Sacred Books of the East Series, Volume 30: The Grihya Sutras, Part Two

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Grihyasutras. The Grihya-sutras Shelf.

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THE

SACRED BOOKS OF THE EAST

[30]

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HENRY FROWDE Oxford University Press Warehouse

Amen Corner,

dim 112

E.G.



Agnaye samidham aharsham taya tvam

Agne

vardhasva.

There would be no object in multiplying the number of examples those here given are sufficient to prove our proposition, that the development of the Gr/hya rites in the form in which they are described to us in the Sutras, that especially their being accompanied with verses, which were ;

to be recited

by

their performance,

the oldest Vedic

poetry, and

is

later

than the time of

coincides

rather with the

development of the Anush/ubh which lies between the old Vedic and the period metre, a form. later Buddhistic and epic Besides the formulae intended to be recited during the transition period in the

performance of the various sacred acts, the Gr/hya-sutras contain a second kind of verses, which differ essentially

from the

first

kind in regard to metre

;

viz.

verses

of

which are inserted here and there between the prose Sutras, and of which the subject-matter We shall have is similar to that of the surrounding prose. ritualistic

character,

consider these ya^;7agathas, as they are occasionally

to

called, later;

at present let us

go on looking

for traces of

the Grzhya. ritual and for the origin of Grihya. literature

the literature which precedes the Sutras.

in

The Brahma;/a 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,

with the holy acts accomplished in connection with also already 1

Aj-valayana-Gr/hya

only the ^

first

The Aitareya-Brahma;/a ^

known. I,

21,

i.

In Faraskara and in the

together it,

were

gives this

Mantra-Brahmawa

hemistich has the Anush/ubh form.

Aitareya-Brahmawa VIII,

10, 9

:

etya grelian pajZ'ad gr^Tiyasyagner upa-

XV

INTRODUCTION.

same name which is used for grihya. agni, and describes a ceremony to be performed over this fire with expressions which agree the most usual name, the

fire

in the Sutras,

it

We

exactly with the style of the Grz'hya-sutras ^

often

Brahma;/a texts also mention of the terminus technicus, which the Gr/hya-sutras use many times as a comprehensive term for the offerings connected with find in the

Grihya.

ritual,

word pakaya^/^a^.

the

5atapatha Brahma;/a

body of

in

order to

offerings, uses the expression

Pakaya^was and the

are

that

",

common

For

instance, the

designate the whole :

all offerings,

others.

It

is

those

especially

to find the Pakaya^'-/7as mentioned in the Brah-

myth of Manu. The whole body of sacrifices to the Pakaya^was. The former belonged to the gods, who through it attained to the heavenly world the latter concerned Manu thus the goddess Ida. turned to him. Similar remarks, bringing Manu or the goddess Ida. into relation with the Pakaya^/'^as, are to be found Taittiriya Saw^hita VI, 2, 5, 4 Aitareya-Brihma;/a III, 40, 2. However, in this case as in many others, the ^atapatha Brahma;^a contains the most detailed data, from which we see how the idea of Manu as the performer of Pakaya^was is connected with the history of the great deluge, out of which Manu alone was left. We read in the 5atapatha Brahma;/a ^ ma;/a texts in connection with the

Taittiriya Sa/z/hita"^ opposes the

;

:

;

:

vish/ayanvarabdhaya riWig antata/^ kawsena ^aturgr/hitas

tisra

a^yahutir

prapadaw ^uhoti, &c. Some of the places in which the St. Petersburg dictionary sees names of the Grihya fire in Brahmawa texts are erroneous or doubtful. Taittiriya Sawhita

aindri//. '

V,

grzhya

not

5, 9, 2,

Brahma«a XII, identity of

3, 5, 5,

aupasana

but gahya is to be read. Aupasana, i'atapatha seems not to refer to a sacrificial fire. Following the and sabhya maintained in the dictionary under the

heading aupasana, one might be tempted in a place like ^'atapatha Brahmawa

words ya esha sabhayam agnik to the domestic fire. however really meant (Katyayana-^rauta-sutra IV, 9, 20). ^aiikhayana I, i, i pakaya^«an vyakhyasyama/« I, 5, i=Paraskara 1,4,

II, 3, 2, 3 to refer the

A

different fire ^

I

is

;

:

^atvara// pakaya^^v/a liuto^huta/z prahuta/; prajita

:

^

I, 4, 2,

*

I, 7,

Manur ^

can

I, it

10

:

iti.

sarvan ya_f;7an ... ye Aa pakaya^vla ye

/('etare.

sarvewa vai ya^lena deva/i suvargaw lokam ayan, pakaya^'-fena a^ramyat, &c. 1

,

3

:

8, I, 6 seq.

The

translation

teach us? p. 135 seq.).

is

that of Prof.

Max

Midler (India, what

G/27HYA-sOtRAS.

xvi '

Now

thus

away all these creatures, and Then Manu went about

the flood had carried

Manu was

left

there alone.

And

singing praises and toiling, wishing for offspring.

He

there also with a Paka-sacrifice.

sacrificed

water as a

then told

It is

libation.'

arose out of this offering.

Pakaya^;7a as the

first

and curds

milk, whey,

butter, thickened

clarified

I

how

he

poured in

the

the goddess I^a

presume that the story of the

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

Pururavas

Pururavas^

Manu, who brings

the son of

is

I(T^a

;

the original

man

forth Iauta offerings, cannot then have existed. If there had existed texts, similar to the Brahma;^a texts preserved to us, which treated of the Grzhya ritual, then, even supposing the texts themselves had disappeared, we should still necessarily find traces of them in the Brahmawas and Sutras. He who will take the trouble to collect in the Brahma;/a 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 Gr/hya Brahma;/as. And besides, if such works had ever existed, we should be at a loss to understand the difference which the Hindus make between the 5rauta-sutras based on 6"ruti (revelation), and the Gr/hya-sutras resting on Smrz'ti (tradition) alone The sacred Gr/hya acts are regarded as smarta,' and when the question is raised with what right they can be considered as a duty resting on the sacrificer alongside of the ^rauta acts, the answer is given that they too are based on a ^akh^ of the Veda, but that this ^akha is

with the Grthys.

;

;

:

'".

'

*

See GrzTiya-sawgraha

*

The

MS.

I,

iii. 112.

Baudhayana is called Smarta-sutra in the work (Sacred Books of the East, vol. xiv, p. xxx).

G;-zhya-svitra of

of this

[30]

b

best

known

G/27HYA-S^TRAS.

xvlii

hidden, so that

reasoning

its

existence can only be demonstrated by-

1.

But the Brahma;/a texts furnish us

still in

another

way

the most decisive arguments to prove that there have been

no expositions of the Grihya. ritual in Brahmawa form they contain exceptionally and scattered through their mass sections, in which they treat of subjects which according; to later custom would have been treated in the Precisely this sporadic appearance of GrzTiya-sutras. :

Grthya. chapters in the midst of expositions of a totally

contents leads us to draw the conclusion that

different

literary compositions did

would

chapters integral

parts

have

not then exist, in which these

occupied

of a whole.

their

Discussions

proper

place

of questions

as

of

Grihya. ritual are found in the Brahma;/a literature, naturally

enough

in

those appendices of various kinds which

generally follow the exposition of the principal subject of

Accordingly we find in the eleventh book of the vSatapatha Brahma;^a ^, among the manifold additions to subjects previously treated, which make up the principal contents of this book ^, an exposition of the Upanayana, 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 the 6"rauta ritual.

i.

;

discussion of a subject connected with the Gr^Tiya ritual,

and that a ceremony such as the Upanayana

is

properly not

proper place in the midst of the literature of Brahmawa texts. dialogue (brahmodya) between Uddalaka and

in its

A

Saukeya precedes

;

the two talk of the Agnihotra and of

various expiations (prayaj-^-itta) connected with that sacri-

At

fice.

the end Saukeya,

filled

with astonishment at the

wisdom of Uddalaka, declares that he wishes to come to him as a pupil (upay^ni bhagavantam), and Uddalaka '

2 3

Max

Miiller, History of Ancient Sanskrit Literature, pp. 94-96. ^-atapatha Brahma;/a XI, 5, 4. Max Miiller, History of Ancient Sanskrit Literature, p. 359.

XIX

INTRODUCTION.

him

accepts

as his pupil.

the telh'ng of this story and

It is

upayani and upaninye which

the decisive words

furnish

the occasion for introducing the following section on the

Upanayana

^.

style of the

The subject is there treated in the peculiar Brahmawa texts, a style which we need not

characterize here.

I shall

only mention one point, viz. that

the description and explanation of the

into

Upanayana as we

ceremony has been inserted one of those Slokas, such

often find in the GrzTiya-sutras also, as a sort of ornamental

amplification of the prose exposition also sung,' says the

Brahma/za

—

v-/— v^—

this

11

^yate savitrya saha we see, on the one

trztiyasya;;^ sa

From

Here a 51oka

points of the

Gr/hya

is

brihma^/a/?*.

hand, that

passage

composition of such isolated period

'

hastam adhaya dakshi;^am — — — 'U — — ^ ^

a/^aryo garbhi bhavati

One

which are absent

in the

are all to be found in the Rig-veda as well as in the

Sama-

will not object that the

Mantra-Brahma«a

Mantras

in question

the verses of the Sama-ve a are taken from the Rig-veda there is nothing astonishing about this. Before one could conclude from this that the Mantra-Brahmawa belongs to the Rig-veda he would have to answer the

veda. Since almost

question,

How

is it

all

that the verses in question are always verses of the Rig-veda

which are repeated them

verses

in

which are not

the

Sama-veda?

to be found in the

Why

Sama-veda

are there not ?

among

INTRODUCTION. warrant

I I

good preservation of the two texts of I have noted only two Mantra-Brah-

for the

;

small discrepancies

ma;/a

I,

6,

15,

:

agantra samaganmahi

the formula

is

given for the ceremony of the Upanayana, while Gobhila

does not prescribe this Mantra for this ceremony, although other G/Vhya texts do

ma;^a

II, 5,

6, ^^-6

;

and secondly, the Mantra-Brah-

1-7 does not consist of six verses as Gobh. IV,

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 ///akas

which

places certain set

down

one into four Prapahanded down by tradition in a number of Sutras or the last words of certain Sutras are

is

:

twice, a

well-known way of indicating the close of

This repetition, besides occurring at the end of

a chapter.

and fourth Prapa///aka (not

end of the which become more frequent towards the close of the work: I, 4, 31; the

first,

second),

third,

III, 6, 15

at the

to be found in the following places

is

;

IV,

I,

22

;

4,

34

;

5,

34

;

6,

16.

G/e/HYA-SUTRA OF GOBHILA.

PRAPAr/fAKA

Now

1.

henceforth

we

KaA'DIKA

I,

1.

shall explain the

domestic

sacrifices.

He

2.

should perform (the ceremonies) wearing

the sacrificial cord on his

shoulder and having

left

sipped water.

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) 3.

:

time

(for

performing the ceremonies).

And

4.

as the prescription

(is

stated with regard

to the time of the single ceremonies).

All

5.

(ceremonies)

Anvaharya

accompanied

are

by

the

(^'raddha).

Comp. Khadira-G/vliya I, i, i. 2. 5. 7. cannot give this translation of the words sarvawy evanvaharyavanti without expressing my doubts as to whether the commentator, whom I have followed, is right. He says anu 1,

1-4.

5.

I

'

'

'

:

ahriyate yasmat prakr/ta//^

paj/^'ad

yat

prastutat

(prakr/tat

khaj'raddhaw dakshi^/a nation of follows,

the

is

anvaharya

iti

It is

ceremony

anu pasiad ahriyate Hnvaharyaw nandimuiti,

evident that the

after

first

which the chief

expla-

sacrifice

Below, IV,

inadmissible.

Anvaharya

karma;/a

?)

/{'O/Jyate.'

as a

karma

'.S'raddha as a

4, 3. 4, Gobhila himself defines monthly ceremony (comp. Manu III,

123; Max IMiiller, India, p. 240); it is, consequently, diff"erent from a .S'raddha accompanying each Gri'hya sacrifice. The Sloka. which the commentary quotes from a gr^liyantara seems to me '

not to remove the doubt lation

based on

this

;

I

think rather that

'

it

contains a specu-

very passage of Gobhila, taken in the sense in

A

Gi?/HYA-SUTRA OF GOBHILA.

14

6. At the end (of each ceremony) he should feed worthy (Brahmai^^as) according to his abihty. student, after he has studied the Veda, 7. A when going to put the last piece of wood (on the fire),

Or

8.

hand

to seize a wife's

(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-

Beginning from the centre of it he should draw a line from west to east, (another line) from dung).

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) midst

its

at

(i.e.

of

neither

its

He

ends).

in

then

should besprinkle (those lines with water). In this

10.

way

the Laksha;/a

(i.

e.

of the place for the sacred fire)

tion

the preparais

performed

everywhere.

With the words

11.

carry the

have

it

12.

fire

forward

in front

Or

sva//,'

they

(to that place) so that

they

'

Bhiir,

bhuva/^,

of them.

after the

householder has died, the chief

which the commentator takes it, and on the Sutras IV, 4, 3. 4. Thus we ought to understand anvaharya as a mess of food hke that offered after the dar^apurwamasau sacrifices to the officiating priests (Hillebrandt, Neu- und Volhnondsopfer, 133), and I propose to translate All (sacrifices) are followed by (the offering of) the Anvaharya food (to the priest). I rather believe that

:

6. 7. fire.

9.

Khadira-G/Vhya I, i, 3. text goes on to treat of the setting up of the domestic Khadira-Gr/hya I, 3, i. Khadira-Gr/hya I, 3, i seqq. G/Vhya-sawgraha I, 47 seqq.

The

;

12. I

;

Deutschen Morgenl. Gesellschaft, XXXV, 557. have followed in the translation of paramesh//nkara«am the

Zeitschrift der

PRAPAr/fAKA,

I

do

(of the family) should

sacred

I

KAA^Z>IKA, 22.

it {i, e.

1

he should set up the

fire).

In this way, on the coincidence of an (auspi-

13.

and an (auspicious) Nakshatra,

cious) Tithi

(or of

such a Nakshatra) and a Parvan

On

14.

day

the full-moon day or on the

new-moon

then he should celebrate the setting up of his (sacred domestic) fire. :

He

15.

should get

from a

fire

from a frying-pan, and should set fire)

house or

Vai^-ya's it

up

(as his sacred

;

Or

16.

who

(he should fetch

offers

many

it)

sacrifices,

from the house of one

be

it

a Brahma/^a, or a

Ra^anya, or a Vai^-ya. 17. Or he may kindle another and may set it up.

fire

by

attrition

18.

That

it

does not bring prosperity.

19.

He may do what he

likes (of the things stated

is

pure, but

as admissible in the last Sutras). 20.

When

he puts

the last piece of sacrifices

when

(at

the end of his studentship)

wood

(on the

fire),

seize the

croino^ to

or

when he

hand of a

wife,

that fire he should keep. 21. 22.

That becomes his (sacred) domestic fire. Thereby his morning oblation has been

offered.

way (I,

indicated by the Gnliya-saOTgraha

I,

5)

:

I, 77, and by ^ankhayana prete va gr?'hapatau svaya/« ^yayan. I think the

paramesh/^i

is

the

same person

tary gives a different explanation

:

as

The commen-

the^yayan.

paramesli//n agnir

ity

a^akshate,

tasya paramesh/Z/ino^gne/z karawa?// yathoktena vidhina svikarawam.

15-18. Khadira-G/'/hya 20, 21. Khadira-Gr/liya

and

I, 5, I, 5,

3 seqq. i. 2.

Comp.

also above, Sutras 7

8.

22. I.e. in the first of the

two cases mentioned

in

Sutra 20, the

Gi27HYA-SUTRA OF GOBIIILA.

1

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

an evening oblation. 24. Before the time has come for setting the

fire

he should fetch in the evening and in the morning from a hidden place the water with which the in a blaze,

different acts (such as sipping water) are performed. 25.

26.

Or (he should fetch water only) Or he -should draw it out of

in the

evening.

a water-pot or

of a barrel. 27.

and

Before sunset he should set the

fire in

a blaze,

sacrifice the eveninor oblation after sunset.

28.

In the morninof he should set the

fire in

a

blaze before sunrise, and should sacrifice the morning oblation before sunrise or after

Kaa^dika 1.

He

it.

2.

ya^/Iopavita

takes as his

(i. e.

sacrificial

cord) a string, or a garment, or simply a rope of

Ku^a

grass.

putting of fuel on the

fire,

and

in the

fried grain, &c., prescribed for the sacrificer's

morning oblation

second case, the oblations of

wedding, are considered as the

in his newly-established Gn'hys. fire,

so that the regular oblations have to begin with the sayamahuti.

Khadira-Gr/hya I, 5, 6. Comp. Prof. Bloomfield's note 2, Deutschen Morgenl. Gesellschaft, XXXV, 561. As to the two cases regarding 27, 28. Khadira-Gr/hya I, 5, 7-9. the time of the morning oblation,- comp. Indische Studien, X, 329. Khadira-Gr/hya I, i, 4-6. 2, 1-4. Rules regarding the Upavita. Compare the detailed description of the nine threads of which the 23.

Zeitschrift der

Upavita-string should consist, in the GrzTiya-sawgraha

A

string

II, 48 seqq. was evidently considered as the regular and preferable

form of the Upavita

;

mentioned

i,

in Sutra

with regard to the second kind of Upavita the

commentary

says,

'A garment

(is

used).

I

2.

PRAPAr//AKA, 2 KAA^Z)IKA,

I

1/

5.

Raising his right arm, putting the head into

he suspends (the cord) over his left it hangs down on his right side

(the upavita),

shoulder, so that

:

thus he becomes ya^^/^opavitin. 3.

Raising his

arm, putting the head into (the

left

he suspends hangs down on

upavita),

that

it

it

over his right shoulder, so

his left side

:

thus he becomes

praZ'inavitin.

Praiinavitin, however, he is only at sacrifices offered to the Manes. 5. Having gone in a northern direction from the fire, having washed his hands and feet, and having seated himself, he should sip water three times and wipe off (the water) twice. 4.

Having besprinkled

6.

his feet (with w^ater) let

him besprinkle his head. 7. Let him touch the organs of

his senses with

water 8.

The two

9.

Whatever

sideration

eyes, the nose, the

11.

ears.

(limb of his body) requires his con-

(whether

is

it

should touch with water 10.

two

(i.

pure e.

or

not),

that

he

with a wet hand).

Here they say Let him not touch (himself with :

water, or sip

water) while walking, 12. 13.

14.

15.

if

Nor standing, Nor laughing, Nor looking about, Nor without bending down,

the Upavita has

been

lost,

for instance, in a forest,

A

impossible to get a string.'

similar

remark

is

and

if it is

given with refer-

ence to the third kind of Upavita, the rope of Ku^a grass. 5-32. Rules

Khadira-Gri'hya [30]

regarding I,

i,

7-10

d^amana and upasparjana. Manu II, 60 seqq.

the ;

C

Gi2/HYA-SUTRA OF GOBHILA.

1

Nor Nor Nor Nor Nor Nor

1 6.

17.

18. 19.

20.

(throwing up the water) with his fingers,

except with the (proper) Tirtha, uttering a sound,

without looking

(at

wearing a part of were an upper garment,

21. if it

23.

Nor with warm water, Nor with foamy water,

24.

And

22.

the water),

with his shoulders put back,

in

his

under garment as

no case wearing sandals,

25. (Not) with a turban on his head (?), 26. (Not with his garment) tied round his neck,

And

27.

not stretching out his

28. When he has becomes pure.

finally

Let him, however,

29.

feet.

touched (water) again, he

sip only

water that reaches

his heart. 30.

For

31.

Now

if

he does otherwise, he remains impure. cases in which he has to touch

the

(water) a second time.

17.

As

the Tirthas (or

to

also

Manu

20.

II,

parts of the

comp. Vasish//;a

different deities or beings,

hand) sacred to the

III,

According to the commentary he has

between

his

64 seqq., &c.

See

58.

Comp. ^ahkh.-G/7'hya

knees.

hold his hands

to

10, 8.

I,

Thus

the

shoulders are brought forward.

These Sutras form three regular 6'loka hemistichs. end of the second hemistich there is a metrical irregularity (sopanatka/^ kva/^it standing at the end of the verse). 25. Kasaktika/2, which the commentary explains as a compound of ka, the head,' and asaktika = avesh/ika. 28. Khadira-Gr/hya I, i, 10. 21-27.

Only

at the

'

29. In other texts (for instance,

31 seqq.)

it

his heart, a

is

stated that a

Manu

II,

Brahma«a should

62

sip

;

Vasish///a III,

water that reaches

Kshatriya water reaching his throat, a Vai^ya water

that wets his palate

;

a

SMm should only touch water with his hps.

I

PRAPAr/ZAKA, 3 KAiVDIKA,

Having

32.

slept, or eaten, or

6.

1

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.

Kajvdika

3.

Having put wood on the

1.

having he should, bending his (sacred)

fire,

swept (the ground) round

it,

right knee, pour out to

the south of the

joined hands

of water with (the words),

full

To To

his

Aditi

!

the west with (the words), 'Anumati! Give

thy consent 3.

'

!

Give thy consent 2.

fire

!

the north with

Give thy consent

(the

words),

'

Sarasvati

!

!

With

(the words), 'God Savitrtl Give thy im(Mantra-Brahma;^a I, i, i)he should sprinkle (water) round the fire once or thrice so as to keep 4.

pulse!

'

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).

Let him then make oblations of the it prepared or raw, over the fire.

6.

sacrificial

food, be

This Sutra again forms a

32.

-Sloka,

though a

slightly irregular

61oka. 3.

Rules regarding the daily morning and evening

1-5. Khadira-Gr/hya 6.

The

prepared),

sacrificial

A

I,

food

2, is

mess of boiled

sacrifice,

17-21, either

knta (prepared) or

rice, for instance, is

are akr/ta.

C 2

akr/'ta (un-

kr/ta, rice grains

G/J/HYA-SUTRA OF GOBHILA.

20 If

7.

raw, he should sacrifice after having

is

it

the water drop

washed

it

and having

If

it

consists in curds or milk or rice gruel, {he

8.

should

sacrifice

let

off.

with a brazen bowl, or with the

it)

pot in which the oblations of boiled rice are prethe

with

also

pared, or

spoon called)

(sacrificial

Sruva In the evening the

9.

formula), in the fire)

To Agni Svaha

'

middle and

(oblation) with

first !

(the

the second silently,

'

in the north-eastern part (of

the

;

10.

In the morning the

formula), silently,

(oblation) with (the

first

To Surya Svaha

'

second again

the

' !

again in the middle and in the north-eastern

part (of the

fire).

Having put a piece of wood (on the fire), and 1 1. 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 Sutras 1-3)

Mantras he

says,

Thou

'

;

in

the

hast given thy consent

Give thy consent '). Having circumambulated the fire so as to turn 1 2. 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

(instead of

business

'

is.

7-12. Khadira-Gr/hya

I,

5,

10-12.

Prodaka

in

Sutra 7

is

explained by pragatodaka.

9-10. Khadira-G/'/liya, 9.

The

first

to Pra^apati

of the sacred in the 12.

oblation

is

(^ahkhayana

The

fire.

1.1.

13-15.

made I, 3,

in the middle, the second, sacred 15, &c.), in the north-eastern part

tenth Sutra of course

is

to

be understood

same way.

The

water

is

that

mentioned chap,

i,

24.

With regard

to

PRAPArFAKA,

I

3 KAiVDIKA,

In that way, from that time

1

21

8.

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 13.

(in

:

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.'

When

16.

the morning meal or the evening meal

he should make

ready,

is

(his

wife)

say,

'It

is

!

ready

'

In an unbroken voice

17.

(?),

having made himself

pure,

He

18.

replies in a loud voice,

yathartham hitaw

kuryad

yzgii-Mn va 4,

II

II,

commentary

the

says,

Vamadev3-aganadika;«

it

is

said,

17:

8,

translation

'

I

iti

vakyaj-esha/;.'

