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Digitized by Google
THE
SACRED BOOKS OF THE EAST
[39]
Rondon
HENRY FROWDE
OxrorD UNIVERSITY PRESS WAREHOUSF.
AMEN CorNeR, ΕΟ.
Mew York
112 FouRTH AVENUE
ΤΗΕ
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 ἢ
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
Ξ ~—
@rford
AT THE CLARENDON PRESS
1892
[AU rights reserved ἢ
IS say
CONTENTS.
INTRODUCTION TO THE Ga&suya-SOTRAS
GOBHILA-GR/HYA-SUTRA.
INTRODUCTION
TRANSLATION
HIRANYAKESI-GRJHYA-SUTRA.
INTRODUCTION
TRANSLATION
APASTAMBA-GR/HYA-SUTRA.
INTRODUCTION
TRANSLATION ἂς wat AQ, Se, Se SE ἧς Be ἐς
SynopTicaL SURVEY OF THE CONTENTS OF THE GRsHYA-SOTRAS .
APASTAMBA’S YAGWA-PARIBHASHA-SOTRAS.
INTRODUCTION
TRANSLATION
INDEX
Transliteration of Oriental Alphabets adopted for the Trans-
lations of the Sacred Books of the East
PAGE
311
313
Digitized by Google
INTRODUCTION
TO THE
GRIHYA-SOUTRAS.
WE begin our introductory remarks on the literature of
the Grzhya-sitras with the attempt to collect the more im-
portant data which throw light on the development of the
Grihya ritual during the oldest period of Hindu antiquity.
There are, as it seems, no direct traces of the Grzhya
ceremonies in the most ancient portion of Vedic litera-
ture. 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 Rig-
veda, 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 offer-
ing. In the Soma offering centred the thought, the
poetry, and we may almost say the life of the Vasish¢has,
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;
χ 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 Grshya-sitras, which
had to be repeated at the performance of the different cere-
monies, 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 Grvthya
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 Grihya 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 collec-
tion 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 Grthya fire besides the
three Srauta fires. There is, as far as I know, no express mention of the Grthya
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,
Ῥ. 355; in some of the passages cited the word garhapatya does not refer to
the garhapatya fire.)
3 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 Morgen-
landischen Gesellschaft, vol. xxxix, p. 83.—Many verses of Rig-veda X, 85 occur
again in the fourteenth book of the Atharva-veda.
INTRODUCTION, ΧΙ
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 Anush¢ubh
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 5), 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 anti-
spast (υ -- -- 5). It goes without saying that such a change
in metrical 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.
3 Compare my Hymnen des Rig-veda, vol. i (Prolegomena), pp. 265 seq.
5. 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 Trish‘ubh and Gagatt offer a much less promising material for inves-
tigation, 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 Rig-
veda, vol. i, pp. cxiv seq.
4 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,
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 (υ — υ 5) and the antispastic
(υ -- -- 5), are those that occur most frequently in the in-
termediate period, but besides them all other possible forms
are allowed 1.
This is precisely the stage of metrical development which
the great Grihya songs of the tenth Mandala of the Rig-
veda 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 Trishfubh); we have therefore
thirty-two cases in which the metrical form of these syllables
must be investigated. The quantity of the syllable imme-
diately preceding the caesura being a matter of indifference,
we have not sixteen but only eight a priori possible com-
binations 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 :
- τ "Ἑ
νπυ"-"
ς
Ι
Ι
K
Ἔνθ.
32
1 Compare the statistics as to the frequency of the different metrical forms at the
ending of the first pfda, 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 Skta 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 Samhitds, but
which are quoted at full length in the Grzhya-sitras, are
also in the same stage. For instance, the seven Anushtubh
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:
Uu--¥
Se)
vu-vue
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 per-
formance of the medh4ganana on the new-born child.
In the version of Asvalayana® we have:
-- - ale υὺς
medham te devak Savita
συν
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 Sunaksepa
(Aitareya-Brahmana VII, 13 seq.).
* Asvalayana-Grthya I, 15, 2.
5. Mantra-Brahmaza I, 5, 9; cf. Gobhila-Grihya II], 7, 21.
xiv GRIHYA-SOTRAS.
context of the first line is different, but the metre is the
same:
ee
medham te Mitravaruzau.
Or the saying with which the pupil (brahmaéérin) has to
lay a log of wood on the fire of the teacher!:
er samidham aharsham
υ - - - νυ
taya fan Aone vardhasva.
There would be no object in multiplying the number of
examples; those here given are sufficient to prove our pro-
position, that the development of the Grzhya rites in the
form in which they are described to us in the SAtras, 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 Anush¢ubh
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 Sfitras, 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 Sfitras.
The Brahmava texts, which, as a whole, have for their sub-
ject-matter the Vaitanika 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-Braéhmaza® gives this
1 Asvalayana-Gvzhya I, 21,1. In Paraskara and in the Mantra-Brihmava
only the first hemistich has the Anush‘ubh form.
3 Aitareya-Brahmana VIII, 10, 9: etya grihan paskad grihyasy4gner upa-
“INTRODUCTION. XV
fire the most usual name, the same name which is used for
it in the Sdtras, g~zhya agni, and describes a ceremony
to be performed over this fire with expressions which agree
exactly with the style of the Gvzhya-sitras'. We often
find in the Brahmaza texts also mention of the terminus
technicus, which the Grzhya-sftras use many times as
a comprehensive term for the offerings connected with
Grthya 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 Brah-
mama texts in connection with the myth of Manu. The
Taittiriya Samhita* opposes the whole body of sacrifices
to the Pakayag#ias. 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 Id@4 into
relation with the Pakayag#ias, are to be found Taittiriya
Samhita VI, 2, 5,4; Aitareya-Brahmaaa III, 40, 2. How-
ever, in this case as in many others, the Satapatha Brahmaza
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®:
vishf4yanvarabdhdya ritvig antatak kamsena Aaturgrthités tisra Agyahuttr
aindrih prapadam guhoti, &c.
1 Some of the places in which the St. Petersburg dictionary sees names of the
Grihbya fire in Brahmasa texts are erroneous or doubtful. Taittirtya Samhita
V, 5,9, 2, not grzhya but gahya is to be read. Aupdsana, Satapatha
Brahmana XII, 3, 5, 5, seems not to refer to a sacrificial fire. Following the
identity of aup&sana and sabhya maintained in the dictionary under the
heading aupasana, one might be tempted in a place like Satapatha Brahmana
TI, 3, 2, 3 to refer the words ya esha sabh&y4m agnih to the domestic fire.
A different fire is however really meant (K4ty4yana-Srauta-siitra IV, 9, 20).
3. Sankhayana I, 1,1: pakayag#4n vyakhy&sya4mas ; I, 5, 1 = Paraskara I, 4,
1: ξαϊνᾶταλ pakayag#a huto xhuta’ prahutas prisita iti.
* I, 4,2, Io: sarvan yagw#an ... ye 4a pakayag#a ye detare.
‘1, 7,1, 3: sarvesa vai yagitena deviks suvargam lokam Ayan, pakayagfena
Manur asramyat, &c.
51, 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 P4ka-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 Id4,’
There are still other passages in the Brahmaza 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 wasa Pakayag#a. Finally
I would call attention to the offering prescribed in the last
book of the Satapatha Brahmaza* 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 Sthali-
paika (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 Brahmana texts; but the
words in Satapatha Brahmaza 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 = Brihadaranyaka VI, 4, 19 (Sacred Books of the East, vol.
xv, p. 220). Cf, Grthya-samgraha I, 114 for the expression sthAlipakavr7t4
which is here used, and which has a technica] force in the Grthya 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 Brahmaza 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 Brahmaza works such as
the fourteenth book of the Satapatha Brahmawa, 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 Grzhya ceremonial, we see on the
other hand, and first of all by means of the Brahmaza
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
Grihya 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 Brahmaza 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 Grihya Brahmaaas.
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 (reve-
lation), and the Grzhya-sitras resting on Smriti (tradition)
alone*. The sacred Grzhya acts are regarded as ‘sm arta,’
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 SAkhA is
1 See Grshya-samgraha I, 111. 112.
3 The Grzhya-sfitra of Baudhayana is called Smfrta-s{itra in the best known
MS. of this work (Sacred Books of the East, vol. xiv, p. xxx).
[30]
XViil GRIHYA-SOTRAS.
hidden, so that its existence can only be demonstrated by
reasoning ἢ.
But the Brahmaza texts furnish us still in another way
the most decisive arguments to prove that there have been
no expositions of the Grzhya ritual in Braéhmaza form :
they contain exceptionally and scattered through their
mass sections, in which they treat of subjects which ac-
cording 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
Grthya ritual are found in the Brahmazma literature, natur-
ally 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 Brahmamza*, 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 Brahmaza
texts. A dialogue (brahmodya) between Uddalaka and
Saukeya precedes; the two talk of the Agnihotra and of
various expiations (prayaséitta) connected with that sacri-
fice. 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 Miller, 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 Brahmasa 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-sitras also, as a sort of ornamental
amplification of the prose exposition®, ‘Here a Sloka is
also sung,’ says the Brahmana ὃ :
-- - - - vev ἢ -¥v --vVv- VY
akaryo garbhi bhavati hastam 4dh4ya dakshizam
tritiyasyam sa gayate sdvitry4 saha brahmanah'*.
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 Grzhya-
sitras 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-sitras ; 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-sitras δ,
1 This is also the way in which Sfyana understands the matter; he makes
the following remark : tar hopaninya ity upanayanasya prastutatvat taddharm4
asmin brahmane nirfipyante.
2 Cf. above, p. xiv; below, p. xxxv.
3 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.
5 Cf. on this point below, p. xxxv.
b 2
4
XX GRIHYA-SOTRAS.
Another Grzhya section in the Satapatha Brahmaza
seems to have found its place there through a similar acci-
dental 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 be-
ginning with the words!: ‘There are five great sacrifices
(mahayag#4s); theyare 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 Brah-
man.’ After this introduction follows an account of one of
the five great offerings, namely of the Brahmayagy%a, i. 6. of
the daily Veda recitation (svadhydya). 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 Sftra texts ; he undertakes,
quite in the way of the Brahmaza 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 Sdtra style, finds its
explanation in the supposition that exceptionally in this
case the author of the Grthya-sfitra 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
in the last sections of the Satapatha Brahmaza, there is a
rather long section, which also really belongs to the Grihya
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 descrip-
tion of an Agya offering, after which the marital cohabita-
tion 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 Grihya-sftras?, 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
Grthya-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 = Bréhad Aramyaka VI, 4, 18 (Sacred
Books of the East, vol. xv, p. 219 seq.).
2 Cf. Prof. Max Miiller's notes to the passage quoted from the Brzhad Aras-
yaka. I must mention in this connection a point touched upon by Prof. Miiller,
loc. cit. p. 222, note 1, viz. that Asvalayana, Grsbya I, 13, 1, expressly calls
‘the Upanishad’ the text in which the Puvssavana 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 Grthya-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 Brahmaza. 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 Grihya
ritual stood during the Brahmama period. As we see, there
were then properly no Grzhya texts; but many of the
elements which we find later in the Gvzhya texts were
either already formed or were in the process of formation.
Most of the verses which are used for the Grzhya 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 peculi-
arities 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 Sftra 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 Gvzhya sacri-
fices 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
grthy4ni' as distinguished from the vaitanik4ni, or, as
S4nkh4yana says, of the pakayag#as, or, as Paraskara
says, of the grzhyasth4lipakanam karma. The
1 Similarly Gobhila: grthyakarmAxi.
INTRODUCTION. XXili
Grihya-s(tras 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 condi-
tioned 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-sitras are entirely based on Brahmama texts, in
which the same subjects were treated, while the Grzhya-
sitras,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 state-
ment that the subjects treated of in the Grihya-sitras are
Pakayag#as! or Grthyasth4lipakas 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 Sthalip4ka 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
Grithya-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 Sfitra 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 Asvalayana, pp. 2 seq.) that
pakayagita 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 ἡ. 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 Latyayana may be also
here quoted (IV, 9, 2): pakayag#a ity 4akshata ekagnau yagAan.
3 Compare, for instance, the account of the ceremonies which are to be per-
formed for the journey of the newly-married pair to their new home, Sankh4yana-
Grthya I, 15, or the observances to which the Snataka is bound, Gobhila III, 5,
&c. According to the rule Sankhayana I, 12, 13 we are, however, to suppose
a sacrifice in many ceremonies where there does not seem to be any.
Χχὶν 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
Raviryagéias and of the Somayag#as, 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 Gau-
tama VIII, 15%: ‘ The seven kinds of Pakayagfas, viz. the
Ashtaké, the Parvama (Sthalipaka, offered on the new and
full moon days), the funeral oblations, the Sravani, the
Agrahayami, the Kaitri, and the Asvayugi’ 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 re-
descent (on the Agrahayana day), the Ashfaka sacrifice.’
According to the account of Prof. Biihler®, the exposition
of Baudhayana, 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 com-
plete 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 dif-
ferent schools; often enough, in a given text, the place
1 sankhayana I, 5,1; 10, 7; Paraskara I, 4,1. Doubtless Prof. Biihler is
right in finding the same division mentioned also Vasish‘ha XXVI, 10 (Sacred
Books of the East, vol. xiv, p. 128). Asvalfyana (I, 1, 2) mentions only three
of the four classes.
5 In Latydyana (V, 4, 22-24) all the sacrifices are divided into seven Havir-
yagfta-samsthas and into seven Soma-samsthas, so that the Pakayag#las do not
form a class of their own; they are strangely brought in as the last of the
Haviryagilas, Cf. Indische Studien, X, 325.
® Sacred Books of the East, vol. ii, p. 214.
4 Baudhayana Grehya-siitra, quoted by Biihler, Sacred Books of the East,
vol. xiv, p. xxxi; cf. Sdyaza’s Commentary on Aitareya-Bréhmana III, 40, 2
(Ρ. 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 Brahmaé#érin 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 (vivaha),
which besides has a special importance for the Grthya ritual,
from the circumstance, that as a rule the cultus of the do-
mestic sacrificial fire begins with marriage. One can just as
well imagine an exposition of the Grthya ritual, which pro-
ceeds 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 Sam4vartana,
which designates the end of the period of studentship,
gives the Hindu the right and the duty to found a house-
hold’. 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-sftra 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 Hirawyakesin says: samfvritta &éaryakulin m&tapitarau bibhr7yat, tibhyam
anug#ato bharyém upayadéhet.
3 The same may be said with regard to two other Gvzhya texts which also
belong to the black Yagur-veda, the Manava and the Kashaka. See Jolly, Das
Dharmasfitra des Vishssu und das K&ashakagrshyasitra, p. 75; Von Bradke,
Zeitschrift der Deutschen Morgenlaad. Gesellschaft, vol. xxxvi, p. 445.
χχνὶ 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) fol-
low the Samskaras, the rites to be performed at the con-
ception 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 Brahmaéérin, 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 Satras,
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 cere-
mony 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 3, so that the fire used
for the wedding acts accompanies the young couple to their
home, and there forms the centre of their household wor-
ship. Accordingly in the Gvihya-sftras 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 Grzhya-sitras
have to describe the type of the Gvthya 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: Avasathyadh4nam darakdle.
INTRODUCTION. XXVil
Satra 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 Grzhya sacrifice by exempli-
fying 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 ques-
tion 4 propos of the full moon and of the new moon sacri-
fice; Hirazyakesin®, who opens his account at the period of
the studentship of the young Brahmama, 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 Grthya
copies of the Agnihotra and of the Darsapfrnamasa sacri-
fices—and, thirdly, the daily distribution of the Bali offer-
ings: 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 Srav4za 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 re-
descent 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
11,1, 51: esha eva vidhir yatra kvatid dhomas.
3 J, 3,1: atha khalu yatra kva 4a hoshyant syat, &c.
3 I, 7-10, 41, 6 seqq. 51,1,
XXVili GRIHY A-SOTRAS.
it in the series of the festivals. As a rule! the acts we have
just mentioned are followed, in accordance with the natural
series, by the Ashzaké 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 Gvihya texts
an account of a series of other ceremonies, which, in ac-
cordance 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 con-
nected 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 Grzhya-sftras bring the
account of these things into the group of acts which refer to
the household life of the Gvzhastha ; 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-sftras. Finally, a fourth
group comprises the acts which are connected with the
attainment of particular desires (kamydni). Among the
1 Not in Sénkhayana, who describes the Ash¢akds before these sacrifices.
3 TI, 3.
texts here translated we find a somewhat detailed account
of these ceremonies in the Gobhila-sitra and in the
KhAdira-Grthya 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 Gvzhya-sfitras
to the two other kinds of Satra texts, with which they have
so many points of contact in the Srauta-sitras and the
Dharma-sitras.
Prof. Biihler, in several places of the excellent intro-
ductions which he has prefixed to his translations of the
Dharma-sftras, 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 Sitras, the parts of which
are the Srauta-sitra, the Grzhya-sitra, &c. This is, for
instance, the case with the Apastambiya school?; its
Satra is divided into thirty Prasnas, the contents of which
are divided as follows:
I-XXIV: Srauta-sitra.
XXV: Paribhashas, &c.
XXVI: Mantras for the Grihya-sitra.
XXVII: Grthya-sitra,
XXVIII-XXIX: Dharma-sitra.
XXX: Sulva-sitra,
In other cases the single Sdtra texts stand more in-
dependently 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-sitras above all
which could be freed from the connection with the other
Sdtra texts to such an extent, that even their belonging
to a distinct Vedic school may be doubtful. The contents
1 Gobhila 1V, 5. seq.; Khad. IV, 1 seq.
* Biihler, Sacred Books of the East, vol. ii, pp. xi seq.
ΧΧΧ GRIHYA-SOTRAS.
of this class of Sfitras 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 Sftras 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 Grzhya 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 Gvzhya-sfitras 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 Gvzhya text
in question an intimate connection with the corresponding
Mantra school*®. We find accordingly as a general rule,
that each Gvrzhya-sitra presupposes a Vedic Samhité,
whose Mantras it quotes only in their Pratikas‘*, and
that besides each Grthya-sitra presupposes a previous
1 Professor Jolly in his article on the Dharma-s(itra of Vish#u, p. 71, note 1,
points out that in the eyes of Hindu commentators also the Dharma-siitras
differ from the Grihya-s(itras in that the former contain rather the universal
tules, 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-Sakh4, 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 sarvadhikfrasi, this should not be
understood literally. In general it is true the Grthya acts are the same for
the disciples of all the Vedic schools, but the Mantras to be used in con-
nection with them differ.
4 In the introduction to Gobhila I have treated of the special case where a
Grithya-sitra, besides being connected with one of the great Samshitas, is con-
nected also with a Gréhya-samzhit& of its own, so to speak, with a collection of
the Mantras to be used at the Grzhya acts.
INTRODUCTION. χχχὶ
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-sftras, 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-sitra :
‘The rites based on the spreading (of the three sacred
fires) have been declared; we shall declare the Grhya rites?’
Thus it is not difficult to perceive the dependence of the
Grihya-sftras on the Srauta-siitras; 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 Gvzhya-sitra is an appendix to the Srauta-
sitra 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 author-
ship of a Srauta-sftra as well as of a Grzhya-sftra ; the same
is true of Apastamba, Hirazyakesin, and other authors.
On the other hand, the authorship of the Grzhya-sitras
which follow the Srauta-sitras of K4tyayana, LatyAyana,
Drahydyana, is not ascribed to Katyd4yana, LatyAyana,
Drahyayaza, but to Paraskara, Gobhila, and Khddira-
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{itra (the Vaiténa-sfitra) presupposes the Grshya-sitra
(the Kausika-s(itra). Cf. Prof. Garbe’s preface to his edition of the Vaitana-
sitra, p. vii. This relation is not extraordinary, considering the secondary
character of the Vait&na-sfitra.
3 Uktani vaitanikani, grihyani vakshyamas.
ΧΧΧΙΪ GRIHYA-SOTRAS.
direction, that e.g. it should designate Paraskara as author
when K4ty4yana 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-sdtra
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 Srauta-
stra and Grihya-sitra of Sankh4yana, or between the
Srauta-sitra and the Grihya-stitra of Asvala4yana!. But
these agreements cannot be considered as sufficient proof
that in each case the Grihya-sdtra and the Srauta-sitra are
by the same author. Even if the author of the Gvzhya-sitra
was not Asvalayana or SAnkhdyana 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-sitras 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-s(itra and the Grshya-sitra of the
MAnavas are brought together in Dr. Von Bradke’s interesting paper, ‘ Ueber
das M4nava-Grthya-sitra,’ Zeitschrift der Deutschen Morgenlind. Gesellschaft,
vol. xxxvi, p. 451.
3 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-sitra of the Apastambfya school.
Bihler seems to assume that the repetition of the same Sitra, and of the same
irregular grammatical form in the Srauta-s(itra and in the Dharma-s{itra, 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. XXXill
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 work1. 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 Dharma-
s(fitras stand to each other in those cases, where we have
texts of both kinds by the same school. In the case of
the Grihya-sdtra and the Dharma-sitra of the Apastam-
biyas 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-sttra a portion of
the subject-matter generally treated of in the Grihya-
sitras. 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 Sftra collection of
Hirazyakesin the state of things is different. Here, as
Prof. Biihler has also shown °, we find numerous discrep-
ancies between the Gvthya and the Dharma-sitra, which
are owing to the fact, that while this teacher took as
Dharma-sitra that of Apastamba with some unessential
changes, he composed a Grthya-siitra of his own. Of the
two Sftras of Baudhayana, the same distinguished
scholar, to whom we owe the remarks we have just men-
tioned, 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-sitras is inclosed, is an essentially
1 Cf. my remarks in the introduction to the Sankhfyana-Grthya, vol. xxix,
ῬΡ. 5, 6.
3 Sacred Books of the East, vol. ii, p. xiii seq.
3 Sacred Books of the East, vol. ii, p. xxiii seq.
[30] ς
_ XXXiv GRIHYA-SOTRAS.
broader one than in the case of the Gvthya-stras. We have
here, I think, the same phenomenon that may also be ob-
served, 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, touch-
ing 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-sfitras and Dharma-sftras seems to me to be
of a similar nature. The Grthya-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 subject-
matter ; on the contrary they confine themselves principally
tothe 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 cere-
monies treated in the Gvzhya-s(tras, 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 3,
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.
3 Compare, for instance, the explanations concerning the Upanayana in the
Dharma-sfitras (Apastamba 1, 1; Gautama 1) with the corresponding sections of
the Grthya-sitras.
INTRODUCTION, XXXV
of the Veda study (anadhydya) 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 dis-
tinguished from these. It is doubtful whether there are any
to be found among them which the authors of the Siitras have
themselves composed ; but they were composed at a period
decidedly more recent than those Mantras ?, and they there-
fore 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 4huA& ‘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 Bréhmasa, 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 Mah4bharata and in the laws of
Manu. In the Zeitschrift der Deutschen Morgenland.
Gesellschaft, vol. xxxvii, p. 67, I have given tables for
the verses in question out of the Saakh4yana-Grihya, 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
modem appearance are to be found; e.g. this is true of the verses which Dr.
Von Bradke has quoted from the M&nava-Grshya II, 14, 34 (Zeitschrift der
Deutschen Morgenlind. Gesellschaft, vol. xxxvi, p. 429).
® Let me here refer to the fact that one of these verses (Asvalfyana-Grshya
IV, 7, 16) concludes with the words, ‘ thus said Saunaka.’
3 Asvalayana-Grthya I, 3, 10 designates such a verse as yagWagitha.
c2
XXXVI GRIHYA-SOTRAS.
Sloka Pada for the later period v —-—™, which, for instance,
in the Nalopakhy4na 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 cases!; Sankhdyana has still twice the ending --οἱ
which is the rule in the Rig-veda, but which is forbidden
by the later prosody: prahuta/ pitr#karmaw4, uktv4 man-
tram sprised apak*, It may be observed that a similar
treatment of the Sloka metre appears also in the Rig-veda
Pratisakhya 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 antaZpadamvivrit-
taya#, III, 6 anudattodaye puna.
It seems evident that we have in this Sloka form of the
Sftra period, the last preparatory stage which the develop-
ment 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-sftras) 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 un-
mistakable metrical character, being evidently verses which
the authors of the Sdtras 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 a sirshazi rudatism rudadbhyo
* The few verses which are found in Gobhila preserve the same metrical
standard as those quoted in Saikhyana ; it follows that in Gobhila IV, 7, 23,
asvatthad agnibhayam briy&t, we cannot change brfy&t in 4a, as Prof. Knauer
proposes. The supernumerary syllable of the first foot is unobjectionable, but
the form υ -- -- — of the second foot should not be touched.
* Both passages are to be found in Saikh&yana-Grabya I, 10.
INTRODUCTION. XXXVii
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
Satras I, 2, 21-27 represent three hemistichs, which with
one exception (na #a sopdnatkak kvaéit) exactly conform
to the laws of the Sloka metre. II, 4, 2 gives also a hemi-
stich by slightly changing the order :
Mahavrzkshan smasdnam ka nadis ka vishamani ka}.
Somewhat more remote from the original verses is
the wording of the Sftras I, 6, 8. 9 na pravasann upavased
ity ahu#, patny4 vratam bhavatiti; we have the metrical
order in one of the Slokas quoted by Sankhayana (Grthya
II, 17): nopavasahk pravase syat patni dh4rayate vratam.
The verses which are thus either expressly quoted, or at
any rate made use of by the authors of the Gvzhya-sftras,
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 3.
Leaving out of consideration the Khadira-Grihya, which
is evidently a recast of the Gobhiltya-Grzhya, and the
Satra of Hirazyakesin, which is, at least in part, based
on that of Apastamba 8, we are not in regard to the other
Grihya texts in a condition to prove that one of them
borrowed from the other. It often happens that single
Sftras 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 visham4mi 4a mah4vrikshan smasinam ka,
3 Cf. Indische Studien, XV, 11. We do not mean to imply anything as to
the metrical portions of other Sfitra texts than the Grihya-sitras. As regards
some verses quoted in the Baudhf&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.
5 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 recon-
struct the opening Sftras of a lost Grzhya-sitra.
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), Péraskara (III, 9), and in the
Kazhaka-Grthya. In SA4nkhayana we read:
§ 15: nabhyasthe:numantrayate mayobhdr ity anuvaka-
seshena.
(‘ When the bull is in the midst of the cows, he recites
over them the texts “mayobhd4, &c.,” down to the end of
the Anuvaka.’)
On the other hand in Paraskara we have:
§ 7: nabhyastham abhimantrayate mayobhiar ity anuva-
kaseshena.
(‘When the bull is in the midst of the cows, he recites
over it the texts “ mayobhi%, &c.,” down to the end of the
Anuvaka.’)
The quotation mayo bho 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 Mayobho&; 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-
1 In the Taittirfya Sazhita (VII, 4, 17) mayobh@A is the beginning of an
Anuvika ; the expression anuvakaseshe#a would have no meaning if referred
to this text.
INTRODUCTION. ΧΧΧΙΧ
skara I, 4,1-5. Ῥδγαβίκαγα, being just on the point of describ-
ing 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 Sankha-
yana 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 Sitras
are peculiarly appropriate for the beginning. Thus, if this
conjecture is right, that old lost Grthya 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,
Digitized by Google
GRIHYA-SUTRA OF
GOBHILA.
ty [30] : B
INTRODUCTION
TO THE
GR/JHYA-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 Samhit4s on which also the corresponding Srauta-
sitras are based, viz. the Rig-veda-Sashita, the Vagasaneyi-
Samhita, and the Taittiriya-Sas#hita ; the Sdtra of Gobhila,
on the other hand, presupposes, beside the Samhita 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 trans-
lation by Satyavrata SAmasramin 3.
Prof. Knauer of Kiew, to whom all students of the
Grihya literature are highly indebted for his very accurate
edition and translation of Gobhila, has been the first to
1 The term ‘Samhita of the Sama-veda’ ought to be understood here in its
narrower sense as denoting the so-called first book of the Samhita, the
Khanda-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-
Grshya) states that Sama-veda II, 1138 (=I, 276) and 1139 is quoted in Gobhila
III, 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 Sftra is not a dvréka, 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 Simans which are based on the text I, 276, and are given in the great
S&ma-veda edition of Satyavrata SAmasramin, vol. i, pp. 566, 567.
3 In the same way the Grzhya-siitra of Apastamba stands in connection with
a similar collection of Grihya verses and formulas, the Apastambfya-Mantra-
pasha,
B2
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 investiga-
tions, which he has laid down in the introduction to his
translation of Gobhila. While I wish, therefore, to acknow-
ledge 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 Stra. 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 Saéma-veda nor, for the most part, in any
other Vedic Samhita, except in the Mantra-Brahmaza, 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-Brahmaza.
And not only the Mantras, but also the order in which the
Mantras stood, for Satras 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-Brahmamza which alone could show which ‘the
two following verses’ were.
There are, consequently, two possibilities: either the
Mantra-Brahmana existed before the Gobhiliya-sitra, 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.
A great part of the Mantras which have to be recited,
according to Gobhila, at the performance of the Grthya
ceremonies, are not given in the Mantra-Brahmaza, but
they are either found in the SAma-veda-Samhité and then
their Pratikas are quoted by Gobhila, or they are cited by
Gobhila in extenso. Thus for the ceremonies described
in the first Prapa¢aka 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 excep-
tion, 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 sup-
plied: and the Gobhilfya-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 Darsap(rna-
mAsa sacrifices, which are performed without the assistance
of priests of the Udgatrz 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.
of the paryukshama of the sacrificial fire. The sacrificer
pours out water to the south, the west, and the north of the
fire, with the Mantras, ‘Adite:numanyasva, ‘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-Brahmaaa, 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 Sama-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 Brah-
mama, by omitting the short Mantras, which were given in
the Sdtra in their entirety, implicitly refers to the Sdtra,
and the Stra, on the other hand, by quoting only the first
words of the longer Mantra, refers to the Brahmaza 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 ἢ, 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 Brahmaaa,
and when the stars have appeared, he makes six oblations
with the six verses lekhasandhishu pakshmasu (Man-
tra-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 bhoiy4sam amushyasav iti;
1 Gobh. I, 3, 4. 3 Gobh. II, 3, 17 seq. 3 Gobh, III, 8.
INTRODUCTION. 7
and when she sees the star Arundhati, she says, ruddha-
ham 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 Rzk dhruva
dyaur dhruva pvthivi, &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 ruddhdaham 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 incon-
veniently, the coherency of his ritual statements; so he
separated them from the rest of his work and made a sepa-
rate Samhita of them. It is true that there are some
exceptions to the rule that all long Mantras are given in
the Mantra-Brahmava and all short Mantras only in the
Sftra: on the one hand, there are some Mantras of con-
siderable extent that are given by Gobhila and omitted in
the Brahmana, 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 never-
theless also in the Mantra-Brahmawa: such is the case, for
instance, with many of the Mantras belonging to the
worship of the Fathers, Gobhila IV, 2. 3, Mantra-Br. II, 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-Grshya (II, 2, 20) has instead of that long Mantra only a few
words which in the Gobhiliya-s(tra 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 ἃ no mitrAavaruza, 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 Sam-
ιν 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-Brahmama belonged to the SAma-veda
originally. He conjectures 2 ‘that it existed already in the
1 Any one who holds the view that the ritualistic formulas, which are not
contained in the Mantra-Brahmaza, 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 Samhita and Brahmama
texts, and in the more recent description of the Stra 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,
3. 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 Sdma-vedists
in the later and stricter sense of the term?’ For out of
249 Mantras of the Mantra-Bradhmama 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-Brahmaaza, 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-Brahmama. 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 SAma-
veda (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 Gvzhya literature which we endeavoured to arrive at in the general
introduction. It is a priori extremely improbable that there was a Gréhya
SambitA at a time when there was as yet no SAma-veda.
3 Viz. (according to Prof. Knauer's alphabetical list of the Mantras of the
Mantra-Brahmana) imavz stomam arhate, M.-B. II, 4, 2=Sv. I, 66; II, 414;
tat savitur vareszyam, M.-B. I, 6, 29 =Sv. II, 812; bharimedhmam, M.-B. II, 4,
3=Sv. II, 415; sakema tva, M.-B. II, 4, 4=Sv. II, 416.
3 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 Aréika, 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-Brahmama, as well
as those two verses.
10 GRIHYA-SOTRA OF GOBHILA.
The four other cases are :
vikam sama yagdmahe, Gobh. III, 2, 48.
tak kakshur devahitam, III, 8, 5.
sam anya yanti, IIT, 9, 7.
pragapataye, IV, 7, 36.
