, 5. Possibly we ought to correct mr#ddhasya into mrdhrasya. Avady4m ought to be ava gy4m; see Atharva-veda VI, 42, 1.

5. The commentary explains kas (small grains) as oleander (karavira) seeds.

6. Comp. Paraskara III, 13, 6. The text of the Mantras is corrupt.

I PRASNA, 5 PATALA, 16 SECTION, I. 179

Possibly we ought to correct mr#ddhasya into mrdhrasya. Avady4m ought to be ava gy4m; see Atharva-veda VI, 42, 1.

5. The commentary explains kas (small grains) as oleander (karavira) seeds.

6. Comp. Paraskara III, 13, 6. The text of the Mantras is corrupt.

I PRASNA, 5 PATALA, 16 SECTION, I. 179

‘Rudra with the dark hair-lock! Hero! At every contest strike down this my adversary, as a tree (is struck down) by a thunderbolt.

‘Be defeated, be conquered, when thou speakest. Sink down under the earth, when thou speakest, struck down by me irresistibly (?) with the hammer of... (?). That is true what I speak. Fall down, inferior to me, N.N.!’

7. He touches the assembly-hall (in which the contest is going on), and murmurs, ‘ The goldenarmed, blessed (goddess), whose eyes are not faint, who is decked with ornaments, seated in the midst of the gods, has spoken for my good. Svaha!’

8. ‘For me have the high ones and the low ones, for me has this wide earth, for me have Agni and Indra accomplished my divine aim’— with (this verse) he looks at the assembly, and murmurs (it) turned towards (the assembly).

End of the Fourth Pagala.

Prasna I, Parata 5, SEcTIon 16.

1. When he has first seen the new moon, he sips water, and holding (a pot of) water (in his hands) he worships (the moon) with the four (verses), ‘Increase’ (Taitt. Samh. I, 4, 32), ‘May thy milk’ (ibid. IV, 2, 7, 4), ‘New and new again (the moon) becomes, being born’ (ibid. II, 4, 14,1), ‘That Soma which the Adityas make swell’ (ibid. II, 4, 14, 1).

4. Probably we should write agitAkshi. 8. Matridatta says, prativadinam abhigapaty eva. ‘ 16. This chapter contains different Prayaséittas.

180 GRIHYA-SOTRA OF HIRANYAKESIN.

2. When he has yawned, he murmurs, ‘(May) will and insight (dwell) in me.’

3. If the skirt (of his garment) is blown upon him (by the wind), he murmurs, ‘A skirt art thou. Thou art not a thunderbolt. Adoration be to thee. Do no harm to me.’

4. He should tear off a thread (from that skirt) and should blow it away with his mouth.

5- Ifa bird has befouled him with its excrements, he murmurs, ‘ The birds that timidly fly together with the destroyers, shall pour out on me happy, blissful splendour and vigour.’

Then let him wipe off that (dirt) with something else than his hand, and let him wash himself with water.

6. ‘From the sky, from the wide air a drop of water has fallen down on me, bringing luck. With my senses, with my mind I have united myself, protected by the prayer that is brought forth by the righteous ones’—this (verse) he should murmur, if a drop of water unexpectedly falls down on him.

7. ‘Ifa fruit has fallen down from the top of a tree, or from the air, it is Vayu (who has made it fall). Where it has touched our bodies or the garment, (there) may the waters drive away destruction’ _ —this (verse) he should murmur, if a fruit unexpectedly falls down on him.

8. ‘Adoration to him who dwells at the cross-roads,

Where it has touched our bodies or the garment, (there) may the waters drive away destruction’ _ —this (verse) he should murmur, if a fruit unexpectedly falls down on him.

8. ‘Adoration to him who dwells at the cross-roads,

2. Asvalayana-Grihya III, 6, 7. 3. Péraskara III, 15, 17.

5. I propose to read, nirréthai® saha.

6. Atharva-veda VI, 124,1. Read sukrztam krztena.

7. Atharva-veda VI, 124,2. The Atharva-veda shows the way to correct the corrupt third Pada.

8 seq. Comp. P&raskara III, 15, 7 seq.

I PRASNA, 5 PATALA, 16 SECTION, 16. 181

whose arrow is the wind, to Rudra! Adoration to Rudra who dwells at the cross-roads !’—this (formula) he murmurs when he comes to a cross-road ;

9. ‘Adoration to him who dwells among cattle, whose arrow is the wind, to Rudra! Adoration to Rudra who dwells among cattle!’—thus at a dungheap ;

10. ‘Adoration to him who dwells among the serpents, whose arrow is the wind, to Rudra! Adoration to Rudra who dwells among the serpents!’—thus at a place that is frequented by serpents.

11. ‘Adoration to him who dwells in the air, whose arrow is the wind, to Rudra! Adoration to Rudra who dwells in the air!’—this (formula) let him murmur, if overtaken by a tornado.

12. ‘Adoration to him who dwells in the waters, whose arrow is the wind, to Rudra! Adoration to Rudra who dwells in the waters! ’—this (formula) he murmurs when plunging into a river which is full of water.

13. ‘Adoration to him who dwells there, whose arrow is the wind, to Rudra! Adoration to Rudra who dwells there !’—this (formula) he murmurs when approaching a beautiful place, a sacrificial site, or a big tree.

14. If the sun rises whilst he is sleeping, he shall fast that day and shall stand silent during that day ;

15. The same during the night, if the sun sets whilst he sleeps.

16. Let him not touch a sacrificial post. By

14, 15. Apastamba Il, 5, 12, 13.14; Gobhila III, 3, 34, &c. 16. Gobhila III, 3, 34. Should it be esha te vayur iti?

182 GRIHYA-SOTRA OF HIRANYAKESIN.

touching it, he would bring upon himself (the guilt of) whatever faults have been committed at that sacrifice. If he touches one (sacrificial post), he should say, ‘This is thy wind;’ if two (posts), ‘ These are thy two winds ;’ if many (posts), ‘ These are thy winds.’

17. ‘The voices that are heard after us (?) and around us, the praise that is heard, and the voices of the birds, the deer’s running (?) athwart: that we fear (?) from our enemies ’—this (verse) he murmurs when setting out on a road.

18, ‘ Like an Udgatvz, O bird, thou singest the Saman; like a Brahman’s son thou recitest thy hymn, when the Soma is pressed.

‘A blessing on us, O bird; bring us luck and be kind towards us!’—(This Mantra) he murmurs against an inauspicious bird ;

19. ‘If thou raisest thy divine voice, entering upon living beings, drive away our enemies by thy voice. O death, lead them to death !’—(thus) against a solitary jackal.

‘A blessing on us, O bird; bring us luck and be kind towards us!’—(This Mantra) he murmurs against an inauspicious bird ;

19. ‘If thou raisest thy divine voice, entering upon living beings, drive away our enemies by thy voice. O death, lead them to death !’—(thus) against a solitary jackal.

20. Then he throws before the (jackal, as it were), a fire-brand that burns at both ends, towards that region (in which the jackal’s voice is heard), with (the words), ‘Fire! Speak to the fire! Death! Speak to the death!’ Then he touches water,

17. The Mantra is very corrupt. Perhaps anihfttam should be corrected into anuhfitam, which is the reading of the Apastambtya Mantrapasha. In the last Pada bhay&masi is corrupt; the meaning seems to be, ‘that we (avert from ourselves and) turn it to our enemies.’ Probably Dr. Kirste is right in reading bhag4masi.

18. Comp. Rig-veda II, 43, 2

1g. As to ekasrzka, «solitary jackal,’ comp. Biihler’s note on Apastamba I, 3, 10, 17 (S. B. E., II, 38). Matrzdatta says, srigalo mrigasabdam kurvana ekasrzka ity uéyate.

I PRASNA, 5 PATALA, I7 SECTION, 4. 183

21. And worships (the jackal) with the Anuvaka, ‘Thou art mighty, thou -arriest away’ (Taitt. Samhita I, 3, 3).

Parata 5, SEcTIon 17.

1. A she-wolf (he addresses) with (the verse), ‘Whether incited by others or whether on its own accord the Bhayedaka (? Bhayodaka, var. lect.) utters this cry, may Indra and Agni, united with Brahman, render it blissful to us in our house.’

2. A bird (he addresses) with (the verse), ‘ Thou fliest, stretching out thy legs; the left eye ...; may nothing here suffer harm (through thee) ;’

3. An owl (pingala) with (the verse), ‘The bird with the golden wings flies to the abode of the gods. Flying round the village from left to right portend us luck by thy cry, O owl!’

4. ‘May my faculties return into me; may life return, prosperity return; may the divine power return into me; may my goods return to me.

‘And may these fires that are stationed on the (altars called) Dhishwy4s, be in good order here, each in its right place. Sv4ha!

‘My self has returned, life has returned to me; breath has returned, design has returned to me. (Agni) Vaisvanara, grown strong with his rays, may he dwell in my mind, the standard of immortality. Sv4ha!

‘ The food which is eaten in the evening, that does

17, 2. The commentary explains sakuni (bird) by dhvanksha (crow). In the translation of the Mantra (Taitt. Ar. IV, 35) I have left out the unintelligible words nipepi 4a. The way to correct the last Pada is shown by Atharva-veda VI, 57, 3; X, 5, 23.

4. Comp. Asvalayana-Grrhya III, 6, 8.

184 GRIHYA-SOTRA OF HIRANYAKESIN.

not satiate in the morning him whom hunger assails. May all that (which we have seen in our dreams), do no harm to us, for it has not been seen by day. To Day sv4ha!’—with these (verses) he sacrifices sesamum seeds mixed with Agya, if he has seen a bad dream.

184 GRIHYA-SOTRA OF HIRANYAKESIN.

5. Now the following expiations for portents are prescribed. A dove sits down on the hearth, or the bees make honey in his house, or a cow (that is not a calf) sucks another cow, or a post puts forth shoots, or an anthill has arisen (in his house) : cases like these (require the following expiation) :

6. He should bathe in the morning, should put on clean garments, should show patience (with everybody) during the day, and should speak (only) with Brahmazas. Having put wood on the fire in an inner apartment, and having performed the rites down to the Vy4hrzti oblations, he sacrifices with (the verses), ‘ This, O Varuna,’ &c. (see above I, 2, 8, 16, down to the end of the Sitra), Then he serves food to the Brahmamas and causes them to say, ‘An auspicious day! Hail! Good luck!’

Parata 5, Section 18.

1. ‘May Indra and Agni make you go. May the two Asvins protect you. Brzhaspati is your herdsman. May Pishan drive you back again’—

5. Sankhayana V, 5. 8.11; Asvalayana ITI, 7, &c. Kuptvé is corrupt; we should expect a locative. We ought to correct kuptv4m, as Dr. Kirste has observed, comp. Apastamba-Grihya VIII, 23, 9

6. Comp. above, I, 4, 14,2315, 5; I, 2, 8,16; I, 3, 9, 7. 8.

18, 1 seq. Comp. ‘Saakhayana Ill, 9; Gobhila Ill, 6; Asvalayana II, 10.

I PRASNA, 5 PATALA, 18 SECTION, 5. 185

this (verse) he recites over the cows when they go away (to their pasture-grounds), and (the verse), ‘May Pashan go after our cows’ (Taitt. Samzh. IV, 1, II, 2).

2. With (the verse), ‘ These cows that have come hither, free from disease and prolific, may they swim (full of wealth) like rivers; may they pour out (wealth), as (rivers discharge their floods) into the ocean ’—he looks at the cows, when they are coming back.

3. With (the formula), ‘You are a stand at rest; may I (?) become your stand at rest. You are immovable. Do not move from me. May I not move from you, the blessed ones’—(he looks at them) when they are standing still.

4. With (the formula), ‘I see you full of sap. Full of sap you shall see me’—(he looks at them) when they are gone into the stable, and with (the formula), ‘May I be prosperous through your thousandfold prospering.’

5. Then having put wood on the fire amid the cows, and having performed the rites down to the Vy4hvzti (oblations), he makes oblations of milk with (the verses),

‘ Blaze brightly, O GAtavedas, driving destruction away from me. Bring me cattle and maintenance from all quarters of the heaven. Sv4ha!

‘May GAtavedas do no harm to us, to cows and horses, to men and to all that moves. Come hither,

Bring me cattle and maintenance from all quarters of the heaven. Sv4ha!

‘May GAtavedas do no harm to us, to cows and horses, to men and to all that moves. Come hither,

3. The Mantra is very corrupt. I think it ought to be corrected somehow in the following way: samsth4 stha samstha vo bhiy4sam akyut4 stha m4 mad kyodhvam maham bhavatibhyas £yoshi. Comp. also Dr. Kirste’s note.

§- In the second verse I propose to change abibhrad into

186 GRIHYA-SOTRA OF HIRANYAKESIN.

Agni, fearlessly; make me attain to welfare! Svaha !’—

And with (the two verses), ‘ This is the influx of the waters, and ‘ Adoration to thee, the rapid one, the shining one’ (Taitt. Samh. IV, 6, 1, 3).

6. (Then follow oblations with the verses), ‘ This, O Varuna’ (&c.; see I, 2, 8, 16, down to the end of the Satra).

End of the Fifth Padala.

Prasna I, Parata 6, Section 19.

1. After he has returned from the teacher's house, he should support his father and mother.

2. With their permission he should take a wife belonging to the same caste and country, a ‘ naked’ girl, a virgin who should belong to a different Gotra (from her husband’s).

3. Whatever he intends to do (for instance, taking a wife), he should do on an auspicious day only, during one of the following five spaces of time, viz. in the morning, the forenoon, at midday, in the afternoon, or in the evening.

abibhyad; comp. Atharva-veda XIX, 65,1: ava tam gahi haras4 GA&tavedo = bibhyad ugrosrisha divam 4 roha sfrya. The last words of this verse should be sriyam m4 pratipadaya, or something similar.

19, 2. sagitam savarnim samanabhiganim ka. Métridatta. As to the meaning of ‘a naked girl,’ (i.e. a girl who has not yet the monthly illness), comp. Gobhila III, 4, 6 and note.

3. According to Matr¢datta, ‘morning’ means one Nadika before and one Naaik4 after sunrise; ‘forenoon’ means one Nadika before and one Nadik4 after the moment at which the first quarter of the day has elapsed ; and thus each of the other three day-times

I PRASNA, 6 PATALA, IQ SECTION, 7. 187

4. Having put wood on the fire, and having performed (the preparatory rites) down to the laying of (three) branches round (the fire, the bridegroom) looks at the bride who is led to him, with (the verse), ‘ Auspicious ornaments does this woman wear. Come up to her and behold her. Having brought luck to her, go away back to your houses.’

5. To the south of the bridegroom the bride sits down.

6. After she has sipped water, she touches him, and he sprinkles (water) round (the fire) as above.

7. After he has performed the rites down to the oblations made with the Vy4h7‘tis, he sacrifices with (the following Mantras),

‘May Agni come hither, the first of gods. May he release the offspring of this wife from the fetter of death. That may this king Varua grant, that this wife may not weep over distress (falling to her lot) through her sons. Svaha4!

May he release the offspring of this wife from the fetter of death. That may this king Varua grant, that this wife may not weep over distress (falling to her lot) through her sons. Svaha4!

‘May Agni Garhapatya protect this woman. May he lead her offspring to old age. With fertile womb may she be the mother of living children. May she experience delight in her sons. Svaha!

‘May no noise that comes from thee, arise in the house by night. May the (she-goblins called) the weeping ones take their abode in another (woman)

is understood to comprise two Nadikas. As the whole day consists of sixty NAdik4s, it is the sixth part of the day (=10 N&dik4s) which is considered as auspicious for such purposes as taking a wife.

4. See I, 1,2,1seq. Rig-veda X, 85, 33; Paraskara I, 8, 9, &c.

6. See I, 1, 2,7 seq.

4. P4raskara I, 6,11. With the third verse comp.-Atharva-veda XI, 9, 14.

188 GRIHYA-SOTRA OF HIRANYAKESIN.

than thee. Mayst thou not be beaten at thy breast by (the she-goblin) Vikest (“the rough-haired one”). May thy husband live, and mayst thou shine in thy husband's world, beholding thy genial offspring! Svaha!

‘May Heaven protect thy back, V4yu thy thighs, and the two Asvins thy breast. May Savitv2 protect thy suckling sons. Until the garment is put on (thy sons ?), may Brzhaspati guard (them ?), and the Visve devas afterwards. Svaha!

‘ Childlessness, the death of sons, evil, and distress, I take (from thee), as a wreath (is taken) from the head, and (like a wreath) I put all evil on (the head of) our foes. Sv4ha!

‘With this well-disposed prayer which the gods have created, I kill the Pisdé#as that dwell in thy womb. The flesh-devouring death-bringers I cast down. May thy sons live to old age. Sv4ha!’

8. After he has sacrificed with (the verses), ‘ This, O Varuaa,’ ‘For this I entreat thee, ‘ Thou Agni,’ ‘ Thus thou, Agni,’ ‘ Thou, Agni, art quick,’ ‘ Pragapati’—he makes her tread on a stone, with (the verse), ‘ Tread on this stone; like a stone be firm. Destroy those who seek to do thee harm ; overcome thy enemies.’

9. To the west of the fire he strews two layers of northward-pointed Darbha grass, the one more to the west, the other more to the east. On these both (the bridegroom and the bride) station themselves, the one more to the west, the other more to the east.

8. See above, I, 1, 3, 5; I, 1, 4,1.

I PRASNA, 6 PATALA, 20 SECTION, 2. 189

Prasna I, Parara 6, Section 20.

1. Facing the east, while she faces the west, or facing the west, while she faces the east, he should seize her hand. If he desires to generate male children, let him seize her thumb; if he desires (to generate) female children, her other fingers; if he desires (to generate) both (male and female children), let him seize the thumb together with the other _ fingers, (so as to seize the hand) up to the hairs (on the hair-side of the hand).

(He should do so with the two Mantras),

‘Sarasvatt! Promote this (our undertaking), O gracious one, rich in studs, thou whom we sing first of all that is.

‘I seize thy hand that we may be blessed with offspring, that thou mayst live to old age with me, thy husband. Bhaga, Aryaman, Savitrz, Purandhi, the gods have given thee to me that we may rule our house.’

2. He makes her turn round, from left to right, so that she faces the west, and recites over her (the following texts),

‘With no evil eye, not bringing death to thy husband, bring luck to the cattle, be full of joy and

20, 1. Sankhayana I, 13, 2; Asvalayana I, 7, 3 seq., &c. The text of the first Mantra ought to be corrected according to Paraskara I, 7, 2; in the second Mantra we ought to read yath4sah instead of yath4sat; comp. Rig-veda X, 85, 36; P4raskara I, 6, 3. The bridegroom and the bride, of course, are to face each other ; thus, if the bridegroom stands on the eastern layer of grass (Sftra 9 of the preceding section), he is to face the west; if on the western, he is to face the east.

2. The words, agrena dakshizam amsam ... abhy4vartya, evidently have the same meaning which is expressed elsewhere (SA4nkh4yana

190 GRIHYA-SOTRA OF HIRANYAKESIN.

vigour. Give birth to living children, give birth to heroes, be friendly. Bring us luck, to men and animals.

‘Thus, Pdshan, lead her to us, the highly blessed one, into whom men pour forth their sperm, y4 na ord usati visray4tai (read, visrayAtai), yasyam usantah praharema sepam.

‘Soma has acquired thee first (as his wife); after him the Gandharva has acquired thee. Thy third husband is Agni; the fourth am I, thy human husband.

‘Soma has given her to the Gandharva; the Gandharva has given her to Agni. Agni gives me cattle and children, and thee besides.

‘ This am I, that art thou; the heaven I, the earth thou; the SAman I, the Azé thou. Come! Let us join together. Let us unite our sperm that we may generate a male child, a son, for the sake of the increase of wealth, of blessed offspring, of strength.

‘ Bountiful Indra, bless this woman with sons and with a happy lot. Give her ten sons; let her husband be the eleventh.’

3. After he has made her sit down in her proper place (see Sitra 5 of the preceding section), and has sprinkled Agya into her joined hands, he twice pours fried grain into them, with (the verse), ‘ This grain I pour (into thy hands): may it bring prosperity to me, and may it unite thee (with me). May this Agni grant us that.’

II, 3, 2), dakshizam bahum anv4vritya. With the first Mantra comp. Rig-veda X, 85, 44; PAraskara I, 4, 16; with the second, Rig-veda, loc. cit., 37 ; Paraskara, loc. cit.; with the following ones, Rig-veda X, 85, 40. 41. 45; Paraskaral, 4,16; 6, 3, &c.

3 seq. Comp. Sankh4yana I, 13,15 seq.

I PRASNA, 6 PATALA, 20 SECTION, IO. 191

With the first Mantra comp. Rig-veda X, 85, 44; PAraskara I, 4, 16; with the second, Rig-veda, loc. cit., 37 ; Paraskara, loc. cit.; with the following ones, Rig-veda X, 85, 40. 41. 45; Paraskaral, 4,16; 6, 3, &c.

3 seq. Comp. Sankh4yana I, 13,15 seq.

I PRASNA, 6 PATALA, 20 SECTION, IO. 191

4. After he has sprinkled (Agya) over (the grain in her hands), he sacrifices (the grain) with her joined hands (which he seizes), with (the verse), ‘This woman, strewing grain into the fire, prays thus, “ May my husband live long; may my relations be prosperous. Sv4ha!”’

5. Having made her rise with (the verse which she recites), ‘Up! with life’ (Taitt. Samh. I, 2, 8, 1), and having circumambulated the fire (with her) so that their right sides are turned towards it, with (the verse), ‘May we find our way with thee through all hostile powers, as through streams of water ’—he pours fried grain (into her hands, and sacrifices them), as before.

6. Having circumambulated (the fire) a second time, he pours fried grain (into her hands, and sacrifices them), as before.

7. Having circumambulated (the fire) a third time, he sacrifices to (Agni) Svishéakrct.

8. Here some add as subordinate oblations the Gaya, Abhy4tina, and RAash¢rabhvzt (oblations) as above.

9. To the west of the fire he makes her step forward in an easterly or a northerly direction the (seven) ‘steps of Vishu.’

10. He says to her, ‘ Step forward with the right (foot) and follow with the left. Do not put the left (foot) before the right.’

5. Comp. above, I, 2, 7, 13; Rig-veda II, 7, 3. 8. Comp. I, 2, 8, 16. g seq. Comp. Gobhila II, 2,11 seq.; Sankh4yana I, 14, 5 seq.

192 GRIHYA-SOTRA OF HIRANYAKESIN.

PaTrata 6, SEcTION 21.

1. (He makes her step forward, and goes with her himself), with (the Mantras), ‘ One (step) for sap, may Vishzu go after thee; two (steps) for juice, may Vishnu go after thee; three (steps) for vows, may Vishzu go after thee; four (steps) for comfort, may Vishnu go after thee; five (steps) for cattle, may Vishzu go after thee; six (steps) for the prospering of wealth, may Vishzu go after thee; seven (steps) for the sevenfold Hotvzship, may Vishzu go after thee.’

2. After the seventh step he makes her abide (in that position) and murmurs, ‘With seven steps we have become friends. May I attain to friendship with thee. May I not be separated from thy friendship. Mayst thou not be separated from my friendship.’

3. He then puts his right foot on her right foot, moves his right hand down gradually over her right shoulder, and touches the place of her heart as above,

4. And the place of her navel with (the formula), ‘Thou art the knot of all breath; do not loosen thyself.’

He then puts his right foot on her right foot, moves his right hand down gradually over her right shoulder, and touches the place of her heart as above,

4. And the place of her navel with (the formula), ‘Thou art the knot of all breath; do not loosen thyself.’

5. After he has made her sit down to the west of the fire, so that she faces the east, he stands to the east (of his bride), facing the west, and besprinkles her with water, with the three verses, ‘O waters, ye are wholesome’ (Taitt. Samh. IV, 1, 5, 1), with the four verses, ‘The gold-coloured, clean, purifying waters’ (V, 6, 1), and with the Anuvaka, ‘The purifier, the heavenly one’ (Taitt. Brahmama I, 4, 8).

21, 3. See above, I, 2, 5, 11. 4. See above, I, 2, 5, 12. 5. Comp. I, 3, 10, 2.

I PRASNA, 7 PATALA, 22 SECTION, 8. 193

6. Now they pour seeds (of rice, &c.) on (the heads of the bridegroom and bride).

End of the Sixth Padala.

Prasna I, Parata 7, SECTION 22.

1. Then they let her depart (in a vehicle from her father’s house), or they let her be taken away.

2. Having put (the fire into a vessel) they carry that (nuptial) fire behind (the newly-married couple).

3. It should be kept constantly.

4. If it goes out, (a new fire) should be kindled by attrition, or it should be fetched from the house of a Srotriya.

5. Besides, if (the fire) goes out, the wife or the husband should fast.

6. When (the bridegroom with his bride) has come to his house, he says to her, ‘Cross (the threshold) with thy right foot first; do not stand on the threshold.’

7. In the hall, in its easterly part, he puts down the fire and puts wood on it.

8. To the west of the fire he spreads out a red bull’s skin with the neck to the east, with the hair outside,

6. MAtrrdatta explains adhisrayanti by vapanti gdy4patyoh sirasi kshipanti.

22, 4. ‘Ifthe fire on which they had put wood, was a fire produced by attrition, (the new fire) should (also) be kindled by attrition. If it was a common (laukika) fire that they had fetched, (the new fire) should be fetched from a Srotriya’s house. Thereby it is shown that the common fire at the Upanayana ceremony, &c., should be fetched only from a Srotriya’s house.’ Méatrsdatta.

[30] oO

194 GRIHYA-SOTRA OF HIRANYAKESIN.

9. On that (skin) they both sit down facing the east or the north, so that the wife sits behind her husband, with (the verse), ‘ Here may the cows sit down, here the horses, here the men. Here may also Pdshan with a thousand (sacrificial) gifts sit down.’

10. They sit silently until the stars appear.

11. When the stars have appeared, he goes forth from the house (with his wife) in an easterly or northerly direction, and worships the quarters (of the horizon) with (the hemistich), ‘Ye goddesses, ye six wide ones’ (Taitt. Sah. IV, 7, 14, 2).

12, (He worships) the stars with (the Pada), ‘ May we not be deprived of our offspring ;’

13. The moon with (the Pada), ‘May we not get into the power of him who hates us, O king Soma!’

Sah. IV, 7, 14, 2).

12, (He worships) the stars with (the Pada), ‘ May we not be deprived of our offspring ;’

13. The moon with (the Pada), ‘May we not get into the power of him who hates us, O king Soma!’

14. He worships the seven Azshis (ursa major) with (the verse), ‘ The seven Azshis who have led to firmness she, Arundhatt, who stands first among the six Kvittikas (pleiads) :—may she, the eighth one, who leads the conjunction of the (moon with the) six Kyrzttikas, the first (among conjunctions) shine upon us!’ Then he worships the polar star with (the formula), ‘ Firm dwelling, firm origin. The firm one art thou, standing on the side of firmness. Thou art the pillar of the stars; thus protect me against my adversary.

‘ Adoration be to the Brahman, to the firm, immovable one! Adoration be to the Brahman’s son, Pragapati! Adoration to the Brahman’s children,

9. Comp. Paraskara I, 8, 10, and the readings quoted there from the Atharva-veda. _ ¥2, 13. These are the two last P&das of the verse of which the first hemistich is quoted in Sfttra 11.

I PRASNA, 7 PATALA, 23 SECTION, I. 195

to the thirty-three gods! Adoration to the Brahman’s children and grandchildren, to the Angiras!

‘He who knows thee (the polar star) as the firm, immovable Brahman with its children and with its grandchildren, with such a man children and grandchildren will firmly dwell, servants and pupils, garments and woollen blankets, bronze and gold, wives and kings, food, safety, long life, glory, renown, splendour, strength, holy lustre, and the enjoyment of food. May all these things firmly and immovably dwell with me!’

ParaLa 7%, SECTION 23,

1. (Then follow the Mantras), ‘I know thee as the firm Brahman. May I become firm in this world and in this country.

‘I know thee as the immovable Brahman. May I not be moved away from this world and from this country. May he who hates me, my rival, be moved away from this world and from this country.

‘I know thee as the unshaken Brahman. May I not be shaken off from this world and from this country. May he who hates me, my rival, be shaken off from this world and from this country,

‘I know thee as the unfalling Brahman. May J not fall from this world and from this country. May he who hates me, my rival, fall from this world and from this country.

‘1 know thee as the nave of the universe. May I become the nave of this country. I know thee as the centre of the universe. May I become the centre of this country. I know thee as the string that holds the universe. May I become the string that holds this country. I know thee as the pillar

196 GRIHYA-SOTRA OF HIRANYAKESIN.

of the universe. May I become the pillar of this country. I know thee as the navel of the universe. May I become the navel of this country.

‘As the navel is the centre of the PrAzas, thus I am the navel. May hundred-and-onefold evil befall him who hates us and whom we hate; may more than hundred-and-onefold merit fall to my lot!’

I know thee as the navel of the universe. May I become the navel of this country.

‘As the navel is the centre of the PrAzas, thus I am the navel. May hundred-and-onefold evil befall him who hates us and whom we hate; may more than hundred-and-onefold merit fall to my lot!’

2. Having spoken there with a person that he likes, and having returned to the house, he causes her to sacrifice a mess of cooked food.

3. The wife husks (the rice grains of which that Sthalipaka is prepared).

4. She cooks (that SthaltpAka), sprinkles (Agya) on it, takes it from the fire, sacrifices to Agni, and then sacrifices to Agni Svish¢akrzt.

5. With (the remains of) that (Sth4lipaka) he entertains a learned Brahmaza whom he reveres.

6. To that (Brahmaza) he makes a present of a bull.

7. From that time he constantly sacrifices (yagate) on the days of the full and of the new moon a mess of cooked food sacred to Agni.

8. In the evening and in the morning he constantly sacrifices (guhoti) with his hand (and not with the Darvi) the two following oblations of rice or of barley: ‘To Agni Sv4h4! To Pragapati Svaha!’

9. Some (teachers) state that in the morning the

5, 6. In the commentary these Sfitras are divided thus: 5. tena brahmanam vidydvantam pariveveshi; 6. yo=sy4pasito bhavati tasm& rishabham dadati. (5. Therewith he entertains a learned Brahmana. 6. To one whom he reveres, he presents a bull.) The commentator observes that some authorities make one Sftra of the two, so that the Brahmaza who receives the food and the one to whom the bull is given, would be the same person.

I PRASNA,; 7 PATALA,; 24 SECTION, I. 197

former (of these oblations) should be directed to Sfrya.

10. Through a period of three nights they should eat no saline food, should sleep on the ground, wear ornaments, and should be chaste.

11. In the fourth night, towards morning, he puts wood on the fire, performs the (regular) ceremonies down to the (regular) expiatory oblations, and sacrifices nine expiatory oblations (with the following Mantras) :

Parata 7, SECTION 24.

1. ‘Agni! Expiation! Thou art expiation. I, the Br4hmaza, entreat thee, desirous of protection. What is terrible in her, drive that away from here. Svaha!

‘Vayu! Expiation! Thou art expiation. I, the Brahmaza, entreat thee, desirous of protection. What is blameful in her, drive that away from here. Svaha!

‘Sun! Expiation! Thou art expiation. I, the Brahmaza, entreat thee, desirous of protection. What dwells in her that is death-bringing to her husband, drive that away from here. Svaha!

‘Sun! Expiation! &c.

‘Vayu! Expiation! &c.

‘Agni! Expiation! &c.

‘Vayu! Expiation! &c.

‘Sun! Expiation! &c.’

I, the Brahmaza, entreat thee, desirous of protection. What dwells in her that is death-bringing to her husband, drive that away from here. Svaha!

‘Sun! Expiation! &c.

‘Vayu! Expiation! &c.

‘Agni! Expiation! &c.

‘Vayu! Expiation! &c.

‘Sun! Expiation! &c.’

11. According to the commentary he performs the regular ceremonies down to the oblation offered with the Mantra, ‘ Thus thou, Agni’ (see above, I, 3, 5, and compare Péraskara I, 2, 8). Matrédatta says, prayasfittiparyantam kritva sa tvam no Agna ity etadantam kritva nava prayaséittir guhoti . . . vyahrrtiparyantam kritva imam me Varuneti fatasro (I, 3, 5) hutvaita guhoti.

198 “GRIHYA-SOTRA OF HIRANYAKESIN,

2. Having sacrificed (these oblations), he then pours the remainder as an oblation on her head, with (the formulas), ‘Bhd! I sacrifice fortune over thee. Sv4ha! Bhuva4! I sacrifice glory over thee. Svah4! Suvas! I sacrifice beauty over thee. Svaha! Bhar bhuvas suvah! I sacrifice brightness over thee. Svaha!’

3. There (near the sacrificial fire) he places a water-pot, walks round the fire (and that water-pot) keeping his right side turned towards it, makes (the wife) lie down to the west of the fire, facing east or north, and touches her secret parts, with (the formula), ‘We touch thee with the five-forked, auspicious, unhostile (?), thousandfoldly blessed, glorious hand that thou mayst be rich in offspring !’

4. He then cohabits with her with (the formula), ‘United is our soul, united our hearts, united our navel, united our skin. I will bind thee with the bond of love; that shall be insoluble.’

5. He then embraces her with (the formula), ‘ Be devoted to me; be my companion. What dwells in thee that is death-bringing to thy husband, that I make death-bringing to thy paramours. Bring luck to me; be a sharp-cutting (destroyer) to thy paramours.’

6. He then seeks her mouth with his mouth, with (the two verses), ‘Honey! Lo! Honey! This is honey! my. tongue’s speech is honey; in my mouth dwells the honey of the bee; on my teeth dwells concord,

‘The (magic charm of) concord that belongs to the akravaka birds, that is brought out of the

6. With the first verse comp. Taitt. Samh. VII, 5, 10,1; Kétyayana XIII, 3, 21; Latyayana IV, 3, 18.

I PRASNA, 7 PATALA, 25 SECTION, I. 199

rivers, of which the divine Gandharva is possessed, thereby we are concordant.’

7. A woman that has her monthly courses, keeps through a period of three nights the observances prescribed in the Brahmaaa.

8. In the fourth night (the husband) having sipped water, calls (the wife) who has taken a bath, who wears a clean dress and ornaments, and has spoken with a Braéhmaza, to himself (with the following verses) :

ParaLa 7, SECTION 25,

1. (a) ‘May Vishzu make thy womb ready ; may Tvashérd frame the shape (of the child); may Pragapati pour forth (the sperm); may DhAtzz give thee conception !

(a) ‘May Vishzu make thy womb ready ; may Tvashérd frame the shape (of the child); may Pragapati pour forth (the sperm); may DhAtzz give thee conception !

(b) ‘Give conception, Sintvali; give conception, Sarasvatt! May the two Asvins, wreathed with lotus, give conception to thee!

(c) ‘The embryo which the two Asvins produce with their golden kindling-sticks: that embryo we call into thy womb, that thou mayst give birth to it after ten months.

(d) ‘As the earth is pregnant with Agni, as the heaven is with Indra pregnant, as Vayu dwells in the womb of the regions (of the earth), thus I place an embryo into thy womb.

4. Taitt. Samhita II, 5,1, 5.6: Therefore one should not speak with a woman that has her monthly courses, nor sit together with her, nor eat food that she has given him, &c.

25, 1 (a-c). Rig-veda X, 184, 1-3; comp. S. B.E., vol. xv, p. 221.

(d-f). Sankhayana-Grrhya I, 19. It should be observed that the text of Hiranyakesin has in the beginning of (e) quite the same blunder which is found also in the Sankh4yana MSS., yasya instead of vyasya.

200 GRIHYA-SOTRA OF HIRANYAKESIN.

(e) ‘Open thy womb; take in the sperm; may a male child, an embryo be begotten in the womb. The mother bears him ten months; may he be born, the most valiant of his kin.

(f) ‘May a male embryo enter thy womb, as an arrow the quiver; may a man be born here, thy son, after ten months.

(g) ‘I do with thee (the work) that is sacred to Pragdpati; may an embryo enter thy womb. May a child be born without deficiency, with all its limbs, not blind, not lame, not sucked out by Pisdfas.

(h) ‘ By the superior powers which the bulls shall produce for us, thereby become thou pregnant; may he be born, the most valiant of his kin.

(i) ‘Indra has laid down in the tree the embryo of the sterile cow and of the cow that prematurely produces ; thereby become thou pregnant; be a wellbreeding cow’—

And (besides with the two Mantras), ‘ United are our names’ (above, 24, 4), and, ‘ The concord of the kakravaka birds’ (24, 6).

2. (He should cohabit with her with the formulas), ‘Bhos! Through Pragdpati, the highest bull, I pour forth (the sperm) ; conceive a valiant son, N. N.!— Bhuvaf! Through Prag4pati, &c,—Suvah! Through Pragapati, &c.’ Thus he will gain a valiant son.

3. The Mantras ought to be repeated whenever they cohabit, according to Atreya,

4. Only the first time and after her monthly courses, according to Badardyama.

(g) Comp. Atharva-veda III, 23,5. The Apastambtya Mantrapasha reads (a)pisasadhftad.

(h) Sankhayana-Grrhya I, 19, 6; Atharva-veda III, 23, 4.

(i) Comp. Atharva-veda III, 23, 1.

I PRASNA, 7 PATALA, 26 SECTION, 6. 201

Parata 7, SECTION 261.

1. The fire which (the sacrificer keeps) from the time of his marriage, is called the Aupdsana (or sacred domestic fire).

2. With this fire the sacred domestic ceremonies are performed.

(i) Comp. Atharva-veda III, 23, 1.

I PRASNA, 7 PATALA, 26 SECTION, 6. 201

Parata 7, SECTION 261.

1. The fire which (the sacrificer keeps) from the time of his marriage, is called the Aupdsana (or sacred domestic fire).

2. With this fire the sacred domestic ceremonies are performed.

3. On account of his worship devoted to this (fire the sacrificer) is considered as an AhitAgni (i. e. as one who has set up the Srauta fires), and on account of his fortnightly aru sacrifices (on the days of the new and full moon) as one who offers the sacrifices of the new and full moon (as prescribed in the Srauta ritual); so (is it taught).

4. If (the service at the domestic fire) has been interrupted for twelve days, the sacrificer ought to set the fire up again.

5. Or he should count all the sacrifices (that have been left out), and should offer them.

6. (The punarddhana or repeated setting up of the fire is performed in the following way): in an enclosed space, having raised (the surface), sprinkled it (with water), strewn it with sand, and covered it with Udumbara or Plaksha branches, he silently brings together the things belonging to (the sacrifice) according as he is able to get them, produces fire by attrition out of a sacrificially pure piece of wood, or gets a common fire, places it in a big vessel, sets it in a blaze, and puts (fuel) on it with the words, ‘Bhos! Bhuvak! Suvak! Om! Fixity!’

} This chapter is left out in M4tridatta’s commentary; it seems to be a later addition. The division of the Sftras is my own.

26, 3. For tasyaup4sanena I think we should read tasyop4sanena.

202 GRIHYA-SOTRA OF HIRANYAKESIN.

7. He then puts wood on the fire, performs (the rites) down to the Vy4hvzti oblations, and offers two ‘mind oblations’ (i.e. oblations for making up for defects) with (the two Mantras), ‘If a defect (mind4) has arisen in me,’ (and), ‘Agni has given me back my eye’ (Taitt. Samh. III, 2, 5, 4).

8. He offers three ‘tantu oblations’ with (the Mantras), ‘ Stretching the weft (tantu) ’ (Taitt. Samzh. III, 4, 2, 2), ‘Awake, Agni!’ (IV, 7, 13, 5), ‘The thirty-three threads of the weft’ (I, 5, 10, 4).

9. He offers four ‘abhydvartin oblations’ with (the Mantras), ‘Agni who turns to us (abhy4vartin) !’ ‘Agni Angiras!’ ‘Again with sap,’ ‘With wealth’ (Taitt. Sawh. IV. 2, 1, 2. 3).

10. Having made oblations with the single Vy4hvztis and with (the three Vy4hvztis together), and having made an oblation with the verse, ‘Thou art quick, Agni, and free from imprecation. Verily (satyam) thou art quick. Held by us in our quick mind (manas), with thy quick (mind) thou carriest the offering (to the gods). Being quick bestow medicine on us! Svaha!’—this (last) oblation contains an allusion to the mind (manas), it refers to Pragdpati, and alludes to the number seven (?),—he quickly repeats in his mind the dasahotrd formula (Taitt. Aramy. III, 1, 1). Then he makes the sagraha oblation (?); (then follow the

Svaha!’—this (last) oblation contains an allusion to the mind (manas), it refers to Pragdpati, and alludes to the number seven (?),—he quickly repeats in his mind the dasahotrd formula (Taitt. Aramy. III, 1, 1). Then he makes the sagraha oblation (?); (then follow the

ro. As to the Mantra, ‘ Thou art quick, &c.,’ comp. above, I, 1, 3, 5, and the note on Sankhayana I, 9,12. I cannot see why the oblation made with this Mantra is called saptavati (alluding to the number seven); possibly we ought to read satyavatf (containing the word satyam, ‘verily’). Can the words sagraham hutva mean, ‘having performed the worship of the planets (graha) at his sacrifice ’?

I PRASNA, 7 PATALA, 26 SECTION, 18. 203

oblations), ‘This, O Varuza’ (&c.; see I, 2, 8, 16, down to the end of the Sftra). Then he serves food to the Brahmaaas and causes them to say, ‘An auspicious day! Hail! Good luck!’ he then performs in the known way the sacrifice of a mess of cooked food to Agni.

11. Here he gives an optional gift to his Guru: a pair of clothes, a milch cow, or a bull.

12, If he sets out on a journey, he makes the fire enter himself or the two kindling-sticks in the way that has been described (in the Srauta-sfitra).

13. Or let him make it enter a piece of wood, in the same way as into the kindling-sticks.

14. A piece of Khadira wood, or of Paldsa, or of Udumbara, or of Asvattha wood—

15. With one of these kinds of wood he fetches, where he turns in (on his journey), fire from the house of a Srotriya, and puts the (piece of wood) into which his fire has entered, on (that fire), with the two verses, ‘ He who has received the oblations’ (Taitt. Samh. IV, 6, 5, 3), and ‘Awake!’ (IV, 7, 13, 5).

16. The way in which he sacrifices has been ex+ plained (in the Srauta-sitra).

17. If one half-monthly sacrifice has been omitted, he should have a sacrifice to (Agni) Pathikvzt performed over this (fire). If two (half-monthly sacrifices), to (Agni) Vaisvanara and Pathikvzt. If more than two, (the fire) has to be set up again.

18, If the fire is destroyed or lost, or if it is mixed with other fires, it has to be set up again.