'yathartham

yatharthaw

Om

yathartha;;^

Then

! '

iti

in

karmapavargavi-

pratarahutipa^X'advihita?;/

brahmaon II,

Similarly in the note

karma;2a,^ parisamaptir u/('yate;'

tantrasamapana;« kuryat,' &c.

my

In

Weber (Indische whom yathartham simply means,

have adopted the opinion of Professor

Studien, V, 375), according to '

'

'

(he should behave) as required by circumstances

; '

*

(he should

do) what happens to be his business.'

The

13.

means is

'

till

last

words are a ^ivitavabhr/that, which literally The Avabhr/tha bath life.'

the Avabhr/tha bath of his

the bath taken

Avabhmha 15.

of

life

at

the

Khadira-Gn'hya

I, 5,

16-18. Khadira-Gr/hya, I

end of certain

sacrifices,

so

that

the

signifies death.

17. 18, 19.

1. 1.

In

my translation of Sutra

17

have adopted, though not quite without doubt, the conjecture of

Professor Roth given in Professor Knauer's note, p. 137. fessor

Roth

writes r/tebhahgaya

vaH

or r/tebhagaya vaX'a

Pro:

he

and not 6-o-6-o-6-om.' According to the commentary Siitra 1 7 would refer to the wife, not to the husband. 18. The MSS. give makhya and maksha. We ought to read, tan ma kshayity upawju. Comp. Apastamba II, 2,3, 11 says

simply

'

om,'

'

Gi?mYA-SUTRA OF GOBHILA.

22

a low voice

May

'

:

To

that (food)

I

bring adoration.

!

not

it

fail

KAiVDIKA

4.

He

then should silently offer the Balis. Let him speak only what refers to the due With guests he may conpreparation of the food. 1.

2.

verse,

if

he

He

3.

likes.

then should take some portion of food for sacrifice, should pour over

some

which

is

fit

liquid

fit

for sacrifice (such as ghee, milk, or curds),

and should

sacrifice

it

it

silently in the fire with his

hand.

The

4.

oblation

first

is

sacred to Pra^apati, the

second to (Agni) Svish/akm. 5. He then should offer the

Agnyagara),

(the

side

Balis, inside or out-

having well

cleansed the

pfround.

Let him pour out water once, and put down and finally sprinkle once (water

6.

Balis in four places,

on the four

Or

7.

let

Balis).

him

for each Bali

sprinkle (water) before

What he

8.

puts

What

Vayu.

and afterwards.

down

longing to the Earth.

which he puts down,

first,

What

that

in the

is

the Bali be-

second place, to

in the third place, to the Vi^'ve devas.

What in the fourth place, to 9. Then he should offer

Pra^apati.

other Balis (near) the

water-pot, the middle (post, and) the door Bali

is

:

the

first

sacred to the Waters, the second to the Herbs

and Trees, the seqq.

The

third to the Ether.

daily Bali oifering.

Khadira-G;Vhya

4,

I

9.

According to the commentary the

first

I, 5,

20 seqq.

of these three Balis has

PRAPAr/fAKA, 4 KAiVDIKA, 20.

I

Then he should

10.

another BaH

That Bah belongs

or in the privy.

in the

bed

Kama

either to

Manyu.

or to

Then

1 1

ings

offer

23

(another Bali) on the heap of sweep-

that (belongs) to the hosts of Rakshas.

;

The remnants

of the Balis he should beand should pour them out towards the south from right to left; they belong 12.

sprinkle with water,

to the Fathers.

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. I 5. He should, however, offer those Balis himself as long as he stays at home. 16. Or another person who must be a Brahma;2a 13.

;

them for him). Both the husband and

(should offer 1

7.

his wife (should offer

them) 18.

This

19.

The

ing

thus

:

20.

ever,

He be

it

is

the rule for householders.

wife in the evening, the (it is

stand

why

the author,

Thus

if

suppHed.

is

16) in the It is

air.

difficult

With to

had been to state three places be offered, should have mentioned only

mad hy am a

by pitrairthena.

I

explanation

is

that of Professor

in the sense of the

the house (comp. Ill, 3, 31). II. The commentary explains

avasalavi

middle post of

here, as

is

frequently

agree with the opinion pronounced

in the Petersburg Dictionary, in rejecting this explanation. 19.

Comp. Manu

the

under-

his intention

to

I believe that the right

Knauer, who takes

the case,

food what-

second near the middle door of

Gautama V,

word samipe

which the Balis had

two.

all

prepared for the Fathers, or for auspicious

the house, the third (comp.

in

the morn-

in

stated).

should offer such Balis of

to be offered near the water-pot, the

genitives the

man

III, 121.

G72JHYA-S^TRA OF GOBHILA.

24 purposes

instance, for being offered to

(for

Brah-

ma/^as), or for (ordinary) purposes. 2

1.

2 2.

Only in the case of a If rice

the same

sacrifice (this rule) ceases.

and barley are prepared for one and

meal, he should, having offered (Balis) of

the one or the other (kind of food), consider his duty as fulfilled. 23.

If the 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

beloneinof to the householder.

However

(of the persons belonging to the food becomes ready before (that whose he family) 25.

of the householder), (that person) should offer the

prescribed portion in the

and give to a Brahand then should eat

fire,

ma//a his share (of the food),

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

Then

pronounce a wish. 29.

He

it

will

be

him

fulfilled to him.'

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.

23.

I take, as the commentator does, for bho^anakala. Here again kala occurs in the same sense. Comp. Kha-

Kala

dira-Gr/hya

I,

5, 34.

29. Khadira-Grz'hya

I,

season, the rice-harvest in 243).

The

rice-harvest

5,

37.

autumn

The (see

sacrificer offers barley ;

and

rice

barley-harvest

is

in the hot

Zimmer, Altindisches Leben,

from the barley-harvest

from the rice-harvest

till

till

the

the barley-harvest.

PRAPAT//AKA, 5 KAiVDIKA,

I

^o.

Thus he

31.

When

obtains long

25

life.

a donation has been made, he should

scum of boiled

offer a Bali of chaff, of the

of water.

6.

This

is

sacred to Rudra.

This

rice,

and

is

sacred

new moon and

of the

to Rudra.

KAivoiKA

Now

1.

moon

full

at the times of the

(the following ceremonies are performed).

Let him

2.

5.

on that full-moon day (when the at the meeting (of day and night).

fast

moon rises) The following day, according to some (teachers). 4. And on that day on which the moon is not

full

3.

should

seen, (he

moon

considering

fast,

it)

as the

new-

day,

5.

The

6.

With the

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

This Bali

is

crop (sasya) offer

it

called a-sasya, because is ripe.

himself,

As

it

it

is

olifered

new-moon

until (a) the

next

to the regulation that the sacrificer has to

compare above, Sutras 15-19.

31. Khadira-G/vliya

makes

food of the

sacrificial

probable that

I,

5,

this

30.

The

repetition of the last

words

Sutra was at one time considered the

first book. Comp. Introduction, p. 11. Description of the sacrifices of the full and new moon. Paradigm of the regular Sthalipaka offering.

end of the 5.

The

first

twelve Sutras of this

Professor Weber,

chapter have been translated by Ueber den Vedakalender namens Jyotisham,

pp. 50 seq.

See the note below at SiJtra 10. With these two Sfitras, sandhya;;/ paurwamasim upavaset; uttaram ity eke/ a passage should be compared which is identically found in the Aitareya (VII, 11), and in the Kaushitaka Brahma/za (III, i): pijrva?;^ paurwamasim upavased iti Paihgyam, uttaram iti Kaushitakam. 2.

'

3.

6.

The month

is

reckoned here, as

with the fortnight of the increasing

is

usually done, as beginning

moon.

G/27HYA-SUTRA OF GOBHILA.

26 sacrifice

he celebrates the

first

half (of the month),

with that of the full-moon sacrifice the second.

Full-moon

7.

moon 8.

is

the greatest distance of sun and

new-moon is their nearest approach. 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) visible (accept

(still)

(already then the

The

10.

it

as the

day of new-moon)

moon) has made

time of full-moon

is

its

;

is

for

way.

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). on what day it becomes full The doctrine on this point has to be studied

Now

1 1.

12.

7.

Here begins

moon which tions,

a

new

exposition of the question of

full

and new

stands independently by the side of the former sec-

and which Gobhila has not taken much care to weld together Comp. Sutra 10 with Sutras 2 and 3, and Sutra 8 with

with them.

Sutra 10.

seems

4.

The first of the three times is that mentioned in Sutra 2. It me not very safe to interpret sandhya in that modern

to

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 (' avartane yada sandhi/; parIf sandhya were that, we should expect vapratipador bhavet,' &c.). that the same word would occupy a similar position in the definiI prefer, therefore, with the commentary, to tion of amavasya. understand sandhya in its ancient sense, as the time which divides

sense, in

day from night. Thus sandhya paurwamasi, the full-moon day, on which the moon rises at the meeting of day and night,

uttara paurwamasi (Sutra 2), or to astamitodita (scil. paurwamasi, Sutra 10), exactly in the same way as in the Brahmawa passages quoted above (note on § 3) pfirva paur7/amasi is opposed to uttara paur;/amasi. 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 stands in opposition to

the sky.

I

PRAPArTTAKA, 5 KAiVZ)IKA, 20.

One

separately.

should study

exact time

(the

know

it,

or should ascertain

Parvan from those who

the

of)

27

it.

Now

on the day which is the fast-day, on that day, in the forenoon, having offered his morning oblation, he besmears that surface on which the 13.

fire is

placed, on

14.

He

all

sides with cow-dung.

then gets the pieces of

are to be put on the

fire)

—of

wood ready (which

Khadira or of

Palai'a

wood. 15.

Khadira or

If

Palai^a

may be wood

tained,

it

purpose

— of any

tree,

—

wood cannot be ob-

as

far as

it

serves the

with the exception of Vibhi-

daka, Tilvaka, Badhaka, Niva, Nimba, Ra^avr/ksha, ^almali, Aralu, Dadhittha, Kovidara, .Sleshmataka

wood. 16.

The

Barhis consists of

Ku^a

grass cut off at

the points at which the blades diverge from the main stalk. 1

7.

(The blades should be) cut

off

near the roots

at (the ceremonies directed to) the Fathers. 18.

(he

If that (i.e. Ku-^a grass)

may

cannot be obtained,

take) any kind of grass, with the exception

of Suks. grass, of Saccharum reed, of such grass as is

apt to break, of Balba^a grass, of Mutava, of

phidonax reed, of 19.

Am-

S\xntJi-2..

(He should get ready

the following things,

viz.)

A^ya,

fice,

the pot in which the oblation of cooked rice (or

barley)

is

rice or barley to

be cooked for the

prepared, the pot-ladle, the

sacri-

Sruva, the

water fetched from a hidden place 20. in

And

the other thino-s which

we

shall

mention

the course of (our exposition of) the ritual. 19.

As

to

anugupta

apa//, see above, chap, i, 9.

28

G/?7HYA-SUTRA OF GOBHILA.

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

Even from

2 2.

a distant place he should return

to his house.

(On that day) he may buy goods from

23.

but not

sell

Let him not speak much. Let him strive to speak the

24.

25.

others,

(such goods).

truth.

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.

In

26.

KAiVDIKA

6.

Thus has spoken Manatantavya

1.

indeed becomes the offering of a

' :

Unoffered

man who

does not

eat fast-day food. 2.

*

him.

He He

becomes powerless. does not gain favour

Hunger will attack among people. His

offspring will be perverse. '

3.

But

powerful.

Hunger

Khadira-Gr/hya

26.

lena

he who

it

:

eats will

fast -day

food,

not attack him.

II, i, 4. 6.

should be easy to digest.

becomes

He

gains

The commentary explains Comp. below, II, i, 2 :

kui'a-

(daran

kurvita) lakshawaprajastan kuj'alena. 6, I.

seems I,

5)

The to

teacher's

name

is

spelt elsewhere

has Manadantavya.

For I unanimous agreement of the ]\ISS. we hutir into manushasyahutir, and say the

(II,

Knauer has called attention to MSS., which are unusually frequent have no doubt that in spite of the

Dr.

several other blunders of the just in this passage.

Manutantavya, which

The Khadira-Gr/hya

be the more correct spelling.

are to change I

think

it

manushya-

very probable, to

Sutra 4 kamayetaupavasathikam should kamayeyatam aupavasathikam, though here

least, that in

be corrected into

the singular could possibly be defended by very faithful believers in the authority of the

MSS.

PRArAri/AKA, 6 kaa'dika, 14.

I

His offspring

favour among- people.

more

29

will

be

still

blessed.

Therefore (husband and wife) should eat fastday food which is pleasant to them,' 5. Let them sleep that night on the ground. 6. They should spend that night so as to alternate '

4.

their sleep with waking, entertaining themselves with tales or with other discourse.

But they should avoid doing anything unholy

7.

(such as cohabiting together). It is said, that

8.

not

For (say

9.

to

when on a

journey, he should

fast.

they, in that case) the observance has

be kept by his

wife.

10.

Let him do (herein) what he

11.

In the

same way

also

likes.

one who has set up the

(^'rauta) fires should fast 12.

And

(he should observe)

what

is

enjoined by

the sacred tradition. 13.

Now

offered his

in

the forenoon, after (the sacrificer) has

morning

and has walked round and strewn to the south of

oblation,

the

fire

on

the

fire

eastward-pointed Darbha grass

14.

its

front side,

(The Brahman)

stations himself to the east of

and with the thumb and hand he takes one grass blade from the Brahman's seat and throws it away that (grass), facing the west,

the fourth finger of his

left

to the south-west, in the intermediate direction (be-

tween south and west), with (the words), been thrown the dispeller of wealth.' 4. 7.

14.

Or, which is pleasant to him Khadira-Gr/hya II, i, 7.

The ceremonies

by the Brahman.

This

?

'

Away

See the note on §1.

stated in this Siltra have to be is

has

stated in the

performed commentary, and the com-

Gi^HYA-SUTRA OF GOBHILA.

30

Having touched

15.

I

down on sit down on

silently,

raising his

water, he then sits

the Brahman's seat, with (the words),

'

the seat of weakh.'

Facing the

16.

joined hands,

till

he

fire

sits

the end of the ceremony.

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

Let him not speak what

18.

unworthy of the

is

sacrifice.

If

19.

he has spoken what

him murmur a

sacrifice, let

unworthy of the

is

verse, or a Ya^us, sacred

to Vish;m.

Or

him only

Adoration to Vish;/u 21. If one wishes, however, to do himself the work both of the Hotr/ and of the Brahman, he should in the same way place on the Brahman's seat 20.

let

say,

!

'

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 Hirawyake^in

says

(I,

i): etasmin kale

brahma

ya^/7opavita;« kr/tvapa a/^amyapare«agni;« dakshi/zatikramya brah-

masadanat

t;v>/aw

passages of the

Vollmondsopfer,

nirasya,

p. 17.

Comp.

&c.

do not think

I

the

also

corresponding

Neu- und

given by Hillebrandt,

6'rauta ritual

it

probable, however, that

we should read brahma^sanat, so that expressed by the text that the Brahman Dr. Knauer's Introduction, p.

viii).

it

is

would be

distinctly

the subject

For we read

in

(comp.

this

same

brahmasanat trtnam abhisawgr/hya; in Sutra 15, brahmasana upavii'ati in Sutra 21, brahmasane nidhaya: Sutra

;

of these passages

it is

in the

second made probable by the sense, and

certain in the third, that

it

is

a

compound

brahmasana

equal to brahmasadana.

nion, be unnatural not to explain first

passage.

way

as

some

Paravasu

is

it

is

Thus in the

to be understood as it

would, in

same way

my

opi-

also in the

opposed to Vasu (Sutra 15) in the same Apastamba, oppose Paragvasu to

texts, for instance

Arvagvasu. 16 seqq. Khadira-Gr/hya 21.

*

I,

i,

19 seqq.

In the same way' refers to the ceremonies stated in Sutras

I

bolster of

same way

rRArAri/AKA, 7 kaa^dika,

Darbha (in

31

and should return in the which he has gone to the Brahman's grass,

and then should perform the other

seat),

Kaa^dika

He

1.

6.

(duties).

7.

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).

He

2.

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

Once pronouncing

3.

whom

4.

name

the offering will be made)

such and such done)

the

(a deity)

I

of the deity (to ' :

Agreeable

pour thee out

; '

twice

to

(it is

silently.

Then

to the west, with his face turned east-

ward, he begins to husk the grain, with his right

hand lying over the 5.

left.

After the grain has three times been winnowed,

he should wash

it

thrice

gods, they say, twice,

if

(if it

for

is

destined) for the

men, once,

if

for the

Fathers. 6.

Having put a (Darbha)

purifier (into the pot

On the darbha^a/u or, as some MSS. read, dar13 and 14. bhava/u, see Bloomfield's note on the Gr/hya-sa;/'/graha, I, 88. 89. Knauer gives darbha va/u?« without adding any various readings. Comp. Khadira-Gr/hya I, i, 23. 7, 2, 3. Khadira-Grzhya II, i, 9. 4, 5. Comp. Hillebrandt, Neu- und VoUrnondsopfer, pp. 29 seqq. Khadira-G;7hya II, i, 10-13. 6.

Hillebrandt, p. 39.

G22/HYA-SUTRA OF GOBHILA.

32 in

which the oblation

to

is

be prepared), he should

pour the grain (into it). 7. He should cook the mess of that

it

is

well cooked, stirring

ladle) from 8.

it

sacrificial

food so

up (with the pot-

left to right.

When

has been cooked, he should sprinkle

it

from the fire towards the north, and should again sprinkle (A^ya) on it. 9. Having put wood on the fire, he should strew Kui-a grass round it on all sides, to the east, to the south, to the north, to the west

(A^ya) on

it,

10.

On

all

ir.

Thick, so that always an uneven number (of

should take

it

sides in three layers or in five layers

blades) are put together.

(He should

12.

eastward-pointed grass,

strew)

covering the roots with the points.

Or he should

13.

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.

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 14.

is

valid) for all (ceremonies) at

which oblations are

made.

Some lay also branches VaruB. wood round (the fire). 16.

10. Khadira-GrzTiya

I,

This seems

me

11.

to

masawhatam, on which

2,

of

^ami wood

or of

10.

the

most probable translation of ayug-

expression Dr. Knauer's note on pp.

seq. of his Introduction should

be compared.

Comp.

viii

Hillebrandt,

pp. 64 seq.

13-14. This

is

the

same way of strewing the grass which Khadira-G;Vhya I, 2, I, 10, 4. 5

described in the Manava-Gr/hya 16.

Comp.

Gr/hya-sa;;/graha

;

I,

85. 97.

is

9.

PRAPAr^AKA,

I

To

1 7.

water

(is

the north (of the

placed)

If there

18.

7 KAiVDIKA, 25.

a Sruva

fire)

Or

(such water).

full

of

water

this is the Pra^nta

:

is

7,7,

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 Aoya.

(He may

20.

made from

take) ghee, or oil

Tila

seeds, or curds, or milk, or rice gruel.

From

21.

same Barhis

that

(he takes

two Darbha

blades and) makes purifiers (of them), of the length of one span.

Putting an herb between (them and the in-

22.

strument with which he cuts them), he cuts them not with his

nail,

with (the words),

'

off,

Purifiers are ye,

sacred to Vish;m.'

He

23.

then wipes them with water, with (the

By Vish;m's mind ye are purified.' 24. Having purified (the A^ya by pouring it into the A^ya pot, over which he has laid a Darbha

words),

'

A

purifier),

he

northward way)

-

purifies

it

pointed

(in

the pot) with the two

purifiers

(in

the

following

:

Holding them with his two thumbs and fourth fingers, he purifies (the A^ya) three times, from west May the god Savitr/ to east, once with the Yaf us 25.

'

:

purify thee with this uninjured purifier, with the rays

of the good sun

;

'

twice silently.

20. All the substances

which are stated

Gnhya-sawgraha

sidered as Agya.

21 seqq. Khadira-Gr/'hya 24.

As

to

[30]

2,

I,

patre^pa

trir

utpfiya

.

aniyopabilaw .

can be con-

12 seqq.

sampuyotpunati, comp. Hirawyakejin

pavitrantarhite

pavitrabhyazw

I,

in this Sutra

106. 107.

.

D

I,

i,

i,

23

:

purayitvodagagrabhya?^

G/27HYA-S^TRA OF GOBHILA.

34

He

26.

then should sprinkle them with water and

should throw them into the

fire. A

Then, having put that Ac^a on the

27.

should take

it

fi*om (the fire)

This

is

the

28.

way

fire,

he

towards the north.

A^ya.

to prepare the

KAiVDIKA

8. A

1.

To

the east

the mess of cooked

(is

placed) the A^ya, to the west

fiDod.

Having sprinkled

2.

(water) round (the

and

fire)

poured A^ya on the mess of cooked food, he begins picking out

to sacrifice simply with the pot-ladle,

portions of the sacrificial food (without

'

underspread-

and pouring A^ya over the Havis). 3. If he intends, however, to sacrifice so as to underspread (the Havis with A^ya) and to pour (A^ya) over it, let him sacrifice first the two A^ya

ing'

'

'

A

A

portions

(in

He

4.

the following way)

:

sacrifice

from west to

(the formula),

He

'

—and

should

on the northern side with

east,

'To Agni Svaha!' on

side with (the words), 5.

A^a — five

should take four portions of

portions (are taken) by the Bhr/gus

the southern

To Soma Svaha

!

then cuts off (two or three Avadanas) A

from the Havis, having spread under' (A^a). 6. (Two Avadanas) from the middle and from the east side, if he (belongs to the families who) make '

8, 2.

chap.

3,

On I

the sprinkling of water round the

seq.

On

the technical

fire, comp. above, meaning of upaghatam, see

Bloomfield's note on Gr/hya-sa?«graha Parijish/a der Deutschen Morgenlandischen Gesellschaft, 3 seq. 6.

Comp. Khadira-Gr/hya

Khadira-G/vhya

II, i,

I,

iii (Zeitschrift

XXXV,

568).

II, i, 17.

19 seq.

The Upastarawa

(Sutra 5) and

I

TRAPAr/fAKA, 8 KANDIKA,

1

4.

35

(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 (A^ya) on the cut-off portions. 8. He anoints the places from which he has cut four Avadanas.

A

them

off (with

(of the Havis) 9.

He

A^ya)

may

order that the strength

in

not be

lost.

should sacrifice over the middle of the

with (the words),

'

To Agni Svaha

10.

Once

or thrice, in that

11.

Now

for

the

fire

! '

same way.

Svish/akr/t

(oblation),

after

A

having

'

spread under

'

(A^ya), he cuts off once a

very big (Avadana) from the eastern part of the northern part (of the sprinkle (A^ya) on

Twice he should

Havis),

it.

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

'

'

twice. 13.

He

does not anoint the place from which he

has cut

off,

may be

lost.

14.

in

With

order that the strength (of the Havis) the

'To

words,

Agni

Svish/akr/t

the Abhighara?m (Sutra 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

regarding the

the families

respectively.

number

On

the difference of

of Avadanas, comp. Weber,

Indische Studien, X, 95.

Comp. Khadira-Gnliya II, i, 21-24. Comp. the corresponding regulations of the

7 seqq.

II.

^Srauta ritual at

Neu- und Vollmondsopfer, 11 7-1 19. The same rule re-occurs in the ^S'rauta ritual; Hillebrandt,

Hillebrandt, 13. 1.1.

117, note 14.

found

The in

8.

expression used here

uttarardhapurvardhe

most of the corresponding passages of the

D

2

,5'rauta

is

also

ritual,

Gi?/HYA-SUTRA OF GOBHILA.

36

Svaha

'

!

he should

sacrifice

of the northern part (of the

He

15.

over the eastern part

it

fire).

should sacrifice oblations of

A^ya on

(the

chief oblations of cooked sacrificial food), with the

Mahavyahr/tis. 16.

The

insertion (stands) before the

Svlsh/akm

(oblation).

performed together,

If different sacrifices are

17.

there

is

only one sweeping (of the ground) round (the

i), one (putting of) fuel (on the fire) one Barhis, one sprinkling (of water) 7, 19), round (the fire) (chap. 8, 2), one A^ya, and one offering of the two Af yabhagas (chap. 8, 3). 18. Having cut off (the Avadanas) for all (the single sacrifices), he sacrifices the Svish/akr/t obla-

fire)

(chap.