Of these Mantras the first is contained in the SAma-veda
(I, 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-Brahmava 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-Brahmaza as follows. The SAma-veda con-
tained in its Samhit4é 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 refer-
ence to the SamhitA 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 pre-
supposes this Samhita. The almost perfect agreement of
the Mantra-Bréhmaza 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 Sama-
veda. Since almost all the verses of the Sima-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. 1
warrant for the good preservation of the two texts; of
small discrepancies I have noted only two: Mantra-Brah-
mava 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 Grzhya texts do; and secondly, the Mantra-Brah-
mava II, 5, 1-7 does not consist of six verses as Gobh. 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 Prap4-
thakas which is handed down by tradition: in a number of
places certain Sftras or the last words of certain Sitras 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 Prapas¢/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, 223 4, 343 5, 34; 6, 16.
a
GR/JHYA-SUOTRA OF GO
PrapAruaKa I, ΚΑνρικά 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. Khadira-Grrhya I, 1, 1. 2. δ. 7.
5. I cannot give this translation of the words ‘sarviny evan-
vaharyavanti’ without expressing my doubts as to whether the
commentator, whom I have followed, is right. He says: ‘anu
paskad 4hriyate yasm4t prakritam karma iti, anu paskid 4hriyate
γαῖ prastutét (prakr:tét?) karmava iti Adnvaharyam ndndimu-
khasriddham dakshina fofyate.’ It is evident that the first expla-
nation of anvah4rya as a ceremony after which the chief sacrifice
follows, is inadmissible. Below, IV, 4, 3. 4, Gobhila himself defines
the Anvaharya Sraddha as ἃ monthly ceremony (comp. Manu III,
123; Max Miller, India, p. 240); it is, consequently, different
from a Sraddha accompanying each Grthya sacrifice. The Sloka
which the commentary quotes from a ‘grzhy&ntara’ seems to me
not to remove the doubt; I think rather that it contains a specu-
lation based on this very passage of Gobhila, taken in the sense in
14 GRIHYA-SOTRA OF GOBHILA.
6. At the end (of each ceremony) he should feed
worthy (Brahmamzas) 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),—
9. 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 cow-
dung). 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).
10. In this way the Lakshama (i. e. the prepara-
tion of the place for the sacred fire) is performed
everywhere,
11. With the words ‘ Bhar, bhuva4, βναά, 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 Sfttras IV, 4, 3.4. Thus
I rather believe that we ought to understand anvaharya as a mess
of food like that offered after the darsapfirzamdsau sacrifices to
the officiating priests (Hillebrandt, Neu- und Vollmondsopfer, 133),
and I propose to translate: All (sacrifices) are followed by (the
offering of) the Anvaharya food (to the priest).
6. Khadira-Grhya I, τ, 3.
7. The text goes on to treat of the setting up of the domestic
fire. Khadira-Grchya I, 3, 1.
9. Khadira-Grthya I, 3, 1 seqq. ; Grehya-samgraha I, 47 seqq. ;
Zeitschrift der Deutschen Morgenl. Gesellschaft, XXXV, 557.
12. I have followed in the translation of parameshssikaranam the
I PRAPATHAKA, I KANDIKA, 22. 15
(of the family) should 30 it (i.e. he should set up the
sacred fire).
13. In this way, on the coincidence of an (auspi-
cious) 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 Brahmama, 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 grrhapatau svayam gy4y4n. I think the
paramesh/Af is the same person as the gydy4n. The commen-
tary gives a different explanation: paramesh/Af agnir ity 44akshate,
tasya paramesh/Aino:gneh karanam yathoktena vidhina svikaranam.
15-18. KhAdira-Grehya I, 5, 3 5664.
20, 21. Kh&dira-Grthya I, 5, 1. 2. Comp. also above, Sfttras 7
and 8.
22. 1.6. in the first of the two cases mentioned in Sftra 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.
KAwnpikA 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 Grthya fire,
so that the regular oblations have to begin with the sfyamahuti.
23. Khadira-Grrhya 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. Kh&dira-Grrhya 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 5664.
A string was evidently considered as the regular and preferable
form of the Upavita; with regard to the second kind of Upavita
mentioned in Sftra 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
prakinaévitin.
4. Pra&tnAvitin, however, he is oy at sacrifices
offered to the Manes.
5. Having gone in a northern diection 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.
9. Whatever (limb of his body) requires his con-
sideration (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 refer-
ence to the third kind of Upavita, the rope of Kusa grass.
5-32. Rules regarding the 44amana and upasparsana.
Khadira-Grzhya I, 1, 7-10; Manu II, 60 seqq.
[30] © ς
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/a JII, 64 seqq., ἄς. See
also Manu II, 58.
20. According to the commentary he has to hold his hands
between his knees. Comp. Saakh.-Grzhya I, 10, 8. Thus the
shoulders are brought forward.
21-27. These Sfitras form three regular Sloka hemistichs.
Only at the end of the second hemistich there is a metrical irregu-
larity (sopanatka’ kvaéit standing at the end of the verse).
25. Kasaktikaz, which the commentary explains as a compound
of ka, ‘ the head,’ and 4saktikA = 4veshAk4.
28. Khadira-Grzhya I, 1, 10.
2g. In other texts (for instance, Manu II, 62; VasishéAa III,
31 5664.) 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 Sidra 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 !’
ἃ. To the north with (the words), ‘ Sarasvatt!
Give thy consent!’
4. With (the words), ‘God Savitz! Give thy im-
pulse!’ (Mantra-Braéhmama 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 krzta (prepared) or akrita (un-
prepared), A mess of boiled rice, for instance, is kr7ta, rice grains
are akrita.
C2
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 pre-
pared, or also with the (sacrificial spoon called)
Sruva;
9. In the evening the first (oblation) with (the
formula), ‘To Agni Svah4!’ 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 Sftras 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.
y-12. Khadira-Grehya I, 5, 10-12, Prodaka in Sitra 7 is
explained by pragatodaka.
g-10. Khadira-Grrhya, 1.1. 13-15.
9. The first oblation is made in the middle, the second, sacred
to Prag&pati (Sankhayana I, 3, 15, &c.), in the north-eastern part
of the sacred fire. The tenth Sftra 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.’
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, ‘ yathfrtham karm4pavargavi-
hitam V&madevyaginfdikam pr&tarfhutipas#4dvihitam brahma-
yagfam νὰ kury4d iti vakyaseshad.’ Similarly in the note on II,
4, 11 it is said, ‘yath4rtham iti karmasas parisamfptir uAyate ;’
II, 8, 17: ‘yathartham tantrasam4panam 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 ἃ givitavabhr#th&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 Sftra 17
I have adopted, though not quite without doubt, the conjecture of
Professor Roth given in Professor Knauer’s note, p. 137. Pro-
fessor Roth writes r:tebhahgaya v4é4 or ritebhagay4 vaka: 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 kshdyfty upamsu. Comp. Apastamba II, 2, 3, 11
52 . 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 con-
verse, 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 Prag&pati, the
second to (Agni) Svishfakvtt.
5. He then should offer the Balis, inside or out-
side (the Agnyagfra), 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 be-
longing 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 Pragapati.
9. Then he should offer other Balis (near) τὰ
eae 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.
9. 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 sweep-
ings; that (belongs) to the hosts of Rakshas.
12. The remnants of the Balis he should be-
sprinkle 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 morn-
ing: thus (it is stated).
20. He should offer such Balis of all food what-
ever, 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 under-
stand 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 pitrztirthena. Iagree with the opinion pronounced
in the Petersburg Dictionary, in rejecting this explanation.
19. Comp. Manu III, 121.
24 GRIHYA-SOTRA OF GOBHILA,
purposes (for instance, for being offered to Brdh-
mamas), 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 Brah-
mama 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. K&la I take, as the commentator does, for bhoganak4la.
23. Here again kAla occurs in the same sense. Comp. Khi-
dira-Grchya I, 5, 34.
29. KhAdira-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 ὅ.
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 new-
moon 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. Kh&dira-Grshya I, 5, 30. The repetition of the last words
makes it probable that this SQtra 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 Sftras of this chapter have been translated by
Professor Weber, Ueber den Vedakalender namens Jyotisham,
PP. 50 seq.
a. See the note below at Sfitra ro.
3. With these two Sfitras, ‘sandhy4m paurnam4sim upavaset ;
uttardm ity eke,’ a passage should be compared which is identically
found in the Aitareya (VII, 11), and in the Kaushftaka Brahmana
(III, 1): piirvam paurzamdsim upavased iti Paihgyam, uttaram iti
Kaushitakam.
6. The month is reckoned here, as is usually done, as beginning
with the fortnight of the increasing moon.
56 ‘GRIHYA-SOTRA OF ΟΘΟΒΗΠ,Α."
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 sec-
tions, 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.
to. The first of the three times is that mentioned in Sftra 2. It
seems to me not very safe to interpret sandhy4 in that modern
sense, in which sandhi is used, for instance, in the verse quoted by
Madhava, Weber, Jyotisha 51, so that it designates the meeting-point
of the bright and of the dark fortnight (‘ 4vartane yada sandhih par-
vapratipador bhavet,’ &c.). If sandhy4 were that, we should expect
that the same word would occupy a similar position in the defini-
tion of amavdsy4. 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 paurmamAsf (Sfitra 2), or to
astamitodit4 (scil. paurzamasf, Sfitra 10), exactly in the same
way as in the Bradhmana passages quoted above (note on ὃ 3) parva
paurzamast is opposed to uttar4 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. .
ΙΓΡΕΑΑΡΑΤΉΑΚΑ, 5 ΚΑΝΡΙΚΑ͂, 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 morn-
ing 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 Paldsa wood cannot be ob-
tained, it may be wood—as far as it serves the
purpose—of any tree, with the exception of Vibhi-
daka, Tilvaka, BAadhaka, 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 Sika grass, of Saccharum reed, of such grass as
is apt to break, of Balbaga grass, of Mutava, of Am-
phidonax reed, of Suztha.
19. (He should get ready the following things,
viz.) Agya, rice or barley to be cooked for the sacri-
fice, 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 4pa4, see above, chap. 1, 9.
28 GRIHYA-SOTRA OF ΘΟΒΗΠΑ,
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. Khadira-Grehya II, 1, 4.6. The commentary explains kusa-
lena: it should be easy to digest. Comp. below, II, 1, 2: (darin
kurvita) lakshamaprasast4n kusalena.
6, 1. The teacher’s name is spelt elsewhere MAnutantavya, which
seems to be the more correct spelling. The Khadira-Grshya (II,
1, 5) has M4anadantavya. 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 m4nushy4-
hutir into manushasy&hutir, and I think it very probable, to
say the least, that in Stra 4 kAmayetaupavasathikam should
be corrected into kimayey&t4m 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 fast-
day 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 (be-
tween 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 Stra 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
parison of parallel texts leaves no doubt as to the correctness of
this view. ‘Thus Hirazyakesin says (I, 1): etasmin kale brahma
yagfopavitam kritvapa 4kamyaparendgnim dakshiv4tikramya brah-
masadanat 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 brahm@sanat trzazam abhisamgrzhya; in Sftra 15,
brahm4sana upavisati; in Stra 21, brahmdsane 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 opi-
nion, be unnatural not to explain it in the same way also in the
first passage. ParAvasu is opposed to Vasu (Sfitra 15) in the same
way as some texts, for instance Apastamba, oppose Parigvasu to
Arvagvasu.
16 seqq. Khadira-Grehya I, 1, 19 seqq.
21. ‘In the same way’ refers to the ceremonies stated in Sitras
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 east-
ward-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 east-
ward, 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 darbha&a/u or, as some MSS. read; dar-
bhava/u, see Bloomfield’s note on the Grzhya-samgraha, I, 88, 89.
Knauer gives darbhava/um without adding any various readings.
Comp. Khiadira-Grshya I, 1, 23.
7, 2, 3. Khadira-Grthya II, 1, 9.
4, 5. Comp. Hillebrandt, Neu- und Vollmondsopfer, pp. 29 seqq.
Khadira-Grshya I, 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 pot-
ladle) 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—
το. 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 ayug-
masamhatam, 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-Grzhya I, 10, 4. 5 ; Khadira-Grchya I, 2, 9.
16. Comp. Grréhya-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 Praztta water ;
18. If there is (such water). Or it may be dis-
pensed with, say some (teachers).
19. Having put the mess of cooked food on the
Barhis, and put wood (on the fire), he prepares the
Ape
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 in-
strument 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) :
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 Sfitra can be con-
sidered as Agya. Grihya-samgraha I, 106. 107.
21 seqq. Khadira-Grthya I, 2, 12 seqq.
24. As to sampfiyotpun4ti, comp. Hiranyakesin I, 1, 1, 23:
pavitrantarhite p4trespa Antyopabilam pfirayitvodagagrabhyam
pavitrabhy4m trir utphya ...
[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.
KAnpiKA 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 ‘ underspread-
ing’ 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 Sv4ha!’ on the southern
side with (the words), ‘To Soma Svéha!’
5. He then cuts off (two or three Avadanas)
from the Havis, having ‘spread under’ (Agya).
6. (Two Avadanas) 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 Grthya-samgraha Parisishfa I, 111 (Zeitschrift
der Deutschen Morgenlandischen Gesellschaft, XXXV, 568).
3 seq. Comp. Kh&dira-Grzhya II, 1, 17.
6. Khadira-Grthya II, 1, 19 seq. The Upastarana (Sftra 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.
9. He should sacrifice over the middle of the fire
with (the words), ‘To Agni Sv4h4!’—
10. Once or thrice, in that same way.
11. Now for the Svish¢akzzt (oblation), after
having ‘spread under’ (Agya), he cuts off once a
very big (Avadana) 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 Svishéakrzt
the Abhighdra#a (Sfitra 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 Avadanas 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 uttarardhapfrvardhe is also
found in most of the corresponding passages of the Srauta ritual,
D2
46 GRIHYA-SOTRA OF GOBHILA.
Sv4h4!’ 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
MahAavy4hr‘tis.
16. The insertion (stands) before the Svishéakrzt
(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 Agyabh4gas (chap. 8, 3).
18. Having cut off (the Avadanas) for all (the
single sacrifices), he sacrifices the Svish¢akrzt obla-
tion only once.
19. After he has sacrificed, he should throw that
pot-ladle (which he has used in the preceding cere-
monies) 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 Mahavy&hrzti 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 sau-
vish‘akritam (Stra 18): ‘ After he has sacrificed that, he should
throw the pot-ladle into the fire.’ The comparison of Baudhayana
I, 17, 23, atraitan mekshazam Ahavantyesnupraharati (Hillebrandt,
p. 119, note 3), shows that the commentary is wrong, and that
etad belongs to mekshanam.
I PRAPATHAKA, 8 KANDIKA, 29. 27
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#avdstu 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! Svaha!’
29. This (ceremony) they call Yag#avastu.
22-25. Comp. KhAdira-Grshya II, 2, 1-4.
26-29. Khadira-Grzhya II, 1, 26 seq.; Grthya-samgraha II,
1 seq.
27. The expression tata eva barhisha& has occurred already
at chap. 7,21. The Mantra re-occurs in Vag. Samhita II, 16e, &c.
38 GRIHYA-SOTRA OF GOBHILA.
KAwpikA 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 sacri-
ficial 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 sacri-
fice ; 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.
9. (The sacrificer) himself is Hotvz. ’
10. A full vessel (see Satra 7) is the lowest sacri-
ficial fee at a Pakayagza.
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-Grzhya II, 1, 30. 31.
8, 9. The native authorities divide these two Sftras after r7'tvik ;
I propose to divide after pakayagf#eshu.
12. The commentary here refers to the rule of the Drahyayana-
sfitra (=Lasy4yana VIII, 1, 2): samkhy4mAtre fa dakshin& 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 sacri-
fices of the full or of the new moon at-his (sacred)
domestic fire, any substance fit for sacrifice or a per-
son 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-Grrhya II, 2, 5 seq. ; Sankhayana-Grshya I, 3, 6.
16 seqq. Khfdira-Grihya II, 2, 10 seqq. In this teacher Paka-
yagiia, son of Ida, whose opinion on the performance of certain
P&kayagélas is here stated, we have of course to see a fictitious sage
of the same kind with the well-known Rishi Pragatha, to whom
the authorship of a number of S(ktas in the Pragitha book (Rig-
veda, Mazdala VIII) is ascribed.
18, 19. By the repetition of iti these SQtras seem to be charac-
terised as continuing the statement of Pakayag#a’s opinion ; comp.
Dr. Knauer’s Introduction, p. xviii. As to Satra 18, comp. San-
khayana-Grthya I, 3, 9.
40 GRIHYA-SOTRA OF GOBHILA.
19. And, (says Pakayagva,) 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
Svaha.
26. At Agya oblations he should only prepare
that Agya (chap. 7, 28) and should sacrifice it, pick-
ing out portions of it. (He should) not (sacrifice)
the two Agya portions nor the Svishéakvtt.
27. At Agya oblations he should, if no special
rule is given, sacrifice with the Mah4vy4hr‘tis 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. r
24. Is Havis here used as opposed to Agya (Sfitra 26), in the
same way in which K&tyayana says (Sraut. I, 9, 1. 20): ‘ vrihin
yavan va havishi; ubhayata 4gyam havishak’? Comp. below, III,
8, το; Asvalayana-Grihya I, 10, 26.
25. Khadira-Grthya I, 1, 15.
26. As to upagh4tam, comp. the note on chap. 8, 2.
27. Sankh4yana-Grrhya I, 12, 13; Khdira-Grchya I, 3, 12-13,
where the traditional division of the Sfitras differs from that which
is supported by tradition in the text of Gobhila. Gobhila has used.
I PRAPATHAKA, 9 KANDIKA, 29. 41
28. As at the wedding, thus at the tonsure (of the
child’s head), the initiation (of the Brahmaéé4rin),
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 VA4ma-
devya is sung for the sake of averting evil.
End of the First PrapA¢haka.
the word 4gy4hutishu in the beginning of Stra 26, and it would
have been superfluous if he had repeated it in connection with the
words négyabhagau na svish/akrit. In the corresponding
Sfitras of the Kh4dira 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 Agyabhagas and no Svishfakrit.
The following word in the Khadira text, however, anddese,
should be referred, against tradition, to S(tra 13, as is shown by
the comparison of Sénkh4yana-Grthya I, 12, 13.
28. At the wedding, oblations are made first with the three single
Mahavy4hritis, afterwards with the Mah4vy4hritis 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-Grchya, I, 3, 10.
29. Apavritte karmani should be corrected into apavrikte
karmani, as has been noticed in the Petersburg Dictionary, s. v.
apa-vart. The Sankh4yana-Grzhya I, 2, 1 says karmfpavarge.
42 GRIHYA-SCTRA OF GOBHILA.
PrapArHaKa IJ, KAwnp1KkA 1.
1. Under a propitious Nakshatra let him take a
wife—
2. Who should possess the auspicious character-
istics 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 Stu-
dien, V, 288, 305 seq. ; 312 Seq. ; 368 seq.
2. In translating kusalena I have been guided by the com-
parison of I, 5, 26 (comp. Béhtlingk-Roth, s.v. kusala). The
commentary understands the Sftra 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, ἄς. (Stra 3).
4. Comp. Asvalayana-Grthya I, 5,5; Grdhya-samgraha II, 21-23.
rE 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 Klftaka,
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,’ ἅς. (Mantra-Bréhmamza 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 Sv4h4 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).
9. See Sftra 5.
το. ‘With Klitaka,’ &c., means, with water into which K)ftaka,
&c., has been thrown; comp. Grzhya-samgraha II, 15. ‘Sura of
first quality’ is Sura prepared from molasses; see Grzhya-samgraha
II, 16. Comp., however, also Grihya-samgraha II, 41.
13. Khadira-Grthya I, 3, 5 ; Grihya-samgraha II, 25. 26. ‘Firm
water’ seems to be water which does not dry up. The Grzhya-
samgraha 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. Μ. 6. XXXV, 574.
44 GRIHYA-SOTRA OF GOBHILA.
15. They place roasted grain mixed with Samt
leaves, to the amount of four handfuls, in a winnow-
ing 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) gar-
ment which has not yet been washed, with the verse,
‘They who spun’ (Mantra-Braéhmama I, 1, 5), and
with (the verse), ‘ Put on her, dress her’ (1. 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 for-
ward 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 gar-
ment 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 Mah4vy4hr‘tis,
one by one;
26. A fourth with (the four Mahavy4hz“tis) to-
gether,
ΚΑνρικᾶ 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, ‘ Pa-
24-26. Khadira-Grzhya I, 3, 11-13.
2, 1 seqq. Khadira-Grzhya I, 3, τό 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 igahoma, see below, SAtras 9. 10.
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 (be-
hind her back), returns in the same way, and leads
her round the fire so that their right sides are turned
towards it, or a Brahmaza 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 (Sitras 1. 2), and treads (on the stone) as
before (Sitra 3), and he murmurs the (Mantra) as
before (Stra 4), and (her brother) pours (the fried
grain into her hands) as before (Sdtra 5), and she
sacrifices as before (Sftra 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 for-
ward 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).
15. To the west of the fire the water-carrier fol-
lows (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. Khadira-Grzhya I, 3, 27-31.
15. Comp. Sankh4yana-Grzhya I, 12, 5 note (vol. xxix, p. 33).
The water-carrier is the person mentioned chap. 1, 13.
11 PRAPATHAKA, 3 KANDIKA, 8. 47
with this verse (which the bridegroom murmurs),
‘May (the Visve dev4s) anoint (or, unite)’ (I. 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—
ΚΑνρικὰ 3.
1. To a convenient house of a Brahmaza, 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. Khédira-Grihya I, 4, 1 seqq.
3. This is the standing description of the bull’s hide used at the
Srauta or Grrhya 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.
1o. And (he shows her besides the star) Arun-
dhatt.
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 pun-
gent 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
το. Asvalayana-Grihya I, 7, 22.
11. The play on words (Arundhati—ruddhé4) is untranslatable.
13. ‘Her Guru’ means, according to the commentary, her hus-
band. The commentary quotes the well-known sentence: patir
eko guruh 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. Sankh4yana-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 Saakhayana commentaries see the note quoted.
18. Khadira-Grzhya I, 4, το.
1 PRAPATHAKA, 4 ΚΑΝΡΙΚΑ͂, 3. 49
fit for sacrifice, over which he has murmured (the
verses quoted in Sfitra 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.
KAwoika 4.
1. When she mounts the chariot, let him murmur
the verse, ‘Adorned with Kimsuka flowers, of Sal-
mali 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-Grrhya 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, mah4-
vrikshan smasinam ka nadis ka vishamani a.
3. Comp. Paraskara I, ro.
[30] Ε
50 GRIHYA-SUTRA OF GOBHILA.
make oblations (of Agya) with the Vy4hrttis, 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, Brah-
maza 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 sacri-
fices the eight ‘firm’ Agya oblations with (the for-
mula), ‘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.
το. ‘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 Sfrya;
4. A fifth oblation (with the names of the four
gods) together, changing (in the Mantra the singu-
lar) into the plural. τ
5. The remnants of each oblation he should pour
into a water-pot.
6. With that (Agya) they besmear her body, in-
cluding 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 co-
habiting.
g. With his right hand he should touch her secret
parts with the verse, ‘May Vishvu make thy womb
5,1. The Xaturthikarman.
2, 3. Comp. Sénkhfyana-Grthya I, 18, 3; Kh&dira-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-GrthyaI, 4,13. Hrdsayitvé literally means, ‘having
shortened her.’ She is ‘shortened’ by the removing of the substance
with which they have besmeared her (hrAsayitva udvartanddina tad
abhya#ganam apantya, says the commentary). Comp. on the tech-
nical meaning of hrasana the Grthya-samgraha II, 38, 8-10;
Khiadira-Grthya I, 4, 15. 16.
E2
52 GRIHYA-SOTRA OF GOBHILA.
ready’ (MB. I, 4, 6), and with that, ‘Give conception,
Sintvélt’ (1. 1. 7).
10. When those two verses are finished, they
cohabit.
KAwo1kéd 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 Nyag-
rodha 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 trittyabhage, ity etat. Adimadesa iti pa#Ae 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 ΚΑΝΡΙΚΑ͂, 11. 53
‘If thou belongest to Soma, I buy thee for the
king Soma.
‘If thou belongest to Varuma, I buy thee for the
king Varuza.
‘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 to 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 Brahmama by birth (only and not by learning), or
a girl, pounds (that Nyagrodha shoot) without mov-
ing 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).
12. Then they should do what they like.
ΚΑνρικᾷ 7.
1. Now (follows) the Simantakaraza (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), ‘Bha%!’ the second time with (the
word), ‘ Bhuva/!’ 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. salasugrathnam should be emended, in my opinion, so as
to read salasugrapsam. Comp. Paraskara I, 15, 4: yugmena
safilugrapsenaudumbarena. Asvalayana I, 14,4: yugmena sal4/u-
glapsena. Hiramyakesin II, 1: salatugrapsam upasamgrrhya.
II PRAPATHAKA, 7 KANDIKA, 18. 55
7. Then with a full spindle, with this verse, ‘I
invoke Rak4’ (ibid. 3. 4);
8. And with a porcupine’s quill that has three
white spots, with (the verse), ‘Which are thy bless-
ings, O Rak4’ (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. KhAdira-Grshya II, 2, 28 seq.
17 seq. Ceremonies for the new-born child (GAtakarman).
KhAadira-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 intelli-
gence 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.
KAwoikd 8.
1. On the third (Tithi) of the third bright fort-
night after his birth, in the morning the father has
the child washed, including his head, and after sun-
set, when the evening-red has disappeared, he wor-
ships (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 (asauga) of the mother lasts through ten days
after her confinement; comp. the note on Sankhayana-Grrhya I,
25,1 (vol. xxix, p. 51). .
8, 1 seq. Khadira-Grrhya 11, 3, 1 seq.
II PRAPATHAKA, 8 KANDIKA, 10. 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 (Sifitra 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 Nama-
dheyakaraza (or giving a name to the child, is per-
formed).
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 : prathamoddishéa eva prathamam yak kéla uddishéah
kathitaA tasminn eva kAle tritiya4y4m 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. Khadira-Grrhya II, 3, 6 seq.
10, 11. Comp. above, Sitras 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 (num-
ber of syllables), ending in - 48, 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. Sankhayana-Grrhya I, 25,5. In the same Grzhya the enu-
meration of the Nakshatras with their presiding deities is given,
I, 26.
14. Sankh4yana-Grzhya I, 24, 4; Asvaldyana I, 15, 4; Paraskara
I,17, 2. In the text read dirghabhinish/4nantam instead of
dirghabhinish/Aanantam,
19. 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. Sankh4yana I, 25, 10. 11), or
on the Parvan days, &c.
1 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 sacri-
fice 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 him-
kara 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. Sankhfyana-Grzhya I, 25, 6.
a1seq. The father’s returning fromajourney. KhA&dira-
Grthya II, 3,13 seq. As to upeta, comp. Sankhayana-Grrhya 11,1,
1note. The position of the words in Sftra 21 is irregular, so as
to raise the suspicion that the words yad4 va... upetasya v4
(‘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
ἃ more ancient text, made by Gobhila himself. Comp. Paraskara
I, 18.
25. As to the repetition of the last words of this Sftra, see the
notes on I, 4, 31; II, ro, 50; III, 6, 15.
60 GRIHYA-SOTRA OF GOBHILA.
KAwpixkA 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 be-
smeared (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 Stra 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 Xidakarama. KhAdira-Grrhya II, 3, 16 seq. On the
literal meaning of KQdakarana, see Sankhayana I, 28, 1 note.
2. Comp. above, II, 1, 13.
5. Comp. above, chap. 7, 9; Grthya-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 tilamashais cannot justify the con-
clusion 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, vrihiyavamashatilandm prithak pdrnasaravani.
II PRAPATHAKA, 9 KANDIKA, 16. 61
9. To the west (of her), facing the east, the per-
son 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 Vayu, 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), ‘ Vishvu’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 Pfishan has
shaven Bzzhaspati’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): ushzena
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 (Sdtra 12).
21. Grasping with his two hands (the boy) round
his head he should murmur (the verse), ‘ The three-
fold 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 (men-
tioned 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), twenty-
one, the number stated in Sfitra 4.
24. In the description of the KQdakarana given in this chapter
no sacrifice is mentioned. See, however, I, 9, 28.
25. Grihya-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 Bradhmama, until the twenty-second
for a Kshatriya, until the twenty-fourth for a
Vaisya.
5. After that (time has passed), they become
patitasAvitrika (i.e. they have lost their right of
being taught the Savitrt),
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 orna-
ments, and put on him a (new) garment which has
not yet been washed.
10,1 seq. The initiation of the student. Khadira-Grihya
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-Grzhya
Il, 1, 1.
δ» 6. See the note on Sankh4yana-Grihya 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 antelope-
skin, or the skin of a spotted deer, or a goat's
skin.
10. Their girdles are made of Muza grass, of
Ka4sa 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.
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 per-
sons of three castes are concerned. The explanation of this apparent
incongruence follows from Sfitra 12.
10. T4mbala is stated to be a synonym for sana (hemp).
13. As the garments indicated in Sfttra 8 belong, in the order in
which they are stated, to persons of the three castes respectively,
thus also of the skins (Sftra 9), of the girdles (Sfitra 10), and of
the staffs (Stra 11); the first is that belonging to a Brahmaaa, the
second, to a Kshatriya, and the third, to a Vaisya.
15. Comp. above, chap. 9, 2.
II PRAPATHAKA, IO ΚΑΝΡΙΚΑ͂, 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) mur-
murs (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 tasyasaryah 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 ‘abhivadantya nadmadheya,’ or whether he had to
pronounce, on the teacher’s question, directly the abhivadantya
name chosen for him by the teacher. The commentary and the
corresponding passage of the Khddira-Grrhya (II, 4, 12) are in
favour of the second alternative.
[30] Ε
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 Pashan’s hands I seize thy hand,
N.N.!’ (ibid. 18),
27. He then makes him turn round from left to
right with (the formula), ‘Move in the sun’s course
after him, N. Ν, Τ᾿ (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 Savitrz, 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. Sankhayana-Grzhya II, 4, 5 note.
II PRAPATHAKA, 10 KANDIKA, 47. 67
the fire, the teacher sits down to the east, on north-
ward-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 Savitri to me.’
39. He then recites (the SAvitrt, ibid. 29) to him,
Pada by PAda, hemistich by hemistich, and the
whole verse,
40. And the Mahavy4hvitis 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 neighbour-
hood,
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 Prap&¢/aka.
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 Adhyaya or Prap&skaka. 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) Ktd4-
karaza (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 state-
ments on the Vratas of the Rigvedins, Sankhayana-Grehya II, 11
and 12. By the followers of the SAma-veda the ceremony of the
God4na, or cutting of the beard (comp. Sankhayana I, 28, 19;
P&raskara II, 1, 7 seq.; Asvalayana I, 18), was put into connec-
tion with their system of Vratas; the undergoing of the Godana-
vrata enabled the student to study the Parvartika of the Sama-
veda. In the commentary on Gobhila III, 1, 28 we find the
following statements with regard to this Vrata as well as to the
other Vratas mentioned in Sfttra 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-
Braéhmaza; the Gyaish/hasimika-vrata, to the study of the Agya-
dohas.’ The Vratas were connected with a repetition of the
Upanayana ceremony (Sfitras 10 seq.) in the way stated in my
note on Sankhayana II, 12, 1.—KhAdira-Grshya II, 5, 1 seq.
2. Comp. Sankhdyana I, 28, 19, ‘The Godanakarman is iden-
tical with the A(Qdakarman.’ PAraskara II, 1, 7, ‘At the Kesanta
ceremony he says, “ Hair and beard” (instead of “ hair,” as at the
Kdikarana).’
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 Brahmaza con-
sists 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 Godana-
vrata and the other Vratas) has been declared by
the Upanayana (treated of above, II, 10).
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 Sfitra 1.
11. Comp. above, II, 10, 7.
III PRAPATHAKA, I KANDIKA, 33. vt
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-mo#anam.’
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 Vrdatika-vrata, the
Aditya-vrata, the Aupanishada-vrata, the Gyaish-
thasamika-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 (them-
selves 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 1.
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.
KAwoikh 2.
1. For the Mahdndmni 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
Mah4némni verses.
7. There is also a Brahmava of the Rauruki
(Sakha, 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 Mahanamni or Sakvari verses and the
observances connected with their study, comp. Saénkhayana 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 prétaf-savana, the madhyandina-
savana, and the tritiya-savana, i.e. the morning Savana, the mid-
day Savana, and the third or evening Savana.
12. Comp. above, 11, 10, 46; III, 1, 27.
ΠῚ 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 Sakvaris 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 Mahanamnts is
contained.
29. If he practises these duties, (the god) Par-
ganya will send rain according to his wish.
30. The rules about dark (clothes), standing,
sitting, (making) way, and (dark) food may be con-
sidered 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 Maha-
némnis).
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 Mah4ndmnts 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
Mahdvydhrtis, 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. Sankh4yana-Grshya VI, 3, 7.
36. 1. 6. the fasting prescribed in Sftras 34 and 37 may, if they
like, follow after the teaching of the sacred song, instead of pre-
ceding it.