12. Comp. Sankh4yana V, 1, 1.

204 GRIHYA-SOTRA OF HIRANYAKESIN. -

Prasna I, Parata 8, SECTION 27.

If more than two, (the fire) has to be set up again.

18, If the fire is destroyed or lost, or if it is mixed with other fires, it has to be set up again.

12. Comp. Sankh4yana V, 1, 1.

204 GRIHYA-SOTRA OF HIRANYAKESIN. -

Prasna I, Parata 8, SECTION 27.

1. If he will have a house built, he should during the northerly course of the sun, in the time of the increasing moon, under the constellation Rohiat and under the three constellations designated as Uttara (Uttara-Phalgunt, Uttara-Asha@a, Uttara-Prosh¢hapada) put wood on the fire, perform the rites down to the Vydhzzti oblations, and should sacrifice with (the verses), ‘ This, O Varuza’ (&c. ; see I, 2, 8, 16, down to the end of the Sdtra). Then he serves food to the Brahmazas and causes them to say, ‘An auspicious day! Hail! Good luck!’ he puts on a garment that has not yet been washed, touches water, takes a shovel with (the formula), ‘On the impulse of the god Savitvz’ (Taitt. Sah. I, 3, 1, 1), draws lines thrice from the left to the right round (the places where the pits for the posts shall be dug) with (the formula), ‘A line has been drawn’ (Taitt. Samh. I, 3, 1, 1), digs the pits (in which the posts shall be erected) as it is fit, and casts the earth (dug out of those pits) towards the inside (of the buildingground).

2. He erects the southern door-post with (the verse), ‘Here I erect a firm house; it stands in peace, streaming ghee. Thus may we walk in thee, O house, blessed with heroes, with all heroes, with unharmed heroes ;’

3. The northern (door-post) with (the verse), ‘Stand here firmly, O house, rich in horses and cows, rich in delight; rich in sap, overflowing with milk be set up, for the sake of great happiness.’

I PRASNA, 8 PATALA, 28 SECTION, I. 205

4. With (the verse), ‘To thee (may) the young child (go), to thee the calf with its companion, to thee the golden cup; to thee may they go with pots of curds ’—he touches the two posts, after they have been erected.

5. In the same way (Sdtras 2. 3) he erects the two chief posts,

6. And touches them as above (Siatra 4).

7. He fixes the beam of the roof on the posts with (the formula), ‘Rightly ascend the post, O beam, erect, shining, drive off the enemies. Give us treasures and valiant sons.’

8. When the house has got its roof, he touches it with (the verse),

‘ The consort of honour, a blissful refuge, a goddess, thou hast been erected by the gods in the beginning ; clothed in grass, cheerful thou art; bring us bliss, to men and animals.’

g. Then, under the constellation Anurddha, the ground (on which the house stands) i is expiated (in the following way).

10. By night he puts wood on the fire in an inner room (of the house), performs the rites down to the Vy4hz7ti oblations, and sacrifices (with the following Mantras) :

Parata 8, SECTION 28.

1. The two verses commencing ‘ Vastoshpati!’ (Taitt. Samh. III, 4, 10, 1).

27, 4. The text has the reading gagat4 saha; comp. the note on Sankhdyana III, 2, 9.

1. The two verses commencing ‘ Vastoshpati!’ (Taitt. Samh. III, 4, 10, 1).

27, 4. The text has the reading gagat4 saha; comp. the note on Sankhdyana III, 2, 9.

8. Comp. Atharva-veda III, 11, §; this text shows the way to correct the blunders of the Hiranyakesin MSS.

28, 1. Comp. Rig-veda VII, 54, 2; Taitt. Brahm. III, 7, 14, 4; Rig-veda X, 18, 1 ; Taitt. Brahm. III, 7, 14, 5.

206 GRIHYA-SOTRA OF HIRANYAKESIN.

‘V4stoshpati! 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!

‘May death go away; may immortality come to us. May Vivasvat’s son (Yama) protect us from danger. May wealth, like a leaf (that falls) from a tree, fall down over us, May Saétpati (i.e. Indra) be with us. Sv4ha!

‘Go another way, O death, that belongs to thee, separated from the way of the gods. V4Astoshpati ! To thee who hears us, I speak: do no harm to our offspring nor to our heroes. Svaha!

‘To this most excellent place of rest we have gone, by which we shall victoriously gain cows, treasures, and horses, May wealth, like a leaf (that falls) from a tree, fall down over us. May Safipati be with us, Svaha!

‘This, O Varuza’ (&c.; see chap. 27, Satra 1, down to): ‘ Hail! Good luck!’

2. In this way the ground (on which the house stands) should be expiated every year ;

3. Every season, according to some (teachers).

ParaLa 8, SECTION 29.

1. ‘ House, do not fear, do not tremble; bringing strength we come back. Bringing strength, gaining wealth, wise I come back to the house, rejoicing in my mind.

‘Of which the traveller thinks, in which much joy

29, 1. Sankh&yana-Grrhya III, 7, 2; Atharva-veda VII, 60,

I PRASNA, 8 PATALA, 29 SECTION, 5. 207

dwells, the house I call. May it know us as we know it.

‘Hither are called the cows; hither are called goats and sheep; and the sweet essence of food is called hither to our house.

‘Hither are called many friends, the sweet companionship of friends. May our dwellings always be unharmed with all our men.

‘Rich in sap, rich in milk, refreshing, full of joy and mirth, free from hunger (?) and thirst, O house, do not fear us’—with (these verses) he approaches his house (when returning from a journey).

2. ‘To thee I turn for the sake of safety, of péace. The blissful one! The helpful one! Welfare! Welfare ! —with (this formula) he enters.

3. On that day, on which he has arrived, he shouts avoid all quarrelling.

. ‘The joyful house I enter which does not bring death to men; most manly (I enter) the auspicious one. Bringing refreshment, with genial minds (we enter the house); joyfully I lie down in it '—with (this verse) he lies down.

5. ‘ May we find our way with thee through all hostile powers, as through streams of water ’—with (this verse) he looks at his wife; he looks at his wife.

End of the First Prasna.

5. Comp. above, chap. 20, Stra 5; Rig-veda II, 7, 3.

208 GRIHYA-SUTRA OF HIRANYAKESIN,

5. ‘ May we find our way with thee through all hostile powers, as through streams of water ’—with (this verse) he looks at his wife; he looks at his wife.

End of the First Prasna.

5. Comp. above, chap. 20, Stra 5; Rig-veda II, 7, 3.

208 GRIHYA-SUTRA OF HIRANYAKESIN,

Prasna IJ, Parara 1, Section 1.

1. Now (follows) the Simantonnayana (or parting of the pregnant wife’s hair).

2. In the fourth month of her first pregnancy, in the fortnight of the increasing moon, under an auspicious constellation he puts wood on the fire, performs the rites down to the Vyahz‘ti oblations, and makes four oblations to Dhatvz with (the verse), ‘May Dhatrvz give us wealth’ (and the following three verses, Taitt. Samh. III, 3, 11, 2. 3).

3. ‘This, O Varuza’ (&c. ; see I, chap. 27, Sftra 2, down to): ‘Hail! Good luck!’

He then makes the wife who has taken a bath, who wears a clean dress and ornaments, and has spoken with a Brahmaza, sit down to the west of the fire, facing the east, in a round apartment. Standing to the east (of the wife), facing the west he parts her hair upwards (i.e. beginning from the front) with a porcupine’s quill that has three white spots, holding (also) a bunch of unripe fruits, with the Vy4hvztis (and) with the two (verses), ‘I invoke Rak,’ (and), ‘Thy graces, O R&k4’ (Taitt. Samzh. III, 3, 11, 5). Then he recites over (his wife the formulas), ‘Soma alone is our king, thus say the Brahmama tribes, sitting near thy banks, O Ganga,

1, 3. The corrupt word vivrittakakra(#) seems to contain a vocative fem. referring to Gange—avivrittakakra? The Apastambfya Mantrap4/ha reads, vivrittakakra Asinas tiresa yamune tava. Comp. Asvalayana I, 14, 7; Paraskara I, 15, 8.

II PRASNA, I PATALA, 2 SECTION, 6. 209

whose wheel does not roll back (?)!’ (and), ‘May we find our way with thee through all hostile powers, as through streams of water’ (above I, 20, 5).

Parata 1, SEcTION 2.

1. Now (follows) the Pumsavana (i.e. the ceremony for securing the birth of a male child).

2. In the third month, in the fortnight of the increasing moon, under an auspicious constellation (&c.; see the preceding section, Satras 2 and 3,: down to:) in a round apartment. He gives her a barley-grain in her right hand with (the formula), ‘A man art thou;’

3. With (the formula), ‘ The two testicles are ye,’ two mustard seeds or two beans, on both sides of that barley-grain.

4. With (the formula), ‘ Svavrztat’ (? svavrcttat ?) (he pours) a drop of curds (on those grains). That he gives her to eat.

5. After she has sipped water, he touches her belly with (the formula), ‘With my ten (fingers) I touch thee that thou mayst give birth to a child after ten months.’

6. (He pounds) the last shoot of a Nyagrodha trunk (and mixes the powder) with ghee, or a silkworm (and mixes the powder) with a pap prepared of panick seeds, or a splinter of a sacrificial post taken from the north-easterly part (of that post) exposed to the fire, or (he takes ashes or soot [?] of)

(He pounds) the last shoot of a Nyagrodha trunk (and mixes the powder) with ghee, or a silkworm (and mixes the powder) with a pap prepared of panick seeds, or a splinter of a sacrificial post taken from the north-easterly part (of that post) exposed to the fire, or (he takes ashes or soot [?] of)

2, 2. Comp. the note on Asvalfyana I, 13, 2.

6. The translation of this Sftra should be considered merely as tentative. Some words of the text are uncertain, and the remarks of M&trzdatta are very incorrectly given in the MSS.

[30] P

210 GRIHYA-SOTRA OF HIRANYAKESIN.

a fire that has been kindled by attrition, and inserts that into the right nostril of (the wife) whose head rests on the widely spread root (of an Udumbara tree ?).

7. If she miscarries, he should three times stroke (her body), from the navel upwards, with her wet hand, with (the formula), ‘ Thitherwards, not hitherwards, may Tvash¢vz bind thee in his bonds. Making (the mother) enter upon the seasons, live ten months (in thy mother’s womb) ; do not bring death to men.’

8. When her confinement has come, he performs the kshipraprasavana (i.e. the ceremony for accelerating the confinement). Having placed a waterpot near her head and a Taryantt plant near her feet, he touches her belly.

Parata 1, SEcTION 3.

1. ‘As the wind blows, as the ocean waves, thus may the embryo move; may it come forth together with the after-birth —with (this verse) he strokes (her body) from above downwards,

2. When the child is born, he lays an axe on a stone, and a piece of gold on that axe; after he has turned these things upside down (so that the stone lies uppermost), he holds the boy over them with (the two verses),

‘Be a stone, be an axe, be insuperable gold. Thou indeed art the Veda called son; so live a hundred autumns.

8. Comp. Apastamba-Grzhya VI, 14, 143 Asvaldyana II, 8, 14; IV, 4, 8.

II PRASNA, I PATALA, 3 SECTION, 7. 2I!I

‘From limb by limb thou art produced; out of the heart thou art born. Thou indeed art the self (Atman) called son ; so live a hundred autumns.’

3. (The contents of this Sdtra are similar to those of Paéraskara I, 16, 2.)

4. They take the Aup4sana (or regular Grzhya) fire away, and they bring the Sftik4gni (or the fire of the confinement).

5. That (fire) is only used for warming (dishes, etc.).

6. No ceremonies are performed with it except the fumigation (see the next Satra).

7. He fumigates (the child) with small grains mixed with mustard seeds. These he throws into the coals (of the Sfitikagni) (eleven times, each time with one of the following Mantras) :

(a) ‘May Sazda and Marka, Upavira, Sazdikera, Uldkhala, Xyavana vanish from here. Sv4ha!

(b) ‘Alikhat, Vilikhat, Animisha, Kimvadanta, Upasruti. Svaha!

(a) ‘May Antrtmukha, Sarshap4ruza vanish from here. Svaha!

(e) ‘Kesint, Svalomint, Bag4bogé, Upak4sint—go away, vanish from here. Svaha!

Sv4ha!

(b) ‘Alikhat, Vilikhat, Animisha, Kimvadanta, Upasruti. Svaha!

(a) ‘May Antrtmukha, Sarshap4ruza vanish from here. Svaha!

(e) ‘Kesint, Svalomint, Bag4bogé, Upak4sint—go away, vanish from here. Svaha!

(f) ‘The servants of Kuvera, Visvavdsa (?), sent by the king of demons, all of one common origin,

3, 7. According to Paraskara (I, 16, 23) this is done daily in the morning and in the evening, until the mother gets up from childbed.—Comp. the names of the demons, Péraskara I, 16, 23.—For vikhuram (Mantra i) the Apastambfya Mantrap4/ha has vidhuram (‘distress ’ or ‘a distressed one ’).

212 GRIHYA-SOTRA OF HIRANYAKESIN,

walk through the villages, visiting those who wake (?). Svaha!

(g) ‘“ Kill them! Bind them!” thus (says) this messenger of Brahman, Agni has encompassed them. Indra knows them; Brzhaspati knows them ; I the Brahmaza know them who seize (men), who have prominent teeth, rugged hair, hanging breasts. Svaha !

(h) ‘The night-walkers, wearing ornaments on their breasts, with lances in their hands, drinking out of skulls! Svaha!

(i) ‘Their father UAéaihsravyakarnaka walks (?) at their head, their mother walks in the rear, seeking a vikhura (?) in the village. Sv4ha!

(k) ‘The sister, the night-walker, looks at the family through the rift (?)—she who wakes while people sleep, whose mind is turned on the wife that has become mother. Svaha!

(1) ‘O god with the black path, Agni, burn the lungs, the hearts, the livers of those (female demons) ; burn their eyes. Svaha!’

8. Then he washes his hands and touches the ground with (the verses), ‘O thou whose hair is well parted! Thy heart that dwells in heaven, in the moon: of that immortality impart to us. May I not weep over distress (falling to my lot) through my sons.

‘I know thy heart, O earth, that dwells in heaven, in the moon; thus may I, the lord of immortality, not weep over distress (falling to my lot) through my sons.’

9. Now (follows) the medh4ganana (or production

8. Paraskara I, 6, 17.

Il PRASNA, I PATALA, 4 SECTION, I. 213

of intelligence). With (an instrument of) gold over which he has laid a Darbha shoot tied (to that piece of gold) he gives to the child, which is held so that it faces the east, ghee to eat, with the formulas, ‘Bhos! I sacrifice the Azkas over thee! Bhuvak! I sacrifice the Yagus over thee! Suvak! I sacrifice the SAmans over thee! Bhfdr bhuvas suvah! I sacrifice the Atharvan and Angiras hymns over thee !’

10. He then bathes the child with lukewarm water with (the following Mantras) :

‘From chronic disease, from destruction, from wile, from Varuza’s fetter I release thee. I make thee guiltless before the Brahman; may both Heaven and Earth be kind towards thee.

‘May Agni together with the waters bring thee bliss, Heaven and Earth together with the herbs; may the air together with the wind bring thee bliss ; may the four quarters of the heaven bring thee bliss.

I make thee guiltless before the Brahman; may both Heaven and Earth be kind towards thee.

‘Rightly have the gods released the sun from darkness and from the seizing demon; they have dismissed him from guilt; thus I deliver this boy from chronic disease, from curse that comes from his kin, from wile, from Varuza’s fetter.’

11. He then places the child in his mother’s lap with (the verse):

Parata 1, SEcTION 4.

1. ‘The four divine quarters of the heaven, the consorts of Wind, whom the sun surveys: to their

to. Comp. Atharva-veda II, 10; Taitt. Brahm. II, 5, 6.

214 GRIHYA-SOTRA OF HIRANYAKESIN.

long life I turn thee; may consumption go away to destruction !’

2. Having placed (him there) he addresses (his wife with the Mantra), ‘ May no demon do harm to thy son, no cow that rushes upon him (?). Mayst thou become the friend of treasures; mayst thou live in prosperity in thy own way.’

3. He washes her right breast and makes her give it to the child with (the formula), ‘May this boy suckle long life; may he reach old age. Let thy breast be exuberant for him, and life, glory, renown, splendour, strength.’

4. In the same way the left breast.

5. With (the words), ‘ He does not suffer, he does not cry, when we speak to him and when we touch him’—he touches both breasts. Then he places a covered water-pot near her head, with (the formula), ‘O waters, watch in the house. As you watch with the gods, thus watch over this wife, the mother of a good son.’

6. On the twelfth day the mother and the son take a bath.

7. They make the house clean.

8. They take the Sftikagni away, and they bring the Aupdsana fire.

9. Having put wood on that fire, and having performed the rites down to the Vy4hvzti oblations, they sacrifice twelve oblations with the verses, ‘May Dhatvz give us wealth’ (III, 3, 11, 2-5); according to some (teachers they make) thirteen (oblations).

4, 2. Iam not certain about the translation of dhenur atisarizi. The Apastambiya Mantrapa/ha has atyAédrint. Atisfrin means, suffering from diarrhoea; perhaps we should read abhis@rinf.

8. Comp. chap. 3, Sfitra 4.

II PRASNA, I PATALA, 4 SECTION, I[7. 215

10. ‘ This,O Varuzta’ (&c.; see I, chap. 27, Sftra 2, down to): ‘ Hail! ‘Good luck!’ Then let him give a name to the child, of two syllables or of four syllables, beginning with a sonant, with a semi-vowel in it, with a long vowel (or) the Visarga at its end, or a name that contains the particle su, for such a name has a firm foundation; thus it is understood.

11. Let the father and the mother pronounce (that name) first. For it is understood, ‘My name first, O GAtavedas.’

12. He should give him two names. For it is understood (Taitt. Saveh. VI, 3, 1, 3), ‘Therefore a Brahmaza who has two names, will have success.’

11. Let the father and the mother pronounce (that name) first. For it is understood, ‘My name first, O GAtavedas.’

12. He should give him two names. For it is understood (Taitt. Saveh. VI, 3, 1, 3), ‘Therefore a Brahmaza who has two names, will have success.’

13. The second name should be a Nakshatra name.

14. The one name should be secret ; by the other they should call him.

15. He should give him the name Somayégin (i.e. performer of Soma sacrifices) as his third name ; thus it is understood.

16. When he returns from a journey, or when his son returns, he touches him with (the formula), ‘With Soma’s lustre I touch thee, with Agni’s splendour, with the glory of the sun.’

17. With (the formula), ‘With the humk4ra (the mystical syllable hum) of the cattle I kiss thee, N. N.! For the sake of long life and of glory! Hum!’ he

11. The verse beginning with ‘My name,’ &c., contains the words, ‘which my father and my mother have given me in the beginning ’ (pita mata 4a dadhatur yad agre).

13. Comp. Professor Weber’s second article, ‘Die vedischen Nachrichten von den Naxatra’ (Abh. der Berliner Akademie), Pp. 316 seq.

17. Comp. above, I, 2, 5, 14.

216 GRIHYA-SOTRA OF HIRANYAKESIN.

kisses his head. Then he seizes with his right hand (his son’s) right hand together with the thumb, with the five sections, ‘ Agni is long-lived.’

18. ‘May Agni bestow on thee long life everywhere’ (Taitt. Sah. I, 3, 14, 4)—this (verse) he murmurs in (his son’s) right ear as above.

Parara 1, Section 5.

1. Then (follows) in the sixth month the Annaprasana (i.e. the first feeding with solid food).

2. In the fortnight of the increasing moon, under an auspicious constellation, he puts wood on the fire, performs the rites down to the Vy4hv‘ti oblations, and sacrifices (with the Mantras), ‘This, O Varuma’ (&c.; see I, chap. 27, Stra 2, down to): ‘ Hail! Good luck!’ Then he gives (to the child) threefold food to eat, curds, honey, and ghee, with (the formula), ‘Bhd I lay into thee! Bhuvas I lay into thee! Suvas I lay into thee!’

3. Then he gives him (other) food to eat with (the formula), ‘I give thee to eat the essence of water and of the plants. May water and plants be kind towards thee. May water and plants do no harm to thee.’

Parata 1, SEcTION 6,

1. Inthe third year (he performs) the Xdd4karman (i. e. the tonsure of the child’s head),

2. In the fortnight (&c., as in the preceding section, Sfdtra 2, down to): ‘Hail! Good luck!’ The boy sits down to the west of the fire, facing the east ;

18. I, 2, 5, 15; 2, 6, 1.

II PRASNA, I PATALA, 6 SECTION, ITI. 217

3- To the north (of the fire) his mother or a student (brahmaférin) holds a-lump of bull’s dung ;

4. Therewith he (or she) receives the (cut-off) hair.

5. He then pours cold and warm water together.

6. Having poured warm water into cold water he moistens the hair near the right ear with (the formula), ‘May the waters moisten thee for life’ (Taitt. Samh. I, 2, 1, 1).

Therewith he (or she) receives the (cut-off) hair.

5. He then pours cold and warm water together.

6. Having poured warm water into cold water he moistens the hair near the right ear with (the formula), ‘May the waters moisten thee for life’ (Taitt. Samh. I, 2, 1, 1).

7. With (the formula), ‘Herb, protect him!’ (Taitt. Samh., loc. cit.) he puts an herb, with its point upwards, into (the hair).

8, With (the formula), ‘Axe, do no harm to him!’ (Taitt. Samh., loc. cit.) he touches (that herb) with the razor.

9. With (the words), ‘ Heard by the gods, I shave that (hair)’ (Taitt. Samzh., loc. cit.) he shaves him.

10. In the same way (he moistens, &c.) the other (sides of his head) from left to right.

11, Behind with (the Mantra), ‘The razor with which Savitzz, the knowing one, has shaven (the beard) of king Soma and Varuma, with that, ye Brahmamzas, shave his (head); make that he be united with vigour, with wealth, with glory.’

On the left side with (the Mantra), ‘(The razor) with which Pfshan has shaven (the beard) of Bvzhaspati, of Agni, of Indra, for the sake of long life, with that I shave thy (head), N. N.!’

6, 3, 4. Some consider, according to Métridatta, these two Sfitras as one. He says (p. 149 of Dr. Kirste’s edition), uttarata ity etad4di pratigrzhntity etadantam va sitram, dhfrayams tendsya kesAn pratipa¢hitavyam (read, pratigrzhn titi pashitavyam).

6. As to dakshinam goda4nam unatti, comp. the note on P4raskara II, 1, 9. Comp. also above, I, 3, 9, 12.

7 seq. See above, I, 3, 9, 13 seq.

218 GRIHYA-SOTRA OF HIRANYAKESIN.

Before with (the Mantra), ‘That he may long live in joy, and may long see the suf.’

12, After the hair has been shaven, they arrange the locks (which are left over), according to custom or according to what family he belongs.

13. A person who is kindly disposed towards him, gathers the (cut-off) hair and buries it in a cowstable, or near an Udumbara tree, or in a clump of Darbha grass, with (the Mantra), ‘Where Pidshan, Brzhaspati, Savityz, Soma, Agni (dwell), they have in many ways searched where they should depose it, between heaven and earth, the waters and heaven.’

14. He makes a gift to a Brahmaza according to his liberality.

15. To the barber (he gives) boiled rice with butter.

16. In the same way the Godanakarman (or the ceremony of shaving the beard) is performed in the sixteenth year.

17. He has him shaven including the top-lock.

18. Some declare that he leaves there the toplock.

19. Or he performs the God4na sacred to Agni.

20. He gives a cow to his Guru.

End of the First Padala.

13. Comp. I, 3, 9, 18.

14. Literally, according to his faith (yath4sraddham).

19. Agnigodano v4 kumfro bhavati upasamadhanadi puxydhavakanantam agnikaryam iva va bhavatity arthad. Matridatta. Comp., however, the note on Apastamba-Grihya VI, 16, 13.

II PRASNA, 2 PATALA, 7 SECTION, 2. 219

Prasna II, Parata 2, Section 7.

1. Now (follows) the expiation for attacks of the dog-demon (epilepsy) (on the boy).

Matridatta. Comp., however, the note on Apastamba-Grihya VI, 16, 13.

II PRASNA, 2 PATALA, 7 SECTION, 2. 219

Prasna II, Parata 2, Section 7.

1. Now (follows) the expiation for attacks of the dog-demon (epilepsy) (on the boy).

2. When the attack assails (the boy, the performer of the ceremony) arranges his sacrificial cord over his left shoulder, sips water, and fetches water with a cup that has not yet been used (in order to pour it upon the boy). In the middle of the hall he elevates (the earth at) that place in which they use to gamble; he besprinkles it with water, casts the dice, scatters them (on all sides), makes a heap of them, spreads them out, makes an opening in the thatched roof of the hall, takes the boy in through that (opening), lays him on his back on the dice, and pours a mixture of curds and salt-water upon him, while they beat a gong towards the south. (The curds and water are poured on the sick boy with the following Mantras),

‘Kurkura, Sukurkura, the Kurkura with the dark fetter. ...

‘Sarameya runs about, looking, as it were, upon the sea. He, the Suvirivza (?), wears golden ornaments on his neck and on his breast, the most excellent (ornaments) of dogs (?).

‘Suviriza, let him loose! Let him loose, Ekavratya! Let him loose, doggy! Let him loose, Kat!

‘Z7eka and Sasaramafamka and Tdla and Vitdla and the white one and the red one. Let him loose! .... the brown and red one.

‘On those two single ones the sarasyakds (?) run

7, 1. svagrahos pasm4ra unmattah Sarameya ity eke. Matr?datta.—Comp. Paraskara I, 16, 24; Apastamba VI, 18, 1.

2. The Mantras are partly unintelligible. As to kurkura comp. the note on P4raskara I, 16, 24.

220 GRIHYA-SOTRA OF HIRANYAKESIN.

down in the third heaven from here. Ahat! Go away. Sisarama! Saérameya! Adoration to thee, Stsara !

‘Your mother is called the messenger; your father is the mazdakaka (mazdfkaka, the frog ?). Khat! Go away, &c.

‘ Your mother is called dul4 (the staggering one ?); your father is the mazdakaka. Khat! Go away, &c.

‘The stallions (stamp with) their feet. Do not gnash (?) thy teeth. hat! Go away, &c.

‘The carpenter hammers at (the chariots) that have wheels (?). Do not gnash (?) thy teeth. Ahat! Go away,’ &c.

3. Then (the performer of the ceremony) says, ‘Choose a boon.’

4. (The father or ‘brother of the boy replies), ‘I choose the boy.’

5. They should do so, when the attack assails him, three times in the day, in the morning, at noon, and in the afternoon, and when he has recovered.

End of the Second Padala.

Prasna II, Parata 3, Section 8.

1. Now (follows) the sacrifice of the sdlagava (or spit-ox, for propitiating Rudra and averting plague in cattle).

2. In the fortnight of the increasing moon, under an auspicious constellation, he puts wood on the fire, strews (Darbha grass) on the entire surface around the fire, cooks a mess of sacrificial food with milk,

5. There can be little doubt as to the correctness of the reading agadaA instead of 4gatah. .

There can be little doubt as to the correctness of the reading agadaA instead of 4gatah. .

8, 1. Comp. Asvalayana IV, 8; Paraskara II], 8; Apastamba VII, 20,

II PRASNA, 3 PATALA, 8 SECTION, 7. 221

sprinkles it (with Agya), takes it from the fire, builds two huts to the west of the fire, and has the spit-ox led to the southerly (hut) with (the verse), ‘May the fallow steeds, the harmonious ones, bring thee hither, together with the white horses, the bright, wind-swift, strong ones, that are as quick as thought. Come quickly to my offering, Sarva! Om!’

3. To the northerly (hut he has) the ‘bountiful one’ (led) ;—(i. e. the consort of the spit-ox) ;

4. To the middle (between the two huts) the ‘conqueror’ (i.e. a calf of those two parents).

5. He gives them water to drink in the same order in which they have been led (to their places), prepares three messes of boiled rice, ‘spreading under’ and sprinkling (Agya) on them, and touches (the three beasts with those portions of rice) in the order in which they have been led (to their places), with (the Mantras), ‘May he, the bountiful one, touch it. To the bountiful one sviha! May she, the bountiful one, touch it. To the bountiful one svaha! May the conqueror touch it. To the conqueror svahé !’

6. After he has performed (the rites) down to the Vyahvzti oblations, he takes the messes of boiled rice (to the fire) and sacrifices them (the first with the Mantra),

‘To the god Bhava sv4h4! To the god Rudra svah4! To the god Sarva svaha! To the god fsana... Pasupati... Ugra... Bhima svaha! To the great god sv4ha!’

7. Then he sacrifices the consort’s rice to the consort (of Rudra, with the Mantra), ‘To the consort

3, 4. The text has midAushfm, gayantam.

222 GRIHYA-SOTRA OF HIRANYAKESIN.

of the god Bhava svaha! To the consort of the god Rudra... Sarva... {sana... Pasupati... Ugra... Bhima .. . of the great god svaha!’

8. Then he sacrifices of the middle portion of rice with (the Mantra), ‘To the conqueror svahi! To the conqueror sv4hé !’

9. Then he cuts off from all the three portions of rice and sacrifices the Svish¢akrzt oblation with (the Mantra), ‘To Agni Svish¢akrzt svaha!’

10. Around that fire they place their cows so that they can smell the smell of that sacrifice.

11. ‘With luck may they walk round our full face’—with (these words) he walks round all (the objects mentioned, viz. the fire, the three beasts, and the other cows), so as to turn his right side towards them, and worships (the silagava) with the (eleven) Anuvakas, ‘Adoration to thee, Rudra, to the wrath’ (Taitt. Samh. IV, 5), or with the first and last of them.

Parata 8, SECTION 9.

1. Now follows the distribution of Paldsa leaves (at different places).

2. ‘ Protector of the house, touch them! To the protector of the house sv4h4! Protectress of the

Samh. IV, 5), or with the first and last of them.

Parata 8, SECTION 9.

1. Now follows the distribution of Paldsa leaves (at different places).

2. ‘ Protector of the house, touch them! To the protector of the house sv4h4! Protectress of the

9, 1. The text has baudAyavih4ra, on which the commentary observes, baudAyani palfsaparnani, tesh4m viharo viharamam n4nadeseshu sthapanam baudhyaviharah, karmanéma va. The baudfyavihara is, as its description clearly shows, a ceremony for propitiating Rudra and his hosts and for averting evil from the cattle and the fields. The commentary understands it as forming part of the s(ilagava described in chap. 8, and with this opinion it would agree very well that no indication of the time at which the baudsyavihara ought to be performed (such as Apfiryamamapakshe punye nakshatre) is given, Comp. also Apastamba VII, 20, 5 seq.

II PRASNA, 3 PATALA, 9 SECTION, 7. 223

house, touch them! To the protectress of the house svaha! Protector of the door, touch them! To the protector of the door svah4! Protectress of the door, touch them! To the protectress of the door svaha!’— with (these formulas) he puts down four leaves; (then other leaves) with (the formulas), ‘ Noisy ones, touch them! To the noisy ones sv4h4! Quivered ones... ye that run in the rear... Minglers (?)... Choosers ... Eaters, touch them! To the eaters svaha !’—

3. Then again ten (leaves) with (the formula), ‘Divine hosts, touch them! To the divine hosts svaha !’

4. Then other ten (leaves) with (the formula), ‘Divine hosts that are named and that are not named, touch them! To them svaha!’

5. Then he makes a basket of leaves, puts into it a lump of boiled rice with an ‘ under-spreading’ (of Agya) and sprinkling (Agya) on it, goes outside his pasture-grounds, and hangs (the basket) up at a tree with (the formula), ‘Quivered ones, touch it! To the quivered ones svaha !’

6. He then performs worship (before that basket) with (the formula), ‘ Adoration to the quivered one, to him who wears the quiver! To the lord of the thieves adoration !’

7. With sandal salve, sura and water, unground, fried grains, cow-dung, with a bunch of darva grass, with Udumbara, Paldsa, Samt, Vikankata, and

5. I have translated avadh4ya (instead of avaddya), as Apastamba VII, 20, 7 reads.

6. Taittirlya Samhita IV, 5, 3,1. Of course the god to whom these designations refer is Rudra.

7. The commentary explains surodaka as rain-water, or as rainwater which has fallen while the sun was shining.

224 GRIHYA-SOTRA OF HIRANYAKESIN.

Asvattha (branches), and with a cow-tail he besprinkles his cows, the bull first, with (the words), ‘Bring luck! Bring luck!’ Then (the bull) will bring him luck.

8. He then cooks that mess of sacrificial food, sacred to Kshetrapati (the lord of the field), with milk, sprinkles it (with Agya), takes it from the fire, and performs a sacrifice to Kshetrapati on the path where his cows use to go, without a fire, on four or on seven leaves.

9. He has him (i. e. the Kshetrapati ? an ox representing Kshetrapati ?) led (to his place) in the same way as the sflagava (chap. 8, § 2).

10. He sacrifices quickly, (for) the god has a strong digestion (?).

11. He then performs worship with (the two verses), ‘With the lord of the field, ‘Lord of the field’ (Taitt. Samh. I, 1, 14, 2. 3).

12, Of (the remains of that sacrificial food) sacred to Kshetrapati his uterine relations should partake, according as the custom of their family is.

End of the Third Padala.

8. M&tridatta says, kshaitrapatyam kshetrapatidevatékam payasi sthalipakam, &c. The meaning of the expression ‘that (enam) mess of sacrificial food’ is doubtful; the commentary says, enam iti pOrvapeksham pfirvavad aup4sana evasy4pi srapandrtham.—The last words (on four or on seven leaves) the commentator transfers to the next Sfitra, but he mentions the different opinion of other authorities.

10. nfrtte sighram yagate. kutah. yatak sa devahk pikah pakanasflas tikshmas (read, tikshvas) tasmat. Matr/datta.—Possibly Dr. Kirste is right in reading tQrtam; the corresponding Sfitra of Apastamba has kshipram (VII, 20, 1g), and, as the Satapatha Brahmaza (VI, 3, 2, 2) observes, ‘ yad vai kshipram tat tQrtam.’

II PRASNA, 4 PATALA, IO SECTION, 5. 225

Prasna II, Parata 4, Section 10,

. On the new-moon day, in the afternoon, or on days with an odd number in the dark fortnight the monthly (Sraddha is performed).

2. Having prepared food for the Fathers and having arranged southward-pointed Darbha grass as seats (for the Brahmazas whom he is going to invite), he invites an odd number of pure Brahmazas who are versed in the Mantras, with no deficient limbs, who are not connected with himself by consanguinity or by their Gotra or by the Mantras, (such as his teacher or his pupils).

3. In feeding them he should not look at any

(worldly) purposes, - 4. Having put wood on the fire and strewn southward pointed and eastward-pointed Darbha grass around it, having prepared the Agya in an Agya pot over which he has laid one purifier, having sprinkled water round (the fire) from right to left, and put a piece of Udumbara wood on (the fire), he sacrifices with the (spoon called) Darvi which is made of Udumbara wood.

5. Having performed the rites down to the Agyabh4ga offerings, he suspends his sacrificial cord over his right shoulder and calls the Fathers (to his sacrifice) with (the verse), ‘Come hither, O Fathers, friends of Soma, on your hidden, ancient paths, bestowing on us offspring and wealth and long life, a life of a hundred autumns.’

10, 1. Comp. Sankh4yana IV, 1; Asvalayana II, 5, 10 seq.; 1V, 7; P4raskara III, 10; Gobhila IV, 3. 4- Comp. above, I, 1, 1, 11 seq. 27; 2, 7 seq.

[30] Q

226 GRIHYA-SOTRA OF HIRANYAKESIN.

6. He sprinkles water in the same direction (i.e. towards the south) with (the verse), ‘ Divine waters, send us Agni. May our Fathers enjoy this sacrifice. May they who receive their nourishment every month bestow on us wealth with valiant heroes.’ -

7. Having performed the rites down to the _ Vy4hvzti oblations with his sacrificial cord over his left shoulder, he suspends it over his right shoulder and sacrifices with (the following Mantras) :

‘To Soma with the Fathers, svadha! Adoration!

‘To Yama with the Angiras and with the Fathers, svadha! Adoration!

‘With the waters that spring in the east and those that come from the north: with the waters, the supporters of the whole world, I interpose another one between (myself and) my father. Svadha! Adoration !

‘I interpose (another one) through the mountains; I interpose through the wide earth; through the sky and the points of the horizon, through infinite bliss I interpose another one between (myself and) my grandfather. Svadh4a! Adoration!

‘I interpose (another one) through the seasons, through days and nights with the beautiful twilight. Through half-months and months I interpose another one between (myself and) my great-grandfather. Svadha! Adoration!’

Then he sacrifices with their names: ‘To N.N. svadha! Adoration! To N.N. svadh4! Adoration !’

6. Comp. Atharva-veda XVIII, 4, 40.

7. Comp. Sankhayana III, 13, 5. The translation there given of the words anyam antah pitur dadhe ought to be changed accordingly—For 4bhur anyopapadyat&m read mAtur anyo svapadyatam as Sankh4yana has,

II PRASNA, 4 PATALA, IT SECTION, 3. 227

‘Wherein my mother has done amiss, abandoning her duty (towards her husband), may my father také that sperm as his own; may another one fall off from the mother. Svadha! Adoration!’

In the same way a second and a third verse with the alteration of the Mantra, ‘Wherein my grandmother,’ ‘Wherein my great-grandmother.’

ParaLa 4, SEcTION 11.

1. ‘The Fathers who are here and who are not here, and whom we know and whom we do not know: Agni, to thee they are known, how many they are, G4tavedas. May they enjoy what thou givest them in our oblation. Svadh4! Adoration |

‘Your limb that this flesh-devouring (Agni) has burnt, leading you to the worlds (of the Fathers), GAtavedas, that I restore to you again. Unviolated with all your limbs arise, O Fathers! Svadh4! Adoration!

‘Carry the Agya, GAtavedas, to the Fathers, where thou knowest them resting afar. May streams of Agya flow to them; may their wishes with all their desires be fulfilled! Svadh4! Adoration!’

In the same way a second and a third verse with the alteration of the Mantra, ‘to the grandfathers,’ ‘to the great-grandfathers.’

2. In the same way he sacrifices of the food, altering the Mantra, ‘ Carry the food, &c.’

Svadh4! Adoration!’

In the same way a second and a third verse with the alteration of the Mantra, ‘to the grandfathers,’ ‘to the great-grandfathers.’

2. In the same way he sacrifices of the food, altering the Mantra, ‘ Carry the food, &c.’

3. Then he sacrifices the Svishéakyzt oblation

11, 1. Rig-veda X, 15, 13; Atharva-veda XVIII, 4, 64; Asvalayana-Grrhya II, 4, 13, &c. Before the verse, ‘Carry the Agya,’ the Udtffyas, as MA&trrdatta states, insert the words, ‘He then makes oblations of Agya (with the Mantra, &c.).’ According to this reading the words of the second Sftra, ‘ In the same way, &c.,’ would refer only to these last oblations.

228 GRIHYA-SOTRA OF HIRANYAKESIN.

with (the formula), ‘To Agni Kavyavahana Svishfakvit svadha! Adoration!’

4. He then touches the food with (the formulas), ‘The earth is thy vessel, the heaven is the lid. I sacrifice thee into the Brahman’s mouth. I sacrifice thee into the up-breathing and down-breathing of the Brahmazas. Thou art imperishable; do not perish for the Fathers yonder, in yon world! The earth is steady; Agni is its surveyor in order that what has been given may not be lost.

‘The earth is thy vessel, the heaven is the lid, &c. Do not perish for the grandfathers yonder, in yon world, The air is steady; Vayu is its surveyor, in order that what has been given may not be lost.

‘The earth is thy vessel, the heaven is the lid, &c. Do not perish for the great-grandfathers yonder, in yon world, The heaven is steady ; Aditya is its surveyor, in order that what has been given may not be lost,’

5. With (the words), ‘I establish myself in the breath and sacrifice ambrosia,’ he causes the Brahmamas to touch (the food),

Parata 4, SEcTION 12,

1. While they are eating, he looks at them with (the words), ‘My soul (4tman) dwells in the Brahman that it may be immortal.’

2, When they have eaten (and go away), he goes after them and asks for their permission to take the remains of their meal (for the rites which he is going

6. Comp. Taittiriya Aranyaka X, 34.

Il PRASNA, 4 PATALA, I2 SECTION, 5. 229

to perform). Then he takes a water-pot and a handful of Darbha grass, goes forth to a place that lies in a south-easterly intermediate direction, spreads the Darbha grass out with its points towards the south, and pours out on that (grass) with downward-turned hands, ending in the south, three handfuls of water, with (the formulas), ‘ May the fathers, the friends of Soma, wipe themselves! May the grandfathers... the great-grandfathers, the friends of Soma, wipe themselves!’ or, ‘N.N.! Wash thyself! N.N.! Wash thyself!’

May the grandfathers... the great-grandfathers, the friends of Soma, wipe themselves!’ or, ‘N.N.! Wash thyself! N.N.! Wash thyself!’

3. On that (grass) he puts down, with downwardturned hands, ending in the south, the lumps (of food for the Fathers). To his father he gives his lump with (the words), ‘This to thee, father, N. N.!’ to the grandfather with (the words), ‘ This to thee, grandfather, N.N.!’ to the great-grandfather with (the words), ‘This to thee, great-grandfather, N. N.!’ silently a fourth (lump). This (fourth lump) is optional.

4. Should he not know the names (of the ancestors), he gives the lump to the father with (the words), ‘Svadh4 to the Fathers who dwell on the earth,’ to the grandfather with (the words), ‘Svadha to the Fathers who dwell in the air,’ to the great-grandfather with (the words), ‘Svadh4 to the Fathers who dwell in heaven.’

5. Then he gives, corresponding to each lump, collyrium and (other) salve and (something that represents) a garment.

3. According to the commentary after each formula the words are added, ‘and to those who follow thee ;’ comp. Taitt. Samh. I, 8, 5, 1; III, 2, 5, 5; Katy.-Sraut. IV, 1, 12.

230 GRIHYA-SOTRA OF HIRANYAKESIN.

6. The collyrium (he gives), saying three ‘times, ‘Anoint thy eyes, N.N.! Anoint thy eyes, N.N.!’

7. The salve, saying three times, ‘ Anoint thyself, N.N.! Anoint thyself, N.N.!’

8. With (the formula), ‘These garments are for you, O Fathers. Do not seize upon anything else that is ours,’ he tears off a skirt (of his garment) or a flake of wool and puts that down (for the Fathers), if he is in the first half of his life.