3,

(chap,

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 20.

fire.

Or having washed

he should take with it and should eat that.

it,

(the rest of the sacrificial food),

given by Hillebrandt,

119, note

1.1.

3.

The

Khadira-Gr^'hya has

pragudi/'yam. 15. If the chief oblations consist in

and followed by the Mahavyah/Vti

A^ya, they are both preceded

oblations.

See below, chap.

9,

Sutra 27. 16.

each

On

the

avapa

sacrifice) see

(i.e.

the special characteristic offerings of

-i^ahkhayana-Gr/hya

I, 9,

12,

and the note there

(vol. xxix, p. 28).

19.

According

vish/akr/tam

to the

commentary, etad would belong

(Sutra 18)

:

throw the pot-ladle into the I,

17, 23, atraitan

p. 119,

note

etad belongs

3),

to

to

sau-

'After he has sacrificed that, he should

fire.' The comparison of Baudhayana mekshawam ahavaniye nupraharati (Hillebrandt, shows that the commentary is wrong, and that

mekshawam.

^^

I

2

PRAPArz/AKA, 8 KANDIKA, 29.

The Sruva he

1.

37

should not throw into the

fire,

say some (teachers).

By one who has

22.

not set up the sacred

fires,

the mess of cooked food should be offered to Aeni at the festivals both of the full and of the new

moon.

To

23.

Agni, or to Agni and Soma, by one

has set them up, at the full-moon

To

24.

Mahendra,

Or

(sacrifice)

or

at the

new-moon

to

;

and Agni, or

Indra

Indra,

who to

(sacrifice).

one who has set up the sacred fires, to Agni at the festivals both of the and of the new moon.

25.

also

should offer full

it

Having put a

26.

piece of

wood

(on the

fire),

having afterwards sprinkled (water) round (the he performs the Ya^;'2avastu ceremony (in following way)

From

and fire),

the

:

same Barhis he should take a handful of Kusa. grass, and should dip it thrice into 27.

that

the A^fya 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

Thou who art the lord of cattle, who walkest with the lines (of cattle), the manly one do no harm to our cattle let this be with (the verse),

'

Rudra,

:

;

offered to thee

!

Svaha

' !

This (ceremony) they

29.

22-25. Comp. Khadira-G/7liya 26-29. Khadira-Grzliya I

i,

II, 2,

Ya^/lavastu.

1-4.

26 seq.

;

Gn'hya-sa/i'/graha II,

seq.

27. at

11,

call

The

chap.

7,

expression tala eva barhisha/z has occurred already 21.

The Mantra

re-occurs in Va^. Sawhita

II,

i6e, &c.

G/2/HYA-SUTRA OF GOBHILA.

38

KAiVDIKA

9.

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

He

1.

them

o-ive

Brahman.

He

should try to satiate him. They say indeed with regard

2. 3. '

to the

to

sacrifice

Through the Brahma;/a's being satiated (with

ficial

food)

Then

4.

become

I

:

sacri-

satiated myself.'

(he should give to the

Brahman) what

other food has just become ready. gain the favour of 5. Then he should try to

Brahma;/as by

A

6.

fice

vessel constitutes the fee for the sacri-

that he should give to the

;

7.

full

(gifts of) food.

A

Brahman.

or a wooden cup which has

brazen vessel

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 Pakaya^;'^as. 9.

(The

A

10.

sacrificer)

full

himself

is

Hotr?.

vessel (see Sutra 7)

is

the lowest sacri-

fee at a Pakaya^;'2a.

ficial

11.

The

12.

Thus Sudas Pai^avana,

highest

is

unlimited. after

having offered

the sacrifice of a mess of cooked food to Indra and 9, I.

Khadira-Gr/hya

II, i, 29.

6 seqq. Khadira-Gr/hya II, 8, 9.

The

i,

30. 31.

native authorities divide these

two Sutras

after

riiwik;

propose to divide after pakaya^weshu. 12. The commeiitary here refers to the rule of the Drahyayawasutra (=La/yayana VIII, 1,2): sawzkhyamatre ka. dakshiwa gava/^.

I

FRAVATHAKA, Q KAiVDIKA,

I

1

8.

39

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

Now

he should not be able to get for the morning or for the evening oblation, or for the sacri13.

of the

fices

domestic

who

son

if

full

or of the

new moon

any substance

fire,

fit

at his (sacred)

for sacrifice or a per-

could sacrifice (instead of himself,

prevented)

what ought he to do

:

if

he

is

?

14. Until the evening oblation the (time for the)

morning oblation

not elapsed, nor the (time for

is

the) evening oblation until the morning oblation.

new moon the (time for the) sacrifice of moon Is not elapsed, nor the (time for the) sacrifice of the new moon until the full moon. Until the

the

full

15.

During that

sacrificial

Or

interval

he should try to obtain

food or to find a sacrlficer.

he should cook fruits or leaves of trees or herbs which are sacrificially pure, and should sacrifice them. Or he should at least sacrifice water thus 1 7. For (even if he has said Pikaya^/^a, the son of Ida. 16.

(if

he does not succeed

in this)

;

been performed. an expiation for one who has

offers only water) the sacrifice has 18.

And

there

is

not sacrificed. 14 seq. Khadira-Grz'hya

II, 2, 5 seq.

16 seqq. Khadira-Gr/hya

6'ankhayana-Gr/hya

10 seqq.

In

this teacher

whose opinion on the performance of

ya^«a, son of

Ida.,

Pakaya^was

here stated,

is

II, 2,

;

we have

I, 3, 6.

Pakacertain

of course to see a fictitious sage

same kind with the well-known 7?/shi Pragatha, to whom authorship of a number of Siaktas in the Pragatha book (Rig-

of the the

veda,

l\Ia?/f/ala

18, 19.

By

VIII)

is

ascribed.

the repetition of

iti

these SiJtras

seem

be charac-

to

comp. comp. 5ah-

terised as continuing the statement of

Pakaya^wa's opinion

Dr. Knauer's Introduction,

As

khayana-Gnliya

I,

3, 9.

p. xviii.

to Sutra 18,

;

G2J7HYA-SUTRA OF GOBHILA.

40

And, (says Pakaya^;^a,) a Brahma;^a should not omit to keep his vow. 19.

Here they say

20.

also

:

He should keep (his vow) during that time in he does not sacrifice, by abstaining from food. which 22. When he then has obtained (the necessary substances for sacrificing), he should make up for 21.

the (omitted) oblations.

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 23.

stated hereafter.

After the end of the Mantra follows the word

25.

Svaha.

At A^ya A^ya (chap.

26.

that

oblations he should only prepare 7,

28)

ing out portions of

and should

(He

it.

sacrifice

pick-

it,

should) not (sacrifice)

the two A^ya portions nor the Svish/akr/t. 27. At Afya oblations he should, if no special given, sacrifice with the Mahavyahr/tis before

rule

is

and

after (the chief ceremonies).

22. 'He should count the omitted (oblations), should pour the corresponding number of oblations into his vessel, and should In the sacrifice them in the due way all at once with one Mantra.

same way

also

the other oblations (belonging to other

gods).'

Karmapradipa. 24. Is Havis here used as opposed to A^ya (Sutra 26), in the same way in which Katyayana says (Aaut. I, 9, i. 20): vrihin Comp. below, III, yavan va havishi ubhayata agyapi havisha/i '

.''

;

8,

'

10; A-fvalayana-Gr/hya 25.

Khadira-Gr/hya

I,

I, i,

10, 26.

15.

upaghatam, comp.

on chap. 8, 2. I, 3, 12-13, Khadira-G/Vhya 12, 13 where the traditional division of the Sutras differs from that which Gobhila has used is supported by tradition in the text of Gobhila. 26.

As

to

27. 6'ahkhayana-G;7'hya

I,

the note ;

PRAPAr//AKA, 9 KAA^DIKA, 29.

I

28.

As

at the wedding, thus at the tonsure (of the

child's head),

and

4

the

initiation

Brahma/^arin),

(of the

at the cutting of the beard.

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

End the

of the First Prapa///aka.

word a^yahutishu

have been superfluous

words

if

in the

beginning of

he had repeated

na^yabhagau na

it

svish/akr/t.

Siitra 26,

in

and

it

would

connection with the

In the corresponding

Sutras of the Khadira the case was different, and there the words

na^yabhagau na svish/akr/t word

inevitably required the addition

a^yahutishu, by which to show which class of sacrifices it was which required no A^yabhagas and no Svish/akr/t. The following word in the Khadira text, however, anadej-e, should be referred, against tradition, to Sutra 13, as is shown by of a

like

comparison of ^Sahkhayana-Gr/hya I, 12, 13. At the wedding, oblations are made first with the three single Mahavyahr/tis, afterwards with the Mahavyahn'tis together; see

the

28.

below,

II, I, 25. 26.

below,

II,

beard, III,

The

tonsure of the child's head

9; the initiation (upanayana), i.

Comp. Khadira-Grzhya,

II, I,

is

treated of

10; the cutting of the

3, 10.

Apav/'/tte karmawi should be corrected into apavrz'kte karmawi, as has been noticed in the Petersburg Dictionary, s. v. 29.

apa-vart.

The ^ahkhayana-Gnhya

I,

2, i

says

karmapavarge.

G/J/HYA-SUTRA OF GOBHILA.

42

PRAPAr^AKA

Under a

1.

II,

Kaa^DIKA

1.

him take a

propitious Nakshatra let

wife

Who

2.

istics in

If

3.

should possess the auspicious character-

due way. he can find no such (woman, he should take)

earth-clods

From an

4.

a furrow, a pool, a cow-stable,

altar,

a place where four roads meet, a gambling-place, a place where corpses are burnt, and from sterile soil

A

5.

ninth (earth-clod)

mixed of

all.

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

Taking them in his hand he should offer them Right alone to the girl, and (reciting the formula) is the first on right this right nobody oversteps earth is founded. May N. N. become this universe !' he should pronounce her name and should say 7.

'

:

;

;

— '

Take one

of these.'

If she takes

8.

one of the

first

four (clods),

he

Comp. Indische

Stu-

should marry her,

1,

dien, 2.

1-4.

Description of the wedding.

V, 288, 305

368 seq. 312 seq. ; In translating kui'alena I have been guided by the com-

parison of

I,

5,

seq.

26 (comp. Bohtlingk-Roth, s.v. kuxala).

commentary understands take a

;

woman who

the Sutra in a different way.

possesses auspicious characteristics

He

The should

commended

by one versed (ku.yala) in the characteristics of women. If he can find no such person who is able to judge, he should, &c. (Sutra 3). 4. 7.

Comp. Ajvalayana-Grz'hya Ajvalayana-Gr/hya,

1.

1.

I,

§ 4.

5,5

;

Gn'hya-sawzgraha

II,

21-23.

PRAPArHAKA,

II

And

9.

KAiVZtlKA,

I

1

4.

43

according to some (teachers) also,

takes) the

if

(she

mixed one.

After she has been washed with Klitaka, barley and beans, a friend should besprinkle her 10.

three times at her head, so that her whole body-

becomes wet, with Sura of formula),

'

Kama

first

quality, with (the

know thy name.

I

!

Intoxication

thou art by name,' &c. (Mantra-Brahma;^a I, i, 2). (In the passage of the formula), Bring hither N. N.,' '

he should pronounce the husband's name. (The Mantras should have) the word Svaha at their end. With the two following verses he should wash her private parts.

That has

11.

be done by (female) relatives

to

(of

the bride).

At

12. fire to

wood has been put on

the wedding

the

the east of the house, on a surface besmeared

(with cow-dung).

Then one

13.

wedding,

fills

of the people

a cup with

'

firm

'

who

assist at

the

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).

See Sulra

9.

5.

'With Klitaka,' has been thrown

10.

&c.,

means, with water into which Klitaka,

Sura of comp. Gr/Tiya-sawgraha II, 1 5. see Grzliya-sawgraha first quality is Sura prepared from molasses Comp., however, also G/v'hya-sawgraha II, 41. II, 16. G/'/hya-sa;;zgraha II, 25. 26. 'Firm 13. Khadira-Grzliya I, 3, 5 water seems to be water which does not dry up. The Gr/bya&c.,

'

;

;

'

;

'

sawgraha says which

is

:

'

Water

ponds: such water

Comp.

is

smell, its colour, and its taste, and other receptacles, and in "firm;" this is the fixed meaning.'

that has

in great rivers,

its

in wells

called

Bloomfield's note, Z. D.

M. G. XXXV,

574.

G2J/HYA-SUTRA OF GOBHILA.

44

They

15.

place roasted grain mixed with

amount of

leaves, to the

ing basket behind the

And an

16.

Now

17.

^amt

four handfuls, in a winnow-

fire,

upper mill-stone.

(the girl)

whose hand he

is

going to

has been washed, (her whole body) including

seize,

her head.

The husband

18.

should put on her a (new) gar-

ment which has not yet been washed, with the verse, 'They who spun' (Mantra-Brahma;^a I, i, 5), and Put on her, dress her' (1. 1. 6). forward (from the house to the sacred Leading 19. 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, i, 7). 20. While she, to the west of the fire, pushes forward with her foot a rush-mat or something else of that kind, veiled (with clothes), he should make her May the way which my husband goes, be open say

with (the verse),

'

'

'

:

to me.' 21.

If

murmur he should murmur

she does not

(these words out of

(them, saying), To shame, &c.), her (instead of To me '). 22. She should make the end of the rush-mat (Sutra 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. Khadira-Gr/hya I, 3, 6. Ya^;7opavitinim in Sutra 19 means, according to the commentary, that she wears her outer gar-

ment arranged

women

like the sacrificial cord,

are not allowed to

wear the

20. G/7"hya-sa;7zgraha II, 27 seq.

over her

sacrificial

left

cord

shoulder

itself.

;

for

PRAPAri/AKA,

II

While she touches

24.

2 KAiVjDiKA, /.

45

his right shoulder with her A

right hand, he sacrifices six oblations of

(the verse),

May Agnl go

'

following (verses) (MB.

And

25.

one by one

A

26.

I, i,

as

the

A^ya

with

and the

first,'

9-14)

(three oblations) with the Mahavyahrz'tis, ;

fourth with (the four Mahavyahr/tis) to-

gether.

Kaatdika

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

and

north,

woman's joined hands.

seizes the

(Standing) to the east (of the girl) her mother

3.

or her brother, having

make

should

her right

tip of

taken the roasted grain,

the bride tread on the stone with the foot.

The bridegroom murmurs

4.

(MB.

stone'

Her

5.

I,

'

:

Tread on

this

2, i).

brother

once his joined hands with

filling

roasted grain, pours

it

into the bride's joined hands.

After (A^ya) has been spread under and poured

6.

over (the fried grain), she sacrifices that

in the fire

without opening her joined hands, with (the verse

which the bridegroom

(MB.

I,

verses),

'

24-26. Khadira-Gr/liya I

3.

The

This

woman

The god Aryaman,' I, 3,

seqq. Khadira-G/Vhya

2,

'

says'

2, 2).

(The

7.

[?] recites),

roasted grain

is

'

Pu-

11-13.

I, 3,

that

and,

16 seqq.

mentioned chap,

i,

15, the stone,

Sutra 16. 6,

Comp.

7.

On

Grzliya-sa/wgraha

II, 34.

the repetitions of the la^ahoma, see below, SAtras

9.

10.

G/2ZHYA-SUTRA OF GOBHILA.

46 shan'

(1.

4) (are repeated) at the

3.

1.

two following

(oblations of fried grain).

After that sacrifice the husband, passing (behind her back), returns in the same way, and leads her round the fire so that their right sides are turned 8.

towards

or a Brahma;^a versed in the Mantras

it,

(does the same), with (the verse), the fathers'

(MB.

I,

'

The maid from

2, 5).

After she has thus been lead round, she stands

9.

and treads (on the stone) as before (Stitra 3), and he murmurs the (Mantra) as before (Sutra 4), and (her brother) pours (the fried grain into her hands) as before (Sutra 5), and she as before (Sutras

i.

2),

sacrifices as before (Sutra 6).

In the

10.

same way three

times.

After (she) has poured the remnants (of the fried grain) into the fire, they make (her) step forward in a north-easterly direction with (the formula), 11.

For sap with one step' (MB. I, 2, 6. 7). 12. She should put forward her right and should follow with the left. 13. (The bridegroom) should say (to *

not put the

The

14.

left (foot)

her),

(first)

'Do

right.'

lookers-on he should address with (the

verse), 'Auspicious (1.

before the

foot

ornaments wears

this

woman'

8).

1.

To

15.

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 Sutra of

this chapter.

14-16. Khadira-Gr/hya 15.

The

I, 3,

27-31.

Comp. ^

Gobhila

I, 8,

and cut 3 seq.

off (the

Avadanas with

the

Sru/(').'

Comp.

Gi27HYA-SUTRA OF GOBHILA.

92

On

the following day he has flour of fried barley-grains prepared, and in a new pot, covering 2 2.

(it

with another pot), he puts

it

up

(in his house).

should silently offer Balis

23. (Of that flour) he day by day in the evening, before the

sacrifice, until

the Agrahaya;^! day.

KAiVDIKA

8. A

On

1

the full-moon day of (the month)

at the Pr/shataka ceremony, a

mess of boiled

grains with milk, sacred to Rudra,

Of

2.

that (milk-rice) let

with

oblation

verse),

(the

Varu;2a' (Sama-veda verse),

Not

'

And

3.

names

'

(i.e.

The

sacrifice,

To

us,

220), the '

O

the

I,

114,

The

'

8),

cow's

lovely one art

each (name) separately.

rest (should

Having

first

Mitra and

second with (the

(Rig-veda

'

rice-

prepared).

him '

with the formulas),

the Sthalipaka 5.

(is

(eight A^'-ya oblations) with the

thou,' &c., with 4.

I,

our offspring

in

Awayu^a,

be performed) according to

rite.

carried the Pr/shataka around the

turning his right side towards (the

fire),

fire,

and having

caused the Brahma;^as to look at it (i.e. at the Vrishataka), he should look at it himself with (the verse The

23.

sacrifice

that

is

prescribed in

Sutras 18.

19,

which

should, as well as the ofifering of Balis, be daily repeated. 8,

I

The Pr/shataka ceremony; comp. Khadira-Gn'hya

seq.

3, I seq.

A

Pr/shataka

A^ya; comp. Khad.

1.

is

1.

3

;

III,

a mixture of milk or of curds with

G/7'hya-sawgraha

II,

59; .Sahkhayana

IV, 16, 3 note. 3.

The

of the nine

'

cow's names' are given in the Gr/hya-sa;«graha

names given

there the last

is

ceremony. 4.

See above, chap.

7,

II,

60;

omitted at the Pr/shataka

20 and the note.

Ill

PKAPArfl'AKA, 8 KAA'DIKA,

1

6.

repeated by the Brahma;/as and by the

933 sacrificer),

'That bright eye, created by the gods, which rises on the east may we see it a hundred autumns may we hve a hundred autumns

—

;

!

6.

After he has entertained the Brahma;/as 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. In the evening he should feed the cows with

7.

the Prz'shataka, 8. 9.

and should

Thus (the cows) At the sacrifice

Agni,

(is

fruits

a mess of

milk, sacred to

Indra and

of the

first

prepared).

Having

10.

the calves join them.

will thrive.

rice-grains with

boiled

let

sacrificed

first

a

Havis offering of

that (milk-rice), he sacrifices over that (oblation) four A^ya oblations with (the verses), To him who '

bears a hundred weapons,' &c. (MB. II, i, 9-12). 11. The rest (should be performed) according to the Sthalipaka

rite.

The rest of

1 2.

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.

Three

14.

(portions are cut off)

by descendants

of Bhr/gu. 15.

And

16.

(After the food has been prepared

9 seq. 3,

The

over (these portions) water

sacrifice of the first fruits;

(Is

poured). In

this

comp. Khadira-Gr/hya

III,

6 seq. II.

See chap.

16, 20.

7,

Instead

20 and the note. of asa;«svada;7;,

saw^svadayeran,

I

read

A

Gi?/HYA-SUTRA OF GOBHILA.

94

way), he should swallow (the Mantra),

In the

17.

without chewing

it

From the good same way three

'

to the better

'

(ibid. 13).

times.

18.

Silently a fourth time.

19.

After he has cut off a greater portion,

20.

They may,

21.

Having sipped

if

they

like,

with

it,

chew

that.

water, they should touch their

mouths, their heads, and their limbs from above This art thou downwards, with (the verse), '

'

(ibid.

14).

In the same

22.

way

(sacrifices of

the

first fruits

are performed) of ^'yamaka (panicum frumentaceum)

and of barley. (At the

23.

sacrifice)

with which the food

May Agni

'

is),

of ^'yamaka (the

first' (ibid.

sacrifice)

of barley,

mixed with honey'

(ibid.

On

16],

15). '

This barley,

16).

KAiVDiKA 1.

Mantra

partaken of [comp. SlJtra

eat as the

(At the

24.

is

9.

the Agrahaya;^i day (or the full-moon day

month Marga^irsha) Bali-offerings (are made). They have been explained by the Sr2iva.na.

of the 2.

sacrifice.

He does

3.

not

murmur

(here) the Mantra, 'Adora-

tion to the Earth's.'

asa/z/khada?;;, sa7//khadayeran. 1

3

:

Dictionary 9,

Comp. Khadira-Gr/hya

III, 3,

asa?«khadya pragiret, and the quotations in Bohtlingk-Rotli's

I

s. v.

seq.

sawz-khad and a-svad.

The Agrahayam ceremony by which

to the Serpents are concluded. 2.

See above, chap.

3.

Comp.

chap.

7,

Khadira-Gn'hya

the rites devoted III, 3,

16 seq.

7.

17

:

To

the west of that

fire

he touches the

PRAPAr/fAKA, 9 KAjVDIKA,

Ill

morning

(regular)

Darbha

oblation,

of trees) fetched,

grass, a ^'ami (branch), Viri;/a grass, a

(Badari branch) with

He

have the

he should

and branches

following (plants viz.

95

the morning, after he has sacrificed the

In

4.

IO.

Apamarga, and .Sirisha. throw (a portion) of flour of

fruits,

then should silently

fried barley into the fire,

should cause the Brah-

ma;^as to pronounce auspicious wishes, and should

circumambulate the house, turning his right side towards it, starting from the room for the (sacred) fire, striking the

objects

e.

(i.

smoke

(of the sacred fire) with those

with the plants and branches mentioned

above).

He

5.

should throw away those objects, after he

has made use of them.

On

6.

he places a water-barrel with

solid stones

the two (Samans belonging to the verse),

Vastosh(Sama-veda I, 27^) and with (that) Rik (itself). him pour two pots of water into that 7. Let barrel with this verse, Some assemble (Sama-vedapati

'

'

'

'

Ara?/yaka, vol. 8.

In

the

ii,

p. 292, ed. Bibl. Indica).

evening boiled rice-grains with milk

(are prepared). 9.

Of

that (milk-rice) he should

make an

with (the Mantra), She shone forth as the '

oblation

first'

(MB.

II, 2, I).

10.

The

rest (should

the Sthalipaka

earth with

his

be performed) according

to

rite.

two hands turned downwards, and murmurs the

Mantra, 'Adoration to the Earth's.' 6. I,

He sings the twoKavasha Samans of which the verse

275 is considered as the Yoni, and then repeats 8. This Sutra is identical with chap. 7, 18. 10.

Comp.

chap.

7,

20 note.

Sama-veda

that verse

itself.

G7J7HYA-SUTRA OF GOBIIILA.

96

To

he touches the Barhis with his two hands turned downwards, and murmurs the Vyahr/tis (i. e, the solemn utterances), In the 11.

the west of the

fire

'

Kshatra

I

To

12.

estabUsh myself

(ibid. 2. 3).

the west of the

fire

he should have a

layer spread out,

Of northward-pointed

13.

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.

Then

16.

without an interval the others according

to their age,

And without an

1 7.

interval their wives, each with

her children.

When

18.

they

are

the

seated,

touches the layer (of grass) with

his

householder

two hands

turned downwards, and murmurs the verse, soft to us,

O

When

19.

down on

Be

(ibid. 4).

he has finished that

(verse),

they

lie

their right sides.

In the

20.