37. Sankh4yana-Grshya 11, 12, 6 seq.
ΠῚ PRAPATHAKA, 2 KANDIKA, 49. 75
42. In that way all (the objects stated in Sftra 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 ἰῷ, 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 Anuprava-
kantya ceremonies.
43. Comp. above, I, 9, 29; Sankh4yana 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 (Sfttras
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.
48. This is the Anupravasanfya ceremony (or ceremony to be
performed after the study of a Vedic text has been finished)
belonging to the Mahan&mnts; comp. Khadira-Grhya II, 5, 34;
Asvaldyana-Grihya I, 22, 12; ShikhSyana II, 8, 1 note.
49. Perhaps sarvatra (‘ everywhere ’) belongs to Stra 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 Pavam4na-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¢Zasamans has
been explained by (the statements given with regard
to) the Mahan4mni-(vrata).
55. Here the following standing duties are to be
observed :
56. He should not have intercourse with a Sfdra
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 Anupravaéanfya ceremonies, i.e. also at those Anupravadaniya
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, το, 16.
51. The Parvans are the three great sections, sacred to Agni,
Indra, and Soma Pav4mana, into which the first Sdamavedarkika is
divided.
55. According to the commentary he has to keep these obser-
vances through his whole life.
58. Or, wearing always the same garment?
ΠῚ PRAPATHAKA, 3 ΚΑΝΡΙΚΆΑ, 3. "7
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).
KAwoikA 8.
1. On the full-moon day of Praush¢Aapada (or)
under (the Nakshatra) Hasta the Upakaraza (or
opening ceremony of the annual term of Veda-study,
is performed).
2. After (the teacher) has sacrificed with the
Vyahvztis, he recites the SAvitrt to the students as
at the Upanayana ;
3. And (he chants) the SAvitri with its Saman
melody,
60. Regarding the directions given to the student by the teacher,
see chap. 1, 14.
62. See above, Sitras 31. 33.
3, 1 seq. The Up4karana ceremony; Khfdira-Grthya III, 2,
16 seq. Regarding the different terms for this ceremony, comp.
Sankha4yana IV, 5, 2; Asvaliyana III, 5, 3; PAraskara II, ro, 2.
Hiranyakesin says: sravanfpaksha oshadhishu gat4su hastena paur-
namsyim vadhyayopikarma.—lIt seems impossible to me to adopt
an explanation of this Sfttra, which gives to praush/kapadi
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. Has-
tena, therefore, necessarily refers to another day besides the
Praush/Aapadi, on which the Up&karaza may be celebrated.
Perhaps we may conjecture, praush/apadim hastena vop4-
karazam.
2. Comp. above, II, 10, 39.
"8 GRIHYA-SOTRA OF GOBHILA.
4. And (the Barhaspatya Sd4man, with the text),
‘Soma, the king, Varuza’ (S4ma-veda I, 91).
5. After they have recited (the first verses) of
the Xandas 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 (?).
9. On the day sacred to Savitrd they wait.
10. And at (the beginning of) the northerly
5. The Kfandas 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 Sfttras 6-8 stand with those treated of in the preceding
Sfitras, The expression yathartham used in Sftra 5 (‘ yathar-
tham iti karmazas parisam4ptir ufyate,’ Comm. ; comp. above, I,
3, 12 note) clearly indicates the close of the ceremony; on the
other hand the comparison of P4raskara II, 10, 15 seq., SAnkha-
yana IV, 5, 10 seq,, Asvalayana 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 Sfitra according to
the commentary, in which khAzdika is explained as ‘the number
(of pupils).’ Perhaps the word is a misspelling for kandik& or the
like, and means sections of the texts. Comp. Khadira-Grrhya
III, 2, 23. The construction (4#4ntodak4# , . . karayet) is quite
irregular,
9. Ie. they do not continue their study. The day sacred to
Savitr? is the day under the constellation of Hasta, mentioned in
Sfitra 1, for Savitr? is the presiding deity over that Nakshatra
(comp. Sankhayana I, 26, 11).
1o. Comp. the note on Sfitra 16.
ΠῚ 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 Afaryas.
13, Some perform the Updakaraza on the full-
moon day of Sravaza and wait (with studying) the
time (from that day) till the day sacred to Savitr?
(Satra 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 Ashis, and
teachers (by libations of water).
16. After this second Upakaraza, until the (chief)
Updakarama (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 Af&ryas, but also to the Rishis,
&c. (Sittra 15).
13. Comp. Gautama XVI, 1; Vasish/ha XIII, 1; Apastamba I,
9, 1, ἄς.
14. Apastamba I, 9, 2, ἃς.
15. This is a description of the Utsarga ceremony; comp.
Sankhayana IV, 6, 6; Asvalayana III, 5, 21-23; Pdaraskara II, 12.
16. The most natnral way of interpreting the text would be, in
my opinion, to assume that the ‘second Updkarana’ (pratyupaka-
rama) is identical with the Utsarga. The second Up4karasa 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 earth-
quake, 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
Ashddha.
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 instru-
ment, 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‘ka XIII, 5—7 (5. B. E. XIV, 63);
Manu IV, 98. According to the commentary, on the other hand,
the second Updkarawa is performed at the beginning of the northerly
course of the sun (comp. Sfitras ro-12); it is stated that after that
ceremony the Uttara (i.e. the Uttararfika?) and the Rahasya texts
are studied. It deserves to be noticed that Manu (IV, 96) pre-
scribes 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.
ΠῚ 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. If a 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 Vyahr‘tis.
32. If he has seen bad dreams, let him murmur this
verse, ‘ To-day, O god Savitvz’ (Sama-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-Brahmaza 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-Grzhya I], 5, 35-37.
34. Kitya means Kitya agni, the piled-up fire-altar, the con-
struction of which is treated of, for instance, in the Satapatha Bréh-
mana VI-X. Prof. Weber has devoted to the rites connected with
the Aitya agni a very detailed paper, Indische Studien, XIII, 217 seq.
That 4itya does not mean here anything different from ditya agni
is shown by the Manava-Grrhya I, 3: yadi...akshi va spandet
karno v4 krosed agnim vA Aityam frohet smasinam νὰ gakkhed
yapam vopaspriset, &c.
[39] G
82 GRIHYA-SOTRA OF GOBHILA.
KAwopikA 4.
1. A student, after he has studied the Veda,
2. And has offered a present to his Guru (i. 6. to
his) teacher,
3. Should, with the permission (of his sceeniay
take a wife,
4. One who does not belong to the same Gotra,
5. And who is not a Sapizda 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 Sftras 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
Sam4vartana, by their opening words, ‘A student, after he has
studied the Veda, &c.’ With Sftras 1-3, comp. Kh&dira-Grehya I,
3, 1.
3. I prefer to supply, (with the permission) of his parents, and
not, of his teacher. Hirazyakesin says, samfvritta a#aryakulat
m&t4pitarau bibhrzyat, tabhy4m anug#ato bharyam upayakhhet.
5. Regarding the term Sapinda, see, for instance, Gautama XIV,
13 (5. B. E. Il, 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.
ἢ seqq. Comp. Khadira-Grrhya ITI, 1, 1 seqq.
III PRAPATHAKA, 4 KANDIKA, 21. 83
1o. Facing the east the student on northward-
pointed 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).
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. 6-9), &c.
21. Optionally he may use the single sections of
13. In the Mantras prescribed for the besprinkling of the student
(Mantra-Braéhmana 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.
G2
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 Brahmavzas 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 side-
pieces or the two arms of the chariot-pole with
III PRAPATHAKA, 5 KANDIKA, 10, 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.
KaAwoixkA 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. NAgAtalomnyopah4sam iféfet.
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 preparce 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. KhAdira-
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 m4l4 (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 ἢ without a reason.
20. He should say (instead of it), mandra
(‘ lovely’).
21. There are three (kinds of) Sndtakas :
22. A Vidydsndtaka (or a Snataka by knowledge),
a Vratasnataka (or a Snataka 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 PA&raskara II, 5, 32.
Comp. the definitions of these three kinds of Sndtakas, Paraskara,
1.1. 33-35.
25. Comp. above, chap. 2, 58.
ΠῚ 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 Vvdshalas (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 Sam4vartana,
38. And what (besides) is prescribed by Sishéas.
ΚΑνρικᾷ 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 Stra 36; thus Sftra 33 is superfluous. The com-
mentator 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 (5. B. E. XIV, 144): ‘Those are called
Sish/as 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 first-
born 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 sacri-
fice 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 per-
formed 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).
το. 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).
9. See Sftras 1. 2. 7.
11 PRAPATHAKA, 7 KANDIKA, 7. 89
11, Let him sacrifice to Agni, Ρύβῃδη, Indra, and
{svara.
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 ob-
tained) has been explained.
14. Of deities Yama and Varuma are added here
(to the deities stated above) (Sftra 11).
15. (After the cow-sacrifice) the cows are be-
sprinkled with scented water; the cows are be-
sprinkled with scented water.
KAwopixkA 7.
1. Now (follows) the Sravaz4 ceremony.
2. It has to be performed on the full-moon day
(of the month Sravama).
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, 25; 10, 50.
7,1 seq. The Sravan4 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 Schlangen-
cult (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 (4amasa),
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
(Satra 3).
12. He throws the flour into the winnowing-
basket 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. II, 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 atiprazfta means the fire
which has been carried forward (Sfttra 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 fire-
brand taken from that fire, in a south-eastern direction, with the
Mantra ye rapani pratimud@dam4nasé &c.; that fire is the
atipraaita fire.’
Ill PRAPATHAKA, 7 ΚΑΝΡΙΚΑ͂, 21. ΟΙ
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 Bali-
offerings).
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 mur-
murs 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 Vishnu, to Agni,
to Pragdpati, to the Visve devas Svaha!’
20. The rest (should be performed) according to
the Sthaltp4ka 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.
Sankh4yana 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, Grthya-samgraha 1,114: ‘Where the technical uae :
used, “The rest according to the rite of the Sthélfpakas,”
should, after he has sacrificed the two Agyabh4gas, pour a
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 Agrahayant day.
KAwprxA 8.
1. On the full-moon day of (the month) Asvayuga,
at the Pyishataka ceremony, a mess of boiled rice-
grains 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
Varuna’ (S&ma-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 Sthaltpaka rite.
5. Having carried the Przshataka around the fire,
turning his right side towards (the fire), and having
caused the Bréhmamas to look at it (i.e. at the Ῥχέ-
shataka), he should look at it himself with (the verse
23. The sacrifice is that prescribed in Sftras 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. Khéd. |. 1. 3; Grihya-samgraha II, 59; Sankh4yana
IV, 16, 3 note. '
3. The ‘cow’s names’ are given in the αγηγα-βασίρταδα II, 60;
of the nine names given there the last is omitted at the Pr:shataka
ceremony.
4. See above, chap. 7, 20 and the note.
III PRAPATHAKA, 8 KANDIKA, 16. 93
repeated by the Brahmazas 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 Pvzshataka, 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).
το. 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 Sth4ltpaka 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 Bhyzgu.
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-Grthya 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 SyA4ma4ka (panicum frumentaceum)
and of barley.
23. (At the sacrifice) of Sy4m&ka (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).
ΚΑνρικᾷᾶ 9.
1. On the AgrahAyamt day (or the full-moon day
of the month Margasirsha) Bali-offerings (are made).
2. They have been explained by the Sravana
sacrifice.
3. He does not murmur (here) the Mantra, ‘Adora-
tion to the Earth’s.’
asamkh&dam, samkhAdayeran. Comp. Khfdira-Grrhya ILL, 3,
13: asamkhAdya pragiret, and the quotations in Béhtlingk-Roth’s
Dictionary 8. v. sam-kh4d and 4-svad.
9, 1 seq. The Agrah4yant ceremony by which the rites devoted
to the Serpents are concluded. Kh4dira-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, Apamarga, and Sirtsha.
He then should silently throw (a portion) of flour of
fried barley into the fire, should cause the Brah-
masas to pronounce auspicious wishes, and should
circumambulate the house, turning his right side to-
wards 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 (Sdmans belonging to the verse), ‘ Vastosh-
pati’ (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-
Aramyaka, 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 Sth4lipaka 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 Sama-veda
I, 275 is considered as the Yoni, and then repeats that verse itself.
8. This Sfitra is identical with chap. 7, 18.
ro. 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 Vy4hr‘tis (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,
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 them-
selves (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#kritvosbhyasya ...
abhy4tmam 4tmano gr/hapater 4bhimukhyena, 4tmana 4rabhyety
arthak. katham nama? yenaiva kramenopavish/4s tenaiva kramena
samvesanam trir Avartayeyuh.
22. The commentary gives a second name for this Séman
III PRAPATHAKA, 10 KANDIKA, IO. 97
23. Having touched water, they may do whatever
they like.
KAwoikA 10.
1. The Ashéaka (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/ak4 is sacred), is
investigated (by different teachers).
4. There are four Ashéakds 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/akAs (in the winter),
says Audgahamani,
8. And so say (also) Gautama and Varkakhavaii.
9. The eighth day of the dark fortnight after the
Agrah4yaat is called Apdpashéaka (i.e. Ash/ak4 of
the cakes).
10. Having prepared grains in the way prescribed
litany, arishfabhanga. Narayana says: abodhy agnir (Sv. I, 73)
mahi triném (I, 192) iti dve tvavata (I, 193) ityddikam sarvaloka-
prasiddham prayugya.
10, 1 seq. The Ash/aka festivals; Khadira-Grehya III, 3, 28.
Comp. Sankha4yana-Grvhya III, 12, 1 note (S. B. E. XXIX, 102). *
4, 1. 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 AudgdéhamAni, for he mentions only
three Ash/akas in the winter season, the first following after the
Agrahayant full moon (chap. ro, 9), the second after the Taisht
(10, 18), and the third after the M4ghi (IV, 4,17).
10. See above, I, 7, 2 seq.
[30] i
98 GRIHYA-SOTRA OF GOBHILA.
for Sthaltpakas, he cooks (those grains and prepares
thus) a aru.
11. And (besides he prepares) eight cakes, with-
out turning them over in the dish (in which he bakes
them);
12, (Each) in one dish ;
13. Without Mantras, according to Audg4haméni ;
14. Of the size of the (cakes) sacred to Tryam-
baka.
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 Sthalipakas he cuts
off (the prescribed portions) from the mess of boiled
grains and from the cakes, and sacrifices with (the
words), “Τὸ the Ash¢aka Svaha !’
17. The rest (should be performed) according to
the SthalipAka rite.
18, (At the second Ashéak4, on) the eighth day
after the full-moon day of Taisha, a cow (is sacri-
ficed).
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. Grthya-samgraha II, 71: préthakkapalén kurvita apfip4n
ash/akAvidhau.
14. Regarding the Traiyambaka cakes, comp. Katyayana Srauta-
sitra V, 10, 1 seq.; Vaitana-sfitra 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).
ΠῚ 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
Ash¢aka I sprinkle thee.’
22, Let him carry a fire-brand round it with (the
verse), ‘The lord of goods, the sage (goes) round’
(SAma-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. IT, 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 direc-
tion 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.
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 Sthdlt-
pakas, or in the way prescribed for the Svish¢akrzt
(oblation), he sacrifices with (the words), ‘To the
Ash¢aké Svaha!’
36. The rest (should be performed) according to
the Sthalipaka rite. The rest according to the
Sthalipaka rite.
End of the Third Prapa¢haka.
32. In the text we ought to read visasata, as Dr. Knauer has
observed.
35. The regulations concerning the Avadanas are given for
Sthalipakas, I, 8, 5 seq., and for the Svishfakr:t oblation, I, 8,
{1 seq.
36. Comp. III, 7, 20 note.
IV PRAPATHAKA, I KANDIKA, 10. 10!
PRAPATHAKA IV, Κάννικᾷ 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 Anvash-
takya ceremony.
6. On the same fire he cooks one mess of rice-
grains and one of meat, stirring up the one and the
other separately, from left to right, with two pot-
ladles.
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 Avadanas) into
a brazen vessel,
g. And having placed the Avad4nas 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-Grrhya I, 11,12; Khadira-Grshya III, 4,
14 seq.
6. ‘He cooks a mess of meat '—i. e. he cooks the Avadanas.
Comp. Kh&dira-Grshya, 1. 17; Asv.-Grihya I, 11, 12.
10. See I, 8, 5 seq.
102 GRIHYA-SOTRA OF GOBHILA.
Avadanas in the way prescribed for Sth4lipdkas,
(and puts those portions) into (another) brazen
vessel ;
11. And (the portion) for the Svish¢akrzt oblation
separately.
12. Taking of the mess of boiled rice-grains
(Sftra 6) a portion of the size of a Bilva fruit, he
should mix that, together with the Avadanas (Siatra
10), with the juice (Sdtra 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 Svaha 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 two-
thirds (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¢akzzt with the eighth
(verse).
18. Even if he be very deficient in wealth, he
should celebrate (the Ash¢aka) with (the sacrifice of)
an animal.
19. Or he should sacrifice a Sth4lipaka.
20. Or he should offer food to a cow.
20 seq. Regarding these Sfitras, which occur nearly identically
in Sankhayana 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).
KAwoixA 2.
1. On the following day the Anvash¢akya (cere-
mony is performed),
2. Or on the day which follows after that.
3. To the south-east (of the house), in the inter-
mediate 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.
ar. I believe that we ought to correct upadhaya into upadahya.
Sankhayana III, 14, 5: api varazye kaksham apA4dahet. Asvala-
yana 11, 4, 9: agnina va kaksham uposhet.
2, 1 seq. The Anvash/akya ceremony; comp. Khédira-Grchya
III, 5, 1 864.
8. ‘They make the Lakshana’ 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 rice-
grains 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 Lakshaza 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 Lakshaaa.
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 11.
15. Comp. above, chap. 1, 7.
18, 19. As to lakshaza, comp. Sftra 8 note.
ΙΝ 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 (Sdtra 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 sub-
stance 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 sesa-
mum seeds,
32. And a piece of linen tape.
33. After he has invited an odd number of blame-
less Brahmamas, whose faces should be turned towards
the north, to sit down on a pure spot,
27. The last words of the Sftra, translated literally, would be:
‘following the left arm.’ Comp. S&nkhAyana-Grzhya II, 3, 2.
They place the different objects apradakshinyena.
29. See chap. 3, 16. 30. See chap. 3, 13.
31. See chap. 3, 15.
32. See chap. 3, 24.
43. 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 Brah-
mazas) 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 (Sdtra 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),
‘Sv4h4 to Soma Pitvzmat, the second with (the
words), ‘Sv4h4 to Agni Kavyavahana’ (MB. II, 3,
I, 2).
34. Comp. the note, p. 932 of the edition of Gobhila in the Bib-
liotheca Indica.
45. Regarding the sesamum-water (1. 6. water into which sesa-
mum seeds have been thrown), comp. Asvalayana-Grihya IV, 7, 11.
36. He repeats the same ceremony, pronouncing his grand-
father’s, instead of his father’s, name; then he repeats it for his
great-grandfather.
37. He gives perfumes to the Brahmazas, addressing first his
father, then his grandfather and his great-grandfather.
38, 39. Comp. Asvalayana-Grthya IV, 7, 18 seq. Regarding
the term upaghatam guhuy at, comp. Grzhya-samgraha I, 111 seq.
and Professor Bloomfield’s note. Regarding the oblation made to
Agni Kavyavahana, comp. Apastamba VIII, 15, 20: Agnim Kavya-
vahanam Svishfakridarthe yagati.
IV PRAPATHAKA, 3 KANDIKA, 8. 107
KAwoikA ὃ.
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 ay ᾿
(ΜΒ. 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. Katydéyana-Srauta-sftra IV, 1, 8.
3. Katyfyana-Srauta-sfitra IV, 1, 9.
6. K&tyfyana-Srauta-stitra IV, 1, το.
4. See chap. 2, 36.
108 GRIHYA-SOTRA OF GOBHILA.
the different kinds of sacrificial food) and should put
down (that Pizda), 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), ‘Svadha to
the Fathers dwelling in heaven.’
11. After he has put down (the three Pizdas), 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 them-
selves; 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 Pizda
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.
ΙΝ 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. 11, 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! Adora-
tion 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! Adora-
tion to you, O Fathers, for the sake of wrath!’
(MB. 11, 3, 9)-
21. Then joining his hands he murmurs, ‘ Adora-
tion 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. 11, 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
vak 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 de-
sirous of a son, with (the verse), ‘Give fruit to the
womb, O Fathers’ (MB. II, 3, 14).
28. Or of those Brdhmazas (that person) who
receives the remnants (of the sacrificial food, should
eat that Pinda).
29. Having besprinkled (and thus extinguished)
the fire-brand (Sfitra 3) with water, with (the verse),
‘G&tavedas has been our messenger for what we
have offered’ (MB. II, 3, 15)—
30. (The sacrificer) should besprinkle the sacri-
ficial 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 for-
ward (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 Bréhmamas).
25. See chap. 2, 36.
35. Comp. Sankhayana-Grshya IV, 4.
IV PRAPATHAKA, 4 KAwpIKA, 6. 111
36. The rite (is performed) from left to right.
37. Barley is used instead of sesamum.
ΚΑννικᾷᾶ 4,
1. By (the description of) the Sthalipaka offered
at the Anvash¢akya ceremony the Piadapitrzyagia
has been declared ;
2. This is a Sraddha offered on the day of the
new moon.
3. Another (Sr4ddha) 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 Dakshiz4gni (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-Grzhya IV, 4, 6.9, Regarding the use of
sesamum seeds, see above, chap. 2, 35.
4,1. Khfdira-Grthya III, 5, 35. Comp. M. M., ‘India, what
can it teach us?’ p. 240. The word Sthilipaka 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. Anv4hfrya 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 ufyate,
‘The second (Sriddha) which is performed on the day of the new
moon, that is called anvahdrya.’ First comes the Pindapitr:-
yagfa, and then follows the Anvahfrya Sraddha ; the last is iden-
tical with the P4rvana 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 Sfitras
refer only to the Pindapitrzyag#a, not to the Anvaharya Sraddha.
Comp. Khadira-Grihya III, 5, 36-39.
112 GRIHYA-SOTRA OF GOBHILA.
is carried forward (in order to be used at the cere-
monies).
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 Pixdapityzyagiia).
16. He should, however, put down one garment
(for the Fathers in common).
17. On the eighth day after the full moon of
Ma4gha a Sth4lipaka (is prepared).
18. He should sacrifice of that (Sth4lip4ka).
19. ‘To the Ash¢aka Sv4ha !’—with (these words)
he sacrifices.
20. The rest (should be performed) according to
the Sthalip4ka rite.
21. Vegetables (are taken instead of meat) as in-
gredient to the Anvah4rya (-rice).
22. At animal sacrifices offered to the Fathers let
g. See chap. 2, 18, to. 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 per-
forming), thus as (for instance), ‘To the Ash¢aka
Svaha!’
25. The rest (should be performed) according to
the Sthalipaka 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 golaka-
nim madhyamaparsena, The ordinary meaning of golaka
is ‘ ball,’ see, for instance, Sankh4yana-Grihya IV, 19, 4. The com-
mentary says, golakénam palésinam madhyamaparmena madhya-
makkhadena.
29. The name of the third of those rural deities is spelt differ-
ently; Dr. Knauer gives the readings, Aradim, Arafhim, Aragam,
Araram, Aram.
[30] Ι
114 GRIHYA-SUTRA 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 Indrazt a Sthaltp4ka (is prepared).
43. Of that he should make an offering with (the
verse), ‘The Ekash¢ak4, performing austerities'
(MB. II, 3, 19).
34. The rest (should be performed) according to
the Sthalipaka ritual. The rest according to the
Sth4lip4ka ritual,
KaAwpikA 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. IT, 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 ques-
tion belongs to the day of the Ekfsh/ak4. But the Ekdsh/ak&
is the Ashak& 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. Khidira-Grshya I, 2, 6 seq.
IV PRAPATHAKA, 5 KANDIKA, το. 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 VirtpA&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 VirQpaksha formula.
9. When undertaking ceremonies for the obtain-
ment of special wishes, let him fast during three
(days and) nights,
10, Or (let him omit) three meals.
6-8. Khadira-Grshya I, 2, 23; Grihya-samgraha I, 96. It is
stated that the recitation of the Viriipéksha and Prapada formulas
and also the parisamfthana (Sfitra 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 Grihya-
samgraha I, 92.96. Regarding the way in which a praz4yama
(‘suppression of breath’) is performed, comp. Vasishtha XXV, 13
(5.8. E. XIV, p, 126).
9 seq. Khadira-Grihya 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 abhak-
tani instead of bhakt4ni (‘or he should omit three meals’), in
which case the result would be the same. I prefer the reading
I2
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 (Sdtras
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,’ Sftra 9). Possibly the meaning is
that three successive meals should be omitted; thus also the
compiler of the Khadira-Grshya 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 sannipatika ceremonies are upa-
rish/Addaiksha. The diksh4 is the preparatory consecration
(of the sacrificer), for instance by three days of fasting. A cere-
mony which has its dikshé after itself is called uparish/4ddaiksha.’
Similarly the commentary on Khadira-Grzhya IV, 1, 3 says, ‘ upa-
rishéat sinnipatike naimittike karma kr:tvabhoganam.’
IV PRAPATHAKA, 5 ΚΑΝΡΙΚΑ͂, 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 Svaha.
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 kri-
yate, iti parthivam, gramakshetradyartham ;’ similarly the com-
mentary on Khadira-Grzhya IV, 1, 13 says, ‘ prethivipatitvaprapty-
artham idam uktam karma.’
27. Comp. below, chap. 6, 12.
28. Grihya-samgraha II, 11.
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.
ΚΑνρικά 6.
1. Let him daily repeat (the formula), ‘ BhiZ!’
(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 Saman, is the Tria,
S4ma-veda II, 32-34.
IV PRAPATHAKA, 6 KANDIKA, 14. 119
8. (And) the Mahavyéhr‘tis.
9. The last (verse) is, ‘ Pragapati’ (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 pro-
cures happiness, (both times) with (the formula),
“Ὁ 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).
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 KAmsa of rice.
14. At the evening twilight (of every day of that
fortnight), having left the village in a westerly direc-
tion, and having put wood on the fire at a place where
1o. According to the commentary the formula yaso sham bha-
vami comprises five sections; thus it would include the sections
Il, 5, 9-13 of the Mantra-Brahmaza. 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 Drova. The more usual spelling is kamsa,
and this reading is found in the corresponding passage of the
KhAdira-Grthya (IV, 2, 1).
14. As to the meaning of kava (‘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 Svaha! To Bhala Svaha!’
(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 fort-
nights he should observe chastity till the end (of the
rite), till the end (of the rite).
ΚΑνρικᾷ 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&h-
mama,
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.
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 Sfitras 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 ob-
jects, &c., which are in the house, cannot be seen by passers-by.—
The commentary on Khfdira-Grthya IV, 2, 15 contains the remark:
dvéradvayam (var. lectio, dvaram dva4ram) parasparam rigu
na sydd iti ke&it. This seems to me to lead to the right under-
standing of these Sfitras. I think we ought to read and to divide
in this way: (19) anudvaram ka. (20. 21) gréhadvaram
yatha na samlokisy&t. ‘And (let him construct) a back-door,
so that it does not face the (chief) house-door.’ The KhAdira
MSS. have the readings, asalloki, asandraloke, samloka.
122 GRIHYA-SOTRA OF GOBHILA.
22. ‘Let him avoid an Asvattha tree on the east-
side (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 PragApati.’
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 appro-
priately, though not exactly in the sense in which it was originally
set down, applies the dictum so frequently found in the Brahmaaa
texts: na hy ekasm4d 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 brfty&t into 4a, whereby the second foot of the
hemistich loses its regular shape ὦ -- — -, and receives instead of
it the form ὦ ὦ -- .
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 Sfttra 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 milk-
rice.
30. Or (only) milk-rice.
31. Having mingled together the fat (of the
animal), Agya, its flesh, and the milk-rice,
32. He should take eight portions (of that mixture)
and should sacrifice (the following eight oblations) :
33. The first (verse, accompanying the first obla-
tion), is, ‘ VAstoshpati!’ (MB. 11, 6, 1).
34. (Then follow) the (three) verses of the VAma-
devya,
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 interme-
diate direction—‘To V4yu!’ in the south—‘ To
Yama!’ in the intermediate direction—‘(Svadhé)
to the Fathers!’ in the west—‘(Adoration) to
Varuma!’ in the intermediate direction — ‘To
Maharéga!’ 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, Prag4pata ity uttamé, ‘the last (verse) is,
“ Pragfpatil” (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.
KAwnopikA 8.
1. At the SravawA 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 down-
wards.
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. Kh&dira-Grshya III, 2,
8 seq.
4. The commentary says: Tiryanh tirastinam yatha bhavati
tath4, iti kriyfviseshazam etat. athava .. . tiryan tiras#inaA san.
Arv4n ought to be corrected to ava (comp. KhAdira-Grshya III,
2, 13).
5. The commentary explains upetaiA simply by samfpam
Agataih.
IV PRAPATHAKA, 8 ΚΑΝΡΙΚΑ͂, 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 Ekaéksharyd 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 sacri-
fice (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-Grihya IV, 2, 24 seq.
ἡ. 1.6. he should sacrifice one oblation of rice, and one of
barley.
8. Literally, to a person, &c. The meaning is, he should pro-
nounce 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. Khadira-Grihya 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 cow-
dung 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, το).
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),
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 com-
panions, the second. .
18. Khadira-Grzhya IV, 3,18. On haritagomay4n the com-
mentary has the following note: yaiA khalu gomayaif samkule
pradese haritani trzz4ni prasastény utpadyante tan kila gomay4n
haritagomay4n 4fakshate. te khalv 4rdra a at katham
gfyate. teshv eva tatprasiddhed.
19. Khédira-Grshya IV, 3, 7.
23 seq. Khadira-Grihya 1V, 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. Khédira-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/hesgnim upasamfdhiayaiva homo
na kartavyah, kin tv agnim upasamadhay4pi t4vat pratikshantyam
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 lauha&firmzam (copper
filings).
128 GRIHYA-SOTRA OF GOBHILA.
10. (Let him do so with the three formulas, MB.
II, 6, 13-15) with the word Sv4hé at the end of each.
11, This will bring a prosperous journey (to him-
self) 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;
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 Svaha!’ (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 be-
sprinkle 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. Khadira-Grzhya 1V, 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).
KAvyoixA 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), ‘ Arha#4
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 Padyd 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-Gréhya IV, 4,
5 seq.; Grihya-samgraha II, 62-65. The first words of the Mantra
quoted in Sfitra 1 are corrupt. The Mantra is evidently an adap-
tation of the well-known verse addressed to the Agrahdyant
(Gobhila III, 9, 9; Mantra-Brahmaaa II, 2, 1), or to the Ash/aka
(Paraskara III, 3, 5, 8): pratham4 ha vyuvasa, ἄς. The first
word arhaz4 (‘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.
4. Regarding Padya Virag, comp. Sankhdyana III, 7, 5 note ;
P4raskara I, 3, 12.
[39] Κ
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. 11, 8, 3. 4);
8. On the second (he treads) with the feet.
9. 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’ (II, 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 P&raskara I, 3, 9.
11. The commentary says, seshew4vasishfenodakena. Comp.,
however, Khadira-Grzhya 1V, 4, 11.
15. I have adopted the reading srfbhaksho, which is given in
the Mantra-Brahmaza, and have followed the opinion of the com-
4 PRAPATHAKA, 10 ΚΑΝΡΙΚΑ, 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. II, 8, 12);
16. Silently a fourth time.
17. Having drunk more of it, he should give the
remainder to a Brahmaza.
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. II, 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
KhAdira-Grthya the text of the Mantra differs, and the rite is
described differently (IV, 4, 15).
16, 17. Perhaps these two Sfitras should be rather understood
as forming one Sfitra, and should be translated as I have done in
Khédira-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-Grshya 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 Sndtaka, 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 sacri-
fice and of a wedding.
End of the Fourth Prap4¢haka.
End of the Gobhila-Gzzhya-sitra.
24. Vivahya is explained in the commentary by vivahayi-
tavyogamata. Comp., however, Sankhdyana II, 15, 1 note.
25, 26. Comp. Sankhayana II, 15, 10 and the note.
GRIHYA-SUTRA OF
HIRANVYAKESIN.
Digitized by Google
INTRODUCTORY NOTE
TO THE
GRIHYA-SUTRA OF
HIRANYAKESIN.
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-sftra, 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 M&trz-
datta, 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
G6éttingen and Bihler 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.
Digitized by Google
GRIHVA-SOUTRA OF
HIRAWVYAKESIN.
Prasna I, Parara 1, Section 1.
1. We shall explain the Upanayana (i.e. the initia-
tion of the student).
2. Let him initiate a Brahmama at the age of seven
years,
3. A Raganya, of eleven, a Vaisya, of twelve.
4. A Braéhmaza in the spring, a R4ganya in the
summer, a Vaisya in the autumn.