9. He tears out some hairs of his body, if in the second half.

10. Then he washes the vessel (in which the food was of which he had offered the lumps), and sprinkles (the water with which he has washed it), from right to left round (the lumps) with (the Mantra), ‘ These honey-sweet waters, bringing refreshment to children and grandchildren, giving sweet drink and ambrosia to the Fathers, the divine waters refresh both (the living and the dead), these rivers, abounding in water, covered with reeds, with beautiful bathing-places; may they flow up to you in yon world!’ Then he turns the vessel over, crosses his hands so that the left hand becomes right and the right hand becomes left, and worships (the Fathers) with the formulas of adoration, ‘ Adoration to you, O Fathers, for the sake of sap’ (Taitt. Sash. III, 2, 5, 5).

11. Then he goes to the brink of some water and pours down three handfuls of water (with the following Mantras) :

6 seq. A fourth time he gives the same thing silently; comp. Sftra 3.

8, 9. If his age is under fifty years or over fifty years (M&atrtdatta ; comp. the commentary on K&ty&yana-Sraut. IV, 1, 17. 18).

II PRASNA, 4 PATALA, 13 SECTION, 5. 231

Parata 4, Section 13.

A fourth time he gives the same thing silently; comp. Sftra 3.

8, 9. If his age is under fifty years or over fifty years (M&atrtdatta ; comp. the commentary on K&ty&yana-Sraut. IV, 1, 17. 18).

II PRASNA, 4 PATALA, 13 SECTION, 5. 231

Parata 4, Section 13.

1. ‘ This is for thee, father, this honey-sweet wave, rich in water. As great as Agni and the earth are, So great is its measure, so great is its might. As such a great one I give it. As Agni is imperishable and inexhaustible, thus may it be imperishable and inexhaustible, sweet drink to my father. By that imperishable (wave), that sweet drink, live thou together with those, N.N.! The Azéas are thy might.

‘This is for thee, grandfather, &c,... As great as V4yu and the air are... As Vayu is imperishable... to my grandfather. ... The Yagus are thy might.

‘This is for thee, great-grandfather, &c.... As great as Aditya and the heaven are... The Samans are thy might.’

2. Returning (from the place where he has performed the Pizda offerings) he puts the substance cleaving (to the Sthalt) into the water-pot and pours it out, with (the verse), ‘Go away, O Fathers, friends of Soma, on your hidden, ancient paths. After a month return again to our house and eat our offerings, rich in offspring, in valiant sons.’

3. Thereby the (Sraddha) celebrated in the middle of the rainy season has been declared.

4. There (oblations of) flesh are prescribed ;

5. Of vegetables, if there is no flesh.

End of the Fourth Pa/ala.

3. MAdhy4varsham. Comp. the note on Sankh4yana III, 13, I.

232 GRIHYA-SOTRA OF HIRANYAKESIN.

’ Prasna II, Parara 5, Section 14.

1. We shall explain (the festival of) the Ash/aka.

2. The eighth day of the dark fortnight that follows after the full moon of Ma4gha, is called EkAshéaké.

3. On the day before that Ashéak4, under (the Nakshatra) Andrddh4s, in the afternoon he puts wood on the fire, strews southward-pointed and eastward-pointed Darbha grass around it, and turns rice out of four shallow cups over which he has laid one purifier, with (the Mantra), ‘I turn out, impelled by the god Savitzz, this cake prepared from four cups (of rice), which may drive away all suffering from the Fathers in the other world. On the impulse of the god Savitrz, with the arms of the two Asvins, with Pdshan’s hands I turn thee out, agreeable to the fathers, the grandfathers, the great-grandfathers.’

4. With the same purifier he silently strains the Prokshamt water; he silently sprinkles (with that water the rice and the vessels), silently husks (the rice), silently bakes it in four dishes like a Purod4sa, sprinkles (Agya) on it, takes it from the fire, sprinkles (water) round (the fire) from right to left, and puts a piece of Udumbara wood on (the fire). With the (spoon called) Darvi which is made of Udumbara wood, he cuts off in one continual line which is directed towards south-east, (the Avadana portions)

With the (spoon called) Darvi which is made of Udumbara wood, he cuts off in one continual line which is directed towards south-east, (the Avadana portions)

14, 1. Hiramyakesin describes only one Ash/fak4, the Ekash/ak4, while the other texts speak of three or four Ash/ak4s; comp. the quotations in the note on Sankhayana III, 12, 1.

4. The rules of the Srauta ritual regarding the baking of the Purodasa are given by Hillebrandt, Neu- und Vollmondsopfer,

P. 43.

Il PRASNA, 5 PATALA, I4 SECTION, 7. 233

one after the other, spreading under and sprinkling over them (Agya), and sacrifices them, one after the other, in one continual line which is directed towards south-east, with (the Mantras), ‘The mortars, the pressing-stones have made their noise, preparing the annual offering. Ekdsh¢akA! May we be rich in offspring, in valiant sons, the lords of wealth. Svadha! Adoration !

‘God Agni! The cake which is prepared with ghee and accompanied by (the word) svadhd, that the Fathers may satiate themselves— (this our) offering carry duly, Agni. I, the son, sacrifice an oblation to my fathers. Svadh4! Adoration!

‘Here is a cake, Agni, prepared from four cups (of rice), with ghee, rich in milk, in wealth, in prosperity. May the Fathers gladly accept it all together; may it be well sacrificed and well offered by me. Svadh4! Adoration!’

5. Then he makes oblations of (other) food with (the verses), ‘The one who shone forth as the first,’ ‘The Ekash¢aka, devoting herself to austerities,’ ‘She who shone forth as the first’ (Taitt, Samhita IV, 3, 11, I. 3. 5).

6. Cutting off (the Avadanas destined for the Svishéakvzt oblation) together from the cake and from the (other) food and mixing them with clarified butter, he makes an oblation thereof with (the formula), ‘To Agni Kavyavahana Svishéakvzt svadh4! Adoration!’

7. That (cake) with ghee and honey and with the food (mentioned in Sftras 5. 6) he touches in the way prescribed for the Sraddha ceremony and puts

7. Comp. above, chap. 11, 4; 12, 2 seq.

234 GRIHYA-SOTRA OF HIRANYAKESIN.

down lumps (of it) according to the ritual of the Pinda offerings.

8. (The remains of) that (cake, &c.) he serves to learned Brahmaaas.

9. He gives them food and presents as at the Sraddha ceremony.

10. The known (rites) down to the pouring out of the handfuls of water (are performed here) as at the monthly (Sraddha).

ParaLa 5, Section 15.

1. On the following day he sacrifices a cow to the Fathers.

9. He gives them food and presents as at the Sraddha ceremony.

10. The known (rites) down to the pouring out of the handfuls of water (are performed here) as at the monthly (Sraddha).

ParaLa 5, Section 15.

1. On the following day he sacrifices a cow to the Fathers.

2. Having put wood on the fire and strewn southward-pointed and eastward-pointed Darbha grass around it, he sacrifices the oblation for the touching of the animal (see below), with (the verse), ‘ This cow I touch for the Fathers; may my assembled fathers gladly accept it (which is offered) with fat and ghee, with the word svadh4; may it satiate my fathers in the other world. Svadh4! Adoration!’ Then he touches (the cow) with one (blade of) sacrificial grass and with an unforked Vapdsrapazt of Udumbara wood, with (the formula), ‘I touch thee agreeable to the Fathers.’

3. He sprinkles (the cow with water) with (the words), ‘I sprinkle thee agreeable to the Fathers.’

4. When it has been sprinkled and fire has been

10. See above, chap. 12, 13.

15, 2. On the Vap4srapazi, comp. K&tyayana VI, 5, 7; Asval.- Grihya I, 11, 8. Comp. besides, Taitt. Samh. VI, 3, 6; Apastamba-Srauta-sfitra VII, 8, 3; 12, 5 seq.

4. The Udiéyas read, as M§trrdatta states, ‘to the south of the fire,’

Il PRASNA, 5 PATALA, 15 SECTION, 9. 235

carried round it, they kill it to the west of the fire, its head being turned to the west, its feet to the south.

5. After it has been killed, he silently ‘strengthens’ its sense-organs (by touching them) with water, and silently takes out the omentum, the heart, and the kidneys.

6. With the Vapasrapamt of Udumbara wood he roasts the omentum; with spits of Udumbara wood the other (parts mentioned in Sdtra 5) separately.

7. After he has roasted them, and has sprinkled Agya over them, and has taken them from the frre, he sprinkles water round (the fire) from right to left, puts a piece of Udumbara wood on (the fire), and sacrifices with a Darvi spoon of Udumbara wood the omentum, spreading under and sprinkling over it (Agya), with (the verse), ‘Carry the omentum, GAtavedas, to the Fathers, where thou knowest them resting afar. May streams of fat flow to them ; may their wishes with all their desires be fulfilled. Svadha! Adoration!’

8. He sacrifices the omentum entirely. The other parts (Sftra 5) he should offer to the Brahmazas and should feed them (with those parts of the cow).

9. When the food (for the Brahmamas) is ready, he cuts off (the Avad4nas) together from the mess of boiled rice, and from the pieces of meat, and mixing them with clarified butter he makes oblations

§- On the ‘strengthening ’ of the sense-organs of an immolated victim, comp. Apastamba-Srauta-stitra VII, 18, 6 seq. Schwab, Thieropfer, 110.—On matasne, see Indische Studien, IX, 248 ; Schwab 127.

8. Possibly the reading of the Udi4yas indicated by MA&tr¢datta, vy4kritya instead of up4kritya, is correct. The translation would be, ‘ With the rest, distributing it, &c.’

Apastamba-Srauta-stitra VII, 18, 6 seq. Schwab, Thieropfer, 110.—On matasne, see Indische Studien, IX, 248 ; Schwab 127.

8. Possibly the reading of the Udi4yas indicated by MA&tr¢datta, vy4kritya instead of up4kritya, is correct. The translation would be, ‘ With the rest, distributing it, &c.’

236 GRIHYA-SOTRA OF HIRANYAKESIN,

thereof with the verses, ‘ Behold the EkAsh¢ak4, the giver of food with meat and ghee, (which is offered) with (the word) svadha. By the Brahmamas that food is purified. May it be an imperishable (blessing) to me! Svadha! Adoration!’

‘The Ekdsh¢ak4, devoting herself to austerities, the consort of the year, exuberant (with milk), has poured forth milk. May you live on that milk, O Fathers, all together. May this (food) be well offered and well sacrificed by me! Svadh4! Adoration !

‘The image of the year’ (Taitt. Sawzh. V, 7, 2, 1).

10. After he has sacrificed, he cuts off (the Avadanas) from the food and from the pieces of meat, and mixing them with clarified butter he makes an oblation with (the formula), ‘To Agni Kavyavahana Svish¢akvzt svadha! Adoration!’

11. The known (rites) down to the pouring out of the handfuls of water (are performed here) as at the monthly (Sraddha).

12. The gifts of food and presents, however, are not necessary here.

13. On the following day, he prepares food for the Fathers with the rest of the meat, and sacrifices with (the two verses), ‘Thou, Agni, art quick,’ (and), ‘ Pragdpati !’ (see above, I, 1, 3, 5).

14. (=Sftra 11).

End of the Fifth Paéala.

11. See above, chap. 14, 10. 12. See chap. 14, 9. 13. This is the so-called Anvash/akya ceremony.

Il PRASNA, 6 PATALA, 16 SECTION, 5. 237

Prasna II, Parata 6, Secrion 16.

1. Now (follows) the Srava#4 ceremony,

2. On the day of that full moon which falls under (the Nakshatra) Sravaza, after the evening Agnihotra he puts wood on the (third of the three Srauta fires, called the) Dakshizagni. One who has not set up the (Srauta) fires, (does the same with) the sacred domestic fire.

3. Then he procures unbroken grains, unbroken fried grains, coarsely ground grains, (leaves and blossoms) of the Kimsuka tree, collyrium and (other) salve, and Agya.

4. Having ‘spread under’ (Agya) in the (spoon called) Darvi, he cuts off (the Avadanas) of those kinds of food (mentioned in Sftra 3), mixes them with clarified butter, and sacrifices (with the formulas), ‘ Adoration to Agni the terrestrial, the lord of terrestrial beings! Svah4! Adoration to Vayu the all-pervading, the lord of aerial beings! Svaha! Adoration to Sfrya, the red one, the lord of celestial beings! Svaha! Adoration to Vishzu, the whitish one, the lord of the beings that dwell in the quarters (of the world), Sv4ha !’

5. He anoints the Kimsuka (flowers and leaves) with Agya, and sacrifices with (the Mantras), ‘Devoured is the gadfly; devoured is thirst (?); devoured is the stinging worm.’ ‘ Devoured is the stinging worm; devoured is thirst; devoured is the gadfly,’

He anoints the Kimsuka (flowers and leaves) with Agya, and sacrifices with (the Mantras), ‘Devoured is the gadfly; devoured is thirst (?); devoured is the stinging worm.’ ‘ Devoured is the stinging worm; devoured is thirst; devoured is the gadfly,’

§- I am not sure about the translation of viéashi. Perhaps it is only a blunder for vitrésh/i, which is the reading of the Apastambiya Mantrap4¢ha. Comp. Winternitz, Der Sarpabali, ein altindischer Schlangencult (Wien, 1888), p. 28.

238 GRIHYA-SOTRA OF HIRANYAKESIN.

‘Devoured is thirst; devoured is the gadfly; devoured is the stinging worm.’

6. He takes a water-pot and a handful of Darbha grass, goes forth, his face turned towards the east, spreads the Darbha grass out with its points towards the east, and makes four Bali-offerings on that (grass) with (the formulas), ‘To the terrestrial Serpents I offer this Bali, ‘To the aerial, &c.; to the celestial, &c.; to the Serpents dwelling in the quarters (of the world),’ &c.

7. Having given there collyrium and (other) salve (to the Serpents), he worships them with the Mantras, ‘ Adoration be to the Serpents’ (Taitt. Samhita IV, 2, 8, 3).

8. He should take a water-pot and should at that distance in which he wishes the serpents not to approach, three times walk round his house, turning his right side towards it, and should sprinkle water round it with (the formulas), ‘Beat away, O white one, with thy foot, with the fore-foot and with the hind-foot, these seven human females and the three (daughters) of the king's tribe.

‘Within the dominion of the white one the Serpent has killed nobody. To the white one, the son of Vidarva, adoration !

‘ Adoration to the white one, the son of Vidarva!’

9. Then he worships the Serpents towards the different regions, one by one with (the corresponding section of) these Mantras, ‘ The convergent one thou art called, the eastern region’ (Taitt. Samzh. V, 5, 10, I seq.).

8. Comp. Pfraskara II, 14, 19. In the first Mantra I read rfgabandhavif ; comp. the note on Par, II, 14, 4.

II PRASNA, 7 PATALA, 17 SECTION, 2. 239

10. From that time he daily makes the Baliofferings till the full-moon day of Margastrsha.

11. Here the Kimsuka offerings (see § 5) are not repeated.

12, The sprinkling (of water) round (the house) does not take place (see § 8).

13. The last Bali he offers with (the words), ‘Going to acquit myself, going to acquit myself.’

End of the Sixth Pafala.

Prasna II, Parata 7, Section 17.

1. We shall explain the Agrah4yamt ceremony.

2. On the full-moon day of M4rgastrsha he puts wood on the fire, strews (Darbha grass) on the entire surface round the fire, cooks a mess of sacrificial food with milk, sprinkles it (with Agya), takes it from the fire, performs the rites down to the Vyahrti oblations, and sacrifices (four oblations) with (the following Mantras) :

‘ This offering, the creeping of Id4, rich in ghee, moving and not moving, accept gladly, O Gatavedas.

13. Some authorities understand, as MA4trzdatta states, that he should offer the Bali only with the words as they stand in the Sftra, others prescribe the formula (comp. § 6): ‘ To the terrestrial (aerial, &c.) Serpents I offer this Bali going to acquit myself, going to acquit myself.’

17, 1. Comp. on the Agrahayant ceremony S4nkhayana IV, 17; Paraskara III, 2, &c.; Winternitz, Sarpabali, 32 seq.

2. The first Mantra is very corrupt; comp. Atharva-veda III, 10, 6. Regarding the legend of Idi, who was procreated out of Manu’s P&ka-sacrifice, and ‘came forth as if dripping, and clarified butter gathered on her step,’ comp. Satapatha Brahmaaa I, 8, 1, 7 (M. M., India, what can it teach us? p. 136).

240 .GRIHYA-SOTRA OF HIRANYAKESIN.

What domestic animals there are, of all shapes, all seven kinds of them: may they gladly dwell here and may they prosper. Svaha!

‘The night which men welcome like a cow that comes to them, (the night) which is the consort of the year, may that (night) be auspicious to us. Svaha!

“‘Bringing bliss to the cattle, to the wife, bringing bliss by night and by day, may this (night) which is the consort of the year, be auspicious to us, Svaha!

‘The full-moon night, bringing abundance, visiting one after another, dividing the months and fortnights: may this (night), the full one, protect us. Svaha !’

3. He sacrifices the oblation to Agni Svish¢Zakrzt with (the verse), ‘Agni, make this (sacrifice) full that it may be well offered. Be victorious, O god, in all battles. Shine far and wide, showing us a wide path. Bestow on us long life, full of splendour and free from decay. Svah4!’

4. Then he washes his hands and touches: the earth with (the formulas), ‘In power I establish myself, in royalty. Among the horses I establish myself, among the cows. In the limbs I establish myself, in the self. In the Pramas I establish myself, in prosperity. In Heaven and Earth I establish myself, in sacrifice.

‘May the three times eleven gods, the thirty-three, the gracious ones, whose Purohita is Byzhaspati, on the impulse of the god Savitv7z—may the gods with (all) the gods give me bliss!’

5. The master of the house sits down at their southerly end,

3. Comp. Taitt. Br. II, 4, 1, 4; PAaraskara III, 1, 3.

II PRASNA, 8 PATALA, 18 SECTION, 2. 241

6. The other persons to the north,

7. According to their seniority.

8. They who know the Mantras among them, murmur the Mantras (which will be stated).

9. With (the verse), ‘Be soft to us, O earth, free from thorns; grant us rest; afford us wide shelter’ (Taitt. Ar. X,1, 10), and with the two (verses), ‘Verily of the mountains’ (Taitt. Sawh. II, 2, 12, 2. 3) they lie down on their right sides.

10. With (the verse), ‘Up! with life’ (Taitt. Samh. I, 2, 8, 1) they arise.

11. When they have arisen, they murmur, ‘We have arisen; we have become immortal.’

12. In that way they (lie down and) arise that night three times.

Sawh. II, 2, 12, 2. 3) they lie down on their right sides.

10. With (the verse), ‘Up! with life’ (Taitt. Samh. I, 2, 8, 1) they arise.

11. When they have arisen, they murmur, ‘We have arisen; we have become immortal.’

12. In that way they (lie down and) arise that night three times.

13. Having served food to the Brahmazas and having caused them to say, ‘An auspicious day! Hail! Good luck!’ they rest that night.

End of the Seventh Padala.

Prasna II, Parara 8, Section 18,

1. Now we shall explain the opening and the conclusion (of the annual course of study). 2. During the fortnight that precedes the Sravaza

13. ‘Here end the Grzhya ceremonies,’ says M4trzdatta. Dr. Kirste (Preface, p. viii), accordingly, believes that the three last chapters may be later additions. It may be observed in connection with this, that in the Apastamblya-Grihya, which throughout is so closely related to our text, the ceremonies of the Upakarana and Utsargana, of which these three chapters treat, are not described.

18, 2. Sravandpaksha means, according to Matridatta, stava-

[30] R

242 GRIHYA-SOTRA OF HIRANYAKESIN.

full moon, when the herbs have appeared, under (the Nakshatra) Hasta or on the full-moon day (itself), the opening ceremony of the (annual course of) study (is performed).

3. Having put wood on the fire and performed the rites down to the Vy4hv7ti oblations, he sacrifices (with his pupils) to the Azshis of the KAzdas: ‘To Pragapati, the Azshi of a Kawda, svaha! To Soma, the Azshi of a K4zda, svaha! To Agni, the Reshi of a Kazda, svaha! To the Visve devds, the Azshis of a Kazda, sviaha! To Svayambhd, the Aéshi of a K Anda, svah4 !’—these are the Azshis of the KAsdas. Or (he sacrifices) to the names of the KAzdas, to the SAvitrt, to the Rig-veda, the Yagur-veda, the Samaveda, the Atharva-veda, and to Sadasaspati.

4. Having (thus) sacrificed, they repeat the first three Anuvakas,

5. Or the beginnings of all KAmdas.

6. He enters upon (sacrificing) the Gaya, &c. (oblations ; see above, I, 1, 3, 8).

7. After all rites down to the Svish¢akvzt oblation have been performed, they stop studying three days or one day; then they should go on studying so as to commence where they have broken off: so say the teachers.

8. During the fortnight that precedes the Taishi full moon, under (the Nakshatra) Rohiat or on the full-moon day (itself), the Utsarga (or conclusion of the term of study) is celebrated.

nap(irvapaksha, and indeed the moon stands in conjunction with the

Nakshatra Hasta only on one day of the first, not of the second,

fortnight of the month Sravaza (comp. the note on Asval4yana-

Grthya III, 5, 2. 3). Comp. taishtpakshasya rohinyam, below, § 8. 8. As to taishipaksha, comp. the note on Sfitra 2.

II PRASNA, 8 PATALA, I9 SECTION, I. 243

the note on Asval4yana-

Grthya III, 5, 2. 3). Comp. taishtpakshasya rohinyam, below, § 8. 8. As to taishipaksha, comp. the note on Sfitra 2.

II PRASNA, 8 PATALA, I9 SECTION, I. 243

9. (The teacher) with his pupils goes in an easterly or northerly direction, and where they find a pleasant water with a pleasant bathing-place, they dive into it and perform three suppressions of the breath with the Agharmarshama hymn (Rig-veda X, 190= Taitt. Ar. X, 1, 13. 14). Holding purifiers (i.e. Darbha blades) in their hands they bathe with the three (verses), ‘Ye waters, ye are wholesome’ (Taitt. Samh. IV, 1, 5, 1), with the four (verses), ‘The gold-coloured, pure, purifying waters’ (T.S. V, 6, I, 1 seq.), and with the Anuvd4ka, ‘(Soma) which clears itself, the heavenly being’ (Taitt. Br. I, 4, 8): giving the Darbha blades to each other and feigning to try to seize (??) each other.

10. Then they arrange on a pure spot that is inclined towards the east, seats of eastward-pointed Darbha grass, so that they end in the north—

Parata 8, SEcTION 19.

1. For Brahman, Pragdpati, Brzhaspati, Agni, VAyu, the Sun, the Moon, the Stars, king Indra, king Yama, king Varuza, king Soma, king Vaisravana, for the Vasus, the Rudras, the Adityas, the Visve devas, the Sadhyas, the Azbhus, the Bhvzgus, the Maruts, the Atharvans, the Angiras: for these divine beings.

g. On the last words of this Sfittra, MAtr:datta says, ditsanta iveti datum ifshanta ivanyonyam prati. athava Aditsanta iveti pashah. Aditsanto mushanta ivinyonyam.—Professor Kielhorn’s text MS. has, Atsamta ivanyonyam; Professor Bihler’s text MS., ditsamta ivinyonyam.

19, 1. According to M&trddatta, they prepare a seat for Brahman with the words, ‘ For Brahman I prepare (a seat),’ and so on. Comp. chap. 20, 3.

R 2

244 GRIHYA-SOTRA OF HIRANYAKESIN.

2. Visvamitra, Gamadagni, Bharadvaga and Gautama, Atri, Vasish¢za, Kasyapa: these are the seven A?zshis.

3. Wearing their sacrificial cords below (round their body) they arrange towards the north, at a place that is inclined towards the north, seats of northward-pointed Darbha grass, so that they end in the east, for Visvamitra, Gamadagni, Bharadvaga, Gautama, Atri, Vasish¢Za, Kasyapa.

4. Between Vasish¢4a and Kasyapa they arrange (a seat) for Arundhatt, (the wife of Vasish¢fa) ;

5. Towards the south, in a place inclined towards the east, for Agastya.

4. Between Vasish¢4a and Kasyapa they arrange (a seat) for Arundhatt, (the wife of Vasish¢fa) ;

5. Towards the south, in a place inclined towards the east, for Agastya.

6. Then for the (following) teachers, ending with those who teach (only) one Veda (?), viz. for Kvzshva Dvaipayana, Gatdkarzya, Taruksha, Tyevabindu, Varmin, Vardthin, Vagin, Vagasravas, Satyasravas, Susravas, Sutasravas, Somasushmayama, Satvavat, Brzhaduktha V4madev(y)a, Vagiratna, Haryagvayana, Udamaya, Gautama, Aenazigaya, Ritaigaya, Krita#igaya, Dhanafgaya, Babhru, Tryaruza, Trivarsha, Tridhatu, Sibinta, Pardsara, Vishzu, Rudra, Skanda, KaAsisvara, Gvara, Dharma, Artha, K4ma, Krodha, Vasish¢ha, Indra, Tvash¢rvz, Kartsz, Dhartrz, Dhatz#, Mvityu, Savityz, Savitri, and for each Veda, for the Rig-veda, the Yagur-veda, the Sd4ma-veda, the Atharva-veda, the Itihdsa and Purdza.

7. Towards the south, with their sacrificial cords suspended over their right shoulders, in a place inclined towards the south, they arrange seats of southward-pointed Darbha grass, so that they end in the west—

2. This is a frequently quoted versus memorialis.

Il PRASNA, 8 PATALA, 20 SECTION, 9. 245

ParaLa 8, SEcTION 20.

1. For Vaisampayana, Palingu, Tittira [sic], Ukha, Atreya, the author of the Pada-text, Kaumainya the author of the commentary, for the authors of the Satras, for Saty4sh4dsa (Hirazyakesin), for the handers-down of the text, for the teachers, the Rishis, the hermits dwelling in the woods, the chaste ones, for those who have only one wife.

2. They prepare (seats) each for his own fathers and maternal ancestors.

3. With (the words), ‘For N.N. I prepare (a seat); for N.N.I prepare (a seat)’ (he prepares) a seat.

4. With (the words), ‘I satiate N. N.; I satiate N. N.’ (he makes offerings of) water.

5. With (the words), ‘Adoration to N.N.! Adoration to N.N.!’ (he offers) perfumes, flowers, incense, and lamps.

6. With (the words), ‘To N.N.svaha! To N.N. svah4 !’ (he offers) food.

7. With (the words), ‘I satiate N.N.; I satiate N.N.’ (he offers) water with fruits in it.

8. Having worshipped them with (the words), ‘Adoration to N.N.! Adoration to N. N.!’—

g. Having put wood on the fire to the west of the surface (on which he had performed the Tarpama),

20, 1. The K4adanukrama of the Atreyt-sakha, which has been printed by Professor Weber in his edition of the Taittirtya Samhita, vol. ii, p. 356, shows that the dative Palingave ought to be corrected to Paingaye. The ‘vrittikira’ is there called not Kauzdinya, but Kuadina.

9. There is only one difference between the text of this Sftra

246 GRIHYA-SOTRA OF HIRANYAKESIN.

and having performed the rites down to the Vyahvtti oblations (&c., as above, chap. 18, 3-7).

10. With the two (verses), ‘From joint to joint, ‘Thou who with a hundred’ (Taitt. Samh. IV, 2, 9, 2) they plant Darva grass at the shore of the water.

11, They stir up waves in the water and run a race in an easterly or northerly direction until they lose their breath.

18, 3-7).

10. With the two (verses), ‘From joint to joint, ‘Thou who with a hundred’ (Taitt. Samh. IV, 2, 9, 2) they plant Darva grass at the shore of the water.

11, They stir up waves in the water and run a race in an easterly or northerly direction until they lose their breath.

12. When they have returned (from that race ? or when they have returned from the whole ceremony to the village ?) they offer cakes, coarsely ground grain, and boiled rice to the Brahmazas.

13. The same (rites are repeated) when they have finished the study of the whole Veda, with the exception of the planting of Darva4 grass, of (stirring up) the water, and of the race.

14. Thus they satiate daily (after the Brahmayagta) the gods, the Azshis, and the Fathers with water; they satiate them with water.

End of the Hiramyakesi-sdtra.

and that of chap. 18, 3-7: instead of hutva trin 4dito snuvak4n adhfyate (18, 4) we read here, hutva prathamen4nuvakenAdhiyate, which I believe must be translated, ‘ Having sacrificed with the first Anuvaka, they recite (that Anuvaka).’ Ma&tridatta says, hutva prathamottam4nuvakam adhiyate.

13. See Sfitras 10 and 11.

GRIHYA-SUTRA OF APASTAMBA.

Digitized by Google

INTRODUCTORY NOTE

TO THE

GR/JHYA-SOTRA OF APASTAMBA.

THE short treatise of Apastamba on the Grshya ritual forms one Prasna of the great corpus of the Apastambfya- Kalpa-sftra (see Sacred Books, vol. ii, p. xii) and stands, among the Grithya texts, in closest connection with the Hirazyakesi-Grzhya-sitra. The chief difference between these two Sftras, both belonging to the Taittiritya School of the Black Yagur-veda, consists herein, that Apastamba, just as has been stated above! with regard to Gobhila, gives only the rules for the performance of the Grihya rites without the Mantras, which are contained in a special collection, the Mantrap4¢ha, standing by the side of the Sdtras: Hirazyakesin, on the other hand, follows the more usual practice, as adopted by Sankh4yana, Asvalayana, Paraskara, of interweaving the description of the ceremonies with the text of the corresponding Mantras. <As to the relation in which the Apastambiya-sitras stand to the Mantrap4//a, there is, so far as I can see, no reason why we should not extend the theory which we have tried to establish with regard to Gobhila, to the evidently parallel case of Apastamba: the Sdtras presuppose the existence of the Mantrapatha, just as the latter text seems to presuppose the Sdtras.—The questions regarding the historical relation of Apastamba to Hiranyakesin have been treated of by Professor Bihler in his Introduction to Apastamba’s Dharma-satra, S. B. E., vol. ii, pp. xxiii seq.

I have here to thank Dr. Winternitz, to whom we are indebted for an excellent edition of the Apastambtya- Grihya-sitra, for having placed at my disposal, before publi-

1 See above, pp. 3 seq.

250 GRIHYA-SOTRA OF APASTAMBA.

B. E., vol. ii, pp. xxiii seq.

I have here to thank Dr. Winternitz, to whom we are indebted for an excellent edition of the Apastambtya- Grihya-sitra, for having placed at my disposal, before publi-

1 See above, pp. 3 seq.

250 GRIHYA-SOTRA OF APASTAMBA.

cation, the proof-sheets of his edition, and for lending me his copy of the Mantrap4¢/a as well as of the commentary of Haradatta. The kindness of the same scholar has enabled me to make use of Professor Eggeling’s copy of the first part of Sudarsandrya’s commentary and of his own copy of the second part of the same work.

GRIHYA-SUTRA OF APASTAMBA,

ParaLa 1, Section 1.

1. Now (follow) the ceremonies (the knowledge of) which is derived from practice (and not from the Sruti).

2. They should be performed during the northern course of the sun, on days of the first fortnight (of the month), on auspicious days,

3. With the sacrificial cord suspended over (the sacrificer’s) left shoulder.

4. (The rites should be performed) from left to right.

5. The beginning should be made on the east side or on the north side,

6. And also the end.

7. Ceremonies belonging to the Fathers (are performed) in the second fortnight (of the month),

8. With the sacrificial cord suspended over the right shoulder,

9. From right to left,

10. Ending in the south.

11. Ceremonies occasioned by special occurrences (are performed) according as their occasions demand.

1, 1-11. The Paribhash4s for the Paikayag#as. 4-10, Comp. 7 with 2, 8 with 3, 9 with 4, 10 with 6.

252 GRIHYA-SOTRA OF APASTAMBA.

12. Having set the fire in a blaze, he strews eastward-pointed Darbha grass around it,

13. Or eastward-pointed and northward-pointed (grass) ;

14. Southward-pointed at sacrifices to the Fathers,

15. Or southward-pointed and eastward-pointed.

16. To the north of the fire he strews Darbha grass and (on that) he places the vessels (required for sacrifice) upside-down, two by two, if referring to ceremonies directed to the gods,

17. All at once, if to men,

18. One by one, if to the Fathers.

19. The preparation of the (blades used as) ‘ purifiers, the measure of their length, the preparation of the Prokshawt water, and the sprinkling of the vessels are the same here as at the sacrifices of the new and full moon, (but are performed) in silence.

20. To the west of the fire he pours water into a vessel over which he has laid (two grass blades called) purifiers, purifies (the water) three times with two northward-pointed purifiers, holds it on a level with his nose and mouth, places it to the north of the fire on Darbha grass, and covers it with Darbha grass.

21. On the south side he causes a Brahmava to sit down on Darbha grass.

22. He melts the Agya, pours it, to the west of the fire, into the Agya-pot, over which he has laid two purifiers, draws coals (out of the sacrificial fire) towards the north, puts (the Agya) on them, throws

21. On the south side he causes a Brahmava to sit down on Darbha grass.

12 seq. Description of the regular form of a Pakayagifa. 19. Comp. Srauta-sftra I, 11, 6 seqq.

20. This is the Prawft4 water.

21. The Brahman.

I PATALA, 2 SECTION, 5. 253

light on it by means of a burning (grass-blade), throws two Darbha points into it, moves a firebrand round it three times, takes it from the fire towards the north, sweeps the coals back (into the fire), purifies (the Agya) three times with two northward-pointed purifiers, moving them backward and forward, and throws the purifiers into the fire.

Parata 1, Section 2.

1. He warms at the fire the implement with which he sacrifices, wipes it off with Darbha blades, warms it again, sprinkles it (with water), puts it down, touches the Darbha blades with water, and throws them into the fire.

2. As paridhis (or pieces of wood laid round the fire) yoke-pins are used at the marriage, the Upanayana, the Sam4vartana, the parting of the (wife’s) hair, the tonsure of the child’s hair, the cutting of the beard, and at expiatory ceremonies.

3. He sprinkles water round the fire, on the south side from west to east with (the words), ‘ Aditi, give thy consent!’ on the west side from south to north with ‘Anumati, give thy consent!’ on the north side from west to east with ‘ Sarasvati [sic], give thy consent!’ all around with ‘God Savitz, give thy impulse!’

4. Atceremonies belonging to the Fathers (water is sprinkled) only all round (the fire), silently.

5. Having put a piece of wood on the fire, he

2,2. On the paridhi woods, comp. chiefly Hillebrandt, Neuund Vollmondsopfer, 66 seq.

5. The Srauta rules on the two Aghfras are given Srauta-sitra II, 12, 75 14, 3.

254 GRIHYA-SOTRA OF APASTAMBA.

offers the two Agh4ra oblations as at the sacrifices of the new and full moon, silently.

6. Then he offers the two Agyabh4ga oblations, over the easterly part of the northerly part (of the fire) with (the words), ‘To Agni Sv4ha!’ over the easterly part of the southerly part (another oblation) exactly like the preceding one, with (the words), ‘To Soma Svaha!’

7. Having offered the chief oblations (belonging to each sacrifice) according to prescription, he adds the following oblations, viz. the Gaya, Abhyatana, RAash¢rabhvzt oblations, the oblation to Pragdpati, the Vy4hvtis one by one, the oblation to (Agni) Svish¢akvzt with (the following formula), ‘What I have done too much in this ceremony, or what I have done here too little, all that may Agni Svishtakrvizt, he who knows, make well sacrificed and well offered. Svaha!’

8. The sprinkling (of water) round (the fire is repeated) as above; the Mantras are altered so as to say, ‘Thou hast given thy consent, ‘Thou hast given thy impulse.’

Svaha!’

8. The sprinkling (of water) round (the fire is repeated) as above; the Mantras are altered so as to say, ‘Thou hast given thy consent, ‘Thou hast given thy impulse.’

9. The designation ‘ Pakayag#a’ is used of ceremonies connected with worldly life.

10. There the ritual based on the Braéhmaza (holds good),

6. Comp. Srauta-sftra II, 18, §; Hillebrandt, loc. cit., p. 106, note 3.

4. On the Gaya, Abhy4aténa, Rash/rabhr:t formulas, comp. Paraskara I, 5, 7 seq.; Hiramyakesin I, 1, 3, 7 seq.; Taitt. Samhité III, 4, 4-7.—-The last formula occurs also in Asvalfyana I, 10, 23; Hiramyakesin I, 1, 3, 6, &c.

8. Comp. above, Sftra 3.

10. According to Haradatta, this Sitra would imply that wheresoever the ritual described in the preceding Sfitras holds good,

I PATALA, 3 SECTION, I. 255

11. (To which the words allude), ‘He sacrifices twice ; he wipes off (his hand) twice; he partakes twice (of the sacrificial food); having gone away he sips (out of the Srué) and licks off (the Srué).’

12. All seasons are fit for marriage with the exception of the two months of the sisira season, and of the last summer month.

13. All Nakshatras which are stated to be pure, (are fit for marriage) ;

14. And all auspicious performances.

15. And one should learn from women what ceremonies (are required by custom).

16. Under the Invakds (Nakshatra), (the wooers who go to the girl’s father) are sent out : such wooers are welcome.

Parata 1, SEcTION 3.

1. Under the Maghas (Nakshatra) cows are provided ;

another ritual based on the Brahmana, and more especially on the treatment of the Agnihotra in the Braéhmasza, may be used in its stead.

11. Comp. Taitt. Brahmama II, 1, 4,5; Satapatha Brahmana II, 3, 1, 18. 21.—At the Agnihotra the sacrificer, having wiped off the Srué with his hand, wipes off the hand on the Barhis or on the earth (Apast.- -Sraut. VI, 10,11; 11,4; K&tyayana IV, 14, 20). As to the following acts alluded to in this Siitra, comp. Apastamba VI, 11, 4.53 12,2

16. On the Nakshatra Invak4s, comp. Section 3, Sfiitra 4. This Sftra forms a Sloka-hemistich, on which Haradatta observes, ‘ This verse has not been made by the Sftrak4ra.’

8, 1, 2. Comp. Rig-veda X, 85, 13; Atharva-veda XIV, 1, 13; Kausika-sitra 75; R4mdyana I, 71, 24; 72, 13; Weber, Die vedischen Nachrichten von den Naxatra, II, 364 seq. These parallel passages most decidedly show that in Sftra 2 we ought to read vyuhyate, not vyfhyate.

256 GRIHYA-SOTRA OF APASTAMBA.

2. Under the Phalgunt (Nakshatra) marriage is celebrated.

3. A daughter whom he wishes to be dear (to her husband), a father should give in marriage under the Nish¢ya (Nakshatra) ; thus she becomes dear (to her husband); she does not return (to her father’s) house: this is an observance based on a Brahmama.

4. The word Invakés means Myzgasiras; the word Nish¢y4 means Svati.

5. At the wedding one cow;

6. In the house one cow:

7. With the (first cow) he should prepare an Argha reception for the bridegroom as for a guest,

4. The word Invakés means Myzgasiras; the word Nish¢y4 means Svati.

5. At the wedding one cow;

6. In the house one cow:

7. With the (first cow) he should prepare an Argha reception for the bridegroom as for a guest,

8. With the other (the bridegroom [?] should do so) for a person whom he reveres.

9. These are the occasions for killing a cow: (the arrival of) a guest, (the Ashéaké sacrifice offered to) the Fathers, and marriage.

10. Let (the wooer) avoid in his wooing a girl that sleeps, or cries, or has left home.

_ 11. And let him avoid one who has been given (to another), and who is guarded (by her relations), and one who looks wicked (?), or who is a most

3- Comp. Taittirtya Brahmana I, 5, 2, 3.

4- Comp. Sfitra 3, and above, Section 2, Sfitra 16.

5-8. Comp. Sankhfyana-Grehya I,12, 10. It is clear that with the first cow the bride’s father has to receive the bridegroom. The ‘house’ mentioned in Sfitra 6 seems to be the house of the newlymarried couple. In the expression ‘whom he reveres,’ ‘he,’ according to the commentaries, is the bridegroom.

10. This S@tra forms a half-sloka.

11. Most expressions in this Sfitra are quite doubtful, and their translation rests on the explanations of the commentators (see Pp. 44, 45 of Dr. Winternitz’s edition), which are evidently for the most part only guesses.

1 PATALA, 3 SECTION, 20. 257

excellent one (?), or (who is like the fabulous deer) sarabha (?), a hunch-back, a girl of monstrous appearance, a bald-headed girl, a girl whose skin is like a frog’s (?), a girl who has gone over to another family (?), a girl given to sensual pleasures (?), or a herdess, or one who has too many friends, or who has a fine younger sister, or one whose age is too near to that of the bridegroom (?).

12. Girls who have the name of a Nakshatra, or of a river, or of a tree, are objectionable.

13. And all girls in whose names the last letter but one is r or 1, one should avoid in wooing.

14. If possible, he should place (the following) objects hidden before the girl, and should say to her, ‘Touch (one of these things).’

15. (The objects are), different kinds of seeds mixed together, loose earth from (the kind of sacrificial altar called) vedi, an earth-clod from a field, cow-dung, and an earth-clod from a cemetery.

16. If she touches one of the former (objects, this portends) prosperity as characterized (by the nature of what she has touched).

17. The last is regarded as objectionable.

18. Let him marry a girl of good family and character, with auspicious characteristics, and of good health.

19. Good family, a good character, auspicious characteristics, learning, and good health: these are the accomplishments of a bridegroom.

20. A wife who is pleasing to his mind and his

12, 13. These Sfitras would require only slight alterations to make a sloka. 16. The seeds mean offspring, and so on.

[30] S)

258 GRIHYA-SOTRA OF APASTAMBA.

20. A wife who is pleasing to his mind and his

12, 13. These Sfitras would require only slight alterations to make a sloka. 16. The seeds mean offspring, and so on.

[30] S)

258 GRIHYA-SOTRA OF APASTAMBA.

eyes, will bring happiness to him; let him pay no attention to the other things: such is the opinion of some.

ParaLta 2, SECTION 4.

1. Let him send out as his wooers friends who have assembled, who are versed in the Mantras.

2. He should recite over them the first two verses (Mantrap. I, 1, 1. 2).

3. When he himself has seen (the bride), let him murmur the third (verse; M. I, 1, 3).

4. With the fourth (M. I, 1, 4) let him behold her.

5. Let him seize with his thumb and fourth finger a Darbha blade, and let him wipe (therewith) the interstice between her eye-brows with the next Yagus (M. I, 1, 5), and let him throw it away towards the west.

6. If an omen occurs (such as the bride’s or her relations’ weeping), let him murmur the next (verse ; M. I, 1, 6).

7. With the next (verse; M. I, 1, 7) let him send an even number of persons who have assembled there, and who are versed in the Mantras, to fetch water.

8. With the next Yagus (M. I, 1, 8) he places a round piece of Darbha net-work on her head; on that, with the next (verse; M. I, 1, 9) he places a right yoke-hole; on this hole he lays with the next (verse; M. I, 1, 10), a piece of gold, and washes her with the next five verses (M. I, 2, 1-5), (so that the

4, 8. As to the last sentence of this Sfitra, comp. the statements collected by Hillebrandt, Neu- und Vollmondsopfer, p. 59.