Earth'

'

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

They repeat the auspicious hymns they know them 22. The complex of Samans called 21.

?).

as far as

;

according to 20.

The

some

Arish/a,

(teachers).

explanation which the commentary gives of

Sutra can hardly be accepted:

trir

this dilificult

avr/tya tri/^kr/tvo^bhyasya

,

.

.

abhyatmam atmano gr/hapater abhimukhyena, atmana arabhyety artha/i. katha?;/ nama ? yenaiva krame7iopavish/a/^ tenaiva kramewa samvesa.na.fn trir avartayeyu,^.

22.

The commentary

gives

a

second name for

this

Saman

PRAPArJ^AKA, lO KAiVDIKA, lO.

Ill

Having touched

23.

water, they

97

may do whatever

they hke.

Kaa'dika

The Ash/aka

1.

10.

a festival)

(is

sacred

to

the

night.

procures prosperity.

2.

It

3.

It is

sacred to Agni, or to the Manes, or to

Pra^apati, or to the Seasons, or to the Vi^ve devas

thus the deity (to which the Ash/aka

sacred),

is

is

investigated (by different teachers).

There are four Ash/akas

4.

of) the

These

5.

in (the four

months

winter

he should endeavour

all

to celebrate

with (offerings of) meat 6.

Thus

7.

(There are only) three Ash/akas

says Kautsa. (in

the winter),

says Audgahamani,

And The

8.

so say (also)

Gautama and Varkakha;/^i.

eighth day of the dark fortnight after the Agrahaya;^! is called Apiipash/aka (i. e. Ash/aka of 9.

the cakes).

Having prepared grains

10.

Naraya^za says

litany, arish/abhafiga.

mahi tn«am

192) prasiddha;« prayu^ya. 10,

I

seq.

(I,

iti

dve tvavata

The Ash/aka

festivals;

in the

:

(I,

way

prescribed

abodhy agnir (Sv. I, 73) 193) ityadika/;^ sarvaloka-

Khadira-Gnliya

III,

3,

28.

Comp, -Sahkhayana-Grz'hya III, 12, i note (S. B. E. XXIX, 102). 4, 7. As to the difference of opinion regarding the number of Ash/akas, comp. Weber, Naxatra, second article, p. 337. Gobhila himself follows the opinion of Audgahamani, for he mentions only three Ash/akas in the winter season, the

Agrahayam (10, 18), 10.

full

moon

and the

See above, [30]

third after the I,

first

following after the

(chap. 10, 9), the second after the Taishi

7, 2

Maghi

seq.

H

(IV,

4, 17).

GJ?7HYA-S(JTRA OF GOBHILA.

98

he cooks (those grains and prepares

for Sthalipakas,

thus) a Z'aru.

And

11.

(besides

he prepares) eight cakes, with(in which he bakes

out turning them over In the dish

them)

one dish Without Mantras, according to AudgahamanI (Each)

12. 1

3.

Of

14.

In

;

the size of the (cakes) sacred to

Tryam-

baka.

After he has baked

15.

them, he

should pour

(A^ya) on them, should take them from

the

fire

towards the north, and should pour (A^ya) on them again.

In the

16.

way

prescribed for Sthalipakas he cuts

off (the prescribed portions)

from the mess of boiled

grains and from the cakes, and sacrifices with (the

To the Ash/aka Svaha The rest (should be performed)

words), 17.

!

'

the Sthalipaka

according to

rite.

(At the second Ash/aka, on) the eighth day

18.

after the full-moon

day of Talsha, a cow

(is

sacri-

ficed).

Shortly before the time of junction (of day

19.

and

night,

I.

e.

before the morning twilight) he should

place that (cow) to the east of the (that time) has II.

come, he should

Gnliya-Bawgraha

II,

71

:

fire,

sacrifice

pr/thakkapalan

and when

(Ac^a) with kurvita

apupan

ash/akavidhau. 14.

Regarding the Tralyambaka cakes, comp. Katyayana ^rauta-

sutra V, 10,

I

seq.

;

Vaitana-sutra IX, 18, &c.

16.

See above,

17.

Comp.

18.

With the following paragraphs the .S'rauta rites of the animal should be compared see J. Schwab, Das altindische

I,

chap.

8, 7,

5 seq.

20 note.

sacrifice

Thieropfer (Erlangen, 1886).

;

PRAPAr/fAKA, lO KAiVZ)IKA, 3

Ill

O

'What,

(the verse),

I.

99

you think' (MB.

beasts,

II,

2.5).

And

20.

having

he should recite (the cow the verse), 'May thy mother give

over

after

leave to thee

'

sacrificed,

(ibid. 6).

Let him sprinkle (the cow) with water in which barley is, with (the words), Agreeable to the 21.

'

Ash/aka

I

sprinkle thee.'

Let him carry a fire-brand round

2 2.

verse),

'

The

(Sama-veda

it

with (the

lord of goods, the sage (goes) round

I,

30).

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 23.

formula),

'

Away

taken' (MB.

They

25.

the

fire)

and

from the gods the Havis has been

II, 2, 7).

then walk in a northerly direction (from kill

(the cow),

The head

26.

feet to the north,

The head

27. if

the

rite is

of which if

is

the rite

is

turned to the east, the sacred to the gods,

to the south, the feet to the west,

sacred to the Manes.

^28. After it has been (A^a) with (the verse),

killed, '

he should

If the beast

sacrifice

has lowed

(ibid. 8).

29.

And

(the sacrificer's) wife should get water

and should wash 30.

They

lay

all

the apertures of the cow's body.

two

purifiers

(the cow's body) near

(i.

e.

grass-blades) on

its navel, cut it up in the direcand 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

tion of

roast

its hairs,

it.

H

2

G/2/HYA-SUTRA OF GOBHILA.

lOO

When

32.

Hew

'

has ceased to drop, he should say,

it

the (cow) to pieces

'So that the blood does not stain the ground

33.

to the east of the

fire.'

he has roasted (the omentum), he should pour (A^ya) on it, should take it from the fire towards the north, and should pour (A^ya) on it 34. After

again. 35. After

from) the pakas, or

he has cut

omentum in the way prescribed for Sthaliin the way prescribed for the Svish/akr/t he

(oblation),

The

the

To

the

be performed) according to

rest (should

The

rite.

rest

according to the

rite.

End 32.

'

!

Sthalipaka

Sthalipaka

with (the words),

sacrifices

Ash/aka Sviha 36.

off (the prescribed portions

of the Third PrapaZ/^aka.

In the text we ought

to read

vijasata, as Dr. Knauer has

observed. 35.

The

regulations

Sthah'pakas,

I,

8,

concerning the Avadanas

5 seq.,

and

II seq. 36.

Comp.

Ill, 7,

20 note.

for

the

are

given for

Svish/akr/t oblation,

I,

8,

IV

FRAVATHAKA,

KAiVDIKA, lO.

I

TrATATHAKA IV, KAiVDIKA 1.

He

2.

That which

throws the two spits into the

towards the

They

3.

lOI

1.

fire

of one (simple) branch,

consists

other one towards the

east, the

cut off the

Avadana

w^est.

portions from

all its

limbs,

With the exception of the

4.

thigh and the

left

lungs.

The

5.

thigh he should keep for the Anvash-

left

^akya ceremony.

On

6.

the

same

fire

he cooks one mess of

rice-

grains and one of meat, stirring up the one and the

other separately, from

to right, with

left

two

pot-

ladles.

After he

7.

has cooked them, he should pour

A

(A^ya) on them, should take them from the

fire

towards the north, and should pour (A^^a) on them again.

Having poured the

8.

juice (of the

Avadanas)

into

a brazen vessel,

And having placed

9.

the

Avadanas on a layer

on which branches of the Plaksha been spread, grass)

He

10.

1,

(tree)

cuts off (the prescribed portions)

Comp. Ill, 10, 31. Comp. Ajvalayana-Gr/hya

(of

have

from the

I.

3.

11,

I,

14 seq. 6.

'

He

cooks a mess of meat

Comp. Khadira-Gnhya, 10.

See

I,

8,

5 seq.

1.

1.

17

;

'

—

i.

12; Khadira-G;Vhya

e.

III, 4,

he cooks the Avadanas.

Ajv.-Gr/hya

I,

11, 12.

GR/HYA-SUTRA OF GOBHILA.

I02

Avadanas (and

in

the

those

puts

way

prescribed

for

Sthalipakas,

(another)

into

portions)

brazen

vessel 1 1.

And

(the portion) for the Svish/akr/t oblation

separately. 12.

Taking of the mess

of boiled

rice-grains

(Sutra 6) a portion of the size of a Bilva fruit, he should mix that, together with the Avadanas (Sutra lo),

with the juice (Sutra

13.

sacrifice

into

with the

it

first

the fire' (MB.

fire,

14.

8).

Taking a fourfold portion of A^ya he should

Of

of the eight Ri/cas, II, 2,

'

Entering

9-16).

the mixture (Sutra 12) he cuts off the third

part and sacrifices

it

with

the

second and third

(verse). 15.

He

(of those

places the verses,

i.e.

word Svaha after

after the

second

the third verse of the

whole Mantra). 16.

In the

same way he

sacrifices the other two-

and and (the other) with the sixth and

thirds (of that mixture, the one) with the fourth fifth

(verse),

seventh (verse), 17.

Having

cut off the rest, he should sacrifice

the oblation to (Agni) Svish/akr/t with the eighth (verse).

he be very deficient in wealth, he should celebrate (the Ash/aka) with (the sacrifice of) 18.

Even

if

an animal. 19.

20.

in

Or he should Or he should

sacrifice a Sthalipaka.

offer food to a cow.

20 seq. Regarding these Sutras, which occur nearly identically /ano comp. Atharva-veda II, 13, i. As to the Mantras that Taittiriya Arawyaka IV, 20, 3. follow, comp. Paraskara I, 2, 8 Agne ayasi (sic), comp. Taitt. Brah. tvam Mantra the Regarding ;

;

II, 4, I,

sutra

9; A^valayana-^rauta-sutra Indische Studien, i, 11

XXV,

;

I,

11, 13; Katyayana-.S'rauta-

XV,

125.

PRAi'NA,

I

PArALA, 3 SECTION,

I

II.

1

45

Thou, Agni' (Taitt. Sa?;^h. II, 5, 12, 3), Thus thou, Agni (Taitt. Sa;;/h., loc. cit), Thou, Agni, art quick. Being quick, appointed (by us) in our mind (as our messenger), thou who '

'

'

'

art quick, earnest the offering (to the gods).

one, bestow medicine on us

!

Svaha

!

O quick

— (and

'

finally)

the (verse),

Pra^apati

'

!'

(Taitt. Sa;;^h.

What

14, 2).

I, 8,

have done too much 7. in this sacrifice, or what I have done here deficiently, all that may Agni Svish/akr/t, he who knows it, make well sacrificed and well offered for me. To Agni Svish/akr/t, the offerer of well-offered (sacrifices), the offerer of everything, to him who makes us succeed in our offerings and in our wishes, svaha he offers (the Svish^akri't oblation) over the (With the

verse),

'

I

!

—

of the northerly

part

easterly

(of the

part

fire),

separated from the other oblations.

Here some add

8.

as subordinate oblations, before

the Svish/akrz't, the (9aya, Abhyatana, and Rash/ra-

bhr/t (oblations).

The Caya

9.

thirteen

svaha svaha 10.

' !

he sacrifices with (the Thinking, svaha Thought, Mantras), or, To thought svaha To thinking '

!

—

'

!

;

The Abhyatana

me

11.

'

(&c.)

!

Mantras), tect

(oblations)

'

'

Agni

is

(oblations) with (the eighteen

the lord of beings

(The words), 'In

this

Ajvalayana-Gr/hyaI,io, 23

8.

Comp.

9.

Taitliiiya Sa7//hita III, 4, 4.

the next Sutras

10. Taittiriya

Sawhita

;

power of

pro-

holiness, in

6'atapathaBrahma;/a XIV,

and Paraskara

I,

5,

7-10.

III, 4, 5.

See the end of the section quoted in the [30]

may he

(&c.).

7.

11.

;

L

last note.

9, 4, 24.

G/27HYA-SUTRA OF HIRAiWAKESIN.

146

power (&c.)' are added to (each section Abhyatana formulas. With (the last of the Abhyatana formulas),

this worldly of) the 12. '

Fathers

!

Grandfathers

worship, wearing the

he

! '

performs

sacrifices or

sacrificial

cord over his right

shoulder.

The Rash /rabh ret

13.

he whose law

peated (each) section, he

sacrifices)

The champion

of truth, re-

sacrifices the first oblation

To him svaha words), To them

with (the words), tion) with (the

'

After having quickly

truth.'

is

he

(oblations

with (the twelve Mantras),

!

'

'

'

the second (obla!

svaha

Having placed a stone near the northerly

14.

junction of the pegs (which are laid round the

fire),

(the teacher)

Pat^ala

Makes

I.

the

Section

1,

boy tread on (that stone) with his Tread on this stone

right foot, with (the verse), like a stone

do thee harm

12.

'

He

'

;

be firm. Destroy those who seek to overcome thy enemies.' ;

performs worship with that Mantra, wearing the sacri-

cord over his right shoulder, to the Manes.

ficial

others, he worships Agni.

But

to the words (of the Mantra).'

this

would stand

will

to

'

be explained best by a translation of the

truth,

their

' :

power. power. 14. 4, I.

first

section of the

The champion

Agni is the Gandharva. name. May he protect

to

'To him' (tasmai) is mascuThe purport of these words

them' (tahhyah) feminine.

Rash/rabh;7t formulas

According

in contradiction

Matr/datta.

13. Taittiriya Sawzhita III, 4, 7. line,

4,

of truth, he whose law His Apsaras are the herbs " sap" ;

is is

power of holiness and this worldly May they protect this power of holiness and this worldly To him svaha To them svaha this

!

!

See above, section

2, § 13.

Comp. ^ahkhayana

I,

13, 12

;

Paraskara

I, 7,

i.

I

VRAS-NA,

I

PA^ALA, 4 SECTION,

4.

J

47

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), 2.

*

The goddesses who spun, who wove, who spread and who drew out the skirts on both sides, may

out,

those goddesses clothe thee with long

with

Blessed

life.

put on this garment.

life

Dress him

through

garment make him of age extend his life. Br/haspati has given this garment to king Soma that he may put it on. Mayst thou live to old age put on the garment *

;

(this)

reach a hundred (years)

;

'

;

Be a protector of the human

tribes against impreca-

Live a hundred years,

tion.

of vigour

full

;

clothe

thyself in the increase of wealth.' (thus) made (the boy) put on 3. Having new garment, the teacher) recites over him

(the (the

verse),

Thou

hast put on this garment for the sake of thou hast become a protector of thy friends against imprecation. Live a hundred long years a *

welfare

;

;

noble man, blessed with

mayst thou distribute

life,

wealth.' 4.

He

then winds the girdle three times from

left to right round (the boy, so that

navel.

(He does

(teachers).

2.

(It is

Paraskara

I, 4,

13. 12; u,

has,

paridhatava

3.

Atharva-veda

II, 13,

4.

-S'ahkhayana

II,

Atharva-veda

we ought

II, 13,

2.

to read, as the

3

(XIX,

24).

Atharva-veda

u.

3; XIX, 24, Paraskara

2, i;

Mantra as given by Hira??yakejin

may be

some

done) with (the verse),

Instead of paridatava

tions

covers) his

it

so only) twice, according to

is

6. II, 2, 8.

as old as the Hirawyakeji-sutra

L 2

The

text

of the

very corrupt, but the corrupitself,

or even older.

Gi2/HYA-SUTRA OF HIRAiVYAKE5IN.

148 '

Here she has come

to us

who

away

drives

sin,

purifying our guard and our protection, bringing us

strength by (the power of) inhalation and exhalation,

the sister of the gods, this blessed 5.

On

girdle.'

makes a

the north side of the navel he

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 Sutra 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 Brahma?^a, the skin of a spotted deer by a Ra^anya, the skin of a he-goat by a Vaii'ya. 8. He then gives him in charge (to the gods), a Brahma/za 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.

yana

I

propose to correct ^arishwu into X'arish«u.

7.

iSahkhayana

II, i, 2. 4. 5,

8.

In the

hemistich

into

See .Sahkha-

II, i, 30.

first

pari dadmasi.

The

I

&c.

dadhmasi

propose to correct pari

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 found in the MSS. may be easily accounted for. ]

hemistich

is

very corrupt, but the Atharva-veda

^arase nayat) shows

at least the general sense.

.

.

dadhmasi The second

.

(loc. cit.

:

yathainaw

PRA5NA,

I

A

PArALA, 4 SECTION,

I

Ra^anya (he gives

(the verse),

Brahman, lead him

'

We give

in

3.

1

49

charge to the gods) with

boy

this

I

in charge,

O

Indra, to

May he and may he long watch over

for the sake of great royalty. to old age,

royalty.'

'

A Vaii'ya (he gives in charge) with (the verse), We give this boy in charge, O Indra, to Brahman, May

he lead him to 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), for the sake of great wealth.

old age, and

'

On thee may wisdom, on Andhra

Ara;^yaka,

thee

redaction,

may offspring X,

'

(Taitt.

44), — altering (the

text of the Mantras).

Some make

10.

student)

(the

eat

'

sprinkled

butter.'

(The teacher) looks at eating, with the two verses, 11.

(the student) while

he

At every pursuit we invoke strong (Indra)' (Taitt. Sa.mh. IV, i, 2, 1), (and), Him, Agni, lead to long life and splendour' is

'

'

(Taitt. Sa?;^h, II, 3, 10, 3).

Some make

12.

(the boy)

eat

(that

food with

these two verses).

After (the boy) has sipped water, (the teacher)

1 3.

causes him to touch (water) and recites over him (the verse),

'

A

hundred autumns are before

before ye have

The

made our

us,

O

gods,

bodies decay, before (our)

Mantras runs thus, On me may wisdom, them so as to say, On thee,' &c. 10. Regarding the term 'sprinkled butter,' comp. A^valayanaGrzhya IV, i, 18. 19. 9.

&c.'

;

13.

he

text of those

alters

Rig-veda

'

'

I,

89. 9.

G/2/HYA-sOtRA of HIRAiVYAKE5IN.

150

sons have become fathers do not destroy us before we have reached (our due) age.' ;

End Pra5na

of the First Pa/ala.

Patala

I,

Drive ye away death safely may he walk here

we have come.

May we

walk with him (may he) walk in

(to

!

in bliss

;

5.

us),

'To him who comes

1.

Section

2,

;

—

this (verse the house walks round the fire teacher repeats) while (the boy) so as to keep his right side turned towards it. I have 2. (The teacher) then causes him to say, '

bliss until (he returns) to his

'

come

hither to be a student.

I

will

Happily, god Savitr/,

may

be a student, impelled by the god 3.

'

I

What

name

thy

is

'N.N!

5.

He

6.

(The teacher

says,

'

says),

:

?

—what

attain the goal with

!

Savitr/.'

(The teacher then) asks him

4.

me

Initiate

'

name

his

N. N.'

this

is.

— here

he pro-

nounces (the student's) two names.

With

7.

(the verse),

'

For

afford us their protection

With

drink to us.

overflow us I read,

5, I.

'

veda

III, 53, 20.

5.

names, 6.

'

136,

i,

&c.).

II, 10,

As

21 seq.

;

'

As

it

for instance, " I

His

off.

comp. Mantra-Brahmawa

to the last

;

Pada, comp. Rig-

Paraskara

is

said

II, 2, 6; -S'ahkha-

below, " he pronounces his two

" (Sutra 6), the student should here also

common

Rig-veda X,

am

9, 4.

pronounce

Devadatta, Karttika."

(vyavaharika)

Matr/datta. 7.

the waters afford

&c.

Matn'datta,

names

I,

Comp. Gobhila

II, 2, 4,

may

pra su mn'tyu?;/ yuyotana

14 (Rig-veda

2 seq.

;

and happiness may they

— both wipe themselves

I, 6,

yana

bliss

may the goddesses

bliss

name and

his

his

two

'

Nakshatra name.'

I

PRA^-NA, 2 PArALA, 5 SECTION, II.

Then

8.

I5I

hand and with his left (hand) and draws (the boy's) right arm

(the teacher) touches with his right

(the boy's) right shoulder, his left (shoulder),

towards himself with the Vyahmis, the Savitri verse, and with (the formula), By the impulse of the god '

Savit7% with the arms of the two A^'vins, with !' Pushan's hands I initiate thee, N. N. 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 Savitr/ has seized thy hand Sarasvati has seized thy hand Pushan has seized thy hand Brzhaspati has seized thy hand; Mitra has seized thy hand Varu;^a has seized thy hand Tvash/r/ has seized thy hand Dhatr/ has seized thy hand Pra^apati has seized Vish;;u has seized thy hand *

;

;

;

;

;

;

;

;

thy hand.'

'May

10.

by

rights

*

By

Agni

;

thy teacher.

is

impulse of the

the

Mitra art thou

Savitr? protect thee.

Do

become

Savitr/

Put on

Eat water.

Br2haspati's pupil. the service.

god

Do

fuel.

not sleep in the day-time

'

—

thus

(the teacher) instructs him. 11.

8. is

Then

The word which

the

same which

(upanayate).

is

have translated

I

left

to

6ahkhayana II, 2, 12, 9.

10.

.

.

we should

correct

the

his right

towards himself

.

text

initiates liim :

dakshi7/a;//

upanayate, 'he turns him towards himself

(literally,

following

2.— Regarding

his

right arm).'

the Mantra, comp.

Comp.

^ahkhayana

&c.

»Sahkhayana

II, 2,

^"ahkhayana

instead of 11.

right

draws

'

Possibly

II, 3,

'

also used in the sense of he

bahum anv abhyatmam from

moves

(the teacher) gradually

apo^sana^

iSahkhayana

i,

11; 3,

II, 3,

i

;

as the

II, 4, i,

&c.

4, 5.

MSS.

&c.

We

ought

have.

to read

apo^xana,

G/S/HYA-stjTRA OF HIRAiVYAKE5IN.

152

hand down over

shoulder and

right

boy's)

(the

touches the place of his heart with (the formulas), '

Thy

my

heart shall dwell in

shalt follow with thy

mind

me To me

in

;

my mind

;

my word

may

rejoice with all thy heart; to

heart

thou

thou shalt

Br/haspati join thee

!

'

alone thou shalt adhere.

Upon me

thoughts shall dwell.

When

be bent.

shall 12.

With

(the words),

'Thou

art the

—

thy

thy veneration

speak, thou shalt be

I

do not loosen thyself

breath;

me

In

silent.'

knot of

all

(he touches) the

place of his navel.

After (the teacher) has recited over him (the

13.

formula),

Bhu/i

'

come sons

Bhuva/^

!

Suva/^

!

By

!

!

!

place thee in the RikdiS, in Agni, on the

I

!

Brahman, N. N.

earth, in voice, in the

Bhuva//

I

!

!

place thee in the Ya^us, in Vayu,

Brahman, N. N. I place thee in the Samans, in Surya, heaven, in the eye, in the Brahman, N. N. May I be beloved (?) and dear to thee, N. N.

in the air, in breath, in the '

in

be-

(again the formulas),

Bhu/^

'

I

!

pupils, rich in holy lustre

And

may

splendour, rich in splendour!

rich in wealth

'

offspring

By valiant sons, rich in valiant By wealth, By wisdom, rich in wisdom By

rich in offspring

!

By

!

Suva/^

!

!

!

'

The

13.

reading

of the

last

Mantra

is

of the

MSS.

have,

ana/asya

a genitive like i/^/^/?atas. the translation

N. N.

!

]\Iay I

6'ahkhayana

would be

:

(read,

If '

we

May

be dear to thee,

II, 3, 3.

analasasya

write I

?),

or, as

points rather to

and analasasya, thee, who loves me,

i/^'^/;atas

be dear to

who

Ish/atas some

doubtful.

should possibly be ish/as, but the genitive analasya,

art zealous,

N. N.

!

'

Comp.

PRA,SNA, 2 PA^ALA, 6 SECTION,

I

May

5.

1

be dear to thee, the fire (?), N. N. dwell here Let us dwell in breath and life in breath and Hfe, N. N. I

!

!

!