5. In the time of the increasing moon, under an
auspicious constellation, preferably (under a con-
stellation) the name of which is masculine,
6. He should serve food to an even number of
Brahmazas and should cause them to say, ‘ An aus-
picious day! Hail! Good luck !’—
7. (Then he) should have the boy satiated, should
1, 2. The statement commonly given in the Gréhya-sftras and
Dharma-stittras is, that the initiation of a Brahmasa 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-sfitra refers to the seventh year after birth. In the
Dharma-stitra (comp. Apastamba I, 1, 18) it is stated that the ini-
tiation of a Brahmana shall take place in the eighth year after his
conception. Comp. the remarks of Professor Buhler, 5. 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 (new) garment which
has not yet been washed.
g. In a place inclined towards the east, (or) in-
clined towards the north, (or) inclined towards north-
east, 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,
9. Paraskara I, 1,2; 4,33 Asvalayana I, 3, 1, &e.
11. Asvalayana ].].; Sankh4yana I, 8, 1, &c.
13. Gobhila I, 7, 14.
14. Gobhila I, 6, 13; PAraskara I, 1, 2, &c.
15. Taittiriya Samhité V, 9,¥1.- Comp. also the parallel pas-
sages, Satapatha Brahmaaa VII, 3, 2,17; K4tydyana-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 Muzga grass
if he is a Brahmamza (who shall be initiated), a bow-
string for a Raganya, a woollen thread for a Vaisya,
a staff of Bilva or of Palasa wood for a Brahmama,
of Nyagrodha wood for a R4ganya, 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 Pramita 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 sacri-
ficial 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. Sankhdyana II, 1,15 seqq., &c. As to the stone, comp.
below, I, 1, 4, 13.
18. Comp. Asvalayana 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 Prokshami 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.; Sankhdyana I, 8,14 seq. The water
mentioned in this Sftra is the Prazita water.
24. Regarding the Prokshawf 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.
MAtrzdatta simply says, bilavanti p&trazi— As before’ means, ‘as
stated with regard to the Pramfta water.’
25. P&raskara I, 1, 3.
27. Sankhayana I, 8, 18 seq.
I PRASNA, I PATALA, 2 SECTION, 8. 141
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), puri-
fies 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-Grihya 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).
11. Having (thus) sprinkled (water) round (the
fire), and having anointed the fuel (with Agya), he
puts it on (the fire) with (the Mantra), ‘ This fuel is
thy self, Gatavedas! Thereby thou shalt be in-
flamed and shalt grow. Inflame us and make us
grow; through offspring, cattle, holy lustre, and
through the enjoyment of food make us increase.
Svéha !’
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 sv4h4!’ (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; Asva-
layana 1, 10,13. Regarding the northern and the southern junc-
tion of the Paridhi woods, see above, Sfitras 3 and 4. According
to M&trrdatta, the words ‘long, uninterrupted’ (Sfitra 13) are to be
supplied also in Sftra 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, he 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 (obla-
tions).
18. (He makes four oblations with the following
Mantras) : ‘ Thou whom we have set to work, Gata- "
vedas! carry forward (our offerings). Agni! Per-
ceive 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!
“Τὸ the propitious goddess svaha !
‘To the accomplishing goddess svaha !’
16. Asvalayana I, 10, 13; Sankhdyana J, 9, 7, &c. As to the
expressions uttarardhapdrvardhe and dakshi#4rdhapdr-
vardhe, comp. Gobhila 1, 8, 14 and the note.
17. 1.6. between the places at which the two ‘Agya portions’ are
offered. Comp. Sankhayana I, 9, 8
18. Satapatha Brihmana XIV, 9, os 3 (=Brihad λήμην VI,
3,1; 5. B. E,, vol. xv, p. 210); Mantra-Brahmaaa 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, ‘Bhos!
Bhuvad ! Suva! ’—with the single (three Vyahrttis)
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. Svaha!’
6. (Then follow oblations with the verses),
‘This, O Varuna’ (Taitt. Samh. II, 1, 11, 6),
‘For this I entreat thee’ (Taitt. Samh., loc. cit.),
8, 2. Gobhila I, 9, 25.
3. Sankhayana I, 9, 18.
4. Sankhayana I, 12, 12. 13; Gobhila I, 9, 2]. As to suvat,
the spelling of the Taittiriyas for svak, see Indische Studien,
XIII, 105.
5, 6. In the second Mantra we should read vr7m4no instead of
grin4no; comp. Atharva-veda II, 13,1. As to the Mantras that
follow, comp. Paraskara I, 2, 8; Taittirfya Aranyaka IV, 20, 3.—
Regarding the Mantra tvam Agne ayAsi (sic), comp. Tait. Brah.
Il, 4,1, 9; Asvalayana-Srauta-sfitra I, 11, 13; KatyAyana-Srauta-
sQitra XXV, 1,11; Indische Studien, XV, 125.
I PRASNA, I PATALA,; 3 SECTION, II. 145
‘Thou, Agni’ (Taitt. Sash. II, 5, 12, 3),
‘ Thus thou, Agni’ (Taitt. Sazzh., 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. Samzh. 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¢akr7t, he who knows it,
make well sacrificed and well offered for me. To
Agni Svishéakrzt, the offerer-of well-offered (sacri-
fices), the offerer of everything, to him who makes
us succeed in our offerings and in our wishes, svaha !’
—he offers (the Svish¢akzzt 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¢akv7t, the Gaya, AbhyAt4na, and Rash/ra-
bhvzt (oblations).
9. The Gaya (oblations) he sacrifices with (the
thirteen Mantras), ‘Thought, svaha! Thinking,
svaha!’—or, ‘To thought sv4ha! To thinking
svaha!’ (&c.) ;
10. The Abhy&tAna (oblations) with (the eighteen
Mantras), ‘Agni is the lord of beings; may he pro-
tect me’ (&c.).
11. (The words), ‘In this power of holiness, in
4. Asvalayana-Grthyal,10, 23; Satapatha Brahmama XIV, 9, 4,24.
8. Comp. the next Sfitras and Paraskara I, 5, 7-10.
9. Taittirfya Samhita III, 4, 4.
10. Taittirtya Samhita III, 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 Abhyat4na formulas.
_ 12. With (the last of the Abhy4t4na 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 re-
peated (each) section, he sacrifices the first oblation
with (the words), ‘To him sva4ha!’ the second (obla-
tion) 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)—
Parata 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 sacri-
ficial 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). Maétr:datta.
13. Taittirtya Samhita III, 4, 7. ‘To him’ (tasmai) is mascu-
line, ‘to them’ (tabhya/) feminine. The purport of these words
will be explained best by a translation of the first section of the
Rashfrabhret 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 svahé! To them svahé |’
14. See above, section 2, § 13.
4,1. Comp. Sankhayana I, 13,12; Péraskara I, 7, 1.
I 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.
‘Mayst thou live to old age ; puton the garment!
Be a protector of the human tribes against impreca-
tion. 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 parid4tava ἃ, 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; Paraskara II, 2,8. The text of the
Mantra as given by Hirazyakesin is very corrupt, but the corrup-
tions may be as old as the Hiramyakesi-sftra itself, or even older.
L2
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 ante-
lope, &c., see Sitra 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
Brahmaza 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 garishzu into karishnu. See Sankh4-
yana II, 1, 30.
ἡ. Sankhdyana 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-dhA (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.
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. Samh. 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)
9. 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-
Grihya 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 Pa/ala.
Prasna I, Parata 2, Section 5.
1. “Τὸ 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 Savitz, may
I attain the goal with this N. N.’—here he pro-
nounces (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.
δ, 1. Tread, pra su mrttyum yuyotana; comp. Mantra-Brahmana
I, 6, 14 (Rig-veda I, 136, 1, &c.). As to the last Pada, comp. Rig-
veda III, 53, 20.
2 seq. Comp. Gobhila I, ro, 21 seq.; Paraskara II, 2,6; Sankha-
yana 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.’
Matridatta.
4. Rig-veda X, 9, 4.
I PRASNA, 2 PATALA, 5 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 Vyahzztis, the SAvitrt verse,
and with (the formula), ‘ By the impulse of the god
Savitz, with the arms of the two Asvins, with
Pashan’s hands 1 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; Pdshan has seized thy hand; Bvz-
haspati has seized thy hand; Mitra has seized thy
hand ; Varuza has seized thy hand; Tvash¢vz has
seized thy hand; Dh&tvz has seized thy hand;
Vishzu has seized thy hand; Pragdpati has seized
thy hand.’
10. ‘May Savitrz 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.
Sankhayana 11, 3, 2.—Regarding the Mantra, comp. Sankh4yana
II, 2, 12, ἄς.
9. Sankhdyana II, 2,11; 3,1, &c.
το. Sankhayana II, 3,1; 4,5. We ought to read apossdna,
instead of apossAna’ as the MSS. have.
αι. 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 Brzhaspati join thee
to me!
“Τὸ 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),
‘Bhds! Bhuva“! Suvah! By offspring may I be-
come 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),
‘Bhs! 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.!
‘Suva#! I place thee in the Samans, in Sfrya,
in heaven, in the eye, in the Brahman, N. N.t
‘May I be beloved (Ὁ) 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 i#Ahatas. If we write ikéhatas 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 I, 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 μαπά (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 every-
where’ (Taitt. Samh. I, 3, 14, 4)—
ParaLta 2, SECTION 6.
1. (This verse the teacher) murmurs in (the boy’s)
right ear;
2. (The verse), ‘ Life-giving, Agni’ (Taitt. Sah.
I, 3, 14, 4) in his left ear.
3. Both times he adds (to the verses quoted in the
last Sittras the formula), ‘ Stand fast in Agni and on
the earth, in V4yu and in the air, in Sdrya 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
14. Comp. above, Sfitra τ
6, 3. Asvalayana I, 20, 8.
4. Asv svaldyana I,15, 2; 22, 26; P&raskara II, 4, 8
5. Comp. Sankhayana IT, 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 to-
gether 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 Kashakaya and Kasa-
kaya. Comp. Mantra-Brahmaaa I, 6, 22: Krisana, idam te pari-
dadamy amum; Atharva-veda IV, 10, 7: Karsanas tvabhirak-
shatu.
6. ‘A repetition of the initiation takes place as a penance.’
Matrzdatta.
g-11. Comp. Sankhayana II, 5, &c.
I PRASNA, 2 PATALA, 7 SECTION, 3. 155
‘Bhas! Tat Savitur varexyam (That adorable
splendour)—
‘Bhuvo! Bhargo devasya dhtmahi (of the divine
Savitrvz may we obtain)—
‘Suvar! Dhiyo yo nak prakodayat (who should
rouse our prayers).—
‘Bhar bhuvas! Tat Savitur varezyam bhargo
devasya dhimahi—
‘Suvar! Dhiyo yo nak prakodayat—
‘Bhdr bhuvad suvas! Tat Savitur . . . prakoda-
yat.’
ParaLa 2, SECTION 7.
1. He then causes (the student) to put on the
fire seven pieces of fresh Paldsa wood, with un-
broken 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
7, 1 seq. Comp. Asvalayana I, 21,1; Sankhayana II, 10, ἄς.
‘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 Sfvitrf.
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).’
Matridatta.
ἃ. 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.) ;’
το. 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. 6. 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. Sankh4yana 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 un-
decaying 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.’
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 Brahmamas
shall be entertained) is ready, (the student) takes
some portion of boiled rice, cakes, and flour, mixes
14. Sankhfyana II, 6, 2, &c.
16 seq. Sankh4yana II, 6, 4 seq.; Apastamba I, 3, 28 seq.
17. The commentary explains ratikuleshu by g#4tipra-
bhrstishu ;—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 svaha! To Soma
svaha! To Agni, the eater of food, sviha! To
Agni, the lord of food, svaha! To Pragdpati svaha!
To the Visve devas sv4h4! To all deities svaha!
To Agni Svish¢akrzt 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 eastward-
pointed Darbha grass, with (the words), ‘To VAstu-
pati (i.e. VAstoshpati) svaha !’
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 vege-
tables ; 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 Sfidra; 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; Sankh4yana, ,
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):
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. Sah. 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 (Vyahzztis) and with (the three
Vy4hrztis) 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! Svaha!’
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], 5, 3, 2), and ‘On me may insight, on me off-
spring’ (Taitt. Arawyaka X, 44).
7, After the lapse of those three days (Sftra 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 dis-
charges 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-Grshya I, 21, 4.
4. See I, 2, 7, 21. 25.
8. He keeps the observances stated in Sfttra 2.
9. See above, Sitra 2. Comp. Apastamba Dharma-sitra 1,1,
2, 11, and Sfitra 23 of the same section, which stands in contra-
diction to this Stra of Hiranyakesin.
το, 11. Comp. Apastamba I, τ, 2, 31.32. Matridatta has re-
ceived into his explanation of the eleventh Sftra the words, ‘he
should shave the rest of the hair,’ which in the Apastambfya- pears
are found in the text.
14. Asvalayana-Grihya I, 22, 3; Apastamba Dharma-stitra I,
I, 2, 12 866.
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 K4zda (of the Black Yagur-veda he sacri-
fices) 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. Sv4ha!’
In the second place the Ashi of the Kanda (re-
ceives 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 ;’ ‘ Pra-
gapati!’ and, ‘What I have done too much in this
sacrifice. Here some add as subordinate oblations
the Gaya, Abhydténa, and RAsh/rabhvzt (oblations)
as above.
End of the Second Padala.
Prasna I, Parara 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)
Rohiat, (or) Mvigasiras, (or) Tishya, (or) Uttara
16. Rig-veda I, 18, 6. As the Avshis of the single KAndas are
considered, Prag&pati, Soma, Agni, the Visve devas, Svayambhf.
Regarding the Mantras quoted in the last section of this Stra, see
above, I, 1, 3, 5-.
[30] M
162 GRIHYA-SOTRA OF HIRANYAKESIN.
Phalgunt, (or) Hasta, (or) Aitra, or the two Visakhas:
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 Vydhvztis, 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 Vyahvtis 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 Sftra).
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.’ M4tr/datta.
6. Sankh4yana I, 28, 9.
8. Comp. I, 2, 7, 25; 8, 7.
I PRASNA, 3 PATALA, 9 SECTION, 12. 163
that (Gatavedas)’ (Taitt. Samh. I, 4, 43, 1), and,
-* The bright’ (ibid.).
10. With (the words), ‘ (Loosen) from us thy high-
est 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. Adora-
tion to thee! Do no harm to me!’
11, Having handed over (that razor) to the bar-
ber, 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 Taittirtya 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 Stra. Comp., besides, Sankhayana-Grzhya I, 28, 9; Apa-
M2
164 GRIHYA-SOTRA OF HIRANYAKESIN.
13. With (the words), ‘Herb! protect him’ (Taitt.
Samth., loc. cit.), he puts an herb with the point up-
wards into (the hair).
14. With (the words), ‘Axe! do no harm to him!’
(Taitt. Samzh., loc. cit.), he touches (that herb) with
the razor.
15. With (the words), ‘Heard by the gods, I shave
that (hair)’ (Taitt. Sash., 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-s(itra X, 5, 8; Satapatha-Br. III, 1, 2, 6. Ac-
cording to M&trdatta, 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.; Katy&yana-Sraut. VII, 2, το. The parallel texts pre-
scribe that one Kusa blade, or three Kusa blades, should be put
into the hair.
14. Yagfikadeva in his commentary on K&ty&yana (loc. cit.)
says, kshurev4bhinidh4ya kshuradhéram antarhitatr:zasyopari_ni-
dhaya.
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—
Pavata 8, 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, puri-
fying (waters)’ (Taitt. Sah. V, 6, 1), and with the
Anuvaka, ‘The purifier, the heavenly one’ (Taitt.
Brahmaza 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 (9)
4. (His friends or relations) bring him all sorts of
10, 3. Rephdyativa dipyativa. Matridatta. Comp. Apastamba
Dharma-sitra II, 6, 14, 13, and Bubler’s note, 8. B. E., vol. ii, p. 1 135:
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 for-
mulas), ‘ 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 splen-
dour 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. Samhita 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 bat-
tles, 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. Sv4ha!
‘Make me beloved among the gods; make me
beloved with Brahman (i.e. among the Brahmamas),
beloved among Vaisyas and Sfdras; make me
beloved among the kings (i.e. among the Ksha-
triyas). Svaha!
‘This herb is protecting, overcoming, and power-
ful. May it make me shine with golden lustre;
(may it make me) beloved among many people;
may it make me full of holy lustre. Svah4!’
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—
Parata 8, 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 ear-
rings), ‘ Virag and Svar4g, 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 ΗΙΒΑΝΥΑΚΕΣΙΝ.
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, Sftra 6) to his neck.
4. He puts on a wreath with the two (verses),
‘Beautiful one, elevate thyself to beauty, beauti-
fying my face. Beautify my face and make my
fortune increase '"—(and),
‘(The wreath) which Gamadagni has brought to
Sraddha to please her, that I put on (my head)
together with fortune and splendour.’
5. ‘The salve coming from the Trikakud (moun-
tain), born on the Himavat, therewith I anoint you
(i.e. the eyes), and with fortune and splendour.
(I put ὃ) into myself the demon of the mountain (?)’
—with (this verse) he anoints himself with Traika-
kuda salve, (or) if he cannot get that, with some
other (salve).
6. With (the verse), ‘ My mind that has fled away’
(Taitt. Saahita VI, 6, 7, 2) he looks into a mirror.
Dr. Kirste has shown, tena samhanu krznmasi (Av. V, 28, 13).
MAtridatta says, samgrhnite:pidhanenfpidadhati pratigrahasam-
grahanayoh samyuktatvad ekfpavargatvat.
3. The Mantra, with the exception of the last words, is identical
with the last verse of Section 10, SQtra 6. Here the MSS. again
have oshadhe for oshadhis.
4. Comp. Atharva-veda VI, 137: yam Gamadagnir akhanad
duhitre, &c.; Praskara 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, Pisd#as. Protect
us, O staff, from danger that comes from men ; pro-
tect 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.
9. With (the formula), ‘The divine standing-
places are you. Do not pinch me’—he steps into
the shoes.
το. 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.
ἡ. He takes the staff with the well-known SAvitra formula, ‘On
the impulse of the god Savitri . . . I take thee.’
9. Asvalayana IL, 8, 19; Paraskara II, 6, 30.
10. Asvaliyana III, 8, 19; P4raskara II, 6, 29.
11. Instead of yam4yushe I propose to read ἃ γυϑ 6. Comp.
Paraskara 11, 2, 12.
170 GRIHYA-SOTRA OF HIRANYAKESIN.
Prasna I, Parata 4, Section 12.
1. They bring him a chariot, (or) a horse, or an
elephant.
2. ‘Thou art the (S&man called) Rathantara;
thou art the Vamadevya ; thou art the Bvzhat;’ 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. Sawh. VII, 1,
12) (he mounts) the horse, if (he intends to enter the
village) on horseback.
4. With (the formula), ‘With Indra’s thunder-
bolt 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. Paraskara III, 14, 3-6.
3. In this Stra three ‘horses’ names’ are given as the Pratika
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 Taittiriya Samhita, which gives only ten, and not eleven, horses’
names.
4. Paraskara III, 15, 1 seq.
I PRASNA, 4 PATALA; 12 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 Sndtaka), 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; Sankhayana III, 1, 14.
ro seq. P4raskara I, 3, δ᾽ Asvalfyana I 24, 5 seq.
14. P&raskara, loc. cit. ; Asvalayana, 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 announce-
ment, ‘ The water for washing the feet!’
19. With that (water) a Sadra or a Sddra 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 Virdg (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 soxsnupaki#kaya vaka. Matre-
datta’s note, which is also very corrupt, runs thus: anusamvragina
saha kfiréddina dravyema tad agratah kritvanuganté. anusam-
vrigineti (sic; anugakthamnnusamv’, Dr. Kielhorn’s MS.) prama-
dapashak. sampradaténupaki#éaya na vidyata upaghatika vag
yasya [yasya, Dr. K.’s MS.] seyam anupaki#é4 vak .. . kekid
anusamvrigineti (anusamvragineti, Dr. Kirste) pa/AAntaram kritva
vagviseshanam ikkfanti yath8 mréshA vak samskrité vak tatha ζεῖ.
apare yathapa4sham evartham ifshanti—Perhaps we may correct,
anusamvriginay4nupaki#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, ἄς.
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 announce-
ment, ‘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 crea-
tures, 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 sub-
stances) 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. P&raskara I, 3, 15. 4. P4raskara I, 3, 14.
6. Asvalayana I, 21,13. ν
8. Paraskara I, 3, 18 seq.; Asvaldyana I, 21, 15 seq.—The
SAvitra formula is, ‘On the impulse of the god Savitri... I take
thee.” Comp. above, I, 3, 11, 7.
174 GRIHYA-SOTRA OF ΗΙΒΑΝΥΑΚΕΘΊΝ.
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 co-
vering 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 immor-
tality. 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 who-
ever 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. x
10 seq. Asvalayana I, 21, 30 seq.; P&raskara I, 3, 26 seq. ;
S4nkhayana II, 15, 2. 3 note; Gobhila IV, το, 18 seq.
_ 13. N. N., of course, means the host’s name.
14 seq. Comp. Gobhila I, 3, 16 seq. ; Apastamba II, 2, 3, 11.
1 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 Brahmazas!’
16. After those (Brdhmazas) 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 be-
stow vigour on me’ (Taitt. Sah. 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.
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 morn-
ing, 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 Sam4vartana 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 dwelling-
place, sprinkling (his urine) round it, with (the
Mantra), ‘From the mountain (I sever ?) thee, from
thy brother, from thy sister, from all thy relations.
parishida# kleshyati (i.e. kvaishyasi?) sasvat pari-
kupilena samkramexdviks/ida, Olena parimidho - si
parimidho:sy flena.
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 (Ὁ). 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 Samévartana 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 Samfvartana. With Sftra 2 compare
P&raskara 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. Péraskara III, 7, 3. I think that the text of Paraskara should
be corrected in the following way: pari tva hvalano hvalan nivartas
tvé nyavivritat, indra# pAsena sitva tv mahyam. .. (three syllables)
anayet. The Apastambtya Mantrapf/ha, according to Dr. Winter-
nitz’s copy. gives the following text: anupohvad anuhvayo vivartto
I PRASNA, 4 PATALA, 15 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. IIL, 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) pros-
perity in trade.
9. He cuts off (some portion) from (every) article
of trade and sacrifices it—
Paraua 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 να parikrosatu sarvatah.
yadi mam atimanyadv4 ἃ dev4 devavattara indra pasena sitkva vo
mahyam id vasam 4nay&t svaha. Comp. Prof. Pischel’s remarks,
Philologische Abhandlungen, Martin Hertz zum siebzigsten Ge-
burtstage von ehemaligen Schillern dargebracht (Berlin, 1888),
p- 69 seq.
7. On sthdra dridh&[h] Matridatta says, sthQra dridhh sthd-
rah 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 ydsya sepham alikam anye-
bhyad purushebhyosnyatra mat. The Apastambiya Mantra-
pasha reads, indréyasya phaligam anyebhyas purushe-
bhyonyatra 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, τ. Comp. Atharva-veda III, 15, 5; Gobhila IV, 8, 19.
[30] Ν
178 GRIHYA-SOTRA OF HIRANYAKESIN.
Soma thereon bestow splendour, Agni, Indra, Brzha-
spati, and fsana. Sv4ha!’
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 (9), 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
Vy4hzzti 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.
Svahé !’
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/d-
dhasya into mr¢dhrasya. Avady4m ought to be ava gy4m;
see Atharva-veda VI, 42, 1.
5. The commentary explains kaz4s (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 golden-
armed, 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 Pa/ala.
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 agitakshf.
8. Matridatta says, prativadinam abhigapaty eva.
* 16. This chapter contains different Prayaséittas.
N 2
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, pro-
tected 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 gar-
ment, (there) may the waters drive away destruction’ _
—this (verse) he should murmur, if a fruit unex-
pectedly falls down on him.
8. ‘Adoration to him who dwells at the cross-roads,
2. Asvalayana-Grihya III, 6, 7. 3. PAraskara III, 15, 17.
5. I propose to read, nirréthai# saha.
6. Atharva-veda VI, 124,1. Read sukritadm krztena.
7. Atharva-veda VI, 124,2. The Atharva-veda shows the way
to correct the corrupt third Pada.
8 seq. Comp. P4raskara 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 dung-
heap ;
10. ‘Adoration to him who dwells among the
serpents, whose arrow is the wind, to Rudra!
Adoration to Rudra who dwells among the ser-
pents!’—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 II, 5,12,13.14; Gobhila ΠῚ, 3, 34, ἄς.
16. Gobhila ITI, 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 Udg4tsz, O bird, thou singest the
S4man; 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.
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 anihQtam should be
corrected into anuh@tam, which is the reading of the Apastambtya
Mantrap4¢ha. In the last Pada bhay&masi is corrupt; the mean-
ing 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
19. As to ekasrzka, ‘solitary jackal,’ comp. Bihler’s note on
Apastamba I, 3, 10, 17 (S. B. E., II, 38). Matridatta says, srigélo
mrigasabdam kurvana ekasr7ka ity uyate.
I PRASNA, 5 PAT'ALA, 17 SECTION, 4. 183
21. And worships (the jackal) with the Anuvaka,
‘Thou art mighty, thou -.rriest away’ (Taitt. Sam-
hita I, 3, 3).
ParaLa 5, SEcTIOoN 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 immor-
tality. 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.
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 every-
body) 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 Varuaa,’ &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 Pdshan drive you back again’—
5. Sankhayana V, 5. 8.11; Asvalayana ITI, 7, ἂς. Kuptva is
corrupt; we should expect a locative. We ought to correct
kuptv4m, as Dr. Kirste has observed, comp. Apastamba-Grihya
VII, 23, 9.
6. Comp. above, I, 4, 14,2315, 5; I, 2, 8,16; I, 3, 9, 7. 8.
18, 1 seq. Comp. Sankhdyana III, 9; Gobhila Ill, 6; Asva-
layana II, το.
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. Samh. IV, 1,
11, 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 1 (?) become your stand at rest. You are im-
movable. 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 thou-
sandfold prospering.’
5. Then having put wood on the fire amid the
cows, and having performed the rites down to the
Vy4hrzti (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,
3. The Mantra is very corrupt. I think it ought to be corrected
somehow in the following way: samsth4 stha samsth4 vo bhiy4sam
akyut4 stha m4 ma& kyodsvam maham bhavatibhyas yoshi. Comp.
also Dr. Kirste’s note.
δ. In the second verse I propose to change abibhrad into
186 GRIHYA-SOTRA OF HIRANYAKESIN.
Agni, fearlessly; make me attain to welfare!
Sv4ha !’—
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 Pa/ala.
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 ugrosréisha divam ἃ τοῦδ sfirya. The last
words of this verse should be sriyam mA pratipadaya, or something
similar.
19, 2. sagitam savarnam samfnabhiganfm fa. 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 Matrzdatta, ‘morning’ means one Nadik4 be-
fore and one Nadik4 after sunrise; ‘forenoon’ means one Nadik&
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, 10 SECTION, 7. 187
4. Having put wood on the fire, and having per-
formed (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 Varuva grant, that
this wife may not weep over distress (falling to her
lot) through her sons. Svah4!
‘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. Sv4ha!
‘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 NA&dikas)
which is considered as auspicious for such purposes as taking
a wife.
4. SeeI, 1, 2,1seq. Rig-veda X, 85, 33; Paraskara I, 8, 9, &c.
6. See I, 1, 2,7 seq.
4. P&raskara 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 Savits7 protect
thy suckling sons. Until the garment is put on
(thy sons ?), may Brzhaspati guard (them ?), and the
Visve devs 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. Svaha!
‘With this well-disposed prayer which the gods
have created, I kill the Pisé#as that dwell in thy
womb. The flesh-devouring death-bringers I cast
down. May thy sons live to old age. Svaha!’
8. After he has sacrificed with (the verses), ‘ This,
O Varuna, ‘For this I entreat thee, ‘Thou Agni,’
‘ Thus thou, Agni,’ ‘ Thou, Agni,.art quick,’ ‘ Praga-
pati’—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 them-
selves, 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 chil-
dren, 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 PAra-
skara I, 7, 2; in the second Mantra we ought to read yathasah
instead of yath4sat; comp. Rig-veda X, 85, 36; Paraskara 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
(Stra 9 of the preceding section), he is to face the west; if on the
western, he is to face the east.
2. The words, agreza dakshizam amsam ... abhydvartya, evidently
have the same meaning which is expressed elsewhere (S4nkh4yana
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, yA na tra
usatt visrayatai (read, visrayAtai), yasya4m usantak
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 in-
crease 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 hus-
band be the eleventh.’
3. After he has made her sit down in her proper
place (see Satra 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 anvavritya. 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. ΙΟΙ
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. Sah. 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 sacri-
fices them), as before.
7. Having circumambulated (the fire) a third
time, he sacrifices to (Agni) Svish¢akrt.
8. Here some add as subordinate oblations the
Gaya, Abhy&tana, and RAash¢rabhvzt (oblations) as
above.
9. To the west of the fire he makes her step for-
ward in an easterly or a northerly direction the
(seven) ‘steps of Vishvu.’
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.
9 seq. Comp. Gobhila II, 2,11 seq.; Sankhdyana I, 14, 5 seq.
192 GRIHYA-SOTRA OF HIRANYAKESIN.
Parata 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
Vishnu go after thee; four (steps) for comfort, may
Vishzu 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 friend-
ship. Mayst thou not be separated from my friend-
ship.’
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.’
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 puri-
fier, the heavenly one’ (Taitt. Brahmama I, 4, 8).
21, 3. See above, J, 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. M4trzdatta explains adhisrayanti by vapanti g&y&patyoh
sirasi kshipanti.
22, 4. ‘Ifthe fire on which they had put wood, was a fire pro-
duced by attrition, (the new fire) should (also) be kindled by attri-
tion. 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.’ Métr/datta.
[30] ο
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 hus-
band, 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.’
to. 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. Samh. IV, 7, 14, 2).
12. (He worships) the stars with (the P4da), ‘ 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 Kvzttikds (pleiads):—may she, the eighth one,
who leads the conjunction of the (moon with the)
six Kyttikas, 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, im-
movable one! Adoration be to the Brahman’s son,
Pragdpati! Adoration to the Brahman’s children,
9. Comp. Paraskara I, 8, 10, and the readings quoted there
from the Atharva-veda.
ΟΠ ¥2, 13. These are the two last PAdas 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 Brah-
man’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 grand-
children will firmly dwell, servants and pupils, gar-
ments 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 ἢ, SECTION 23,
1. (Then follow the Mantras), ‘1 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.
‘I 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
02
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 Prdzas, 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 Sthaltp4ka), sprinkles (Agya)
on it, takes it from the fire, sacrifices to Agni, and
then sacrifices to Agni Svish¢akvct.
5. With (the remains of) that (Sth4lipaka) he en-
tertains 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 ἃ mess
of cooked food sacred to Agni.
8. In the evening and in the morning he con-
stantly sacrifices (guhoti) with his hand (and not
with the Darvi) the two following oblations of rice or
of barley: ‘To Agni Svaha! To Pragdpati Svaha!’
9. Some (teachers) state that in the morning the
5, 6. In the commentary these Sftras are divided thus: 5. tena
brahmazam vidyavantam pariveveshfi; 6. yo»sy&pakito bhavati
tasm4 véshabham dadati. (5. Therewith he entertains a learned
Brahmaza. 6. To one whom he reveres, he presents a bull.) The
commentator observes that some authorities make one Sfitra of the
two, so that the Brahmana 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 sacri-
fices nine expiatory oblations (with the following
Mantras) :
ParaLa 7, SECTION 24.
1. ‘Agni! Expiation! Thou art expiation. I, the
Brahmaza, 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.
‘Agni! Expiation! &c.
‘Vayu! Expiation! &c.
‘Sun! Expiation! &c.’
11. According to the commentary he performs the regular cere-
monies down to the oblation offered with the Mantra, ‘ Thus thou,
Agni ’ (see above, I, 3, 5, and compare Péraskara I, 2, 8). Matr:-
datta says, prayaskittiparyantam Κγεϊνᾶ sa tvam no Agna ity etadan-
tam kritva nava prayaséittir guhoti . . . vyahrrtiparyantam kritva
imam me Varuneti Aatasro (1, 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), ‘Bhi%! I sacrifice fortune over
thee. Sv4h4! Bhuva’! I sacrifice glory over thee.
νᾶμα! Suvas! I sacrifice beauty over thee.
Svaha! Bhar bhuva% suvah! I sacrifice bright-
ness over thee. Svah4!’
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 for-
mula), ‘We touch thee with the five-forked, auspi-
tious, 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 para-
mours.’
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 dakravéka birds, that is brought out of the
6. With the first verse comp. Taitt. Samh. VII, 5, 10,1; Kétya-
yana XIII, 3, 21; Létyayana IV, 3, 18.
