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 BL 1010 .S3 V.30 
 Grihyasutras. 
 The Grihya-sutras 
 
 ^ 
 
THE 
 
 SACRED BOOKS OF THE EAST 
 
 [30] 
 
;Sonton 
 
 HENRY FROWDE 
 
 Oxford University Press Warehouse 
 Amen Corner, E.G. 
 
 dim <9orft 
 112 Fourth Avenue 
 
THE 
 
 SACRED BOOKS OF THE EAST 
 
 TRANSLATED 
 
 BY VARIOUS ORIENTAL SCHOLARS 
 
 AND EDITED BY 
 
 F. MAX MULLER 
 
 VOL. XXX 
 
 AT THE CLARENDON PRESS 
 1893 
 
 \_All rights reserved ] 
 
C^cforb 
 
 PRINTED AT THE CLARENDON PRESS 
 BY HORACE HART, PRINTER TO THE UNIVERSITY 
 
THE G/^/HYA-SOTRAS 
 
 RULES OF VEDIC DOMESTIC CEREMONIES 
 
 TRANSLATED BY 
 
 y • 
 
 HERMANN OLDENBERG 
 
 PART II 
 GOBHILA, HIRA7V^YAKE6"IN, APASTAMBA 
 
 A A 
 
 APASTAMBA, YAGm-PARIBHASHA-SUTRAS 
 TRANSLATED BY F. MAX MULLER 
 
 AT THE CLARENDON PRESS 
 1893 
 
 [ All rights reserved ] 
 
CONTENTS. 
 
 PAGE 
 
 Introduction to the G/?/hya- Sutras ix 
 
 G0BHILA-G7?/HYA-SUTRA. 
 
 Introduction • 3 
 
 Translation 13 
 
 H1RA.VYAKE5I-G^/HYA-SUTRA. 
 
 Introduction i35 
 
 Translation i37 
 
 APASTAMBA-Gi?/HYA-SUTRA. 
 
 Introduction 249 
 
 Translation 251 
 
 Synoptical Survey of the Contents of the G^^/hya-Sutras . 299 
 
 /\ A 
 
 APASTAMBA'S YAGiVA-PARIBHASHA-SUTRAS. 
 
 Introduction 3^1 
 
 Translation 315 
 
 Index 365 
 
 Transliteration of Oriental Alphabets adopted for the Trans- 
 lations of the Sacred Books of the East . . . -373 
 
INTRODUCTION 
 
 TO THE 
 
 G7?/HYA-SUTRAS. 
 
 We begin our introductory remarks on the literature of 
 the Grzliya-sutras with the attempt to collect the more im- 
 portant data which throw light on the development of the 
 GWhya ritual during the oldest period of Hindu antiquity. 
 
 There are, as it seems, no direct traces of the Grthya. 
 ceremonies in the most ancient portion of Vedic litera- 
 ture. It is certain indeed that a number of the most 
 important of those ceremonies are contemporaneous with 
 or even earlier than the most ancient hymns of the Rig- 
 veda, as far as their fundamental elements and character are 
 concerned, whatever their precise arrangement may have 
 been. However, in the literature of the oldest period they 
 play no part. It was another portion of the ritual that 
 attracted the attention of the poets to whom we owe the 
 hymns to Agni, Indra, and the other deities of the Vedic 
 Olympus, viz. the offerings of the .Srauta-Ritual with their 
 far superior pomp, or, to state the matter more precisely, 
 among the offerings of the 5rauta-Ritual the Soma offer- 
 ing. In the Soma offering centred the thought, the 
 poetry, and we may almost say the life of the Vasish^//as, 
 of the Vii-vamitras, &c., in whose families the poetry of the 
 Rig-veda had its home. We may assume that the acts of 
 the Grzhya worship, being more limited in extent and 
 simpler in their ritual construction than the great Soma 
 offerings, were not yet at that time, so far as they existed 
 at all, decked out with the reciting of the poetic texts, 
 which we find later on connected with them, and which in 
 the case of the Soma offering came early to be used. 
 Probably they were celebrated in simple unadorned fashion ; 
 
X GiJ/HYA-SUTRAS. 
 
 what the person making the offeruig had to say was 
 doubtless hmited to short, possibly prose formulas, so that 
 these ceremonies remained free from the poetry of the 
 above-mentioned families of priests ^. We think that the 
 character of the verses given in the Gr/hya-sutras, which 
 had to be repeated at the performance of the different cere- 
 monies.justifiesus in making these conjectures. Some of these 
 verses indeed are old Vedic verses, but we have no proof 
 that they were composed for the purposes of the Gr/hya 
 ceremonies, and the connection in which we find them in 
 the Rig-veda proves rather the contrary. Another portion 
 of these verses and songs proves to have been composed 
 indeed for the very Gnhya ceremonies for which they are 
 prescribed in the texts of the ritual : but these verses are 
 more recent than the old parts of the Rig-veda. Part of 
 them are found in the Rig-veda in a position which speaks 
 for their more recent origin, others are not contained in the 
 Rig-veda at all. Many of these verses are found in the 
 more recent Vedic Saw^hitas, especially in the Atharva-veda, 
 a Sa?;«hita which may be regarded in the main as a treasure 
 of Grzhya verses ; others finally have not as yet been 
 traced to any Vedic Sawhita, and we know them from the 
 Gr/hya-sutras only. We may infer that, during the latter 
 part of the Rig-veda period, ceremonies such as marriage 
 and burial began to be decked out with poetry as had long 
 been the case with the Soma offering. The principal collec- 
 tion of marriage sentences ^ and the sentences for the 
 
 ^ It is doubtful whether at the time of the Rig-veda the custom was established 
 for the sacrificer to ketp burning constantly a sacred Grihya. fire besides the 
 three Aauta fires. There is, as far as I know, no express mention of the Gr/hya 
 fire in the Rig-veda ; but that is no proof that it had then not yet come into 
 use. Of the 6'rauta fires the garhapatya is the only one that is mentioned, 
 though all three were known beyond a doubt. (Ludwig, Rig-veda, vol. iii, 
 p. 355 ; in some of the passages cited the word garhapatya does not refer to 
 the garhapatya fire.) 
 
 2 Rig-veda X, 85. It is clear that what we have here is not a hymn intended 
 to be recited all at once, but that, as in a number of other cases in the Rig-veda, 
 the single verses or groups of verses were to be used at different points in the 
 performance of a rite (or, in other cases, in the telling of a story). Compare 
 my paper, 'Akhyana-Hymnen im Rig-veda,' Zeitschrift derDeutschen Morgen- 
 liindischen Gesellschaft, vol. xxxix, p. 83. — Many verses of Rig-veda X, 85 occur 
 again in the fourteenth book of the Atharva-veda. 
 
INTRODUCTION. XI 
 
 burial of the dead ^ are found in the tenth Ma;/^ala of the 
 Rig-veda, which, for the most part, is known to be of later 
 origin than the preceding portions of the collections I If 
 we look into the character of the verses, which these long 
 Grihya songs are composed of, we shall find additional 
 grounds for assuming their early origin. A few remarks 
 about their metrical character will make this clear ^. There 
 is no other metre in which the contrast between the early 
 and later periods of Vedic literature manifests itself so 
 clearly as in the Anush/ubh-metre ^. The Anush/ubh 
 hemistich consists of sixteen syllables, which are divided 
 by the caesura into two halves of eight syllables each. The 
 second of these halves has as a rule the iambic ending 
 (^^ -^ ^}, though this rule was not so strictly carried out in 
 the early as in the later period s. The iambic ending is 
 also the rule in the older parts of the Veda for the close of 
 the first half, i.e. for the four syllables before the caesura ^ 
 We know that the later prosody, as we see it in certain 
 late parts of Vedic literature, in the Pali Pi/akas of the 
 Buddhists, and later in the great epic poems, not only 
 departs from the usage of the older period, but adopts a 
 directly contrary course, i. e. the iambic ending of the first 
 pada, which was formerly the rule, is not allowed at all 
 later, and instead of it the prevailing ending is the anti- 
 
 spast (w ^), It goes without saying that such a change 
 
 in metrical usage, as the one just described, cannot have 
 
 > Rig-veda X, 14-16, and several other hymns of the tenth book. Compare 
 the note at Aj-valayana-GrzTiya IV, 4. 6. 
 
 2 Compare my Hymnen des Rig-veda, vol. i (Prolegomena), pp. 265 seq. 
 
 ^ Compare the account of the historical development of some of the Vedic 
 metres which I have given in my paper, ' Das altindische Akhyana,' Zeitschrift 
 der Deutschen Morgenliindischen Gesellschaft, vol. xxxvii, and my Hymnen des 
 Rig-veda, vol. i, pp. 26 seqq. 
 
 * The TrishAibh and Cagati offer a much less promising material for inves- 
 tigation, because, so far as can now be made out, the departures from the old 
 type begin at a later period than in the case of the Anush/ubh. 
 
 5 Compare Max Miiller's introduction to his E; glish translation of the Rig- 
 veda, vol. i, pp. cxiv seq. 
 
 « To demonstrate this, I have given in my last-quoted paper, p. 62, statistics 
 with regard to the two hymns, Rig-veda I, 10 and VIII, 8 ; in the former the 
 iambic ending of the first pada obtains in twenty out of twenty-four cases, in 
 the latter in forty-two out of forty-six cases. 
 
xii Gi^HYA-sOTRAS. 
 
 taken place at one jump. And accordingly a consideration 
 of the Vedic texts reveals a transition period or rather a 
 series of several transition periods between the old and the 
 new standpoints. The first change is that every other 
 ending of the first pada is allowed by the side of the iambic 
 ending. The two forms of the ending, the one prevailing 
 in the earliest, and the one prevailing in the later period 
 of the prosody, the iambic (^ - ^ ^) and the antispastic 
 (v^ ^), are those that occur most frequently in the in- 
 termediate period, but besides them all other possible forms 
 are allowed ^. 
 
 This is precisely the stage of metrical development which 
 the great Grihya. songs of the tenth Maw^^ala of the Rig- 
 veda have reached. Let us consider, for instance, the 
 marriage songs and the marriage sayings, X, 85, and see 
 what kind of ending there is at the end of the first pada. 
 Of the first seventeen verses of this Sukta sixteen are in 
 Anush/ubh metre (verse 14 is Trish/ubh); we have therefore 
 thirty-two cases in which the metrical form of these syllables 
 must be investigated. The quantity of the syllable imme- 
 diately preceding the caesura being a matter of indifference, 
 we have not sixteen but only eight a priori possible com- 
 binations for the form of the last four syllables of the pada ; 
 I give each of these forms below, adding each time in how 
 many of the thirty-two cases it is used : 
 
 --^^ 8 
 
 v.-^^ 5 
 
 ^ 5 
 
 v^ v^ v^ ^ 3 
 
 ---^ 3 
 ---^ 3 
 
 32 
 
 * Compare the statistics as to the frequency of the different metrical forms at the 
 ending of the first pada, p. 63 of my above-quoted paper, and Hymnen des 
 Rig-veda, vol. i, p. 28. I have endeavoured in the same paper, p. 65 seq., to 
 make it seem probable that this was the stage of prosody prevailing during the 
 government of the two Kuru kings Parikshit and G^aname^aya. 
 
INTRODUCTION. Xlll 
 
 We see that all the possible combinations are actually 
 represented in these thirty-two cases, and accordingly the 
 metrical build of this Sukta shows that it belongs to a period 
 to which only the latest songs of the Rig-veda collection can 
 be referred, but the peculiarities of which may be often 
 noticed in the Atharva-veda and in the verses scattered 
 throughout the Brahmawa literature ^. 
 
 A hasty glance suffices to show that those verses of the 
 G;'zhya ritual which do not appear in the Sa;«hitas, but 
 which are quoted at full length in the GnTiya-sutras, are 
 also in the same stage. For instance, the seven Anush/ubh 
 verses which are quoted vSahkhayana-Grzhya I, 19, 5- ^-^ give 
 us the following relations, if we investigate them as we did 
 those in Rig-veda X, 85 : 
 
 v.--^ 4 
 
 ---^ 3 
 ^-^^ 2 
 
 ^ ^ \J — \ 
 
 -- ^^ I 
 
 14 
 
 Thus even the small number of fourteen hemistichs is 
 enough to give us seven of the eight existing combinations, 
 and no single one occurs at all often enough to allow us to 
 call it predominant. 
 
 Or we may take the saying that accompanies the per- 
 formance of the medha^anana on the new-born child. 
 In the version of Aj-valayana ^ we have : 
 
 - - - -II- --- 
 medhaw te deva/z Savitd 
 
 -- w-llw- -- 
 medha;« te Ai-vinau devau. 
 
 In the version adopted in the school of Gobhila ^ the 
 
 * For instance, in the verses Avhich occur in the well-known story of 6'unaAjepa 
 (Aitareya-Brahmawa VII, 13 seq.). 
 ' Arvalayana-GriTiya I, 15, 2. 
 ^ Mantra- Brahmawa I, 5, 9; of. Gobhila-Gr^Tiya II, 7, 21. 
 
A 
 
 XIV Gi27"HYA-SUTRAS 
 
 context of the first line is different, but the metre is the 
 
 same : 
 
 - - - -11- ^ ^ - 
 medha;/^ te Mitravaruwau. 
 
 Or the saying with which the pupil (brahmaMrin) has to 
 lay a log of wood on the fire of the teacher ^ : 
 
 — — v> 
 
 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 pro- 
 position, 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, is later than the time of 
 the oldest Vedic poetry, and coincides rather with the 
 transition period in the development of the Anush/ubh 
 metre, a period which lies between the old Vedic and the 
 later Buddhistic and epic form. 
 
 Besides the formulae intended to be recited during the 
 performance of the various sacred acts, the Gr/hya-sutras 
 contain a second kind of verses, which differ essentially 
 from the first kind in regard to metre ; viz. verses of 
 ritualistic character, which are inserted here and there 
 between the prose Sutras, and of which the subject-matter 
 is similar to that of the surrounding prose. We shall have 
 to consider these ya^;7agathas, as they are occasionally 
 called, later; at present let us go on looking for traces of 
 the Grzhya. ritual and for the origin of Grihya. literature 
 in the literature which precedes the Sutras. 
 
 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, together 
 with the holy acts accomplished in connection with it, were 
 also already known. The Aitareya-Brahma;/a ^ gives this 
 
 1 Aj-valayana-Gr/hya I, 21, i. In Faraskara and in the Mantra-Brahmawa 
 only the first hemistich has the Anush/ubh form. 
 
 ^ Aitareya-Brahmawa VIII, 10, 9 : etya grelian pajZ'ad gr^Tiyasyagner upa- 
 
INTRODUCTION. XV 
 
 fire the most usual name, the same name which is used for 
 it in the Sutras, grihya. agni, and describes a ceremony 
 to be performed over this fire with expressions which agree 
 exactly with the style of the Grz'hya-sutras ^ We often 
 find in the 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 
 Grihya. ritual, the word pakaya^/^a^. For instance, the 
 5atapatha Brahma;/a ", in order to designate the whole 
 body of offerings, uses the expression : all offerings, those 
 that are Pakaya^was and the others. It is especially 
 common to find the Pakaya^'-/7as mentioned in the Brah- 
 ma;/a texts in connection with the myth of Manu. The 
 Taittiriya Sa/z/hita"^ opposes 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. How- 
 ever, 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 ^ : 
 
 vish/ayanvarabdhaya riWig antata/^ kawsena ^aturgr/hitas tisra a^yahutir 
 aindri//. 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 
 V, 5, 9, 2, not grzhya but gahya is to be read. Aupasana, i'atapatha 
 Brahma«a XII, 3, 5, 5, seems not to refer to a sacrificial fire. Following the 
 identity of aupasana and sabhya maintained in the dictionary under the 
 heading aupasana, one might be tempted in a place like ^'atapatha Brahmawa 
 II, 3, 2, 3 to refer the words ya esha sabhayam agnik to the domestic fire. 
 A different fire is however really meant (Katyayana-^rauta-sutra IV, 9, 20). 
 
 ^ ^aiikhayana I, i, i : pakaya^«an vyakhyasyama/« ; I, 5, i=Paraskara 1,4, 
 I : ^atvara// pakaya^^v/a liuto^huta/z prahuta/; prajita iti. 
 
 ^ I, 4, 2, 10 : sarvan ya_f;7an ... ye Aa pakaya^vla ye /('etare. 
 
 * I, 7, 1 , 3 : sarvewa vai ya^lena deva/i suvargaw lokam ayan, pakaya^'-fena 
 Manur a^ramyat, &c. 
 
 ^ I, 8, I, 6 seq. The translation is that of Prof. Max Midler (India, what 
 can it teach us? p. 135 seq.). 
 
xvi G/27HYA-sOtRAS. 
 
 ' Now the flood had carried away all these creatures, and 
 thus Manu was left there alone. Then Manu went about 
 singing praises and toiling, wishing for offspring. And he 
 sacrificed there also with a Paka-sacrifice. He poured 
 clarified butter, thickened milk, whey, and curds in the 
 water as a libation.' It is then told how the goddess I^a 
 arose out of this offering. I presume that the story of the 
 Pakaya^;7a as the first offering made by Manu after the 
 great flood, stands in a certain correlation to the idea 
 of the introduction of the three sacrificial fires through 
 Pururavas^ Pururavas is the son of I(T^a ; the original man 
 Manu, who brings forth I<^a through his offering, cannot 
 have made use of a form of offering which presupposes the 
 existence of I^a, and which moreover is based on the triad 
 of the sacred fires introduced by Pururavas ; hence Manu's 
 offering must have been a Pakaya^?7a ; we read in one 
 of the GrzTiya-sutras ^ : ' All Pakaya^;7as are performed 
 without Ida..' 
 
 There are still other passages in the Brahmawa texts 
 showing that the Grzhya. offerings were already known ; 
 I will mention a saying of Ya^;/avalkya's reported in the 
 ^atapatha Brahma//a ^ : he would not allow that the daily 
 morning and evening offering was a common offering, but 
 said that, in a certain measure, it w^as a Pakaya^;^a. Finally 
 I would call attention to the offering prescribed in the last 
 book of the Satapatha Brihmawa^ for the man ' who wishes 
 that a learned son should be born to him ; ' it is there 
 stated that the preparation of the A^a (clarified butter) 
 should be performed ' according to the rule of the Sthali- 
 paka (pot-boiling),' and the way in which the offering is to 
 
 ^ It is true that, as far as I know, passages expressly stating this with regard 
 to Pururavas have not yet been pointed out in the Brahma«a texts ; but the 
 words in ^atapatha Brahmawa XI, 5, i, 14-17, and even in Rig-veda X, 95, 18 
 stand in close connection to this prominent characteristic of Pururavas in the 
 later texts. 
 
 ^ .Sankhayana I, 10, 5. ^ II, 3, i, 21. 
 
 * XIV, 9, 4, 1 8 = BrzTiadarawyaka VI, 4, 19 (Sacred Books of the East, vol. 
 XV, p. 220). Cf. Grzliya-sawgraha I, 114 for the expression sthalipakavr^'ta 
 which is here used, and which has a technical force in the Gr^hya literature. 
 
INTRODUCTION. XVU 
 
 be performed is described by means of an expression, 
 upaghatam^, which often occurs in the Grzhya. Hterature 
 in a technical sense. 
 
 We thus see that the Brahma;/a books are acquainted 
 with the Grthys. fire, and know about the Grthya offerings 
 and their permanent technical peculiarities ; and it is not 
 merely the later portions of the Brahma;^a works such as 
 the fourteenth book of the 6'atapatha Brahmawa, in which 
 we meet with evidence of this kind ; we find it also in 
 portions against the antiquity of which no objections can 
 be raised. 
 
 While therefore on the one hand the Brahma;/a texts 
 prove the existence of the Gnhya ceremonial, we see on the 
 other hand, and first of all by means of the Brahma;/a 
 texts themselves, that a literary treatment of this 
 ritualistic subject-matter, as we find it in the Brahma/^as 
 themselves with regard to the 6>auta 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 (reve- 
 lation), 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 
 
 * See GrzTiya-sawgraha I, iii. 112. 
 
 * The G;-zhya-svitra of Baudhayana is called Smarta-sutra in the best known 
 MS. of this work (Sacred Books of the East, vol. xiv, p. xxx). 
 
 [30] b 
 
xvlii G/27HYA-S^TRAS. 
 
 hidden, so that its existence can only be demonstrated by- 
 reasoning 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 ac- 
 cording; to later custom would have been treated in the 
 GrzTiya-sutras. Precisely this sporadic appearance of 
 Grthya. chapters in the midst of expositions of a totally 
 different contents leads us to draw the conclusion that 
 literary compositions did not then exist, in which these 
 chapters would have occupied their proper place as 
 integral parts of a whole. Discussions of questions of 
 Grihya. ritual are found in the Brahma;/a literature, natur- 
 ally enough in those appendices of various kinds which 
 generally follow the exposition of the principal subject of 
 the 6"rauta ritual. 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, i. e. the solemn reception of the pupil by the 
 teacher, who is to teach him the Veda. The way in which 
 the chapter on the Upanayana is joined to the preceding 
 one, is eminently characteristic ; it shows that it is the 
 merest accident which has brought about in that place the 
 discussion of a subject connected with the Gr^Tiya ritual, 
 and that a ceremony such as the Upanayana is properly not 
 in its proper place in the midst of the literature of Brahmawa 
 texts. A dialogue (brahmodya) between Uddalaka and 
 Saukeya precedes ; the two talk of the Agnihotra and of 
 various expiations (prayaj-^-itta) connected with that sacri- 
 fice. At 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 
 
 '■ 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. 
 
 2 
 
 3 
 
INTRODUCTION. XIX 
 
 accepts him as his pupil. It is the telh'ng of this story and 
 the decisive words upayani and upaninye which furnish 
 the occasion for introducing the following section on the 
 Upanayana ^. The subject is there treated in the peculiar 
 style of the Brahmawa texts, a style which we need not 
 characterize here. I shall only mention one point, viz. that 
 into the description and explanation of the Upanayana 
 ceremony has been inserted one of those Slokas, such as we 
 often find in the GrzTiya-sutras also, as a sort of ornamental 
 amplification of the prose exposition ^. ' Here a 51oka is 
 also sung,' says the Brahma/za -^ : 
 
 
 a/^aryo garbhi bhavati hastam adhaya dakshi;^am 
 
 <u — v-/— v^— 11 — — — 'U — — ^ ^ 
 
 trztiyasya;;^ sa ^yate savitrya saha brihma^/a/?*. 
 From this passage we see, on the one hand, that the 
 composition of such isolated ^ vSlokas explaining certain 
 points of the Gr/hya ritual goes back to quite an early 
 period ; on the other hand, we are compelled to assume 
 that the 5"lokas of this kind which are quoted in the Grzhya- 
 sutras differ nevertheless from the analogous vSlokas of the 
 early period, or at any rate that the old 6'lokas must have 
 undergone a change which modernized their structure^ so 
 as to be received into the Gr/hya-sutras ; for the metre of 
 the vSloka just quoted, which has the antispast before the 
 caesura in neither of its two halves,- and which has even a 
 double iambus before the caesura in one half, is decidedly of 
 an older type than the one peculiar to the ^lokas quoted 
 in the Grzliya-sutras ''. 
 
 ^ This is also the way in which Sayawa understands the matter ; he makes 
 the following remark : taw hopaninya ity upanayanasya prastutatvat taddharma 
 asmin brahma^e niriipyante. 
 
 ^ Cf. above, p. xiv; below, p. xxxv. 
 
 ' Sect. 1 2 of the chapter quoted. 
 
 * ' The teacher becomes pregnant by laying his right hand (on the pupil for 
 the Upanayana); on the third day he (i.e. the pupil) is born as a Brahma«a 
 along with the Savitri (which is repeated to him on that day).' 
 
 * It is not likely that verses of this kind are taken from more comprehensive 
 and connected metrical texts. 
 
 * Cf. on this point below, p. xxxv. 
 
 b 2 
 
XX G/27HYA-stjTRAS. 
 
 Another Grzhya section in the 5atapatha Brahma^^a 
 seems to have found its place there through a similar acci- 
 dental kind of joining on to a preceding chapter as the 
 above-mentioned passage. In XI, 5,5 a story of the battle 
 of the gods and Asuras is told : the gods beat the Asuras 
 back by means of constantly larger Sattra celebrations and 
 conquer for themselves the world of heaven. It seems to 
 me that the description of the great Sattras celebrated by 
 the gods is the occasion of the joining on of a section be- 
 ginning with the words ^ : ' There are five great sacrifices 
 (mahaya^??as); they are great Sattras: the offering to Beings, 
 the offering to men, the offering to the Fathers (i. e. the 
 Manes), the offering to the Gods, the offering to the Brah- 
 man.' After this introduction follows an account of one of 
 the five great offerings, namely of the Brahmaya^;7a, i. e. of 
 the daily Veda recitation (svadhyaya). The third Adhyaya 
 of A.yvaliyana's Grzliya-siitra begins in exactly the same 
 way with the sentence : ' Now (follow) the five sacrifices : 
 the sacrifice to the Gods, the sacrifice to the Beings, the 
 sacrifice to the Fathers, the sacrifice to the Brahman, the 
 sacrifice to men,' and then follows here also a discussion 
 of the Brahmaya^/7a, which is entirely analogous to that 
 given in the 6"atapatha Brahmawa. Aj-valayana here does 
 not content himself with describing the actual course of 
 ceremonies as is the rule in the Sutra texts ; he undertakes, 
 quite in the way of the Brahmawa texts, to explain their 
 meaning : ' In that he recites the RiksiS,, he thereby satiates 
 the gods with oblations of milk, in that (he recites) the 
 Ya^us, with oblations of ghee,' &c. It is plain that the 
 mode of exposition adopted by Ajvalayana in this passage, 
 which is different from the usual Sutra style, finds its 
 explanation in the supposition that exceptionally in this 
 case the author of the Grzhya-sutra had before him a 
 Brahmawa text, which he could take as his model, whether 
 that text was the 5atapatha itself or another similar text. 
 
 Among the extremely various prescriptions which we find 
 
 1 .Satapatha Brahmawa XI, 5, 6, i. 
 
INTRODUCTION. XXI 
 
 in the last sections of the 5atapatha Brahma//a, there is a 
 rather long section, which also really belongs to the Grihya. 
 domain. To quote from this section^ : ' If a man wishes 
 that a learned son should be born to him, famous, a public 
 man, a popular speaker, that he should know all theVedas, 
 and that he should live to his full age, then, after having 
 prepared boiled rice with meat and butter, they should both 
 eat, being fit to have offspring,' &c. Then follows a descrip- 
 tion of an A^ya offering, after which the marital cohabita- 
 tion is to be performed with certain formulas. This, 
 however, is not the last of the acts through which the father 
 assures himself of the possession of such a distinguished 
 son ; certain rites follow, which are to be performed at 
 birth and after birth, the Ayushya ceremony and the 
 Medhac^anana. These rites are here prescribed for the 
 special case where the father has the above-mentioned 
 wishes for the prosperity of his child ; but the description 
 agrees essentially with the description of the corresponding 
 acts in the Gr/hya-sutras ^ which are inculcated for all 
 cases, without reference to a determined wish of the father. 
 It is a justifiable conjecture that, although this certainly 
 does not apply to the whole of ceremonies described in the 
 Gr/hya-sutras, many portions of these ceremonies and 
 verses that were used in connection with them, &c., were 
 first developed, not as a universal rite or duty, but as the 
 special possession of individuals, who hoped to attain special 
 goods and advantages by performing the ceremony in this 
 way. 
 
 It was only later, as I think, that such prescriptions 
 
 1 ^atapatha Brahma«a XIV, 9, 4, 17 = Briha.d Arawyaka VI, 4, 18 i^Sacred 
 Books of the East, vol. xv, p. 219 seq.). 
 
 ^ Cf. Prof. Max Miiller's notes to the passage quoted from the Brihad Araw- 
 yaka. I must mention in this connection a point touched upon by Prof. Miiller, 
 loc. cit. p. 222, note i, viz. that A^valayana, Grihya. I, 13, i, expressly calls 
 ' the Upanishad ' the text in which the Puwsavana and similar ceremonies are 
 treated. It is probable that the Upanishad which A.fvalayana had in mind 
 treated these riles not as a duty to which all were bound, but as a secret that 
 assured the realisation of certain wishes. This follows from the character of 
 the Upanishads, which did not form a part of the Vedic course which all had to 
 study, but rather contained a secret doctrine intended for the few. 
 
Xxii G2?7HYA-S^TRAS. 
 
 assumed the character of universality, with which we find 
 them propounded in the Grzliya-sutras. 
 
 It is scarcely necessary to go through the sections of the 
 texts of other Vedic schools referring to the Grihya. ritual 
 in the same way in which we have done it in the case of the 
 vSatapatha Brahmawa. The data which we have produced 
 from the great Brahma;za of the white Ya^ur-veda, will 
 be sufficient for our purpose, which is to give an idea of 
 the stage in which the literary treatment of the Grihya. 
 ritual stood during the Brahma;za period. As we see, there 
 were then properly no Grzhya. texts ; but many of the 
 elements which we find later in the Grihya. texts were 
 either already formed or were in the process of formation. 
 Most of the verses which are used for the Gr/hya acts — 
 in so far as they are not verses composed in the oldest 
 period for the Soma offering and transferred to the Grzhya 
 ceremonies — bear the formal imprint of the Brahma;/a 
 period ; the domestic sacrificial fire and the ritual peculi- 
 arities of the Pakaya^;7as which were to be performed at it, 
 were known ; descriptions of some such Pakaya^«as were 
 given in prose ; there were also already vSlokas which gave in 
 metrical form explanations about certain points of the Grzhya 
 ritual,just as we find in the Brahmawa texts analogous .Slokas 
 referring to subjects connected with the vSrauta ritual. 
 
 Thus was the next step which the literary development 
 took in the Sutra period prepared and rendered easy. The 
 more systematic character which the exposition of the 
 ritualistic discipline assumed in this period, necessarily led to 
 the taking of this step : the domain of the Grihya sacri- 
 fices was recognised and expounded as a second great 
 principal part of the ritual of sacrifices alongside of the 
 vSrauta domain which was alone attended to in the earlier 
 period. The Grzhya-sutras arose which treat, according 
 to the expression of Ai-valayana in his first sentence, of the 
 gr/hya«i' as distinguished from the vaitanikani, or, as 
 vSankhayana says, of the pakaya^;7as, or, as Paraskara 
 says, of the grzhyasthalipak^na;« karma. The 
 
 ' Similarly Gobhila : gr/hyakarmam. 
 
INTRODUCTION. XXIU 
 
 Gr/hya-sutras treat their subject of course in exactly the 
 same style in which the sacrifices of the 6"rauta ritual had 
 been treated by the vSrauta-sutraS; which they constantly 
 assume to be known and which are the works of teachers of 
 the same Vedic schools, and oftentimes even perhaps the 
 works of the same authors. Only certain differences in the 
 character of the two groups of texts are naturally condi- 
 tioned on the one hand by the greater complexity of the 
 vSrauta sacrifices and the comparative simplicity of the 
 Gr/hya sacrifices, on the other hand by the fact that the 
 5rauta-sutras are entirely based on Brahmawa texts, in 
 which the same subjects were treated, while the Grz'hya- 
 sutras, as we have seen, possessed such a foundation only 
 for a very small portion of their contents. 
 
 It goes without saying that the above-mentioned state- 
 ment that the subjects treated of in the Gr/hya-sutras are 
 Pakaya^?7as^ or GnTiyasthalipakas should not be pressed 
 with the utmost strictness, as though nothing were 
 treated in the Grzhya-sutras which does not come under 
 these heads. First of all the term Sthalip^ka is too narrow, 
 since it does not include the offerings of sacrificial butter 
 which constituted a great number of ceremonies. But 
 besides many ceremonies and observances are taught in the 
 Grzhya-sutras, which cannot in any way be characterised 
 as sacrifices at all, only possessing some inner resemblance 
 to the group of sacrifices there treated of, or standing in 
 more or less close connection with them ^. 
 
 The Sutra texts divide the Pakaya^;7as in various ways ; 
 either four or seven principal forms are taken up. The 
 
 » I believe with Stenzler (see his translation of Aj-valayana, pp. 2 seq.) that 
 pakaya^/la means ' boiled offering.' It seems to me that the expression paka 
 in this connection cannot be otherwise taken than in the word sthalipaka 
 V' pot-boiling'). Prof. Max Miiller (History of Ancient Sanskrit Literature, 
 p. 203), following Hindu authorities, explains Pakaya^;1a as ' a small sacrifice,' 
 or, more probably, ' a good sacrifice.' The definition of La/yayana may be also 
 here quoted (IV, 9, 2) : pakaya^wa ity a^akshata ekagnau ya^;7an. 
 
 2 Compare, for instance, the account of the ceremonies which are to be per- 
 formed for the journey of the newly-married pair to their new home, .Sankhayana- 
 Grihya I, 15, or the observances to which the Snataka is bound, Gobhila III, 5, 
 &c. According to the rule .Sankhayana I, 12, 13 we are, however, to suppose 
 a sacrifice in many ceremonies where there does not seem to be any. 
 
xxiv Gi?7HYA-sOTRAS. 
 
 commonest division is that into the four classes of the 
 hutas, ahutas, prahutas, praj-itas^. The division into 
 seven classes is doubtless occasioned by the division of the 
 Havirya^;7as and of the Somaya^;^as, which also each in- 
 clude seven classes ^ ; for the nature of the sacrifices in 
 question would hardly of itself have led to such a division. 
 The seven classes taken up are either those given by Gau- 
 tama VIII, 15 ^ : ' The seven kinds of Pakaya^/7as, viz. the 
 Ash/aka, the Parva/^a (Sthalipaka, offered on the new and 
 full moon days), the funeral oblations, the Srkva.m, the 
 Agrah^ya;/!, the iTaitri, and the Ai-vayu^i.' Or else the 
 seven classes are established as follows, the fourfold division 
 
 A 
 
 being utilised to some extent* : ' Huta, Prahuta, Ahuta (sic, 
 not Ahuta), the spit-ox sacrifice, the Bali offering, the re- 
 descent (on the Agrah^ya;/a day), the Ash/ak^ sacrifice.' 
 According to the account of Prof. Biahler ^, the exposition 
 of Baudhayana, who gives this division, keeps closely to 
 the course which it prescribes. For the rest, however, the 
 Grz'hya texts with which I am acquainted do not follow 
 any of these divisions, and this is easily accounted for, if 
 we consider the artificial character of these classifications, 
 which are undertaken merely for the sake of having a com- 
 plete scheme of the sacrifices. On the contrary, as a whole 
 the texts give an arrangement which is based on the nature 
 of the ceremonies they describe. In many instances we 
 find considerable variations between the texts of the dif- 
 ferent schools ; often enough, in a given text, the place 
 
 ' 6ankhayana I, 5, i ; 10, 7; Paraskara I, 4, i. Doubtless Prof. Biihler is 
 right in finding the same division mentioned also Vasish/Zza XXVI, 10 (Sacred 
 Books of the East, vol. xiv, p. 128). A^fvalayana (I, i, 2) mentions only three 
 of the four classes. 
 
 ^ In La/yayana (V, 4, 22-24) ^^^ the sacrifices are divided into seven Havir- 
 ya^/Ja-sawsthas and into seven Soma-sawsthas, so that the Pakaya^^/as do not 
 form a class of their own ; they are strangely brought in as the last of the 
 Havirya^/las. Cf. Indische Studien, X, 325. 
 
 ^ Sacred Books of the East, vol. ii, p. 214. 
 
 * Baudhayana G;7'hya-sutra, quoted by Biihler, Sacred Books of the East, 
 vol. xiv, p. xxxi ; cf Saya^a's Commentary on Aitareya-Brahma;;a III, 40, 2 
 (p. 296 of Aufrecht's edition). 
 
 ■' Sacred Books of the East, vol. xiv, p. xxxii. 
 
INTRODUCTION. XXV 
 
 which is assigned to a given chapter is not to be explained 
 without assuming a certain arbitrariness on the part of the 
 author. But, as a whole, we cannot fail to recognise in the 
 arrangement of the different texts a certain agreement, 
 which we will here merely try to explain in its main traits ; 
 the points of detail, which would complete what we here 
 say, will occur of themselves to any one who looks at the 
 texts themselves. 
 
 The domestic life of the Hindus represents, so to speak, 
 a circle, in which it is in a certain measure indifferent what 
 point is selected as the starting-point. Two especially 
 important epochs in this life are : on the one hand, the 
 period of studentship of the young Brahma^arin devoted 
 to the study of the Veda ; at the beginning of this period 
 comes the ceremony of the Upanayana, at the end that of 
 the Samavartana ; on the other hand, marriage (vivaha), 
 which besides has a special importance for the Grzhya ritual, 
 from the circumstance, that as a rule the cultus of the do- 
 mestic sacrificial fire begins with marriage. One can just as 
 well imagine an exposition of the GnTiya ritual, which pro- 
 ceeds from the description of the studentship to that of the 
 marriage, as one which proceeds from the description of 
 the marriage to that of the studentship. The Samavartana, 
 which designates the end of the period of studentship, 
 gives the Hindu the right and the duty to found a house- 
 hold \ On the other hand, if the exposition begins wath the 
 marriage, there follows naturally the series of ceremonies 
 which are to be performed up to the birth of a child, and 
 then the ceremonies for the young child, which finally lead 
 up to the Upanayana and a description of the period of 
 studentship. The Hira;/yakei-i-sutra alone, of the Sutras 
 treated of in these translations, follows the first of the two 
 orders mentioned ^ ; the other texts follow the other order, 
 
 1 Hira;/yakennsays: samavritta a>^aryakulan matapitarau bibhr/yat, tabhyam 
 anu^«ato bharyam upayaXV^/'et. 
 
 * The same may be said with regard to two other Grihya texts which also 
 belong to the black Ya^ir-veda, the Manava and the Ka///aka. See Jolly, Das 
 Dharmasutra des Vish;m und das Ka/Z^akagr/hyasiitra, p. 75 ; Von Ikadke, 
 Zeitschrift der Deutschen Morgenlaiid. Gesellschaft, vol. xxxvi, p. 445. 
 
XXVI G/27HYA-S<JTRAS. 
 
 which has been ah"eady described by Prof. Max Miiller 
 almost thirty years ago, and we cannot do better than to 
 give his description ^ : ' Then (i. e. after the marriage) fol- 
 low the Sa;«skaras, the rites to be performed at the con- 
 ception of a child, at various periods before his birth, at the 
 time of his birth, the ceremony of naming the child, of 
 carrying him out to see the sun, of feeding him, of cutting 
 his hair, and lastly of investing him as a student, and 
 handing him to a Guru, under whose care he is to study 
 the sacred writings, that is to say, to learn them by heart, 
 and to perform all the offices of a BrahmaMrin, or religious 
 student.' 
 
 In this way we find, as a rule, in the foreground in the 
 first part of the Grz'hya-sutras this great group of acts 
 which accompany the domestic life from marriage to the 
 studentship and the Samavartana of the child sprung from 
 wedlock. We find, however, inserted into the description, 
 of these ceremonies, in various ways in the different Sutras, 
 the exposition of a few ritualistic matters which we have 
 not yet mentioned. In the first place a description of 
 the setting up of the sacred domestic fire, i. e. of the cere- 
 mony which in the domain of the Grihya. ritual corresponds 
 to the agnyadheya of the .Srauta ritual. The setting up of 
 the fire forms the necessary preliminary to all sacred acts ; 
 the regular time for it is the wedding^, so that the fire used 
 for the wedding acts accompanies the young couple to their 
 home, and there forms the centre of their household wor- 
 ship. Accordingly in the Gn'hya-sutras the description of 
 the setting up of the fire stands, as a rule, at the beginning 
 of the whole, not far from the description of the wedding. 
 
 Next the introductory sections of the Grz'hya-sutras 
 have to describe the type of the Grz'hya sacrifice, which is 
 universally available and recurs at all household ceremonies. 
 This can be done in such a way that this type is described 
 for itself, without direct reference to a particular sacrifice. 
 This is the case in Paraskara, who in the first chapter of his 
 
 ' History of Ancient Sanskrit Literature, p. 204. 
 
 " See, for instance, Paraskara I, 2, i : avasathyadhanaw darakale. 
 
INTRODUCTION. XXVll 
 
 Sutra describes the rites recurring at each sacrifice, and then 
 remarks : ' This ritual holds good, whenever a sacrifice is 
 ofi*ered ^' Similarly Awalayana, in one of the first chapters 
 of his work, enumerates the rites which are to be performed 
 'whenever he intends to sacrificed' Other texts give a 
 general description of the Gr/hya sacrifice by exempli- 
 fying it by one special sacrifice. 6"ankhayana^ chooses 
 for this the sacrifice which the bridegroom has to off"er, 
 when a favourable answer has been granted to his wooing ; 
 Gobhila^ gives at least the greater part of the rules in ques- 
 tion a propos of the full moon and of the new moon sacri- 
 fice ; Hira;^yakej-in^, who opens his account at the period of 
 the studentship of the young Brahma;/a, describes the 
 sacrificial type a propos of the Upanayana rite. 
 
 The sacrifices which are to be offered daily at morning 
 and at evening, those which are celebrated monthly on the 
 days of the new moon and of the full moon — the Gr/hya 
 copies of the Agnihotra and of the Dar^apurwamasa sacri- 
 fices — and, thirdly, the daily distribution of the Bali offer- 
 ings : these ceremonies are commonly described along 
 with what we have called the first great group of the Gnliya 
 acts, immediately preceding or following the Vivaha. 
 
 We find, as a second group of sacred acts, a series of 
 celebrations, which, if the man has founded his household, 
 are to be performed regularly at certain times of the year 
 at the household fire. So the Sravana. sacrifice, which is 
 offered to the snakes at the time when, on account of 
 the danger from snakes, a raised couch is necessary at 
 night. At the end of this period the festival of the re- 
 descent is celebrated : the exchanging of the high couch 
 for the low couch on the ground. Between these two 
 festivals comes the Pn'shataka offering on the full-moon 
 day of the month Aj-vayu^a ; it receives in the GrzTiya texts 
 the place corresponding to that which actually belongs to 
 
 ' I, 1,5: esha eva vidhir yatra kva/Jid dhoma/;. 
 
 ^ I, 3, I : atha khalu yatra kva ^a hoshyant syat, &c. 
 
 s I, 7-10. * I, 6 seqq. ^ I, i- 
 
XXVIU Gi?7HYA-SUTRAS. 
 
 it in the series of the festivals. As a rule ^ the acts we have 
 just mentioned are followed, in accordance with the natural 
 series, by the Ash/aka festivals, which are celebrated during 
 the last months of the year. 
 
 Alongside of these acts which are connected with fixed 
 points of the year we find in the various Grzhya texts 
 an account of a series of other ceremonies, which, in ac- 
 cordance with their nature, have no such fixed position 
 in the system of the ritual. Thus, for instance, the rites 
 which refer to the choice of a piece of ground to build 
 a house or to the building itself ; further, the rites con- 
 nected with agriculture and cattle raising. In many texts 
 we find together with this group of acts also an account 
 of the ceremonies, related to fixed points in the year, 
 which stand in connection with the annual course of 
 Vedic study : the description of the opening festival and 
 of the closing festival of the school term, as well as a point 
 which generally follows these descriptions, the rules as to 
 the anadhyaya, i.e. as to the occasions which necessitate an 
 intermission in the study of the Veda for a longer or for 
 a shorter period. As a rule, the Grzhya-sutras bring the 
 account of these things into the group of acts which refer to 
 the household life of the Grzliastha ; for the Adhyapana^ i. e. 
 the teaching of the Veda, held the first place among the 
 rights and duties of the Brahma;/a who had completed his 
 time at school. On the other hand these ceremonies can 
 naturally also be considered as connected with the school 
 life of the young Hindu, and accordingly they are placed 
 in that division by Gobhila -, between the description of 
 the Upanayana and that of the Samavartana. 
 
 The sacred acts connected with the burial and the 
 worship of the dead (the various kinds of 5'raddha rites) may 
 be designated as a third group of the ceremonies which 
 are described to us in the Gr/hya-sutras. Finally, a fourth 
 group comprises the acts which are connected with the 
 attainment of particular desires (kamyani). Among the 
 
 1 Not ill .Sankhayaija, who describes the Ash/akas before these sacrifices. 
 
 ' in, 3- 
 
INTRODUCTION. XXIX 
 
 texts here translated we find a somewhat detailed account 
 of these ceremonies in the Gobhila-sutra and in the 
 Khadira-Grzhya only \ 
 
 These remarks cannot claim to give a complete outline 
 of the contents and arrangement of the GrzTiya texts ; they 
 only aim at giving an idea of the fundamental traits, which 
 in each particular text are modified by manifold variations, 
 but which nevertheless are to these variations as the rule is 
 to the exceptions. 
 
 We must now speak of the relations of the Grzliya-sfttras 
 to the two other kinds of Sutra texts, with which they have 
 so many points of contact in the 5rauta-sutras and the 
 Dharma-sutras. 
 
 Prof. Biihler, in several places of the excellent intro- 
 ductions which he has prefixed to his translations of the 
 Dharma-sutras, has called attention to the fact that the 
 relation in which the Sutra texts of the same school stand 
 to each other is very different in different schools. Many 
 schools possess a great corpus of Sutras, the parts of which 
 are the 5rauta-sutra, the Grzhya-sutra, &c. This is, for 
 instance, the case with the Apastambiya school ^ ; its 
 Sutra is divided into thirty Pra^nas, the contents of which 
 are divided as follows : 
 
 I-XXIV: 5rauta-sutra. 
 
 XXV : Paribhashas, &c. 
 
 XXVI : Mantras for the Grzhya-sutra. 
 
 XXVII : Gr/hya-sutra. 
 
 XXVIII-XXIX : Dharma-sutra. 
 
 XXX : 5ulva-sutra. 
 
 In other cases the single Sutra texts stand more in- 
 dependently side by side ; they are not considered as 
 parts of one and the same great work, but as different 
 works. Of course it is the Dharma-sutras above all 
 which could be freed from the connection with the other 
 Sutra texts to such an extent, that even their belonging 
 to a distinct Vedic school may be doubtful. The contents 
 
 1 Gobhila IV, 5 seq. ; Khad. IV, i seq. 
 
 ^ Biihler, Sacred Books of the East, vol. ii, pp. xi seq. 
 
XXX G727HYA-S^TRAS. 
 
 of this class of Sutras indeed have hardly any connection 
 with the subdivisions and differences of the Vedic texts 
 handed down in the various schools ; there was no reason 
 why Brahmans, who studied various 6"akhas of the Veda, 
 should not learn the ordinances concerning law and morals 
 given in these Sutras as they were formulated in the 
 same texts. The Gr/liya-siitras are not so independent of 
 the differences of the Vedic schools. The close analogy 
 between the sacrificial ritual of the Grihya. acts and that 
 of the vSrauta acts, and the consequent necessity of taking 
 into account the 6"rauta ritual in the exposition of the 
 Gr/hya ritual, necessarily brought the G/^z'hya-sutras into 
 closer connection with and into greater dependence on 
 the 5rauta-sutras than in the case of the Dharma-sutras ^. 
 But above all, the Gr/hya ceremonies demanded the 
 knowledge of numerous Mantras, and accordingly as these 
 Mantras were borrowed from the one or the other Mantra 
 vSakha^, there followed in the case of the Grzhya. text 
 in question an intimate connection with the corresponding 
 Mantra school ^. We find accordingly as a general rule, 
 that each Gr/hya-sutra presupposes a Vedic Sawhita, 
 whose Mantras it quotes only in their Pratikas •*, and 
 that besides each Grz'hya-sutra presupposes a previous 
 
 * Professor Jolly in his article on the Dharma-sutra of Vish«u, p- 71, note i, 
 points out that in the eyes of Hindu commentators also the Dharma-sutras 
 differ from the Grzhya-sutras in that the former contain rather the universal 
 rules, while the latter contain the rules peculiar to individual schools. Cf. 
 Weber, Indische Literaturgeschichte, 2. Aufl., S. 296. 
 
 ^ It seems as though the choice of the Mantras which were to be prescribed 
 for the Grzhya ceremonies had often been intentionally made so as to comprise 
 as many Mantras as possible occurring in the Mantra-6'akha, which served as 
 foundation to the Gr/hya texts in question. 
 
 3 When Govindasvamin (quoted by Biihler, Sacred Books of the East, vol. 
 xiv, p. xiii) designates the Gr/hyajastra«i as sarvadhikara«i, this should not be 
 understood literally. In general it is true the Grzhya acts are the same for 
 the disciples of all the Vedic schools, but the Mantras to be used in con- 
 nection with them differ. 
 
 * In the introduction to Gobhila I have treated of the special case where a 
 Grzhya-sutra, besides being connected with one of the great Sawhitas, is con- 
 nected also with a Grzhya-sawhita of its own, so to speak, with a collection of 
 the Mantras to be used at the GrzTiya acts. 
 
INTRODUCTION. XXXI 
 
 knowledge of the ritual which is acquired through the 
 study of the proper 5rauta-sutra ^ It is not necessary to 
 quote the numerous places where the Grzhya-sutras either 
 expressly refer to the vSrauta-sutras, or point to them by 
 repeating the same phrases or often even whole Sutras. 
 It will be sufficient to quote one out of many places, the 
 opening words of the Aj-valayana-Grzhya, which in a way 
 characterise this work as a second part of the .Srauta-sutra : 
 'The rites based on the spreading (of the three sacred 
 fires) have been declared ; we shall declare the Grihya. rites ^.' 
 
 Thus it is not difficult to perceive the dependence of the 
 Grzhya-sutras on the 5rauta-sutras ; but there remains the 
 much more difficult question whether in each particular 
 case both texts are to be regarded as by the same author, 
 or whether the Grzhya-sutra is an appendix to the ^rauta- 
 sutra composed by another author. Tradition accepts the 
 one alternative for some Sutras ; for other Sutras it accepts 
 the other; thus in the domain of the Rig-veda literature 
 Ajvalayana and vSahkhayana are credited with the author- 
 ship of a 5rauta-sutra as well as of a GWhya-sutra ; the same 
 is true of Apastamba, Hira«yakej-in, and other authors. 
 On the other hand, the authorship of the Grzhya-sutras 
 which follow the .S'rauta-sutras of Katyayana, La/yayana, 
 Drahyaya«a, is not ascribed to Katyayana, La/yayana, 
 Drahyiyawa, but to Paraskara, Gobhila, and Khadira- 
 karya.. 
 
 It seems to me that we should consider the testimony 
 of tradition as entirely trustworthy in the second class 
 of cases. Tradition is very much inclined to ascribe to 
 celebrated masters and heads of schools the origin of works 
 which are acknowledged authorities in their schools, even 
 though they are not the authors. But it is not likely 
 that tradition should have made a mistake in the opposite 
 
 > In the domain of the Atharva-veda literature alone we find this relation 
 reversed ; here the Aauta-sutra (the Vaitana-siitra) presupposes the GrAya-sutra 
 (the Kau«ka-sutra). Cf. Prof. Garbe's preface to his edition of the Vaitana- 
 sutra, p. vii. This relation is not extraordinary, considering the secondary 
 character of the Vaitana-sutra. 
 
 * Uktani vaitanikani, grihyhii vakshyama^. 
 
XXxIi G227HYA-SijTRAS. 
 
 direction, that e.g. it should designate Paraskara as author 
 when Katydyana himself was the author. 
 
 We shall not be able to trust so implicitly to tradition 
 where it puts down the same author for the Gr/hya-sutra 
 as for the corresponding vSrauta-sutra ; the possibility that 
 such data are false is so large that we have to treat them 
 as doubtful so long as we have not discovered certain proofs 
 of their correctness. At present, so far as I can see, we are 
 just as little justified in considering that such a proof has 
 been made as we are able to prove the opposite state of 
 things. It is easy to find the many agreements in contents 
 and expression which exist, for instance, between thcSrauta- 
 sutra and Grz'hya-sutra of 5aiikhayana, or between the 
 5rauta-sutra and the Gr/hya-sutra of Ai'valayana ^. But 
 these agreements cannot be considered as sufficient proof 
 that in each case the Gr/hya-sutra and the vSrauta-sutra are 
 by the same author. Even if the author of the Gr/hya-sutra 
 was not A^valayana or Sahkhayana in person, still he must 
 have been at all events perfectly familiar with the works of 
 those teachers, and must have intended to fit his work to 
 theirs as closely as possible, so that agreements of this kind 
 can in no way astonish us ^. On the other hand, if the 
 ^rauta-sutras and Gr/hya-sutras are read together, it is 
 easy to discover small irregularities in the exposition, 
 repetitions and such like, which might seem to indicate 
 different authors. But the irregularities of this kind which 
 have been detected up to the present are scarcely of such 
 
 * The parallel passages from the .Srauta-sutra and the G^-zTiya-sutra of the 
 Manavas are brought together in Dr. Von Bradke's interesting paper, ' Ueber 
 das Manava-G;7hya-sutra,' Zeitschrift der Deutschen Morgenland. Gesellschaft, 
 vol. xxxvi, p. 451. 
 
 ^ For this reason I cannot accept the reasoning through which Prof. Biihler 
 (Sacred Books of the East, vol. ii, p. xiv) attempts to prove the identity of the 
 author of the 6'rauta-sutra and of the Dharma-sutra of the Apastambiya school. 
 Biihler seems to assume that the repetition of the same Sutra, and of the same 
 irregular grammatical form in the .^rauta-sutra and in the Dharma-siitra, must 
 either be purely accidental, or, if this is impossible, that it proves the identity 
 of the authors. But there remains a third possible explanation, that the two 
 texts are by different authors, one of whom knows and imitates the style of the 
 other. 
 
INTRODUCTION. XXXIU 
 
 a character as not to be easily ascribable to mistakes and 
 carelessness such as even a careful author may be guilty of 
 in the course of a large work ^. It seems to me then that 
 until the discovery of further circumstances throwing light 
 on the question of the identity of the authors of the 5rautas 
 and of the Grzhyas, it would be premature if we were to 
 venture on a decision of this question in one direction or 
 the other. 
 
 Prof. Biihler's investigations have made perfectly clear 
 the relation in which the GrzTiya-sutras and the Dharma- 
 sutras stand to each other in those cases, where we have 
 texts of both kinds by the same school. In the case of 
 
 A 
 
 the Gr/hya-sutra and the Dharma-sutra of the Apastam- 
 biyas he has proved ^ that both texts were the work of the 
 same author according to a common plan, so that the 
 Grzhya-sutra is as short and terse as possible, because 
 Apastamba had reserved for the Dharma-sutra a portion of 
 the subject-matter generally treated of in the Grzhya- 
 sutras. Besides there are references in each of the two 
 texts to the other which strengthen the proof of their being 
 written by the same author. In the Sutra collection of 
 Hirawyakei-in the state of things is different. Here, as 
 Prof. Biihler has also shown ^, we find numerous discrep- 
 ancies between the Grihya. and the Dharma-sutra, which 
 are owing to the fact, that while this teacher took as 
 Dharma-sutra that of Apastamba with some unessential 
 changes, he composed a GrzTiya-sutra of his own. Of the 
 two Sutras of Baudh^yana, the same distinguished 
 scholar, to whom we owe the remarks we have just men- 
 tioned, has treated in the Sacred Books of the East, 
 vol. xiv, p. xxxi. 
 
 I believe that every reader who compares the two kinds 
 of texts will notice that the frame within which the exposi- 
 tion of the Dharma-sutras is inclosed, is an essentially 
 
 ^ Cf. my remarks in the introduction to the ^'ankhayana-Grz'hya, vol. xxix, 
 pp. 5, 6. 
 
 ^ Sacred Books of the East, vol. ii, p. xiii seq. 
 ' Sacred Books of the East, vol. ii, p. xxiii seq. 
 
 [30] C 
 
XXXIV Gi2/HYA-SUTRAS. 
 
 broader one than in the case of the Grzliya-sutras. We have 
 here, I think, the same phenomenon that may also be ob- 
 served, for instance, in the domain of the Buddhist Vinaya 
 literature, where the exposition of the life of the community 
 was at first given only in connection with the explanation of 
 the list of sins (Patimokkha) which was promulgated every 
 half month at the meetings of the spiritual brethren. It was 
 not till later that a more comprehensive exposition, touch- 
 ing all the sides of the life of the community was attempted^, 
 an exposition which, on the one hand, no longer limited 
 itself to the points discussed in the Patimokkha, and which, 
 on the other hand, necessarily had much in common with 
 what was laid down in the Patimokkha, The relation of 
 the Gr/hya-sutras and Dharma-sutras seems to me to be 
 of a similar nature. The Grz'hya-sutras begin to treat of 
 the events of the daily life of the household, but they do 
 not yet undertake to exhaust the great mass of this subject- 
 matter ; on the contrary they confine themselves principally 
 to the ritual or sacrificial side of household life, as is natural 
 owing to their connection with the older ritualistic literature. 
 Then the Dharma-sutras take an important step further ; 
 their purpose is to describe the whole of the rights and 
 customs which prevail in private, civic, and public life. 
 They naturally among other things touch upon the cere- 
 monies treated in the GrzTiya-sutras, but they generally 
 merely mention them and discuss the questions of law and 
 custom which are connected with them, without undertaking 
 to go into the technical ordinances as to the way in which 
 these ceremonies are to be performed ^. 
 
 Only in a few cases do portions treated of in the domain 
 of the Dharma-sutras happen to coincide with portions 
 treated of in the Gr/hya-sutras. Thus especially, apart from 
 a few objects of less importance, the detailed rules for the 
 behaviour of the Snataka and the rules for the interruptions 
 
 ^ In the work which has Khandhaka as its general title and which has been 
 transmitted to us in two parts, Mahavagga and Aullavagga. 
 
 ^ Compare, for instance, the explanations concerning the Upanayana in the 
 Dharma-sutras (Apastamba I, I ; Gautama 1) with the corresponding sections of 
 the Gr/hya-sutras. 
 
INTRODUCTION. XXXV 
 
 of the Veda study (anadhyaya) are generally treated in an 
 exactly similar way in the texts of the one and those of 
 the other category. 
 
 We have spoken above of the metrical peculiarities of the 
 Mantras quoted in the Grz'hya-sutras, the metre of which 
 clearly proves what is indubitable from other reasons, that 
 most, if not all, of these verses were composed at a perceptibly 
 older period than the descriptions of the sacred acts in the 
 midst of which they are inserted ^. A second kind of verses 
 which are quoted in the Gr/hya-sutras must be carefully dis- 
 tinguished from these. It is doubtful whether there are any 
 to be found among them which the authors of the Sutras have 
 themselves composed ; but they were composed at a period 
 decidedly more recent than those Mantras -, and they there- 
 fore exhibit metrical peculiarities which are essentially 
 different. The verses I mean are 51okas of ritual contents, 
 which are quoted to confirm or to complete what is stated 
 in the prose, and which are introduced by such expressions 
 as tad apy ahu/2 'here they say also,' or tad api sloka/i 
 ' here there are also ^'lokas,' and other similar phrases ^ 
 
 We called attention above (p. xix) to the fact that a verse 
 of this kind occurs in one of the Grz'hya chapters of the 
 5atapatha Brahma;/a, in a metre corresponding to the 
 peculiarities of the older literary style. On the other hand, 
 the verses appearing in the Gr/hya-sutras differ only in a 
 few cases from the standard of the later .Sloka prosody, as 
 we have it, e. g. in the Mahabh^rata and in the laws of 
 Manu. In the Zeitschrift der Deutschen Morgenland. 
 Gesellschaft, vol. xxxvii, p. 6'j, I have given tables for 
 the verses in question out of the 6"ankhayana-Gr/hya, and 
 these tables show that the characteristic ending of the first 
 
 * We do not mean to deny that among these verses too a few of especially 
 modem appearance are to be found; e.g. this is tme of the verses which Dr. 
 Von Bradke has quoted from the Manava-Gr/hya II, 14, 34 (Zeitschrift der 
 Deutschen Morgenland. Gesellschaft, vol. xxxvi, p. 429). 
 
 ' Let me here refer to the fact that one of these verses (Ajvalayana-GrzTiya 
 IV, 7, 16) concludes with the words, ' thus said .Saunaka.' 
 
 ' Ajvalayana-Grzliya I, 3, 10 designates such a verse as ya^«agatha. 
 
 C 2 
 
XXX vi Gi?7HYA-St}TRAS. 
 
 51oka Pada for the later period ^ — , which, for instance, 
 
 in the Nalopakhyana of the Mahabharata covers precisely 
 five-sixths of all the cases, occurs in vSaiikhayana in thirty 
 cases out of thirty-nine, that is in about three quarters of 
 the cases ^ ; ^ankhayana has still twice the ending ^ - w — 
 which is the rule in the Rig-veda, but which is forbidden 
 by the later prosody : prahuta// pitr/karma/m, uktva man- 
 tra?;/ spmed apa// ^. It may be observed that a similar 
 treatment of the vSloka metre appears also in the Rig-veda 
 Pratijakhya of ^aunaka. Here too the modern form of the 
 ending of the first pada dominates, although sometimes the 
 old iambic form is preserved, e. g. II; 5 anta//pada;;zvivr/t- 
 taya//, III, 6 anudattodaye puna//. 
 
 It seems evident that we have in this vSloka form of the 
 Sutra period, the last preparatory stage which the develop- 
 ment of this metre had to traverse, before it arrived al 
 the shape which it assumes in epic poetry ; and it is to be 
 hoped that more exhaustive observations on this point 
 (account being especially taken of the numerous verses 
 quoted in the Dharma-siitras) will throw an important 
 light on the chronology of the literature of this period lying 
 between the Vedas and the post-Vedic age. 
 
 We add to these remarks on the vSlokas quoted in the 
 Gr/hya-sutras, that we come upon a number of passages in 
 the midst of the prose of the Sutras, which without being 
 in any way externally designated as verses, have an un- 
 mistakable metrical character, being evidently verses which 
 the authors of the Sutras found ready made, and which 
 they used for their own aphorisms, either without changing 
 them at all, or with such slight changes that the original 
 form remained clearly recognisable. Thus we read in 
 Aj'valayana (Gr/hya I, 6, 8), as a definition of the Rakshasa 
 marriage : hatva bhittva ka. jirshawi rudati;;/ rudadbhyo 
 
 ^ The few verses which are found in Gobhila preserve the same metrical 
 standard as those quoted in ^"ankhayana ; it follows that in Gobhila IV, 7, 23, 
 ajvatthad agnibhayaw bruyat, we cannot change briiyat in Jta., as Prof Knauer 
 proposes. The supernumerary syllable of the first foot is unobjectionable, but 
 the form xj of the second foot should not be touched. 
 
 ^ Both passages are to be found in ^"ankhayana-G;7hya I, 10. 
 
INTRODUCTION. XXXVU 
 
 haret : the approximation of these words to the vSloka 
 metre cannot escape attention, and it is only necessary to 
 make rudadbhya/^ and rudati;// change places in order 
 to obtain a regular 51oka hemistich. In Gobhila the 
 Sutras I, 2, 21-27 represent three hemistichs, which with 
 one exception (na k-A. sopanatka/^ kva/tit) exactly conform 
 to the laws of the 51oka metre. II, 4, 2 gives also a hemi- 
 stich by slightly changing the order : 
 
 Mahavr^Tcshan j-ma^anam kdi nadi.y kz. vishama;n /^a^. 
 
 Somewhat more remote from the original verses is 
 the wording of the Sutras I, 6, 8. 9 na pravasann upavased 
 ity ahu/^, patnya vrataw bhavatiti ; we have the metrical 
 order in one of the 5Iokas quoted by 5ahkhayana (Grz'hya 
 II, 17) : nopavasa/^ pravase syat patni dharayate vratam. 
 
 The verses which are thus either expressly quoted, or at 
 any rate made use of by the authors of the Gr/hya-sutras, 
 do not seem to be taken from connected metrical works any 
 more than the ya^;7agathas quoted in the Brahma;^as; on 
 the contrary in a later period of literature, when texts 
 similar to Manu's Code were composed, they evidently 
 furnished these texts with some of their materials ^. 
 
 Leaving out of consideration the Khadira-GrzTiya, which 
 is evidently a recast of the Gobhiliya-Grz'hya, and the 
 Sutra of Hira7/yake.yin, which is, at least in part, based 
 on that of Apastamba ^, we are not in regard to the other 
 Gr/hya texts in a condition to prove that one of them 
 borrowed from the other. It often happens that single 
 Sutras or whole rows of Sutras agree so exactly in different 
 texts that this agreement cannot be ascribed to chance ; 
 but this does not — so far at least — enable us to tell 
 which text is to be looked upon as the source of the 
 
 * The text has: nadijf kz. vishama«i kx mahav;7'kshan j-maj^ana;;/ k7i. 
 
 ^ Cf. Indische Studien, XV, ii. We do not mean to imply anything as to 
 the metrical portions of other Sutra texts than the GrzTiya-sutras. As regards 
 some verses quoted in the Baudhayana-Dharma-sutra, Prof. Biihler (Sacred 
 Books of the East, vol. xiv, p. xli) has shown that they are actually borrowed 
 from a metrical treatise on the Sacred Law. 
 
 * Cf. Prof. BUhler's remarks, Sacred Books of the East, vol. ii, p. xxiii. 
 
xxxviii g/?7Hya-sOtras. 
 
 other, or whether they have a common source which has 
 been lost. 
 
 I will content myself with mentioning two such cases of 
 agreement, in the one of which we can at least prove that a 
 certain Sutra cannot originally spring from one of the texts 
 in which we find it, while in the other case we are able by 
 means of a possibly not too uncertain conjecture to recon- 
 struct the opening Sutras of a lost Gr/Tiya-sutra. 
 
 The description of the vr/shotsarga (i.e. of the setting a 
 bull at liberty) agrees almost word for word in the Sutras 
 of vSaiikhayana (III, ii), Paraskara (III^ 9), and in the 
 Ka/Z/aka-Gr/hya. In wSankhayana we read : 
 
 § 15: nabhyasthe^numantrayate mayobhur ity anuvaka- 
 .feshe;/a. 
 
 (' When the bull is in the midst of the cows, he recites 
 over them the texts " mayobhu/i!^ &c.," down to the end of 
 the Anuvaka.') 
 
 On the other hand in Paraskara we have : 
 
 § 7 : nabhyastham abhimantrayate mayobhur ity anuva- 
 kai-eshe/za. 
 
 (' When the bull is in the midst of the cows, he recites 
 over it the texts " mayobhu//, &c.," down to the end of the 
 Anuvaka.') 
 
 The quotation mayobhu/^ is clear, if we refer it to the 
 Rig-veda. Hymn X, 169, which stands about in the 
 middle of an Anuvaka, begins with this word ^. On the 
 other hand in the V^^asaneyi Sa;//hita there is no Mantra 
 beginning with Mayobhu/z ; we find this word in the middle 
 of the Mantra XVIII, 45, and there follow verses whose use 
 at the vr/shotsarga would seem in part extremely strange. 
 There can thus be no doubt that Paraskara here borrowed 
 from a Sutra text belonging to the Rig-veda, a Pratika, 
 which, when referred to the Va^asaneyi Samhlta, results in 
 nonsense. 
 
 The other passage which I wish to discuss here is Para- 
 
 ' In the Taittiriya Sawhita (VII, 4, 17) mayobhu/^ is the beginning of an 
 Anuvaka ; the expression anuvakajeshe^^a would have no meaning if referred 
 to this text. 
 
INTRODUCTION. XXXIX 
 
 skara 1, 4, 1-5. Paraskara, being just on the point of describ- 
 ing the marriage ritual, prefixes a few sentences, the position 
 of which here it is not very easy to understand. A general 
 division of all Pakaya^;7as — general remarks on the nature 
 of the place for sacrificing : this looks very strange between 
 a discussion of the Arghya and marriage ceremonies. Now 
 these same sentences are found almost word for word and 
 with the same passing on to the marriage ritual in ^ahkha- 
 yana also (Gr/hya I, 5, i-5)- Here, as in other cases, we 
 have the borrowing word for word of such portions of text 
 from an older text, and, closely related to this phenomenon, 
 the fact that the sentences in question are awkwardly woven 
 into the context of the Grihya. where we read them, and are 
 poorly connected with the surrounding parts. Unless we 
 are much deceived; we have here a fragment from an older 
 source inserted without connection and without change. It 
 would seem that this fragment was the beginning of the 
 original work ; for the style and contents of these Sutras 
 are peculiarly appropriate for the beginning. Thus, if this 
 conjecture is right, that old lost Grz'hya began with the 
 main division of all the Pakaya^;7as into four classes, and 
 then proceeded at once to the marriage ritual. Later, 
 when the texts which we have, came into existence, the 
 feeling evidently arose, that in this way an important part 
 of the matter had been overlooked. The supplementary 
 matter was then inserted before the old beginning, which 
 then naturally, as is to be seen in our texts, joins on rather 
 strangely and abruptly to these newly-added portions. 
 
G^/HYA-SUTRA OF 
 GOBHILA. 
 
 l» [3'=] 
 
 B 
 
INTRODUCTION 
 
 TO THE 
 
 Gi^/HYA-StJTRA OF GOBHILA. 
 
 The Grz'hya-sutra of Gobhila differs from those of 
 ^aiikhayana, Aj-valayana, Paraskara, Hira;/yakej-in in one 
 essential point: while these texts presuppose only the same 
 Vedic Sawhitas on which also the corresponding 5rauta- 
 sutras are based, viz. the Rig-veda-Sa;//hita. the Va^asnneyi- 
 Sa;//hita, and the Taittiriya-Sa;//hita ; the Sutra of Gobhila, 
 on the other hand, presupposes, beside the Sawhita of the 
 Sama-veda ^, another collection of Mantras which evidently 
 was composed expressly with the purpose of being used at 
 Gr/'hya ceremonies : this collection is preserved to us under 
 the title of the Mantra-Brahma;^a,and it has been edited 
 at Calcutta (1873), with a commentary and Bengali trans- 
 lation by Satyavrata Sama^ramin ^. 
 
 Prof. Knauer of Kievv, to whom all students of the 
 Grz'hya literature are highly indebted for his very accurate 
 edition and translation of Gobhila, has been the first to 
 
 ' The term ' Sawhita of the Sama-veda ' ought to be understood here in its 
 narrower sense as denoting the so-called first book of the Sawhita, the 
 A7ianda-ar,^ika or collection of Yoni verses (see on the relation between this 
 collection and the second book my remarks in the Zeitschrift der Deutschen 
 Morgenlandischen Gesellschaft, vol. xxxviii, pp. 464 seq.). Prof. Knauer in his 
 list of the verses quoted by Gobhila (p. 29 of his translation of the Gobhiliya- 
 G^Vhya) states that Sama-veda II, 1138 ( = 1, 276) and 1139 is quoted in Gobhila 
 III, 9, 6, but an accurate analysis of the words of Gobhila shows that the verse 
 II, 1 139 is not referred to, so that only the verse II, 1138 remains, which occurs 
 also in the first book of the Sawhita. The ' d vika' of which Gobhila speaks in 
 that Sutra is not a dvrz/C-a, but, as the commentators rightly understand it (see 
 Knauer's edition of the text, p. xii '•, it is a dyad of Samans or melodies, the two 
 Kavasha Samans which are based on the text I, 276, and are given in the great 
 Sama-veda edition of Satyavrata Samajramin, vol. i, pp. 566, 567. 
 
 ^ In the same way the Grzhya-sutra of Apastamba stands in connection with 
 a similar collection of Gr/hya verses and formula?, the Apastambiya-Mantra- 
 pa/Z:a. 
 
 B 2 
 
G/27HYA-SUTRA OF GOBHILA. 
 
 examine into the relation in which the two texts, the 
 Mantra-Brahma//a and the Gobhihya-sutra, stand to each 
 other. He has very kindly enabled me to make use, 
 before they were published, of the results of his investiga- 
 tions, which he has laid down in the introduction to his 
 translation of Gobhila. While I wish, therefore, to acknow- 
 ledge the obligation under which Prof. Knauer has thus 
 laid me, I must try, on the other side, to state my own 
 opinion as to the problem in question, which in some 
 points differs from, or is even opposed to, the theory by 
 which Prof. Knauer has tried to solve it. 
 
 To begin with that side of the question regarding which 
 there can scarcely be any doubt : it is certain, I believe, 
 that Gobhila supposes the Mantra-Brahmawa to be known 
 to the students of his Siitra. The reasons which show 
 this are obvious enough ^. By far the greater part of the 
 Mantras of which Gobhila quotes the first words, are not 
 found in the Sama-veda nor, for the most part, in any 
 other Vedic Sawhita, except in the Mantra-Brahmawa, in 
 which they stand in exactly the same order in which 
 they are referred to by Gobhila. The descriptions of the 
 Grzhya sacrifices by Gobhila would have been meaningless 
 and useless, and the sacrificer who had to perform his 
 domestic ceremonies according to the ritual of Gobhila, 
 would have been unable to do so, unless he had known 
 those Mantras as contained in the Mantra-Brahma;/a. 
 And not only the Mantras, but also the order in which the 
 Mantras stood, for Sutras such as, for instance, Gobh. II, i, 
 lo ('With the two following verses he should wash,' &c.), 
 would have no meaning except for one who had studied 
 the Mantra-Brahmawa which alone could show which ' the 
 two following verses ' were. 
 
 There are, consequently, two possibilities : either the 
 Mantra-Brahnia;/a existed before the Gobhiliya-sutra, or 
 the two works have been composed together and on one 
 common plan. It is the first of these alternatives which 
 Prof. Knauer maintains ; I wish, on the other hand, to call 
 
 ^ Cf. Knauer's Introduction, pp. 24, 31 seq. 
 
INTRODUCTION. 
 
 the attention of Vedic scholars to some facts which seem to 
 me to render the second more probable. 
 
 A great part of the Mantras which have to be recited, 
 according to Gobhila, at the performance of the Grz'hya 
 ceremonies, are not given in the Mantra-Brahmawa, but 
 they are either found in the Sama-veda-Sawhita and then 
 their Pratikas are quoted by Gobhila, or they are cited by 
 Gobhila in extenso. Thus for the ceremonies described 
 in the first Prapa//^aka of Gobhila, such as the morning and 
 evening offerings and the sacrifices of the full and new 
 moon, the Mantra-Brahma;^a gives, with one single excep- 
 tion, no Mantras at all ^ ; but those Mantras, most of which 
 consist only of a few words, are given by Gobhila only. It 
 is scarcely to be believed that in a Sa7«hita which had to 
 contain the Mantras required for the performance of the 
 Gr/hya sacrifices, the Mantras belonging to the two daily 
 and the two fortnightly sacrifices, which occupy one of the 
 first places among all Gr/hya ceremonies and are treated 
 of accordingly in all Gr/hya-sutras, should have been 
 omitted, unless that Sawhita was intended to stand in 
 relation to another text by which that deficiency was sup- 
 plied : and the Gobhiliya-sutra exactly supplies it. Prof. 
 Knauer thinks that those Mantras were omitted because 
 they had already found their place in the 5rauta ritual ; 
 but we must not forget that in the 5rauta ritual of the 
 Sama-vedins neither the Agnihotra nor the Darj-apurwa- 
 masa sacrifices, which are performed without the assistance 
 of priests of the Udgatrz class, are treated of. Moreover 
 the one Mantra to which we have already alluded -, the 
 single one which corresponds in the Mantra-Brahma;^a to 
 the first book of Gobhila, seems to me quite sufficient to 
 show that it was not the intention of the compiler of that 
 text to disregard that group of sacrifices ; he gave that 
 Mantra only, because the other Mantras, consisting of but 
 a few words, were given in extenso in the Gobhila text. 
 The Mantra of which we speak, belongs to the description 
 
 Cf. Knauer's translation, Introduction, p. 25. 
 Mantra-Brahma«a I, i, i. 
 
A. 
 
 6 G/27HYA-SUTRA OF GOBHILA 
 
 of the paryukshawa of the sacrificial fire. The sacrificer 
 pours out water to the south, the west, and the north of the 
 fire, with the Mantras, ' Adite-numanyasva,' ' Anumate 
 ^^numanyasva,' ' Sarasvaty anumanyasva ' ; then he sprinkles 
 water round the fire once or three times with a longer 
 Mantra, 'Deva Savita/^ prasuva ya^na.m prasuva ya^wapatim 
 bhagaya. Divyo gandharva/^ ketapu// ketaw na./i punatu. 
 Va^aspatir vaZ'a?// na// svadatu/ This last one is the 
 Mantra given in its entirety in the Mantra-Brahma//a, while 
 Gobhila ^ has only the first words of it. To assume here 
 that the author of the Mantra-Br^hma;/a knew only of that 
 one Mantra, and that at the time of Gobhila the custom of 
 the Sama-vedins had undergone a change, so that they used 
 four Mantras instead of the one, would be, in my opinion, 
 an artificial and not very probable way of explaining the 
 facts ; a much more natural supposition would be, I 
 believe, that the Sutra and the Mantra-Brahmawa describe 
 one and the same form of the ceremony, so that the Br^h- 
 ma«a, by omitting the short Mantras, which were given in 
 the Sutra in their entirety, implicitly refers to the Sutra, 
 and the Sutra, on the other hand, by quoting only the first 
 words of the longer Mantra, refers to the Brahma;/a in 
 which the full text of that Mantra was given. 
 
 Among the numerous ceremonies described by Gobhila, 
 which could -furnish the occasion for similar remarks, we 
 select only two : the rites performed in the evening of the 
 wedding-day^, and the sacrifice on the full-moon day of 
 Ai-vayu^a". The bridegroom, having carried away his 
 bride from her home, takes her to the house of a Brahma;^a, 
 and when the stars have appeared, he makes six oblations 
 with the six verses lekhasandhishu pakshmasu (Man- 
 tra-Br. I, 3, 1-6) : these are given in the Mantra-Brahma//a, 
 and Gobhila has only the Pratika. Then follow two short 
 Mantras : the bride, to whom the polar-star has been 
 shown, addresses that star with the words : dhruvam asi 
 dhruvahaw patikule bhuy^sam amushyasav iti; 
 
 1 Gobh. I, 3, 4. ' Gobh. II, 3, 17 seq. ^ Gobh. Ill, 8. 
 
INTRODUCTION. 
 
 and when she sees the star Arundhati, she says, ruddha- 
 ham asmi. As the full wording of these Mantras is given 
 by Gobhila, they arc omitted in the Brahma//a. Finally 
 the bridegroom recites over the bride the Rik dhruva 
 dyaur dhruva pr/thivi, &c. ; this we find in the M.-B. 
 (I, 3, 7), the Pratika only being quoted by Gobhila. If one 
 were to suppose here that in the two texts two different 
 stages in the development of this ceremony are represented, 
 so that only the Mantras lekhisandhishu and dhruva 
 dyau/^ would belong to the more ancient form of it, while 
 the Mantras dhruvam asi and ruddhaham asmi would 
 have been introduced at a later time, it may perhaps not 
 be possible to disprove, in the strictest sense of the word, 
 such an opinion. But I think the data we have given point 
 to another solution of the problem which, if not the only 
 admissible, is yet the most probable and natural one. 
 Gobhila gave the full wording of the shorter Mantras with 
 which the description of the ceremony could be interwoven 
 without becoming obscure or disproportionate ; the longer 
 Mantras would have interrupted, rather tediously and incon- 
 veniently, the coherency of his ritual statements ; so he 
 separated them from the rest of his work and made a sepa- 
 rate Sa;;/hita of them. It is true that there are some 
 exceptions to the rule that all long Mantras are given in 
 the Mantra-Brahma//a and all short Mantras only in the 
 Sutra : on the one hand, there are some Mantras of con- 
 siderable extent that are given by Gobhila and omitted in 
 the Brahma;/a, thus, for instance, the Mantra yady asi 
 saumi used at a preparatory ceremony that belongs to the 
 Puwsavana \ On the other hand, a number of short 
 Mantras which Gobhila gives in e x tens o, are found never- 
 theless also in the Mantra-Brahma//a : such is the case, for 
 instance, with many of the Mantras belonging to the 
 worship of the Fathers, Gobhila IV, 2. 3, Mantra-Br. II, 3. 
 
 1 Gobh. II, 6, 7. It is possible, though we have no positive evidence for this 
 conjecture, that such statements regarding preparatory or auxiliary ceremonies 
 may here and there have been added to the Siitra collection in a later time. 
 The Khadira-G;7'hya ^11, 2, 20) has instead of that long Mantra only a few 
 words which in the Gobhiliya-siitra stand at the end of it. 
 
8 G72/HYA-SUTRA OF GOBHILA. 
 
 It appears then, that allowance must be made for a certain 
 inconsistency or carelessness in the distribution of the 
 material between the two texts : and such an assumption 
 will easily be allowed by any one who does not entertain 
 very exaggerated ideas as to the care and reflection which 
 presided over the composition of the Sutra texts. 
 
 I will add only a few words concerning a second Gr/hya 
 ceremony, which calls for the same sort of comment as the 
 rites which have just been discussed. For the offering on 
 the day of the full moon, Gobhila prescribes (III, 8, 2) 
 first the verse a no mitravaru;/a, second the verse ma 
 nas toke. The Mantra-Brahma;/a(II, i, 8) has the second 
 of these verses only, not the first : conversely, the first 
 verse alone, and not the second, is to be found in the Saw- 
 hita of the Sama-veda (I, 220). We could hardly assume, 
 as I think, that the Mantra-Brahma;/a presupposed another 
 form of the rite differing from Gobhila's ; we should be 
 much more inclined to consider the leaving out of that 
 matter, which was contained in other texts of the Sama-veda, 
 as a proof that the compiler of the Mantra-Brahmawa 
 assumed that those texts were known ^. 
 
 And this brings me to one of Prof. Knauer's conjectures 
 concerning the Mantra-Br^hma;/a which I have not yet 
 touched. According to tradition we consider the Mantra- 
 Brahmawa as belonging to the Sama-veda ; in the Calcutta 
 edition it is designated as the ' Sama-vedasya Mantra- 
 Brahma;/am.' Prof. Knauer thinks that it is doubtful 
 whether the Mantra-Brahma;/a belonged to the Sama-veda 
 originally. He conjectures^ 'that it existed already in the 
 
 ' Any one who holds the view that the ritualistic formulas, which are not 
 contained in the Mantra-Brahma;;a, represent later extensions of the ceremonies 
 in question, will do well to notice how in any one of the offerings of the .Srauta 
 ritual which we possess, both in the old description of the Sawhita and Brahmawa 
 texts, and in the more recent description of the Sutra texts, Mantras have been 
 added in more recent times to the former ones. I think that it would be difficult 
 to draw from such observations any argument of analogy calculated to support 
 Dr. Knauer's opinion as to the relation of the Mantras in Gobhila and in the 
 Mantra-Brahmawa. 
 
 ^ Introduction to his translation, p. 23. 
 
INTRODUCTION. 
 
 period during which the separate schools were as yet in the 
 process of sifting, when there were as yet no Sama-vedists 
 in the later and stricter sense of the term ^.' For out of 
 249 Mantras of the Mantra-Brahmawa there are only four 
 which are found in the Sama-veda ^, as Prof. Knauer has 
 shown, while a much greater number of these Mantras 
 occur in the other Vedic Sa;//hitas. I should be inclined 
 to conclude the other way : just because the author of the 
 Mantra-Brahma;^a presupposed a knowledge of the Sawhita 
 of the Sama-veda, but not of the other Vedas — or in other 
 words because he destined his work for Sama-vedins, he 
 did not need to repeat what was in the Sama-veda, but was 
 compelled to incorporate in his compilation the Mantras 
 out of the Rig-veda or of the Ya^ur-veda ^. Moreover, I 
 would draw the same conclusions from the Mantras cited by 
 Gobhila which are absent in the Mantra-Brahma;^a, as I did 
 from the Mantras which occur in the Mantra-Brahma;/a, but 
 are not to be found in the Sama-veda. Those Mantras are 
 all to be found in the Sama-veda with the exception of those 
 which Gobhila has in extenso, and which therefore could 
 be omitted in the Mantra-Brahmawa. If we examine the 
 thirteen Mantras collected by Prof. Knauer (p. 29), we find 
 that in the case of nine of them the passage of the Sama- 
 veda (always of the first ArZ'ika of the Sama-veda) where 
 they are to be found is quoted by Prof. Knauer. 
 
 ' Besides the reasons given below in opposition to this conjecture, I may be 
 permitted to point out that this hypothesis is contrary to the whole chronology 
 of the Gr?'hya literature which we endeavoured to arrive at in the general 
 introduction. It is a priori extremely improbable that there was a Gr/hya 
 Sawhita at a time when there was as yet no Sama-veda. 
 
 ^ Viz. (according to Prof. Knauer's alphabetical list of the Mantras of the 
 Mantra-Brahma«a) imaw stomam arhate, M.-B. II, 4, 2 = Sv. 1,66; II, 414; 
 tat savitur varewyam, M.-B. I, 6, 29 = Sv. II, 812 ; bharamedhmam, M.-B. II, 4, 
 3 = Sv. II, 415 ; j-akema tva, M.-B. 11, 4, 4 = Sv. II, 416. 
 
 ^ Notice that of the four exceptional cases which we put together in the 
 previous note, three cases are Mantras which are found only in the second 
 Ar/tika of the Sama-veda, not in the first (cf. above, p. 3, note i). The fourth 
 verse (M.-B. II, 4, 2) is to be found in the first Ar^-ika, it is true, but it stands 
 closely related to two verses which are not to be found in that ArX-ika ^M.-B. 
 II, 4, 3. 4). This explains why it was put into the Mantra-Brahmawa, as well 
 as those two verses. 
 
lO G/27PIYA-SUTRA OF GOBHILA. 
 
 The four other cases are : 
 
 rik-A.i]i sama ya^^'amahe, Gobh. Ill, 2, 48. 
 \.2ik ^akshur devahitam, III, 8, 5. 
 sam anya yanti, III, 9, 7. 
 pra^apataye, IV, 7, 36, 
 
 Of these Mantras the first is contained in the Sama-veda 
 (I, 369) just as the nine first-mentioned ones ; the second 
 is quoted by Gobhila in extenso; the third is to be found 
 in the Ara;zyaka division of the Sama-veda I (vol. ii, p. 292, 
 ed. Bibl. Ind.) ; in the fourth finally the text is corrupt ; it 
 is intended for the verse out of the Mantra-Brahma//a 
 Pra^Apate na tvad etany anya//. Thus the four 
 apparent exceptions all vanish, and we have in the Mantras 
 which are absent in the Mantra-Brahma//a a new proof that 
 this text belongs to the literature of the Sama-veda ^. 
 
 Thus, according to my view, we may describe the origin 
 of the Mantra-Brahma;/a as follows. The Sama-veda con- 
 tained in its Sawhita a much smaller number of Mantras 
 applicable to the Grzhya rites than either the Rig-veda or 
 the Ya^ur-veda ; the peculiar character of the Saman texts, 
 intended for musical recitations at the most important 
 sacrificial offerings, was quite remote from the character of 
 formulas suitable for the celebration of a wedding, for the 
 birth of a child, for the consecration of fields and flocks. 
 Hence it is that, to a much greater extent than A^-valayana 
 or Paraskara, Gobhila mentions Mantras for which a refer- 
 ence to the Sawhita was not sufficient ; and this led to the 
 compiling of a separate Sawhita of such Gr/hya-mantras, 
 which presupposes the Gr/hya-sutra, just as the latter pre- 
 supposes this Sawhita. The almost perfect agreement of 
 the Mantra-Brahma;/a with Gobhila furnishes a valuable 
 
 > One will not object that the Mantras in question which are absent in the 
 Mantra-Brahma«a are all to be found in the Rig-veda as well as in the Sama- 
 veda. Since almost all 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 
 question, How is it that the verses in question are always verses of the Rig-veda 
 which are repeated in the Sama-veda? Why are there not among 
 them verses which are not to be found in the Sama-veda ? 
 