2 PATALA, 4 SECTION, 17. 259

water runs over that gold and through the yokehole); with the next (verse; M. I, 2, 6) he causes her to dress in a fresh garment, and with the next (M. I, 2, 7) he girds her with a rope.

g. Then he takes hold of her with the next (verse; M. I, 2, 8) by her right hand, leads her to the fire, spreads a mat, west of the fire, so that the points of the blades in it are directed towards the north, and on this mat they both sit down, the bridegroom to the north.

10. After the ceremonies have been performed from the putting of wood on the fire down to the Agyabhaga oblations, he recites over her the first two (verses of the third Anuvdka).

11. Then he should take with his right hand, palm down, her right hand which she _ holds palm up.

12. If he wishes that only daughters may be born to him, he should seize only the fingers (without the thumb) ;

_ 13. If he wishes that only sons may be born to him, the thumb.

14. He takes (her hand) so as just to touch her thumb and the little hairs (on her hand),

15. With the four verses, ‘I take thy hand’ (Mantrap. I, 3, 3-6).

16. He then makes her step forward with her right foot, to the north of the fire, in an easterly or northerly direction, with (the formula), ‘One step for sap’ (M. I, 3, 7).

17. At her seventh step he murmurs, ‘Be a friend’ (M. I, 3, 14).

260 GRIHYA-SOTRA OF APASTAMBA.

ParaLa 2, SECTION 5.

16. He then makes her step forward with her right foot, to the north of the fire, in an easterly or northerly direction, with (the formula), ‘One step for sap’ (M. I, 3, 7).

17. At her seventh step he murmurs, ‘Be a friend’ (M. I, 3, 14).

260 GRIHYA-SOTRA OF APASTAMBA.

ParaLa 2, SECTION 5.

1. Having before the sacrifice gone round the fire, so that their right sides are turned towards it,

2. They sit down in their former position, and while she takes hold of him, he offers the oblations (indicated by the) next (Mantras), with (the Mantras), ‘To Soma, the acquirer of a wife, Svaha!’ (M. I, 4, I-16), one oblation with each Mantra.

3. He then causes her, to the north of the fire, to tread with her right foot on a stone, with (the verse), ‘Tread’ (M. I, 5, 1).

4. Having ‘spread under’ Agya into her joined hands, he pours roasted grain twice (into them), and sprinkles Agya over it.

5. Some say that an uterine relation of hers pours the grain (into her hands).

6. He (?) sacrifices (that grain) with (the verse), ‘This wife’ (M.I, 5, 2).

7. Having gone round the fire, with the right side turned towards it, with the next three (verses; M, I, 5, 3-5) he makes her tread on the stone as above (M. I, 5, 6).

8. And the oblation (is performed) with the next (verse; M. I, 5, 7).

g. (Then follow) again the circumambulation (M. I, 5, 8-10), the injunction to tread on the stone

5, 2. See 4, 9. 3. See below, IV, ro, 9g.

6. ‘ The action of sacrificing belongs to the bridegroom ; the hands of the wife represent the sacrificial vessel.’ Haradatta.— It is the bridegroom who sacrifices the grain with the verse, ‘“ This wife.”’ Sudarsanarya.

4. See above, Satra 3.

2 PATALA, 5 SECTION, 22. 261

(I, 5, 11), and the oblation with the next (verse; I, 5, 12);

10. (Then) the circumambulation again (I, 5, 13-15).

11. He enters upon the performance of the Gaya and following oblations.

12. Having performed (the rites) down to the sprinkling (of water) round (the fire), and having untied the rope with the next two verses (I, 5, 16. 17), he should then make her depart (from her father’s house in a vehicle), or should have her taken away.

13. Having put that fire (with which the marriage rites have been performed, into a vessel), they carry it behind (the newly-married couple).

14. It should be kept constantly,

15. If it goes out, (a new fire) should be kindled by attrition,

16. Or it should be fetched from the house of a Srotriya.

17. Besides, if (the fire) goes out, one of them, either the wife or the husband, should fast.

18. Or he may sacrifice with the next (verse; M. I, 5, 18), and not fast.

19. The next (verse; M.I, 6, 1) is for putting the chariot (on which the young couple is to depart), in position ;

20. With the next two (verses; M. I, 6, 2. 3), he ‘ puts the two animals to the chariot ;

21. First the right one.

22, When she mounts (the chariot), he recites over her the next (verses; M. I, 6, 4-7).

With the next two (verses; M. I, 6, 2. 3), he ‘ puts the two animals to the chariot ;

21. First the right one.

22, When she mounts (the chariot), he recites over her the next (verses; M. I, 6, 4-7).

11, 12. See Section 2, Sftras 7. 8; Section 4, Sfitra 8. 12 seq. Comp. Hiranyakesin I, 7, 22, 1 seq.

262 GRIHYA-SOTRA OF APASTAMBA.

23. With the next (verse; M. I, 6, 8), he spreads out two threads in the wheel-tracks (in which the chariot is to go), a dark-blue one in the right (track), a red one in the left.

24. With the next (verses; M. I, 6, 9-11), he walks on these (threads).

‘25. And when they pass by bathing-places, posts, or cross-roads, let him murmur the next (verse ; M. I, 6, 12).

ParaLa 2, SECTION 6.

1, The next (verse; M. I, 6, 13), he recites over a boat (with which they are going to cross a river).

2. And let the wife, when she is crossing, not see the crew.

3. When they have crossed, let him murmur the next (verse; M.I, 6, 14).

4. If they have to pass over a cemetery, or if any article (which they carry with them), or their chariot is damaged, the ceremonies from the putting of wood on the fire down to the Agyabhaga oblations are performed, and while she takes hold of him, he offers the oblations (indicated by the) next (Mantras ; M.I, 7, 1-7), then he enters upon the performance of the Gaya and following oblations, and performs (the rites) down to the sprinkling (of water) round (the fire).

5. If they pass by trees with milky sap or bye other trees that serve as marks, by rivers or by deserts, he should murmur the next two (verses ; M. I, 7, 8. 9), according to the characteristics in them (which refer to these different cases).

6. With the next (verse) he shows her the house (M. I, 7, 10).

2 PATALA, 6 SECTION, 12. 263

7. With the next two (verses; M. I, 7, 11. 12) he unyokes the two animals; the right one first.

8. Having, with the next (verse; M. I, 8, 1), spread out, in the centre of the house, a red bull’s skin with the neck to the east, with the hair up, he causes her to recite the next (verse; M. I, 8, 2), while he makes her enter the house, (which she does) with her right foot.

g. And she does not stand on the threshold.

10. In the north-east part of the house the ceremonies from the putting of wood on the fire down to the Agyabh4ga oblations are performed, and while she takes hold of him, he offers the oblations (indicated by the) next (Mantras; M. I, 8, 3-15); then he enters upon the performance of the Gaya and following oblations, and performs (the rites) down to the sprinkling (of water) round (the fire). Then they sit down with the next (verse; M. I, 9, 1) on the skin, the bridegroom ‘to the north.

11. He then places with the next (verse; M. I, 9, 2), the son of ‘a wife who has only sons and whose children are alive, in her lap, gives fruits to the (child) with the next Yagus (M. I, 9, 3), and murmurs the next two (verses; M. I, 9, 4-5). Then he (and his wife) observe silence until the stars appear.

I, 9, 2), the son of ‘a wife who has only sons and whose children are alive, in her lap, gives fruits to the (child) with the next Yagus (M. I, 9, 3), and murmurs the next two (verses; M. I, 9, 4-5). Then he (and his wife) observe silence until the stars appear.

12. When the stars have appeared, he goes out (of the house with her) in an easterly or northerly direction, and shows her the polar star and (the star) Arundhatt with the next two verses (M. I, 9, 6-7), according to the characteristics (contained in those verses).

264 GRIHYA-SOTRA OF APASTAMBA.

ParaLa 8, SECTION 7,

1. He then makes her offer the sacrifice of a Sthaltpaka sacred to Agni.

2, The wife husks (the rice grains out of which this Sthaltpaka is prepared).

3. After he has cooked (the Sthaltpaka), and has sprinkled (Agya) over it, and has taken it from the fire towards the east or the north, and has sprinkled (Agya) over it while it stands (there near the fire), (the ceremonies) from the putting of wood on the fire down to the Agyabh4ga oblations (are performed), and while she takes hold of him, he sacrifices of that Sthaltpaka.

4. The ‘ spreading under’ and the sprinkling over (of Agya are done) once; two Avadanas (or cut-off portions are taken).

5. Agni is the deity (of the first oblation) ; offering is made with the word Svah4.

6. Or he may sacrifice after having picked out, once, a portion (of the sacrificial food with the Darvi spoon).

7. Agni Svish¢akrzt is the second (deity).

8. (At the Svishéakvzt oblation) the ‘ spreading under’ and taking an Avad4na are done once, the sprinkling over (of Ayya) twice.

9. The Avadana for the first deity (is taken) out of the middle (of the Sthaltp4ka) ;

10. It is offered over the centre (of the fire).

7, 1 seq. Hiranyakesin I, 7, 23, 2 seq. 6. As to the technical meaning of upahatya or upaghatam, comp. the note on Gobhila I, 8, 2; Grihya-samgraha I, 111.

3 PATALA, 7 SECTION, 19. 265

11, (The Avadana) for the second (deity is taken) from the northern part (of the Sthaltpaka) ;

12. It is offered over the easterly part of the northerly part (of the fire).

13. Having silently anointed (a part of) the Barhis (by dipping it) into the remains both (of the Sthalipaka and the Agya) in the way prescribed (in the Srauta ritual) for the (part of the Barhis called) Prastara, he throws (that part of the Barhis) into the fire.

14. (The rule regarding) the second sprinkling (of water round the fire) is valid (here).

15. He gives (the remains of) that (sacrificial food) with butter to a Brahmaza to eat—

16. Whom he reveres. To that (Brahmama) he makes the present of a bull.

17. In the same way, with the exception of the sacrificial gift, they should sacrifice a SthaltpAka from then onwards, on the days of the new and full moon, after having fasted.

18. Some say that a vessel full (of grain) is the sacrificial gift.

To that (Brahmama) he makes the present of a bull.

17. In the same way, with the exception of the sacrificial gift, they should sacrifice a SthaltpAka from then onwards, on the days of the new and full moon, after having fasted.

18. Some say that a vessel full (of grain) is the sacrificial gift.

19. From then onwards he should offer morning and evening with his hand these two oblations (to Agni and to Agni Svish¢akrz.) of (rice) grains or of barley.

13. Comp. Srauta-sfitra III, 5, 9 seqq.—On the prastara, see Hillebrandt, Neu- und Vollmondsopfer, 64. 142. 146.

14. See above, I, 2,8. The upahomas prescribed above, I, 2, 7, are not performed here, but the second parisheana is.

16. I have altered in my translation the division of the two sentences. Comp. Hirasyakesin I, 7, 23, 5-6, and the note there.

19. The two regular daily oblations corresponding to the Agnihotra of the Srauta ritual.

266 GRIHYA-SOTRA OF APASTAMBA.

20. The deities are the same as at the Sthaltpdka (just described),

21. Some say that the first oblation in the morning is sacred to Sfrya.

22. Before and after (those oblations) the sprinkling (of water) round (the fire is performed) as stated above.

23. By the sacrifice of the new and full moon the other ceremonies have been explained (the knowledge of) which is derived from practice.

24. The deities (of those rites) are as stated (with regard to each particular case), having their place between Agni (Satra 5) and Svish¢akrzt (Satra 7).

25. The sacrifice (of a cow) on the arrival of a guest (should be performed as stated below) without alterations,

26. (The deities) of the Vaisvadeva ceremony are the Visve devas,

27. Of ceremonies performed on -full-moon days, the full-moon day on which they are performed.

Parata 3, SEcTION 8.

1. At the opening and concluding ceremonies of the Vedic study, the Azshi who is indicated (as the

22. See I, 2, 3. 8. 23. See I, 1,1.

25. See below, V, 13, 16.

26. See Apastamba Dharma-sfitra II, .2, 3, 1 (S.B.E., vol. ii, p. 103).

27. For instance, the Sravant paurmamiasi is the deity of the ceremonv described below, VII, 18, 5 seq.

8, 1. Haradatta observes that at the kamdopakarana and kandasamfpana the Ashi of that kanda, at the general adhy4yopakarana and samfpana all k4sdarshis, should be worshipped.

3 PATALA, 8 SECTION, IO. 267

Rishi of the Kanda which they study, is the deity to whom the ceremony belongs),

2. And in the second place Sadasaspati (cf. Mantrap. I, 9, 8).

3. They reject a sacrifice performed by a wife or by one who has not received the Upanayana initiation, and a sacrifice of salt or pungent food, or of such food as has an admixture of a despised sort of food.

4. Sacrifices connected with special wishes and Bali sacrifices (should be performed) as stated (even against the clauses of the last Sftra).

5. Whenever the fire flames up of itself, he should put two pieces of wood on it with the next two (verses; M. I, 9, 9-10),

4. Sacrifices connected with special wishes and Bali sacrifices (should be performed) as stated (even against the clauses of the last Sftra).

5. Whenever the fire flames up of itself, he should put two pieces of wood on it with the next two (verses; M. I, 9, 9-10),

6. Or with (the two formulas), ‘May fortune reach me! May fortune come to me!’

7. Let him notice the day on which he brings his wife home.

8. (From that day) through three nights they should both sleep on the ground, they should be chaste, and should avoid salt and pungent food.

9. Between their sleeping-places a staff is interposed, which is anointed with perfumes and wrapped round with a garment or a thread.

10. In the last part of the fourth night he takes up the (staff) with the next two (verses; M. I, 10, 1-2), washes it and put; it away; then (the ceremonies) from the putting of wood on the fire down to the Agyabhaga oblations (are -performed), and while she takes hold of him, he sacrifices the oblations (indicated by the) next (Mantras; M. IJ, 10, 3-9); then he enters upon the performance of the Gaya and following oblations, and performs (the

268 GRIHYA-SOTRA OF APASTAMBA.

rites) down to the sprinkling (of water) round (the fire). Then he makes her sit down to the west of the fire, facing the east, and pours some Agya of the remains (of those oblations) on her head with the (three) VyAhvztis and the word Om as the fourth (M. I, 10, 10-13). Then they look at each other with the next two verses (M. I, 11, 1-2), according to the characteristics (contained in those verses); with the next verse (M. I, 11, 3) he besmears the region of their hearts with remains of Agya; then he should murmur the next three verses (I, 11, 4-6), and should murmur the rest (of the Anuvaka; I, 11, 7-11) when cohabiting with her.

11. Or another person. should recite (the rest of the Anuvd4ka) over her, (before they cohabit).

12. During her (first) monthly illness he instructs her about the things forbidden (to menstruous women), contained in the Brahmaza, in the section, ‘A menstruous woman with whom,’ &c.

13. After the appearance of her monthly illness, hé should, when going to cohabit with her after her illness, recite over her, after she has bathed, the next verses (M. I, 12, 1-13, 4).

Parata 8, SECTION 9.

1. Each following night with an even number, from the fourth (after the beginning of her monthly illness) till the sixteenth, brings more excellent offspring to them, if chosen for the (first) cohabiting after her illness; thus it is said.

2. If he sneezes or coughs while going about on

12. Taittirlya Samhita II, 5, 1, 6 seq.

3 PATALA, 9 SECTION, 5. 269

business, he should touch water and should murmur the two following (verses; M. I, 13, 5. 6) according to the characteristics (which they contain).

2. If he sneezes or coughs while going about on

12. Taittirlya Samhita II, 5, 1, 6 seq.

3 PATALA, 9 SECTION, 5. 269

business, he should touch water and should murmur the two following (verses; M. I, 13, 5. 6) according to the characteristics (which they contain).

3. In the same way with the next (Mantras—M. I, 13, 7-10—he should address the following objects), according to the characteristics (which those Mantras contain) : a conspicuous tree, a heap of excrements, the skirt (of his garment) which is blown against him by the wind, and a shrieking bird.

4. One (for instance, the wife’s father) who wishes that the hearts of both (husband and wife) may be in accord should observe chastity through at least three nights and should prepare a Sthaltpaka. Then (the ceremonies) from the putting (of wood) on (the fire) down to the Agyabh4ga oblations (are performed), and while the wife takes hold of him, he sacrifices of the Sthalipaka the oblations (indicated by the) next (Mantras; M. I, 14, 1-7); then he enters upon the performance of the Gaya and following oblations, and performs (the rites) down to the sprinkling (of water) round (the fire). (The remains of) the (sacrificial food) with butter, he should give to eat to an even number of Brahmazas, at least to two, and should cause them to pronounce wishes for his success,

5. When the moon, on the following day, will be in conjunction with Tishya, she strews three times seven barley-grains around (the plant) Clypea Hernandifolia with (the formula), ‘If thou belongest to Varuma, I redeem thee from Varuma. If thou belongest to Soma, I redeem thee from Soma.’

9, 5. Comp. Gobhila II, 6, 6 seq.

270 GRIHYA-SOTRA CF APASTAMBA.

6. On the following day she should set upright (the plant) with the next (verse; M. I, 15, 1), should recite the next three (verses; M. I, 15, 2-4) over it, should tie (its root) with the next (verse; M. I, 15, 5) to her hands so that (her husband) does not see it, and should, when they have gone to bed, embrace her husband with her arms, with the verse alluding to the word upadh4na (‘putting on;’ M. I, 15, 6).

7. Thus he will be subject to her. .

8. By this (rite) also (a wife) overcomes her cowives.

g. For this same purpose she worships the sun daily with the next Anuvaka (M. I, 16).

10. If a wife is affected with consumption or is otherwise sick, one who has to observe chastity, should rub her limbs with young lotus leaves which are still rolled up, and with lotus roots, with the next (formulas, limb by limb) according to the characteristics (contained in those formulas; M. I, 17, 1-6), and should throw away(the leaves and roots) towards the west.

11. With the next (verses; M. I, 17, 7-10) he should give the wife’s garment (which she has worn at the wedding (?]) to (a Brahmaza) who knows this (ceremony).

Parata 4, SEection 10.

1. We shall explain the Upanayana (or initiation of the student).

2. Let him initiate a Brahmama in the eighth year after the. conception,

I, 17, 7-10) he should give the wife’s garment (which she has worn at the wedding (?]) to (a Brahmaza) who knows this (ceremony).

Parata 4, SEection 10.

1. We shall explain the Upanayana (or initiation of the student).

2. Let him initiate a Brahmama in the eighth year after the. conception,

3- A R4aganya in the eleventh, a Vaisya in the twelfth year after the conception.

4 PATALA, 10 SECTION, 9. 271

4. Spring, summer, autumn: these are the (fit) seasons (for the Upanayana), corresponding to the order of the castes.

5. (The boy’s father) serves food to Brahmazas and causes them to pronounce auspicious wishes, and serves food to the boy. (The teacher ?) pours together, with the first Yagus (of the next Anuvaka, warm and cold) water, pouring the warm water into the cold, and moistens (the boy’s) head with the next (verse; M. II, 1, 2).

6. Having put three Darbha blades into his hair (towards each of the four directions) (the teacher [?]) shaves his hair with the next four (verses; M. II, 1, 3-6) with the different Mantras, towards the different (four) directions.

7. With the following (verse, M.II,1, 7, somebody) addresses him while he is shaving. .

8. Towards the south, his mother or a Brahma- Aarin strews barley-grains on a lump of bull’s dung ; with this (dung) she catches up the hair (that is cut off), and puts it down with the next (verse; M. II, 1, 8) at the root of an Udumbara tree or in a tuft of Darbha grass.

9. After (the boy) has bathed, and (the ceremonies) from the putting (of wood) on (the fire) down to the Agyabh4ga oblations (have been performed), he causes him to put a piece of Pal4sa wood on the

10, 6, 7. The difference which Haradatta makes between the teacher who begins to shave him (pravapati) and the barber who goes on with shaving (vapantam) seems too artificial.

4. Haradatta: The teacher addresses the barber, &c.—Sudarsanfrya: The mother of the boy or a Brahmaééarin [comp. Sfitra 8]

. - addresses the teacher who shaves him. ' g. Comp. above, II, 4, 3.

272 GRIHYA-SOTRA OF APASTAMBA.

fire with the next (verse; M. II, 2, 1), and makes him tread with his right foot on a stone to the north of the fire, with (the verse), ‘Tread’ (M. II, 2, 2).

10. Having recited the next two (verses; M. II, 2, 3. 4) over a garment that has been spun and woven on one day, and has caused him, with the next three (verses; M. II, 2, 5-7), to put it on, he recites over him, after he has put it on, the next (verse; M,II, 2, 8).

11. He ties thrice around him, from left to right, a threefold-twisted girdle of Muzga grass with the next two (verses; M. II, 2, 9. 10), and (gives him) a skin as his outer garment with the next (verse; II, 2, 11).

12, To the north of the fire (the teacher) spreads out Darbha grass; on that he causes (the boy) to station himself with the next (verse; M. II, 3, 1), pours his joined hands full of water into (the boy’s) joined hands, makes him sprinkle himself three times with the next (verse; M. II, 3, 2), takes hold of his right hand with the next (formulas; M. II, 3, 3-12), gives him with the next (formulas; M. II, 3, I 3-23) in charge to the deities (mentioned in those Mantras), initiates him with the next Yagus (M. IT, 3, 24), and murmurs into his right ear the (Mantra), ‘ Blessed with offspring’ (II, 3, 25).

Parata 4, Section 11.

1. The boy says, ‘I am come to be a student’ (II, 3, 26).

11. Comp. Apast. Dharma-sittra I, 1, 2, 33; 1, 3, 3 seq. 12, As to the words, ‘he initiates him’ (upanayati), comp. Sankhayana II, 2, 11, 12; Asvalayana I, 20, 4 &c.

4 PATALA, II SECTION, 13. 273

2. The other (i.e. the teacher) has to ask; the boy has to answer (II, 3, 27-30).

3. The other murmurs the rest (of the Anuvaka),

4. And causes the boy to repeat (the Mantra) which contains wishes for himself (II, 3, 32).

5. (The rites) down to the Agyabh4gas have been prescribed.

6. Having then caused him to sacrifice the oblations (indicated in the) next (Mantras; M. II, 4,1-11), he enters upon (the performance) of the Gaya and following oblations.

7. Having performed (the rites) down to the sprinkling (of water) round (the fire), he puts down, to the west of the fire, a bunch of northward-pointed grass; on that (the teacher) who performs the initiation, sits down with the next Yagus (M. II, 4, 12).

8. The boy, sitting to the east (of him), facing the west, seizes with his right hand (the teacher's) right foot and says, ‘ Recite the SAvitri, Sir!’

9. He recites (the Savitri) to him, ‘ That (glorious splendour) of Savitrz’ (Taitt. Samh. I, 5, 6, 4; M. Il, 4, 13);

10. Pada by Pada, hemistich by hemistich, and the whole (verse).

11. (When repeating the Savitri Pada by PAda, he pronounces) the Vyahz“tis singly at the beginning or at the end of the Padas ;

12. In the same way (the first and the second Vyadhrvzti at the beginning or at the end) of the hemistichs ; the last (Vy4hvzti, when he repeats) the whole verse.

13. With the next Mantra (M. II, 4, 14) the boy touches his upper lip;

11, 5. See above, Section 10, Sftra 9. [30] T

274 GRIHYA-SOTRA OF APASTAMBA,

14. With the next (II, 4, 15) both his ears ;

15. With the next (II, 5, 1) he takes up the staff.

16. The staff of a Brahmaza is made of Paldsa wood, that of a Raganya of a branch of the Nyagrodha tree, so that the downward-turned end (of the branch) forms the tip (of the staff), that of a Vaisya of Badara or Udumbara wood.

With the next (II, 5, 1) he takes up the staff.

17. Some state (only), without any reference to caste, that the staff should be made of the wood of a tree,

18. After (the teacher) has.made him repeat (the formula), ‘My memory’ (M. II, 5, 2), and he has bestowed an optional gift on his teacher, and (the teacher) has made him arise with (the formula, M. II, 5, 3), ‘ Up, with life!’ (the student) worships the sun with the next (Mantras; II, 5, 4).

19. If (the teacher) wishes, ‘May this (student) not be estranged from me,’ let him take (the student) by the right hand with the next (verse; II, 5, 6).

20. They keep that fire (used at the Upanayana) three days,

21. And (during that time) salted and pungent food should be avoided.

22. Having wiped (with his hand wet) around (the fire) with (the formula), ‘ Around thee’ (M. II, 6, 1), he should put (twelve) pieces of wood on that (fire) with the next Mantras (II, 6, 2-13).

23. In the same way also on another (fire, when the Upanayana fire is kept no longer),

24. Fetching fuel regularly from the forest.

25. With the next (formula—M. II, 6, 14—the teacher) instructs (the student in his duties).

16,17. These Sftras are identical with Dharma-siitra I, 1, 2, 38 (S. B. E,, vol. ii, p. 9).

5 PATALA, I2 SECTION, 6. 275

26. On the fourth day (after the Upanayana the teacher) takes the garment (of the student) for himself with the next (verse; M. II, 6, 15), having made him put on another (garment).

Parata 5, SEcTion 12.

1, Having studied the Veda, when going to take the bath (which signifies the end of his studentship), he enters a cow-shed before sunrise, hangs over its door a skin with the hair inside, and sits there.

2. On that day the sun should not shine upon him.

3. At noon, after (the ceremonies) from the putting (of wood) on the fire down to the Agyabh4ga oblations (have been performed), he puts a piece of Palasa wood on (the fire) with the next (verse; M. II, 7, 1), sits down to the west of the fire on a mat or on erak4 grass, recites the next (verse, II, 7, 2) over a razor, and hands it over to the barber with the next Yagus (II, 7, 3). (The rites) beginning with the pouring together of (warm and cold) water down to the burying of the hair are the same as above (comp. M. II, 7, 4).

4. He sits down behind the cow-shed, takes the girdle off, and hands it over to a Brahma4érin.

5. The (Brahma4érin) hides it with the next Yagus (II, 7, 5) at the root of an Udumbara tree or in a tuft of Darbha grass.

6. With water of the description stated above he

26. The garment which the teacher takes for himself is that mentioned above, IV, 10, 10.

12, 3. See above, IV, 10, 5-8.

6. See IV, 10, 5.

276 GRIHYA-SOTRA OF APASTAMBA.

6. With water of the description stated above he

26. The garment which the teacher takes for himself is that mentioned above, IV, 10, 10.

12, 3. See above, IV, 10, 5-8.

6. See IV, 10, 5.

276 GRIHYA-SOTRA OF APASTAMBA.

bathes with the six next (verses; II, 7, 6-11), and with the next (II, 7, 12) he cleanses his teeth with a stick of Udumbara wood.

7. Having bathed and shampooed his body with such ingredients as are used in bathing, (aromatic powder, &c.),

8. He puts on with the next Yagus (M. II, 7, 13) a fresh under garment, and anoints himself, after having given the salve in charge of the deities with the next (Mantras, II, 7, 14), with the next (verse, II, 7, 15) with sandal salve which is scented with all kinds of perfumes. With the next (verse, IJ, 7, 16) he moves about a gold pellet with its setting, which is strung on a string, three times from left to right in a water-pot ; with the next (verse, II, 7, 17) he ties the (pellet) to his neck; in the same way, without Mantras, he ties a pellet of Badara wood to his left hand, and repeats the rites stated above with a fresh upper garment, with the (verses), ‘ May the rich’ (comp. above, IV, 10, 10; M. II, 7, 18).

9. To the skirt (of that garment) he ties two earrings, puts them into the (sacrificial spoon called) Darvi, offers the oblations (indicated by the) next (Mantras; M. II, 8, 1-8), pouring the Agya over (the ear-rings), and enters upon (the performance of) the Gaya and following oblations.

10. Having performed (the ceremonies) down to the sprinkling (of water) round (the fire), he should tie (one of the ear-rings) with the same (verses) to his right ear, and with the same (verses one) to his left ear. .

11. In the same way he should with the following (formulas, M. II, 8, 9-9, 5), according to the characteristics (contained in them), (put) a wreath on his

5 PATALA, 13 SECTION, 7. 277

head, anoint (his eyes), look into a mirror, (put on) shoes, (and should take) a parasol and a staff.

12. He keeps silence until the stars appear.

13. When the stars have appeared, he goes away towards the east or north, worships the quarters (of the horizon) with the next hemistich, and the stars and the moon with the next (M. II, 9, 6).

14. Having spoken with a friend he may go where he likes.

Parata 5, SEcTIon 13.

1. Now this (is) another (way for performing the Samavartana). He bathes silently at a bathingplace and puts silently a piece of wood on (the fire).

2. He sits down on a bunch of grass, as stated above (comp. M. II, 9, 7), at a place where they are going to honour him (with the Argha reception).

3. A king and a chieftain (sit down) in the same way (as a Brahmaza), with the next two (formulas, M. II, 9, 8. 9), according to the characteristics (contained in them).

4. (The host) announces (to the guest), ‘The water for washing the feet!’

3. A king and a chieftain (sit down) in the same way (as a Brahmaza), with the next two (formulas, M. II, 9, 8. 9), according to the characteristics (contained in them).

4. (The host) announces (to the guest), ‘The water for washing the feet!’

5. (The guest) should recite the next (verse, II, 9, 10) over (that water) and should stretch out the right foot first to a Brahmaaa, the left to a Sddra.

6. Having touched the person who washes him, he should touch himself (i.e. his own heart) with the next (formula, M. II, 9, 11).

7. (The host, taking the Argha water) in an

13, 2. See above, IV, 11, 7. 5- Comp. Asvaldyana-Grchya I, 24, 11. 12.

278 GRIHYA-SOTRA OF APASTAMBA.

earthen vessel which he holds with two bunches of grass, announces (to the guest), ‘The Argha water !’

8. (The guest) should recite the next (formula, II, 9, 12) over (that water) and should murmur the next Yagus (II, 9, 13), while a part (of the water) is poured over his joined hands.

g. Over the rest (of the water) which is poured out towards the east, he recites the next (verse, M. II, 9, 14).

10. (The host) pours together curds and honey in a brass vessel, covers it with a larger (brass cover), takes hold of it with two bunches of grass, and announces (to the guest), ‘The honey-mixture !’

11, Some take three substances, (those stated before) and ghee.

12. Some take five, (the three stated before), and grains, and flour.

13. The guest recites the next two (formulas, M. II, 10, 1. 2) over (the honey-mixture) and sips water with the two Yagus (II, 10, 3. 4) before (eating) and afterwards; with the next (verse, II, 10, 5) he should partake three times (of the food) and should give the remainder to a person towards whom he is kindly disposed.

14. A king ora chieftain should only accept it and (give it) to his Purohita.

15. (The host) announces the cow with (the word), ‘The cow!’

16. After the guest has recited the next (formula, M. II, 10, 6) over (the cow, the host) cooks its omentum, and having performed the ‘spreading under’ and the sprinkling over (of Agya), he sacrifices it with the next (verse, M. II, 10, 7) with a Paldsa leaf from the middle or the end (of the stalk).

6 PATALA, 14 SECTION, 3. . 279

17. If the guest chooses to let (the cow) loose, he murmurs the next (formulas, II, 10, 8-11) in a low voice (and says) loudly, ‘Om! Let it loose!’ (II, 10, 12).

18. (In this case) he recites the next (formulas, M. II, 10, 13-17) in a low voice over the food which is announced to him (instead of the cow), (and says) loudly, ‘Om! Make it ready!’ (II, 10, 18).

19. For his teacher, for a Aztvig, for his fatherin-law, for a king he ought to perform this (Arghya ceremony) as often as they visit his house, if at least one year has elapsed (since they came last).

20. For a renowned teacher (of the Veda the ceremony should be performed) once.

Parata 6, SEcTION 14,

20. For a renowned teacher (of the Veda the ceremony should be performed) once.

Parata 6, SEcTION 14,

1. The Stmantonnayana (or parting of the pregnant wife’s hair, is performed) in her first pregnancy, in the fourth month.

2. (The husband) serves food to Brahmazas and causes them to pronounce auspicious wishes ; then, after (the ceremonies) from the putting (of wood) on the fire down to the Agyabhaga oblations (have been performed), he offers the oblations (indicated in the) next (Mantras, M. II, 11, 1-8), while (the wife) takes hold of him, and enters upon the (performance) of the Gaya and following oblations.

3. Having performed (the rites) down to the sprinkling (of water) round (the fire), he makes her sit down to the west of the fire, facing the east, and parts her hair upwards (i. e. beginning from the front) with a porcupine’s quill that has three white spots,

280 GRIHYA-SOTRA OF APASTAMBA.

with three Darbha blades, and with a bunch of unripe Udumbara fruits, with the Vyahvztis or with the two next (verses, II, 11, 9. 10).

4. He says to two lute-players, ‘Sing !’

5. Of the next two (verses, II, 11, 11. 12) the first (is to be sung on this occasion) among the (people of the) Salvas.

6. The second (is to be used) for Brahmazas; and the river near which they dwell is to be named.

7. He ties barley-grains with young shoots (to the head of the wife); then she keeps silence until the stars appear. ,

8. When the stars have appeared, he goes (with his wife) towards the east or north, touches a calf, and murmurs the Vydhvztis; then she breaks her silence.

9. The Pumsavana (i.e. the ceremony to secure the birth of a male child) is performed when the pregnancy has become visible, under the constellation Tishya.

10. From a branch of a Nyagrodha tree, which points eastward or northward, he takes a shoot with two (fruits that look like) testicles. The putting (of wood) on the fire, &c., is performed as at the Simantonnayana (Satra 2).

11. He causes a girl who has not yet attained maturity to pound (the Nyagrodha shoot) on an upper mill-stone with another upper mill-stone, and to pour water on it; then he makes his wife lie

6. Asvalayana I,14, 7; Paraskara I, 15, 8. Comp. Zeitschrift der D. M. Gesellschaft, XX XIX, 88.

4, 8. Sudarsanarya mentions that instead of the singular, ‘She keeps silence, she breaks her silence,’ some read the dual, so that the husband and his wife are referred to.

6 PATALA, I5 SECTION, 4. 281

down on her back to the west of the fire, facing the east, and inserts (the pounded substance) with his thumb into her right nostril, with the next Yagus (II, 11, 13).

12, Then she will give birth to a son.

13. Here follows the ceremony to secure a quick deliverance.

281

down on her back to the west of the fire, facing the east, and inserts (the pounded substance) with his thumb into her right nostril, with the next Yagus (II, 11, 13).

12, Then she will give birth to a son.

13. Here follows the ceremony to secure a quick deliverance.

14. With a shallow cup that has not been used before, he draws water in the direction of the river's current; at his wife’s feet he lays down a Taryanti plant ; he should then touch his wife, who is soon to be delivered, on the head, with the next Yagus (II, 11, 14), and should sprinkle her with the water, with the next (three) verses (II, 11, 15-17).

15. Yadi gardyu na pated evamvihitabhir evadbhir uttarabhy4m (II, 11, 18. 19) avokshet.

ParaLa 6, Section 15.

1. After he has touched the new-born child with the Vatsapra hymn (Taitt. Samh. IV, 2, 2; M. II, 11, 20), and has taken him on his lap with the next Yagus (M. II, 11, 21), with the next (three) (verses— II, 11, 22; 12, 1. 2—one by one) he addresses the child, kisses him on his head, and murmurs (the third verse) into his right ear.

2. And he gives him a Nakshatra name.

3. That is secret.

4. He pours together honey and ghee; into this (mixture) he dips a piece of gold which he has tied with a noose to a Darbha blade. With the next (three) formulas (II, 12, 3-5) he gives the boy (by

15, 1. We ought to read uttar4bhir, not uttarabhyam. Comp. below, Sfttra 12.

282 GRIHYA-SOTRA OF APASTAMBA.

means of the piece of gold, some of the mixture) to eat. With the next five (verses, II, 12, 6-10) he bathes him. Then he pours curds and ghee together and gives him this (mixture which is called) ‘sprinkled butter’ (pz¢shad4gya) to eat out of a brass vessel, with the Vy4hvztis to which the syllable ‘Om’ is added as the fourth (II, 12, 11-14). The remainder he should mix with water and pour out in a cow-stable.

5. With the next (verse, M. II, 13, 1) he places (the child) in the mother’s lap; with the next (I], 13, 2) he causes her to give him her right breast ; with the next two (verses, II, 13, 3. 4) he touches the earth, and after (the child) has been laid down, (he touches him) with the next (formula, II, 13, 5).

6. With the next Yagus (II, 13, 6) he places a water-pot at (the child’s) head, sacrifices mustard seeds and rice-chaff with his joined hands three times with each of the next (formulas, II, 13, 7-14, 2), repeating each time the word Sv4hA, and says (to the people who are accustomed to enter the room in which his wife lies), ‘Whenever you enter, strew silently (mustard seeds with rice-chaff) on the fire.’

7. This is to be done until the ten days (after the child’s birth) have elapsed.

8. On the tenth day, after (the mother) has risen and taken a bath, he gives a name to the son. The father and the mother (should pronounce that name first).

This is to be done until the ten days (after the child’s birth) have elapsed.

8. On the tenth day, after (the mother) has risen and taken a bath, he gives a name to the son. The father and the mother (should pronounce that name first).

g. (It should be a name) of two syllables or of four syllables; the first part should be a noun; the second a verb; it should have a long vowel (or) the Visarga at the end, should begin with a sonant, and contain a semi-vowel.

6 PATALA, 16 SECTION, 6. 283

to. Or it should contain the particle su, for such a name has a firm foundation; thus it is said in a Brahmana.

11. A girl’s name should have an odd number of syllables.

12. When (the father) returns from a journey, he should address the child and kiss him on his head with the next two (verses, M. II, 14, 3. 4),and should murmur the next Mantras (II, 14, 5) into his right ear.

13. With the next Yagus (II, 14, 6) he addresses a daughter (when returning from a journey).

Paraa 6, SECTION 16,

1. In the sixth month after the child’s birth he serves food to Brahmazas and causes them to pronounce auspicious wishes; then he should pour together curds, honey, ghee, and boiled rice, and should give (the mixture) to the boy to eat, with the next (four) Mantras (II, 14, 7-10) ;

2. (He should feed him) with partridge, according to some (teachers).

3. In the third year after his birth the aula (or tonsure is performed) under (the Nakshatra of) the two Punarvasus,

4. Brahmamas are entertained with food as at the initiation (U panayana).

5. The putting (of wood) on the fire, &c. (is performed) as at the Stmantonnayana.

6. He makes (the boy) sit down to the west of

12. Comp. above, Sfitra 1. . 16, 4. See above, IV, ro, 5. 5. See above, VI, 14, 2. 6. Comp. VI, 14, 3.

284 GRIHYA-SOTRA OF APASTAMBA.

the fire, facing the east, combs his hair silently with a porcupine’s quill that has three white spots, with three Darbha blades, and with a bunch of unripe Udumbara fruits; and he arranges the locks in the fashion of his ancestral Azshis,

7. Or according to their family custom.

8. The ceremonies beginning with the pouring together of (warm and cold) water and ending with the putting down of the hair are the same (as above ; comp. M. II, 14, 11).

9. He puts down the razor after having washed it off.

10. The ceremony is (repeated) three days with the (same razor). (Then) the rite is finished.

11. (The father) gives an optional gift (to the Brahmaza who has assisted).

12. The Godana (or the ceremony of shaving the beard, is performed) in the sixteenth year, in exactly the same way or optionally under another constellation.

13. Or he may perform the Godana sacred to Agni.

14. Some prescribe the keeping of a vow through one year in connection with the Godana.

8. See IV, 10, 5-8.

10. I translate as if the words tena tryaham and karmanivrittih formed two Sftras.

13. Or he may perform the Godana sacred to Agni.

14. Some prescribe the keeping of a vow through one year in connection with the Godana.

8. See IV, 10, 5-8.

10. I translate as if the words tena tryaham and karmanivrittih formed two Sftras.

13. ‘ Having performed the same rites as at the opening of the study of the Agneya-k4nda, he performs an Upasth4na to the deities as taught with regard to the Sukriyavrata.’ Haradatta.—‘After the ceremonies down to the Agyabh4gas have been performed, one chief oblation of Agya is offered with the formula, “To Agni, the Rishi of the Kanda, svaha!”’ Sudarsandrya.

14. Comp. the statements given in the note on Gobhila III, 1,1.

7 PATALA, 17 SECTION, 7. 285

15. The difference (between the Kaula and the Godana) is that (at the Godana) the whole hair is shaven (without leaving the locks).

16. According to the followers of the SAma-veda he should ‘touch water.’

Parata 7, SECTION 17.

1. The ground for building a house should be inclined towards the south-west. He elevates the surface and sweeps (the earth) with a broom of Palésa wood or of Samt wood, with the next (verse, M. II, 15, 1), in the same (south-west) direction ;

2. In the same way three times.

3. He touches the ground, which has thus been prepared, with the next (verse, II, 15, 2). Then he has the pits for the posts dug from left to right, throws the earth (from the pits) towards the inside (of the building-ground), and erects the right doorpost with the next two (verses, M. II, 15, 3. 4);

4. In the same way the other (door-post).

5. Having erected after (the door-posts) the other (posts) in the same order in which (the pits) have been dug, he recites the next Yagus (II, 15, 5) over the ridge-pole when it is placed (on the posts),

6. The next (six) (Yagus formulas, II, 15, 6-11) over the (house when it is) finished, according to the characteristics contained in the single formulas.

7. He sets a piece of Paldsa wood or of Samt wood on fire, takes the fire up (in a dish) with the next verse (II, 15, 12), carries it to the house with

16. The udakopasparsana according to the rite ‘of the Samaveding is described by Gobhila, I, 2, 5 seqq.

286 GRIHYA-SOTRA OF APASTAMBA.

the next Yagus (II, 15, 13), and places the fire in the north-eastern part of the house with the next (II, 15, 14).

8. The place for the water-barrel is to the south of that spot.

9. He strews there Darbha grass, so that its points are turned in every direction, pours rice and barley-grains over the (grass) with the next (verse, II, 15, 15), and thereon he places the water-barrel.

10. With the next (Yagus, II, 15, 16) he pours four potfuls of water into it.

11. If (the barrel) breaks, he recites the next (verse, ITI, 15, 17) over it.

10. With the next (Yagus, II, 15, 16) he pours four potfuls of water into it.

11. If (the barrel) breaks, he recites the next (verse, ITI, 15, 17) over it.

12. After the ceremonies from the putting of wood on the fire down to the Agyabh4ga oblations have been performed, he offers the (four) oblations (indicated by the) next (Mantras; II, 15, 18-21); then he enters upon the performance of the Gaya and following oblations,

13. Having performed (the rites) down to the sprinkling (of water) round (the fire), he should sprinkle (water) with a water-pot around the house or the resting-place on the inside, with the next Yagus (II, 15, 22) three times from left to right ; then he should serve cakes, flour, and boiled rice to the Brahmazas.