I PRASNA, 7 ΡΑΤΆΓΑ, 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 Brahmama.
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 Brahmaza, to himself (with the following
verses) :
Parata 7, SECTION 25.
1. (a) ‘May Vishzu make thy womb ready; may
Tvashérd frame the shape (of the child); may Praga-
pati pour forth (the sperm); may Dhatz7 give thee
conception !
(b) ‘Give conception, Sintvalt; 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 Sénkh4yana 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.
(Ὁ ‘May a male embryo enter thy womb, as an
arrow the quiver; may a man be born here, thy son,
after ten months.
(g) “1 do with thee (the work) that is sacred to
Pragapati; 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 Pisdéas.
(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 well-
breeding 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),
‘Bhds! Through Pragapati, the highest bull, I pour
forth (the sperm) ; conceive a valiant son, N. N.!—
Bhuvak! Through Pragapati, &c.—Suvak! Through
Pragdpati, &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 BadarAyama.
(g) Comp. Atharva-veda III, 23, 5. The Apastambfya Mantra-
pasha reads (a) pisasadhftad.
(h) Sankhayana-Grrhya I, 19, 6 ; Atharva-veda ITI, 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.
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 sacri-
fice) 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 Sfitras is my own.
26, 3. For tasyaup&sanena I think we should read tasyop4-
sanena,
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. ITI, 2, 5, 4).
8. He offers three ‘tantu oblations’ with (the
Mantras), ‘ Stretching the weft (tantu) ’ (Taitt. Sawzh.
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 ‘abhyAvartin oblations’ with
(the Mantras), ‘Agni who turns to us (abhyvartin)!’
‘Agni Angiras!’ ‘Again with sap, ‘With wealth’
(Taitt. Samh. IV. 2, 1, 2. 3).
10. Having made oblations with the single
Vy4hvztis and with (the three Vyahvztis 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 dasa-
hotrd formula (Taitt. Aramy. II, 1, 1). Then he
makes the sagraha oblation (?); (then follow the
10. 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 satyavatt (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 Varuva’ (&c.; see I, 2, 8, 16,
down to the end of the Sftra). Then he serves
food to the Brahmazas and causes them to say, ‘An
auspicious day! Hail! Good luck!’ he then per-
forms 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-sftra).
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 εχ:
plained (in the Srauta-sftra).
17. If one half-monthly sacrifice has been omitted,
he should have a sacrifice to (Agni) Pathikvzt per-
formed 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.
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-Ashad4, Uttara-Prosh¢ha-
pad4Z) put wood on the fire, perform the rites down
to the Vydhvzti oblations, and should sacrifice with
(the verses), ‘ This, O Varuwa’ (&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 Savitrz’ (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 building-
ground).
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 (Satras 2. 3) he erects the
two chief posts,
6. And touches them as above (Satra 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.’
9. Then, under the constellation Anuradh4, the
ground (on which the house stands) 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 Sankhayana III, 2, 9.
8. Comp. Atharva-veda III, 11, δ; 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, §.
206 GRIHYA-SOTRA OF HIRANYAKESIN.
‘VA4stoshpati! 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 Varusa’ (&c.; see chap. 27, Stra 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).
Paraa 8, SECTION 29.
‘ House, do not fear, do not tremble ; bringing
eo 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, τ. Sankhf&yana-Grvhya 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 com-
panionship 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
ie avoid all quarrelling.
. ‘The joyful house I enter which does not
Sane 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, Siitra 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 Vyahvzti oblations,
and-makes four oblations to Dhatvz with (the verse),
‘May Dhatrz give us wealth’ (and the following
three verses, Taitt. Sah. III, 3, 11, 2. 3).
3. ‘This, O Varuza’ (&c. ; see I, chap. 27, Stra 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 Raka’ (Taitt. Sash.
III, 3, 11, 5). Then he recites over (his wife the
formulas), ‘Soma alone is our king, thus say the
Brahmaza tribes, sitting near thy banks, O Ganga,
1, 3. The corrupt word vivrittakakra(h) seems to contain a vo-
cative fem. referring to Gange—avivrittakakra? The Apa-
stambfya Mantrap4sha reads, vivrittakakra Asinds 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 cere-
mony 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’ (? svavrzttat ?)
(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 silk-
worm (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 Asvalayana 1, 13, 2.
6. The translation of this Sitra 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.
[39] Ρ
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 hither-
wards, may Tvash¢vz bind thee in his bonds. Mak-
ing (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 acce-
lerating the confinement). Having placed a water-
pot near her head and a Taryantt plant near her
feet, he touches her belly.
ParaLa 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, 14; Asvalayana II, 8, 14;
IV, 4, 8.
II PRASNA, I PATALA, 3 SECTION, 7. 211
‘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 Paraskara I, 16, 2.)
4. They take the Aupdsana (or regular Grzhya)
fire away, and they bring the Sdtik4gni (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 Sitra).
7. He fumigates (the child) with small grains
mixed with mustard seeds. These he throws into
the coals (of the SatikAgni) (eleven times, each time
with one of the following Mantras) :
(a) ‘May Saada and Marka, Upavira, Samaikera,
Uldkhala, Xyavana vanish from here. Sv4ha!
(b) ‘Alikhat, Vilikhat, Animisha, Kisevadanta,
Upasruti. Sv4ha!
(c) ‘Aryamza, Kumbhin, Satru, PAtrapaai, Ni-
puzi. Svaha!
(4) ‘May Antrtmukha, Sarshap4rusa vanish from
here. Svaha!
(e) ‘Kesint, Svalomini, Bag&bogé, Upak4sint—go
away, vanish from here. Svaha!
(f) ‘The servants of Kuvera, Visvav4sa (?), 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 child-
bed.—Comp. the names of the demons, Péraskara I, 16, 23.—For
vikhuram (Mantra i) the Apastambfya Mantrap4/Aa has vidhuram
(‘distress’ or ‘a distressed one’).
P2
212 GRIHYA-SOTRA OF HIRANYAKESIN.
walk through the villages, visiting those who
wake (Ὁ). Svaha!
(g) ‘“ Killthem! Bind them!” thus (says) this
messenger of Brahman, Agni has encompassed
them. Indra knows them ; Bvzhaspati 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!) Sv4ha!
(i) ‘Their father UAsaihsravyakarmaka walks (ἢ)
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. Sv4ha!
(I) ‘O god with the black path, Agni, burn the
lungs, the hearts, the livers of those (female demons) ;
burn their eyes. Sv4ha!’
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 im-
mortality, not weep over distress (falling to my lot)
through my sons.’
9. Now (follows) the medh4ganana (or production
8. Paraskara I, 6, 17.
II 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,
‘Bhds! I sacrifice the Azéas over thee! Bhuvak!
I sacrifice the Yagus over thee! Suvah! I sacri-
fice the SAmans over thee! Bhdr 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.
‘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 Varusa’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 Satikagni away, and they bring
the Aup4sana fire.
9. Having put wood on that fire, and having per-
formed 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 atisarini.
The Apastambfya Mantrap4/sa has aty4#drint. Atisfrin means,
suffering from diarrhoea; perhaps we should read abhisarinf.
8. Comp. chap. 3, Sfitra 4.
II PRASNA, I PATALA, 4 SECTION, [7. 215
το. ‘ This,O Varuza’ (&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 sylla-
bles, 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
Br&hmaza 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 m4té 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 GRIHVA-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 every-
where’ (Taitt. Sawh. I, 3, 14, 4)—this (verse) he
murmurs in (his son’s) right ear as above,
Parata 1, SEcTIon 5.
1. Then (follows) in the sixth month the Anna-
prasana (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 Vy4hvzti oblations,
and sacrifices (with the Mantras), ‘This, O Varuna’
(&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 for-
mula), “ΒΕ I lay into thee! Bhuvad I lay into
thee! Suvaz 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 Kdd4karman
(i. e. the tonsure of the child’s head),
2. In the fortnight (&c., as in the preceding section,
Satra 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, II. 217
3. To the north (of the fire) his mother or a stu-
dent (brahmaéérin) 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 for-
mula), ‘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 Savitrz, the knowing one, has shaven (the
beard) of king Soma and Varuma, with that, ye
Brahmazas, 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 Pdshan has shaven (the beard) of Bvz-
haspati, 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 Mé&trdatta, these two
Sfitras as one. He says (p. 149 of Dr. Kirste’s edition), uttarata
ity etad4di pratigrzhnAtity etadantam va sfitram, dhérayams tendsya
kesin pratipashitavyam (read, pratigrzhndtiti pashitavyam).
6. As to dakshinam god4nam unatti, comp. the note on
Pfraskara 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 suri.’
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 cow-
stable, or near an Udumbara tree, or in a clump of
Darbha grass, with (the Mantra), ‘Where Pashan,
Brzthaspati, Savitz, 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 top-
lock.
19. Or he performs the Godana 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 kuméro bhavati upasamadhan4di puzydha-
vakanantam agnikéryam iva va bhavatity arthaz. 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 ele-
vates (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 (open-
ing), 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 boywith the following Mantras),
‘Kurkura, Sukurkura, the Kurkura with the dark
fetter. ...
‘S4rameya runs about, looking, as it were, upon
the sea. He, the Suviriza (?), wears golden orna-
ments on his neck and on his breast, the most excel-
lent (ornaments) of dogs (?).
‘Suviriza, let him loose! Let him loose, Ekavratya!
Let him loose, doggy! Let him loose, Khat!
‘Zeka and Sasaramaéamka and Tala and Vitdla
and the white one and the red one. Let him loose!
.... the brown and red one.
‘On those two single ones the sarasyak4s (?) run
7, 1. svagraho :pasmara unmattak Sarameya ity eke. Matrz-
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.
Stsarama! Sd4rameya! 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 mamdAkaka. Khat! Go away, &c.
‘The stallions (stamp with) their feet. Do not
gnash (?) thy teeth. Azhat! Go away, &c.
‘The carpenter hammers at (the chariots) that
have wheels (?). Do not gnash (?) thy teeth. αι!
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.
8, 1. Comp. Asvalayana IV, 8; P&raskara III, 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 svaha! May she,
the bountiful one, touch it. To the bountiful one
svah4! May the conqueror touch it. To the con-
queror svahé !’
6. After he has performed (the rites) down to the
Vy4hvzti oblations, he takes the messes of boiled
rice (to the fire) and sacrifices them (the first with
the Mantra),
‘To the god Bhava sv4ha! To the god Rudra
svaéha! To the god Sarva svaha! To the god
fsana... Pasupati... Ugra... Bhima svaha! To
the great god svaha!’
7. Then he sacrifices the consort’s rice to the con-
sort (of Rudra, with the Mantra), ‘To the consort
3, 4. The text has midfushim, 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 svaha! To
the conqueror sv4hé !’
9. Then he cuts off from all the three portions of
rice and sacrifices the Svish¢akvzt oblation with (the
Mantra), ‘To Agni Svish¢akvzt svaha!’
1o. 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 sva4h4! Protectress of the
9, 1. The text has baudfAyavih4ra, on which the commentary
observes, baudAyani palasaparn4ni, tesh4m viharo viharanam nAné- |
deseshu sthapanam bauddyavih4rah, karmanama va. The baudhya-
vihfra is, as its description clearly shows, a ceremony for propi-
tiating Rudra and his hosts and for averting evil from the cattle
and the fields. The commentary understands it as forming part
of the sflagava described in chap. 8, and with this opinion it would
agree very well that no indication of the time at which the baudfya-
vihara ought to be performed (such as 4pfiryamazapakshe 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 svaha! 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 svah4! 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 svahé !’
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 Apa-
stamba VII, 20, 7 reads.
6. Taittirtya 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 rain-
water which has fallen while the sun was shining.
224 GRIHYA-SOTRA OF HIRANYAKESIN.
Asvattha (branches), and with a cow-tail he be-
sprinkles 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 repre-
senting 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. Matridatta says, kshaitrapatyam kshetrapatidevatékam payasi
sthalipakam, &c. The meaning of the expression ‘that (enam)
mess of sacrificial food’ is doubtful; the commentary says, enam
iti pirvapeksham pfirvavad aupdsana evasy4pi srapan4rtham.—The
last words (on four or on seven leaves) the commentator transfers
to the next SQtra, but he mentions the different opinion of other
authorities.
1o. nfrtte sighram yagate. kutak. yatak sa devak pakah paka-
nasilas tfkshmas (read, tikshvas) tasm&t. Matrzdatta.—Possibly
Dr. Kirste is right in reading tQrtam ; the corresponding Sfitra of
Apastamba has kshipram (VII, 20, 15), and, as the Satapatha
Brahmaaa (VI, 3, 2, 2) observes, ‘ yad vai kshipram tat tOrtam.’
II PRASNA, 4 PATALA, IO SECTION, 5. 225
Prasna II, Parata 4, Section 10.
1. 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 con-
sanguinity 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 south-
ward 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 Agya-
bh4ga offerings, he suspends his sacrificial cord over
his right shoulder and calls the Fathers (to his sacri-
fice) 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. Saikh4yana IV,1; Asvalayana II, 5, ro seq;
ΙΝ, 7; P4raskara III, 10; Gobhila IV, 3.
4. Comp. above, I, 1, 1, 11 seq. 27; 2, 7 864.
[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 _
Vy4hrzti oblations with his sacrificial cord over his
left shoulder, he suspends it over his right shoulder
and sacrifices with (the following Mantras) :
“Τὸ 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 sup-
porters 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. Svadh4! 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.
Svadh4! 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. Sankh4yana 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
svapadyatdm as Sankh4yana has.
II PRASNA, 4 PATALA, 11 SECTION, 3. 227
‘Wherein my mother has done amiss, abandoning
her duty (towards her husband), may my father
take 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 grand-
mother,’ ‘ 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, GAtavedas. 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), GAta-
vedas, that I restore to you again. Unviolated with
all your limbs arise, O Fathers! Svadh4a! 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.’
3. Then he sacrifices the Svish¢akyzt oblation
11, 1. Rig-veda X, 1g, 13; Atharva-veda XVIII, 4, 64; Asva-
layana-Grrhya II, 4, 13, &c. Before the verse, ‘ Carry the Agya,’
the Udiffyas, as MA&tr:datta states, insert the words, ‘He then
makes oblations of Agya (with the Mantra, &c.).’ According to
this reading the words of the second Sfitra, ‘ In the same way, &c.,’
would refer only to these last oblations.
Q2
228 GRIHYA-SOTRA OF HIRANYAKESIN.
with (the formula), ‘To Agni Kavyavd4hana Svish-
fakrvit 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,
ὅς, Do not perish for the grandfathers yonder,
in yon world. The air is steady; Vayu is its sur-
veyor, in order that what 185 been given my,
not be lost.
‘The earth is thy vessel, the heaven is the lid,
&c. Do not perish for the gteat-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 Brah-
mamas 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
5- Comp. Taittiriya Aranyaka X, 34.
Il PRASNA, 4 PATALA, 12 SECTION, 5. 229
to perform). Then he takes a water-pot and a hand-
ful 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!’
3. On that (grass) he puts down, with downward-
turned 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. Sah. I,
8, δ, 1; III, 2, 5, δ; Katy.-Sraut. IV, 1, 12.
430 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 sprin-
kles (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, abound-
ing 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. Samh. III,
2, 5, 5).
11. Then he goes to the brink of some water and
pours down three handfuls of water (with the follow-
ing 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&tr#-
datta ; comp. the commentary on K&tyAyana-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 to-
gether with those, N.N.! The Azéas are thy might.
‘This is for thee, grandfather, &c.... As great
as Vayu and the air are... As Vayu is imperish-
able .. . 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 per-
formed 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 Padala.
3. MAdhy4varsham. Comp. the note on S4nkhayana III,
13, I.
232 GRIHYA-SOTRA OF HIRANYAKESIN.
, Prasna II, Parata 5, Section 14.
τ. We shall explain (the festival of) the Ash/aka.
2. The eighth day of the dark fortnight that
follows after the full moon of MAagha, is called
Ekashéaké.
3. On the day before that Ashéak4, under (the
Nakshatra) Andrddhds, in the afternoon he puts
wood on the fire, strews southward-pointed and east-
ward-pointed Darbha grass around it, and turns rice
out of four shallow cups over which he has laid one
purifier, with (the Mantra), ‘1 turn out, impelled by
the god Savitvz, 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 Puroda4sa,
sprinkles (Agya) on it, takes it from the fire, sprin-
kles (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 Avaddna portions)
14, τ. Hiramyakesin describes only one Ashéak4, the Ek4sh/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, 14 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. Ekash¢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) svadha, 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 pros-
perity. May the Fathers gladly accept it all toge-
ther; 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 EkAshéaka, devoting herself to austerities,’
‘She who shone forth as the first’ (Taitt, Samhita
IV, 3, 11, I. 3. 5).
6. Cutting off (the Avad4nas destined for the
Svish¢akrzt oblation) together from the cake and
from the (other) food and mixing them with clarified
butter, he makes an oblation thereof with (the for-
mula), ‘To Agni Kavyavahana Svishéakrzt svadha !
Adoration!’
7. That (cake) with ghee and honey and with the
food (mentioned in Sdtras 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 Brahmamas.
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 6, Section 15.
1. On the following day he sacrifices a cow to the
Fathers.
2. Having put wood on the fire and strewn south-
ward-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. Svadh4a! Adoration!’
Then he touches (the cow) with one (blade of)
sacrificial grass and with an unforked Vapasrapazt
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, 1
15, 2. On the Vannes come: K&tyayana VI, 5, 7; Asval. -
Grihya I, 11, 8. Comp. besides, Taitt. Samh. VI, 3, 6; Apa-
stamba-Srauta-sfitra VII, 8, 3 ; 12, 5 seq.
4. The Udiéyas read, as M§&tridatta states, ‘to the south of
the fire,’
II 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 Vapasrapazt 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
over them, and has taken them from the fire,
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,
G&tavedas, 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 (Sdtra 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
5. On the ‘strengthening ’ of the sense-organs of an immolated
victim, comp. Apastamba-Srauta-siitra VII, 18, 6 seq. Schwab,
Thieropfer, r10.—On matasne, see Indische Studien, IX, 248 ;
Schwab 127.
8. Possibly the reading of the Udi4yas indicated by MA&tr¢datta,
vy4kritya instead of up4kr#tya, is correct. The translation
would be, ‘ With the rest, distributing it, &c.’
κι en, See ee κου
236 GRIHYA-SOTRA OF HIRANYAKESIN.
thereof with the verses, ‘ Behold the EkAsh¢aka, the
giver of food with meat and ghee, (which is offered)
with (the word) svadhéa. By the Brahmamas that
food is purified. May it be an imperishable (bless-
ing) tome! Svadh4! Adoration!’
‘The EkAshéak4, 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! Svadha! Adora-
tion !
‘The image of the year’ (Taitt. Samzh. V, 7, 2, 1).
10, After he has sacrificed, he cuts off (the Ava-
danas) 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
Svishéakyzt svadh4! 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.
II PRASNA, 6 PATALA, 16 SECTION, 5. 237
Prasna II, Parata 6, Section 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 Agni-
hotra he puts wood on the (third of the three Srauta
fires, called the) Dakshiz4gni. 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 Sdtra 3), mixes them
with clarified butter, and sacrifices (with the for-
mulas), ‘Adoration to Agni the terrestrial, the lord
of terrestrial beings! Svaha! Adoration to Vayu
the all-pervading, the lord of aerial beings! Svaha!
Adoration to Sdrya, the red one, the lord of celestial
beings! Sva4ha! Adoration to Vishzu, the whitish
one, the lord of the beings that dwell in the quarters
(of the world), Svaha!’ .
5. He anoints the Kimsuka (flowers and leaves)
with Agya, and sacrifices with (the Mantras), ‘De-
voured is the gadfly; devoured is thirst (?); devoured
is the stinging worm.’ ‘ Devoured is the stinging
worm; devoured is thirst; devoured is the gadfly,’
δ. I am not sure about the translation of vidashA. Perhaps it is
only a blunder for vitrishéi, which is the reading of the Apastam-
biya Mantrap4éha. Comp. Winternitz, Der Sarpabali, ein altin-
discher Schlangencult (Wien, 1888), p. 28.
238 GRIHYA-SOTRA OF HIRANYAKESIN.
‘ Devoured is thirst; devoured is the gadfly; de-
voured 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 Man-
tras, ‘ Adoration be to the Serpents’ (Taitt. Samhita
IV, 2, 8, 3).
8. He should ‘ake 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. Samh. V, 5, 10,
I seq.).
8. Comp. Ῥάγαβκαγα 11, 14, 19. In the first Mantra I read
ragabandhavih ; comp. the note on Par, II, 14, 4.
II PRASNA, 7 PATALA, 17 SECTION, 2. 239
10. From that time he daily makes the Bali-
offerings till the full-moon day of Margastrsha.
11. Here the Kimsuka offerings (see ᾧ 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 Padala.
Prasna II, Parata 7, Section 17.
1. We shall explain the Agrahayazt ceremony.
2. On the full-moon day of M4rgastrsha he puts
wood on the fire, strews (Darbha grass) on the en-
tire 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 Ν᾽ ὙΠ
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 M4trzdatta states, that he
should offer the Bali only with the words as they stand in the
SGtra, 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 Agrahdyant ceremony Sankh4yana 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 Brahmas I, 8, 1, 7
(M. M., India, what can it teach us? p. 136).
246 .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 _ fort-
nights: may this (night), the full one, protect us.
Svaha !’
3. He sacrifices the oblation to Agni Svishfakrzt
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. Svaha!’
4. Then he washes his hands and touches’ the
earth with (the formulas), ‘In power I establish my-
self, in royalty. Among the horses I establish my-
self, 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 Bvzhaspati, on
the impulse of the god Savityz—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; Paraskara 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. Samzh. 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, Parata 8, Section 18.
1. Now we shall explain the opening and the con-
clusion (of the annual course of study).
2. During the fortnight that precedes the Sravaza
13. ‘Here end the Grthya ceremonies,’ says Matridatta. Dr.
Kirste (Preface, p. viii), accordingly, believes that the three last
chapters may be later additions. It may be observed in connec-
tion with this, that in the Apastamblya-Grihya, which throughout
is so closely related to our text, the ceremonies of the Up4karaza
and Utsargana, of which these three chapters treat, are not
described.
18, 2. SravanA4paksha means, according to Métridatia, 2 srava-
[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 Vy4hvzti oblations, he sacrifices
(with his pupils) to the Azshis of the KAzdas: ‘To
Pragapati, the Azshi of a K4ada, svaha! To Soma,
the Azshi of a K4zda, svaha! To Agni, the Aeshi
of a Kazda, svaha! To the Visve devds, the Ashis
of a Kazda, sviaha! To Svayambhd, the Ashi 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 Sama-
veda, the Atharva-veda, and to Sadasaspati.
4. Having (thus) sacrificed, they repeat the first
three Anuvakas,
5. Or the beginnings of all Kazdas.
6. He enters upon (sacrificing) the Gaya, &c.
(oblations ; see above, I, 1, 3, 8).
7. After all rites down to the Svishéakvzt 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) Rohit or on the
full-moon day (itself), the Utsarga (or conclusion of
the term of study) is celebrated.
nap(tirvapaksha, 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 Sr&vana (comp. the note on Asval4yana-
Grthya III, 5, 2. 3). Comp. taishtpakshasya rohinyam, below, ὃ 8.
8. As to taishipaksha, comp. the note on Sfttra 2.
II PRASNA, 8 PATALA, IQ SECTION, I. 243
9. (The teacher) with his pupils goes in an east-
erly 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. Sah. IV, 1, 5, 1), with the four (verses),
‘The gold-coloured, pure, purifying waters’ (T.S. V,
6, I, 1 seq.), and with the Anuvdka, ‘ (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 in-
clined towards the east, seats of eastward-pointed
Darbha grass, so that they end in the north—
ParaLta 8, SECTION 19.
1. For Brahman, Prag&pati, Brzhaspati, Agni,
V4yu, the Sun, the Moon, the Stars, king Indra,
king Yama, king Varuza, king Soma, king Vaisra-
vana, 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.
9. On the last words of this Sfittra, MAtr:datta says, ditsanta iveti
datum ifshanta ivanyonyam prati. athava Aditsanta iveti pishah.
fditsanto mushvanta ivinyonyam.—Professor Kielhorn’s text MS.
has, Atsamta ivanyonyam; Professor Bihler’s text MS., ditsamta
ivinyonyam.
19, 1. According to MA&tr7datta, they prepare a seat for Brahman
with the words, ‘ For Brahman I prepare (a seat),’ andso on. Comp.
chap. 20, 3.
R 2
244 GRIHYA-SOTRA OF HIRANYAKESIN.
2. Visvamitra, Gamadagni, Bharadvaga and Gau-
tama, Atri, Vasisht#a, Kasyapa: these are the
seven 2 25}15.
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¢Za and Kasyapa they arrange
(a seat) for Arundhatt, (the wife of Vasish¢ha) ;
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, Tvewabindu,
Varmin, Vardthin, VA4gin, Vagasravas, Satyasravas,
Susravas, Sutasravas, Somasushmayaza, Satvavat,
BrzhadukthaV4madev(y)a, Vagiratna, Haryagvayana,
Udamaya, Gautama, Rznatigaya, Ritatgaya, Kri-
tafigaya, Dhanaggaya, Babhru, Tryaruaa, Trivarsha,
Tridhatu, Sibinta, Parasara, Vishvu, Rudra, Skanda,
KaAstsvara, Gvara, Dharma, Artha, K4ma, Krodha,
Vasish¢ha, Indra, Tvash¢vz, Kartvz, Dhartrz, Dhatz2,
Mvttyu, Savitvz, Savitri, and for each Veda, for
the Rig-veda, the Yagur-veda, the Sdma-veda, the
Atharva-veda, the Itihdsa and Purdza.
7. Towards the south, with their sacrificial cords
suspended over their right shoulders, in a place in-
clined towards the south, they arrange seats of south-
ward-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
Parata 8, SEcTIon 20.
1. For Vaisampayana, Palingu, Tittira [sic], Ukha,
Atreya, the author of the Pada-text, Kaundinya the
author of the commentary, for the authors of the
Sdtras, for Saty4shadsa (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. Ν᾿ (he makes offerings of) water.
5. With (the words), ‘Adoration to N.N.! Adora-
tion to N.N.!’ (he offers) perfumes, flowers, incense,
and lamps.
6. With (the words), ‘To N.N.svaha! To N.N.
svaha !’ (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.!’—
9. Having put wood on the fire to the west of the
surface (on which he had performed the Tarpaza),
20, 1. The KAmdanukrama of the Atreyi-sikh4, which has been
printed by Professor Weber in his edition of the Taittirfya Samhita,
vol. ii, p. 356, shows that the dative Palihgave ought to be corrected
to Paingaye. The ‘vrittikira’ is there called not Kauadinya, but
Kundina.
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 ΝΎ ΔΕ ΖΕ
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.
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 ex-
ception of the planting of Darv4 grass, of (stirring
up) the water, and of the race.
14. Thus they satiate daily (after the Brahma-
yagwa) 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 Adito «nuvakan
adhfyate (18, 4) we read here, hutva prathamen4nuvakenAdhiyate,
which I believe must be translated, ‘ Having sacrificed with the first
Anuvika, they recite (that Anuvaka).’ Mé&tredatta says, hutva
prathamottam4inuvakam adhiyate.
13. See Sfitras 10 and 11.
GRIHYA-SUTRA OF
APASTAMBA.
Digitized by Google
INTRODUCTORY NOTE
TO THE
GR/HYA-SOTRA OF APASTAMBA.
THE short treatise of Apastamba on the Grshya ritual
forms one Prasna of the great corpus of the Apastambtya-
Kalpa-sdtra (see Sacred Books, vol. ii, p. xii) and stands,
among the Grzhya texts, in closest connection with the
Hirazyakesi-Grihya-sitra. The chief difference between
these two Sfitras, both belonging to the Taittiriya 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 Mantrap4zka, standing by the side of the
Sdtras: Hirazyakesin, on the other hand, follows the more
usual practice, as adopted by SAnkhd4yana, Asvalayana,
Pdaraskara, 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
Mantrap§/¢fa, there is, so far as I can see, no reason why we
should not extend the theory which we have tried to estab-
lish with regard to Gobhila, to the evidently parallel case
of Apastamba: the Sdtras presuppose the existence of the
Mantrap4zha, 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-sitra, 5. 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-satra, 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 per-
formed) 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 Paribhfsh4s for the Paikayag#as.
4-10, Comp. 7 with 2, 8 with 3, 9 with 4, ro with 6.
252 GRIHYA-SOTRA OF APASTAMBA.
12. Having set the fire in a blaze, he strews east-
ward-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) ‘ puri-
fiers, the measure of their length, the preparation
of the Prokshazt 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 Braéhmamza 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
12 seq. Description of the regular form of a Pakayagfa.
19. Comp. Srauta-sitra I, 11, 6 seqq.
20. This is the Pranft@ 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 fire-
brand 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 north-
ward-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 Upana-
yana, the Samavartana, 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, Neu-
und Vollmondsopfer, 66 seq.
5. The Srauta rules on the two Agh4ras are given Srauta-s(tra
II, 12,75 14,1.
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 Sv4h4!’ 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,
Rashérabhvzt oblations, the oblation to Pragdpati,
the Vy4hvztis 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 Svish-
takrit, he who knows, make well sacrificed and well
offered. Sv4ha!’
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#ia’ is used of cere-
monies connected with worldly life. :
10. There the ritual based on the Braéhmama
(holds good),
6. Comp. Srauta-sftra II, 18, 5; Hillebrandt, loc. cit., p. 106,
note 3.
7. On the Gaya, Abhy&tana, Rashé/rabhr:t formulas, comp.
Paraskara I, 5, 7 seq.; Hiramyakesin I, 1, 3, 7 seq.; Taitt. Sam-
hit4 ΠῚ, 4, 4-7.—-The last formula occurs also in Asvalfyana I,
10, 23; Hiranyakesin I, 1, 3, 6, &c.
8. Comp. above, Sftra 3.
10. According to Haradatta, this Sfitra would imply that where-
soever 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 Sru) 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 cere-
monies (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 8.
1. Under the Maghds (Nakshatra) cows are
provided ;
another ritual based on the Brahmaza, and more especially on the
treatment of the Agnihotra in the Braéhmanza, may be used in
its stead.
11. Comp. Taitt. Brahmaza II, 1, 4, 5; Satapatha Brahmana
II, 3, 1, 18. 21.—At the Agnihotra the sacrificer, having wiped off
the Sruk 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 Sftra, comp. Apastamba
VI, 11, 4.53 12, 2.
16. On the Nakshatra Invak4s, comp. Section 3, Sittra 4. This
Stra forms a Sloka-hemistich, on which Haradatta observes, ‘ This
verse has not been made by the Sftrakéra.’
8, 1, 2. Comp. Rig-veda X, 85, 13; Atharva-veda XIV, 1, 13;
Kausika-sitra 75; Ramayana I, 71, 24; 72, 13; Weber, Die
vedischen Nachrichten von den Naxatra, II, 364 seq. These
parallel passages most decidedly show that in Sfitra 2 we ought to
read vyuhyate, not vyfihyate.
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¢y& (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,
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 Ash¢aké 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. Taittirlya Brahmama I, 5, 2, 3.
4. Comp. Sftra 3, and above, Section 2, Sfitra 16.
5-8. Comp. Sankhfyana-Grshya 1,12, 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 newly-
married couple. In the expression ‘whom he reveres,’ ‘he,’
according to the commentaries, is the bridegroom.
10. This Sfitra forms a half-sloka.
11. Most expressions in this Sftra 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 ap-
pearance, 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 sacri-
ficial 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 Sfttras would require only slight alterations to
make a sloka.
16. The seeds mean offspring, and so on.
[30] 5
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.
ParaLa 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 yoke-
hole); 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 bride-
groom to the north.
10. After the ceremonies have been performed
from the putting of wood on the fire down to the
Agyabh4ga 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.
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, 1-16), 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).
9. (Then follow) again the ΓΤ ἘΠ (Μ.
I, 5, 8-10), the injunction to tread on the stone
5, 2. See 4, 9. 3. See below, IV, ro, 9.
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, Sitra 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).
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 Agyabh4ga 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, το).
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, withthe 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 cere-
monies 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.
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 3, 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 Sthaltpdka is prepared).
3. After he has cooked (the Sthaltp4ka), 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 per-
formed), and while she takes hold of him, he sacri-
fices of that Sth4lipAka.
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) ; the
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 Sthaltpaka) ;
10. It is offered over the centre (of the fire).
7, 1 seq. Hirazyakesin 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, 10. 265
11, (The Avadana) for the second (deity is taken)
from the northern part (of the Sth4ltp4ka) ;
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 Sthdlipaka 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.
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 parishe4ana is.
16. I have altered in my translation the division of the two sen-
tences. Comp. Hiraayakesin I, 7, 23, 5-6, and the note there.