INTRODUCTION. I I 
 
 warrant for the good preservation of the two texts ; of 
 small discrepancies I have noted only two : Mantra-Brah- 
 ma;/a I, 6, 15, the formula agantra samaganmahi is 
 given for the ceremony of the Upanayana, while Gobhila 
 does not prescribe this Mantra for this ceremony, although 
 other G/Vhya texts do ; and secondly, the Mantra-Brah- 
 ma;^a II, 5, 1-7 does not consist of six verses as Gobh. IV, 
 6, ^^-6 allows us to assume, but of seven verses. 
 
 In concluding this introduction notice is to be drawn to 
 the fact that the text of Gobhila has preserved for us the 
 traces of a division differing from the one into four Prapa- 
 ///akas which is handed down by tradition : in a number of 
 places certain Sutras or the last words of certain Sutras are 
 set down twice, a well-known way of indicating the close of 
 a chapter. This repetition, besides occurring at the end of 
 the first, third, and fourth Prapa///aka (not at the end of the 
 second), is to be found in the following places which become 
 more frequent towards the close of the work: I, 4, 31; 
 III, 6, 15 ; IV, I, 22 ; 4, 34 ; 5, 34 ; 6, 16. 
 
G/e/HYA-SUTRA OF GOBHILA. 
 
 PRAPAr/fAKA I, KaA'DIKA 1. 
 
 1. Now henceforth we shall explain the domestic 
 sacrifices. 
 
 2. He should perform (the ceremonies) wearing 
 the sacrificial cord on his left shoulder and having 
 sipped water. 
 
 3. During the northern course of the sun, at the 
 time of the increasing moon, on an auspicious day, 
 before noon : this he should know as the (proper) 
 time (for performing the ceremonies). 
 
 4. And as the prescription (is stated with regard 
 to the time of the single ceremonies). 
 
 5. All (ceremonies) are accompanied by the 
 Anvaharya (^'raddha). 
 
 1, 1-4. Comp. Khadira-G/vliya I, i, i. 2. 5. 7. 
 
 5. I cannot give this translation of the words ' sarvawy evan- 
 vaharyavanti ' without expressing my doubts as to whether the 
 commentator, whom I have followed, is right. He says : ' anu 
 paj/^'ad ahriyate yasmat prakr/ta//^ karma iti, anu pasiad ahriyate 
 yat prastutat (prakr/tat ?) karma;/a iti Hnvaharyaw nandimu- 
 khaj'raddhaw dakshi^/a /{'O/Jyate.' It is evident that the first expla- 
 nation of anvaharya as a ceremony after which the chief sacrifice 
 follows, is inadmissible. Below, IV, 4, 3. 4, Gobhila himself defines 
 the Anvaharya '.S'raddha as a 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 ; I think rather that it contains a specu- 
 lation based on this very passage of Gobhila, taken in the sense in 
 
A 
 
 14 Gi?/HYA-SUTRA OF GOBHILA. 
 
 6. At the end (of each ceremony) he should feed 
 worthy (Brahmai^^as) according to his abihty. 
 
 7. A student, after he has studied the Veda, 
 when going to put the last piece of wood (on the 
 fire), — 
 
 8. Or to seize a wife's hand (i. e. to marry her), — 
 
 9. Should fetch water from a hidden place, should 
 sweep a place which is inclined towards north-east, 
 or which is level, and should besmear it (with cow- 
 dung). Beginning from the centre of it he should 
 draw a line from west to east, (another line) from 
 south to north which touches that line at its western 
 end, and three lines from west to east (touching the 
 northwards-turned line at three different points) in 
 its midst (i.e. at neither of its ends). He then 
 should besprinkle (those lines with water). 
 
 10. In this way the Laksha;/a (i. e. the prepara- 
 tion of the place for the sacred fire) is performed 
 everywhere. 
 
 11. With the words ' Bhiir, bhuva/^, sva//,' they 
 carry the fire forward (to that place) so that they 
 have it in front of them. 
 
 12. Or after the householder has died, the chief 
 
 which the commentator takes it, and on the Sutras IV, 4, 3. 4. Thus 
 I rather believe that 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). 
 
 6. Khadira-G/Vhya I, i, 3. 
 
 7. The text goes on to treat of the setting up of the domestic 
 fire. Khadira-Gr/hya I, 3, i. 
 
 9. Khadira-Gr/hya I, 3, i seqq. ; G/Vhya-sawgraha I, 47 seqq. ; 
 Zeitschrift der Deutschen Morgenl. Gesellschaft, XXXV, 557. 
 12. I have followed in the translation of paramesh//nkara«am the 
 
I PRAPAr/fAKA, I KAA^Z>IKA, 22. 1 5 
 
 (of the family) should do it {i, e. he should set up the 
 sacred fire). 
 
 13. In this way, on the coincidence of an (auspi- 
 cious) Tithi and an (auspicious) Nakshatra, (or of 
 such a Nakshatra) and a Parvan — 
 
 14. On the full-moon day or on the new-moon 
 day : then he should celebrate the setting up of his 
 (sacred domestic) fire. 
 
 15. He should get fire from a Vai^-ya's house or 
 from a frying-pan, and should set it up (as his sacred 
 fire) ; 
 
 16. Or (he should fetch it) from the house of one 
 who offers many sacrifices, be it a Brahma/^a, or a 
 Ra^anya, or a Vai^-ya. 
 
 17. Or he may kindle another fire by attrition 
 and may set it up. 
 
 18. That is pure, but it does not bring prosperity. 
 
 19. He may do what he likes (of the things stated 
 as admissible in the last Sutras). 
 
 20. When he puts (at the end of his studentship) 
 the last piece of wood (on the fire), or when he 
 sacrifices when croino^ to seize the hand of a wife, 
 that fire he should keep. 
 
 21. That becomes his (sacred) domestic fire. 
 
 22. Thereby his morning oblation has been 
 offered. 
 
 way indicated by the Gnliya-saOTgraha I, 77, and by ^ankhayana 
 (I, I, 5) : prete va gr?'hapatau svaya/« ^yayan. I think the 
 paramesh/^i is the same person as the^yayan. The commen- 
 tary gives a different explanation : paramesli//n agnir ity a^akshate, 
 tasya paramesh/Z/ino^gne/z karawa?// yathoktena vidhina svikarawam. 
 
 15-18. Khadira-G/'/hya I, 5, 3 seqq. 
 
 20, 21. Khadira-Gr/liya I, 5, i. 2. Comp. also above, Sutras 7 
 and 8. 
 
 22. I.e. in the first of the two cases mentioned in Sutra 20, the 
 
1 6 Gi27HYA-SUTRA OF GOBIIILA. 
 
 23. Beginning from that time the sacrificing (of 
 regular morning and evening oblations) in the 
 domestic fire is prescribed, so that he begins with 
 an evening oblation. 
 
 24. Before the time has come for setting the fire 
 in a blaze, he should fetch in the evening and in the 
 morning from a hidden place the water with which the 
 different acts (such as sipping water) are performed. 
 
 25. Or (he should fetch water only) in the evening. 
 
 26. Or he -should draw it out of a water-pot or 
 of a barrel. 
 
 27. Before sunset he should set the fire in a blaze, 
 and sacrifice the 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 it. 
 
 Kaa^dika 2. 
 
 1. He takes as his ya^/Iopavita (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 second case, the oblations of 
 fried grain, &c., prescribed for the wedding, are considered as the 
 sacrificer's morning oblation in his newly-established Gn'hys. fire, 
 so that the regular oblations have to begin with the sayamahuti. 
 
 23. Khadira-Gr/hya I, 5, 6. Comp. Prof. Bloomfield's note 2, 
 Zeitschrift der Deutschen Morgenl. Gesellschaft, XXXV, 561. 
 
 27, 28. Khadira-Gr/hya I, 5, 7-9. As to the two cases regarding 
 the time of the morning oblation,- comp. Indische Studien, X, 329. 
 
 2, 1-4. Rules regarding the Upavita. Khadira-Gr/hya I, i, 4-6. 
 Compare the detailed description of the nine threads of which the 
 Upavita-string should consist, in the GrzTiya-sawgraha II, 48 seqq. 
 A string was evidently considered as the regular and preferable 
 form of the Upavita ; with regard to the second kind of Upavita 
 mentioned in Sutra i, the commentary says, 'A garment (is used). 
 
I PRAPAr//AKA, 2 KAA^Z)IKA, I 5. 1/ 
 
 2. Raising his right arm, putting the head into 
 (the upavita), he suspends (the cord) over his left 
 shoulder, so that it hangs down on his right side : 
 thus he becomes ya^^/^opavitin. 
 
 3. Raising his left arm, putting the head into (the 
 upavita), he suspends it over his right shoulder, so 
 that it hangs down on his left side : thus he becomes 
 praZ'inavitin. 
 
 4. 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. 
 
 6. Having besprinkled his feet (with w^ater) let 
 him besprinkle his head. 
 
 7. Let him touch the organs of his senses with 
 water : 
 
 8. The two eyes, the nose, the two ears. 
 
 9. Whatever (limb of his body) requires his con- 
 sideration (whether it is pure or not), that he 
 should touch with water (i. e. with a wet hand). 
 
 10. Here they say : 
 
 11. Let him not touch (himself with water, or sip 
 water) while walking, 
 
 12. Nor standing, 
 
 13. Nor laughing, 
 
 14. Nor looking about, 
 
 15. Nor without bending down, 
 
 if the Upavita has been lost, for instance, in a forest, and if it is 
 impossible to get a string.' A similar remark is given with refer- 
 ence to the third kind of Upavita, the rope of Ku^a grass. 
 
 5-32. Rules regarding the d^amana and upasparjana. 
 Khadira-Gri'hya I, i, 7-10 ; Manu II, 60 seqq. 
 
 [30] C 
 
1 8 Gi2/HYA-SUTRA OF GOBHILA. 
 
 1 6. Nor (throwing up the water) with his fingers, 
 
 17. Nor except with the (proper) Tirtha, 
 
 18. Nor uttering a sound, 
 
 19. Nor without looking (at the water), 
 
 20. Nor with his shoulders put back, 
 
 21. Nor wearing a part of his under garment as 
 if it were an upper garment, 
 
 22. Nor with warm water, 
 
 23. Nor with foamy water, 
 
 24. And in no case wearing sandals, 
 
 25. (Not) with a turban on his head (?), 
 
 26. (Not with his garment) tied round his neck, 
 
 27. And not stretching out his feet. 
 
 28. When he has finally touched (water) again, he 
 becomes pure. 
 
 29. Let him, however, sip only water that reaches 
 his heart. 
 
 30. For if he does otherwise, he remains impure. 
 
 31. Now the cases in which he has to touch 
 (water) a second time. 
 
 17. As to the Tirthas (or parts of the hand) sacred to the 
 different deities or beings, comp. Vasish//;a III, 64 seqq., &c. See 
 also Manu II, 58. 
 
 20. According to the commentary he has to hold his hands 
 between his knees. Comp. ^ahkh.-G/7'hya I, 10, 8. Thus the 
 shoulders are brought forward. 
 
 21-27. These Sutras form three regular 6'loka hemistichs. 
 Only at the end of the second hemistich there is a metrical irregu- 
 larity (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. 
 
 29. In other texts (for instance, Manu II, 62 ; Vasish///a III, 
 31 seqq.) it is stated that a Brahma«a should sip water that reaches 
 his heart, a 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, 6. 1 9 
 
 32. Having slept, or eaten, or sneezed, or taken a 
 bath, or drunk something, or changed (his garments), 
 or walked on the high road, or gone to a cemetery, 
 he should sip water and then sip water again. 
 
 Kajvdika 3. 
 
 1. Having put wood on the (sacred) fire, having 
 swept (the ground) round it, he should, bending his 
 right knee, pour out to the south of the fire his 
 joined hands full of water with (the words), ' Aditi ! 
 Give thy consent ! ' 
 
 2. To the west with (the words), 'Anumati! Give 
 thy consent ! ' 
 
 3. To the north with (the words), ' Sarasvati ! 
 Give thy consent ! ' 
 
 4. With (the words), 'God Savitrtl Give thy im- 
 pulse! ' (Mantra-Brahma;^a I, i, i)he should sprinkle 
 (water) round the fire once or thrice so as to keep 
 his right side turned towards it — 
 
 5. Interchanging the points at which he begins 
 and ends the (sprinkling of water), and sprinkling so 
 as to encompass what he is going to offer (with the 
 streams of water). 
 
 6. Let him then make oblations of the sacrificial 
 food, be it prepared or raw, over the fire. 
 
 32. This Sutra again forms a -Sloka, though a slightly irregular 
 61oka. 
 
 3. Rules regarding the daily morning and evening sacrifice, 
 
 1-5. Khadira-Gr/hya I, 2, 17-21, 
 
 6. The sacrificial food is either knta (prepared) or akr/'ta (un- 
 prepared), A mess of boiled rice, for instance, is kr/ta, rice grains 
 are akr/ta. 
 
 C 2 
 
20 G/J/HYA-SUTRA OF GOBHILA. 
 
 7. If it is raw, he should sacrifice after having 
 washed it and having let the water drop off. 
 
 8. If it consists in curds or milk or rice gruel, {he 
 should sacrifice it) with a brazen bowl, or with the 
 pot in which the oblations of boiled rice are pre- 
 pared, or also with the (sacrificial spoon called) 
 Sruva ; 
 
 9. In the evening the first (oblation) with (the 
 formula), ' To Agni Svaha ! ' the second silently, 
 in the middle and in the north-eastern part (of the 
 fire) ; 
 
 10. In the morning the first (oblation) with (the 
 formula), ' To Surya Svaha ! ' the second again 
 silently, again in the middle and in the north-eastern 
 part (of the fire). 
 
 1 1. Having put a piece of wood (on the fire), and 
 having again sprinkled (water) round it, he should 
 pour out again his joined hands full of water in the 
 same way (as prescribed in the Sutras 1-3) ; in the 
 Mantras he says, ' Thou hast given thy consent ' 
 (instead of ' Give thy consent '). 
 
 1 2. Having circumambulated the fire so as to turn 
 his right side towards it, having poured out the 
 remains of water, and filled the vessel again, and 
 put it (in its proper place), (he may do) whatever his 
 business is. 
 
 7-12. Khadira-Gr/hya I, 5, 10-12. Prodaka in Sutra 7 is 
 explained by pragatodaka. 
 
 9-10. Khadira-G/'/liya, 1.1. 13-15. 
 
 9. The first oblation is made in the middle, the second, sacred 
 to Pra^apati (^ahkhayana I, 3, 15, &c.), in the north-eastern part 
 of the sacred fire. The tenth Sutra of course is to be understood 
 in the same way. 
 
 12. The water is that mentioned chap, i, 24. With regard to 
 
I PRAPArFAKA, 3 KAiVDIKA, 1 8. 21 
 
 13. In that way, from that time (in which he has 
 begun to offer the two daily sacrifices) he should 
 sacrifice, or should have sacrificed, over the (sacred) 
 domestic fire, till the end of his life. 
 
 14. Here now they say : 
 
 15. 'If they like, his wife may offer the morning 
 and evening oblations over the domestic fire. For 
 his wife is (as it were) his house, and that fire is the 
 domestic fire.' 
 
 16. When the morning meal or the evening meal 
 is ready, he should make (his wife) say, 'It is 
 ready ! ' — 
 
 17. In an unbroken voice (?), having made himself 
 pure, 
 
 18. He replies in a loud voice, ' Om ! ' Then in 
 
 yathartham the commentary says, ' yathartha;;^ karmapavargavi- 
 hitaw Vamadev3-aganadika;« pratarahutipa^X'advihita?;/ brahma- 
 yzgii-Mn va kuryad iti vakyaj-esha/;.' Similarly in the note on II, 
 4, II it is said, 'yathartham iti karma;2a,^ parisamaptir u/('yate;' 
 II, 8, 17: ' yatharthaw tantrasamapana;« kuryat,' &c. In my 
 translation I have adopted the opinion of Professor Weber (Indische 
 Studien, V, 375), according to whom yathartham simply means, 
 ' (he should behave) as required by circumstances ; ' * (he should 
 do) what happens to be his business.' 
 
 13. The last words are a ^ivitavabhr/that, which literally 
 means ' till the Avabhr/tha bath of his life.' The Avabhr/tha bath 
 is the bath taken at the end of certain sacrifices, so that the 
 Avabhmha of life signifies death. 
 
 15. Khadira-Gn'hya I, 5, 17. 
 
 16-18. Khadira-Gr/hya, 1. 1. 18, 19. In my translation of Sutra 17 
 I have adopted, though not quite without doubt, the conjecture of 
 Professor Roth given in Professor Knauer's note, p. 137. Pro- 
 fessor Roth writes r/tebhahgaya vaH or r/tebhagaya vaX'a : he 
 says simply ' om,' 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 
 
2 2 Gi?mYA-SUTRA OF GOBHILA. 
 
 a low voice : ' To that (food) I bring adoration. 
 May it not fail ! ' 
 
 KAiVDIKA 4. 
 
 1. He then should silently offer the Balis. 
 
 2. Let him speak only what refers to the due 
 preparation of the food. With guests he may con- 
 verse, if he likes. 
 
 3. He then should take some portion of food 
 which is fit for sacrifice, should pour over it some 
 liquid fit for sacrifice (such as ghee, milk, or curds), 
 and should sacrifice it silently in the fire with his 
 hand. 
 
 4. The first oblation is sacred to Pra^apati, the 
 second to (Agni) Svish/akm. 
 
 5. He then should offer the Balis, inside or out- 
 side (the Agnyagara), having well cleansed the 
 pfround. 
 
 6. Let him pour out water once, and put down 
 Balis in four places, and finally sprinkle once (water 
 on the four Balis). 
 
 7. Or let him for each Bali which he puts down, 
 sprinkle (water) before and afterwards. 
 
 8. What he puts down first, that is the Bali be- 
 longing to the Earth. What in the second place, to 
 Vayu. What in the third place, to the Vi^'ve devas. 
 What in the fourth place, to Pra^apati. 
 
 9. Then he should offer other Balis (near) the 
 water-pot, the middle (post, and) the door : the first 
 Bali is sacred to the Waters, the second to the Herbs 
 and Trees, the third to the Ether. 
 
 4, I seqq. The daily Bali oifering. Khadira-G;Vhya I, 5, 20 seqq. 
 9. According to the commentary the first of these three Balis has 
 
I PRAPAr/fAKA, 4 KAiVDIKA, 20. 23 
 
 10. Then he should offer another BaH in the bed 
 or in the privy. That Bah belongs either to Kama 
 or to Manyu. 
 
 1 1 . Then (another Bali) on the heap of sweep- 
 ings ; that (belongs) to the hosts of Rakshas. 
 
 12. The remnants of the Balis he should be- 
 sprinkle with water, and should pour them out 
 towards the south from right to left; they belong 
 to the Fathers. 
 
 13. Let him sacrifice in the fire sitting. 
 
 14. Let him make the oblation to the Fathers 
 sitting ; the other (Balis he may offer) as it happens. 
 
 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 
 (should offer them for him). 
 
 1 7. Both the husband and his wife (should offer 
 them) : 
 
 18. This is the rule for householders. 
 
 19. The wife in the evening, the man in the morn- 
 ing : thus (it is stated). 
 
 20. He should offer such Balis of all food what- 
 ever, be it prepared for the Fathers, or for auspicious 
 
 to be offered near the water-pot, the second near the middle door of 
 the house, the third (comp. Gautama V, 16) in the air. With the 
 genitives the word samipe is suppHed. It is difficult to under- 
 stand why the author, if his intention had been to state three places 
 in which the Balis had to be offered, should have mentioned only 
 two. Thus I believe that the right explanation is that of Professor 
 Knauer, who takes mad hy am a in the sense of the middle post of 
 the house (comp. Ill, 3, 31). 
 
 II. The commentary explains avasalavi here, as is frequently 
 the case, by pitrairthena. I agree with the opinion pronounced 
 in the Petersburg Dictionary, in rejecting this explanation. 
 
 19. Comp. Manu III, 121. 
 
24 G72JHYA-S^TRA OF GOBHILA. 
 
 purposes (for instance, for being offered to Brah- 
 ma/^as), or for (ordinary) purposes. 
 
 2 1. Only in the case of a sacrifice (this rule) ceases. 
 
 2 2. If rice and barley are prepared for one and 
 the same meal, he should, having offered (Balis) of 
 the one or the other (kind of food), consider his duty 
 as fulfilled. 
 
 23. 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. 
 
 25. However (of the persons belonging to the 
 family) he whose food becomes ready before (that 
 of the householder), (that person) should offer the 
 prescribed portion in the fire, and give to a Brah- 
 ma//a his share (of the food), and then should eat 
 himself 
 
 26. He whose (food becomes ready) after (that of 
 the householder), should only eat. 
 
 27. Here they say also : 
 
 28. 'At the end of that offering of Balis let him 
 pronounce a wish. Then it will be fulfilled to him.' 
 
 29. He himself, however, should offer the Asasya 
 Bali, from the barley (-harvest) till the rice(-harvest), 
 and from the rice(-harvest) till the barley (-harvest). 
 This is called the Asasya Bali. 
 
 22. Kala I take, as the commentator does, for bho^anakala. 
 
 23. Here again kala occurs in the same sense. Comp. Kha- 
 dira-Gr/hya I, 5, 34. 
 
 29. Khadira-Grz'hya I, 5, 37. The barley-harvest is in the hot 
 season, the rice-harvest in autumn (see Zimmer, Altindisches Leben, 
 243). The sacrificer offers barley from the barley-harvest till the 
 rice-harvest ; and rice from the rice-harvest till the barley-harvest. 
 
I PRAPAT//AKA, 5 KAiVDIKA, 6. 25 
 
 ^o. Thus he obtains long life. 
 
 31. When a donation has been made, he should 
 offer a Bali of chaff, of the scum of boiled rice, and 
 of water. This is sacred to Rudra. This is sacred 
 to Rudra. 
 
 KAivoiKA 5. 
 
 1. Now at the times of the new moon and of the 
 full moon (the following ceremonies are performed). 
 
 2. Let him fast on that full-moon day (when the 
 full moon rises) at the meeting (of day and night). 
 
 3. The following day, according to some (teachers). 
 
 4. And on that day on which the moon is not 
 seen, (he should fast, considering it) as the new- 
 moon day, 
 
 5. The ends of the half-months are the time for 
 fasting, the beginnings for sacrifice. 
 
 6. With the sacrificial food of the new-moon 
 
 This Bali is called a-sasya, because it is olifered until (a) the next 
 crop (sasya) is ripe. As to the regulation that the sacrificer has to 
 offer it himself, compare above, Sutras 15-19. 
 
 31. Khadira-G/vliya I, 5, 30. The repetition of the last words 
 makes it probable that this Sutra was at one time considered the 
 end of the first book. Comp. Introduction, p. 11. 
 
 5. Description of the sacrifices of the full and new 
 moon. Paradigm of the regular Sthalipaka offering. 
 The first twelve Sutras of this chapter have been translated by 
 Professor Weber, Ueber den Vedakalender namens Jyotisham, 
 pp. 50 seq. 
 
 2. See the note below at SiJtra 10. 
 
 3. 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. 
 
 6. The month is reckoned here, as is usually done, as beginning 
 with the fortnight of the increasing moon. 
 
26 G/27HYA-SUTRA OF GOBHILA. 
 
 sacrifice he celebrates the first half (of the month), 
 with that of the full-moon sacrifice the second. 
 
 7. Full-moon is the greatest distance of sun and 
 moon ; new-moon is their nearest approach. 
 
 8. That day on which the moon is not seen, that 
 he should take as the day of new-moon. 
 
 9. Sometimes he may also while (the moon) is 
 (still) visible (accept it as the day of new-moon) ; for 
 (already then the moon) has made its way. 
 
 10. The time of full-moon is reckoned in three 
 ways : (when the full moon rises at) the meeting (of 
 day and night), or when it rises after sunset, or when 
 it stands high (in the sky at sunset). 
 
 1 1. Now on what day it becomes full — 
 
 12. The doctrine on this point has to be studied 
 
 7. Here begins a new exposition of the question of full and new 
 moon which stands independently by the side of the former sec- 
 tions, and which Gobhila has not taken much care to weld together 
 with them. Comp. Sutra 10 with Sutras 2 and 3, and Sutra 8 with 
 Sutra 4. 
 
 10. The first of the three times is that mentioned in Sutra 2. It 
 seems to me not very safe to interpret sandhya in that modern 
 sense, in which sandhi is used, for instance, in the verse quoted by 
 Madhava, Weber, Jyotisha 51, so that it designates the meeting-point 
 of the bright and of the dark fortnight (' avartane yada sandhi/; par- 
 vapratipador bhavet,' &c.). If sandhya were that, we should expect 
 that the same word would occupy a similar position in the defini- 
 tion of amavasya. I prefer, therefore, with the commentary, to 
 understand sandhya in its ancient sense, as the time which divides 
 day from night. Thus sandhya paurwamasi, the full-moon 
 day, on which the moon rises at the meeting of day and night, 
 stands in opposition to 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 
 the sky. 
 
I PRAPArTTAKA, 5 KAiVZ)IKA, 20. 27 
 
 separately. One should study it, or should ascertain 
 (the exact time of) the Parvan from those who 
 know it. 
 
 13. Now on the day which is the fast-day, on 
 that day, in the forenoon, having offered his morn- 
 ing oblation, he besmears that surface on which the 
 fire is placed, on all sides with cow-dung. 
 
 14. He then gets the pieces of wood ready (which 
 are to be put on the fire) — of Khadira or of Palai'a 
 wood. 
 
 15. If Khadira or Palai^a wood cannot be ob- 
 tained, it may be wood — as far as it serves the 
 purpose — of any tree, with the exception of Vibhi- 
 daka, Tilvaka, 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. If that (i.e. Ku-^a grass) cannot be obtained, 
 (he may 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 Am- 
 phidonax reed, of S\xntJi-2.. 
 
 19. (He should get ready the following things, 
 viz.) A^ya, rice or barley to be cooked for the sacri- 
 fice, the pot in which the oblation of cooked rice (or 
 barley) is prepared, the pot-ladle, the Sruva, the 
 water fetched from a hidden place — 
 
 20. And the other thino-s which we shall mention 
 in 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.) ; 
 
 2 2. Even from a distant place he should return 
 to his house. 
 
 23. (On that day) he may buy goods from others, 
 but not sell (such goods). 
 
 24. Let him not speak much. 
 
 25. Let him strive to speak the truth. 
 
 26. In the afternoon husband and wife, after 
 having bathed, should eat fast-day food which is 
 pleasant to them. It should contain butter (and 
 should be prepared) in the due way. 
 
 KAiVDIKA 6. 
 
 1. Thus has spoken Manatantavya : ' Unoffered 
 indeed becomes the offering of a man who does not 
 eat fast-day food. 
 
 2. * He becomes powerless. Hunger will attack 
 him. He does not gain favour among people. His 
 offspring will be perverse. 
 
 3. ' But he who eats fast -day food, becomes 
 powerful. Hunger will not attack him. He gains 
 
 26. Khadira-Gr/hya II, i, 4. 6. The commentary explains kui'a- 
 lena : it should be easy to digest. Comp. below, II, i, 2 : (daran 
 kurvita) lakshawaprajastan kuj'alena. 
 
 6, I. The teacher's name is spelt elsewhere Manutantavya, which 
 seems to be the more correct spelling. The Khadira-Gr/hya (II, 
 I, 5) has Manadantavya. Dr. Knauer has called attention to 
 several other blunders of the MSS., which are unusually frequent 
 just in this passage. For I have no doubt that in spite of the 
 unanimous agreement of the ]\ISS. we are to change manushya- 
 hutir into manushasyahutir, and I think it very probable, to 
 say the least, that in Sutra 4 kamayetaupavasathikam should 
 be corrected into kamayeyatam aupavasathikam, though here 
 the singular could possibly be defended by very faithful believers in 
 the authority of the MSS. 
 
I PRArAri/AKA, 6 kaa'dika, 14. 29 
 
 favour among- people. His offspring will be still 
 more blessed. 
 
 4. ' Therefore (husband and wife) should eat fast- 
 day food which is pleasant to them,' 
 
 5. Let them sleep that night on the ground. 
 
 6. They should spend that night so as to alternate 
 their sleep with waking, entertaining themselves with 
 tales or with other discourse. 
 
 7. But they should avoid doing anything unholy 
 (such as cohabiting together). 
 
 8. It is said, that when on a journey, he should 
 not fast. 
 
 9. For (say they, in that case) the observance has 
 to be kept by his wife. 
 
 10. Let him do (herein) what he likes. 
 
 11. In the same way also one who has set up the 
 (^'rauta) fires should fast — 
 
 12. And (he should observe) what is enjoined by 
 the sacred tradition. 
 
 13. Now in the forenoon, after (the sacrificer) has 
 offered his morning oblation, and has walked round 
 the fire on its front side, and strewn to the south of 
 the fire eastward-pointed Darbha grass — 
 
 14. (The Brahman) stations himself to the east of 
 that (grass), facing the west, and with the thumb and 
 the fourth finger of his left hand he takes one grass 
 blade from the Brahman's seat and throws it away 
 to the south-west, in the intermediate direction (be- 
 tween south and west), with (the words), ' Away has 
 been thrown the dispeller of wealth.' 
 
 4. Or, which is pleasant to him ? See the note on §1. 
 7. Khadira-Gr/hya II, i, 7. 
 
 14. The ceremonies stated in this Siltra have to be performed 
 by the Brahman. This is stated in the commentary, and the com- 
 
30 Gi^HYA-SUTRA OF GOBHILA. 
 
 15. Having touched water, he then sits down on 
 the Brahman's seat, with (the words), ' I sit down on 
 the seat of weakh.' 
 
 16. Facing the fire he sits silently, raising his 
 joined hands, till the end of the ceremony. 
 
 17. Let him speak (only) what refers to the due 
 performance of the sacrifice. 
 
 18. Let him not speak what is unworthy of the 
 sacrifice. 
 
 19. If he has spoken what is unworthy of the 
 sacrifice, let him murmur a verse, or a Ya^us, sacred 
 to Vish;m. 
 
 20. Or let him only say, ' 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 
 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 nirasya, &c. Comp. also the corresponding 
 passages of the 6'rauta ritual given by Hillebrandt, Neu- und 
 Vollmondsopfer, p. 17. I do not think it probable, however, that 
 we should read brahma^sanat, so that it would be distinctly 
 expressed by the text that the Brahman is the subject (comp. 
 Dr. Knauer's Introduction, p. viii). For we read in this same 
 Sutra brahmasanat trtnam abhisawgr/hya; in Sutra 15, 
 brahmasana upavii'ati ; in Sutra 21, brahmasane nidhaya: 
 of these passages it is in the second made probable by the sense, and 
 it is certain in the third, that brahmasana is to be understood as 
 a compound equal to brahmasadana. Thus it would, in my opi- 
 nion, be unnatural not to explain it in the same way also in the 
 first passage. Paravasu is opposed to Vasu (Sutra 15) in the same 
 way as some texts, for instance Apastamba, oppose Paragvasu to 
 Arvagvasu. 
 
 16 seqq. Khadira-Gr/hya I, i, 19 seqq. 
 
 21. * In the same way' refers to the ceremonies stated in Sutras 
 
I rRArAri/AKA, 7 kaa^dika, 6. 31 
 
 bolster of Darbha grass, and should return in the 
 same way (in which he has gone to the Brahman's 
 seat), and then should perform the other (duties). 
 
 Kaa^dika 7. 
 
 1. He then washes the mortar, the pestle, and the 
 winnowing basket, strews to the west of the fire east- 
 ward-pointed Darbha grass, and puts (the mortar, 
 &c.) on (that grass). 
 
 2. He then pours out, with a brazen vessel or 
 with the pot in which the oblations of cooked rice 
 are prepared, the grain destined for sacrifice, rice or 
 barley — 
 
 3. Once pronouncing the name of the deity (to 
 whom the offering will be made) : ' Agreeable to 
 such and such (a deity) I pour thee out ; ' twice (it is 
 done) silently. 
 
 4. Then to the west, with his face turned east- 
 ward, he begins to husk the grain, with his right 
 hand lying over the left. 
 
 5. After the grain has three times been winnowed, 
 he should wash it thrice (if it is destined) for the 
 gods, they say, twice, if for men, once, if for the 
 Fathers. 
 
 6. Having put a (Darbha) purifier (into the pot 
 
 13 and 14. On the darbha^a/u or, as some MSS. read, dar- 
 bhava/u, see Bloomfield's note on the 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. 
 
32 G22/HYA-SUTRA OF GOBHILA. 
 
 in which the oblation is to be prepared), he should 
 pour the grain (into it). 
 
 7. He should cook the mess of sacrificial food so 
 that it is well cooked, stirring it up (with the pot- 
 ladle) from left to right. 
 
 8. When it has been cooked, he should sprinkle 
 (A^ya) on it, should take 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 — 
 
 10. On all sides in three layers or in five layers — 
 ir. Thick, so that always an uneven number (of 
 
 blades) are put together. 
 
 12. (He should strew) eastward-pointed grass, 
 covering the roots with the points. 
 
 13. Or he should strew it to the west (of the fire), 
 and should draw (some of the grass which he has 
 strewn) from the south end and (some) from the 
 north end, in an easterly direction. 
 
 14. He should (arrange the grass so as to) lay the 
 points of the southern blades uppermost. 
 
 15. This rule for strewing (grass) round (the fire 
 is valid) for all (ceremonies) at which oblations are 
 made. 
 
 16. Some lay also branches of ^ami wood or of 
 VaruB. wood round (the fire). 
 
 10. Khadira-GrzTiya I, 2, 10. 
 
 11. This seems to me the most probable translation of ayug- 
 masawhatam, on which expression Dr. Knauer's note on pp. viii 
 seq. of his Introduction should be compared. Comp. Hillebrandt, 
 pp. 64 seq. 
 
 13-14. This is the same way of strewing the grass which is 
 described in the Manava-Gr/hya I, 10, 4. 5 ; Khadira-G;Vhya I, 2, 9. 
 16. Comp. Gr/hya-sa;;/graha I, 85. 97. 
 
I PRAPAr^AKA, 7 KAiVDIKA, 25. 7,7, 
 
 1 7. To the north (of the fire) a Sruva full of 
 water (is placed) : this is the Pra^nta water ; 
 
 18. If there is (such water). Or it may be dis- 
 pensed with, say some (teachers). 
 
 19. Having put the mess of cooked food on the 
 Barhis, and put wood (on the fire), he prepares the 
 Aoya. 
 
 20. (He may take) ghee, or oil made from Tila 
 seeds, or curds, or milk, or rice gruel. 
 
 21. From that same Barhis (he takes two Darbha 
 blades and) makes purifiers (of them), of the length 
 of one span. 
 
 22. Putting an herb between (them and the in- 
 strument with which he cuts them), he cuts them off, 
 not with his nail, with (the words), ' Purifiers are ye, 
 sacred to Vish;m.' 
 
 23. He then wipes them with water, with (the 
 words), ' By Vish;m's mind ye are purified.' 
 
 24. Having purified (the A^ya by pouring it into 
 
 A 
 
 the A^ya pot, over which he has laid a Darbha 
 purifier), he purifies it (in the pot) with the two 
 northward - pointed purifiers (in the following 
 way) : 
 
 25. Holding them with his two thumbs and fourth 
 fingers, he purifies (the A^ya) three times, from west 
 to east, once with the Yaf us : ' May the god Savitr/ 
 purify thee with this uninjured purifier, with the rays 
 of the good sun ; ' twice silently. 
 
 20. All the substances which are stated in this Sutra can be con- 
 sidered as Agya. Gnhya-sawgraha I, 106. 107. 
 
 21 seqq. Khadira-Gr/'hya I, 2, 12 seqq. 
 
 24. As to sampuyotpunati, comp. Hirawyakejin I, i, i, 23 : 
 pavitrantarhite patre^pa aniyopabilaw purayitvodagagrabhya?^ 
 pavitrabhyazw trir utpfiya . . . 
 
 [30] D 
 
34 G/27HYA-S^TRA OF GOBHILA. 
 
 26. He then should sprinkle them with water and 
 should throw them into the fire. 
 
 A 
 
 27. Then, having put that Ac^a on the fire, he 
 should take it fi*om (the fire) towards the north. 
 
 28. This is the way to prepare the A^ya. 
 
 KAiVDIKA 8. 
 
 A 
 
 1. To the east (is placed) the A^ya, to the west 
 the mess of cooked fiDod. 
 
 2. Having sprinkled (water) round (the fire) and 
 poured A^ya on the mess of cooked food, he begins 
 to sacrifice simply with the pot-ladle, picking out 
 portions of the sacrificial food (without ' underspread- 
 ing' and pouring 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 A 
 
 (A^ya) over it, let him sacrifice first the two A^ya 
 portions (in the following way) : 
 
 4. He should take four portions of A^a — five 
 portions (are taken) by the Bhr/gus — and should 
 sacrifice from west to east, on the northern side with 
 (the formula), 'To Agni Svaha!' on the southern 
 side with (the words), ' To Soma Svaha ! ' 
 
 5. He 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. On the sprinkling of water round the fire, comp. above, 
 chap. 3, I seq. On the technical meaning of upaghatam, see 
 Bloomfield's note on Gr/hya-sa?«graha Parijish/a I, iii (Zeitschrift 
 der Deutschen Morgenlandischen Gesellschaft, XXXV, 568). 
 
 3 seq. Comp. Khadira-Gr/hya II, i, 17. 
 
 6. Khadira-G/vhya II, i, 19 seq. The Upastarawa (Sutra 5) and 
 
I TRAPAr/fAKA, 8 KANDIKA, 1 4. 35 
 
 four Avadanas. (Three Avadanas) from the middle, 
 from the east and from the west side, if (he belongs 
 to those who) make five Avadanas. 
 
 7. He sprinkles (A^ya) on the cut-off portions. 
 
 8. He anoints the places from which he has cut 
 
 A 
 
 them off (with A^ya) in order that the strength 
 (of the Havis) may not be lost. 
 
 9. He should sacrifice over the middle of the fire 
 with (the words), ' To Agni Svaha ! ' — 
 
 10. Once or thrice, in that same way. 
 
 11. Now for the 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 Havis), Twice he should 
 sprinkle (A^ya) on it. 
 
 12. 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 
 twice. 
 
 13. He does not anoint the place from which he 
 has cut off, in order that the strength (of the Havis) 
 may be lost. 
 
 14. With the words, 'To Agni Svish/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 respectively. On the difference of 
 the families regarding the number of Avadanas, comp. Weber, 
 Indische Studien, X, 95. 
 
 7 seqq. Comp. Khadira-Gnliya II, i, 21-24. 
 
 II. Comp. the corresponding regulations of the ^Srauta ritual at 
 Hillebrandt, Neu- und Vollmondsopfer, 11 7-1 19. 
 
 13. The same rule re-occurs in the ^S'rauta ritual; Hillebrandt, 
 1.1. 117, note 8. 
 
 14. The expression used here uttarardhapurvardhe is also 
 found in most of the corresponding passages of the ,5'rauta ritual, 
 
 D 2 
 
36 Gi?/HYA-SUTRA OF GOBHILA. 
 
 Svaha ! ' he should sacrifice it over the eastern part 
 of the northern part (of the fire). 
 
 15. He 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). 
 
 17. If different sacrifices are performed together, 
 there is only one sweeping (of the ground) round (the 
 fire) (chap. 3, i), one (putting of) fuel (on the fire) 
 (chap, 7, 19), one Barhis, one sprinkling (of water) 
 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- 
 tion only once. 
 
 19. After he has sacrificed, he should throw that 
 pot-ladle (which he has used in the preceding cere- 
 monies) into the fire. 
 
 20. Or having washed it, he should take with it 
 (the rest of the sacrificial food), and should eat that. 
 
 given by Hillebrandt, 1.1. 119, note 3. The Khadira-Gr^'hya has 
 pragudi/'yam. 
 
 15. If the chief oblations consist in A^ya, they are both preceded 
 and followed by the Mahavyah/Vti oblations. See below, chap. 9, 
 Sutra 27. 
 
 16. On the avapa (i.e. the special characteristic offerings of 
 each sacrifice) see -i^ahkhayana-Gr/hya I, 9, 12, and the note there 
 (vol. xxix, p. 28). 
 
 19. According to the commentary, etad would belong to sau- 
 vish/akr/tam (Sutra 18) : 'After he has sacrificed that, he should 
 throw the pot-ladle into the fire.' The comparison of Baudhayana 
 I, 17, 23, atraitan mekshawam ahavaniye ^^ nupraharati (Hillebrandt, 
 p. 119, note 3), shows that the commentary is wrong, and that 
 etad belongs to mekshawam. 
 
I PRAPArz/AKA, 8 KANDIKA, 29. 37 
 
 2 1. The Sruva he should not throw into the fire, 
 say some (teachers). 
 
 22. By one who has not set up the sacred fires, 
 the mess of cooked food should be offered to Aeni 
 at the festivals both of the full and of the new 
 moon. 
 
 23. To Agni, or to Agni and Soma, by one who 
 has set them up, at the full-moon (sacrifice) ; 
 
 24. To Indra, or to Indra and Agni, or to 
 Mahendra, at the new-moon (sacrifice). 
 
 25. Or also one who has set up the sacred fires, 
 should offer it to Agni at the festivals both of the 
 full and of the new moon. 
 
 26. Having put a piece of wood (on the fire), and 
 having afterwards sprinkled (water) round (the fire), 
 he performs the Ya^;'2avastu ceremony (in the 
 following way) : 
 
 27. From that same Barhis he should take a 
 handful of Kusa. grass, and should dip it thrice into 
 the 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 
 with (the verse), ' Thou who art the lord of cattle, 
 Rudra, who walkest with the lines (of cattle), the 
 manly one : do no harm to our cattle ; let this be 
 offered to thee ! Svaha ! ' 
 
 29. This (ceremony) they call Ya^/lavastu. 
 
 22-25. Comp. Khadira-G/7liya II, 2, 1-4. 
 
 26-29. Khadira-Grzliya 11, i, 26 seq. ; Gn'hya-sa/i'/graha II, 
 I seq. 
 
 27. The expression tala eva barhisha/z has occurred already 
 at chap. 7, 21. The Mantra re-occurs in Va^. Sawhita II, i6e, &c. 
 
38 G/2/HYA-SUTRA OF GOBHILA. 
 
 KAiVDIKA 9. 
 
 1. He then should take away the remnants of 
 the Havis in a northern direction, should take them 
 out (of the vessel in which they are), and should 
 o-ive them to the Brahman. 
 
 2. He should try to satiate him. 
 
 3. They say indeed with regard to sacrifice : 
 ' Through the Brahma;/a's being satiated (with sacri- 
 ficial food) I become satiated myself.' 
 
 4. Then (he should give to the Brahman) what 
 other food has just become ready. 
 
 5. Then he should try to gain the favour of 
 Brahma;/as by (gifts of) food. 
 
 6. A full vessel constitutes the fee for the sacri- 
 fice ; that he should give to the Brahman. 
 
 7. A brazen vessel or a wooden cup which has 
 been filled with food, with prepared food or with 
 raw food, or even only with fruits : this they call a 
 
 full vessel. 
 
 8. The Brahman is the only officiating priest at 
 the Pakaya^;'^as. 
 
 9. (The sacrificer) himself is Hotr?. 
 
 10. A full vessel (see Sutra 7) is the lowest sacri- 
 ficial fee at a Pakaya^;'2a. 
 
 11. The highest is unlimited. 
 
 12. Thus Sudas Pai^avana, 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, i, 30. 31. 
 
 8, 9. The native authorities divide these two Sutras after riiwik; 
 I propose to divide after pakaya^weshu. 
 
 12. The commeiitary here refers to the rule of the Drahyayawa- 
 sutra (=La/yayana VIII, 1,2): sawzkhyamatre ka. dakshiwa gava/^. 
 
I FRAVATHAKA, Q KAiVDIKA, 1 8. 39 
 
 Agni, gave one hundred thousand (cows as the 
 sacrificial fee). 
 
 13. Now if he should not be able to get for the 
 morning or for the evening oblation, or for the sacri- 
 fices of the full or of the new moon at his (sacred) 
 domestic fire, any substance fit for sacrifice or a per- 
 son who could sacrifice (instead of himself, if he is 
 prevented) : what ought he to do ? 
 
 14. Until the evening oblation the (time for the) 
 morning oblation is not elapsed, nor the (time for 
 the) evening oblation until the morning oblation. 
 Until the new moon the (time for the) sacrifice of 
 the full moon Is not elapsed, nor the (time for the) 
 sacrifice of the new moon until the full moon. 
 
 15. During that interval he should try to obtain 
 sacrificial food or to find a sacrlficer. 
 
 16. Or (if he does not succeed in this) he should 
 cook fruits or leaves of trees or herbs which are 
 sacrificially pure, and should sacrifice them. 
 
 1 7. Or he should at least sacrifice water ; thus 
 has said Pikaya^/^a, the son of Ida. For (even if he 
 offers only water) the sacrifice has been performed. 
 
 18. And there is an expiation for one who has 
 not sacrificed. 
 
 14 seq. Khadira-Grz'hya II, 2, 5 seq. ; 6'ankhayana-Gr/hya I, 3, 6. 
 
 16 seqq. Khadira-Gr/hya II, 2, 10 seqq. In this teacher Paka- 
 ya^«a, son of Ida., whose opinion on the performance of certain 
 Pakaya^was is here stated, we have of course to see a fictitious sage 
 of the same kind with the well-known 7?/shi Pragatha, to whom 
 the authorship of a number of Siaktas in the Pragatha book (Rig- 
 veda, l\Ia?/f/ala VIII) is ascribed. 
 
 18, 19. By the repetition of iti these SiJtras seem to be charac- 
 terised as continuing the statement of Pakaya^wa's opinion ; comp. 
 Dr. Knauer's Introduction, p. xviii. As to Sutra 18, comp. 5ah- 
 khayana-Gnliya I, 3, 9. 
 
40 G2J7HYA-SUTRA OF GOBHILA. 
 
 19. And, (says Pakaya^;^a,) a Brahma;^a should 
 not omit to keep his vow. 
 
 20. Here they say also : 
 
 21. He should keep (his vow) during that time in 
 which he does not sacrifice, by abstaining from food. 
 
 22. When he then has obtained (the necessary 
 substances for sacrificing), he should make up for 
 the (omitted) oblations. 
 
 23. For thus also his vow has been duly kept. 
 
 24. These rules (which have been given with 
 regard to the sacrifices of the full and new moon) 
 are valid for the Havis oblations which will be 
 stated hereafter. 
 
 25. After the end of the Mantra follows the word 
 Svaha. 
 
 26. At A^ya oblations he should only prepare 
 that A^ya (chap. 7, 28) and should sacrifice it, pick- 
 ing out portions of it. (He should) not (sacrifice) 
 the two A^ya portions nor the Svish/akr/t. 
 
 27. At Afya oblations he should, if no special 
 rule is given, sacrifice with the Mahavyahr/tis before 
 and after (the chief ceremonies). 
 
 22. 'He should count the omitted (oblations), should pour the 
 corresponding number of oblations into his vessel, and should 
 sacrifice them in the due way all at once with one Mantra. In the 
 same way also the other oblations (belonging to other gods).' 
 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 
 yavan va havishi ; ubhayata agyapi havisha/i ' .'' Comp. below, III, 
 8, 10; A-fvalayana-Gr/hya I, 10, 26. 
 
 25. Khadira-Gr/hya I, i, 15. 
 
 26. As to upaghatam, comp. the note on chap. 8, 2. 
 
 27. 6'ahkhayana-G;7'hya I, 12, 13 ; Khadira-G/Vhya I, 3, 12-13, 
 where the traditional division of the Sutras differs from that which 
 is supported by tradition in the text of Gobhila. Gobhila has used 
 
I PRAPAr//AKA, 9 KAA^DIKA, 29. 4 1 
 
 28. As at the wedding, thus at the tonsure (of the 
 child's head), the initiation (of the Brahma/^arin), 
 and at the cutting of the beard. 
 
 29. At the end of the ceremony the Vamadevya 
 is sung for the sake of averting evil. The Vama- 
 devya is sung for the sake of averting evil. 
 
 End of the First Prapa///aka. 
 
 the word a^yahutishu in the beginning of Siitra 26, and it would 
 have been superfluous if he had repeated it in connection with the 
 words na^yabhagau na svish/akr/t. In the corresponding 
 Sutras of the Khadira the case was different, and there the words 
 na^yabhagau na svish/akr/t inevitably required the addition 
 of a word like 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 
 the comparison of ^Sahkhayana-Gr/hya I, 12, 13. 
 
 28. At the wedding, oblations are made first with the three single 
 Mahavyahr/tis, afterwards with the Mahavyahn'tis together; see 
 below, II, I, 25. 26. The tonsure of the child's head is treated of 
 below, II, 9; the initiation (upanayana), II, 10; the cutting of the 
 beard, III, i. Comp. Khadira-Grzhya, I, 3, 10. 
 
 29. Apav/'/tte karmawi should be corrected into apavrz'kte 
 karmawi, as has been noticed in the Petersburg Dictionary, s. v. 
 apa-vart. The ^ahkhayana-Gnhya I, 2, i says karmapavarge. 
 
42 G/J/HYA-SUTRA OF GOBHILA. 
 
 PRAPAr^AKA II, Kaa^DIKA 1. 
 
 1. Under a propitious Nakshatra let him take a 
 wife — 
 
 2. Who should possess the auspicious character- 
 istics in due way. 
 
 3. If he can find no such (woman, he should take) 
 earth-clods — 
 
 4. From an altar, a furrow, a pool, a cow-stable, 
 a place where four roads meet, a gambling-place, a 
 place where corpses are burnt, and from sterile soil ; 
 
 5. A ninth (earth-clod) mixed of all. 
 
 6. (These he should make) equal (and should) 
 make marks at them. 
 
 7. Taking them in his hand he should offer them 
 to the girl, and (reciting the formula) : ' Right alone 
 is the first ; right nobody oversteps ; on right this 
 earth is founded. May N. N. become this universe !' 
 — he should pronounce her name and should say : 
 ' Take one of these.' 
 
 8. If she takes one of the first four (clods), he 
 should marry her, 
 
 1, 1-4. Description of the wedding. Comp. Indische Stu- 
 dien, V, 288, 305 seq. ; 312 seq. ; 368 seq. 
 
 2. In translating kui'alena I have been guided by the com- 
 parison of I, 5, 26 (comp. Bohtlingk-Roth, s.v. kuxala). The 
 commentary understands the Sutra in a different way. He should 
 take a woman who possesses auspicious characteristics 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. Comp. Ajvalayana-Grz'hya I, 5,5 ; Gn'hya-sawzgraha II, 21-23. 
 7. Ajvalayana-Gr/hya, 1. 1. § 4. 
 
II PRAPArHAKA, I KAiVZtlKA, 1 4. 43 
 
 9. And according to some (teachers) also, if (she 
 takes) the mixed one. 
 
 10. After she has been washed with Klitaka, 
 barley and beans, a friend should besprinkle her 
 three times at her head, so that her whole body- 
 becomes wet, with Sura of first quality, with (the 
 formula), ' Kama ! I know thy name. 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. 
 
 11. That has to be done by (female) relatives (of 
 the bride). 
 
 12. At the wedding wood has been put on the 
 fire to the east of the house, on a surface besmeared 
 (with cow-dung). 
 
 13. Then one of the people who assist at the 
 wedding, fills a cup with ' firm ' water, and having 
 walked with the water-pot round the fire on its 
 front side, silent, wrapped in his robe, he stations 
 himself to the south (of the fire), facing the north. 
 
 14. Another person with a goad (walks in the 
 same way and stations himself in the same place). 
 
 9. See Sulra 5. 
 
 10. 'With Klitaka,' &c., means, with water into which Klitaka, 
 &c., has been thrown ; comp. Gr/Tiya-sawgraha II, 1 5. ' Sura of 
 first quality ' is Sura prepared from molasses ; see Grzliya-sawgraha 
 II, 16. Comp., however, also G/v'hya-sawgraha II, 41. 
 
 13. Khadira-Grzliya I, 3, 5 ; G/'/hya-sa;;zgraha II, 25. 26. 'Firm 
 water ' seems to be water which does not dry up. The Gr/bya- 
 sawgraha says : ' Water that has its smell, its colour, and its taste, 
 which is in great rivers, in wells and other receptacles, and in 
 ponds: such water is called "firm;" this is the fixed meaning.' 
 Comp. Bloomfield's note, Z. D. M. G. XXXV, 574. 
 
44 G2J/HYA-SUTRA OF GOBHILA. 
 
 15. They place roasted grain mixed with ^amt 
 leaves, to the amount of four handfuls, in a winnow- 
 ing basket behind the fire, 
 
 16. And an upper mill-stone. 
 
 17. Now (the girl) whose hand he is going to 
 seize, has been washed, (her whole body) including 
 her head. 
 
 18. The husband should put on her a (new) gar- 
 ment which has not yet been washed, with the verse, 
 'They who spun' (Mantra-Brahma;^a I, i, 5), and 
 with (the verse), ' Put on her, dress her' (1. 1. 6). 
 
 19. Leading forward (from the house to the sacred 
 fire, the bride) who is wrapped in her robe and 
 wears the sacrificial cord over her left shoulder, he 
 should murmur (the verse), ' Soma gave her to the 
 Gandharva' (MB. I, i, 7). 
 
 20. While she, to the west of the fire, pushes for- 
 ward with her foot a rush-mat or something else of 
 that kind, veiled (with clothes), he should make her 
 say : ' May the way which my husband goes, be open 
 to me.' 
 
 21. If she does not murmur (these words out of 
 shame, &c.), he should murmur (them, saying), ' To 
 her ' (instead of ' To me '). 
 
 22. She should make the end of the rush-mat 
 (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 like the sacrificial cord, over her left shoulder ; for 
 women are not allowed to wear the sacrificial cord itself. 
 
 20. G/7"hya-sa;7zgraha II, 27 seq. 
 
II PRAPAri/AKA, 2 KAiVjDiKA, /. 45 
 
 24. While she touches his right shoulder with her 
 
 A 
 
 right hand, he sacrifices six oblations of A^ya with 
 (the verse), ' May Agnl go as the first,' and the 
 following (verses) (MB. I, i, 9-14) — 
 
 25. And (three oblations) with the Mahavyahrz'tis, 
 one by one ; 
 
 26. A 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 
 north, and seizes the woman's joined hands. 
 
 3. (Standing) to the east (of the girl) her mother 
 or her brother, having taken the roasted grain, 
 should make the bride tread on the stone with the 
 tip of her right foot. 
 
 4. The bridegroom murmurs : ' Tread on this 
 stone' (MB. I, 2, i). 
 
 5. Her brother filling once his joined hands with 
 roasted grain, pours it into the bride's joined hands. 
 
 6. After (A^ya) has been spread under and poured 
 over (the fried grain), she sacrifices that in the fire 
 without opening her joined hands, with (the verse 
 which the bridegroom [?] recites), ' This woman says' 
 (MB. I, 2, 2). 
 
 7. (The verses), ' The god Aryaman,' and, ' Pu- 
 
 24-26. Khadira-Gr/liya I, 3, 11-13. 
 
 2, I seqq. Khadira-G/Vhya I, 3, 16 seqq. 
 
 3. The roasted grain is that mentioned chap, i, 15, the stone, 
 Sutra 16. 
 
 6, Comp. Grzliya-sa/wgraha II, 34. 
 
 7. On the repetitions of the la^ahoma, see below, SAtras 9. 10. 
 
46 G/2ZHYA-SUTRA OF GOBHILA. 
 
 shan' (1. 1. 3. 4) (are repeated) at the two following 
 (oblations of fried grain). 
 
 8. After that sacrifice the husband, passing (be- 
 hind her back), returns in the same way, and leads 
 her round the fire so that their right sides are turned 
 towards it, or a Brahma;^a versed in the Mantras 
 (does the same), with (the verse), ' The maid from 
 the fathers' (MB. I, 2, 5). 
 
 9. After she has thus been lead round, she stands 
 as before (Sutras i. 2), 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 
 sacrifices as before (Sutra 6). 
 
 10. In the same way three times. 
 
 11. After (she) has poured the remnants (of the 
 fried grain) into the fire, they make (her) step for- 
 ward in a north-easterly direction with (the formula), 
 * For sap with one step' (MB. I, 2, 6. 7). 
 
 12. She should put forward her right foot (first) 
 and should follow with the left. 
 
 13. (The bridegroom) should say (to her), 'Do 
 not put the left (foot) before the right.' 
 
 14. The lookers-on he should address with (the 
 verse), 'Auspicious ornaments wears this woman' 
 (1. 1. 8). 
 
 15. To the west of the fire the water-carrier fol- 
 lows (their way) and besprinkles the bridegroom on 
 his forehead, and also the other one (i. e. the bride), 
 
 8. As to the words ' in the same way,' see the second Sutra of 
 this chapter. 
 
 14-16. Khadira-Gr/hya I, 3, 27-31. 
 
 15. Comp. <S"ahkhayana-Gnhya I, 12, 5 note (vol. xxix, p. 33). 
 The water-carrier is the person mentioned chap, i, 13. 
 
II PRAPATT/AKA, 3 KAiVDIKA, 8. 47 
 
 with this verse (which the bridegroom murmurs), 
 ' May (the Vi^ve devas) anoint (or, unite) ' (1. 1. 9). 
 
 16. After she has been (thus) besprinkled, he 
 puts up her joined hands with his left hand, seizes 
 with his right hand her right hand with the thumb, 
 her hand being turned with the palm upwards, and 
 murmurs these six verses referring to the seizing of 
 (a girl's) hand, ' I seize thy hand ' (MB. I, 2, 10-15). 
 
 1 7. When (these verses) are finished, they carry 
 her away — 
 
 Kaa^dika 3. 
 
 1. To a convenient house of a Brahma7/a, which 
 is situated in a north-easterly direction. 
 
 2. There wood has been put on the (nuptial) fire. 
 
 3. To the west of the fire a red bull's hide has 
 been spread out, with the neck to the east and with 
 the hair outside. 
 
 '4. On that they make the woman, who has to 
 keep silence, sit down. 
 
 5. And (there) she remains sitting until the stars 
 appear. 
 
 6. When (somebody) has said that a star has 
 appeared, (the husband) sacrifices six oblations of 
 A^ya with the (six verses) commencing with (the 
 verse), ' In the junctions of the lines' (1. 1. I, 3, 1-6). 
 
 7. The remnants of each oblation he should pour 
 out over the bride's head. 
 
 8. After the sacrifice they arise, go out (of the 
 house), and he shows her the ' firm star ' (i. e. the 
 polar-star). 
 
 3, I seqq. Khadira-Gr/hya I, 4, i seqq. 
 
 3. This is the standing description of the bull's hide used at the 
 ^rauta or Gn'hya ceremonies; comp. ^"dhkhayana I, 16, i note. 
 
48 G/?7HYA-SUTRA OF GOBHILA. 
 
 9. (Repeating the formula) : ' Firm art thou. 
 May I, N. N., become firm in the house of N. N., 
 my husband ' — she should pronounce her husband's 
 and her own name. 
 
 10. And (he shows her besides the star) Arun- 
 dhati. 
 
 11. (She says) : ' I (N. N.) am held fast,' &c., as 
 above (Sutra 9). 
 
 12. He then addresses her with the verse, ' Firm 
 is the sky' (MB. I, 3, 7). 
 
 13. After she has been addressed (thus), she 
 respectfully calls her Guru by his Gotra name. 
 
 14. Thus she breaks her silence. 
 
 15. From that time through a period of three 
 nights they should both avoid eating saline or pun- 
 gent food, and should sleep together on the ground 
 without having conjugal intercourse. 
 
 16. Here, they say, an Argha reception (should 
 be offered to the young husband). 
 
 17. Some say (that this reception should be 
 offered) when (the bridegroom and his companions) 
 have arrived (at the house of the bride's father). 
 
 18. The first food which he eats, should be food 
 
 10. Ai'valayana-G/v'hya I, 7, 22. 
 
 11. The play on words (Arundhati — ruddha) is untranslatable. 
 
 13. ' Her Guru' means, according to the commentary, her hus- 
 band. The commentary quotes the well-known sentence: patir 
 eko guru// stri;/am. Perhaps we may also take the Guru for the 
 Brahmawa in whose house they stay. Comp. also chap. 4, 11. 
 
 14. Comp. above, Sutra 4. 
 
 16, 17. Khadira-Gr/hya I, 4, 7. 8. Comp. ^'ahkhayana-Grzliya I, 
 12, 10 note. The Gobhila commentary states that this Argha 
 reception should be offered by the bride's father. On the different 
 opinions of the -S'ahkhayana commentaries see the note quoted. 
 
 18. Khadira-G;7'hya I, 4, 10. 
 
II PRAPATfl-AKA, 4 KAiVDIKA, 3. 49 
 
 fit for sacrifice, over which he has murmured (the 
 verses quoted in Sutra 21). 
 
 19. Or he should prepare on the following day a 
 mess of cooked food, of which they eat together. 
 
 20. The deities to whom it belongs, are, Agni, 
 Pra^apati, the Vii-ve devas, and Anumati. 
 
 21. Having taken that food out (of the vessel in 
 which it is), and having spread it out, he should 
 touch one part of it with his hand, with (the verses), 
 'With the tie offood, with the jewel' (MB. I, 3,8-10). 
 
 22. After he has eaten, and has given the rest to 
 the wife, (they may do) what they like. 
 
 23. A cow is the sacrificial fee. 
 
 KAiVDIKA 4, 
 
 1. When she mounts the chariot, let him murmur 
 the verse, 'Adorned with K'wisuka, flowers, of Sa.\- 
 mali wood' (MB. I, 3, 11). 
 
 2. On the way he should address crossways, 
 rivers and unevennesses (of the soil), big trees, and 
 burial grounds, with (the verse), ' May no waylayers 
 meet us' (ibid. 12). 
 
 3. If the axle breaks, or something that is bound 
 gets loose, or if the chariot is overturned, or if some 
 other accident happens, they should put wood on 
 the fire which they carry with themselves, should 
 
 22. Khadira-Gn'hya I, 4, 11. 14, 
 
 23. Khadira-Gn'hya I, 4, 6. 
 
 4. The way of the bridegroom with the bride to their 
 new home, and their arrival. 
 
 2. Perhaps a part of this Sutra is based on a half 61oka, the two 
 parts of which have been transposed in the prose version, maha- 
 vrikshan svaasdnam X-a nadi^ ka. vishamawi /ca,. 
 
 3. Comp. Paraskara I, 10. 
 
 [30] E 
 
50 Gi2/HYA-SUTRA OF GOBHILA. 
 
 make oblations (of A^a) with the Vyahrz'tis, should 
 procure a new piece {instead of that which has been 
 damaged), and should besmear it with the remnants 
 of the A^ya (that has been offered), with (the verse), 
 ' He who without binding' (Sama-veda I, 244). 
 
 4. Having sung the Vamadevya, he should mount 
 (again). 
 
 5. When they have arrived, the Vamadevya (is 
 sung). 
 
 6. When (the bride) has reached the house, Brah- 
 ma;^a women of good character, whose husbands 
 and sons are living, make her descend (from the 
 chariot), and make her sit down on a bull's hide 
 with (the verse which the husband recites), ' Here, 
 ye cows, bring forth calves' (MB. I, 3, 13). 
 
 7. They should place a boy in her lap. 
 
 8. Into the joined hands of that (boy) they should 
 throw lotus-roots (?), 
 
 9. Or fruits. 
 
 10. After she has made that boy rise, she sacri- 
 fices the eight ' firm ' A^ya oblations with (the for- 
 mula), * Here is steadiness ' (MB. I, 3, 14). 
 
 11. When she has finished, she puts a piece of 
 wood (on the fire) and respectfully salutes the Gurus, 
 accorcling to seniority, with their Gotra names. Then 
 they may do what they like. 
 
 8, The explanation of jakalo/a as jaluka is doubtful. Prof. 
 Weber believes that we ought to read jakalosh/an (lumps of 
 dung); see Indische Studien, V, 371. 
 
 10. 'Firm' oblations seem to mean oblations by which the wife 
 obtains a firm abode in her husband's house. Comp. Indische 
 Studien, V, 376. 
 
II PRAPArHAKA, 5 KAiVZ)IKA, 9. 5 I 
 
 KAiVZiIKA 5. 
 
 1. Now (follow) the ceremonies of the fourth day. 
 
 2. Having put wood on the fire, he four times 
 sacrifices expiatory A^ya oblations with (the formula), 
 ' Agni ! Thou art expiation' (MB. I, 4, i) — 
 
 3. (And with the same formula), putting instead of 
 Agni, Vayu, A'andra, and Surya ; 
 
 4. A fifth oblation (with the names of the four 
 gods) together, changing (in the Mantra the singu- 
 lar) into the plural. 
 
 5. The remnants of each oblation he should pour 
 into a water-pot. 
 
 6. With that (A^ya) they besmear her body, in- 
 cluding her hair and nails, remove (that water and 
 A^ya by rubbing her), and wash her. 
 
 7. After three nights have passed, they should 
 cohabit, according to some (teachers). 
 
 8. When she has had her monthly illness and the 
 blood has ceased to flow, that is the time for co- 
 habitinof. 
 
 9. With his right hand he should touch her secret 
 parts with the verse, ' May Vish;ai make thy womb 
 
 5, I. The ^aturthikarman. 
 
 2, 3. Comp. vS'afikhayana-Gnliya I, 18, 3; Khadira-Gn'hya I, 
 4, 12. 
 
 4. I.e. instead of prayaj/^itte (expiation) he uses the plural 
 prayaj^'ittaya/i ; and he says, 'you are the expiations of the 
 gods,' &c. 
 
 6. Khadira-Gr/hya I, 4, 13. Hrasayitva literally means, 'having 
 shortened her.' She is 'shortened' by the removing of the substance 
 with which they have besmeared her (hrasayitva udvartanadina tad 
 abhya%anam apaniya, says the commentary). Comj). on the tech- 
 nical meaning of hrasana the G/v'hya-sawgraha II, 38, 8-10; 
 Khadira-Gr/hya 1,4, 15. 16. 
 
 E 2 
 
52 Gi27HYA-SUTRA OF GOBHILA. 
 
 ready' (MB. I, 4, 6), and with that, ' Give conception, 
 Sinivalt ' (1. 1. 7). 
 
 10. When those two verses are finished, they 
 cohabit. 
 
 KAiNTDIKA 6. 
 
 1. The beginning of the third month of pregnancy 
 is the time for the Pu;;2savana (i. e. the ceremony to 
 secure the birth of a son). 
 
 2. In the morning, after she has been washed, 
 sitting on northward-pointed Darbha grass, (all over 
 her body) including her head, she sits down to the 
 west of the fire on northward-pointed Darbha grass, 
 facing the east. 
 
 3. Her husband, standing behind her, should grasp 
 down with his right hand over her right shoulder, 
 and should touch the uncovered place of her navel 
 with the verse, ' The two men, Mitra and Varu;?a ' 
 (MB. I, 4, 8). 
 
 4. Then they may do what they like. 
 
 5. Then afterwards (the following ceremony should 
 be performed). 
 
 6. In a north-easterly direction, having bought 
 for three times seven barley corns or beans a Nyag- 
 rodha shoot which has fruits on both sides, which 
 is not dry and not touched by worms, he should 
 set that up. 
 
 7. (He buys it with the Mantras) : 
 
 6, 1 seq. The Pu7;/savana. Khadira-Gn'hya II, 2, 17 seq. On 
 adisade^e the commentary says, adisade^e adisamipaprade^-e 
 prathame tr/tiyabhage, ity etat. adimade^a iti pa//^e vyakta evartha/^. 
 To me it seems probable that adimade je is the true reading. 
 
 7. The first Mantra consists of seven sections; with each of 
 
II rRApArFAKA, 6 ka;\^z)ika, ii. 53 
 
 * If thou belongest to Soma, I buy thee for the 
 king Soma. 
 
 ' If thou belongest to Varu;^a, I buy thee for the 
 kinof Varu?^a. 
 
 ' If thou belongest to the Vasus, I buy thee for 
 the Vasus. 
 
 ' If thou belongest to the Rudras, I buy thee for 
 the Rudras. 
 
 A 
 
 ' If thou belongest to the Adityas, I buy thee for 
 the Adityas. 
 
 ' If thou belongest to the Maruts, I buy thee for 
 the Maruts. 
 
 ' If thou belongest to the Vii-ve devas, I buy thee 
 for the Vi^ve devas.' 
 
 8. He should set it up with (the Mantra), 'Ye 
 herbs, being well-minded, bestow strength on this 
 (shoot) ; for it will do its work.' Then he should 
 put grass around it, should take it, and place it in 
 the open air. 
 
 9. Having washed a nether mill-stone, a student 
 or a (wife) addicted (to her husband), a person who is 
 a Brahma;^a by birth (only and not by learning), or 
 a girl, pounds (that Nyagrodha shoot) without mov- 
 ing backward (the stone with which she pounds it). 
 
 10. In the morning, after she has been washed, 
 sitting on northward-pointed Darbha grass, (all over 
 her body), including her head, she lies down to the 
 west of the fire on northward-pointed Darbha grass, 
 with her head to the east. 
 
 11. Her husband, standing behind her, should 
 seize (the pounded Nyagrodha shoot) with the 
 
 these sections he should, according to the commentary, give three 
 barley corns or beans to the owner of the Nyagrodha tree, or put 
 them down at the root of the tree. 
 
54 GZJ/HYA-SUTRA OF CxOBHILA. 
 
 thumb and the fourth finger of his right hand, and 
 should insert it into her right nostril with the verse, 
 'A man is Agni, a man is Indra' (MB. I, 4, 9). 
 12. Then they should do what they like. 
 
 Kaa^dika 7. 
 
 1. Now (follows) the Simantakara;^a (or parting 
 of the hair), In her first pregnancy, — 
 
 2. In the fourth, or sixth, or eighth month (of her 
 pregnancy). 
 
 3. In the morning, after she has been washed, 
 sitting on northward-pointed Darbha grass, (all over 
 her body), including her head, she sits down to the 
 west of the fire on northward-pointed Darbha grass, 
 facing the east. 
 
 4. Her husband, standing behind her, ties (to her 
 neck) an Udumbara branch with an even number of 
 unripe fruits on it, with (the verse), ' Rich In sap is 
 this tree '(MB. I, 5, i). 
 
 5. He then parts her hair upwards (I. e. beginning 
 from the front), the first time with Darbha blades, 
 with (the word), ' Bhu/i V the second time with (the 
 word), 'Bhuva//!' the third time with (the word), 
 'Sva//!'— 
 
 6. Then with (a splint of) Viratara (wood) with 
 this verse, ' With which Adltl's ' (ibid. 2) ; 
 
 7, iseq. The Simantakara;/a or Simantonnayana. Khadira- 
 Gn'hya II, 2, 24 seq. 
 
 3. This Sutra is identical with chap. 6, 2. 
 
 4. ^ala/ugrath|nam should be emended, in my opinion, so as 
 to read j-ala/ugrapsam. Comp. Paraskara I, 15, 4: yugmena 
 sa/alugrapsenaudumbare«a. Aj-valayana I, 14, 4: yugmena .ra la /u- 
 glapsena. Hirawyakenn II, i : salatugrapsam upasa7;zg;-/hya. 
 
II pRArArHAKA, 7 kaatdika, i8. 55 
 
 7. Then with a full spindle, with this verse, ' I 
 invoke Raka ' (ibid. 3. 4) ; 
 
 8. And with a porcupine's quill that has three 
 white spots, with (the verse), ' Which are thy bless- 
 ings, O Raka ' (ibid. 5). 
 
 9. (There should be prepared) a mess of boiled 
 rice with sesamum seeds, covered with ghee ; at 
 that he should make her look. 
 
 10. Let him say to her, 'What dost thou see ?' 
 and make her answer, ' Offspring ! ' 
 
 1 1. That (food) she should eat herself. 
 
 12. Brahma/^a women should sit by her side, 
 pronouncing auspicious words (such as), 'A mother 
 of valiant sons ! A mother of living sons ! A living 
 husband's wife ! ' 
 
 1 3. Now (follows) the sacrifice for the woman in 
 labour. 
 
 14. When the child is appearing, he strews 
 (Darbha grass) round the fire and sacrifices two 
 A^ya oblations with this verse, ' She who athwart ' 
 (MB. I, 5, 6), and with (the verse), ' Vipai-/(it has 
 taken away' (ibid. 7). 
 
 1 5. ' A male he will be born, N. N. by name ' — (in 
 this passage of the last verse) he pronounces a name. 
 
 16. What that (name is), is kept secret. 
 
 17. When they announce to him that a son has 
 been born, he should say, ' Delay still cutting off the 
 navel-string and giving him the breast.' 
 
 18. Let him have rice and barley-grains pounded 
 in the same way as the (Nyagrodha) shoot. 
 
 13 seq. The soshyantihoma. Khadira-Gr/hya II, 2, 28 seq. 
 17 seq. Ceremonies for the new-born child (Gatakarman). 
 Khadira-Gn'hya II, 2, 32 seq. 
 18. See above, chap. 6, 9. 
 
56 G227HYA-S^TRA OF GOBHILA. 
 
 19. Seizing (that pounded substance) with the 
 thumb and the fourth finger of his right hand, he 
 smears it on the tongue of the boy, with the formula, 
 'This order' (MB. I, 5, 8). 
 
 20. In the same way the production of intelhgence 
 (is performed). He should give to eat (to the child) 
 clarified butter. 
 
 21. Or he takes it with gold (i.e. with a golden 
 spoon) and sacrifices it on the face of the boy with 
 this verse, ' May Mitra and Varuua. bestow intelli- 
 gence on thee' (MB. I, 5, 9), and with (the verse), 
 ' The lord of the seat, the wonderful' (Sama-veda I, 
 171). 
 
 22. Let him say, 'Cut off the navel-string,' and, 
 ' Give the breast (to the child).' 
 
 23. From that time let him not touch (his Vvife) 
 until ten nights have passed. 
 
 Ka/ntjdika 8. 
 
 1. On the third (Tithi) of the third bright fort- 
 night after his birth, in the morning the father has 
 the child washed, including his head, and after sun- 
 set, when the evening-red has disappeared, he wor- 
 ships (the moon), holding up his joined hands. 
 
 2. Then the mother, having dressed the son in a 
 clean garment, hands him, from south to north, with 
 his face turned to the north, to the father. 
 
 19. Comp. above, chap. 6, 11. 
 
 23. The impurity (a^au/^a) of the mother lasts through ten days 
 after her confinement ; comp. the note on -Sahkhayana-Gr/hya I, 
 25, I (vol. xxix, p. 51). 
 
 8, I seq. Khadira-Grz'hya II, 3, i seq. 
 
II PRAPArJ/AKA, 8 KAiVDIKA, lO. 57 
 
 3. She then passes behind his back and stations 
 herself to the north (of her husband). 
 
 4. He then murmurs (the three verses), * Thy 
 heart, O thou whose hair is well parted' (MB. T, 5, 
 10-12), and after he has, with the words (standing 
 at the end of verse 1 2), ' That this son may not 
 come to harm (and thus be torn) from his mother ' — 
 
 5. Handed him, from south to north, to his 
 mother, they may do what they like. 
 
 6. Then in the following bright fortnights (at the 
 time) stated above (Sutra i), the father, filling his 
 joined hands with water and turning his face towards 
 the moon, worships it — 
 
 7. Letting (the water) flow (out of his joined hands) 
 once with the Ya^us, 'What in the moon' (MB. I, 
 5, 13), and twice silently. Then they may do what 
 they like. 
 
 8. When ten nights have elapsed after (the child's) 
 birth, or a hundred nights, or one year, the Nama- 
 dheyakara;^a (or giving a name to the child, is per- 
 formed). 
 
 9. He who is going to perform (that ceremony — 
 the father or a representative of the father), sits 
 down to the west of the fire on northward-pointed 
 Darbha grass, facing the east. 
 
 10. Then the mother, having dressed the son in 
 a clean garment, hands him, from south to north, 
 
 6. I am not sure about the meaning of prathamoddish/a eva. 
 I have translated according to the commentary, which has the 
 following note : prathamoddish/a eva prathamawz ya/z kala uddish/aA 
 kathita/z tasminn eva kale tmiyayam ity etat. — The commentary 
 then mentions a reading prathamodita eva, in which udita may 
 either be derived from vad or from ud-i. 
 
 8 seq. TheNamakarawa. Khadira-G/Vhya H, 3. 6 seq. 
 
 lOj II. Comp. above, Sutras 2. 3. 
 
58 Gi?7HYA-S^TRA OF GOBHILA. 
 
 with his face turned to the north, to the performer 
 (of the ceremony). 
 
 1 1. She then passes behind his back and sits down 
 to the north (of him), on northward-pointed Darbha 
 grass. 
 
 12. He then sacrifices to Pra^apati, to the Tithi 
 (of the child's birth), to the Nakshatra (of the child's 
 birth), and to the (presiding) deity (of that Tithi 
 and of that Nakshatra). 
 
 13. He then murmurs the Mantra, 'Who art 
 thou? What person art thou?' (MB. I, 5, 14. 15), 
 touching the sense-organs at (the boy's) head. 
 
 14. In (the passage of the Mantra), 'Enter upon 
 the month, that belongs to Ahaspati (i. e. the lord 
 of days), N. N. ! ' and at the end of the Mantra he 
 should give him a name beginning with a sonant, 
 with a semivowel in it, with a long vowel or the 
 Visarga at the end, (and formed with) a Krit (sufhx). 
 
 15. It should not contain a Taddhita (suffix). 
 
 16. (He should give a name with) an odd (num- 
 ber of syllables), ending in -da, to girls. 
 
 I 7. And after he has told the name to the mother 
 first, they may do what they like. 
 
 18. A cow constitutes the sacrificial fee. 
 
 19. Every month (after the birth) of the boy, (or) 
 
 12. 6'ankhayana-Grz'hya I, 25, 5. In the same Gr/hya the enu- 
 meration of the Nakshatras with their presiding deities is given, 
 I, 26. 
 
 • 14. .Sahkhayana-Gr/hya I, 24, 4 ; Ai-valayana 1, 15, 4 ; Paraskara 
 I, 17, 2. In the text read dirghabhinish/ananta/;/ instead of 
 dirghabhinishZ/^ananta?;/. 
 
 19. Monthly sacrifice in commemoration of the child's 
 birth. Possibly we should translate : Every month (after the birth) 
 of the boy, through one year (comp. iS'ahkhayana I, 25, 10. 11), or 
 on the Parvan days, &c. 
 
11 PRAPArFAKA, 8 KAA^Z)IKA, 25. 59 
 
 after one year, or on the Parvan days of the year 
 (i. e. on the last Tithi of each of the three seasons) 
 he should sacrifice to Agni and Indra, to Heaven 
 and Earth, and to the Vi^ve devas. 
 
 20. Having sacrificed to the deity (of the Tithi 
 and of the Nakshatra respectively), he should sacri- 
 fice to the Tithi and to the Nakshatra. 
 
 21. When (the father) returns from a journey, or 
 when (the son) begins to know, ' This is my father,' 
 or when (the son) has been initiated, (the father) 
 should grasp with his two hands his son round the 
 head, and should murmur, ' From limb by limb thou 
 art produced' (MB. I, 5. 16-18). 
 
 22. With (the formula), 'With the cattle's h'lm- 
 kara I kiss thee' (1. 1. 19) he should kiss him. Then 
 he may do what he likes. 
 
 23. In the same way (he should do) to his 
 younger sons — 
 
 24. According to their age or in the order in 
 which he meets them. 
 
 25. Girls he should silently kiss on their head; 
 he should silently kiss them on their head. 
 
 20, 6'ahkhayana-G;7'hya I, 25, 6. 
 
 21 seq. The father's returning from a journey. Khadira- 
 Grz'hya II, 3, 13 seq. As to up eta, comp. ^ankhayana-Grz'hya II, i, 
 I note. The position of the words in Sutra 21 is irregular, so as 
 to raise the suspicion that the words yada va . . . upetasya va 
 ('or when the son begins to know . . . has been initiated') are an 
 insertion into the text of Gobhila, made by a later compiler, or into 
 a more ancient text, made by Gobhila himself. Gomp. Paraskara 
 I, 18. 
 
 25. As to the repetition of the last words of this Sutra, see the 
 notes on I, 4, 31; II, 10, 50; III, 6, 15. 
 
60 Gi?/HYA-stjTRA OF GOBHILA. 
 
 KAiViJlKA 9. 
 
 1. Now follows the tonsure of the child's head, in 
 the third year. 
 
 2. To the east of the house on a surface be- 
 smeared (with cow-dung) wood has been put on 
 the fire. 
 
 3. There the following things have been placed : 
 
 4. To the south (of the fire) twenty-one Darbha 
 blades, a brass vessel with hot water, a razor of 
 Udumbara wood or a mirror, and a barber with a 
 razor in his hand ; 
 
 5. To the north, bull's dung and a mess of boiled 
 rice with sesamum seeds which may be more or less 
 cooked. 
 
 6. Let them fill vessels separately with rice and 
 barley, with sesamum seeds and beans, and let them 
 place (those vessels) to the east (of the fire). 
 
 7. The boiled rice with sesamum seeds (Statra 5) 
 and all seeds (mentioned in Sutra 6) are given to 
 the barber. 
 
 8. Then the mother, having dressed the son in a 
 clean garment, sits down to the west of the fire on 
 northward-pointed Darbha grass, facing the east. 
 
 9. I. The ^.ufl'akara;;a. Khadira-Gn'hya II, 3, 16 seq. On the 
 literal meaning of A'uc/akarawa, see 6'ahkhayana I, 28, i note. 
 
 2. Comp. above, II, i, 13. 
 
 5. Comp. above, chap. 7, 9 ; Gr/hya-sawzgraha II, 39. 
 
 6. I believe that four vessels were filled, one with rice, one with 
 barley, one with sesamum seeds, and one with beans. The Dvandva 
 compounds vrihiyavais and tilamashais cannot justify the con- 
 clusion that one vessel was filled with rice and barley mixed, and 
 another with sesamum seeds and beans, for the plural patra;^i 
 shows that there were more than two vessels. Ajvalayana I, 17, 2, 
 says, vrihiyavamashatilana;« prz'thak pur;/ajarava«i. 
 
II PRAPAr/TAKA, 9 KAiVDIKA, 1 6. 6 I 
 
 9. To the west (of her), facing the east, the per- 
 son stations himself who is going to perform that 
 (ceremony). 
 
 10. He then murmurs, fixing his thoughts on 
 Savitr/, looking at the barber, (the Mantra), ' Hither 
 has come Savitri with his razor' (MB. I, 6, i). 
 
 11. And fixing his thoughts on Vayu, looking at 
 the brass vessel with warm water, (he murmurs the 
 Mantra), ' With warm water, O Vayu, come hither ' 
 (ibid. 2). 
 
 12. Drawing water (out of that vessel) with his 
 right hand he moistens the patch of hair on the 
 right side (of the boy's head) with (the Mantra), 
 ' May the waters moisten thee for life ' (ibid. 3). 
 
 13. With (the Mantra), ' Vish;m's tusk art thou' 
 (ibid. 4) he looks at the razor of Udumbara wood 
 or at the mirror. 
 
 14. With (the Mantra), ' Herb ! Protect him ! ' 
 (ibid. 5) he puts seven Darbha blades, with their 
 points turned towards (the boy's) head, into the patch 
 of hair on the right side of his head. 
 
 15. Pressing them down with his left hand, and 
 seizing with his right hand the razor of Udumbara 
 wood or the mirror, he touches with it (the Darbha 
 blades), with the (Mantra), ' Axe ! Do no harm to 
 him ! ' (ibid. 6). 
 
 16. With (the Mantra), 'With which Pushan has 
 shaven Br/haspati's head' (ibid. 7), he moves forward 
 (that razor or the mirror) three times towards the 
 east without cutting (the hair) ; once with the 
 Ya^is, twice silently. 
 
 II. I have translated the Mantra according to the reading of 
 Ajvalayana (Gr/hya I, 17, 6) and Paraskara (II, i, 6): ushwena 
 Vaya udakenehi. Gobhila has udakenaidhi. 
 
62 G2?/-HYA-S^TRA OF GOBHILA. 
 
 17. Then (the barber) with the razor of metal 
 cuts the hair and throws (the cut off hair ends) on 
 the bull's dung. 
 
 18. In the same way (after the same rites have 
 been performed), he cuts the patch of hair on the 
 back-side ; 
 
 19. And that on the left side. 
 
 20. He should repeat (when going to cut the 
 hair on the back-side, and then again on the left 
 side, the rites stated above), beginning from the 
 moistening of the hair (Sutra 1 2). 
 
 21. Grasping with his two hands (the boy) round 
 his head he should murmur (the verse), ' The three- 
 fold age of C'amadagni ' (MB. I, 6, 8). 
 
 22. In the same way (the rites are performed) for 
 a girl, 
 
 23. (But) silently. 
 
 24. The sacrifice, however, (is performed) with 
 the Mantra. 
 
 25. Walking away from the fire in a northerly 
 direction they have the arrangement of (the boy's) 
 hair made according to the custom of his Gotra and 
 of his family. 
 
 26. They throw the hair on the bull's dung (men- 
 tioned above), take it to the forest, and bury it. 
 
 27. Some throw them on a bunch (of grass or 
 the like). 
 
 20. Thus on the back-side seven Darbha blades are put into 
 the hair, and on the left side seven. This makes, together with the 
 seven blades put into the hair on the right side (Sutra 14), twenty- 
 one, the number stated in Sutra 4. 
 
 24. In the description of the A'ua'akarawa given in this chapter 
 no sacrifice is mentioned. See, however, I, 9, 28. 
 
 25. Gr/hya-sawgraha II, 40, 
 
II PRAPArZ/AKA, lO KAiVi)IKA, 7. 63 
 
 28. Then they may do what they Hke. 
 
 29. A cow constitutes the sacrificial fee. 
 
 KAiVZiIKA 10. 
 
 1. In the eighth year after the conception let him 
 initiate a Brahma;^a, 
 
 2. In the eleventh year after the conception a 
 Kshatriya, 
 
 3. In the twelfth year after the conception a 
 Vaii"ya. 
 
 4. Until the sixteenth year the time has not 
 passed for a Brahma/za, until the twenty-second 
 for a Kshatriya, until the twenty-fourth for a 
 Vaii"ya. 
 
 5. After that (time has passed), they become 
 patitasavitrika (i. e. they have lost their right of 
 being taught the Savitri). 
 
 6. Let them not initiate such men, nor teach them, 
 nor perform sacrifices for them, nor form matrimonial 
 alliances with them. 
 
 7. On the day on which the youth is going to 
 receive the initiation, on that day, early in the 
 morning, they give him to eat, and have his hair 
 arranged, and wash him, and deck him with orna- 
 ments, and put on him a (new) garment which has 
 not yet been washed. 
 
 10, I seq. The initiation of the student. Khadira-G/v'hya 
 II, 4, I seq. 
 
 1-4. On the number of years given for the Upanayana of 
 persons of the three castes, see the note on »Sahkhayana-G/'/hya 
 II, I. I. 
 
 5, 6. See the note on -Sahkhayana-Gr/hya II, i, 9. 
 
A 
 
 64 G;27HYA-SUTRA of GOBHILA. 
 
 8. Their garments are made of linen, of hempen 
 cloth, of cotton, or of wool (according to the caste to 
 which the student belongs). 
 
 9. The skins (which they wear), are an antelope- 
 skin, or the skin of a spotted deer, or a goat's 
 skin. 
 
 10. Their girdles are made of Mu;l^a grass, of 
 Kai'a grass, of Tambala. 
 
 11. Their staffs are of Par;^a wood, of Bilva 
 wood, of A^vattha wood. 
 
 12. The garment of a Brahma;^a is made of linen, 
 or of hempen cloth, that of a Kshatriya, of cotton, 
 that of a Vaii'ya, of wool. 
 