ParaLa 7, SEcTION 18,

1, When a boy is attacked by the dog-demon (i.e. epilepsy), (the father or another performer of the ceremony), having devoted himself to austerities

18, 1. Comp. Paraskara I, 16, 24 ; Hirazyakesin II, 2, 7.

7 PATALA, 18 SECTION, 7. 287

(such as fasting), covers him with a net. Then he causes a gong to be beaten or a bell to be rung, takes (the boy) by another way than the door into the gambling-hall, raises (the earth in the middle of the hall) at the place in which they gamble, sprinkles it (with water), casts the dice, lays (the boy) on his back on the dice, and besprinkles him with his joined hands with curds and salt, with the next (eleven) (formulas, II, 16, t-11), in the morning, at noon, and at night.

2. Then he will get well.

3. Over a boy who suffers from the ‘Sankha’ disease, (the father, &c.) having devoted himself to austerities, should recite the next two (verses, I], 16, 12. 13),and should pour (water) on his head with a water-pot with the next (verse, II, 16, 14), in the morning, at noon, and at night.

4. Then he will get well.

5. On the day of the full moon of (the month) Sravana after sunset a Sthalipaka (is offered).

6. After the ceremonies down to the Agyabh4ga oblations have been performed in the same way as at the fortnightly sacrifices, he sacrifices of the Sthalipaka, and with each of the next (formulas,

II, 16, 15-17) he offers with his joined hands Kimsuka flowers.

7. With the next (three) verses (II, 17, 1-3) (he offers) pieces of Aragvadha wood (Cathartocarpus fistula) ;

3. ‘ Sahkhin is a person attacked by such a disease that he utters cries like the sound of a conch trumpet (sankha).’ Haradatta.

5. Here follows a description of the Sarpabali.

6. Comp. above, III, 7, 2-3.

288 GRIHYA-SOTRA OF APASTAMBA.

8. Then the Agya oblations (indicated by the) next (Mantras, II, 17, 4-7).

9. Then he enters upon the performance ¢ of the Gaya and following oblations.

5. Here follows a description of the Sarpabali.

6. Comp. above, III, 7, 2-3.

288 GRIHYA-SOTRA OF APASTAMBA.

8. Then the Agya oblations (indicated by the) next (Mantras, II, 17, 4-7).

9. Then he enters upon the performance ¢ of the Gaya and following oblations.

10. Having performed (the rites) down to the sprinkling (of water) round (the fire), he silently takes the objects required (for the rites which he is going to perform), goes out in an easterly or northerly direction, prepares a raised surface, draws on it three lines directed towards the east and three towards the north, pours water on the (lines), and lays (an offering of) flour (for the serpents) on them, with the next (formula, II, 17, 8).

11. Silently (he lays down) unground (?) grain, roasted grain, collyrium, ointment, (the fragrant substance called) Sthagara, and Usira root.

12. With the next (formulas, II, 17, 9-26) he should worship (the serpents), should sprinkle water round (the oblations), should return (to his house) silently without looking back, should sprinkle (water) with a water-pot from left to right, thrice around the house or the resting-place on the inside, with the two verses, ‘Beat away, O white one, with thy foot’ (II, 17, 27. 28), and should offer food to the Brahmazas.

Parata 7, SEcTiIon 19.

1. The unground grain (which is left over, see above, VII, 18, 11) they give to the boys to eat.

2. Let him repeat in the same way this Balioffering of whatever food he has got or of flour, from that day to full moon of (the month) Margasirsha.

7 PATALA, 19 SECTION, 13. 289

3. On the day of the full moon of Margasirsha after sunset a Sthalipdka (is offered as above, VII, 18, 5). .

4. In the Mantra for the Bali-offering he changes (the word ‘I shall offer’ into) ‘I have offered.’

5. Then he does not offer (the Bali) any longer.

6. (Now follows) the Agrayama sacrifice (or partaking of the first-fruits) of one who has not set up the (Srauta) fires.

7. He prepares a Sthalipaka of the fresh fruits, sacrifices to the deities of the (Srauta) Agrayana sacrifice with (Agni) Svish¢ak77t as the fourth, fills his mouth with grains, swallows them, sips water, forms a lump of the boiled (sacrificial) food, and throws it up with the next Yagus (II, 18, 1) to the summit of the house.

8. (Now follows) the ‘redescent’ in the winter.

g. With the next Yagus (II, 18, 2) they ‘redescend’ (or take as their sleeping-place a layer of straw instead of the high bedsteads which they have used before). With the next Yagus formulas (II, 18, 3-7) they lie down on a new layer (of straw) on their right sides,

10. The father to the south, the mother to the north (of him), and so the others, one after the other from the eldest to the youngest.

11. After he has arisen, he touches the earth with the next two (verses, II, 18, 8. 9).

12. In the same way the lying down, &c., is repeated thrice.

13. Having prepared a SthAltpaka for fs4na and

8. Comp. the note on Sankhayana IV, 17, 1.

11. After he has arisen, he touches the earth with the next two (verses, II, 18, 8. 9).

12. In the same way the lying down, &c., is repeated thrice.

13. Having prepared a SthAltpaka for fs4na and

8. Comp. the note on Sankhayana IV, 17, 1.

13. The description of the sfilagava sacrifice, which here follows, agrees in most points with the statements of Hiramyakesin II, 3, 8.

[30] U

290 GRIHYA-SOTRA OF APASTAMBA.

one for Kshetrapati, he goes out in an easterly or northerly direction, prepares a raised surface, (and then follow the ceremonies) beginning with the putting of wood on the fire.

14. To the west of the fire he builds two huts.

Parata 7, SECTION 20.

1. With the next (verse, II, 18, 10) he has the {sana led to the southern (hut),

2. With worldly words the ‘bountiful goddess’ to the northern (hut),

3. To the middle (between the two huts) the ‘conqueror.’

4. He gives them water to drink in the same order in which they have been led (to their places), takes three portions of boiled rice (from the Sthaltpaka prepared for fsdna), takes (these portions of rice) to the fire, makes (the three gods) touch them with the next (formulas, II, 18, 11-13), sacrifices of these portions, to each god of the portion which belongs to him, with the next (formulas, II, 18, 14—30), cuts off (Avadanas) from all (portions), and sacrifices with the next Yagus (II, 18, 31) to Agni Svish¢akvzt.

5. Having worshipped (the god Is4na) with the next Yagus (II, 18, 32), he distributes with the next (formulas, II, 18, 33-39) leaves together with portions of boiled rice, two (leaves) with each (Yagus), then ten to the divine hosts (II, 18, 40), and ten to the (divine hosts) that follow (and are referred to in the next Yagus, II, 18, 41).

20, 1-3. Comp. Hirasyak. II, 3, 8, 2-4. Haradatta explains the fs4na, the midfushf, and the gayanta as images of the three gods.

7 PATALA, 20 SECTION, 19. 2g!

6. With the next (formulas, II, 18, 42-45) he does the same as before (i.e. he distributes two leaves with each Mantra).

7. Having formed a lump of boiled rice, he puts it into a basket of leaves, and with the next Yagus (II, 18, 46) hangs it up on a tree.

8. Here he should murmur the Rudra texts (Taitt. Samh. IV, 5),

g. Or the first and last (Anuvaka).

10. He places his cows around the fire so that the smoke (of the sacrifice) may reach them.

11. With his firmly shut fist full of Darbha grass he besprinkles (them) with scents; the bull first.

12. He should perform a sacrifice to Kshetrapati, without a fire, in the path used by his cows,

13. He has (the Kshetrapati) led to his place in the same way as the fsdna (see above, Sittra 1).

14. He puts (portions of boiled rice) into four or seven leaves, naming (the god).

15. Let him sacrifice quickly; the god has a strong digestion (?).

16. With the next two (verses, II, 18, 47. 48) he does worship (to Kshetrapati).

17. The Sthalipaka (belonging to {s4na) he gives to the Brahmazas to eat;

15. Let him sacrifice quickly; the god has a strong digestion (?).

16. With the next two (verses, II, 18, 47. 48) he does worship (to Kshetrapati).

17. The Sthalipaka (belonging to {s4na) he gives to the Brahmazas to eat;

18. That belonging to Kshetrapati his uterine relations eat,

1g. Or as is the custom in their family.

11. On grumush/i, see the notes of the commentators, p. 93 of Dr. Winternitz’s edition, and the commentary on Taitt. Samhité V, 4) 5) 3 (Indische Studien, XII, 60).

15. I have translated here as in Hiramyak. II, 3, 9,11. Haradatta and Sudarsanarya give another explanation of the words ‘ p&ko devak ;’ see p. 93 of the edition.

292 GRIHYA-SOTRA OF APASTAMBA.

Parata 8, SECTION 21.

1. The times for the monthly SrAddha are in the second fortnight (of the month), as they are stated.

2. Let him feed, without regard of (worldly) purposes, pure Brahmamas, versed in the Mantras, who are not connected with himself by consanguinity or by their Gotra or by the Mantras (such as his teacher or his pupils), an odd number, at least three.

3. He makes oblations of the food (prepared for the Brahmamas) with the next (verses, II, 19, 1-7);

4. Then the Agya oblations (indicated by the) next (Mantras, II, 19, 8-13).

5. Or invertedly (i.e. he offers Agya with the verses referred to in Stra 3, and food with those referred to in Sftra 4).

6. Let him touch the whole (food) with the next (formulas, II, 19, 14-16).

7. Or the (single) prepared (portions of food destined) for the single Brahmazas.

8. Having caused them with the next (formula, II, 20, 1) to touch (the food, he gives it to them to eat).

9. When they have eaten (and gone away), he goes after them, circumambulates them, turning his right side towards them, spreads out southwardpointed Darbha grass in two different layers, pours water on it with the next (formulas, II, 20, 2-7), distributes the Pizdas, ending in the south, with the next (formulas, II, 20, 8-13), pours out water as before with the next (formulas, 14-19), worships (the

21, 1. Comp. Dharmas4stra II, 7, 16, 8 seq.; Sacred Books, vol. ii, p. 139. Comp. Professor Bihler’s remarks, vol. ii, p. xiv.

8 PATALA, 22 SECTION, 2. 293

ancestors) with the next (formulas, II, 20, 20-23), sprinkles with the next (verse, 24) water three times from right to left round (the Pizdas) with a water-pot, besprinkles the vessels, which are turned upside down, repeating the next Yagus (25) at least three times without taking breath, sets up the vessels two by two, cuts off (Avaddnas) from all (portions of food), and eats of the remains at least one morsel with the next Yagus (26).

10. Of the dark fortnight that follows after the full moon of M4gha, the eighth day falls under (the constellation of) Gyesh¢#4: this day is called Ekashéaka.

11. In the evening before that day (he performs) the preparatory ceremony.

12. He bakes a cake of four cups (of rice).

10. Of the dark fortnight that follows after the full moon of M4gha, the eighth day falls under (the constellation of) Gyesh¢#4: this day is called Ekashéaka.

11. In the evening before that day (he performs) the preparatory ceremony.

12. He bakes a cake of four cups (of rice).

13. (The cake is prepared) in eight dishes (like a Purod4sa), according to some (teachers).

ParaLa 8, SECTION 22.

1. After the ceremonies down to the Agyabhaga oblations have been performed in the same way as at the fortnightly sacrifices, he makes with his joined hands oblations of the cake with the next (verse, II, 20, 27).

2. The rest (of the cake) he makes ready, divides (it) into eight parts and offers it to the Brahmamas.

12, 13. Comp. Hiranyak. II, 5, 14, 3 seq.

22, 1. Comp. above, VII, 18, 6.

2. I believe that seshad means the rest of the cake. The word ‘siddhah’ possibly refers to such preparations of the food as are indicated in Hiramyak. II, 5,14, 7. Haradatta understands seshah as the rest of the rites (tantrasya sesha): ‘The rest of the rites is

294 GRIHYA-SOTRA OF APASTAMBA.

3. On the following day he touches a cow with a Darbha blade, with the words, ‘I touch thee agreeable to the Fathers.’

4. Having silently offered five Agya oblations, and having cooked the omentum of the (cow), and performed the ‘spreading under’ and the sprinkling over (of Agya), he sacrifices (the omentum) with the next (verse, II, 20, 28) with a Palfsa leaf from the middle or the end (of the stalk).

5. (He sacrifices) boiled rice together with the meat (of the cow) with the next (verses, II, 20, 29-35),

6. Food prepared of meal with the next (verse, II, 21, 1),

7. Then the Agya oblations (indicated by the) next (Mantras, II, 21, 2-9).

8. (The rites) from the Svishtakyzt down to the offering of the Pizdas are the same (as at the Sraddha).

9. Some (teachers) prescribe the Pinda offering for the day after the Ashéaka.

10. Here (follows) another (way for - celebrating the Ash/aké sacrifice). He sacrifices curds with his joined hands in the same way as the cake.

11. Having left over from the meat of the (cow, see above, 3. 4) as much as is required, on the day after (the Ash/akA) (he performs) the rite of the Anvash/¢aké.

12. This rite has been explained in the description of the monthly Sraddha.

13. If he goes out in order to beg for something,

the regular one, without alterations :’ it must be admitted that the expressions used by Hiranyak. II, 5, 14, 10 would agree well with this explanation.

4. See above, V, 13, 16.

8 PATALA, 23 SECTION, 4. 295

let him murmur the next (Mantras, II, 21, ro—16) and then state his desire.

14. If he has obtained a chariot, he has the horses put to it, lets it face the east, and touches with the next (verse, II, 21, 17) the two wheels of the chariot or the two side-pieces.

8 PATALA, 23 SECTION, 4. 295

let him murmur the next (Mantras, II, 21, ro—16) and then state his desire.

14. If he has obtained a chariot, he has the horses put to it, lets it face the east, and touches with the next (verse, II, 21, 17) the two wheels of the chariot or the two side-pieces.

15. With the next Yagus (II, 21, 18) he should mount, and drive with the next (verse, II, 21, 19) towards the east or north, and should then drive off on his business.

16. Let him mount a horse with the next (formulas, II, 21, 20-30),

17. An elephant with the next (formula, IT, 21, 31).

18. If any harm is done him by these two (beasts), let him touch the earth as indicated above.

19. If he is going to a dispute, he takes the parasol and the staff in his left hand.

Parata 8, SECTION 23.

1, Having sacrificed, with his right hand, a fist full of chaff with the next (verse, II, 21, 32), he should go away and murmur the next (verse, 33).

2. Over an angry person let him recite the two next (formulas, II, 22, 1.2); then his anger will be appeased.

3. One who wishes that his wife should not be touched by other men, should have big living centipedes ground to powder, and should insert (that powder) with the next (formula, II, 22, 3), while she is sleeping, into her secret parts.

4. For success (in the generation of children)

18. See VII, 19, 11. On reshaze, comp. below, 23, 9. 23, 3. Comp. Hiramyak. I, 4, 14, 7.

296 GRIHYA-SOTRA OF APASTAMBA.

let him wash (his wife) with the urine of a redbrown cow.

5. For success (in trade) let him sacrifice with the next (verse—II, 22, 4—some portion) from the articles of trade which he has in his house.

6. If he wishes that somebody be not estranged from him, let him pour his own urine into the horn of a living animal, and sprinkle (it) with the next two (verses, II, 22, 5. 6) three times from right to left around (the person) while he is sleeping.

7. In a path which servants or labourers use to run away, he should put plates (used for protecting the hands when holding a hot sacrificial pan) on (a fire), and should offer the oblations (indicated by the) next (Mantras, II, 22, 7-10).

8. If a fruit falls on him from a tree, or a bird befouls him, or a drop of water falls on him when no rain is expected, he should wipe that off with the next (Mantras, II, 22, 11-13), according to the characteristics (contained in these Mantras).

9. If a post of his house puts forth shoots, or if honey is made in his house (by bees), or if the footprint of a dove is seen on the hearth, or if diseases arise in his household, or in the case of other miracles or prodigies, let him perform in the new-moon night, at dead of night, at a place where he does not hear the noise of water, the rites from the putting (of wood) on the fire down to the Agyabhaga oblations, and let him offer the oblations (indicated in the) next (Mantras, II, 22, 14-23), and enter upon the performance of the Gaya and following oblations.

6, 7. Comp. P&raskara III, 7; Hiramyak. I, 4, 13, 19 seqq.

hoUS. -. A N _, SN 8 PATALA, 23 SECTION, tO. : 297

10. Having performed (the ceremonies) down to the sprinkling (of water) round (the fire), he puts up towards the south with the next (verse, II, 22, 24) a stone as a barrier for those among whom a death has occurred.

End of the Apastambtya-Grzhya-sttra.

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SYNOPTICAL SURVEY

OF THE

CONTENTS OF THE GAR/HYA-SOTRAS.

. The sacred Grthya fire. S. I, 1; A.I, 9; P.I, 2;G.I1; Kh. I, 5, 1 seq.; H. I, 22, 2 seq.; 26; Ap. 5, 13 seq.

. General division of Grrhya sacrifices. S. I,g; 10; A.I1, 2 seq. (comp. III, 1); P. I, 4, 1.

. Regular morning and evening oblations. S. I, 3, 8 seq. (comp. V, 4); A. I, 2, 1 seq.; 9; P.I, 9; G. 1,1, 22 seq: ; 3; 9,13 seq.; Kh. I, 5, 6 seq.; H. L 23, 8 seq.; Ap. 7, 19 seq.

. The Bali oblations, S.II,14; A.I, a, 3 seq.; P. II, 9 (comp. I, 12); G.I, 4; Kh. I, 5, 20 seq.; Ap. 8, 4.

. Sacrifices on the days of the new and full moon. S. I, 3 (comp. V, 4); A.I, 10; P.I,12; G.I, § seq.; Kh. II, 1; 2, 1 seq.; H. I, 23, 75 Ap. 7 17-

. General outline of Grihya sacrifices. S.1, 7 seq.; A.I, 3; P. 1,1; G.I, 3 seq.; Kh. I, 1seq.; H. I, 1, 9 seq.; Ap. 1, I seq. a. The yagfopavita, the pra#tn4vita, the touching of water. G.I, 2; Kh. I, 1, 4seq.; Ap. 1, 3. 8. b. Besmearing of the surface with cow-dung, drawing of the lines. S. I, 7, 2 seq.; A. I, 3,1; P.I, 1,2; G.I, 1,9; 5,13; Kh. I, 2, 1 seq. c. The fire is carried forward. S.1,7,93 A.I, 3,1; P.I, 1,2; G.I,1, 11; Kh. I, 2,5; H.1,1, 10. d. The samfthana. S. I, 7, 11; A. I, 3,1; G. IV, 5, 5; Kh. I, 2, 6. e. The strewing of grass around the sacred fire. S. I, 8, seq. ; A.I, 3,1; P.1,1, 2; G.I, 5 16 seq.; 7, 9 8€q.5 Kh. I, a, 9 seq.; H. I, 1, 11 seq, ; Ap. I, 12 seq. f. The purifiers. S. 1,8, r4seq.; A. I, 3, 2seq.; P.I,

300 SYNOPTICAL SURVEY OF THE

1,2; G.I, 7, 21 seq.; Kh. I, 2, 12 seq.; H. I, 1, 233 Ap. I, 19. g. Preparation of the Agya for sacrifice. §. 1,8, 18 seq. ; A. 1, 3, 3; P.I, 1, 2 seq.; G.I, 7, 19 seq.; Kh. I, 2, 14 seq.; H. I, 1, 27; Ap. I, 22. h. The Agya oblations. S.I,9; A.I, 3, 4 seq.; P.1, 1, 43; 5,3 seq.; G.I, 8; 9, 26 seq. ; Kh. I, 3, 12 seq.; H. I, 2, 12 seq. ; 33 Ap. 2, § seq. 7. Sacrifices of cooked food. S. I, 3; A. I, 10; G. I, 6, 13 seq.; 7 seq.; Kh. II, 1; Ap. 7. 8. Animal sacrifice (comp. Ash/aka, Anvash/akya, Silagava). A. I, 11; P. IW, 11; G. I, 10, 18-IV, 1; Kh. III, 4; H. II, 15. a. The omentum. A. I, 11, 10 (comp. II, 4, 13); IV, 8, 18; P. III, 11, 4. 6; G. III, 10, 30 seq.; IV, 45 22 seq.; Kh. III, 4, 9 seq. 25 seq.; H. II, 15, 6 seq. b. The Avadanas. A. I, 11, 12 (comp. II, 4, 14); P. III, r1, 6 seq.; G. IV, 1, 3. 9 &c.; Kh. III, 4, 14 seq.; H. II, 15, 9 seq.

9. Marriage. S. I, 5 seq.; A. I, 5 seq.; (P.I, 4 seq.; G. U1 seq.; Kh. I, 3 seq.; H. I, 19 seq.; Ap. 2, 12 seq.

a. Different kinds of marriage (brahma, daiva, &c.). A. I, 6.

A. I, 11, 12 (comp. II, 4, 14); P. III, r1, 6 seq.; G. IV, 1, 3. 9 &c.; Kh. III, 4, 14 seq.; H. II, 15, 9 seq.

9. Marriage. S. I, 5 seq.; A. I, 5 seq.; (P.I, 4 seq.; G. U1 seq.; Kh. I, 3 seq.; H. I, 19 seq.; Ap. 2, 12 seq.

a. Different kinds of marriage (brahma, daiva, &c.). A. I, 6.

b. Election of the bride. S.I, 5,5 seq-; A.I,5; G.II, 1, 1 seq.; III, 4, 4 seq.; H. I, 19, 2; Ap. 3 Io seq. .

c. The wooers go to the girl’s house. S.I,6; Ap. 2, 163 4, I seq.

d. Sacrifice when the bride’s father has declared his assent. S. I, 7 seq.

e. The bride is washed. S. I, 11; G. II, 1, 10. 17; Kh. I, 3, 6

f. Dance of four or eight women. S.I, 11, 5.

g. The bridegroom goes to the girl’s house. 5S. I, 12.

h. He gives her a garment, anoints her, gives her a mirror, &c. S. I, 12, 3 Seas ® I, 4, 12 seq.; G. II, 1, 18; Kh. I, 3, 6; Ap. 4, 8

i. Argha at the wedding. S. I, 12, 10; G. II, 3, 16 seq.; Kh. I, 4, 7 seq.; Ap. 3, 5 seq.

k. Sacrifice with the Mah4vyahritis and other formulas (Gaya, Abhyaténa, &c., formulas). S. I, 12, 11;

CONTENTS OF THE GRIHYA-SOTRAS. 301

A.I, 7,33 P. 1, 5,3 seq.; G. I, 1, 24; Kh. I, 3, 8.11; H. I, 19, 7 (comp. 3, 8 seq.; 20, 8); Ap. 2. 11 (comp. 2, 7).

1. Seizing of the bride’s hand. S. I, 13, 2; A. 1, , 3 seq.; P.I, 135 G. II, 2,16; Kh. I, 3, 17. 31; H. I, 20, 1; Ap. 4, II seq.

m. The formula, ‘ This am I, that art thou.’ 5S. I, 13, 43 A. I, 4,6; H.I, 20, 2

n. The treading on the stone. |S. I, 13, 10 seq.; A. I, "73 P. I, 4,1; G.II, 2, 3; Kh JI, 3, 19; H. I, 19, 8; Ap. 5, 3 .

o. Circumambulation of the fire. S. I, 13, 13; A.I, 7, 6; P.1, 5,1; 7,3; G.II, 2, 8; Kh.I, 3, 24; H. I, 20, 5; Ap. 5, 1. 7.

p. Sacrifice of fried grain. S. I, 13, 15 seq.; A.I, 7,8 P. I, 6, 1 seq.; G. II, 2, 5 seq.; Kh. I, 3, 20 seq. H. I, 20, 3 seq.; Ap. 5, 4 seq.

q. The seven steps. S. 1, 14, 5 seq.; A.I, 7, 19; P. I, 8,1; G.II, 2,11; Kh. I, 3, 26; H. I, 20, 9 seq.; 21, 1 seq.; Ap. 4, 16.

r. The bride is carried away to her new home. S. I, 15; A. I, 7, 21; 8; P.1, 8, 10; 10; G.I, 2, 17 seq.; 4; Kh. I, 4, 1 seq.; H. I, 22, 1; Ap. 5) 12 seq.

s. Ceremonies on entering the new home; looking at the polar star. S. I, 16, 17, comp. A. I, 7, 22; comp. P. I, 8, 19; comp. G. II, 3, 5 seq.; 4, 6 seq.; comp. Kh. I, 4, 3; H.I, 22, 6 seq.; Ap. 6, 8 seq.

t. The rites of the fourth day; the cohabitation. S. I, 18.19; P.I, 11, 13; G. 0,5; Kh. 1,4, 12; H.I, 23, 11; 24, 25; Ap. 8, 8 seq.

10. The Pumsavana (i.e. the ceremony to secure the birth of a male child). S.I, 20; A. .I, 13; P. 1,14; G. 11,6; Kh. II, 2, 17 seq.; H. Il, 2; Ap. 14, 9 seq. 11. A ceremony for the protection of the embryo. S. I, a1 (comp. A. I, 13, 1). 12. The Simantonnayana (or parting of the pregnant wife’s hair). S.I, 22 (comp. V, 4); A. 1, 14; P. 1,15; G.II, 7, 1 seq.; Kh. II, 2, 24 seq.; H. Il, 1; Ap. 14, 1 seq. Song of lute-players. S.I, 22, 11 seq.; A. I, 14, 6 seq. ; P. I, 15, 7 seq. (comp. H. II, 1, 3); Ap. 14, 4 seq.

302 SYNOPTICAL SURVEY OF THE

S.I, 22 (comp. V, 4); A. 1, 14; P. 1,15; G.II, 7, 1 seq.; Kh. II, 2, 24 seq.; H. Il, 1; Ap. 14, 1 seq. Song of lute-players. S.I, 22, 11 seq.; A. I, 14, 6 seq. ; P. I, 15, 7 seq. (comp. H. II, 1, 3); Ap. 14, 4 seq.

302 SYNOPTICAL SURVEY OF THE

13. Ceremony before the confinement. S. I, 23; P.I, 16, 1 seq.; G. II, 7, 13 seq.; Kh. II, a, 28 seq.; H. IE, 2, 8 seq. ; Ap. 14, 13 seq.

14. The Gatakarman (or ceremony for the new-born child) and similar rites. S. I, 24 (comp. V, 4); A. I, 15; P.I, 16, 3 seq.; G. II, 7, ¥7 869; 8, 1 seq.; Kh. II, 2, 32; 3,1 seq.; H. II, 3, 2 seq.; Ap. 15.

a. Name given to the child. S. I, 24, 4 seq.; A. I, 15,

4 seq.; P. I, 17; G. II, 7, 15; 8, 8 seq.; Kh. Ul,

2, 30 seq. 3, 6 seq.; H. II, 4, 10 seq.; Ap. 15, 2 seq. 8 seq.

b. The ‘production of intelligence’ S. I, 24, 9; A.J, 15, 2; P. I, 16,3; G.II, 7, 20; Kh. II, 2,34; H. II, 3, 9

c. Driving away demons and goblins from the child. P. I, 16, 23; H. II, 3, 7.

15. The getting up of the mother from childbed. S. 1 25 (with enumeration of the Nakshatras and their presiding deities, chap. 26); P.I, 17, 1; comp. H. Ul, 4, 6; Ap. 15, 8

16. How the father should greet his children when returning from a journey. Al, 15,93 P.1, 18; G.I, 8, 21; Kh. Il, 3, 13; H. II, 4, 16; Ap. 15, 12.

17. The feeding of the child with solid food (Annaprfsana). S. I, 27; ALI, 16; P. 1, 19; H. IL, g; Ap. 16, 1 seq.

18. The tonsure of the child’s head (KQd4karman). S. I, 28; ALL, 7; P.II, 1; G.II, 9; Kh. I, 3, 16 seq.; H. II, 6; Ap. 16, 3 seq.

19. The ceremony of shaving the beard (Godana-Karman, Kesanta) S. I, 28, 18 seq.; A. I, 18; P. II, 1, 3 seq.; G. ILI,

; Kh. II, 5, 1 seq.; H. I, 6, 16 seq. Ap. 16, 12 seq.

20. The initiation of the student. Studentship. The Samévartana. S. II, 1 seq.; III, 1; IV, 5 seq.; VI; AI, 1g seq. ; III, 5; 8-10; P. Il, 2-6; 8; 10-12; G. II, 10-III, 4; Kh. II, 4-III, 1, 32; ILI, 2, 16-33; H.I, 1 seq.; I, 18- 20; Ap. ro seq.

a. Time of the initiation. The patitasavitrika. S. II, 1, 1 seq.; A.I, 19, 1 seq.; P. II, 2, 1 seq. ; 8, 36.8eq.; G. II, 10, 1 seq.; Kh. HU, 4, 1 seq.; H.I, 1, 2 seq.; Ap. 10, 1 seq.

b. The skin, the girdle, and the staff belonging to the different castes. S. II, 1, 1 seq. 1g seq.; II, 13; A. I, 19, ro seq.; P. II, §, 16 seq.; G. Il, 10, 8 seq.; H.I, 1, 17; 4,7; Ap. 11, 16 seq.

CONTENTS OF THE GRIHYA-SOTRAS. 303

c. Rite of the initiation. S. II, 1, 26 seq.; A. I, 20, a seq.; P. II, 2, 5 seq.; G. II, 10, 15 seq.; Kh. II, 4,7 seq-; H. I, 1, 5 seq.; 3, 14 8eq.; Ap. 10, 5 Seq.

d. The standing duties of the student (begging, putting fuel on the fire, &c.). S. Il, 4,5; 6; 9; 10; A. I, 20, 11 seq.; 22, 1 seq.; P. II, 2, 23 4; 5; G. H, 10, 34. 42 seq.; Kh. II, 4, 19. 25 seq.; H. I, 5, 10; 7, I seq. 15 seq.; 8, 2. 8 seq.; Ap. i, 22 seq.

e. The Sfvitr?t, S. II, 5 seq.; A. I, 21, 5 Seq.; 22,29; P. II, 3, 3 seq.; G. Il, 10, 38 seq.; Kh, IL 4, 20 seq.; H. I, 6, 6 seq.; Ap. 11, 8 seq.

II, 2, 23 4; 5; G. H, 10, 34. 42 seq.; Kh. II, 4, 19. 25 seq.; H. I, 5, 10; 7, I seq. 15 seq.; 8, 2. 8 seq.; Ap. i, 22 seq.

e. The Sfvitr?t, S. II, 5 seq.; A. I, 21, 5 Seq.; 22,29; P. II, 3, 3 seq.; G. Il, 10, 38 seq.; Kh, IL 4, 20 seq.; H. I, 6, 6 seq.; Ap. 11, 8 seq.

f. The study of the Veda. S. II, 7 seq.; IV, 8; A. I, 22, 42 seq.; III, 5, 10 seq.; P. III, 16; Kh. III, 2, 22 seq.; H. I, 8, 16.

g- Daily recitation of Vedic texts (svadhyaya). S. I, 4; A. III, 2-4.

h. Secret doctrines and special observances connected with them. S. I], 11-12; VI, 1-6; G. III, 1-2; Kh. I], 5.

i. The opening of the annual course of study (Upakarana). S. IV, 5; A. II, 5; P. II, 10; G. III, 3; Kh. III, 2, 16 seq.; H. II, 18, 1 seq.; Ap. 8, 1.

k. The end of the term (Utsarga). The Tarpana ceremony. |S. IV, 6. 9-10 (comp. VI, 5. 6); A. III, 5, 13. 19 seq. (comp. III, 4); P. II, 11, 10 seq.; 12; G. IT, 3, 14 8eq.; Kh. III, 2, 26 seq.; H. II, 18, 8 seq.; Ap. 8, 1.

1. Interruptions of study. S. IV, 4; ALIV, 4,14 seq. ; P. II, 11; G. III, 3, 9 seq. 16 seq.; Kh. III, 2, 27 seq.

m. The student’s setting out on a journey. S. II, 8; A. III, 10.

n. The bath taken at the end of studentship (SamAvartana). S. Ill, 1; A. II, 8; 9; P. II, 6; 8; G. Ill, 4, 7 seq. ; Kh. III, 1; H. I, 9 seq.; Ap. 12-13, 2

21. Rules of conduct for a Snataka. S.IV, 11-12; A. Il, 9, 6 P. II, 7; G. III, 5; Kh. III, 1, 33 seq.

22. House-building. S. III, 2 seq.; A. II, 7 seq. ; P. Ill, 4 seq; G. IV, 7; Kh. IV, a, 6 seq.; H. I, 27-28; Ap. 17.

304

SYNOPTICAL SURVEY OF THE

23.

24.

25.

26.

27. 28.

29.

30.

31.

32.

a. Election of the ground. A. II, 7 seq.; G. IV, 7, 1 seq.;

Kh. IV, 2, 6 seq.

b. Entering the new house. S. III, 4; A. II, 9,9; P. III, 4, 5 seq., 18.

c. The putting up of the water-barrel. P. III, 5; Ap. 17, 8 seq.

d. Leaving the house when travelling and returning to it. S. III, 5-7; A. IL, 10, 1 seq.; H. I, 29.

Ploughing. S. IV, 13; A. II, ro, 3. 4; P. I, 13; G. IV,

4, 27 Seq.

Partaking of the first-fruits (Agrayaza). S. UII, 8; AIL, 2, 4 seq.; P. III, 1; G. III, 8, 9 seq.; Kh. III, 3, 16 seq. ; Ap. 19, 6 seq.

Sacrifice to Sita. P. II, 17; comp. G. IV, 4, 29.

Ceremonies referring to cattle (comp. also the Asvayuga sacrifice, below, No. 30). a. The driving out of the cows, and other rites referring to the cows. S. III, 9; A. II, 10, 5 seq.; G. III, 6; Kh. III, 1, 45 seq.; H. I, 18. b. Making marks on the cattle. S. III, ro. c. The Vrishotsarga. S. HI, 11; P. III, 9. d. The Slagava (‘spit-ox’ offered to Rudra). A. IV, 8; P. III, 8; H. II, 8-9; Ap. 19, 13-20, 19. a. Distribution of Pal4sa leaves. P. III, 8, 11; H. UJ, 9, 1 seq.; Ap. 20, 5 seq. B. Sacrifice to Kshetrapati. H. II, 9, 8 seq.; Ap. 20, 12 seq.

The Xaitra offerings. S. IV, 19.

The SrAvama sacrifice to the Serpents. S. IV, 15; A. II, 1; P. II, 14; G. III, 7 (comp. IV, 8, 1); Kh. III, 2, 1 seq.; H. Il, 16; Ap. 18, 5-19, 2

The Praush/apada sacrifice. P. II, 15.

20, 5 seq. B. Sacrifice to Kshetrapati. H. II, 9, 8 seq.; Ap. 20, 12 seq.

The Xaitra offerings. S. IV, 19.

The SrAvama sacrifice to the Serpents. S. IV, 15; A. II, 1; P. II, 14; G. III, 7 (comp. IV, 8, 1); Kh. III, 2, 1 seq.; H. Il, 16; Ap. 18, 5-19, 2

The Praush/apada sacrifice. P. II, 15.

The Asvayuga sacrifice. S. IV, 16; A. II, 2, 1-3; P. II, 16; G. III, 8, 1 seq.; Kh. III, 3, 1 seq.

The rites of the Agrah4yant (concluding ceremonies of the rites devoted to the Serpents). S. IV, 17. 18; A. I, 3; P. Ill, 2; G. III, 9 (comp. IV, 8, 1); Kh. II, 3, 6 seq. ; H. II, 17; Ap. 19, 3 seq. 8 seq.

The Ash/akas. S. III, 12-14; A. II, 4, 5; P. Il, 3; G.

CONTENTS OF THE GRIHYA-SOTRAS. 305

III, ro seq. ; Kh. III, 3, 28 seq.; H. II, 14 seq. ; Ap. 21, 10 seq. a. The first Ash/ak&. S. III, 12, 2 seq.; P. III, 3, 4; G. III, 10, 9 seq.; Kh. III, 3, 30 seq. b. The second Ash/ak4 (animal sacrifice). S. III, 13, 1 seq.; P. III, 3, 8; G. III, 10, 18-IV, 1; Kh. III, 4, T seq. c. The third Ash/aka. S, III, 14; G. IV, 4, 17 seq. ; Kh. III, 3, 32 seq. d. The Anvash/akya ceremony. S. III, 13, 7; A. II, 5; P. III, 3, 10; G.IV, 2.3; Kh. III, 5; H.II, 15; Ap. 22, 3 seq. 11.

33- Disease and death of a person who has set up the Srauta fires. A. IV, 1.

Burning the dead body. A. IV, 2-4. The gathering of the bones. A. IV, 5.

Expiatory ceremonies after the death of a Guru or other misfortune. A. IV, 6. Death. Burning dead bodies. P. III, ro.

34. Sraddha offerings to the Fathers. S. IV, 1-4; A. II, 5, 10 seq.; IV, 7; G. IV, 4 (comp. chap. 2. 3); Kh. III, 5, 35; H. II, 10-13; Ap. 21, 1-9.

a. The invited Brahmanas. S. IV, 1, 2 seq.; A. Il, 5, 10 seq. ; JV; 4, 2 seq.; G.IV, 2, 33 seq.; H. II, 10, 2 seq. ; Ap. 21, 2 seq.

b. Offering of the Pindas. S. IV, 1, 9 seq.; A. Il, 5; 4 seq.; IV, 7, 28; P. III, 10, 50 seq.; G. IV, 3, 8 seq.; Kh. III, 5, 18 &c.; H. II, 12, 3 seq.; ‘Ap. 21,9.

c. The Ekoddishfa Stiddha. S. IV, 2 (comp. A. IV, 7, 1); P. III, 10, 50 seq.

d. The Sapindikarana. S.IV, 3; V, 9 (comp. P. III, 10, 51).

e. The Abhyudayika Sraddha. S. IV, 4, comp. A. IJ, 5, 13; IV, 7, 1; G. IV, 3, 35.

33. The Arghya reception (comp. Argha at the wedding, above, 9, i) S. II, 15-17; A. I, 24; P. I, 3; G.IV, 10; Kh. IV, 4, 5 seq.; H.I, 12, 7 seq.; 135 Ap. 13, 3 seq. a. The persons to whom an Arghya reception is due. [30] x

306 SYNOPTICAL SURVEY OF THE

S. II, 15, 4 seq.; 16, 3; A. I, 24, 1 seq.; P. I, 3, 1; G.IV, ro, 23 seq.; Kh. IV, 4, 21 seq. ; Ap. 13, 2 Seq.; 14. 19. 20.

b. The cow offered to the guest. S. II, 15, 1 seq.; 16, 1; ALL, 24, 30 seq.; P. I, 3, 26 seq.; G. IV, To, 18 seq.; Kh. IV, 17 seq.; H. I, 13, 10 seq.; Ap. 13, 15 seq.

c. Miscellaneous rules about the reception of guests. S. II, 17.

RITES FOR THE OBTAINMENT OF SPECIAL WISHES, FOR AVERTING MISFORTUNE ; DIFFERENT EXPIATIONS.

36. Longer sections are devoted to the description of ceremonies for the obtainment of special wishes by G. IV, 5-6; 8-9; Kh. IV, 1-4, 4. Comp. A. III, 6, 1 seq.; Ap. 8, 4.

S. II, 17.

RITES FOR THE OBTAINMENT OF SPECIAL WISHES, FOR AVERTING MISFORTUNE ; DIFFERENT EXPIATIONS.

36. Longer sections are devoted to the description of ceremonies for the obtainment of special wishes by G. IV, 5-6; 8-9; Kh. IV, 1-4, 4. Comp. A. III, 6, 1 seq.; Ap. 8, 4.

a. Rites for procuring success and averting evil in disputes and on different other occasions. H. I, 14, 7-15, 8; Ap. 22, 19 seq.; 23, 2seq. Entering a court of justice. P, III, 13.

b. Mounting a chariot and similar acts. A. Il, 6; P. III, 14-15, 6; Ap. 22, 14.

c. Rites when going out on business or on dangerous ways. A, III, 7, 8-10.

d. Sacrifice of a person menaced by unknown danger. A. II, rr.

e. Going out and begging. Ap. 22, 13 seq.

f. Formulas to be pronounced on receiving gifts. P. III, 15, 22 seq.

g. Crossing a river. S.IV, 14.

h. Formulas to be pronounced at cross-roads and other different places. P. III, 15, 7 seq.; H. I, 16, 8 seq.

i. Rites referring to battles. A. I, 12.

k. Rites in order that friends may not be estranged and servants may not run away. P. Ill, 7; H. I, 13, 19-14, 5; Ap. 23, 6. 7.

1. Rite when first seeing the new moon. H. I, 16, 1.

m. Rite for establishing concord between husband and wife. Ap. 9, 4 seq.

n. Rite if one cannot pay a debt. G. IV, 4, 26.

o. Oblations for sick persons. A. III, 6, 3 seq.; for a

CONTENTS OF THE GRIHYA-SOTRAS. 307

sick child. P. I, 16, 24 seq.; for a boy suffering from epilepsy. H. II, 7; Ap. 18, 1 seq. Cure for headache. P. III, 6.

p. Penance of a student who has broken his vow of chastity. P. III, 12.

q. Different expiations. S. V, 1, 8. 9; 56 8 10; 30 "seq.3 Kh. II, 5,,35 seq.; H. 1, 16, 2 seq. 14 seq.—chap. 17, 6; Ap. 8, 5 seq.; 9, 2 seq.; 23, 9 seq.

MISCELLANEOUS MATTER.

37. Qualities of a Brahmaza on whom gifts should be bestowed. S.I, 2.

38. The choosing of priests for officiating at a sacrifice. A. I, 23.

39. The Kaitya sacrifice. A.I, 12, 1 seq. (comp. Par. II, 11, 10 seq.).

40. The Dhanvantari sacrifice. A. I, 12, 7.

41. Consecration of ponds. SS. V, 2.

42. Consecration of gardens. S. V, 3.

43. Sandhyé or twilight devotion. S. II, 9; A. II, 7, 3 seq.

44. The sacrificer setting out on a journey makes the sacred fire enter him. S. V, 1, 1 seq.; H. I, 26, 12 seq.

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APASTAMBA’S YAGNA-PARIBHASHA-SUTRAS.

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INTRODUCTION.