53

Let us Dwell

!

'

He then seizes with his right hand (the boy's) hand together with the thumb, with the five sections, Agni is long-lived.' 15. 'May (Agni) bestow on thee long life everywhere' (Taitt. Sawh. I, 3, 14, 4) 14.

right

'

Patala

2,

Section

(This verse the teacher)

1.

6.

murmurs

in (the boy's)

Agni

(Taitt. Sa?;^h.

right ear

(The

2.

verse),

Life-giving,

'

Both times he adds

3.

Sutras the formula),

last

'

14, 4) in his left ear.

I, 3,

(to '

the verses quoted in the

Stand

fast in

Agni and on

Vayu and in the air, in Surya and in The bliss in which Agni, Vayu, the sun,

the earth, in

heaven.

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, Litelligence may Indra give thee, !

'

intelligence

may

the goddess Sarasvati. Intelligence the two Asv'ms, wreathed with lotus, bestow on

thee.'

He

5.

then gives (the boy)

in

and demons, with the formulas), Comp.

14. 6, 3.

charge '

To

gods Kashaka(?) I (to the

above, Sutra 9.

Ajvalayana

I,

20, 8.

4.

Ajvalayana

5.

Comp. ^ahkhayana

I,

15, 2

;

22,

26; Paraskara

II, 3, i

;

Paraskara

II, 4, 8.

II, 2, 21.

The name

G/J7HYA-SUTRA OF HIRAiVYAKE5'IN.

154

give thee in charge.

To Antaka

I

give thee in charge.

To Aghora (" the not frightful one " I give thee charoe. To Disease ... to Yama ... to Makha

in

)

to Va-yini (" the ruling goddess

")

.

•

•

.

.

.

^o the earth to-

gether with Vai^vanara ... to the waters ... to the herbs ... to the trees ... to Heaven and Earth ... to welfare ... to holy lustre ... to the Vi^ve devas to all beings ... to all deities

He now

6.

I

.

.

.

give thee in charge.'

teaches him the Savitri,

he has

if

been initiated before. 7. If he has not been initiated (before, he teaches him the Savitri) after three days have elapsed.

(already)

(He does so) immediately, says Pushkarasadi. Having placed to the west of the fire a bunch

8.

9.

of grass with

points directed towards the norths

its

(the teacher) sits

(the formula),

teacher's seat.

'

down

A

thereon, facing the east, with

giver of

May

I

power

ro)'al

art thou, a

not withdraw from thee.'

The boy raises his joined hands towards the embraces (the feet of) his teacher, sits down to

10.

sun,

the south (of the teacher), addresses (him), sir

and then says,

!

'

Having

11.

'

Recite the Savitri,

recited over (the

boy the

sir

'

Recite,

!

verse),

'We

the lord of the hosts' (Taitt. S^mh.. H, 3, he then recites (the Savitri) to him, firstly

call thee,

14, 3),

Pada by Pada, then hemistich by hemistich, and then the whole verse

(in

the following way),

first section of the Mantra is spelt kaya. Comp. Mantra-Brahma?/a I, 6, 22

Kashakaya

dadamy amum; Atharva-veda IV,

7:

in the

10,

:

and Kaja-

Kr?\rana, idaw

Kar^anas

te pari-

tvabhirak-

shatu. 6.

'A repetition of the

initiation

takes

Matr/datta.

9-1

1.

Comp. -Sahkhayana

II, 5,

&c.

place as a penance.'

PRA,SNA, 2 PATALA, 7 SECTION, 3.

I

Bhus

'

1

55

Tat Savitur vare;^yaw (That adorable

!

splendour)

Bhuvo

'

Bhargo devasya dhimahi

!

may we

Savitr^ '

Suvar

Dhiyo yo

!

(of the divine

obtain) na/^ pra/'odayat

(who should

rouse our prayers).

bhuvas Tat Savitur vare;^ya?;2 bhargo devasya dhimahi 'Suvar! Dhiyo yo na/^ pra/'odayit. '

'

Bhiir

!

Bhur bhuva/^ suvas

Tat Savitur

!

.

.

pra/'oda-

.

A.J yat.

Patala

Section

2,

7.

He then causes (the student) to put on the seven pieces of fresh Palaj^a wood, with unbroken tops, of one span's length, which have been 1.

fire

anointed with ehee.

One

2.

(of these pieces of

with (the Mantra),

fire)

To

'

wood he Agni

I

puts on the

have brought

As

a piece of wood, to the great 6^atavedas. art

thou

inflamed, Agni, through

thus inflame cattle,

me

that piece of wood, through wisdom, insight, offspring,

holy lustre, and through the enjoyment of

Svaha (Then he puts on the fire) two (pieces of wood 3. with the same Mantra, usinor the dual instead of the food.

!

7, I seq. '

The

'

Comp. Ajvalayana

putting of fuel

on

the

I,

fire,

21, i;

*Sahkhayana

and what follows

part of the chief ceremony, not of the recitation

Therefore in the case of one 2, 6, 7),

it

Matn'datta.

Paraskara

II, 4, 3.

(to the

it,

&c.

form a

of the Savitri.

not yet been initiated (see

ought to be performed immediately

has been given in charge

2.

who has

II, 10,

after

I,

after (the student)

gods and demons;

I,

2, 6, 5).'

Gi?/HYA-SUTRA OF HIRAiVYAKE^IN.

156 singular),

wood 4. '

To 5.

To Agni

*

(I

have brought) two pieces of

;

(Then) four (pieces of wood, using the Agni (I have brought) pieces of wood.' He then sprinkles (water) round (the

plural),

fire)

as

above. 6.

'

;

Thou

hast given thy consent

given thy impulse

'

' '

Thou

hast

—thus he changes the end of each

Mantra.

He

7.

then worships the (following) deities (with

the following Mantras),

Agni with

8. I

keep the vow

shall

Vayu

9.

(the words),

'

Agni, lord of the vow,

;

with (the words),

'

Vayu, lord of the vow,

(&c.);'^

Aditya (the sun) with (the words), lord of the vow, (&c.)

Aditya,

'

10.

;

The

1 1.

vows with (the words), over the vows (&c.).'

lord of the

of the vows, ruling

He

12. (i.

e. 1

then gives an optional

gift to his

'

Lord

Guru

to the teacher).

(The teacher) makes him

3.

which the student

recites),

'

Up

rise !

with (the verse

with

life

(Taitt.

'

he gives him in charge (to the 2, 8, I give sun) with (the words), Sun This is thy son 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

Samh.

i)

I,

;

'

!

;

;

'

'

:

;

(^.

Comp.

6.

He

;

above,

says,

'

I,

i, 2,

Anumati

!

7 seq.

Thou

hast given thy consent

12.

Comp. Gobhila II, 10, 16. Comp. 6'ahkhayana I, 14, 13

13.

Paraskara

8 seq.

I, 8,

7;

I, 6, 3.

seq.

!

'

&c.

PRA5NA, 2 PATALA, 7 SECTION, 21.

I

I

57

may we be glad a hundred autumns may we prosper a hundred hundred autumns autumns may we hear a hundred autumns may we speak a hundred autumns may we Hve undecaying a hundred autumns and may we long see rejoice a

;

;

;

;

;

;

the sun.' 14.

'

May Agni

further give thee

May Agni

life.

further grant thee bliss.

May Indra with

here give (that) to thee

may the sun with

give

to thee

(it)

him a

'

;

— with

the Maruts the Vasus

verse the teacher) gives

(this

and then hands over to him a bowl

staff,

(for

collecting alms). 1

Then he

5.

says to him,

'

Go

16.

Let him beg of his mother

17.

Then

(let

him beg)

in

out for alms.' first

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 to him by saying, (These are) the alms.' 19. (The teacher accepts it) with the words, Good '

'

alms they 20.

we

'

are.'

May

(this

21.

garment

after thee, the prosperous one, the

many brothers and

friends be born

'

—with

(of the student).

When

the food (with which the Brahma;^as

be entertained)

/Sahkhayana

II, 6, 2,

ready, (the student) takes

is

some portion of boiled 14.

first

verse the teacher) takes (for himself) the former

garment shall

gods bless thee whose

May

accept.

well-born,

all

rice,

cakes,

and

flour,

mixes

&c.

Apastamba I, 3, 28 seq. 4 seq. commentary explains ratikuleshu by ^watiprabhri'tishu; comp. yo^sya ratir bhavati, I, 3, 9, 18. 20. See above, I, i, 4, 2, and comp. Atharva-veda II, 13, 5. 16 seq. ^ankhayana 17.

The

—

II, 6,

;

G/27HYA-SUTRA OF HIRAiVYAKE^'IN.

158

(these substances) with clarified butter,

with (the formulas),

'

To

and

Agnl svaha

!

To

sacrifices

To Soma svaha To

Agni, the eater of food, To Pra^apati svaha Agni, the lord of food, svaha To all deities svaha To the Vij-ve devas svaha

svaha

!

!

!

!

To Agni Svish/akm Thus

22.

(let

him

svaha

!

sacrifice)

wherever (oblations of

food are prescribed) for which the deities

(to

whom

they shall be offered) are not indicated. If the deity

23.

(the words),

'

To

indicated, (let

is

such and such

according to which deity

Taking

24.

Darbha

sacrifice)

(a deity)

with

svaha!'

it is.

some portion of the same

(again)

kinds of food, he offers pointed

him

as a Bali

it

on eastward-

grass, with (the words),

'

To

Vastu-

e. Vastoshpati) svaha he has served those three kinds of food After 25. to the Brahma;ms, and has caused them to say, 'An Good luck Hail auspicious day

pati

!

(i.

'

!

!

!

Patala 1.

He

2,

Section

8.

keeps through three days the (following)

vow

He

eats no pungent or saline food and no vegehe sleeps on the ground he does not drink he does not give the out of an earthen vessel he does not remnants of his food to a ^udra eat honey or meat he does not sleep in the day2.

tables

;

;

;

;

;

23. 24.

Comp. above, I, i, 3, 3. 'The same,' of course, refers

25. See above, 8, I.

This

Introduction, 2.

is

I,

Comp.

the Savitra-vrata.

I,

2, 6, 7

;

-S"ahkhayana,

p. 8.

Regarding the term

notes on

to Sutra 21.

i, i, 6.

Apastamba

'

pungent

I, i, 2,

23;

food,'

comp. Professor Buhler's

II, 6, 15, 15.

I

time

;

PRA5NA,

in the

2

PArALA, 8 SECTION,

5.

I

59

morning- and in the evening- he brings the food which he has received as

(to his teacher)

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)

Before sprinkling (water) round (the

3.

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.

IV,

Sa.7;ih.

y,

15, 7),

and sprinkles (water) round (the fire) as above, 4. (Then) he puts (four) pieces of wood (on the fire) wdth the single (Vyahr/tis) and with (the three Vyahr/tis) 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. Svahd '

;

'

May

me

Indra give

goddess, (give) insight

insight

;

may

may both

;

Sarasvati, the

wreathed

A^fvins,

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

insight, the fragrant one, rejoice in '

May

me

Rich

in sap, swelling

with milk,

lovely-faced one, rejoice in 5.

Having wiped round

me

may

!

3.

See

4.

Apastamba

5.

See Sutra 3 and the note.

I,

I,

2,

7 seq. I,

;

i, 4,

(the fire)

assumes

come

all

to me.

!

the

in

fire)

Apastamba Dharma-sutra 16; 6'ankhayana

that

she, insight, the

Svaha

way, he sprinkles (water) round (the

may

Svaha

!

insight, the fragrant one, that

shapes, the gold-coloured, mobile one,

:

II, 10, 4,

same

as above.

I,

i,

&c.

4, 18.

G2?7HYA-SUTRA OF HIRAATYAKE^IN.

l6o

He

6.

with tlie Mantras, 'What may I thereby (Taitt. Sawh. and 'On me may insight, on me off-

worships the

thy splendour Ill, 5, 3, 2),

is,

fire

Agni,

'

Ara;^yaka X, 44). 7. After the lapse of those three days (Sutra i) he serves in the same way the three kinds of food spring

(Taitt.

'

(stated above) to the Brahma;^as, causes

'An

auspicious day!

Hail!

vow by

himself of his

charges

Good

them to and

luck!'

lord of the vow, 1,

2,

7, 8).

8.

He

I

have kept the vow'

dis-

these

(repeating)

(Mantras) with (the necessary) alterations,

say,

'

Agni,

(see above,

keeps the same observances afterwards

(also),

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, 9.

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.).

2,

13.

He

14.

(The studentship

does not have intercourse with women.

6.

Ajvalayana-Gr/hya

7.

See

8.

He

9.

See above,

II,

I,

2, 7,

I,

or

lasts) forty-eight years,

21, 4.

21. 25.

keeps the observances stated in Sutra Sfitra 2.

2.

Comp. Apastamba Dharma-sutra

and Sutra 23 of the same

section,

which stands

I,

i,

in contra-

diction to this S(itra of Hira?2yakej-in. 10. II.

Comp. Apastamba

I,

i,

2,

31. 32.

Matn'datta has re-

ceived into his explanation of the eleventh Sutra the words,

should shave the rest of the

hair,'

which

in the

'

he

Apastambiya-sutra

are found in the text. 14. I, 2,

A^valayana-Gnliya

12 seq.

I,

22,

3; Apastamba Dharma-sfitra

I,

VRASNA, 3 PA^ALA, 9 SECTION,

I

161

3.

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 Ka7ida. (of the Black Ya^ur-veda he sacrifices)

with (the verse),

'

The

lord of the seat, the

wonderful one, the friend of Indra, the dear one, have entreated for the grift of insiMit. Svaha

I

!

In the second place the

J^i'shl

of the

Ka.7id3. (re-

ceives an oblation).

(Then

follow oblations with the verses),

For this Thus thou, Agni ;'

Varu;^a

*

;

'

I

entreat thee

;

' '

'

This,

Thou, Agni

O ;

Thou, Agni, art quick ;' Pra^apati and, What I have done too much in this sacrifice.' Here some add as subordinate oblations the Gaya, Abhyatana, and Rash/rabhrzt (oblations) '

'

'

!

'

'

as above.

End

Pra6'NA 1.

of the Second Pa/ala.

I,

Pa^ala

3,

Section

9.

After he has studied the Veda, the bath (which

end of his studentship,

signifies the

is

taken by him).

2.

We

3.

During the northern course of the

shall explain that "(bath).

sun, in the

time of the increasing moon, under (die Nakshatra) Rohi;^i,

16.

Mrtga.sira.s,

(or)

Rig-veda

considered,

I,

18, 6.

Prai;'-apati,

As

I,

i, 3,

[30]

Tishya,

(or)

Uttara

the 7?;shis of the single Ka/;

10.

26 I

PA^ALA, 5 SECTION, 2 2.

and the oblation with the next (verse;

ii),

12);

circumambulation

(Then) the

again

(I,

5,

13-^5)11.

He

enters

and following 12.

upon the performance of the Caya

oblations.

Having performed

(the

rites)

sprinkling (of water) round (the

untied the rope with the next

down

to the

fire), and having two verses (I, 5,

he should then make her depart (from her house in a vehicle), or should have her taken away. 13. Having put that fire (with which the marriage 16. ly),

father's

rites

have been performed,

carry

it

14. 15.

by

a vessel), they

into

behind (the newly-married couple). It should be kept constantly. If it goes out, (a new fire) should be kindled

attrition,

16.

Or

should be fetched from the house of a

it

K^rotriya.

goes out, one of them, either the wife or the husband, should fast. 18. Or he may sacrifice with the next (verse; 17.

M.

I,

19.

Besides,

5,

(the fire)

and not

18),

The

if

fast.

next (verse; M.I,

the chariot (on which the in position

20.

6,

i)

for

is

young couple

putting

to depart),

is

;

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.

Sutras

II, 12.

See Section

12 seq.

Comp. Hirawyakejin

2,

7.

I, 6,

4-7).

8; Section

I, 7,

22,

i

seq.

4,

Sutra

8.

Gi2/HYA-S(JTRA OF APASTAMBA.

262

With the next

23.

{verse

;

M.

I, 6, 8),

out two threads in the wheel-tracks chariot

to go), a dark-bkie

is

a red one

in

he spreads which the

the right (track),

in the left.

With the next

24.

one

(in

(verses;

M.

I,

6,

9-1

he

1),

walks on these (threads).

And when

25.

or cross-roads,

M.I,

they pass by bathing-places, posts,

let

him murmur the next (verse

PArALA 1.

;

6, 12).

The

2,

Section

next (verse; M.

I, 6,

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,

next (verse; M. 4.

If

I,

6,

let

him murmur the

14).

they have to pass over a cemetery, or

if

any

article (which they carry with them), or their chariot

damaged, the ceremonies from the putting of wood on the fire down to the Afyabhaga 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 6^aya and following oblations, and performs (the rites) down to the sprinkling (of water) round is

;

(the 5.

fire).

If they

pass by trees with milky sap or by

other trees that serve as marks, by rivers or by deserts,

he should murmur the next two (verses

M. I, 7, 8, 9), according them (which refer to these 6.

(M.

With I,

7,

to the

characteristics

;

in

different cases).

the next (verse) he shows her the house

10).

2

7.

263

PArALA, 6 SECTION, 12.

With the next two

(verses;

M.

I,

11.

7,

he unyokes the two animals the right one 8. Having, with the next (verse; M. ;

12)

first. I,

i),

8,

spread out, in the centre of the house, a red skin with the neck to the east, with the hair up, he bull's

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.

And

she does not stand on the threshold. 10. In the north-east part of the house the ceremonies from the putting of wood on the fire down 9.

to

A^yabhaga

the

and

performed,

are

oblations

while she takes hold of him, he offers the oblations

by

(indicated

M.

the) next (Mantras;

I,

3-15);

8,

then he enters upon the performance of the 6^aya and following oblations, and performs (the rites) down to the sprinkling (of water)

they

sit

down with

round (the

the next (verse;

Then

fire).

M.

I,

9,

the skin, the bridegroom to the north. 11. He then places with the next (verse; 9,

2),

the son of a wife

whose children are the (child)

murmurs he (and

her

lap,

his wife)

;

I,

gives fruits to

with the next Ya^is (M.

the next two (verses

M.

has only sons and

who

alive, in

on

i)

M.

I, 9,

observe silence

I,

9,

4-5).

until

3),

and

Then

the stars

appear.

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 12.

star) 9,

Arundhati with the next two verses (M.

I,

6-7), according to the characteristics (contained in

those verses).

G/J/HYA-StjTRA OF APASTAMBA.

264

PArALA 1.

He

Section

3,

7.

then makes her offer the sacrifice of a

Sthalipaka sacred to Agni. 2.

The

wife husks (the rice grains out of which

this Sthalipaka

is

prepared).

After he has cooked (the Sthalipaka), and has sprinkled (A^ya) over it, and has taken it from the 3.

towards the east or the north, and has sprinkled (A^ya) over it while it stands (there near the fire),

fire

from the putting of wood on the

(the ceremonies) fire

down

to

A^yabhaga

the

oblations

per-

(are

formed), and while she takes hold of him, he sacrifices 4.

of that Sthalipaka.

The

'

spreading under and the sprinkling over '

once

(of Ao^yB. are done)

;

two Avadanas

(or cut-off

portions are taken). 5.

Agni

offering

is

is

the deity (of the

made

oblation)

;

the

with the word Svaha.

Or he may

6.

first

sacrifice after

once, a portion (of the sacrificial

having picked out, food with the Darvi

spoon).

Agni Svish/akr/t is the second (deity). spreading 8. (At the Svish/akm oblation) the under' and taking an Avadana are done once, the sprinkling over (of A^ya) twice. 9. The Avadana for the first deity (is taken) out 7.

'

of the middle (of the Sthalipaka) 10.

It is offered

7, I seq.

6.

As

Hira^zyake^in

to the technical

;

over the centre (of the

I,

7,

fire).

23, 2 seq.

meaning ofupahatya or upaghatam,

comp. the note on Gobhila

I, 8, 2

;

Gr/hya-sa»/graha

I,

iii.

3 PArALA, 7 SECTION, 19.

(The Avadana)

11.

for the

from the northern part 12.

It

northerly part (of the

Having

13.

Sthahpaka)

is

taken)

;

the easterly part of the

fire).

silently

Barhis (by dipping

second (deity

(of the

offered over

is

265

it)

anointed into

the

(a

part

of)

the

remains both (of

the Sthalipaka and the A^ya) in the

way

prescribed

the ^S'rauta ritual) for the (part of the Barhis

(in

he throws (that part of the Barhis)

called) Prastara,

into the

fire.

14. (The rule regarding) the second sprinkling water round the fire) is valid (here).

He

15.

gives

(the

remains of) that

(of

(sacrificial

food) with butter to a Brahma;^a to eat

Whom

16.

he reveres.

To

that (Brahma;^a) he

makes the present of a bull. 17. In the same way, with the exception of the sacrificial

they should sacrifice a Sthalipaka

gift,

from then onwards, on the days of the new and moon, after having fasted.

Some

18.

say that a vessel

full

(of grain)

is

full

the

sacrificial eift.

19. From then onwards he should offer morning and evening with his hand these two oblations (to Agni and to Agni Svish/akm) of (rice) grains or

of barley.

13.

Comp.

Hillebrandt, 14. 2, 7,

^S'rauta-sutra III, 5, 9 seqq.

Neu- und Vollmondsopfer,

See above,

I,

2, 8.

— On

the prastara,

The upahomas

prescribed above,

are not performed here, but the second parishe/^ana

16. I

tences. 19.

have altered

in

my

see

64. 142. 146.

translation the division of the

I,

is.

two sen-

Comp. Hirawyakejin I, 7, 23, 5-6, and the note there. The two regular daily oblations corresponding to the Agni-

holra of the 6'rauta

ritual.

G/J7HYA-SUTRA OF APASTAMBA

2 66

The

20.

deities are the

same

as at the Sthalipaka

(just described).

Some

21. is

say that the

first

oblation in the

morning

sacred to Surya.

Before and after (those oblations) the sprink-

22.

ling (of water)

round (the

fire is

performed) as stated

above.

By

23.

the sacrifice of the

new and

full

moon

the

other ceremonies have been explained (the knowledge of)

which

is

The

24.

derived from practice. deities (of those rites) are as stated (with

regard to each particular case), having their place

between Agni (Sutra

and Svish/akr/t (Sutra 7). a cow) on the arrival of a guest (should be performed as stated below) without

The

25.

5)

sacrifice (of

alterations.

(The

26.

deities) of the

Vaii'vadeva ceremony are

the Vi^ve devas,

Of ceremonies performed on

27.

full-moon

clays,

the full-mooa day on which they are performed.

Patala

At

I.

3,

Section

the opening and concluding ceremonies of

the Vedic study, the Rish'i

22.

See

8.

I,

who

is

indicated (as the

23.

2, 3. 8.

V, 13, 16. 26. See Apastamba Dharma-sutra

See

I,

i, i.

25. See below,

p.

II,

2,

3,

i

(S. B. E., vol.

ii,

103).

27. For instance, the -S'ravam paurwamasi ceremonr described below, VII, 18, 5 seq. 8,

I.

Haradatta observes that

is

the deity of the

at the ka?;6^opakara«a

and kaw^a-

samapana the J^i'shi of that kafida, at the general adhyayopakarawa and samapana all kaw^arshis, should be worshipped.

3

267

PArALA, 8 SECTION, lO.

Rzsh'i of the KsLuds.

which they study,

whom 2. And

second

is

the deity to

the ceremony belongs),

Mantrap.

the

in I, 9,

place

Sadasaspati

(cf.

8).

They reject a sacrifice performed by a wife or by one who has not received the Upanayana initia3.

tion,

and a

sacrifice of salt or

pungent food, or of

such food as has an admixture of a despised sort of food. 4.

special wishes

Sacrifices connected with

Bali sacrifices (should

and

be performed) as stated (even

against the clauses of the last Sutra). 5.

Whenever the

put two pieces of (verses; 6.

me

I, 9,

Or with

May

!

7.

M.

(the

fire

he should with the next two

flames up of

wood on

it

itself,

9-10),

two formulas), 'May fortune reach

fortune

come

to

me

!