 13. Thereby also the other articles have been 
 explained. 
 
 14. Or if (the proper articles- prescribed) cannot 
 be got, all (of them may be used) by (persons of) 
 all castes. 
 
 15. To the east of the house on a surface 
 besmeared (with cow-dung) wood has been put on 
 the fire. 
 
 16. Having sacrificed with (the Mantras which 
 the student recites) ' Agni ! Lord of the vow' (MB, 
 I, 6, 9-13), the teacher stations himself to the west 
 
 8. There are four kinds of garments indicated, though only per- 
 sons of three castes are concerned. The explanation of this apparent 
 incongruence follows from Sutra 12. 
 
 10. Tambala is stated to be a synonym for ssniz. (hemp). 
 
 13. As the garments indicated in Sutra 8 belong, in the order in 
 which they are stated, to persons of the three castes respectively, 
 thus also of the skins (Sutra 9), of the girdles (Sutra 10), and of 
 the staffs (Sutra 11); the first is that belonging to a Brahma^a, the 
 second, to a Kshatriya, and the third, to a Vai^ya. 
 
 15. Comp. above, chap. 9, 2. 
 
II rRAPAr/fAKA, lO KAA^DIKA, 26. 65 
 
 of the fire, on northward-pointed Darbha grass, 
 facing the east. 
 
 17. Between the fire and the teacher the student 
 (stands), raising his joined hands, turning his face 
 towards the teacher, on northward-pointed Darbha 
 grass. 
 
 18. Standing on his south side a Brahma;2a versed 
 in the Mantras fills (the student's) joined hands with 
 water, 
 
 19. And afterwards (those) of the teacher. 
 
 20. Looking (at the student the teacher) mur- 
 murs (the verse), ' With him who comes to us, we 
 have come together' (MB. I, 6, 14). 
 
 21. He causes (the student) to say, ' I have come 
 hither to studentship' (ibid. 16). 
 
 22. In (the words), 'What is thy name' (ibid. 17), 
 he asks after his name. 
 
 23. The teacher chooses for him a name which he 
 is to use at respectful salutations, 
 
 24. (A name) derived from (the name of) a deity 
 or a Nakshatra, 
 
 25. Or also of his Gotra, according to some 
 (teachers). 
 
 26. Having let the water run out of his joined 
 
 22, 23. It is evident that the words tasya^arya/z belong to 
 Siitra 23, and not to Siitra 22, to which the traditional division 
 of the SiJtras assigns them. The corresponding section of the 
 Mantra-Brahmawa runs thus : ' What is thy name ?' — ' My name is 
 N.N.!' It is not clear whether the student, being questioned by the 
 teacher, had to indicate his ordinary name, and then to receive from 
 the teacher his ' abhivadaniya namadheya,' or whether he had to 
 pronounce, on the teacher's question, directly the abhivadaniya 
 name chosen for him by the teacher. The commentary and the 
 corresponding passage of the Khadira-G/7'hya (II, 4, 12) are in 
 favour of the second alternative. 
 
 [30] F 
 
66 G/2/HYA-SUTRA OF GOBHILA, 
 
 hands (over the student's hands), the teacher with 
 his right hand seizes (the student's) right hand 
 together with the thumb, with (the formula), ' By 
 the impulse of the god Savitr^', with the arms of the 
 two A^vins, with Pushan's hands I seize thy hand, 
 N.N. !' (ibid. 1 8). 
 
 27. He then makes him turn round from left to 
 right with (the formula), ' Move in the sun's course 
 after him, N. N. ! ' (ibid. 19). 
 
 28. Grasping down with his right hand over his 
 rioht shoulder he should touch his uncovered navel 
 
 o 
 
 with (the formula), ' Thou art the knot of all breath ' 
 (ibid. 20). 
 
 29. Raising himself (from the position implied in 
 Sutra 28, he should touch) the place near the navel 
 with (the formula), ' Ahura' (ibid. 21). 
 
 30. Raising himself (still more, he should touch) 
 the place of the heart with (the formula), ' Kr/^ana ' 
 (ibid. 22). 
 
 31. Having touched from behind with his right 
 hand (the student's) right shoulder with (the formula), 
 ' I give thee in charge to Pra^apati, N. N. ! ' 
 (ibid. 23) — 
 
 32. And with his left (hand) the left (shoulder) 
 with (the formula), ' I give thee in charge to the 
 god Savitr^, N.N.!' (ibid. 24)— 
 
 33. He then directs him (to observe the duties of 
 Brahma/('arya, by the formula), ' A student art thou, 
 N.N.!' (ibid. 25). 
 
 34. ' Put on fuel. Eat water. Do the service. 
 Do not sleep in the day-time' (ibid. 26). 
 
 35. Having gone in a northerly direction from 
 
 33) 34- Comp. ^'afikhayana-G/Vhya II, 4, 5 note. 
 
11 PRArAriYAKA, lO KAA^i)IKA, 47. 67 
 
 the fire, the teacher sits down to the east, on north- 
 ward-pointed Darbha grass, 
 
 36. The student to the west, bending his right 
 knee, turning his face towards the teacher, also on 
 northward-pointed Darbha grass. 
 
 37. (The teacher) then ties round (the student) 
 thrice from left to right the girdle made of Muiig-a. 
 grass and causes him to repeat (the verse), ' Pro- 
 tecting us from evil word ' (ibid. 27), and (the verse), 
 * The protectress of right ' (ibid. 28). 
 
 38. Then (the student) respectfully sits down 
 near (the teacher) with (the words), ' Recite, sir ! 
 May the reverend one recite the Savitrt to me.' 
 
 39. He then recites (the Savitri, ibid. 29) to him, 
 Pada by Pada, hemistich by hemistich, and the 
 whole verse, 
 
 40. And the Mahavyahmis one by one, with the 
 word Om at the end (ibid. 30). 
 
 41. And handing over to him the staff, which 
 should be made of (the wood of) a tree, he causes 
 him to repeat (the formula), ' O glorious one, make 
 me glorious ' (ibid. 31). 
 
 42. Then (the student) goes to beg food, 
 
 43. First of his mother, and of two other women 
 friends, or of as many as there are in the neighbour- 
 hood. 
 
 44. He announces the alms (received) to his 
 teacher. 
 
 45. The rest of the day he stands silently. 
 
 46. After sunset he puts a piece of wood on the 
 fire with (the Mantra), ' To Agni I have brought a 
 piece of wood' (ibid. 32), 
 
 47. Through a period of three nights he avoids 
 eating pungent or saline food. 
 
 F 2 
 
68 G/27HYA-SUTRA OF GOBHILA. 
 
 48. At the end of that (period) a mess of boiled 
 rice-grains (is offered) to Savitr/. 
 
 49. Then he may do what he hkes. 
 
 50. A cow constitutes the sacrificial fee. 
 
 End of the Second Prapa///aka. 
 
 49, 50. Dr. Knauer very pertinently calls attention to the fact 
 that these Sutras are not repeated, as is the rule with regard to the 
 concluding words of an Adhyaya or Prapa/z^aka. Comp. chap. 8, 
 25 note. 
 
Ill PRAPArFAKA, I KAiVniKA, 2. 69 
 
 PRAPAri/AKA III, KAiVDIKA 1. 
 
 1. Now (follows) the Godana ceremony (or cutting 
 of the beard), in the sixteenth year. 
 
 2. The cutting of the hair (and the beard) has 
 been explained by the (description of the) K\\d2i- 
 kara;^a (II, 9). 
 
 1,1. After the description of the regular Upanayana here follow, 
 in chaps, i and 2, statements regarding the special Vratas which 
 the Vedic student has to undergo, or rather which he may undergo, 
 in the time of his studentship. Comp. the corresponding state- 
 ments on the Vratas of the 7?;gvedins, -S'ahkhayana-G;7Tiya II, 1 1 
 and 12. By the followers of the Sama-veda the ceremony of the 
 Godana, or cutting of the beard (comp. .Sahkhayana I, 28, 19 ; 
 Paraskara II, i, 7 seq. ; Aj'valayana I, 18), was put into connec- 
 tion with their system of Vratas ; the undergoing of the Godana- 
 vrata enabled the student to study the Purvar/'ika of the Sama- 
 veda. In the commentary on Gobhila III, i, 28 we find the 
 following statements with regard to this Vrata as well as to the 
 other Vratas mentioned in Sutra 28 : ' The Upanayana- vrata has 
 been declared to refer to the study of the Savitri (comp. Bloomfield's 
 notes on Gnliya-sa^z/graha II, 42.43); the Godana-vrata, to the 
 study of the collections of verses sacred to the gods Agni, Indr^, 
 and Soma Pavamana (this is the Piarvar-('ika of the Sama-veda) ; the 
 Vratika-vrata, to the study of the Arawyaka, with the exclusion of 
 the -S'ukriya sections ; the Aditya-vrata, to the study of the .Sukriya 
 sections ; the Aupanishada-vrata, to the study of the Upanishad- 
 Brahma«a ; the Gryaish/;^asamika-vrata, to the study of the A^ya- 
 dohas.' The Vratas were connected with a repetition of the 
 Upanayana ceremony (Sutras 10 seq.) in the way stated in my 
 note on ^ahkhayana II, 12, i. — Khadira-Grzliya II, 5, i seq. 
 
 2. Comp. ^Sankhayana I, 28, 1,9, ' The Godanakarman is iden- 
 tical with the ATif/akarman.' Paraskara II, i, 7, 'At the Ke^anta 
 ceremony he says, " Hair and beard " (instead of " hair," as at the 
 ^u</akara«a).' 
 
70 Gi27HYA-SUTRA OF GOBHILA. 
 
 3. The student has his hair (and beard) cut 
 himself. 
 
 4. He has all the hair of his body shaven. 
 
 5. The sacrificial fee given by a Brahma;^a con- 
 sists of an ox and a cow, 
 
 6. That given by a Kshatriya, of a pair of 
 horses, 
 
 7. That given by a Vaij-ya, of a pair of sheep. 
 
 8. Or a cow (is given by persons) of all (castes). 
 
 9. A goat (is given) to the person who catches up 
 the hair. 
 
 10. The Upanayana (connected with the Godana- 
 vrata and the other Vratas) has been declared by 
 the Upanayana (treated of above, II, 10). 
 
 11. (The use of) a garment, however, which has 
 not yet been washed, is not required (here), 
 
 12. Nor the adornment. 
 
 13. (One should) not initiate one who does not 
 intend to keep the vow through one year. 
 
 14. Handing over to him (i.e. to the student) a 
 staff, which should be made of (the wood of) a tree, 
 he directs him (to observe the duties connected with 
 his vow, in the following words) : 
 
 15. ' Obey thy teacher, except in sinful conduct. 
 
 16. ' Avoid anger and falsehood, 
 
 1 7. ' Sexual intercourse, 
 
 18. ' Sleeping on high (bedsteads), 
 
 19. ' Performances of singing, dancing, &c., the 
 use of perfumes and of collyrium, 
 
 3. At the A'u^^akarawa the child sits in the mother's lap and 
 others perform the rites for him. 
 
 10. See the note on Sutra i. 
 
 11. Comp. above, II, 10, 7. 
 
Ill PRAPArHAKA, I KAA'DIKA, 33. 7 1 
 
 20. ' Bathing, 
 
 21. 'Combing the head, cleansing the teeth, 
 washing the feet, 
 
 22. 'Shaving, 
 
 23. ' Eating honey and flesh, 
 
 24. ' Mounting a chariot yoked with cattle, 
 
 25. 'Wearing shoes in the village, 
 
 26. ' Svayam-indriya-mo/C'anam.' 
 
 27. Wearing the girdle, going the rounds for alms, 
 carrying a staff, putting fuel (on the fire), touching 
 water, reverentially saluting (the teacher) in the 
 morning : these are his standing duties. 
 
 28. The Godana-vrata, the Vratika-vrata, the 
 Aditya-vrata, the Aupanishada-vrata, the 6^yaish- 
 //^asamika-vrata (last) one year (each). 
 
 29. Touching water in the evening and in the 
 morning (is prescribed) for these (Vratas). 
 
 30. The Aditya-vrata, however, some do not 
 undergo. 
 
 31. They who undergo it, wear one garment. 
 
 32. They allow nothing to be between (them- 
 selves and) the sun, except trees and (the roofs of) 
 houses. 
 
 T,^. They do not descend into water deeper than 
 knee-deep, except on the injunction of their teacher. 
 
 28. The meaning of these expressions has been explained in the 
 note on Sutra i. 
 
 30. According to the commentary some study the 6'ukriyas as 
 a part of the Arawyaka ; these do not undergo the Aditya-vrata. 
 Others, for instance the Kauthumas, separate the ^Sukriyas from 
 the Ara«yaka and keep a special vow, the Aditya-vrata, by which 
 they are enabled to study those texts. 
 
72 GRIUYA-SinRA OF GOBHILA 
 
 KAiVDIKA 2. 
 
 1. For the Mahanamni verses (the Vrata Is to be 
 kept) twelve years, 
 
 2. (Or) nine, six, three (years). 
 
 3. These are the various possibihties. 
 
 4. Or also one year, according to some (teachers). 
 
 5. (In this case), however, the observances are 
 enhanced. 
 
 6. (Keeping the Vrata through one year is allowed 
 only) if (the student's) ancestors have learnt the 
 Mahanamni verses. 
 
 7. There is also a Brahma;^a of the Rauruki 
 (^akha, in which it is said) : 
 
 8. ' The mothers forsooth say to their sons, when 
 they suckle them : 
 
 9. ' " Become men, my little sons, who endeavour 
 to accomplish the .^'akvari-vrata ! " ' 
 
 10. During (the Vrata preparatory to the study of) 
 these (i. e. the Mahanamni verses), touching water 
 at the time of each Savana (is prescribed). 
 
 11. Let him not eat in the morning before he has 
 touched water. 
 
 12. In the evening, after he has touched water, 
 he should not eat, before he has put the piece of 
 wood on the fire. 
 
 2, I. Regarding the Mahanamni or 6'akvari verses and the 
 observances connected with their study, comp. 6ahkhayana II, 1 2 
 (see especially the note on II, 12, 13) and the sixth Adhyaya of 
 that text. Khadira-Gr/Iiya II, 5, 22 seq. 
 
 10. The rules as to 'touching water' have been given above, 
 I, 2, 5 seq. The three Savanas or Soma-pressings of which the 
 Soma sacrifice consists, are the prata/z-savana, the madhyandina- 
 savana, and the tr/tiya-savana, i. e. the morning Savana, the mid- 
 day Savana, and the third or evening Savana. 
 
 12. Comp. above, II, 10, 46; III, i, 27. 
 
Ill PRAPATi^AKA, 2 KAiVDIKA, 3 I. y T^ 
 
 13. He should wear dark clothes. 
 
 14. He should eat dark food. 
 
 15. Let him be devoted to his teacher. 
 
 16. Let him make way for nobody. 
 
 17. He should be addicted to austerities. 
 
 18. He should stand in day-time. 
 
 19. He should sit at night. 
 
 20. And when it is raining, he should not retire 
 to a covered place. 
 
 21. He should say to (the god) when he sends 
 rain, ' The ^'akvaris are water.' 
 
 22. When (the god) sends lightning, he should 
 say to him, ' Such forsooth is the nature of the 
 6akvaris.' 
 
 23. When (the god) thunders, he should say to 
 him, ' The great voice of the great (cow) ! ' 
 
 24. Let him not cross a river without touching 
 water. 
 
 25. Let him not ascend a ship. 
 
 26. If his life is in danger, however, he may 
 ascend (a ship), after having touched water. 
 
 27. In the same way (he should touch water) 
 having disembarked. 
 
 28. For in water the virtue of the Mahanamnis is 
 contained. 
 
 29. If he practises these duties, (the god) Par- 
 ^anya will send rain according to his wish. 
 
 30. The rules about dark (clothes), standing, 
 sitting, (making) way, and (dark) food may be con- 
 sidered as optional. 
 
 31. After he has kept his vow through one 
 third (of the prescribed time, the teacher) should 
 
 30. See Siitras 13. 18. 19. 16. 14. 
 
74 GRIHYA-sijTRA OF GOBHILA. 
 
 sing to him the (first) Stotriya verse (of the Maha- 
 namnis). 
 
 32. In- the same way the two other Stotriya 
 verses (after two-thirds of the time and at the end 
 of the whole time). 
 
 S3. Or all (the three verses) at the end of the 
 whole (time). 
 
 34. He should sing them to (the student) who has 
 fasted and shuts his eyes. 
 
 35. Having filled a brass vessel with water, 
 having thrown into it all sorts of herbs, and dipped 
 (the student's) hands into it, the teacher should veil 
 (the student's eyes) from left to right with a (new) 
 garment that has not yet been washed. 
 
 S6. Or he should sing (the Mahanamnis to him) 
 immediately after he has veiled (his eyes). 
 
 Sy. With veiled eyes, keeping silence, he should 
 abstain from food through a period of three nights, 
 or through one day and one night. 
 
 38. Or he should stand in the forest till sunset 
 (and spend the night in the village). 
 
 39. On the next morning he should put wood on 
 the fire in the forest, should sacrifice with the 
 Mahavyahmis, and should cause the student to 
 look at (the following objects, viz.) 
 
 A 
 
 40. Fire, A^ya, the sun, a Brahman, a bull, food, 
 water, curds, 
 
 41. With (the words), 'The sky have I beheld! 
 Light have I beheld ! ' 
 
 35. Comp. i^'ankhayana-Gn'hya VI, 3, 7. 
 
 36. I. e. the fasting prescribed in Sutras 34 and 37 may, if they 
 like, follow after the teaching of the sacred song, instead of pre- 
 ceding it. 
 
 37. 6'ankhayana-Gn'hya II, 12, 6 seq. 
 
Ill rRAPATHAKA, 2 KAiVDIKA, 49. 75 
 
 42. In that way all (the objects stated in Sutra 40) 
 three times. 
 
 43. After the ceremony for averting evil has been 
 performed, the student respectfully salutes the 
 teacher. 
 
 44. Thus he has to break the silence (enjoined 
 upon him). 
 
 45. A bull, a brass vessel, a garment, an optional 
 gift (of a cow) : this is the sacrificial fee. 
 
 46. The first time he may choose (either a bull 
 or a brass vessel). 
 
 47. Let him provide his teacher with clothes, 
 according to some (teachers). 
 
 48. A mess of cooked food, sacred to Indra, (is 
 prepared). Let him sacrifice of that (food) with 
 this verse, ' To the Rik, to the Saman we sacrifice ' 
 (Sama-veda I, 369), or (with the verse), ' The lord 
 of the seat, the wonderful' (ibid. I, 171), or with 
 both (verses). 
 
 49. This (he should do) at (all) the Anuprava- 
 /C'aniya ceremonies. 
 
 43. Comp. above, I, 9, 29 ; -S'ahkMyana VI, 3, 11 seq. 
 
 45, 46. The student is to give a fee to his teacher three times, 
 after he has been taught each of the three Stotriya verses (Sutras 
 31. 32). To these three occasions the four objects stated in 
 Sutra 45 correspond, so that the first time either the first or the 
 second of those objects, the bull or the brass vessel, may be 
 chosen ; the second time he gives a garment, the third time a vara 
 (or optional gift). Comp. the similar correspondence of four objects 
 and three cases to which these objects refer, II, 10, 8. 12. 
 
 48, This is the Anuprava/C'aniya ceremony (or ceremony to be 
 performed after the study of a Vedic text has been finished) 
 belonging to the Mahanamnis ; comp. Khadira-Gr/hya II, 5, 34 ; 
 Ajvalayana-Grzhya I, 22, 12 ; ,5"ahkhayana II, 8, i note. 
 
 49. Perhaps sarvatra (' everywhere ') belongs to Sutra 49, so that 
 we should have to translate : This (should be done) everywhere at 
 
76 G7J7HYA-SUTRA OF GOBHILA. 
 
 50. The Mantra has to be ahered everywhere (so 
 that he has to say), ' I have kept (the vow)/ ' I have 
 been able,' ' Thereby I have prospered,' ' I have 
 undergone.' 
 
 51. The fee to be given after the study of the 
 Parvans is, a goat for the Agni-Parvan, a ram for 
 the Indra-Parvan, a cow for the Pavamana-Parvan. 
 
 52. After (the student) has returned (from the 
 forest), he should entertain his teacher and his 
 retinue with food, 
 
 53. And his fellow-students who have come 
 together. 
 
 54. The way to sing the G^yesh/Z/asamans has 
 been explained by (the statements given with regard 
 to) the Mahanamni-(vrata). 
 
 55. Here the following standing duties are to be 
 observed : 
 
 56. He should not have intercourse with a ^Sudra 
 woman. 
 
 57. He should not eat bird's flesh. 
 
 58. He should avoid (constantly living on) the 
 same grain, and in the same place, and wearing one 
 garment. 
 
 59. He should perform the rite of * touching 
 water' with water drawn out (of a pond, &c.). 
 
 the Anuprava/i'aniya ceremonies, i. e. also at those Anuprava/taniya 
 ceremonies which are connected with the study of the other texts. 
 
 50. Instead of ' I will keep the vow,' he says, ' I have kept the 
 vow,' &c. ; II, 10, 16. 
 
 51. The Parvans are the three great sections, sacred to Agni, 
 Indra, and Soma Pavamana, into which the first Samavedar/{'ika is 
 divided. 
 
 55. According to the commentary he has to keep these obser- 
 vances through his whole life. 
 
 58. Or, wearing always the same garment ? 
 
Ill PRAPArfl'AKA, 3 KAND1K^, 3. yj 
 
 60. From (the time of) his being directed (to 
 observe the duties of his Vrata) he should not eat 
 from an earthen vessel, 
 
 61. Nor drink (from such a vessel), 
 
 62. (Or rather) from (the time of) his being taught 
 (the CyeshZ/^asamans, after the whole preparatory 
 time, or after one third of that time), according to 
 some (teachers). 
 
 KAiVDlKA 3. 
 
 1. On the full-moon day of PraushZ/^apada (or) 
 under (the Nakshatra) Hasta the Upakara72a (or 
 opening ceremony of the annual term of Veda-study, 
 is performed). 
 
 2. After (the teacher) has sacrificed with the 
 Vyahr/tis, he recites the Savitrt to the students as 
 at the Upanayana; 
 
 3. And (he chants) the Savitri with its Saman 
 melody, 
 
 60, Regarding the directions given to the student by the teacher, 
 see chap, i, 14. 
 
 62. See above, Sutras 31. 33. 
 
 3, I seq. The Upakara??a ceremony; Khadira-Gr/hya III, 2, 
 16 seq. Regarding the different terms for this ceremony, comp. 
 6'ahkhayana IV, 5, 2 ; Ai'valayana III, 5, 3 ; Paraskara II, 10, 2. 
 Hirawyakejin says : jravawapaksha oshadhishu^atasu hastenapaur- 
 wamasya;« vadhyayopakarma. — It seems impossible to me to adopt 
 an explanation of this Sutra, which gives to praushZ/^apadi 
 another meaning than that based on the constant use of these 
 feminines derived from the names of Nakshatras, i. e. the day of 
 the full moon which falls under such or such a Nakshatra. Has- 
 ten a, therefore, necessarily refers to another day besides the 
 Praush/z^apadt, on which the Upakarawa may be celebrated. 
 Perhaps we may conjecture, praush///apadi/« hastena vopa- 
 karawam. 
 
 2. Comp. above, II, 10, 39. 
 
78 G/2/HYA-SUTRA OF GOBHILA. 
 
 4. And (the Barhaspatya Saman, with the text), 
 ' Soma, the king, Varu;^a ' (Sama-veda I, 91). 
 
 5. After they have recited (the first verses) of 
 the /\"//andas book, from its beginning, they may do 
 what they hke. 
 
 6. They eat fried barley-grains with (the verse), 
 'That which is accompanied by grains and by a 
 karambha (i. e. curds with flour)' (Sama-veda I, 210). 
 
 7. They partake of curds with (the verse), * I 
 have praised Dadhikravan ' (Sama-veda I, 358). 
 
 8. After they have sipped water, (the teacher) 
 should cause them to repeat the first (?) verses, and 
 to sing the first (?) Samans, of the different sections (?). 
 
 9. On the day sacred to Savltri they wait. 
 
 10. And at (the beginning of) the northerly 
 
 5. The AV^andas book is the first SamavedarX'ika in which the 
 verses are arranged according to their metre. 
 
 6. It is not quite clear from the text, in what connection the rites 
 described in Sutras 6-8 stand wiih those treated of in the preceding 
 Sutras. The expression yathartham used in Sutra 5 (' yathar- 
 tham iti karma;/a/i parisamaptir ukyate,' Comm. ; comp. above, I, 
 3, 12 note) clearly indicates the close of the ceremony; on the 
 other hand the comparison of Paraskara II, 10, 15 scq., ^ankha- 
 yana IV, 5, 10 seq., A.yvalayana III, 5, 10, seems to show that the 
 acts stated in Sutras 6-8 form part of the ceremony described 
 before. 
 
 8. I do not try to translate this very obscure Sutra according to 
 the commentary, in which kha;/rt?'ika is explained as ' the number 
 (of pupils).' Perhaps the word is a misspelling for ka«^/ika or the 
 like, and means sections of the texts. Comp. Khadira-Gr/hya 
 III, 2, 23. The construction (a/intodaka/^ . . . karayet) is quite 
 irregular, 
 
 9. I.e. they do not continue their study. The day sacred to 
 Savitr/ is the day under the constellation of Hasta, mentioned in 
 Sutra I, for Savitr/ is the presiding deity over that Nakshatra 
 (comp. -Sahkhayana I, 26, 11). 
 
 10. Comp. the note on Sutra 16. 
 
Ill PRAPAT/TAKA, 3 KAiVDIKA, 1 6. 79 
 
 course of the sun (they wait) one night with one day 
 before and one day after it, 
 
 1 1. (Or they interrupt their study for) a period of 
 three nights before and afterwards, according to 
 some (teachers). 
 
 12. And both times water Ubations are offered to 
 the A/v'aryas. 
 
 13. Some perform the Upakara;^a on the full- 
 moon day of SrdiV3.U3. and wait (with studying) the 
 time (from that day) till the day sacred to Savitrz 
 (Sutra 9). 
 
 14. On the full-moon day of Taisha they leave off 
 (studying the Veda). 
 
 15. They should go out of the village in an 
 easterly or northerly direction, should go to water 
 which reaches higher than to their secret parts, 
 should touch water (in the way prescribed above, 
 I, 2), and should satiate the metres, the 7?/shis, and 
 teachers (by libations of water). 
 
 16. After this second Upakara;^a, until the (chief) 
 Upakara;^a (has been performed) again for the Vedic 
 texts, an interruption of the study (of the Veda takes 
 place), if clouds rise. 
 
 12. Regarding the Tarpa«a ceremony comp. -Safikhayana IV, 9, 
 I note. From the word ' and ' the commentator concludes that the 
 
 A. 
 
 hbations are offered not only to the AMryas, but also to the 7?/shis, 
 &c. (Sutra 15). 
 
 13. Comp. Gautama XVI, i ; Vasish//5a XIII, i ; Apastamba I, 
 9, I, &c. 
 
 A, 
 
 14. Apastamba I, 9, 2, &c. 
 
 15. This is a description of the Utsarga ceremony; comp. 
 ^Sahkhayana IV, 6, 6 ; Aj'valayana III, 5, 21-23 > Paraskara II, 12. 
 
 16. The most natural way of interpreting the text would be, in 
 my opinion, to assume that the ' second Upakara«a ' (pratyupaka- 
 ra«a) is identical with the Utsarga. The second Upakara^/a thus 
 would in the same time conclude the first term for studying the 
 
8o G/27HYA-stjTRA OF GOBHILA. 
 
 17. If lightning (is observed), or if it thunders, or 
 if it is drizzHng, (he shall not study) until the same 
 time next day. 
 
 i8. On the falling of a meteor, or after an earth- 
 quake, or an eclipse of the sun or of the moon (the 
 study is interrupted until the same time next day), 
 
 19. And if a whirlwind occurs, 
 
 20. Let them not study on the Ash/aka days, 
 and on the days of the new moon, 
 
 21. And on the days of the full moon — 
 
 22. In the three months Karttika, Phalguna, and 
 Asha^//a. 
 
 23. And (the study is interrupted) for one day and 
 
 one night, 
 
 24. If a fellow-pupil has died, 
 
 25. Or the sovereign of his country ; 
 
 26. Three days, if his teacher (has died) ; 
 
 27. One day and one night, if somebody (has 
 died) who has reverentially approached. 
 
 28. If sineinof, or the sound of a musical instru- 
 ment, or weeping is heard, or if it is storming, (the 
 
 Veda, and. open a second term. The distinction of two such 
 periods, which may be called two terms, is frequently met with in 
 other texts, for instance, in Vasish///a XIII, 5-7 (S. B. E. XIV, 63) ; 
 Manu IV, 98. According to the commentary, on the other hand, 
 the second Upakarawa is performed at the beginning of the northerly 
 course of the sun (comp. Sutras 10-12) ; it is stated that after that 
 ceremony the Uttara (i. e, the UttararXika ?) and the Rahasya texts 
 are studied. It deserves to be noticed that Manu {IV, 96) pre- 
 scribes the performing of the Utsarga either under the Nakshatra 
 Pushya (i. e. Tishya), or on the first day of the bright fortnight of 
 Magha, which is considered as coinciding, at least approximately, 
 with the beginning of the northerly course of the sun. 
 
 18. Comp. Manu IV, 105. 
 
 22. These are the days of the ancient Vedic /i-aturmasya 
 sacrifices. 
 
Ill PRAPAr^AKA, 3 KAA^DIKA, 36. 8 I 
 
 Study of the Veda is discontinued) as long as that 
 (reason of the interruption) lasts. 
 
 29, As regards other (cases in which the reading 
 of the Veda should be discontinued), the practice of 
 the .5'ish/as (should be followed). 
 
 50. In the case of a prodigy an expiation (has to 
 be performed) by the householder (or) by his wife. 
 
 31. If a spar of the roof or the middle (post of the 
 house) breaks, or if the water-barrel bursts, let him 
 
 A 
 
 sacrifice (A^ya oblations) with the Vyahmis. 
 
 32. If he has seen bad dreams, let him murmur this 
 verse, * To-day, O god Savltr^ ' (Sama-veda I, 141). 
 
 2,3- Now (follows) another (expiation). 
 
 34. If he has touched a piled-up (fire-altar) or a 
 sacrificial post, or if he has humming in his ears, or 
 if his eye palpitates, or if the sun rises or sets while 
 he is sleeping, or If his organs of sense have been 
 defiled by something bad, let him sacrifice two A^^a 
 oblations with the two verses, ' May my strength 
 return to me ' (Mantra-Brahma;m I, 6, 33. 34). 
 
 35. Or (let him sacrifice) two pieces of wood 
 anointed with A^ya. 
 
 36. Or let him murmur (those two verses) at 
 light offences. 
 
 29. The definition of a 6'ish/a, or instructed person, is given in 
 Baudhayana I, i, 6 (S. B. E. XIV, 143). 
 
 30-36. Different expiations ; comp. Khadira-G/'/hya 11, 5, 35-37. 
 
 34. ^itya means -^itya agni, the piled-up fire-altar, the con- 
 struction of which is treated of, for instance, in the .S'atapatha Brah- 
 ma«a VI-X. Prof. Weber has devoted to the rites connected with 
 the-^itya agni a very detailed paper, Indische Stu(lien,XIII, 21 yseq. 
 That ^'itya does not mean here anything different from ^'itya agni 
 is shown by the INIanava-Gr/hya I, 3 : yadi . . . akshi va spandet 
 karwo va krojed zgnim va Xityam arohet j-ma.ranaw va ga^X'^ed 
 yfipa;« vopaspmet, &c. 
 
 [30] G 
 
82 G7?/HYA-StjTRA OF GOBHILA. 
 
 KAiVZlIKA 4. 
 
 1. A student, after he has studied the Veda, 
 
 2. And has offered a present to his Guru (i. e. to 
 his) teacher, 
 
 3. Should, with the permission (of his parents), 
 take a wife, 
 
 4. One who does not belong to the same Gotra, 
 
 5. And who is not a Sapvida relation of his 
 mother. 
 
 6. The best, however, is a ' naked ' girl. 
 
 7. Now the bath {which is taken at the end of 
 studentship, will be described). 
 
 8. To the north or the east of the teacher's house 
 there is an enclosure. 
 
 9. There the teacher sits down, facing the north, 
 on eastward-pointed Darbha grass ; 
 
 4, 1 seq. The description given in this chapter of the Samavartana, 
 or of the ceremony performed at the end of studentship, is opened 
 with a few sentences referring to another section of the Gr/hya ritual, 
 namely, to marriage. It seems to me that these first Sutras of this 
 chapter once formed, in a text from which Gobhila has taken them, 
 the introducdon to an exposition of the wedding ceremonies, and 
 that Gobhila was induced to transfer them to the description of the 
 Samavartana, by their opening words, 'A student, after he has 
 studied the Veda, &c.' With Sutras 1-3, comp. Khadira-Gr/hya I, 
 
 3. I- 
 
 3. I prefer to supply, (with the permission) of his parents, and 
 not, of his teacher. Hira7/yakej'in says, samavr/tta a/?'aryakulat 
 matapitarau bibhr/yat, tabhyam anu_§-;7ato bharyam upzyakkket 
 
 5. Regarding the term Sapinda, see, for instance, Gautama XIV, 
 13 (S. B. E. II, 247) : ' Sapi^fl'a-relationship ceases with the fifth or 
 the seventh (ancestor).' Comp. Manu V, 60. 
 
 6. According to the Gr/hya-sa;«graha (II, 17. 18), a ' naked' girl 
 is one who has not yet the monthly period, or whose breast is not 
 yet developed. Comp. Vasish//^a XVII, 70 ; Gautama XVIII, 23. 
 
 7 seqq. Comp. Khadira-Gr/hya III, i, i seqq. 
 
Ill PRAPAr/fAKA, 4 KAiVJQIKA, 21. , 83 
 
 10. Facing the east the student on northward- 
 pointed Darbha grass. 
 
 11. The teacher should besprinkle (him) with 
 lukewarm, scented water, which has been boiled with 
 all kinds of herbs. 
 
 12. But as if he (i. e. the student, should do so) 
 himself — 
 
 13. (In such a way) he is alluded to in the 
 Mantras ; (therefore the besprinkling should be 
 done rather by the student, and not by the 
 teacher [?]). 
 
 14. With (the verse), ' The fires which dwell in 
 the waters' (MB. I, 7, i) — (die student [?]) pours 
 his joined hands full of water (on the ground), 
 
 15. And again with (the formula), 'What is 
 dreadful in the waters, what is cruel in the waters, 
 what is turbulent in the waters ' (ibid. 2). 
 
 16. With (the formula), ' The shining one I take 
 here ' (ibid. 3) — he besprinkles himself. 
 
 17. And again with (the formula), 'For the sake 
 of glory, of splendour' (ibid. 4). 
 
 18. And again with (the verse), 'By which you 
 made the wife (pregnant ? ') (ibid. 5). 
 
 19. A fourth time silently. 
 
 20. He then should rise and should worship the 
 sun with the Mantra, ' Rising with (the Maruts) who 
 bear shining spears' (ibid. 6-9), &c. 
 
 21. Optionally he may use the single sections of 
 
 13. In the IMantras prescribed for the besprinkling of the student 
 (Mantra-Brahmawa I, 7, i seq.) there occur passages such as, for 
 instance, 'Therewith I, N. N., besprinkle myself.' 
 
 21. He may use the first section of the Mantra, which contains 
 the word pratar, in the morning, &c. 
 
 G 2 
 
84 Gi^/HYA-SUTRA OF GOBHILA. 
 
 the Mantra separately (in the morning, at noon, and 
 in the evening) as indicated in the text. 
 
 22. He should add (the formula), 'The eye art 
 thou ' (ibid. 9) after (each of the three sections of 
 the Mantra, 6-8). 
 
 23. With the verse, * Loosen the highest fetter, O 
 Varu;^a ' (ibid. 10), he takes off the girdle. 
 
 24. After he has entertained the Brahma;/as with 
 food and has eaten himself, he should have his hair, 
 his beard, the hair of his body, and his nails cut, so 
 as to leave the lock of hair (as required by the 
 custom of his family). 
 
 25. Having bathed and adorned himself, and 
 having put on two garments (an under-garment 
 and an upper-garment) which have not yet been 
 washed, he should put a garland (on his head) with 
 (the formula), ' Luck art thou ; take delight in me ' 
 (ibid. 11). 
 
 26. The two shoes (he puts on) with (the formula), 
 ' Leaders are you ; lead me' (ibid. 12). 
 
 27. With (the formula), ' The Gandharva art 
 thou' (ibid. 13), he takes a bamboo staff. 
 
 28. He approaches the teacher together with the 
 assembly (of his pupils) and looks at the assembly 
 of his teacher's (pupils) with (the words), ' Like an 
 eye-ball may I be dear to you' (ibid. 14). 
 
 29. Sitting down near (the teacher) he touches 
 the sense-organs at his head with (the verse), ' The 
 she-ichneumon, covered by the lips' (ibid. 15). 
 
 30. Here the teacher should honour him with the 
 Argha ceremony. 
 
 31. (The student then) should approach a chariot 
 yoked with oxen, and should touch its two side- 
 pieces or the two arms of the chariot-pole with 
 
Ill pRApArFAKA, 5 kandikX, to. 85 
 
 (the verse), ' O tree, may thy limbs be strong ' 
 (ibid. 16). 
 
 32. With (the last words of that verse), ' May he 
 who stands on thee, win what can be won ' — he 
 mounts it. 
 
 :^2)- Having driven (some distance) in an easterly 
 or northerly direction, he turns round from left to 
 right and comes back (to his teacher). 
 
 34. When he has come back, the Argha ceremony 
 should be performed (for him by his teacher), say 
 the Kauhaliyas. 
 
 Kaa'dika 5. 
 
 1. From that time he shall assume a dignified 
 demeanour : this is in short the rule (for his 
 behaviour). 
 
 2. Here the teachers enumerate the following 
 (regulations). 
 
 3. Na^atalomnyopahasam i/^'Met. 
 
 4. Nor (should he wish for sport) with a girl who 
 is the only child of her mother, 
 
 5. Nor with a woman during her courses, 
 
 6. Nor with one who descends from the same 
 J^ish'is. 
 
 7. Let him not eat food which has been brought 
 by another door (than the usual), 
 
 8. Or which has been cooked twice, 
 
 9. Or which has stood over night — 
 
 10. Except such as is prepared of vegetables, 
 flesh, barley, or flour. 
 
 34. Instead of its being performed at the time stated in Sutra 30. 
 5, I seq. Rules of conduct for the Snataka; comp. Khadira- 
 Gn'hya. Ill, i, 33 seq. 
 
A 
 
 86 G/?/HYA-SUTRA OF GOBHILA 
 
 11. Let him not run while it is raining. 
 
 12. Let him not take himself his shoes in his 
 hands (when putting them on or pulling them off). 
 
 13. Let him not look into a well. 
 
 14. Let him not gather fruits himself. 
 
 15. He should not wear a scentless wreath, 
 
 16. If it is not a wreath of gold. 
 
 17. (He should not wear a wreath) of which the 
 expression mala (garland) has been used. 
 
 18. He should cause the people to call it sra^ 
 (wreath). (Then he may wear it.) 
 
 19. He should avoid using the word bhadra 
 (' blessed ') without a reason. 
 
 20. He should say (instead of it), mandra 
 (' lovely '). 
 
 21. There are three (kinds of) Snatakas : 
 
 22. A Vidyasnataka (or a Snataka by knowledge), 
 a Vratasnataka (or a Snataka by the completion of 
 his vow), and a Vidyavratasnataka (i. e. Snataka by 
 both). 
 
 23. Of these the last ranks foremost; the two 
 others are equal (to each other). 
 
 24. (A Snataka) should not put on a wet garment. 
 
 25. He should not wear one garment. 
 
 26. He should not praise any person (excessively). 
 
 27. He should not speak of what he has not seen, 
 as if he had seen it, 
 
 20. As to the reading, comp. Dr. Knauer's remarks in his edition 
 of the text, p. xi of the Introduction. 
 
 21, 22. These Sutras are identical with Paraskara II, 5, 32. 
 Comp. the definitions of these three kinds of Snatakas, Paraskara, 
 
 1- •• 33-35- 
 
 25. Comp. above, chap. 2, 58. 
 
Ill PRAPAri7AKA, 6 KANDIKA, 2. 8/ 
 
 28. Nor of what he has not heard, as if he had 
 heard it. 
 
 29. He should give up everything that forms an 
 impediment for his Veda-recitation. 
 
 30. He should endeavour to keep himself (pure 
 from every defilement) like a pot of oil. 
 
 31. He should not climb a tree. 
 
 32. He should not go toward evening to another 
 village, 
 
 2)2)- Nor alone, 
 
 34. Nor together with V/Vshalas (or ^'udras). 
 
 35. He should not enter the village by a by-path. 
 
 36. And he should not walk without a companion. 
 
 37. These are the observances for those who have 
 performed the Samavartana, 
 
 38. And what (besides) is prescribed by 6'ish/as. 
 
 Kandika 6. 
 
 1. When his cows are driven out, he should repeat 
 (the verse), ' May (Bhava), the all-valiant one, (and 
 Indra protect) these (cow^s) for me' (MB. I, 8, i). 
 
 2. When they have come back, (he should repeat 
 the verse), ' These which are rich in sweet ' (ibid. 2). 
 
 33. That the Snataka is not allowed to go alone to another village, 
 follows from Siilra 36 ; thus Sutra 33 is superfluous. The com- 
 mentator of course tries to defend Gobhila, but I think he has not 
 succeeded. Probably Gobhila has taken the two Sutras from 
 different texts on which his own composition seems to be based. 
 
 38. Baudhayana I, i, 6 (S. B. E. XIV, 144) : ' Those are called 
 ^ish/as who, in accordance with the sacred law, have studied the 
 Veda together with its appendages, know how to draw inferences 
 from that, and are able to adduce proofs perceptible by the senses 
 from the revealed texts.' 
 
 6, I seq. Different ceremonies connected with cattle-keeping. 
 Comp. Khadira-Gnhya III, i, 45 seq. 
 
88 G727HYA-S^TRA OF GOBMILA. 
 
 3. If he is desirous of thriving (in his cattle), he 
 should lick with his tongue the forehead of the first- 
 born calf, before it is licked by its mother, and should 
 gulp with (the formula), ' Thou art the phlegm of 
 the cows ' (ibid. 3). 
 
 4. If he is desirous of thriving (in his cattle), he 
 should, when the cows have calved, at night put 
 wood on the fire in the cow-stable and should sacri- 
 fice churned curds with drops of ghee, with (the 
 verse), ' Seizer, seize ' (ibid. 4). 
 
 5. If he is desirous of thriving (in his cattle), he 
 makes, when the cows have calved, with a sword of 
 Udumbara wood, marks on a male and on a female 
 calf, first on the male, then on the female, with (the 
 Mantra), ' The world art thou, thousandfold' (ibid. 
 
 5- 6), 
 
 6. And after he has done so, he should recite 
 (over the two calves the Mantra), ' With metal, with 
 the butcher's knife ' (ibid. 7). 
 
 7. When the rope (to which the calves are bound) 
 is spread out, and (again) when the calves have been 
 bound to it, he should recite over it (the verse), 
 ' This rope, the mother of the cows ' (ibid. 8). 
 
 8. Here now the following (rites) have to be per- 
 formed day by day, (viz.) 
 
 9. (The rites at) the driving out (of the cows), at 
 the coming back (of the cows), and at the setting 
 into motion of the rope (with the calves). 
 
 10. At the cow-sacrifice (i.e. the sacrifice by which 
 a thriving condition for the cows is obtained), boiled 
 rice-grains with milk (are offered). 
 
 9. See Sutras i. 2. 7. 
 
Ill PRATATHAKA, 7 KAA^Z)IKA, 7. 89 
 
 11. Let him sacrifice to Agni, Piishan, Inclra, and 
 l^vara. 
 
 12. To the bull honour is done (by adorning it, 
 by lavish food, &c.). 
 
 13. By the cow-sacrifice also the horse-sacrifice 
 (i.e. the sacrifice by which thriving horses are ob- 
 tained) has been explained. 
 
 14. Of deities Yama and Varu/^a are added here 
 (to the deities stated above) (Sutra ii). 
 
 15. (After the cow-sacrifice) the cows are be- 
 sprinkled M ith scented water ; the cows are be- 
 sprinkled with scented water. 
 
 KAiVijiKA 7. 
 
 1. Now (follows) the 6rava;2a ceremony. 
 
 2. It has to be performed on the full-moon day 
 (of the month Sr2iVB.n3.). 
 
 3. Having besmeared (a surface) to the east of 
 the house (with cow-dung), they carry forward (to 
 that place) fire taken from the (sacred) domestic fire. 
 
 4. He besmears four spots to the four sides (of 
 the fire), 
 
 5. Towards the (four) directions, 
 
 6. (To the extent) of more than one prakrama 
 (i.e. step). 
 
 7. He puts a dish on the fire and fries (in that 
 
 15. As to the repetition of the last words of this chapter, see the 
 notes on I, 4, 31 ; II, 8, 25; 10, 50. 
 
 7, I seq. The ^ravawa ceremony or the Bali-ofFcring to the 
 Serpents. Comp. Khadira-G/-/hya III, 2, i seq., and the elaborate 
 paper of Dr. Winternitz, Der Sarpabali, ein altindischer Schlangen- 
 cult (Wien, 1888). 
 
90 GRIHYA-stlTRA OF GOBHILA. 
 
 dish) one handful of barley-grains, without burning 
 them. 
 
 8. To the west of the fire he places a mortar so 
 that it stands firmly, and husks (the grains), separating 
 (the husked and the unhusked grains ?). 
 
 9. After he has carefully ground them to flour, 
 and has thrown (that) into a wooden cup (/^amasa), 
 and covered it with a winnowing-basket, he puts it 
 up (in the house). 
 
 10. Between (the besmeared surface) towards the 
 south, and that towards the east (there should be) a 
 passage. 
 
 11. After sunset he takes the wooden cup, (the 
 spoon called) Darvi, and the winnowing-basket, and 
 goes to (the fire) which has been carried forward 
 (Sutra 3). 
 
 12. He throws the flour into the winnowing- 
 basket and fills the wooden cup with water. 
 
 13. He takes once a quantity of flour with the 
 Darvi spoon, pours out water on the besmeared 
 place to the east (of the fire), and offers (there) a 
 Bali with (the words), ' O king of Serpents, dwelling 
 towards the east, this is thy Bali ! ' (MB. H, i, i). 
 
 14. He pours the rest of the water over (that Bali, 
 taking care) that it does not carry away the Bali. 
 
 8. As to avahanti, comp. above, I, 7, 4 ; Hillebrandt, Neu- und 
 Vollmondsopfer, p. 30. 
 
 II. According to the commentary atiprawita means the fire 
 which has been carried forward (Sutra 3). Another explanation is 
 then added, which is based on a quotation from a 'tantrantara :' 
 ' After he has established a fire, he should carry forward one fire- 
 brand taken from that fire, in a south-eastern direction, with the 
 Mantra ye rupawi pratimu;7/('amana/2 &c. ; that fire is the 
 atipra«ita fire.' 
 
Ill PRAPA^/^AKA, 7 KAA^MKA, 21. 9 I 
 
 15. Turning round from right to left, he besprinkles 
 the wooden cup and the Darvi spoon, warms them, 
 and (repeats the offering of a Bali) in the same way 
 towards the south, towards the west, and towards 
 the north, as the Mantra (MB. II, i, i. 2) runs, 
 without turning away (between the single Bali- 
 offerings). 
 
 16. After he has thrown the remnants (of flour) 
 out of the basket into the fire, he goes to that fire 
 which has not been carried forward. 
 
 1 7. To the west of that fire he touches the earth 
 with his two hands turned downwards, and mur- 
 murs the Mantra, ' Adoration to the Earth's ' — 
 (MB. 11,1,3). 
 
 18. In the evening boiled rice-grains with milk 
 (are prepared). 
 
 19. Of that (milk-rice) he should make oblations 
 with (the formulas), ' To 6'rava?^a, to Vish;m, to Agni, 
 to Pra^apati, to the Vi^ve devas Svaha ! ' 
 
 20. The rest (should be performed) according to 
 the Sthalipaka rite. 
 
 21. To the north of the fire he places a bunch of 
 Darbha grass with roots, and murmurs the Mantra, 
 ' Soma the king ' (ibid. 4), and, ' The agreement 
 which you have made ' (ibid. 5). 
 
 15. Literally, 'turning round, following his left arm.' Comp. 
 ■Sahkhayana II, 3, 2. The Mantra runs thus, ' O king of Serpents, 
 dwelling towards the south (the west, the north), this is thy Bali ! ' 
 
 16. Comp. Sutra 11 and the note. 
 
 17. Comp. below, IV, 5, 3. 
 
 20. Gr/hya-sa?«graha 1, 1 14 : ' Where the technical expression is 
 used, "The rest according to the rite of the Sthalipakas," he 
 should, after he has sacrificed the two A^yabhagas, pour (A^ya) 
 into the Sru>^ and cut off (the Avadanas with the Sru/(').' Comp. 
 Gobhila I, 8, 3 seq. 
 
92 Gi27HYA-SUTRA OF GOBHILA. 
 
 2 2. On the following day he has flour of fried 
 barley-grains prepared, and in a new pot, covering 
 (it with another pot), he puts it up (in his house). 
 
 23. (Of that flour) he should silently offer Balis 
 day by day in the evening, before the sacrifice, until 
 the Agrahaya;^! day. 
 
 KAiVDIKA 8. 
 
 A 
 
 1 . On the full-moon day of (the month) Awayu^a, 
 at the Pr/shataka ceremony, a mess of boiled rice- 
 grains with milk, sacred to Rudra, (is prepared). 
 
 2. Of that (milk-rice) let him sacrifice, the first 
 oblation with (the verse), ' To us, O Mitra and 
 Varu;2a' (Sama-veda I, 220), the second with (the 
 verse), ' Not in our offspring ' (Rig-veda I, 114, 8), 
 
 3. And (eight A^'-ya oblations) with the ' cow's 
 names ' (i.e. with the formulas), ' The lovely one art 
 thou,' &c., with each (name) separately. 
 
 4. The rest (should be performed) according to 
 the Sthalipaka rite. 
 
 5. Having carried the Pr/shataka around the fire, 
 turning his right side towards (the fire), and having 
 caused the Brahma;^as to look at it (i.e. at the Vri- 
 shataka), he should look at it himself with (the verse 
 
 23. The sacrifice is that prescribed in Sutras 18. 19, which 
 should, as well as the ofifering of Balis, be daily repeated. 
 
 8, I seq. The Pr/shataka ceremony; comp. Khadira-Gn'hya III, 
 3, I seq. A Pr/shataka is a mixture of milk or of curds with 
 A^ya; comp. Khad. 1. 1. 3 ; G/7'hya-sawgraha II, 59; .Sahkhayana 
 IV, 16, 3 note. 
 
 3. The ' cow's names' are given in the Gr/hya-sa;«graha II, 60; 
 of the nine names given there the last is omitted at the Pr/shataka 
 ceremony. 
 
 4. See above, chap. 7, 20 and the note. 
 
Ill PKAPArfl'AKA, 8 KAA'DIKA, 1 6. 93 
 
 3 
 
 repeated by the Brahma;/as and by the sacrificer), 
 'That bright eye, created by the gods, which rises 
 on the east — may we see it a hundred autumns ; 
 may we 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. 
 
 7. In the evening he should feed the cows with 
 the Prz'shataka, and should let the calves join them. 
 
 8. Thus (the cows) will thrive. 
 
 9. At the sacrifice of the first fruits a mess of 
 boiled rice-grains with milk, sacred to Indra and 
 Agni, (is prepared). 
 
 10. Having sacrificed first a Havis offering of 
 that (milk-rice), he sacrifices over that (oblation) 
 four 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. 
 
 1 2. The rest of the remnants of the sacrificial food 
 he should give to eat to all (persons present) who 
 have received the initiation (Upanayana). 
 
 13. Having 'spread under 'water once, he should 
 cut off two portions of the boiled rice-grains. 
 
 14. Three (portions are cut off) by descendants 
 of Bhr/gu. 
 
 15. And over (these portions) water (Is poured). 
 
 16. (After the food has been prepared In this 
 
 9 seq. The sacrifice of the first fruits; comp. Khadira-Gr/hya III, 
 3, 6 seq. 
 
 II. See chap. 7, 20 and the note. 
 
 16, 20. Instead of asa;«svada;7;, saw^svadayeran, I read 
 
A 
 
 94 Gi?/HYA-SUTRA OF GOBHILA. 
 
 way), he should swallow it without chewing it, with 
 (the Mantra), ' From the good to the better ' (ibid. 13). 
 
 17. In the same way three times. 
 
 18. Silently a fourth time. 
 
 19. After he has cut off a greater portion, 
 
 20. They may, if they like, chew that. 
 
 21. Having sipped water, they should touch their 
 mouths, their heads, and their limbs from above 
 downwards, with (the verse), ' This art thou ' 
 (ibid. 14). 
 
 22. In the same way (sacrifices of the first fruits 
 are performed) of ^'yamaka (panicum frumentaceum) 
 and of barley. 
 
 23. (At the sacrifice) of ^'yamaka (the Mantra 
 with which the food is partaken of [comp. SlJtra 16], 
 is), ' May Agni eat as the first' (ibid. 15). 
 
 24. (At the sacrifice) of barley, ' This barley, 
 mixed with honey' (ibid. 16). 
 
 KAiVDiKA 9. 
 
 1. On the Agrahaya;^i day (or the full-moon day 
 of the month Marga^irsha) Bali-offerings (are made). 
 
 2. They have been explained by the Sr2iva.na. 
 sacrifice. 
 
 3. He does not murmur (here) the Mantra, 'Adora- 
 tion to the Earth's.' 
 
 asa/z/khada?;;, sa7//khadayeran. Comp. Khadira-Gr/hya III, 3, 
 1 3 : asa?«khadya pragiret, and the quotations in Bohtlingk-Rotli's 
 Dictionary s. v. sawz-khad and a-svad. 
 
 9, I seq. The Agrahayam ceremony by which the rites devoted 
 to the Serpents are concluded. Khadira-Gn'hya III, 3, 16 seq. 
 
 2. See above, chap. 7. 
 
 3. Comp. chap. 7, 17 : To the west of that fire he touches the 
 
Ill PRAPAr/fAKA, 9 KAjVDIKA, IO. 95 
 
 4. In the morning, after he has sacrificed the 
 (regular) morning oblation, he should have the 
 following (plants and branches of trees) fetched, 
 viz. Darbha grass, a ^'ami (branch), Viri;/a grass, a 
 (Badari branch) with fruits, Apamarga, and .Sirisha. 
 He then should silently throw (a portion) of flour of 
 fried barley into the fire, should cause the Brah- 
 ma;^as to pronounce auspicious wishes, and should 
 circumambulate the house, turning his right side to- 
 wards it, starting from the room for the (sacred) fire, 
 striking the smoke (of the sacred fire) with those 
 objects (i. e. with the plants and branches mentioned 
 above). 
 
 5. He should throw away those objects, after he 
 has made use of them. 
 
 6. On solid stones he places a water-barrel with 
 the two (Samans belonging to the verse), ' Vastosh- 
 pati ' (Sama-veda I, 27^) and with (that) Rik (itself). 
 
 7. Let him pour two pots of water into that 
 barrel with this verse, ' Some assemble ' (Sama-veda- 
 Ara?/yaka, vol. ii, p. 292, ed. Bibl. Indica). 
 
 8. In the evening boiled rice-grains with milk 
 (are prepared). 
 
 9. Of that (milk-rice) he should make an oblation 
 with (the Mantra), ' She shone forth as the first' (MB. 
 II, 2, I). 
 
 10. The rest (should be performed) according to 
 the Sthalipaka rite. 
 
 earth with his two hands turned downwards, and murmurs the 
 Mantra, 'Adoration to the Earth's.' 
 
 6. He sings the twoKavasha Samans of which the verse Sama-veda 
 I, 275 is considered as the Yoni, and then repeats that verse itself. 
 
 8. This Sutra is identical with chap. 7, 18. 
 
 10. Comp. chap. 7, 20 note. 
 
96 G7J7HYA-SUTRA OF GOBIIILA. 
 
 11. To the west of the fire he touches the Barhis 
 with his two hands turned downwards, and murmurs 
 the Vyahr/tis (i. e, the solemn utterances), ' In the 
 Kshatra I estabUsh myself (ibid. 2. 3). 
 
 12. To the west of the fire he should have a 
 layer spread out, 
 
 13. Of northward-pointed grass, 
 
 14. Inclined towards the north. 
 
 15. After they have spread out on that (grass) 
 new rugs, the householder sits down (thereon) on 
 the southern side. 
 
 16. Then without an interval the others according 
 to their age, 
 
 1 7. And without an interval their wives, each with 
 her children. 
 
 18. When they are seated, the householder 
 touches the layer (of grass) with his two hands 
 turned downwards, and murmurs the verse, ' Be 
 soft to us, O Earth' (ibid. 4). 
 
 19. When he has finished that (verse), they lie 
 down on their right sides. 
 
 20. In the same way (they lie down on their right 
 sides) three times, turning themselves towards them- 
 selves (i. e. turning round forwards, not backwards, 
 and thus returning to their former position ?). 
 
 21. They repeat the auspicious hymns as far as 
 they know them ; 
 
 22. The complex of Samans called Arish/a, 
 according to some (teachers). 
 
 20. The explanation which the commentary gives of this dilificult 
 Sutra can hardly be accepted: trir 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 
 
Ill PRAPArJ^AKA, lO KAiVDIKA, lO. 97 
 
 23. Having touched water, they may do whatever 
 they hke. 
 
 Kaa'dika 10. 
 
 1. The Ash/aka (is a festival) sacred to the 
 night. 
 
 2. It procures prosperity. 
 
 3. It is sacred to Agni, or to the Manes, or to 
 Pra^apati, or to the Seasons, or to the Vi^ve devas — 
 thus the deity (to which the Ash/aka is sacred), is 
 investigated (by different teachers). 
 
 4. There are four Ash/akas in (the four months 
 of) the winter ; 
 
 5. These all he should endeavour to celebrate 
 with (offerings of) meat ; 
 
 6. Thus says Kautsa. 
 
 7. (There are only) three Ash/akas (in the winter), 
 says Audgahamani, 
 
 8. And so say (also) Gautama and Varkakha;/^i. 
 
 9. The eighth day of the dark fortnight after the 
 Agrahaya;^! is called Apiipash/aka (i. e. Ash/aka of 
 the cakes). 
 
 10. Having prepared grains in the way prescribed 
 
 litany, arish/abhafiga. Naraya^za says : abodhy agnir (Sv. I, 73) 
 mahi tn«am (I, 192) iti dve tvavata (I, 193) ityadika/;^ sarvaloka- 
 prasiddha;« prayu^ya. 
 
 10, I seq. The Ash/aka festivals; 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 first following after the 
 Agrahayam full moon (chap. 10, 9), the second after the Taishi 
 (10, 18), and the third after the Maghi (IV, 4, 17). 
 
 10. See above, I, 7, 2 seq. 
 
 [30] H 
 
98 GJ?7HYA-S(JTRA OF GOBHILA. 
 
 for Sthalipakas, he cooks (those grains and prepares 
 thus) a Z'aru. 
 
 11. And (besides he prepares) eight cakes, with- 
 out turning them over In the dish (in which he bakes 
 them) ; 
 
 12. (Each) In one dish ; 
 
 1 3. Without Mantras, according to AudgahamanI ; 
 
 14. Of the size of the (cakes) sacred to Tryam- 
 baka. 
 
 15. After he has baked 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. 
 
 16. In the way prescribed for Sthalipakas he cuts 
 off (the prescribed portions) from the mess of boiled 
 grains and from the cakes, and sacrifices with (the 
 words), ' To the Ash/aka Svaha ! ' 
 
 17. The rest (should be performed) according to 
 the Sthalipaka rite. 
 
 18. (At the second Ash/aka, on) the eighth day 
 after the full-moon day of Talsha, a cow (is sacri- 
 ficed). 
 
 19. Shortly before the time of junction (of day 
 and night, I. e. before the morning twilight) he should 
 place that (cow) to the east of the fire, and when 
 (that time) has come, he should sacrifice (Ac^a) with 
 
 II. Gnliya-Bawgraha II, 71 : pr/thakkapalan 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, I, 8, 5 seq. 
 
 17. Comp. chap. 7, 20 note. 
 
 18. With the following paragraphs the .S'rauta rites of the animal 
 sacrifice should be compared ; see J. Schwab, Das altindische 
 Thieropfer (Erlangen, 1886). 
 
Ill PRAPAr/fAKA, lO KAiVZ)IKA, 3 I. 99 
 
 (the verse), 'What, O beasts, you think' (MB. II, 
 
 2.5). 
 
 20. And after having sacrificed, he should recite 
 over (the cow the verse), 'May thy mother give 
 leave to thee ' (ibid. 6). 
 
 21. Let him sprinkle (the cow) with water in 
 which barley is, with (the words), ' Agreeable to the 
 Ash/aka I sprinkle thee.' 
 
 2 2. Let him carry a fire-brand round it with (the 
 verse), ' The lord of goods, the sage (goes) round ' 
 (Sama-veda I, 30). 
 
 23. Let him give it water to drink. 
 
 24. The remainder of what it has drunk he should 
 pour out under (the feet of) the beast with (the 
 formula), ' Away from the gods the Havis has been 
 taken' (MB. II, 2, 7). 
 
 25. They then walk in a northerly direction (from 
 the fire) and kill (the cow), 
 
 26. The head of which is turned to the east, the 
 feet to the north, if the rite is sacred to the gods, 
 
 27. The head to the south, the feet to the west, 
 if the rite is sacred to the Manes. 
 
 ^28. After it has been killed, he should sacrifice 
 (A^a) with (the verse), ' If the beast has lowed ' 
 (ibid. 8). 
 
 29. And (the sacrificer's) wife should get water 
 and should wash all the apertures of the cow's body. 
 
 30. They lay two purifiers (i. e. grass-blades) on 
 (the cow's body) near its navel, cut it up in the direc- 
 tion of its hairs, and draw the omentum out. 
 
 31. He should spit it on two pieces of wood, on 
 one (simple) branch and on another forked branch, 
 should besprinkle it (with water), and should 
 roast it. 
 
 H 2 
 
lOO G/2/HYA-SUTRA OF GOBHILA. 
 
 32. When it has ceased to drop, he should say, 
 ' Hew the (cow) to pieces — 
 
 33. 'So that the blood does not stain the ground 
 to the east of the fire.' 
 
 34. After he has roasted (the omentum), he should 
 pour (A^ya) on it, should take it from the fire 
 towards the north, and should pour (A^ya) on it 
 again. 
 
 35. After he has cut off (the prescribed portions 
 from) the omentum in the way prescribed for Sthali- 
 pakas, or in the way prescribed for the Svish/akr/t 
 (oblation), he sacrifices with (the words), ' To the 
 Ash/aka Sviha ! ' 
 
 36. The rest (should be performed) according to 
 the Sthalipaka rite. The rest according to the 
 Sthalipaka rite. 
 
 End of the Third PrapaZ/^aka. 
 
 32. In the text we ought to read vijasata, as Dr. Knauer has 
 observed. 
 
 35. The regulations concerning the Avadanas are given for 
 Sthah'pakas, I, 8, 5 seq., and for the Svish/akr/t oblation, I, 8, 
 II seq. 
 
 36. Comp. Ill, 7, 20 note. 
 
IV FRAVATHAKA, I KAiVDIKA, lO. lOI 
 
 TrATATHAKA IV, KAiVDIKA 1. 
 
 1. He throws the two spits into the fire ; 
 
 2. That which consists of one (simple) branch, 
 towards the east, the other one towards the w^est. 
 
 3. They cut off the Avadana portions from all its 
 limbs, 
 
 4. With the exception of the left thigh and the 
 lungs. 
 
 5. The left thigh he should keep for the Anvash- 
 ^akya ceremony. 
 
 6. On the same fire he cooks one mess of rice- 
 grains and one of meat, stirring up the one and the 
 other separately, from left to right, with two pot- 
 ladles. 
 
 7. After he has cooked them, he should pour 
 
 A 
 
 (A^ya) on them, should take them from the fire 
 towards the north, and should pour (A^^a) on them 
 again. 
 
 8. Having poured the juice (of the Avadanas) into 
 a brazen vessel, 
 
 9. And having placed the Avadanas on a layer (of 
 grass) on which branches of the Plaksha (tree) have 
 been spread, 
 
 10. He cuts off (the prescribed portions) from the 
 
 1, I. Comp. Ill, 10, 31. 
 
 3. Comp. Ajvalayana-Gr/hya I, 11, 12; Khadira-G;Vhya III, 4, 
 14 seq. 
 
 6. ' He cooks a mess of meat ' — i. e. he cooks the Avadanas. 
 Comp. Khadira-Gnhya, 1. 1. 17 ; Ajv.-Gr/hya I, 11, 12. 
 
 10. See I, 8, 5 seq. 
 
I02 GR/HYA-SUTRA OF GOBHILA. 
 
 Avadanas in the way prescribed for Sthalipakas, 
 (and puts those portions) into (another) 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 8). 
 
 13. Taking a fourfold portion of A^ya he should 
 sacrifice it with the first of the eight Ri/cas, ' Entering 
 into fire, the fire' (MB. II, 2, 9-16). 
 
 14. Of the mixture (Sutra 12) he cuts off the third 
 part and sacrifices it with the second and third 
 (verse). 
 
 15. He places the word Svaha after the second 
 (of those verses, i.e. after the third verse of the 
 whole Mantra). 
 
 16. In the same way he sacrifices the other two- 
 thirds (of that mixture, the one) with the fourth and 
 fifth (verse), and (the other) with the sixth and 
 seventh (verse), 
 
 17. Having cut off the rest, he should sacrifice 
 the oblation to (Agni) Svish/akr/t with the eighth 
 (verse). 
 
 18. Even if he be very deficient in wealth, he 
 should celebrate (the Ash/aka) with (the sacrifice of) 
 an animal. 
 
 19. Or he should sacrifice a Sthalipaka. 
 
 20. Or he should offer food to a cow. 
 
 20 seq. Regarding these Sutras, which occur nearly identically 
 in <Sankhayana III, 14, 4 seq., Ajvalayana II, 4, 8-1 1, comp. the 
 note, vol. xxix, p. 105. 
 
IV PRAPAr/fAKA, 2 KAA^DIKA, 9. IO3 
 
 2 1. Or he should burn down brushwood in the 
 forest and should say, ' This is my Ash/aka.' 
 
 22. But let him not neglect to do (one of these 
 things). But let him not neglect to do (one of these 
 things). 
 
 Kaa^dika 2. 
 
 1. On the following day the Anvash/akya (cere- 
 mony is performed), 
 
 2. Or on the day which follows after that. 
 
 3. To the south-east (of the house), in the inter- 
 mediate direction (between south and east), they 
 partition off (a place with mats or the like). 
 
 4. The long-side (of that place should lie) in the 
 same (direction). 
 
 5. They should perform (the ceremonies) turning 
 their faces towards the same (direction). 
 
 6. (It should measure) at least four prakramas 
 (i.e. steps). 
 
 7. (It should have) its entrance from the west. 
 
 8. In the northern part of that enclosure they 
 make the Laksha;^a and carry the fire (to that place). 
 
 9. To the west of the fire he places a mortar so 
 that it stands firmly, and husks, holding his left hand 
 uppermost, one handful of rice-grains which he has 
 seized with one grasp. 
 
 21. I believe that we ought to correct upadhaya into upadahya. 
 6'ankhayana III, 14, 5 : api vara«ye kaksham apadahet. Aj'vala- 
 yana II, 4, 9: agnina va kaksham uposhet. 
 
 2, I seq. The An V ash/a ky a ceremony; comp. Khadira-Gr/hya 
 III, 5, I seq. 
 
 8. 'They make the Lakshawa' means, they prepare the ground 
 on which the fire shall be established, by drawing the five lines. 
 Sec above, I, i, 9. 10; Gr/hya-sawgraha I, 47 seq. 
 
I04 Gi2/HYA-S'6TRA OF GOBHILA. 
 
 10. When (the rice) has been husked, 
 
 11. He should once carefully remove the husks. 
 
 12. And then he should cut off a lump of flesh 
 from that thigh and should cut it in small pieces on 
 a new slauo^hterino;-bench, 
 
 13. (With the intention) that the PiWas (or lumps 
 of food offered to the Manes) should be thoroughly 
 mixed up with flesh. 
 
 14. On the same fire he cooks one mess of rice- 
 grains and one of meat, stirring up the one and the 
 other separately, from right to left, with the two 
 pot-ladles. 
 
 15. After he has cooked them, he should pour 
 (A^ya) on them, should take them from the fire 
 towards the south, and should not pour (A^ya) on 
 them again. 
 
 16. In the southern part of the enclosure (Sutras 
 3 seq.) he should have three pits dug, so that the 
 eastern (pit is dug) first, 
 
 1 7. One span in length, four inches in breadth 
 and in depth. 
 
 18. Having made the Laksha;/a to the east of the 
 eastern pit, they carry the fire (to that place). 
 
 19. Having carried the fire round the pits on their 
 west side, he should put it down on the Laksha/^a. 
 
 20. He strews (round the fire) one handful of 
 Darbha grass which he has cut off in one portion. 
 
 12. As to the words 'from that thigh,' comp. above, chap, i, 5. 
 
 14. Comp. chap, i, 6. The sacrificial food is stirred up here 
 from right to left, not from left to right, because it is sacred to the 
 Manes. The mess of meat consists of the meat treated of in 
 Sutra 1 1 . 
 
 15. Comp. above, chap, i, 7. 
 
 18, 19. As to laksha«a, comp. Sutra 8 note. 
 
IV PRAPArfl-AKA, 2 KAiVZ)IKA, 33. 105 
 
 21. And (he strews it into) the pits, 
 
 22. Beginning with the eastern (pit). 
 
 23. To the west of the pits he should have a 
 layer spread out, 
 
 24. Of southward-pointed Kui'a grass, 
 
 25. Inclined towards the south. 
 
 26. And he should put a mat on it. 
 
 27. To that (layer of grass) they fetch for him 
 (the following sacrificial implements), one by one, 
 from right to left : 
 
 28. The two pots in which sacrificial food has 
 been cooked (Sutra 14), the two pot-ladles (Sutra 14), 
 one brazen vessel, one Darvi (spoon), and water. 
 
 29. (The sacrificer's) wife places a stone on the 
 Barhis and pounds (on that stone the fragrant sub- 
 stance called) Sthagara. 
 
 30. And on the same (stone) she grinds some 
 collyrium, and anoints therewith three Darbha 
 blades, including the interstices (between the single 
 blades ?). 
 
 31. He should also get some oil made from sesa- 
 mum seeds, 
 
 32. And a piece of linen tape. 
 
 33. After he has invited an odd number of blame- 
 less Brahma;^as, whose faces should be turned towards 
 the north, to sit down on a pure spot. 
 
 27. The last words of the Sutra, translated literally, would be: 
 'following the left arm.' Comp. -Sahkhayana-Gr/hya II, 3, 2. 
 They place the different objects apradakshiwyena. 
 
 29. See chap. 3, 16. 30. See chap. 3, 13. 
 
 31. See chap. 3, 15. 
 
 32. See chap. 3, 24. 
 
 33. As to the two classes of paitr/ka and daivika Brahmawas, 
 comp. the note on -S'ankhayana IV, i, 2. 
 
I06 G/?/HYA-SUTRA OF GOBHILA. 
 
 3: 
 
 34. And has given them Darbha grass (in order 
 that they may sit down thereon), 
 
 35. He gives them (pure) water and afterwards 
 sesamum-water, pronouncing his father's name, ' N. 
 N. ! To thee this sesamum-water, and to those who 
 follow thee here, and to those whom thou foUowest. 
 To thee Svadha ! ' 
 
 36. After he has touched water, (he does) the 
 same for the other two. 
 
 17. In the same way (he gives them) perfumes. 
 
 38. The words in which he addresses (the Brah- 
 ma;^as) when going to sacrifice, are, ' I shall offer it 
 into the fire.' 
 
 39. After they have replied, ' Offer it,' he should 
 cut off (the prescribed portions) from the two messes 
 of cooked food (Sutra 14), (and should put those 
 portions) into the brazen vessel. He then should 
 sacrifice, picking out (portions of the Havis) with 
 the pot-ladle, the first (oblation) with (the words), 
 ' Svaha to Soma Pitr/mat,' the second with (the 
 words), 'Svaha to Agni Kavyavahana' (MB. H, 3, 
 
 34. Comp. the note, p. 932 of the edition of Gobhila in the Bib- 
 liotheca Indica. 
 
 35. Regarding the sesamum-water (i. e. water into which sesa- 
 mum seeds have been thrown), comp. A^valayana-Gr^'hya IV, 7, 1 1. 
 
 36. He repeats the same ceremony, pronouncing his grand- 
 father's, instead of his father's, name ; then he repeats it for his 
 great-grandfather. 
 
 37. He gives perfumes to the Brahma;/as, addressing first his 
 father, then his grandfather and his great-grandfather. 
 
 38. 39. Comp. Ajvalayana-GnTiya IV, 7, 18 seq. Regarding 
 the termupaghata;«^uhuyat, comp. Gr/hya-sawgraha I, iii seq. 
 and Professor Bloomfield's note. Regarding the oblation made to 
 Agni Kavyavahana, comp. Apastamba VIII, 15, 20 : Agnira Kavya- 
 vahana;;/ Svish/ak;7'darthe ya^ati. 
 
IV PRAPAT/fAKA, 3 KAiVDIKA, 8, IO7 
 
 KAiVDIKA 3. 
 
 1. From now onwards he has to perform (the 
 rites) wearing his sacrificial cord over his right 
 shoulder and keeping silence. 
 
 2. With his left hand he should seize a Darbha 
 blade and should (therewith) draw (in the middle 
 of the three pits) a line from north to south, with 
 (the formula), ' The Asuras have been driven away ' 
 (MB. II, 3,3. 
 
 3. Seizing, again with his left hand, a fire-brand, 
 he should place it on the south side of the pits with 
 (the verse), ' They who assuming (manifold) shapes ' 
 (ibid. 4). 
 
 4. He then calls the Fathers (to his sacrifice) with 
 (the verse), ' Come hither, ye Fathers, who have 
 drunk Soma ' (ibid. 5). 
 
 5. He then should place patra vessels of water 
 near the pits. 
 
 6. Seizing, again with his left hand, (the first) 
 vessel, he should pour it out from right to left on 
 the Darbha grass in the eastern pit, pronouncing his 
 father's name, ' N. N. ! Wash thyself, and (may) 
 those who follow thee here, and those whom thou 
 followest, (wash themselves). To thee Svadha ! ' 
 
 7. After he has touched water, (he does) the same 
 for the other two. 
 
 8. Seizing, again with his left hand, the Darvi 
 spoon, he should cut off one-third of the mixture (of 
 
 3, I. Comp. I, 2, 3 seq. 
 
 2. Katyayana-^'rauta-sutra IV, i, 8. 
 
 3. Katyayana-6'rauta-sutra IV, i, 9. 
 
 6. Katyayana-^rauta-sutra IV, i, 10. 
 
 7. See chap. 2, 36. 
 
I08 GK/HYA-SUTRA OF GOBHILA. 
 
 the different kinds of sacrificial food) and should put 
 down {that Vmda.), from right to left, on the Darbha 
 grass in the eastern pit, pronouncing his father's 
 name, ' N. N. ! This Pi;/^a is thine, and of those 
 who follow thee here, and of those whom thou 
 followest. To thee Svadha ! ' 
 
 9. After he has touched water, (he does) the same 
 for the other two. 
 
 10. If he does not know their names, he should 
 put down the first Vmda. with (the formula), ' Svadha 
 to the Fathers dwelling on the earth,' the second 
 with (the formula), ' Svadha to the Fathers dwelling 
 in the air,' the third with (the formula), ' Svadha , to 
 the Fathers dwelling in heaven.' 
 
 11. After he has put down (the three Pi;/^as), he 
 murmurs, ' Here, O Fathers, enjoy yourselves ; show 
 your manly vigour each for his part' (MB. II, 3, 6). 
 
 12. He should turn away, (should hold his breath,) 
 and turning back before he emits his breath, he 
 should murmur, ' The Fathers have enjoyed them- 
 selves ; they have shown their manly vigour each 
 for his part ' (ibid. 7). 
 
 13. Seizing, again with his left hand, a Darbha 
 blade (anointed with collyrium ; chap. 2, 30), he 
 should put it down, from right to left, on the F'mda. 
 in the eastern pit, pronouncing his father's name, 
 ' N. N. ! This collyrium is thine, and is that of 
 those who follow thee here, and of those whom thou 
 followest. To thee Svadha ! ' 
 
 14. After he has touched water, (he does) the 
 same for the other two. 
 
 15. In the same way (he offers) the oil (to the 
 fathers) ; 
 
 9, 14. See chap. 2, 36. 15. See chap. 2, 31. 
 
IV PRAPAr/fAKA, 3 KAA^ZlIKA, 24. IO9 
 
 16. In the same way the perfume. 
 
 1 7. Then he performs the deprecation (in the 
 following way) : 
 
 18. On the eastern pit he lays his hands, turning 
 the inside of the right hand upwards, with (the 
 formula), ' Adoration to you, O Fathers, for the 
 sake of life ! Adoration to you, O Fathers, for the 
 sake of vital breath ! ' (MB. II, 3, 8) ; 
 
 19. On the middle (pit), turning the inside of the 
 left hand upwards, with (the formula), ' Adoration 
 to you, O Fathers, for the sake of terror ! Adora- 
 tion to you, O Fathers, for the sake of sap!' (MB,, 
 loc. cit.) ; 
 
 20. On the last (pit), turning the Inside of the 
 right hand upwards, with (the formula), ' Adoration 
 to you, O Fathers, for the sake of comfort ! Adora- 
 tion to you, O Fathers, for the sake of wrath ! ' 
 (MB. II, 3, 9). 
 
 21. Then joining his hands he murmurs, 'Adora- 
 tion to you, O Fathers ! O Fathers ! Adoration to 
 you ! ' (MB., loc. cit.). 
 
 22. He looks at his house with (the words), ' Give 
 us a house, O Fathers ! ' (MB. II, 3, 10). 
 
 23. He looks at the Pi;^^as with (the words), ' May 
 we give you an abode, O Fathers ! ' (MB. II, 3, 1 1). 
 
 24. Seizing, again with his left hand, the linen 
 thread, he should put it down, from right to left, on 
 the V'mda. in the eastern pit, pronouncing his father's 
 
 16. See chap. 2, 29. 
 
 18 seq. Comp. Va^. Sa;«hita II, 32. 
 
 23. The Va^asaneyi Sawhita (loc. cit.) has the reading, sato 
 va/i pitaro deshma, ' May we give you, O Fathers, of what we 
 possess ! ' 
 
 24. Comp. chap. 2, 32. 
 
no Gi?/HYA-S^TRA OF GOBHILA. 
 
 name, ' N. N. ! This garment is thine, and is that 
 of those who follow thee here, and of those whom 
 thou followest. To thee Svadha ! ' (MB. II, 3, 12). 
 
 25. After he has touched water, (he does) the 
 same for the other two. 
 
 26. Seizing, again with his left hand, the vessel of 
 water (Sutra 5), he should sprinkle (water) round the 
 F'ludas from right to left, with (the verse), ' Bringing 
 sap' (MB. 11,3,13). 
 
 27. The middle Fbida. (offered to the grandfather) 
 the wife (of the sacrificer) should eat, if she is de- 
 sirous of a son, with (the verse), ' Give fruit to the 
 womb, O Fathers ' (MB. II, 3, 14). 
 
 28. Or of those Brahma;/as (that person) who 
 receives the remnants (of the sacrificial food, should 
 eat that Fbida). 
 
 29. Having besprinkled (and thus extinguished) 
 the fire-brand (Sutra 3) with water, with (the verse), 
 ' 6^atavedas has been our messenger for what we 
 have offered' (MB. II, 3, 15) — 
 
 30. (The sacrificer) should besprinkle the sacri- 
 ficial vessels, and should have them taken back, two 
 by two. 
 
 31. The Pi;^^as he should throw into water, 
 
 32. Or into the fire which has been carried for- 
 ward (to the east side of the pits, chap. 2, 18), 
 
 2,;^. Or he should give them to a Brahma^^a to eat, 
 
 34. Or he should give them to a cow. 
 
 35. On the occasion of a lucky event (such as the 
 birth of a son, &c.) or of a meritorious work (such as 
 the dedication of a pond or of a garden) he should 
 give food to an even number (of Brahma;zas). 
 
 25. See chap. 2, 36. 
 
 35. Comp. .Sahkhayana-Gr/hya IV, 4. 
 
IV PRAPArHAKA, 4 KAiVZ»IKA, 6. Ill 
 
 ;6. The rite (Is performed) from left to right. 
 ;7. Barley is used instead of sesamum. 
 
 Kaatzjika 4. 
 
 1. By (the description of) the Sthalipaka offered 
 at the Anvash/akya ceremony the Pi/^<f/apitr/ya^/^a 
 has been declared ; 
 
 2. This is a .Sraddha offered on the day of the 
 new moon. 
 
 3. Another (vSraddha) is the Anvaharya. 
 
 4. (It is performed) monthly. 
 
 5. The Havis is prepared (by one who has set up 
 the sacred ^'rauta fires) in the Dakshi;/agni (i.e. in 
 that of the three fires which is situated towards the 
 south). 
 
 6. And from the same (fire the fire is taken which) 
 
 36, 37. 6'afikhayana-Gn'hya IV, 4, 6. 9. Regarding the use of 
 sesamum seeds, see above, chap. 2, 35. 
 
 4, I. Khadira-Gr/liya III, 5, 35. Comp. M. M., 'India, what 
 can it teach us.? ' p. 240. The word Sthalipaka is used here, as is 
 observed in the commentary, in order to exclude the mess of meat 
 (chap. 2, 14) from the rites of the Vifidapitriyagna. 
 
 3. Anvaharya literally means, what is offered (or given) after 
 something else, supplementary. In the commentary on Gobhila, 
 p. 666, a verse is quoted : 
 
 amavasya;« dvitiyaw yad anvaharya;;; tad u-{'yate, 
 ' The second (6'raddha) which is performed on the day of the new 
 moon, that is called anvaharya.' First comes the Vuidapitn- 
 yagna, and then follows the Anvaharya 6'raddha ; the last is iden- 
 tical with the Parva;;a 6'raddha, which is described as the chief 
 form of ^raddha ceremonies, for instance in iS'ahkhayana-Gr/hya 
 IV, I. Comp. Manu III, 122. 123, and Kullijka's note; M. M., 
 ' India, what can it teach us ?' p. 240. 
 
 5. According to the commentary this and the following Sutras 
 refer only to the Pi;/(/apit;';ya^;7a, not to the Anvaharya /.Sraddha. 
 Comp. Khadira-G;7hya III, 5, 36-39. 
 
I I 2 Gi27HYA-SUTRA OF GOBHILA. 
 
 is carried forward (in order to be used at the cere- 
 monies). 
 
 7. In the domestic fire (the Havis is prepared) by 
 one who has not set up the (^rauta) fires. 
 
 8. One pit (only is made) ; 
 
 9. To the south of it the fire has its place. 
 
 10. Here the laying down of the fire-brand is 
 omitted, 
 
 11. And (the spreading out of) the layer (of grass), 
 
 12. And the anointing (of the bunches of Darbha 
 grass), and the anointing (of the Fathers), 
 
 13. And the (offering of) perfume, 
 
 14. And the ceremony of deprecation. 
 
 15. (The ceremony performed with) the vessel of 
 water forms the conclusion (of the Pi;/<:/apit?^2ya^;^a). 
 
 16. He should, however, put down one garment 
 (for the Fathers in common). 
 
 1 7. On the eighth day after the full moon of 
 Magha a Sthalipaka (is prepared). 
 
 18. He should sacrifice of that (Sthalipaka). 
 
 19. ' To the Ash/aka Svaha ! ' — with (these words) 
 he sacrifices. 
 
 20. The rest (should be performed) according to 
 the Sthalipaka rite. 
 
 2 1 . Vegetables (are taken instead of meat) as in- 
 gredient to the Anvaharya(-rice). 
 
 22. At animal sacrifices offered to the Fathers let 
 
 9. See chap. 2, 18. 10. See chap. 3, 3. 
 
 II. Chap. 2, 23. 12. Chap. 2, 30; 3, 13. 
 
 13. Chap. 3, 16. 14. Chap. 3, 17 seq. 
 
 15. Chap. 3, 26. 16. Comp. chap. 3, 24. 25. 
 17-21. Description of the third Ash/aka festival. 
 
 20. Comp. above, III, 7, 20 note. 
 
 21. Comp. IV, I, 12. 
 
IV PRAPArfl-AKA, 4 KANDIKA, 30. I I 3 
 
 him sacrifice the omentum with (the verse), * Carry 
 the omentum, O 6^ataveclas, to the Fathers' (MB. 
 n, 3,16); 
 
 23. At (such sacrifices) offered to the gods, with 
 (the verse), 'G'atavedas, go to the gods with the 
 omentum' (ibid. 17). 
 
 24. If no (god to whom the sacrifice should be 
 offered, and no Mantra with which the oblation 
 should be made) is known, he sacrifices, assigning 
 (his offering to the personified rite which he is per- 
 forming), thus as (for instance), ' To the Ash/aka 
 Svaha ! ' 
 
 25. The rest (should be performed) according to 
 the Sthalipaka rite. 
 
 26. If a debt turns up (which he cannot pay), he 
 should sacrifice with the middle leaf of Golakas, with 
 (the verse), ' The debt which ' (MB. II, 3, 18). 
 
 27. Now (follows) the putting into motion of the 
 plough. 
 
 28. Under an auspicious Nakshatra he should 
 cook a mess of sacrificial food and should sacrifice 
 to the following deities, namely, to Indra, to the 
 Maruts, to Par^anya, to A^ani, to Bhaga. 
 
 29. And he should offer (A^ya) to Sita, A.va, 
 Ara^a, Anagha. 
 
 50. The same deities (receive offerings) at the 
 
 O'' 
 
 25. See III, 7, 20 note, 
 
 26. I am not sure about the translation of the words golaka- 
 naw madhyamaparwena. The ordinary meaning of golaka 
 is ' ball,' see, for instance, 6'ahkhayana-Gr/hya IV, 19, 4. The com- 
 mentary says, golakana/w palajana/;/ madhyamapar«ena madhya- 
 nia/('X'^adena. 
 
 29. The name of the third of those rural deities is spelt differ- 
 ently ; Dr. Knauer gives the readings, Araa'am, AraZ/idm, Aragam, 
 Araram, Aram. 
 
 [30] I 
 
114 Gi?7HYA-SUTRA OF GOBHILA. 
 
 furrow-sacrifice, at the thrashing--floor-sacnfice, at the 
 sowing, at the reaping of the crop, and at the putting 
 of the crop into the barn. 
 
 31. And at mole hills he should sacrifice to the 
 king of moles. 
 
 32. To Indra;a a Sthalipaka (is prepared). 
 
 33. Of that he should make an offering with (the 
 verse), ' The Ekash/aka, performing austerities ' 
 (MB. II, 3, 19). 
 
 34. The rest (should be performed) according to 
 the Sthalipaka ritual. The rest according to the 
 Sthalipaka ritual. 
 
 KAiVDIKA 5. 
 
 1. At (the sacrifices) for the obtainment of special 
 wishes, which wall be henceforth described, 
 
 2. And, according to some (teachers), also at (the 
 sacrifices) described above (the following rites should 
 be performed). 
 
 3. He should touch the earth, to the west of the 
 fire, with his two hands turned downwards, with (the 
 verse), ' We partake of the earth's ' (MB. II, 4, i). 
 