19. The two regular daily oblations corresponding to the Agni-
hotra 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 Sdrya.
22. Before and after (those oblations) the sprink-
ling (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 Svishéakrzt (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 devds,
27. Of ceremonies performed on full-moon days,
the full-moon day on which they are performed.
ParaLa 8, 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-stitra II, .2, 3, 1 (S..B.E., vol. ii,
p. 103).
24. For instance, the Sravanzi paurzamAst is the deity of the
ceremonv described below, VII, 18, 5 seq.
8, 1. Haradatta observes that at the kandopfkarana and kanda-
samapana the Ashi of that kanda, at the general adhy4yopakaranza
and samfpana all kasdarshis, should be worshipped.
3 PATALA, 8 SECTION, IO. 267
kishi of the Kamada 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 initia-
tion, 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),
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 inter-
posed, 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 cere-
monies) from the putting of wood on the fire down
to the Agyabh4ga oblations (are ‘performed), and
while she takes hold of him, he sacrifices the obla-
tions (indicated by the) next (Mantras; M. I, 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, ro, 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 Anuv4ka) over her, (before they cohabit).
12. During her (first) monthly illness he instructs
her about the things forbidden (to menstruous
women), contained in the Brahmamza, 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).
PaPraLa 3, 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 11, 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 (sacri-
ficial food) with butter, he should give to eat to an
even number of Brahmamas, 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 Her-
nandifolia with (the formula), ‘If thou belongest
to Varuza, 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. 1, 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 co-
wives.
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 character-
istics (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).
ParaLa 4, SEcTION 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 Ra4ganya 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 Brahmamas
and causes them to pronounce auspicious wishes,
and serves food to the boy. (The teacher ?) pours
together, with the first Yagus (of the next Anuv4ka,
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-
arin 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 cere-
monies) 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.—Sudar-
sanfrya: The mother of the boy or a Brahmaéérin [comp. Sftra 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. IT, 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;
Π, 2, 11ὴ.
12. Το 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,
13-23) 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-stitra 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 obla-
tions (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 ini-
tiation, 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 SAvitrt, Sir!’
9. He recites (the SAvitri) to him, ‘ That (glorious
splendour) of Savitrz’ (Taitt. Samh. I, 5, 6, 4; M.
I, 4, 13);
10. Pada by Pada, hemistich by hemistich, and
the whole (verse).
11. (When repeating the Savitri Pada by Pdéda,
he pronounces) the Vy4hz‘tis singly at the beginning
or at the end of the Padas;
12. In the same way (the first and the second
Vyahreti 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, Sfitra 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 Palasa
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.
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. 11, 6, 14—the
teacher) instructs (the student in his duties).
16,17. These Sftras are identical with Dharma-sfitra I, 1, 2, 38
(5. B. E,, vol. ii, p. 9).
5 PATALA, 12 SECTION, 6. 275
26. On the fourth day (after the Upanayana the
teacher) takes the garment (of the student) for him-
self with the next (verse; M. II, 6, 15), having made
him put on another (garment).
Paraa 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 Agya-
bh4ga 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 erakA 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 Brahmaéérin.
5. The (Brahma4arin) 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.
T2
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 ear-
rings, 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 wi 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 charac-
teristics (contained in them), (put) a wreath on his
5 PATALA, 12 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
Sam4vartana). He bathes silently at a bathing-
place 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 Bréhmama), with the next two (formulas,
M. II, 9, 8. 9), according to the characteristics (con-
tained 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.
δ. Comp. Asvalfyana-Grihya 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.
9. 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 an-
nounces (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 sacri-
fices it with the next (verse, M. II, 10, 7) with a
Palasa leaf from the middle or the end (of the stalk).
6 PATALA, 14 SECTION, 2. 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, το, 18).
19. For his teacher, for a Aztvig, for his father-
in-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,
1. The Stmantonnayana (or parting of the preg-
nant 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 Agyabh4ga 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 un-
ripe 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 constel-
lation 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 Siman-
tonnayana (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 Ὁ. M. Gesellschaft, XX XIX, 88.
4, 8. Sudarsandrya 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, 15 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.
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 garayu na pated evamvihitabhir evadbhir
uttarabhy4m (II, 11, 18. 19) avokshet.
Parata 6, Section 15.
1, After he has touched the new-born child with —
the Vatsapra hymn (Taitt. Sawh. 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, Sftra 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 to-
gether and gives him this (mixture which is called)
‘sprinkled butter’ (pr¢shad4gya) to eat out of a
brass vessel, with the Vyahvztis 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 (II,
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 Sv4hé, 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).
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
1ο. 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).
Parata 6, SecTion 16.
1. In the sixth month after the child’s birth he
serves food to Brahmazas and causes them to pro-
nounce 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 Aaula (or
tonsure is performed) under (the Nakshatra of) the
two Punarvasus,
4. Brahmazas are entertained with food as at the
initiation (Upanayana).
5. The putting (of wood) on the fire, &c. (is per-
formed) as at the Simantonnayana.
6. He makes (the boy) sit down to the west of
12. Comp. above, Sfttra 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 Rzshis,
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
Bréhmaza 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 constel-
lation.
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, το, 5-8.
10. I translate as if the words tena tryaham and karmani-
vrittih formed two Sftras.
13. ‘ Having performed the same rites as at the opening of the
study of the Agneya-kAnda, he performs an Upasth4na to the deities
as taught with regard to the Sukriyavrata.’ Haradatta.—‘ After the
ceremonies down to the Agyabhagas have been performed, one
chief oblation of Agya is offered with the formula, “Τὸ Agni, the
Rishi of the Kanda, svaha!”’ Sudarsan4rya.
14. Comp. the statements given in the note on Gobhila III,
1,1.
7 PATALA, 17 SECTION, 7. 285
15. The difference (between the Xaula 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
Palasa 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 door-
post 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 Palésa 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 Sama-
veding 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, II, 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. P4araskara 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, sprin-
kles 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, 1-11), 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, 11,
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 Kim-
suka flowers.
7. With the next (three) verses (II, 17, 1-3) (he
offers) pieces of Aragvadha wood (Cathartocarpus
fistula) ;
3. ‘ Sankhin 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 Ema 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 sub-
stance 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, SECTION 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 Bali-
offering of whatever food he has got or of flour,
from that day to full moon of (the month) Marga-
sirsha.
7 PATALA, 19 SECTION, 13. 289
3. On the day of the full moon of M4rgasirsha after
sunset a Sthalipaka (is offered as above, VII, 18, 5). .
4. In the Mantra for the Bali-offering he changes
(the word ‘I shall offer’ into) ‘1 have offered.’
5. Then he does not offer (the Bali) any longer.
6. (Now follows) the Agrayama sacrifice (or par-
taking 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.
9. With the next Yagus (II, 18, 2) they ‘rede-
scend’ (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 re-
peated thrice.
13. Having prepared a SthalipAka for fsana 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 Hiranyakesin
II, 3, 8.
[30] υ
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 put-
ting 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
{s4na 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 Sthalt-
pika prepared for fsdna), takes (these portions of
rice) to the fire, makes (the three gods) touch them
with the next (formulas, II, 18, 1-13), sacrifices of
these portions, to each god of the portion which be-
longs to him, with the next (formulas, IT, 18, 14-30),
cuts off (Avadanas) from all (portions), and sacrifices
with the next Yagus (II, 18, 31) to Agni Svish¢akrit.
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 por-
tions 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. Hirazyak. II, 3, 8, 2-4. Haradatta explains
the fsina, the midsushf, and the gayanta as images of the three
gods.
7 PATALA, 20 SECTION, 19. 291
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),
9. Or the first and last (Anuvdka).
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 isdna (see above, Sitra 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 Brahmaazas to eat;
18. That belonging to Kshetrapati his uterine
relations eat,
19. Or as is the custom in their family.
11. On grumushAi, see the notes of the commentators, p. 93
of Dr. Winternitz’s edition, and the commentary on Taitt. Samhita
V, 4, 8) 3 (Indische Studien, XII, 60).
15. I have translated here as in Hirayak. II, 3,9, 11. Haradatta
and Sudarsanfrya give another explanation of the words ‘ péko
devah ;’ see p. 93 of the edition.
U2
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) pur-
poses, 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 Satra 4).
6. Let him touch the whole (food) with the next
(formulas, 11, 19, 14-16).
7. Or the (single) prepared (portions of food des-
tined) for the single Brahmamas.
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 southward-
pointed Darbha grass in two different layers, pours
water on it with the next (formulas, II, 20, 2-7), dis-
tributes 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. Dharmasdstra II, 7, 16, 8 seq.; Sacred Books,
vol. ii, p. 139. Comp. Professor Bithler’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).
το. Of the dark fortnight that follows after the
full moon of Ma4gha, the eighth day falls under
(the constellation of) Gyesh¢k4: this day is called
EkAsh¢aka.
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).
Parata 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 Brahmazas.
12, 13. Comp. Hiramyak. 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 Hiraayak. II, 5,14, 7. Haradatta understands seshah
as the rest of the rites (tantrasya seshah): ‘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 _per-
formed the ‘spreading under’ and the sprinkling
over (of Agya), he sacrifices (the omentum) with the
next (verse, II, 20, 28) with a Palasa 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, ITI, 21, 2-9).
8. (The rites) from the Svishfakvzt 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 Ash¢aka.
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/¢aka.
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 Hiramyak. 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, 10-16)
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 (for-
mulas, II, 21, 20-30),
17. An elephant with the next (formula, II, 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.
ParaLa 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 centi-
pedes 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. Hiranyak. I, 4, 14, 7.
296 GRIHYA-SOTRA OF APASTAMBA.
let him wash (his wife) with the urine of a red-
brown 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 Agya-
bhaga 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 fol-
lowing oblations.
6, 7. Comp. Paraskara III, 7; Hiranyak. I, 4, 13, 19 seqq-
ςς
8 PATALA, 23 SECTION} +O.
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-stitra.
Digitized by Google
SYNOPTICAL SURVEY
OF THE
CONTENTS OF THE GR/HYA-SUTRAS.
1. The sacred Grshya fire. S.I, 1; A.J, 93 P. 1,2; G.I,1;
Kh. I, 5, 1 seq.; H. I, 22, 2 seq.; 26; Ap. 6; 13 56!
2. General division of Grrhya sacrifices. 5. Ι,51 10; A.I,1,
2 seq. (comp. III, 1); P. I, 4,1
3: Regular morning and evening ‘oblagons: S. I, 3, 8 seq.
(comp. V, 4); A. I, 2,1 364.; 9; P. I, 9; G. 1,1, 22 seq: ;
33 9,13 8εᾳ.; Kh. I, 5, 6 seq.; H. I, 23, 8 seq; Ap. 7,
19 seq.
4. The Bali oblations. S.II,14; A. I, 2,3 seq.; P. II, 9 (comp.
I, 12); G.I, 4; Kh. I, 5, 20 seq.; Ap. 8, 4.
5. Sacrifices ‘on the days of the new and full moon. S. I, 3 (comp.
V, 4); AL, 10; P.I,12; G.I, § seq.; Kh. II, 1; 2, 1 seq,;
H. I, 23, 75 Ap. 7) 11:
6. General outline of Grihya sacrifices. S.1, 7 seq.; A. I, 35
P.I,1; G.I, 3 seq.; Kh. I, 1seq.; H. I, 1, 9 seq.; Ap. 1,
1 seq.
a. The yag#opavita, the praftndvita, the touching of
water. G.I, 2; Kh.I, 1, 4 seq.; Ap. 1, 3. 8.
Ὁ. Besmearing of the surface with cow-dung, drawing of
the lines. S. I, 7, 2 seq.; ALI, 3,33 P.I,1,2; G.I,
1,9; 5,13; Kh. I, 2, 1 seq.
c. The fire is carried forward. S.I, 7,9; A.I, 3,1; P.I,
1,2; G.I,1, 11; ἘΠΕ Ὁ be tee eT:
d. The samthana. 5. 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, 3,1; P.I,1, 2; G.I, 5, 16 seq.; 7, 9 seq.;
Kh. I, 2, 9 seq.; H. I, 1, 11 seq, ; Ap. 1, 12 seq.
f. The purifiers. S. 1, 8, 14 seq.; A.I, 3, 2 seq.; P. I,
300 SYNOPTICAL SURVEY OF THE
1,2; G.I, 7, 21 seq.; Kh. I, 2,12 seq.; H. J, 1,
233 Ap. I, 19.
g. Preparation of the Agya for sacrifice. S.1, 8, 18 seq. ;
A. 1, 3, 3; P.I, 1, 2 seq.; G.I, 7, 19 seq.; Kh. I,
2, 14 seq.; H. 1, 1,27; Ap. I, 22.
h. The Agya oblations. S. 1,9; A.I, 3, 4 seq.; P.I,
1, 43 5) 3 seq.; G. I, 8; 9, 26 seq.; Kh. 1, 3,
12 seq.; H. I, 2, 12 seq. ; 33 Ap. 2, § seq.
ἡ. 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, Sflagava).
A. I, 11; P. ΠΙ, 11; 6. IM, το, 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, το, 30 seq.; IV, 4,
22 seq.; Kh. III, 4, 9 seq. 25 seq.; H. 1], 15,
6 seq.
Ὁ. The Avadinas. 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. II, 1
seq.; Kh. I, 3 seq.; H. I, 19 seq.; Ap. 2, 12 seq.
a. Different kinds of marriage (brahma, daiva, &c.). A.
I, 6.
Ὁ. Election of the bride. S. 1, 5, 5 seq-; A.I,5; G.I,
1, 1 seq.; III, 4, 4 seq.; H. I, 19, 2; Ap. 3,
10 seq. x
c. The wooers go to the girl’s house. 5S. 1,6; Ap. 2,
163 4, 1 seq.
d. Sacrifice when the bride’s father has declared his
assent. S. I, 7 seq.
e. The bride is washed. S. I, 11; 6. II, 1, 10. 17;
Kh. I, 3, 6
f. Dance of four or eight women. S.I, 11, 5.
δ. The bridegroom goes to the girl’s house. S.J, 12.
h. He gives her a garment, anoints her, gives her a
mirror, &c. S. I, 12, 3 seq.; P. 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. ἢ], 3, τό
seq-; Kh. I, 4, 7 seq.; Ap. 3, 5 seq.
k. Sacrifice with the Mahavyahrvitis and other formulas
(Gaya, Abhyaténa, &c., formulas). S. I, 12, 11;
CONTENTS OF THE GRIHYA-SOTRAS, 301
A.I, 7,33; P. I, 5,3 seq.; G. Il, 1, 24; Kh I, , 8»
8.11; H. I, 19, 7 (comp. 3, 8 seq.; 20, 8); Ap.
5» 2. 11 (comp. 2, ἢ).
1. Seizing of the bride’s hand. S. I, 13, 2; A.I, 7,
3 seq.; P.I, 713; G. Il, 2, 16; Kh. I, 3, 17. 31;
H. I, 20, 1; Ap. 4.11 seq.
m. The formula, ‘ This am I, that art thou.’ S. I, 13,
43 A.I, 4,6; H.I, 20, 2
n. The treading on the stone. S. I, 13, ro seq.; A. I,
773 P17 1; G. II, 2, 3; Kh. I, 3, 19; H. I,
19, 8; Ap. 5» 3- ‘-~
o. Circumambulation of the fire. S.I, 13, 13; A.I, 7,
6; P.1, 5,13 7,3; G.I, 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. 1, 7,8
P. I, 6, 1 seq.; 6.1], 2, 5 seq.; Kh. I, 3, 20 8eq.$
H. I, 20, 3 seq.; Ap. δ, 4 seq.
4. The seven steps. S. 1, 14, 5 seq.; A.I, 7, 19; P. I,
8,1; G. II, (2s 11; Kh, I, 3, 26; H. I, 20, 9 seq.;
21,1 seq.; Ap. 4, 16.
τ, The bride is carried away to her new home. S. I,
1g; A. I, 7, 21; 8; P.I, 8, 10; 10; G. II, 2,07
seq.; 4; Kh. I, 4, 1 seq.; H. I, 22, τ; Ap. 5;
12 seq.
s. Ceremonies on entering the new home; looking at
the polar star. S. I, 16, 17, comp. A. I, 9, 22;
comp. P. I, 8, 19; comp. G. II, 3, 5 seq. 4,
6 seq.; comp. Kh. I, 4, 3; Η.1, 22, 6 seq.; Ap.
6, 8 seq.
. 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.
ot
το. The Pumsavana (i.e. the ceremony to secure the birth of a
male child). .5.1, 20; A. 1, 13; P. 1,14; G. 11,6; Kh.
II, 2, 17 seq.; H. II, 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).
5.1, 22 (comp. V, 4); A. I, 14; P.I,15; G.II, 7, 1 seq. ;
Kh. II, 2, 24 seq.; H. II, 1; Ap. 14, I seq.
Song of lute-players. S. 1, 22, 11 seq.; A. I, 14, 6 seq. ;
P. I, 15, 7 564. (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, 8seq.; 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, τό,
3 seq.; G. I, 7, 17 βεᾳ,; 8, 1 seq.; Kh. I, 2, 32; 3, 1
seq.; H. II, 3, 2 Seq. ; Ap. 15.
a. Name given to the child. S. I, 24, 4 seq.; AL, 15;
4seq.; P.I,17; G. IL, 7, 15; 8, 8 seq.; ἈΠ,
2, 30 seq. 3, 6 βεᾳ.; H. I, 4, το 884. ; Ap. 15,
2 seq. 8 seq. ᾿
b. The ‘production of intelligence’ 4.1, 24,9; A. I,
15,2; P. I, 16,3; G.II, 7, 20; Kh. II, 2, 34; H.
II, 3, 9
c. Driving away demons and goblins Eom: the child.
P. I, 16, 23; H. II, 3, 7.
15. The getting up of the mother from childbed. 5S. 1 25 (with
enumeration of the Nakshatras and their presiding ab
chap. 26); P. I, 17, 13 comp. H. Ll, 4, 6; Ap. 15, 8.
16. How the father should reel his children when returning
from a journey. A. I, 15,93 P. I, 18; G. II, 8, 21; Kh.
II, 3, 13; H.II, 4, 16; Ap. 15, 12.
17. The feeding of the child with solid food (Annaprasana). δ.
I, 27; A. I, 16; P.1, 19; H. II, 5; Ap. 16, I seq.
18. The tonsure of the child’s head (KQdakarman). S.I, 28;
A. I, 17; P.II, 1; G. II, 9; Kh. II, 3, 16 seq.; H. Il, 6;
Ap. 16, 3 seq.
19. The ceremony of shaving the beard (God4na-Karman, Ke-
santa). 5.1, 28, 18 seq.; A. I, 18; P. Π, 1, 3 seq.; G. III,
1; Kh. II, 5, 1 seq.; H. IL, 6, τὸ sees Ap. 16, 12 seq.
20. The initiation of the student. Studentship. The Samévar-
tana. SII, 1 seq.; III, 1; IV, 5 seq.; VI; A.I, 1g seq. ;
III, 5; 8-10; P. Il, 2-6; 8; 10-12; 6. II, 109-11, 4;
Kh. Il, 4-III, 1, 32; 1Π, 2, 16-33; H. I, 1 seq.; II, 18-
20; Ap. ro seq.
a. Time of the initiation. The patitas4vitrika. S. II, 1,
1 seq.; Aci, 19, 1 seq.; P. II, 2, 1 seq.; 5, 36 seq.;
G. I, το, 1 seq.; Kh. I, 4, 1 seq.; H. I, 1, 2seq.;
Ap. 10, 1 seq.
b. The skin, the girdle, and the staff belonging to the
different castes. «8. II, 1, 1 seq. 15 seq.; II, 13;
A. I, 19, 10 seq.; P. II, 5, 16 seq. ; G. II, το,
8 seq.; H.1, 1, 173 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, το, 15 seq.; Kh. II,
4,7 seq-; H. I, 1, 5 seq.; 3, 14 8eq.; Ap. το,
5 564.
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, 2; 4; 5; G.
11, το, 34. 42 seq.; Kh. II, 4, 19. 25 seq.; H. I,
5, 10; 7, I seq. 15 seq.; 8, 2. 8 seq.; Ap. 11,
22 seq. ,
e. The βάν, S. II, 5 § Sea A. I, 21, § seq.; 22, 29;
P. II, 3, 3 seq.; G. II, 10, 38 seq.; Kh. Il, 4,
20 seq.; H. I, 6, 6 segs Ap: 11, 8 seq.
f. The study of the Veda. S. II, 7 seq.; IV, 8; A. I,
22, 12 seq.; III, 5, 10 seq.; P. III, 16; Kh. III, 2,
22 seq.; H. I, 8, 16.
8. Daily recitation of Vedic texts (svadhy4ya). S. I, 4;
A. ΠῚ, 2-4.
h. Secret doctrines and special observances connected
with them. S$. II, 11-12; VI, 1-6; G. III, 1-2;
Kh. II, 5.
i. The opening of the annual course of study (Up4ka-
rana). S. IV, 5; A. ILL, 5; P. Il, 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 cere-
mony. δ. IV, 6. 9-10 (comp. VI, 5. 6); A. ΠΙ, 5,
13. 19 seq. (comp. III, 4); P. II, 11, 10 seq.; 12;
G. Il, 3, 14 8eq.; Kh. III, 2, 26 seq.; H. II, 18,
8 seq.; Ap. 8, 1. Ἄ
1. Interruptions of study. 48. ΓΝ, 7; A. ΤΡ, 4, 17 seq.;
P. Il, τα; 6. 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, το.
n. The bath taken at the end of studentship (SamAvartana).
S. Il, 1; A. II, 8; 9; P. II, 6; 8; 6. III, 4, 7
seq.; Kh. III, 1; H. I, 9 seq.; Ap. 12-13, 2.
21. Rules of conduct for a Snftaka. S. IV, 11-12; A. III, 9, 6
P. II, 7; G. III, 5; Kh. ΠῚ, 1, 33 seq.
22. House-building. 4. III, 2 seq.; A. II, 7 seq. ; _P. Il, 4 seq.;
G. IV, 7; Kh. IV, a, 6 seq.; H. 1, 27-28; Ap. 17.
304 SYNOPTICAL SURVEY OF THE
a. Election of the ground. A.U, 7 seq.; G. IV, 7, 1 seq.;
Kh. IV, 2, 6 seq.
Ὁ. Entering the new house. S. III, 4; A. I, 9, 9; P.
ΠῚ, 4, § 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. IT, 5-7; A. II, 10, 1 seq.; H. I, 29.
23. Ploughing. S. IV, 13; A. II, 10, 3.4; P. Il, 13; G. IV,
4, 27 Seq.
24. Partaking of the first-fruits (Agrayana). S. III, 8; A.Il, 2,
4 seq.; P. III, 1; G. HI, 8, 9 seq.; Kh. ILI, 3, 16 seq. ;
Ap. 19, 6 seq.
25. Sacrifice to Sita. P. II, 17; comp. G. IV, 4, 29.
26. Ceremonies referring to cattle (comp. also the Asvayuga sacri-
fice, below, No. 30).
a. The driving out of the cows, and other rites referring
to the cows. S. III, 9; A. II, το, 5 seq.; G. III,
6; Kh. III, 1, 45 seq.; H.I, 18.
b. Making marks on the cattle. S. III, το.
c. The Vrishotsarga. S. WI, 11; P. III, 9.
d. The S@ilagava (‘spit-ox’ offered to Rudra). A. IV,
8; P. III, 8; H. II, 8-9; Ap. 19, 13-20, 19.
a. Distribution of Palfsa leaves. P. III, 8, 11;
H. U, 9, 1 seq.; Ap. 20, 5 seq.
B. Sacrifice to Kshetrapati. H. II, 9, 8 seq.;
Ap. 20, 12 seq.
27. The Xaitra offerings. S.1V, 19.
28. The Srfvana 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.
II, 16; Ap. 18, 5-19, 2.
29. The Praush/hapada sacrifice. P. II, 15.
30. The Asvayuga sacrifice. S. IV, 16; A. 11, 2, 1-3; P. II,
16; Ὁ. III, 8, 1 seq. ; Kh. III, 3, 1 seq.
31. The rites of the Agrah4yant (concluding ceremonies of the
rites devoted to the Serpents). S. IV, 17. 18; A. Il, 3;
P. Ill, 2; G. III, 9 (comp. IV, 8, 1); Kh. IU, 3, 6 seq. ;
H.W, 17; Ap. 19, 3 seq. 8 seq.
32. The Ash/akas. S. III, 12-14; A. II, 4, 5; P. Ill, 3; G.
CONTENTS OF THE GRIHYA-SOTRAS. 305
III, ro seq. ; Kh. III, 3, 28 seq.; H. II, 14 seq. ; Ap. 21,
10 866.
a. The first Ashfak4. S. III, 12, 2 seq.; P. III, 3, 4;
G. III, το, 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, το, 18-IV, 1; Kh, I],
4,1 seq.
c. The third Ash/aka. S, III, 14; G. IV, 4, 17 seq. ;
Kh. III, 3, 32 seq.
ἃ. The Anvash/akya ceremony. S. III, 13, 7; A. I, 53
P, III, 3, 10; G. IV, 2.3; Kh. Ill, 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, g.
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. Il, 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 Brahinawan, S. IV, 1, 2 seq.; A. II, 5,
10 seq. ; JV, 4, 2 seq.; G.IV, 2, 33 seq.; H. I, το,
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 Sraddha. S. IV, 2 (comp. A. IV, 7,
1); P. III, 10, go seq.
ἃ. The Sapindikarana. S.IV, 3; V, 9 (comp. P. III,
10, 51).
e. The Abhyudayika Sriddha. S. IV, 4, comp. A. IJ,
5, 13; IV, 7, 1; G. IV, 3, 35.
35. The Arghya reception (comp. Argha at the wedding, above,
9, i). S. I, 1g-17; A. I, 24; P. 1, 33 G. IV, 10; Kh.
IV, 4, 5 seq.; H. I, τα, 7 seq.; 13; 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, 4; 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.
Ὁ. The cow offered to the guest. S. II, 15, 1 seq.; 16,
I; A. I, 24, 30 seq.; P. I, 3, 26 seq.; G. IV, To,
18 seq.; Kh. IV, 17 seq.; H. I, 13, 10 seq.; Ap.
13, 16 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. ΠῚ, 6, τ seq.; Ap. 8, 4.
a. Rites for procuring success and averting evil in dis-
putes 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.
. 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. ΠΙ, 11.
. Going out and begging. Ap. 22, 13 seq.
. Formulas to be pronounced on receiving gifts. P. III,
15, 22 866.
g. Crossing a river. S.IV, 14.
h. Formulas to be pronounced at cross-roads and other
different places. P. ΠῚ, 15, 7 seq.; H. 1, τό,
8 seq.
. Rites referring to battles. A. ΠῚ, 12.
k. Rites in order that friends may not be estranged and
servants may not run away. P. III, 7; H.I, 13,
19-14, 5; Ap. 23, 6. 7.
1. Rite when first seca the new moon. H. I, 16, 1.
τα, 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
[9]
mo
me
31.
38.
39.
40.
41.
42.
43.
44.
CONTENTS OF THE GRIHYA-SOTRAS. 307
sick child. P. I, 16, 24 seq. ; for a ee 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; 5-6; 8; 10;
11; A. IIL, 6, 5-7, 2; 7,7; 10, 9 seq.; G. III, 3,
830 seq.; Kh. II, 5, 35 seq.; H. 1, τό, 2 seq.
14 seq.—chap. 17, 6; Ap. 8, 5 seq.; 9, 2 seq.; 23,
9 Seq.
MISCELLANEOUS MATTER.
Qualities of a Brahmaza on whom gifts should be bestowed.
S.I, 2.
The choosing of priests for officiating at a sacrifice. A.I, 23.
The Kaitya sacrifice. A.I, 12, 1 seq. (comp. Par. III, αἰ,
10 seq.).
The Dhanvantari sacrifice. A. I, 12, 7.
Consecration of ponds. S. V, 2.
Consecration of gardens. SS. V, 3.
Sandhy4 or twilight devotion. 45. II, 9; A. IH, 7, 3 seq.
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.
Digitized by Google
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-Paribhash4-sdtras. These Sdtras
give some general information about the performance of
sacrifices, and may prove useful to the students both of the
Srauta and the Grthya 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 paribhasha was understood in India,
we may see from a passage in the Sisupalavadha XVI, 80:
Paritak pramitakshardpi sarvam Ὁ
vishayam praptavati gata pratisht4m
na khalu pratihanyate kutaskit
paribhasheva gartyast 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 Sitra 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 men-
tioned 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 Trishéubh; 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 Paribha-
shas or general instructions must have been laid down
212 ἈΡΑΒΤΑΜΒΑ 5 YAGNA-PARIBHASHA-SOTRAS,
before the whole work was carried out. The same applies
to other Paribhdsh4s, such as those of the metrical Sdtras,
but I feel more doubtful as to the Paribh4shds in the gram-
matical Sdtras of Pazini. To judge from the Paribhaé-
shendusekhara, it would seem that the Paribhash4-sidtras
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 con-
siderable light on the workmanship of Pawini’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 Sftras in performing a
sacrifice as the grammatical paribhashds are in carrying
out the grammatical rules of Pazini.
The Apastamba-sfitras for which our Paribhd4sh4s are
intended are said to have comprised thirty Prasnas (see
Burnell, Catalogue, p. 19, and p. xxix in Professor Olden-
berg’s Introduction). Burnell mentions that sometimes
two Prasnas, treating of the Paitrimedhika 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 Prayogaratnamalé (see Burnell, Classified
Index, I, p. 17a), the Paribhash4-sitras formed part of the
twenty-fourth Prasna (aturvimse tatak prasne nyayapra-
INTRODUCTION. 313
varahautrakam). Here Nydya in the sense of method,
way, plan, seems to stand for Paribhasha. Another name
is SAmanya-sdtra (see Burnell, Classified Index, p. 15b,
where it is mentioned as ὃ 4 of Prasna XXIV). Kaundappé-
karya himsclf, who is said to have been minister of Vira-
bhipati, the son of the famous king Bukka of Vigayanagara,
begins his work with a paribhash4-parit#kheda.
I published a German translation of these Sdtras 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 Ὁ, now 308, is described in Professor
Eggeling’s Catalogue of the Sanskrit MSS. in the Library
of the India Office, vol. i, p. 58 Ὁ. It is written in Devana-
gari, contains thirty leaves, and is called at the end iti
Srikapardina bhashye uddhvitasdram paribh4shApafalam.
MS. 259, now 309, contains twenty-seven leaves in Devana-
gari, and is called at the end iti Kapardisvimi-bh4shye
paribhashapa/alam. 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 Paribh4sha-
pafalam. 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 Azdappi//ai, and that talavrinda
or talavvznta is a translation of the Tamil panai-kk4/u,
a very common name for villages among palmyra trees
(panai = palmyra, k4¢u = forest).
While preparing my new translation for the Press, I
received a printed edition of the text and commentary
published by ‘Sri Satyavratasimasramibha¢fasarya in his
valuable Journal, the Usha, beginning in the eighth fasci-
culus. 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
YAGNA-PARIBHASHA-SUTRAS.
GENERAL RULES OF THE SACRIFICE.
Sotra 1.
We shall explain the sacrifice.
Commentary.
Yaga, sacrifice, is an act by which we surrender some-
thing for the sake of the gods. Such an act must rest on
a sacred authority (4gama), and serve for man’s salvation
(sreyosrtha). The nature of the gift is of less importance.
It may be purod4sa, cake; £aru, 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.
Sotra 11.
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 vara, 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 S4nkidy ana-sitras, I, 1, 3, also
316 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS.
the Vaisya is mentioned by himself. In KA4tydyana’s
Sitras, however, no such distinction is made, and we read,
I, 6, Brahmaza-raganya-vaisy4nim srutek. Women,
if properly married, are allowed to participate in sacrifices,
but no one is allowed to be accompanied by a Sadr
woman, even though she be his wife. Properly a Brah-
maza 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 ITI, 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 Sfdras occurs in the Atharva-veda,
XIX, 62, &c., and in most of the Brahmavas. In the
Satapatha Brahmaza we read of the four castes, Brah-
mana, Raganya, Vaisya, and Siddra, and we are told
that none of them vomits the Soma. KA&tydyana 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 Rathakd4ra, who is admitted to the Agnyadhana,
&c. This name means chariot-maker, but Apadeva, in
his Mim4ms4-nyAya-prak4sa, 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 Katy4yana-sitras, makes the same
remark. See also Weber, Ind. Stud. X, 12 seq. These
Saudhanvanas, often identified with the Azbhus, are
evidently the followers of Brzbu, mentioned RV. VI, 45,
41; 33, and wrongly called Brzdhu in Manu X, 107; see
M. M., Hist. of A. 5. 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 M4hishya and a Karani. A
MA4hishya is the son of a Kshatriya and a Vaisy4,
sOTRAS III, Iv. 317
a Karazi 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 Nish4da-
sthapati, a Nishada chieftain. If it meant a chieftain of
Nishadas, 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 Brahmaf§rin, a student, may
perform. The case thus provided for is, yo brahmaéari
striyam upey4t, sa gardabham pasum 4labheta.