Let him notice the day on which he brings his

wife home. that day) through three nights they sleep on the ground, they should be both should chaste, and should avoid salt and pungent food. 9. Between their sleeping-places a staff is inter8.

(From

anointed with perfumes and wrapped garment or a thread. round with a 10. In the last part of the fourth night he takes

posed, which

is

up the (staff) with the next two (verses; M. I, 10, 1-2), washes it and puts it away; then (the ceremonies) from the putting of wood on the fire down to the A^yabhaga oblations (are performed), and while she takes hold of him, he sacrifices the oblaM. I, 10, tions (indicated by the) next (Mantras of the performance the upon 3-9) then he enters ;

;

Caya and

following

oblations,

and performs

(the

A

G^HYA-SUTRA OF APASTAMBA.

268

down to the sprinkling (of water) round (the Then he makes her sit down to the west of fire). the fire, facing the east, and pours some A^ya of the rites)

remains (of those oblations) on her head with the (three)

(M.

I,

Vyahmis and the word Om Then they look 10, 10-13).

with the next two verses (M.

I,

as the fourth at each other

11, 1-2),

according

to the characteristics (contained in those verses)

he besmears the region of their hearts with remains of A^ya then he should murmur the next three verses (I, 11,4-6),

with the next verse (M.

11, 3)

I,

;

and should murmur the 7-1

rest (of the

Anuvaka

I,

when cohabiting with her. Or another person should recite (the rest Anuvaka) over her, (before they cohabit).

11,

1)

11.

the

;

of

During her (first) monthly illness he instructs her about the things forbidden (to menstruous women), contained in the Brahma;^a, in the section, A menstruous woman with whom,' &c. 13. After the appearance of her monthly illness, 12.

'

he 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).

Patala 1.

Section

9.

Each following night with an even number,

from the fourth illness)

till

(after the

the

after her illness If

beginning of her monthly brings

sixteenth,

offspring to them,

2.

3,

;

if

chosen for the

thus

it is

more (first)

excellent

cohabiting

said.

he sneezes or coughs while going about on 12. Taittiriya

Sawhita

II, 5, i,

6 seq.

3

PArALA, 9 SECTION,

business, he should touch water

the two following (verses; M.

269

5.

and should murmur

I,

13, 5. 6)

according

to the characteristics (which they contain). 3.

In the same

7-10

13,

— he

way with

the next (Mantras

— M.

I,

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

by the wind, and a shrieking 4.

One

bird.

who wishes both (husband and wife) may be in

(for instance,

that the hearts of

blown against him

is

the wife's father)

accord should observe chastity through at least three

Then

(the

ceremonies) from the putting (of wood) on (the

fire)

nights and should prepare a Sthalipaka.

down

to the

A^yabhaga

oblations (are performed),

and while the wife takes hold of him, he

sacrifices of

the Sthalipaka the oblations (indicated by the) next

(Mantras; M.

14, 1-7)

I,

;

then he enters upon the

performance of the C'aya and following oblations, and performs (the rites) down to the sprinkling (of

(The remains of) the (sacrificial food) with butter, he should give to eat to an even number of Brahma/^as, at least to two, and should cause them to pronounce wishes for his water) round (the

fire).

success. 5.

in

When

the moon, on the following day, will be

conjunction with Tishya, she strews three times

seven barley-grains around (the plant) Clypea Hernandifolia to Varu;m,

with I

(the

formula),

'

If

thou belongest

redeem thee from Varu;/a. If thou I redeem thee from Soma.'

belongest to Soma,

9, 5.

Comp. Gobhila

II, 6,

6 seq.

G2J7HYA-SUTRA OF APASTAMBA

270 6.

On

the following day she should set upright

(the plant) with the next (verse

M.

15, i),

I,

should

next three (verses; M. I, 15, 2-4) over it, (its root) with the next (verse M. I, 1 5, 5) to

recite the

should

;

tie

;

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

upadhana

M. I, 15, 6). Thus he will be subject to her. By this (rite) also (a wife) overcomes her

the word 7.

8.

('

putting on

;

'

co-

wives. 9.

For

this

same purpose she worships the sun

daily with the next

Anuvaka (M.

16),

I,

is affected with consumption or is 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

If a wife

10.

otherwise

sick,

by limb) according

(formulas, limb

to the character-

M.

(contained in those formulas;

istics

and should throw away (the leaves and

17, 1-6),

I,

roots)

towards

the west.

With the next

11.

(verses;

M.

I,

17,

7-10) he

should give the wife's garment (which she has worn at the

wedding J])

to (a Brahma?2a)

who knows

this

(ceremony).

Patala 1.

We

4,

Section

shall explain the

10.

Upanayana

(or initiation

of the student). 2.

Let him

initiate

a Brahma;^a in the eighth year

after the conception, 3.

A

Ra^anya

in the eleventh, a Vaii-ya in the

twelfth year after the conception.

4 PArALA, lO SFXTION, 4.

Spring, summer,

seasons

(for

autumn

:

2'Jl

Q.

these are the

(fit)

the Upanayana), corresponding to the

order of the castes.

(The boy's father) serves food to Brahma;^as and causes them to pronounce auspicious wishes, and serves food to the boy. (The teacher ?) pours together, with the first Ya.f us (of the next Anuvaka, 5.

warm and

cold) water, pouring the

warm water

into

the cold, and moistens (the boy's) head with the next

M. II, i, 2). Having put three Darbha blades

(verse; 6.

into his hair

(towards each of the four directions) (the teacher

[?])

shaves his hair with the next four (verses M. II, i, 3-6) with the different Mantras, towards the different ;

(four) directions.

With the following (verse, M. II, i, 7, somebody) addresses him while he is shaving. 8. Towards the south, his mother or a BrahmaMrin strews barley-grains on a lump of bull's dung 7.

;

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

Darbha 9.

of an

Udumbara

tree or in a tuft of

grass.

After (the boy) has bathed, and (the cere-

monies) from the putting (of wood) on (the fire) down to the Afyabhaga oblations (have been performed),

he causes him to put a piece of Pala^a wood on the

The diflference which Haradatta makes between the who begins to shave him (pravapati) and the barber who

10, 6, 7.

teacher

on with shaving (vapantam) seems too goes & 7.

Haradatta

janarya .

.

.

9.

:

:

The

The mother

of the boy or a

addresses the teacher

Comp. above,

artificial.

teacher addresses the barber, &c.

who

II, 4, 3,

— Sudar-

BrahmaMrin [comp. Sutra

shaves him.

8]

G727HYA-SUTRA OF APASTAMBA.

272

with the next (verse

fire

M.

;

II, 2, i),

and makes him

tread with his right foot on a stone to the north of

Tread' (M. II, 2, 2). 10. Having recited the next two (verses; M. II, 2, 3. 4) over a garment that has been spun and woven on one day, and has caused him, with the next three (verses; M. II, 2, 5-7), to put it on, he

the

fire,

with (the verse),

over him, after he has put

recites

(verse; M.II,

He

1.

1

'

on, the next

it

2, 8).

ties thrice

around him, from

left to right,

a threefold-twisted girdle of Muni's, grass with the

M.

II, 2, 9. 10), and (gives him) a garment with the next (verse outer

next two (verses skin as his

;

II, 2, 11). 1

To

2.

the north of the

out Darbha grass

;

fire

(the teacher) spreads

on that he causes

(the boy) to

station himself with the next (verse;

pours his joined hands joined hands, makes

full

him

M.

of water into (the boy's) sprinkle

times with the next (verse; M.

himself three

II, 3, 2),

takes hold

of his right hand with the next (formulas; 3-12), gives

13-23)

in

him with the next (formulas;

charge to the deities (mentioned

Mantras), initiates him with the next 3, 24), '

and murmurs

Pat^ala .

The boy

says,

M, M.

II, 3,

in

those

II, 3,

Ya^us (M.

II,

into his right ear the (Mantra),

Blessed with offspring'

I

II, 3, i),

4,

*

I

(II, 3, 25).

Section

am come

11.

to

be a student

(11, 3, 26).

II.

12.

Comp. As to

^Sankhayana

Apast. Dharma-sfttra the

words,

II, 2, 11.

'he

I,

i, 2,

initiates

12; Ai-valayana

I,

33;

i, 3,

3 seq.

him' (upanayati), cofnp. 20, 4 &c.

4 PATALA, II SECTION,

The

2.

boy has

Other

answer

to

The

(i.e.

1

273

3.

the teacher) has to ask; the

(II, 3,

27-30).

murmurs the rest (of the Anuvaka), And causes the boy to repeat (the Mantra)

3.

4.

other

which contains wishes

(The

5.

rites)

down

for himself (II, 3, 32).

to the

A^yabhagas have been

prescribed.

Having then caused him

6.

to sacrifice the obla-

M.

tions (indicated in the) next (Mantras;

he enters upon

11,4, i-i 0'

(the performance) of the C'aya

and

following oblations.

Having performed

7.

(the

to the west of the

grass

;

on that

The and

9.

He

Ya^s

4,

(M.

the

ini-

II, 4, 12).

boy, sitting to the east (of him), facing the

says,

'

hand

(the teacher's) right

Recite the Savitri, Sir

recites (the Savitri) to him,

splendour) of Savitr/' (Taitt. Sa.mh.

n,

he puts down,

who performs

the next

west, seizes with his right foot

fire),

the

to

a bunch of northward-pointed

(the teacher)

down with

tiation, sits 8.

fire,

down

rites)

sprinkling (of water) round (the

!

'That (glorious I, 5, 6, 4 M. ;

13);

Pada by Pada, hemistich by hemistich, and the whole (verse). 10.

11.

(When

repeating the Savitri Pada by Pada,

he pronounces) the Vyahmis singly at the beginning or at the end of the Padas ;

12.

In the

Vyahmi

at

hemistichs

;

same way

(the

first

and the second

the beginning or at the end) of the the last (Vyahr/ti,

when he

repeats) the

whole verse. 13.

With the next Mantra (M.

touches his upper 11, 5.

[30]

lip

II, 4, 14)

;

See above, Section 10, Sutra

T

9.

the

boy

2

GiR/HYA-SUTRA OF APASTAMBA

74

15.

With With

16.

The

14.

the next (II, the next

wood, that

of

Nyagrodha

a

Brahma/^a

is

made

of

forms the

staff.

Pala-s-a

of the

Rafanya of a branch

downward-turned end

tree, so that the

(of the branch)

he takes up the

(II, 5, i)

staff of a

both his ears

15)

4,

the

tip (of

staff),

that of a

Badara or Udumbara wood. Some state (only), without any reference to that the staff should be made of the wood of

Vai^^ya of 17.

caste,

a tree. 18. After (the teacher)

formula),

'My memory'

bestowed an optional teacher)

M.

II, 5,

has '

3),

has

made him

(M.

II,

gift

on

and he has and (the

2),

his teacher,

made him arise with (the formula, (the student) worships Up, with life !

'

the sun with the next (Mantras 19.

5,

repeat (the

If (the

;

II, 5, 4).

'May

teacher) wishes,

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

(the fire) with (the formula),

'

hand wet) around

Around

thee' (M.

II,

6, i),

he should put (twelve) pieces of wood on that

(fire)

with the next Mantras

(II, 6, 2-13).

on another (fire, when the Upanayana fire is kept no longer), 24. Fetching fuel regularly from the forest.

way

23.

In the same

25.

With the next (formula

also

— M.

II,

6,

14— the

teacher) instructs (the student in his duties). 16, 17.

These Sutras are

(S. B. E., vol.

ii,

p. 9).

identical with

Dharma-sGtra

I, i,

2,

38

5

On

26.

PArALA, 12 SECTION,

275

6.

the fourth day (after the

Upanayana the

teacher) takes the garment (of the student) for himM. II, 6, 15), having made self with the next (verse (garment). him put on another ;

Fatal A

Section

5,

12.

Having studied the Veda, when going

1.

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.

At

from the putting (of wood) on the fire down to the A^^abhaga oblations (have been performed), he puts a piece of Palai'a wood on (the fire) with the next (verse M. II, 7, i), 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 Ya^us (II, 7, 3). (The rites) beginning with the pouring together of (warm and cold) water down to the burying of the hair are the 3.

noon,

(the

after

ceremonies)

;

same

above (comp. M. II, 7, 4). 4. He sits down behind the cow-shed, takes the girdle off, and hands it over to a Brahma/'arin. 5.

as

The

(Brahma/('arin) hides

(II, 7, 5) at

the root of an

6.

Darbha grass. With water of the

26.

The garment ^hich

it

with the next Ya^us

Udumbara

tree or in a

tuft of

mentioned above, IV,

description stated above he

the teacher takes for

10, 10.

12, 3. See above, IV, 10, 5-8. 6.

See IV, io,

5.

T

2

himself

is

that

Gi?/HYA-SUTRA OF APASTAMBA.

2/6

bathes with the six next (verses; with the next

and

1),

12) he cleanses his teeth with a

(II, 7,

Udumbara wood.

stick of 7.

6-1

II, 7,

Having bathed and shampooed

such ingredients as are used

his

body with (aromatic

in bathing,

powder, &c.), 8.

He

puts on with the next

Ya^us (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,

all

II,

14),

7,

with the next (verse,

with sandal salve which

II, 7, 15)

kinds of perfumes.

is

scented with

With the next

(verse,

II,

setting, 7, 16) he moves about a gold pellet with its which is strung on a string, three times from left to with the next (verse, II, 7, 17) right in a water-pot 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), the rich' (comp. above, IV, 10, 10 9.

To

;

M.

'

May

II, 7, 18).

the skirt (of that garment) he ties two ear-

rings, puts

them

into the (sacrificial

Darvi, offers the oblations (indicated

(Mantras

;

ear-rings),

spoon called) by the) next

M. II, 8, 1-8), pouring the Afya over (the and enters upon (the performance of) the

6^aya and following oblations. 10.

Having performed

(the ceremonies)

down

to

the sprinkling (of water) round (the fire), he should tie (one of the ear-rings) with the same (verses) to his right ear,

and with the same (verses one) to

his

left ear.

11.

In the

(formulas, teristics

M.

same way he should with the following II, 8,

9-9,

5),

according to the charac-

(contained in them), (put) a wreath on his

PArALA, 13 SECTION,

5

277

7.

head, anoint (his eyes), look into a mirror, (put on) shoes, (and should take) a parasol 12.

13.

He When

and a

staff.

keeps silence until the stars appear. 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.

Fat ALA 1.

Now

5,

Section 13.

another (way for performing the He bathes silendy at a bathing-

this (is)

Samavartana).

wood on

place and puts silently a piece of

He

down on above (comp. M. II, 9, 2.

(the

fire).

a bunch of grass, as stated

sits

7),

at a place

where they are

going to honour him (with the Argha reception). same 3. A king and a chieftain (sit down) in the way (as a Brahma;za), with the next two (formulas,

M.

II, 9, 8. 9),

according to the characteristics (con-

tained in them). 4.

(The

host)

announces

the

(to

guest),

*

The

!

water for washing the feet the next (verse, II, 5. (The guest) should recite stretch out the 9, 10) over (that water) and should ricfht 6.

foot

first

to a Brahma;^a, the left to a ^'udra.

Having touched the person who washes him,

he should touch himself next (formula, M. II, 9, 7.

(The

host,

own

heart) with the

11).

taking the

13, 2. See above, IV, 11, 5.

his

(i.e.

Argha

water)

7.

Comp. Ajvalayana-Gn'hya

I,

24, 11. 12.

in

an

g/2/hya-s'Dtra of apastamba.

278

earthen vessel which he holds with two bunches of

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

grass,

'

next Ya^us

(II, 9, 13),

poured over 9.

Over

while a part (of the water)

is

his joined hands.

the rest (of the water) which

out towards the east, he

M.

!

recites

poured

is

the next (verse,

II, 9, 14).

(The host) pours together curds and honey

10.

a brass vessel, covers takes hold of

nounces

Some

11.

it

in

with a larger (brass cover),

with two bunches of grass, and an-

the guest),

(to

it

'

The honey-mixture

!

take three substances, (those stated

before) and ghee.

Some

12.

grains, 13.

and

take

fiv^, (the

The

guest recites the next two (formulas, M.

II, 10, I. 2)

over (the honey-mixture) and sips water

with the two Ya^us afterwards

three stated before), and

flour.

;

(II, 10, 3. 4)

with the next (verse,

before (eating) and

he should

II, 10, 5)

partake three times (of the food) and should give the remainder to a person towards

whom

he

is

kindly

disposed. 14.

(give

A king or a it)

chieftain should only accept

and

to his Purohita.

(The host) announces the cow with The cow 1 5.

'

it

(the word),

!

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 A^a), he sacrifices it with the next (verse, M. II, 10, 7) with a '

Palai"a leaf

from the middle or the end

(of the stalk).

6 PArALA, 14 SECTION, If the

17.

guest chooses to

murmurs the next

(formulas,

voice (and says) loudly,

'

cow) loose, he

let (the II, lo,

Om

Let

!

279

3.

8-11) it

in a

low

loose!' (II,

10, 12).

(In this case) he recites the next (formulas,

18.

M. II, 10, 13-17) in a low voice over the food which is announced to him (instead of the cow), (and says) loudly, 19.

'

Om

For

!

Make

it

ready!

'

(II, 10, 18).

his teacher, for a RitVig, 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).

For a renowned teacher (of the Veda the ceremony should be performed) once. 20.

PArALA 1.

Section

The Simantonnayana

nant wife's in

6,

hair, is

14.

(or parting of the preg-

performed)

in

her

first

pregnancy,

the fourth month.

(The husband) serves food to Brahma;^as and causes them to pronounce auspicious wishes then, after (the ceremonies) from the putting (of wood) on the fire down to the Afyabhaga oblations (have been 2.

;

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 (7aya and following oblations.

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 3.

Having

parts her hair

with

upwards

(i.

e.

beginning from the front) has three white spots,

a porcupine's quill that

G72/HYA-SUTRA OF APASTAMBA.

2 8o

with three Darbha blades, and with a bunch of un-

Udumbara

ripe

fruits,

the two next (verses, 4.

He

5.

Of

II,

or with

11,9. 10).

says to two lute-players, the next two (verses,

to be sung on

(is

Vyahmis

with the

'

Sing

!

II, 11, 11. 12)

this occasion)

among

the

first

the (people

of the) Salvas. 6.

The second

7.

He ties

be used) for Brahma;2as and the river near which they dwell is to be named.

head of the

to

(is

barley-grains with

wife)

;

young shoots

(to the

then she keeps silence until the

stars appear.

When

8.

the stars have appeared, he goes (with

his wife) towards the east or north, touches a calf, and murmurs the Vyahmis then she breaks her ;

silence.

The

9.

Pu;;zsavana

(i.e.

the ceremony to secure

performed when the pregnancy has become visible, under the constel-

the birth of a male child)

is

lation Tishya.

From

a branch of a Nyagrodha tree, which eastward or northward, he takes a shoot with points two (fruits that look like) testicles. The putting (of wood) on the fire, &c., is performed as at the Siman10.

tonnayana (Sutra 11.

He

2).

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 then he makes his wife lie to pour water on it ;

Aj-valayana

6.

M.

der D. 7,

8."

keeps the

I,

14, 7;

Gesellschaft,

Paraskara

XXXIX,

I,

15, 8.

Comp.

Zeitschrift

88.

Sudarj-anarya mentions that instead of the singular,

silence, she

husband and

breaks her

silence,'

some read

his wife are referred to.

'

She

the dual, so that

6 VATALA, 15 SECTION,

down on her back east,

and

thumb

to the

28

4.

west of the

fire,

facing the

pounded substance) with his nostril, with the next Ya^us

inserts (the

into her right

(11,11,13).

Then she will give birth to a son. Here follows the ceremony to secure

12.

13.

a quick

deliverance.

With a shallow cup

14.

before,

he draws water

that has not been used

in the direction of the river's

he lays down a Turyanti plant he should then touch his wife, who is soon to be delivered, on the head, with the next Ya^is (II, II, 14), and should sprinkle her with the water, current

;

at his wife's feet

;

with the next (three) verses

(II, ii,

15-17).

Yadi ^arayu na pated eva;;^vihitabhir evadbhir uttarabhyam (II, 11, 18. 19) avokshet. 1

5.

Patala

6,

Section

15.

After he has touched the new-born child with the Vatsapra hymn (Taitt. Samh. IV, 2, 2 M. II, II, 20), and has taken him on his lap with the next 1.

;

Ya^us (M. II, II,

II,

22;

11,21), with the next (three) (verses

12,

child, kisses

I.

2

— one

him on

his

by one) he addresses the head, and murmurs (the third

verse) into his right ear. 2.

And he

gives him a Nakshatra name.

3.

That

secret.

4.

He

is

pours together honey and ghee

;

into this

(mixture) he dips a piece of gold which he has tied With the next with a noose to a Darbha blade. (three) formulas (II, 12, 3-5) 15,

I.

We

ought

below, Sutra 12.

to read

he gives the boy (by

uttarabhir, not uttarabhyam.

Comp.

Gi2/HYA-st)TRA OF APASTAMBA.

282

means of the piece of With the next eat.

gold,

some

five (verses,

Then he pours

bathes him.

of the mixture) to II, 12,

gether and gives him this (mixture which (p7^/shadac^a)

'sprinkled butter'

6-10) he

curds and ghee

to

is

to-

called)

eat out of a

brass vessel, with the Vyahrztis to which the syllable

added as the fourth (II, 12, 11-14). The remainder he should mix with water and pour out

'Om'

is

in a cow-stable. 5.

With

the next (verse,

M.

II, 13, i)

he places

(the child) in the mother's lap; with the next (II,

he causes her to give him her right breast; II, 13, 3. 4) he touches the earth, and after (the child) has been laid down, 13, 2)

with the next two (verses,

(he touches him) with the next (formula, II, 13,

With the next Ya^us

5).

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 Svaha, and says (to 6.

the people

which

who

(II,

13, 6)

are accustomed to enter the

his w^ife lies),

'

Whenever you

room

in

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) 8.

On

have elapsed.

the tenth day, after (the mother) has risen

and taken a bath, he gives a

name

to the son.

father and the mother (should pronounce that

The name

first).

9.

(It

should be a name) of two syllables or of

four syllables

second a verb

the

;

;

it

first

part should be a

noun

should have a long vowel

;

(or)

the

the

Visarga at the end, should begin with a sonant, and contain a semi-vowel.

6 PArALA,

a

1

6 SECTION, 6.

10. Or it should contain the name has a firm foundation

283

particle su, for such

thus

;

is

it

said in a

Brahma;^a.

A

11.

girl's

name should have an odd number

of

syllables.

When

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 1

2.

murmur

(the father) returns

the next Mantras

(II, 14, 5) into his right

ear. 13. With the next Ya^us (II, 14, 6) he addresses a daughter (when returning from a journey).

PArALA In the sixth

T.

6,

Section

month

16.

after the child's birth

serves food to Brahma;^as and causes

nounce auspicious wishes

;

them

he

to pro-

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 to

(II, 14,

7-10);

(He should feed him) with some (teachers).

2.

partridge, according

3.

In the third year after his birth the A'aula (or

tonsure

is

performed) under (the Nakshatra of) the

two Punarvasus. Brahma/^as are entertained with food as at the (Upanayana).

4.

initiation

5. The putting (of wood) on the formed) as at the Simantonnayana.

6.

He makes

12.

Comp. above,

sit

down

&c.

to the

(is

per-

west of

Sfitra i.

See above, IV, 10, Comp. VI, 14, 3.

16, 4. 6.

(the boy)

fire,

5.

5.

See above, VI,

14. 2.

284

Gi27HYA-s{>TRA OF ApASTAMBA.

facing the east, combs his hair silently with a porcupine's quill that has three white spots, with

the

fire,

Darbha blades, and with a bunch of unripe Udumbara fruits and he arranges the locks in the

three

;

fashion of his ancestral 7?/shis,

Or according to their family The ceremonies beginning

7.

8.

custom. with the pouring

together of (warm and cold) water and ending with the putting

comp. M.

He

9.

down of the

II, 14,

puts

1

hair are the

same

(as

above

;

1).

down

the razor after having washed

it off.

The ceremony

10.

the (same razor).

(The

11.

