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
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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] up. 98 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] up. 98 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.
18. With the. following paragraphs the Srauta rites of the animal sacrifice should be compared; see J. Schwab, Das altindische Thieropfer (Erlangen, 1886).
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(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
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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
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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!’
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.
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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.
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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.) ;
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)-
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.
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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.
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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.
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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 differently; Dr. Knauer gives the readings, Aradim, Ara‘him, Aragam, Ararém, Aram,
[30] Ip. 114 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.
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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
p. 12
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11. At such ceremonies, however, as are repeated regularly, (let him do so only) before their first performance.
I prefer the reading
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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.’
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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).
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.
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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.
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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.
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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.
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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.
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.
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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.
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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.
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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.
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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.
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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).
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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.
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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] Kp. 130 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 comformula 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);
4 PRAPATHAKA, 10 KANDIKA, 23. 131
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).