As these sacrificers are not upanita, and therefore
without the sacred fires, their sacrifices have to be per-
formed with ordinary fires, and the sacrificial offerings,
the purod4sas, are not cooked in kapalas, jars, but on
the earth, while the avaddnas (cuttings), heart, tongue,
&c., are sacrificed in water, and not in fire. 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 KAtyAyana, I, 1, 7, stri 4viseshat.
Sotra IIT.
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 Rzg-veda, the Yagur-veda, the Sama-
veda (is the sacrifice prescribed).
418 APASTAMBA’S YAGNA-PARIBHASHA-SUTRAS.
Sotra V.
The Darsa-pirzam4sau, the new and full-
moon sacrifices, are prescribed by the Azg-veda
and the Yagur-veda.
Sotra VI.
The Agnihotra is prescribed by the Yagur-veda.
Sotra VII.
The Agnishéoma is prescribed by all.
Commentary.
By saying all, the Atharva-veda is supposed to be in-
cluded, at least according to one commentator.
The Agnishfoma requires sixteen priests, the Pasu
sacrifices six, the KAaturm4syas five, the Darsa-ptirza-
mAsas four.
Sorra VIII.
With the Azg-veda and S&ma-veda the per-
formance takes place with a loud voice (ué&aiA).
Commentary.
Even lines of the Yagur-veda, if they are contained in
the Rig-veda and Sama-veda, would have to be pronounced
with a loud voice. Certain mantras, however, are excepted,
viz, the gapa, abhimantramza, and anumantramsa-
mantras.
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 Aig-veda or Sama-veda
sOTRAS Υ- ΧΙ]. 419
occur in the Yagur-veda, they also have to be murmured.
See Katy. I, 3, 10.
Sotra Χ.
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 (A4sruta) is om sravaya; the reply (praty4sruta)
is astu srausha¢!; the choosing of priests (pravara) is
agnir devo hot4; a dialogue (samvada) is brahman
prokshishya4mi, om proksha; a command (sampresha)
is prokshazir A4sadaya.
Sotrra 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 be-
tween high tone (krush¢a) and the murmuring (upAmsu).
Another distinguishes three high tones, the krush#a (also
called tara or krau#ka), 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 Agyabhagas (such as the Agya-por-
tions at the Darsa-pdrzamAsa), 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.
420 APASTAMBA'S YAGNA-PARIBHASHA-SOTRAS.
Commentary.
The pronunciation is loud, u##aik, 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.
Sotra XIII.
Before the Svish¢akrvzt (at the Darsa-pdraza-
m4sa) 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 (krushZa) voice’.
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 Udg4trz-priest with the Sama-veda.
1 See on this, Rig-veda Pratisakhya 13, 17; Asval. I, 5, 273
Sankh. I, 14; Hillebrandt, 1. c. p. 103.
SOTRAS XIII-XXIL 321
Sotra 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.
Sétra 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,
Sttra XXI.
The priestly office (artvigya) belongs to the
Brahmaaas.
Commentary.
Sacrifices may be performed for Kshatriyas, Vaisyas,
and, in certain cases, even for others, but never by any
but Brahmasas. 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.
Soétra XXII.
For all sacrifices the fires are laid once.
Commentary.
The sacrificial fires have to be arranged for the first time
[39] Y
222 ἈΡΑΒΤΑΜΒΑ 5 YAGNA-PARIBHASHA-SOTRAS.
by a peculiar ceremony, called the Ασηγδάπᾶπα. They
are generally three (Tret4), the GArhapatya, the father ;
the Dakshima, the son; and the Ahavaniya, the grand-
son. The first laying of the Garhapatya fire-altar takes
place in spring for a Brahmaza, 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
navanitavikaradravyagatiyavakanak 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, ghritam manushy4z4m, ayutam
pitr?zaim, navanitam garbhaz4m, ‘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 (m4hisha), 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 συμ has been elsewhere employed, let it
be done with a ladle (sruva).
Commentary.
The guha is a sru&, a spoon, the sruva, a ladle.
Sotra XXVII.
The offering is made in the Ahavantya fire.
Sotra XXVIII.
The sacrificial vessels are kept from the first lay-
ing 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.
Sotra X XIX.
At every sacrifice these vessels are to be purified.
Sotra XXX.
The rule for the sacrifice are the Mantras and
Brahmazas.
Stra XXXI.
The name Veda belongs both to the Mantras
and Brahmamas.
Υ 2
424 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS.
Sotra XXXII.
The Brahmazas are the precepts for the sacrifice.
Sotra XXXIII.
The rest of the Brahmama, that which does not
contain precepts, consists of explanations, i.e. re-
proof, praise, stories, and traditions.
Commentary.
It is difficult to find words corresponding to technical
terms in Sanskrit. ArthavAda, which I have translated by
explanation, means not only the telling of the meaning, but
likewise the telling of the object; parakyrzti, 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-mimamsa. Satyavrata begins a new
Sdtra with ‘ reproof’ (nind 4).
Sétra XXXIV.
All the rest are Mantras.
Stra XXXV.
But passages which are not handed down, are not
to be classed as Mantras, as, for instance, the pra-
vara, the words used in choosing priests, divine or
human; dha, substitution of one word for another ;
and ndmadheya-grahama, 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 Stra IX. Those passages naturally vary in each
sacrifice. With regard to the names a distinction is made
SOTRAS XXXII-XXXIX. 325
between the g4rhyam n4ma, the domestic name of a
person, such as Yag#asarman, and the astrological name,
such as Rauhiaza, derived from the star Rohizti.
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 recita-
tion of Mantras.
Sttra XXXVII.
The prohibition of reciting Mantras in the Sv4-
dhy4ya does not apply to the sacrifice, because there
is then a different object.
Commentary.
Svadhy4ya, 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.
Sétra X XXVIII.
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.
226 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS.
Commentary.
If a rule is given, such as trik prokshati, he sprinkles
thrice, the mantra which accompanies the act, is recited
once only. Again in the case of acts that require repeti-
tions, such as rubbing, pounding, &c., the hymns are recited
once only, : :
Sotra 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.
Sora XLI.
In case of a journey, however, one hymn is used
till the object (of the journey) has been accom-
plished.
Commentary.
I read pray4me tu-4-arthanirvritted. 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 asamnipatin. 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 Havish-
kvzt, Adhrigu, Puronuvaky4,and Manot4 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 ‘Daivy4s samit4ra,’
&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.
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.
228 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 dh4r4, pouring out of Soma, the
beginning of the mantra and the act takes place at
the same time.
Sotra 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 pratika,
if it is meant for one verse, for three verses, or for a whole
hymn. According to Asvaldyana, 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.
Sotra XLVIII.
One should know that with the beginning of a
following mantra, the former mantra is finished.
Sotra XLIX.
In the case of Hotr4 and Y4gam4Ana-mantras,
an aggregation takes place.
Commentary.
Hotras are mantras recited by the Hotvr#-priest,
Yagamands 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 Yagy4s and AnuvAakyéAs 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 LIT.
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 Ayur-
vedic extract, quoted in the Dhirtasv4mi-bh4shyafika
(MS. E.1.H. 531, p. 3°), as
210 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS.
sy4m4lamla fa nishpatra kshiri#i tvaki m4msalA, slesh-
mala vamani valli somakhy4 £A4gabhoganam. ‘ 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.
Sotra LIII.
If one has performed an offering to Rudra, to the
R&akshasas, to Nirvzti, or to the Pitzzs, 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.
Sétra LIV.
All priestly performances take place on the north-
ern side of the Vih4ra.
Commentary.
Uttarata-upaf4rah has to be taken as a compound.
Vihara is explained as vihriyantesgnayah patrani ka
yasmin dese, i.e. the sacrificial ground. Upaara is
explained as adhvaryvadinam samékarah, and this samara,
according to Katyayana I, 3, 42, is the path between the
KA4tv4la and Utkara, the Utkara being on the west, the
praitas on the east of the Vihdra. KaAtydyana I, 8, 26,
expresses the same rule by uttarata-upakdro yagiah,
the vihara being the place where the yag#a takes place.
sOTRAS LIII-Lx. 331
Stra LV.
The priest should never turn away from the fire,
i.e. should never turn his back on the altar.
Sotra LVI.
Nor from the Vih4ra.
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 side-
ways 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#opavi-
tin), 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
322 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS.
under the left arm (ργάξί πᾶν εἶπ), and turning
towards the left.
Sodtra 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.
Sotra LXIII.
Let a man sacrifice with the Am4vAsy4 sacrifice
at the time of the Am4v4sy4, new moon.
Commentary.
Am4a-visy4 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 Sftra am4vasy4 is used in the sense both of new
moon and new-moon sacrifice.
Sotra LXIV.
And let a man sacrifice with the Paurzam4sy4
sacrifice at the time of the PaurzamAst, full moon,
thus it is said.
Commentary.
Here the full moon is called paurzamAsi, the sacrifice
paurzamasya. Satyavrata joins the two Sitras in one,
and leaves out yageteti, which may have belonged to the
commentary.
SOTRAS LXI-LXV. 333
Sétra 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 (paurzam4s?) 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 paurmamast. If there-
fore the moon is full on the afternoon, the evening, or the
twilight of one day, that day should be observed as a fast-
day, 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 pa-
dam asmin sitra idanim anvayam na labhate prayo-
ganabhavat. Purast4d, before, may, however, mean
before the second day, on which the real sacrifice takes
place, and the commentator mentions purastat-paurza-
msi as a name of the Aaturdast-yukté, i.e. the full
moon beginning on the fourteenth day. The same kind of
full moon is also called Anumati, POrv4-paurzamAsi,
and Sandhy4-paur#zam Asi, while that which takes place
on the pratipad, the first day of the lunar phase, is called
Rak4, Uttar4-paurzam4si, Astamitodita, and Svak-
poarita.
Corresponding to these two kinds of PaurzamAst there
are also two kinds of AmAvasy4. That which falls on the
fourteenth day is called POrva-amav4sy4, or Sinivali,
the ἕνη καὶ νέα; that which falls on the pratipad, the first
day of the new phase, is called Kuh, Uttara-amavasy4,
Svoyukta. See also Ait.-Brahm. II, 4; Nir. XI, 31-32.
224 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS.
Sotra LXVI.
Or the day when one says, To-morrow it will be
full.
; Commentary. ν᾿
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,
upavasa, consists in abstaining from meat and from mai-
thuna, 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 Καὶ 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 kharvika, also kshin4. Or, if on the
sixteenth day, the full moon takes place before noon, that
also is called kharvika paurzamAsi. In that case absti-
nence or fasting takes place on the sixteenth day (tasyam
shodaseshany upavasak). Both paurzamiasis are also called
sadyaskala.
Sotra LXVIII.
Let a man observe: that new-moon day (amé-
vAsy4) as a day of abstinence, on which the moon is
not seen.
Commentary.
This Sdtra has to be connected with Satra 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 Καὶ ἀμ.
We should read am4vdsy4m.
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 Siniv4li, Satyavrata reads svo
yukta iti νὰ instead of svo na drash/ara iti va. Dra-
sh74rak should be explained as tkshitAra4, ‘ they will not
see it.’ There is much difference of opinion on this subject
among different Sakhas, SQtrakéras, and their com-
mentators ; see Taitt. Samh. III, 4, 9; Weber, Ind. Stud.,
V, p. 228.
Sotra LXX.
The principal acts (pradh4na), 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-pQrzam4sa; vidhan4ni as
angani. Kapardisvamin’s commentary also explains
vidhan4ni as the angAni of a pradhanam; pradha-
nam as pirzamasa, ἅς. It would therefore mean that
such ceremonies as the 4gneya (ashfa-kapala), 4gni-
shomiya (ekAdasa-kapala), and up4msu, which form the
pradhanas of the Darsapfrmzam§sa, retain through-
out the same vidhdnas or angas as prescribed in one
Prakaraaa, viz. the DarsapOrmamasa. 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).
426 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS,
Commentary.
Here the rules (vidhis) are again the Afgas, which
belong to a sacrifice, as the members belong to the body.
Sétra LXXII.
If no special instruction is given (in the Sruti),
the acts are general.
Sotra LXXIII.
If a special instruction is given, they are re-
stricted.
Commentary.
Nirdesa is explained as visesha-sruti, and the mean-
ing 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 Paryagnikara#a, the
Pray4gas, &c. Special instructions are when it is said:
payas4 maitravaruzam sriz4ti, 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 Ekadasa-
kapala for Agni-Shomau, and the Upamsu-
y4ga (the muttered offering of butter), form the
principal acts at the PaurzamAsf, the full moon.
Commentary.
The Ash#4-kap4la is the cake baked in eight cups,
the Ekddasa-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.
The Ash/4-kap4la for Agni, the Ekddasa-
kapala 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.
Soétra LXXVII.
In the case of one who sacrifices with Soma, the
second principal act is the SAamnayya (both at the
full-moon and new-moon sacrifices).
Commentary.
The SAmnAyya isa 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.
Sotra LX XVIII.
In the case of a Brahmaza, who does not sacri-
fice with Soma, the Agnishomtya cake is omitted.
Commentary.
This rule does not seem to be accepted by all schools.
It is not found in KAtyAyana, and Hirazyakesin observes:
N4somayégino brahmazasy4gnishomityah purodaso vidyata
ity ekeshdm. See Hillebrandt, 1. c. p. iii.
Sodtra LXXIX.
Without distinction of caste, the Aindragna
offering is omitted for one who offers the Sam-
nayya.
Commentary.
Even though he be not a Somay4gin, says the com-
mentary.
1 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] Ζ
428 APASTAMBA’S YAGHA-PARIBHASHA-SOTRAS.
This whole matter is summed up in Kapardin’s com-
mentary: AmAavdsy4y4m asomayagina aindragna-sam-
nayyayor vikalpak. Paurzamasy4m tv asomayagino brah-
manasyAgnishomiyay4gabhavak. Tadrahit4épi paurzamasi
purushartham sddhayati. Tatra dvayor eva hi yagayok
paurzamasisabdavakyatvam asti, pratyekam namayogat.
Tasméd agnishomiyay4garahitév evetarau purushartham
sddhayatak.
Sodtra LXXX.
The Pitvz-yagéa, the sacrifice to the fathers, is
not Anga (auxiliary) because its own time is pre-
scribed.
Commentary.
The text should be pitriyag#iak svak4lavidh4n4d anangak
syAt. This sacrifice for the Manes, called also the Pinda-
pitrzyagé#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 Darsa-
pirzamasa sacrifice.
Commentary.
This refers to such passages from the Brahmamas as:
There are four great sacrifices, the Agnihotram, the
Darsapirnvamdsau, the AAaturm4sy4ni, and the Pinda-
pitrzyagtah.
Sétra LX XXII.
Also, because, when the Am4vAsyéA 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 Sdtra forms sometimes part of the preceding
Sfitra, and would then refer to the Pitriyag#a only.
Stra LXXXIV.
A principal act is what has its own name, and is
prescribed with special reference to place, time, and
performer.
Commentary.
This Sfitra is sometimes divided into two; the first, dese
kale kartariti nirdisyate, the second, asvasabdam γαῖ.
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
sangam, a principal act with auxiliary members.
Sotra LXXXV.
The Darvi-homa (libation from a ladle) stands
by itself.
Commentary.
Aptrva is explained by the commentator, not in its
usual sense of miraculous, but as not being subject to the
former regulations.
Sodtra LXXXVI.
They are ordered by the word guhoti, he pours
out.
Soétra LXXXVII.
They are offered with the word Svaha.
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 Sitra XCII. The
guhoti acts consist in pouring melted butter into the fire
of the Ahavaniya altar, which is so called because “ἃ μᾶ-
yantessminn 4hutayak kshipyanta iti.’
Sétra LX XXVIII.
Taking (the butter) once.
Sttra LX XXIX.
Or, if there are several Ahutis, taking (the butter)
for each Ahuti.
Sétra 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.
Sotra 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 samidhav 4dadhyéAt, 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.
Sotra XCIITI.
If it is distinctly stated, it is done in a different
way.
SOTRAS LXXXVIII-XCVII. 341
Commentary.
The vidhi, contained in Sdtra 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.
The Asruta and PratyAsruta, the YagyA and
Anuvaky4, the Upastaraza and Abhigh4raza,
with the slicings, the Katurgvzhita also, and the
Vasha/kéra constitute the Darvi-homas.
Commentary.
The Asruta is ἃ srdvaya; the PratyAsruta, astu
Sraushat; Anuvaky@ and Y4gy4 are verses, the first
inviting the deity, the second accompanying the sacrifice.
Whenever vegetable, animal, or sAmndyya offerings have
to be sliced, upastaraza, spreading, and abhigh4araza,
sprinkling with fat, take place. With 4gya offerings
there is Katurgrzhita (taking four times), and the
Vasharkdara.
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¢k4ra consists in the word VashaéZ, to be
uttered by the Hotrz-priest. The five sacrificial interjections
are, sv4h4, srausha/, vaushays, vashaZ, and svadhé.
Sttra XCVII.
With the Grahas the act should be made to
coincide with the Upayama.
242 ἈΡΑΒΤΑΜΒΑ 5 YAGNA-PARIBHASHA-SOTRAS,
Commentary.
Grahas are offerings of Soma, and likewise the vessels
(éamasa) 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 (dh4r4m sravayet).
Sotra XCVIII.
With the Ish¢ak4s, the act should be made to
coincide with the words tay4 deva tena.
Commentary.
When the different ish#ak4s or bricks are placed to-
gether for building an altar, &c., the act itself begins with
the first and ends with the last words of the accompanying
verse.
Stra XCIX.
When there is a number of Puroddsas, one
should slice off one after another, saying for each
portion vy4vartadhvam (separate) !
Commentary.
Purodisa is a cake made of meal (pakvaz pishtapindah),
different from aru, which is more of a pulse consisting of
grains of rice or barley, and clarified butter (ghrétatandulo-
bhayatmakam). This purod4sa cake has to be divided
for presentation to different deities. If there are more
than two deities, the plural vyavartadhvam, 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, avaddna, is said to be about a thumb’s
breadth. In the case of sAmndyya, the mixture of sour
and sweet milk, a kind of coagulated sour milk, each por-
tion 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
Katy4ayana I, 9, 7.
Sotra CI.
For these two last portions he makes the indi-
cation 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 which-
ever portion he likes to one or the other god. The com-
mentary says, svayam eva idam asy4 iti sankalpayet.
Sotrra CII.
When there is a number of Xarus and Puro-
d&sas, one separates what belongs to the Xarus
and what belongs to the Purod4sas, before the
strewing. 4
Oommen tary °
Prag adhivapan4t, before the strewing, is explained
by prag adhivapan&rthakrvishv4ginad4nat, before
one takes the black skin which is used for the strewing.
Stra CITI.
One then marks the two (the materials for the
Karus and the Purod@4sas) according to the deities
(for whom they are intended).
Sétra 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,
AgneA&, is for Agni, ἄς. Thus we read with regard to
the offerings intended for certain gods and goddesses:
idam DhAtur, idam Anumatyd, ἀκα νά Sinivalyad,
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 Xarus
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 AgneéJ, Savitu,
Pashazo, Marutam, Dy4vaprithivyod, &c.
Sotra CVI.
At the time when the Kap4las 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 dhrésh¢ir
asi. Kap4las are the jars in which the rice is cooked.
Stra CVII.
The verse is adapted and changed to dhruvo ssi.
Commentary.
Samn4&ma means the same as (ha, i.e. the modification
of a verse so as to adapt it to the object for which it is
used. In our case, £aru, being a masculine, dhrishféi, 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 tamzdulas 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.
Sodtra CX.
Without taking the £aru (out of the 51} 81) one
puts it down.
Sétra CXI.
At the Darsa-pdrzamAsa 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.
Sotra CXII.
At the Ish¢i and Pasubandha sacrifices there
are seventeen SAmidhents, when they are so
handed down.
Sétra 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 anuvakyé).
Sotra CXIV.
The Darsa-pfirzamAsa sacrifice is the Prakrzti
or norm for all 15 ἢ 215.
246 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS,
Commentary.
The SAtras, in describing the performance of certain
sacrifices, treat some of them in full detail. These are
called prakr7ti. Prakriyante:smin dharma iti prakarazam
prakritiz. 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 de-
scribed in which they differ from their prakr#ti. A sacri-
fice which is a vikrzti, 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 Brahmazas and Sftras. It must not
be supposed that the sacrifices which serve as prakriti,
are therefore historically the most ancient.
Sdrra CXV.
It is also the norm for the Agnishomtya Pasu,
the animal sacrifice for Agni-Shomau.
Sétra CXVI.
And this is the norm for the Savantya.
Sétra CXVII.
And the Savantya is the norm for the Aik4-
dasinas.
~Sotra CXVIII.
And the Aik4dasinas are the norm for the
Pasugazas.
Commentary.
The rules for the Pasugamas are therefore to be taken
over from the Aikadasinas, the Savaniya, the Agni-
shomiya-pasu, and the Darsa-pirzamA4sa, so far as
they have been modified in each particular case, and are
SOTRAS CXV—CXXII. - 247
finally determined by the rules of each Pasugaza, as, for
instance, the Aditya-pasu.
Sotra CXIX.
The Vaisvadeva is the norm for the Varuma-
pragh4sa, SAkamedha, and Sira.
Commentary.
The Vaisvadeva, beginning, like the Darsa-pirza-
m Asa, with an Agneya ash takap4la, takes certain rules
from the Darsa-pdrxzamAsa, and transfers these, together
with its own, as, for instance, the nine pray4gas, to the
Varuna-praghasa, &c.
Sotra CXX.
The Vaisvadevika Ekakapdla 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 Ekakapdlas. An ekaka-
pala cake is not divided.
Sotra CX XI.
The Vaisvadevt Amiksha 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-pidrza-
masa is the prakyiti or norm for all ishZis, then simi-
larity 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
448 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.
Sotra CXXIII.
Offerings for one deity are vik4ras of the
Agneya.
Commentary.
In the Darsa-pfrzamAsa, which is the prakrzti of the
ish¢is, the purodasa for Agni is meant for one deity.
Hence all offerings to one deity in the vikrtis follow the
general rules of the Agneya purodAsa, as described in
the Darsa-parzamAsa, for instance, the £aru for Sdrya,
the Dvadasa-kap4la for Savitri.
Sotra CXXIV.
Offerings for two deities are vika4ras of the
Agntshomftya.
Commentary.
They must, however, be vegetable offerings, because the
purodasa for Agni-Shomau is a vegetable offering. Asan
instance, the AgnAavaishzava EkAdasakapAla is quoted.
Agnishomtya has a short a, but the first a in 4gnavaish-
nava is long.
Sttra CX XV.
Offerings for many deities are vik4ras also of the
Aindragna.
Commentary.
The #a in bahudevatas ka is explained by the com-
mentary as intended to include the AgnAvaishzaya also.
Any offering intended for more than one deity may be con-
sidered 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 va of aindragnavikara
v4 a deeper meaning. Agni-Shomau, he says, consists of
four, Indragni 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.
Sodtra CX XVII.
An exception must be made in the case of the
gods of the prakvzti, as, for instance, the Aindra
purod4sa, the Saumya £aru.
Commentary.
The exception applies to cases where the offering in a
vikr#ti 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
Agnishomitya, 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 Ain-
dragna, the Saumya aru as a vikara of the Agni-
shomiya. The Somendra aru also, as its principal
deity is Soma, would follow the Agnishomtya, the
Indr4somitya purod4sa, as its principal deity is Indra,
would follow the Aindragna.
Sotrra 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 Prag4pati, 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.
S0tra CX XIX.
If there is contradiction with regard to the sub-
stance and the preparation of an offering, the sub-
stance prevails.
Commentary.
A purod4asa may be made of vrithi, 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.
Sétra CXXX.,
If there is contradiction with regard to the sub-
stance, the object prevails.
Commentary.
An example makes the meaning of this Sdtra quite clear.
Generally the y Apa 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 Prakriti sacrifice there is no Uha, modifi-
cation of the mantras.
Commentary.
Certain mantras of the Veda have to be slightly altered,
when their application varies. In the normal sacrifices, how-
ever, no such alteration takes place.
Sotra CXXXII.
In a Vikyrzti sacrifice modification takes place,
according to the sense, but not in an arthavada.
Commentary.
Some mantras remain the same in the Vikriti as in
the Prakyzti. 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 Sdrya in the Vikriti, then we
must place Sarya instead of Agni in the dedicatory
mantra.
Sotra CXXXITI.
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. ΑἹ] this
is expressed by the words paravakyasrava#at. VAkya
stands for pad4ni, words, such as are used in the nivapa-
mantra, &c. Some of these words are called samave-
tarth4ni, because they tell of something connected with
the performance of the sacrifice, as, for instance, Agnaye
gushfam 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.
252 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS.
According to Mawdana’s Trik4nda, the degrees of similarity
are to be determined in the following order:
Ka4ryai rfipais ἰδίῃ parmaiz kshiraik pushpaié phalair
api,
Gandhai rasai# sadrig 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.’
Sorra CXXXV.
If there is nothing very like, something a little
like may be substituted, only it must not be pro-
hibited.
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 m4shas, phase-
olus radiatus, because these mashas are expressly for-
bidden; for it is said, Ayag#iya vai mash4d&, ‘ Mashas
are not fit for sacrifice.’
Sérra 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 pdtika, is still called Soma. Thus, when in the course
of a sacrifice vrihi has once been replaced by nivAra, and
vrithi 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 nivara 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 be-
tween vrihi, rice, and yava, barley, and vrihi has been
chosen, and afterwards, as substitute for vrihi, nivdra,
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 nivaAra, must be retained. In most
of these cases, however, a certain penance also (praya-
skitta) is required.
Sotra CXXXVII.
If something is wanting in the measure, let him
finish with the rest.
Commentary.
If it is said that a puroddsa should be as large as a
horse’s hoof, and there is not quite so much left, yet what-
ever is left should be used to finish the offering.
Sttra CXXXVIII.
Substitution does not apply to the master, the
altar-fire, the deity, the word, the act, and a pro-
hibition.
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 mAshas, 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.
Sotra CXXXIX.
The Prakrvzti stops from three causes, from a
corollary, from a prohibition, and from loss of pur-
pose.
[30] 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 choosean Arsheya.’ Loss of purpose (arthalopa)
occurs, when peshaza, pounding, would refer to aru, a
pulse, that cannot be pounded, while grains can be.
Sotra CXL.
The AgnishZoma is the Prakvzti of the Ekaha
sacrifices.
Commentary.
The Ek4ha are sacrifices accomplished in one day.
Sotra CXLI.
The Dvadasdha is the Prakrzti of the Ahar-
gamas,
Commentary.
The Dvadasdha lasts twelve days and is a Soma sacri-
fice. It is either an Ahina or a Sattra. An Aharganza
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.
Sétra CXLII.
The Gavamayana is the Prakrzti of the Sam-
vatsarikas.
Commentary.
The Gavamayana lasts three years, and it is the type
of all Savatsarika sacrifices, whether they last one, two,
three or more years. They all belong to the class of
Sattras.
Sotra CXLIII.
Of the Nik4yi sacrifices the first serves as Pra-
krzti.
SOTRAS CXL-CXLVI. 355
Commentary.
Among the NikAyi sacrifices, lit. those which consist of
a number, all having the same name, but different rewards,
the first is the prakriti of the subsequent ones. The
commentator calls them sAdyaskra &c., and mentions as
the first the Agnish#oma. 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, Sho-
dasin, and AtirAtra, the fire is carried from the Aha-
vantya 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, men-
tioned in the preceding Sitra, and the object of the Satra
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 Agnishfoma. But I cannot quite
understand the argument of the commentator.
Sotra CXLVI.
This does not apply to the SAddyaskras, the
Vagapeya, the Shodasin, and the S4rasvata
Sattra.
Commentary.
With regard to the Shodasin and its vik4ra, the Vaga-
peya, 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 nagnis siyate).
Aa2
356 APASTAMBA'S YAGNA-PARIBHASHA-SOTRAS.
Sotra 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 (svatak
siddhatvat).
Sotra CXLVIII.
At the beginning of a special part of the sacri-
fice, 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 Sidtra,
saying kamayetety anuvartate. One should read
yagrangakamam, not yag#akamam, for the com-
mentary explains it by yag#4ngaphalasankalpakd.
Whether it was really intended that there should be a
special wish for each part or subsidiary act of a sacrifice
(yag#anga), is another question, but the commentator evi-
dently 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 DvA4dasaha, 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-pdrzam4sau; fifthly, the
Dakshayaza,a vikriti of the Darsa-pdirzamA4sau, the
Agrayana; sixthly, the Niridda-pasu, the animal
sacrifice. All these have to be performed as a sacred
SOTRAS CXLVII, CXLVIII. 457
duty, and without any view to special rewards. Thus we
read in VAsish¢ha :
Avasyam brahmazo:gnin Adadhita, darsapdrzamasAgra-
yaneshzikaturmasyapasusomais fa yageta, ‘A Brahmana
should without fail place his fires, and offer the Darsa-
pirvam4sa, the Agrayamneshti, the Katurm4syas,
the Pasu, and the Soma sacrifices,’
Harita says: Pakayag#an yagen nityam haviryag#ams
ka nityasak, Somams ka vidhipdrvena ya ikkked 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 aparimitanisreyasardpa-
moksha, 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 half-
month ;
‘ When the old grain has been consumed the (Agrayana)
Isha with new grain ; at the end of the (three) seasons the
(K4turmasya) sacrifices ; at the solstices an animal (sacri-
fice) ; at the end of the year Soma offerings ;
‘ A Brahmaza, who keeps sacred fires, shall, if he desires
to live long, not eat new grain or meat, without having
offered the (Agrayaza) Ishéi 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; Yaga. 1, 97, 124-125.
3 Katydyana, p. 34.
358 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS.
Seven Seven Seven
Pakasamsthas : Haviryag#asamsthas: Somasamsth4s:
(1) Ash/aké, (1) Agnyadheyam, (1) Agnish/omaf,
(2) Parvanam, (2) Agnihotram, (2) Atyagnishfomad,
(3) Sriddham, (3) Darsapfirzam4sau, (3) Ukthyas,
(4) Sravani, (4) XAturmasyani’, (4) Shodast *,
(5) Agrah4yant, (5) Agrayaneshif, (5) Vagapeyas,
(6) Kaitrt, (6) NirfidkapasubandhaA, (6) Atiratrah,
(7) Asvayugt. (7) Sautramazi. (7) Aptoryimad.
In a commentary on Dhirtasvamin’s Apastambasitra-
bhdshya (MS. E. I. H. 137) another list is given:
Pakayagvias ; Haviryagfas :
(τὴ Aup4&sanahomaf, Agnihotram,
(2) Vaisvadevam, § Darsapfirmam4sau,
(3) Parvazam, Agrayazam,
(4) Ashéaka, KAturmfsy4ni,
(5) Masisriddham, NirQd¢hapasubandhad,
(6) Sarpabali4, Sautramazt,
(7) fsanabali. Pindapitriyagiiah.
Somayagiias :
Agnish/omad,
Atyagnishfoma,
Ukthyaf,
Shodast,
Vagapeyah,
AtiratraA,
Aptory4mad.
This list is nearly the same as one given by Satyavrata
S4m4srami in the Usha. He gives, however, another list,
which is:
Seven Seven
Pakasamsthas : Havihsamsthis :
(1) Séyamhomak, §Agnyddheyam,
(2) Pratarhomas, § Agnihotram,
(3) Sthalipéka, Darsa-,
(4) Navayagiah, Paurnamasau,
(5) Vaisvadevam, Agrayana,
(6) Pitriyagiah, XAturm4sy4ni,
(7) Ashéaké. Pasubandha.
According to the substances offered,
Seven
Somasamsthis :
Agnish/omah,
Atyagnishfomas,
Ukthya&,
Shodast,
Vagapeyah,
AtiratraA,
Aptory4mad.
sacrifices are some-
1 Vaisvadevam parva, Varuzapraghasaf, sikamedhah.
* Agnishfoma, Ukthya, Atiratra, 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, tazdulA#, pish¢ani, phalikaraz4h,
purod4sak, odanak, yavaghh, prithukas, lagak, dhanak,
and aktavak. The animal substances are, paya#, dadhi,
agyam, Amiksh4, vaginam, ναρᾶ, tvakak, m4msam, lohitam,
and pasurasa’.
Sodtra 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 ish¢is 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.
If there are fewer acts and more Mantras, let him
perform and act with one mantra, those which re-
main are optional, as the materials for the sacrificial
post.
Commentary.
Kapardisvamin seems to have divided this Sftra into
three, the second being avasish/4 vikalparth44, 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.
Sétra 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 Dvikap&la sacrifice for the two Asvins,
the placing of the two kapalas 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 ishfak4s, 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 ishfak4s.