The Godana

12.

is

rite is finished.

assisted). (or the

performed)

same way or

the

(repeated) three days with

gives an optional gift (to the

father)

Brahma;^a who has beard,

is

(Then) the

ceremony of shaving the

in the sixteenth year, in exactly

optionally under another constel-

lation.

Or he may perform

13.

the

Godana sacred

to

Agni.

Some

14.

one year

in

prescribe the keeping of a

vow through

connection with the Godana.

See IV, 10, 5-8.

8.

10.

I

translate as

if

the

words tena tryaham and karmani-

vrzttik formed two Sutras. 13.

'

Having performed the same

rites as at the

opening of the

Study of the Agneya-ka;/a'a, he performs an Upasthana to the deities as taught M'ith regard to the -Sukriyavrata.'

Haradatta.

—

'After the

down to the A^yabhagas have been performed, one obladon of A^ya is offered with the formula, "To Agni, the

ceremonies chief

I^tshi of the Ka.nda., svaha 14. I,

I.

Comp.

!

"

'

Sudarjanarya.

the statements given in the

note on Gobhila

III,

7 PATALA, 17 SECTION, 7.

285

15. The difference (between the A'aula and the Godana) is that (at the Godana) the whole hair is shaven (without leaving the locks). 16. Accordinof to the followers of the Sama-veda he should touch water.' '

PArALA 1.

The

Section

7,

17.

orround for buildinoo a house should be o He elevates the

inclined towards the south-west.

(the earth) with a broom of Samt wood, with the next (verse, M. II, 15, i), in the same (south-west) direction; 2. In the same way three times.

and sweeps

surface Palaj-a

3.

wood

He

or of

touches the ground, which has thus been

prepared, with the next (verse, II, 15,

has the

pits

dug from

for the posts

throws the earth (from the

pits)

Then he

2).

left to right,

towards the inside

and erects the right door-

(of the building-ground),

post with the next two (verses, M.

II, 15, 3. 4)

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 Ya^us (II, 15, 5) over the ridge-pole when it is placed (on the posts), 4.

In the

6.

The

next

(six)

over the (house when

(Ya^us formulas, it is)

II, 15,

6-11)

finished, according to the

characteristics contained in the single formulas. 7.

He

wood on

sets a piece of Palai^a fire,

next verse

16.

vedins

takes the

fire

The udakopasparjana is

up

(II, 15, 12), carries

described by Gobhila,

it

wood (in

to the

according to the

I,

2,

or of

5 seqq.

^ami

a dish) with the

house with

rite

of the Sama-

G22/HYA-SUTRA OF APASTAMBA.

2 86

the next Ya^us

(II, 15, 13),

and places the

in

fire

the north-eastern part of the house with the next

h)-

(11, 15,

The

8.

place for the water-barrel

is

to the south

of that spot.

He

9.

strews

Darbha

there

grass, so that

points are turned in every direction, pours rice

its

and

barley-grains over the (grass) with the next (verse, II, 15, 15),

and thereon he places the water-barrel.

With the next (Ya^s,

10.

four potfuls of water into barrel)

If (the

11.

(verse, II, 15, 17)

After the

12.

II, 15,

it.

breaks, he

over

he pours

16)

recites the

next

it.

ceremonies from the putting of A

wood on

the

fire

down

A^yabhaga

to the

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 6^aya and following oblations.

Having performed

13.

sprinkling

(of water)

(the

rites)

round (the

down

fire),

to

the

he should

sprinkle (water) with a water-pot around the house

or the resting-place on the inside, with the next

Ya^us

from left to right; then he should serve cakes, flour, and boiled rice to 22) three times

(II, 15,

the Brahma;/as.

Patala I.

(i.e.

When

a boy

is

7,

Section 18.

attacked by the dog-demon

epilepsy), (the father or another performer of

the ceremony), having devoted himself to austerities

18;

I.

Comp. Paraskara

I,

16, 24

;

Hirawyake^in

II, 2, 7.

7 PATALA,

1

8 SECTION,

287

7.

him with a net. Then he be beaten or a bell to be rung, takes (the boy) by another way than the door into (such as fasting), covers

causes a

gong

to

the gambling-hall, raises (the earth in the middle of the hall) at the place in which they gamble, sprinkles

it

(with water), casts the dice, lays (the boy)

back on the

his

dice,

and besprinkles him with

joined hands with curds and

salt,

on his

with the next

(eleven) (formulas, II, 16, i-ii), in the morning, at

noon, and at night.

Then he will Q-et well. Over a boy who suffers from

2.

3.

disease, (the father, &c.) austerities, 16, 12.

1

3),

the

' '

^'aiikha

having devoted himself to

should recite the next two (verses,

II,

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

5.

On

will

get well.

the day of the

full

moon

Srkvana. after sunset a Sthaltpaka

After the ceremonies

6.

down

(is

the fortnightly sacrifices, he

Sthalipaka, II,

16,

offered).

A^yabhaga the same way as

to the

oblations have been performed in at

of (the month)

sacrifices

of the

and with each of the next (formulas,

15-17) he offers with his joined hands Kim-

^uka flowers.

With the next (three) verses (II, 17, 1-3) (he offers) pieces of Aragvadha wood (Cathartocarpus 7.

fistula)

3.

'

person attacked by such a disease that he sound of a conch trumpet (jahkha).' Haradatta.

6'afikhin is a

utiers cries like the 5.

Here follows

6.

Comp. above,

a description of the Sarpabali. III, 7, 2-3.

Gi?7HYA-SUTRA OF APASTAMBA.

2 88

8.

Then

A^ya

the

next (Mantras,

oblations

by

(indicated

the)

II, 17, 4-7).

9. Then he enters upon the performance of the Caya and following oblations. 10. Having performed (the rites) down to the

sprinkling

round (the

(of water)

he

fire),

silently

takes the objects required (for the rites which he

an easterly or northerly direction, prepares a raised surface, draws on it three lines directed towards the east and three is

going to perform), goes out

in

towards the north, pours water on the

(lines),

and

lays (an offering of) flour (for the serpents) on them,

with the next (formula, Silently

11.

II, 17, 8).

down) unground

(he lays

grain,

(?)

roasted grain, collyrium, ointment, (the fragrant substance called) Sthagara, and Ui^ira root.

With

12.

the

next

(formulas, II,

17,

9-26) he

should worship (the serpents), should sprinkle water

round (the oblations), should return silently without looking back,

(to his

house)

should sprinkle (water)

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

with a water-pot from

'

and should

foot' (II, 17, 27. 28),

offer

food to the

Brahma;/as.

PArALA 1.

The unground

7,

Section

grain (which

19.

is

left

over, see

above, VII, 18, 11) they give to the boys to 2.

Let him repeat

in

the same way

eat.

this

Bali-

whatever food he has got or of flour, from that day to full moon of (the month) Marga-

offering of

.yirsha.

7 PATALA, 19 SECTION,

On

3.

the day of the

sunset a Sthalipaka

moon of Marga^irsha

after

offered as above, VII, i8,

5).

In the Mantra for the Bali-offering he changes

4.

(the

full

(is

289

3.

1

word

'

shall offer

I

Then he does (Now follows)

5.

6.

taking of the the (^'rauta)

He

7.

into)

'

'

I

have

offered.'

not offer (the Bali) any longer. A

the Agraya//a sacrifice (or par-

of one

first-fruits)

who

has not set up

fires.

prepares a Sthalipaka of the fresh

fruits,

A

the deities of the (^'rauta) Agr3.ya.ua.

sacrifices to

with (Agni) Svish/akm as the fourth, fills mouth with grains, swallows them, sips water, forms a lump of the boiled (sacrificial) food, and throws it up with the next Ya^us (II, 18, i) to the summit of the house. sacrifice

his

8.

(Now

9.

With the next Ya^us

follows) the

'

redescent

'

in

the winter.

(II, 18, 2)

they

'

rede-

scend' (or take as their sleeping-place a layer of

straw instead of the high bedsteads which they have

With the next Ya^us formulas (II, 3-7) they lie down on a new layer (of straw) on

used before). 18,

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. 1 1 After he has arisen, he touches the earth with the next two (verses, II, 18, 8. 9). 12.

peated 13. 8.

13.

In the

same way the

lying down, &c.,

is

re-

thrice.

Having prepared a Sthalipaka

Comp. The

the note

on 6ankhayana IV, of the

17, i.

julagava

11, 3, 8.

[30J

and

sacrifice, which here most points with the statements of Hirawyakejin

description

follows, agrees in

for I^-ana

U

G/J/HYA-SUTRA OF APASTAMBA.

290 one

for Kshetrapati,

he goes out

in

an easterly or

northerly direction, prepares a raised surface, (and

then follow the ceremonies) beginning with the putting of 14.

wood on

To

the

fire.

the west of the

PArALA 1.

With the next

fire

he builds two huts.

Section 20.

7,

(verse, II, 18, 10)

he has the

tsana 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 Sthali-

paka prepared rice) to

the

fire,

for I^ana), takes (these portions of

makes

(the three gods) touch

with the next (formulas,

II, 18,

them

11-13), sacrifices of

these portions, to each god of the portion which be-

longs to him, with the next (formulas,

II, 18,

14-30),

and sacrifices cuts off with the next Ya^us (II, 18, 31) to Agni Svish/akm. 5. Having worshipped (the god I^ana) with the next Ya^us (II, 18, 32), he distributes with the next (Avadanas) from

all

(portions),

(formulas, II, 18, 33-39) leaves together with portions of boiled rice,

two

(leaves) with each (Ya^us),

then ten to the divine hosts (II, 18, 40), and ten to the (divine hosts) that follow (and are referred to in the next Yaj^us,

20, 1-3.

II, 18, 41).

Comp. Hirawyak.

the Ijana, the mia7mshi,

gods.

II,

3,

8,

2-4.

Haradatta explains

and the ^ayanta as images of the

three

7 PATALA,

20 SECTION,

1

29

9.

With the next (formulas, II, i8, 42-45) he does the same as before (i.e. he distributes two leaves 6.

with each Mantra): 7. it

Having formed a lump of boiled

into a basket of leaves,

(II, 18,

46) hangs

it

rice, he puts and with the next Ya^us

up on a

tree.

Here he should murmur the Rudra Sawh. IV, 5), 9. Or the first and last (Anuvaka). 8.

He

10.

smoke

places his cows around the

(of the sacrifice)

With

1 1

may

his firmly shut

texts (Taitt.

fire

so that the

reach them. fist full

of

Darbha grass

he besprinkles (them) with scents the bull first. 12. He should perform a sacrifice to Kshetrapati, ;

without a

He

13.

He

14.

path used by his cows.

has (the Kshetrapati) led to his place in

way

the same

in the

fire,

as the li^ana (see above, Slitra

i).

puts (portions of boiled rice) into four or

seven leaves, naming (the god).

Let him

1 5.

digestion

sacrifice quickly; the

(?).

With the next two

16.

god has a strong

(verses, II, 18, 47. 48)

he

does worship (to Kshetrapati).

The

17.

to the

Sthalipaka (belonging to i^ana) he gives

Brahma;/as to eat

That belonging

18.

Kshetrapati his uterine

to

relations eat,

Or

19.

II.

On

as

is

the custom in their family.

gruniush/i, see the notes of the commentators,

of Dr. Winternitz's edition, and the

commentary on

Taitt.

3 (Indische Studien, XII, 60). 15. I have translated here as in Hirawyak. II, 3, 9, 11.

p. 93 Sawhita

"^j 4j 5)

Haradatta

and Sudarjanarya give another explanation of the words deva/z;' see p.

93 of the

edition.

U

2

'

pako

Gi2/HYA-stjTRA OF APASTAMBA.

292

Patala 1.

The

8,

Section

21.

times for the monthly ^'raddha are

in

the

second fortnight (of the month), as they are stated.

Let him feed, without regard of (worldly) purposes, pure Brahma;^as, 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. 2.

He makes

3.

oblations of the food (prepared for

the Brahma?2as) with the next (verses, 4.

Then

the

next (Mantras,

Or

5.

A^ya II, 19,

invertedly

oblations (indicated

1-7)

by

the)

8-13).

(i.

e.

he

verses referred to in Sutra referred to in Siitra

II, 19,

offers 3,

A^ya

with the

and food with those

4).

Let him touch the whole (food) with the next

6.

(formulas, II, 19, 14-16).

Or

7.

the (single) prepared (portions of food des-

tined) for the single Brahma;2as. 8.

Having caused them with the next

20, i) to

II,

touch (the food, he gives

it

(formula, 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 F'mdas, 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, vol.

ii,

I.

Comp. Dharma^astra II, 7, 16, 8 seq. Sacred Books, Comp. Professor Biihler's remarks, vol. p. xiv.

p. 139.

;

ii,

8 PA^ALA, 2 2 SECTION,

293

2.

ancestors) with the next (formulas,

20-23),

II, 20,

sprinkles with the next (verse, 24) water three times

round (the Fmdas) with a water-pot, besprinkles the vessels, which are turned upside down, repeating the next Ya^us (25) at least three times without taking breath, sets up the vessels two by two, cuts off (Avadanas) from all (portions of food), and eats of the remains at least one morsel from right

to left

with the next Ya^^us

Of moon

10.

(26).

the dark fortnight that follows after the

Magha, the eighth day falls under this day is called constellation of) 6*yesh//^a

full

(the

of

:

Ekash/aka. In the evening before that day (he performs)

11.

the preparatory ceremony.

He bakes a cake of four cups (of rice). (The cake is prepared) in eight dishes

12.

13.

Puro^ai"a), according to

Pat^ala

some

8,

(like

a

(teachers).

Section 22. A

After the ceremonies down to the A^yabhaga

1.

oblations have been performed in the at the fortnightly sacrifices,

same way

as

he makes with his joined

hands oblations of the cake with the next

(verse, II,

20, 27).

The

2. (it)

rest (of the cake)

into eight parts

and

he makes ready, divides it to the Brahma;ms.

offers

Comp. Hirawyak. II, 5, 14, 3 seq. Comp. above, VII, 18, 6. believe that j'esha// means the rest of

12, 13.

22, 2. '

I.

I

siddha//

'

the cake.

The word

possibly refers to such preparations of the food as are

indicated in Hirawyak.

II,

5, 14, 7.

Haradatta understands jesha//

as the rest of the rites (tantrasya j-esha/z)

'

:

The

rest of the rites is

G/?7HYA-sCtRA of ArASTAMBA.

294 3.

a

On

the following day he touches a

Darbha

blade, with the

words,

'

I

cow with

touch

thee

agreeable to the Fathers.' A

4.

Having

silently offered five

A^a oblations, and

having cooked the omentum of the (cow), and performed the spreading under and the sprinkling '

'

over

(of

A^a), he

next (verse,

sacrifices (the

II, 20, 28)

middle or the end (of the

(He

5.

sacrifices)

omentum) with the

with a Pala^a leaf from the stalk).

boiled rice together with the

meat (of the cow) with the next

(verses, II, 20, 29-35),

Food prepared of meal with

6.

the next (verse,

II, 21, 1), A

Then

7.

next (Mantras,

(The

8.

A^ya

the

(indicated

by

the)

II, 21, 2-9).

rites)

of the

offering

oblations

from the Svish/akr/t down to the the

are

F'vidas

same

(as

at

the

^'raddha).

Some

9.

for the 10.

(teachers) prescribe the

day

Here

the Ash/aka

another (way for celebrating

(follows) sacrifice).

He

joined hands in the same 11.

Having

see above,

Vbida. offering

after the Ash/aka.

3.

sacrifices curds

way

with his

as the cake.

over from the meat of the (cow, as much as is required, on the day

left

4)

Ash/aka) (he performs) the rite of the Anvash/aka. 12. This rite has been explained in the description

after (the

of the monthly .S'raddha. 13.

If

he goes out

in

order to beg for something, must be admitted that the would agree well with

the regular one, without alterations:'

it

expressions used by Hirawyak.

14, 10

this explanation. 4.

See above, V, 13, 16.

II, 5,

8 PArALA, 23 SECTION,

him murmur the next (Mantras,

let

and then 14. If

put to

295

4.

II, 21,

10-16)

state his desire.

he has obtained a lets

it,

next (verse,

it

chariot,

face the east,

II, 21, 17)

he has the horses

and touches with the

the two wheels of the chariot

or the two side-pieces.

With the next Ya^iis

15.

he should

(II, 21, 18)

mount, and drive with the next (verse, II, 21, 19) towards the east or north, and should then drive off

on

his business.

Let him mount a horse with the next

16.

mulas,

II, 21,

17.

An

18.

If

him

let

(for-

20-30),

elephant with the next (formula,

any harm

is

II, 21, 31).

done him by these two

(beasts),

touch the earth as Indicated above.

he is going to a dispute, he takes the parasol and the staff in his left hand. 19.

If

Patala

Having

1.

8,

Section 23. with his right hand, a

sacrificed,

of chaff with the next (verse,

full

should go away and

murmur

Over an angry person

2.

next (formulas,

II, 22, i. 2);

II,

him

he

21, 32),

the next (verse, let

fist

^T)).

recite the

then his anger

will

two be

appeased.

One who

3.

wishes that his wife should not be

touched by other men, should have big living centipedes ground to powder, and should insert (that powder) with the next (formula, II, 22, 3), while she is

sleeping, into her secret parts. 4.

For success

18. See VII, 19, II.

23, 3.

the generation

(in

On

Comp. Hirawyak.

I,

reshawe,

of children)

comp. below,

4, 14, 7.

23, 9.

G/J/HYA-SUTRA OF APASTAMBA.

296

him wash (his brown cow. 5. For success let

wife)

with

the urine of

trade) let

(in

him

a red-

with

sacrifice

—

—

II, 22, 4 some portion) from the which he has in his house. he wishes that somebody be not estranged

the next (verse

articles of trade 6.

If

from him,

him pour his own urine into the horn animal, and sprinkle (it) with the next

let

of a living

two

(verses, II, 22,

5. 6)

three times from right to

around (the person) while he is sleeping. 7. In a path which servants or labourers use to

left

run away, he should put plates (used for protecting the hands fire),

when holding

and should

next (Mantras, 8.

a hot sacrificial pan) on (a

offer the oblations (indicated

II, 22,

If a fruit falls

by

the)

7-10),

on him from a

befouls him, or a drop of water

tree, or

falls

a bird

on him when

no rain is expected, he should wipe that off with the next (Mantras, II, 22, TI-13), according to the characteristics (contained in these Mantras). 9. if

If a

honey

post of his house puts forth shoots, or is

made

footprint of a

in his

dove

is

house (by bees), or

if

the

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 A the putting (of wood) on the fire down to the A^yabhaga oblations, and let him offer the oblations (indicated in the) next (Mantras, II, 22, 14-23), and enter upon the performance of the G'aya and following oblations. 6. 7.

Comp. Paraskara

III, 7;

Hira«yak.

I, 4,

13, 19 seqq.

8 PAT-ALA, 23 SECTION, lO. 10.

Having performed

(the ceremonies)

the sprinkling (of water) round (the

fire),

towards the south with the next (verse, stone as a barrier for those

297

among whom

down

II, 22,

24) a

a death has

occurred. A

End

to

he puts up

of the Apastambiya-Grz'hya-sutra.

SYNOPTICAL SURVEY OF THE

CONTENTS OF THE Gi?/HYA-SOTRAS.

1.

The

sacred Gnliya

Kh. 2.

I, 5,

General division (comp.

2 seq. 3.

The I,

P.

P.

;

A.

;

I,

Bali oblations.

12); G.

Sacrifices

I,

I

I,

i;

9

;

S. II, 14 I,

A.

;

P.

I,

H.

I,

;

5, 6 seq.;

I,

Kh.

4;

seq.

2, i

I,

I,

i;

I,

i,

22 seq.

8 seq.; Ap.

23,

7,

8, 4.

moon. 6". I, 3 (comp. 5 seq.; Kh. II, i; 2, i seq.;

I,

A.

7 seq.;

I,

^S".

H.

seq.;

I, i

8 seq.

3,

I, i,

full

sacrifices.

Kh.

3 seq.;

G.

;

3 seq.; P. II, 9 (comp.

I, 2,

on the days of the new and

G.

G.

;

I,

-S.

9

20 seq.; Ap.

5,

General outline of Grzhya, P.

I, 2

I, 4, i.

V, 4); A. I, 10; P. 1, 12; G. H.I, 23, 7; Ap. 7, 17.

6.

9

;

Ill, i);

3; 9, 13 seq.; Kh. 19 seq.

5.

I,

;

;

Regular morning and evening oblations. (comp. V, 4)

4.

A.

i;

6". I,

fire.

H. I, 22, 2 seq. 26; Ap. 5, 13 seq. of Gn'hya sacrifices, .S". I, 10; A. 5

seq.

I

9 seq.

i,

I,

I,

3

Ap.

;

i,

seq. a.

The

ya^;7opavita,

G.

water. b.

i>9;

d.

f.

the

the touching

pra/Jinavita,

Kh.

;

4 seq.; Ap.

i,

I,

5,

7, 2

6". I,

13; Kh-

seq.; A.

I. 2, I

i,

of

3. 8.

fire is

carried forward.

I,

2; G.

I, I,

11; Kh.

The samuhana.

The

I, 2,

S.

P.

3, i;

I, 7,

5; H.

11; A.

9

;

A.

I, I,

I, 3,

i;

strewing of grass around the sacred I,

Kh.

9seq.

I,

2,

I, i,

2;

G.

I,

I, 3,

i; P. I,

10.

G. IV,

5,

5;

6.

iseq.; A.

The

S.

I, 2,

I, 7,

I,

seq.

The

Kh. e.

2

Besmearing of the surface with cow-dung, drawing of the lines.

c.

I,

purifiers.

3, i; P. I, i, 2; ;

S.

H.

I, i,

I, 8,

G.

I, 5,

11 seq.;

i4seq.

;

A.

Ap. I,

S.

fire.

16 seq.; i,

3, 2

7,

I,

8,

9 seq.;

12 seq. seq.; P.

I,

SYNOPTICAL SURVEY OF THE

300

2; G.

1,

23; Ap.

A.

I, 3,

2,

14 seq.

4;

I,

H.

;

H.

;

7 seq.

;

Kh.

II,

6".

i

9

S.

A.

3

;

I,

3

I,

4 seq.

3,

Ap.

;

18 seq.

I, 8,

I,

P.

I,

I,

3,

I,

6,

;

26 seq.; Kh. 5 seq.

2,

A.

;

i,

I,

22.

9,

;

H.

;

19 seq.; Kh.

I, 7, i,

;

8

Ap.

;

seq.

10

I,

G.

;

7.

(comp. Ash/aka, Anvash/akya, ^ulagava). P. Ill, II ; G. Ill, 10, 18-IV, i; Kb. Ill, 4;

sacrifice

II

I,

H.II,

;

15.

The omentum.

a.

I, I,

12 seq.

I, 2,

G.

Ap.

;

S.

G.

3 seq.;

12

2,

for sacrifice.

27

i,

I,

I,

seq.;^

I, 2

oblations.

5,

Kb.

;

A^ya

I,

of cooked food.

13 seq.;

Animal

P.

3;

12 seq. Sacrifices

A.

19.

The A^ya

h.

8.

7,

Preparation of the

g.

7.

21 seq.

I,

I,

A.

(comp.

11, 10

I,

II,

18; P. Ill,

4.

22 seq.; Kh. Ill,

13); IV,

II, 4,

8,

30 seq.; IV, 4, 9 seq. 25 seq.; H. II, 15,

6; G. 4,

Ill,

10,

6 seq.

The Avadanas.

b.

14 seq.

9.

Marriage.

S.

A.

;

H.

A.

;

12 (comp.

11,

i,

II,

9 &c.

3.

14); P.

4,

Kh.

;

Ill,

I,

5 seq.

;

F. I, 4 seq.

G.

;

II,

a.

19 seq. Ap. 2, 12 seq. Different kinds of marriage (brahma, daiva, &c.).

b.

Election of the bride.

seq.

;

Kb.

I,

H.

3 seq.;

I,

seq.;

I

Ill,

4,

15, 9 seq.

II,

5 seq.

I,

I,

G. IV,

6 seq.;

II,

Ill,

I,

i

;

S.

4

I, 5,

5 seq.

H.

seq.;

A.

;

I,

19,

to the girl's house.

S.

4,

A.

5 ;^G. II,

I,

Ap.