 32-34. Khadira-Gr/liya III, 5, 40. I understand that this 
 sacrifice stands in connection with the rural festivals which are 
 treated of in the preceding Sutras. In the commentary, from 
 the INIantra the conclusion is drawn that the ceremony in ques- 
 tion belongs to the day of the Ekash/aka. But the Ekash/aka 
 is the Ash/aka of the dark fortnight of Magha (see S. B. E. XXIX, 
 102), and the description of the rites belonging to that day has 
 already been given above, Siitras 17-21. It very frequently occurs 
 in the Gr/hya ritual that Mantras are used at sacrifices standing in 
 no connection with those for which they have originally been 
 composed. 
 
 5, I seq. Comp. Khadira-G/vliya I, 2, 6 seq. 
 
IV PRAPArHAKA, 5 KAiVDIKA, lO. II5 
 
 4. In the night-time (he pronounces that Mantra 
 so that it ends with the word) 'goods ' (vasu), in the 
 day-time (so that it ends) with 'wealth' (dhanam). 
 
 5. With the three verses, ' This praise' (MB. II, 4, 
 2-4) he should wipe along (with his hands) around 
 (the fire). 
 
 6. Before sacrifices the Virupaksha formula (MB. 
 II, 4, 6) (should be recited). 
 
 7. And at (ceremonies) which are connected with 
 special wishes, the Prapada formula (MB. 11,4, S) — 
 (in the following way) : 
 
 8. He should murmur (the Prapada formula), 
 ' Austerities and splendour,' should perform one 
 suppression of breath, and should, fixing his thoughts 
 on the object (of his wish), emit his breath, when 
 beginning the Virtapaksha formula. 
 
 9. When undertaking ceremonies for the obtain- 
 ment of special wishes, let him fast during three 
 (days and) nights, 
 
 10. Or (let him omit) three meals. 
 
 6-8. Khadira-Gr/hya I, 2, 23 ; G/-/hya-sa;;/graha I, 96. It is 
 stated that the recitation of the Virupaksha and Prapada formulas 
 and also the parisamfihana (Sutra 5) should be omitted at the 
 so-called Kshiprahomas, i.e. at sacrifices performed without the 
 assistance of a ya^«avid. See Bloomfield's notes on Gn'hya- 
 sawgraha I, 92. 96. Regarding the way in which a pra?iayama 
 ('suppression of breath') is performed, comp. Vasish///a XXV, 13 
 (S.B. E. XIV, p. 126). 
 
 9 seq. Khadira-Gr/hya IV, i, i seq. 
 
 10. There are two meals a day. The words of this Sutra, 'Or 
 three meals,' are explained in the commentary in the following way. 
 He should, if he does not entirely abstain from food through three 
 days, take only three meals during that time, i. e. he should take 
 one meal a day. The commentator adds that some read abhak- 
 tani instead of bhaktani ('or he should omit three meals'), in 
 which case the result would be the same. I prefer the reading 
 
 I 2 
 
Il6 Gi?/HYA-SUTRA OF GOBHILA. 
 
 11. At such ceremonies, however, as are repeated 
 regularly, (let him do so only) before their first 
 performance. 
 
 12. He should (simply) fast, however, before such 
 ceremonies as are performed on sacrificial days (i. e. 
 on the first day of the fortnight). 
 
 13. (At a ceremony) which ought to be performed 
 immediately (after the occurrence by which it has 
 been caused), the consecration follows after (the 
 ceremony itself). 
 
 14. Let him recite the Prapada formula (Sutras 
 7. 8), sitting in the forest on Darbha grass, 
 
 15. Of which the panicles are turned towards the 
 east, if he is desirous of holy lustre, 
 
 16. To the north, if desirous of sons and of 
 cattle, 
 
 I 7. To both directions, if desirous of both. 
 18. One who desires that his stock of cattle may 
 increase, should offer a sacrifice of rice and barley 
 
 bhaktani, and propose to supply, not, 'he should eat,' but 'he 
 should omit ' (' abho^anam,' Sutra 9). Possibly the meaning is 
 that three successive meals should be omitted; thus also the 
 compiler of the Khadira-G;Yhya seems to have understood this 
 Sutra. 
 
 11. Comp., for instance, below, chap. 6, i. 
 
 12. Comp. below, chaps. 6, 4 ; 8, 23. 
 
 13. My translation of this Sutra differs from the commentary. 
 There it is said : * An occurrence which is perceived only when it 
 has happened (sannipatitam eva), and of which the cause by which 
 it is produced is unknown, for instance the appearance of a halo, 
 is called sannipatika. Such sannipatika ceremonies are upa- 
 rish/addaiksha. The diksha is the preparatory consecration 
 (of the sacrificer), for instance by three days of fasting. A cere- 
 mony which has its diksha after itself is called uparish/addaiksha.' 
 Similarly the commentary on Khadira-Gr/hya IV, i, 3 says, ' upa- 
 rish/at sannipatike naimittike karma k/Vtvabho^anam.' 
 
IV PRAPAr-H-AKA, 5 KAiVDIKA, 30. TI7 
 
 with (the verse), ' He who has a thousand arms, the 
 protector of cow-keepers ' (MB. II, 4, 7). 
 
 19. Having murmured the Kautomata verse (ibid. 
 8) over fruits of a big tree, he should give them — 
 
 20. To a person whose favour he wishes to gain. 
 
 21. One (fruit) more (than he gives to that 
 person), an even number (of fruits), he should keep 
 himself. 
 
 22. There are the five verses, ' Like a tree' (MB. 
 11,4,9-13). 
 
 23. With these firstly a ceremony (is performed) 
 for (obtaining property on) the earth. 
 
 24. He should fast one fortnight, 
 
 25. Or, if he is not able (to do so, he may drink) 
 once a day rice-water, 
 
 26. In which he can see his image. 
 
 27. This observance (forms part) of (all) fortnightly 
 observances. 
 
 28. He then should in the full-moon night plunge 
 up to his navel into a pool which does not dry up, and 
 should sacrifice at the end of (each of those five) 
 verses fried grains with his mouth into the water, 
 with the word Svaha. 
 
 29. Now (follows) another (ceremony with the 
 same five verses). 
 
 2>o. With the first (verse) one who is desirous of 
 the enjoyment (of riches), should worship the sun, 
 within sight of (that) person rich in wealth (from 
 
 23. The commentary explains parthivam, ' pr/thivyartha;;/ kri- 
 yate, iti parthivam, gramakshetradyartham;' simik\rly the com- 
 mentary on Khadira-Grzliya IV, i, 13 says, ' pr/thivipatitvaprapty- 
 artham idam uktam karma.' 
 
 27. Comp. below, chap. 6, 12. 
 
 28. Gr^liya-saw/graha II, 11. 
 
Il8 G7?7HYA-StjTRA OF GOBHILA. 
 
 whom he hopes to obtain wealth) ; then he will 
 obtain wealth. 
 
 31. With the second (verse) one who desires that 
 his stock of horses and elephants may increase, 
 should sacrifice fried grains, while the sun has a halo. 
 
 32. With the third (verse) one who desires that 
 his flocks may increase, (should sacrifice) sesamum 
 seeds, while the moon (has a halo). 
 
 33. Having worshipped the sun with the fourth 
 (verse), let him acquire wealth ; then he will come 
 back safe and wealthy. 
 
 34. Having worshipped the sun with the fifth 
 (verse) let him return to his house. He will safely 
 return home ; he will safely return home. 
 
 Kaa^dika 6. 
 
 1. Let him daily repeat (the formula), ' Bhu/; ! ' 
 (MB. H, 4, 14) in order to avert involuntary death. 
 
 2. (He who does so) has nothing to fear from 
 serious diseases or from sorcery. 
 
 3. (The ceremony for) driving away misfortune 
 (is as follows). 
 
 4. It is performed on the sacrificial day (i. e. on 
 the first day of the fortnight). 
 
 5. (Oblations are made with the six verses), ' From 
 the head' (MB. H, 5, i seq.), verse by verse. 
 
 6. The seventh (verse is), 'She who athwart' 
 (MB. I, 5, 6). 
 
 7. (Then follow) the verses of the Vamadevya, 
 
 6, I seq. Comp. Khadira-Grzliya IV, 1,19 seq. 
 4. Comp. above, chap. 5, 12. 
 
 6. Comp. above, II, 7, 14. 
 
 7. The text belonging to the Vamadevya Saman, is the TnZ'a, 
 Sama-veda II, 32-34. 
 
IV PRAPArfl-AKA, 6 KAiVDIKA, 1 4. II9 
 
 8. (And) the Mahavyahmis. 
 
 9. The last (verse) is, ' Pra^apati ' (MB. II, 5, 8). 
 
 10. With the formula, ' I am glory' (MB. II, 5, 9) 
 one who is desirous of glory should worship the sun 
 in the forenoon, at noon, and in the afternoon, 
 
 11. Changing (the words), ' of the forenoon^ (into 
 ' of the noon,' and ' of the afternoon,' accordingly). 
 
 12. Worshipping (the sun) at the time of the 
 morning twilight and of the evening twilight pro- 
 cures happiness, (both times) with (the formula), 
 'O sun! the ship' (MB. II, 5, 14), and (after that) 
 in the morning with (the formula), ' When thou 
 risest, O sun, I shall rise with thee' (ibid. 15); 
 in the evening with (the formula), ' When thou 
 goest to rest, O sun, I shall go to rest with thee ' 
 (ibid. 16). 
 
 1 3. One who desires to gain a hundred cart-loads 
 (of gold), should keep the vow (of fasting) through 
 one fortnight and should on the first day of a dark 
 fortnight feed the Brahma;/as with boiled milk-rice 
 prepared of one Kawsa of rice. 
 
 14. At the evening twilight (of every day of that 
 fortnight), having left the village in a westerly direc- 
 tion, and having put wood on the fire at a place where 
 
 10. According to the commentary the formula yai-o ^ham bha- 
 vami comprises five sections; thus it would include the sections 
 II, 5, 9-13 of the I\Iantra-Brahma«a. The Mantra quoted next by 
 Gobhila (Sutra 12) is really MB. II, 5, 14. 
 
 13. Comp. chap. 5, 24-27. One Ka?;/sa is stated to be a 
 measure equal to one Drowa. The more usual spelling is ka;;isa, 
 and this reading is found in the corresponding passage of the 
 Khadira-Gn'hya (IV, 2, i). 
 
 14. As to the meaning of ka«a ('small grain of rice '), comp. 
 Hillebrandt, Neu- und Vollmondsopfer, p. 32, note i. 
 
I20 G227HYA-S^TRA OF GOBHILA. 
 
 four roads meet, he should sacrifice the small grains 
 (of that rice), turning his face towards the sun, with 
 (the words), ' To Bhala Svaha ! To Bhala Svaha ! ' 
 (ibid. 17. 18). 
 
 15. (He should repeat those rites) in the same 
 way the two next dark fortnights. 
 
 16. During the time between those dark fort- 
 nights he should observe chastity till the end (of the 
 rite), till the end (of the rite). 
 
 KAiVDiKA 7. 
 
 1. Let him select the site for building his house — 
 
 2. On even ground, which is covered with grass, 
 which cannot be destroyed (by inundations, &c.), 
 
 3. On which the waters flow off to the east or to 
 the north, 
 
 4. On which plants grow which have no milky 
 juice or thorns, and which are not acrid. 
 
 5. The earth should be white, if he Is a Brah- 
 ma;?a, 
 
 6. Red, if he is a Kshatrlya, 
 
 7. Black, if he is a Vaii^ya. 
 
 8. (The soil should be) compact, one-coloured, 
 not dry, not sallnous, not surrounded by sandy 
 desert, not swampy. 
 
 9. (Soil) on which Darbha grass grows, (should 
 be chosen) by one who is desirous of holy lustre, 
 
 10. (Soil covered) with big sorts of grass, by one 
 who Is desirous of strength, 
 
 1 1. (Soil covered) with tender grass, by one who 
 is desirous of cattle. 
 
 7, I seq. Comp, Khadira-Gr/hya IV, 2, 6 seq. 
 
IV PRAPAri/AKA, 7 KAiVDIKA, 21. 12 1 
 
 12. (The site of the house) should have the form 
 of a brick, 
 
 13. Or it should have the form of a round island. 
 
 14. Or there should be natural holes (in the 
 ground) in all directions. 
 
 15. On such (ground) one who is desirous of fame 
 or strength, should build his house with its door to 
 the east ; 
 
 16. One who is desirous of children or of cattle, 
 (should build it) with its door to the north ; 
 
 17. One who is desirous of all (those things), 
 (should build it) with its door to the south. 
 
 18. Let him not build it with its door to the 
 west. 
 
 19. And a back-door. 
 
 20. The house-door. 
 
 21. So that (he ?) may not be exposed to looks (?). 
 
 19-21. I have translated the words of these Sutras without 
 trying to express any meaning. According to the commentary 
 the meaning is the following: 19. He should not build a house 
 which has its door on the back-side, or which has one front-door 
 and one back-door. 20. The house-door should not face the door 
 of another house. 21. The house-door should be so constructed 
 that the householder cannot be seen by ^awfl'alas, &c., when he is 
 performing religious acts or when dining in his house. Or, if 
 instead of sawloki the reading sa/;Hoki is accepted, the Sutra 
 means : the house-door should be so constructed, that valuable ob- 
 jects, &c., which are in the house, cannot be seen by passers-by. — 
 The commentary on Khadira-Gn'hya IV, 2, 1 5 contains the remark : 
 dvaradvayaw (var. lectio, dvaram dvara;«) parasparam rt'gn 
 na syad iti ke^it. This seems to me to lead to the right under- 
 standing of these Sutras. I think we ought to read and to divide 
 in this way: (19) anudvara?/? ia. (20. 21) gr/hadvaraw 
 yatha na sa;«loki syat. ' And (let him construct) a back-door, 
 so that it does not face the (chief) house-door.' The Khadira 
 INISS. have the readings, asalloki, asandraloke, sa;«loka. 
 
122 Gi^/HYA-SOXRA OF GOBHILA. 
 
 2 2. ' Let him avoid an Aj"vattha tree on the east- 
 side (of his house), and a Plaksha on the south-side, 
 a Nyagrodha on the west-side, and on the north-side 
 an Udumbara. 
 
 23. ' One should say that an A^-vattha brings (to 
 the house) danger from fire ; one should say that a 
 Plaksha tree brings early death (to the inhabitants 
 of the house), that a Nyagrodha brings oppression 
 through (hostile) arms, that an Udumbara brings 
 diseases of the eye. 
 
 24. ' The Ai"vattha is sacred to the sun, the 
 Plaksha to Yama, the Nyagrodha is the tree that 
 belongs to Varu;^a, the Udumbara, to Pra^apati,' 
 
 25. He should place those (trees) in another place 
 than their proper one, 
 
 26. And should sacrifice to those same deities. 
 
 27. Let him put wood on the fire in the middle of 
 the house, and sacrifice a black cow, 
 
 28. Or a white goat, 
 
 22-24. These are .Slokas to which the commentary very appro- 
 priately, though not exactly in the sense in which it was originally 
 set down, applies the dictum so frequently found in the Brahmawa 
 texts : na hy ekasmad aksharad viradhayanti. Dr. Knauer's 
 attempts to restore correct -51okas are perhaps a little hazardous ; 
 he inserts in the third verse ia after plaksha s, and in the second 
 he changes the first bruyat into /^a, whereby the second foot of the 
 
 hemistich loses its regular shape w , and receives instead of 
 
 it the form ^ w - ^. 
 
 25. He should remove an A^vattha tree from the east-side, &c. 
 
 26. He should sacrifice to the deities to whom the transplanted 
 trees are sacred. 
 
 27 seq. Here begins the description of the vastu jamana, 
 which extends to Siitra 43. As to the animal sacrifice prescribed 
 in this Sutra, comp. Dr. Winternitz's essay, Einige Bemerkungen 
 iiber das Bauopfer bei den Indern (Sitzungsbericht der Anthrop. 
 Gesellschaft in Wien, 19 April, 1887), p. 8. 
 
IV PRAPAri/AKA, 7 KAA'fllKA, 4I. I 23 
 
 29. (The one or the other) together with milk- 
 rice. 
 
 T,o. Or (only) milk-rice. 
 
 31. Having mingled together the fat (of the 
 animal), A^^ya, its flesh, and the milk-rice, 
 
 32. He should take eight portions (of that mixture) 
 and should sacrifice (the following eight oblations) : 
 
 33. The first (verse, accompanying the first obla- 
 tion), is, ' Vastoshpati ! ' (MB. H, 6, i). 
 
 34. (Then follow) the (three) verses of the Vama- 
 devya, 
 
 35. (And the three) Mahavyahmis. 
 
 36. The last (oblation is offered with the formula), 
 ' To Pra^apati (svaha).' 
 
 T,^. After he has sacrificed, he should offer ten 
 Balis, 
 
 38. In the different directions (of the horizon), 
 from left to right, 
 
 39. And in the intermediate points, 
 
 40. In due order, without a transposition. 
 
 41. (He should offer a Bali) in the east with (the 
 formula), '(Adoration) to Indra!' in the interme- 
 diate direction — ' To Vayu ! ' in the south — " To 
 Yama ! ' in the intermediate direction — ' (Svadha) 
 to the Fathers ! ' in the west — ' (Adoration) to 
 Varu;2a ! ' in the intermediate direction — ' To 
 Mahara^ra ! ' in the north — ' To Soma ! ' in the 
 intermediate direction — ' To Mahendra ! ' down- 
 
 34. Comp. above, chap. 6, 7 note. 
 
 36. The commentary says : ' The last oblation should be offered 
 with the formula, "To Prao^apati svaha !" ' Probably we ought 
 to correct the text, Pra^apata ity uttama, 'the last (verse) is, 
 "Pra^apati!" (MB. II, 5, 8);' see above, IV, 6, 9; Khadira- 
 Grz'hya IV, 2, 20. 
 
124 GRIHYA-sijTRA OF GOBHILA. 
 
 wards — 'To Vasuki ! ' upwards, in the sky (i.e. 
 throwing the BaH into the air), with (the formula), 
 ' Adoration to Brahman ! ' 
 
 42. To the east, upwards, and downwards this 
 should be done constantly, day by day. 
 
 43. (The whole ceremony is repeated) every year 
 or at the two sacrifices of the first fruits. 
 
 Kaa^dika 8. 
 
 A 
 
 1. At the Sra.va.7i3. and Agrahaya;^i sacrifices he 
 should leave a remainder of fried grains, 
 
 2. Having gone out of the village in an easterly 
 or in a northerly direction, and having put wood on 
 the fire at a place where four roads meet, he should 
 sacrifice (those fried grains) with his joined hands, 
 with the single (verses of the text), ' Hearken, Raka ! ' 
 (MB. H, 6, 2-5). 
 
 3. Walking eastward (he should), looking upwards, 
 (offer a Bali) to the hosts of divine beings, with (the 
 formula), ' Be a giver of wealth ' (ibid. 6) ; 
 
 4. (Walking ?) towards the side, (he should offer 
 a Bali) to the hosts of other beings, looking down- 
 wards. 
 
 5. Returning (to the fire) without looking back, he 
 should, together with the persons belonging to his 
 
 43. See above, III, 8, 9 seq. 
 
 8, I. See above, III, 7 ; 9. Comp. Khadira-Gr/hya III, 2, 
 8 seq. 
 
 4. The commentary says : Tiryafi tirai-Z'ina;;/ yatha bhavati 
 tatha, iti kriyavi^esha«am etat. athava . . . tiryah tirsLsMna/i san. 
 Arvan ought to be corrected to avah (comp. Khadira-Gnhya III, 
 
 2, 13)- 
 
 5. The commentary explains upetai// simply by samipam 
 agatai/i. 
 
IV PRAPAri/AKA, 8 KAiVDlKA, I4. I 25 
 
 family, as far as they have been initiated (by the 
 Upanayana), eat the fried grains. 
 
 6. (This ceremony) procures happiness. 
 
 7. (With the two formulas), ' Obeying the will ' 
 and '^'aiikha' (MB. II, 6, 7. 8), he should sacrifice 
 two oblations of rice and of barley separately, 
 
 8. With reference to a person whose favour he 
 wishes to eain. 
 
 9. This is done daily. 
 
 10. With the Ekaksharya verse (MB. II, 6, 9) 
 two rites (are performed) which are connected with 
 the observance (of fasting) for a fortnight. 
 
 11. One who is desirous of long life, should sacri- 
 fice (with that verse), in the night of the full moon, 
 one hundred pegs of Khadira wood ; 
 
 12. Of iron, if he desires that (his enemies) may 
 be killed. 
 
 13. Now another ceremony (performed with the 
 same verse). 
 
 14. Having gone out of the village in an easterly 
 or in a northerly direction, he should at a place where 
 four roads meet, or on a mountain, set an elevated 
 surface, consisting of the dung of beasts of the forest, 
 on fire, should sweep the coals away, and should 
 make an oblation of butter (on that surface) with his 
 mouth, repeating that Mantra in his mind. 
 
 7 seq. Khadira-G/'/hya IV, 2, 24 seq. 
 
 7. I. e. he should sacrifice one oblation of rice, and one of 
 barley. 
 
 8. Literally, to a person, &c. The meaning is, he should pro- 
 nounce the name of that person. The Sutra is repeated from IV, 
 5, 20 ; thus its expressions do not exactly fit the connection in 
 which it stands here. 
 
 10 seq. Khadira-Gnliya IV, 3, i seq. 
 
126 Gie/HYA-SUTRA OF GOBHILA. 
 
 15. If (that oblation of butter) catches fire, twelve 
 villages (will be his). 
 
 16. If smoke rises, at least three. 
 
 1 7. They call this ceremony one which is not in 
 vain. 
 
 18. One who desires that his means of livelihood 
 may not be exhausted, should sacrifice green cow- 
 dung in the evening and in the morning. 
 
 19. Of articles which he has bought, he should, 
 after having fasted three (days and) nights, make an 
 oblation with the formula, ' Here this Vi^vakarman' 
 (MB. II, 6, 10). 
 
 20. Of a orarment he should offer some threads 
 (with that formula), 
 
 21. Of a cow some hairs (of its tail) ; 
 
 22. In the same way (he should offer some part) 
 of other articles which he has bought. 
 
 23. The sacrifice of a full oblation (with the verse, 
 ' A full oblation I sacrifice,' MB. II, 6, 1 1) should be 
 performed on the sacrificial day (i.e. on the first day 
 of the fortnight), 
 
 24. And (on such a day let him sacrifice) with (the 
 formula), ' Indramavadat (?) ' (MB. II, 6, 12). 
 
 25. One who is desirous of glory, (should offer) 
 the first (oblation); one who is desirous of com- 
 panions, the second. 
 
 18. Khadira-G/vTiya IV, 3, 18. On haritagomayan the com- 
 mentary has the following note : yai/z khalu gomayai// sawkule 
 prade^e haritani t;7>/ani pra^astany utpadyante tan kila gomayan 
 haritagomayan ay^'akshate. te khalv ardra ihabhipreyante. katha;;/ 
 ^wayate. teshv eva tatprasiddhe//. 
 
 19. Khadira-Gr/hya IV, 3, 7. 
 
 23 seq. Khadira-G/7'hya IV, 3, 8 seq. The Pratika quoted in 
 Sutra 24 is corrupt. 
 
IV PRAPArifAKA, 9 KAiVZiIKA, 9. 12J 
 
 Kaa^dika 9. 
 
 1. One who desires to become a ruler amoncr men 
 should fast through a period of eight nights. 
 
 2. Then he should provide a Sruva spoon, a cup 
 (for water), and fuel, of Udumbara wood, 
 
 3. Should go out of the village in an easterly or 
 in a northerly direction, should put wood on the fire 
 at a place where four roads meet, 
 
 A 
 
 4. And should sacrifice A^ya, turning his face 
 towards the sun, with (the formulas), ' Food indeed 
 is the only thing that is pervaded by the metres,' 
 and, ' Bliss indeed ' (MB. II, 6, 13. 14) ; 
 
 5. A third (oblation) in the village with (the 
 formula), 'The food's essence is ghee' (ibid. 15). 
 
 6. One who is desirous of cattle, (should offer this 
 oblation) in a cow-stable. 
 
 7. If (the cow-stable) is damaged by fire (?), (he 
 should offer) a monk's robe. 
 
 8. On a dangerous road let him make knots in 
 the skirts of the garments (of himself and of his 
 companions), 
 
 9. Approaching those (of the travellers) who wear 
 garments (with skirts). 
 
 9, I seq. Khadira-Gr/'hya IV, 3, 10 seq. 
 
 7. Perhaps we ought to follow the commentary and to translate, 
 ' When (the cow-stable) becomes heated (by the fire on which he is 
 going to sacrifice),' &c. (' goshMe^gnim upasamadhayaiva homo 
 na kartavya/;, kin tv agnim upasamadha}api tavat pratiksha;/iyaw 
 yavad gosh//mm upatapyamana?// bhavati '). I have translated 
 ^ivaram according to the ordinary meaning of the word ; in the 
 commentary it is taken as equivalent to lauhaX'Cir«am (copper 
 filings). 
 
128 G/J/HYA-SUTRA OF GOBHILA. 
 
 10. (Let him do so with the three formulas, MB. 
 II, 6, 13-15) with the word Svaha at the end of each. 
 
 11. This will bring a prosperous journey (to him- 
 self) and to his companions. [Or: (He should do 
 the same with the garments) of his companions. 
 This will bring a prosperous journey.] 
 
 12. One who desires to gain a thousand cart-loads 
 (of gold), should sacrifice one thousand oblations of 
 flour of fried grains. 
 
 13. One who is desirous of cattle, should sacrifice 
 one thousand oblations of the excrements of a male 
 and a female calf ; 
 
 14. Of a male and a female sheep, if he is desirous 
 of flocks. 
 
 15. One who desires that his means of livelihood 
 may not be exhausted, should sacrifice in the evening 
 and in the morning the fallings-off of rice-grains, with 
 (the formulas), 'To Hunger Svaha!' 'To Hunger 
 and Thirst Svaha!' (MB. II, 6, 16. 17). 
 
 16. If somebody has been bitten by a venomous 
 animal, he should murmur (the verse), ' Do not fear, 
 thou wilt not die' (MB. II, 6, 18), and should be- 
 sprinkle him with water. 
 
 17. With (the formula), 'Strong one! Protect' 
 (MB, II, 6, 19), a Snataka, when lymg down (to 
 sleep), should lay down his bamboo staff near (his 
 bed). 
 
 18. This will bring him luck. 
 
 1 9. (The verses), ' Thy worm is killed by Atri ' 
 (MB. II, 7, 1-4), he should murmur, besprinkling a 
 place where he has a worm with water. 
 
 15, Khadira-Grzliya IV, 3, 6. 
 
 16 seq. Khadira-G/7'hya IV, 4, i seq. 
 
4 PRAPAT/fAKA, lO KAA'Z)IKA, 5. I 29 
 
 20. If he intends to do this for cattle, he should 
 fetch in the afternoon an earth-clod taken out of a 
 furrow, and should put it down in the open air. 
 
 21. In the morning he should strew the dust of it 
 round (the place attacked by worms),- and should 
 murmur (the same texts). 
 
 KAiVZJIKA 10. 
 
 1. To the north of the place (in which the Arghya 
 reception will be offered to a ■ guest), they should 
 bind a cow (to a post or the like), and should 
 (reverentially) approach it with (the verse), ' Arha?/a 
 putra vasa' (MB. II, 8, i). 
 
 2. (The guest to whom the Arghya reception is 
 going to be offered) should come forward murmuring, 
 ' Here I tread on this Padya Vira^ for the sake of 
 the enjoyment of food ' (ibid. 2). 
 
 3. (He should do so) where they are going to 
 perform the Arghya ceremony for him, 
 
 4. Or when they perform it. 
 
 5. Let them announce three times (to the guest) 
 separately (each of the following things which are 
 
 10, I seq. The Arghya reception; Khadira-GrAya IV, 4, 
 5seq. ; Gn'hya-saw/graha II, 62-65. The first words of the Mantra 
 quoted in Sutra i are corrupt. The Mantra is evidently an adap- 
 tation of the well-known verse addressed to the Agrahaya«i 
 (Gobhila III, 9, 9; Mantra-Brahma7za II, 2, i), or to the Ash/aka 
 (Paraskara III, 3, 5, 8): prathamd ha vyuvasa, &c. The first 
 word arha7;a ('duly'), containing an allusion to the occasion of 
 the Arghya ceremony, to which this Mantra is adapted, seems to 
 be quite right ; the third word may be, as Dr. Knauer conjectures, 
 uvasa (' she has dwelt,' or perhaps rather 'she has shone '). For 
 the second word I am not able to suggest a correction. 
 
 2. Regarding Padya Vira^, comp. -Sahkhayana III, 7, 5 note ; 
 Paraskara I, 3, 12. 
 
 [30] K 
 
130 Gi27HYA-St)TRA OF GOBHILA. 
 
 brought to him) : a bed (of grass to sit down on), 
 water for washing the feet, the Argha water, water 
 for sipping, and the Madhuparka (i.e. a mixture of 
 ghee, curds, and honey). 
 
 6. Let him spread out the bed (of grass, so that 
 the points of the grass are) turned to the north, with 
 (the verse), 'The herbs which' (MB. II, 8, 3), and 
 let him sit down thereon ; 
 
 7. If there are two (beds of grass), with the two 
 (verses) separately (MB. II, 8, 3. 4) ; 
 
 8. On the second (he treads) with the feet. 
 
 9. Let him look at the water (with which he is to 
 wash his feet), with (the formula), ' From which side 
 I see the goddesses ' (ibid. 5). 
 
 10. Let him wash his left foot with (the formula), 
 'The left foot I wash;' let him wash his right foot 
 with (the formula), 'The right foot I wash' (MB. 
 11,8,6.7); 
 
 11. Both with the rest (of the Mantra, i.e. with 
 the formula), ' First the one, then the other' (II, 8, 8). 
 
 12. Let him accept the Arghya water with (the 
 formula), ' Thou art the queen of food ' (ibid. 9). 
 
 13. The water (offered to him) for sipping he 
 should sip with (the formula), 'Glory art thou' 
 (ibid. 10). 
 
 14. The Madhuparka he should accept with (the 
 formula), ' The glory's glory art thou' (ibid. 11). 
 
 15. Let him drink (of it) three times with (the 
 
 8. See Paraskara I, 3, 9. 
 
 II. The commentary says, jeshewava^'ish/enodakena. Comp., 
 however, Khadira-Gnhya IV, 4, 11. 
 
 15. I have adopted the reading jribhaksho, which is given in 
 the Mantra-Brahmawa, and have followed the opinion of the com- 
 
4 PRAPAri/AKA, lO KAA'DIKA, 23. I3I 
 
 formula which he repeats thrice), ' The glory's food 
 art thou ; the might's food art thou ; the bliss's food 
 art thou ; bestow bliss on me ' (MB. II, 8, 12) ; 
 
 16. Silently a fourth time. 
 
 1 7. Having drunk more of it, he should give the 
 remainder to a Brahma;m. 
 
 18. After he has sipped water, the barber should 
 thrice say to him, * A cow ! ' 
 
 19. He should reply, ' Let loose the cow from the 
 fetter of Varu;^a ; bind {with it) him who hates me. 
 Kill him and (the enemy) of N. N., (the enemies) of 
 both (myself and N. N.). Deliver the cow ; let it 
 eat grass, let it drink water' (MB. II, 8, 13). 
 
 20. (And after the cow has been set at liberty), 
 let him address it with (the verse), ' The mother of 
 the Rudras' (MB. II, 8, 14). 
 
 2 1 . Thus if it is no sacrifice (at which the Arghya 
 reception is offered). 
 
 22. (He should say), 'Make it (ready),' if it is a 
 sacrifice. 
 
 23. There are six persons to whom the Arghya 
 reception is due, (namely), 
 
 mentator that the whole Mantra, and not its single parts, should 
 be repeated each time that he drinks of the Madhuparka. In the 
 Khadira-Grzliya the text of the Mantra differs, and the rite is 
 described differently (IV, 4, 15). 
 
 16, 17. Perhaps these two Sutras should be rather understood 
 as forming one Sutra, and should be translated as I have done in 
 Khadira-Grz'hya IV, 4, i6. 
 
 19. Iti after abhidhehi ought to be omitted. Comp. the 
 lengthy discussions on this word, pp. 766 seq. of the edition of 
 Gobhila in the Bibliotheca Indica. ' N. N.' is the host who offers 
 the Arghya; comp. Khadira-G/^liya IV, 4, 18. 
 
 21, 22. In the case of a sacrifice the cow is killed; comp. 
 ^S'aiikhayana II, 15, 2. 3 note; Paraskara I, 3, 30. 
 
 K 2 
 
G/J/HYA-SUTRA OF GOBHILA. 
 
 24. A teacher, an officiating priest, a Snataka, a 
 king, the father-in-law, a friend coming as a guest. 
 
 25. They should offer the Arghya reception (to 
 such persons not more than) once a year. 
 
 26. But repeatedly in the case of a sacrifice and 
 of a wedding. But repeatedly in the case of a sacri- 
 fice and of a wedding. 
 
 End of the Fourth Prapa//^aka. 
 
 End of the Gobhila-Grzhya-sutra. 
 
 24. Vivahya is explained in the commentary by vivahayi- 
 tavyo^amata. Comp., however, 6'ankhayana 11, 15, i note. 
 
 25, 26. Comp. 6ahkhayana II, 15, 10 and the note. 
 
Gi?/HYA-SUTRA OF 
 HIRAA^YAKE5IN. 
 
INTRODUCTORY NOTE 
 
 TO THE 
 
 G7?/HYA-SUTRA OF 
 HIRA/VYAKE5IN. 
 
 After the excellent remarks of Professor Buhler on the 
 position of Hirawyakej-in among the Statra authors of the 
 Black Ya^ur-veda (Sacred Books, vol. ii, p, xxiii seq.), I can 
 here content myself with shortly indicating the materials 
 on which my translation of this Grzliya-sutra, which was 
 unpublished when I began to translate it, is based. For 
 the first half of the work I could avail myself, in the first 
 place, of the text, together with the commentary of Matr/- 
 datta, which the late Dr. Schoenberg of Vienna had prepared 
 for publication, and which was based on a number of MSS. 
 collated by him. It is my melancholy duty gratefully to 
 acknowledge here the kindness with which that prematurely 
 deceased young scholar has placed at my disposal the 
 materials he had collected, and the results of his labour 
 which he continued till the last days of his life. For the 
 second half of the Sutra his death deprived me of this 
 important assistance ; here then Professors Kielhorn of 
 Gottingen and Buhler of Vienna have been kind enough 
 to enable me to finish the task of this translation, by lending 
 me two MSS. of the text and two MSS. of M^tWdatta's 
 commentary which they possess. 
 
 Finally, Dr. J. Kirste of Vienna very kindly sent me the 
 proof-sheets of his valuable edition before it was published. 
 With the aid of these my translation has been revised. 
 
G/e/HYA-SUTRA OF 
 HIRAA^AKE^IN. 
 
 Pra^na I, Patala 1, Section 1. 
 
 1. We shall explain the Upanayana(i.e. the initia- 
 tion of the student). 
 
 2. Let him initiate a Brahma^za at the age of seven 
 years, 
 
 3. A Ra^anya, of eleven, a Vai^ya, of twelve. 
 
 4. A Brahma;^a in the spring, a Rd^anya in the 
 summer, a Vaii-ya in the autumn. 
 
 5. In the time of the increasing moon, under an 
 auspicious constellation, preferably (under a con- 
 stellation) the name of which is masculine, 
 
 6. He should serve food to an even number of 
 Brahma;2as and should cause them to say, ' An aus- 
 picious day ! Hail ! Good luck ! ' — 
 
 7. (Then he) should have the boy satiated, should 
 
 1, 2. The statement commonly given in the GnTiya-sutras and 
 Dharma-siltras is, that the initiation of a Brahma«a shall take place 
 in his eighth year, though there are differences of opinion whether 
 in the eighth year after conception, or after birth (Aj-valayana- 
 Gr/hya I, 19, i. 2). Matn'datta states that the rule given here in 
 the GnTiya-sutra refers to the seventh year after birth. In the 
 Dharma-sutra (comp. Apastamba I, i, 18) it is stated that the ini- 
 tiation of a Brahmawa shall take place in the eighth year after his 
 conception. Comp. the remarks of Professor Biihler, S. B. E., 
 vol. ii, p. xxiii. 
 
 A. 
 
 4. Apastamba I, i, 18. 
 
 6. Comp. Apastamba I, 13, 8 with Buhlers note. 
 
138 Gi?/HYA-SUTRA OF HIRAA'YAKES'IN. 
 
 have his hair shaven, and after (the boy) has bathed 
 and has been decked with ornaments — 
 
 8. He should dress him in a (new) garment which 
 has not yet been washed. 
 
 9. In a place inclined towards the east, (or) in- 
 clined towards the north, (or) inclined towards north- 
 east, or in an even (place), he raises (the surface on 
 which he intends to sacrifice), sprinkles it with water, 
 
 10. Kindles fire by attrition, or fetches common 
 (worldly) fire, puts the fire down, and puts wood on 
 the fire. 
 
 11. He strews eastward-pointed Darbha grass 
 round the fire ; 
 
 1 2. Or (the grass which is strewn) to the west and 
 to the east (of the fire), may be northward-pointed. 
 
 13. He (arranges the Darbha blades so as to) lay 
 the southern (blades) uppermost, the northern ones 
 below, if their points are turned (partly) towards the 
 east and (partly) towards the north. 
 
 14. Having strewn Darbha grass, to the south of 
 the fire, in the place destined for the Brahman, 
 
 15. Having with the two (verses), ' I take (the 
 fire) to myself,' and, ' The fire which (has entered) ' — 
 taken possession of the fire, 
 
 16. And having, to the north of the fire, spread 
 out Darbha grass, he prepares the (following) objects, 
 
 9. Paraskara I, i, 2 ; 4, 3 ; Ajvalayana I, 3, i, &c. 
 II. Ajvalayana 1.1.; 6ahkhayana I, 8, i, &c. 
 
 13. Gobhila I, 7, 14. 
 
 14. Gobhila I, 6, 13 ; Paraskara I, i, 2, &c. 
 
 15. Taittiriya Sawhita V, 9, i. Comp. also the parallel pas- 
 sages, 6'atapatha Brahmawa VII, 3,2,17; Katyayana-^Sraut. XVII, 
 
 S, 27- 
 
 16. Gobhila I, 7, i. 
 
I PRA5NA, I PATALAj I SECTION, 2 2. 1 39 
 
 according as they are required (for the ceremony 
 which he is going to perform) : 
 
 1 7. A stone, a (new) garment which has not yet 
 been washed, a skin (of an antelope, or a spotted 
 deer, &c.), a threefold-twisted girdle of Muu£-a. grass 
 if he is a Brahma/^a (who shall be initiated), a bow- 
 string for a Ra^anya, a woollen thread for a Vai^ya, 
 a staff of Bilva or of Pala^a wood for a Brahma;za, 
 of Nyagrodha wood for a Ra^anya, of Udumbara 
 wood for a Vai5"ya. 
 
 18. He binds together the fuel, twenty-one pieces 
 of wood, or as many as there are oblations to be 
 made. 
 
 19. Together with that fuel he ties up the (three) 
 branches of wood which are to be laid round the fire, 
 (which should have the shape of) pegs. 
 
 20. (He gets ready, besides, the spoon called) 
 Darvi, a bunch of grass, the A^ya pot, the pot for 
 the Pra?nta water, and whatever (else) is required ; 
 
 21. All (those objects) together, or (one after 
 the other) as it happens. 
 
 22. At that time the Brahman suspends the sacri- 
 ficial cord over his left shoulder, sips water, passes 
 by the fire, on its west side, to the south side, throws 
 away a grass blade from the Brahman's seat, 
 touches water, and sits down with his face turned 
 towards the fire. 
 
 17. 6'ahkhayana II, i, 15 seqq., &c. As to the stone, comp. 
 below, I, I, 4,13. 
 
 18. Comp, Aj'valayana I, 10, 3, and the passages quoted in the 
 note (vol. xxix, p. 173). 
 
 20. Regarding the bunch of grass, see below, I, 2, 6, 9. 
 22. Gobhila I, 6, 14 seq. Comp. the passages quoted in the 
 note. 
 
140 GRIKYA-sijTRA OF HIRAiVYAKE.SIN. 
 
 23. He takes as 'purifiers' two straight Darbha 
 blades with unbroken points of one span's length, 
 cuts them off with something else than his nail, wipes 
 them with water, pours water into a vessel over 
 which he has laid the purifiers, fills (that vessel) up 
 to near the brim, purifies (the water) three times 
 with the two Darbha strainers, holding their points 
 to the north, places (the water) on Darbha grass on 
 the north side of the fire, and covers it with Darbha 
 grass. 
 
 24. Having consecrated the Proksha;^i water by 
 means of the purifiers as before, having placed the 
 vessels upright, and having untied the fuel, he 
 sprinkles (the sacrificial vessels) three times with the 
 whole (Proksha;^i water). 
 
 25. Having warmed the Darvi spoon (over the 
 fire), having wiped it, and warmed it again, he puts 
 it down. 
 
 26. Having besprinkled (with water) the Darbha 
 grass with which the fuel was tied together, he 
 throws it into the fire. 
 
 27. He melts the A^ya, pours the A^ya into the 
 
 A 
 
 A^a pot over which he has laid the purifiers, takes 
 some coals (from the fire) towards the north, puts 
 (the A^ya) on these (coals), throws light (on the 
 
 23. Gobhila I, 7, 21 seq. ; iSankhayana I, 8, 14 seq. The water 
 mentioned in this Sutra is the Prawita water. 
 
 24. Regarding the Prokshawi water, see ^ahkhayana I, 8, 25 
 note. The word which I have translated by 'vessels' is bilavanti, 
 which literally means ' the things which have brims.' Probably this 
 expression here has some technical connotation unknown to me. 
 Matr/datta simply says, bilavanti patra/zi. — ' As before ' means, ' as 
 stated with regard to the Pramta water.' 
 
 25. Paraskara I, i, 3. 
 
 27. -S'ahkhayana I, 8, 18 seq. 
 
I rKA5NA, I PATALA, 2 SECTION, 8. 14! 
 
 A^ya by means of burning Darbha blades), throws 
 two young Darbha shoots into it, moves a fire-brand 
 round it three times, takes it (from the coals) towards 
 the north, pushes the coals back (into the fire), puri- 
 fies the A^ya three times with the two purifiers, 
 holding their points towards the north, (drawing 
 them through the A^ya from west to east and) 
 taking them back (to the west each time), throws 
 the two purifiers into the fire, 
 
 Patala 1, Section 2. 
 
 1. And lays the (three) pegs round (the fire). 
 
 2. On the west side (of the fire) he places the 
 middle (peg), with its broad end to the north, 
 
 3. On the south side (of the fire the second peg), so 
 that it touches the middle one, with its broad end to 
 the east, 
 
 4. On the north side (of the fire the third peg), 
 so that it touches the middle one, with its broad end 
 to the east. 
 
 5. To the west of the fire (the teacher who is 
 going to initiate the student), sits down with his face 
 turned towards the east. 
 
 6. To the south (of the teacher) the boy, wearing 
 the sacrificial cord over his left shoulder, having 
 sipped water, sits down and touches (the teacher). 
 
 7. Then (the teacher) sprinkles water round the 
 fire (in the following way) : 
 
 8. On the south side (of the fire he sprinkles 
 
 2, I. The 'pegs' are the pieces of wood mentioned above, i, 19. 
 7-10. Gobhila I, 3, i seq. The vocative Sarasvate instead of 
 Sarasvati is given by the MSS, also in the Khadira-Grzliya 1, 2, 19. 
 
142 G/?7HYA-SUTRA OF HIRA;VYAKE5'IN. 
 
 water) from west to east with (the words), ' Aditi ! 
 Give thy consent ! ' — 
 
 9. On the west side, from south to north, with 
 (the words), ' Anumati ! Give thy consent ! ' On 
 the north side, from west to east, with (the words), 
 ' Sarasvati ! Give thy consent ! ' — 
 
 10. On all sides, so as to keep his right side 
 turned towards (the fire), with (the Mantra), ' God 
 Savitr/ ! Give thy impulse ! ' (Taitt. Sa;;2h. I, 7, 7, i). 
 
 11. Having (thus) sprinkled (water) round (the 
 fire), and having anointed the fuel (with A^ya), he 
 puts it on (the fire) with (the Mantra), ' This fuel is 
 thy self, Catavedas ! Thereby thou shalt be in- 
 flamed and shalt grow. Inflame us and make us 
 grow ; through offspring, cattle, holy lustre, and 
 through the enjoyment of food make us increase. 
 Svaha ! ' 
 
 12. He then sacrifices with the (spoon called) 
 Darvi (the following oblations) : 
 
 13. Approaching the Darvi (to the fire) by the 
 northerly junction of the pegs (laid round the fire), 
 and fixing his mind on (the formula), ' To Pra^apati, 
 to Manu svaha !' (without pronouncing that Mantra), 
 he sacrifices a straight, long, uninterrupted (stream 
 of A^ya), directed towards the south-east. 
 
 14. Approaching the Darvi (to the fire) by the 
 southern junction of the pegs (laid round the fire), 
 
 II. As to the Mantra, compare -Sahkhayana II, 10, 4, &c. 
 
 13, 14. The two oblations described in these Sutras are the 
 so-called Agharas ; see Sutra 15, and Paraskara I, 5, 3; Ajva- 
 layana I, 10, 13. Regarding the northern and the southern junc- 
 tion of the Paridhi woods, see above, Sfltras 3 and 4. According 
 to Matmlatta, the words 'long, uninterrupted' (Sutra 13) are to be 
 supplied also in Sutra 14. 
 
I TRASNA, I PAT^ALA, 2 SECTION, 1 8. 1 43 
 
 O 
 
 A 
 
 (he sacrifices) a straight (stream of A^ya), directed 
 towards the north-east, with (the Mantra which he 
 pronounces), ' To Indra svaha ! ' 
 
 15. Having (thus) poured out the two Aghara 
 oblations, he sacrifices the two A^yabhagas, 
 
 16. With (the words), ' To Agni svaha ! ' over the 
 easterly part of the northerly part (of the fire) ; with 
 (the words), 'To Soma svaha!' over the easterly 
 part of the southerly part (of the fire). 
 
 17. Between them he sacrifices the other (obla- 
 tions). 
 
 18. (He makes four oblations with the following 
 Mantras) : ' Thou whom we have set to work, 6^ata- 
 vedas ! carry forward (our offerings). Agni ! Per- 
 ceive this work (i. e. the sacrifice), as it is performed 
 (by us). Thou art a healer, a creator of medicine. 
 Through thee may we obtain cows, horses, and 
 men. Svaha ! 
 
 ' Thou who liest down athwart, thinking, " It is I 
 who keep (all things) asunder : " to thee who art 
 propitious (to me), I sacrifice this stream of ghee in 
 the fire. Svaha ! 
 
 ' To the propitious goddess svaha ! 
 
 ' To the accomplishing goddess svaha ! ' 
 
 16. An'alayana I, 10, 13; -5"ankhayana I, 9, 7, &c. As to the 
 expressions uttarardhapurvardhe and dakshiwardhapur- 
 vardhe, com p. Gobhila I, 8, 14 and the note. 
 
 17. I.e. between the places at which the two 'A^ya portions' are 
 offered. Comp. .Sahkhayana I, 9, 8. 
 
 18. 6'atapatha Brahmawa XIV, 9, 3, 3 ( = B;7'had Arawyaka VI, 
 3, I ; S. B, E., vol. XV, p. 210); Mantra-Brahmawa I, 5, 6. 
 
144 Gi^/HYA-SlDTRA OF HIRAiVYAKE^'IN. 
 
 Patala 1, Section 3. 
 
 1. This is the rite for all Darvi-sacrifices. 
 
 2. At the end of the Mantras constantly the word 
 Svaha (is pronounced). 
 
 3. (Oblations) for which no Mantras are prescribed 
 (are made merely with the words), ' To such and 
 such (a deity) svaha ! ' — according to the deity (to 
 whom the oblation is made). 
 
 4. He sacrifices with the Vyahrztis, ' Bhu// ! 
 Bhuva/^ ! Suva/^ ! ' — with the single (three Vyahr/tis) 
 and with (the three) together. 
 
 5. (The Mantras for the two chief oblations are), 
 the (verse), * Life-giving, Agni ! ' (Taitt. Brahma;^a 
 I, 2, I, 11), (and), 
 
 * Life-giving, O god, choosing long life, thou 
 whose face is full of ghee, whose back is full of ghee, 
 Agni, drinking ghee, the noble ambrosia that comes 
 from the cow, lead this (boy) to old age, as a father 
 (leads) his son. Svaha ! ' 
 
 6. (Then follow oblations with the verses), 
 'This, O Varu;/a' (Taitt. Sa.mh. II, i, 11, 6), 
 
 * For this I entreat thee ' (Taitt. Sa;;d-i., loc. cit.), 
 
 3, 2. Gobhila I, 9, 25. 
 
 3. (Safikhayana I, 9, 18. 
 
 4. ^ankhayana I, 12, 12. 13; Gobhila I, 9, 27. As to suva//, 
 the spelling of the Taittiriyas for sva//, see Indische Studien, 
 XIII, 105. 
 
 5. 6. In the second Mantra we should read \rinz,no instead of 
 gr?>/ano ; comp. Atharva-veda II, 13, i. As to the Mantras that 
 follow, comp. Paraskara I, 2, 8 ; Taittiriya Arawyaka IV, 20, 3. — 
 Regarding the Mantra tvam Agne ayasi (sic), comp. Taitt. Brah. 
 II, 4, I, 9; A^valayana-^rauta-sutra I, 11, 13; Katyayana-.S'rauta- 
 sutra XXV, i, 11 ; Indische Studien, XV, 125. 
 
I PRAi'NA, I PArALA, 3 SECTION, 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). O quick 
 one, bestow medicine on us ! Svaha ! ' — (and finally) 
 the (verse), 
 
 ' Pra^apati !' (Taitt. Sa;;^h. I, 8, 14, 2). 
 
 7. (With the verse), ' What I have done too much 
 in this sacrifice, or what I have done here deficiently, 
 all that may Agni Svish/akr/t, he who knows it, 
 make well sacrificed and well offered for me. To 
 Agni Svish/akr/t, the offerer of well-offered (sacri- 
 fices), the offerer of everything, to him who makes 
 us succeed in our offerings and in our wishes, svaha ! ' 
 — he offers (the Svish^akri't oblation) over the 
 easterly part of the northerly part (of the fire), 
 separated from the other oblations. 
 
 8. Here some add as subordinate oblations, before 
 the Svish/akrz't, the (9aya, Abhyatana, and Rash/ra- 
 bhr/t (oblations). 
 
 9. The Caya (oblations) he sacrifices with (the 
 thirteen Mantras), ' Thought, svaha ! Thinking, 
 svaha ! ' — or, ' To thought svaha ! To thinking 
 svaha ! ' (&c.) ; 
 
 10. The Abhyatana (oblations) with (the eighteen 
 Mantras), ' Agni is the lord of beings ; may he pro- 
 tect me ' (&c.). 
 
 11. (The words), 'In this power of holiness, in 
 
 7. Ajvalayana-Gr/hyaI,io, 23 ; 6'atapathaBrahma;/a XIV, 9, 4, 24. 
 
 8. Comp. the next Sutras and Paraskara I, 5, 7-10. 
 
 9. Taitliiiya Sa7//hita III, 4, 4. 
 
 10. Taittiriya Sawhita III, 4, 5. 
 
 11. See the end of the section quoted in the last note. 
 
 [30] L 
 
146 G/27HYA-SUTRA OF HIRAiWAKESIN. 
 
 this worldly power (&c.)' are added to (each section 
 of) the Abhyatana formulas. 
 
 12. With (the last of the Abhyatana formulas), 
 ' Fathers ! Grandfathers ! ' he sacrifices or performs 
 worship, wearing the sacrificial cord over his right 
 shoulder. 
 
 13. The Rash /rabh ret (oblations he sacrifices) 
 with (the twelve Mantras), ' The champion of truth, 
 he whose law is truth.' After having quickly re- 
 peated (each) section, he sacrifices the first oblation 
 with (the words), ' To him svaha ! ' the second (obla- 
 tion) with (the words), ' To them svaha ! ' 
 
 14. Having placed a stone near the northerly 
 junction of the pegs (which are laid round the fire), 
 (the teacher) — 
 
 Pat^ala 1, Section 4, 
 
 I. Makes the boy tread on (that stone) with his 
 right foot, with (the verse), ' Tread on this stone ; 
 like a stone be firm. Destroy those who seek to 
 do thee harm ; overcome thy enemies.' 
 
 12. ' He performs worship with that Mantra, wearing the sacri- 
 ficial cord over his right shoulder, to the Manes. According to 
 others, he worships Agni. But this would stand in contradiction 
 to the words (of the Mantra).' Matr/datta. 
 
 13. Taittiriya Sawzhita III, 4, 7. 'To him' (tasmai) is mascu- 
 line, ' to them' (tahhyah) feminine. The purport of these words 
 will be explained best by a translation of the first section of the 
 Rash/rabh;7t formulas : ' The champion of truth, he whose law is 
 truth, Agni is the Gandharva. His Apsaras are the herbs ; " sap" is 
 their name. May he protect this power of holiness and this worldly 
 power. May they protect this power of holiness and this worldly 
 power. To him svaha ! To them svaha ! ' 
 
 14. See above, section 2, § 13. 
 
 4, I. Comp. ^ahkhayana I, 13, 12 ; Paraskara I, 7, i. 
 
I VRAS-NA, I PA^ALA, 4 SECTION, 4. J 47 
 
 2. After (the boy) has taken off his old (garment), 
 (the teacher) makes him put on a (new) garment 
 that has not yet been washed, with (the verses), 
 
 * The goddesses who spun, who wove, who spread 
 out, and who drew out the skirts on both sides, may 
 those goddesses clothe thee with long life. Blessed 
 with life put on this garment. 
 
 * Dress him ; through (this) garment make him 
 reach a hundred (years) of age ; extend his life. 
 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 ! 
 Be a protector of the human tribes against impreca- 
 tion. Live a hundred years, full of vigour ; clothe 
 thyself in the increase of wealth.' 
 
 3. Having (thus) made (the boy) put on (the 
 new garment, the teacher) recites over him (the 
 verse), 
 
 * Thou hast put on this garment for the sake of 
 welfare ; thou hast become a protector of thy friends 
 against imprecation. Live a hundred long years ; a 
 noble man, blessed with life, mayst thou distribute 
 wealth.' 
 
 4. He then winds the girdle three times from 
 left to right round (the boy, so that it covers) his 
 navel. (He does so only) twice, according to some 
 (teachers). (It is done) with (the verse), 
 
 2. Paraskara I, 4, 13. 12; Atharva-veda II, 13, 2. 3 (XIX, 24). 
 Instead of paridatava u, we ought to read, as the Atharva-veda 
 has, paridhatava u. 
 
 3. Atharva-veda II, 13, 3; XIX, 24, 6. 
 
 4. -S'ahkhayana II, 2, i; Paraskara II, 2, 8. The text of the 
 Mantra as given by Hira??yakejin is very corrupt, but the corrup- 
 tions may be as old as the Hirawyakeji-sutra itself, or even older. 
 
 L 2 
 
148 Gi2/HYA-SUTRA OF HIRAiVYAKE5IN. 
 
 ' Here she has come to us who drives away sin, 
 purifying our guard and our protection, bringing us 
 strength by (the power of) inhalation and exhalation, 
 the sister of the gods, this blessed girdle.' 
 
 5. On the north side of the navel he makes a 
 threefold knot (in the girdle) and draws that to the 
 south side of the navel. 
 
 6. He then arranges for him the skin (of an ante- 
 lope, &c., see 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. I propose to correct ^arishwu into X'arish«u. See .Sahkha- 
 yana II, i, 30. 
 
 7. iSahkhayana II, i, 2. 4. 5, &c. 
 
 8. In the first hemistich I propose to correct pari dadhmasi 
 into pari dadmasi. The verse seems to be an adaptation of a 
 Mantra which contained a form of the verb pari-dha (comp. 
 Atharva-veda XIX, 24, 2) ] thus the reading pari . . . dadhmasi 
 found in the MSS. may be easily accounted for. The second 
 hemistich is very corrupt, but the Atharva-veda (loc. cit. : yathainaw 
 ^arase nayat) shows at least the general sense. 
 
I PRA5NA, I PArALA, 4 SECTION, I 3. 1 49 
 
 A Ra^anya (he gives in charge to the gods) with 
 (the verse), ' We give this boy in charge, O Indra, to 
 Brahman, for the sake of great royalty. May he 
 lead him to old age, and may he long watch over 
 royalty.' 
 
 A Vaii'ya (he gives in charge) with (the verse), 
 ' We give this boy in charge, O Indra, to Brahman, 
 for the sake of great wealth. May he lead him to 
 old age, and may he long watch over wealth.' 
 
 9. (The teacher) makes him sit down to the west 
 of the fire, facing the north, and makes him eat the 
 remnants of the sacrificial food, with these (Mantras), 
 ' On thee may wisdom, on thee may offspring ' (Taitt. 
 Ara;^yaka, Andhra redaction, X, 44), — altering (the 
 text of the Mantras). 
 
 10. Some make (the student) eat ' sprinkled 
 butter.' 
 
 11. (The teacher) looks at (the student) while he 
 is eating, with the two verses, ' At every pursuit we 
 invoke strong (Indra)' (Taitt. Sa.mh. IV, i, 2, 1), 
 (and), ' Him, Agni, lead to long life and splendour' 
 (Taitt. Sa?;^h, II, 3, 10, 3). 
 
 12. Some make (the boy) eat (that food with 
 these two verses). 
 
 1 3. After (the boy) has sipped water, (the teacher) 
 causes him to touch (water) and recites over him (the 
 verse), ' A hundred autumns are before us, O gods, 
 before ye have made our bodies decay, before (our) 
 
 9. The text of those Mantras runs thus, ' On me may wisdom, 
 &c.' ; he alters them so as to say, ' On thee,' &c. 
 
 10. Regarding the term 'sprinkled butter,' comp. A^valayana- 
 Grzhya IV, i, 18. 19. 
 
 13. Rig-veda I, 89. 9. 
 
150 G/2/HYA-sOtRA of HIRAiVYAKE5IN. 
 
 sons have become fathers ; do not destroy us before 
 we have reached (our due) age.' 
 
 End of the First Pa/ala. 
 
 Pra5na I, Patala 2, Section 5. 
 
 1. 'To him who comes (to us), we have come. 
 Drive ye away death ! May we walk with him 
 safely ; may he walk here in bliss ; (may he) walk in 
 bliss until (he returns) to his house ' — this (verse the 
 teacher repeats) while (the boy) walks round the fire 
 so as to keep his right side turned towards it. 
 
 2. (The teacher) then causes him to say, ' I have 
 come hither to be a student. Initiate me ! I will 
 be a student, impelled by the god Savitr/.' 
 
 3. (The teacher then) asks him : 
 
 4. ' What is thy name ? ' 
 
 5. He says, 'N.N! ' — what his name is. 
 
 6. (The teacher says), ' Happily, god Savitr/, may 
 I attain the goal with this N. N.' — here he pro- 
 nounces (the student's) two names. 
 
 7. With (the verse), ' For bliss may the goddesses 
 afford us their protection ; may the waters afford 
 drink to us. With bliss and happiness may they 
 overflow us ' — both wipe themselves off. 
 
 5, I. I read, pra su mn'tyu?;/ yuyotana ; comp. Mantra-Brahmawa 
 I, 6, 14 (Rig-veda I, 136, i, &c.). As to the last Pada, comp. Rig- 
 veda III, 53, 20. 
 
 2 seq. Comp. Gobhila II, 10, 21 seq. ; Paraskara II, 2, 6; -S'ahkha- 
 yana II, 2, 4, &c. 
 
 5. Matn'datta, ' As it is said below, " he pronounces his two 
 names " (Sutra 6), the student should here also pronounce his two 
 names, for instance, " I am Devadatta, Karttika." ' 
 
 6. ' His common (vyavaharika) name and his Nakshatra name.' 
 Matr/datta. 
 
 7. Rig-veda X, 9, 4. 
 
I PRA^-NA, 2 PArALA, 5 SECTION, II. I5I 
 
 8. Then (the teacher) touches with his right hand 
 (the boy's) right shoulder, and with his left (hand) 
 his left (shoulder), and draws (the boy's) right arm 
 towards himself with the 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 ; Brz- 
 haspati 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 ; 
 Vish;;u has seized thy hand ; Pra^apati has seized 
 thy hand.' 
 
 10. 'May Savitr? protect thee. Mitra art thou 
 by rights ; Agni is thy teacher. 
 
 * By the impulse of the god Savitr/ become 
 Br2haspati's pupil. Eat water. Put on fuel. Do 
 the service. Do not sleep in the day-time ' — thus 
 (the teacher) instructs him. 
 
 11. Then (the teacher) gradually moves his right 
 
 8. The word which I have translated ' draws . . . towards himself 
 is the same which is also used in the sense of ' he initiates liim ' 
 (upanayate). Possibly we should correct the text : dakshi7/a;// 
 bahum anv abhyatmam upanayate, 'he turns him towards himself 
 from left to right (literally, following his right arm).' Comp. 
 6ahkhayana II, 3, 2.— Regarding the Mantra, comp. ^ahkhayana 
 II, 2, 12, &c. 
 
 9. »Sahkhayana II, 2, 11; 3, i, &c. 
 
 10. ^"ahkhayana II, 3, i ; 4, 5. We ought to read apo^xana, 
 instead of apo^sana^ as the MSS. have. 
 
 11. iSahkhayana II, 4, i, &c. 
 
152 G/S/HYA-stjTRA OF HIRAiVYAKE5IN. 
 
 hand down over (the boy's) right shoulder and 
 touches the place of his heart with (the formulas), 
 ' Thy heart shall dwell in my heart ; my mind thou 
 shalt follow with thy mind ; in my word thou shalt 
 rejoice with all thy heart; may Br/haspati join thee 
 to me ! 
 
 ' To me alone thou shalt adhere. In me thy 
 thoughts shall dwell. Upon me thy veneration 
 shall be bent. When I speak, thou shalt be silent.' 
 
 12. With (the words), 'Thou art the knot of all 
 breath; do not loosen thyself — (he touches) the 
 place of his navel. 
 
 13. After (the teacher) has recited over him (the 
 formula), 
 
 ' Bhu/i ! Bhuva/^ ! Suva/^ ! By offspring may I be- 
 come rich in offspring ! By valiant sons, rich in valiant 
 sons ! By splendour, rich in splendour! By wealth, 
 rich in wealth ! By wisdom, rich in wisdom ! By 
 pupils, rich in holy lustre ! ' 
 
 And (again the formulas), 
 
 ' Bhu/^ ! I place thee in the RikdiS, in Agni, on the 
 earth, in voice, in the Brahman, N. N. ! 
 
 ' Bhuva// ! I place thee in the Ya^us, in Vayu, 
 in the air, in breath, in the Brahman, N. N. ! 
 
 ' Suva/^ ! I place thee in the Samans, in Surya, 
 in heaven, in the eye, in the Brahman, N. N. ! 
 
 ' May I be beloved (?) and dear to thee, N. N. ! 
 
 13. The reading of the last Mantra is doubtful. Ish/atas 
 should possibly be ish/as, but the genitive analasya, or, as some 
 of the MSS. have, ana/asya (read, analasasya ?), points rather to 
 a genitive like i/^/^/?atas. If we write i/^'^/;atas and analasasya, 
 the translation would be : ' May I be dear to thee, who loves me, 
 N. N. ! ]\Iay I be dear to thee, who art zealous, N. N. ! ' Comp. 
 6'ahkhayana II, 3, 3. 
 
I PRA,SNA, 2 PA^ALA, 6 SECTION, 5. 1 53 
 
 May I be dear to thee, the fire (?), N. N. ! Let us 
 dwell here ! Let us dwell in breath and life ! Dwell 
 in breath and Hfe, N. N. ! ' — 
 
 14. He then seizes with his right hand (the boy's) 
 right hand together with the thumb, with the five 
 sections, ' Agni is long-lived.' 
 
 15. 'May (Agni) bestow on thee long life every- 
 where' (Taitt. Sawh. I, 3, 14, 4) — 
 
 Patala 2, Section 6. 
 
 1. (This verse the teacher) murmurs in (the boy's) 
 right ear ; 
 
 2. (The verse), ' Life-giving, Agni ' (Taitt. Sa?;^h. 
 I, 3, 14, 4) in his left ear. 
 
 3. Both times he adds (to the verses quoted in the 
 last Sutras the formula), ' Stand fast in Agni and on 
 the earth, in Vayu and in the air, in Surya and in 
 heaven. The bliss in which Agni, Vayu, the sun, 
 the moon, and the waters go their way, in that bliss 
 go thy way, N. N. ! Thou hast become the pupil 
 of breath, N.N.!' 
 
 4. Approaching his mouth to (the boy's) mouth 
 he murmurs, ' Litelligence may Indra give thee, 
 intelligence the goddess Sarasvati. Intelligence 
 may the two Asv'ms, wreathed with lotus, bestow on 
 thee.' 
 
 5. He then gives (the boy) in charge (to the gods 
 and demons, with the formulas), ' To Kashaka(?) I 
 
 14. Comp. above, Sutra 9. 
 6, 3. Ajvalayana I, 20, 8. 
 
 4. Ajvalayana I, 15, 2 ; 22, 26; Paraskara II, 4, 8. 
 
 5. Comp. ^ahkhayana II, 3, i ; Paraskara II, 2, 21. The name 
 
154 G/J7HYA-SUTRA OF HIRAiVYAKE5'IN. 
 
 give thee in charge. To Antaka I give thee in charge. 
 To Aghora (" the not frightful one " ) I give thee in 
 charoe. To Disease ... to Yama ... to Makha . . . 
 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 I give thee in charge.' 
 
 6. He now teaches him the Savitri, if he has 
 (already) been initiated before. 
 
 7. If he has not been initiated (before, he teaches 
 him the Savitri) after three days have elapsed. 
 
 8. (He does so) immediately, says Pushkarasadi. 
 
 9. Having placed to the west of the fire a bunch 
 of grass with its points directed towards the norths 
 (the teacher) sits down thereon, facing the east, with 
 (the formula), ' A giver of ro)'al power art thou, a 
 teacher's seat. May I not withdraw from thee.' 
 
 10. The boy raises his joined hands towards the 
 sun, embraces (the feet of) his teacher, sits down to 
 the south (of the teacher), addresses (him), ' Recite, 
 sir ! ' and then says, ' Recite the Savitri, sir ! ' 
 
 11. Having recited over (the boy the verse), 'We 
 call thee, the lord of the hosts' (Taitt. S^mh.. H, 3, 
 14, 3), he then recites (the Savitri) to him, firstly 
 Pada by Pada, then hemistich by hemistich, and 
 then the whole verse (in the following way), 
 
 in the first section of the Mantra is spelt Kashakaya and Kaja- 
 kaya. Comp. Mantra-Brahma?/a I, 6, 22 : Kr?\rana, idaw te pari- 
 dadamy amum; Atharva-veda IV, 10, 7: Kar^anas tvabhirak- 
 shatu. 
 
 6. 'A repetition of the initiation takes place as a penance.' 
 Matr/datta. 
 
 9-1 1. Comp. -Sahkhayana II, 5, &c. 
 
I PRA,SNA, 2 PATALA, 7 SECTION, 3. 1 55 
 
 ' Bhus ! Tat Savitur vare;^yaw (That adorable 
 
 splendour) — 
 ' Bhuvo ! Bhargo devasya dhimahi (of the divine 
 
 Savitr^ may we obtain) — 
 ' Suvar ! Dhiyo yo na/^ pra/'odayat (who should 
 
 rouse our prayers). — 
 ' Bhiir bhuvas ! Tat Savitur vare;^ya?;2 bhargo 
 
 devasya dhimahi — 
 'Suvar! Dhiyo yo na/^ pra/'odayit. — 
 ' Bhur bhuva/^ suvas ! Tat Savitur . . . pra/'oda- 
 
 A.J 
 
 yat. 
 
 Patala 2, Section 7. 
 
 1. He then causes (the student) to put on the 
 fire seven pieces of fresh Palaj^a wood, with un- 
 broken tops, of one span's length, which have been 
 anointed with ehee. 
 
 2. One (of these pieces of wood he puts on the 
 fire) with (the Mantra), ' To Agni I have brought 
 a piece of wood, to the great 6^atavedas. As thou 
 art inflamed, Agni, through that piece of wood, 
 thus inflame me through wisdom, insight, offspring, 
 cattle, holy lustre, and through the enjoyment of 
 food. Svaha ! ' — 
 
 3. (Then he puts on the fire) two (pieces of wood 
 with the same Mantra, usinor the dual instead of the 
 
 7, I seq. Comp. Ajvalayana I, 21, i; *Sahkhayana II, 10, &c. 
 ' The putting of fuel on the fire, and what follows after it, form a 
 part of the chief ceremony, not of the recitation of the Savitri. 
 Therefore in the case of one who has not yet been initiated (see I, 
 2, 6, 7), it ought to be performed immediately after (the student) 
 has been given in charge (to the gods and demons; I, 2, 6, 5).' 
 Matn'datta. 
 
 2. Paraskara II, 4, 3. 
 
156 Gi?/HYA-SUTRA OF HIRAiVYAKE^IN. 
 
 singular), * To Agni (I have brought) two pieces of 
 wood ; ' 
 
 4. (Then) four (pieces of wood, using the plural), 
 ' To Agni (I have brought) pieces of wood.' 
 
 5. He then sprinkles (water) round (the fire) as 
 above. 
 
 6. ' Thou hast given thy consent ; ' ' Thou hast 
 given thy impulse ' — thus he changes the end of each 
 Mantra. 
 
 7. He then worships the (following) deities (with 
 the following Mantras), 
 
 8. Agni with (the words), ' Agni, lord of the vow, 
 I shall keep the vow ; ' 
 
 9. Vayu with (the words), ' Vayu, lord of the vow, 
 (&c.);'^ 
 
 10. Aditya (the sun) with (the words), ' Aditya, 
 lord of the vow, (&c.) ; ' 
 
 1 1. The lord of the vows with (the words), ' Lord 
 of the vows, ruling over the vows (&c.).' 
 
 12. He then gives an optional gift to his Guru 
 (i. e. to the teacher). 
 
 1 3. (The teacher) makes him rise with (the verse 
 which the student recites), ' Up ! with life ' (Taitt. 
 Samh. I, 2, 8, i) ; he gives him in charge (to the 
 sun) with (the words), ' Sun ! This is thy son ; I give 
 him in charge to thee ; ' and he worships the sun 
 with (the Mantra), ' That bright eye created by the 
 gods which rises in the east : may we see it a hundred 
 autumns ; may we live a hundred autumns ; may we 
 
 (^. Comp. above, I, i, 2, 7 seq. 
 
 6. He says, ' Anumati ! Thou hast given thy consent ! ' &c. 
 
 8 seq. Comp. Gobhila II, 10, 16. 
 
 12. Comp. 6'ahkhayana I, 14, 13 seq. 
 
 13. Paraskara I, 8, 7; I, 6, 3. 
 
I PRA5NA, 2 PATALA, 7 SECTION, 21. I 57 
 
 rejoice a hundred autumns ; may we be glad a 
 hundred autumns ; may we prosper a hundred 
 autumns ; may we hear a hundred autumns ; may 
 we speak a hundred autumns ; may we Hve un- 
 decaying a hundred autumns ; and may we long see 
 the sun.' 
 
 14. ' May Agni further give thee life. May Agni 
 further grant thee bliss. May Indra with the Maruts 
 here give (that) to thee ; may the sun with the Vasus 
 give (it) to thee ' — with (this verse the teacher) gives 
 him a staff, and then hands over to him a bowl (for 
 collecting alms). 
 
 1 5. Then he says to him, ' Go out for alms.' 
 
 16. Let him beg of his mother first ; 
 
 17. Then (let him beg) in other houses where 
 they are kindly disposed towards him. 
 
 18. He brings (the food which he has received) 
 to his Guru (i. e. to the teacher), and announces it to 
 him by saying, ' (These are) the alms.' 
 
 19. (The teacher accepts it) with the words, ' Good 
 alms they are.' 
 
 20. ' May all gods bless thee whose first garment 
 we accept. May after thee, the prosperous one, the 
 well-born, many brothers and friends be born ' — with 
 (this verse the teacher) takes (for himself) the former 
 garment (of the student). 
 
 21. When the food (with which the Brahma;^as 
 shall be entertained) is ready, (the student) takes 
 some portion of boiled rice, cakes, and flour, mixes 
 
 14. /Sahkhayana II, 6, 2, &c. 
 
 16 seq. ^ankhayana II, 6, 4 seq. ; Apastamba I, 3, 28 seq. 
 17. The commentary explains ratikuleshu by ^watipra- 
 bhri'tishu; — comp. yo^sya ratir bhavati, I, 3, 9, 18. 
 20. See above, I, i, 4, 2, and comp. Atharva-veda II, 13, 5. 
 
158 G/27HYA-SUTRA OF HIRAiVYAKE^'IN. 
 
 (these substances) with clarified butter, and sacrifices 
 with (the formulas), ' To Agnl svaha ! To Soma 
 svaha ! To Agni, the eater of food, svaha ! To 
 Agni, the lord of food, svaha ! To Pra^apati svaha ! 
 To the Vij-ve devas svaha ! To all deities svaha ! 
 To Agni Svish/akm svaha ! ' 
 
 22. Thus (let him sacrifice) wherever (oblations of 
 food are prescribed) for which the deities (to whom 
 they shall be offered) are not indicated. 
 
 23. If the deity is indicated, (let him sacrifice) with 
 (the words), ' To such and such (a deity) svaha!' — 
 according to which deity it is. 
 
 24. Taking (again) some portion of the same 
 kinds of food, he offers it as a Bali on eastward- 
 pointed Darbha grass, with (the words), ' To Vastu- 
 pati (i. e. Vastoshpati) svaha ! ' 
 
 25. After he has served those three kinds of food 
 to the Brahma;ms, and has caused them to say, 'An 
 auspicious day ! Hail ! Good luck ! ' — 
 
 Patala 2, Section 8. 
 
 1. He keeps through three days the (following) 
 vow : 
 
 2. He eats no pungent or saline food and no vege- 
 tables ; he sleeps on the ground ; he does not drink 
 out of an earthen vessel ; he does not give the 
 remnants of his food to a ^udra ; he does not 
 eat honey or meat ; he does not sleep in the day- 
 
 23. Comp. above, I, i, 3, 3. 
 
 24. 'The same,' of course, refers to Sutra 21. 
 
 25. See above, I, i, i, 6. 
 
 8, I. This is the Savitra-vrata. Comp. I, 2, 6, 7 ; -S"ahkhayana, 
 Introduction, p. 8. 
 
 2. Regarding the term ' pungent food,' comp. Professor Buhler's 
 notes on Apastamba I, i, 2, 23; II, 6, 15, 15. 
 
I PRA5NA, 2 PArALA, 8 SECTION, 5. I 59 
 
 time ; in the morning- and in the evening- he brings 
 (to his teacher) the food which he has received as 
 alms and a pot of water ; every day (he fetches) a 
 bundle of firewood ; in the morning and in the 
 evening, or daily in the evening he puts fuel on (the 
 fire, in the following way) : 
 
 3. Before sprinkling (water) round (the fire), he 
 wipes (with his wet hand) from left to right round 
 (the fire) with the verse, ' As you have loosed, O 
 Vasus, the buffalo-cow' (Taitt. Sa.7;ih. IV, 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 Indra give me insight ; may Sarasvati, the 
 goddess, (give) insight ; may both A^fvins, wreathed 
 with lotus, bestow insight on me. Svaha ! 
 
 'The insight that dwells with the Apsaras, the 
 mind that dwells with the Gandharvas, the divine 
 insight and that which is born from men : may that 
 insight, the fragrant one, rejoice in me ! Svaha ! 
 
 ' May insight, the fragrant one, that assumes all 
 shapes, the gold-coloured, mobile one, come to me. 
 Rich in sap, swelling with milk, may she, insight, the 
 lovely-faced one, rejoice in me ! Svaha ! ' 
 
 5. Having wiped round (the fire) in the same 
 way, he sprinkles (water) round (the fire) as above. 
 
 3. See I, I, 2, 7 seq. ; Apastamba Dharma-sutra I, i, 4, 18. 
 
 4. Apastamba I, i, 4, 16; 6'ankhayana II, 10, 4, &c. 
 
 5. See Sutra 3 and the note. 
 
l6o G2?7HYA-SUTRA OF HIRAATYAKE^IN. 
 
 6. He worships the fire with tlie Mantras, 'What 
 thy splendour is, Agni, may I thereby ' (Taitt. Sawh. 
 Ill, 5, 3, 2), and 'On me may insight, on me off- 
 spring ' (Taitt. 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 
 (stated above) to the Brahma;^as, causes them to say, 
 'An auspicious day! Hail! Good luck!' and dis- 
 charges himself of his vow by (repeating) these 
 (Mantras) with (the necessary) alterations, ' Agni, 
 lord of the vow, I have kept the vow' (see above, 
 
 1, 2, 7, 8). 
 
 8. He keeps the same observances afterwards 
 (also), 
 
 9. Dwelling in his teacher's house. He may eat, 
 (however,) pungent and saline food and vegetables. 
 
 10. He wears a staff, has his hair tied in one knot, 
 and wears a girdle, 
 
 11. Or he may tie the lock on the crown of the 
 head in a knot. 
 
 12. He wears (an upper garment) dyed with red 
 Loth, or the skin (of an antelope, &c.). 
 
 13. He does not have intercourse with women. 
 
 14. (The studentship lasts) forty-eight years, or 
 
 6. Ajvalayana-Gr/hya I, 21, 4. 
 
 7. See I, 2, 7, 21. 25. 
 
 8. He keeps the observances stated in Sutra 2. 
 
 9. See above, Sfitra 2. Comp. Apastamba Dharma-sutra I, i, 
 
 2, II, and Sutra 23 of the same section, which stands 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, ' he 
 should shave the rest of the hair,' which in the Apastambiya-sutra 
 are found in the text. 
 
 14. A^valayana-Gnliya I, 22, 3; Apastamba Dharma-sfitra I, 
 I, 2, 12 seq. 
 
I VRASNA, 3 PA^ALA, 9 SECTION, 3. 161 
 
 twenty-four (years), or twelve (years), or until he 
 has learnt (the Veda). 
 
 15. He should not, however, omit keeping the 
 observances. 
 
 16. At the beginning and on the completion of the 
 study of a Ka7ida. (of the Black Ya^ur-veda he sacri- 
 fices) with (the verse), ' The lord of the seat, the 
 wonderful one, the friend of Indra, the dear one, I 
 have entreated for the grift of insiMit. Svaha ! ' 
 
 In the second place the J^i'shl of the Ka.7id3. (re- 
 ceives an oblation). 
 
 (Then follow oblations with the verses), ' This, O 
 Varu;^a ; ' * For this I entreat thee ; ' ' Thou, Agni ; ' 
 ' Thus thou, Agni ;' ' 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 of the Second Pa/ala. 
 
 Pra6'NA I, Pa^ala 3, Section 9. 
 
 1. After he has studied the Veda, the bath (which 
 signifies the end of his studentship, is taken by him). 
 
 2. We shall explain that "(bath). 
 
 3. During the northern course of the sun, in the 
 time of the increasing moon, under (die Nakshatra) 
 Rohi;^i, (or) Mrtga.sira.s, (or) Tishya, (or) Uttara 
 
 16. Rig-veda I, 18, 6. As the 7?;shis of the single Ka/;</as are 
 considered, Prai;'-apati, Soma, Agni, the Xisve devas, Svayambhfl. 
 Regarding the Mantras quoted in the last section of this Sutra, see 
 above, I, i, 3, 5-7. 
 
 [30] M 
 
I 62 Gi27HYA-sOTRA OF HIRAiVYAKE5IN. 
 
 Phalguni, (or) Hasta, (or) A'itra, or the two Vi^akhas: 
 under these (Nakshatras) he may take the bath. 
 
 4. He goes to a place near which water is, puts 
 wood on the fire, performs the rites down to the 
 oblations made with the Vyahr/tis, and puts a piece 
 of Pala^a wood on (the fire) with (the verse), ' Let 
 us prepare this song like a chariot, for 6^atavedas 
 who deserves it, with our prayer. For his foresight 
 in this assembly is a bliss to us. Agni ! Dwelling in 
 thy friendship may we not suffer harm. Svaha ! ' 
 
 5. Then he sacrifices with the Vyah?'/tis as above, 
 
 6. (And another oblation with the verse), ' The 
 threefold age of (9amadagni, Kai-yapa's threefold 
 age, the threefold age that belongs to the gods : 
 may that threefold age be mine. Svaha ! ' 
 
 7. (Then follow oblations with the verses), ' This, 
 O Varu;/a,' &c. (see above, I, 2, 8, 16, down to the 
 end of the Sutra). 
 
 8. After he has served food to the Brahma;^as, 
 and has caused them to say, ' An auspicious day ! 
 Hail ! Good luck ! ' he discharges himself of his vow 
 by (repeating) these (Mantras), ' Agni, lord of the 
 vow, I have kept the vow.' 
 
 9. Having (thus) discharged himself of his vow, 
 he worships the sun with the two (verses), ' Upwards 
 
 9, 4. Comp. I, I, 3, 4 ; Rig-veda I, 94, i. ' Where the words are 
 used, " He puts wood on the fire " (agnim upasamadhaya), he should 
 prepare the ground by raising it, &c., should carry the fire to that 
 place, should put wood on it, and then he should sacrifice in the 
 fire. Where those words are not used, he should (only) strew grass 
 round the fire which is (already) established in its proper place, 
 and should thus perform the sacrifice.' Matr/datta. 
 
 6. ^S'ankhayana I, 28, 9. 
 
 8. Comp. I, 2, 7, 25; 8, 7. 
 
I PRA5NA, 3 PAT-ALA, 9 SECTION, 12. 1 6 '^ 
 
 J) 
 
 that ((S'atavedas) ' (Taitt. Ssimh. I, 4, 43, i), and, 
 'The bright' (ibid.). 
 
 10. With (the words), ' (Loosen) from us thy high- 
 est band, Varu;^a,' he takes off the upper garment 
 which he has worn during his studentship, and puts 
 on another (garment). With (the words), ' (Loosen) 
 the lowest (fetter),' (he takes off) the under garment; 
 with (the words), ' (Take) away the middle (fetter),' 
 the girdle. With (the words), ' And may we, O 
 
 A 
 
 Aditya, under thy law (&c.),' (he deposes) his staff. 
 The girdle, the staff, and the black antelope's skin 
 he throws into water, sits down to the west of the 
 fire, facing the east, and touches the razor (with 
 which he is going to be shaven), with (the formula), 
 ' Razor is thy name ; the axe is thy father. Adora- 
 tion to thee ! Do no harm to me ! ' 
 
 11. Having handed over (that razor) to the bar- 
 ber, he touches the water with which his hair is to 
 be moistened, with (the formula), ' Be blissful, (O 
 waters), when we touch you.' [(The barber) then 
 pours together warm and cold water. Having 
 poured warm (water) into cold (water) — ] 
 
 12. (The barber) moistens the hair near the right 
 ear with (the words), ' May the waters moisten thee 
 for life, for old age and splendour ' (Taitt. Sa;;^hita I, 
 2, I, i). 
 
 10. The words quoted in this Sutra are the parts of a J^tk which 
 is found in Taittiriya Sa»/hita I, 5, 11, 3. 
 
 11. The words which I have included in brackets are wanting 
 in some of the IVISS., and are not explained in the commentaries. 
 They are doubtless a spurious addition. Comp. A.yvalayana I, 
 17, 6, &c. 
 
 12. Paraskara II, i, 9. The same expression dakshiwaw 
 godanam, of which I have treated there in the note, is used in 
 this Sfitra. Comp., besides, ^ahkhayana-G/vhya I, 28, 9; Apa- 
 
 M 2 
 
164 G727HYA-s0tRA OF HIRAiVYAKE5IN. 
 
 13. With (the words), 'Herb ! protect him' (Taitt. 
 Samh., loc. cit), he puts an herb with the point up- 
 wards into (the hair). 
 
 14. With (the words), *Axe ! do no harm to him !' 
 (Taitt. SsLmh., loc. cit), he touches (that herb) with 
 the razor. 
 
 15. With (the words), 'Heard by the gods, I shave 
 that (hair) ' (Taitt. Sa;;^h., loc. cit.), he shaves him. 
 
 16. With (the formula), ' If thou shavest, O shaver, 
 my hair and my beard with the razor, the wounding, 
 the well-shaped, make our face resplendent, but do 
 not take away our life ' — (the student who is going 
 to take the bath), looks at the barber. 
 
 17. He has the beard shaven first, then the hair 
 in his arm-pits, then the hair (on his head), then the 
 hair of his body, then (he has) his nails (cut). 
 
 1 8. A person who is kindly disposed (towards the 
 student), gathers the hair, the beard, the hair of the 
 body, and the nails (that have been cut off), in a 
 lump of bull's dung, and buries (that lump of dung) 
 in a cow-stable, or near an Udumbara tree, or in a 
 clump of Darbha grass, with (the words), ' Thus I 
 
 stamba-5'rauta-sutra X, 5, 8 ; -S'atapatha-Br. Ill, i, 2, 6. Ac- 
 cording to Matr/datta, there is some difference of opinion between 
 the different teachers as to whether the Mantras for the moistening 
 of the hair and the following rites are to be repeated by the teacher 
 or by the barber. 
 
 13. Ajvalayanal, 17,8; Paraskara II, i, 10; Apastamba'-Sraut., 
 loc. cit. ; Katyayana--S'raut. VII, 2, 10. The parallel texts pre- 
 scribe that one Ku^a blade, or three Ku^-a blades, should be put 
 into the hair. 
 
 14. Ya^mkadeva in his commentary on Katyayana (loc. cit.) 
 says, kshure«abhinidhaya kshuradharam antarhitatr/wasyopari ni- 
 dhaya. 
 
 16. Ajvalayana I, 17, 16. Comp. also Rig-veda I, 24, 11. 
 
I PRA.SNA, 3 PArALA, lO SECTION, 4. 1 65 
 
 hide the shi of N. N., who belongs to the Gotra 
 
 N. n; 
 
 19. Having rubbed himself with powder such as 
 is used in bathing, he cleanses his teeth with a stick 
 of Udumbara wood — 
 
 Patala 3, Section 10. 
 
 1. With (the formula), 'Stand in your places for 
 the sake of the enjoyment of food. Stand in your 
 places for the sake of long life. Stanci in your places 
 for the sake of holy lustre. May I be blessed with 
 long life, an enjoyer of food, adorned with holy 
 lustre.' 
 
 2. Then (the teacher) makes him wash himself 
 with lukewarm water, with the three verses, ' O 
 waters, ye are wholesome' (Taitt. Sa.mh. IV, i, 5, i), 
 with the four verses, ' The gold-coloured, clean, puri- 
 fying (waters)' (Taitt. Sa;;2h. V, 6, i), and with the 
 Anuvaka, ' The purifier, the heavenly one ' (Taitt. 
 Brahma;/a I, 4, 8). • 
 
 3. Or (instead of performing these rites in the 
 neighbourhood of water) they make an enclosure in 
 a cow-stable and cover it (from all sides) ; that (the 
 student) enters before sunrise, and in that (enclosure) 
 the whole (ceremony) is performed. ' On that day 
 the sun does not shine upon him,' some say. ' For 
 he who shines (i. e. the sun), shines by the splendour 
 of those who have taken the bath. Therefore the 
 face of a Snataka is, as it were, resplendent {?).' 
 
 . 4. (His friends or relations) bring him all sorts of 
 
 10, 3. Rephayativa dipyativa. Matr/datta. Comp. Apastamba 
 Dharma-sutra II, 6, 14, 13, and Biihler's note, S. B. E., vol. ii, p. 135. 
 4. Comp. above, I, 2, 8, 4. 
 