_ Sotra CLI.
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
Vikrzti, and not mentioned in the Prakyzti, should come
in at the end, that is, after those portions of the sacrifice
which are enjoined in the Prakriti.
Sotra CLIII.
The rule should stand on account of the fitness of
the Kumbht, a large pot, the Sdla, the spit for
boiling the heart, and the two Vap4srapants, the
spits for roasting the vapé.
Commentary.
Kumbhi is explained by srozyAadip4kasamartha
sOTRAS CLI-CLV. 361
brzhati sth4li; Sala by hr¢dayapakartha yash/ih,
and Vapasrapant by vapasrapaz4rthe yashfi dve.
The exact object of the Sftra is not quite clear. Pra-
bhutva 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 tan-
tram by tantrata or ekataé. 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.
Sotrra ΠΝ.
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
(gti), 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 modifica-
tion (vikara) of the Svish¢akrzt, the addresses
(nigama) of the deities should take place in the
YAgyA, 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 Svish¢fakvrit sacrifice of the Darsa-
pdrxzamAsa, which is the Prakr#ti, and should therefore
be taken over. Here again, because a reason is given, it is
262 APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS,
understood that the same reason would apply to other
portions of Svishtakrit also, such as the Dvir abhi-
ghdraza, which is to be retained in the Vanaspati
sacrifice,
Sttra CLVI.
The Anvérambhamtya or initiatory ceremony
does not take place in a Vikvzti, because the
Vikvztis would fall within the time of the Pra-
krzti, and the Anv4rambhamty4 has but one
object, namely (the initiation of) the Darsa-pdraa-
masa sacrifice.
Commentary.
‘The Anv4rambhanziyA ceremony has to be performed
by those who begin the Darsa-pQrgzamAsa sacrifice. It
has thus one object only, and is never enjoined for any other
cause. It is not therefore transferred to any Vikréti,
such as the Saurya ceremony, &c. The Darsa-pirna-
m Asa sacrifice having to be performed during the whole of
life, or during thirty years, the Vikr#tis 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.
Sotra CLVII.
Or (according to others) the Anv4érambhazty4
should take place (in the Vikvztis also), because the
time (of the Darsa-pfirzamésa) does not form an
essential part.
Commentary.
This Sdtra is not quite clear. It shows clearly enough
that, according to some authorities, the Anvarambhazitya
or initiatory ceremony of the Darsa-pdrzamAsa 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-piraamdasa 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 Prakr#ti sacrifice is not
tenable.
Sotra CLVIII.
And again, because there is difference in the
undertaking.
Commentary.
Arambha, the beginning, is explained as the determina-
tion to perform a certain sacrifice (darsaphrnamasabhyam
yakshya iti niskayapuraksarah sankalpa). The object of
the undertaking in the case of the Darsa-pdrzamésa
sacrifice, as the Prakriti, is simply svarga, in the
Vikritis it may be any kind of desire. Therefore the
Anvérambhaziya ceremony of the Darsa-pirza-
masas should be transferred to its Vikritis. This
seems to have been the opinion of the same authorities
who are referred to in SQtra 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 anvarambhantya-
bhavapakshasyaiva balavattvam 4#4ry4bhilashi-
tam iti many4mahe. The Anvadrambhaziyéa 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 Agnipraza-
yana, the fetching of the Ahavantya from the
Garhapatya fire). When the sacrifice is finished
464 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 con-
secrated (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 (agnisAdhyavihitakarmanu-
shz4nam; tasya tasya vihitasya karmavzo=nush//4nartham
garhapaty4dibhya 4havaniyadyagnim prazayet). The com-
mentator 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 (arazi), the other remains like ordinary
kitchen fire. See on Sam4rohana, Weber, Ind. Stud. IX,
Pp. 311; Asvalayana-Srauta-sitra III, 10, 4-5.
INDEX.
agni, the (sacrificial) fire, Stra 55, 92
(Ahavaniya fire), 138, 145, 1593
the (three) fires, 22.
agnipramayana, the fetching of the
Ahavaniya from the Garhapatya
fire, 159.
agnishfoma, the Agnishtoma, a Soma
sacrifice, 7, 140, 143°, 1443 P.
344.
agnihotra, the Agnihotra, the morn-
ing and evening Homa, 6, 91,
148° Ρ. 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: ee (anahga), 83 (sahga), 157°,
158°,
ahgahina, cripple, 2°,
atikram, to pass (the altar), 94.
atiratra, a Soma sacrifice, 144°; p.
344-
atyagnishzoma, p. 344.
atharvaveda, the Atharva-veda, 7°,
19°,
adhivapana, the strewing, 102, 105°.
adhisrapaza, cooking, 109.
adhisrapazamantra, the cooking verse
(gharmossi), 109.
adhrigu, the Adhrigu hymn (daivya4
samitarad, &c.), 43.
adhvaryu, the Adhvaryu priest, 18,
24.
anahga, not an Ahga, 80.
anadhyaya, prohibition of reciting,
37-
andmniata, not handed down, 35.
anirdesa, without special instruction,
72.
anumati, a kind of full moon, 65°.
anumantraza, the Anumantrana-
mantras, 8°,
anuy4ga,acertain auxiliary Homa,75°.
anuvaky&, Mantra used for invoca-
tion, 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.
apfrva, standing by itself, 85 ; what
has not been told before, 152.
aptoryama, p. 344.
apratishiddha, not prohibited, 135.
abhigh4rana, sprinkling with fat, 95.
abhimantraza, the Abhimantraza-
mantras, 8°.
amantra, not to beclassed as Mantras,
35-
amavasya, new moon, new-moon
day, 63, 65°, 68; new-moon
sacrifice, 63, 76.
amedhyapratimantraaa, conjuring of
unlucky omens, 40.
ayagdiya, 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, Ρ. 344-
ashrakapala, the cake baked in eight
cups (at the full-moon and new-
moon sacrifices), 74, 76.
266
asannipatin, not producing an imme-
diate effect, 42.
asamavet4rtha, words (of a Mantra)
not connected with the sacrifice,
133°.
asomay4gin, one who does not sacri-
fice with Soma, 76, 78.
astamitodita = raka, 65°,
astu=ayuta, 23°.
ahargana, 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 Vishzu,
124°, 125°
Agneya, intended for Agni, 74, 76,
123.
grayana, the Agrayaveshti, sacrifice
with the new grain, 148°; p.
344-
agrahayani, p. 344.
aghara, sprinkling of clarified butter,
46.
84, to bend (one’s knee), 92.
agya, melted butter, 23, 122°
Agyabhagau, the Agya-portions, 12.
Atmabhimarsana, rubbing oneself,
53.
Adipradishra, indicated by the first
words (Mantras), 47.
Adhana, 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.
ἄνδρ, to throw (the grains) in, 109.
Avritti, repetition, 43.
Avesht, to tie (ropes), 61.
&sruta, address, 10, 95.
asvayugi, Ρ. 344.
Asina, sitting, 92.
Shavantya, 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.
indr&asomiya, intended for Indra and
Soma, 127°,
ishtaka, brick (for building the altar,
&c.), 98, 151°.
APASTAMBA'’S YAGNA-PARIBHASHA-SOTRAS,
ishti=yag#a, sacrifice, 1°, 112, 113
(kamya ishrayab), 114, ‘1226,
123°
fsanabali, p. 344.
ishatsadrisa, a little like, 135.
ukthya, a Soma sacrifice, 1445; Ρ.
344.
ukdaid, with a loud voice, 8, 12°.
utkara, heap of rubbish, 54°.
uttama, highest tone, 11°,
uttara, successive, 145.
uttarata-upa#ara, on the northern
side of which the performances
take place, 54.
uttaravedi, the Soma altar, 144, 145°.
Uttara-amavasy4 = Kuhf, 65°,
Uttara-paurnamasi= R4k4, 65°.
utpavana, cleansing, 108,
utpG, to cleanse (the grains), 108.
udagapavarga, performed towardsthe
north, 59.
udagavritta, turning to the north
94.
udgatri, the Udgatri 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.
Apeyes, abstaining from meat, &c.,
6°,
upastarana, spreading of fat, 95.
upaspris (apaé), 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,
ekadevati, offering for one deity,123.
ekaprakarana, one (typical) perform-
ance, 70,
ekamantra, accompanied by one
Mantra, 38.
INDEX.
367
ekadasakap§la, cake baked in eleven
cups (at the full-moon and new-
moon sacrifices), 74, 76, 124°.
ek4ha, sacrifice accomplished in one
day, 140.
aikdasina, 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.
karnaroeant, precept for the sacri-
ice, 32.
karman, sacrifice, sacrificial act, 37,
38, 44, 45 (karmadi), 59 (daiva-
ni karm4ni), 138, 149, 150, 159.
kama, object, 147, 148.
kamay, to wish, 147.
sigs wishful, 113 (kamy4 ishta-
yas).
k§la, 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°.
sate, rile 22, 145, 147 (kratva-
40).
κγαϊυκᾶπια, object of the sacrifice,
147.
kraya, buying (of Soma), 52.
krushfa, sharp voice, high tone, 11°,
14.
krauf#éka, high tone, 11°,
kshiné =kharvik4, 67°.
kharvika, the Kharvik3 full moon,
67.
gavamayana, 142.
garhapatya, the Garhapatya fire (the
father), 22°.
garhya (naman), the domestic name,
c
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 be-
ginning on the fourteenth day,
65°.
Aandramas, moon, 65,
aru, 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.
darusthalt, vessel for boiling the
karu, 106°, (110).
AAturmisya, one of the seven Havir-
yag#as, 7°, 1485; p. 344.
Aatvala, a hole in the ground for the
sacrifices, 54°.
Aeshfiprithaktvanirvartin, to be car-
ried out by separate (repeated)
acts, 39.
Aaitri, p. 344.
Aodana, precept, 32, 86.
kbedana, cutting, 53.
gapa, the Gapa-mantras, 8°,
gatibheda, difference of the kind (of
animal), 154.
ginu, knee, 92.
guhf, spoon, 25, 26°.
guhoti, see hu.
guhotiéodana, ordered by the word
guhoti, he pours out, 86.
tandula, grain, 108, 109.
taddharma, having the same quali-
ties, 136.
tantra, rule, 104, 153. See prati-
tantram.
tay4-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, it a σθι
dakshin&pavarga, towards the south,
60,
468
darvihoma, libation from a ladle, 85,
(86 to 91), 92, 95.
darsapfirnamsau, the new and full-
moon sacrifices, §, 7°, 14°, 111)
114, 122°, 123°, 127°, 148°, 155°
to 1585; Ρ. 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, τοι.
desa, place, 84.
daiva, intended for the gods (kar-
man), 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°.
dvadasaha, a Soma sacrifice lasting
twelve days, 141.
dvikapala, a cake baked in two cups,
sacrifice for the two Asvins,
151°,
dvidevata, 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 sacri-
ficers), 35.
nikayin, a series of sacrifices, all
having the same name, but dif-
ferent rewards, 143.
nigama, address, 155.
nindA, reproof, 33.
nimitta, special cause, 148°.
niyama, precept, 148°,
nirasana, throwing away, 53.
nirfidbapasu, the animal sacrifice,
148°; 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.
APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS.
Nishadasthapati, a Nishada chief-
tain, 2°,
nivara, wild growing rice, 129°, 136°,
nairrita, offering to Nirriti, 53.
pakti, cooking, 154.
parakriti, story, 33.
parayakya, words referring to some-
thing else, 133.
parikraya, redemption, 52.
parva-sandhi, the juncture of the
two phases of the moon, 65°.
pasu, animal sacrifice, 7°, 115.
pasugaza, 118.
pasubandha, Pasubandha sacrifice,
1125 Ρ. 344-
pakayag#a, domestic sacrifices, 148°;
P. 344.
patra, sacrificial vessel, 25, 28.
parvama, p. 344.
pindapitriyagfa, the sacrifice to the
Fathers, 80°; p. 344.
pitri-yagfa, sacrifice to the Fathers,
80; Ρ. 344.
pitrya, intended for the Fathers, 60.
pishéa, pl., meal, 108.
purastat, before, 65.
purastatpaurzaméasi, 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 Y4gyA, following
after the Sampraisha), 43.
pfirita, full (the moon), 66.
pfrza, full (the moon), 65.
pfrva-amavasya, the new moon on
the fourteenth day, 65°.
parva-paurzamasi = purastatpaurza-
mast, 65°,
paitrika, offering to the Pitris, 53.
paurzamasi, full moon, full-moon
day, 64, 65, 74.
paurnamasya, full-moon sacrifice, 64.
prakarana, typical performance, 70°,
γι.
prakriti, norm (for a sacrifice), 114,
122°, 123°, 127% 131, 132°, 139,
140, 152, 155, 156, 157°, 158°.
prakritidevata, the deity of the
rakriti, 127.
prazi, to bring forward (the fire),
159.
.
INDEX.
pratitantram, at every sacrifice, 29.
pratinidhi, 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°.
pratyamn§na, 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,acertainauxiliary Homa,75°.
prayava, journey, 41.
pravara, the words used in choosing
priests, 10, 35.
Prasamsa, praise, 33.
prasamkhyana, the being enume-
rated, 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.
brabmazaa, m., the Brahmana (caste),
2, 21, 78.
brahmana, n., the Brahmazas (sacred
books), 30, 31, 32, 33.
bhid, bhidyate, there is difference,
154.
[30]
369
bhedana, breaking, 53.
madhyama, middle tone, 119, 13.
manot, the Manota hymn (tvam
hy agne prathamo manot§, &c.),
43.
Mantra, verse, 30, 31, 34, 37) 44°,
45 (mantranta), (46), 47) 107
(mantras 58): ΠΑ Π1811),1339,149,
150, 1519, See ekamantra, ba-
humantra.
mantravat, hallowed by a Mantra,
58.
mandra, soft tone, 11°, 12.
matrapaéara, wanting of the mea-
sure, 137. ἢ
madhyandina, the midday-oblation
of Soma, 13.
masha, phaseolus radiatus, 135°.
mAasisraddha, p. 344.
mudga, kidney bean, phaseolus
mungo, 135°.
moksha, eternal happiness, 148°,
yag, to sacrifice, 63, 64, 87°.
yagana = yag#ia, 1°.
yagurveda, the Yagur-veda, 4, 5, 6,
8°, 9, 1 δ:
yagfa, sacrifice, 1, 30, 54°.
yagAahga, sacrificial utensil, 57, 58.
yagf#ahga, special part of a sacrifice,
148.
yagfangakama, object of part of a
edb “νὴ ᾿
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.
Yara, barley, 136°.
yaga=yagfa, 1°.
yaeamént, Mantra recited by the
sacrificer himself, 49.
yagya, Mantra used with the obla-
tion, 43°, 50, 95,(113),149% 155.
y@pa, the sacrificial post for fasten-
ing the animal, 130°.
yfpadravya, material for the sacri-
ficial post, 150.
rathakfra, chariot-maker, or name
of a clan, 2°
Bb
370
rathasabda, the sound of a carriage,
36.
R&k§, the full moon on the first day
of the lunar phase, 65°.
rakshasa, offering to the Rakshasas,
53.
raganya, the Raganya [gia 2.
raudra, offering to Ru 53.
lopa, omission, 151.
laukika (agni), ordinary (fire), 159.
vakana, the saying expressly, 20, 44,
93-
vanaspati, the Vanaspati sacrifice,
155.
vapasrapani, the two spits for roast-
ing the omentum (vap§), 153.
varunapraghfsa, a certain sacrifice,
119.
varna, colour or caste, 3.
varnaviseshena, without distinction
of caste, 79.
vashatkara, the word Vasha¢ (to be
uttered by the Hotri-priest), 95,
οὔ.
vasharkri, to utter the sacrificial in-
terjection vashar, 96.
vakya, words, 133.
vaksandrava, the movement of the
voice, 15.
vagapeya, a certain Soma sacrifice,
146; Ρ. 344. ᾿
vagasaneyin, pl, the Vagasaneyins,
67.
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 (sa-
manavidhana), 80 (svakalavi-
dhana).
vidhi, rule, 71, 93°, 133° 147°
vipratishedha, impossibility, 20.
virodha, contradiction, 129, 130.
vivriddhi, addition, 151.
vihara, 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, 130°, 1215 Pp. 344.
APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS.
vaisvadevika, belonging to the Vaisva
deva, 120,
vaishamya, diversity, 154.
vaushaf, sacrificial interjection, 96°.
vyatishikta, separated, 105.
vyavastha, to be restricted, 73.
vyaprita, employed elsewhere, 26.
vy4vrit, to separate, 99, 100.
vrihi, rice, 129°, 136°,
sabda, word, 138,
sasya, the corn of the field, 108°.
sakha, recension, 3°.
sastriya, consecrated (fire), 159°.
sishta, what is prescribed, 134.
sulba, rope, 61.
sGidra, the Sidra (caste), 2°,
sila, spit for boiling the heart (of the
sacrificial animal), 153.
sesha, essential part, 157.
sraddha, p. 344.
sravanf, p. 344.
sraushar, sacrificial interjection, 96°.
Arita = R&ka, 65°,
svoyukt4 = Kuhfi, 65°, 69°.
shanda, eunuch, 2°.
shodasin, a certain Soma sacrifice,
144°, 1463 Pp. 344.
samvada, dialogue, το.
samskfra, purification, 29; prepara-
tion (of an offering), 129.
samsk4ra, initiation, 52.
sankhya, number, 51.
sahkhy4yukta, having a number, ΤᾺ
samkara, path between the Katv
and Utkara, 54°.
sattra, a series of sacrifices lasting
from thirteen to one hundred
nights or more (opp. ahina),
140°, 142°, 146.
sadyask4la, name of the Kharvik&
full moon and the corresponding
day of abstinence, 67°.
sandhya-paurzamast = purastatpaur-
namasi, 65°,
samnam, to adapt and change (a
verse), 107.
samnama == fha, modification of a
verse, 107°,
sammnipat, Caus., to let coincide, 45,
96.
sani, to offer the ϑϑριπᾶγγα, 79.
samavadyo, to divide (the butter),
90.
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 gakkZanti,
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.
savaniya, the Soma sacrifice, 116, 117.
samvatsarika, a sacrifice lasting one,
two, Or more years, 142.
sakamedha, a certain sacrifice, 119.
sanhga, accompanied by auxiliary acts,
8
3.
sadyaskra, 143°, 146.
sadharana, general, 72.
samniyya, the mixture (of sour and
sweet milk, intended for Indra
and Mahendra, at the new-moon
sacrifice), 77, 79°, 100°, 122°
samaveda, the Sima-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-amavasy&, 65°, 69°.
sira, a certain sacrifice, 119.
susadrisa, very like, 135.
somay4gin, one who sacrifices with
oma, 77, 79% Ξ
somasamstha, Soma sacrifices, 148° ;
Ρ. 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),
c
25,
sthali, see ζαγυβί 811.
sthalipaka, p. 344.
srud, spoon, 26°,
sruva, ladle, 26.
svadha, sacrificial interjection, 96°.
svapna, sleeping, 40.
svasabda, having its own name, 84.
svadhyaya, self-reading (of the Veda),
37.
svamin, master, i. 6, sacrificer, 138.
avaha, sacrificial interjection, 96°.
svahakarapradana, (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°5 Ρ. 344.
havishkrit, the Havishkrit hymn,
used when the havis is made,
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 Hotri-
priest, 49. ;
homa, the Homa, burnt-oblation,
Bb2
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ἜΡΕΙΟ ΠῚ | 5819 11 | SSRI TL ace
cuepsiog | 14 Ἵ ἥμηδαας [ ι-------------------
ss urs Pee *“LAQVHd‘IV ABYNOISSIN
a ..- -Ἔς-ς-.-ἰςςςςς-ςςς-ςς-.
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 INSORIPTIONS, May 11,
1883, by M. ERNEST RENAN.
‘M. Renan présente trois nouveaux
volumes de la grande collection des
‘‘ Livres sacrés de l’Orient” (Sacred
Books of the East), que dirige ἃ Oxford,
avec une si vaste érudition et une critique
si s(ire, 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.
. Max Miiller se propose d’en publier
une seconde, dont l'intérét historique et
religieux 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
Ringe publication honore au plus haut
egré, doit tenir ἃ continuer dans les plus
larges proportions une ceuvre aussi philo-
sophiquement congue que savamment
exécutde.’
BXTRAOCT from the QUARTERLY REVIEW.
‘We rejoice to notice that a second
series of these translations has been an-
nounced 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 com-
pare in importance or in usefulness with
this a pee translation of the Sacred
Books of the East, which has been devised
Ly his foresight, successfully brought so
far by his persuasive and organising
power, and will, we trust, by the assist-
ance of the distinguished scholars he has
gathered round him, be carried in due
time to a happy completion.’
Professor B. HARDY, Inaugural Lecture in the University of Freiburg, 1887.
‘Die allgemeine vergleichende Reli-
gionswissenschaft datirt von jenem gross-
artigen, in seiner Art einzig dastehenden
Unternehmen, zu welchem auf Anregung
Max Miillers im Jahre 1874 auf dem
- war, die
internationalen Orientalistencongress in
London der Grundstein gelegt worden
Ubersetzung der heiligen Biicher
des Ostens’ (the Sacred Books of the
East).
The Hon. ALEERT 8. G. CANNING, ‘Words on Existing Religions.’
© The recent publication of the “Sacred
Books of the ” in English is surely
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. I. ‘The Upanishads.
Translated by F. Max Mtitrer. Part I.’ The K/dndogya-
upanishad, The Talavak4ra-upanishad, The Aitareya-4ranyaka,
The Kaushitaki-brahmava-upanishad, and The V4gasaneyi-
samhit4-upanishad. Second Edition. 8vo, cloth, ros. 6d,
The Upanishads contain the philosophy of the Veda. They have
become the foundation of the later Veddnta doctrines, and indirectly
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.]
von. 11. The Sacred Laws of the Aryas,
As taught in the Schools of Apastamba, Gautama, VAsish/ha,
and Baudhfyana. Translated by Grore Βύησεβ. Part I.
Apastamba and Gautama. Second Edtiion. 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 Leccr.
Part I. The Shi King, The Religious Portions of the Shih
King, and The Hsiao King. Second Edrtion. 8vo, cloth, 12s. 6d.
Confucius was a collector of ancient traditions, not the founder of
a new religion. As he lived in the sixth and fifth centuries B.C.
his works are of unique interest for the study of Ethology.
[See also Vols. XVI, XXVII, XXVIII, XXXIX, and ΧΙ,
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, Darius, 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. Vv. Pahlavi Texts.
Translated by E. W. West. Part I. The Bundahis, Bahman
Yast, and ShAyast l4-shfyast. 8vo, cloth, 12s. 6d.
The Pahlavi Texts comprise the theological literature of the revival
. o Loroaster's religion, beginning with the Sassanian dynasly. They
are important for a study of Gnosticism.
[See also Vols. XVIII, XXIV, XXXVII, and XLVIL]
Vous. VI amp IX. The Qur'an.
PartsIand II. Translated by E. H. Parmer. Second Edition.
8vo, cloth, 21s.
This translation, carried oul according to his own peculiar views
of the origin of the Qur’dn, was the last great work of 1. H. Palmer,
before he was murdered in Egypt.
Vou. vil. The Institutes of Vishzu.
Translated by Jutius Jotty. 8vo, cloth, τος. 6d.
A collection of legal aphorisms, closely connected with one of the
oldest Vedic schools, the Kathas, but considerably added to tn later
time. Of importance for a critical study of the Laws of Alanu.
vou. vil. The Bhagavadgita, with The Sanatsugatiya,
and The Anugité.
Translated by KAsHinAtH Trimpak Trenance. Second Edtiron.
8vo, cloth, ros. 6d.
The earliest philosophical and religious poem of India. It has been
paraphrased in Arnold’s ‘Song Celestial.’
vou. Xx. The Dhammapada,
Translated from Pali by F. Max Mitier; and
The Sutta-Nipata,
Translated from Pali by V. Fausp3tc; 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 Maha-
parinibbana Suttanta; 2. The Dhamma-éakka-ppavattana
Sutta. 3. The Tevigga Suttanta; 4. The Akankheyya Sutta ;
5. The Xetokhila Sutta; 6. The Maha-sudassana Suttanta;
ἡ. Τῆς Sabbasava 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-Braéhmamza, according to the
Text of the M4dhyandina School.
Translated by Jursus Eccetine. Part I. Books I and II.
8vo, cloth, 12s. 6d.
A minute account of the sacrifictal 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 Pali by T. W. Ruys Davins and HERMANN
Oxpenserc. Part I. The Patimokkha. The Mahavagga, I-IV.
8vo, cloth, τος, 6d.
The Vinaya Texts give for the first time a translation of the moral
code of the Buddhist religion as setiled 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, Vasishéha,
and Baudh4yana. Translated by Gzorc Biurer. Part 1].
V4sish/ha and Baudhfyana. 8vo, cloth, ros. 6d.
vou. xv. The Upanishads.
Translated by F. Max Mutter. Part II. The Kasha-upanishad,
The Mundaka-upanishad, The Taittirtyaka-upanishad, The
Brthadfranyaka-upanishad, The Svet&svatara-upanishad, The
Prasfa-upanishad, and The Maitrayana-brahmama-upanishad.
Second Edition. 8vo, cloth, 10s. 6d.
Vou. XVI. The Sacred Books of China.
The Texts of Confucianism. Translated by James Leecr.
Part II. The Yi King. 8vo, cloth, ros. 6d,
[See also Vols. XX VII, 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, ros. 62, ere aoe
EDITED BY F. MAX MULLER, 5
vou. xvirI. Pahlavi Texts.
Translated by E. W. West. Part I]. The Dadistén-i Dinik
and The Epistles of MAnfiséthar. 8vo, cloth, r2s. 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 Samuget Bear. 8vo, cloth, ros. 6d.
This life of Buddha was translated from Sanskrit into Chinese,
A.D. 420. It conlatns many legends, some of which show a cerlain
similarity lo the Evangelium infantiae, ὅς.
Vou. XX. Vinaya Texts.
Translated from the Pali by T. W. Ruys Davips and Hermann
OxpenzerG. Part III. The Kullavagga, IV-XII. 8vo, cloth,
10s. 6d.
Vou, XXI. The Saddharma-puzdartka ; or, The Lotus
of the True Law.
Translated by H. Kern. 8vo, cloth, 12s. 6d.
‘ The Lotus of the True Law,’ a canonical book of the Northern
Buddhists, translated from Sanskrit, There ts a Chinese transla-
tion of this book which was finished as early as the year 286 A.D.
VoL, XXII. Gaina-Sitras.
Translated from Prakrit by Hermann Jacost. Part I. The
Akaranga-Sttra 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. ΧΧΙΙ, The Zend-Avesta.
Translated by James DarmesteTeR. Part Il. The Sirézahs,
Yasts, and Ny&yis, 8vo, cloth, τος. 6d.
Vou. xxIv. Pahlavi Texts.
Translated by E,W. West. Part III. Dfnd-f Mainég-
Khirad, Sikand-gim4nfk Vigar, and Sad Dar. 8vo, cloth,
τος. 6d.
6 SACRED BOOKS OF THE EAST:
SECOND SERIES.
Vou, XXV. Manu.
Translated by Gore Biter. 8vo, cloth, 21s.
This translation is 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 Smritss,
the Upanishads, the Mahdbhdrata, &c.
Vou. XXVI. The Satapatha-Brahmama.
Translated by Jutius Eccxtinc. 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 Leger. Parts
III and1IV. The Li Xi, or Collection of Treatises on the Rules
of Propriety, or Ceremonial Usages. 8vo, cloth, 255.
Vou. xxix, The Gvrzhya-Satras, Rules of Vedic
Domestic Ceremonies.
Part I. Sankhayana, Asvalayana, Paraskara, Khadira. Trans-
lated by Hermaxn OLDENBERG. 8vo, cloth, 125. 6d.
vou. Xxx. The Gvrzhya-Sitras, Rules of Vedic
Domestic Ceremonies. ᾿
Part II. Gobhila, Hirazyakesin, Apastamba. Translated by
HERMANN OLDENBERG. Apastamba, Yagfia-paribhash4-sftras.
Translated by F. Max Mitier. 8vo, cloth, r2s. 6d.
These rules of Domestic Ceremontes 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. xxx1. The Zend-Avesta. |
Part III. The Yasna, Visparad, Afrinagan, G4&hs, and
Miscellaneous Fragments. Translated by L. H. Mitts. 8vo,
cloth, 12s. 6d.
Vou, xxxII. - Vedic Hymns.
Translated by F. Max Mijtrer. PartI. 8vo, cloth, 18s. 62.
[See also Vol. XLVI]
Vou. Xxx11I. The Minor Law-books. ᾿
Translated by Jutivs Jotry. Part I. Narada, Brihaspati.
8vo, cloth, ros. δώ,
EDITED BY F. MAX MULLER. 7
Vou. XXxxIV. The Vedanta-Sitras, with the Com-
mentary by Sankaraéarya. Part I.
Translated by G. Tupaut. 8vo, cloth, 12s. 6d.
[See also Vol. XXXVIII.] ᾿
VoLs. XXXV anp XXXVI. The Questions of King
Milinda.
Translated from the P4li by T. W. Ruys Davins.
Part I. 8vo, cloth, ros. 6¢. Part II. 8vo, cloth, 125. 64).
Vou. XXxXvVII. 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, XXXviIII. The Vedanta-Sitras. Part II. 8vo,
cloth, with full Index to both Parts, 12s. 6¢.
Vous. XXXIX awp XL. The Sacred Books of China.
The Texts of Taoism. Translated by James Lecce. 8vo,
cloth, 215.
Vou, XLI. The Satapatha- Brdhmama. 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. XLIII. The Satapatha-Brahmaza.
Translated by Jutrus Eccetinc. Part IV. Books VIII,
ΙΧ, and Χ, 125. 64.
von, XLIV. The Satapatha-Brahmana.
Translated by Junius Eccerinc. Part V. Books XI, XII,
XIII, and XIV. 18s. 6¢.
Vou. XLV. The Gaina-Satras.
Translated from Prakrit, by HERMANN Jacosi. Part IT. The
Uttaradhyayana Sftra, The Siatrakriténga Stra. 8vo, cloth,
125. 6d.
Vou. XLVI. Vedic Hymns. Part II. 8vo, cloth, 14s.
Vou, XLVII. Pahlavi Texts.
Translated by E. W. West. Part V. Marvels of Zoroas-
trianism. 8s. 6d.
‘Vou. XLVIII. The Vedanta-Sitras, with Ramanuga’s
Sribhashya.
Translated by G. Tuipavt. [Zn the Press.)
Vou. XLIX. Buddhist Mah4y4na Texts. Buddha-
farita, translated by E. B. Cowztt. Sukhivati-vyfha, Vagratkhe-
ἀϊκᾶ, &c., translated by F. Max’ Miitrer. Amit&yur-Dhy4na-
Sfitra, translated by J. Taxaxusu. | 8vo, cloth, 12s. 6d,
8 RECENT ORIENTAL WORKS.
Anecdota Oxroniensta.
ARYAN SERIES.
Buddhist Texts from Fapan. 1. Vagrakkhedika ; The
Diamond-Cutter.
Edited by F. Max Mitter, M.A. Small 4to, 35. 6d.
One of the most famous metaphysical treatises of the Mahayana Buddhists.
Buddhist Texts from Fapan. 11. Sukhavatt-Vydha :
Description of Sukhédvatt, the Land of Bliss.
Edited by F. Max Mijtier, M.A., and Buxyiv Nanyro. With
two Appendices: (1) Text and Translation of Sanghavarman’s,
Chinese Version of the Poetical Portions of the Sukh4vatf-
Vytha ; (2) Sanskrit Text of the Smaller Sukhavat?-Vyfha.
Small 4to, 75. 6d.
The editio abe es 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. 111. The Anczent Palm-
Leaves containing the Prag#a-Paramita-Hredaya-
Siitra and the Ushnisha-Vigaya-Dharani.
Edited by F. Max Mixer, M.A., and Bunyru Nanjto, M.A.
With an Appendix by G. Βύημεκ, C.LE. 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 Kenjru Kasawara, a Buddhist
Priest from Japan, and, after his death, edited by F. Max
MUcer and H. Wenzer. Small gto, 7s. 6d.
Katydyana’s Sarvanukramazt of the Azgveda.
With Extracts from Shadgurusishya’s Commentary entitled
Vedarthadfpika. Edited by A. A. Macponett, M.A., Ph.D. 16s.
The Buddha-Xarita of Asvaghosha.
Edited, from three MSS., by E. B. (ον ει, M.A. 125. 6d.
The Mantrapatha, or the Prayer Book of the Apa-
stambins.
Edited, together with the Commentary of Haradatta, and
translated by Μ, Winrernitz, Ph.D. %rs/ Part, Introduc-
tion, Sanskrit Text, Varietas Lectionis, and Appendices,
Small quarto, τος, 6d.
Oxford
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