2;

3,

10 seq. c.

The wooers go 16

d.

Sacrifice

when

assent. e.

f.

The

S.

bride

I,

the

washed.

is

father

bride's

-S.

11

I,

Kh. I, 3, 6. Dance of four or eight women.

The bridegroom goes

h.

He

Ap.

2,

has declared his

G.

;

6". I,

II,

i,

10.

II,

I,

Argha seq.

S.

18; Kh. at the

;

Kh.

I,

I,

I,

12, 3 seq.; P.

3,6; Ap.

wedding. 4, 7 seq.

-5".

;

;

S.

I,

I,

12.

her a

4, 12 seq.; G.

4, 8.

12,

I,

Ap.

17

11, 5.

to the girl's house.

gives her a garment, anoints her, gives

mirror, &c.

k.

;

7 seq.

g.

i,

6

I,

4, I seq.

;

3,

Sacrifice with the Mahavyah/7tis

10;

G.

II,

3,

16

5 seq.

and other formulas

(Gaya, Abhyatana, &c., formulas).

S.

I,

12,

11;

CONTENTS OF THE Gi?/HYA-S^TRAS. A.

I, 7,

3

8.

II

H.

;

P-

;

19,

3 seq.; P.

H.

G.

;

(comp.

7

II,

3,

bride's hand.

I,

3

7,

G.

)

S.

20,

I,

I

treading on the stone.

7, 7

P.^ I, 7.

;

Ap.

19, 8; o.

P.

;

I,

p.

I,

I, 6,

I

7, 3

;

Ap.

II,

;

8,

21,

The

;

I

G.

bride

seq.;

-S".

II

II, 2,

Ap.

seq.;

15; A.

I,

I,

19

3,

;

;

13,

I,

H.

S.J, 13, 13; A. 8; Kh.

2,

I,

I,

I,

24

3,

7,

H.

;

Kh.

Kh.

;

A.

;

I,

I, 7,

8

20 seq.

3,

5, 4 seq.

14, 5 seq.; A.

Kh.

;

13, 15 seq.

I,

5 seq.

I,

3,

I,

26; H.

19; P.

7,

I,

I,

20, 9 seq.

4, 16.

away

21; 8; P.

7,

4;

II,

-S".

I,

carried

is I,

Kh.

;

fire.

2,

Ap.

;

seven steps. I

7,

31

13, 10 seq.; A.

I,

3

6".

art thou.'

S. 2,

G.

G.^II,

;

20, 3 seq.

I,

The

I,

5, I. 7.

seq.

I

A.

;

3, 17.

I,

5, 3.

5^

20, 5;

H.

r.

G.

;

Sacrifice of fried grain.

P.

q.

I

Circumambulation of the 6

1,^3,

;

'

The

Kh.

;

2

13,

1,

16; Kh.

II, 2,

Ap. 4, 1 1 seq. This am I, that formula, m. The H. I, 20, 2. I, A. 6; 7, 4; n.

24

i,

8 seq.; 20, 8); Ap.

II (comp. 2, 7).

5, 2.

Seizing of the

1.

5. 3 seq.

I.

I,

3OI

I,

10; 10; G.

H.

seq.;

i

4,

new home.

to her I, 8,

22,

I,

S.

I,

II, 2,

17

i; Ap.

5,

12 seq. s.

looking at Ceremonies on entering the new home 6". I, 16, 17, comp. A. I, 7, 22; the polar star. ;

comp. P. I, 8, 19; comp. G. H. 6 seq.; comp. Kh. I, 4, 3 ;

6, t.

The

of the fourth day

rites

19; P.I, II,

23, 11;

The

Vumsa.vana.

male II, 2,

11.

A

12.

20

17 seq.; H.

ceremony

for I,

II,

Ap.

the cohabitation.

S.

I,

5; Kh. 1,4, 12; H.I,

8 seq.

ceremony

to secure the birth of a

;

P.

2

;

13

I,

Ap.

;

14

I,

G.

;

II,

6

Kh.

;

14, 9 seq.

the protection

of the embryo.

6".

I,

21

(or parting of the pregnant wife's hair).

S. I, 22 (comp. V, 4); A. Kh. II, 2, 24 seq. H. II, ;

Song of lute-players. I,

8,

;

II,

13, i).

The Simantonnayana

P.

seq.; ^4,

5

A.

(i.e. the I,

G.

J3;

25; Ap.

24,

^.

child).

(comp. A.

3,

22, 6 seq.;

8 seq.

18.

10.

II, I,

15, 7 seq.

14; P-

I, i

S.

;

I,

Ap.

I,

14,

15; G.II, i

22, 11 seq.

(comp. H.

7, I

seq.;

seq^

A^I, 14, 6 seq.

;

II, i, 3)

;

Ap.

14, 4 seq.

SYNOPTICAL SURVEY OF THE 13.

Ceremony G.

before the confinement.

13 seq.

II, 7,

Kh.

;

6". I, 23 P. I, 16, i seq. 28 seq.; H. II, 2, 8 seq. Ap.

II, 2,

;

;

14, 13 seq. 14.

The G^atakarman 3 seq.; G.

H.

seq.;

II,

17 seq^

7,

given to the child.

30

and

child) ;

P.

I,

II, 2,

32

;

15

I,

Kh.

seq.;

i

8,

;

A.

;

16, 3,

i

seq.; Ap. 15.

4 seq.; P. 2,

new-born

for the

24 (comp. V, 4)

I,

II, 3, 2

Name

a.

ceremony

(or

6".

similar rites.

17; G.

I,

H.

6 seq.;

seq. 3,

24, 4 seq.; A.

I,

-S".

15;

II, 7,

II,

15,

Ap.

10 seq.;

4,

I,

Kh,

8 seq.;

8,

II,

15,

2 seq. 8 seq.

The

b.

'production of intelligence.'

15, 2

n,

P.

;

16, 3

I,

16.

How

P.

;

The I,

comp. H.

;

child.

A.

I,

15, 9

16

II, 4,

P.

;

;

Ap,

15, 8.

when returning Kh. 18; G. II, 8, 21

I,

Ap. 15,

;

6

II, 4,

children

his

;

12.

A.

I,

16

P.

II,

P,

H,

5; Ap,

17

I,

Ap.

;

;

I

;

I,

G.

II,

9

II,

Kh.

;

II, 3,

i

16 seq.

6".

seq.

16, 27 19 ; tonsure of the child's head (^ufl'akarman).

A,

19.

;

feeding of the child with solid food (Annaprajana), ;

The

I

17,

I,

13; H.

II, 3,

8.

34

I,

H.

II, 3, 7.

the father should greet

from a journey.

1

;

II, 2,

getting up of the mother from childbed. S. 1, 25 (with enumeration of the Nakshatras and their presiding deities,

chap. 26)

17.

7,

24, 9; A.

I,

Kh.

3, 9.

P.I, 16, 23; H.

The

11,

^.

20

Driving away demons and goblins from the

c.

15.

G.

;

S.

28;

I,

H.

;

II,

6

16, 3 seq.

The ceremony ^,

j'anta).

of shaving the beard (Godana-Karman, Ke28, 18 seq.; A.

I,

18; P.

I,

II, i, 3 seq.;

G.

Ill,

A

I

20.

Kh.

;

The

II, 5,

S. II,

seq.; Ill,

i

III,

5; 8-10; P.

Kh.

II,

20

;

a.

4-III,

Ap. 10

Time I

The

III,

seq.

A.

;

I,

19,

The

10,

I

;

seq.

i

Kh.

I,

8 seq.

castes,

19, ;

patitasavitrika.

P. II,

;

II, 4,

i

seq.

2, i

seq.

;

H.

.S".

5,

;

I,

II, i,

36

seq.;

1,2 seq.

seq.

and the

skin, the girdle,

different

A.

The Samavar-

Studentship,

IV, 5 seq.; VI; A.I, 19 seq.;

;

2-6; 8; 10-12; G. II, lo-III, 4; 2, 16-33; H. I, I seq.; II, 18-

II,

32;

II, 10, I seq.

Ap. b.

i

of the initiation.

seq.

G.

I,

16 seq.; Ap. 16, 12 seq,

II, 6,

of the student.

initiation

tana.

H.

seq.;

I

H.

6",

II,

10 seq.; P. I,

I,

17

;

i,

II,

4, 7

;

i

5,

staff

belonging to the

seq.

15 seq.;

16 seq.;

Ap.

11,

G.

16 seq.

II,

13;

II,

10,

CONTENTS OF THE G/«7HYA-SUTRAS.

3O3 A

c.

Rite of the P.

2 seq.;

i,

5 seq.; G.

II,

II, 2,

H.

seq.;

7

4,

26 seq.

S. II,

initiation.

5 seq.;

i,

I,

A.

;

10, 15 seq.

I,

20,

^Kh.

II,

;

14 seq.; Ap. 10,

3,

5 seq. cl.

standing duties of the student (begging, putting 6 ^. II, 4, 5 fuel on the fire, &c.). 9; 10; A.

The

;

20, II seq.;

I,

II,

10,

5,

10;

22,

Kh.

34. 42 seq.;

4

;

5; G.

;

25 seq.j H. I, 8 seq.; Ap. 11,

4, 19.

II,

15 seq.;

seq.

I

7,

;

P. II, 2, 2

seq.;

i

2.

8,

22 seq. e.

The

Savitn.

P.

II,

seq.

3

3,

20 seq.; H. f.

5 seq.; A.

6". II,

G.

I, 6,

38

10,

6 seq.;

Ap.

seq.

29;

22,

Kh.

;

II,

4,

11, 8 seq.

S. II, 7 seq.; IV, 8

study of the Veda.

The

21, 5 seq.;

I,

II,

;

22, 12 seq.; Ill, 5, 10 seq.; P. Ill, 16

H. I, 8, 16. 22 seq. Daily recitation of Vedic texts (svadhyaya).

A.

;

Kh.

;

I,

Ill, 2,

;

g.

A. h.

Kh.

11-12; VI, 1-6; G.

S. II,

Ill,

1-2;

of the annual course of study (Upaka-

The opening

^. IV, 5

A.

;

Ill, 5

P. II, 10

;

;^

G.

Ill, 3

;

Kh. Ill, 2, 16 seq.; H. II, 18, i seq.; Ap. 8, i. The end of the term (Utsarga). The Tarpawa ceremony. ^. IV, 6. 9-10 (comp. VI, 5. 6); A. Ill, 5, 13.

G.

19 seq. (comp. Ill,

8 seq. 1.

4

II, 5.

rawa).

k.

I,

Secret doctrines and special observances connected

with them.

i.

*S.

2-4.

Ill,

;

Ap.

8,

G.

11;

10 seq.; 12;

II, 11,

26 seq.; H.

2,

II,

18,

i.

S. IV, 7

Interruptions of study. P. II,

4); P.

Ill,

14 seq.; Kh. Ill,

3,

Ill,

9 seq.

3,

;

A. IV,

17 seq.

4,

16 seq.; Kh.

Ill,

2,

27 seq.

m. The student's

on a journey.

setting out

S. II, 8

;

A.

III, 10.

n.

The bath taken 6".

Ill, I

seq.;

;

Kh.

at the

A.

Ill,

Ill,

i

;

end of studentship (Samavartana). 8

9

;

H.

I,

22.

II, 7

G.

;

Ill, 5

House-building.

G. IV,

7

;

;

Kh.

Ill, I,

S. Ill, 2 seq.;

Kh. IV,

2,

6 seq.;

II,

6

8

;

S. IV, 11-12

21. Rules of conduct for a Snataka.

P.

P.

;

;

G.

Ill, 4, 7

9 seq.; Ap. 12-13, ;

A.

2.

Ill, 9, 6

33 seq.

A.

H.

II, 7 seq.

I,

27-28

;

;

^P. Ill, 4 seq.;

Ap. 17.

SYNOPTICAL SURVEY OF THE

304

A

A.

Election of the ground.

a.

Kh. IV,

Entering the new house.

b.

II, 7 seq.

G. IV,

;

seq.

7, i

6 seq.

2,

S. Ill, 4

A.

;

II, 9,

9

P.

;

Ill, 4, 5 seq,, 18.

The

c.

putting up of the water-barrel.

P. Ill, 5

Ap.

;

17, 8 seq.

Leaving the house when travelling and returning

d.

A.

;

10,

II,

I

seq.

H.

;

^. IV, 13; A. II, 10, 3. 4

23. Ploughing. 4,

5-7

Ill,

-S".

to

it.

29.

P- H, 13

;

G. IV,

;

27 seq. S. Ill, 8; A. II, 2,

24. Partaking of the first-fruits (Agraya«a).

4 seq.; P. Ill,

Ap.

i

G.

;

Ill,

Kh.

9 seq.;

8,

Ill, 3,

16 seq.

19, 6 seq.

25. Sacrifice to Sita.

26.

I,

P. II, 17

Ceremonies referring to fice, below. No. 30).

cattle

4, 29.

(comp. also the A.rvayu^a

sacri-

driving out of the cows, and other riles referring

The

a.

comp. G. IV,

;

to the cows.

9; A.

S. Ill,

10, 5 seq.;

II,

H.I, 18. 6; Kh. Ill, I, 45 seq. S. Ill, INIaking marks on the cattle.

G.

Ill,

;

b.

;

d.

8

P. Ill, 8

;

H. /3.

29.

30.

The The

G.

Ill, 7

seq.;

14

16; Ap. 18, 5-19,

Ap.

P. Ill,

;

rites

11;

8,

20, 5 seq.

H.

II,

9,

8 seq.;

^. IV, 19.

Ill, 8, i^seq.

8,

Kh.

i);

;

Ill, 2,

A. i

II,

i

seq.

;

;

P.

H.

2.

The Praush/Z^apada sacrifice. The Ajvayu^a sacrifice. 6". ;

Kh.

P. II, 15.^

IV, 16; A. Ill, 3,

i

II,

2,

1-3; P.

II,

seq.

the of the Agrahayawi (concluding ceremonie^s of

devoted to the Serpents). S. IV, 17. 18; A. II, 3; G. Ill, 9 (comp. IV, 8, i) Kh. Ill, 3, 6 seq. 2

P. Ill,

The

Ap. 19, 13-20, 19-

Kshetrapati.

(comp. IV,

II,

H.

;

A. IV,

20, 12 seq.

A'ailra off'erings.

rites

32.

I

to

Sacrifice

II,

The

8-9

II,

6'rava«a sacrifice to the Serpents. S. IV, 15

16; G. 31.

H.

II, 9,

Ap.

27.

;

Distribution of Pala^a leaves.

a.

28.

10.

The Vrzshotsarga. S. Ill, 11 P. Ill, 9The ^ulagava ('spit-ox' offered to Rudra).

c.

;

;

17; Ap. 19, 3 seq. 8 seq.^ S. Ill, 12-14; A. Ash/akas. II,

II,

4,

5) ?• HI, 3; G.

CONTENTS OF THE G/2/HYA-SUTRAS. 10 seq.

III,

;

Kh.

Ill,

28 seq.

3,

H.

;

305

14 seq.

11,

Ap. 21,

;

10 seq. a.

The

b.

Ash/aka.

first

G,

Kh.

The second Ash/aka seq.

I

P. Ill, 3, 8

;

2 seq.;

Ill, 12,

iS".

III, 10, 9 seq.;

Ill, 3,

30

P. Ill, 3,

(animal sacrifice).

G.

;

S.

18-IV,

Ill, 10,

4;

seq.

i

Ill, 13,

Kh.

;

Ill,

4, I seq. c.

The

d.

Kh. Ill, 3, 32 seq. The Anvash/akya ceremony.

third Ash/aka.

P. Ill, 3, 10;

Ap. 22, 3 seq.

S. Ill, 14; G. IV, 4, 17 seq.

G. IV,

A. IV,

who has

A. IV,

Expiatory ceremonies

after the

misfortune.

6.

35; H. a.

IV, 7

;

II,

The

A. IV,

the 6'rauta

5.

P. Ill, 10.

to the Fathers.

IV,

6".

invited

Brahmawas.

;

7, 2 seq.

IV,

6".

G.IV,

;

1-4

2.

;

10 seq.;^IV,

b.

up

set

G. IV, 4 (comp. chap. 10-13; Ap. 21, 1-9.

2 seq.

5;

15;

death of a Guru or other

Burning dead bodies.

34. ^'raddha offerings

10 seq.

II,

II,

A. IV, 2-4.

gathering of the bones.

Death.

A.

i.

Burning the dead body.

The

;

5; H.

Ill,

II.

33. Disease a^nd death of a person fires.

S. Ill, 13, 7

3; Kh.

2.

;

i,

3)

;

A.

;

2 seq.;

5,

Ill, 5,

A.

33 seq.; H.

2,

II,

Kh.

II, 5, II,

10,

Ap. 21,2 seq.

Offering of the 4 seq.; IV,

S. IV,

Pi;/?>7

LXXVI.

The Ash/a-kapala for Agni, the Ekada^aor Dvada^a-kapala for Indra-Agnt, form the principal acts at the Amavasya, the new moon, in the case of one who does not sacrifice with Soma. kapala

SOtra LXXVII. In the case of one who sacrifices with Soma, the second principal act is the Sa;;2nayya (both at the

full-moon and new-moon

sacrifices).

Commentary.

The SawnAyya and sweet milk, and It

is is

dadhi and payas, sour Indraor Mahendra^ second Puro^aj-a at the new-moon

a mixture of

intended for

takes the place of the

sacrifice.

Sutra LXXVIII.

who does not sacriAgnishomiya cake is omitted.

In the case of a Brahma;^a, fice

with

Soma,

the

Commentary. This rule does not seem to be accepted by all schools. It is not found in Katyayana, and Hira;/yake^in observes: Nasomaya^no brahma;/asyagnishomiya// puro^fa^-o vidyata ity

ekesham.

See HiUebrandt,

Sutra Without offering

is

distinction

1.

c. p.

iii.

LXXIX. the

of caste,

omitted for one

who

Aindragna

offers

the Sa.m-

nayya. Commentary.

Even though he be not a Somaya^in, says the commentary. ^ Vaidya mixed with

in his Dictionary explains clarified butter

can hardly be [30]

and

it,

however, as any substance

oflfered as

right.

Z

a burnt offering, which

APASTAMBA's YAGiVA-PARIBHASHA-StjTRAS.

338

summed up in Kapardin's comAmavasyaydm asomaya^ina aindragna-sam-

This whole matter

mentary nayyayor

:

is

Paur/zamasyaw tv asomaya^ino br^h-

vikalpa//.

ma7/asyagnishomiyayagabhava//. purushartha?;/

Tadrahitapi paur;^amasi

Tatra dvayor eva

sadhayati.

paun/amasij-abdava/^-yatvam

asti,

Tasmad agnishomiyayagarahitav

hi

yigayo/^

pratyekaw namayogat. evetarau

purushartha?;^

sadhayata//.

SOtra

The not

the sacrifice to the fathers,

'Pit7^z-y2i£-7la,

Anga

LXXX.

(auxiliary) because its

own time

is

is

pre-

scribed.

Commentary.

The

text should be pitr/ya^waZ; svakalavidhanad ananga/^

Manes, called also the Pi/z^aunder the new-moon sacrifice, but is to be considered as a pradhana, a primary sacrifice, not as an ahga, a member of the Darja. This

syat.

sacrifice for the

p'ltrtyagna.,

falls

LXXXI.

Sutra Also, because

pur;;amasa

enumerated

is

it

like the Dari'a-

sacrifice.

Commentary. This

refers to

There are

four

such passages from the Brahmaz/as as great

Darj^apur/zamasau, the

sacrifices,

the Agnihotram,

^aturmasyani,

and

the

:

the

F'wda.-

pitnyagna/i.

LXXXII. when the Amavasya

SOtra Also, because,

barred, the Fitriya^-fla.

S^iTRA

A

principal act

is

LXXXIII.

(pradhana)

auxiliary acts (ahga).

sacrifice is

seen to take place.

is

accompanied by

SUTRAS LXXX-LXXXVIT.

339

Commentary. sometimes part

This Siitra forms

preceding

of the

Sutra, and would then refer to the Pitr/ya^;7a only.

LXXXIV.

Sutra

A

principal act

what has

is

own name, and

its

Is

prescribed with special reference to place, time, and

performer.

Commentary. This S{itra

is

sometimes divided into two; the

first,

dese

kale kartariti nirdii-yate, the second, asvai'abda?;/ yat.

The

following are given as illustrations.

'he should

inclined to the East,'

we have

the time.

If

it is

Agnihotra on

we have

the performer.

therefore, the

sahgam, a

prescribed

The Darvi-homa

If it is said in

autumn,'

the sacrificer himself

parvan (change

a

of the

In each of these cases,

sacrificial

act

principal act with auxiliary

Sutra by

'

said that

on a slope

Va^apeya

said that

should offer the moon),'

is

it

the locality.

that 'he should sacrifice with the

we have

If

with the Vaij-vadeva

sacrifice

is

a

pradhana

members.

LXXXV.

(libation

from a

ladle) stands

itself.

Commentary.

Apurva

is

explained

by the commentator, not

in

its

usual sense of miraculous, but as not being subject to the

former regulations.

Sutra

They

are ordered

LXXXVI.

by the word ^uhotl, he pours

out.

StJTRA

They

LXXXVII.

are offered with the

word Svaha.

Commentary. According to Katyayana

I,

Z 2

2,

6-7, the

^uhotis

are

APASTAMBA's YAGiVA-PARIBHASHA-StjTRAS.

340

offered sitting, the

^uhoti

ya^atis standing. See Sutra XCII. The

acts consist in pouring melted butter into the fire

Ahavaniya altar, which is so called because 'ahuyante^sminn ahutaya/^ kshipyanta iti.' of the

LXXXVIII.

SOtra Taking

(the butter) once.

LXXXIX.

SOtra

A

Or,

if

for each

there are several Ahutis, taking (the butter)

Ahuti.

SOtra XC. Or, doing as he likes in dividing (the butter).

Commentary. These three Sutras belong together. They teach that one slice (avadana) of butter should be taken, melted, and poured on the Ahavaniya fire or, if there are more than one ahuti, then one slice should be taken for each. This, however, is made optional again by the last Sutra. ;

Sutra XCI. There is no fuel Agnihotra.

(in

the

Darvi-homa), except

at

the

Commentary.

Agnihotra dve samidhav adadhyat, let him In the case of the

it

is

lay

distinctly stated,

down two

sticks.

Sutra XCII.

One

pours out (^uhoti) the Darvi-homas, sitting

west of the Ahavaniya knee, or not bending

fire,

and bending the right

it.

Sutra XCIII. If

way.

it

is

distinctly stated,

it

is

done

in

a different

st^TRAS LXXXVIII-XCVII.

34

Commentary.

The vidhi,

contained in Sutra XCII,

is

therefore called

autsargika, general, and liable to exceptions, as when is said, that he turns to the east.

it

XCIV.

SlJTRA

One pours out (^uhoti) all abut is, west of the Ahavaniya fire, passing (the altar) southward, and then turning to the north.

Sutra XCV.

The Ai-ruta and Pratyai-ruta, the Ya^ya and Anuvakya, the Upastara;^a and Abhighara^^a, with the slicings, the A'aturgr^hita also, and the

Vasha/kara

Darvi-homas.

constitute the

Commentary.

The Ai-ruta jrausha/;

is

a

jravaya

Anuvakya

and

inviting the deity, the second

Whenever

the Pratya.fruta, astu

;

Ya^ya

sprinkling with

take place.

fat,

iTaturgr/hita (taking Vasha/kara. is

offerings have and abhighclrawa.

With i^ya

offerings

four

and

Sutra XCVI. With ahutis one should let the out)

take place after the

made, or while

it is

first

sacrifice.

sawnayya

vegetable, animal, or

to be sliced, upastara/^a, spreading,

there

are verses, the

accompanying the

times),

the

act (the pouring

Vasha/kara has been

being made. Commentary.

The Vashaz'kara uttered are,

by

consists in the

the HotW-priest.

The

word Vasha/,

to be

five sacrificial interjections

svAha, jrausha^, vausha/, vasha/, and svadha.

Sutra XCVII.

With the

G rah as

coincide with the

the act should be

Upayama.

made

to

APASTAMBA's YAGi