1 66 G2J/HYA-SUTRA OF HIRA2VYAKE5'IN. 
 
 perfumes, or ground sandal wood ; he besprinkles 
 that (with water), and worships the gods by raising 
 his joined hands towards the east, with (the for- 
 mulas), ' Adoration to Graha (the taker) and to 
 Abhigraha (the seizer) ! Adoration to .Saka and 
 6'a;^^abha ! Adoration to those deities who are 
 seizers ! ' (Then) he anoints himself with (that 
 salve of sandal wood) with (the verse), ' The scent 
 that dwells with the Apsaras, and the splendour that 
 dwells with the Gandharvas, divine and human 
 scent : may that here enter upon me ! ' 
 
 5. They bring him a pair of (new) garments that 
 have not yet been washed. He besprinkles them 
 (with water) and puts on the under garment with 
 (the formula), ' Thou art Soma's body ; protect my 
 body ! Thou who art my own body, enter upon me ; 
 thou who art a blissful body, enter upon me.' Then 
 he touches water, (puts on) the upper garment with 
 the same (Mantra), and sits down to the west of the 
 fire, facing the east. 
 
 6. They bring him two ear-rings and a perforated 
 pellet of sandal wood or of Badari wood, overlaid 
 with gold (at its aperture) ; these two things he ties 
 to a Darbha blade, holds them over the fire, and 
 pours over them (into the fire) oblations (of ghee) 
 with (the Mantras), 
 
 ' May this gold which brings long life and splen- 
 dour and increase of wealth, and which gets through 
 (all adversities), enter upon me for the sake of long 
 life, of splendour, and of victory. Svaha ! 
 
 6. Regarding the first Mantra, comp. Va^as. Sawhita XXXIV, 
 50. In the fifth Mantra we ought to read oshadhis trayamawa. 
 Comp. below, I, 3, n, 3; Paraskara I, 13; Atharva-veda VIII, 
 2, 6. 
 
I PRA5NA, 3 PArALA, II SECTION, 2. 167 
 
 ' (This gold) brings high gain, superiority in bat- 
 tles, superiority in assemblies ; it conquers treasures. 
 All perfections unitedly dwell together in this gold. 
 Svaha ! 
 
 ' I have obtained an auspicious name like (the 
 name) of a father of gold. Thus may (the gold) 
 make me shine with golden lustre ; (may it make 
 me) beloved among many people ; may it make me 
 full of holy lustre. Svaha ! 
 
 ' Make me beloved among the gods ; make me 
 beloved with Brahman (i.e. among the Brahma;^as), 
 beloved among Vai^yas and .Sudras ; make me 
 beloved among the kings (i. e. among the Ksha- 
 triyas). Svaha ! 
 
 ' This herb is protecting, overcoming, and power- 
 ful. May it make me shine with golden lustre ; 
 (may it make me) beloved among many people ; 
 may it make me full of holy lustre. Svaha ! ' 
 
 7. Having thrice washed (the two ear-rings) in a 
 vessel of water with the same five (Mantras), without 
 the word Svaha, (moving them round in the water) 
 from left to right — 
 
 Patala 3, Section 11. 
 
 1. He puts on the two ear-rings, the right one to 
 his right ear, the left one to his left ear, with (the 
 verse which he repeats for each of the two ear- 
 rings), ' Viraf and Svara^, and the aiding powers 
 that dwell in our house, the prosperity that dwells in 
 the face of royalty: therewith unite me.' 
 
 2. With (the Mantra), ' With the seasons and the 
 combinations of seasons, for the sake of long life, of 
 
 11, 2. The end of the Mantra is corrupt. We ought to read, as 
 
1 68 G/J/HYA-SUTRA OF HIRAiVYAKE^IN. 
 
 splendour, with the sap that dwells in the year: 
 therewith we make them touch the jaws ' — he clasps 
 the two ear-ring-s. 
 
 3. With (the Mantra), ' This herb is protecting, 
 overcoming, and powerful. May it make me shine 
 with golden lustre ; (may it make me) beloved among 
 many people ; may it make me full of holy lustre. 
 Thou art not a bond ' — he ties the pellet (of wood, 
 mentioned above, Section 10, Sutra 6) to his neck. 
 
 4. He puts on a wreath with the two (verses), 
 
 * Beautiful one, elevate thyself to beauty, beauti- 
 fying my face. Beautify my face and make my 
 fortune increase ' — (and), 
 
 ' (The wreath) which C'amadagni has brought to 
 ^'raddha to please her, that I put on (my head) 
 together with fortune and splendour.' 
 
 5. ' The salve coming from the Trikakud (moun- 
 tain), born on the Himavat, therewith I anoint you 
 (i. e. the eyes), and with fortune and splendour. 
 (I put ?) into myself the demon of the mountain (?) ' 
 — with (this verse) he anoints himself with Traika- 
 kuda salve, (or) if he cannot get that, with some 
 other (salve). 
 
 6. With (the verse), ' My mind that has fled away' 
 (Taitt. Sa;;2hita VI, 6, 7, 2) he looks into a mirror. 
 
 Dr. Kirste has shown, tena sa;«hanu kr/nmasi (Av. V, 28, 13). 
 Matrz'datta says, sa/wgr/liz/ite^^pidhanenapidadhati pratigrahasawz- 
 grahawayo/^ sawyuktalvad ekapavargatvat. 
 
 3. The Mantra, with the exception of the last words, is identical 
 with the last verse of Section 10, Sutra 6. Here the MSS. again 
 have oshadhe for oshadhis. 
 
 4. Comp. Atharva-veda VI, 137: yaw Gamadagnir akhanad 
 duhitre, &c.; Paraskara II, 6, 23. 
 
 5. Regarding the Traikakuda salve, comp. Zimmer, Altindisches 
 Leben, p. 69, and see Atharva-veda IV, 9, 9. 
 
I PRA5NA, 3 PArALA, II SECTION, II. 1 69 
 
 7. With (the formula), ' On the impulse of the 
 god,' &c., he takes a staff of reed (which somebody 
 hands him), and with (the formula), ' Thou art the 
 thunderbolt of Indra. O A^-vins, protect me!' — 
 he thrice wipes it off, upwards from below. 
 
 8. With (the formula), ' Speed ! Make speed 
 away from us those who hate us, robbers, creeping 
 things, beasts of prey, Rakshas, Visa^as. Protect 
 us, O staff, from danger that comes from men ; pro- 
 tect us from every danger ; from all sides destroy 
 the robbers ' — (and with the verse), ' Not naked (i. e. 
 covered with bark) thou art born on all trees, a 
 destroyer of foes. Destroy all hosts of enemies 
 from every side like Maghavan (Indra) ' — he swings 
 (the staff) three times from left to right over his 
 head. 
 
 9. With (the formula), ' The divine standing- 
 places are you. Do not pinch me' — he steps into 
 the shoes. 
 
 10. With (the formula), * Pra^apati's shelter art 
 thou, the Brahman's covering ' — he takes the parasol. 
 
 1 1. With the verse, ' My staff which fell down in 
 the open air to the ground, that I take up again for 
 the sake of long life, of holiness, of holy lustre ' — 
 he takes up his staff, if it has fallen from his 
 hand. 
 
 End of the Third Pa/ala. 
 
 7. He lakes the staff with the well-known Savitra formula, 'On 
 the impulse of the god Savitn ... I take thee.' 
 
 9. Ajvalayana III, 8, 19; Paraskara II, 6, 30. 
 
 10. Ajvalayana III, 8, 19 ; Paraskara II, 6, 29. 
 
 11. Instead of yamayushe I propose to read ayushe. Comp. 
 Paraskara II, 2, 12. 
 
I 70 G;?7HYA-StjTRA OF HIRAiVYAKE6'IN. 
 
 Pra^-na I, Pat^ala 4, Section 12. 
 
 1. They bring him a chariot, (or) a horse, or an 
 elephant. 
 
 2. * Thou art the (Saman called) Rathantara ; 
 thou art the Vamadevya ; thou art the Br/hat;' the 
 (verse), ' The two Ahkas, the two Nyaiikas ' (Taitt. 
 Sa;;diita I, 7, 7, 2) ; (the verse), ' May this your 
 chariot, O Ai-vins, not suffer damage, neither in pain 
 nor in joy. May it make its way without damage, 
 dispersing those who infest us ;' (and the formula), 
 * Here is holding, here is keeping asunder ; here 
 is enjoyment, here may it enjoy itself:' with (these 
 texts) he ascends the chariot, if he enters (the village) 
 on a chariot. 
 
 3. ' A horse art thou, a steed art thou ' — with 
 these eleven 'horses' names' (Taitt. Sa;;/h. VII, i, 
 12) (he mounts) the horse, if (he intends to enter the 
 village) on horseback. 
 
 4. With (the formula), ' With Indra's thunder- 
 bolt I bestride thee ; carry (me) ; carry the time ; 
 carry me forward to bliss. An elephant art thou. 
 The elephant's glory art thou. The elephant's 
 splendour art thou. May I become endowed with 
 the elephant's glory, with the elephant's splendour' 
 — (he mounts) the elephant, if (he intends to proceed 
 to the village) on it. 
 
 12, 2. Comp. Paraskara III, 14, 3-6. 
 
 3. In this Sutra three 'horses' names' are given as the Pratika 
 of the Ya_^us quoted, * Thou art ajva, thou art haya, thou art 
 maya.' Matr/datta observes that the third of them is not found in 
 the Taittiriya Sawhita, which gives only ten, and not eleven, horses' 
 names. 
 
 4. Paraskara III, 15, i seq. 
 
I PRA5NA, 4 PATALA, 12 SECTION, 1 4. I7I 
 
 5. He goes to a place where they will do honour 
 to him. 
 
 6. With (the verse), * May the quarters (of the 
 horizon) stream together with me ; may all delight 
 assemble (here). May all wishes that are dear to 
 us, come near unto us ; may (our) dear (wishes) 
 stream towards us ' — he worships the quarters of the 
 horizon. 
 
 7. While approaching the person who is going to 
 do honour to him, he looks at him with (the words), 
 * Glory art thou ; may I become glory with thee.' 
 
 8. Then (the host who is going to offer the Argha 
 reception to the Snataka), having prepared the 
 dwelling-place (for his reception), says to him, ' The 
 Argha (will be offered) ! ' 
 
 9. (The guest) replies, ' Do so ! ' 
 
 10. They prepare for him (the Madhuparka or 
 ' honey mixture ') consisting of three or of five 
 substances, 
 
 11. The three substances are, curds, honey, and 
 ghee. 
 
 12. The five substances are, curds, honey, ghee, 
 water, and ground grains. 
 
 13. Having poured curds into a brass vessel, he 
 pours honey into it, (and then the other substances 
 stated above). 
 
 14. Having poured (those substances) into a 
 smaller vessel, and having covered it with a larger 
 (cover than the vessel is), (the host) makes (the 
 guest) accept (the following things) separately, one 
 after the other, viz. a bunch of grass (to sit down on), 
 
 5. Ajvalayana III, 9, 3; .S'ankhayana III, i, 14. 
 10 seq. Paraskara I, 3, 5; Ajvalayana I 24, 5 seq. 
 14. Paraskara, loc. cit. ; Ajvalayana, loc. cit., § 7. 
 
172 G/?/HYA-StjTRA OF HIRAA^YAKE^IN. 
 
 water for washing the feet, the Argha water, water 
 for sipping, and the honey-mixture (Madhuparka). 
 
 15. Going after (the single objects which are 
 brought to the guest, the host) in a faukless, not 
 faltering (?) voice, announces (each of those objects 
 to the guest). 
 
 16. The bunch of grass (he announces by three 
 times saying), ' The bunch of grass ! ' 
 
 1 7. (The guest) sits down thereon facing the east, 
 with (the formula), 'A giver of royal power art thou, 
 a teacher's seat ; may I not withdraw from thee.' 
 
 18. (The host) then utters to him the announce- 
 ment, ' The water for washing the feet ! ' 
 
 19. With that (water) a ^'udra or a .5'udra woman 
 washes his feet ; the left foot first for a Brahma?^a, 
 the right for a person of the two other castes. 
 
 Pat^ala 4, Section 13. 
 
 I. With (the formula), 'The milk of Vira^ art 
 thou. May the milk of Padya Viraf (dwell) in me ' 
 — (the guest) touches the hands of the person that 
 
 15. The text is corrupt and the translation very doubtful. The 
 MSS. have, anusa?nvrtgina. so^ nupaki;7,^aya va/C-a. Matr/- 
 datta's note, which is also very corrupt, runs thus : anusa;?zvra^ina 
 saha kur^-adina dravyewa tad agrata/z kr/tvanuganta. anusawz- 
 vrz^ineti (sic; anuga/^/2awnnusa?«v°. Dr. Kielhorn's MS.) prama- 
 dapa/Z/a/z. sampradatanupaki«^'aya na vidyata upaghatika vag 
 yasya [yasya, Dr. K.'s MS.] seyam anupaki«/^a vak . . . ke/^id 
 anusawzvrz^ineti (anusawzvra^ineti, Dr. Kirste) pa///antara?;z kri'iva. 
 vagvijeshawam iH'/^anti yatha mr/sh/a vak sa^wskrz'ta vak tatha /^eti. 
 apare yathapa//zam evartham iX-Manti. — Perhaps we may correct, 
 anusa/«vrz^inayanupaki;7X'aya vaM. Comp. below, I, 4, 13, 16. 
 
 17. See above, I, 2, 6, 9. 
 
 19. Paraskara I, 3, 10. 11 ; Ajvalayana I, 24, 11. 
 
 13, I. Comp. .Sahkhayana III, 7, 5, &c. 
 
I PRASNA, 4 PA^ALA, I 3 SECTION, 8. I 73 
 
 washes his feet, and then he touches himself with 
 (the formula), * May in me dwell brilliancy, energy, 
 strength, life, renown, splendour, glory, power ! ' 
 
 2. (The host) then makes to him the announce- 
 ment, ' The Argha water ! ' 
 
 3. (The guest) accepts it with (the formula), ' Thou 
 camest to me with glory. Unite me with brilliancy, 
 splendour, and milk. Make me beloved by all crea- 
 tures, the lord of cattle.' 
 
 4. ' To the ocean I send you, the imperishable 
 (waters) ; go back to your source. May I not suffer 
 loss in my offspring. May my sap not be shed ' — 
 this (verse the guest) recites over the remainder (of 
 the Argha water\ when it is poured out (by the 
 person who had offered it to him). 
 
 5. Then he utters to him the announcement, 'The 
 water for sipping ! ' 
 
 6. With (the formula), ' Thou art the first layer 
 for Ambrosia,' he sips water. 
 
 7. Then he utters to him the announcement, 
 ' The honey-mixture ! ' 
 
 8. He accepts that with both hands with the 
 Savitra (formula), and places it on the ground with 
 (the formula), ' I place thee on the navel of the earth 
 in the abode of /da.' He mixes (the different sub- 
 stances) three times from left to right with his 
 thumb and his fourth finger, with (the formula), 
 ' What is the honied, highest form of honey which 
 consists in the enjoyment of food, by that honied, 
 
 3. Paraskara I, 3, 15. 4. Paraskara I, 3, 14. 
 
 6. Ajvalayana I, 21, 13. 
 
 8. Paraskara I, 3, 18 seq. ; A^valayana I, 21, 15 seq.— The 
 Savitra formula is, ' On the impulse cf the god Savit// ... I take 
 thee.' Comp. above, I, 3, 11, 7. 
 
174 Gi?/HYA-SUTRA OF HIRAiVYAKES'IN. 
 
 highest form of honey may I become highest, 
 honied, and an enjoyer of food.' He partakes of 
 it three times with (the formula), ' I eat thee for the 
 sake of brilHancy, of luck, of glory, of power, and of 
 the enjoyment of food,' and gives the remainder to 
 a person who is kindly disposed towards him. 
 
 9. Or he may eat the whole (Madhuparka). Then 
 he sips water with (the formula), ' Thou art the co- 
 vering of Ambrosia.' 
 
 10. Then he utters to him the announcement, 
 ' The cow ! ' 
 
 11. That (cow) is either killed or let loose. 
 
 12. If he chooses to let it loose, (he murmurs), 
 * This cow will become a milch cow. 
 
 ' The mother of the Rudras, the daughter of the 
 Vasus, the sister of the Adityas, the navel of immor- 
 tality. To the people who understand me, I say, 
 " Do not kill the Q;uiltless cow, which is Aditi." 
 ' Let it drink water ! Let it eat grass ' — 
 (And) gives order (to the people), ' Om ! Let it 
 loose.' 
 
 13. If it shall be killed, (he says), 'A cow art 
 thou ; sin is driven away from thee. Drive away 
 my sin and the sin of N. N. ! Kill ye him who- 
 ever hates me. He is killed whosoever hates me. 
 Make (the cow) ready ! ' 
 
 14. If (the cow) is let loose, a meal is prepared 
 with other meat, and he announces it (to the guest) 
 in the words, ' It is ready ! ' 
 
 A 
 
 9. Ajvalayana I, 21, 27. 28. 
 
 10 seq. Ajvalayana I, 21, 30 seq. ; Paraskara I, 3, 26 seq. ; 
 -Sahkhayana II, 15, 2. 3 note ; Gobhila IV, 10, 18 seq. 
 1 3. N. N., of course, means the host's name. 
 14 seq. Comp. Gobhila I, 3, 16 seq.; Apastamba II, 2, 3, 11. 
 
I PRA5NA, 4 FAT ALA, 1 4 SECTION, 2. I 75 
 
 15. He replies, 'It is well prepared; it is the 
 Vira^ ; it is food. May it not fail ! May I obtain 
 it ! May it give me strength ! It is well prepared !' 
 — and adds, ' Give food to the Brahma;/as ! ' 
 
 16. After those (Brahma;^as) have eaten, (the 
 host) orders blameless (?) food to be brought to him 
 (i. e. to the guest). 
 
 17. He accepts that with (the formula), 'May the 
 heaven give it to thee; may the earth accept it. 
 May the earth give it to thee ; may breath accept it. 
 May breath eat thee ; may breath drink thee.' 
 
 18. With (the verse), 'May Indra and Agni be- 
 stow vigour on me' (Taitt. Samh. Ill, 3, 3, 3) he 
 eats as much as he likes, and gives the remainder to 
 a person who is kindly disposed towards him. 
 
 19. If he desires that somebody may not be 
 estranged from him, he should sip water with (the 
 Mantra), ' Whereon the past and the future and all 
 worlds rest, therewith I take hold of thee ; I (take 
 hold) of thee ; through the Brahman I take hold of 
 thee for myself, N. N. ! ' — 
 
 Pa^ala 4, Section 14. 
 
 1. And should, after that person has eaten, seize 
 his right hand. 
 
 2. If he wishes that one of his companions, or a 
 pupil, or a servant should faithfully remain with 
 him and not go away, he should bathe in the morn- 
 ing, should put on clean garments, should show 
 
 16. The meaning of anusaOTvr?"^inam (comp. above, I, 4, 
 12, 15) is uncertain. See the commentary, p. 120 of Dr. Kirste's 
 edition. 
 
 14, 2. INIat/'/datta: 'The description of the Samavartana is finished. 
 
176 G/?/HYA-S^TRA OF HIRAiVYAKE^'IN. 
 
 patience (with that servant, &c.) during the day, 
 should speak (only) with Brahma;/as, and by night 
 he should go to the dwelling-place of that person, 
 should make water into a horn of a living animal, 
 and should three times walk round his dwelling- 
 place, sprinkling (his urine) round it, with (the 
 Mantra), ' From the mountain (I sever ?) thee, from 
 thy brother, from thy sister, from all thy relations, 
 parishtda/^ kleshyati (i. e. kvaishyasi ?) ssisvat pari- 
 kupilena sa;;^krame;^avi/c'/(7/ida, idena panmid/io . si 
 parimi^/^OsSy ulena. 
 
 3. He puts down the horn of the living animal 
 in a place which is generally accessible. 
 
 4. One whose companions, pupils, or servants use 
 to run away, should rebuke them with (the Mantra), 
 ' May he who calls hither (?), call you hither ! He 
 who brings back, has brought you back (?). May 
 the rebuke of Indra always rebuke you. If you, 
 who worship your own deceit, despise me (?), .... 
 may Indra bind you with his bond, and may he drive 
 you back again to me.' 
 
 Now some ceremonies connected with special wishes of the person 
 who has performed the Samavartana and has settled in a house, 
 will be described.' In my opinion, it would be more correct to 
 consider Sutra 18 of the preceding section as the last of the 
 aphorisms that regard the Samavartana. With Sutra 2 compare 
 Paraskara III, 7; Apastamba VIII, 23, 6. It seems impossible 
 to attempt to translate the hopelessly corrupt last lines of the 
 Mantra. 
 
 4. A part of this Mantra also is most corrupt. In the first line 
 I propose to write, nivarto vo nyavivr/tat. With the last line 
 comp. Paraskara III, 7,3. I think that the text of Paraskara should 
 be corrected in the following way: pari tva hvalano hvalan nivartas 
 tva nyavivr/tat, indra>^ pajena sitva tva mahyam . . . (three syllables) 
 anayet. The Apastambiya Mantrapa//;a, according to Dr.Winter- 
 nitz's copy, gives the following text : anupohvad anuhvayo vivartto 
 
I PRA5NA, 4 PArALA, 1 5 SECTION, I. I 77 
 
 5. Then he enters his house, puts a piece of 
 Sidhraka wood on (the fire), and sacrifices with the 
 ' on-drawing- verse,' ' Back-bringer, bring them back ' 
 (Taitt. Samh. Ill, 3, 10, i). 
 
 6. Now (we shall explain) how one should guard 
 his wife. 
 
 7. One whose wife has a paramour, should grind 
 big centipedes (?) to powder, and should insert (that 
 powder), while his wife is sleeping, into her secret 
 parts, with the Mantra, ' Indra .... from other men 
 than me.' 
 
 8. Now (follows the sacrifice for procuring) pros^ 
 perity in trade. 
 
 9. He cuts off (some portion) from (every) article 
 of trade and sacrifices it — 
 
 Pat-ala 4, Section 15, 
 
 I. With (the verse), ' If we trade, O gods, trying 
 by our wealth to acquire (new) wealth, O gods, may 
 
 vo nyavivr/dhat. aindra>^ parikrojo tu vaA parikro^atu sarvata/^, 
 yadi mam atimanyadva a deva devavattara indra/i pajena jitkva vo 
 mahyam id vaj'am anayat svaha. Comp. Prof. Pischel's remarks, 
 Philologische Abhandlungen, Martin Hertz zum siebzigslen Ge- 
 burtstage von ehemaligen Schulern dargebracht (Berlin, 1888), 
 p. 69 seq. 
 
 7. On sthura dr2dM[/i] Matr/"datta says, sthura druM/i sthu- 
 ra/i jatapadya//. A part of the Mantra is untranslatable on account 
 of the very corrupt condition of the text. The reading given by 
 most of the MSS. is, Indraya yasya jepham alikam anye- 
 hhya/i purushebhyo-nyatra mat. The Apastambiya Mantra- 
 pa///a reads, indrayasya phaligam anyebhya/^ purushe- 
 bhyonyatra mat. The meaning very probably is that Indra is 
 invoked to keep away from the woman the jepha of all other men 
 except her husband's. 
 
 15, I. Comp. Atharva-veda III, 15, 5 ; Gobhila IV, 8, 19. 
 [30] N 
 
178 GiLTHYA-S^TRA OF HIRAiVYAKESIN. 
 
 Soma thereon bestow splendour, Agni, Indra, Br/ha- 
 spati, and li'ana. Svaha ! ' 
 
 2. Now (follows) the way for appeasing anger. 
 
 3. He addresses the angry person with (the 
 verses), ' The power of wrath that dwells here on 
 thy forehead, destroying thy enemy (?), may the 
 chaste, wise gods take that away. 
 
 ' If thou shootest, as it were, the thought dwelling 
 in thy face, upwards to thy forehead, I loosen the 
 anger of thy heart like the bow-string of an archer. 
 
 ' Day, heaven, and earth : we appease thy anger, 
 as the womb of a she-mule (cannot conceive).' 
 
 4. Now (follows) the way for obtaining the victory 
 in disputes. 
 
 5. He puts wood on the fire at night-time in an 
 inner apartment, performs the rites down to the 
 Vyahr/ti oblations, and sacrifices small grains mixed 
 with A^ya, with (the verse), ' Tongueless one, thou 
 who art without a tongue ! I drive thee away through 
 my sacrifice, so that I may gain the victory in the 
 dispute, and that N. N. may be defeated by me. 
 Svaha ! ' 
 
 6. Then in the presence (of his adversary), turned 
 towards him, he murmurs (the verses), ' I take away 
 the speech from thy mouth, (the speech) that dwells 
 in thy mind, (the speech) from thy heart. Out of 
 every limb I take thy speech. Wheresoever thy 
 speech dwells, thence I take it away. 
 
 3. Paraskara III, 13, 5. Possibly we ought to correct mrid- 
 dhasya into mrz'dhrasya. Avadyam ought to be ava ^yam; 
 see Atharva-veda VI, 42, i. 
 
 5. The commentary explains kawas (small grains) as oleander 
 (karavira) seeds. 
 
 6. Comp. Paraskara III, 13, 6. The text of the Mantras is 
 corrupt. 
 
I PRA5NA, 5 PATALA, 1 6 SECTION, I. I 79 
 
 ' Rudra with the dark hair-lock ! Hero ! At every 
 contest strike down this my adversary, as a tree (is 
 struck down) by a thunderbolt. 
 
 ' Be defeated, be conquered, when thou speakest. 
 Sink down under the earth, when thou speakest, 
 struck down by me irresistibly (?) with the hammer 
 of . . . (?). That is true what I speak. Fall down, 
 inferior to me, N.N.!' 
 
 7. He touches the assembly-hall (in which the 
 contest is going on), and murmurs, ' The golden- 
 armed, blessed (goddess), whose eyes are not faint, 
 who is decked with ornaments, seated in the midst 
 of the gods, has spoken for my good. Svaha ! ' 
 
 8. ' For me have the high ones and the low ones, 
 for me has this wide earth, for me have Agni and 
 Indra accomplished my divine aim' — with (this 
 verse) he looks at the assembly, and murmurs (it) 
 turned towards (the assembly). 
 
 End of the Fourth Pa/ala. 
 
 Pra-sna I, Pat^ala 5, Section 16. 
 
 I. When he has first seen the new moon, he sips 
 water, and holding (a pot of) water (in his hands) he 
 worships (the moon) with the four (verses), 'Increase' 
 (Taitt. SamK I, 4, 32), 'May thy milk' (ibid. IV, 
 2, 7, 4), ' New and new again (the moon) becomes, 
 being born' (ibid. II, 4, 14, 1), 'That Soma which 
 the Adityas make swell' (ibid. II, 4, 14, i). 
 
 7. Probably we should write a^itakshi. 
 
 8. Matr/datta says, prativadinam abhi^apaty eva. 
 16. This chapter contains different PrayajX-ittas. 
 
 N 2 
 
l8o GRIUYA-st^TRA OF HIRAiVYAKES'IN. 
 
 2. When he has yawned, he murmurs, '(May) will 
 and insight (dwell) in me.' 
 
 3. If the skirt (of his garment) is blown upon him 
 (by the wind), he murmurs, 'A skirt art thou. Thou 
 art not a thunderbolt. Adoration be to thee. Do 
 no harm to me.' 
 
 4. He should tear off a thread (from that skirt) 
 and should blow it away with his mouth. 
 
 5. If a bird has befouled him with its excrements, 
 he murmurs, ' The birds that timidly fly together 
 with the destroyers, shall pour out on me happy, 
 blissful splendour and vigour.' 
 
 Then let him wipe off that (dirt) with something 
 else than his hand, and let him wash himself with 
 water. 
 
 6. 'From the sky, from the wide air a drop of 
 water has fallen down on me, bringing luck. With 
 my senses, with my mind I have united myself, pro- 
 tected by the prayer that is brought forth by the 
 righteous ones' — this (verse) he should murmur, if 
 a drop of water unexpectedly falls down on him. 
 
 7. ' If a fruit has fallen down from the top of a 
 tree, or from the air, it is Vayu (who has made it 
 fall). Where it has touched our bodies or the gar- 
 ment, (there) may the waters drive away destruction ' 
 — this (verse) he should murmur, if a fruit unex- 
 pectedly falls down on him. 
 
 8. 'Adoration to him who dwells at the cross-roads, 
 
 2. Aj-valayana-Gr/hya III, 6, 7. 3. Paraskara III, 15, 17. 
 
 5. I propose to read, nirr/thai/^ saha. 
 
 6. Atharva-veda VI, 124, i. Read sukr^'taw kr/tena. 
 
 7. Atharva-veda VI, 124, 2. The Atharva-veda shows the way 
 to correct the corrupt third Pada. 
 
 8 seq. Comp. Paraskara III, 15, 7 seq. 
 
I PRA5NA, 5 PArALA, 1 6 SECTION, 1 6. l8l 
 
 whose arrow is the wind, to Rudra ! Adoration to 
 Rudra who dwells at the cross-roads !' — this (formula) 
 he murmurs when he comes to a cross-road ; 
 
 g. ' Adoration to him who dwells among cattle, 
 whose arrow is the wind, to Rudra ! Adoration to 
 Rudra who dwells among cattle ! ' — thus at a dung- 
 heap ; 
 
 10. 'Adoration to him who dwells among the 
 serpents, whose arrow is the wind, to Rudra ! 
 Adoration to Rudra who dwells among the ser- 
 pents ! ' — thus at a place that is frequented by 
 serpents. 
 
 11. 'Adoration to him who dwells in the air, 
 whose arrow is the wind, to Rudra ! Adoration to 
 Rudra who dwells in the air 1 ' — this (formula) let 
 him murmur, if overtaken by a tornado. 
 
 12. 'Adoration to him who dwells in the waters, 
 whose arrow is the wind, to Rudra ! Adoration to 
 Rudra who dwells in the waters ! ' — this (formula) 
 he murmurs when plunging into a river which is full 
 of water. 
 
 13. 'Adoration to him who dwells there, whose 
 arrow is the wind, to Rudra ! Adoration to Rudra 
 who dwells there !' — this (formula) he murmurs when 
 approaching a beautiful place, a sacrificial site, or a 
 big tree. 
 
 14. If the sun rises whilst he is sleeping, he shall 
 fast that day and shall stand silent during that day ; 
 
 15. The same during the night, if the sun sets 
 whilst he sleeps. 
 
 16. Let him not touch a sacrificial post. By 
 
 14, 15. Apastamba IT, 5, 12, 13. 14 ; Gobhila III, 3, 34, &c. 
 16. Gobhila III, 3, 34. Should it be esha te vayur iti? 
 
1 82 G7J7HYA-SUTRA OF HIRAiVYAKE^IN. 
 
 touching it, he would bring upon himself (the guilt 
 of) whatever faults have been committed at that 
 sacrifice. If he touches one (sacrificial post), he 
 should say, ' This is thy wind ; ' if two (posts), 
 ' These are thy two winds ; ' if many (posts), ' These 
 are thy winds.' 
 
 T 7. ' The voices that are heard after us (?) and 
 around us, the praise that is heard, and the voices of 
 the birds, the deer's running (?) athwart : that we 
 fear (?) from our enemies ' — this (verse) he murmurs 
 when setting out on a road. 
 
 18. ' Like an Udgatr/, O bird, thou singest the 
 Saman; like a Brahman's son thou recitest thy 
 hymn, when the Soma is pressed. 
 
 'A blessing on us, O bird; bring us luck and 
 be kind towards us ! ' — (This Mantra) he murmurs 
 against an inauspicious bird ; 
 
 19. 'If thou raisest thy divine voice, entering 
 upon living beings, drive away our enemies by thy 
 voice. O death, lead them to death ! '—(thus) against 
 a solitary jackal. 
 
 20. Then he throws before the (jackal, as It 
 were), a fire-brand that burns at both ends, towards 
 that region (in which the jackal's voice is heard), 
 with (the words), ' Fire ! Speak to the fire ! Death ! 
 Speak to the death ! ' Then he touches water, 
 
 17. The Mantra is very corrupt. Perhaps anihutam should be 
 corrected into anuhutam, which is the reading of the Apastambiya 
 Mantrapa//^a. In the last Pada bhayamasi is corrupt ; the mean- 
 ing seems to be, ' that we (avert from ourselves and) turn it to our 
 enemies.' Probably Dr. Kirste is right in reading bhayamasi. 
 
 18. Comp. Rig-veda II, 43, 2. 
 
 19. As to ekasr/ka, 'solitary jackal,' comp. Biihler's note on 
 Apastamba I, 3, 10, 17 (S. B. E., II, 38). Matr/datta says, sngalo 
 mngaszhdam kurvawa ekasrz'ka ity u/^yate. 
 
I PRA5NA, 5 PATALA, I 7 SECTION, 4. I 8, 
 
 21. And worships (the jackal) with the Anuvaka, 
 ' Thou art mighty, thou carriest away * (Taitt. Sa.m- 
 hita I, 3, 3). 
 
 Patala 5, Section 17. 
 
 T. A she-wolf (he addresses) with (the verse), 
 * Whether incited by others or whether on its own 
 accord the Bhaye^^aka (? Bhayort'aka, van lect.) utters 
 this cry, may Indra and Agni, united with Brahman, 
 render it blissful to us in our house.' 
 
 2. A bird (he addresses) with (the verse), ' Thou 
 fliest, stretching out thy legs ; the left eye . . . ; may 
 nothing here suffer harm (through thee) ; ' 
 
 3. An owl (piiigala) with (the verse), ' The bird 
 with the golden wings flies to the abode of the gods. 
 Flying round the village from left to right portend 
 us luck by thy cry, O owl ! ' 
 
 4. ' May my faculties return into me ; may life 
 return, prosperity return ; may the divine power 
 return into me ; may my goods return to me. 
 
 ' And may these fires that are stationed on the 
 (altars called) Dhish;^yas, be in good order here, 
 each in its right place. Svaha ! 
 
 ' My self has returned, life has returned to me ; 
 breath has returned, design has returned to me. 
 (Agni) Vai^vanara, grown strong with his rays, 
 may he dwell in my mind, the standard of immor- 
 tality. Svaha ! 
 
 ' The food which is eaten in the evening, that does 
 
 17, 2. The commentary explains jakuni (bird) by dhvanksha 
 (crow). In the translation of the Mantra (Taitt. Ar. IV, 35) I have 
 left out the unintelligible words nipepi /C'a. The way to correct the 
 last Pada is shown by Atharva-veda VI, 57, 3 ; X, 5, 23. 
 
 4. Comp. Ajvalayana-Gr/hya III, 6, 8. 
 
184 G227HYA-s0tRA OF HIRAJVYAKEi'IN. 
 
 not satiate in the morningr him whom hunger assails. 
 May all that (which we have seen in our dreams), 
 do no harm to us, for it has not been seen by day. 
 To Day svaha ! ' — with these (verses) he sacrifices 
 
 A 
 
 sesamum seeds mixed with A^ya, if he has seen a 
 bad dream. 
 
 5. Now the following expiations for portents are 
 prescribed, A dove sits down on the hearth, or 
 the bees make honey in his house, or a cow (that is 
 not a calf) sucks another cow, or a post puts forth 
 shoots, or an anthill has arisen (in his house) : cases 
 like these (require the following expiation) : 
 
 6. He should bathe in the morning, should put on 
 clean garments, should show patience (with every- 
 body) during the day, and should speak (only) with 
 Brahma//as. Having put wood on the fire in an 
 inner apartment, and having performed the rites 
 down to the Vyahr/ti oblations, he sacrifices with 
 (the verses), ' This, O Varu;^?a,' &c. (see above 1,2, 
 8, 16, down to the end of the Sutra). Then he 
 serves food to the Brahma?/as and causes them to 
 say, ' An auspicious day ! Hail ! Good luck ! ' 
 
 Patala 5, Section 18. 
 
 I. ' May Indra and Agni make you go. May 
 the two Ai-vins protect you. Brz'haspati is your 
 herdsman. May Pushan drive you back again' — 
 
 5. •S'ahkhayana V, 5. 8. 11; Ajvalayana III, 7, &c. Kuptva is 
 corrupt ; we should expect a locative. We ought to correct 
 kuptvam, as Dr. Kirste has observed, comp. Apastamba-Gr/hya 
 VIII, 23, 9. 
 
 6. Comp. above, I, 4, 14, 2 ; 15, 5 ; I, 2, 8, 16 ; I, 3, 9, 7. 8. 
 18, I seq. Comp. 6'ahkhayana III, 9; Gobhila III, 6; Ajva- 
 
 layana II, 10. 
 
I PRA-SNA, 5 PArALA, 1 8 SECTION, 5. I 85 
 
 this (verse) he recites over the cows when they go 
 away (to their pasture-grounds), and (the verse), 
 ' May Pushan go after our cows ' (Taitt. Sa;;/h. IV, i, 
 .11, 2). 
 
 2. With (the verse), ' These cows that have come 
 hither, free from disease and prohfic, may they swim 
 (full of wealth) like rivers ; may they pour out 
 (wealth), as (rivers discharge their floods) into the 
 ocean ' — he looks at the cows, when they are coming 
 back. 
 
 3. With (the formula), ' You are a stand at rest ; 
 may I (?) become your stand at rest. You are im- 
 movable. Do not move from me. May I not move 
 from you, the blessed ones ' — (he looks at them) 
 when they are standing still. 
 
 4. With (the formula), ' I see you full of sap. 
 Full of sap you shall see me ' — (he looks at them) 
 when they are gone into the stable, and with (the 
 formula), 'May I be prosperous through your thou- 
 sandfold prospering.' 
 
 5. Then having put wood on the fire amid the 
 cows, and having performed the rites down to the 
 Vyahr/ti (oblations), he makes oblations of milk 
 with (the verses), 
 
 * Blaze brightly, O G'atavedas, driving destruction 
 away from me. Bring me cattle and maintenance 
 from all quarters of the heaven. Svaha ! 
 
 ' May 6'atavedas do no harm to us, to cows and 
 horses, to men and to all that moves. Come hither, 
 
 3. The Mantra is very corrupt. I think it ought to be corrected 
 somehow in the following way: sawstha stha sawstha vo bhuyasam 
 aX'yuia stha ma ma-^ kyodhvTxm. maha?;/ bhavatibhyai- ^yoshi. Comp. 
 also Dr. Kirste's note. 
 
 5. In the second verse I propose to change abibhrad into 
 
1 86 Gi?7HYA-S^TRA OF HIRAiVYAKE^IN. 
 
 Agni, fearlessly ; make me attain to welfare ! 
 Svaha ! ' — 
 
 And with (the two verses), ' This is the influx of 
 the waters,' and ' Adoration to thee, the rapid one, 
 the shining one' (Taitt. Sa;;^h. IV, 6, i, 3). 
 
 6. (Then follow oblations with the verses), ' This, 
 O Varu?ea' (&c. ; see I, 2, 8, 16, down to the end of 
 the Sutra). 
 
 End of the Fifth Pa/ala. 
 
 Pra^na I, Fatala 6, Section 19. 
 
 1. After he has returned from the teacher's house, 
 he should support his father and mother. 
 
 2. With their permission he should take a wife 
 belonging to the same caste and country, a ' naked ' 
 girl, a virgin who should belong to a different Gotra 
 (from her husband's). 
 
 3. Whatever he intends to do (for instance, taking 
 a wife), he should do on an auspicious day only, 
 during one of the following five spaces of time, viz. 
 in the morning, the forenoon, at midday, in the 
 afternoon, or in the evening. 
 
 abibhyad; comp. Atharva-veda XIX, 65, i : ava tarn ^ahi harasa 
 G^atavedo ^ bibhyad ugro ^ rX-isha divam a roha surya. The last 
 words of this verse should be jriyam ma pratipadaya, or something 
 similar. 
 
 19, 2. sa^ataw savar;/a?72 samanabhi^anaw ka. Matr/datta. As 
 to the meaning of ' a naked girl,' (i. e. a girl who has not yet the 
 monthly illness), comp. Gobhila III, 4, 6 and note. 
 
 3. According to MatrAiatta, ' morning ' means one Nart'ika be- 
 fore and one Naa'ika after sunrise ; ' forenoon ' means one Na</ika 
 before and one Nac^ika after the moment at which the first quarter 
 of the day has elapsed ; and thus each of the other three day-times 
 
I PRA5NA, 6 PATALA, 1 9 SECTION, 7. I 87 
 
 4. Having put wood on the fire, and having- per- 
 formed (the preparatory rites) down to the laying 
 of (three) branches round (the fire, the bridegroom) 
 looks at the bride who is led to him, with (the verse), 
 'Auspicious ornaments does this woman wear. Come 
 up to her and behold her. Having brought luck to 
 her, go away back to your houses.' 
 
 5. To the south of the bridegroom the bride sits 
 down. 
 
 6. After she has sipped water, she touches him, 
 and he sprinkles (water) round (the fire) as above. 
 
 7. After he has performed the rites down to the 
 oblations made with the Vyahrztis, he sacrifices with 
 (the following Mantras), 
 
 ' May Agni come hither, the first of gods. May 
 he release the offspring of this wife from the fetter 
 of death. That may this king Varu^za grant, that 
 this wife may not weep over distress (falling to her 
 lot) through her sons. Svaha ! 
 
 ' May Agni Garhapatya protect this w^oman. May 
 he lead her offspring to old age. With fertile womb 
 may she be the mother of living children. May she 
 experience delight in her sons. Svaha ! 
 
 ' May no noise that comes from thee, arise in the 
 house by night. May the (she-goblins called) the 
 weeping ones take their abode in another (woman) 
 
 is understood to comprise two Narfikas. As the whole day consists 
 of sixty NacTikas, it is the sixth part of the day (=10 Na^/ikas) 
 which is considered as auspicious for such purposes as taking 
 a wife. 
 
 4. See I, I, 2, I seq. Rig-veda X, 85, 33 ; Paraskara I, 8, 9, &c. 
 
 6. See I, I, 2, 7 seq. 
 
 7. Paraskara I, 6, 11. With the third verse comp. Atharva-veda 
 XI, 9, 14. 
 
t88 G/J/HYA-S^TRA of HIRAiVYAKE^'IN. 
 
 than thee. Mayst thou not be beaten at thy breast 
 by (the she-gobhn) Vike^i (" the rough-haired one ")*^ 
 May thy husband Hve, and mayst thou shine in thy 
 husband's world, beholding thy genial offspring! 
 Svaha ! 
 
 ' May Heaven protect thy back, Vayu thy thighs, 
 and the two A^vins thy breast. May Savitrz protect 
 thy suckling sons. Until the garment is put on 
 (thy sons ?), may Brzhaspati guard (them ?), and the 
 Vi^ve devas afterwards. Svaha ! 
 
 ' Childlessness, the death of sons, evil, and distress, 
 I take (from thee), as a wreath (is taken) from the 
 head, and (like a wreath) I put all evil on (the head 
 of) our foes. Svaha ! 
 
 ' With this well-disposed prayer which the gods 
 have created, I kill the Pi5a/J^as that dwell in thy 
 womb. The flesh-devourinof death-brin^ers I cast 
 down. May thy sons live to old age. Svaha ! ' 
 
 8. After he has sacrificed with (the verses), ' This,^ 
 O Varu;za/ ' For this I entreat thee,' ' Thou Agni,' 
 ' Thus thou, Agni,' ' Thou, Agni, art quick,' ' Pra^a- 
 pati ' — he makes her tread on a stone, with (the 
 verse), ' Tread on this stone ; like a stone be firm. 
 Destroy those who seek to do thee harm ; overcome 
 thy enemies.' 
 
 9. To the west of the fire he strews two layers of 
 northward-pointed Darbha grass, the one more to 
 the west, the other more to the east. On these 
 both (the bridegroom and the bride) station them- 
 selves, the one more to the west, the other more to 
 the east. 
 
 8. See above, I, i, 3, 5; I, i, 4, i. 
 
I PRA5NA, 6 PA^ALA, 20 SECTION, 2. 1 89 
 
 Pra^na I, Pat^ala 6, Section 20. 
 
 1. Facing the east, while she faces the west, or 
 facing the west, while she faces the east, he should 
 seize her hand. If he desires to generate male chil- 
 dren, let him seize her thumb ; if he desires (to 
 generate) female children, her other fingers ; if he 
 desires (to generate) both (male and female children), 
 let him seize the thumb together with the other 
 fingers, (so as to seize the hand) up to the hairs (on 
 the hair-side of the hand). 
 
 (He should do so with the two Mantras), 
 ' Sarasvati ! Promote this (our undertaking), O 
 gracious one, rich in studs, thou whom we sing first 
 of all that is. 
 
 * I seize thy hand that we may be blessed with 
 offspring, that thou mayst live to old age with me, 
 thy husband. Bhaga, Aryaman, Savitr/, Purandhi, 
 the gods have given thee to me that we may rule 
 our house.' 
 
 2. He makes her turn round, from left to right, 
 so that she faces the west, and recites over her (the 
 following texts), 
 
 'With no evil eye, not bringing death to thy 
 husband, bring luck to the cattle, be full of joy and 
 
 20, I. iSahkhayana 1, 13, 2 ; Ajvalayana I, 7, 3 seq., &c. The 
 text of the first Mantra ought to be corrected according to Para- 
 skara I, 7, 2 ; in the second Mantra we ought to read yathasa^ 
 instead of yathasat; comp. Rig-veda X, 85, 36; Paraskara I, 6, 
 3. The bridegroom and the bride, of course, are to face each 
 other ; thus, if the bridegroom stands on the eastern layer of grass 
 (Sutra 9 of the preceding section), he is to face the west; if on the 
 western, he is to face the east. 
 
 2. The words, agrewa dakshiwam a»/sam . . . abhyavartya, evidently 
 have the same meaning which is expressed elsewhere (^ahkhayana 
 
IQO G/?7HYA-sCtRA of HIRAiVYAKE^IN. 
 
 vigour. Give birth to living children, give birth 
 to heroes, be friendly. Bring us luck, to men and 
 animals. 
 
 ' Thus, Pushan, lead her to us, the highly blessed 
 one, into whom men pour forth their sperm, ya na lirii 
 u^ati visrayatai (read, vi^rayatai), yasyam u^anta/^ 
 praharema i-epam. 
 
 * Soma has acquired thee first (as his wife) ; after 
 him the Gandharva has acquired thee. Thy third 
 husband is Agni ; the fourth am I, thy human 
 husband. 
 
 ' Soma has given her to the Gandharva ; the 
 Gandharva has given her to Agni. Agni gives me 
 cattle and children, and thee besides. 
 
 ' This am I, that art thou ; the heaven I, the earth 
 thou; the Saman I, the Rik thou. Come! Let us 
 join together. Let us unite our sperm that we may 
 generate a male child, a son, for the sake of the in- 
 crease of wealth, of blessed offspring, of strength. 
 
 ' Bountiful Lidra, bless this woman with sons and 
 with a happy lot. Give her ten sons ; let her hus- 
 band be the eleventh.' 
 
 3. After he has made her sit down in her proper 
 place (see Sutra 5 of the preceding section), and has 
 sprinkled A^ya into her joined hands, he twice pours 
 fried grain into them, with (the verse), ' This grain I 
 pour (into thy hands) : may it bring prosperity to 
 me, and may it unite thee (with me). May this 
 Aeni orrant us that.' 
 
 II, 3, 2), dakshiwam bahum anvavrztya. With the first Mantra 
 comp. Rig-veda X, 85, 44; Paraskara I, 4, 16; with the second, 
 Rig-veda, loc. cit., 37; Paraskara, loc. cit. ; with the following ones, 
 Rig-veda X, 85, 40. 41. 45; Paraskara I, 4, 16; 6, 3, &c. 
 3 seq. Comp. -Sahkhajana I, 13, 15 seq. 
 
I PRA.SNA, 6 PArALA, 20 SECTION, lO. IQI 
 
 4. After he has sprinkled (A^^ya) over (the grain 
 in her hands), he sacrifices (the grain) with her 
 joined hands (which he seizes), with (the verse), 
 ' This woman, strewing grain into the fire, prays 
 thus, " May my husband five long ; may my relations 
 be prosperous. Svaha ! " ' 
 
 5. Having made her rise with (the verse which 
 she recites), ' Up ! with life' (Taitt. Sawh. I, 2, 8, i), 
 and having circumambulated the fire (with her) so 
 that their right sides are turned towards it, with (the 
 verse), ' May we find our way with thee through all 
 hostile powers, as through streams of water ' — he 
 pours fried grain (into her hands, and sacrifices 
 them), as before. 
 
 6. Having circumambulated (the fire) a second 
 time, he pours fried grain (into her hands, and sacri- 
 fices them), as before. 
 
 7. Having circumambulated (the fire) a third 
 time, he sacrifices to (Agni) Svish/akr/t. 
 
 8. Here some add as subordinate oblations the 
 6^aya, Abhyatana, and Rash/rabhr/t (oblations) as 
 above. 
 
 9. To the west of the fire he makes her step for- 
 ward in an easterly or a northerly direction the 
 (seven) ' steps of Vishnu.' 
 
 10. He says to her, ' Step forward with the right 
 (foot) and follow with the left. Do not put the left 
 (foot) before the right.' 
 
 5. Comp. above, I, 2, 7, 13; Rig-veda II, 7, 3. 
 
 8. Comp. I, 2, 8, 16. 
 
 9 seq. Comp. Gobhila II, 2, 11 seq. ; 6'ahkhayana I, 14, 5 seq. 
 
192 g227hya-sutra of hiraivyake5in. 
 
 Patala 6, Section 21. 
 
 1. (He makes her step forward, and goes with 
 her himself), with (the Mantras), ' One (step) for sap, 
 may Vish;^u go after thee ; two (steps) for juice, may 
 Vish;/u go after thee ; three (steps) for vows, may 
 Vish/^u go after thee ; four (steps) for comfort, may 
 Vish;^u go after thee ; five (steps) for cattle, may 
 Vish;/u go after thee ; six (steps) for the prospering 
 of wealth, may Vish/^u go after thee ; seven (steps) 
 for the sevenfold Hotr/ship, may Vish/m go after 
 thee.' 
 
 2. After the seventh step he makes her abide (in 
 that position) and murmurs, ' With seven steps we 
 have become friends. May I attain to friendship 
 with thee. May I not be separated from thy friend- 
 ship. Mayst thou not be separated from my friend- 
 ship.' 
 
 .3. He then puts his right foot on her right foot, 
 moves his right hand down gradually over her right 
 shoulder, and touches the place of her heart as above, 
 
 4. And the place of her navel with (the formula), 
 * Thou art the knot of all breath ; do not loosen 
 thyself.' 
 
 5. After he has made her sit down to the west of 
 the fire, so that she faces the east, he stands to the 
 east (of his bride), facing the west, and besprinkles 
 her with water, with the three verses, ' O waters, ye 
 are wholesome' (Taitt, Sawh. IV, i, 5, i), with the 
 four verses, ' The gold-coloured, clean, purifying 
 waters' (V, 6, i), and with the Anuvaka, 'The puri- 
 fier, the heavenly one' (Taitt. Brahma?za I, 4, 8). 
 
 21, 3. See above, I, 2, 5, 11. 4. See above, I, 2, 5, 12. 
 
 5. Comp. I, 3, 10, 2. 
 
I PRA^'NA, 7 PArALA, 2 2 SECTION, 8. 1 93 
 
 6. Now they pour seeds (of rice, &c.) on (the 
 heads of the bridegroom and bride). 
 
 End of the Sixth Pa/ala. 
 
 Pra^na I, PArALA 7, Section 22. 
 
 1. Then they let her depart (in a vehicle from her 
 father's house), or they let her be taken away. 
 
 2. Having- put (the fire into a vessel) they carry 
 that (nuptial) fire behind (the newly-married couple). 
 
 3. It should be kept constantly. 
 
 4. If it goes out, (a new fire) should be kindled 
 by attrition, or it should be fetched from the house 
 of a .S'rotriya. 
 
 5. Besides, if (the fire) goes out, the wife or the 
 husband should fast. 
 
 6. When (the bridegroom with his bride) has 
 come to his house, he says to her, ' Cross (the 
 threshold) with thy right foot first ; do not stand on 
 the threshold.' 
 
 7. In the hall, in its easterly part, he puts down 
 the fire and puts wood on it. 
 
 8. To the west of the fire he spreads out a red 
 bull's skin with the neck to the east, with the hair 
 outside. 
 
 6. ]Mat;/datta explains adhijrayanti by vapanti g&yapatyok 
 jirasi kshipanti. 
 
 22, 4. 'If the fire on which they had put wood, was a fire pro- 
 duced by attrition, (the new fire) should (also) be kindled by attri- 
 tion. If it was a common (laukika) fire that they had fetched, (the 
 new fire) should be fetched from a ^S'rotriya's house. Thereby it 
 is shown that the common fire at the Upanayana ceremony, &c., 
 should be fetched only from a ^Srotriya's house.' Matr/datta. 
 
 [30] O 
 
194 G/27HYA-SUTRA OF HIRAiVYAKE^'IN. 
 
 9. On that (skin) they both sit down facing the east 
 or the north, so that the wife sits behind her hus- 
 band, with (the verse), * Here may the cows sit down, 
 here the horses, here the men. Here may also 
 Pushan with a thousand (sacrificial) gifts sit down.' 
 
 10. They sit silently until the stars appear. 
 
 11. When the stars have appeared, he goes forth 
 from the house (with his wife) in an easterly or 
 northerly direction, and worships the quarters (of 
 the horizon) with (the hemistich), ' Ye goddesses, ye 
 six wide ones' (Taitt. Saw/h. IV, 7, 14, 2). 
 
 12. (He worships) the stars with (the Pada), ' May 
 we not be deprived of our offspring ;' 
 
 13. The moon with (the Pada), ' May we not get 
 into the power of him who hates us, O king Soma ! ' 
 
 14. He worships the seven i?/shis (ursa major) 
 with (the verse), ' The seven y^z'shis who have led to 
 firmness she, Arundhati, who stands first among the 
 six Kmtikas (pleiads) : — may she, the eighth one,, 
 who leads the conjunction of the (moon with the) 
 six Kr/ttikas, the first (among conjunctions) shine 
 upon us ! ' Then he worships the polar star with (the 
 formula), ' Firm dwelling, firm origin. The firm one 
 art thou, standing on the side of firmness. Thou 
 art the pillar of the stars ; thus protect me against 
 my adversary. 
 
 ' Adoration be to the Brahman, to the firm, im- 
 movable one ! Adoration be to the Brahman's son, 
 Pra^apati ! Adoration to the Brahman's children, 
 
 9. Comp. Paraskara I, 8, 10, and the readings quoted there 
 from the Atharva-veda. 
 
 12, 13. These are the two last Padas of the verse of which the 
 first hemistich is quoted in Sutra 11. 
 
I PRA5NA, 7 PAjTALA, 23 SECTION, I. 1 95 
 
 to the thirty-three gods ! Adoration to the Brah- 
 man's children and grandchildren, to the Aiigiras ! 
 
 ' He who knows thee (the polar star) as the firm, 
 immovable Brahman with its children and with its 
 grandchildren, with such a man children and grand- 
 children will firmly dwell, servants and pupils, gar- 
 ments and woollen blankets, bronze and gold, wives 
 and kings, food, safety, long life, glory, renown, 
 splendour, strength, holy lustre, and the enjoyment 
 of food. May all these things firmly and immovably 
 dwell with me ! ' 
 
 Patala 7, Section 23. 
 
 I. (Then follow the Mantras), * I know thee as 
 the firm Brahman. May I become firm in this world 
 and in this country. 
 
 * I know thee as the immovable Brahman. May 
 I not be moved away from this world and from this 
 country. May he who hates me, my rival, be moved 
 away from this world and from this country. 
 
 ' I know thee as the unshaken Brahman. May I 
 not be shaken off from this world and from this 
 country. May he who hates me, my rival, be shaken 
 off from this world and from this country. 
 
 ' I know thee as the unfailing Brahman. May I 
 not fall from this world and from this country. May 
 he who hates me, my rival, fall from this world and 
 from this country. 
 
 ' I know thee as the nave of the universe. May 
 I become the nave of this country, I know thee as 
 the centre of the universe. May I become the 
 centre of this country. I know thee as the string 
 that holds the universe. May I become the string 
 that holds this country. I know thee as the pillar 
 
 o 2 
 
196 Gi2/HYA-S^TRA OF HIRAiVYAKES-IN. 
 
 of the universe. May I become the pillar of this 
 country. I know thee as the navel of the universe. 
 May I become the navel of this country. 
 
 ' As the navel is the centre of the Pra/zas, thus I 
 am the navel. May hundred-and-onefold evil befall 
 him who hates us and whom we hate ; may more 
 than hundred-and-onefold merit fall to my lot ! ' 
 
 2. Having spoken there with a person that he 
 likes, and having returned to the house, he causes 
 her to sacrifice a mess of cooked food. 
 
 3. The wife husks (the rice grains of which that 
 Sthalipaka is prepared), 
 
 4. She cooks (that Sthalipaka), sprinkles (A^ya) 
 on it, takes it from the fire, sacrifices to Agni, and 
 then sacrifices to Agni Svish/akr/t. 
 
 5. With (the remains of) that (Sthalipaka) he en- 
 tertains a learned Brahma;^a whom he reveres. 
 
 6. To that (Brahma;^a) he makes a present of a 
 bull. 
 
 7. From that time he constantly sacrifices (ya^'ate) 
 on the days of the full and of the new moon a mess 
 of cooked food sacred to Agni. 
 
 8. In the evening and in the morning he con- 
 stantly sacrifices (^^uhoti) with his hand (and not 
 with the Darvi) the two following oblations of rice or 
 of barley: 'To Agni Svaha! To Pra^^pati Svaha!' 
 
 9. Some (teachers) state that in the morning the 
 
 5, 6. In the commentary these Sutras are divided thus : 5. tena 
 brahma7/a;« vidyavanta?« parivevesh/i ; 6. yo ^ syapa/('ito bhavati 
 tasma ri'shabham dadati. (5. Therewith he entertains a learned 
 Brahma;;a. 6. To one whom he reveres, he presents a bull.) The 
 commentator observes that some authorities make one Sutra of the 
 two, so that the Brahmawa who receives the food and the one to 
 vhom the bull is given, would be the same person. 
 
I PRA5NA, 7 PArALA, 24 SECTION, I. 1 97 
 
 former (of these oblations) should be directed to 
 Surya. 
 
 10. Through a period of three nights they should 
 eat no saline food, should sleep on the ground, wear 
 ornaments, and should be chaste. 
 
 11. In the fourth night, towards morning, he puts 
 wood on the fire, performs the (regular) ceremonies 
 down to the (regular) expiatory oblations, and sacri- 
 fices nine expiatory oblations (with the following 
 Mantras) : 
 
 Patala 7, Section 24. 
 
 I. 'Agni! Expiation! Thou art expiation. I, the 
 Brahma;/a, entreat thee, desirous of protection. What 
 is terrible in her, drive that away from here. Svaha ! 
 
 ' Vayu ! Expiation ! Thou art expiation. I, the 
 Brahma;2a, entreat thee, desirous of protection. What 
 is blameful in her, drive that away from here. Svaha ! 
 
 * Sun ! Expiation ! Thou art expiation. I, the 
 Brahma;^a, entreat thee, desirous of protection. 
 What dwells in her that is death-bringing to her 
 husband, drive that away from here. Svaha ! 
 
 * Sun ! Expiation ! &c. 
 
 ' Vayu ! Expiation ! &c. 
 
 * Agni ! Expiation ! &c. 
 ' Agni ! Expiation ! &c. 
 ' Vayu ! Expiation ! &c. 
 ' Sun ! Expiation ! &c.' 
 
 II. According to the commentary he performs the regular cere- 
 monies down to tiie oblation offered with the Mantra, ' Thus thou, 
 Agni ' (see above, I, 3, 5, and compare Paraskara I, 2, 8). Matn- 
 datta says, prayaj/i'ittiparyanta;« kr/tva sa tvawz no Agna ity etadan- 
 tam krztva nava praya^/Jittir ^uhoti . . . vyahr/tiparyantawz kr/tva 
 \mzm me Varuweti /^atasro (I, 3, 5) hutvaita ^uhoti. 
 
198 Gi?7HYA-S{jTRA OF HIRA2VYAKE5IN. 
 
 2. Having sacrificed (these oblations), he then 
 pours the remainder as an oblation on her head, 
 with (the formulas), ' Bhu/z ! I sacrifice fortune over 
 thee. Svaha ! Bhuva/z ! I sacrifice glory over thee. 
 Svaha ! Suva/^ ! I sacrifice beauty over thee. 
 Svaha ! Bhur bhuva/^ suva/^ ! I sacrifice bright- 
 ness over thee. Svaha ! ' 
 
 3. There (near the sacrificial fire) he places a 
 water-pot, walks round the fire (and that water-pot) 
 keeping his right side turned towards it, makes (the 
 wife) lie down to the west of the fire, facing east or 
 north, and touches her secret parts, with (the for- 
 mula), 'We touch thee with the five-forked, auspi- 
 cious, unhostile (?), thousandfoldly blessed, glorious 
 hand that thou mayst be rich in offspring ! ' 
 
 4. He then cohabits with her with (the formula), 
 ' United is our soul, united our hearts, united our 
 navel, united our skin. I will bind thee with the 
 bond of love ; that shall be insoluble.' 
 
 5. He then embraces her with (the formula), ' Be 
 devoted to me ; be my companion. What dwells in 
 thee that is death-bringing to thy husband, that I 
 make death-bringing to thy paramours. Bring luck 
 to me ; be a sharp-cutting (destroyer) to thy para- 
 mours.' 
 
 6. He then seeks her mouth with his mouth, with 
 (the two verses), ' Honey ! Lo ! Honey! This is 
 honey ! my tongue's speech is honey ; in my mouth 
 dwells the honey of the bee ; on my teeth dwells 
 concord. 
 
 ' The (magic charm of) concord that belongs to 
 the /^akravaka birds, that is brought out of the 
 
 6. With the first verse comp. Taitt. Sdimh. VII, 5, 10, i ; Katya- 
 yana XIII, 3, 21 ; La/yayana IV, 3, 18. 
 
I PRA5NA, 7 PArALA, 25 SECTION, I. 1 99 
 
 rivers, of which the divine Ganclharva is possessed, 
 thereby we are concordant.' 
 
 7. A woman that has her monthly courses, keeps 
 through a period of three nights the observances 
 prescribed in the Brahma;^a. 
 
 8. In the fourth night (the husband) having sipped 
 water, calls (the wife) who has taken a bath, who 
 wears a clean dress and ornaments, and has spoken 
 with a Brahma;^a, to himself (with the following 
 verses) : 
 
 PArALA 7, Section 25. 
 
 I. (a) ' May Vish/ai make thy womb ready; may 
 Tvash/rz frame the shape (of the child) ; may Pra^a- 
 pati pour forth (the sperm) ; may Dhatri give thee 
 conception ! 
 
 (b) ' Give conception, Sinivali ; give conception, 
 Sarasvati ! May the two A^vins, wreathed with 
 lotus, give conception to thee ! 
 
 (c) ' The embryo which the two A-fvins produce 
 with their golden kindling-sticks : that embryo we 
 call into thy womb, that thou mayst give birth to it 
 after ten months. 
 
 (d) ' As the earth is pregnant with Agni, as the 
 heaven is with Indra pregnant, as Vayu dwells in 
 the womb of the regions (of the earth), thus I place 
 an embryo into thy womb. 
 
 7. Taitt. Sawhita II, 5, i, 5- 6 : Therefore one should not speak 
 with a woman that has her monthly courses, nor sit together with 
 her, nor eat food that she has given him, &c. 
 
 25, i(a-c). Rig-vedaX, 184, 1-3; comp. S. B.E., vol. xv, p. 221. 
 
 (d-f). 6'ahkhayana-G;-/hya I, 19. It should be observed that 
 the text of Hirawyake^in has in the beginning of (e) quite the 
 same blunder which is found also in the ^ahkhayana MSS., yasya 
 instead of vyasya. 
 
200 G/27HYA-SUTRA OF HIRAiVYAKE^IN. 
 
 (e) ' Open thy womb ; take in the sperm ; may a 
 male child, an embryo be begotten in the womb. 
 The mother bears him ten months ; may he be born, 
 the most valiant of his kin. 
 
 (f) ' May a male embryo enter thy womb, as an 
 arrow the quiver ; may a man be born here, thy son, 
 after ten months. 
 
 (g) ' I do with thee (the work) that is sacred to 
 Pra^apati ; may an embryo enter thy womb. May 
 a child be born without deficiency, with all its limbs, 
 not blind, not lame, not sucked out by Pi^a/'as. 
 
 (h) ' By the superior powers which the bulls shall 
 produce for us, thereby become thou pregnant ; may 
 he be born, the most valiant of his kin. 
 
 (i) ' Indra has laid down in the tree the embryo 
 of the sterile cow and of the cow that prematurely 
 produces ; thereby become thou pregnant ; be a well- 
 breeding cow ' — 
 
 And (besides with the two Mantras), ' United are 
 our names ' (above, 24, 4), and, ' The concord of the 
 . X'akravaka birds ' (24, 6). 
 
 2. (He should cohabit with her with the formulas), 
 ' BhM ! Through Pra^apati, the highest bull, I pour 
 forth (the sperm) ; conceive a valiant son, N. N. ! — • 
 Bhuva//! Through Pra^apati, &c. — Suva/2! Through 
 Pra^apati, &c.' Thus he will gain a valiant son. 
 
 3. The Mantras ought to be repeated whenever 
 they cohabit, according to Atreya, 
 
 4. Only the first time and after her monthly 
 courses, according to Badaraya;za. 
 
 (g) Comp. Atharva-veda III, 23, 5. The Apastambiya Mantra- 
 pa//ia reads (a)pija/^adhitay^. 
 
 (h) .Sahkhayana-Gr/hya I, 19, 6 ; Atharva-veda III, 23, 4. 
 (i) Comp. Atharva-veda III, 23, i. 
 
i pra5na, 7 patala, 26 section, 6. 20i 
 
 Pa^ala 7, Section 2G^ 
 
 1 . The fire which (the sacrificer keeps) from the 
 time of his marriage, is called the Aupasana (or 
 sacred domestic fire). 
 
 2. With this fire the sacred domestic ceremonies 
 are performed. 
 
 3. On account of his worship devoted to this 
 (fire the sacrificer) is considered as an Ahitagni (i. e. 
 as one who has set up the ^rauta fires), and on 
 account of his fortnightly A^aru sacrifices (on the 
 days of the new and full moon) as one who offers 
 the sacrifices of the new and full moon (as prescribed 
 in the ^Srauta ritual) ; so (is it taught). 
 
 4. If (the service at the domestic fire) has been 
 interrupted for twelve days, the sacrificer ought to 
 set the fire up again. 
 
 5. Or he should count all the sacrifices (that have 
 been left out), and should offer them. 
 
 6. (The punaradhana or repeated setting up of 
 the fire is performed in the following way) : In an 
 enclosed space, having raised (the surface), sprinkled 
 it (with water), strewn It with sand, and covered it 
 with Udumbara or Plaksha branches, he silently 
 brings together the things belonging to (the sacri- 
 fice) according as he Is able to get them, produces 
 fire by attrition out of a sacrlficlally pure piece of 
 wood, or gets a common fire, places it in a big vessel, 
 sets it in a blaze, and puts (fuel) on It with the words, 
 'BhiUI Bhuva/^! Suva//! Om ! Fixity!' 
 
 ' This chapter is left out in Matr/datta's commentary ; it seems 
 to be a later addition. The division of the Sutras is my own. 
 
 26, 3. For tasyaupasanena I think we should read tasyopa- 
 sanena. 
 
202 Gi?7HYA-SUTRA OF HIRAiVYAKES'IN. 
 
 7. He then puts wood on the fire, performs (the 
 rites) down to the Vyahmi oblations, and offers 
 two ' minda oblations ' (i. e. oblations for making up 
 for defects) with (the two Mantras), ' If a defect 
 (minda) has arisen in me,' (and), ' Agni has given 
 me back my eye' (Taitt. Sa;;/h. Ill, 2, 5, 4). 
 
 8. He offers three ' tantu oblations ' with (the 
 Mantras), ' Stretching the weft (tantu) ' (Taitt. Sawh. 
 Ill, 4, 2, 2), 'Awake, Agni!' (IV, 7, 13, 5), 'The 
 thirty-three threads of the weft ' (I, 5, 10, 4). 
 
 9. He offers four 'abhyavartin oblations' with 
 (the Mantras), 'Agni who turns to us (abhyavartin)!' 
 'Agni Ahgiras!' 'Again with sap,' 'With wealth' 
 (Taitt. Sa;;^h. IV. 2, i, 2. 3). 
 
 10. Having; made oblations with the single 
 Vyahmis and with (the three Vyahr/tis together), 
 and having made an oblation with the verse, 
 'Thou art quick, Agni, and free from imprecation. 
 Verily (satyam) thou art quick. Held by us in 
 our quick mind (manas), with thy quick (mind) 
 thou earnest the offering (to the gods). Being 
 quick bestow medicine on us! Svaha ! ' — this (last) 
 oblation contains an allusion to the mind (manas), 
 it refers to Pra^apati, and alludes to the number 
 seven (?), — he quickly repeats in his mind the dajra- 
 
 A 
 
 hotrt formula (Taitt. Ara;^y. Ill, i, i). Then he 
 makes the sagraha oblation (?) ; (then follow the 
 
 10. As to the Mantra, ' Thou art quick, &c.,' comp. above, I, i, 3, 
 5, and the note on 6'ahkhayana I, 9, 12. I cannot see why the 
 oblation made with this Mantra is called saptavati (alluding to the 
 number seven); possibly we ought to read satyavati (containing 
 the word satyam, 'verily'). Can the words sagrahara hutva 
 mean, ' having performed the worship of the planets (graha) at his 
 sacrifice ' ? 
 
I PRA5NA, 7 PArALA, 26 SECTION, 1 8. 
 
 oblations), 'This, O Varu;/a ' (&c. ; see I, 2, 8, 16, 
 down to the end of the Sutra). Then he serves 
 food to the Brahma;2as and causes them to say, ' An 
 auspicious day! Hail! Good luck!' he then per- 
 forms in the known way the sacrifice of a mess of 
 cooked food to Agni. 
 
 11. Here he gives an optional gift to his Guru: 
 a pair of clothes, a milch cow, or a bull. 
 
 12. If he sets out on a journey, he makes the fire 
 enter himself or the two kindling-sticks in the way 
 that has been described (in the vSrauta-sutra). 
 
 13. Or let him make it enter a piece of wood, in 
 the same way as into the kindling-sticks. 
 
 14. A piece of Khadira wood, or of Palaja, or of 
 Udumbara, or of A^vattha wood — 
 
 15. With one of these kinds of wood he fetches, 
 where he turns in (on his journey), fire from the 
 house of a KS'rotriya, and puts the (piece of wood) 
 into which his fire has entered, on (that fire), with 
 the two verses, ' He who has received the oblations ' 
 (Taitt. Sa;;/h. IV, 6, 5, 3), and 'Awake!' (IV, 7, 
 
 13' 5)- 
 
 16. The way in which he sacrifices has been ex- 
 plained (in the ^'rauta-siitra). 
 
 17. If one half-monthly sacrifice has been omitted, 
 he should have a sacrifice to (Agni) Pathikr/t per- 
 formed over this (fire). If two (half-monthly 
 sacrifices), to (Agni) Vai^vanara and Pathikm. If 
 more than two, (the fire) has to be set up again. 
 
 18. If the fire is destroyed or lost, or if it is mixed 
 with other fires, it has to be set up again. 
 
 12. Comp. iSahkhajana V, i, i. 
 
204 G2?7HYA-StjTRA OF HIRAiVYAKE5'IN. 
 
 Prasna I, PArALA 8, Section 27. 
 
 T. If he will have" a house built, he should during 
 the northerly course of the sun, in the time of the 
 increasing moon, under the constellation Rohi/^i and 
 under the three constellations designated as Uttara 
 (Uttara-Phalguni, Uttara- Ashart'/za, Uttara-Prosh//^a- 
 pada/^) put wood on the fire, perform the rites down 
 to the Vyahr/ti oblations, and should sacrifice with 
 (the verses), ' This, O Varu/za ' (&c. ; see I, 2, 8, i6, 
 down to the end of the Sutra). Then he serves 
 food to the Brahma?^as and causes them to say, ' An 
 auspicious day! Hail! Good luck!' he puts on a 
 garment that has not yet been washed, touches 
 water, takes a shovel with (the formula), ' On the 
 impulse of the god Savit?^r (Taitt. Sawh. I, 3, i, i), 
 draws lines thrice from the left to the right round 
 (the places where the pits for the posts shall be dug) 
 with (the formula), 'A line has been drawn' (Taitt. 
 Sa?;?h. I, 3, I, i), digs the pits (in which the posts 
 shall be erected) as it is fit, and casts the earth (dug 
 out of those pits) towards the inside (of the building- 
 ground), 
 
 2. He erects the southern door-post with (the 
 verse), ' Here I erect a firm house ; it stands in 
 peace, streaming ghee. Thus may we walk in thee, 
 O house, blessed with heroes, with all heroes, with 
 unharmed heroes ; ' 
 
 3. The northern (door-post) with (the verse), 
 ' Stand here firmly, O house, rich in horses and 
 cows, rich in delight ; rich in sap, overflowing with 
 milk be set up, for the sake of great happiness.' 
 
I PRA5NA, 8 PATALA, 28 SECTION, I. 205 
 
 4. With (the verse), ' To thee (may) the young 
 child (go), to thee the calf with its companion, to thee 
 the golden cup ; to thee may they go with pots of 
 curds ' — he touches the two posts, after they have 
 been erected. 
 
 5. In the same way (Sutras 2. 3) he erects the 
 two chief posts, 
 
 6. And touches them as above (Sutra 4). 
 
 7. He fixes the beam of the roof on the posts 
 with (the formula), ' Rightly ascend the post, O 
 beam, erect, shining, drive off the enemies. Give 
 us treasures and valiant sons.' 
 
 8. When the house has got its roof, he touches it 
 with (the verse), 
 
 ' The consort of honour, a blissful refuge, a goddess, 
 thou hast been erected by the gods in the beginning ; 
 clothed in grass, cheerful thou art ; bring us bliss, to 
 men and animals.' 
 
 9. Then, under the constellation Anuradha, the 
 ground (on which the house stands) is expiated (in 
 the following way). 
 
 10. By night he puts wood on the fire in an inner 
 room (of the house), performs the rites down to the 
 Vyahr/ti oblations, and sacrifices (with the following 
 Mantras) : 
 
 PArALA 8, Section 28. 
 T. The two verses commencing * Vastoshpati !' 
 (Taitt. Sawh. Ill, 4, 10, i). 
 
 27, 4. The text has the reading ^agata saha ; comp. the note 
 on 6ahkhayana III, 2, 9. 
 
 8. Comp. Atharva-veda III, 11, 5; this text shows the way to 
 correct the blunders of the Hira;?yakejin MSS. 
 
 28, I. Comp. Rig-vcda VII, 54, 2 ; Taitt. Brahm. Ill, 7, 14, 4 ; 
 Rig-veda X, 18, i ; Tailt. Brahm. Ill, 7, 14, 5- 
 
2o6 g/?/hya-sOtra of hirazvyakes-in. 
 
 ' Vastoshpati ! Be our furtherer ; make our 
 wealth increase in cows and horses, O Indu (i. e. 
 Soma). Free from decay may we dwell in thy 
 friendship ; give us thy favour, as a father to his 
 sons. Svaha ! 
 
 ' May death go away ; may immortality come to 
 us. May Vivasvat's son (Yama) protect us from 
 danger. May wealth, like a leaf (that falls) from 
 a tree, fall down over us. May .Sa/^'ipati (i. e. Indra) 
 be with us. Svaha ! 
 
 * Go another way, O death, that belongs to thee, 
 separated from the way of the gods. Vastoshpati ! 
 To thee who hears us, I speak : do no harm to our 
 offspring nor to our heroes. Svaha ! 
 
 ' To this most excellent place of rest we have 
 gone, by which we shall victoriously gain cows, 
 treasures, and horses. May wealth, like a leaf (that 
 falls) from a tree, fall down over us. May 6a/'ipati 
 be with us. Svaha ! 
 
 'This, O Varu?^a ' (&c. ; see chap. 27, Sutra i, 
 down to) : ' Hail ! Good luck ! ' 
 
 2. In this way the ground (on which the house 
 stands) should be expiated every year ; 
 
 3. Every season, according to some (teachers). 
 
 PArALA 8, Section 29. 
 
 I. ' House, do not fear, do not tremble ; bringing 
 strength we come back. Bringing strength, gaining 
 wealth, wise I come back to the house, rejoicing in 
 my mind. 
 
 ' Of which the traveller thinks, in which much joy 
 
 29, I. -S'ankhayana-Gn'hya III, 7, 2 ; Atharva-veda VII, 60, 
 
I PRA^-NA, 8 PArALA, 29 SECTION, 5. 20/ 
 
 dwells, the house I call. May it know us as we 
 know it. 
 
 'Hither are called the cows; hither are called 
 goats and sheep ; and the sweet essence of food is 
 called hither to our house. 
 
 'Hither are called many friends, the sweet com- 
 panionship of friends. May our dwellings always be 
 unharmed with all our men. 
 
 * Rich in sap, rich in milk, refreshing, full of joy 
 and mirth, free from hunger (?) and thirst, O house, 
 do not fear us' — with (these verses) he approaches 
 his house (when returning from a journey). 
 
 2. ' To thee I turn for the sake of safety, of peace. 
 The blissful one ! The helpful one ! Welfare ! 
 Welfare ! ' — with (this formula) he enters. 
 
 3. On that day, on which he has arrived, he 
 should avoid all quarrelling. 
 
 4. ' The joyful house I enter which does not 
 bring death to men ; most manly (I enter) the 
 auspicious one. Bringing refreshment, with genial 
 minds (we enter the house) ; joyfully I lie down in 
 it ' — with (this verse) he lies down. 
 
 5. ' May we find our way with thee through all 
 hostile powders, as through streams of water ' — with 
 (this verse) he looks at his wife ; he looks at his 
 wife. 
 
 End of the First Pra^na. 
 
 5. Comp. above, chap. 20, Sutra 5; Rig-veda II, 7, 3. 
 
208 Gi?/HYA-SUTRA OF HIRAiVYAKE^'lN. 
 
 pRA5NA II, Papala 1, Section 1. 
 
 1. Now (follows) the Simantonnayana (or parting 
 of the pregnant wife's hair). 
 
 2. In the fourth month of her first pregnancy, in 
 the fortnight of the increasing moon, under an 
 auspicious constellation he puts wood on the fire, 
 performs the rites down to the Vyahrz'ti oblations, 
 and makes four oblations to Dhatri with (the verse), 
 'May Dhatr? give us wealth' (and the following 
 three verses, Taitt. Sa;;^h. Ill, 3, 11, 2. 3). 
 
 3. 'This, O Varu/za ' (&c. ; see I, chap, 27, Sutra 2, 
 down to) : * Hail ! Good luck ! ' 
 
 He then makes the wife who has taken a bath, 
 who wears a clean dress and ornaments, and has 
 spoken with a Brahma;/a, sit down to the west of 
 the fire, facing the east, in a round apartment. 
 Standing to the east (of the wife), facing the west he 
 parts her hair upwards (i. e. beginning from the 
 front) with a porcupine's quill that has three white 
 spots, holding (also) a bunch of unripe fruits, with 
 the Vyahrz'tis (and) with the two (verses), ' I invoke 
 Raka,' (and), ' Thy graces, O Raka ' (Taitt. Samh. 
 Ill, 3, II, 5). Then he recites over (his wife the 
 formulas), ' Soma alone is our king, thus say the 
 Brahma?/a tribes, sitting near thy banks, O Gaiiga, 
 
 1, 3, The corrupt word vivr/tta/'akra(/i) seems to contain a vo- 
 cative fem. referring to Gahge — avivr?'tta/'akra ? The Apa- 
 stambiya Mantrapa//;a reads, vivr/tta/Oakra asinas tire«a jamune 
 tava. Comp. Ajvalayana I, 14, 7 ; Paraskara I, 15, 8. 
 
II PRA5NA, I PArALA, 2 SECTION, 6. 209 
 
 whose wheel does not roll back (?) ! ' (and), ' May we 
 find our way with thee through all hostile powers, as 
 through streams of water' (above I, 20, 5). 
 
 Patala 1, Section 2. 
 
 1. Now (follows) the Pu;;-?savana (i.e. the cere- 
 mony for securing the birth of a male child). 
 
 2. In the third month, in the fortnight of the 
 increasing moon, under an auspicious constellation 
 (&c. ; see the preceding section, Sutras 2 and 3, 
 down to :) in a round apartment. He gives her a 
 barley-grain in her right hand with (the formula), 
 ' A man art thou ; ' 
 
 3. With (the formula), ' The two testicles are ye,' 
 two mustard seeds or two beans, on both sides of 
 that barley-grain. 
 
 4. With (the formula), ' 6Vavrztat ' (? ^vavr/ttat ?) 
 (he pours) a drop of curds (on those grains). That 
 he gives her to eat. 
 
 5. After she has sipped water, he touches her 
 belly with (the formula), ' With my ten (fingers) I 
 touch thee that thou mayst give birth to a child 
 after ten months.' 
 
 6. (He pounds) the last shoot of a Nyagrodha 
 trunk (and mixes the powder) with ghee, or a silk- 
 worm (and mixes the powder) with a pap prepared 
 of panick seeds, or a splinter of a sacrificial post 
 taken from the north-easterly part (of that post) 
 exposed to the fire, or (he takes ashes or soot [?] of) 
 
 2, 2. Comp. the note on Ajvalayana I, 13, 2. 
 
 6. The translation of this Sutra should be considered merely as 
 tentative. Some words of the text are uncertain, and the remarks 
 of Matr/datta are very incorrectly given in the MSS. 
 
 [30] P 
 
2 TO Gi?7HYA-Sl!TRA OF HIRAiVYAKE^IN. 
 
 a fire that has been kindled by attrition, and inserts 
 that into the right nostril of (the wife) whose head 
 rests on the widely spread root (of an Udumbara 
 tree ?). 
 
 7. If she miscarries, he should three times stroke 
 (her body), from the navel upwards, with her wet 
 hand, with (the formula), ' Thitherwards, not hither- 
 wards, may Tvash/r? bind thee In his bonds. Mak- 
 ing (the mother) enter upon the seasons, live ten 
 months (In thy mother's womb) ; do not bring death 
 to men,' 
 
 8. When her confinement has come, he performs 
 the kshipraprasavana (i. e. the ceremony for acce- 
 lerating the confinement). Having placed a water- 
 pot near her head and a Turyanti plant near her 
 feet, he touches her belly. 
 
 Fatal A 1, Section 3. 
 
 1. * As the wind blows, as the ocean waves, thus 
 may the embryo move ; may it come forth together 
 with the after-birth ' — with (this verse) he strokes 
 (her body) from above downwards. 
 
 2. When the child is born, he lays an axe on a 
 stone, and a piece of gold on that axe ; after he has 
 turned these things upside down (so that the stone 
 lies uppermost), he holds the boy over them with 
 (the two verses), 
 
 ' Be a stone, be an axe, be insuperable gold. 
 Thou indeed art the Veda called son ; so live a 
 hundred autumns. 
 
 8. Comp. Apastamba-G/'/hya VI, 14, 14; Ajvalayanall, 8, 14 ; 
 IV, 4, 8. 
 
II FRXSNA, I PATALA, 3 SECTION, 7. 211 
 
 * From limb by limb thou art produced ; out of 
 the heart thou art born. Thou indeed art the self 
 (atman) called son ; so live a hundred autumns.' 
 
 3. (The contents of this Siitra are similar to those 
 of Paraskara I, i6, 2.) 
 
 4. They take the Aupasana (or regular G;Yhya) 
 fire away, and they bring the Siitikagni (or the fire 
 of the confinement). 
 
 5. That (fire) is only used for warming (dishes, 
 etc.). 
 
 6. No ceremonies are performed with it except 
 the fumigation (see the next Sutra). 
 
 7. He fumigates (the child) with small grains 
 mixed with mustard seeds. These he throws into 
 the coals (of the Sutikagni) (eleven times, each time 
 with one of the following Mantras) : 
 
 (a) ' May Sstfida. and Marka, Upavira, Sandikera, 
 Ulukhala, A^yavana vanish from here. Svaha ! 
 
 (b) 'Alikhat, Vilikhat, Animisha, Ki;;2vadanta, 
 Upa^ruti. Svaha ! 
 
 (c) ' Aryam;«a, Kumbhin, ^atru, Patrapa;^i, Ni- 
 pun'i. Svaha ! 
 
 A 
 
 (d) ' May Antrimukha, Sarshaparu;^a vanish from 
 here. Svaha ! 
 
 (e) ' Kejini, vSvalomini, Ba^abo^a, Upaka^ini — go 
 away, vanish from here. Svaha ! 
 
 (f) * The servants of Kuvera, Vii'vavasa (?), sent 
 by the king of demons, all of one common origin. 
 
 3, 7. According to Paraskara (I, 16, 23) this is done daily in the 
 morning and in the evening, until the mother gets up from child- 
 bed. — Comp. the names of the demons, Paraskara I, 16, 23. — For 
 vikhuram (Mantra i) the Apastanibiya Mantrapa//;a has vidhuram 
 (' distress ' or ' a distressed one '). 
 
 P 2 
 
212 GR/HYA-S^TRA OF HIRAiVYAKESIN. 
 
 walk through the villages, visiting those who 
 wake (?). Svaha ! 
 
 (g) ' " Kill them ! Bind them ! " thus (says) this 
 messenger of Brahman. Agni has encompassed 
 them. Indra knows them ; Br/haspati knows them ; 
 I the Brahma;2a know them who seize (men), who 
 have prominent teeth, rugged hair, hanging breasts. 
 Svaha ! 
 
 (h) ' The night-walkers, wearing ornaments on 
 their breasts, with lances in their hands, drinking 
 out of skulls ! Svaha ! 
 
 (i) ' Their father U/'/^-ai/^i-ravyakar/^aka walks (?) 
 at their head, their mother walks in the rear, seeking 
 a vikhura (?) in the village. Svaha ! 
 
 (k) ' The sister, the night-walker, looks at the 
 family through the rift (?) — she who wakes while 
 people sleep, whose mind is turned on the wife that 
 has become mother. Svaha ! 
 
 (1) ' O god with the black path, Agni. burn the 
 lungs, the hearts, the livers of those (female demons) ; 
 burn their eyes. Svaha ! ' 
 
 8. Then he washes his hands and touches the 
 ground with (the verses), ' O thou whose hair is well 
 parted ! Thy heart that dwells in heaven, in the 
 moon : of that immortality impart to us. May I 
 not weep over distress (falHng to my lot) through 
 my sons. 
 
 ' I know thy heart, O earth, that dwells in 
 heaven, in the moon : thus may I, the lord of im- 
 mortality, not weep over distress (falling to my lot) 
 through my sons.' 
 
 9. Now (follows) the medhafanana (or production 
 
 8. Paraskara I, 6, 17. 
 
II PRASNA, I PArALA, 4 SECTION, I, 
 
 of intelligence). With (an instrument of) gold over 
 which he has laid a Darbha shoot tied (to that piece 
 of gold) he gives to the child, which is held so that 
 it faces the east, ghee to eat, with the formulas, 
 ' BhM ! I sacrifice the RikdiS over thee ! Bhuva/2 ! 
 I sacrifice the Ya^us over thee ! Suva/^ ! I sacri- 
 fice the Samans over thee ! Bhur bhuva/^ suva/^ ! 
 I sacrifice the Atharvan and Aiigiras hymns over 
 thee ! ' 
 
 10. He then bathes the child with lukewarm 
 water with (the following Mantras) : 
 
 ' From chronic disease, from destruction, from 
 wile, from Varu;^a's fetter I release thee. I make 
 thee guiltless before the Brahman ; may both 
 Heaven and Earth be kind towards thee. 
 