As Professor Oldenberg was unable to find any other texts connected with the Grzhya-sitras, I have tried to bring this volume to its proper size by adding a translation of Apastamba’s Yagyia-Paribhdsh4-sOtras. These Sdtras give some general information about the performance of sacrifices, and may prove useful to the students both of the Srauta and the Grzhya sacrifices. Paribhdsha is defined as a general rule or definition applicable throughout a whole system, and more binding than any particular rule. How well this sense of paribh4sh4 was understood in India, we may see from a passage in the Sisupalavadha XVI, 80:

Paribhdsha is defined as a general rule or definition applicable throughout a whole system, and more binding than any particular rule. How well this sense of paribh4sh4 was understood in India, we may see from a passage in the Sisupalavadha XVI, 80:

Paritad pramitéksharapi sarvam

vishayam praptavati gata pratish¢#4m

na khalu pratihanyate kutaskit

paribhasheva gariyast yadag#a. ‘Whose (the king’s) command, though brief, having reached the whole kingdom round about and obtained authority, is never defeated, being of the highest weight, like a Paribhasha,’

These Paribhash4s are a very characteristic invention of ancient Indian authors, particularly during the Satra period. We find them as early as the Anukramazis, and even at that early time they had been elaborated with many purely technical contrivances. Thus we are told in the Index to the Rig-veda that, as a general rule, if no deity is mentioned in the index of the hymns, Indra must be supposed to be the deity addressed; when no metre is mentioned, the metre must be understood to be the Trish¢ubh; at the beginning of each Mazdala the hymns must be taken to be addressed to Agni, till we come to hymns distinctly addressed to Indra. Now it is clear that in this case these Paribhashas or general instructions must have been laid down

312 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS.

before the whole work was carried out. The same applies to other Paribhash4s, such as those of the metrical Sdatras, but I feel more doubtful as to the Paribhash4s in the grammatical Sdtras of Pazini. To judge from the Paribhashendusekhara, it would seem that the Paribh4sha-sitras to Pazini’s grammar also had been settled before a single Siatra of Pazini was composed, and yet it seems almost incredible that this gigantic web of Sftras should have been woven on so complicated a warp. This question ought to be settled once for all, as it would throw considerable light on the workmanship of PAzini’s Sdtras, and there is no one better qualified to settle it for us than the learned editor of the Paribhashendusekhara. It is different with our Paribhashas. There is no necessity to suppose that they were worked out first, before the Sitras were composed. They look more like useful generalisations than like indispensable preliminary instructions. They give us a general idea of the sacrifice, and inculcate rules that ought to be observed throughout. But I doubt whether they are as essential for enabling the priest to carry out the instructions of the Sdtras in performing a sacrifice as the grammatical paribhdsh4s are in carrying out the grammatical rules of Pazini.

But I doubt whether they are as essential for enabling the priest to carry out the instructions of the Sdtras in performing a sacrifice as the grammatical paribhdsh4s are in carrying out the grammatical rules of Pazini.

The Apastamba-sftras for which our Paribh4sh4s are intended are said to have comprised thirty Prasnas (see Burnell, Catalogue, p. 19, and p. xxix in Professor Oldenberg’s Introduction). Burnell mentions that sometimes two Prasnas, treating of the Paitryimedhika rites, were counted as the thirty-first and thirty-second of the whole work. Of these thirty Prasnas fifteen have been edited with Rudradatta’s commentary by Professor Garbe in the Bibliotheca Indica, 1882-1885. Rudradatta’s commentary does not seem to have extended beyond the fifteenth Prasna ; some authorities, however, suppose that Haradatta, to whom commentaries on the later Prasnas are ascribed, was only another name for Rudradatta. According to Kaundappa’s Prayogaratnamalaé (see Burnell, Classified Index, I, p. 17a), the Paribhash4-sdtras formed part of the twenty-fourth Prasna (katurvimse tatak prasne nydyapra-

INTRODUCTION. 313

varahautrakam). Here Nydya in the sense of method, way, plan, seems to stand for Paribh4sha. Another name is Samanya-sdtra (see Burnell, Classified Index, p. 15b, where it is mentioned as § 4 of Prasna XXIV). Kaundappékarya himsclf, who is said to have been minister of Virabhiapati, the son of the famous king Bukka of Vigayanagara, begins his work with a paribhash4-pari#&/eda.

I published a German translation of these Siatras with notes many years ago, in the Zeitschrift der Deutschen Morgenlandischen Gesellschaft, 1855. I here give the same translation, but I have shortened the notes and compared the translation once more with the MSS.

The principal MSS. used are MS. I. O. L. 1676 b, 259, and 1127. MS. 1676 b, now 308, is described in Professor Eggeling’s Catalogue of the Sanskrit MSS. in the Library of the India Office, vol. i, p. 58b. It is written in Devanagari, contains thirty leaves, and is called at the end iti Srikapardina bhashye uddhvitasaram paribhashapasalam. MS. 259, now 309, contains twenty-seven leaves in Devan4gari, and is called at the end iti Kapardisvami-bh4shye paribh4shapasalam. MS. 1127, now 307, in Devanagart, is dated Samvat 1691, Saka 1556, and contains on 220 leaves portions of TAélavrindanivdsin’s manual, the Apastambasitra-prayoga-vritti, and on pp. 75 a-116a Kapardisvamin’s commentary on Apastamba’s ParibhAshapafalam. Burnell mentions another copy of this work in his Classified Index, I, p. 17 b, and he states (Catalogue, p. 24) that, according to tradition, the author was a native of Southern India, called Andappid/ai, and that talavyznda or talavyznta is a translation of the Tamil panai-kk4¢u, a very common name for villages among palmyra trees (panai = palmyra, k4f¢u = forest).

17 b, and he states (Catalogue, p. 24) that, according to tradition, the author was a native of Southern India, called Andappid/ai, and that talavyznda or talavyznta is a translation of the Tamil panai-kk4¢u, a very common name for villages among palmyra trees (panai = palmyra, k4f¢u = forest).

While preparing my new translation for the Press, I received a printed edition of the text and commentary published by ‘Sri Satyavratasimasramibha¢/akarya in his valuable Journal, the Usha, beginning in the eighth fasciculus. He gives also a Bengali translation, and some commentaries in the same language, which have proved useful in certain difficult passages.

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APASTAMBA’S YAGWA-PARIBHASHA-SUTRAS.

GENERAL RULES OF THE SACRIFICE.

Sétra I. We shall explain the sacrifice.

Commentary.

Yaga, sacrifice, is an act by which we surrender something for the sake of the gods. Such an act must rest on a sacred authority (Agama), and serve for man’s salvation (sreyo-rtha). The nature of the gift is of less importance. It may be purodasa, cake; 2aru, pulse; sAmnayya, mixed milk ; pasu, an animal; soma, the juice of the Soma-plant, &c.; nay, the smallest offerings of butter, flour, and milk may serve for the purpose of a sacrifice.

Yagfa, y4ga, yagana, and ish?¢i are considered as synonymes.

Sétra IT.

The sacrifice is for the three colours or castes (varza), for Brahmazas and RAaganyas, also for the Vaisya.

Commentary.

Though the sacrifice is meant for the three castes, here called varva, i.e. colour, the third caste, that of the Vaisya or citizen, is mentioned by itself, while the two castes, the Brdhmazas and Raganyas (the Kshatriyas or nobles), are mentioned together. This is done because there are certain sacrifices (bahuyagam4na), performed by Brahmazas and Raganyas together, in which Vaisyas take no part. In the Skid) ana-sitras, I, 1, 3, also

316 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS.

This is done because there are certain sacrifices (bahuyagam4na), performed by Brahmazas and Raganyas together, in which Vaisyas take no part. In the Skid) ana-sitras, I, 1, 3, also

316 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS.

the Vaisya is mentioned by himself. In Katydyana’s Siatras, however, no such distinction is made, and we read, I, 6, Brahmaza-raganya-vaisyanam srutek. Women, if properly married, are allowed to participate in sacrifices, but no one is allowed to be accompanied by a Sadra woman, even though she be his wife. Properly a Brahmaza should marry a wife of his own caste only. A Kshatriya may marry a woman of his own or of the Brahmaza caste. A Vaisya’s proper wife should be taken from his own caste. See, however, Manu III, 12 seq. The four castes, with the Sddra as the fourth, are mentioned once in the Rig-veda, X, 90, 12. The opposition between Aryas and S(dras occurs in the Atharva-veda, XIX, 62, &c., and in most of the Brahmavas. In the Satapatha Brahmaza we read of the four castes, Brahmana, Raganya, Vaisya, and Sfidra, and we are told that none of them vomits the Soma. Kdatydyana excludes from the sacrifice the angahina, cripple, shazda, eunuch, and all asrotriyas, persons ignorant of the Veda, which would bar, of course, the whole class of the Sfidras, but they are also specially excluded. Concessions, however, had to be made at an early time, for instance, in the case of the Rathakara, who is admitted to the Agnyadhana, &c. This name means chariot-maker, but Apadeva, in his Mimams4-nyAya-prakdsa, remarks that, though rathakara means a chariot-maker etymologically, it should be taken here as the name of a clan, namely that of the Saudhanvanas (MS. Mill 46, p. 13°). Deva, in his commentary on the Katyd4yana-sitras, makes the same remark. See also Weber, Ind. Stud. X, 12 seq. These Saudhanvanas, often identified with the Rzbhus, are evidently the followers of Brzbu, mentioned RV. VI, 45, 313; 33, and wrongly called Brzdhu in Manu X, 107; see M. M., Hist. of A. S. L., p. 494. In the Sankhayana- Srauta-sitras, XVI, 11, 11 (ed. Hillebrandt), he is rightly called Bribu. In later times Rathakdra is the name of a caste, and its members are supposed to be the offspring of a marriage between a MAhishya and a Karani. A M&hishya is the son of a Kshatriya and a Vaisy4,

SOTRAS III, IV. 317

a Karami the daughter of a Vaisya and a Sfdra. Sudhanvan also is used in Manu, X, 23, as the name of a caste, namely the offspring of fallen (vratya) Vaisyas.

Another exception is made in favour of a NishAdasthapati, a Nishada chieftain. If it meant a chieftain of Nishddas, it might be meant for a Kshatriya who happens to be a chieftain of Nishadas. Here it is meant for a chieftain who is himself a NishAda, a native settler. He is admitted to the Gavedhuka sacrifice.

If it meant a chieftain of Nishddas, it might be meant for a Kshatriya who happens to be a chieftain of Nishadas. Here it is meant for a chieftain who is himself a NishAda, a native settler. He is admitted to the Gavedhuka sacrifice.

Again, although, as a rule, the sacrificer must have finished his study of the Veda and be married, a sacrifice is mentioned which a Brahmaé§rin, a student, may perform. The case thus provided for is, yo brahmasari striyam upeyat, sa gardabham pasum 4Alabheta. As these sacrificers are not upanita, and _ therefore without the sacred fires, their sacrifices have to be performed with ordinary fires, and the sacrificial offerings, the purod4sas, are not cooked in kap4las, jars, but on the earth, while the avaddnas (cuttings), heart, tongue, &c., are sacrificed in water, and not in fires The Nishada chieftain has to learn the necessary Vedic verses by heart, without having passed through a regular course of Vedic study. The same applies to women, who have to recite certain verses during the sacrifice.

That certain women are admitted to the sacrifice, is distinctly stated by KAty4yana, I, 1, 7, stri Faviseshat.

Sétra III. The sacrifice is prescribed by the three Vedas. Commentary. In order to know the whole of the sacrifice, one Veda is not sufficient, still less one sAkh4 (recension) only. The

sacrifice is conceived as a whole, and its members (angas) are described in different parts of the three Vedas.

Sotra IV. By the Riy-veda, the Yagur-veda, the Samaveda (is the sacrifice prescribed).

318 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS.

Sotra V.

The Darsa-ptrzam4sau, the new and fullmoon sacrifices, are prescribed by the Azg-veda and the Yagur-veda.

Sotra VI. The Agnihotra is prescribed by the Yagur-veda.

Stra VII. The Agnishéoma is prescribed by all.

Commentary. By saying all, the Atharva-veda is supposed to be included, at least according to one commentator. The Agnish¢éoma requires sixteen priests, the Pasu sacrifices six, the Katurmasyas five, the Darsa-pfirzamAsas four.

Sotra VIII.

With the Azg-veda and Sama-veda the performance takes place with a loud voice (uééaih).

Commentary.

Even lines of the Yagur-veda, if they are contained in the Rig-veda and S4ma-veda, would have to be pronounced with a loud voice. Certain mantras, however, are excepted, viz, the gapa, abhimantramza, and anumantrazamantras.

Sotra IX.

With the Yagur-veda the performance takes place by murmuring (up4msu).

Commentary.

This murmuring, up4msu, is described as a mere opus operatum, the words being repeated without voice and without thought. One may see the movements of the vocal organs in murmuring, but one should not hear them at a distance. If verses from the Rig-veda or Sama-veda

sSOTRAS Y—-XII. 319

occur in the Yagur-veda, they also have to be murmured. See Katy. I, 3, 10.

Sotra X.

With the exception of addresses, replies, choosing of priests (pravara), dialogues, and commands.

Commentary.

If verses from the Rig-veda or Sama-veda

sSOTRAS Y—-XII. 319

occur in the Yagur-veda, they also have to be murmured. See Katy. I, 3, 10.

Sotra X.

With the exception of addresses, replies, choosing of priests (pravara), dialogues, and commands.

Commentary.

As all these are meant to be understood by others, they have therefore to be pronounced in a loud voice. The address (4sruta) is om sravaya; the reply (praty4sruta) is astu srausha#!; the choosing of priests (pravara) is agnir devo hot4; a dialogue (samvada) is brahman prokshishyAmi, om proksha; a command (sampresha) is prokshamir Asadaya.

Sotra XI,

In the SAmidhent hymns the recitation is to be between (the high and the low tone).

Commentary.

The Samidhenis are the hymns used for lighting the fire. One commentator explains antara, between, as between high tone (krush¢a) and the murmuring (upAmsu). Another distinguishes three high tones, the krush#a (also called tara or krau#a), the madhyama, and the mandra, and assigns the madhyama to the Samidhent hymns, The mandra notes come from the chest, the madhyama notes from the throat, the uttama notes from the head.

Sotra XII.

Before the Agyabh4gas (such as the Agya-portions at the Darsa-pdQrzamAsa), and at the morning Savana (oblation of Soma), the recitation is to be with the soft (mandra) voice.

1 See Hillebrandt, Das Altind. Neu- und Vollmondsopfer, p. 94.

320 APASTAMBA'S YAGNA-PARIBHASHA-SOTRAS.

Commentary.

The pronunciation is loud, uésaik, but soft, mandra. Satyavrata restricts this rule to the passages mentioned in Stra X. He also treats the second part of Sdtras XII, XIII, and XIV as separate Sitras.

Sérra XIII.

Before the Svish¢akrvzt (at the Darsa-pdraamA4sa) sacrifice, and at the midday Savana, the recitation is to be with the middle voice.

Sotra XIV.

In the remainder and at the third Savana with the sharp (krush#a) voice 1.

Commentary.

The remainder refers to the Darsa-ptirzamAsa sacrifice, the three Savanas to the Soma sacrifice. Satyavrata takes all these rules as referring to the cases mentioned in Sdtra X.

Sotra XV. The movement of the voice is the same.

Commentary.

In the three cases mentioned before, the voice moves quickly, when the words are to be pronounced high; slowly, when low; and measuredly, when neither loud nor low.

Sétra XVI. The Hotvz-priest performs with the Azg-veda.

Sotra XVII. The UdgAtvz-priest with the SAma-veda.

1 See on this, Rig-veda Pratisakhya 13, 17; Asval. I, 5, 27; Sankh. I, 14; Hillebrandt, 1. c. p. 103.

SOTRAS XIII-XXIL 321

Sétra XVIII. The Adhvaryu-priest with the Yagur-veda.

Sétra XIX. The Brahma-priest with all.

Commentary.

‘With all’ means with the three Vedas, because the Brahma-priest, or superintendent of the whole sacrifice, must be acquainted with the three Vedas. Others would include the Atharva-veda.

Sotra XX.

When it is expressly said, or when it is rendered impossible, another priest also may act,

Commentary.

Others would include the Atharva-veda.

Sotra XX.

When it is expressly said, or when it is rendered impossible, another priest also may act,

Commentary.

Vipratishedha is explained by asambhava and asakti,

Stra XXI.

The priestly office (4rtvigya) belongs to the Brahmaaas.

Commentary.

Sacrifices may be performed for Kshatriyas, Vaisyas, and, in certain cases, even for others, but never by any but Brahmazas. The reason given for this is curious,— because Brahmamas only are able to eat the remains of a sacrifice. See Satap. Br. II, 3, 1, 39; Katyayana IV, 14, 11; also I, 2, 8, com.

Sotra XXII. For all sacrifices the fires are laid once.

Commentary. The sacrificial fires have to be arranged for the first time [30] ¥

322 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS.

by a peculiar ceremony, called the Agny4dhana. They are generally three (Tret4), the Garhapatya, the father ; the Dakshima, the son; and the Ahavaniya, the grandson. The first laying of the Gdrhapatya fire-altar takes place in spring for a Brahmavza, in summer for a R4ganya, in winter for a Vaisya.

Sotra XXIII.

If it is said, guhoti, ‘he sacrifices, it should be known that sarpir 4gya, melted butter, is meant.

Commentary.

Sarpis is here taken as an adjective, running; yad asarpat tat sarpir abhavat. Agya is explained as navanitavikdradravyagatiyavakanak sabdaf, i.e. a word signifying any kind of substance made of fresh butter.

In the Aitareya-Brahmaza I, 3, we read 4gyam vai devanam surabhi, ghriztam manushy4z4m, ayutam pitr#zam, navanitam garbhan4m, ‘Agya is sweet or fragrant to the gods, ghrzta to men, ayuta to the manes, navanita to children.’ Here the commentator explains that 4gya is butter, when melted (vilinam sarpis), ghrzta, when hardened. Ayuta, sometimes called astu, is butter, when slightly melted, nishpakva, when thoroughly melted. According to Katyayana I, 8, 37, agya is of different kinds. It may be simple ghrzta, which, as a rule, should be made of the milk of cows. But in the absence of 4gya, the milk of buffaloes (mAhisha), or oil (taila), or sesam-oil (g4rtila), or linseed oil (atasisneha), &c., may be taken.

Sotra XXIV.

If it is said, guhoti, it should be known that the Adhvaryu is meant as performer.

Commentary. Though there is a man who offers the sacrifice, yet the actual homa, the throwing of butter &c. into the fire, has to be performed by the Adhvaryu priest.

SOTRAS XXIII-XXXI. 323

Sotra XXV. Likewise, the spoon (guh4) as the vessel.

Commentary. Guha, the spoon, is so called because it is used for pour-

ing out (guhoti, homa). SOrra XXVI.

If the guhf has been elsewhere employed, let it be done with a ladle (sruva).

Commentary. The guha is a srué&, a spoon, the sruva, a ladle.

Sotra XXVIII. The offering is made in the Ahavantya fire.

Sotra XXVIII. The sacrificial vessels are kept from the first laying of the fires (4dh4na) for the whole life.

Commentary.

Commentary. The guha is a srué&, a spoon, the sruva, a ladle.

Sotra XXVIII. The offering is made in the Ahavantya fire.

Sotra XXVIII. The sacrificial vessels are kept from the first laying of the fires (4dh4na) for the whole life.

Commentary.

All sacrificial vessels and instruments are to be kept, and most of them are burnt with the sacrificer at his death.

SOtrra X XIX.

At every sacrifice these vessels are to be purified.

Sotra XXX. The rule for the sacrifice are the Mantras and Brahmaazas. Sétra XXXI.

The name Veda belongs both to the Mantras and Brahmamzas. ¥ 2

324 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS.

Sotra XXXII. The Brahmazas are the precepts for the sacrifice.

Sotra XXXIII.

The rest of the Brahmaza, that which does not contain precepts, consists of explanations, i.e. reproof, praise, stories, and traditions.

Commentary.

It is difficult to find words corresponding to technical terms in Sanskrit. Arthav4da, which I have translated by explanation, means not only the telling of the meaning, but likewise the telling of the object; parakyr#ti, story, means literally the action of another; purdkalpa, traditions, means the former state. The difference between the two is stated to be that parakrzti refers to the act of one person, purakalpa to that of several. This subject is fully treated in the Pirva-mim4msa4. Satyavrata begins a new Sdtra with ‘ reproof’ (nind4).

Sotra XXXIV. All the rest are Mantras.

Sotra XXXV,

But passages which are not handed down, are not to be classed as Mantras, as, for instance, the pravara, the words used in choosing priests, divine or human; dha, substitution of one word for another ; and ndamadheya-grahamza, the mentioning of the names of particular sacrificers.

Commentary.

The reason why such passages are not to be treated as Mantras is that they should not be subject to some of the preceding rules, as, for instance, the murmuring, enjoined in Sftra IX. Those passages naturally vary in each sacrifice. With regard to the names a distinction is made

SOTRAS XXXII-XXXIX. 325

between the garhyam nama, the domestic name of a person, such as Yag#asarman, and the astrological name, such as Rauhiza, derived from the star Rohini.

Stra XXXVI.

Likewise the sound of a carriage and the sound of a drum. Commentary.

These sounds, though serving for the sacrifice, are not to be considered as liable to the rules given for the recitation of Mantras.

Sttra XXXVII.

The prohibition of reciting Mantras in the Sv4dhy4ya does not apply to the sacrifice, because there is then a different object.

Commentary.

Svadhy 4ya, i.e. self-reading, is the name given to the study of the Veda, both in first learning and in afterwards repeating it. This study is under several restrictions, but these restrictions cease when the Veda is used for sacrificial

purposes. Sotra XXXVIII.

Sacrificial acts are accompanied by one Mantra.

Commentary.

This study is under several restrictions, but these restrictions cease when the Veda is used for sacrificial

purposes. Sotra XXXVIII.

Sacrificial acts are accompanied by one Mantra.

Commentary.

If it is said that the priest cuts the plants with fourteen verses, that means that there are fourteen plants to be cut and that one verse is used for each plant.

SOtra XXXIX.

This applies also to sacrificial acts which have a number and are to be carried out by separate (repeated) acts.

326 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS.

Commentary.

If a rule is given, such as triZ prokshati, he sprinkles thrice, the mantra which accompanies the act, is recited once only. Again in the case of acts that require repetitions, such as rubbing, pounding, &c., the hymns are recited once only,

Stra XL.

The same applies to rubbing, sleeping, crossing a river, down-pours of rain, the conjuring of unlucky omens, unless they happened some time ago.

Commentary.

If several members of the body are to be rubbed, the verses required for the purpose are recited once only. A prayer is enjoined if one wakes during the night. If one wakes more than once that prayer is not to be repeated. In crossing a river the necessary verse is not to be repeated at every wave, nor during a down-pour, at every drop of rain. If some unlucky sight has to be conjured, the conjuring verse is spoken once and not repeated, unless some time has elapsed and a new unlucky sight presents itself.

SOrRA XLI.

In case of a journey, however, one hymn is used till the object (of the journey) has been accomplished.

Commentary. I read pray4me tu-4-arthanirvritteA. Another read-

ing is arthanivrettiz. Sotra XLII.

It is the same also with regard to acts which do not produce an immediate effect.

Commentary. The commentators distinguish between acts which

sOTRAS XL-XLV. 327

produce a visible effect, such as pounding or sprinkling, and acts which do not, such as addressing, approaching, looking. The latter are called asamznipatin. Thus when the stones used for the preparation of Soma are addressed, the hymn which is used for addressing them, is not repeated for each single stone, the same as in Sitra XL. SAtras XLI and XLII are sometimes joined.

Sotra XLIII.

Repetition takes place in the case of the Havishkvzt, Adhrigu, Puronuvaky4,and Manota hymns, (because they have to be used) at different times.

Commentary.

Havishkrit-adhrigu-puronuvaky4-manotam is to be taken as a Dvandva compound.

The Havishkrzt hymn is an invocation when the havis is made. The Adhrigu hymn is ‘Daivy4k samitaraz,’ &c. The Puronuvakya hymn is that which precedes the Yagy4, immediately after the Sampraisha. The Manota hymn is ‘Tvam hy agne prathamo manoté, &c. These hymns are to be repeated, if the act which they accompany has to be repeated after a certain interval.

Sotra XLIV. When it is expressly stated, one sacrificial act may be accompanied by many hymns. Commentary.

The Manota hymn is ‘Tvam hy agne prathamo manoté, &c. These hymns are to be repeated, if the act which they accompany has to be repeated after a certain interval.

Sotra XLIV. When it is expressly stated, one sacrificial act may be accompanied by many hymns. Commentary.

Thus we read, ‘He takes the Abhri, the hoe, with four Mantras,’

Sotra XLV.

One ought to let the beginnings of a sacrificial act coincide with the end of the Mantras.

328 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS.

Commentary.

The mantra which indicates the nature and purpose of a sacrificial act should come first, and as soon as it has been finished the act should follow. See K4ty. I, 3, 5.

Sttra XLVI.

In the case of the 4gh4ra, sprinkling of clarified butter, and of dh4rd, pouring out of Soma, the beginning of the mantra and the act takes place at the same time.

Sttra XLVII.

Mantras are indicated by their first words.

Commentary.

These first words are often called Pratikas, and rules are given in Asvalayana’s Srauta-sitras I, 1, 17-19, as to the number of words that should form such a pratfka, if it is meant for one verse, for three verses, or for a whole hymn. According to Asvalayana, if one foot is quoted, it is meant for a verse ; if an imperfect foot of an initial verse is quoted, it is meant for a whole hymn; if more than a foot is quoted, it is meant for three verses.

Sttra XLVIII.

One should know that with the beginning of a following mantra, the former mantra is finished.

Sotra XLIX.

In the case of Hotr& and Y4gam4na-mantras, an aggregation takes place.

Commentary. Hotraés are mantras recited by the Hotvr#-priest, Yagamanas are mantras recited by the sacrificer himself.

They are hymns which accompany, but do not enjoin any sacrificial act.

SOTRAS XLVI-LII. 329

Sotra L.

In the case of the Ya4gy4s and AnuvakyéAs this (the aggregation) is optional.

Commentary.

The Y4gy4 is explained by prayakkhati yagyay4, the Anuvaky4 by 4hvayaty anuvakyay4. Sometimes more than one are mentioned, but in that case the priest is free to do as he likes. According to the same principle, when we read that one should sacrifice with rice or with barley, that means that rice should be used after the rice-harvest, barley after the barley-harvest, and not that rice and barley should be used at the same time.

Sotra LI. It is the same with numbers.

Commentary.

If we read that, as in the case of fees to be given to priests, two, seven, eleven, twelve, twenty-one, sixty, or a hundred, this means that either one or the other, not that all should be given at the same time.

Sotra LII.

But accumulation is meant in the buying (of Soma), in the redemption, and in initiation.

Commentary.

When it is said that Soma is bought for a goat, gold, &c., that it is re-bought from the priests by means of a fee, or that at the time of the Diksh4, the purification and initiation of a sacrificer, clothes, gold, grain, &c., should be given, these are cases not of aut-aut but of et-et.

The Soma-plant, which is supposed to be bought from northern barbarians, is botanically described in an Ayurvedic extract, quoted in the Dhidrtasvami-bhashyasika (MS. E.1.H. 531, p. 3°), as

330 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS.

sy4malamla fa nishpatra kshirizi tvaki mAmmsal4, sleshmala vamani valli somakhy4 Aagabhoganam. ‘ The creeper called Soma is dark, sour, without leaves, milky, fleshy on the surface, producing phlegm and vomiting, food for goats.’

This passage, quoted from some Ayur-vedic text, is still the only one which gives an approximative description of the Soma-plant. Dr. Hooker says that the predicates ‘ sour and milky’ point to Sarcostemma, but the question is not decided yet. For further information see George Watt, The Soma Plant, an extract from the third volume of the Dictionary of Economic Products of India, and Hillebrandt, Vedische Mythologie, pp. 14 seq.

Sttra LITI.

If one has performed an offering to Rudra, to the Rakshasas, to Nirvzti, or to the Pitvzs, if one has cut or broken or thrown away anything, or rubbed oneself, &c., one should touch water.

Commentary.

The touching of water is for the sake of purification. Nirasana is left out in some MSS. The a, inserted after abhimarsan4ni, is explained, as usual, as including other acts also, corresponding to our etc.

Sotra LIV.

All priestly performances take place on the northern side of the Vih4ra.

Commentary.

Uttarata-upadrak has to be taken as a compound. Vih4ra is explained as vihriyante:gnayak patrani ka yasmin dese, i.e. the sacrificial ground. Upaéara is explained as adhvaryvadinam samara, and this samara, according to Katyayana I, 3, 42, is the path between the KAtvAla and Utkara, the Utkara being on the west, the pramitas on the east of the Vihara. KaAty4yana I, 8, 26, expresses the same rule by uttarata-upakdro yagiak, the vihara being the place where the yag#a takes place.

sOTRAS LIII—LX. 331

Strra LV.

The priest should never turn away from the fire, i.e. should never turn his back on the altar.

Sétra LVI. Nor from the Vih4dra.

Sotra LVII.

Sacrificial utensils should be turned inside, the performers being outside.

Commentary.

The meaning is that the priest should carry such things as spoons, vessels, &c., holding them towards the altar. The sacrificer and his wife should likewise be on the inside of the priest, and the priests should take precedence sideways according to their rank.

Sotra LVIII.

After a sacrificial object has been hallowed by a Mantra, the priest should not toss it about.

Sotra LIX.

The sacrificer and his wife should likewise be on the inside of the priest, and the priests should take precedence sideways according to their rank.

Sotra LVIII.

After a sacrificial object has been hallowed by a Mantra, the priest should not toss it about.

Sotra LIX.

Sacrificial acts intended for the gods, should be performed by the priest towards the east or towards the north, after he has placed the Brahmanic cord over the left and under the right arm (yag#opavitin), and turning towards the right.

Sotra LX.

Sacrificial acts intended for the Fathers should be performed by the priest towards the south, after he has placed the Brahmanic cord over the right and

332 APASTAMBA’S YAGAA-PARIBHASHA-SOTRAS,

under the left arm (praétnavttin), and turning towards the left.

Soétra LXI.

Ropes which have to be joined, should be joined by the priest from left to right, after having tied them from right to left.

Sotra LXII.

Ropes which are not joined (single ropes), should be tied by the priest from left to right.

Commentary. The exact process here intended is not quite clear. The ropes seem to have been made of vegetable fibres. See

Katy. I, 3, 15-17. Sétra LXIII.

Let a man sacrifice with the Am4vAsya sacrifice at the time of the Am4vA4sy4, new moon.

Commentary.

Am4a-vAsy4 is the dwelling together, i.e. the conjunction, of sun and moon, an astronomical expression which was adopted in the common language of the people at a very early time. It does not occur, however, in the Rig-veda. In our Sfitra am4vasy4 is used in the sense both of new moon and new-moon sacrifice.

Sotra LXIV.

And let a man sacrifice with the PaurzamAasy4 sacrifice at the time of the Paurzamésft, full moon,

thus it is said. Commentary.

Here the full moon is called paurzamAsi, the sacrifice paurzamasy4a. Satyavrata joins the two Sftras in one, and leaves out yageteti, which may have belonged to the commentary.

SOTRAS LXI-LXV. 333

Sotra LXV.

Let a man observe that full-moon day as a day of abstinence on which the moon comes out full before.

Commentary.

The full moon (paurzamAs?) is really the very moment on which the moon is full and therefore begins to decrease. That moment on which sun and moon are, as the Hindus said, at the greatest distance from each other, is called the parva-sandhi, the juncture of the two phases of the moon. Thus the name of paurzamAst belongs to the last day of the one and to the first day (pratipad) of the other phase, and both days might be called paurmamAsi. If therefore the moon is full on the afternoon, the evening, or the twilight of one day, that day should be observed as a fastday, and the next day should be the day of sacrifice.

If therefore the moon is full on the afternoon, the evening, or the twilight of one day, that day should be observed as a fastday, and the next day should be the day of sacrifice.

The meaning of purast4d, which I have translated by before, is doubtful. One commentator says it has no object, and should be dropped, purastad ity etat padam asmin sitra idanim anvayam na labhate prayoganabhavat. Purast4d, before, may, however, mean before the second day, on which the real sacrifice takes place, and the commentator mentions purastat-paurzam4si as a name of the £aturdasi-yukt§, i.e. the full moon beginning on the fourteenth day. The same kind of full moon is also called Anumati, Pirv4-paurzamAsi, and Sandhy4-paur#zam Asi, while that which takes place on the pratipad, the first day of the lunar phase, is called R4ka, Uttar4-paurzamasi, Astamitodita, and Svakporita.

Corresponding to these two kinds of PaurzamAst there are also two kinds of AmAvasy4. That which falls on the fourteenth day is called Pirva-am4vasy4, or Sinivalf, the én xal véa; that which falls on the pratipad, the first day of the new phase, is called Kuhd, Uttara-amavasyA, Svoyukt4. See also Ait.-Braéhm. II, 4; Nir. XI, 31-32.

334 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS.

Sotra LXVI.

Or the day when one says, To-morrow it will be

full. : Commentary.

In that case the day before should be observed as a day of abstinence. The real full moon would then take place in the fore-noon, pirvdhze, of the next day. Abstinence, upavaAsa, consists in abstaining from meat and from maithuna, in shaving beard and head, cutting the nails, and, what seems a curious provision, in speaking the truth. See Katy.-Srauta-sdtras II, 1, 8-12.

Sotra LXVII.

The V4gasaneyins mention a third, the K harvika

full moon. Commentary.

Kharva means small. If one divides the night into twelve parts, and if in a portion of the twelfth part the greatest distance of sun and moon takes place, then the full moon is called kharvik4, also kshin4. Or, if on the sixteenth day, the full moon takes place before noon, that also is called kharvika paurzamAsi. In that case abstinence or fasting takes place on the sixteenth day (tasyam shodaseshany upavasah). Both paurzamasts are also called sadyaskala.

Sotra LXVIII.

Let a man observe: that new-moon day (am4vAsy4) as a day of abstinence, on which the moon is not seen.

Commentary.

This Stra has to be connected with Sitra LXV. The abstinence takes place on the day, if the actual new moon, the nearest approach of sun and moon, falls on the afternoon, at night, or at twilight. And this new moon, the junction of the fifteenth day and the pratipad, is called Kuh@. We should read am4vasy4m.

SOTRAS LXVI-LXXI. 335

Sotra LXIX.

Or the day when one says, To-morrow they will not see it.

Commentary.

And this new moon, the junction of the fifteenth day and the pratipad, is called Kuh@. We should read am4vasy4m.

SOTRAS LXVI-LXXI. 335

Sotra LXIX.

Or the day when one says, To-morrow they will not see it.

Commentary.

In that case, when the real new moon takes place in the fore-noon, abstinence is observed on the day before, and the new moon is called SinivAli. Satyavrata reads svo yukta iti v4 instead of svo na drashZara iti va. Drash7arah should be explained as ikshit4ra4, ‘ they will not see it.’ There is much difference of opinion on this subject among different Sakhas, Sdtrakéras, and their commentators ; see Taitt. Sash. III, 4, 9; Weber, Ind. Stud., V, p. 228.

Sétra LXX.

The principal acts (pradh4Ana), prescribed in one (typical) performance, follow the same special rules (vidh4na).

Commentary.

This Sdtra is variously explained: Satyavrata’s com- ‘mentary, which I have followed in the translation, explains pradhanani as 4gney4dini, i.e. the chief parts of such a sacrifice as the Darsa-pirzam4sa; vidh4nani as angani. Kapardisvamin’s commentary also explains vidhanani as the angani of a pradhanam; pradhanam as pirzam§sa, &c. It would therefore mean that such ceremonies as the 4gneya (ashéa-kapala), 4gnishomiya (ekadasa-kapdla), and upAmsu, which form the pradhanas of the DarsapfrzamAsa, retain throughout the same vidh4nas or angas as prescribed in one Prakaraaa, viz. the Darsapirwamasa. The Angas or members are all the things used for sacrificial purposes, milk, butter, grains, animals, &c.

Sotra LXXI.

The special rules are limited by (the purpose of) the (typical) performance (prakaraza).

336 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS,

Commentary. Here the rules (vidhis) are again the Angas, which belong to a sacrifice, as the members belong to the body.

Sotra LXXII.

If no special instruction is given (in the Sruti), the acts are general.

Sétra LXXIII.

If a special instruction is given, they are re-

stricted. Commentary.

Nirdesa is explained as visesha-sruti, and the meaning is supposed to be that unless such a special rule is given, the Angas of all the Pradh4ana acts remain the same, as, for instance, the Paryagnikarama, the Pray4agas, &c. Special instructions are when it is said: payas4 maitravaruzam srinAti, sruvesza purodasam anakti, he cooks the Maitravaruza with milk, he anoints the Purodasa with the spoon, &c.

Sotra LXXIV.

The Ash¢4-kap4la for Agni, the Ekadasakap4la for Agni-Shomau, and the Upamsuyaga (the muttered offering of butter), form the principal acts at the PaurzamAs}, the full moon.

Commentary.

The Ash#4-kap4la is the cake baked in eight cups, the EkAdasa-kap4la that baked in eleven cups, and respectively destined for Agni and Soma. What is meant are the sacrificial acts for which these cakes are

used, Sotra LXXV. The other Homas are Anga. Commentary.

The other acts, such as the pray4gas and anuy4gas, are auxiliary, and have no promise of reward by themselves,

SOTRAS LXXII-LXXIX. 337

Sttra LX XVI.

What is meant are the sacrificial acts for which these cakes are

used, Sotra LXXV. The other Homas are Anga. Commentary.

The other acts, such as the pray4gas and anuy4gas, are auxiliary, and have no promise of reward by themselves,

SOTRAS LXXII-LXXIX. 337

Sttra LX XVI.

The Ash/4-kap4la for Agni, the Ekadasakapala or Dvddasa-kapdla for Indra-Agni, form the principal acts at the AmAvAsy4, the new moon, in the case of one who does not sacrifice with Soma.

Sotra LXXVII. In the case of one who sacrifices with Soma, the second principal act is the Samndyya (both at the full-moon and new-moon sacrifices),

Commentary.

The SamnAyya is a mixture of dadhi and payas, sour and sweet milk, and is intended for Indra or Mahendra}. It takes the place of the second Purodasa at the new-moon sacrifice.

Sodtra LXXVIII.

In the case of a Brahmaza, who does not sacrifice with Soma, the Agntshomtya cake is omitted.

Commentary.

This rule does not seem to be accepted by all schools. It is not found in Katyayana, and Hirazyakesin observes: Ndsomay4gino brahmazasy4gnishomiyah’ purodaso vidyata ity ekeshdm. See Hillebrandt, 1. c. p. iii.

Sotra LXXIX.

Without distinction of caste, the Aindragna offering is omitted for one who offers the S4m-

nayya. Commentary. Even though he be not a Somay4gin, says the commentary.

' Vaidya in his Dictionary explains it, however, as any substance mixed with clarified butter and offered as a burnt offering, which can hardly be right.

[30] Zz

338 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS.

This whole matter is summed up in Kapardin’s commentary: Améavdsyay4m asomay4gina aindragna-samnayyayor vikalpak. Paurzamd4sy4m tv asomay4gino brahmanasyAgnishomiyay4gabh4vak. Tadrahit4épi paurzamasi purushartham sddhayati. Tatra dvayor eva hi yagayok paurzamasisabdavazyatvam asti, pratyekam namayogat. Tasmad agnishomiyay4garahitév evetarau purushartham sadhayata.

Sodtra LXXX, The Pitrz-yagéa, the sacrifice to the fathers, is not Anga (auxiliary) because its own time is pre-

scribed. Commentary.

The text should be pitriyag#iah svak4lavidhAan4d anangak sy4t. This sacrifice for the Manes, called also the Pindapitrzyagé#a, falls under the new-moon sacrifice, but is to be considered as a pradhana, a primary sacrifice, not as an anga, a member of the Darsa.

Sotra LXXXI.

Also, because it is enumerated like the Darsapairzamdsa sacrifice.

Commentary.

This refers to such passages from the Brahmamas as: There are four great sacrifices, the Agnihotram, the Darsaptrvamdsau, the Aaturmasy4ni, and the Pindapitriyagaak.

Soétra LX XXII.

Also, because, when the Am4v4syéA sacrifice is

barred, the Pitrzyag#a is seen to take place.

Sotra LX XXIII.

A principal act (pradh4na) is accompanied by auxiliary acts (anga).

SOTRAS LXXX-LXXXVII. 339

Commentary.

This Stra forms sometimes part of the preceding Satra, and would then refer to the Pitrzyagia only.

Sdtra LXXXIV.

Sotra LX XXIII.

A principal act (pradh4na) is accompanied by auxiliary acts (anga).

SOTRAS LXXX-LXXXVII. 339

Commentary.

This Stra forms sometimes part of the preceding Satra, and would then refer to the Pitrzyagia only.

Sdtra LXXXIV.

A principal act is what has its own name, and is prescribed with special reference to place, time, and performer.

Commentary.

This Sftra is sometimes divided into two; the first, dese kale kartariti nirdisyate, the second, asvasabdam yat. The following are given as illustrations. If it is said that ‘he should sacrifice with the Vaisvadeva on a slope inclined to the East,’ we have the locality. If it is said that ‘he should sacrifice with the Vagapeya in autumn,’ we have the time. If it is said that ‘the sacrificer himself should offer the Agnihotra on a parvan (change of the moon), we have the performer. In each of these cases, therefore, the prescribed sacrificial act is a pradhana sanigam, a principal act with auxiliary members.

Sotra LXXXV.

The Darvi-homa (libation from a ladle) stands by itself. Commentary.

Apdirva is explained by the commentator, not in its usual sense of miraculous, but as not being subject to the former regulations.

Sotra LXXXVI.

They are ordered by the word guhoti, he pours out. Soétra LXXXVII.

They are offered with the word Sv4ha.

Commentary. According to K§&tyayana I, 2, 6-7, the guhotis are Z2

340 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS.

offered sitting, the yagatis standing. See Sfitra XCII. The guhoti acts consist in pouring melted butter into the fire of the Ahavantya altar, which is so called because ‘Ahtyantessminn 4hutaya& kshipyanta iti.’

Sétra LXXXVIII. Taking (the butter) once.

Sotra LXXXIX. Or, if there are several Ahutis, taking (the butter) for each Ahuti. Sotra XC.

Or, doing as he likes in-dividing (the butter).

Commentary.

These three Sitras belong together. They teach that one slice (avad4na) of butter should be taken, melted, and poured on the Ahavaniya fire; or, if there are more than one 4huti, then one slice should be taken for each. This, however, is made optional again by the last Satra.

Sétra XCI,

There is no fuel (in the Darvi-homa), except at the Agnihotra. Commentary.

In the case of the Agnihotra it is distinctly stated, dve samidh4v 4dadhy£At, let him lay down two sticks.

Sotra XCII.