 ' May Agni together with the waters bring thee 
 bliss. Heaven and Earth together with the herbs ; 
 may the air together with the wind bring thee bliss ; 
 may the four quarters of the heaven bring thee 
 bliss. 
 
 ' Rightly have the gods released the sun from 
 darkness and from the seizing demon ; they have 
 dismissed him from guilt ; thus I deliver this boy 
 from chronic disease, from curse that comes from 
 his kin, from wile, from Varu;/a's fetter.' 
 
 11. He then places the child in his mother's lap 
 with (the verse): 
 
 PArALA 1, Section 4. 
 
 1. ' The four divine quarters of the heaven, the 
 consorts of Wind, whom the sun surveys : to their 
 
 lo. Comp. Atharva-veda II, lo; Taitt. Brahm. II, 5, 6. 
 
2 14 G/2/HYA-S<JTRA OF HIRAiVYAKESIN. 
 
 long life I turn thee ; may consumption go away 
 to destruction ! ' 
 
 2. Having placed (him there) he addresses (his 
 wife with the Mantra), ' May no demon do harm to 
 thy son, no cow that rushes upon him (?). Mayst 
 thou become the friend of treasures ; mayst thou 
 live in prosperity in thy own way.' 
 
 3. He washes her right breast and makes her 
 give it to the child with (the formula), 'May this boy 
 suckle long life ; may he reach old age. Let thy 
 breast be exuberant for him, and life, glory, renown, 
 splendour, strength.' 
 
 4. In the same way the left breast. 
 
 5. With (the words), ' He does not suffer, he does 
 not cry, when we speak to him and when we touch 
 him' — he touches both breasts. Then he places a 
 covered water-pot near her head, with (the formula), 
 ' O waters, watch in the house. As you watch with 
 the gods, thus watch over this wife, the mother of a 
 good son.' 
 
 6. On the twelfth day the mother and the son 
 take a bath. 
 
 7. They make the house clean. 
 
 8. They take the Sutikagni away, and they bring 
 the Aupasana fire. 
 
 9. Having put wood on that fire, and having per- 
 formed the rites down to the Vyahr/ti oblations, 
 they sacrifice twelve oblations with the verses, ' May 
 Dhatre give us wealth' (HI, 3, 11, 2-5); according 
 to some (teachers they make) thirteen (oblations). 
 
 4, 2. I am not certain about the translation of dhenur atisariHi. 
 The Apastambiya Mantrapa///a has atyaMriwi. Atisarin means, 
 suffering from diarrhoea ; perhaps we should read abhisariwi. 
 
 8. Comp. chap. 3, Sutra 4. 
 
II PRA5NA, I PArALA, 4 SECTION, I 7. 215 
 
 10. ' This,0 Varu?2a' (&c. ; see I, chap. 27, Sutra 2, 
 down to) : 'Hail ! Good luck ! ' Then let him give 
 a name to the child, of two syllables or of four sylla- 
 bles, beginning with a sonant, with a semi-vowel in 
 it, with a long vowel (or) the Visarga at its end, or 
 a name that contains the particle su, for such a 
 name has a firm foundation ; thus it is understood. 
 
 11. Let the father and the mother pronounce 
 (that name) first. For it is understood, ' My name 
 first, O 6^atavedas.' 
 
 12. He should give him two names. For it is 
 understood (Taitt. Sawh. VI, 3, i, 3), 'Therefore a 
 Brahma;^a who has two names, will have success.' 
 
 13. The second name should be a Nakshatra 
 name. 
 
 14. The one name should be secret ; by the other 
 they should call him. 
 
 15. He should give him the name Somaya^in 
 (i.e. performer of Soma sacrifices) as his third name ; 
 thus it is understood. 
 
 16. When he returns from a journey, or when his 
 son returns, he touches him with (the formula), 'With 
 Soma's lustre I touch thee, with Agni's splendour, 
 with the glory of the sun.' 
 
 1 7. With (the formula), ' With the hu;;^kara (the 
 mysdcal syllable huw) of the cattle I kiss thee, N. N.! 
 For the sake of long life and of glory ! Hu?;^ ! ' he 
 
 II. The verse beginning with ' INIy name,' &c., contains the 
 words, ' which my father and my mother have given me in the 
 beginning ' (pita mata kz. dadhatur yad agre). 
 
 13. Comp. Professor Weber's second article, ' Die vedischen 
 Nachrichten von den Naxatra ' (Abh. der Berliner Akademie), 
 pp. 316 seq. 
 
 17. Comp. above, I, 2, 5, 14. 
 
2l6 G227HYA-SUTRA OF HIRAiVYAKE^'IN. 
 
 kisses his head. Then he seizes with his right hand 
 (his son's) right hand together with the thumb, with 
 the five sections, ' Agni is long-hved.' 
 
 1 8. 'May Agni bestow on thee long hfe every- 
 where' (Taitt. Sanih. I, 3, 14, 4) — this (verse) he 
 murmurs in (his son's) right ear as above. 
 
 Pat^ala 1, Section 5. 
 
 1. Then (follows) in the sixth month the Anna- 
 pra^ana (i. e. the first feeding with solid food). 
 
 2. In the fortnight of the increasinor moon, under 
 an auspicious constellation, he puts wood on the fire, 
 performs the rites down to the Vyahr/ti oblations, 
 and sacrifices (with the Mantras), ' This, O Varu;^a ' 
 (&c. ; see I, chap. 27, Sutra 2, down to): 'Hail! 
 Good luck ! ' Then he gives (to the child) threefold 
 food to eat, curds, honey, and ghee, with (the for- 
 mula), ' Bhii/i I lay into thee ! Bhuva/^ I lay into 
 thee ! Suva/i I lay into thee ! ' 
 
 3. Then he gives him (other) food to eat with 
 (the formula), ' I give thee to eat the essence of 
 water and of the plants. May water and plants be 
 kind towards thee. May water and plants do no 
 harm to thee.' 
 
 Patala 1, Section 6. 
 
 1. In the third year (he performs) the A'u^'akarman 
 (i. e. the tonsure of the child's head). 
 
 2. In the fortnight (&c., as in the preceding section, 
 Sutra 2, down to): 'Hail! Good luck!' The boy 
 sits down to the west of the fire, facing the east ; 
 
 18. I, 2, 5, 15; 2, 6, I. 
 
II PRA5NA, I PATALA, 6 SECTION, II. 21 7 
 
 3. To the north (of the fire) his mother or a stu- 
 dent (brahma/'arin) holds a lump of bull's dung ; 
 
 4. Therewith he (or she) receives the (cut-off) 
 hair. 
 
 5. He then pours cold and warm water together. 
 
 6. Having poured warm water into cold water he 
 moistens the hair near the right ear with (the for- 
 mula), 'May the waters moisten thee for life' (Taitt. 
 Sawh. I, 2, I, i). 
 
 7. With (the formula), 'Herb, protect him!' 
 (Taitt. Samh., loc. cit.) he puts an herb, with its 
 point upwards, into (the hair). 
 
 8. With (the formula), ' Axe, do no harm to him ! ' 
 (Taitt. Sa;;2h., loc. cit.) he touches (that herb) with 
 the razor. 
 
 9. With (the words), ' Heard by the gods, I shave 
 that (hair) ' (Taitt. Sa.mh., loc. cit.) he shaves him. 
 
 10. In the same way (he moistens, &c.) the other 
 (sides of his head) from left to right. 
 
 11. Behind with (the Mantra), 'The razor with 
 which Savitr/, the knowing one, has shaven (the 
 beard) of king Soma and Varu/m, with that, ye 
 Brahma/^as, shave his (head) ; make that he be 
 united with vigour, with wealth, with glory.' 
 
 On the left side with (the Mantra), ' (The razor) 
 with which Pushan has shaven (the beard) of Bri- 
 haspati, of Agni, of Indra, for the sake of long life, 
 with that I shave thy (head), N. N. ! ' 
 
 6, 3, 4. Some consider, according to Matr/datta, these two 
 Sutras as one. He says (p. 149 of Dr. Kirste's edition), uttarata 
 ity etadadi pratigr/liwatity etadanta?// va sutra;;/, dharayaws tenasya 
 ke^an pratipaZ/ntavya;;/ (read, pratigr/li;/atiti pa//ntavyaw). 
 
 6. As to dakshi«aw godanam unatti, comp. the note on 
 Paraskara II, i, 9. Comp. also above, I, 3, 9, 12. 
 
 7 seq. See above, I, 3, 9, 13 seq. 
 
2l8 Gie/HYA-sdxRA OF HIRAA^YAKE^IN. 
 
 Before with (the Mantra), ' That he may long live 
 in joy, and may long see the sun.' 
 
 12. After the hair has been shaven, they arrange 
 the locks (which are left over), according to custom 
 or according to what family he belongs. 
 
 13. A person who is kindly disposed towards him, 
 gathers the (cut-off) hair and buries it in a cow- 
 stable^ or near an Udumbara tree, or in a clump of 
 Darbha grass, with (the Mantra), ' Where Pushan, 
 Br/haspati, Savit;/, Soma, Agni (dwell), they have 
 in many ways searched where they should depose it, 
 between heaven and earth, the waters and heaven.' 
 
 14. He makes a gift to a Brahma;^a according to 
 his liberality. 
 
 15. To the barber (he gives) boiled rice with 
 butter. 
 
 16. In the same way the Godanakarman (or the 
 ceremony of shaving the beard) is performed in the 
 sixteenth year. 
 
 17. He has him shaven including the top-lock. 
 
 18. Some declare that he leaves there the top- 
 lock. 
 
 19. Or he performs the Godana sacred to Agni. 
 
 20. He gives a cow to his Guru. 
 
 End of the First Pa/ala. 
 
 13. Comp. I, 3, 9, 18. 
 
 14. Literally, according to his faith (yatha^raddham). 
 
 19. Agnigodano va kumaro bhavati upasamadhanadi puwyaha- 
 va/^anantam agnikaryam iva va bhavatity artha//. Matr/datta. 
 Comp., however, the note on Apastamba-G/Vhya VI, 16, 13. 
 
II PRA5NA, 2 PArALA, 7 SECTION, 2. 219 
 
 PRASNA II, PArALA 2, SECTION 7. 
 
 T. Now (follows) the expiation for attacks of the 
 dog-demon (epilepsy) (on the boy). 
 
 2. When the attack assails (the boy, the performer 
 of the ceremony) arranges his sacrificial cord over 
 his left shoulder, sips water, and fetches water with 
 a cup that has not yet been used (in order to pour 
 it upon the boy). In the middle of the hall he ele- 
 vates (the earth at) that place in which they use to 
 gamble ; he besprinkles it with water, casts the dice, 
 scatters them (on all sides), makes a heap of them, 
 spreads them out, makes an opening in the thatched 
 roof of the hall, takes the boy in through that (open- 
 ing), lays him on his back on the dice, and pours a 
 mixture of curds and salt-water upon him, while they 
 beat a gong towards the south. (The curds and water 
 are poured on the sick boy with the following Mantras), 
 
 ' Kurkura, Sukurkura, the Kurkura with the dark 
 fetter .... 
 
 ' Sarameya runs about, looking, as it were, upon 
 the sea. He, the Suviri;^a (?), wears golden orna- 
 ments on his neck and on his breast, the most excel- 
 lent (ornaments) of dogs (?). 
 
 ' Suviri;^a, let him loose ! Let him loose, Ekavratya ! 
 Let him loose, doggy ! Let him loose, KlidX ! 
 
 ' 7eka and Sasarama/awka and Tula and Vitula 
 and the white one and the red one. Let him loose ! 
 .... the brown and red one. 
 
 ' On those two single ones the sarasyakas (?) run 
 
 7, I. jvagraho ^ pasmara unmatta/^ Sarameya ity eke. Matr^'- 
 datta. — Comp. Paraskara I, 16, 24; Apastamba VII, 18, i. 
 
 2. The Mantras are partly unintelligible. As to kurkura 
 comp. the note on Paraskara I, 16, 24. 
 
2 20 G2?7HYA-s0tRA OF HIRAATYAKES'IN. 
 
 down in the third heaven from here. Kh-dX ! Go away. 
 Sisarama ! Sarameya ! Adoration to thee, Sisara ! 
 
 ' Your mother is called the messenger ; your 
 father is the ma;^^akaka (ma;/^ukaka, the frog ?). 
 AV/at ! Go away, &c. 
 
 ' Your mother is called dula (the staggering one ?) ; 
 your father is the ma;^rf'akaka. A7/at! Go away, &c. 
 
 ' The stallions (stamp with) their feet. Do not 
 gnash (?) thy teeth. AV/at ! Go away, &c. 
 
 'The carpenter hammers at (the chariots) that 
 have wheels (?). Do not gnash (?) thy teeth. Kh2X ! 
 Go away,' &c. 
 
 3. Then (the performer of the ceremony) says, 
 ' Choose a boon.' 
 
 4. (The father or brother of the boy replies), ' I 
 choose the boy.' 
 
 5. They should do so, when the attack assails 
 him, three times in the day, in the morning, at noon, 
 and in the afternoon, and when he has recovered. 
 
 End of the Second Pa^'ala. 
 
 Pra^na II, Patala 3, Section 8. 
 
 1. Now (follows) the sacrifice of the .yulagava (or 
 spit-ox, for propitiating Rudra and averting plague 
 in cattle), 
 
 2. In the fortnight of the increasing moon, under 
 an auspicious constellation, he puts wood on the fire, 
 strews (Darbha grass) on the entire surface around 
 the fire, cooks a mess of sacrificial food with milk, 
 
 5. There can be little doubt as to the correctness of the reading 
 agada/2 instead of agata/z. 
 
 8, I. Comp. Ajvalayana IV, 8; Paraskara III, 8; Apastamba 
 VII, 20. 
 
II PRA.SNA, 3 PArALA, 8 SECTION, 7. 22 1 
 
 Sprinkles it (with A^ya), takes it from the fire, builds 
 two huts to the west of the fire, and has the spit-ox 
 led to the southerly (hut) with (the verse), ' May the 
 fallow steeds, the harmonious ones, bring thee 
 hither, together with the white horses, the bright, 
 wind-swift, strong ones, that are as quick as thought. 
 Come quickly to my offering, ^'arva ! Om ! ' 
 
 3. To the northerly (hut he has) the ' bountiful 
 one ' (led) ; — (i. e. the consort of the spit-ox) ; 
 
 4. To the middle (between the two huts) the 
 ' conqueror ' (i. e. a calf of those two parents). 
 
 5. He gives them water to drink in the same 
 order in which they have been led (to their places), 
 prepares three messes of boiled rice, ' spreading 
 under' and sprinkling (A^ya) on them, and touches 
 (the three beasts with those portions of rice) in the 
 order in which they have been led (to their places), 
 with (the Mantras), ' May he, the bountiful one, 
 touch it. To the bountiful one svaha ! May she, 
 the bountiful one, touch it. To the bountiful one 
 svaha ! May the conqueror touch it. To the con- 
 queror svaha ! ' 
 
 6. After he has performed (the rites) down to the 
 Vvahr/ti oblations, he takes the messes of boiled 
 rice (to the fire) and sacrifices them (the first with 
 the Mantra), 
 
 ' To the god Bhava svaha ! To the god Rudra 
 svaha ! To the god ^'arva svaha ! To the god 
 Ijana . . . Pai-upati . . . Ugra . . . Bhima svaha ! To 
 the great god svaha ! ' 
 
 7. Then he sacrifices the consort's rice to the con- 
 sort (of Rudra, with the Mantra), 'To the consort 
 
 3, 4. The text has mu//mshim, ^ayantam. 
 
222 G/?/HYA-S{jTRA OF HIRAiVYAKES'IN. 
 
 of the god Bhava svaha ! To the consort of the god 
 Rudra . . . ^'arva . . . li-ana . . . Pa^upati . . . Ugra . . . 
 Bhima ... of he great god svaha ! ' 
 
 8. Then he sacrifices of the middle portion of rice 
 with (the Mantra), ' To the conqueror svaha ! To 
 the conqueror svaha ! ' 
 
 9. Then he cuts off from all the three portions of 
 rice and sacrifices the Svish/akr/t oblation with (the 
 Mantra), ' To Agni Svish/akm svaha ! ' 
 
 10. Around that fire they place their cows so that 
 they can smell the smell of that sacrifice. 
 
 II.' With luck may they walk round our full 
 face' — with (these words) he walks round all (the 
 objects mentioned, viz. the fire, the three beasts, and 
 the other cows), so as to turn his right side towards 
 them, and worships (the i'ulagava) with the (eleven) 
 Anuvakas, ' Adoration to thee, Rudra, to the wrath ' 
 (Taitt. Sa;;^h. IV, 5), or with the first and last of 
 them. 
 
 Pat^ala 3, Section 9. 
 
 1. Now follows the distribution of Pala^a leaves 
 (at different places). 
 
 2. ' Protector of the house, touch them ! To the 
 protector of the house svaha ! Protectress of the 
 
 9, I. The text has bauf/>^yavihara, on which the commentary 
 observes, baua^yani palajapar;/ani, tesham viharo vihara?2a7« nana- 
 dejeshu sthapana??? baua'/^yavihara//, karmanama va. The haud/iya.- 
 vihara is, as its description clearly shows, a ceremony for propi- 
 tiating Rudra and his hosts and for averting evil from the cattle 
 and the fields. The commentary understands it as forming part 
 of the julagava described in chap. 8, and with this opinion it would 
 agree very well that no indication of the time at which the baufl7;ya- 
 vihara ought to be performed (such as apuryamawapakshe puwye 
 nakshatre) is given. Comp. also Apastamba VII, 20, 5 seq. 
 
II PRAS'NA, 3 PArALA, Q SECTION, 7. 223 
 
 house, touch them ! To the protectress of the house 
 svaha ! Protector of the door, touch them ! To the 
 protector of the door svaha ! Protectress of the door, 
 touch them ! To the protectress of the door svaha ! ' — 
 with (these formulas) he puts down four leaves; (then 
 other leaves) with (the formulas), ' Noisy ones, touch 
 them ! To the noisy ones svaha ! Quivered ones . . . 
 ye that run in the rear . . . Minglers (?)... Choosers 
 . . . Eaters, touch them ! To the eaters svaha ! ' — 
 
 3. Then again ten (leaves) with (the formula), 
 ' Divine hosts, touch them ! To the divine hosts 
 svaha ! ' 
 
 4. Then other ten (leaves) with (the formula), 
 ' Divine hosts that are named and that are not 
 named, touch them ! To them svaha ! ' 
 
 5. Then he makes a basket of leaves, puts into it 
 a lump of boiled rice with an ' under-spreading ' (of 
 A^ya) and sprinkling (A^ya) on it, goes outside his 
 pasture-grounds, and hangs (the basket) up at a tree 
 with (the formula), ' Quivered ones, touch it ! To 
 the quivered ones svaha ! ' 
 
 6. He then performs worship (before that basket) 
 with (the formula), ' Adoration to the quivered one, 
 to him who wears the quiver ! To the lord of the 
 thieves adoration ! ' 
 
 7. With sandal salve, sura and water, unground, 
 fried grains, cow-dung, with a bunch of durva grass, 
 with Udumbara, Pala^a, ^'ami, Vikahkata, and 
 
 5. I have translated avadhaya (instead of avadaya), as Apa- 
 stamba VII, 20, 7 reads. 
 
 6. Taittiriya Sawhita IV, 5, 3, i. Of course the god to whom 
 these designations refer is Rudra. 
 
 7. The commentary explains surodaka as rain-water, or as rain- 
 water which has fallen while the sun was shining. 
 
A 
 
 224 Gi^/HYA-SUTRA OF HIRAiVYAKE5'IN. 
 
 Ai"vattha (branches), and with a cow-tail he be- 
 sprinkles his cows, the bull first, with (the words), 
 ' Bring luck ! Bring luck ! ' Then (the bull) will 
 bring him luck. 
 
 8. He then cooks that mess of sacrificial food, 
 sacred to Kshetrapati (the lord of the field), with 
 milk, sprinkles it (with A^ya), takes it from the fire, 
 and performs a sacrifice to Kshetrapati on the path 
 where his cows use to go, without a fire, on four or 
 on seven leaves. 
 
 9. He has him (i, e. the Kshetrapati ? an ox repre- 
 senting Kshetrapati ?) led (to his place) in the same 
 way as the i-ulagava (chap. 8, § 2). 
 
 10. He sacrifices quickly, (for) the god has a 
 strong digestion (?). 
 
 11. He then performs worship with (the two 
 verses), ' With the lord of the field,' ' Lord of the 
 field' (Taitt. Sa;;^h. I, i, 14, 2. 3). 
 
 12. Of (the remains of that sacrificial food) sacred 
 to Kshetrapati his uterine relations should partake, 
 according as the custom of their family is. 
 
 End of the Third Pa/ala, 
 
 8. Matrz'datta says, kshaitrapatyaw kshetrapatidevataka/w payasi 
 sthalipakam, &c. The meaning of the expression 'that (enam) 
 mess of sacrificial food' is doubtful; the commentary says, enam 
 iti purvapeksham purvavad aupasana evasyapi jrapa;/artham. — The 
 last words (on four or on seven leaves) the commentator transfers 
 to the next Sutra, but he mentions the different opinion of other 
 authorities. 
 
 10. nurtte sighrafu ya^ate. kuta/;. yata^ sa deva// paka/; paka.- 
 na^ilas tikshmas (read, tiksh;/as) tasmat. Matr/datta. — Possibly 
 Dr. Kirste is right in reading turta?;/ ; the corresponding Sutra of 
 Apastamba has kshipram (VII, 20, 15), and, as the ^atapatha 
 Brahmawa (VI, 3, 2, 2) observes, ' yad vai kshipraw tat turtam.' 
 
II PRA,SNA, 4 PA^ALA, lO SECTION, 5. 225 
 
 PRA.SNA II, PArALA 4, SECTION 10. 
 
 1. On the new-moon day, in the afternoon, or on 
 days with an odd number in the dark fortnight the 
 monthly {^raddha is performed). 
 
 2. Having prepared food for the Fathers and 
 having arranged southward-pointed Darbha grass 
 as seats (for the Brahma;ms whom he is going to 
 invite), he invites an odd number of pure Brahma/^as 
 who are versed in the Mantras, with no deficient 
 Hmbs, who are not connected with himself by con- 
 sanguinity or by their Gotra or by the Mantras, (such 
 as his teacher or his pupils). 
 
 3. In feeding them he should not look at any 
 (worldly) purposes. 
 
 4. Having put wood on the fire and strewn south- 
 ward pointed and eastward-pointed Darbha grass 
 around it, having prepared the A^ya in an A^ya pot 
 over which he has laid one purifier, having sprinkled 
 water round (the fire) from right to left, and put a 
 piece of Udumbara wood on (the fire), he sacrifices 
 with the (spoon called) Darvi which is made of 
 Udumbara wood. 
 
 5. Having performed the rites down to the A^ya- 
 bhaga offerings, he suspends his sacrificial cord over 
 his right shoulder and calls the Fathers (to his sacri- 
 fice) with (the verse), ' Come hither, O Fathers, 
 friends of Soma, on your hidden, ancient paths, 
 bestowing on us offspring and wealth and long life, 
 a life«of a hundred autumns.' 
 
 10, I. Comp. 6'ankhayana IV, i ; Ajvalayana II, 5, 10 seq. ; 
 IV, 7 ; Paraskara III, 10 ; Gobhila IV, 3. 
 
 4. Comp. above, I, i, i, ii seq. 27; 2, 7 seq. 
 
 [30] Q 
 
2 26 G/?/HYA-stjTRA OF HIRAiVYAKE^IN. 
 
 6. He Sprinkles water in the same direction (i. e. 
 towards the south) with (the verse), ' Divine waters, 
 send us Agni. May our Fathers enjoy this sacrifice. 
 May they who receive their nourishment every 
 month bestow on us weakh with vaHant heroes.' 
 
 7. Having performed the rites down to the 
 Vyahmi oblations with his sacrificial cord over his 
 left shoulder, he suspends it over his right shoulder 
 and sacrifices with (the following Mantras) : 
 
 ' To Soma with the Fathers, svadha ! Adoration ! 
 
 ' To Yama with the Anoriras and with the Fathers, 
 svadha ! Adoration ! 
 
 ' With the waters that spring in the east and those 
 that come from the north : with the waters, the sup- 
 porters of the whole world, I interpose another 
 one between (myself and) my father. Svadha ! 
 Adoration ! 
 
 ' I interpose (another one) through the mountains; 
 I interpose through the wide earth ; through the 
 sky and the points of the horizon, through infinite 
 bliss I interpose another one between (myself and) 
 my grandfather. Svadha ! Adoration ! 
 
 ' I interpose (another one) through the seasons, 
 through days and nights with the beautiful twilight. 
 Through half-months and months I interpose another 
 one between (myself and) my great-grandfather. 
 Svadha! Adoration!' 
 
 Then he sacrifices with their names : ' To N. N. 
 svadha! Adoration! To N.N. svadha ! Adoration!' 
 
 6. Comp. Atharva-veda XVIII, 4, 40. 
 
 7. Comp. ^ankhayana III, 13, 5. The translation there given 
 of the words anyam anta// pitur dadhe ought to be changed 
 accordingly. — For abhur anyopapadyatam read matur anyo 
 ivapadyatam as 6'ahkhayana has. 
 
II FRASNA, 4 PAT-ALA, II SECTION, 3. 227 
 
 * Wherein my mother has done amiss, abandoning 
 her duty (towards her husband), may my father 
 take that sperm as his own ; may another one fall 
 off from the mother. Svadha ! Adoration ! ' 
 
 In the same way a second and a third verse with 
 the alteration of the Mantra, ' Wherein my grand- 
 mother,' ' Wherein my great-grandmother.' 
 
 PArALA 4, Section 11. 
 
 1. 'The Fathers who are here and who are not 
 here, and whom we know and whom we do not 
 know : Agni, to thee they are known, how many 
 they are, 6"atavedas. May they enjoy what thou 
 givest them in our oblation. Svadha ! Adoration ! 
 
 ' Your limb that this flesh-devouring (Agni) has 
 burnt, leading you to the worlds (of the Fathers), 6^ata- 
 vedas, that I restore to you again. Unviolated with 
 all your limbs arise, O Fathers! Svadha! Adoration ! 
 
 ' Carry the A^a, Catavedas, to the Fathers, 
 where thou knowest them resting afar. May streams 
 of A^ya flow to them ; may their wishes with all 
 their desires be fulfilled ! Svadha ! Adoration !' 
 
 In the same way a second and a third verse with 
 the alteration of the Mantra, ' to the grandfathers,' 
 ' to the great-grandfathers.' 
 
 2. In the same way he sacrifices of the food, 
 altering the Mantra, ' Carry the food, &c.' 
 
 3. Then he sacrifices the Svish/akm oblation 
 
 11, I. Rig-veda X, 15, 13; Atharva-veda XVIII, 4, 64; Ajva- 
 layana-G/-/hya II, 4, 13, &c. Before the verse, ' Carry the A^ya,' 
 the UdiX'yas, as Matrz'datta states, insert the words, 'He then 
 makes oblations of A^ya (with the Mantra, &c.).' According to 
 this reading the words of the second Sfitra, ' In the same way, &c.,' 
 would refer only to these last oblations. 
 
 Q 2 
 
2 28 GiUHYA-StjTRA OF HIRAiVYAKE5IN. 
 
 with (the formula), ' To Agni Kavyavahana Svish- 
 ^akrit svadha ! Adoration 1 ' 
 
 4. He then touches the food with (the formulas), 
 ' The earth is thy vessel, the heaven is the lid. I 
 sacrifice thee into the Brahman's mouth. I sacrifice 
 thee into the up-breathing and down-breathing of 
 the Brahma;^as. Thou art imperishable ; do not 
 perish for the Fathers yonder, in yon world ! The 
 earth is steady ; Agni is its surveyor in order that 
 what has been given may not be lost. 
 
 ' The earth is thy vessel, the heaven is the lid, 
 &c. Do not perish for the grandfathers yonder, 
 in yon world. The air is steady ; Vayu is its sur- 
 veyor, in order that what has been given may 
 not be lost. 
 
 ' The earth is thy vessel, the heaven is the lid, 
 &c. Do not perish for the great-grandfathers 
 yonder, in yon world. The heaven is steady ; Aditya 
 is its surveyor, in order that what has been given 
 may not be lost.' 
 
 5. With (the words), ' I establish myself in the 
 breath and sacrifice ambrosia,' he causes the Brah- 
 ma;^as to touch (the food). 
 
 Pa^ala 4, Section 12. 
 
 1. While they are eating, he looks at them with 
 (the words), 'My soul (atman) dwells in the Brahman 
 that it may be immortal.' 
 
 2. When they have eaten (and go away), he goes 
 after them and asks for their permission to take the 
 remains of their meal (for the rites which he is going 
 
 5. Comp. Taittiriya Arawyaka X, 34. 
 
II PRA5NA, 4 PATALA, 12 SECTION, 5. 2 29 
 
 to perform). Then he takes a water-pot and a hand- 
 ful of Darbha grass, goes forth to a place that lies in 
 a south-easterly intermediate direction, spreads the 
 Darbha grass out with its points towards the south, 
 and pours out on that (grass) with downward-turned 
 hands, ending in the south, three handfuls of water, 
 with (the formulas), ' May the fathers, the friends of 
 Soma, wipe themselves ! May the grandfathers . . . 
 the great-grandfathers, the friends of Soma, wipe 
 themselves!' or, ' N. N. ! Wash thyself! N. N. ! 
 Wash thyself ! ' 
 
 3. On that (grass) he puts down, with downward- 
 turned hands, ending in the south, the lumps (of 
 food for the Fathers). To his father he gives his 
 lump with (the words), ' This to thee, father, N. N. ! ' 
 to the grandfather with (the words), ' This to thee, 
 grandfather, N.N.!' to the great-grandfather with 
 (the words), 'This to thee, great-grandfather, N. N.l' 
 silently a fourth (lump). This (fourth lump) is 
 optional. 
 
 4. Should he not know the names (of the ancestors), 
 he gives the lump to the father with (the words), 
 ' Svadha to the Fathers who dwell on the earth,' to 
 the grandfather with (the words), * Svadha to the 
 Fathers who dwell in the air,' to the great-grandfather 
 with (the words), ' Svadha to the Fathers who dwell 
 in heaven.' 
 
 5. Then he gives, corresponding to each lump, 
 collyrium and (other) salve and (something that 
 represents) a garment. 
 
 3. According to the commentary after each formula the words 
 are added, 'and to those who follow thee;' comp. Taitt. Samh. I, 
 8, 5, I ; III, 2, 5, 5; Katy.-6'raut. IV, i, 12. 
 
230 GiJ/HYA-S^TRA OF HIRAA^YAKE.SIN. 
 
 6. The collyrium (he gives), saying three times, 
 'Anoint thy eyes, N. N. ! Anoint thy eyes, N. N. ! ' 
 
 7. The salve, saying three times, ' Anoint thyself, 
 N. N. ! Anoint thyself, N. N. ! ' 
 
 8. With (the formula), ' These garments are for 
 you, O Fathers. Do not seize upon anything else 
 that is ours,' he tears off a skirt (of his garment) or 
 a flake of wool and puts that down (for the Fathers), 
 if he is in the first half of his life. 
 
 9. He tears out some hairs of his body, if in the 
 second half. 
 
 10. Then he washes the vessel (in which the food 
 was of which he had offered the lumps), and sprin- 
 kles (the water with which he has washed it), from 
 right to left round (the lumps) with (the Mantra), 
 ' These honey-sweet waters, bringing refreshment to 
 children and grandchildren, giving sweet drink and 
 ambrosia to the Fathers, the divine waters refresh 
 both (the living and the dead), these rivers, abound- 
 ing in water, covered with reeds, with beautiful 
 bathing-places ; may they flow up to you in yon 
 world ! ' Then he turns the vessel over, crosses his 
 hands so that the left hand becomes right and the 
 right hand becomes left, and worships (the Fathers) 
 with the formulas of adoration, ' Adoration to you, 
 O Fathers, for the sake of sap' (Taitt. Sa;;/h. Ill, 
 
 2, 5, 5)- 
 
 1 1. Then he goes to the brink of some water and 
 
 pours down three handfuls of water (with the follow- 
 ing Mantras) : 
 
 6 seq. A fourth time he gives the same thing silently; comp. 
 Sfitra 3. 
 
 8, 9. If his age is under fifty years or over fifty years (Matr^ 
 datta; comp. the commentary on Katyayana--S'raut. IV, i, 17. 18). 
 
II PRASNA, 4 PATALA, I 3 SECTION, 5. 23 I 
 
 PArALA 4, Section 13. 
 
 1 . ' This is for thee, father, this honey-sweet wave, 
 rich in water. As great as Agni and the earth are, 
 so great is its measure, so great is its might. As 
 such a great one I give it. As Agni is imperishable 
 and inexhaustible, thus may it be imperishable and 
 inexhaustible, sweet drink to my father. By that 
 imperishable (wave), that sweet drink, live thou to- 
 gether with those, N. N. ! The Rik2.s are thy might. 
 
 'This is for thee, grandfather, &c. . . . As great 
 as Vayu and the air are . . . As Vayu is imperish- 
 able ... to my grandfather. . . . The Ya^us are thy 
 might. 
 
 ' This is for thee, great-grandfather, &c. ... As 
 great as Aditya and the heaven are . . . The 
 Samans are thy might.' 
 
 2. Returning (from the place where he has per- 
 formed the Pi;/^a offerings) he puts the substance 
 cleaving (to the Sthali) into the water-pot and pours 
 it out, with (the verse), ' Go away, O Fathers, 
 friends of Soma, on your hidden, ancient paths. 
 After a month return again to our house and eat 
 our offerings, rich in offspring, in valiant sons.' 
 
 3. Thereby the (^'raddha) celebrated in the middle 
 of the rainy season has been declared. 
 
 4. There (oblations of) flesh are prescribed ; 
 
 5. Of vegetables, if there is no flesh. 
 
 End of the Fourth Pa/ala. 
 
 3. Madhyavarsham. Comp. the note on 6ahkhayana III, 
 i3> I- 
 
232 G/?/HYA-sCtRA of HIRAiVYAKE5IN. 
 
 Pras-na II, PArALA 5, Section 14. 
 
 1. We shall explain (the festival of) the Ash/aka. 
 
 2. The eighth day of the dark fortnight that 
 follows after the full moon of Magha, is called 
 Ekash/aka. 
 
 3. On the day before that Ash/aka, under (the 
 Nakshatra) Anuradhas, in the afternoon he puts 
 wood on the fire, strews southward-pointed and east- 
 ward-pointed Darbha grass around it, and turns rice 
 out of four shallow cups over which he has laid one 
 purifier, with (the Mantra), ' I turn out, impelled by 
 the god Savitrz, this cake prepared from four cups 
 (of rice), which may drive away all suffering from the 
 Fathers in the other world. On the impulse of the 
 god Savit7% with the arms of the two Aj-vins, with 
 Pushan's hands I turn thee out, agreeable to the 
 fathers, the grandfathers, the great-grandfathers.' 
 
 4. With the same purifier he silently strains the 
 Proksha;^! water ; he silently sprinkles (with that 
 water the rice and the vessels), silently husks (the 
 rice), silently bakes it in four dishes like a Puro^a^-a, 
 sprinkles (A^^ya) on it, takes it from the fire, sprin- 
 kles (water) round (the fire) from right to left, and 
 puts a piece of Udumbara wood on (the fire). With 
 the (spoon called) Darvi which is made of Udumbara 
 wood, he cuts off in one continual line which is 
 directed towards south-east, (the Avadana portions) 
 
 14, I. Hirawyake^in describes only one Ash/aka, the Ekash/aka, 
 while the other texts speak of three or four Ash/akas ; comp. the 
 quotations in the note on 6'ahkhayana III, 12, i. 
 
 4. The rules of the ^S'rauta ritual regarding the baking of the 
 Vurodasa, are given by Hillebrandt, Neu- und Vollmondsopfer, 
 P- 43- 
 
II PRA5NA, 5 PATALA, 1 4 SECTION, 7. 233 
 
 one after the other, spreading under and sprinkHng 
 over them (A^a), and sacrifices them, one after the 
 other, in one continual Hne which is directed towards 
 south-east, with (the Mantras), 'The mortars, the 
 pressing-stones have made their noise, preparing the 
 annual offering. Ekash/aka ! May we be rich in 
 offspring, in valiant sons, the lords of wealth. Svadha ! 
 Adoration ! 
 
 ' God Agni ! The cake which is prepared with 
 ghee and accompanied by (the word) svadha, that 
 the Fathers may satiate themselves — (this our) 
 offering carry duly, Agni. I, the son, sacrifice an 
 oblation to my fathers. Svadha ! Adoration ! 
 
 ' Here is a cake, Agni, prepared from four cups 
 (of rice), with ghee, rich in milk, in wealth, in pros- 
 perity. May the Fathers gladly accept it all toge- 
 ther ; may it be well sacrificed and well offered by 
 me. Svadha! Adoration!' 
 
 5. Then he makes oblations of (other) food with 
 (the verses), ' The one who shone forth as the first,' 
 ' The Ekash/aka, devoting herself to austerities,' 
 'She who shone forth as the first' (Taitt. Sa;//hita 
 IV, 3, II, I. 3. 5). 
 
 6. Cutting off (the Avadanas destined for the 
 Svish/akm oblation) together from the cake and 
 from the (other) food and mixing them with clarified 
 butter, he makes an oblation thereof with (the for- 
 mula), ' To Agni Kavyavahana Svish/akrz't svadha ! 
 Adoration ! ' 
 
 7. That (cake) with ghee and honey and with the 
 food (mentioned in Sutras 5. 6) he touches in the 
 way prescribed for the ^'raddha ceremony and puts 
 
 7. Comp. above, chap, n, 4; 12, 2 seq. 
 
2 34 g/j/hya-sOtra of hirajvyakesin. 
 
 down lumps (of it) according to the ritual of the 
 Tinda. offerings. 
 
 8. (The remains of) that (cake, &c.) he serves to 
 learned Brahma?/as. 
 
 9. He gives them food and presents as at the 
 ^'raddha ceremony. 
 
 10. The known (rites) down to the pouring out 
 of the handfuls of water (are performed here) as at 
 the monthly (vSraddha). 
 
 Patala 5, Section 15. 
 
 1. On the following day he sacrifices a cow to the 
 Fathers. 
 
 2. Having put wood on the fire and strewn south- 
 ward-pointed and eastward-pointed Darbha grass 
 around it, he sacrifices the oblation for the touching 
 of the animal (see below), with (the verse), ' This 
 cow I touch for the Fathers ; may my assembled 
 fathers gladly accept it (which is offered) widi fat 
 and ghee, with the word svadha ; may it satiate my 
 fathers in the other world. Svadha ! Adoration ! ' 
 Then he touches (the cow) with one (blade of) 
 sacrificial grass and with an unforked Vapa5rapa;^t 
 of Udumbara wood, with (the formula), ' I touch 
 thee agreeable to the Fathers.' 
 
 3. He sprinkles (the cow with water) with (the 
 words), ' I sprinkle thee agreeable to the Fathers.' 
 
 4. When it has been sprinkled and fire has been 
 
 10. See above, chap. 12, 13. 
 
 15, 2. On the Vapa^rapawi, comp. Katyayana VI, 5, 7 ; Ai^val.- 
 Gr/hya I, 11, 8. Comp. besides, Taitt. Sawh. VI, 3, 6; Apa- 
 stamba-.S'rauta-sutra VII, 8, 3 ; 12, 5 seq. 
 
 4. The UdU-yas read, as Matr/datta states, 'to the south of 
 the fire.' 
 
II PRA,SNA, 5 PArALA, I 5 SECTION, 9. 235 
 
 carried round it, they kill it to the west of the fire, its 
 head being turned to the west, its feet to the south. 
 
 5. After it has been killed, he silently 'strengthens' 
 its sense-organs (by touching them) with water, and 
 silently takes out the omentum, the heart, and the 
 kidneys. 
 
 6. With the Vapai"rapa;«i of Udumbara wood he 
 roasts the omentum ; with spits of Udumbara wood 
 the other (parts mentioned in Sutra 5) separately. 
 
 7. After he has roasted them, and has sprinkled 
 
 A 
 
 Agysi over them, and has taken them from the fire, 
 he sprinkles water round (the fire) from right to left, 
 puts a piece of Udumbara wood on (the fire), and 
 sacrifices with a Darvi spoon of Udumbara wood 
 the omentum, spreading under and sprinkling over 
 it {Kgy2i), with (the verse), ' Carry the omentum, 
 C'atavedas, to the Fathers, where thou knowest 
 them resting afar. May streams of fat flow to them ; 
 may their wishes with all their desires be fulfilled. 
 Svadha ! Adoration ! ' 
 
 8. He sacrifices the omentum entirely. The other 
 parts (Sutra 5) he should offer to the Brahma;/as 
 and should feed them (with those parts of the cow). 
 
 9. When the food (for the Brahma/^as) is ready, 
 he cuts off (the Avadanas) together from the mess 
 of boiled rice, and from the pieces of meat, and 
 mixing them with clarified butter he makes oblations 
 
 5. On the ' strengthening ' of the sense-organs of an immolated 
 victim, comp. Apastamba-6Yauta-sutra VII, 18, 6 seq. Schwab, 
 Thieropfer, no. — On matasne, see Indische Studien, IX, 248; 
 Schwab 127. 
 
 8. Possibly the reading of the Udi/tyas indicated by Mat/Vdatta, 
 vyakr/tya instead of updkr/tya, is correct. The translation 
 would be, ' With the rest, distributing it, &c.' 
 
236 G/27HYA-sCtRA of HIRAiVYAKE^IN. 
 
 thereof with the verses, ' Behold the Ekash/aka, the 
 giver of food with meat and ghee, (which is offered) 
 with (the word) svadha. By the Brahma;^as that 
 food is purified. May it be an imperishable (bless- 
 ing) to me ! Svadha ! Adoration ! ' 
 
 ' The Ekash/aka, devoting herself to austerities, 
 the consort of the year, exuberant (with milk), has 
 poured forth milk. May you live on that milk, O 
 Fathers, all together. May this (food) be well 
 offered and well sacrificed by me ! Svadha ! Adora- 
 tion ! 
 
 ' The image of the year' (Taitt. Sa;;2h. V, 7, 2, i). 
 
 10. After he has sacrificed, he cuts off (the Ava- 
 danas) from the food and from the pieces of meat, 
 and mixing them with clarified butter he makes an 
 oblation with (the formula), ' To Agni Kavyavahana 
 Svish/akr/t svadha ! Adoration ! ' 
 
 1 1. The known (rites) down to the pouring out of 
 the handfuls of water (are performed here) as at the 
 monthly (^S^raddha). 
 
 12. The gifts of food and presents, however, are 
 not necessary here. 
 
 13. On the following day, he prepares food for 
 the Fathers with the rest of the meat, and sacrifices 
 with (the two verses), ' Thou, Agni, art quick,' (and), 
 ' Pra^apati !' (see above, I, i, 3, 5). 
 
 14. ( = Sutra 1 1). 
 
 End of the Fifth Pa/ala. 
 
 11. See above, chap. 14, 10. 
 
 12. See chap. 14, 9. 
 
 13. This is the so-called Anvash/akya ceremony. 
 
II PRA5NA, 6 PAT-ALA, 1 6 SECTION, 5. 237 
 
 Prasna II, PArALA 6, Section 16. 
 
 1. Now (follows) the .S'rava^/a ceremony. 
 
 2. On the day of that full moon which falls under 
 (the Nakshatra) Sra.va.n3., after the evening Agni- 
 hotra he puts wood on the (third of the three ^'rauta 
 fires, called the) Dakshiwagni. One who has not 
 set up the (.Srauta) fires, (does the same with) the 
 sacred domestic fire. 
 
 3. Then he procures unbroken grains, unbroken 
 fried grains, coarsely ground grains, (leaves and 
 blossoms) of the Kiw^uka tree, collyrium and (other) 
 salve, and A^ya. 
 
 4. Having 'spread under' (A^ya) in the (spoon 
 called) Darvi, he cuts off (the Avadanas) of those 
 kinds of food (mentioned in Siitra 3), mixes them 
 with clarified butter, and sacrifices (with the for- 
 mulas), ' Adoration to Agni the terrestrial, the lord 
 of terrestrial beings ! Svaha ! Adoration to Vayu 
 the all-pervading, the lord of aerial beings ! Svaha ! 
 Adoration to Surya, the red one, the lord of celestial 
 beings ! Svaha ! Adoration to Vish/m, the whitish 
 one, the lord of the beings that dwell in the quarters 
 (of the world). Svaha ! ' 
 
 5. He anoints the Ki;;/5uka (flowers and leaves) 
 with A^ya, and sacrifices with (the Mantras), ' De- 
 voured is the gadfly ; devoured is thirst (?) ; devoured 
 is the stinging worm.' ' Devoured is the stinging 
 worm ; devoured is thirst ; devoured is the gadfly.' 
 
 5. I am not sure about the translation of vi,('ash/i. Perhaps it is 
 only a blunder for vit/7sh/i, which is the reading of the Apastam- 
 biya Mantrapa/Z/a. Conip. Winternilz, Der Sarpabali, ein allin- 
 discher Schlangencult (Wien, i888), p. 28. 
 
238 G/27HYA-SUTRA OF HIRAiVYAKE^IN. 
 
 * Devoured is thirst ; devoured is the gadfly ; de- 
 voured is the stinging worm.' 
 
 6, He takes a water-pot and a handful of Darbha 
 grass, goes forth, his face turned towards the east, 
 spreads the Darbha grass out with its points towards 
 the east, and makes four Bah-offerings on that (grass) 
 with (the formulas), ' To the terrestrial Serpents I 
 offer this Bali,' ' To the aerial, &c. ; to the celestial, 
 &c. ; to the Serpents dwelling in the quarters (of the 
 world),' &c. 
 
 7. Having given there collyrium and (other) salve 
 (to the Serpents), he worships them with the Man- 
 tras, ' Adoration be to the Serpents ' (Taitt. Sa;;^hita 
 IV, 2, 8, 3). 
 
 8. He should take a water-pot and should at that 
 distance in which he wishes the serpents not to 
 approach, three times walk round his house, turning 
 his right side towards it, and should sprinkle water 
 round it with (the formulas), ' Beat away, O white 
 one, with thy foot, with the fore-foot and with the 
 hind-foot, these seven human females and the three 
 (daughters) of the king's tribe. 
 
 ' Within the dominion of the white one the Serpent 
 has killed nobody. To the white one, the son of 
 Vidarva, adoration ! 
 
 ' Adoration to the white one, the son of Vidarva ! ' 
 
 9, Then he worships the Serpents towards the 
 different regions, one by one with (the corresponding 
 section of) these Mantras, ' The convergent one thou 
 art called, the eastern region' (Taitt. Sawh. V, 5, 10, 
 I seq.). 
 
 8. Comp. Paraskara II, 14, 19. In the first Mantra I read 
 r%abandhavi/z ; comp. the note on Par. II, 14, 4. 
 
II PRA5NA, 7 PArALA, I 7 SECTION, 2. 239 
 
 10. From that time he daily makes the BaU- 
 offerings till the full-moon day of Marga-?irsha. 
 
 11. Here the Kimsuka offerings (see § 5) are not 
 repeated. 
 
 12. The sprinkling (of water) round (the house) 
 does not take place (see § 8). 
 
 13. The last Bali he offers with (the words), 
 ' Going to acquit myself, going to acquit myself.' 
 
 End of the Sixth Pa/ala. 
 
 Prasna II, Patala 7, Section 17. 
 
 A 
 
 1. We shall explain the Agrahaya/zt ceremony. 
 
 2. On the full-moon day of Marga^irsha he puts 
 wood on the fire, strews (Darbha grass) on the en- 
 tire surface round the fire, cooks a mess of sacrificial 
 
 A 
 
 food with milk, sprinkles it (with A^ya), takes it 
 from the fire, performs the rites down to the Vyahr/ti 
 oblations, and sacrifices (four oblations) with (the 
 following Mantras) : 
 
 ' This offering, the creeping of Ida, rich in ghee, 
 moving and not moving, accept gladly, O (^atavedas. 
 
 13. Some authorities understand, as Matrz'datta states, that he 
 should offer the Bali only with the words as they stand in the 
 Sutra, others prescribe the formula (comp. § 6) : ' To the terrestrial 
 (aerial, &c.) Serpents I offer this Bali going to acquit myself, going 
 to acquit myself.' 
 
 17, I. Comp. on the Agrahayam ceremony ,S"ahkhayana IV, 17 ; 
 Paraskara III, 2, &c. ; Winternitz, Sarpabali, 32 seq. 
 
 2. The first Mantra is very corrupt ; comp. Atharva-veda III, 
 10, 6. Regarding the legend of Ic/a, who was procreated out of 
 Manu's Paka-sacrifice, and ' came forth as if dripping, and clarified 
 butter gathered on her step,' comp. -Satapatha Brahma«a I, 8, 1,7 
 (M. M., India, what can it teach us.'' p. 136). 
 
240 G/2/HYA-SUTRA OF IiIRAiVYAKE5'IN. 
 
 What domestic animals there are, of all shapes, all 
 seven kinds of them : may they gladly dwell here 
 and may they prosper. Svaha ! 
 
 ' The nieht which men welcome like a cow that 
 comes to them, (the night) which is the consort of 
 the year, may that (night) be auspicious to us. Svaha ! 
 
 ' Bringing bliss to the cattle, to the wife, bringing 
 bliss by night and by day, may this (night) which is 
 the consort of the year, be auspicious to us. Svaha ! 
 
 * The full-moon night, bringing abundance, visiting 
 one after another, dividing the months and fort- 
 nights : may this (night), the full one, protect us. 
 Svaha ! ' ^ 
 
 3. He sacrifices the oblation to Agni Svish/akr/t 
 with (the verse), 'Agni, make this (sacrifice) full that 
 it may be well offered. Be victorious, O god, in all 
 batdes. Shine far and wide, showing us a wide 
 path. Bestow on us long life, full of splendour and 
 free from decay. Svaha ! ' 
 
 4. Then he washes his hands and touches the 
 earth with (the formulas), ' In power I establish my- 
 self, in royalty. Among the horses I establish my- 
 self, among the cows. In the limbs I establish 
 myself, in the self. In the Pra;^as I establish myself, 
 in prosperity. In Heaven and Earth I establish 
 myself, in sacrifice. 
 
 ' May the three times eleven gods, the thirty-three, 
 the gracious ones, whose Purohita is Br/haspati, on 
 the impulse of the god Savitrz — may the gods with 
 (all) the gods give me bliss ! ' 
 
 5. The master of the house sits down at their 
 southerly end, 
 
 3. Comp. Taitt. Br. II, 4, i, 4 ; Paraskara III, i, 3. 
 
II PRAi-NA, 8 PArALA, I 8 SECTION, 2. 24 I 
 
 6. The other persons to the north, 
 
 7. According to their seniority. 
 
 8. They who know the Mantras among them, 
 murmur the Mantras (which will be stated). 
 
 9. With (the verse), ' Be soft to us, O earth, free 
 from thorns ; grant us rest ; afford us wide shelter ' 
 (Taitt. Ar. X, i, lo), and with the two (verses), 'Verily 
 of the mountains' (Taitt. Sa;;di. II, 2, 12, 2. 3) they 
 lie down on their right sides. 
 
 10. With (the verse), 'Up! with life' (Taitt. 
 Sawh. I, 2, 8, i) they arise. 
 
 11. When they have arisen, they murmur, 'We 
 have arisen ; we have become immortal.' 
 
 12. In that way they (lie down and) arise that 
 night three times. 
 
 13. Having served food to the Brahma;^as and 
 having caused them to say, ' An auspicious day ! 
 Hail ! Good luck ! ' they rest that night. 
 
 End of the Seventh Pa/ala. 
 
 Pra^na II, Patala 8, Section 18. 
 
 1. Now we shall explain the opening and the con- 
 clusion (of the annual course of study). 
 
 2. During the fortnight that precedes the Sr3.va.HR 
 
 13. 'Here end the Gnliya ceremonies,' says Matrz'datta. Dr. 
 Kirste (Preface, p. viii), accordingly, believes that the three last 
 chapters may be later additions. It may be observed in connec- 
 tion with this, that in the Apastambiya-Gr/hya, which throughout 
 is so closely related to our text, the ceremonies of the Upakarawa 
 and Ulsar^'-ana, of which these three chapters treat, are not 
 described. 
 
 18, 2. 6'ravawapaksha means, according to Matn'datta, jrava- 
 
 [30] R 
 
242 Gi?7HYA-SUTRA OF HIRAiVYAKE^IN. 
 
 full moon, when the herbs have appeared, under (the 
 Nakshatra) Hasta or on the full-moon day (itself), 
 the opening ceremony of the (annual course of) 
 study (is performed). 
 
 3. Having put wood on the fire and performed 
 the rites down to the Vyahmi oblations, he sacrifices 
 (with his pupils) to the 7?/shis of the Kandas : ' To 
 Pra^apati, the I^zshi of a Kanda., svaha ! To Soma, 
 the J^ish'i of a Ka7ida, svaha ! To Agni, the 7?/shi 
 of a Kanda, svaha ! To the Vi^ve devas, the i?/shis 
 of a Ka;/^a, svaha ! To Svayambhu, the jRz'sh'i of a 
 Kanda, svaha !' — these are the 7?/shis of the Kaudas. 
 Or (he sacrifices) to the names of the Ka?idas, to the 
 Savitri, to the Rig-veda, the Ya^ur-veda, the Sama- 
 veda, the Atharva-veda, and to Sadasaspati. 
 
 4. Having (thus) sacrificed, they repeat the first 
 three Anuvakas, 
 
 5". Or the beginnings of all KaJidas. 
 
 6. He enters upon (sacrificing) the 6^aya, &c. 
 (oblations; see above, I, i, 3, 8). 
 
 7. After all rites down to the Svish/akr/t oblation 
 have been performed, they stop studying three days 
 or one day ; then they should go on studying so as 
 to commence where they have broken off: so say 
 the teachers. 
 
 8. During the fortnight that precedes the Taishi 
 full moon, under (the Nakshatra) Rohi;/i or on the 
 full-moon day (itself), the Utsarga (or conclusion of 
 the term of study) is celebrated. 
 
 wapiirvapaksha, and indeed the moon stands in conjunction with the 
 Nakshatra Hasta only on one day of the first, not of the second, 
 fortnight of the month 6'rava«a (comp. the note on Ajvalayana- 
 Grihya. Ill, 5, 2. 3). Comp. taishipakshasya rohi«yam, below, § 8. 
 8. As to taishipaksha, comp. the note on Sutra 2. 
 
II PRA5NA, 8 PATALA, IQ SECTION, I. 243 
 
 3 
 
 9. (The teacher) with his pupils goes in an east- 
 erly or northerly direction, and where they find a 
 pleasant water with a pleasant bathing-place, they 
 dive into it and perform three suppressions of the 
 breath with the Agharmarsha;ea hymn (Rig-veda X, 
 iQO = Taitt. Ar. X, i, 13. 14). Holding purifiers 
 (i. e. Darbha blades) in their hands they bathe with 
 the three (verses), 'Ye waters, ye are wholesome' 
 (Taitt. Sa7;/h. IV, i, 5, i), with the four (verses), 
 ' The gold-coloured, pure, purifying waters ' (T, S. V, 
 6, T, I seq.), and with the Anuvaka, '(Soma) which 
 clears itself, the heavenly being' (Taitt. Br. I, 4, 8): 
 giving the Darbha blades to each other and feigning 
 to try to seize (??) each other. 
 
 10. Then they arrange on a pure spot that is in- 
 clined towards the east, seats of eastward-pointed 
 Darbha grass, so that they end in the north — 
 
 Pat^ala 8, Section 19. 
 
 I. For Brahman, Pra^apati, Br/haspati, Agni, 
 Vayu, the Sun, the Moon, the Stars, king Indra, 
 king Yama, king Varu/za, king Soma, king Vai^ra- 
 
 A 
 
 va/za, for the Vasus, the Rudras, the Adityas, the 
 Vi^ve devas, the Sadhyas, the 7?/bhus, the Bhrz'gus, 
 the Maruts, the Atharvans, the Aiigiras : for these 
 divine beings. 
 
 o 
 
 9. On the last words of this Sutra, Matr/datta says, ditsanta iveti 
 datum \kk/ia.nta. ivanyonyaw prati. athava aditsanta iveti paMa^. 
 aditsanto mushwanta ivanyonyaw. — Professor Kielhorn's text MS. 
 has, atsa;«ta ivanyonya?;/ ; Professor Biihler's text MS., ditsa7«ta 
 ivanyonyawz. 
 
 19, I. According to Matrz'datta, they prepare a seat for Brahman 
 with the words, ' For Brahman I prepare (a seat),' and so on. Comp. 
 chap. 20, 3. 
 
 R 2 
 
244 Gi27HYA-SUTRA OF HIRAiVYAKE^'IN. 
 
 2. Vi^vamitra, 6^amadagni, Bharadva^a and Gau- 
 tama, Atri, Vasish//^a, Kai-yapa : these are the 
 seven J^zshls. 
 
 3. Wearing their sacrificial cords below (round 
 their body) they arrange towards the north, at a 
 place that is inclined towards the north, seats of 
 northward-pointed Darbha grass, so that they end 
 in the east, for Vii-vamitra, (9amadagni, Bharadva^a, 
 Gautama, Atri, Vasish///a, Kai^yapa. 
 
 4. Between Vasish//^a and Kai'yapa they arrange 
 (a seat) for Arundhati, (the wife of VasishMa) ; 
 
 5. Towards the south, in a place inclined towards 
 the east, for Agastya. 
 
 6. Then for the (following) teachers, ending with 
 those who teach (only) one Veda (?), viz. for Krishna. 
 Dvaipayana, 6'atukar;^ya, Taruksha, Tr//^abindu, 
 Varmin, Varuthin, Va^in, Va^a.Travas, Satya^ravas, 
 Sui'ravas, Sutai^ravas, Somai"ushmaya;^a, Satvavat, 
 Br?liadukthaVamadev(y)a,Va^iratna, Harya^vayana, 
 Udamaya, Gautama, Riua.nga.y7\., Ritan^aya., Krt- 
 tan^'aya., Dhana/I^aya, Babhru, Tryaru7/a, Trivarsha, 
 Tridhatu, ^'ibinta, Parai^ara, Vish;/u, Rudra, Skanda, 
 Ka^ii-vara, G^vara, Dharma, Artha, Kama, Krodha, 
 Vasish//^a, Indra, Tvash/r/, Kartrt, Dhartrz, Dhatr/, 
 Mrztyu, Savitr/, Savitri, and for each Veda, for 
 the Rig-veda, the Ya^ur-veda, the Sama-veda, the 
 Atharva-veda, the Itihasa and Pura;/a. 
 
 7. Towards the south, with their sacrificial cords 
 suspended over their right shoulders, in a place in- 
 clined towards the south, they arrange seats of south- 
 ward-pointed Darbha grass, so that they end in the 
 west — 
 
 2. This is a frequently quoted versus memorialis. 
 
II PRA5NA, 8 PATALA, 20 SECTION, 9. 245 
 
 Patala 8, Section 20. 
 
 1. For Vai^ampayana, Paliiigu, Tittira [sic], Ukha, 
 Atreya, the author of the Pada-text, Kaund'mya the 
 author of the commentary, for the authors of the 
 Sutras, for Satyasha^^^a (Hira/^yake^In), for the 
 handers-down of the text, for the teachers, the 
 i?zshis, the hermits dwelhng in the woods, the 
 chaste ones, for those who have only one wife. 
 
 2. They prepare (seats) each for his own fathers 
 and maternal ancestors. 
 
 3. With (the words), ' For N.N. I prepare (a 
 seat) ; for N. N. I prepare (a seat) ' (he prepares) a 
 
 seat. 
 
 4. With (the words), ' I satiate N. N. ; I satiate 
 N. N.' (he makes offerings of) water. 
 
 5. With (the words), 'Adoration to N. N. ! Adora- 
 tion to N. N.!' (he offers) perfumes, flowers, incense, 
 and lamps. 
 
 6. With (the words), ' To N. N. svaha ! To N. N. 
 svaha ! ' (he offers) food. 
 
 7. With (the words), ' I satiate N. N. ; I satiate 
 N. N.' (he offers) water with fruits in it. 
 
 8. Having worshipped them with (the words), 
 ' Adoration to N. N. ! Adoration to N. N. !' — 
 
 9. Having put wood on the fire to the west of the 
 surface (on which he had performed the Tarpa;/a), 
 
 20, I. The Ka«</anukrama of the Atreywakha, which has been 
 printed by Professor Weber in his edition of the Taittiriya Sa7«hita, 
 vol. ii, p. 356, shows that the dative Palihgave ought to be corrected 
 to Paihgaye. The ' vn'ttikara ' is there called not Kau;/</inya, but 
 Ku«(/ina. 
 
 9. There is only one difference between the text of this Sutra 
 
246 G2J7HYA-SUTRA OF HIRAiVYAKE^IN. 
 
 and having performed the rites down to the Vyahmi 
 oblations (&c., as above, chap. 18, 3-7). 
 
 10. With the two (verses), ' From joint to joint,' 
 'Thou who with a hundred' (Taitt. Sa?;/h. IV, 2, 
 9, 2) they plant D<irva grass at the shore of the 
 water. 
 
 11. They stir up waves in the water and run a 
 race in an easterly or northerly direction until they 
 lose their breath. 
 
 12. When they have returned (from that race ? or 
 when they have returned from the whole ceremony 
 to the village ?) they offer cakes, coarsely ground 
 grain, and boiled rice to the Brahma/zas. 
 
 13. The same (rites are repeated) when they have 
 finished the study of the whole Veda, with the ex- 
 ception of the planting of Durva grass, of (stirring 
 up) the water, and of the race. 
 
 14. Thus they satiate daily (after the Brahma- 
 ya^/la) the gods, the i?/shis, and the Fathers with 
 water ; they satiate them with water. 
 
 End of the Hira;eyake^i-sutra. 
 
 and that of chap. 18, 3-7 : instead of hutva trin adito ^^ nuvakan 
 adhiyate (18, 4) we read here, hutva prathamenanuvakenadhiyate, 
 which I beUeve must be translated, ' Having sacrificed with the first 
 Anuvaka, they recite (that Anuvaka).' Matr/datta says, hutva 
 prathamottamanuvakam adhiyate. 
 13. See SGtras 10 and 11. 
 
G^/HYA-SUTRA OF 
 APASTAMBA. 
 
INTRODUCTORY NOTE 
 
 TO THE 
 
 Gi^/HYA-StJTRA OF APASTAMBA. 
 
 The short treatise of Apastamba on the Grihya. ritual 
 forms one Praj-na of the great corpus of the Apastambiya- 
 Kalpa-sutra (see Sacred Books, vol. ii, p. xii) and stands, 
 among the Grihya. texts, in closest connection with the 
 Hira;/yakej-i-Gr/hya-sutra. The chief difference between 
 these two Sutras, both belonging to the Taittiriya School 
 of the Black Ya^ur-veda, consists herein, that Apastamba, 
 just as has been stated above ^ with regard to Gobhila, 
 gives only the rules for the performance of the Grzhya 
 rites without the Mantras, which are contained in a special 
 collection, the Mantrapa///a, standing by the side of the 
 Sutras : Hira;/yakej-in, on the other hand, follows the more 
 usual practice, as adopted by 5ahkhayana, Aj-valayana, 
 Paraskara, of interweaving the description of the ceremonies 
 with the text of the corresponding Mantras. As to the 
 relation in which the Apastambiya-sutras stand to the 
 Mantrapa///a, there is, so far as I can see, no reason why we 
 should not extend the theory which we have tried to estab- 
 lish with regard to Gobhila, to the evidently parallel case 
 of Apastamba : the Sutras presuppose the existence of the 
 Mantrapa/Z-a, just as the latter text seems to presuppose 
 the Sutras. — The questions regarding the historical relation 
 of Apastamba to Hirawyake^-in have been treated of by 
 Professor Biihler in his Introduction to Apastamba's 
 Dharma-sutra, S. B. E., vol. ii, pp. xxiii seq. 
 
 I have here to thank Dr. Winternitz, to whom we are 
 indebted for an excellent edition of the Apastambiya- 
 Gr/hya-sutra, for having placed at my disposal, before publi- 
 
 ' See above, pp. 3 seq. 
 
250 Gi?7HYA-SUTRA OF APASTAMBA. 
 
 cation, the proof-sheets of his edition, and for lending me 
 his copy of the Mantrapa//^a as well as of the commentary 
 of Haradatta. The kindness of the same scholar has 
 enabled me to make use of Professor Eggeling's copy of 
 the first part of Sudarj-anarya's commentary and of his 
 own copy of the second part of the same work. 
 
G/^/HYA-SUTRA OF APASTAMBA. 
 
 PArALA 1, Section 1. 
 
 1. Now (follow) the ceremonies (the knowledge 
 of) which is derived from practice (and not from the 
 6'ruti). 
 
 2. They should be performed during the northern 
 course of the sun, on days of the first fortnight (of 
 the month), on auspicious days, 
 
 3. With the sacrificial cord suspended over (the 
 sacrificer's) left shoulder. 
 
 4. (The rites should be performed) from left to 
 
 right. 
 
 5. The beginning should be made on the east 
 side or on the north side, 
 
 6. And also the end. 
 
 7. Ceremonies belonging to the Fathers (are per- 
 formed) in the second fortnight (of the month), 
 
 8. With the sacrificial cord suspended over the 
 right shoulder, 
 
 9. From right to left, 
 
 10. Ending in the south. 
 
 11. Ceremonies occasioned by special occurrences 
 (are performed) according as their occasions demand. 
 
 1, i-ii. The Paribhashas for the Pakaya^^/as. 
 7-10. Conip. 7 with 2, 8 with 3, 9 with 4, 10 with 6. 
 
252 g;?7hya-siGtra of apastamba. 
 
 12. Having set the fire in a blaze, he strews east- 
 ward-pointed Darbha grass around it, 
 
 13. Or eastward-pointed and northward-pointed 
 (grass) ; 
 
 14. Southward-pointed at sacrifices to the Fathers, 
 
 15. Or southward-pointed and eastward-pointed. 
 
 16. To the north of the fire he strews Darbha 
 grass and (on that) he places the vessels (required 
 for sacrifice) upside-down, two by two, if referring to 
 ceremonies directed to the gods, 
 
 1 7. All at once, if to men, 
 
 18. One by one, if to the Fathers. 
 
 19. The preparation of the (blades used as) 'puri- 
 fiers,' the measure of their length, the preparation 
 of the Proksha;d water, and the sprinkling of the 
 vessels are the same here as at the sacrifices of the 
 new and full moon, (but are performed) in silence. 
 
 20. To the west of the fire he pours water into a 
 vessel over which he has laid (two grass blades 
 called) purifiers, purifies (the water) three times with 
 two northward-pointed purifiers, holds it on a level 
 with his nose and mouth, places it to the north of 
 the fire on Darbha grass, and covers it with Darbha 
 grass. 
 
 21. On the south side he causes a Brahma;^a to 
 sit down on Darbha grass. 
 
 22. He melts the A^ya, pours it, to the west of 
 the fire, into the A^ya-pot, over which he has laid 
 two purifiers, draws coals (out of the sacrificial fire) 
 towards the north, puts (the A^ya) on them, throws 
 
 1 2 seq. Description of the regular form of a Pakaya^«a. 
 
 19. Comp. -Srauta-sutra I, 11, 6 seqq. 
 
 20. This is the Prawita water. 
 
 21. The Brahman. 
 
I PArALA, 2 SECTION, 5. 253 
 
 light on it by means of a burning (grass-blade), 
 throws two Darbha points into it, moves a fire- 
 brand round it three times, takes it from the fire 
 towards the north, sweeps the coals back (into the 
 fire), purifies (the A^ya) three times with two north- 
 ward-pointed purifiers, moving them backward and 
 forward, and throws the purifiers into the fire. 
 
 Patala 1, Section 2. 
 
 1. He warms at the fire the implement with 
 which he sacrifices, wipes it off with Darbha blades, 
 warms it again, sprinkles it (with water), puts it 
 down, touches the Darbha blades with water, and 
 throws them into the fire. 
 
 2. As paridhis (or pieces of wood laid round the 
 fire) yoke-pins are used at the marriage, the Upana- 
 yana, the Samavartana, the parting of the (wife's) 
 hair, the tonsure of the child's hair, the cutting of the 
 beard, and at expiatory ceremonies. 
 
 3. He sprinkles water round the fire, on the 
 south side from west to east with (the words), ' Aditi, 
 give thy consent ! ' on the west side from south to 
 north with ' Anumati, give thy consent ! ' on the 
 north side from west to east with ' Sarasvati [sic], 
 give thy consent ! ' all around with * God Savitrz, 
 give thy impulse ! ' 
 
 4. At ceremonies belonging to the Fathers (water 
 is sprinkled) only all round (the fire), silently. 
 
 5. Having put a piece of wood on the fire, he 
 
 2, 2. On the paridhi woods, comp. chiefly Hillebrandt, Neu- 
 und Vollmondsopfer, 66 seq. 
 
 5. The 6'rauta rules on the two Agharas are given ^rauta-sutra 
 II, 12, 7; 14, I. 
 
2 54 G/2/HYA-S1UTRA OF APASTAMBA. 
 
 offers the two Aghara oblations as at the sacrifices 
 of the new and full moon, silently. 
 
 6. Then he offers the two A^yabhaga oblations, 
 over the easterly part of the northerly part (of the 
 fire) with (the words), ' To Agni Svaha !' over the 
 easterly part of the southerly part (another oblation) 
 exactly like the preceding one, with (the words), 
 ' To Soma Svaha ! ' 
 
 7. Having oifered the chief oblations (belonging 
 to each sacrifice) according to prescription, he adds 
 the following oblations, viz. the 6"aya, Abhyatana, 
 Rash/rabhm oblations, the oblation to Pra^apati, 
 the Vyahmis one by one, the oblation to (Agni) 
 Svish/akr/t with (the following formula), ' What I 
 have done too much in this ceremony, or what I 
 have done here too little, all that may Agni Svish- 
 takrit, he who knows, make well sacrificed and well 
 offered. Svaha ! ' 
 
 8. The sprinkling (of water) round (the fire is 
 repeated) as above ; the Mantras are altered so as 
 to say, * Thou hast given thy consent,' ' Thou hast 
 given thy impulse.' 
 
 9. The designation ' Pakaya^;^a ' is used of cere- 
 monies connected with worldly life. 
 
 10. There the ritual based on the Brahma^^a 
 (holds good), 
 
 6. Comp. 6'rauta-sutra II, 18, 5; Hillebrandt, loc. cit., p. 106, 
 note 3. 
 
 7. On the Gaya, Abhyatana, Rash/rabhrz't formulas, comp. 
 Paraskara I, 5, 7 seq. ; Hirawyake^in I, i, 3, 7 seq. ;^ Taitt. Sam- 
 hita III, 4, 4-7. — The last formula occurs also. in A^valayana I, 
 10, 23 ; Hira?/yakejm I, i, 3, 6, &c. 
 
 8. Comp. above, Sfitra 3. 
 
 10. According toHaradatta, this Sutra would imply that where- 
 soever the ritual described in the preceding Sutras holds good, 
 
I PArALA, 3 SECTION, I. 255 
 
 11. (To which the words allude), 'He sacrifices 
 twice ; he wipes off (his hand) twice ; he partakes 
 twice (of the sacrificial food) ; having gone away he 
 sips (out of the Sru/&) and licks off (the Sru/^).' 
 
 12. All seasons are fit for marriage with the 
 exception of the two months of the ^i^ira season, and 
 of the last summer month. 
 
 13. All Nakshatras which are stated to be pure, 
 (are fit for marriage) ; 
 
 14. And all auspicious performances. 
 
 15. And one should learn from women what cere- 
 monies (are required by custom). 
 
 16. Under the Invakas (Nakshatra), (the wooers 
 who go to the girl's father) are sent out : such wooers 
 are welcome. 
 
 PArALA 1, Section 3. 
 
 I. Under the Maghas (Nakshatra) cows are 
 provided ; 
 
 another ritual based on the Brahmawa, and more especially on the 
 treatment of the Agnihotra in the Brahma«a, may be used in 
 its stead. 
 
 II. Comp. Taitt. Brahma7za II, i, 4, 5 ; 6'atapatha Brahmawa 
 11, 3, I, 18. 21. — At the Agnihotra the sacrificer, having wiped off 
 the Sru/C' with his hand, wipes off the hand on the Barhis or on the 
 earth (Apast.-6"raut. VI, 10, 11 ; 11, 4; Katyayana IV, 14, 20). 
 As to the following acts alluded to in this Sutra, comp. Apastamba 
 
 VI, II, 4. 5; 12, 2. 
 
 16. On the Nakshatra Invakas, comp. Section 3, Sutra 4. This 
 Sutra forms a -Sloka-hemistich, on which Haradatta observes, ' This 
 verse has not been made by the Sutrakara.' 
 
 3, I, 2. Comp. Rig-veda X. 85, 13; Atharva-veda XIV, i, 13; 
 Kau^ika-sutra 75; Ramayawa I, 71, 24; 72, 13; Weber, Die 
 vedischen Nachrichten von den Naxatra, II, 364 seq. These 
 parallel passages most decidedly show that in Sutra 2 we ought to 
 read vyuhyate, not vyfihyate. 
 
256 GR/HYA-SUTRA OF APASTAMBA. 
 
 2. Under the Phalguni (Nakshatra) marriage is 
 celebrated. 
 
 3. A daughter whom he wishes to be dear (to her 
 husband), a father should give in marriage under the 
 Nish^'ya (Nakshatra) ; thus she becomes dear (to her 
 husband) ; she does not return (to her father's) house : 
 this is an observance based on a Brahma;-Ja. 
 
 4. The word Invakas means Mr/ga^iras ; the 
 word Nish/ya means Svati. 
 
 5. At the wedding one cow ; 
 
 6. In the house one cow : 
 
 .. 7. With the (first cow) he should prepare an 
 Argha reception for the bridegroom as for a guest, 
 
 8. With the other (the bridegroom [?] should do 
 so) for a person whom he reveres. 
 
 9. These are the occasions for killing a cow : 
 (the arrival of) a guest, (the Ash/aka sacrifice offered 
 to) the Fathers, and marriage. 
 
 10. Let (the wooer) avoid in his wooing a girl 
 that sleeps, or cries, or has left home. 
 
 11. And let him avoid one who has been given 
 (to another), and who is guarded (by her relations), 
 and one who looks wicked (?), or who is a most 
 
 3. Comp. Taittiriya Brahmawa I, 5, 2, 3. 
 
 4. Comp. Sutra 3, and above, Section 2, Sutra 16. 
 
 5-8. Comp. -5ankhayana-Gr/hya 1, 12, 10. It is clear that witli 
 the first cow the bride's father has to receive the bridegroom. The 
 ' house ' mentioned in Sutra 6 seems to be the house of the newly- 
 married couple. In the expression 'whom he reveres/ * he,' 
 according to the commentaries, is the bridegroom. 
 
 10, This Sutra forms a half-jloka. 
 
 11. Most expressions in this Sutra are quite doubtful, and their 
 translation rests on the explanations of the commentators (see 
 pp. 44, 45 of Dr. Winternitz's edition), which are evidently for the 
 most part only guesses. 
 
I PAT ALA, 3 SECTION, 20. 257 
 
 excellent one (?), or (who is like the fabulous deer) 
 ^arabha (?), a hunch-back, a girl of monstrous ap- 
 pearance, a bald-headed girl, a girl whose skin is 
 like a frog's (?), a girl who has gone over to another 
 family (?), a girl given to sensual pleasures (?), or a 
 herdess, or one who has too many friends, or who 
 has a fine younger sister, or one whose age is too 
 near to that of the bridegroom (?). 
 
 12. Girls who have the name of a Nakshatra, or 
 of a river, or of a tree, are objectionable. 
 
 13. And all girls in whose names the last letter 
 but one is r or 1, one should avoid in wooing. 
 
 14. If possible, he should place (the following) 
 objects hidden before the girl, and should say to her, 
 * Touch (one of these things).' 
 
 15. (The objects are), different kinds of seeds 
 mixed together, loose earth from (the kind of sacri- 
 ficial altar called) vedi, an earth-clod from a field, 
 cow-dung, and an earth-clod from a cemetery. 
 
 16. If she touches one of the former (objects, 
 this portends) prosperity as characterized (by the 
 nature of what she has touched). 
 
 1 7. The last is regarded as objectionable. 
 
 18. Let him marry a girl of good family and 
 character, with auspicious characteristics, and of 
 good health. 
 
 19. Good family, a good character, auspicious 
 characteristics, learning, and good health : these 
 are the accomplishments of a bridegroom. 
 
 20. A wife who is pleasing to his mind and his 
 
 12, 13. These Sutras would require only slight alterations to 
 make a i'loka. 
 
 16. The seeds mean offspring, and so on. 
 
 [30] S 
 
258 Gi?7HYA-S^TRA OF APASTAMBA. 
 
 eyes, will bring happiness to him ; let him pay no 
 attention to the other things : such is the opinion of 
 some. 
 
 Pat^ala 2, Section 4. 
 
 1. Let him send out as his wooers friends who 
 have assembled, who are versed in the Mantras. 
 
 2. He should recite over them the first two verses 
 (Mantrap. I, i, i. 2). 
 
 3. When he himself has seen (the bride), let him 
 murmur the third (verse ; M. I, i, 3). 
 
 4. With the fourth (M. I, i, 4) let him behold 
 her. 
 
 5. Let him seize with his thumb and fourth finger 
 a Darbha blade, and let him wipe (therewith) the 
 interstice between her eye-brows with the next 
 Ya^us (M. I, I, 5), and let him throw it away 
 towards the west. 
 
 6. If an omen occurs (such as the bride's or her 
 relations' weeping), let him murmur the next (verse ; 
 M.I, I, 6). 
 
 7. With the next (verse; M. I, i, 7) let him send 
 an even number of persons who have assembled 
 there, and who are versed in the Mantras, to fetch 
 water. 
 
 8. With the next Ya^us (M. I, 1,8) he places a 
 round piece of Darbha net- work on her head ; on 
 that, with the next (verse; M. I, i, 9) he places a 
 right yoke-hole ; on this hole he lays with the next 
 (verse ; M. I, i, 10), a piece of gold, and washes her 
 with the next five verses (M. I, 2, 1-5), (so that the 
 
 4, 8. As to the last sentence of this Sutra, comp. the statements 
 collected by Hillebrandt, Neu- und Vollmondsopfer, p. 59. 
 
2 PArALA, 4 SECTION, I 7. 259 
 
 water runs over that gold and through the yoke- 
 hole) ; with the next (verse; M. I, 2, 6) he causes 
 her to dress in a fresh garment, and with the next 
 (M. I, 2, 7) he girds her with a rope. 
 
 9. Then he takes hold of her with the next 
 (verse ; M. I, 2, 8) by her right hand, leads her to 
 the fire, spreads a mat, west of the fire, so that the 
 points of the blades in it are directed towards the 
 north, and on this mat they both sit down, the bride- 
 groom to the north. 
 
 10. After the ceremonies have been performed 
 from the putting of wood on the fire down to the 
 
 A 
 
 A^yabhaga oblations, he recites over her the first 
 two (verses of the third Anuvaka). 
 
 IT. Then he should take with his right hand, 
 palm clown, her right hand which she holds 
 palm up. 
 
 12. If he wishes that only daughters may be born 
 to him, he should seize only the fingers (without the 
 thumb) ; 
 
 13. If he wishes that only sons may be born to 
 him, the thumb. 
 
 14. He takes (her hand) so as just to touch her 
 thumb and the little hairs (on her hand), 
 
 15. With the four verses, 'I take thy hand' 
 (Mantrap. I, 3, 3-6). 
 
 16. He then makes her step forward with her 
 right foot, to the north of the fire, in an easterly or 
 northerly direction, with (the formula), ' One step 
 for sap' (M. I, 3, ?)• 
 
 1 7. At her seventh step he murmurs, ' Be a 
 friend' (M.I, 3, 14). 
 
 s 2 
 
A 
 
 260 Gi?/HYA-SUTRA OF APASTAMBA 
 
 pArALA 2, Section 5. 
 
 1. Having before the sacrifice gone round the 
 fire, so that their right sides are turned towards it, 
 
 2. They sit down in their former position, and 
 while she takes hold of him, he offers the oblations 
 (indicated by the) next (Mantras), with (the Mantras), 
 ' To Soma, the acquirer of a wife, Svaha ! ' (M. I, 
 4, 1-16), one oblation with each Mantra. 
 
 3. He then causes her, to the north of the fire, to 
 tread with her right foot on a stone, with (the verse), 
 'Tread' (M.I, 5, i). 
 
 4. Having ' spread under ' A^ya into her joined 
 hands, he pours roasted grain twice (into them), and 
 sprinkles A^ya over it. 
 
 5. Some say that an uterine relation of hers 
 pours the grain (into her hands). 
 
 6. He (?) sacrifices (that grain) with (the verse), 
 'This wife' (M.I, 5, 2). 
 
 7. Having gone round the fire, with the right 
 side turned towards it, with the next three (verses ; 
 M. I, 5, 3-5) he makes her tread on the stone as 
 above (M. I, 5, 6). 
 
 8. And the oblation (is performed) with the next 
 (verse; M. I, 5, 7). 
 
 9. (Then follow) again the circumambulation (M. 
 I, 5, 8-10), the injunction to tread on the stone 
 
 5. 2. See 4, 9. 3. See below, IV, 10, 9. 
 
 6. ' The action of sacrificing belongs to the bridegroom ; the 
 hands of the wife represent the sacrificial vessel.' Haradatta. — 'It 
 is the bridegroom who sacrifices the grain with the verse, " This 
 wife." ' Sudar^anarya. 
 
 7. See above, Siitra 3. 
 
2 PA^ALA, 5 SECTION, 2 2. 26 I 
 
 (I, 5, ii), and the oblation with the next (verse; 
 
 I, 5> 12); 
 
 10. (Then) the circumambulation again (I, 5, 
 
 13-^5)- 
 
 11. He enters upon the performance of the Caya 
 
 and following oblations. 
 
 12. Having performed (the rites) down to the 
 sprinkling (of water) round (the fire), and having 
 untied the rope with the next two verses (I, 5, 
 16. ly), he should then make her depart (from her 
 father's house in a vehicle), or should have her 
 taken away. 
 
 13. Having put that fire (with which the marriage 
 rites have been performed, into a vessel), they 
 carry it behind (the newly-married couple). 
 
 14. It should be kept constantly. 
 
 15. If it goes out, (a new fire) should be kindled 
 by attrition, 
 
 16. Or it should be fetched from the house of a 
 K^rotriya. 
 
 17. Besides, if (the fire) goes out, one of them, 
 either the wife or the husband, should fast. 
 
 18. Or he may sacrifice with the next (verse; 
 M. I, 5, 18), and not fast. 
 
 19. The next (verse; M.I, 6, i) is for putting 
 the chariot (on which the young couple is to depart), 
 in position ; 
 
 20. With the next two (verses; M. I, 6, 2. 3), he 
 puts the two animals to the chariot ; 
 
 21. First the right one. 
 
 22. When she mounts (the chariot), he recites 
 
 over her the next (verses ; M. I, 6, 4-7). 
 
 II, 12. See Section 2, Sutras 7. 8; Section 4, Sutra 8. 
 12 seq. Comp. Hirawyakejin I, 7, 22, i seq. 
 
262 Gi2/HYA-S(JTRA OF APASTAMBA. 
 
 23. With the next {verse ; M. I, 6, 8), he spreads 
 out two threads in the wheel-tracks (in which the 
 chariot is to go), a dark-bkie one in the right (track), 
 a red one in the left. 
 
 24. With the next (verses; M. I, 6, 9-1 1), he 
 walks on these (threads). 
 
 25. And when they pass by bathing-places, posts, 
 or cross-roads, let him murmur the next (verse ; 
 M.I, 6, 12). 
 
 PArALA 2, Section 6. 
 
 1. The next (verse; M. I, 6, 13), he recites over 
 a boat (with which they are going to cross a river). 
 
 2. And let the wife, when she is crossing, not see 
 the crew. 
 
 3. When they have crossed, let him murmur the 
 next (verse; M. I, 6, 14). 
 
 4. If they have to pass over a cemetery, or if any 
 article (which they carry with them), or their chariot 
 is damaged, the ceremonies from the putting of 
 wood on the fire down to the 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 
 (the fire). 
 
 5. 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 to the characteristics in 
 them (which refer to these different cases). 
 
 6. With the next (verse) he shows her the house 
 (M. I, 7, 10). 
 
2 PArALA, 6 SECTION, 12. 263 
 
 7. With the next two (verses; M. I, 7, 11. 12) 
 he unyokes the two animals ; the right one first. 
 
 8. Having, with the next (verse; M. I, 8, i), 
 spread out, in the centre of the house, a red bull's 
 skin with the neck to the east, with the hair up, he 
 causes her to recite the next (verse ; M. I, 8, 2), 
 while he makes her enter the house, (which she does) 
 with her right foot. 
 
 9. And she does not stand on the threshold. 
 
 10. In the north-east part of the house the cere- 
 monies from the putting of wood on the fire down 
 to the A^yabhaga oblations are performed, and 
 while she takes hold of him, he offers the oblations 
 (indicated by the) next (Mantras; M. I, 8, 3-15); 
 then he enters upon the performance of the 6^aya 
 and following oblations, and performs (the rites) down 
 to the sprinkling (of water) round (the fire). Then 
 they sit down with the next (verse; M. I, 9, i) on 
 the skin, the bridegroom to the north. 
 
 11. He then places with the next (verse; M. I, 
 9, 2), the son of a wife who has only sons and 
 whose children are alive, in her lap, gives fruits to 
 the (child) with the next Ya^is (M. I, 9, 3), and 
 murmurs the next two (verses ; M. I, 9, 4-5). Then 
 he (and his wife) observe silence until the stars 
 appear. 
 
 12. When the stars have appeared, he goes out 
 (of the house with her) in an easterly or northerly 
 direction, and shows her the polar star and (the 
 star) Arundhati with the next two verses (M. I, 
 9, 6-7), according to the characteristics (contained in 
 those verses). 
 
264 G/J/HYA-StjTRA OF APASTAMBA. 
 
 PArALA 3, Section 7. 
 
 1. He 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). 
 
 3. After he has cooked (the Sthalipaka), and has 
 sprinkled (A^ya) over it, and has taken it from the 
 fire towards the east or the north, and has sprinkled 
 (A^ya) over it while it stands (there near the fire), 
 (the ceremonies) from the putting of wood on the 
 fire down to the A^yabhaga oblations (are per- 
 formed), and while she takes hold of him, he sacri- 
 fices of that Sthalipaka. 
 
 4. The ' spreading under ' and the sprinkling over 
 (of Ao^yB. are done) once ; two Avadanas (or cut-off 
 portions are taken). 
 
 5. Agni is the deity (of the first oblation) ; the 
 offering is made with the word Svaha. 
 
 6. Or he may sacrifice after having picked out, 
 once, a portion (of the sacrificial food with the Darvi 
 spoon). 
 
 7. Agni Svish/akr/t is the second (deity). 
 
 8. (At the Svish/akm oblation) the ' spreading 
 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 
 of the middle (of the Sthalipaka) ; 
 
 10. It is offered over the centre (of the fire). 
 
 7, I seq. Hira^zyake^in I, 7, 23, 2 seq. 
 
 6. As to the technical meaning ofupahatya or upaghatam, 
 comp. the note on Gobhila I, 8, 2 ; Gr/hya-sa»/graha I, iii. 
 
3 PArALA, 7 SECTION, 19. 265 
 
 11. (The Avadana) for the second (deity is taken) 
 from the northern part (of the Sthahpaka) ; 
 
 12. It is offered over the easterly part of the 
 northerly part (of the fire). 
 
 13. Having silently anointed (a part of) the 
 Barhis (by dipping it) into the remains both (of 
 the Sthalipaka and the A^ya) in the way prescribed 
 (in the ^S'rauta ritual) for the (part of the Barhis 
 called) Prastara, he throws (that part of the Barhis) 
 into the fire. 
 
 14. (The rule regarding) the second sprinkling (of 
 water round the fire) is valid (here). 
 
 15. He gives (the remains of) that (sacrificial 
 food) with butter to a Brahma;^a to eat — 
 
 16. Whom he reveres. To that (Brahma;^a) he 
 makes the present of a bull. 
 
 17. In the same way, with the exception of the 
 sacrificial gift, they should sacrifice a Sthalipaka 
 from then onwards, on the days of the new and full 
 moon, after having fasted. 
 
 18. Some say that a vessel full (of grain) is the 
 sacrificial 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. ^S'rauta-sutra III, 5, 9 seqq. — On the prastara, see 
 Hillebrandt, Neu- und Vollmondsopfer, 64. 142. 146. 
 
 14. See above, I, 2, 8. The upahomas prescribed above, I, 
 2, 7, are not performed here, but the second parishe/^ana is. 
 
 16. I have altered in my translation the division of the two sen- 
 tences. Comp. Hirawyakejin I, 7, 23, 5-6, and the note there. 
 
 19. The two regular daily oblations corresponding to the Agni- 
 holra of the 6'rauta ritual. 
 
2 66 G/J7HYA-SUTRA OF APASTAMBA 
 
 20. The deities are the same as at the Sthalipaka 
 (just described). 
 
 21. Some say that the first oblation in the morning 
 is sacred to Surya. 
 
 22. Before and after (those oblations) the sprink- 
 ling (of water) round (the fire is performed) as stated 
 above. 
 
 23. By the sacrifice of the new and full moon the 
 other ceremonies have been explained (the knowledge 
 of) which is derived from practice. 
 
 24. The deities (of those rites) are as stated (with 
 regard to each particular case), having their place 
 between Agni (Sutra 5) and Svish/akr/t (Sutra 7). 
 
 25. The sacrifice (of a cow) on the arrival of a 
 guest (should be performed as stated below) without 
 alterations. 
 
 26. (The deities) of the Vaii'vadeva ceremony are 
 the Vi^ve devas, 
 
 27. Of ceremonies performed on full-moon clays, 
 the full-mooa day on which they are performed. 
 
 Patala 3, Section 8. 
 
 I. At the opening and concluding ceremonies of 
 the Vedic study, the Rish'i who is indicated (as the 
 
 22. See I, 2, 3. 8. 23. See I, i, i. 
 
 25. See below, V, 13, 16. 
 
 26. See Apastamba Dharma-sutra II, 2, 3, i (S. B. E., vol. ii, 
 p. 103). 
 
 27. For instance, the -S'ravam paurwamasi is the deity of the 
 ceremonr described below, VII, 18, 5 seq. 
 
 8, I. Haradatta observes that 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 PArALA, 8 SECTION, lO. 267 
 
 Rzsh'i of the KsLuds. which they study, is the deity to 
 whom the ceremony belongs), 
 
 2. And in the second place Sadasaspati (cf. 
 Mantrap. I, 9, 8). 
 
 3. They reject a sacrifice performed by a wife or 
 by one who has not received the Upanayana initia- 
 tion, and a sacrifice of salt or pungent food, or of 
 such food as has an admixture of a despised sort 
 of food. 
 
 4. Sacrifices connected with special wishes and 
 Bali sacrifices (should be performed) as stated (even 
 against the clauses of the last Sutra). 
 
 5. Whenever the fire flames up of itself, he should 
 put two pieces of wood on it with the next two 
 (verses; M. I, 9, 9-10), 
 
 6. Or with (the two formulas), 'May fortune reach 
 me ! May fortune come to me ! ' 
 
 7. Let him notice the day on which he brings his 
 wife home. 
 
 8. (From that day) through three nights they 
 should both sleep on the ground, they should be 
 chaste, and should avoid salt and pungent food. 
 
 9. Between their sleeping-places a staff is inter- 
 posed, which is anointed with perfumes and wrapped 
 round with a garment or a thread. 
 
 10. In the last part of the fourth night he takes 
 up the (staff) with the next two (verses; M. I, 10, 
 1-2), washes it and puts it away; then (the cere- 
 monies) 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 obla- 
 tions (indicated by the) next (Mantras ; M. I, 10, 
 3-9) ; then he enters upon the performance of the 
 Caya and following oblations, and performs (the 
 
A 
 
 268 G^HYA-SUTRA OF APASTAMBA. 
 
 rites) down to the sprinkling (of water) round (the 
 fire). Then he makes her sit down to the west of 
 the fire, facing the east, and pours some A^ya of the 
 remains (of those oblations) on her head with the 
 (three) Vyahmis and the word Om as the fourth 
 (M. I, 10, 10-13). Then they look at each other 
 with the next two verses (M. I, 11, 1-2), according 
 to the characteristics (contained in those verses) ; 
 with the next verse (M. I, 11, 3) he besmears the 
 region of their hearts with remains of A^ya ; then 
 he should murmur the next three verses (I, 11,4-6), 
 and should murmur the rest (of the Anuvaka ; I, 11, 
 7-1 1) when cohabiting with her. 
 
 11. Or another person should recite (the rest of 
 the Anuvaka) over her, (before they cohabit). 
 
 12. 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, 
 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 3, Section 9. 
 
 1. Each following night with an even number, 
 from the fourth (after the beginning of her monthly 
 illness) till the sixteenth, brings more excellent 
 offspring to them, if chosen for the (first) cohabiting 
 after her illness ; thus it is said. 
 
 2. If he sneezes or coughs while going about on 
 
 12. Taittiriya Sawhita II, 5, i, 6 seq. 
 
3 PArALA, 9 SECTION, 5. 269 
 
 business, he should touch water and should murmur 
 the two following (verses; M. I, 13, 5. 6) according 
 to the characteristics (which they contain). 
 
 3. In the same way with the next (Mantras — M. I, 
 13, 7-10 — he should address the following objects), 
 according to the characteristics (which those Mantras 
 contain) : a conspicuous tree, a heap of excrements, 
 the skirt (of his garment) which is blown against him 
 by the wind, and a shrieking bird. 
 
 4. One (for instance, the wife's father) who wishes 
 that the hearts of both (husband and wife) may be in 
 accord should observe chastity through at least three 
 nights and should prepare a Sthalipaka. Then (the 
 ceremonies) from the putting (of wood) on (the fire) 
 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. I, 14, 1-7) ; then he enters upon the 
 performance of the C'aya and following oblations, 
 and performs (the rites) down to the sprinkling (of 
 water) round (the fire). (The remains of) the (sacri- 
 ficial food) with butter, he should give to eat to an 
 even number of Brahma/^as, at least to two, and 
 should cause them to pronounce wishes for his 
 success. 
 
 5. When the moon, on the following day, will be 
 in conjunction with Tishya, she strews three times 
 seven barley-grains around (the plant) Clypea Her- 
 nandifolia with (the formula), ' If thou belongest 
 to Varu;m, I redeem thee from Varu;/a. If thou 
 belongest to Soma, I redeem thee from Soma.' 
 
 9, 5. Comp. Gobhila II, 6, 6 seq. 
 
270 G2J7HYA-SUTRA OF APASTAMBA 
 
 6. On the following day she should set upright 
 (the plant) with the next (verse ; M. I, 15, i), should 
 recite the next three (verses; M. I, 15, 2-4) over it, 
 should tie (its root) with the next (verse ; M. I, 1 5, 5) to 
 her hands so that (her husband) does not see it, and 
 should, when they have gone to bed, embrace her 
 husband with her arms, with the verse alluding to 
 the word upadhana (' putting on ; ' M. I, 15, 6). 
 
 7. Thus he will be subject to her. 
 
 8. By this (rite) also (a wife) overcomes her co- 
 wives. 
 
 9. For this same purpose she worships the sun 
 daily with the next Anuvaka (M. I, 16), 
 
 10. If a wife is affected with consumption or is 
 otherwise sick, one who has to observe chastity, 
 should rub her limbs with young lotus leaves which 
 are still rolled up, and with lotus roots, with the next 
 (formulas, limb by limb) according to the character- 
 istics (contained in those formulas; M. I, 17, 1-6), 
 and should throw away (the leaves and roots) towards 
 the west. 
 
 11. With the next (verses; M. I, 17, 7-10) he 
 should give the wife's garment (which she has worn 
 at the wedding J]) to (a Brahma?2a) who knows this 
 (ceremony). 
 
 Patala 4, Section 10. 
 
 1. We shall explain the 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, Q. 2'Jl 
 
 4. Spring, summer, autumn : these are the (fit) 
 seasons (for the Upanayana), corresponding to the 
 order of the castes. 
 
 5. (The boy's father) serves food to 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, 
 warm and cold) water, pouring the warm water into 
 the cold, and moistens (the boy's) head with the next 
 (verse; M. II, i, 2). 
 
 6. Having put three Darbha blades into his hair 
 (towards each of the four directions) (the teacher [?]) 
 shaves his hair with the next four (verses ; M. II, i, 
 3-6) with the different Mantras, towards the different 
 (four) directions. 
 
 7. With the following (verse, M. II, i, 7, somebody) 
 addresses him while he is shaving. 
 
 8. Towards the south, his mother or a Brahma- 
 Mrin strews barley-grains on a lump of bull's dung ; 
 with this (dung) she catches up the hair (that is cut 
 off), and puts it down with the next (verse; M. II, 1, 
 8) at the root of an Udumbara tree or in a tuft of 
 Darbha grass. 
 
 9. After (the boy) has bathed, and (the cere- 
 monies) from the putting (of wood) on (the fire) down 
 to the Afyabhaga oblations (have been performed), 
 he causes him to put a piece of Pala^a wood on the 
 
 & 
 
 10, 6, 7. The diflference which Haradatta makes between the 
 teacher who begins to shave him (pravapati) and the barber who 
 goes on with shaving (vapantam) seems too artificial. 
 
 7. Haradatta : The teacher addresses the barber, &c. — Sudar- 
 janarya : The mother of the boy or a BrahmaMrin [comp. Sutra 8] 
 . . . addresses the teacher who shaves him. 
 
 9. Comp. above, II, 4, 3, 
 
272 G727HYA-SUTRA OF APASTAMBA. 
 
 fire with the next (verse ; M. II, 2, i), and makes him 
 tread with his right foot on a stone to the north of 
 the fire, with (the verse), ' Tread' (M. II, 2, 2). 
 
 10. Having recited the next two (verses; M. II, 
 2, 3. 4) over a garment that has been spun and 
 woven on one day, and has caused him, with the 
 next three (verses; M. II, 2, 5-7), to put it on, he 
 recites over him, after he has put it on, the next 
 (verse; M.II, 2, 8). 
 
 1 1. He ties thrice around him, from left to right, 
 a threefold-twisted girdle of Muni's, grass with the 
 next two (verses ; M. II, 2, 9. 10), and (gives him) a 
 skin as his outer garment with the next (verse ; 
 II, 2, 11). 
 
 1 2. To the north of the fire (the teacher) spreads 
 out Darbha grass ; on that he causes (the boy) to 
 station himself with the next (verse; M. II, 3, i), 
 pours his joined hands full of water into (the boy's) 
 joined hands, makes him sprinkle himself three 
 times with the next (verse; M. II, 3, 2), takes hold 
 of his right hand with the next (formulas; M, II, 3, 
 3-12), gives him with the next (formulas; M. II, 3, 
 13-23) in charge to the deities (mentioned in those 
 Mantras), initiates him with the next Ya^us (M. II, 
 3, 24), and murmurs into his right ear the (Mantra), 
 ' Blessed with offspring' (II, 3, 25). 
 
 Pat^ala 4, Section 11. 
 
 I . The boy says, * I am come to be a student ' 
 (11, 3, 26). 
 
 II. Comp. Apast. Dharma-sfttra I, i, 2, 33; i, 3, 3 seq. 
 
 12. As to the words, 'he initiates him' (upanayati), cofnp. 
 ^Sankhayana II, 2, 11. 12; Ai-valayana I, 20, 4 &c. 
 
4 PATALA, II SECTION, 1 3. 273 
 
 2. The Other (i.e. the teacher) has to ask; the 
 boy has to answer (II, 3, 27-30). 
 
 3. The other murmurs the rest (of the Anuvaka), 
 
 4. And causes the boy to repeat (the Mantra) 
 which contains wishes for himself (II, 3, 32). 
 
 5. (The rites) down to the A^yabhagas have been 
 prescribed. 
 
 6. Having then caused him to sacrifice the obla- 
 tions (indicated in the) next (Mantras; M. 11,4, i-i 0' 
 he enters upon (the performance) of the C'aya and 
 following oblations. 
 
 7. Having performed (the rites) down to the 
 sprinkling (of water) round (the fire), he puts down, 
 to the west of the fire, a bunch of northward-pointed 
 grass ; on that (the teacher) who performs the ini- 
 tiation, sits down with the next Ya^s (M. II, 4, 12). 
 
 8. The boy, sitting to the east (of him), facing the 
 west, seizes with his right hand (the teacher's) right 
 foot and says, ' Recite the Savitri, Sir ! ' 
 
 9. He recites (the Savitri) to him, 'That (glorious 
 splendour) of Savitr/' (Taitt. Sa.mh. I, 5, 6, 4 ; M. 
 
 n, 4, 13); 
 
 10. Pada by Pada, hemistich by hemistich, and 
 the whole (verse). 
 
 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 same way (the first and the second 
 Vyahmi at the beginning or at the end) of the 
 hemistichs ; the last (Vyahr/ti, when he repeats) the 
 whole verse. 
 
 13. With the next Mantra (M. II, 4, 14) the boy 
 touches his upper lip ; 
 
 11, 5. See above, Section 10, Sutra 9. 
 [30] T 
 
2 74 GiR/HYA-SUTRA OF APASTAMBA 
 
 14. With the next (II, 4, 15) both his ears ; 
 
 15. With the next (II, 5, i) he takes up the staff. 
 
 16. The staff of a Brahma/^a is made of Pala-s-a 
 wood, that of a Rafanya of a branch of the 
 Nyagrodha tree, so that the downward-turned end 
 (of the branch) forms the tip (of the staff), that of a 
 Vai^^ya of Badara or Udumbara wood. 
 
 17. Some state (only), without any reference to 
 caste, that the staff should be made of the wood of 
 a tree. 
 
 18. After (the teacher) has made him repeat (the 
 formula), 'My memory' (M. II, 5, 2), and he has 
 bestowed an optional gift on his teacher, and (the 
 teacher) has made him arise with (the formula, 
 M. II, 5, 3), ' Up, with life ! ' (the student) worships 
 the sun with the next (Mantras ; II, 5, 4). 
 
 19. If (the teacher) wishes, 'May this (student) 
 not be estranged from me,' let him take (the student) 
 by the right hand with the next (verse ; II, 5, 6). 
 
 20. They keep that fire (used at the Upanayana) 
 three days, 
 
 21. And (during that time) salted and pungent 
 food should be avoided. 
 
 22. Having wiped (with his hand wet) around 
 (the fire) with (the formula), ' Around thee' (M. II, 
 6, i), he should put (twelve) pieces of wood on that 
 (fire) with the next Mantras (II, 6, 2-13). 
 
 23. In the same way also on another (fire, when 
 the Upanayana fire is kept no longer), 
 
 24. Fetching fuel regularly from the forest. 
 
 25. With the next (formula — M. II, 6, 14— the 
 teacher) instructs (the student in his duties). 
 
 16, 17. These Sutras are identical with Dharma-sGtra I, i, 2, 38 
 (S. B. E., vol. ii, p. 9). 
 
5 PArALA, 12 SECTION, 6. 275 
 
 26. On the fourth day (after the Upanayana the 
 teacher) takes the garment (of the student) for him- 
 self with the next (verse ; M. II, 6, 15), having made 
 him put on another (garment). 
 
 Fatal A 5, Section 12. 
 
 1. Having studied the Veda, when going to take 
 the bath (which signifies the end of his studentship), 
 he enters a cow-shed before sunrise, hangs over its 
 door a skin with the hair inside, and sits there. 
 
 2. On that day the sun should not shine upon 
 him. 
 
 3. At noon, after (the ceremonies) from the 
 putting (of wood) on the fire down to the A^^a- 
 bhaga 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 
 same as above (comp. M. II, 7, 4). 
 
 4. He sits down behind the cow-shed, takes the 
 girdle off, and hands it over to a Brahma/'arin. 
 
 5. The (Brahma/('arin) hides it with the next Ya^us 
 (II, 7, 5) at the root of an Udumbara tree or in a 
 tuft of Darbha grass. 
 
 6. With water of the description stated above he 
 
 26. The garment ^hich the teacher takes for himself is that 
 mentioned above, IV, 10, 10. 
 12, 3. See above, IV, 10, 5-8. 
 6. See IV, io, 5. 
 
 T 2 
 
2/6 Gi?/HYA-SUTRA OF APASTAMBA. 
 
 bathes with the six next (verses; II, 7, 6-1 1), and 
 with the next (II, 7, 12) he cleanses his teeth with a 
 stick of Udumbara wood. 
 
 7. Having bathed and shampooed his body with 
 such ingredients as are used in bathing, (aromatic 
 powder, &c.), 
 
 8. He puts on with the next 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, II, 7, 14), with the next (verse, 
 II, 7, 15) with sandal salve which is scented with 
 all kinds of perfumes. With the next (verse, II, 
 7, 16) he moves about a gold pellet with its setting, 
 which is strung on a string, three times from left to 
 right in a water-pot ; with the next (verse, II, 7, 17) 
 he ties the (pellet) to his neck ; in the same way, 
 without Mantras, he ties a pellet of Badara wood to 
 his left hand, and repeats the rites stated above 
 with a fresh upper garment, with the (verses), ' May 
 the rich' (comp. above, IV, 10, 10 ; M. II, 7, 18). 
 
 9. To the skirt (of that garment) he ties two ear- 
 rings, puts them into the (sacrificial spoon called) 
 Darvi, offers the oblations (indicated by the) next 
 (Mantras ; M. II, 8, 1-8), pouring the Afya over (the 
 ear-rings), 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 same way he should with the following 
 (formulas, M. II, 8, 9-9, 5), according to the charac- 
 teristics (contained in them), (put) a wreath on his 
 
5 PArALA, 13 SECTION, 7. 277 
 
 head, anoint (his eyes), look into a mirror, (put on) 
 shoes, (and should take) a parasol and a staff. 
 
 12. He keeps silence until the stars appear. 
 
 13. When the stars have appeared, he goes away 
 towards the east or north, worships the quarters (of 
 the horizon) with the next hemistich, and the stars 
 and the moon with the next (M. II, 9, 6). 
 
 14. Having spoken with a friend he may go where 
 he likes. 
 
 Fat ALA 5, Section 13. 
 
 1. Now this (is) another (way for performing the 
 Samavartana). He bathes silendy at a bathing- 
 place and puts silently a piece of wood on (the fire). 
 
 2. He sits down on a bunch of grass, as stated 
 above (comp. M. II, 9, 7), at a place where they are 
 going to honour him (with the Argha reception). 
 
 3. A king and a chieftain (sit down) in the same 
 way (as a Brahma;za), with the next two (formulas, 
 M. II, 9, 8. 9), according to the characteristics (con- 
 tained in them). 
 
 4. (The host) announces (to the guest), * The 
 water for washing the feet ! ' 
 
 5. (The guest) should recite the next (verse, II, 
 9, 10) over (that water) and should stretch out the 
 ricfht foot first to a Brahma;^a, the left to a ^'udra. 
 
 6. Having touched the person who washes him, 
 he should touch himself (i.e. his own heart) with the 
 next (formula, M. II, 9, 11). 
 
 7. (The host, taking the Argha water) in an 
 
 13, 2. See above, IV, 11, 7. 
 
 5. Comp. Ajvalayana-Gn'hya I, 24, 11. 12. 
 
278 g/2/hya-s'Dtra of apastamba. 
 
 earthen vessel which he holds with two bunches of 
 grass, announces (to the guest), ' The Argha water ! ' 
 
 8. (The guest) should recite the next (formula, 
 II, 9, 12) over (that water) and should murmur the 
 next Ya^us (II, 9, 13), while a part (of the water) is 
 poured over his joined hands. 
 
 9. Over the rest (of the water) which is poured 
 out towards the east, he recites the next (verse, 
 M. II, 9, 14). 
 
 10. (The host) pours together curds and honey in 
 a brass vessel, covers it with a larger (brass cover), 
 takes hold of it with two bunches of grass, and an- 
 nounces (to the guest), ' The honey-mixture ! ' 
 
 11. Some take three substances, (those stated 
 before) and ghee. 
 
 12. Some take fiv^, (the three stated before), and 
 grains, and flour. 
 
 13. The guest recites the next two (formulas, M. 
 II, 10, I. 2) over (the honey-mixture) and sips water 
 with the two Ya^us (II, 10, 3. 4) before (eating) and 
 afterwards ; with the next (verse, II, 10, 5) he should 
 partake three times (of the food) and should give 
 the remainder to a person towards whom he is kindly 
 disposed. 
 
 14. A king or a chieftain should only accept it and 
 (give it) to his Purohita. 
 
 1 5. (The host) announces the cow with (the word), 
 ' The cow ! ' 
 
 16. After the guest has recited the next (formula, 
 M. II, 10, 6) over (the cow, the host) cooks its 
 omentum, and having performed the ' spreading 
 under' and the sprinkling over (of A^a), he sacri- 
 fices 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, 3. 279 
 
 17. If the guest chooses to let (the cow) loose, he 
 murmurs the next (formulas, II, lo, 8-11) in a low 
 voice (and says) loudly, ' Om ! Let it loose!' (II, 
 10, 12). 
 
 18. (In this case) he recites the next (formulas, 
 M. II, 10, 13-17) in a low voice over the food which 
 is announced to him (instead of the cow), (and says) 
 loudly, ' Om ! Make it ready! ' (II, 10, 18). 
 
 19. For his teacher, for a 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). 
 
 20. For a renowned teacher (of the Veda the 
 ceremony should be performed) once. 
 
 PArALA 6, Section 14. 
 
 1. The Simantonnayana (or parting of the preg- 
 nant wife's hair, is performed) in her first pregnancy, 
 in the fourth month. 
 
 2. (The husband) serves food to Brahma;^as and 
 causes them to pronounce auspicious wishes ; then, 
 after (the ceremonies) from the putting (of wood) on 
 the fire down to the Af yabhaga oblations (have been 
 performed), he offers the oblations (indicated in the) 
 next (Mantras, M. II, 11, 1-8), while (the wife) takes 
 hold of him, and enters upon the (performance) of 
 the (7aya and following oblations. 
 
 3. Having performed (the rites) down to the 
 sprinkling (of water) round (the fire), he makes her 
 sit down to the west of the fire, facing the east, and 
 parts her hair upwards (i. e. beginning from the front) 
 with a porcupine's quill that has three white spots, 
 
2 8o G72/HYA-SUTRA OF APASTAMBA. 
 
 with three Darbha blades, and with a bunch of un- 
 ripe Udumbara fruits, with the Vyahmis or with 
 the two next (verses, II, 11,9. 10). 
 
 4. He says to two lute-players, ' Sing ! ' 
 
 5. Of the next two (verses, II, 11, 11. 12) the first 
 (is to be sung on this occasion) among the (people 
 of the) Salvas. 
 
 6. The second (is to be used) for Brahma;2as ; 
 and the river near which they dwell is to be named. 
 
 7. He ties barley-grains with young shoots (to the 
 head of the wife) ; then she keeps silence until the 
 stars appear. 
 
 8. When the stars have appeared, he goes (with 
 his wife) towards the east or north, touches a calf, 
 and murmurs the Vyahmis ; then she breaks her 
 silence. 
 
 9. The Pu;;zsavana (i.e. the ceremony to secure 
 the birth of a male child) is performed when the 
 pregnancy has become visible, under the constel- 
 lation Tishya. 
 
 10. From a branch of a Nyagrodha tree, which 
 points eastward or northward, he takes a shoot with 
 two (fruits that look like) testicles. The putting (of 
 wood) on the fire, &c., is performed as at the Siman- 
 tonnayana (Sutra 2). 
 
 11. He causes a girl who has not yet attained 
 maturity to pound (the Nyagrodha shoot) on an 
 upper mill-stone with another upper mill-stone, and 
 to pour water on it ; then he makes his wife lie 
 
 6. Aj-valayana I, 14, 7; Paraskara I, 15, 8. Comp. Zeitschrift 
 der D. M. Gesellschaft, XXXIX, 88. 
 
 7, 8." Sudarj-anarya mentions that instead of the singular, ' She 
 keeps silence, she breaks her silence,' some read the dual, so that 
 the husband and his wife are referred to. 
 
6 VATALA, 15 SECTION, 4. 28 1 
 
 down on her back to the west of the fire, facing the 
 east, and inserts (the pounded substance) with his 
 thumb into her right nostril, with the next Ya^us 
 
 (11,11,13). 
 
 12. Then she will give birth to a son. 
 
 13. Here follows the ceremony to secure a quick 
 deliverance. 
 
 14. With a shallow cup that has not been used 
 before, he draws water in the direction of the river's 
 current ; at his wife's feet he lays down a 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, 
 with the next (three) verses (II, ii, 15-17). 
 
 1 5. Yadi ^arayu na pated eva;;^vihitabhir evadbhir 
 uttarabhyam (II, 11, 18. 19) avokshet. 
 
 Patala 6, Section 15. 
 
 1. 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 
 Ya^us (M. II, 11,21), with the next (three) (verses — 
 II, II, 22; 12, I. 2 — one by one) he addresses the 
 child, kisses him on his head, and murmurs (the third 
 verse) into his right ear. 
 
 2. And he gives him a Nakshatra name. 
 
 3. That is secret. 
 
 4. He pours together honey and ghee ; into this 
 (mixture) he dips a piece of gold which he has tied 
 with a noose to a Darbha blade. With the next 
 (three) formulas (II, 12, 3-5) he gives the boy (by 
 
 15, I. We ought to read uttarabhir, not uttarabhyam. Comp. 
 below, Sutra 12. 
 
282 Gi2/HYA-st)TRA OF APASTAMBA. 
 
 means of the piece of gold, some of the mixture) to 
 eat. With the next five (verses, II, 12, 6-10) he 
 bathes him. Then he pours curds and ghee to- 
 gether and gives him this (mixture which is called) 
 'sprinkled butter' (p7^/shadac^a) to eat out of a 
 brass vessel, with the Vyahrztis to which the syllable 
 'Om' is added as the fourth (II, 12, 11-14). The 
 remainder he should mix with water and pour out 
 in a cow-stable. 
 
 5. With the next (verse, M. II, 13, i) he places 
 (the child) in the mother's lap; with the next (II, 
 13, 2) he causes her to give him her right breast; 
 with the next two (verses, II, 13, 3. 4) he touches 
 the earth, and after (the child) has been laid down, 
 (he touches him) with the next (formula, II, 13, 5). 
 
 6. With the next Ya^us (II, 13, 6) he places a 
 water-pot at (the child's) head, sacrifices mustard 
 seeds and rice-chaff with his joined hands three 
 times with each of the next (formulas, II, 13, 7-14, 2), 
 repeating each time the word Svaha, and says (to 
 the people who are accustomed to enter the room in 
 which his w^ife lies), ' Whenever you enter, strew 
 silently (mustard seeds with rice-chaff) on the fire.' 
 
 7. This is to be done until the ten days (after the 
 child's birth) have elapsed. 
 
 8. On the tenth day, after (the mother) has risen 
 and taken a bath, he gives a name to the son. The 
 father and the mother (should pronounce that name 
 first). 
 
 9. (It should be a name) of two syllables or of 
 four syllables ; the first part should be a noun ; the 
 second a verb ; it should have a long vowel (or) the 
 Visarga at the end, should begin with a sonant, and 
 contain a semi-vowel. 
 
6 PArALA, 1 6 SECTION, 6. 283 
 
 10. Or it should contain the particle su, for such 
 a name has a firm foundation ; thus it is said in a 
 Brahma;^a. 
 
 11. A girl's name should have an odd number of 
 syllables. 
 
 1 2. When (the father) returns from a journey, he 
 should address the child and kiss him on his head 
 with the next two (verses, M. II, 14, 3. 4), and should 
 murmur the next Mantras (II, 14, 5) into his right 
 ear. 
 
 13. With the next Ya^us (II, 14, 6) he addresses 
 a daughter (when returning from a journey). 
 
 PArALA 6, Section 16. 
 
 T. In the sixth month after the child's birth he 
 serves food to Brahma;^as and causes them to pro- 
 nounce auspicious wishes ; then he should pour 
 together curds, honey, ghee, and boiled rice, and 
 should give (the mixture) to the boy to eat, with the 
 next (four) Mantras (II, 14, 7-10); 
 
 2. (He should feed him) with partridge, according 
 to some (teachers). 
 
 3. In the third year after his birth the A'aula (or 
 tonsure is performed) under (the Nakshatra of) the 
 two Punarvasus. 
 
 4. Brahma/^as are entertained with food as at the 
 initiation (Upanayana). 
 
 5. The putting (of wood) on the fire, &c. (is per- 
 formed) as at the Simantonnayana. 
 
 6. He makes (the boy) sit down to the west of 
 
 12. Comp. above, Sfitra i. 
 
 16, 4. See above, IV, 10, 5. 5. See above, VI, 14. 2. 
 
 6. Comp. VI, 14, 3. 
 
284 Gi27HYA-s{>TRA OF ApASTAMBA. 
 
 the fire, facing the east, combs his hair silently with 
 a porcupine's quill that has three white spots, with 
 three Darbha blades, and with a bunch of unripe 
 Udumbara fruits ; and he arranges the locks in the 
 fashion of his ancestral 7?/shis, 
 
 7. Or according to their family custom. 
 
 8. The ceremonies beginning with the pouring 
 together of (warm and cold) water and ending with 
 the putting down of the hair are the same (as above ; 
 comp. M. II, 14, 1 1). 
 
 9. He puts down the razor after having washed 
 it off. 
 
 10. The ceremony is (repeated) three days with 
 the (same razor). (Then) the rite is finished. 
 
 11. (The father) gives an optional gift (to the 
 Brahma;^a who has assisted). 
 
 12. The Godana (or the ceremony of shaving the 
 beard, is performed) in the sixteenth year, in exactly 
 the same way or optionally under another constel- 
 lation. 
 
 13. Or he may perform the Godana sacred to 
 Agni. 
 
 14. Some prescribe the keeping of a vow through 
 one year in connection with the Godana. 
 
 8. See IV, 10, 5-8. 
 
 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 
 ceremonies down to the A^yabhagas have been performed, one 
 chief obladon of A^ya is offered with the formula, "To Agni, the 
 I^tshi of the Ka.nda., svaha ! " ' Sudarjanarya. 
 
 14. Comp. the statements given in the note on Gobhila III, 
 I, I. 
 
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 7, Section 17. 
 
 1. The orround for buildino- a house should be 
 
 o o 
 
 inclined towards the south-west. He elevates the 
 surface and sweeps (the earth) with a broom of 
 Palaj-a wood or of Samt wood, with the next (verse, 
 M. II, 15, i), in the same (south-west) direction; 
 
 2. In the same way three times. 
 
 3. He touches the ground, which has thus been 
 prepared, with the next (verse, II, 15, 2). Then he 
 has the pits for the posts dug from left to right, 
 throws the earth (from the pits) towards the inside 
 (of the building-ground), and erects the right door- 
 post with the next two (verses, M. II, 15, 3. 4) ; 
 
 4. In the same way the other (door-post). 
 
 5. Having erected after (the door-posts) the other 
 (posts) in the same order in which (the pits) have 
 been dug, he recites the next Ya^us (II, 15, 5) over 
 the ridge-pole when it is placed (on the posts), 
 
 6. The next (six) (Ya^us formulas, II, 15, 6-11) 
 over the (house when it is) finished, according to the 
 characteristics contained in the single formulas. 
 
 7. He sets a piece of Palai^a wood or of ^ami 
 wood on fire, takes the fire up (in a dish) with the 
 next verse (II, 15, 12), carries it to the house with 
 
 16. The udakopasparjana according to the rite of the Sama- 
 vedins is described by Gobhila, I, 2, 5 seqq. 
 
2 86 G22/HYA-SUTRA OF APASTAMBA. 
 
 the next Ya^us (II, 15, 13), and places the fire in 
 the north-eastern part of the house with the next 
 
 (11, 15, h)- 
 
 8. The place for the water-barrel is to the south 
 of that spot. 
 
 9. He strews there Darbha grass, so that its 
 points are turned in every direction, pours rice and 
 barley-grains over the (grass) with the next (verse, 
 II, 15, 15), and thereon he places the water-barrel. 
 
 10. With the next (Ya^s, II, 15, 16) he pours 
 four potfuls of water into it. 
 
 11. If (the barrel) breaks, he recites the next 
 (verse, II, 15, 17) over it. 
 
 12. After the ceremonies from the putting of 
 
 A 
 
 wood on the fire down to the A^yabhaga 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. 
 
 13. Having performed (the rites) down to the 
 sprinkling (of water) round (the fire), he should 
 sprinkle (water) with a water-pot around the house 
 or the resting-place on the inside, with the next 
 Ya^us (II, 15, 22) three times from left to right; 
 then he should serve cakes, flour, and boiled rice to 
 the Brahma;/as. 
 
 Patala 7, Section 18. 
 
 I. When a boy is attacked by the dog-demon 
 (i.e. epilepsy), (the father or another performer of 
 the ceremony), having devoted himself to austerities 
 
 18; I. Comp. Paraskara I, 16, 24 ; Hirawyake^in II, 2, 7. 
 
7 PATALA, 1 8 SECTION, 7. 287 
 
 (such as fasting), covers him with a net. Then he 
 causes a gong to be beaten or a bell to be rung, 
 takes (the boy) by another way than the door into 
 the gambling-hall, raises (the earth in the middle of 
 the hall) at the place in which they gamble, sprin- 
 kles it (with water), casts the dice, lays (the boy) on 
 his back on the dice, and besprinkles him with his 
 joined hands with curds and salt, with the next 
 (eleven) (formulas, II, 16, i-ii), in the morning, at 
 noon, and at night. 
 
 2. Then he will Q-et well. 
 
 3. Over a boy who suffers from the ' ^'aiikha ' 
 disease, (the father, &c.) having devoted himself to 
 austerities, should recite the next two (verses, II, 
 16, 12. 1 3), and should pour (water) on his head with 
 a water-pot with the next (verse, II, 16, 14), in the 
 morning, at noon, and at night. 
 
 4. Then he will get well. 
 
 5. On the day of the full moon of (the month) 
 Srkvana. after sunset a Sthaltpaka (is offered). 
 
 6. After the ceremonies down to the A^yabhaga 
 oblations have been performed in the same way as 
 at the fortnightly sacrifices, he sacrifices of the 
 Sthalipaka, and with each of the next (formulas, 
 II, 16, 15-17) he offers with his joined hands Kim- 
 ^uka flowers. 
 
 7. With the next (three) verses (II, 17, 1-3) (he 
 offers) pieces of Aragvadha wood (Cathartocarpus 
 fistula) ; 
 
 3. ' 6'afikhin is a person attacked by such a disease that he 
 utiers cries like the sound of a conch trumpet (jahkha).' Haradatta. 
 
 5. Here follows a description of the Sarpabali. 
 
 6. Comp. above, III, 7, 2-3. 
 
2 88 Gi?7HYA-SUTRA OF APASTAMBA. 
 
 8. Then the A^ya oblations (indicated by the) 
 next (Mantras, 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 (of water) round (the fire), he silently 
 takes the objects required (for the rites which he 
 is going to perform), goes out in an easterly or 
 northerly direction, prepares a raised surface, draws 
 on it three lines directed towards the east and three 
 towards the north, pours water on the (lines), and 
 lays (an offering of) flour (for the serpents) on them, 
 with the next (formula, II, 17, 8). 
 
 11. Silently (he lays down) unground (?) grain, 
 roasted grain, collyrium, ointment, (the fragrant sub- 
 stance called) Sthagara, and Ui^ira root. 
 
 12. With the next (formulas, II, 17, 9-26) he 
 should worship (the serpents), should sprinkle water 
 round (the oblations), should return (to his house) 
 silently without looking back, should sprinkle (water) 
 with a water-pot from left to right, thrice around the 
 house or the resting-place on the inside, with the 
 two verses, ' Beat away, O white one, with thy 
 foot' (II, 17, 27. 28), and should offer food to the 
 Brahma;/as. 
 
 PArALA 7, Section 19. 
 
 1. The unground grain (which is left over, see 
 above, VII, 18, 11) they give to the boys to eat. 
 
 2. Let him repeat in the same way this Bali- 
 offering of whatever food he has got or of flour, 
 from that day to full moon of (the month) Marga- 
 .yirsha. 
 
7 PATALA, 19 SECTION, 1 3. 289 
 
 3. On the day of the full moon of Marga^irsha after 
 sunset a Sthalipaka (is offered as above, VII, i8, 5). 
 
 4. In the Mantra for the Bali-offering he changes 
 (the word ' I shall offer ' into) ' I have offered.' 
 
 5. Then he does not offer (the Bali) any longer. 
 
 A 
 
 6. (Now follows) the Agraya//a sacrifice (or par- 
 taking of the first-fruits) of one who has not set up 
 the (^'rauta) fires. 
 
 7. He prepares a Sthalipaka of the fresh fruits, 
 
 A 
 
 sacrifices to the deities of the (^'rauta) Agr3.ya.ua. 
 sacrifice with (Agni) Svish/akm as the fourth, fills 
 his mouth with grains, swallows them, sips water, 
 forms a lump of the boiled (sacrificial) food, and 
 throws it up with the next Ya^us (II, 18, i) to the 
 summit of the house. 
 
 8. (Now follows) the ' redescent ' in the winter. 
 
 9. With the next Ya^us (II, 18, 2) they ' rede- 
 scend' (or take as their sleeping-place a layer of 
 straw instead of the high bedsteads which they have 
 used before). With the next Ya^us formulas (II, 
 18, 3-7) they lie down on a new layer (of straw) on 
 their right sides, 
 
 10. The father to the south, the mother to the 
 north (of him), and so the others, one after the other 
 from the eldest to the youngest. 
 
 1 1 . After he has arisen, he touches the earth with 
 the next two (verses, II, 18, 8. 9). 
 
 12. In the same way the lying down, &c., is re- 
 peated thrice. 
 
 13. Having prepared a Sthalipaka for I^-ana and 
 
 8. Comp. the note on 6ankhayana IV, 17, i. 
 
 13. The description of the julagava sacrifice, which here 
 follows, agrees in most points with the statements of Hirawyakejin 
 11, 3, 8. 
 
 [30J U 
 
290 G/J/HYA-SUTRA OF APASTAMBA. 
 
 one for Kshetrapati, he goes out in an easterly or 
 northerly direction, prepares a raised surface, (and 
 then follow the ceremonies) beginning with the put- 
 ting of wood on the fire. 
 
 14. To the west of the fire he builds two huts. 
 
 PArALA 7, Section 20. 
 
 1. With the next (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 for I^ana), takes (these portions of 
 rice) to the fire, makes (the three gods) touch them 
 with the next (formulas, II, 18, 11-13), sacrifices of 
 these portions, to each god of the portion which be- 
 longs to him, with the next (formulas, II, 18, 14-30), 
 cuts off (Avadanas) from all (portions), and sacrifices 
 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 
 (formulas, II, 18, 33-39) leaves together with por- 
 tions 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, II, 18, 41). 
 
 20, 1-3. Comp. Hirawyak. II, 3, 8, 2-4. Haradatta explains 
 the Ijana, the mia7mshi, and the ^ayanta as images of the three 
 gods. 
 
7 PATALA, 20 SECTION, 1 9. 29 1 
 
 6. With the next (formulas, II, i8, 42-45) he does 
 the same as before (i.e. he distributes two leaves 
 with each Mantra): 
 
 7. Having formed a lump of boiled rice, he puts 
 it into a basket of leaves, and with the next Ya^us 
 (II, 18, 46) hangs it up on a tree. 
 
 8. Here he should murmur the Rudra texts (Taitt. 
 Sawh. IV, 5), 
 
 9. Or the first and last (Anuvaka). 
 
 10. He places his cows around the fire so that the 
 smoke (of the sacrifice) may reach them. 
 
 1 1 . With his firmly shut fist full of Darbha grass 
 he besprinkles (them) with scents ; the bull first. 
 
 12. He should perform a sacrifice to Kshetrapati, 
 without a fire, in the path used by his cows. 
 
 13. He has (the Kshetrapati) led to his place in 
 the same way as the li^ana (see above, Slitra i). 
 
 14. He puts (portions of boiled rice) into four or 
 seven leaves, naming (the god). 
 
 1 5. Let him sacrifice quickly; the god has a strong 
 digestion (?). 
 
 16. With the next two (verses, II, 18, 47. 48) he 
 does worship (to Kshetrapati). 
 
 17. The Sthalipaka (belonging to i^ana) he gives 
 to the Brahma;/as to eat ; 
 
 18. That belonging to Kshetrapati his uterine 
 relations eat, 
 
 19. Or as is the custom in their family. 
 
 II. On gruniush/i, see the notes of the commentators, p. 93 
 of Dr. Winternitz's edition, and the commentary on Taitt. Sawhita 
 "^j 4j 5) 3 (Indische Studien, XII, 60). 
 
 15. I have translated here as in Hirawyak. II, 3, 9, 11. Haradatta 
 and Sudarjanarya give another explanation of the words ' pako 
 deva/z;' see p. 93 of the edition. 
 
 U 2 
 
292 Gi2/HYA-stjTRA OF APASTAMBA. 
 
 Patala 8, Section 21. 
 
 1. The times for the monthly ^'raddha are in the 
 second fortnight (of the month), as they are stated. 
 
 2. Let him feed, without regard of (worldly) pur- 
 poses, 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. 
 
 3. He makes oblations of the food (prepared for 
 the Brahma?2as) with the next (verses, II, 19, 1-7) ; 
 
 4. Then the A^ya oblations (indicated by the) 
 next (Mantras, II, 19, 8-13). 
 
 5. Or invertedly (i. e. he offers A^ya with the 
 verses referred to in Sutra 3, and food with those 
 referred to in Siitra 4). 
 
 6. Let him touch the whole (food) with the next 
 (formulas, II, 19, 14-16). 
 
 7. Or the (single) prepared (portions of food des- 
 tined) for the single Brahma;2as. 
 
 8. Having caused them with the next (formula, 
 II, 20, i) to touch (the food, he gives it to them 
 to eat). 
 
 9. When they have eaten (and gone away), he 
 goes after them, circumambulates them, turning his 
 right side towards them, spreads out southward- 
 pointed Darbha grass in two different layers, pours 
 water on it with the next (formulas, II, 20, 2-7), dis- 
 tributes the 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, I. Comp. Dharma^astra II, 7, 16, 8 seq. ; Sacred Books, 
 vol. ii, p. 139. Comp. Professor Biihler's remarks, vol. ii, p. xiv. 
 
8 PA^ALA, 2 2 SECTION, 2. 293 
 
 ancestors) with the next (formulas, II, 20, 20-23), 
 sprinkles with the next (verse, 24) water three times 
 from right to left round (the 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 
 with the next Ya^^us (26). 
 
 10. Of the dark fortnight that follows after the 
 full moon of Magha, the eighth day falls under 
 (the constellation of) 6*yesh//^a : this day is called 
 Ekash/aka. 
 
 11. In the evening before that day (he performs) 
 the preparatory ceremony. 
 
 12. He bakes a cake of four cups (of rice). 
 
 13. (The cake is prepared) in eight dishes (like a 
 Puro^ai"a), according to some (teachers). 
 
 Pat^ala 8, Section 22. 
 
 A 
 
 1. After the ceremonies down to the A^yabhaga 
 oblations have been performed in the same way as 
 at the fortnightly sacrifices, he makes with his joined 
 hands oblations of the cake with the next (verse, II, 
 20, 27). 
 
 2. The rest (of the cake) he makes ready, divides 
 (it) into eight parts and offers it to the Brahma;ms. 
 
 12, 13. Comp. Hirawyak. II, 5, 14, 3 seq. 
 
 22, I. Comp. above, VII, 18, 6. 
 
 2. I believe that j'esha// means the rest of the cake. The word 
 ' siddha// ' 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 
 
294 G/?7HYA-sCtRA of ArASTAMBA. 
 
 3. On the following day he touches a cow with 
 a Darbha blade, with the words, ' I touch thee 
 agreeable to the Fathers.' 
 
 A 
 
 4. Having silently offered five A^a oblations, and 
 having cooked the omentum of the (cow), and per- 
 formed the ' spreading under ' and the sprinkling 
 over (of A^a), he sacrifices (the omentum) with the 
 next (verse, II, 20, 28) with a Pala^a leaf from the 
 middle or the end (of the stalk). 
 
 5. (He sacrifices) boiled rice together with the 
 meat (of the cow) with the next (verses, II, 20, 29-35), 
 
 6. Food prepared of meal with the next (verse, 
 II, 21, 1), 
 
 A 
 
 7. Then the A^ya oblations (indicated by the) 
 next (Mantras, II, 21, 2-9). 
 
 8. (The rites) from the Svish/akr/t down to the 
 offering of the F'vidas are the same (as at the 
 ^'raddha). 
 
 9. Some (teachers) prescribe the Vbida. offering 
 for the day after the Ash/aka. 
 
 10. Here (follows) another (way for celebrating 
 the Ash/aka sacrifice). He sacrifices curds with his 
 joined hands in the same way as the cake. 
 
 11. Having left over from the meat of the (cow, 
 see above, 3. 4) as much as is required, on the day 
 after (the Ash/aka) (he performs) the rite of the 
 Anvash/aka. 
 
 12. This rite has been explained in the description 
 of the monthly .S'raddha. 
 
 13. If he goes out in order to beg for something, 
 
 the regular one, without alterations:' it must be admitted that the 
 expressions used by Hirawyak. II, 5, 14, 10 would agree well with 
 this explanation. 
 
 4. See above, V, 13, 16. 
 
8 PArALA, 23 SECTION, 4. 295 
 
 let him murmur the next (Mantras, II, 21, 10-16) 
 and then state his desire. 
 
 14. If he has obtained a chariot, he has the horses 
 put to it, lets it face the east, and touches with the 
 next (verse, II, 21, 17) the two wheels of the chariot 
 or the two side-pieces. 
 
 15. With the next Ya^iis (II, 21, 18) he should 
 mount, and drive with the next (verse, II, 21, 19) 
 towards the east or north, and should then drive off 
 on his business. 
 
 16. Let him mount a horse with the next (for- 
 mulas, II, 21, 20-30), 
 
 17. An elephant with the next (formula, II, 21, 31). 
 
 18. If any harm is done him by these two (beasts), 
 let him touch the earth as Indicated above. 
 
 19. If he is going to a dispute, he takes the 
 parasol and the staff in his left hand. 
 
 Patala 8, Section 23. 
 
 1. Having sacrificed, with his right hand, a fist 
 full of chaff with the next (verse, II, 21, 32), he 
 should go away and murmur the next (verse, ^T)). 
 
 2. Over an angry person let him recite the two 
 next (formulas, II, 22, i. 2); then his anger will be 
 appeased. 
 
 3. One who wishes that his wife should not be 
 touched by other men, should have big living centi- 
 pedes ground to powder, and should insert (that 
 powder) with the next (formula, II, 22, 3), while she 
 is sleeping, into her secret parts. 
 
 4. For success (in the generation of children) 
 
 18. See VII, 19, II. On reshawe, comp. below, 23, 9. 
 23, 3. Comp. Hirawyak. I, 4, 14, 7. 
 
296 G/J/HYA-SUTRA OF APASTAMBA. 
 
 let him wash (his wife) with the urine of a red- 
 brown cow. 
 
 5. For success (in trade) let him sacrifice with 
 the next (verse — II, 22, 4 — some portion) from the 
 articles of trade which he has in his house. 
 
 6. If he wishes that somebody be not estranged 
 from him, let him pour his own urine into the horn 
 of a living animal, and sprinkle (it) with the next 
 two (verses, II, 22, 5. 6) three times from right to 
 left around (the person) while he is sleeping. 
 
 7. In a path which servants or labourers use to 
 run away, he should put plates (used for protecting 
 the hands when holding a hot sacrificial pan) on (a 
 fire), and should offer the oblations (indicated by the) 
 next (Mantras, II, 22, 7-10), 
 
 8. If a fruit falls on him from a tree, or a bird 
 befouls him, or a drop of water falls on him when 
 no rain is expected, he should wipe that off with 
 the next (Mantras, II, 22, TI-13), according to the 
 characteristics (contained in these Mantras). 
 
 9. If a post of his house puts forth shoots, or 
 if honey is made in his house (by bees), or if the 
 footprint of a dove is seen on the hearth, or if 
 diseases arise in his household, or in the case of 
 other miracles or prodigies, let him perform in the 
 new-moon night, at dead of night, at a place where 
 he does not hear the noise of water, the rites from 
 
 A 
 
 the putting (of wood) on the fire down to the A^ya- 
 bhaga 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 fol- 
 lowing oblations. 
 
 6. 7. Comp. Paraskara III, 7; Hira«yak. I, 4, 13, 19 seqq. 
 
8 PAT-ALA, 23 SECTION, lO. 297 
 
 10. Having performed (the ceremonies) down to 
 the sprinkling (of water) round (the fire), he puts up 
 towards the south with the next (verse, II, 22, 24) a 
 stone as a barrier for those among whom a death has 
 occurred. 
 
 A 
 
 End of the Apastambiya-Grz'hya-sutra. 
 
SYNOPTICAL SURVEY 
 
 OF THE 
 
 CONTENTS OF THE Gi?/HYA-SOTRAS. 
 
 1. The sacred Gnliya fire. 6". I, i; A. I, 9 ; P. I, 2 ; G. I, i; 
 
 Kh. I, 5, I seq. ; H. I, 22, 2 seq. ; 26; Ap. 5, 13 seq. 
 
 2. General division of Gn'hya sacrifices, .S". I, 5 ; 10; A. I, i, 
 
 2 seq. (comp. Ill, i); P. I, 4, i. 
 
 3. Regular morning and evening oblations. -S. I, 3, 8 seq. 
 
 (comp. V, 4) ; A. I, 2, i seq. ; 9 ; P. I, 9 ; G. I, i, 22 seq. ; 
 3; 9, 13 seq.; Kh. I, 5, 6 seq.; H. I, 23, 8 seq.; Ap. 7, 
 19 seq. 
 
 4. The Bali oblations. S. II, 14 ; A. I, 2, 3 seq.; P. II, 9 (comp. 
 
 I, 12); G. I, 4; Kh. I, 5, 20 seq.; Ap. 8, 4. 
 
 5. Sacrifices on the days of the new and full moon. 6". I, 3 (comp. 
 
 V, 4); A. I, 10; P. 1, 12; G. I, 5 seq.; Kh. II, i; 2, i seq.; 
 H.I, 23, 7; Ap. 7, 17. 
 
 6. General outline of Grzhya, sacrifices. ^S". I, 7 seq.; A. I, 3 ; 
 P. I, i; G. I, 3 seq.; Kh. I, i seq.; H. I, i, 9 seq. ; Ap. i, 
 I seq. 
 
 a. The ya^;7opavita, the pra/Jinavita, the touching of 
 
 water. G. I, 2 ; Kh. I, i, 4 seq.; Ap. i, 3. 8. 
 
 b. Besmearing of the surface with cow-dung, drawing of 
 
 the lines. 6". I, 7, 2 seq.; A. I, 3, i; P. I, i, 2; G. I, 
 i>9; 5, 13; Kh- I. 2, I seq. 
 
 c. The fire is carried forward. S. I, 7, 9 ; A. I, 3, i; P. I, 
 
 I, 2; G. I, I, 11; Kh. I, 2, 5; H. I, I, 10. 
 
 d. The samuhana. S. I, 7, 11; A. I, 3, i; G. IV, 5, 5; 
 
 Kh. I, 2, 6. 
 
 e. The strewing of grass around the sacred fire. S. I, 8, 
 
 iseq.; A. I, 3, i; P. I, i, 2; G. I, 5, 16 seq.; 7, 9 seq.; 
 Kh. I, 2, 9seq. ; H. I, i, 11 seq.; Ap. i, 12 seq. 
 
 f. The purifiers. S. I, 8, i4seq. ; A. I, 3, 2 seq.; P. I, 
 
300 SYNOPTICAL SURVEY OF THE 
 
 1, 2; G. I, 7, 21 seq. ; Kb. I, 2, 12 seq. ; H. I, i, 
 23; Ap. I, 19. 
 
 g. Preparation of the A^ya for sacrifice. S. I, 8, 18 seq. ; 
 A. I, 3, 3; P. I, I, 2 seq.;^ G. I, 7, 19 seq.; Kh. I, 
 
 2, 14 seq. ; H. I, i, 27 ; Ap. i, 22. 
 
 h. The A^ya oblations. S. I, 9 ; A. I, 3, 4 seq. ; P. I, 
 I, 4; 5, 3 seq.; G. I, 8 ; 9, 26 seq.; Kh. I, 3, 
 12 seq. ; H. I, 2, 12 seq. ; 3 ; Ap. 2, 5 seq. 
 
 7. Sacrifices of cooked food. 6". I, 3 ; A. I, 10 ; G. I, 6, 
 
 13 seq.; 7 seq. ; Kh. II, i ; Ap. 7. 
 
 8. Animal sacrifice (comp. Ash/aka, Anvash/akya, ^ulagava). 
 
 A. I, II ; P. Ill, II ; G. Ill, 10, 18-IV, i; Kb. Ill, 4; 
 
 H.II, 15. 
 
 a. The omentum. A. I, 11, 10 (comp. II, 4, 13); IV, 8, 
 
 18; P. Ill, II, 4. 6; G. Ill, 10, 30 seq.; IV, 4, 
 22 seq.; Kh. Ill, 4, 9 seq. 25 seq.; H. II, 15, 
 6 seq. 
 
 b. The Avadanas. A. I, 11, 12 (comp. II, 4, 14); P. 
 
 Ill, II, 6 seq.; G. IV, i, 3. 9 &c. ; Kh. Ill, 4, 
 14 seq. ; H. II, 15, 9 seq. 
 
 9. Marriage. S. I, 5 seq. ; A. I, 5 seq. ; F. I, 4 seq. ; G. II, i 
 seq. ; Kb. I, 3 seq.; H. I, 19 seq. ; Ap. 2, 12 seq. 
 
 a. Different kinds of marriage (brahma, daiva, &c.). A. 
 
 b. Election of the bride. S. I, 5, 5 seq. ; A. I, 5 ;^G. II, 
 
 I, I seq.; Ill, 4, 4 seq.; H. I, 19, 2; Ap. 3, 
 10 seq. 
 
 c. The wooers go to the girl's house. S. I, 6 ; Ap. 2, 
 
 16 ; 4, I seq. 
 
 d. Sacrifice when the bride's father has declared his 
 
 assent. S. I, 7 seq. 
 
 e. The bride is washed. -S. I, 11 ; G. II, i, 10. 17 ; 
 
 Kh. I, 3, 6. 
 
 f. Dance of four or eight women. 6". I, 11, 5. 
 
 g. The bridegroom goes to the girl's house. S. I, 12. 
 
 h. He gives her a garment, anoints her, gives her a 
 mirror, &c. S. I, 12, 3 seq.; P. I, 4, 12 seq.; G. 
 
 II, I, 18; Kh. I, 3,6; Ap. 4, 8. 
 
 i, Argha at the wedding. -5". I, 12, 10; G. II, 3, 16 
 seq. ; Kh. I, 4, 7 seq. ; Ap. 3, 5 seq. 
 
 k. Sacrifice with the Mahavyah/7tis and other formulas 
 (Gaya, Abhyatana, &c., formulas). S. I, 12, 11; 
 
CONTENTS OF THE Gi?/HYA-S^TRAS. 3OI 
 
 A. I, 7, 3 ; P- I. 5. 3 seq. ; G. II, i, 24 ; Kh. 1,^3, 
 8. II ; H. I, 19, 7 (comp. 3, 8 seq.; 20, 8); Ap. 
 
 5, 2. II (comp. 2, 7). 
 
 1. Seizing of the bride's hand. S. 1, 13, 2 ; A. I, 7, 
 3 seq.; P. I, 7, 3 ) G. II, 2, 16; Kh. I, 3, 17. 31 ; 
 H. I, 20, I ; Ap. 4, 1 1 seq. 
 
 m. The formula, ' This am I, that art thou.' 6". I, 13, 
 4; A. I, 7, 6; H. I, 20, 2. 
 
 n. The treading on the stone. S. I, 13, 10 seq.; A. I, 
 
 7, 7 ; P.^ I, 7. I ; G. II, 2, 3 ; Kh. I, 3, 19 ; H. I, 
 19, 8; Ap. 5, 3. 
 
 o. Circumambulation of the fire. S.J, 13, 13; A. I, 7, 
 
 6 ; P. I, 5^ I ; 7, 3 ; G. II, 2, 8; Kh. I, 3, 24 ; H. 
 
 I, 20, 5; Ap. 5, I. 7. 
 p. Sacrifice of fried grain. -S". I, 13, 15 seq. ; A. I, 7, 8 ; 
 
 P. I, 6, I seq. ; G.^II, 2, 5 seq. ; Kh. I, 3, 20 seq. ; 
 
 H. I, 20, 3 seq. ; Ap. 5, 4 seq. 
 q. The seven steps. -S". I, 14, 5 seq.; A. I, 7, 19; P. I, 
 
 8, I ; G. II, 2, II ; Kh. I, 3, 26; H. I, 20, 9 seq. ; 
 21, I seq.; Ap. 4, 16. 
 
 r. The bride is carried away to her new home. S. I, 
 15; A. I, 7, 21; 8; P. I, 8, 10; 10; G. II, 2, 17 
 seq.; 4; Kh. I, 4, i seq.; H. I, 22, i; Ap. 5, 
 12 seq. 
 
 s. Ceremonies on entering the new home ; looking at 
 the polar star. 6". I, 16, 17, comp. A. I, 7, 22; 
 comp. P. I, 8, 19; comp. G. II, 3, 5 seq.; ^4, 
 6 seq.; comp. Kh. I, 4, 3 ; H. I, 22, 6 seq.; Ap. 
 
 6, 8 seq. 
 
 t. The rites of the fourth day ; the cohabitation. S. I, 
 18. 19; P.I, II, J3; G. II, 5; Kh. 1,4, 12; H.I, 
 23, 11; 24, 25; Ap. 8, 8 seq. 
 
 10. The Vumsa.vana. (i.e. the ceremony to secure the birth of a 
 
 male child). ^. I, 20 ; A. I, 13 ; P. I, 14 ; G. II, 6 ; Kh. 
 II, 2, 17 seq.; H. II, 2 ; Ap. 14, 9 seq. 
 
 11. A ceremony for the protection of the embryo. 6". I, 21 
 
 (comp. A. I, 13, i). 
 
 12. The Simantonnayana (or parting of the pregnant wife's hair). 
 
 S. I, 22 (comp. V, 4); A. I, 14; P- I, 15; G.II, 7, I seq.; 
 Kh. II, 2, 24 seq. ; H. II, i ; Ap. 14, i seq^ 
 
 Song of lute-players. S. I, 22, 11 seq. ; A^I, 14, 6 seq. ; 
 P. I, 15, 7 seq. (comp. H. II, i, 3) ; Ap. 14, 4 seq. 
 
SYNOPTICAL SURVEY OF THE 
 
 13. Ceremony before the confinement. 6". I, 23 ; P. I, 16, i seq. ; 
 
 G. II, 7, 13 seq. ; Kh. II, 2, 28 seq.; H. II, 2, 8 seq. ; Ap. 
 14, 13 seq. 
 
 14. The G^atakarman (or ceremony for the new-born child) and 
 
 similar rites. 6". I, 24 (comp. V, 4) ; A. I, 15 ; P. I, 16, 
 3 seq.; G. II, 7, 17 seq^ ; 8, i seq.; Kh. II, 2, 32 ; 3, i 
 seq.; H. II, 3, 2 seq.; Ap. 15. 
 
 a. Name given to the child. -S". I, 24, 4 seq.; A. I, 15, 
 
 4 seq.; P. I, 17; G. II, 7, 15; 8, 8 seq.; Kh, II, 
 2, 30 seq. 3, 6 seq.; H. II, 4, 10 seq.; Ap. 15, 
 2 seq. 8 seq. 
 
 b. The 'production of intelligence.' ^. I, 24, 9; A. I, 
 
 15, 2 ; P. I, 16, 3 ; G. 11, 7, 20 ; Kh. II, 2, 34 ; H. 
 
 n, 3, 9. 
 
 c. Driving away demons and goblins from the child. 
 
 P.I, 16, 23; H. II, 3, 7. 
 
 15. The getting up of the mother from childbed. S. 1, 25 (with 
 
 enumeration of the Nakshatras and their presiding deities, 
 chap. 26) ; P. I, 17, I ; comp. H. II, 4, 6 ; Ap, 15, 8. 
 
 16. How the father should greet his children when returning 
 
 from a journey. A. I, 15, 9 ; P. I, 18; G. II, 8, 21 ; Kh. 
 
 II, 3, 13; H. II, 4, 16 ; Ap. 15, 12. 
 
 17. The feeding of the child with solid food (Annaprajana), 6". 
 
 I, 27 ; A. I, 16 ; P, I, 19 ; H, II, 5; Ap, 16, i seq. 
 
 1 8. The tonsure of the child's head (^ufl'akarman). S. I, 28; 
 
 A, I, 17 ; P. II, I ; G. II, 9 ; Kh. II, 3, 16 seq. ; H. II, 6 ; 
 Ap. 16, 3 seq. 
 
 19. The ceremony of shaving the beard (Godana-Karman, Ke- 
 
 j'anta). ^, I, 28, 18 seq.; A. I, 18; P. II, i, 3 seq.; G. Ill, 
 
 A 
 
 I ; Kh. II, 5, I seq.; H. II, 6, 16 seq.; Ap. 16, 12 seq, 
 
 20. The initiation of the student. Studentship, The Samavar- 
 
 tana. S. II, i seq.; Ill, i ; IV, 5 seq.; VI; A.I, 19 seq.; 
 
 III, 5; 8-10; P. II, 2-6; 8; 10-12; G. II, lo-III, 4; 
 Kh. II, 4-III, I, 32; III, 2, 16-33; H. I, I seq.; II, 18- 
 20 ; Ap. 10 seq. 
 
 a. Time of the initiation. The patitasavitrika. .S". II, i, 
 
 I seq. ; A. I, 19, i seq. ; P. II, 2, i seq. ; 5, 36 seq.; 
 G. II, 10, I seq. ; Kh. II, 4, i seq. ; H. I, 1,2 seq. ; 
 Ap. 10, I seq. 
 
 b. The skin, the girdle, and the staff belonging to the 
 
 different castes, 6", II, i, i seq. 15 seq.; II, 13; 
 A. I, 19, 10 seq.; P. II, 5, 16 seq.; G. II, 10, 
 8 seq. ; H. I, I, 17 ; 4, 7 ; Ap. 11, 16 seq. 
 
CONTENTS OF THE G/«7HYA-SUTRAS. 3O3 
 
 A 
 
 c. Rite of the initiation. S. II, i, 26 seq. ; A. I, 20, 
 2 seq.; P. II, 2, 5 seq.; G. II, 10, 15 seq. ; ^Kh. II, 
 
 4, 7 seq.; H. I, i, 5 seq.; 3, 14 seq.; Ap. 10, 
 
 5 seq. 
 cl. The standing duties of the student (begging, putting 
 fuel on the fire, &c.). ^. II, 4, 5 ; 6 ; 9; 10; A. 
 
 I, 20, II seq.; 22, i seq.; P. II, 2, 2 ; 4 ; 5; G. 
 
 II, 10, 34. 42 seq.; Kh. II, 4, 19. 25 seq.j H. I, 
 
 5, 10; 7, I seq. 15 seq.; 8, 2. 8 seq.; Ap. 11, 
 22 seq. 
 
 e. The Savitn. 6". II, 5 seq.; A. I, 21, 5 seq.; 22, 29; 
 
 P. II, 3, 3 seq. ; G. II, 10, 38 seq. ; Kh. II, 4, 
 20 seq.; H. I, 6, 6 seq.; Ap. 11, 8 seq. 
 
 f. The study of the Veda. S. II, 7 seq.; IV, 8 ; A. I, 
 
 22, 12 seq.; Ill, 5, 10 seq.; P. Ill, 16 ; Kh. Ill, 2, 
 22 seq. ; H. I, 8, 16. 
 
 g. Daily recitation of Vedic texts (svadhyaya). *S. I, 4 ; 
 
 A. Ill, 2-4. 
 h. Secret doctrines and special observances connected 
 
 with them. S. II, 11-12; VI, 1-6; G. Ill, 1-2; 
 
 Kh. II, 5. 
 i. The opening of the annual course of study (Upaka- 
 
 rawa). ^. IV, 5 ; A. Ill, 5 ; P. II, 10 ;^ G. Ill, 3 ; 
 
 Kh. Ill, 2, 16 seq.; H. II, 18, i seq.; Ap. 8, i. 
 k. The end of the term (Utsarga). The Tarpawa cere- 
 mony. ^. IV, 6. 9-10 (comp. VI, 5. 6); A. Ill, 5, 
 
 13. 19 seq. (comp. Ill, 4); P. II, 11, 10 seq.; 12; 
 
 G. Ill, 3, 14 seq.; Kh. Ill, 2, 26 seq.; H. II, 18, 
 
 8 seq. ; Ap. 8, i. 
 1. Interruptions of study. S. IV, 7 ; A. IV, 4, 17 seq. ; 
 
 P. II, 11; G. Ill, 3, 9 seq. 16 seq.; Kh. Ill, 2, 
 
 27 seq. 
 m. The student's setting out on a journey. S. II, 8 ; A. 
 
 III, 10. 
 
 n. The bath taken at the end of studentship (Samavartana). 
 6". Ill, I ; A. Ill, 8 ; 9 ; P. II, 6 ; 8 ; G. Ill, 4, 7 
 seq.; Kh. Ill, i ; H. I, 9 seq.; Ap. 12-13, 2. 
 21. Rules of conduct for a Snataka. S. IV, 11-12 ; A. Ill, 9, 6 ; 
 P. II, 7 ; G. Ill, 5 ; Kh. Ill, I, 33 seq. 
 
 22. House-building. S. Ill, 2 seq.; A. II, 7 seq. ; ^P. Ill, 4 seq.; 
 G. IV, 7 ; Kh. IV, 2, 6 seq.; H. I, 27-28 ; Ap. 17. 
 
304 SYNOPTICAL SURVEY OF THE 
 
 A 
 
 a. Election of the ground. A. II, 7 seq. ; G. IV, 7, i seq. ; 
 
 Kh. IV, 2, 6 seq. 
 
 b. Entering the new house. S. Ill, 4 ; A. II, 9, 9 ; P. 
 
 Ill, 4, 5 seq,, 18. 
 
 c. The putting up of the water-barrel. P. Ill, 5 ; Ap. 
 
 17, 8 seq. 
 
 d. Leaving the house when travelling and returning to it. 
 
 -S". Ill, 5-7 ; A. II, 10, I seq. ; H. I, 29. 
 
 23. Ploughing. ^. IV, 13; A. II, 10, 3. 4 ; P- H, 13 ; G. IV, 
 
 4, 27 seq. 
 
 24. Partaking of the first-fruits (Agraya«a). S. Ill, 8; A. II, 2, 
 
 4 seq.; P. Ill, i ; G. Ill, 8, 9 seq.; Kh. Ill, 3, 16 seq. ; 
 Ap. 19, 6 seq. 
 
 25. Sacrifice to Sita. P. II, 17 ; comp. G. IV, 4, 29. 
 
 26. Ceremonies referring to cattle (comp. also the A.rvayu^a sacri- 
 fice, below. No. 30). 
 
 a. The driving out of the cows, and other riles referring 
 
 to the cows. S. Ill, 9; A. II, 10, 5 seq.; G. Ill, 
 6; Kh. Ill, I, 45 seq. ; H.I, 18. 
 
 b. INIaking marks on the cattle. S. Ill, 10. 
 
 c. The Vrzshotsarga. S. Ill, 11 ; P. Ill, 9- 
 
 d. The ^ulagava ('spit-ox' offered to Rudra). A. IV, 
 
 8 ; P. Ill, 8 ; H. II, 8-9 ; Ap. 19, 13-20, 19- 
 a. Distribution of Pala^a leaves. P. Ill, 8, 11; 
 
 H. II, 9, I seq.; Ap. 20, 5 seq. 
 /3. Sacrifice to Kshetrapati. H. II, 9, 8 seq.; 
 
 Ap. 20, 12 seq. 
 
 27. The A'ailra off'erings. ^. IV, 19. 
 
 28. The 6'rava«a sacrifice to the Serpents. S. IV, 15 ; A. II, i ; P. 
 
 II, 14 ; G. Ill, 7 (comp. IV, 8, i); Kh. Ill, 2, i seq. ; H. 
 II, 16; Ap. 18, 5-19, 2. 
 
 29. The Praush/Z^apada sacrifice. P. II, 15.^ 
 
 30. The Ajvayu^a sacrifice. 6". IV, 16; A. II, 2, 1-3; P. II, 
 
 16; G. Ill, 8, i^seq. ; Kh. Ill, 3, i seq. 
 
 31. The rites of the Agrahayawi (concluding ceremonie^s of the 
 
 rites devoted to the Serpents). S. IV, 17. 18; A. II, 3; 
 P. Ill, 2 ; G. Ill, 9 (comp. IV, 8, i) ; Kh. Ill, 3, 6 seq. ; 
 H. II, 17; Ap. 19, 3 seq. 8 seq.^ 
 
 32. The Ash/akas. S. Ill, 12-14; A. II, 4, 5) ?• HI, 3; G. 
 
CONTENTS OF THE G/2/HYA-SUTRAS. 305 
 
 III, 10 seq. ; Kh. Ill, 3, 28 seq. ; H. 11, 14 seq. ; Ap. 21, 
 10 seq. 
 
 a. The first Ash/aka. iS". Ill, 12, 2 seq.; P. Ill, 3, 4; 
 
 G, III, 10, 9 seq.; Kh. Ill, 3, 30 seq. 
 
 b. The second Ash/aka (animal sacrifice). S. Ill, 13, 
 
 I seq. ; P. Ill, 3, 8 ; G. Ill, 10, 18-IV, i ; Kh. Ill, 
 4, I seq. 
 
 c. The third Ash/aka. S. Ill, 14; G. IV, 4, 17 seq. ; 
 
 Kh. Ill, 3, 32 seq. 
 
 d. The Anvash/akya ceremony. S. Ill, 13, 7 ; A. II, 5; 
 
 P. Ill, 3, 10; G. IV, 2. 3; Kh. Ill, 5; H. II, 15; 
 Ap. 22, 3 seq. II. 
 
 33. Disease a^nd death of a person who has set up the 6'rauta 
 fires. A. IV, i. 
 
 Burning the dead body. A. IV, 2-4. 
 
 The gathering of the bones. A. IV, 5. 
 
 Expiatory ceremonies after the death of a Guru or other 
 
 misfortune. A. IV, 6. 
 Death. Burning dead bodies. P. Ill, 10. 
 
 34. ^'raddha offerings to the Fathers. 6". IV, 1-4 ; A. II, 5, 
 10 seq. ; IV, 7 ; G. IV, 4 (comp. chap. 2. 3) ; Kh. Ill, 5, 
 35; H. II, 10-13; Ap. 21, 1-9. 
 
 a. The invited Brahmawas. 6". IV, i, 2 seq.; A. II, 5, 
 
 10 seq.;^IV, 7, 2 seq. ; G.IV, 2, 33 seq.; H. II, 10, 
 2 seq. ; Ap. 21,2 seq. 
 
 b. Offering of the Pi;/</as. S. IV, i, 9 seq.; A. II, 5, 
 
 4 seq.; IV, 7, 28; P. Ill, 10, 50 seq.; G. IV,^3, 
 
 8 seq.; Kh. Ill, 5, 18 &c.; H..II, 12, 3 seq.; Ap. 
 21, 9. 
 
 c. The Ekoddish/a 6'raddha. 6". IV, 2 (comp. A. IV, 7, 
 
 i); P. Ill, 10, 50 seq. 
 
 d. The Sapi;/</ikara«a. 6". IV, 3 ; V, 9 (comp. P. Ill, 
 
 10,^51)- 
 
 e. The Abhyudayika -Sraddha. -S". IV, 4, comp. A. II, 
 
 5, 13; IV, 7, i; G.IV, 3, 35. 
 
 35. The Arghya reception (comp. Argha at the wedding, above, 
 9, i). 6-. II, 15-17; A. I, 24; P. \3; G.IV, 10; Kh. 
 IV, 4, 5 seq. ; H. I, 12, 7 seq. ; 13 ; Ap. 13, 3 seq. 
 
 a. The persons to whom an Arghya reception is due. 
 [30] X 
 
306 SYNOPTICAL SURVEY OF THE 
 
 S. II, 15, 4 seq. ; 16, 3; A. I, 24, i seq. ; P. I, 3, 
 
 1 ; G. IV, 10, 23 seq. ; Kh. IV, 4, 21 seq. ; Ap. 13, 
 
 2 seq. ; 14. 19. 20. 
 
 b. The cow oflfered to the guest. S. II, 15, i seq.; 16, 
 
 I ; A. I, 24, 30 seq.; P. I, 3, 26 seq.; G. IV, ^10, 
 18 seq.; Kh. IV, 17 seq.; H. I, 13, 10 seq.; Ap. 
 13, 15 seq. 
 
 c. Miscellaneous rules about the reception of guests. S. 
 
 II, 17. 
 
 Rites for the obtainment of special wishes, for averting 
 misfortune ; different expiations. 
 
 36. Longer sections are devoted to the description of ceremonies 
 for the obtainment of special wishes by G. IV, 5-6 ; 8-9 ; 
 Kh. IV, 1-4, 4. Comp. A. Ill, 6, i seq. ; Ap. 8, 4. 
 
 a. Riles for procuring success and averting evil in dis- 
 
 putes and on different other occasions. H. I, 14, 
 7-15, 8; Ap. 22, 19 seq.; 23, 2 seq. Entering a 
 court of justice. P. Ill, 13. 
 
 b. Mounting a chariot and similar acts. A. II, 6 ; P. 
 
 in, i4-i5> 6 ; Ap. 22, 14. 
 
 c. Rites when going out on business or on dangerous 
 
 ways. A. Ill, 7, 8-10. 
 
 d. Sacrifice of a person menaced by unknown danger. 
 
 A. Ill, II. 
 
 A 
 
 e. Going out and begging. Ap. 22, 13 seq. 
 
 f. Formulas to be pronounced on receiving gifts. P. Ill, 
 
 15, 22 seq. 
 
 g. Crossing a river. S. IV, 14. 
 
 h. Formulas to be pronounced at cross-roads and other 
 different places. P. Ill, 15, 7 seq. ; H. I, 16, 
 8 seq. 
 
 A 
 
 i. Rites referring to battles. A. Ill, 12. 
 
 k. Rites in order that friends may not be estranged and 
 
 servants may not run away. P. Ill, 7; H. I, 13, 
 
 19-14, 5; Ap. 23, 6. 7. 
 1, Rite when first seeing the new moon. H. I, 16, i. 
 m. Rite for estabHshing concord between husband and 
 
 A. 
 
 wife. Ap. 9, 4 seq. 
 n. Rite if one cannot pay a debt, G. IV, 4, 26. 
 o. Oblations for sick persons. A. Ill, 6, 3 seq. ; for a 
 
CONTENTS OF THE GiS/HYA-StjTRAS. 307 
 
 sick child. P. I, i6, 24 seq.; for a boy suffering 
 
 from epilepsy. H. II, 7 ; Ap. 18, i seq. Cure for 
 
 headache. P. Ill, 6. 
 p. Penance of a student who has broken his vow of 
 
 chastity. P. Ill, 12. 
 q. Different expiations. ^. V, i, 8. 9; 5-6; 8; 10; 
 
 II ; A. Ill, 6, 5-7, 2 ; 7, 7 ; 10, 9 seq. ; G. Ill, 3! 
 
 30 seq.; Kh. II, 5,^5 seq.; H. I, 16, 2 heq. 
 
 14 seq.-chap. 17, 6; Ap. 8, 5 seq.; 9, 2 seq.; 23. 
 
 9 seq. 
 
 Miscellaneous matter. 
 
 37. Qualities of a Brahmawa on whom gifts should be bestowed 
 
 ^. I, 2. 
 
 38. The choosing of priests for officiating at a sacrifice. A. I, 23. 
 39- The ^aitya sacrifice. A. I, 12, i seq. (comp. Par. Ill,' 11, 
 
 10 seq.). 
 
 40. The Dhanvantari sacrifice. A. I, 12, 7. 
 
 41. Consecration of ponds. ^. V, 2. 
 
 42. Consecration of gardens. S. V, 3. 
 
 43. Sandhya or twilight devotion. S. II, 9 ; A. Ill, 7, 3 seq. 
 44- The sacrificer setting out on a journey makes the sacred fire 
 
 enter him. S. V, i, i seq. ; H. I, 26, 12 seq. 
 
 X 2 
 
APASTAMBA'S 
 YAGyVA-PARIBHASHA-SUTRAS. 
 
 /^ /\ 
 
INTRODUCTION. 
 
 As Professor Oldenberg was unable to find any other 
 texts connected with the Grzhya-sutras, I have tried to 
 bring this volume to its proper size by adding a translation 
 of Apastamba's Ya^«a-Paribhasha-sutras. These Sutras 
 give some general information about the performance of 
 sacrifices, and may prove useful to the students both of the 
 5rauta and the Grzhya sacrifices. Paribhasha is defined 
 as a general rule or definition applicable throughout a 
 whole system, and more binding than any particular rule. 
 How well this sense of paribhasha was understood in India, 
 we may see from a passage in the vSij-up^lavadha XVI, 80 : 
 
 Parita^ pramitaksharapi sarvam 
 
 vishayam praptavati gata pratish///am 
 
 na khalu pratihanyate kutsLsk'it 
 
 paribhasheva gariyasi yada^;7a. 
 'Whose (the king's) command, though brief, having reached 
 the whole kingdom round about and obtained authority, 
 is never defeated, being of the highest weight, like a 
 Paribhasha.' 
 
 These Paribhashas are a very characteristic invention of 
 ancient Indian authors, particularly during the Sutra period. 
 We find them as early as the Anukrama/^is, and even at 
 that early time they had been elaborated with many purely 
 technical contrivances. Thus we are told in the Index to 
 the Rig-veda that, as a general rule, if no deity is men- 
 tioned in the index of the hymns, Indra must be supposed 
 to be the deity addressed ; when no metre is mentioned, 
 the metre must be understood to be the Trish/ubh ; at the 
 beginning of each Ma//«'ala the hymns must be taken to be 
 addressed to Agni, till we come to hymns distinctly addressed 
 to Indra. Now it is clear that in this case these Paribha- 
 shas or general instructions must have been laid down 
 
312 APASTAMBa's YAGiVA-PARIBHASHA-SlUTRAS. 
 
 before the whole work was carried out. The same applies 
 to other Paribhishas, such as those of the metrical Sutras, 
 but I feel more doubtful as to the Paribhashas in the gram- 
 matical Sutras of Pa/Hni. To judge from the Paribha- 
 shendui-ekhara, it would seem that the Paribhasha-sutras 
 to Pa;/ini's grammar also had been settled before a single 
 Sutra of Pa;nni was composed, and yet it seems almost 
 incredible that this gigantic web of Sutras should have 
 been woven on so complicated a warp. This question 
 ought to be settled once for all, as it would throw con- 
 siderable light on the workmanship of P^;/ini's Sutras, and 
 there is no one better qualified to settle it for us than the 
 learned editor of the Paribhashendujrekhara. It is different 
 with our Paribhashas. There is no necessity to suppose 
 that they were worked out first, before the Sutras were 
 composed. They look more like useful generalisations 
 than like indispensable preliminary instructions. They 
 give us a general idea of the sacrifice, and inculcate rules 
 that ought to be observed throughout. But I doubt 
 whether they are as essential for enabling the priest to 
 carry out the instructions of the Sutras in performing a 
 sacrifice as the grammatical paribhashas are in carrying 
 out the grammatical rules of Pacini. 
 
 The Apastamba-sutras for which our Paribhashas are 
 intended are said to have comprised thirty Pra^nas (see 
 Burnell, Catalogue, p. 19, and p. xxix in Professor Olden- 
 berg's Introduction). Burnell mentions that sometimes 
 two Praj-nas, treating of the Paitr/medhika rites, were 
 counted as the thirty-first and thirty-second of the whole 
 work. Of these thirty Pra^-nas fifteen have been edited 
 with Rudradatta's commentary by Professor Garbe in the 
 Bibliotheca Indica, 1882-1885. Rudradatta's commentary 
 does not seem to have extended beyond the fifteenth 
 Prai'na ; some authorities, however, suppose that Haradatta, 
 to whom commentaries on the later Praj-nas are ascribed, 
 was only another name for Rudradatta. According to 
 Arau;/^appa's Prayogaratnamala (see Burnell, Classified 
 Index, I, p. 17 a), the Paribhasha-sutras formed part of the 
 twenty-fourth Praj^na {ksit\ir:v'wisc tata// pra^-ne nyayapra- 
 
INTRODUCTION. 3 I 3 
 
 varahautrakam). Here Nyaya in the sense of method, 
 way, plan, seems to stand for Paribhasha. Another name 
 is Samanya-sutra (see Burnell, Classified Index, p. 15 b, 
 where it is mentioned as § 4 of Praj-na XXIV). KsLUfidappa- 
 /■arya himself, who is said to have been minister of Vira- 
 bhupati, the son of the famous king Bukka of Vi^ayanagara, 
 begins his work with a paribhasha-pari/^/^//eda. 
 
 I published a German translation of these Sutras with 
 notes many years ago, in the Zeitschrift der Deutschen 
 Morgenlandischen Gesellschaft, 1855. I here give the same 
 translation, but I have shortened the notes and compared 
 the translation once more with the MSS. 
 
 The principal MSS. used are MS. I. O. L. 1676 b, 259, 
 and 1127. MS. 1676 b, now 308, is described in Professor 
 Eggeling's Catalogue of the Sanskrit MSS. in the Library 
 of the India Office, vol. i, p. 58 b. It is written in Devana- 
 gari, contains thirty leaves, and is called at the end iti 
 ^rikapardina bhashye uddhr/tasaram paribhashdpa/alam. 
 MS. 259, now 309, contains twenty-seven leaves in Devana- 
 gari, and is called at the end iti Kapardisvami-bhashye 
 paribhashapa/alam. MS. 1127, now 307, in Devanagari, 
 is dated Samvat 1691, 5aka 1556, and contains on 
 220 leaves portions of Talavrmdanivasin's manual, the 
 Apastambasijtra-prayoga-vr/tti, and on pp. 75a-ii6a 
 Kapardisvamin's commentary on Apastamba's Paribhasha- 
 pa/alam. Burnell mentions another copy of this work in 
 his Classified Index, I, p. 17 b, and he states (Catalogue, 
 p. 24) that, according to tradition, the author was a native 
 of Southern India, called A;/c/appi//ai, and that talavrmda 
 or talavrmta is a translation of the Tamil panai-kka/u, 
 a very common name for villages among palmyra trees 
 (panai = palmyra, ka/u = forest). 
 
 While preparing my new translation for the Press, I 
 received a printed edition of the text and commentary 
 published by Sri Satyavratasamaj-ramibhaZ/aHrya in his 
 valuable Journal, the Usha, beginning in the eighth fasci- 
 culus. He gives also a Bengali translation, and some 
 commentaries in the same language, which have proved 
 useful in certain difficult passages. 
 
APASTAMBA'S 
 YACA^A-PARIBHASHA-SUTRAS. 
 
 GENERAL RULES OF THE SACRIFICE. 
 
 Sutra I. 
 We shall explain the sacrifice. 
 
 Commentary. 
 
 Ya^wa, sacrifice, is an act by which we surrender some- 
 thing for the sake of the gods. Such an act must rest on 
 a sacred authority (^gama), and serve for man's salvation 
 (jreyo^rtha). The nature of the gift is of less importance. 
 It may be purort'a.ya, cake; y^aru, pulse; sa/«nayya, mixed 
 milk ; paj-u, an animal ; soma, the juice of the Soma-plant, 
 &c. ; nay, the smallest offerings of butter, flour, and milk 
 may serve for the purpose of a sacrifice. 
 
 Ya^/7a, yaga, ya^ana, and ish^i are considered as 
 synonymes. 
 
 SOtra II. 
 
 The sacrifice is for the three colours or castes 
 
 (var;/a), for Brahmawas and Ra^anyas, also for 
 
 the Vai^ya. 
 
 Commentary. 
 
 Though the sacrifice is meant for the three castes, here 
 called var;/a, i.e. colour, the third caste, that of the 
 Vaijya or citizen, is mentioned by itself, while the two 
 castes, the Brahma;^as and Ra^anyas (the Kshatriyas 
 or nobles), are mentioned together. This is done because 
 there are certain sacrifices (bahuya^amana), performed 
 by Brahma;/as and Ra^anyas together, in which Vaii-yas 
 take no part. In the ^ahk.ia}ana-sutras, I, i, 3, also 
 
3l6 APASTAMBA's YACi^A-PARIBHASHA-SUTRAS. 
 
 the Vauya is mentioned by himself. In Katyayana's 
 Sutras, however, no such distinction is made, and we read, 
 I, 6, Brahma«a-ra^anya-vaij'yana;;z sruie/i. Women, 
 if properly married, are allowed to participate in sacrifices, 
 but no one is allowed to be accompanied by a ►S'udrd 
 woman, even though she be his wife. Properly a Brah- 
 ma;/a should marry a wife of his own caste only, A 
 Kshatriya may marry a woman of his own or of the 
 Brahma;/ a caste. A Vai^ya's proper wife should be 
 taken from his own caste. See, however, Manu III, 12 seq. 
 
 The four castes, with the ^udra as the fourth, are 
 mentioned once in the Rig-veda, X, 90, 12. The opposition 
 between Aryas and 5udras occurs in the Atharva-veda, 
 XIX, 62, &c., and in most of the Brahma/zas. In the 
 6"atapatha Brahma/za we read of the four castes, Brah- 
 ma//a, Ra^anya, Vaijya, and 5udra, and we are told 
 that none of them vomits the Soma. Katyayana excludes 
 from the sacrifice the ahgahina, cripple, shawrt'a, eunuch, 
 and all aj-rotriyas, persons ignorant of the Veda, which 
 would bar, of course, the whole class of the 6"udras, but 
 they are also specially excluded. Concessions, however, 
 had to be made at an early time, for instance, in the case 
 of the Rathakara, who is admitted to the Agnyadhana, 
 &c. This name means chariot-maker, but Apadeva, in 
 his Mimawsa-nyaya-prakaj-a, remarks that, though 
 rathakara means a chariot-maker etymologically, it 
 should be taken here as the name of a clan, namely that 
 of the Saudhanvanas (MS. Mill 46, p. 13*^). Deva, in 
 his commentary on the Katyayana-sutras, makes the same 
 remark. See also Weber, Ind. Stud. X, 12 seq. These 
 Saudhanvanas, often identified with the iv'/bhus, are 
 evidently the followers of Br/bu, mentioned RV. VI, 45, 
 31 ; ^^, and wrongly called Brzdhu in Manu X, 107 ; see 
 M. M., Hist, of A. S. L., p. 494. In the 5ahkhayana- 
 5rauta-SLitras, XVI, 11, 11 (ed. Hillebrandt), he is rightly 
 called Brzbu. In later times Rathakara is the name of a 
 caste, and its members are supposed to be the offspring 
 of a marriage between a Mahishya and a Kara«i. A 
 Mahishya is the son of a Kshatriya and a Vai^-ya, 
 
A 
 
 SUTRAS III, IV. 317 
 
 a Kara;n the daughter of a Vaijya and a vSudra. 
 Sudhanvan also is used in Manu, X, 23, as the name of 
 a caste, namely the offspring of fallen (vratya) Vaii'yas. 
 