One pours out (guhoti) the Darvi-homas, sitting west of the Ahavantya fire, and bending the right knee, or not bending it.

Stra XCIII.

If it is distinctly stated, it is done in a different way.

SOTRAS LXXXVIII-XCVII. 341

Commentary.

The vidhi, contained in Sitra XCII, is therefore called autsargika, general, and liable to exceptions, as when it is said, that he turns to the east.

Sotra XCIV.

One pours out (guhoti) all Ahutis, west of the Ahavantya fire, passing (the altar) southward, and then turning to the north.

Sotra XCV.

Sotra XCIV.

One pours out (guhoti) all Ahutis, west of the Ahavantya fire, passing (the altar) southward, and then turning to the north.

Sotra XCV.

The Asruta and PratyAsruta, the Yagya and Anuvaky4, the Upastaraza and Abhigh4raza, with the slicings, the Xaturgrzhita also, and the Vasha/k4ra constitute the Darvi-homas.

Commentary.

The Asruta is 4 sravaya; the Praty4sruta, astu sraushat; Anuvdkya and Y4gy4 are verses, the first inviting the deity, the second accompanying the sacrifice. Whenever vegetable, animal, or sdmnayya offerings have to be sliced, upastaraza, spreading, and abhigh4raza, sprinkling with fat, take place. With 4gya offerings there is Katurgrzhita (taking four times), and the Vasha‘k4ra.

Sotra XCVI.

With Ahutis one should let the act (the pouring out) take place after the Vasha¢k4ra has been made, or while it is being made.

Commentary. The Vasha/k§4ra consists in the word VashazZ, to be

uttered by the Hotr#-priest. The five sacrificial interjections are, svaha, sraushaZ#, vaushaZ, vashaZ, and svadha.

Sttra XCVII.

With the Grahas the act should be made to coincide with the Upayama.

342 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS,

Commentary.

Grahas are offerings of Soma, and likewise the vessels (4amasa) in which the Soma is offered. The Soma is offered with the words upay4ma-grzhito:si, and while these words are being uttered, the fluid should be poured out (dhardm sravayet).

Sotra XCVIIL.

With the Ish¢akAs, the act should be made to coincide with the words tay4 deva tena.

Commentary.

When the different ish#ak4s or bricks are placed together for building an altar, &c., the act itself begins with the first and ends with the last words of the accompanying verse,

Sotra XCIX.

When there is a number of Purod4sas, one should slice off one after another, saying for each portion vy4vartadhvam (separate) !

Commentary.

Purod4sa is a cake made of meal (pakvak pishtapindah), different from £aru, which is more of a pulse consisting of grains of rice or barley, and clarified butter (ghvtatardulobhayatmakam). This purod4sa cake has to be divided for presentation to different deities. If there are more than two deities, the plural vy4vartadhvam, separate, has to be used.

Sotra C.

When the two last are sliced off, he should say for each portion, vy4varteth4m, separate ye two!

Commentary.

Each slice, avadana, is said to be about a thumb’s breadth. In the case of sdmnd4yya, the mixture of sour and sweet milk, a kind of coagulated sour milk, each portion is to be of the same breadth, but, as it is fluid, it is

sOTRAS XCVIII-CIV. 343

taken out with a ladle (sruva) of a corresponding size; see Katyayana I, 9, 7. Sétra CI. For these two last portions he makes the indication of the deity. Commentary.

343

taken out with a ladle (sruva) of a corresponding size; see Katyayana I, 9, 7. Sétra CI. For these two last portions he makes the indication of the deity. Commentary.

With the earlier portions, there is a rule which of two gods should have the first or the second portion. With the last couple, however, the priest may himself assign whichever portion he likes to one or the other god. The commentary says, svayam eva idam asy4 iti sankalpayet.

Sotra CII.

When there is a number of Aarus and Purod@&sas, one separates what belongs to the Aarus and what belongs to the Purod4sas, before the

strewing. ommentary.

Prag adhivapanat, before the strewing, is explained by prag adhivapanfrthakrishvégindd4nat, before one takes the black skin which is used for the strewing.

Soétra CIII. One then marks the two (the materials for the Karus and the Purod4sas) according to the deities (for whom they are intended).

Sotra CIV. Let the word idam be the rule.

Commentary.

This means that the offering (havis) intended for each deity should be pointed out by the words idam, this, AgneAd, is for Agni, &c. Thus we read with regard to the offerings intended for certain gods and goddesses: idam DhAtur, idam Anumatya, Rakay4d Sinivalya, Kuhvaé.

344 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS.

Sotra CV.

All this applies also to Karus and Purodasas which are separated.

Commentary.

The commentary explains vyatishikta by anyonyam vyavahita, though it is difficult to see how it can have that meaning. It is said that in the Vaisvadeva the Karus and Purod4sas are vyatishikta, but that they also have to be divided before the adhivapana, and to be marked for each deity. Thus we read: Idam Agneé, Savitu, Pashnzo, Marutam, Dy4vaprithivyod, &c.

Sotra CVI.

At the time when the KapA4las are put on the fire, one puts on the aru with the first kap4la verse.

Commentary.

Karu is here used for the vessel for boiling the aru, the darusthali. The first of these verses is dhr#sh¢ir asi. Kapd4las are the jars in which the rice is cooked.

Sttra CVII. The verse is adapted and changed to dhruvossi.

Commentary.

Samn&Ama means the same as tha, i.e. the modification of a verse so as to adapt it to the object for which it is used. In our case, faru, being a masculine, dhrishiéi, a feminine, is replaced by dhruva, a masculine.

Sétra CVIII. At the time when the meal is to be cleansed, one cleanses the grains. Commentary.

This takes place after the £aru-pot has been put on. The tamwdulas are the unhusked grains, pish¢a is the

SOTRAS CV-CXIV. 345

ground flour. In Sanskrit a distinction is made between sasya, the corn in the field, dh4nya, corn with the husk, tazdula, grains without husks, anna, roasted grains.

Sotra CIX. At the time of cooking (adhisrapaza) one throws the grains in with the cooking verse. Commentary. This verse is gharmossi.

Sotra CX,

Without taking the £aru (out of the sth4l!) one puts it down. Sotra CXI.

At the Darsa-pfirzamAsa sacrifices there are fifteen SAmidhents.

Sotra CIX. At the time of cooking (adhisrapaza) one throws the grains in with the cooking verse. Commentary. This verse is gharmossi.

Sotra CX,

Without taking the £aru (out of the sth4l!) one puts it down. Sotra CXI.

At the Darsa-pfirzamAsa sacrifices there are fifteen SAmidhents.

Commentary.

Samidhenis are particular verses recited while the fire is being kindled. The first and last verses are repeated thrice, so as to make fifteen in all.

Sttra CXII.

At the Ishéi and Pasubandha sacrifices there are seventeen SAmidhents, when they are so

handed down. Sotra CXIII.

When it is said that wishful ish¢is are performed in a murmur, this means that the names of the chief deities are pronounced in a murmur (likewise the yagy4 and anuvdkyA).

Sodtra CXIV,

The Darsa-pirzamAsa sacrifice is the Prakr7ti or norm for all ish/Zis.

346 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS.

Commentary.

The Sftras, in describing the performance of certain sacrifices, treat some of them in full detail. These are called prakrzti. Prakriyante:smin dharma iti prakarazam prakvitiz. They form the type of other sacrifices, which are therefore looked upon as mere modifications, vikr ti, and in describing them those points only are fully described in which they differ from their prakriti. A sacrifice which is a vikvzti, may again become the prakriti of another sacrifice. This system is no doubt compendious, but it is not free from difficulty, and, in some cases, from uncertainty. It shows how much system there is in the Indian sacrifices, and how fully and minutely that system must have been elaborated, before it assumed that form in which we find it in the Brahmavas and Sftras. It must not be supposed that the sacrifices which serve as prakr#ti, are therefore historically the most ancient.

Sotra CXV.

It is also the norm for the Agnishomtya Pasu, the animal sacrifice for Agni-Shomau.

Sotra CXVI. And this is the norm for the Savantya.

Soétra CXVII.

And the Savantya is the norm for the Aik4dasinas. Sttra CXVIII.

And the Aik&dasinas are the norm for the Pasugazas.

Commentary.

The rules for the Pasugavzas are therefore to be taken over from the Aikadasinas, the Savaniya, the Agnishomiya-pasu, and the Darsa-pdrzamdasa, so far as they have been modified in each particular case, and are

SOTRAS CXV-CXXII . 347

finally determined by the rules of each Pasugaza, as, for instance, the Aditya-pasu.

Sdtra CXIX.

The Vaisvadeva is the norm for the Varuzapraghasa, SAkamedha, and Stra.

Commentary.

The Vaisvadeva, beginning, like the Darsa-pirnam Asa, with an Agneya ash¢akapaAla, takes certain rules from the Darsa-pdrxamAsa, and transfers these, together with its own, as, for instance, the nine pray4gas, to the Varuna-praghasa, &c.

Sotra CXX.

The Vaisvadevika EkakapAla is the norm for all EkakapAlas.

Commentary.

Sotra CXX.

The Vaisvadevika EkakapAla is the norm for all EkakapAlas.

Commentary.

The Ekakapala is a puroddsa cake, baked in one kapala. It is fully described in the Vaisvadeva, and then becomes the norm of all Ekakap4las. An ekakapala cake is not divided.

Sotra CXXI.

The Vaisvadevit Amiksh4 is the norm for the AmikshAs (a preparation of milk).

Sotra CXXII.

Here the Vik4ra, the modification, is perceived from similarity.

Commentary.

If it has once been laid down that the Darsa-pdrnamasa is the prakriti or norm for all ishZis, then similarity determines the modification in all details, such as the offerings and the gods to whom offerings are made. Thus Karu, being a vegetable offering, would rank as a vikara of purod4sa, which occurs in the Darsa-pirzamasa sacrifice, and is likewise vegetable. Honey and water

348 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS.

would be looked upon as most like the Agya in the Darsa-pdrzam4sa. Amiksh4, a preparation of milk, would come nearest to the SAamnayya, which is a mixture of sour and sweet milk.

Stra CXXIII.

Offerings for one deity are vik4ras of the Agneya.

Commentary.

In the Darsa-pfrzamAsa, which is the prakrcti of the ishfis, the purod4sa for Agni is meant for one deity. Hence all offerings to one deity in the vikrztis follow the general rules of the Agneya purod4sa, as described in the Darsa-pdrzamAsa, for instance, the £aru for Sdrya, the Dv4dasa-kap4la for Savitrz.

Sotra CXXIV.

Offerings for two deities are vikaras of the Agntshomfya.

Commentary.

They must, however, be vegetable offerings, because the purod4sa for Agni-Shomau is a vegetable offering. As an instance, the AgnAavaishnava EkAdasakapAla is quoted. Agnishomtya has a short a, but the first a in 4gnavaishnava is long.

Sotra CXXV.

Offerings for many deities are vik4ras also of the Aindragna.

Commentary.

The #a in bahudevatas ka is explained by the commentary as intended to include the AgnAvaishmaya also. Any offering intended for more than one deity may be considered as intended for many deities.

Sttra CXXVI. They are optionally vik4ras of the Aindragna.

SOTRAS CXXIII-CXXVIII. 349

Commentary.

Sometimes these two Sitras are combined into one. The commentator, however, sees in the v4 of aindragnavikara va a deeper meaning. Agni-Shomau, he says, consists of four, Indr4gni of three syllables. Therefore if the name of more than one deity consists of four syllables, it should be treated as a vik4ra of the Agnishomtya, if of less than four syllables, as a vikara of the Aindragna.

Sotra CXXVII.

An exception must be made in the case of the gods of the prakv?ti, as, for instance, the Aindra purod4sa, the Saumya 4aru.

Commentary.

Sotra CXXVII.

An exception must be made in the case of the gods of the prakv?ti, as, for instance, the Aindra purod4sa, the Saumya 4aru.

Commentary.

The exception applies to cases where the offering in a vikriti sacrifice is meant for the same principal deities _ as those of the prakrzti offering. For instance, in the Darsa-pirzamasa Agni and Soma are the deities of the Agnishomtya, Indra and Agni of the Aindragna. If then in one of the secondary or vikrzti sacrifices there occurs an Aindra purod4sa, or a Saumya aru, then the Aindra purod4sa is treated as a vik4ra of the Aindragna, the Saumya aru as a vikara of the Agnishomiya. The Somendra aru also, as its principal deity is Soma, would follow the Agnishomtya, the Indrasomiya purod4sa, as its principal deity is Indra, would follow the Aindragna.

Sotra CX XVIII.

If there is sameness both in the offering and in the deity, then the offering prevails.

Commentary.

If a karu for PragApati occurs in a vikrzti sacrifice, it would follow that, being offered to Pragapati, it should be offered with murmuring, but, as it is a vegetable offering, it follows the norm of the purod4sa, though the purodasa is intended for Agni.

350 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS.

Sotra CX XIX.

If there is contradiction with regard to the substance and the preparation of an offering, the sub-

stance prevails. Commentary.

A purodAsa may be made of vrthi, rice, or of nivara, wild growing rice. The wild rice has to be pounded, but not the good rice. The preparation, however, has to yield in a vikrzti, the important point being the substance.

SOtra CX XX.

If there is contradiction with regard to the substance, the object prevails.

Commentary.

An example makes the meaning of this Sftra quite clear. Generally the y dpa or sacrificial post for fastening sacrificial animals is made of Khadira wood. But if a post made of wood is not strong enough to hold the animal, then an iron post is to be used, the object being the fastening of the animal, while the material is of less consequence.

Sotra CXXXI.

In a Prakyzti sacrifice there is no Uha, modification of the mantras.

Commentary.

Certain mantras of the Veda have to be slightly altered, when their application varies. In the normal sacrifices, however, no such alteration takes place.

Stra CXXXII. In a Vikrzti sacrifice modification takes place, according to the sense, but not in an arthav4da. Commentary.

Some mantras remain the same in the Vikrzti as in the Prakryzti. Others have to be modified so as to be

SOTRAS CXXIX—CXXXIV. 351

adapted to anything new that has to be. If, for instance, there is a Purod4sa for Agni in the Prakriti, and in its place a Purod4sa for Stirya in the Vikriti, then we must place Sarya instead of Agni in the dedicatory mantra.

Sétra CX XXIII.

When we hear words referring to something else, that is arthavada.

Commentary.

If, for instance, there is a Purod4sa for Agni in the Prakriti, and in its place a Purod4sa for Stirya in the Vikriti, then we must place Sarya instead of Agni in the dedicatory mantra.

Sétra CX XXIII.

When we hear words referring to something else, that is arthavada.

Commentary.

Arthav4da is generally explained as anything occurring in the Brahmazas which is not vidhi or command. Here, however, it refers to Mantras or passages recited at the sacrifice. We saw how such passages, if they referred to some part of the sacrifice, had to be modified under certain circumstances according to the sense. Here we are told that passages which do not refer to anything special in the sacrifice, are arthavAda and remain unmodified. All this is expressed by the words paravakyasravamat. VAakya stands for pad4ni, words, such as are used in the nivapamantra, &c. Some of these words are called samavetarth4ni, because they tell of something connected with the performance of the sacrifice, as, for instance, Agnaye gushtam nirvapami, I offer what is acceptable to Agni; others are asamavetarth4ni, as, for instance, Devasya tva Savitu# prasave. When such passages which are not connected with some sacrificial act occur (sravamAt), they naturally remain unaltered.

Sotra CXXXIV.

If what is prescribed is absent, a substitute is to be taken according to similarity.

Commentary.

Here we have no longer modification, but substitution (pratinidhi). In cases where anything special that has been prescribed is wanting, a substitute must be chosen, as similar as possible, and producing a similar effect.

352 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS.

According to Ma#dana’s Trik4nda, the degrees of similarity are to be determined in the following order:

Ka4ryai rfpais tathd parmai# kshiraiz pushpaié phalair

api, Gandhai rasai# sadvig grahyam pirvalabhe param param. ‘What is similar by effect, by shape, by leaves, by milk,

by flowers, and by fruit, By smell, or by taste is to be taken one after the other, if the former cannot be found.’

Soétra CXXXV.

If there is nothing very like, something a little like may be substituted, only it must not be prohibited.

Commentary.

If in a aru of mudgas, kidney-beans, phaseolus mungo, these kidney-beans should fail, a substitute may be taken, but that substitute must not be mAshas, phaseolus radiatus, because these m4shas are expressly forbidden; for it is said, Ayag#iy4 vai mash44&, ‘ Mashas are not fit for sacrifice.’

Sttra CXXXVI,

The substitute should take the nature of that for which it is substituted.

Commentary.

Taddharma, having the same qualities. If, for instance, nivara has been substituted for vrihi, it should be treated as if it were vrihi. The name vrihi should remain, and should not be replaced by nivara, just as Soma, if replaced by pdtik4, is still called Soma. Thus, when in the course of a sacrifice vrihi has once been replaced by nivdra, and vrihi can be procured afterwards, yet nivara is then to be retained to the end. If, however, the substituted nivara also come to an end, and afterwards both nivdra and vrthi are forthcoming, then vrihi has the preference. If neither be forthcoming, then some substitute is to be taken that approaches nearest to the substitute, the nivara, not to the

sOTRAS CXXXV-CXXXIX. 353

original vrihi. Further, if a choice has been allowed between vrihi, rice, and yava, barley, and vrihi has been chosen, and afterwards, as substitute for vrihi, nivara, then, if nivara come to an end, and in the absence of vrihi, when a new supply of both nivara and yava has been obtained, the yava is to be avoided, and the original substitute for vrihi, the ntvAra, must be retained. In most of these cases, however, a certain penance also (prayaskitta) is required.

S0tra CXXXVIL.

If something is wanting in the measure, let him finish with the rest. Commentary. If it is said that a purod4sa should be as large as a horse’s hoof, and there is not quite so much left, yet whatever is left should be used to finish the offering,

Sttrra CXXXVIII.

Substitution does not apply to the master, the altar-fire, the deity, the word, the act, and a prohibition.

Commentary.

The master is meant for the sacrificer himself and his wife. Their place cannot, of course, be taken by anybody else. The altar-fire is supposed to have a supernatural power, and cannot be replaced by any other fire. Nothing can take the place of the invoked deities, nor of the words used in the mantras addressed to them, nor can the sacrifice itself be replaced by any other act. Lastly, when it is said that m4shas, varakas, kodravas are not fit for sacrifice, or that a man ought not to sacrifice with what should not be eaten by Aryas, nothing else can be substituted for what is thus prohibited.

Stra CXXXIX. The Prakrzti stops from three causes, from a corollary, from a prohibition, and from loss of pur-

pose. (3°) Aa

354 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS,

Commentary.

A corollary (praty4mn4na) occurs, when it is said, ‘instead of Kusa grass, let him make a barhis of reeds.’ A prohibition (pratishedha) occurs, when it is said, ‘he does not choose an Arsheya.’ Loss of purpose (arthalopa) occurs, when peshaza, pounding, would refer to faru, a pulse, that cannot be pounded, while grains can be.

Sotra CXL.

The AgnishZoma is the Prakrzti of the Ek4ha sacrifices. Commentary. The Ek4ha are sacrifices accomplished in one day.

Sotra CXLI.

The Dv4dasdha is the Prakvzti of the Ahargazas, Commentary.

Sotra CXL.

The AgnishZoma is the Prakrzti of the Ek4ha sacrifices. Commentary. The Ek4ha are sacrifices accomplished in one day.

Sotra CXLI.

The Dv4dasdha is the Prakvzti of the Ahargazas, Commentary.

The Dvadasdha lasts twelve days and is a Soma sacrifice. It is either an Ahina or a Sattra. An Ahargaza is a series of daily and nightly sacrifices. Those which last from two nights to eleven nights are called Ahina. Those which last from thirteen to one hundred nights or more are called Sattras.

Sotra CXLII.

The Gavamayana is the Prakrzti of the SAmvatsarikas.

Commentary.

The Gavamayana lasts three years, and it is the type of all Saszvatsarika sacrifices, whether they last one, two, three or more years. They all belong to the class of Sattras.

Sotrra CXLIII.

Of the Nik4yi sacrifices the first serves as Prakriti.

SOTRAS CXL-CXLVI. 355

Commentary. Among the Nik4yi sacrifices, lit. those which consist of a number, all having the same name, but different rewards, the first is the prakrizti of the subsequent ones. The commentator calls them sAdyaskra &c., and mentions as the first the Agnishzoma. See Sitra CXLVI, and Weber, Ind. Stud. XIII, p. 218.

_ Sorra CXLIV. At the AgnishZoma there is the Uttara-vedi.

Commentary.

The commentator explains this by saying that at the Soma sacrifices, i.e. at the Agnish#oma, Ukthya, Shodasin, and Atirdtra, the fire is carried from the Ahavaniya to the Uttara-vedi, which is also called the

Soma altar. Sotra CXLV. The fire is valid for the successive sacrifices.

Commentary.

This fire refers to the fire on the Uttara-vedi, mentioned in the preceding Sitra, and the object of the Sitra seems to be to include the act of lighting the fire on the Uttara-vedi in the Prakriti, though properly speaking it does not form part of the Agnishtoma. But I cannot quite understand the argument of the commentator.

Sodtra CXLVI.

This does not apply to the SAdyaskras, the Vagapeya, the Shodasin, and the Sdrasvata

Sattra. Commentary.

With regard to the Shodasin and its vik4ra, the Vagapeya, the laying of the fire is not mentioned. In the case of the Sadyaskras, it becomes impossible, because they

-have to be quickly finished. In the case of the SArasvata Sattra, there is the same difficulty on account of not remaining in the same place (anavasthapan n4gnis &tyate).

Aa2

356 APASTAMBAS YAGNA-PARIBHASHA-SOTRAS.

Sttra CXLVII.

A sacrificer wishes the object of his sacrifice at the beginning of the sacrifice.

Commentary.

Some MSS. read kAmayeta, ‘he should wish,’ but the commentator explains that such a command (vidhi) is unnecessary, because it is natural to form a wish (svatah siddhatvat).

Sdtra CXLVIII.

At the beginning of a special part of the sacrifice, one should wish the object of that part of the sacrifice,

Commentary.

Sdtra CXLVIII.

At the beginning of a special part of the sacrifice, one should wish the object of that part of the sacrifice,

Commentary.

The commentary, though objecting, and objecting rightly, to kamayeta, ‘he should wish,’ in the preceding Satra, accepts kamayeta as determining the present Sitra, saying kamayetety anuvartate. One should read yag#angakamam, not yag#akamam, for the commentary explains it by yag#4angaphalasankalpakd. Whether it was really intended that there should be a special wish for each part or subsidiary act of a sacrifice (yag#4nga), is another question, but the commentator evidently thought so.

KAtyayana, who treats the same subject (1, 2, 10 seq.), states that there should be this desire for a reward for certain sacrifices which are offered for a certain purpose, as, for instance, the Dv4das4ha, but that there are no such motives for other sacrifices, and parts of sacrifices. He mentions, first of all, a niyama, a precept for the sacrifice, such as ‘Speak the truth.” Then a nimitta, a special cause, as when some accident has taken place that must be remedied, for instance, when the house has been burnt down, &c. Thirdly, the Agnihotra, the morning and evening Homa; fourthly, the Darsa-pdrzamdsau; fifthly, the Dakshayana,a vikriti of the Darsa-pdrvzamAsau, the Agrayana; sixthly, the NirQdsa-pasu, the animal sacrifice. All these have to be performed as a sacred

SOTRAS CXLVII, CXLVIII. 357

duty, and without any view to special rewards. Thus we read in VAsishfha :

Avasyam brahmazo-gnin Adadhita, darsapirzamasAgrayaneshdikaturmasyapasusomais ka yageta, ‘A Brahmana should without fail place his fires, and offer the Darsapirzam4sa, the Agrayaneshféi, the KX aturmasyas, the Pasu, and the Soma sacrifices,’

Harita says: Pakayag#an yagen nityam haviryag#ams ka nityasak, Somams ka vidhipdrvena ya ikkhed dharmam avyayam, ‘Let a man offer the Pakayag#as always, always also the Haviryag#as, and the Soma sacrifices, according to rule, if he wishes for eternal merit. The object of these sacrifices is aparimitaniZsreyasarOpamoksha, eternal happiness, and hence they have to be performed during life at certain seasons, without any special occasion (nimitta), and without any special object (kama). According to most authorities, however, they have to be performed during thirty years only. After that the Agnihotra only has to be kept up. The proper seasons for these sacrifices are given by Manu, IV, 25-27:

‘A Brahmaaza shall always offer the Agnihotra at the beginning or at the end of the day and of the night, and the Darsa and Paurzamiasa (ish/is) at the end of each halfmonth ;

‘When the old grain has been consumed the (Agrayana): Ishzi with new grain ; at the end of the (three) seasons the (K4turmasya) sacrifices ; at the solstices an animal (sacrifice) ; at the end of the year Soma offerings ;

‘A Brahmaaza, who keeps sacred fires, shall, if he desires to live long, not eat new grain or meat, without having offered the (Agrayana) Isha with new grain and an animal (sacrifice) 1.’

These Pakayag#as, Haviryag#as or ishfis, and Soma sacrifices are enumerated by Gautama?, as follows :

1 See Manu, transl. by Buhler, S. B. E.. XXV, who quotes to the same purpose Gaut. VIII, 19-20; Vas. XI, 46; Vi. LIX, 2-9; Baudh. II, 4, 23; Yag#. 1, 97, 124-125.

* K&tyayana, p. 34.

358 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS. Seven Seven Seven Pakasamsth4s : Haviryag#asamsthas: Somasamsth4s:

(1) Ash/aka, (1) Agnyadheyam, (1) Agnish/omad, (2) Parvazam, (2) Agnihotram, (2) Atyagnishfoma4, (3) Sraddham, (3) Darsapfirzam4sau, (3) Ukthya4,

(4) Sravant, (4) Katurmasyani’, (4) Shodast*,

(5) Agrahdyant, (5) Agrayaneshiih, (5) Vagapeyas,

(6) Kaitrt, (6) NirfdhapasubandhaA, (6) Atiratrad,

(7) Asvayugt. (7) Sautramazi.

(7) Aptoryimad.

In a commentary on Dhirtasvamin’s Apastambasitrabhdshya (MS. E. I. H. 137) another list is given:

Pikayagfias : Haviryagfias : (t) Aup&sanahomaA, Agnihotram,

(2) Vaisvadevam, § Darsapfirnamdsau, (3) Parvazam, Agrayanam,

(4) Ashéaka, KAturm4sy4ni,

(5) Masisriddham, Nirfidhapasubandhad, (6) Sarpabalif, Sautramant,

(7) fsanabalif. Pindapitriyagiiah.

Somayagfias : Agnish/omaA, Atyagnishfoma, Ukthya, Shodast, Vagapeyah, AtirAtraA, Aptoryimad.

This list is nearly the same as one given by Satyavrata Samasrami in the Usha. He gives, however, another list,

which is: Seven Seven Pakasamsthas : Havihsamsthis : (1) S4yamhomak, Agnyadheyam, (2) Pratarhomat, §Agnihotram, (3) Sthalipaka, Darsa-, (4) Navayagiiah, PaurnamAsau, (5) Vaisvadevam, Agrayana, (6) Pitriyagtah, Katurmésy4ni, (7) Ash/aké. Pasubandha&.

According to the substances offered,

Seven Somasamsthis :

Agnish/omah, Atyagnishfomah, UkthyaZ, Shodast, Vagapeyah, AtiratraA, Aptory4ma.

sacrifices are some-

' Vaisvadevam parva, Varunapraghasah, sikamedhah. * Agnishfoma, Ukthya, Atirdtra, sometimes Shodasin, are the original Soma sacrifices; Atyagnish/oma, Vagapeya, and Aptoryama

are later.

See Weber, Ind. Stud. X, pp. 352, 391.

sOTRAS CXLIX, CL.’ "359

times divided into vegetable and animal sacrifices. The vegetable substances are, tazdul4#, pish¢ani, phalikaraz4h, purodasak, odanak, yavagih, prithukak, lagak, dhanas, and aktava#. The animal substances are, payas, dadhi, agyam, 4mikshé, vaginam, vap4, tvakak, m4msam, lohitam, and pasurasah.

Sotra CXLIX.

If there are fewer Mantras and more (sacrificial) acts, then after dividing them into equal parts, let him perform the former with the former, the latter with the latter.

Commentary.

It happens, for instance, in certain ishfis that a pair of Yagya and Anuvaky4 mantras is given, but six acts. In that case one half of the mantras is used for one half of the acts, and the other half of the mantras for the other half of the acts.

Sétra CL.

Commentary.

Sétra CL.

If there are fewer acts and more Mantras, let him perform and act with one mantra, those which remain are optional, as the materials for the sacrificial post.

Commentary.

Kapardisvamin seems to have divided this Sdtra into three, the second being avasish/4 vikalparth4z, the third yatha ydpadravyaziti. But it is better to take it as one, as it is in MS. 1676.

If there are, for instance, fourteen vapanas, while there are many more mantras, let him select fourteen mantras and use them for each vapana, while the rest will be useful for another performance. A similar case occurs when different kinds of wood are recommended for making the sacrificial post, or when rice or barley are recommended for an offering. Here a choice has to be made. The iti at the end is explained as showing that there are other instances of the same kind.

366 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS,

Sotra CLI.

From the end there takes place omission or addition.

Commentary.

This refers again to the same subject, namely what has to be done if there are either more or less mantras than there are acts which they are to accompany. In that case it is here allowed to use as many mantras as there are acts, and to drop the rest of the mantras. Or, if there are less mantras than there are acts, then, after the mantras have been equally divided, the last verse is to be multiplied. For instance, in the DvikapAla sacrifice for the two Asvins, the placing of the two kap4las is accompanied by two mantras. The rest of the mantras enjoined in the prakriti is left out. But if there are, for instance, twelve or more ishfakAs, bricks, to be placed, while there are only ten mantras, then the mantras are equally divided, and the fifth and tenth to be repeated, as many times as is necessary to equal the number of the ish¢ak4s.

_ Sotra CLIT. As the Prakriti has been told before, anything that has not been told before, should be at the end.

Commentary.

This seems to mean that anything new, peculiar to a Vikriti, and not mentioned in the Praky7ti, should come in at the end, that is, after those portions of the sacrifice which are enjoined in the Prakriti.

Sotra CLIT.

The rule should stand on account of the fitness of the Kumbhti, a large pot, the Sfla, the spit for boiling the heart, and the two Vap4srapazts, the spits for roasting the vapé.

Commentary. Kumbhi is explained by sronzyddip4kasamartha

sOTRAS CLI-CLV. 361

Sotra CLIT.

The rule should stand on account of the fitness of the Kumbhti, a large pot, the Sfla, the spit for boiling the heart, and the two Vap4srapazts, the spits for roasting the vapé.

Commentary. Kumbhi is explained by sronzyddip4kasamartha

sOTRAS CLI-CLV. 361

brthati sthali; Sala by hridayapakartha yashii£, and Vapdasrapani by vapasrapaz4arthe yashf#i dve. The exact object of the Sdtra is not quite clear. Prabhutva is explained by samarthatva, that is, fitness. This would mean, that on account of their fitness, or because they can be used for the object for which they are intended, or, so long as they can be used, the rule applying to them should remain. The commentary explains tantram by tantrata or ekata. It may mean that the same pots and spits should be used, so long as they fulfil their purpose. The next Sdtra would then form a natural limitation.

Sotra CLIV.

But if there is a different kind of animal, there is difference (in pots and spits), owing to the diversity of cooking.

Commentary.

If different animals are to be cooked, then there must be different pots for each (pratipasum), because each requires a different kind of cooking. The commentary adds that, as the reason for using different pots is given, that reason applies also to young and old animals of the same kind (gAti), i.e. the young and small animal would require a different pot and a different kind of cooking.

Sotra CLV.

At the Vanaspati sacrifice, which is a modification (vikara) of the Svish¢éakvzt, the addresses (nigama) of the deities should take place in the Y4gy4, because they are included in the Prakrzti.

Commentary.

These nigamas of the deities are not mentioned in the rules of the Vanaspati sacrifice, but they are mentioned in the rules for the Svishfakrit sacrifice of the DarsapdarzamAsa, which is the Prakrzti, and should therefore be taken over. Here again, because a reason is given, it is

362 APASTAMBA’S YAGNA-PARIBHASHA-SOUTRAS,

understood that the same reason would apply to other portions of Svish¢akrit also, such as the Dvir abhigharamza, which is to be retained in the Vanaspati sacrifice,

Sétra CLVI.

The Anvérambhantya or initiatory ceremony does not take place in a Vikrzti, because the Vikvztis would fall within the time of the Prakrzti, and the Anv4rambhamty4 has but one object, namely (the initiation of) the Darsa-pdrzam4sa sacrifice.

Commentary.

‘The Anvarambhaniy4 ceremony has to be performed by those who begin the Darsa-prszamAsa sacrifice. It has thus one object only, and is never enjoined for any other cause. It is not therefore transferred to any Vikriti, such as the Saurya ceremony, &c. The Darsa-pdrzam4sa sacrifice having to be performed during the whole of life, or during thirty years, the Vikrztis would necessarily fall within the same space of time. The initiatory ceremony has reference to the Darsa-pdrazamAsa sacrifice only, and thus serves as an introduction to all the Vikritis, without having to be repeated for each.

The initiatory ceremony has reference to the Darsa-pdrazamAsa sacrifice only, and thus serves as an introduction to all the Vikritis, without having to be repeated for each.

Sotra CLVII.

Or (according to others) the Anv4érambhazty4 should take place (in the Vik7ztis also), because the time (of the Darsa-ptrzamé4sa) does not form an essential part.

Commentary.

This Sdtra is not quite clear. It shows clearly enough that, according to some authorities, the Anvarambhantya or initiatory ceremony of the Darsa-pdOrzamAsa sacrifice should take place in the Vikrztis also; but why? Because the time has not the character of a sesha, which is said to be a synonym of anga, an essential part of a sacrifice.

sOTRAS CLVI-CLIX. 363

When it is said that the Darsa-pQraam4sa should be performed during life, this is not meant as determining the time of the sacrifice. It only means that so long as there is life a man should perform these sacrifices, and that their non-performance would constitute a sin. The former argument, therefore, that the time of the Vikrzti sacrifices would fall within the time of the Prakrzti sacrifice is not tenable.

Sétra CLVIII.

And again, because there is difference in the

undertaking. Commentary.

Arambha, the beginning, is explained as the determination to perform a certain sacrifice (darsapOrnamasabhy4m yakshya iti niskayapuraksarah sankalpak). The object of the undertaking in the case of the Darsa-pdrzam4sa sacrifice, as the Prakriti, is simply svarga, in the Vikvitis it may be any kind of desire. Therefore the Anvérambhasiya ceremony of the Darsa-pdrnamasas should be transferred to its Vikritis. This seems to have been the opinion of the same authorities who are referred to in Stra CLVII. The final outcome of the whole controversy, however, is clearly that our Afarya is in favour of omitting the Anvarambhantya in the Vikritis. Anayod# pakshayor anvarambhanzty4bhavapakshasyaiva balavattvam 44aryabhilashitam iti many4mahe. The Anvarambhaziya is not to be considered as an ordinary Anga, but as a special act to fit the sacrificer to perform the Darsa-pdirzam4sa and to perform it through the whole of his life.

Sotra CLIX.

For every object (new sacrifice) let him bring forward the fire (let him perform the Agniprazayana, the fetching of the Ahavantya from the Garhapatya fire). When the sacrifice is finished

364 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS.

the fire becomes again ordinary fire, as when the (divine) fire has returned (to the firesticks).

Commentary.

When the sacrifice is finished

364 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS.

the fire becomes again ordinary fire, as when the (divine) fire has returned (to the firesticks).

Commentary.

The fire for a sacrifice is supposed to be set apart or consecrated (sAstriya), but it is so for a special sacrifice only, and when that sacrifice is ended, it is supposed to become like ordinary fire again. Arthais prayogana, the sacrifice for which the fire is intended (agnisAdhyavihitakarmanushzanam; tasya tasya vihitasya karmavosnush7hanartham garhapaty4dibhya 4havantyddyagnim pramayet). The commentator remarks that there are two Agnis, the one who is visible, the other who is the god. Now while the divine Agni leaves the coals and ascends or is absorbed again in the two firesticks (arani), the other remains like ordinary kitchen fire. See on Samarohana, Weber, Ind. Stud. IX, p. 311; Asvalayana-Srauta-stitra III, 10, 4-5.

INDEX.

agni, the (sacrificial) fire, Satra 55, 92 (Ahavaniya fire), 138, 145, 1593 the (three) fires, 22.

agnipramayana, the fetching of the Ahavantya from the Garhapatya fire, 159.

agnishfoma, the Agnishtoma, a Soma sacrifice, 7, 140, 143°, 1443 Pp.

344.

agnihotra, the Agnihotra, the morning and evening Homa, 6, gr, 148°; Pp. 344.

agnishomiya, intended for Agni and Soma, 74, 78, 115, 124, 126°, 127°,

agnyadhana, the (first) laying of the fires, 22°,

agnyadheya, p. 344.

ahga, member (of the sacrifice), auxiliary act, 3°, 70°, 71°, 73°, 75,60 (anahga), 83 (saga), 157°, 158°,

ahgahina, cripple, 2°,

atikram, to pass (the altar), 94.

atiratra, a Soma sacrifice, 144°; p. 344-

atyagnishroma, p. 344.

atharvaveda, the Atharva-veda, 7°, 19°.

adhivapana, the strewing, 102, 105°.

adhisrapana, cooking, 109.

adhisrapazamantra, the cooking verse (gharmossi), 109.

adhrigu, the Adhrigu hymn (daivyad samitarad, &c.), 43.

adhvaryu, the Adhvaryu priest, 18, 24.

anahga, not an Ahga, 80.

anadhyaya, prohibition of reciting,

37andmniata, not handed down, 35. anirdesa, without special instruction, 72. anumati, a kind of full moon, 65°. anumantraza, the Anumantranamantras, 8°,

anuy4ga,acertain auxiliary Homa,75°.

anuvaky&, Mantra used for invocation, 50, 95, (113), 149%

antara, turned inside, 57.

antara, between (the high and the low tone), 11.

anna, roasted grains, 108°,

anvarambhantyi,initiatory ceremony, 156, 157°, 158°.

apa&é&bid, to slice off (the cake), 99.

apaparyavrit, to turn away from, 55.

aparena, west, 92, 94.

apfirva, standing by itself, 85 ; what has not been told before, 152.

aptory4ma, p. 344.

apratishiddha, not prohibited, 135.

abhigharaaa, sprinkling with fat, 95.

abhimantraza, the Abhimantrazamantras, 8°.

amantra, not to beclassed as Mantras,

35-

amavasya, new moon, new-moon day, 63, 65°, 68; new-moon sacrifice, 63, 76.

amedhyapratimantraza, conjuring of unlucky omens, 40.

ayagAiya, not fit for sacrifice, 135°.

ayuta, butter when slightly melted, 23°.

artha, object, 130, 159.

amantra, not to beclassed as Mantras,

35-

amavasya, new moon, new-moon day, 63, 65°, 68; new-moon sacrifice, 63, 76.

amedhyapratimantraza, conjuring of unlucky omens, 40.

ayagAiya, not fit for sacrifice, 135°.

ayuta, butter when slightly melted, 23°.

artha, object, 130, 159.

arthanirvritti, accomplishment of the object, 41.

arthalopa, loss of purpose, 139.

arthavada, explanation, 33; that part of the Mantra which does not refer to anything special in the sacrifice, 132, 133.

avadana, the slice or slicing of butter, 90°, 95, 100%

avavarshama, down-pour of rain, 40.

asrotriya, person ignorant of the Veda, 2°.

ashraka, Ps 344

ashrakapila, the cake baked in eight cups (at the full-moon and newmoon sacrifices), 74, 76.

366

APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS.

asannipatin, not producing an immediate effect, 42.

asamavetartha, words (of a Mantra) not connected with the sacrifice, 133°.

asomay4gin, one who does not sacrifice with Soma, 76, 78.

astamitodita = raka, 65°.

astu=ayuta, 23°.

ahargama, a series of daily and nightly sacrifices, 141.

ahina, a series of sacrifices lasting from two nights to eleven nights (opp. sattra), 141°.

Agnavaishnava, for Agni and Vishwu, 124°, 125°.

agneya, intended for Agni, 74, 76, 123.

grayana, the Agrayaveshfi, sacrifice with the new grain, 148°; p.

344agrahayant, p. 344. agh&ra, sprinkling of clarified butter, 46. 4k, to bend (one’s knee), 92. agya, melted butter, 23, 122°. Agyabhagau, the Agya-portions, 12. 4tmabhimarsana, rubbing oneself,

53. adipradishza, indicated by the first words (Mantras), 47.

adhfna, the laying of the fires, 28. amiksha, a preparation of milk, 121, 122°,

frambha, the undertaking (of a sacrifice), 158.

&rtvigya, the priestly office, 21.

avap, to throw (the grains) in, 109.

Avritti, repetition, 43.

Aveshé, to tie (ropes), 61.

Asruta, address, 10, 95.

asvayugi, p. 344

sina, sitting, 92.

&havantya, the Ahavaniya fire (the grandson), 22°, 27, 94, 144°. ahuti, the offering at a Darvihoma,

94, 96, 89.

idamsabda, the word idam (to be used for assigning the havis to each deity), 104.

indrasomiya, intended for Indra and Soma, 127°.

ishtaka, brick (for building the altar, &c.), 98, 151°.

ishti=yag#a, sacrifice, 1°, 112, 113 (kamy& ishrayab), 114, 122°, 123°.

fsanabali, p. 344. {shatsadrisa, a little like, 135.

ukthya, a Soma sacrifice, 144°} p-

344. ukkaid, with a loud voice, 8, 12°. utkara, heap of rubbish, 54°. uttama, highest tone, 11°. uttara, successive, 145. uttarata-upasara, on the northern side of which the performances take place, 54. uttaravedi, the Soma altar, 144, 145°. Uttara-amavasya = Kuhfi, 65°. Uttara-paurnzam4si= R4k4, 65°. utpavana, cleansing, 108. utp@, to cleanse (the grains), 108. udagapavarga, performed towardsthe north, 59. udagavritta, turning to the north

uttaravedi, the Soma altar, 144, 145°. Uttara-amavasya = Kuhfi, 65°. Uttara-paurnzam4si= R4k4, 65°. utpavana, cleansing, 108. utp@, to cleanse (the grains), 108. udagapavarga, performed towardsthe north, 59. udagavritta, turning to the north

94: udgitri, the Udgitri priest, 17. upaéara, priestly performance, 54. upadha, to put on the fire, 106. upadh§na, putting on the fire, 106. upabandha, belonging to, 155. upayama, the Upayama, the words

upayamagrihito ssi, 97. upavas, to abstain, 65. upavasa, abstaining from meat, &c.,

66°,

upastaraza, spreading of fat, 95.

upaspris (apa), to touch water, 53.

upamsu, by murmuring, 9, 11°, 113.

upamsuyaga, the muttered offering of butter (at the full-moon sacrifice), 74.

fiha, substitution of one word for another in a Mantra, 35, 107°, 131, 132.

rigveda, the Rig-veda, 4, 5, 8, 9°, 6.

ekakapfla, a purodasa cake baked in one cup, 120.

ekadevat, offering for one deity,123.

ekaprakarama, one (typical) performance, 70.

ekamantra, accompanied by one Mantra, 38.

INDEX.

367

ekadasakapila, cake baked in eleven cups (at the full-moon and newmoon sacrifices), 74, 76, 124°.

ek4ha, sacrifice accomplished in one day, 140.

aikadasina, the Aikadasinas, 117, 118, aindra, intended for Indra, 127. aindragna, intended for Indra and

Agni, 76, 79, 125, 126, 127°,

autsargika (vidhi), general (rule), 93°. aupasanahoma, p. 344.

kand(iyana, rubbing, 40. kapala, jar in which the rice is cooked, 106. kapalamantra, verse used for the Kapila, 106. kartri, the performer, 24, 57, 84. karmaodana, precept for the sacrice, 32. karman, sacrifice, sacrificial act, 37, 38, 44, 45 (karmadi), 59 (daivani karm4ni), 138, 149, 150, 159. k&ma, object, 147, 148. kamay, to wish, 147. kamya, wishful, 113 (kamy§ ishtaab

yas).

kAla, time, 80, 84, 157.

kumbhi, a large pot, 153.

Kuh@, the new moon on the first day of the lunar phase, 65°, 68°.

krishnfgina, black skin used for the strewing (adhivapana), 102°.

kratu, sarrifce, 22, 145, 147 (kratvadau).

kratukama, object of the sacrifice,

147. kraya, buying (of Soma), 52. krusha, sharp voice, high tone, 11°, 14

kraufia, high tone, 11°, kshina =kharvik4, 67°.

kharvika, the Kharvika full moon, 67.

gavamayana, 142.

garhapatya, the Garhapatya fire (the father), 22°.

garhya (naman), the domestic name,

35° grah, to take (the butter), 88, 89. graha, offering of Soma, also Soma vessel, 97.

ghrita, butter when hardened, 23°. daturgrshita, the taking four times,

95.

Aaturdasiyukta, the full moon beginning on the fourteenth day, 65°.

Aandramas, moon, 65,

Aaru, a pulse consisting of grains of rice or barley, and clarified butter, 99°, 102, (103, 105), 110, 122°, 123°, 127, 128°,

daru=éarusthalf, 106, 108°,

Aarupurodasiya, belonging to the Karus and Purodasas, 102.

Aarusth4li, vessel for boiling the karu, 106°, (110),

Aaturmasya, one of the seven Haviryagfas, 7°, 148° p. 344.

Aatvala, a hole in the ground for the sacrifices, 54°.

Aarusth4li, vessel for boiling the karu, 106°, (110),

Aaturmasya, one of the seven Haviryagfas, 7°, 148° p. 344.

Aatvala, a hole in the ground for the sacrifices, 54°.

éesh#Sprithaktvanirvartin, to be carried out by separate (repeated) acts, 39.

Aaitri, p. 344.

Aodan4, precept, 32, 86.

kbedana, cutting, 53.

gapa, the Gapa-mantras, 8°,

gatibheda, difference of the kind (of animal), 154.

ganu, knee, 92.

guhf, spoon, 25, 26°.

guhoti, see hu.

guhotisodana, ordered by the word guhoti, he pours out, 86.

tandula, grain, 108, 109.

taddharma, having the same qualities, 136.

tantra, rule, 104, 153. See pratitantram.

taya-deva-tena, the words for placing the bricks together, 98.

tara, high tone, 11°.

tulyavat, like, 81.

tritiyasavana, the third oblation of Soma, 14.

dakshina, the Dakshina fire (the son), 22°,

dakshiza, right, 92 (ganu).

dakshina, southward, 94.

dakshin&pavarga, towards the south,

368

APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS.

darvihoma, libation from a ladle, 85, (86 to 91), 92, 95.

darsapfirnamasau, the new and fullmoon sacrifices, §, 7°, 14°, 111, 114, 122°, 123°, 127°, 148°, 155° to 158°5 p. 344.

dakshayana, 148°.

dundubhisabda, the sound of a drum,

36.

devata, deity, 128, 138.

devatanigama, address of the deity, 155.

devatopadesana, indication of the deity, 101.

desa, place, 84.

daiva, intended for the gods (karman), 59.

dravya, substance (of an offering), 129, 130.

dravyasamuééaya, accumulation, 52.

dvadasakapala, the cake baked in twelve cups (at the new-moon sacrifice), 76, 123°.

dvadaséha, a Soma sacrifice lasting twelve days, 141.

dvikapala, a cake baked in two cups, sacrifice for the two Asvins, 151°,

dvidevat4, offering for two deities, 124.

dhanya, corn with the husk, 108°. dhara, pouring out of Soma, 46.

naditarama, crossing a river, 40.

navanita, fresh butter, 23°,

Navayagfa, p. 344.

namadheyagrahama, the mentioning of the name (of particular sacrificers), 35.

nikayin, a series of sacrifices, all having the same name, but different rewards, 143.

nigama, address, 155.

nind§, reproof, 33.

nimitta, special cause, 148°.

niyama, precept, 148°,

nirasana, throwing away, 53.

nirfidsapasu, the animal sacrifice, 148°5 Pp. 344.

nirdis, to prescribe with special reference to, 84.

nirdesa, special instruction, 73. See anirdesa.

nivrit, to stop, to cease to apply, 138, 139.

Nishadasthapati, a Nishada chieftain, 2°,

nivara, wild growing rice, 129°, 136°.

nairrita, offering to Nirriti, 53.

pakti, cooking, 154.

parakriti, story, 33.

parayakya, words referring to something else, 133.

parikraya, redemption, 52.

parva-sandhi, the juncture of the two phases of the moon, 65°.

pasu, animal sacrifice, 7°, 115.

pasugana, 118.

pasubandha, Pasubandha sacrifice, 1125 P. 344.

pakayag&a, domestic sacrifices, 148°;

P. 344.

patra, sacrificial vessel, 25, 28.

parvana, p. 344.

pindapitriyag#a, the sacrifice to the Fathers, 80°; p. 344.

pasu, animal sacrifice, 7°, 115.

pasugana, 118.

pasubandha, Pasubandha sacrifice, 1125 P. 344.

pakayag&a, domestic sacrifices, 148°;

P. 344.

patra, sacrificial vessel, 25, 28.

parvana, p. 344.

pindapitriyag#a, the sacrifice to the Fathers, 80°; p. 344.

pitri-yagfa, sacrifice to the Fathers, 80}; Pp. 344.

pitrya, intended for the Fathers, 60.

pishfa, pl., meal, 108.

purastat, before, 65.

purastatpaurzamasi, the full moon beginning on the fourteenth day, 65°.

purakalpa, tradition, 33.

purodasa, cake made of meal, 78, 99, 102, (103,105), 122°, 123°, 124°, 127, 128°, 129°, 137°

puronuvaky4,the Puronuvaky4 hymn (preceding the Yagya, following after the Sampraisha), 43.

pfrita, full (the moon), 66.

pOrma, full (the moon), 65.

piirva-amavasya, the new moon on the fourteenth day, 65°.

parva-paurzamasi = purastatpaurzamast, 65°,

paitrika, offering to the Pitris, 53.

paurzamasi, full moon, full-moon day, 64, 65, 74.

pauramasya, full-moon sacrifice, 64.

prakarama, typical performance, 70°, 7.

prakriti, norm (for a sacrifice), 114, 122°, 123° 127%, 131, 132° 139, 140, 152, 155, 156, 157°, 158°.

prakritidevata, the deity of the prakriti, 127,

prani, to bring forward (the fire), 159.

INDEX.

369

pratitantram, at every sacrifice, 29. pratinidha, to substitute, 135. pratinidhi, substitute, 134, 138. pratipad, the first day of the lunar phase, 65°. pratimantrana, conjuring, 40. pratimantram, each (act) with one Mantra, 150. pratishidh, to bar, 82. pratishedha, prohibition, 138, 139. pratika, first words of a verse, 47°. pratyamnfna, corollary, 139. pratyasruta, reply, 10, 95. pratyahuti, for each Ahuti, 89. pradakshizam, turning towards the right, from left to right, 59, 61, 62

pradana, offering, 87.

pradhana, principal act, 70, 74, 80°, 83, 113 (the name of the chief deities).

prabhutva, fitness, 153.

pramaaa, rule, 30.

pray4ga, acertainauxiliaryHoma,75°.

prayaza, journey, 41.

pravara, the words used in choosing priests, 10, 35.

prasamsa, praise, 33.

prasamkhyana, the being enumerated, 81.

prasavyam, turning towards the left, from right to left, 60, 61.

pragapavarga, performed towards the

east, 59.

prafinavitin, with the Brahmanic cord over the right and under the left arm, 60.

pratadsavana, the morning-oblation of Soma, 12.

pratarhoma, p. 344.

prayassitta, penance, 136°.

bahudevat§, offering for many deities, 125.

bahumantra, accompanied by many hymns, 44.

Bridhu=Bribu, 2°

Bribu, 2°.

brahman, the Brahma-priest, 19.

brabmaza, m., the Brahmana (caste), 2, 21, 78.

brahmaza, n., the Brahmaaas (sacred books), 30, 31, 32, 33.

bhid, bhidyate, there is difference, 154.

[30]

bhedana, breaking, 53.

madhyama, middle tone, rr°, 13.

manota, the Manota hymn (tvam hy agne prathamo manot§, &c.), 43

mantra, verse, 30, 31%, 34, 37, 44°, 45 (mantranta), (46), 47, 107 (mantram samnamati), 133°, 149, 150, 15°, See ekamantra, bahumantra.

mantravat, hallowed by a Mantra, 58.

mandra, soft tone, 11°, 12.

manota, the Manota hymn (tvam hy agne prathamo manot§, &c.), 43

mantra, verse, 30, 31%, 34, 37, 44°, 45 (mantranta), (46), 47, 107 (mantram samnamati), 133°, 149, 150, 15°, See ekamantra, bahumantra.

mantravat, hallowed by a Mantra, 58.

mandra, soft tone, 11°, 12.

matrapadara, wanting of the measure, 137. .

madhyandina, the midday-oblation of Soma, 13.

masha, phaseolus radiatus, 135°.

mAasisraddha, p. 344.

mudga, kidney bean, phaseolus mungo, 135°.

moksha, eternal happiness, 1 48°,

yag, to sacrifice, 63, 64, 87°.

yagana = yag#a, 1°.

yagurveda, the Yagur-veda, 4, 5, 6, 8°, 9, 1 &

yag#ia, sacrifice, 1, 30, 54°.

yag#ahga, sacrificial utensil, 57, 58.

yagfahga, special part of a sacrifice, 148.

yagfangakama, object of part of a sacrifice, 148.

yagfopavitin, with the Brahmanic cord over the left and under the right arm, 59.

yathadevatam, according to the deities, 103.

yathabhagam, for each portion, 99, 100.

yathartham, according to the sense,

132.

yava, barley, 136°.

yaga=yagfa, 1°. .

yagamana, Mantra recited by the sacrificer himself, 49.

yagya, Mantra used with the oblation, 43°, 50, 95,(113),149°% 155.

y@pa, the sacrificial post for fastening the animal, 130°.

y@padravya, material for the sacrificial post, 150.

rathakfra, chariot-maker, or name of a clan, 2°,

37°

APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS.

rathasabda, the sound of a carriage, 6

36.

Rak§, the full moon on the first day of the lunar phase, 65°.

rakshasa, offering to the Rakshasas,

53raganya, the Raganya (caste), 2.

raudra, offering to Rudra, 53.

lopa, omission, 151. laukika (agni), ordinary (fire), 159.

vakana, the saying expressly, 20, 44, 93vanaspati, the Vanaspati sacrifice,

155.

vapasrapani, the two spits for roasting the omentum (vap§), 153.

varusapraghisa, a certain sacrifice, 119.

varza, colour or caste, 3.

varnavisesheza, without distinction of caste, 79.

vashatkara, the word Vasha¢ (to be uttered by the Hotri-priest), 95,

96.

vasharkri, to utter the sacrificial interjection vashar, 96.

vakya, words, 133.

viksandrava, the movement of the voice, 15.

vagapeya, a certain Soma sacrifice, 1463 P. 344. .

vagasaneyin, pl., the Vagasaneyins, 6

vahya, turned outside, 57.

vikalpa, optional, 50, 150.

vikara, modification, 122, 123, 124, (125), 126, 127° 146% 155.

vikriti, modification (of the prakriti), 114°, 123°, 127°, 128°, 129°, 132, 152°, 156, 157°, 158°

vidhana, rule, prescription, 70 (samanavidhana), 80 (svakalavidhana).

vidhi, rule, 71, 93°, 133°, 147°

vipratishedha, impossibility, 20.

virodha, contradiction, 129, 130.

vivriddhi, addition, 151.

vihfra, the sacrificial ground, 54,

56. veda, the (three) Vedas, 3; Veda = Mantras and Brahmanas, 31. vaisya, the Vaisya (caste), 2. vaisvadeva, sacrifice for the Visve Devas, 119, 120°, ra13 p. 344.

vaisvadevika, belonging to the Vaisva deva, 120.

vaishamya, diversity, 154.

vaushas, sacrificial interjection, 96°.

vyatishikta, separated, 105.

vaisya, the Vaisya (caste), 2. vaisvadeva, sacrifice for the Visve Devas, 119, 120°, ra13 p. 344.

vaisvadevika, belonging to the Vaisva deva, 120.

vaishamya, diversity, 154.

vaushas, sacrificial interjection, 96°.

vyatishikta, separated, 105.

vyavasthi, to be restricted, 73.

vyaprita, employed elsewhere, 26.

vyfvrit, to separate, 99, 100.

vrihi, rice, 129°, 136°,

sabda, word, 138.

sasya, the corn of the field, 108°.

sakh4, recension, 3°.

sAstriya, consecrated (fire), 159°.

sishta, what is prescribed, 134.

sulba, rope, 61.

sGdra, the Sfidra (caste), 2°,

sfila, spit for boiling the heart (of the sacrificial animal), 153.

sesha, essential part, 157.

sraddha, p. 344.

sravant, p. 344.

sraushaf, sacrificial interjection, 96°.

svabpirita = R&ka, 65°.

svoyukt4 = Kuhfi, 65°, 69°.

shanda, eunuch, 2°, shodasin, a certain Soma sacrifice, 144°, 1463 Pp. 344.

samvada, dialogue, 10.

samsk4ra, purification, 29; preparation (of an offering), 129.

samsk§ra, initiation, 52.

sankhya, number, 51.

sahkhyayukta, having a number, 39.

samkara, path between the Katvala and Utkara, 54°.

sattra, a series of sacrifices lasting from thirteen to one hundred nights or more (opp. ahina), 141°, 142°, 146.

sadyask4la, name of the Kharvik& full moon and the corresponding day of abstinence, 67°.

sandhya-paurzamasi = purast4tpaurnamasi, 65°,

samnam, to adapt and change (a verse), 107.

samnama = filha, modification of a verse, 107°,

sammipat, Caus., to let coincide, 45,

96. sani, to offer the Samn4yya, 79. samavadyo, to divide (the butter), go.

INDEX.

371

samavetartha, words (of a Mantra) connected with the sacrifice, 133°.

samas, to join (ropes), 61, 62.

samanavidhana, having the same rule, 70.

samaruh, to return (to the firesticks, the divine fire), 159.

samisa, joining, 61 ("am gakssanti, they have to be joined).

samidh, fuel, 91.

samuééaya, aggregation, 49, 52.

sampraisha, command, 10, 43°.

sarpabali, p. 344.

sarpis, Adj., running, in sarpir 4gya, melted butter, 23.

savantya, the Soma sacrifice, 116,117.

sasmvatsarika, a sacrifice lasting one, two, Or more years, 142.

sakamedha, a certain sacrifice, 119.

sanga, accompanied by auxiliary acts, 8

sadyaskra, 143°, 146.

sadharana, general, 72.

samniayya, the mixture (of sour and sweet milk, intended for Indra and Mahendra, at the new-moon sacrifice), 77, 79°, 100°, 122°

sAamaveda, the Sama-veda, 4, 8,9°,17,

samanya, similarity, 122, 128, 134.

samidhenf, the hymns or verses used for lighting the fire, 11, 111.

sAyamhoma, p. 344.

sarasvata (sattra), 146.

Sinivali = pfirva-amavasy4, 65°, 69°.

sira, a certain sacrifice, 119,

susadrisa, very like, 135.

somayagin, one who sacrifices with

oma, 77, 79%

somasamstha, Soma sacrifices, 148° ;

P. 344. somendraéaru, the daru intended for Soma and Indra, 127, sautramani, p. 344. Saudhanvanas, 2°, saumya, intended for Soma, 127°. stri, woman (admitted to sacrifice),

32°,

sthalf, see £arusthali.

sthalipaka, p. 344.

344. somendraéaru, the daru intended for Soma and Indra, 127, sautramani, p. 344. Saudhanvanas, 2°, saumya, intended for Soma, 127°. stri, woman (admitted to sacrifice),

32°,

sthalf, see £arusthali.

sthalipaka, p. 344.

srué, spoon, 26°,

sruva, ladle, 26.

svadha, sacrificial interjection, 96°.

svapna, sleeping, 40.

svasabda, having its own name, 84.

svadhyaya, self-reading (of the Veda), 376

svamin, master, i. e. sacrificer, 138.

svaha, sacrificial interjection, 96°.

svahakaraprad4na, (a sacrifice) which is offered with the word Svaha, 87.

svishtakrit, the sacrifice for Agni Svishtakrit, 13, 155.

haviryag#a, a class of sacrifices, 148° Pp. 344.

havishkrit, the Havishkrit hymn, used when the havis is made, 43.

havis, offering, 104°, 128.

hu, to pour out, to sacrifice, 23, 25°, 86, 87°, 92, 94.

hotri, the Hotri-priest, 16, 49°.

hotra, Mantra recited by the Hotripriest, 49.

homa, the Homa, burnt-oblation,

Bb2

Digitized by Google

TRANSLITERATION OF ORIENTAL ALPHABETS ADOPTED FOR THE TRANSLATIONS OF THE SACRED Books OF THE EAST.

CONSONANTS.

MISSIONARY ALPHABET.

Sanskrit. Zend. Pehlevi. I Class. | II Class. | III Class,

Hebrew.

Gutturales. 1 Tenuis.... ccc eecee 2 =,» «© aspirata ....0.. 3 Media. eee ees ccees 4 4, aspirata...cceee & Gutturo-labialis.......

6 Nasalis.. ee cvcccece

7 Spiritus asper ... 2.20. 8 4, lenis... .eeee 9 , asperfaucalis.... 10 __—,,__ lenis faucalis .... 11, _~—s asper fricatus .... 12 —,,___ lenis friceatus ....

Gutturales modificatae (palatales, &c.)

13 Tenuis .....cecvcee 14. —S«¥gy.-s aspirata 2.2... 15 Media... ses eeeeee 16 ,, «= aspirataes we ee ee 17 «4, = Nasalis .. wee woe

nBwoa in Zn od

gh |. .-]...

9 J 2 Fer ee ad

ANAM e

F2EAEL

TRANSLITERATION OF ORIENTAL ALPHABETS.

373

[ MISSIONARY ALPHABET.

CONSONANTS - > i Zend. Pehlevi. | Persian. | Arabic, | Hebrew. | Chinese. (continued).

1 Class, | II Class. | III Class.

18 Semivocalis ....-.00-] y Jeeel|eoee| @ |] Sd re) ye | ¥ : y

init —_— R

19 Spiritus asper wee cece |e ce| (HY) [ecerleeel eves |oee|s 20- | gg ME EAN aS £4 | eae 21 asper assibilatus ..|+ + + 8. [evdvoe | ER ww 7) ae lenis assibilatus ..|-++| 2 |e eeelece edb é

Dentales. 25) TEnuii: eee svete seco SB [Ps beve,|efecers || OF J 24, aspirate. cccace| th [oo -]eo0-| @ S ltaesals 25: 55. SaSRDUte: o)0os5%e oa: fie ene] soe a] TR os 26 Media s).0-0:6..0%eseese'e ere}, 2G: Peed Pieverere] '& 27) «45s aspiratan ee ee eee Gh his; dc |l's eree u 28 ” assibilata .. eee. eo eeleese DH . 29 Naedlige cc eceeeeess 5 Wee eae ee aes | 80 Semivocalis .... 1 31 pr mollis 1 32 ye mollis2.....]+ 33 Spiritus asper1 ..-...6. 34 o» «© Sper Zweveeee|s 35 so «lenis scenes 36 4, +asperrimusl]....]..-/]+ * 67 Po asperrimus 2.... eeeleee z (3) see] eee

—~ Ga) ‘— . — > 2 : . ; : :

Waar “

. Ss N

374

YRANSLITERATION OF ORIENTAL ALPHABETS

Dentales modificatae (linguales, &c.)

38 Tenuis........6..

34 o» «© Sper Zweveeee|s 35 so «lenis scenes 36 4, +asperrimusl]....]..-/]+ * 67 Po asperrimus 2.... eeeleee z (3) see] eee

—~ Ga) ‘— . — > 2 : . ; : :

Waar “

. Ss N

374

YRANSLITERATION OF ORIENTAL ALPHABETS

Dentales modificatae (linguales, &c.)

38 Tenuis........6..

389 ,, aspirata ......

40 Media ......02200.

41 42 Nasalis..... es ee 43 Semivocalis ........ 44 » fricata. . 2 oe 45 ” diacritica ... 46 Spiritus asper ....... 47 ys lenis......e-

Labiales. 48 Tenuis ......2000. 49 ,, aspirata ...... 50 Media ....ceeeeee 51 ,, aspirata ...... 52 Tenuissima. ....e6+. 53 Nasalis. . eee cc vees 54 Semivocalis ........ 55 9 aspirata....

56 Spiritus asper ........

57 » lenis.......-

58 Anusvéra..... 2.2000 59 Visarga. .. ese cceees

sh zh

ee ee

FOR THE SACRED BOOKS OF THE EAST.

375

VOWELS,

MISSIONARY AI.PHABET.

T Class.

I Class.

IIT Class,

1 Neutralis........2-6-. 2 Laryngo-palatalis ...... 8 ,, labialis ....... 4 Gutturalis brevis ....... 5 ogy longa ....... 6 Palatalis brevis. ....... 7 » longa .....2..2. 8 Dentalis brevis. ....... 9 » longa...e..-. 10 Lingualis brevis ....... 11 » longa .--5.-. 12 Labialis brevis ........ 13 so «longa weeeesee 14 Gutturo-palatalis brevis 15 ” longa ... 16 Diphthongus gutturo-palatalis 17 2 ”

18 ” BP

19 Gutturo-labialis brevis... . 20 ” longa.... 21 Diphthongus gutturo-labialis 22 ” ” 23 ” ” 24 Gutturalis fracta....... 25 Palatalis fracta.......6 26 Labialis fracta .. 2.200 27 Gutturo-labialis fracta. .. .

eee

(a)

(8)

. e ° .

ee eed ee

Pehlevi.

Persian.

Arabic.

2 ey Up Bees

rleh 2 3:

376 TRANSLITERATION OF ORIENTAL ALPHABETS.

SACRED BOOKS OF THE EAST

TRANSLATED BY VARIOUS ORIENTAL SCHOLARS

AND EDITED BY

THE RIGHT HON.

F. MAX MULLER.

*,* This Series is published with the sanction and co-operation of the Secretary of State for India in Council.

REPORT presented to the ACADEMIE DES INSCRIPTIONS, May 11, 1883, by M. ERNEST RENAN.

‘M. Renan présente trois nouveaux volumes de la grande collection des ‘‘Livres sacrés de lOrient” (Sacred Books of the East), que dirige 4 Oxford, avec une si vaste érudition et une critique si sire, le savant associé de l’Académie des Inscriptions, M. Max Miiller.... La premiére série de ce beau recueil, com-

osée de 24 volumes, est presque achevée. M. Max Miiller se propose d’en publier

une seconde, dont l’intérét historique et religienx ne sera pas moindre. M. Max Miiller a su se procurer la collaboration des savans les plus éminens d’Europe et d’Asie, L’Université d’Oxford, que cette grande publication honore au plus haut

egré, doit tenir 4 continuer dans les plus larges proportions une ceuvre aussi philosophiqnement congue que savamment exécutée.”

BXTRAOCT from the QUARTERLY REVIEW.

‘We rejoice to notice that a second series of these translations has been announced and has actually begun to appear. The stones, at least, out of which a stately edifice may hereafter arise, are here being bronght together. Prof. Max Miiller has deserved well of scientific history. Not a few minds owe to his enticing words their first attraction to this branch of study. But no work of his, not even the

great edition of the Rig-Veda, can compare in importance or in usefulness with this English translation of the Sacred Books of the East, which has been devised by his foresight, successfully brought so far by his persuasive and organising power, and will, we trust, by the assistance of the distinguished scholars he has gathered round him, be carried in due time to a happy completion.’

Professor 3. HARDY, Inaugural Lecture in the University of Freiburg, 1887.

“Die allgemeine vergleichende Religionswissenschaft datirt von jenem grossartigen, in seiner Art einzig dastehenden Unternehmen, zu welchem auf Anregung Max Miillers im Jahre 1874 auf dem

internationalen Orientalistencongress in London der Grundstein gelegt worden

- war, die Ubersetzung der heiligen Biicher

des Ostens’ (the Sacred Books of the East).

The Hon. ALBERT 8S. G. CANNING, ‘Words on Existing Religions.’

a great event in the annals of theological literature.’ °

Orford AT THE CLARENDON PRESS LONDON: HENRY FROWDE OXFORD UNIVERSITY PRESS WAREHOUSE, AMEN CORNER, E,C.

2 SACRED BOOKS OF THE EAST:

FIRST SERIES.

von. 1. ‘The Upanishads.

Translated by F. Max Mtitrer. Part I.’ The K/dndogyaupanishad, The Talavak4ra-upanishad, The Aitareya-4ranyaka, The Kaushitaki-brihmava-upanishad, and The V4gasaneyisamhit4-upanishad. Second Edition. 8vo, cloth, ros. 6d.

The Upanishads contain the philosophy of the Veda. They have become the foundation of the later Vedénta doctrines, and tndtrecily of Buddhism. Schopenhauer, speaking of the Upanishads, says: ‘In the whole world there is no study so beneficial and so elevating as that of the Upanishads. It has been the solace of my life, tt will be the solace of my death.

[See also Vol. XV.]

vou. 11. The Sacred Laws of the Aryas, As taught in the Schools of Apastamba, Gautama, Vasish/fa, and Baudhfyana. Translated by Grorc BUurer. Part I. Apastamba and Gautama. Second Editon. 8vo, cloth, 10s. 6d. The Sacred Laws of the Aryas contain the original treatises on which the Laws of Manu and other lawgivers were founded,

[See also Vol. XIV.]

vou. 111. The Sacred Books of China.

The Texts of Confucianism. Translated by James Lecer. Part I. The Shi King, The Religious Portions of the Shih King, and The Hsiéo King. Second Edition. 8vo, cloth, 12s. 6d. Confucius was a collector of ancient traditions, not the founder of a new religion. As he lived in the stxth and fifth centuries B.C.

his works are of unique interest for the study of Ethology.

Second Edition. 8vo, cloth, 12s. 6d. Confucius was a collector of ancient traditions, not the founder of a new religion. As he lived in the stxth and fifth centuries B.C.

his works are of unique interest for the study of Ethology.

[See also Vols. XVI, XXVII, XXVIII, XXXIX, and XL.]}

vou. Iv. The Zend-Avesta. Translated by James DarMesTETER. Part I. The Vendidad. Second Edition, 8vo, cloth, 14s.

The Zend-Avesta contains the relics of what was the religion of Cyrus, Dartus, and Xerxes, and, but for the battle of Marathon,

EDITED BY F. MAX MULLER. 3

might have become the religion of Europe. It forms to the present day the sacred book of the Parsts, the so-called fire-worshippers. [See also Vols. XXIII and XXXI.]

vou. v. Pahlavi Texts. Translated by E. W. West. Part I. ‘The Bundahis, Bahman Yast, and Shayast l4-shayast. 8vo, cloth, 12s. 6d. The Pahlavi Texts comprise the theological literature of the revival . Sf Zoroaster's religion, beginning with the Sassanian dynasty. They are important for a study of Gnosticism. (See also Vols. XVIII, XXIV, XXXVII, and XLVII.]

Vous. VI awp IX. The Qur'an. PartsIand II. Translated by E.H. Parmer. Second Edition. 8vo, cloth, 215. This translation, carried oul according to his own peculiar views of the origin of the Qur’dn, was the last great work of E. H. Palmer, before he was murdered in Egypt.

vou. vit. The Institutes of Vishau. Translated by Jutius Jotty. 8vo, cloth, 10s. 6d. A collection of legal aphorisms, closely connected with one of the oldest Vedic schools, the Kathas, but considerably added fo in later time. Of importance for a critical study of the Laws of Manu.

vou. vit. The Bhagavadgita, with The Sanatsugatiya, and The Anugité. Translated by KAsuinAtH Trimsak Tetanc. Second Edition. 8vo, cloth, ros. 6d. The earliest philosophical and religious poem of India. It has been paraphrased in Arnold's ‘Song Celestial.’

vou. X. The Dhammapada, Translated from Pali by F. Max Mutter; and The Sutta-Nipata,

Translated from Pali by V. Fausp8izt; being Canonical Books

of the Buddhists. Second Edition. 8vo, cloth, ros. 6d. The Dhammapada contains the quintessence of Buddhist morality. The Sutta-Nipdia gives the authentic teaching of Buddha on some of the fundamental principles of religion.

4 SACRED BOOKS OF THE EAST:

Vou. XI. Buddhist Suttas. Translated from Pali by T. W. Ruys Davins. 1. The Mahaparinibbana Suttanta; 2. The Dhamma-4akka-ppavattana Sutta. 3. The Tevigga Suttanta; 4. The Akankheyya Sutta ; 5. The Xetokhila Sutta; 6. The Maha-sudassana Suttanta ; 7. The Sabbdsava Sutta. 8vo, cloth, ros. 6d.

A collection of the most important religious, moral, and philosophical discourses taken from the sacred canon of the Buddhists.

Vou. x11. The Satapatha-Brahmaza, according to the Text of the Madhyandina School.

Translated by Jutaus Ecceuinc. Part I. Books I and II. 8vo, cloth, 12s. 6d.

6d.

A collection of the most important religious, moral, and philosophical discourses taken from the sacred canon of the Buddhists.

Vou. x11. The Satapatha-Brahmaza, according to the Text of the Madhyandina School.

Translated by Jutaus Ecceuinc. Part I. Books I and II. 8vo, cloth, 12s. 6d.

A minute account of the sacrificial ceremonies of the Vedic age. Lt contains the earliest account of the Deluge in India. (See also Vols. XXVI, XLI, XLIII, and XLIV.]

Vou. XIII. Vinaya Texts. Translated from the P4li by T. W. Ruys Davips and HERMANN Oxpenserc. Part I. The Patimokkha. The Mah4vagga, I-IV. 8vo, cloth, 10s, 6d. The Vinaya Texts give for the first time a translation of the moral code of the Buddhist religion as settled in the third century B.C. [See also Vols. XVII and XX.]

Vou. XIV. The Sacred Laws of the Aryas, As taught in the Schools of Apastamba, Gautama, VAsish/ha, and Baudha4yana. ‘Translated by Georec Biucer. Part Il. V4sish/ha and Baudhayana, 8vo, cloth, ros. 6d.

vou, xv. The Upanishads. Translated by F. Max Mutter. Part II. The Ka/ha-upanishad, The Mundaka-upanishad, The Taittirtyaka-upanishad, The Brthadfranyaka-upanishad, The Svet&svatara-upanishad, The

Prasfa-upanishad, and The Maitriyana-brahmama-upanishad. Second Edition. 8vo, cloth, 10s. 6d.

Vou. Xvi. The Sacred Books of China.

The Texts of Confucianism. Translated by James Lecce. Part II. The Yf King. 8vo, cloth, ros. 6d,

[See also Vols. XXVII, XXVIII]

Vou. XVII. Vinaya Texts. Translated from the Pali by T. W. Ruys Davins and Hermann

OxpenserG. PartII. The Mah&vagga, V-X. The Xullav I-III. 8vo, cloth, 10s. 6d. ee", “Be

EDITED BY F. MAX MULLER. 5

Vou. xvi. Pahlavi Texts.

Translated by E,W. West. Part II. The Dadistén-f Dinik and The Epistles of Manfisfthar. 8vo, cloth, ras. 6d.

Vou, XIX. The Fo-sho-hing-tsan-king. A Life of Buddha by Asvaghosha Bodhisattva, translated from Sanskrit into Chinese by Dharmaraksha, a.p. 420, and from Chinese into English by Samugt Beat. 8vo, cloth, ros. 6d. This life of Buddha was translated from Sanskrit into Chinese, A.D. 420. Ii contains many legends, some of which show a cerlain similarity lo the Evangelium infantiae, gc.

Vou, XX. Vinaya Texts.

Translated from the Pali by T. W. Ruys Davips and Hermann Oxpenzerc. Part III. The Xullavagga, IV-XII. 8vo, cloth, Tos. 6d,

Vou, XXI. The Saddharma-puzdartka ; or, The Lotus of the True Law.

Translated by H. Kern. 8vo, cloth, 125. 6d. ‘ The Lolus of the True Law,’ a canonical book of the Northern Buddhists, translated from Sanskrit, There ts a Chinese translation of this book which was finished as early as the year 286 A.D.

Vou, XXII. Gaina-Sftras. Translated from Prakrit by Hermann Jacost. Part I. The Afaranga-Stitra and The Kalpa-Sfitra. 8vo, cloth, ros. 6d.

The religion of the Gainas was founded by a contemporary of Buddha. It still counts numerous adherents tn India, while there are no Buddhists left in India proper.

[See Vol. XLV.]

Vou. XxIIr, The Zend-Avesta.

Part I. The Afaranga-Stitra and The Kalpa-Sfitra. 8vo, cloth, ros. 6d.

The religion of the Gainas was founded by a contemporary of Buddha. It still counts numerous adherents tn India, while there are no Buddhists left in India proper.

[See Vol. XLV.]

Vou. XxIIr, The Zend-Avesta.

Translated by James DarmesteTeR. Part Il. The Sirézahs, Yasts, and Ny&yis. 8vo, cloth, 1os. 6d.

Vou. xx1v. Pahlavi Texts.

Translated by E,W. West. Part III. Dtné-f Mainég-

Khirad, Sikand-gim4nfk Vig4r, and Sad Dar. 8vo, cloth, 10s. 6d.

6 SACRED BOOKS OF THE EAST:

SECOND SERIES.

Vou. XXV. Manu. Translated by Gore Biinter. 8vo, cloth, ars. This translation ts founded on that of Sir William Jones, which has been carefully revised and corrected with the help of seven native Commentaries. An Appendix contains all the quotations from Manu which are found in the Hindu Law-books, translated for the use of the Law Courts in India. Another Appendix gives a synopsis of parallel passages from the six Dharma-sttras, the other Smrilts, the Upanishads, the Mahdbhérata, §c. Vou. XXVI. The Satapatha-Brahmama. Translated by Jutrus Ecextinc. Part II. Books III and IV: 8vo, cloth, ras. 6d. Vous. XXVII awp XXVIII. The Sacred Books of China. The Texts of Confucianism. Translated by James Lecce. Parts II and1V. The Li i, or Collection of Treatises on the Rules of Propriety, or Ceremonial Usages. 8vo, cloth, 2g. vou. xxix, The Gyrzhya-Satras, Rules of Vedic Domestic Ceremonies. Part I. Sankhayana, Asvalayana, Paraskara, Khadira. Translated by Henmaxn OLDENBERG. 8vo, cloth, 125. 6d. vou. Xxx. The Gvzhya-Sitras, Rules of Vedic Domestic Ceremonies. . Part II. Gobhila, Hirazyakesin, Apastamba. Translated by Hermann OLpENBERG. Apastamba, Yagfia-paribhash4-sfitras. Translated by F. Max Mitier. 8vo, cloth, ras. 6d. These rules of Domestic Ceremonies describe the home life of the anctent Aryas with a completeness and accuracy unmatched in any other literature. Some of these rules have been incorporated in the ancient Law-books. Vou. XxxI. The Zend-Avesta. | Part III. The Yasna, Visparad, Afrinagan, GAhs, and Miscellaneous Fragments. ‘Translated by L. H. Miris. 8vo, cloth, 12s. 6d. ' Vou, XXxII. Vedic Hymns. Translated by F. Max Mixrer. PartI. 8vo, cloth, 18s. 6d. [See also Vol. XLVI.] Vou. XXx1II. The Minor Law-books. Translated by Jutius Jotry. Part I. Ndérada, Brihaspati. 8vo, cloth, ros. 62.

EDITED BY F. MAX MOLLER, 9

Vou. XxxIv. The Ved4nta-Sitras, with the Commentary by Sankaraéarya. Part I. Translated by G. Tuipaut. 8vo, cloth, 12s. 6d, [See also Vol. XXXVIII.] ; VoLs. XXXV anp XXXVI. The Questions of King Milinda. Translated from the P&li by T. W. Ruys Davos. Part I. 8vo, cloth, ros. 6¢. Part II. 8vo, cloth, r2s. 6d.

Vou. XxxviI, Pahlavi Texts. Translated by E. W. West. Part IV. The Contents of the Nasks, as stated in the Eighth and Ninth Books of the Dinkard. 155.

vou. XXxXviiI. The Veddnta-Sitras. Part II. 8vo, cloth, with full Index to both Parts, 12s. 6d.

6¢. Part II. 8vo, cloth, r2s. 6d.

Vou. XxxviI, Pahlavi Texts. Translated by E. W. West. Part IV. The Contents of the Nasks, as stated in the Eighth and Ninth Books of the Dinkard. 155.

vou. XXxXviiI. The Veddnta-Sitras. Part II. 8vo, cloth, with full Index to both Parts, 12s. 6d.

Vous. XXXIX awp XL. The Sacred Books of China. The Texts of Taoism. Translated by James Lecce. 8vo, cloth, 21s.

Vou, XLI. The Satapatha- Brahmama. Part III. Translated by Jutius Eccxuinc. 8vo, cloth, ras. 6d.

Vou. XLII, Hymns of the Atharva-veda. Translated by M. BLoouriztp. 8vo, cloth, 21s.

VOL. XLII. The Satapatha-Brahmaza. Translated by Jvtivs Eccetinc. Part IV. Books VIII, IX, and X._ ras. 6d. vou, XLIV. The Satapatha-Brahmaza. Translated by Jutius Eccerinc. Part V. Books XI, XII, XIII, and XIV. 18s. 6¢. vou. XLV. The Gaina-Sitras. Translated from Prakrit, by HERMANN Jacost. Part I]. The Uttaradhyayana Sfttra, The Satrakriténga Sfttra. 8vo, cloth, 12s. 6d. Vou. XLVI. Vedic Hymns. Part II. 8vo, cloth, 145.

vou, XLVII. Pahlavi Texts. Translated by E. W. West. Part V. Marvels of Zoroastrianism. 8s. 6d.

Vou. XLVIII. The Vedanta-Sitras, with Ramanuga’s

Sribhashya.

Translated by G. Tuipavt. [Zn the Press.)

Vou. XLIX. Buddhist Mahd4y4na Texts. Buddhafarita, translated by E. B. Cowett. Sukhivati-vyfha, Vagratkhedika, &c., translated by F. Max'Miitrer. Amit&yur-Dhy4na- Sftra, translated by J. Takakusu. 8vo, cloth, 125. 6d,

8 RECENT ORIENTAL WORKS.

Anecdota Oxroniensia. ; ARYAN SERIES. Buddhist Texts from Fapan. 1. Vagrakkhediké ; The

Diamond-Cutter. Edited by F. Max Miitrer, M.A. Small gto, 35. 64. One of the most famous metaphysical treatises of the Mahayana Buddhists.

Buddhist Texts from Fapan. 1. Sukhavati-Vydha : Description of Sukhévat?, the Land of Bliss. Edited by F. Max Mijtter, M.A., and Buxyiv Nanyro. With two Appendices: (1) Text and Translation of Sahghavarman’s, Chinese Version of the Poetical Portions of the Sukh4vatf- Vydha ; (2) Sanskrit Text of the Smaller Sukhavati-Vyfha. Small 4to, 7s. 6d. The editio princeps of the Sacred Book of one of the largest and most influential sects of Buddhism, numbering more than ten millions of followers in Japan alone. Buddhist Texts from Fapan. Wl. The Ancient Palm- Leaves containing the Prag#a-Paramita-H7zdaya- Stitra and the Ushuisha-Vigaya-Dharani. Edited by F. Max Mier, M.A., and Bunyiv Nayyjio, M.A. With an Appendix by G. Biiyter, C.IL.E. With many Plates.

Small 4to, ros. Contains facsimiles of the oldest Sanskrit MS. at present known.

The Ancient Palm- Leaves containing the Prag#a-Paramita-H7zdaya- Stitra and the Ushuisha-Vigaya-Dharani. Edited by F. Max Mier, M.A., and Bunyiv Nayyjio, M.A. With an Appendix by G. Biiyter, C.IL.E. With many Plates.

Small 4to, ros. Contains facsimiles of the oldest Sanskrit MS. at present known.

Dharma-Samgraha, an Ancient Collection of Buddhist Technical Terms. Prepared for publication by Kenjyru Kasawara, a Buddhist Priest from Japan, and, after his death, edited by F. Max Murer and H. Wenzer. Small to, 7s. 6d. Katydyana’s Sarvanukramazt of the Azgveda. With Extracts from Shadgurusishya’s Commentary entitled Vedarthadfpika. Edited by A. A. MacpongLt, M.A., Ph.D. 16s. The Buddha-Xarita of Asvaghosha. Edited, from three MSS., by E. B. Cowertt, M.A. 12s. 6d. The Mantrapatha, or the Prayer Book of the Apastambins. Edited, together with the Commentary of Haradatta, and translated by M, Winternitz, Ph.D. irs Part, Introduction, Sanskrit Text, Varietas Lectionis, and Appendices, Small quarto, ros. 6d,

Orford AT THE CLARENDON PRESS

LONDON: HENRY FROWDE OXFORD UNIVERSITY PRESS WAREHOUSE, AMEN CORNER, EC,