 Another exception is made in favour of a Nishada- 
 sthapati, a Nishada chieftain. If it meant a chieftain of 
 Nishadas, it might be meant for a Kshatriya who 
 happens to be a chieftain of Nishadas. Here it is meant 
 for a chieftain who is himself a Nishada, a native settler. 
 He is admitted to the Gavedhuka sacrifice. 
 
 Again, although, as a rule, the sacrificer must have 
 finished his study of the Veda and be married, a sacrifice 
 is mentioned which a Brahma/^arin, a student, may 
 perform. The case thus provided for is, yo brahma/^'ari 
 striyam upeyat, sa gardabham pajum alabheta. 
 As these sacrificers are not upanita, and therefore 
 without the sacred fires, their sacrifices have to be per- 
 formed with ordinary fires, and the sacrificial offerings, 
 the puro^i'ai'as, are not cooked in kapalas, jars, but on 
 the earth, while the avadanas (cuttings), heart, tongue, 
 &c., are sacrificed in water, and not in fire.^ The Nishada 
 chieftain has to learn the necessary Vedic verses by heart, 
 without having passed through a regular course of Vedic 
 study. The same applies to women, who have to recite 
 certain verses during the sacrifice. 
 
 That certain women are admitted to the sacrifice, is 
 distinctly stated by Katyayana, I, i, 7, stri /('avij-eshat. 
 
 SOtra III. 
 The sacrifice is prescribed by the three Vedas. 
 
 Commentary. 
 In order to know the whole of the sacrifice, one Veda is 
 not sufficient, still less one j-akha (recension) only. The 
 sacrifice is conceived as a whole, and its members (aiigas) 
 are described in different parts of the three Vedas. 
 
 Sutra IV. 
 By the Rz'g-veds., the Ya^ur-veda, the Sama- 
 veda (is the sacrifice prescribed). 
 
3l8 APASTAMBa's YACivA-PARIBHASHA-SUTRAS. 
 
 Sutra V. 
 The Dar^a-pur/^amasau, the n-ew and full- 
 moon sacrifices, are prescribed by the i?/g-veda 
 and the Ya^ur-veda. 
 
 Sutra VI. 
 The Agnihotra is prescribed by the Yaj;^ur-veda. 
 
 Sutra VII. 
 The Agnish/oma is prescribed by all. 
 
 Commentary. 
 
 By saying all, the Atharva-veda is supposed to be in- 
 cluded, at least according to one commentator. 
 
 The Agnish/oma requires sixteen priests, the Pai-u 
 sacrifices six, the ./^aturmasyas five, the Darj-a-pur«a- 
 masas four. 
 
 StjTRA VIII. 
 
 With the 7?/g-veda and Sama-veda the per- 
 formance takes place with a loud voice (u/C'/^ai/^). 
 
 Commentary. 
 
 Even lines of the Ya^ur-veda, if they are contained in 
 the Rz'g-veda. and Sama-veda, would have to be pronounced 
 with a loud voice. Certain mantras, however, are excepted, 
 viz. the ^apa, abhimantrawa, and anumantra;/a- 
 mantras. 
 
 SuTRA IX. 
 
 With the Ya^ur-veda the performance takes 
 place by murmuring (upsimsu). 
 
 Commentary. 
 This murmuring, upamsu, is described as a mere opus 
 operatum, the words being repeated without voice and 
 without thought. One may see the movements of the 
 vocal organs in murmuring, but one should not hear them 
 at a distance. If verses fi-om the Rtg-veda. or Sama-veda 
 
sOtras v-xii. 319 
 
 occur in the Ya^ur-veda, they also have to be murmured. 
 See Katy. I, 3, 10. 
 
 StjTRA X. 
 
 With the exception of addresses, replies, choosing 
 of priests (pravara), dialogues, and commands. 
 
 Commentary. 
 
 As all these are meant to be understood by others, they 
 have therefore to be pronounced in a loud voice. The 
 address (asruta) is om j-ravaya ; the reply (pratya.yruta) 
 is astu j-rausha/f^; the choosing of priests (pravara) is 
 agnir devo hoti; a dialogue (sa;«vada) is brahman 
 prokshishyami, om proksha; a command (sampresha) 
 is proksha;nr asadaya. 
 
 Sutra XI. 
 
 In the Samidheni hymns the recitation is to be 
 between (the high and the low tone). 
 
 Commentary. 
 
 The Samidhenis are the hymns used for lighting the 
 fire. One commentator explains antara, between, as be- 
 tween high tone (krush/a) and the murmuring {upamsu). 
 Another distinguishes three high tones, the krush/a (also 
 called tara or kraunka.), the madhyama, and the 
 mandra, and assigns the madhyama to the Samidheni 
 hymns. The mandra notes come from the chest, the 
 madhyama notes from the throat; the uttama notes 
 from the head. 
 
 S^TRA XII. 
 
 Before the A^yabhagas (such as the A^ya-por- 
 tionsat the Dar^a-pur;/amasa), and at the morning 
 Savana (oblation of Soma), the recitation is to be 
 with the soft (mandra) voice. 
 
 * See Hillebrandt, Das Altind. Neu- und VoUmondsopfer, p. 94. 
 
320 APASTAMBA S YAG2VA-PARIBHASHA-SUTRAS. 
 
 Commentary. 
 
 The pronunciation is loud, wkk2S\Ji, but soft, mandra. 
 Satyavrata restricts this rule to the passages mentioned in 
 Siitra X. He also treats the second part of Sutras XII, 
 XIII, and XIV as separate Sutras. 
 
 Sutra XIII. 
 
 Before the Svish/akr/t (at the Dar^a-pur/^a- 
 masa) sacrifice, and at the midday Savana, the 
 recitation is to be with the middle voice. 
 
 Sutra XIV. 
 
 In the remainder and at the third Savana with 
 the sharp (k rush /a) voice \ 
 
 Commentary. 
 
 The remainder refers to the Dar.ya-pur;zam^sa sacrifice, 
 the three Savanas to the Soma sacrifice. Satyavrata 
 takes all these rules as referring to the cases mentioned in 
 Sutra X. 
 
 StJTRA XV. 
 
 The movement of the voice is the same. 
 
 Commentary. 
 
 In the three cases mentioned before, the voice moves 
 quickly, when the words are to be pronounced high ; 
 slowly, when low ; and measuredly, when neither loud 
 nor low. 
 
 SOtra XVI. 
 The Hotr/- priest performs with the 7?/g-veda. 
 
 StJTRA XVII. 
 The UdgitrZ-priest with the Sama-veda. 
 
 ^ See on this, Rig-veda Pratijakhya 13, 17; Ajval. I, 5, 27; 
 6'ankh. I, 14; Hillebrandt, 1. c. p. 103. 
 
SC'TRAS XIII-XXII. 321 
 
 StJTRA XVIII. 
 
 The A dhvaryu- priest with the Ya^ur-veda. 
 
 Sutra XIX. 
 The Brahma-priest with all. 
 
 Commentary. 
 
 'With air means with the three Vedas, because the 
 Brahma-priest, or superintendent of the whole sacrifice, 
 must be acquainted with the three Vedas. Others would 
 include the Atharva-veda. 
 
 SOtra XX. 
 
 When it is expressly said, or when it is rendered 
 impossible, another priest also may act. 
 
 Commentary. 
 
 Vipratishedha is explained by asambhava and 
 aj-akti. 
 
 SOtra XXI. 
 
 The priestly office (artvi^ya) belongs to the 
 
 Brahma;^as. 
 
 Commentary. 
 
 Sacrifices may be performed for Kshatriyas, Vaijyas, 
 and, in certain cases, even for others, but never by any 
 but Brahma;/as. The reason given for this is curious, — 
 because Brahmawas only are able to eat the remains of a 
 sacrifice. See vSatap. Br. II, 3, i, 39 ; Kdtyayana IV, 14, 
 II ; also I, 2, 8, com. 
 
 SOtra XXII. 
 For all sacrifices the fires are laid once. 
 
 Commentary. 
 The sacrificial fires have to be arranged for the first time 
 [30] Y 
 
322 apastamba's YAG.VA-PARIBHASHA-SUTRAS. 
 
 by a peculiar ceremony, called the Agnyadhana. They 
 are generally three (Treta), the Garhapatya, the father ; 
 the Dakshi;^a, the son ; and the Ahavaniya, the grand- 
 son. The first laying of the Garhapatya fire-altar takes 
 place in spring for a Br^hma/ija. in summer for a R%-anya, 
 in winter for a Vaij-ya. 
 
 StjTRA XXIII. 
 
 If it is said, ^uhoti, 'he sacrifices,' it should be 
 known that sarpir a^ya, melted butter, is meant. 
 
 Commentary. 
 
 Sarpis is here taken as an adjective, running; yad 
 asarpat tat sarpir abhavat. A^ya is explained as 
 navanitavikaradravya^atiyavaX^ana/^ S3.hda./i, i.e. a 
 word signifying any kind of substance made of fresh butter. 
 
 In the Aitareya-Brahmawa I, 3, we read a^ya?;/ vai 
 devanawz surabhi, ghr/tam manushya;/am, ayutam 
 pitrtnam, navanitaw garbhawam, 'A^ya is sweet or 
 fragrant to the gods, ghrzta to men^ ayuta to the manes, 
 navanita to children.' Here the commentator explains 
 that a^ya is butter, when melted (vilina;;/ sarpis), ghr/ta, 
 when hardened. Ayuta, sometimes called astu, is butter, 
 when slightly melted, nishpakva, when thoroughly melted. 
 According to Katyayana I, 8, 37, a^ya is of different 
 kinds. It may be simple ghrzta., which, as a rule, should 
 be made of the milk of cows. But in the absence of a^ya, 
 the milk of buffaloes (mahisha), or oil (taila), or sesam-oil 
 (^artila), or linseed oil (atasisneha), &c., may be taken. 
 
 Sutra XXIV. 
 
 If it is said, ^uhoti, it should be known that the 
 Adhvaryu is meant as performer. 
 
 Commentary. 
 
 Though there is a man who offers the sacrifice, yet the 
 actual homa, the throwing of butter &c. into the fire, has 
 to be performed by the Adhvaryu priest. 
 
StjTRAS XXIII-XXXI. 323 
 
 StjTRA, XXV. 
 
 Likewise, the spoon (^uhu) as the vessel. 
 
 Commentary. 
 
 G^uhu, the spoon, is so called because it is used for pour- 
 ing out (^uhoti, homa). 
 
 S^JTRA XXVI. 
 
 If the ^uhti has been elsewhere employed, let it 
 be done with a ladle (sruva). 
 
 Commentary. 
 The^uhii is a sru/^, a spoon, the sruva, a ladle. 
 
 Sutra XXVII. 
 The offering is made in the Ahavantya fire. 
 
 S^TRA XXVIII. 
 
 The sacrificial vessels are kept from the first lay- 
 ing of the fires (adhana) for the whole life. 
 
 Commentary. 
 
 All sacrificial vessels and instruments are to be kept, and 
 most of them are burnt with the sacrificer at his death. 
 
 StjTRA XXIX. 
 
 At every sacrifice these vessels are to be purified. 
 
 Sutra XXX. 
 
 The rule for the sacrifice are the Mantras and 
 Brahma;2as. 
 
 StjTRA XXXI. 
 
 The name Veda belongs both to the Mantras 
 and Brahma;^as. 
 
 Y 2 
 
324 APASTAMBA's YAGiVA-PARIBHASHA-stjTRAS. 
 
 O 
 
 S^TRA XXXII. 
 
 The Brahma^^as are the precepts for the sacrifice. 
 
 S^TRA XXXIII. 
 
 The rest of the Brahma;^a, that which does not 
 contain precepts, consists of explanations, i.e. re- 
 proof, praise, stories, and traditions. 
 
 Commentary. 
 It is difficult to find words corresponding to technical 
 terms in Sanskrit. Arthavada, which I have translated by 
 explanation, means not only the telling of the meaning, but 
 likewise the telling of the object ; parakrzti, story, means 
 literally the action of another; purakalpa, traditions, 
 means the former state. The difference between the two 
 is stated to be that parakrzti refers to the act of one 
 person, purakalpa to that of several. This subject is fully 
 treated in the Purva-mimawsa. Satyavrata begins a new 
 Sutra with ' reproof (ninda). 
 
 SOtra XXXIV. 
 All the rest are Mantras. 
 
 S{JTRA XXXV. 
 
 But passages which are not handed down, are not 
 to be classed as Mantras, as, for instance, the pra- 
 vara, the words used in choosing priests, divine or 
 human; uha, substitution of one word for another; 
 and namadheya-graha/^a, the mentioning of the 
 names of particular sacrificers. 
 
 Commentary. 
 
 The reason why such passages are not to be treated as 
 Mantras is that they should not be subject to some of the 
 preceding rules, as, for instance, the murmuring, enjoined 
 in Sutra IX. Those passages naturally vary in each 
 sacrifice. With regard to the names a distinction is made 
 
sOtras xxxii-xxxix. 325 
 
 between the garhyam nam a, the domestic name of a 
 person, such as Ya^/^aj'arman, and the astrological name, 
 such as Rauhi;/a, derived from the star Rohi«i. 
 
 SOtra XXXVI. 
 
 Likewise the sound of a carriage and the sound 
 of a drum. 
 
 Commentary. 
 
 These sounds, though serving for the sacrifice, are not 
 to be considered as liable to the rules given for the recita- 
 tion of Mantras. 
 
 Sutra XXXVII. 
 
 The prohibition of reciting Mantras in the Sva- 
 dhyaya does not apply to the sacrifice, because there 
 is then a different object. 
 
 Commentary. 
 
 Svadhyaya, i.e. self-reading, is the name given to the 
 study of the Veda, both in first learning and in afterwards 
 repeating it. This study is under several restrictions, but 
 these restrictions cease when the Veda is used for sacrificial 
 purposes. 
 
 SOtra XXXVIII. 
 Sacrificial acts are accompanied by one Mantra. 
 
 Commentary. 
 
 If it is said that the priest cuts the plants with fourteen 
 verses, that means that there are fourteen plants to be cut 
 and that one verse is used for each plant. 
 
 SOtra XXXIX. 
 
 This applies also to sacrificial acts which have 
 a number and are to be carried out by separate 
 (repeated) acts. 
 
326 APASTAMBA's YAGiVA-PARIBHASHA-SUTRAS. 
 
 Commentary. 
 
 If a rule is given, such as ix\h prokshati, he sprinkles 
 thrice, the mantra which accompanies the act, is recited 
 once only. Again in the case of acts that require repeti- 
 tions, such as rubbing, pounding, &c,, the hymns are recited 
 once only. 
 
 Sutra XL. 
 
 The same applies to rubbing, sleeping, crossing a 
 river, down-pours of rain, the conjuring of unlucky 
 omens, unless they happened some time ago. 
 
 Commentary. 
 
 If several members of the body are to be rubbed, the 
 verses required for the purpose are recited once only. 
 A prayer is enjoined if one wakes during the night. If 
 one wakes more than once that prayer is not to be repeated. 
 In crossing a river the necessary verse is not to be repeated 
 at every wave, nor during a down-pour, at every drop of 
 rain. If some unlucky sight has to be conjured, the 
 conjuring verse is spoken once and not repeated, unless some 
 time has elapsed and a new unlucky sight presents itself. 
 
 StJTRA XLI. 
 In case of a journey, however, one hymn is used 
 till the object (of the journey) has been accom- 
 plished. 
 
 Commentary. 
 
 I read praya;ze tu-a-arthanirvr/tte/^. Another read- 
 ing is arthanivrztti/^. 
 
 SuTRA XLII. 
 
 It is the same also with regard to acts which do 
 not produce an immediate effect. 
 
 Commentary. 
 
 The commentators distinguish between acts which 
 
SUTRAS XL-XLV. 327 
 
 produce a visible effect, such as pounding or sprinkling, 
 and acts which do not, such as addressing, approaching, 
 looking. The latter are called asawnipatin. Thus when 
 the stones used for the preparation of Soma are addressed, 
 the hymn which is used for addressing them, is not repeated 
 for each single stone, the same as in Sutra XL. Sutras 
 XLI and XLII are sometimes joined. 
 
 Sutra XLIII. 
 
 Repetition takes place in the case of the Havish- 
 krzt, Adhrigu, Puronuvakyd, and Manota hymns, 
 (because they have to be used) at different times. 
 
 Commentary. 
 
 Havishkrzt-adhrigu-puronuvakya-manotam is to 
 be taken as a Dvandva compound. 
 
 The H avishkr/t hymn is an invocation when the havis is 
 made. The Adhrigu hymn is 'Daivya/^ j-amitara//,' 
 &c. The Puronuvakya hymn is that which precedes 
 the Ya^ya, immediately after the Sampraisha. The 
 Manota hymn is 'Tvam hy agne prathamo manota,' 
 &c. These hymns are to be repeated, if the act which 
 they accompany has to be repeated after a certain interval. 
 
 S{iTRA XLIV. 
 
 When it is expressly stated, one sacrificial act may 
 be accompanied by many hymns. 
 
 Comnientary. 
 
 Thus we read, ' He takes the Abhri, the hoe, with four 
 Mantras.' 
 
 SOtra XLV. 
 
 One ousfht to let the befrinninors of a sacrificial act 
 coincide with the end of the Mantras. 
 
o 
 
 28 APASTAMBa's YAGiVA-PARIBHASHA-SUTRAS. 
 
 Commentary. 
 
 The mantra which indicates the nature and purpose of 
 a sacrificial act should come first, and as soon as it has 
 been finished the act should follow. See Katy. I, 3, 5. 
 
 Sutra XLVI. 
 
 In the case of the aghara, sprinkling of clarified 
 butter, and of dhara, pouring out of Soma, the 
 beginning of the mantra and the act takes place at 
 the same time. 
 
 Sutra XLVII. 
 
 Mantras are indicated by their first words. 
 
 Commentary. 
 
 These first words are often called Pratikas, and rules 
 are given in Aj-valayana's .Srauta-sutras I, i, 17-19, as to 
 the number of words that should form such a pratika, 
 if it is meant for one verse, for three verses, or for a whole 
 hymn. According to Aj-valayana, if one foot is quoted, it is 
 meant for a verse ; if an imperfect foot of an initial verse is 
 quoted, it is meant for a whole hymn ; if more than a foot 
 is quoted, it is meant for three verses. 
 
 StjTRA XLVIII. 
 
 One should know that with the beginning of a 
 following mantra, the former mantra is finished. 
 
 StJTRA XLIX. 
 
 In the case of Hotra and Ya^amana-mantras, 
 an aggregation takes place. 
 
 Commentary. 
 
 Hotris are mantras recited by the Hotrz-priest, 
 Y^^amanas are mantras recited by the sacrificer himself. 
 They are hymns which accompany, but do not enjoin any 
 sacrificial act. 
 
SUTRAS XLVI-LII. 329 
 
 S(JTRA L. 
 
 In the case of the Ya^yas and Anuvakyas this 
 (the aggregation) is optional. 
 
 Commentary. 
 
 The Ya^ya is explained by pra.ya.kk/iatl ya^yaya, 
 the Anuvakya by ahvayaty anuvikyaya. Sometimes 
 more than one are mentioned, but in that case the priest 
 is free to do as he hkes. According to the same 
 principle, when we read that one should sacrifice with 
 rice or with barley, that means that rice should be used 
 after the rice-harvest, barley after the barley-harvest, 
 and not that rice and barley should be used at the same 
 time. 
 
 SdTRA LI. 
 
 It is the same with numbers. 
 
 Commentary. 
 
 If we read that, as in the case of fees to be given to 
 priests, two, seven, eleven, twelve, twenty-one, sixty, or a 
 hundred, this means that either one or the other, not that 
 all should be given at the same time. 
 
 Sutra LI I. 
 But accumulation is meant in the buying (of Soma), 
 in the redemption, and in initiation. 
 
 Commentary. 
 
 When it is said that Soma is bought for a goat, gold, &c., 
 that it is re-bought from the priests by means of a fee, or 
 that at the time of the Diksha, the purification and 
 initiation of a sacrificer, clothes, gold, grain, &c., should be 
 given, these are cases not of aut-aut but of et-et. 
 
 The Soma-plant, which is supposed to be bought from 
 northern barbarians, is botanically described in an Ayur- 
 vedic extract, quoted in the Dhurtasvami-bhashya/ika 
 (MS. E.I.H. 53i,p.3'>), as 
 
330 APASTAMBa's YAGiVA-PARIBHAsHA-S^TRAS. 
 
 j-yamalamla /^a nishpatra kshirim tva/^i ma;;zsala, j-lesh- 
 mala vamani valli somakhya /^//agabhq§-anam. ' The creeper 
 called Soma is dark, sour, without leaves, milky, fleshy on 
 the surface, producing phlegm and vomiting, food for goats.' 
 
 This passage, quoted from some Ayur-vedic text, is still 
 the only one which gives an approximative description of 
 the Soma-plant. Dr. Hooker says that the predicates ' sour 
 and milky' point to Sarcostemma, but the question is not 
 decided yet. For further information see George Watt, 
 The Soma Plant, an extract from the third volume of the 
 Dictionary of Economic Products of India, and Hillebrandt, 
 Vedische Mythologie, pp. 14 seq. 
 
 Sutra LIII. 
 
 If one has performed an offering to Rudra, to the 
 Rakshasas, to Nirrni, or to the Vitris, if one 
 has cut or broken or thrown away anything, or 
 rubbed oneself, &c., one should touch water. 
 
 Commentary. 
 
 The touching of water is for the sake of purification. 
 Nirasana is left out in some MSS. The /^a, inserted after 
 abhimari-anani, is explained, as usual, as including other 
 acts also, corresponding to our etc. 
 
 Sutra LIV. 
 
 All priestly performances take place on the north- 
 ern side of the Vihara. 
 
 Commentary. 
 
 Uttarata-upa/^-ara// has to be taken as a compound. 
 Vihara is explained as vihriyante^gnaya/^ patr^/^i ka, 
 yasmin dei'e, i.e. the sacrificial ground. Upa/^^ra is 
 explained as adhvaryvadina;« sa.7nka.ra./i, and this sa;;z/^ara, 
 according to Katyayana I, 3, 42, is the path between the 
 v^atvala and Utkara, the Utkara being on the west, the 
 prawitas on the east of the Vihara. Katyayana I, 8, 26, 
 expresses the same rule by uttarata-upay^aro yagua./i, 
 the vihara being the place where the yagTia. takes place. 
 
A 
 
 SUTRAS LIII-LX. 33 I 
 
 SOtra LV. 
 
 The priest should never turn away from the fire, 
 i. e. should never turn his back on the altar. 
 
 StjTRA LVI. 
 Nor from the Vihara. 
 
 SOtra LVI I. 
 
 Sacrificial utensils should be turned inside, the 
 performers being outside. 
 
 Commentary. 
 The meaning is that the priest should carry such things 
 as spoons, vessels, &c., holding them towards the altar. 
 The sacrificer and his wife should likewise be on the inside 
 of the priest, and the priests should take precedence side- 
 ways according to their rank. 
 
 SuTRA LVI II. 
 
 After a sacrificial object has been hallowed by a 
 Mantra, the priest should not toss it about. 
 
 S^TRA LIX. 
 
 Sacrificial acts intended for the gods, should be 
 performed by the priest towards the east or towards 
 the north, after he has placed the Brahmanic cord 
 over the left and under the right arm (ya^;lopavi- 
 tin), and turning towards the right. 
 
 SOtra LX. 
 
 Sacrificial acts intended for the Fathers should be 
 performed by the priest towards the south, after he 
 has placed the Brahmanic cord over the right and 
 
332 APASTAMBA's YAGiVA-PARIBHASHA-StjTRAS. 
 
 under the left arm (pra/t-inavitin), and turning 
 towards the left. 
 
 SCtra LXI. 
 
 Ropes which have to be joined, should be joined 
 by the priest from left to right, after having tied 
 them from right to left. 
 
 SOtra LXI I. 
 
 Ropes which are not joined (single ropes), should 
 be tied by the priest from left to right. 
 
 Commentary. 
 
 The exact process here intended is not quite clear. The 
 ropes seem to have been made of vegetable fibres. See 
 Katy. I, 3, 15-17. 
 
 Sutra LXIII. 
 
 Let a man sacrifice with the Amavasya sacrifice 
 at the time of the Amavasya, new moon. 
 
 Commentary. 
 
 Ama-vasya is the dwelling together, i.e. the conjunction, 
 of sun and moon, an astronomical expression which was 
 adopted in the common language of the people at a very 
 early time. It does not occur, however, in the Rig-veda. 
 In our Sutra amavasya is used in the sense both of new 
 moon and new-moon sacrifice. 
 
 SOtra LXIV. 
 
 And let a man sacrifice with the Paur;^amasya 
 
 sacrifice at the time of the Paur^eamasi, full moon, 
 
 thus it is said. 
 
 Commentary. 
 
 Here the full moon is called paur;/amasi, the sacrifice 
 paurwamasya. Satyavrata joins the two Sutras in one, 
 and leaves out ya^eteti, which may have belonged to the 
 commentary. 
 
S^JTRAS LXI-LXV. 333 
 
 S{)tra LXV. 
 
 Let a man observe that full-moon day as a day of 
 abstinence on which the moon comes out full before. 
 
 Commentary. 
 
 The full moon (paur;^amasi) is really the very moment 
 on which the moon is full and therefore begins to decrease. 
 That moment on which sun and moon are, as the Hindus 
 said, at the greatest distance from each other, is called the 
 parva-sandhi, the juncture of the two phases of the moon. 
 Thus the name ofpaur;^amasi belongs to the last day of 
 the one and to the first day (p rati pad) of the other phase, 
 and both days might be called paur;/amasi. If there- 
 fore the moon is full on the afternoon, the evening, or the 
 twilight of one day, that day should be observed as a fast- 
 day, and the next day should be the day of sacrifice. 
 
 The meaning of purastad, which I have translated by 
 before, is doubtful. One commentator says it has no 
 object, and should be dropped, purastad ity etat pa- 
 dam asm in sutra idanim anvayawz nalabhate prayo- 
 ^anabhavat. Purastad, before, may, however, mean 
 before the second day, on which the real sacrifice takes 
 place, and the commentator mentions purastat-paurwa- 
 masi as a name of the /1'aturda.yi-yukta, i.e. the full 
 moon beginning on the fourteenth day. The same kind of 
 full moon is also called Anumati, Purva-paurwamasi, 
 and Sandhya-paur;/amasi, while that which takes place 
 on the pratipad, the first day of the lunar phase, is called 
 Raka, Uttara-paur;^amasi, Astamitodita, and Sva/i- 
 
 A • J A 
 
 purita. 
 
 Corresponding to these two kinds ofPaur;/amasi there 
 are also two kinds of Ama vasya. That which falls on the 
 fourteenth day is called Purva-amavasyd, or Sinivali, 
 the evr] KOI via; that which falls on the pratipad, the first 
 day of the new phase, is called Kuhu, Uttar^-amavasya, 
 5voyukta. See also Ait.-Brahm. II, 4; Nir. XI, 31-32. 
 
■^^4 APASTAMBa's YAGiVA-PARIBHASHA-S^TRAS. 
 
 OvD 
 
 S^TRA LXVI. 
 
 Or the day when one says, To-morrow it will be 
 
 full. 
 
 Commentary. 
 
 In that case the day before should be observed as a day 
 of abstinence. The real full moon would then take place 
 in the fore-noon, purvah/^e, of the next day. Abstinence, 
 upavasa, consists in abstaining from meat and from mai- 
 thuna, in shaving beard and head, cutting the nails, and, 
 what seems a curious provision, in speaking the truth. See 
 Katy.-5rauta-sutras II, i, 8-12. 
 
 SOtra LXVII. 
 
 The Va^asaneyins mention a third, the Kharvik^ 
 
 full moon. 
 
 Commentary. 
 
 Kharva means small. If one divides the night into 
 twelve parts, and if in a portion of the twelfth part the 
 greatest distance of sun and moon takes place, then the 
 full moon is called kharvika, also kshi;/a. Or, if on the 
 sixteenth day, the full moon takes place before noon, that 
 also is called kharvika paur;zamasi. In that case absti- 
 nence or fasting takes place on the sixteenth day (tasyaw 
 sho^aj-c^hany upavasa//). Both paur;zamasis are also called 
 sadyaskala. 
 
 Sutra LXVIII. 
 
 Let a man observe that new-moon day (ama- 
 
 vasya) as a day of abstinence, on which the moon is 
 
 not seen. 
 
 Commentary. 
 
 This Sutra has to be connected with Sutra LXV. The 
 abstinence takes place on the day, if the actual new moon, 
 the nearest approach of sun and moon, falls on the afternoon, 
 at night, or at twilight. And this new moon, the junction 
 of the fifteenth day and the pratipad, is called Kuhu. 
 We should read amavasyam. 
 
SUTRAS LXVI-LXXI. 335 
 
 SOtra LXIX. 
 
 Or the day when one says, To-morrow they will 
 not see it. 
 
 Commentary. 
 
 In that case, when the real new moon takes place in the 
 fore-noon, abstinence is observed on the day before, and 
 the new moon is called Sinivali. Satyavrata reads svo 
 yukta iti va instead o( svo na drash/ara iti va. Dra- 
 sh/ara// should be explained as ikshitara//, * they will not 
 see it.' There is much difference of opinion on this subject 
 among different 6'akhas, Sutrakaras, and their com- 
 mentators ; see Taitt. Sawh. Ill, 4, 9; Weber, Ind. Stud., 
 V, p. 228. 
 
 SOtra LXX. 
 The principal acts (pradhana), prescribed in one 
 (typical) performance, follow the same special rules 
 (vidhana). 
 
 Commentary. 
 
 This Sutra is variously explained : Satyavrata's com- 
 mentary, which I have followed in the translation, explains 
 pradhanani as agneyadini, i.e. the chief parts of such 
 a sacrifice as the Darj-a-pur;^amasa ; vidhanani as 
 angani. Kapardisvamin's commentary also explains 
 vidhanani as the angdni of a pradhanam ; pradha- 
 nam as purwamasa, &c. It would therefore mean that 
 such ceremonies as the igneya (ash/a-kapala), agni- 
 shomiya (ekadai-a-kapala), and upamsu, which form the 
 pradhanas of the Darjapur;zamasa, retain through- 
 out the same vidhanas or angas as prescribed in one 
 Prakara;^a, viz. the Darj-apurwamasa. The Ahgas or 
 members are all the things used for sacrificial purposes, 
 milk, butter, grains, animals, &c. 
 
 SCtra LXXI. 
 The special rules are limited by (the purpose of) 
 the (typical) performance (prakara^^a). 
 
336 APASTAMBa's YAGiVA-PARTBHASHA-S^TRAS. 
 
 Commentary. 
 
 Here the rules (vidhis) are again the Angas, which 
 belong to a sacrifice, as the members belong to the body. 
 
 StjTRA LXXII. 
 
 If no special instruction is given (in the vS'ruti), 
 the acts are general. 
 
 Sutra LXXIII. 
 
 If a special instruction is given, they are re- 
 stricted. 
 
 Commentary. 
 
 Nirdej-a is explained as vij'esha-j'ruti, and the mean- 
 ing is supposed to be that unless such a special rule is 
 given, the Ahgas of all the Pradhana acts remain the 
 same, as, for instance, the Paryagnikara;?a, the 
 Praya^as, &c. Special instructions are when it is said: 
 payasa maitravaru;/a;« 5ri;/ati, sruvewa puro^ajam 
 anakti, he cooks the Maitravaruwa with milk, he anoints 
 the Puro^a^a with the spoon, &c. 
 
 Sutra LXXIV. 
 The Ash/a-kapala for Agni, the Ekada^a- 
 kapala for Agni-Shomau, and the Vpamsn- 
 yaga (the muttered offering of butter), form the 
 principal acts at the Paur;2amasi, the full moon. 
 
 Commentary. 
 
 The Ash/a-kapala is the cake baked in eight cups, 
 
 the Ekadaj-a-kapala that baked in eleven cups, and 
 
 respectively destined for Agni and Soma. What is 
 
 meant are the sacrificial acts for which these cakes are 
 
 used. 
 
 Sutra LXXV. 
 
 The other Homas are Anga. 
 
 Commentary. 
 The other acts, such as the praya^as and anuya^as, 
 are auxiliary, and have no promise of reward by themselves. 
 
sOtras lxxii-lxxix. 2>?>7 
 
 StjTRA LXXVI. 
 
 The Ash/a-kapala for Agni, the Ekada^a- 
 
 kapala or 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. 
 
 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 is a mixture of dadhi and payas, sour 
 and sweet milk, and is intended for Indraor Mahendra^ 
 It takes the place of the second Puro^aj-a at the new-moon 
 sacrifice. 
 
 Sutra LXXVIII. 
 In the case of a Brahma;^a, who does not sacri- 
 fice with Soma, the Agnishomiya cake is omitted. 
 
 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, 1. c. p. iii. 
 
 Sutra LXXIX. 
 
 Without distinction of caste, the Aindragna 
 
 offering is omitted for one who offers the Sa.m- 
 
 nayya. 
 
 Commentary. 
 
 Even though he be not a Somaya^in, says the com- 
 mentary. 
 
 ^ Vaidya in his Dictionary explains it, however, as any substance 
 mixed with clarified butter and oflfered as a burnt offering, which 
 can hardly be right. 
 
 [30] Z 
 
338 APASTAMBA's YAGiVA-PARIBHASHA-StjTRAS. 
 
 This whole matter is summed up in Kapardin's com- 
 mentary : Amavasyaydm asomaya^ina aindragna-sam- 
 nayyayor vikalpa//. Paur/zamasyaw tv asomaya^ino br^h- 
 ma7/asyagnishomiyayagabhava//. Tadrahitapi paur;^amasi 
 purushartha?;/ sadhayati. Tatra dvayor eva hi yigayo/^ 
 paun/amasij-abdava/^-yatvam asti, pratyekaw namayogat. 
 Tasmad agnishomiyayagarahitav evetarau purushartha?;^ 
 sadhayata//. 
 
 SOtra LXXX. 
 The 'Pit7^z-y2i£-7la, the sacrifice to the fathers, is 
 not Anga (auxiliary) because its own time is pre- 
 scribed. 
 
 Commentary. 
 
 The text should be pitr/ya^waZ; svakalavidhanad ananga/^ 
 syat. This sacrifice for the Manes, called also the Pi/z^a- 
 p'ltrtyagna., falls under the new-moon sacrifice, but is to 
 be considered as a pradhana, a primary sacrifice, not as 
 an ahga, a member of the Darja. 
 
 Sutra LXXXI. 
 
 Also, because it is enumerated like the Dari'a- 
 pur;;amasa sacrifice. 
 
 Commentary. 
 
 This refers to such passages from the Brahmaz/as as : 
 There are four great sacrifices, the Agnihotram, the 
 Darj^apur/zamasau, the ^aturmasyani, and the F'wda.- 
 pitnyagna/i. 
 
 SOtra LXXXII. 
 
 Also, because, when the Amavasya sacrifice is 
 barred, the Fitriya^-fla. is seen to take place. 
 
 S^iTRA LXXXIII. 
 A principal act (pradhana) is accompanied by 
 auxiliary acts (ahga). 
 
SUTRAS LXXX-LXXXVIT. 339 
 
 Commentary. 
 
 This Siitra forms sometimes part of the preceding 
 Sutra, and would then refer to the Pitr/ya^;7a only. 
 
 Sutra LXXXIV. 
 
 A principal act is what has its own name, and 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. If it is said that 
 'he should sacrifice with the Vaij-vadeva on a slope 
 inclined to the East,' we have the locality. If it is said 
 that 'he should sacrifice with the Va^apeya in autumn,' 
 we have the time. If it is said that ' the sacrificer himself 
 should offer the Agnihotra on a parvan (change of the 
 moon),' we have the performer. In each of these cases, 
 therefore, the prescribed sacrificial act is a pradhana 
 sahgam, a principal act with auxiliary members. 
 
 Sutra LXXXV. 
 
 The Darvi-homa (libation from a ladle) stands 
 
 by 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 LXXXVI. 
 
 They are ordered by the word ^uhotl, he pours 
 out. 
 
 StJTRA LXXXVII. 
 They are offered with the word Svaha. 
 
 Commentary. 
 According to Katyayana I, 2, 6-7, the ^uhotis are 
 
 Z 2 
 
340 APASTAMBA's YAGiVA-PARIBHASHA-StjTRAS. 
 
 offered sitting, the ya^atis standing. See Sutra XCII. The 
 ^uhoti acts consist in pouring melted butter into the fire 
 of the Ahavaniya altar, which is so called because 'ahu- 
 yante^sminn ahutaya/^ kshipyanta iti.' 
 
 SOtra LXXXVIII. 
 Taking (the butter) once. 
 
 SOtra LXXXIX. 
 
 A 
 
 Or, if there are several Ahutis, taking (the butter) 
 for each Ahuti. 
 
 SOtra XC. 
 Or, doing as he likes in dividing (the butter). 
 
 Commentary. 
 
 These three 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 (in the Darvi-homa), except at 
 
 the Agnihotra. 
 
 Commentary. 
 
 In the case of the Agnihotra it is distinctly stated, 
 dve samidhav adadhyat, let him lay down two sticks. 
 
 Sutra XCII. 
 One pours out (^uhoti) the Darvi-homas, sitting 
 west of the Ahavaniya fire, and bending the right 
 knee, or not bending it. 
 
 Sutra XCIII. 
 
 If it is distinctly stated, it is done in a different 
 way. 
 
st^TRAS LXXXVIII-XCVII. 34 1 
 
 Commentary. 
 
 The vidhi, contained in Sutra XCII, is therefore called 
 autsargika, general, and liable to exceptions, as when it 
 is said, that he turns to the east. 
 
 SlJTRA XCIV. 
 
 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 constitute the Darvi-homas. 
 
 Commentary. 
 
 The Ai-ruta is a jravaya ; the Pratya.fruta, astu 
 jrausha/; Anuvakya and Ya^ya are verses, the first 
 inviting the deity, the second accompanying the sacrifice. 
 Whenever vegetable, animal, or sawnayya offerings have 
 to be sliced, upastara/^a, spreading, and abhighclrawa. 
 sprinkling with fat, take place. With i^ya offerings 
 there is iTaturgr/hita (taking four times), and the 
 Vasha/kara. 
 
 Sutra XCVI. 
 
 With ahutis one should let the act (the pouring 
 out) take place after the Vasha/kara has been 
 made, or while it is being made. 
 
 Commentary. 
 The Vashaz'kara consists in the word Vasha/, to be 
 uttered by the HotW-priest. The five sacrificial interjections 
 are, svAha, jrausha^, vausha/, vasha/, and svadha. 
 
 Sutra XCVII. 
 With the G rah as the act should be made to 
 coincide with the Upayama. 
 
342 APASTAMBA's YAGi<?A-PARIBHASHA-StjTRAS. 
 
 Commentary. 
 
 Grahas are offerings of Soma, and likewise the vessels 
 (/^amasa) in which the Soma is offered. The Soma is 
 offered with the words upayama-grzhito^si, and while 
 these words are being uttered, the fluid should be poured 
 out (dhara;;^ sravayet). 
 
 Sutra XCVIII. 
 
 With the Ish/akas, the act should be made to 
 coincide with the words taya deva ten a. 
 
 Commentary. 
 
 When the different ish/akas or bricks are placed to- 
 gether for building an altar, &c., the act itself begins with 
 the first and ends with the last words of the accompanying 
 verse. 
 
 St^TRA XCIX. 
 
 When there is a number of Puro^a^as, one 
 should slice off one after another, saying for each 
 portion vyavartadhvam (separate) ! 
 
 Commentary. 
 
 Puro^^aja is a cake made of meal (pakva/^ plsh/apvida/i), 
 different from /^aru, which is more of a pulse consisting of 
 grains of rice or barley, and clarified butter (gh;'/tata;/(^ulo- 
 bhayatmakam). This puro^a^a cake has to be divided 
 for presentation to different deities. If there are more 
 than two deities, the plural vyavartadhvam, separate, has 
 to be used. 
 
 StJTRA C. 
 
 When the two last are sliced off, he should say for 
 each portion, vyavartetham, separate ye two! 
 
 Commentary. 
 
 Each slice, avadana, is said to be about a thumb's 
 breadth. In the case of sa;//nayya, the mixture of sour 
 and sweet milk, a kind of coagulated sour milk, each por- 
 tion is to be of the same breadth, butj as it is fluid, it is 
 
sOtras xcviii-civ. 343 
 
 taken out with a ladle (sruva) of a corresponding size ; see 
 Katyayana I, 9, 7. 
 
 Sutra CI. 
 
 For these two last portions he makes the indi- 
 cation of the deity. 
 
 Commentary. 
 
 With the earlier portions, there is a rule which of two 
 gods should have the first or the second portion. With the 
 last couple, however, the priest may himself assign which- 
 ever portion he likes to one or the other god. The com- 
 mentary says, svay am eva idam asya iti sankalpayet. 
 
 SOtra CI I. 
 When there is a number of A'arus and Puro- 
 ^ai-as, one separates what belongs to the A'arus 
 and what belongs to the Puro^a^as, before the 
 
 strewing. 
 
 Commentary. 
 
 Prag adhivapanat, before the strewing, is explained 
 by prag adhivapanarthakrzsh;/d^inadanat, before 
 one takes the black skin which is used for the strewing. 
 
 s^tra cm. 
 
 One then marks the two (the materials for the 
 Ai'arus and the Puro^a^^as) according to the deities 
 (for whom they are intended). 
 
 Sutra CIV. 
 
 Let the word Idam be the rule. 
 
 Commentary. 
 This means that the offering (havis) intended for each 
 deity should be pointed out by the words idam, this, 
 Agne/i, is for Agni, &c. Thus we read with regard to 
 the offerings intended for certain gods and goddesses : 
 idaw Dhatur, idam Anumatya, R^kayd/^ Sinivalya//, 
 Kuhva/^. 
 
344 APASTAMBa's YAGiVA-PARIBHASHA-sOTRAS. 
 
 Sutra CV. 
 
 All this applies also to A^'arus and Puro^a^as 
 which are separated. 
 
 Commentary. 
 
 The commentary explains vyatishikta by anyonya;;z 
 vyavahita, though it is difficult to see how it can have 
 that meaning. It is said that in the Vai^yvadeva the A'arus 
 and Turodsisas are vyatishikta, but that they also have 
 to be divided before the adhivapana, and to be marked 
 for each deity. Thus we read : Idam Agne/^, Savitu/z, 
 Push;/o, Maruta;;z, Dyavapr/thivyo//, &c. 
 
 Sutra CVI. 
 At the time when the Kapalas are put on the 
 fire, one puts on the /C'aru with the first kapala 
 
 verse. 
 
 Commentary. 
 
 Karu is here used for the vessel for boiling the >^aru, 
 the ^arusthali. The first of these verses is dhr/sh/ir 
 asi. Kapalas are the jars in which the rice is cooked. 
 
 StjTRA CVI I. 
 
 The verse is adapted and changed to dhruvo -si. 
 
 Commentary. 
 
 Sawmama means the same as uha, i.e. the modification 
 of a verse so as to adapt it to the object for which it is 
 used. In our case, >^aru, being a masculine, dhrzsh/i, a 
 feminine, is replaced by dhruva, a masculine. 
 
 StjTRA CVI 1 1. 
 
 At the time when the meal is to be cleansed, one 
 cleanses the grains. 
 
 Commentary. 
 
 This takes place after the y^aru-pot has been put on. 
 The ta;^^ulas are the unhusked grains, pish if a is the 
 
sOtras cv-cxiv. 345 
 
 ground flour. In Sanskrit a distinction is made between 
 i-asya, the corn in the field, dhanya, corn with the husk. 
 ta;/^ula, grains without husks, anna, roasted grains. 
 
 StjTRA CIX. 
 
 At the time of cooking (adhiirapa^^a) one 
 throws the grains in with the cooking verse. 
 
 Commentary. 
 This verse is gharmo^si. 
 
 SOtra ex. 
 
 Without taking the /§aru (out of the sthali) one 
 puts it down. 
 
 StjTRA CXI. 
 
 At the Dari-a-pur/^amasa sacrifices there are 
 fifteen Samidhents. 
 
 Commentary. 
 
 Samidhenis are particular verses recited while the fire 
 is being kindled. The first and last verses are repeated 
 thrice, so as to make fifteen in all. 
 
 StjTRA ex 1 1. 
 
 At the Ish/i and Pa^ubandha sacrifices there 
 are seventeen Samidhenis, when they are so 
 handed down. 
 
 StjTRA CXIII. 
 When it is said that wishful ish/is are performed 
 in a murmur, this means that the names of the chief 
 deities are pronounced in a murmur (likewise the 
 ya^ya and anuvakya). 
 
 Sutra CXIV. 
 
 The Darj-a-pur;2amasa sacrifice is the Prakr/ti 
 or norm for all ish^is. 
 
346 APASTAMBA S YAGiVA-PARIBHASHA-SUTRAS. 
 
 Commentary. 
 
 The Sutras, in describing the performance of certain 
 sacrifices, treat some of them in full detail. These are 
 called prakrzti. Prakriyante^smin dharma iti prakarawam 
 prakr/ti//. They form the type of other sacrifices, which 
 are therefore looked upon as mere modifications, vikrzti, 
 and in describing them those points only are fully de- 
 scribed in which they dift*er from their prakr/ti. A sacri- 
 fice which is a vikrz'ti, may again become the prakr/ti of 
 another sacrifice. This system is no doubt compendious, 
 but it is not free from difficulty, and, in some cases, from 
 uncertainty. It shows how much system there is in the 
 Indian sacrifices, and how fully and minutely that system 
 must have been elaborated, before it assumed that form in 
 which we find it in the Brahmawas and Sutras. It must not 
 be supposed that the sacrifices which serve as prakrz'ti, 
 are therefore historically the most ancient. 
 
 SOtra CXV. 
 It is also the norm for the Agnishomiya Pa^u, 
 the animal sacrifice for Agni-Shomau. 
 
 StTRA CXVI. 
 And this is the norm for the Savaniya. 
 
 SOtra CXVI I. 
 
 And the Savaniya is the norm for the Aika- 
 da^-inas. 
 
 Sutra CXVIII. 
 
 And the Aikada^inas are the norm for the 
 
 Pai"uga;2as. 
 
 Commentary. 
 
 The rules for the Pai-ugawas are therefore to be taken 
 over from the Aikadaj"inas, the Savaniya, the Agni- 
 shomiya-paj"U, and the Dari-a-pur/^amasa, so far as 
 they have been modified in each particular case, and are 
 
StjTRAS cxv-cxxii. 347 
 
 finally determined by the rules of each Pa^uga;/a, as, for 
 instance, the Aditya-pai-u. 
 
 StjTRA CXIX. 
 
 The Vaii"vadeva is the norm for the Varu;2a- 
 praghasa, Sakamedha, and Sira. 
 
 Commentary. 
 The Vaijvadeva, beginning, hke the Darja-pur/za- 
 masa, with an Agneya ash^akapala, takes certain rules 
 from the Darja-pur/zamasa, and transfers these, together 
 with its own, as, for instance, the nine praya^as, to the 
 Varuwa-praghasa, &c. 
 
 SOtra CXX. 
 The Val^vadevika Ekakapala is the norm for 
 
 all Ekakapalas. 
 
 Commentary. 
 
 The Ekakapala is a puro^aj-a cake, baked in one 
 kapala. It is fully described in the Vaij-vadeva, and 
 then becomes the norm of all Ekakapalas. An ekaka- 
 pala cake is not divided. 
 
 SlJTRA CXXI. 
 
 The Vai^vadevt Amiksha is the norm for the 
 
 A 
 
 Amikshas (a preparation of milk). 
 
 StjTRA CXXII. 
 Here the VIkara, the modification, is perceived 
 
 from similarity. 
 
 Commentary. 
 
 If it has once been laid down that the Darja-pur;za- 
 misa is the prakrzti or norm for all ish^is, then simi- 
 larity determines the modification in all details, such as the 
 ofierings and the gods to whom offerings are made. Thus 
 ATaru, being a vegetable offering, would rank as a vikara 
 of puro^ai'a, which occurs in the Darj-a-pur;/amasa 
 sacrifice, and is likewise vegetable. Honey and water 
 
348 APASTAMBA's YACiVA-PARIBHASHA-S^TRAS. 
 
 would be looked upon as most like the A^ya in the 
 Darj-a-pur;/amasa. Amiksha, a preparation of milk, 
 would come nearest to the Sawnayya, which is a mixture 
 of sour and sweet milk. 
 
 Sutra CXXIII. 
 
 Offerings for one deity are vikaras of the 
 Agneya. 
 
 Commentary. 
 
 In the Darj-a-pur«amasa, which is theprakrzti of the 
 ish/is, the purodasa. for Agni is meant for one deity. 
 Hence all offerings to one deity in the vikrztis follow the 
 general rules of the Agneya puro^^a^a, as described in 
 the Darja-purwamisa, for instance, the ^aru for Surya, 
 the Dvadai-a-kapala for Savitrz. 
 
 StjTRA CXXIV. 
 
 Offerings for two deities are vikaras of the 
 
 Agnishomiya. 
 
 Commentary. 
 
 They must, however, be vegetable offerings, because the 
 puvodasa. for Agni-Shomau is a vegetable offering. As an 
 instance, the Agnavaish;^ava Ekadai-akapala is quoted. 
 Agnishomiya has a short a, but the first a inagnavaish- 
 ;/ava is long. 
 
 Sutra CXXV. 
 
 Offerings for many deities are vikaras also of the 
 
 Aindragna. 
 
 Commentary. 
 
 The ka. in bahudevataj- ka is explained by the com- 
 mentary as intended to include the Agnivaish;/ava also. 
 Any offering intended for more than one deity may be con- 
 sidered as intended for many deities. 
 
 Sutra CXXVI. 
 They are optionally vikaras of the Aindragna. 
 
sOtras cxxiii-cxxviii. 349 
 
 Commentary. 
 
 Sometimes these two Slitras are combined into one. The 
 commentator, however, sees in theva of aindragnavikari 
 va a deeper meaning. Agni-Shomau, he says, consists of 
 four, Indragni of three syllables. Therefore if the name of 
 more than one deity consists of four syllables, it should be 
 treated as a vikara of the Agnishomiya, if of less than 
 four syllables, as a vikara of the Aindragna. 
 
 SOtra CXXVII. 
 
 An exception must be made in the case of the 
 gods of the prakr/ti, as, for instance, the Aindra 
 purofl^ai"a, the Saumya y^aru. 
 
 Commentary. 
 
 The exception applies to cases where the offering in a 
 vikrit'i sacrifice is meant for the same principal deities 
 as those of the prakrz'ti offering. For instance, in the 
 Darj-a-pur«amasa Agni and Soma are the deities of the 
 Agnishomiya, Indra and Agni of the Aindragna. If 
 then in one of the secondary or vikr/ti sacrifices there 
 occurs an Aindra puro^aja, or a Saumya ^aru, then 
 the Aindra puro^aj-a is treated as a vikara of the Ain- 
 dragna, the Saumya ^aru as a vikdra of the Agni- 
 shomiya. The Somendra /('aru also, as its principal 
 deity is Soma^ would follow the Agnishomiya, the 
 Indrasomiya puro^aja, as its principal deity is Indra, 
 would follow the Aindragna. 
 
 SOtra CXXVIII. 
 
 If there is sameness both in the offering and in 
 the deity, then the offering prevails. 
 
 Commentary. 
 
 If a X'aru for Pra^apati occurs in a vikrz'ti sacrifice, it 
 would follow that, being offered to Pra^apati, it should be 
 offered with murmuring, but, as it is a vegetable offering, it 
 follows the norm of the puro^a^a, though the purodAsa. is 
 intended for Agni. 
 
350 APASTAMBa's VACiVA-PARIBHASHA-SlUTRAS. 
 
 S^TRA CXXIX. 
 
 If there is contradiction with regard to the sub- 
 stance and the preparation of an offering, the sub- 
 stance prevails. 
 
 Commentary. 
 
 A puYodassi may be made of vrihi, rice, or of nivara, 
 wild growing rice. The wild rice has to be pounded, but 
 not the good rice. The preparation, however, has to yield 
 in a vikr/ti, the important point being the substance. 
 
 SuTRA CXXX. 
 
 If there is contradiction with regard to the sub- 
 stance, the object prevails. 
 
 Commentary. 
 An example makes the meaning of this Sutra quite clear. 
 Generally the y upa or sacrificial post for fastening sacrificial 
 animals is made of Khadira wood. But if a post made of 
 wood is not strong enough to hold the animal, then an iron 
 post is to be used, the object being the fastening of the 
 animal, while the material is of less consequence. 
 
 S^TRA CXXXI. 
 
 In a Fr3.krzti sacrifice there is no t)ha, modifi- 
 cation of the mantras. 
 
 Commentary. 
 Certain mantras of the Veda have to be slightly altered, 
 when their application varies. In the normal sacrifices, how- 
 ever, no such alteration takes place. 
 
 StJTRA CXXXII. 
 In a Vikrhi sacrifice modification takes place, 
 according to the sense, but not in an arthavada. 
 
 Commentary. 
 
 Some mantras remain the same in the Vikrzti as in 
 the Prakr^ti. Others have to be modified so as to be 
 
sOtras cxxix-cxxxiv. 351 
 
 adapted to anything new that has to be. If, for instance, 
 there is a Furoddsa. for Agni in the Trakriti, and in its 
 place a Puro^a^a for Surya in the Vikrzti, then we 
 must place Surya instead of Agni in the dedicatory 
 mantra. 
 
 StjTRA CXXXIII. 
 
 When we hear words referring to something else, 
 that Is arthavada. 
 
 Commentary. 
 
 Arthavada is generally explained as anything occurring 
 in the Brahmawas which is not vidhi or command. Here, 
 however, it refers to Mantras or passages recited at the 
 sacrifice. We saw how such passages, if they referred to 
 some part of the sacrifice, had to be modified under certain 
 circumstances according to the sense. Here we are told 
 that passages which do not refer to anything special in the 
 sacrifice, are arthavada and remain unmodified. All this 
 is expressed by the words para vakya.fr a va« at. Vakya 
 stands for padani, words, such as are used in the nivapa- 
 mantra, &c. Some of these words are called samave- 
 t^rthani, because they tell of something connected with 
 the performance of the sacrifice, as, for instance, Agnaye 
 gushtsLin nirvapami, I offer what is acceptable to Agni ; 
 others are asamavetarthani, as, for instance, Devasya 
 tv^ Savitu/^ prasave. When such passages which are 
 not connected with some sacrificial act occur (j-rava;/at), 
 they naturally remain unaltered. 
 
 SlJTRA CXXXIV. 
 
 If what Is prescribed Is absent, a substitute Is to 
 be taken according to similarity. 
 
 Commentary. 
 
 Here we have no longer modification, but substitution 
 
 (pratinidhi). In cases where anything special that has 
 
 been prescribed is wanting, a substitute must be chosen, 
 
 as similar as possible, and producing a similar effect. 
 
"52 APASTAMBA's YAGiVA-PARIBHASHA-sOxRAS. 
 
 O 
 
 According to Ma/z^/ana's Trikaw^a, the degrees of similarity 
 are to be determined in the following order: 
 Karyai rupais tatha par;/ai/^ kshirai/^ pushpai/^ phalair 
 
 api, 
 Gandhai rasai/^ sadr/g grahyam purvalabhe param param. 
 ' What is similar by effect, by shape, by leayes, by milk, 
 by flowers, and by fruit, By smell, or by taste is to be taken 
 one after the other, if the former cannot be found.' 
 
 Sutra CXXXV. 
 
 If there is nothing very like, something a little 
 like may be substituted, only it must not be pro- 
 hibited. 
 
 Commentary. 
 
 If in a ^aru of mudgas, kidney-beans, phaseolus 
 mungo, these kidney-beans should fail, a substitute may 
 be taken, but that substitute must not be mashas, phase- 
 olus radiatus, because these mashas are expressly for- 
 bidden ; for it is said, Aya^-uiyk vai m^sha//, 'Mashas 
 are not fit for sacrifice.' 
 
 Sutra CXXXVI. 
 
 The substitute should take the nature of that for 
 which it is substituted. 
 
 Commentary. 
 
 Taddharma, having the same qualities. If, for instance, 
 nivara has been substituted for vrihi, it should be treated 
 as if it were vrihi. The name vrihi should remain, and 
 should not be replaced by nivara, just as Soma, if replaced 
 by putika, is still called Soma. Thus, when in the course 
 of a sacrifice vrihi has once been replaced by nivara, and 
 vrihi can be procured afterwards, yet nivara is then to be 
 retained to the end. If, however, the substituted nivara 
 also come to an end, and afterwards both nivara and vrihi 
 are forthcoming, then vrihi has the preference. If neither 
 be forthcoming, then some substitute is to be taken that 
 approaches nearest to the substitute, the nivara, not to the 
 
sOtras cxxxv-cxxxix. 353 
 
 original vrihi. Further, if a choice has been allowed be- 
 tween vrihi, rice, and yava, barley, and vrihi has been 
 chosen, and afterwards, as substitute for vrihi, nivara, 
 then, if nivara come to an end, and in the absence of 
 vrihi, when a new supply of both nivara and yava has 
 been obtained, the yava is to be avoided, and the original 
 substitute for vrihi, the nivara, must be retained. In most 
 of these cases, however, a certain penance also (praya- 
 j/^itta) is required. 
 
 Sutra CXXXVII. 
 If something is wanting in the measure, let him 
 finish with the rest. 
 
 Commentary. 
 
 If it is said that a purodasa. should be as large as a 
 horse's hoof, and there is not quite so much left, yet what- 
 ever is left should be used to finish the offering. 
 
 Sutra CXXXVIII. 
 
 Substitution does not apply to the master, the 
 altar-fire, the deity, the word, the act, and a pro- 
 hibition. 
 
 Commentary. 
 
 The master is meant for the sacrificer himself and his 
 wife. Their place cannot, of course, be taken by anybody 
 else. The altar-fire is supposed to have a supernatural 
 power, and cannot be replaced by any other fire. Nothing 
 can take the place of the invoked deities, nor of the words 
 used in the mantras addressed to them, nor can the sacrifice 
 itself be replaced by any other act. Lastly, when it is said 
 that mashas, varakas, kodravas are not fit for sacrifice, 
 or that a man ought not to sacrifice with what should not be 
 eaten by Aryas, nothing else can be substituted for what is 
 thus prohibited. 
 
 SOtra CXXXIX. 
 The Prakmi stops from three causes, from a 
 corollary, from a prohibition, and from loss of pur- 
 pose. 
 
 [30] a a 
 
354 ApASTAMBA'S YACiVA-PARIBHASHA-StjTRAS. 
 
 Commentary. 
 
 A corollary (pratyamnana) occurs, when it is said, 
 'instead of Kusa grass, let him make a barhis of reeds.' 
 A prohibition (pratishedha) occurs, when it is said, 'he 
 does notchoosean Arsheya.' Loss of purpose (arthalopa) 
 occurs, when pesha;^a, pounding, would refer to >^aru, a 
 pulse, that cannot be pounded, while grains can be. 
 
 SOtra CXL. 
 The Agnish/oma is the Prakr/ti of the Ekaha 
 
 sacrifices. 
 
 Commentary. 
 
 The Ekaha are sacrifices accomplished in one day. 
 
 S^TRA CXLI. 
 
 The Dv^da^aha is the Prakrui of the Ahar- 
 
 Commentary, 
 
 The Dvada^aha lasts twelve days and is a Soma sacri- 
 fice. It is either an Ahina or a Sattra. An Aharga;za 
 is a series of daily and nightly sacrifices. Those which last 
 from two nights to eleven nights are called Ahina. Those 
 which last from thirteen to one hundred nights or more 
 are called Sattras. 
 
 StjTRA CXLII. 
 
 The Gavamayana is the Frakrzti of the Sam- 
 
 vatsarikas. 
 
 Commentary. 
 
 The Gavamayana lasts three years, and it is the type 
 of all Sa;«vatsarika sacrifices, whether they last one, two, 
 three or more years. They all belong to the class of 
 Sattras. 
 
 Sutra CXLIII. 
 
 Of the NIkayi sacrifices the first serves as Pra- 
 
 krit'i. 
 
SUTRAS CXL-CXLVr. 355 
 
 Commentary, 
 
 Among the Nikayi sacrifices, lit. those which consist of 
 a number, all having the same name, but different rewards, 
 the first is the prakrzti of the subsequent ones. The 
 commentator calls them sadyaskra &c., and mentions as 
 the first the Agnish/oma. See Sutra CXLVI,and Weber, 
 Ind. Stud. XIII, p. 218. 
 
 S<JTRA CXLIV. 
 At the Agnish/oma there is the Uttara-vedi. 
 
 Commentary. 
 The commentator explains this by saying that at the 
 Soma sacrifices, i.e. at the Agnish/oma, Ukthya, Sho- 
 ^aj-in, and Atiratra, the fire is carried from the Aha- 
 vaniya to the Uttara-vedi, which is also called the 
 Soma altar. 
 
 Sutra CXLV. 
 
 The fire is valid for the successive sacrifices. 
 
 Commentary. 
 
 This fire refers to the fire on the Uttara-vedi, men- 
 tioned in the preceding Sutra, and the object of the Sutra 
 seems to be to include the act of lighting the fire on the 
 Uttara-vedi in the Prakr/ti, though properly speaking it 
 does not form part of the Agnish/oma. But I cannot quite 
 understand the argument of the commentator. 
 
 Sutra CXLVI. 
 
 This does not apply to the Sadyaskras, the 
 
 Va^apeya, the Sho^ai-in, and the Sarasvata 
 
 Sattra. 
 
 Commentary. 
 
 With regard to the Sho^^aj-in and its vikara, the Va^a- 
 
 peya, the laying of the fire is not mentioned. In the case 
 
 of the Sadyaskras, it becomes impossible, because they 
 
 have to be quickly finished. In the case of the Sarasvata 
 
 Sattra, there is the same difficulty on account of not 
 
 remaining in the same place (anavasthapan nagnij- kiyate). 
 
 A a 2 
 
' -w — A -^ ^ ^J^ 
 
 356 APASTAMBAS YAGiVA-PARIBHASHA-SUTRAS. 
 
 StjTRA CXLVII. 
 
 A sacrificer wishes the object of his sacrifice at 
 the beginning of the sacrifice. 
 
 Comraentary. 
 Some MSS. read kamayeta, 'he should wish,' but the 
 commentator explains that such a command (vidhi) is 
 unnecessary, because it is natural to form a wish (svata// 
 siddhatvat). 
 
 StJTRA CXLVIII. 
 
 At the beginning of a special part of the sacri- 
 fice, one should wish the object of that part of the 
 
 sacrifice. 
 
 Commentary. 
 
 The commentary, though objecting, and objecting rightly, 
 to kamayeta, 'he should wish,' in the preceding Sutra, 
 accepts kamayeta as determining the present Sutra, 
 saying kamayetety anuvartate. One should read 
 ya^;7angakamam, not ya^;7akamam, for the com- 
 mentary explains it by ya^;7angaphalasankalpa//. 
 Whether it was really intended that there should be a 
 special wish for each part or subsidiary act of a sacrifice 
 (ya^;/aiiga), is another question, but the commentator evi- 
 dently thought so. 
 
 Katyayana, who treats the same subject (i, 2, 10 seq.), 
 states that there should be this desire for a reward for 
 certain sacrifices which are offered for a certain purpose, 
 as, for instance, the Dvadai'aha, but that there are no such 
 motives for other sacrifices, and parts of sacrifices. He 
 mentions, first of all, a niyama, a precept for the sacrifice, 
 such as 'Speak the truth.' Then a nimitta, a special 
 cause, as when some accident has taken place that must be 
 remedied, for instance, when the house has been burnt down, 
 &c. Thirdly, the Agnihotra, the morning and evening 
 Homa; fourthly, the Darj-a-pur/zamasau ; fifthly, the 
 Dakshaya«a,a vikr/ti of the Darj-a-purwamasau, the 
 Agrayawa; sixthly, the N[vvid/i3.-pa.su, the animal 
 sacrifice. All these have to be performed as a sacred 
 
StjTRAS CXLVII, CXLVIII. 357 
 
 duty, and without any view to special rewards. Thus we 
 read in Vasish//^a : 
 
 Avajyam brahma/zovgnin adadhita, darj-apur;?amasagra- 
 ya;^esh/i/'aturmasyapai'usomaij' ^a ya^eta, ' A Brahma?/a 
 should without fail place his fires, and offer the Dar^'a- 
 pur;/amasa, the Agraya;^esh/i, the A'aturmasyas, 
 the Paj-u, and the Soma sacrifices.' 
 
 Harita says: Pakaya^/7dn ya^en nityaw havirya^;/a;;/j 
 ka. nhyasa/i, Somams ka. vidhipurve;^a ya U'k/ied dharmam 
 avyayam, 'Let a man offer the Pakaya^^as always, 
 always also the Havirya^;7as, and the Soma sacrifices, 
 according to rule, if he wishes for eternal merit.' The 
 object of these sacrifices is aparimitaniZ/jreyasarupa- 
 moksha, eternal happiness, and hence they have to be 
 performed during life at certain seasons, without any 
 special occasion (nimitta), and without any special object 
 (kama). According to most authorities, however, they 
 have to be performed during thirty years only. After that 
 the Agnihotra only has to be kept up. The proper seasons 
 for these sacrifices are given by Manu, IV, 25-27 : 
 
 ' A Brahmawa shall always offer the Agnihotra at the 
 beginning or at the end of the day and of the night, and 
 the Darj-a and Paur;/amasa (ish/is) at the end of each half- 
 month ; 
 
 ' When the old grain has been consumed the (Agraya;/a) 
 Ish/i with new grain ; at the end of the (three) seasons the 
 (ATaturmasya) sacrifices ; at the solstices an animal (sacri- 
 fice) ; at the end of the year Soma offerings ; 
 
 * A Brahma;/a, who keeps sacred fires, shall, if he desires 
 to live long, not eat new grain or meat, without having 
 offered the (Agrayawa) Ish/i with new grain and an animal 
 (sacrifice) ^' 
 
 These Pakaya^;7as, Havirya^was or ish/is, and 
 Soma sacrifices are enumerated by Gautama^, as 
 follows : 
 
 ^ See Manu, transl. by Buhler, S. B. E., XXV, who quotes to 
 the same purpose Gaut. VIII, 19-20; Vas. XI, 46; Vi. LIX, 
 2-9; Baudh. II, 4, 23; Yagfi. I, 97, 124-125. 
 
 ^ Katyayana, p. 34. 
 
58 
 
 APASTAMBA S YAGiVA-PARIBHASHA-SUTRAS. 
 
 Seven 
 
 Pakasa;«sthas 
 
 (i) Ash/aka, 
 
 (2) Parvawam, 
 
 (3) -Sraddham, 
 
 (4) Sravam, 
 
 (5) Agrahaya/n, 
 
 (6) ^aitri, 
 
 (7) As\ay\}gl 
 
 Seven 
 Havirya^wasa^sthas : 
 
 (i) Agnyadheyam, 
 
 (2) Agnihotram, 
 
 (3) Darjapurwamasau, 
 
 (4) A'aturmasyani \ 
 
 (5) Agraya«esh/i>^, 
 
 (6) Nirufl7zapajubandha/z, 
 
 (7) Sautrama;/!. 
 
 Seven 
 Somasa;;/sthas : 
 
 (i) Agnish/oma>^, 
 
 (2) Atyagnish/oma/^, 
 
 (3) Ukthya/^ 
 
 (4) ShodasV, 
 
 (5) V%apeya/^, 
 
 (6) Atiratra^, 
 
 (7) Aptoryama/;. 
 
 In a commentar 
 bhashya (MS. E. I. 
 
 Pakaya^/7as : 
 (i) Aupasanahoma/i, 
 
 (2) Vaijvadevam, 
 
 (3) Parvawam, 
 
 (4) Ash/aka, 
 
 (5) Masiiraddham, 
 
 (6) Sarpabali//, 
 
 (7) Ijanabali/i. 
 
 y on Dhurtasvamin's Apastambasutra- 
 , H. 137) another list is given : 
 
 Somaya^/7as : 
 
 Havirya^was : 
 Agnihotram, 
 DarjapiirwamasaUj 
 Agrayawam, 
 A'aturmasyani, 
 Niru(///apajubandha/^, Va^apeya^, 
 Sautramawi, Atiratra,^, 
 
 Piwi/apit/'/ya^T^a/^. Aptoryama^ 
 
 Agnish/oma,^, 
 Atyagnish/oma//, 
 Ukthya/z, 
 Shofifaji, 
 
 This list is nearly the same as one given by Satyavrata 
 Simaj-rami in the Usha. He gives, however, another list, 
 which is : 
 
 Seven 
 
 Pakasawsthas : 
 (i) Sayawhoma/i, 
 
 (2) Pratarhoma^, 
 
 (3) Slhalipaka, 
 
 (4) Navaya^wa^, 
 
 (5) Vaijvadevam, 
 
 (6) Pitr/ya^«a^, 
 
 (7) Ash/aka. 
 
 Seven 
 Havi;^sawzsthas 
 Agnyadheyam, 
 Agnihotram, 
 Dar^-a-, 
 Paur;/amasau, 
 Agraya«a, 
 A'aturmasyani, 
 Pa^ubandha/i. 
 
 Seven 
 Somasa/«sthas 
 Agnish/oma/z, 
 Atyagnish/oma/z, 
 Ukthya/z, 
 Shofi^a^i, 
 Va^apeya/z, 
 Atiratra/;, 
 Aptoryama-^. 
 
 According to the substances offered, sacrifices are some- 
 
 ^ Vaijvadevam parva, Varu«apraghasa//, sakamedha^. 
 
 ^ Agnish/oma, Ukthya, Atiratra, sometimes Sho^/a^in, are the 
 original Soma sacrifices; Atyagnish/oma,Va^apeya, and Aptoryama 
 are later. See Weber, Ind. Stud. X, pp. 352, 391. 
 
SUTRAS CXLIX, CL. 359 
 
 times divided into vegetable and animal sacrifices. The 
 vegetable substances are, \.7ind\x\Ui, pish/ani, phalikarawa//, 
 puro^aj-a//, odana//, yavagu/^, przthuka/^, la^a//, dhana//, 
 and aktava/^. The animal substances are, paya/z, dadhi, 
 a^am, amiksha, va^inam, vapa, tva-^a//, mawsam, lohitam, 
 and pa^yurasa//. 
 
 S^TRA CXLIX. 
 
 If there are fewer Mantras and more (sacrificial) 
 acts, then after dividing them into equal parts, let 
 him perform the former with the former, the latter 
 with the latter. 
 
 Commentary. 
 
 It happens, for instance, in certain ish/is that a pair 
 of Ya^ya and Anuvakya mantras is given, but six acts. 
 In that case one half of the mantras is used for one half of 
 the acts, and the other half of the mantras for the other 
 half of the acts. 
 
 Sutra CL. 
 
 If there are fewer acts and more Mantras, let him 
 perform and act with one mantra, those which re- 
 main are optional, as the materials for the sacrificial 
 post. 
 
 Commentary. 
 
 Kapardisvamin seems to have divided this Sutra into 
 three, the second being ava^yish/a vikalpartha/^, the third 
 yatha yupadravyaz/iti. But it is better to take it as one, as 
 it is in MS. 1676. 
 
 If there are, for instance, fourteen vapanas, while there 
 are many more mantras, let him select fourteen mantras 
 and use them for each vapana, while the rest will be 
 useful for another performance. A similar case occurs 
 when different kinds of wood are recommended for makinsr 
 the sacrificial post, or when rice or barley are recommended 
 for an offering. Here a choice has to be made. The iti 
 at the end is explained as showing that there are other 
 instances of the same kind. 
 
360 apastambas yagiva-paribhasha-stjtras. 
 
 Sutra CLI. 
 
 From the end there takes place omission or 
 
 addition. 
 
 Commentary. 
 
 This refers again to the same subject, namely what has 
 to be done if there are either more or less mantras than 
 there are acts which they are to accompany. In that case 
 it is here allowed to use as many mantras as there are acts, 
 and to drop the rest of the mantras. Or, if there are less 
 mantras than there are acts, then, after the mantras have 
 been equally divided, the last verse is to be multiplied. 
 For instance, in the Dvikap^la sacrifice for the two Aj-vins, 
 the placing of the two kapalas is accompanied by two 
 mantras. The rest of the mantras enjoined in the 
 prakrz'ti is left out. But if there are, for instance, twelve 
 or more ish/akas, bricks, to be placed, while there are 
 only ten mantras, then the mantras are equally divided, 
 and the fifth and tenth to be repeated, as many times as is 
 necessary to equal the number of the ish/akas. 
 
 StjTRA CLII. 
 
 As the Prakmi has been told before, anything 
 that has not been told before, should be at the end. 
 
 Commentary. 
 
 This seems to mean that anything new, peculiar to a 
 Vikr/ti, and not mentioned in the Prak;'/ti, should come 
 in at the end, that is, after those portions of the sacrifice 
 which are enjoined in the Prakrzti. 
 
 Sutra CLI 1 1. 
 
 The rule should stand on account of the fitness of 
 the Kumbhi, a large pot, the 6'ula, the spit for 
 boiling the heart, and the two VapaiTapa;ds, the 
 spits for roasting the vapa. 
 
 Commentary. 
 Kumbhi is explained by i-ro//yadipakasamartha 
 
SUTRAS CLI-CLV. 36 1 
 
 br/'hati sthali; vS'ula by hrzdayap^kartha yash/i//, 
 and Vapai-rapa;n by vapa^rapawarthe yash/i dve. 
 The exact object of the Sutra is not quite clear. Pra- 
 bhutva is explained by samarthatva, that is, fitness. 
 This would mean, that on account of their fitness, or 
 because they can be used for the object for which they are 
 intended, or, so long as they can be used, the rule applying 
 to them should remain. The commentary explains tan- 
 tram by tantrata or ekata. It may mean that the 
 same pots and spits should be used, so long as they fulfil 
 their purpose. The next Sutra would then form a natural 
 limitation. 
 
 Sutra CLIV. 
 
 But if there is a different kind of animal, there is 
 difference (in pots and spits), owing to the diversity 
 of cooking. 
 
 Commentary. 
 
 If different animals are to be cooked, then there must be 
 different pots for each (pratipai-um), because each requires 
 a different kind of cooking. The commentary adds that, 
 as the reason for using different pots is given, that reason 
 applies also to young and old animals of the same kind 
 (^ati), i. e. the young and small animal would require a 
 different pot and a different kind of cooking. 
 
 StJTRA CLV. 
 
 At the Vanaspati sacrifice, which is a modifica- 
 tion (vikara) of the Svish/akr/t, the addresses 
 (nigama) of the deities should take place in the 
 Ya^ya, because they are included in the Prakr^'ti. 
 
 Commentary. 
 These nigamas of the deities are not mentioned in the 
 rules of the Vanaspati sacrifice, but they are mentioned 
 in the rules for the Svish/akrzt sacrifice of the Dar^-a- 
 pur;/amisa, which is the Prakrzti, and should therefore 
 be taken over. Here again, because a reason is given, it is 
 
.•;62 APASTAMBA's YAGiVA-PARIBHASHA-SUTRAS. 
 
 O 
 
 understood that the same reason would apply to other 
 portions of Svish/akrz't also, such as the Dvir abhi- 
 ghara;/a, which is to be retained in the Vanaspati 
 sacrifice. 
 
 StJTRA CLVI. 
 
 The Anvarambha;^iyd or initiatory ceremony 
 
 does not take place in a VikrUi, because the 
 
 Vikrzt'is would fall within the time of the Pra- 
 
 krzt'i, and the Anvarambha;2iya has but one 
 
 object, namely (the initiation of) the Dari-a-p{ir;^a- 
 
 masa sacrifice. 
 
 Commentary. 
 
 The Anvarambha;/iya ceremony has to be performed 
 by those who begin the Darj-a-purwamasa sacrifice. It 
 has thus one object only, and is never enjoined for any other 
 cause. It is not therefore transferred to any Vikrzti, 
 such as the Saurya ceremony, &c. The Dar.ya-pur;/a- 
 masa sacrifice having to be performed during the whole of 
 life, or during thirty years, the Vikr/tis would necessarily 
 fall within the same space of time. The initiatory ceremony 
 has reference to the Darj-a-pur«amasa sacrifice only, and 
 thus serves as an introduction to all the Vikr/tis, without 
 having to be repeated for each. 
 
 Sutra CLVI I. 
 
 Or (according to others) the Anv^rambha;^iya 
 should take place (in the Vikr/tis also), because the 
 time (of the Dar^a-pur;^amasa) does not form an 
 essential part. 
 
 Commentary. 
 
 This Sutra is not quite clear. It shows clearly enough 
 that, according to some authorities, the Anvarambhawiya 
 or initiatory ceremony of the Dari-a-pur;^amasa sacrifice 
 should take place in the Vikr/tis also ; but why? Because 
 the time has not the character of a .yes ha, which is said to 
 be a synonym of anga, an essential part of a sacrifice. 
 
s<)tras clvi-clix. 363 
 
 When it is said that the Darj-a-pur;zamasa should be 
 performed during hfe, this is not meant as determining the 
 time of the sacrifice. It only means that so long as there 
 is life a man should perform these sacrifices, and that their 
 non-performance would constitute a sin. The former 
 argument, therefore, that the time of the Vikrzti sacrifices 
 would fall within the time of the Prakrzti sacrifice is not 
 tenable. 
 
 StjTRA CLVIII. 
 
 And again, because there is difference In the 
 undertaking. 
 
 Commentary. 
 
 Arambha, the beginning, is explained as the determina- 
 tion to perform a certain sacrifice (darj-apur/vamasabhyaw 
 yakshya iti nij-/^ayapura/^sara/^ sankalpa/^). The object of 
 the undertaking in the case of the Dari'a-pur;/amasa 
 sacrifice, as the Prakrzti, is simply svarga, in the 
 Vikr/tis it may be any kind of desire. Therefore the 
 Anvarambha«iya ceremony of the Dari-a-pur;/a- 
 masas should be transferred to its Vikr/tis. This 
 seems to have been the opinion of the same authorities 
 who are referred to in Sutra CLVII. The final outcome 
 of the whole controversy, however, is clearly that our 
 
 A 
 
 AMrya is in favour of omitting the Anvarambha;ziya in 
 the Vikrz'tis. Anayo/z pakshayor anv4rambha;nya- 
 bhavapakshasyaiva balavattvam a/^cLryabhilashi- 
 tam iti manyamahe. The Anvarambha/nya is not 
 to be considered as an ordinary Ahga, but as a special 
 act to fit the sacrificer to perform the Darj-a-pur/^amasa 
 and to perform it through the whole of his life. 
 
 Sutra CLIX. 
 
 For every object (new sacrifice) let him bring 
 forward the fire (let him perform the Agnlpra^^a- 
 
 A 
 
 yana, the fetching of the Ahavaniya from the 
 Garhapatya fire). When the sacrifice is finished 
 
364 APASTAMBa's YAGiVA-PARIBHASHA-SijTRAS. 
 
 the fire becomes again ordinary fire, as when the 
 (divine) fire has returned (to the firesticks). 
 
 Commentary. 
 The fire for a sacrifice is supposed to be set apart or con- 
 secrated (j-astriya), but it is so for a special sacrifice only, 
 and when that sacrifice is ended, it is supposed to become 
 like ordinary fire again. A rtha is prayo^ana, the sacrifice 
 for which the fire is intended (agnis^dhyavihitakarmanu- 
 sh//^anam; tasya tasya vihitasya karma«o^nush///anartha;;2 
 garhapatyidibhya ahavaniyadyagnim pra;/ayet). The com- 
 mentator remarks that there are two Agnis, the one who is 
 visible, the other who is the god. Now while the divine 
 Agni leaves the coals and ascends or is absorbed again in 
 the two firesticks (ara;n), the other remains like ordinary 
 kitchen fire. See on Samaroha;/a, Weber, Ind. Stud. IX, 
 
 A 
 
 p. 311 ; Ai'valayana-.Srauta-sutra III, 10, 4-5. 
 
INDEX 
 
 agni, the (sacrificial) fire, Sutra 55, 92 
 
 (Ahavaniya fire), 138, 145, 159; 
 
 the (three) fires, 22. 
 agniprawayana, the fetching of the 
 
 Ahavaniya from the Garhapatya 
 
 fire, 159. 
 agnish/oma, the Agnish/oma, a Soma 
 
 sacrifice, 7, 140, 143^^, 144; p. 
 
 344. 
 
 agnihotra, the Agnihotra, the morn- 
 ing and evening Homa, 6, 91, 
 ^48^; p. 344. 
 
 agnishomiya, intended for Agni and 
 Soma, 74, 78, 115, 124, 126C, 
 127°. 
 
 agnyadhana, the (first) laying of the 
 fires, 2 2^. 
 
 agnyadheya, p, 344. 
 
 aiiga, member (of the sacrifice), 
 auxiliary act, 3°, 70°, 7i<=, 73<;, 
 75) 80 (anaiiga), 83 (sanga), 157'', 
 158C. 
 
 aiigahina, cripple, 2". 
 atikram, to pass (the altar), 94. 
 atiratra, a Soma sacrifice, 144°; p. 
 
 344- 
 atyagnish/oma, p. 344. 
 atharvaveda, the Atharva-veda, 7", 
 
 19°. 
 adhivapana, the strewing, 102, 105''. 
 adhijrapawa, cooking, 109. 
 adhijrapa«amantra,the cooking verse 
 
 (gharmo:isi), 109. 
 adhrigu, the Adhrigu hymn (daivya/^ 
 
 jamitara/j, &c.), 43. 
 adhvaryu, the Adhvaryu priest, 18, 
 
 24. 
 anaiiga, not an Anga, 80. 
 anadhyaya, prohibition of reciting, 
 
 37^- 
 anamnata, not handed down, 35, 
 anirdeja, without special instruction, 
 
 72. 
 anumati, a kind of full moon, 65^. 
 anumantrawa, the Anumantra«a- 
 
 mantras, 8<'. 
 
 anuya^a,acertainauxiliaryHoma,75<'. 
 
 anuvakya, IMantra used for invoca- 
 tion, 50, 95,(ri3)» 149^^. 
 
 antara, turned inside, 57. 
 
 antara, between (the high and the 
 low tone), II. 
 
 anna, roasted grains, 108". 
 
 anvarambha«iya,initiatory ceremony, 
 156, 157°, i58<=. 
 
 apa.A'k/Ad, to slice off (the cake), 99. 
 
 apaparyavr/t, to turn away from, 55. 
 
 aparewa, west, 92, 94. 
 
 apurva, standing by itself, 85 ; what 
 has not been told before, 152. 
 
 aptoryama, p. 344. 
 
 apratishiddha, not prohibited, 135. 
 
 abhighara«a, sprinkling with fat, 95. 
 
 abhimantrawa, the Abhimantrawa- 
 mantras, 8'^. 
 
 amantra, not to be classed as Mantras, 
 . 35- ^ 
 
 amavasya, new moon, new-moon 
 day, 63, 65C, 68 ; new-moon 
 sacrifice, 63, 76. 
 
 amedhyapratimantra«a, conjuring of 
 unlucky omens, 40. 
 
 aya^wiya, not fit for sacrifice, 135°. 
 
 ayuta, butter when slightly melted, 
 23°. 
 
 artha, object, 130, 159. 
 
 arthanirvr/tti, accomplishment of the 
 object, 41. 
 
 arthalopa, loss of purpose, 139. 
 
 arthavada, explanation, 33 ; that part 
 of the Mantra which does not 
 refer to anything special in the 
 sacrifice, 132, 133. 
 
 avadana,the slice or slicing of butter, 
 90'', 95, 100''. 
 
 avavarshawa, down-pour of rain, 40. 
 
 ajrotriya, person ignorant of the 
 Veda, 2°. 
 
 ash/aka, p. 344. 
 
 ash/akapala, the cake baked in eight 
 cups (at the full-moon and new- 
 moon sacrifices), 74, 76. 
 
366 
 
 APASTAMBa's YAGiVA-PARIBHASHA-S^TRAS. 
 
 asannipatin, not producing an imme- 
 diate effect, 42. 
 
 asamavetartha, words (of a Mantra) 
 not connected with the sacrifice, 
 133C. 
 
 asomay%in, one who does not sacri- 
 fice with Soma, 76, 78. 
 
 astamitodita = ralia, 65°. 
 
 astu=ayuta, 23°. 
 
 ahargawa, a series of daily and nightly 
 sacrifices, 141. 
 
 ahina, a series of sacrifices lasting 
 from two nights to eleven nights 
 (opp. sattra), 141*'. 
 
 agnavaishwava, for Agni and Vishwu, 
 
 124C, 125°. 
 agneya, intended for Agni, 74, 76, 
 
 123. 
 agrayawa, the Agrayawesh^i, sacrifice 
 
 with the new grain, 148''; p. 
 
 344- ^ 
 agrahayawT, p. 344. 
 aghara, sprinkling of clarified butter, 
 
 46. 
 a.i, to bend (one's knee), 92. 
 a^ya, melted butter, 23, 122°. 
 
 a^yabhagau, the A^ya-portions, 12. 
 atmabhimarjana, rubbing oneself, 
 
 53- 
 adipradish/a, indicated by the first 
 
 words (Mantras), 47. 
 
 adhana, the laying of the fires, 28. 
 
 amiksha, a preparation of milk, 121, 
 
 122"^. 
 
 arambha, the undertaking (of a 
 
 sacrifice), 158, 
 artvi^ya, the priestly office, 21. 
 avap, to throw (the grains) in, 109. 
 avritti, repetition, 43. 
 avesh/, to tie (ropes), 61. 
 a^ruta, address, 10, 95. 
 ajyayu^i, p. 544. 
 asina, sitting, 92. 
 ahavaniya, the Ahavaniya fire (the 
 
 grandson), 22*', 27, 94, 144°. 
 ahuti, the offering at a Darvihoma, 
 
 94, 96, 89. 
 
 idawjabda, the word idam (to be 
 
 used for assigning the havis to 
 
 each deity), 104. 
 indrasomiya, intended for Indra and 
 
 Soma, i2 7<=. 
 ish/aka, brick (for building the altar, 
 
 &c,), 98, i5i<^. 
 
 ish/i = ya^«a, sacrifice, i<=, ri2, 113 
 (kamya ish^aya^), 114, 122°, 
 1 2 3". 
 
 uanabali, p. 344. 
 ishatsadma, a little like, 135. 
 
 ukthya, a Soma sacrifice, 144°; p. 
 
 344- 
 U/^/l'ai^, with a loud voice, 8, 12°. 
 utkara, heap of rubbish, 54°. 
 uttama, highest tone, 11°. 
 uttara, successive, 145. 
 uttarata-upa^ara, on the northern 
 
 side of which the performances 
 
 take place, 54. 
 uttaravedi, the Soma altar, 144, 145''. 
 Uttara-amavasya = Kuhu, 65°. 
 Uttara-paur«amasi = Raka, 65^. 
 utpavana, cleansing, 108. 
 utpCi, to cleanse (the grains), 108. 
 udagapavarga, performed towards the 
 
 north, 59. 
 udagavritta, turning to the north 
 
 ^94. 
 udgatr/, the Udgatri priest, 17. 
 upaMra, priestly performance, 54. 
 upadha, to put on the fire, 106. 
 upadhana, putting on the fire, 106. 
 upabandha, belonging to, 155. 
 upayama, the Upayama, the words 
 
 iipayamagr/hito^si, 97. 
 upavas, to abstain, 65. 
 upavasa, abstaining from meat, &c., 
 
 66C. 
 upastara;/a, spreading of fat, 95. 
 upaspr/j (apa)6), to touch water, 53. 
 upawju, by murmuring, 9, ii'^, 113. 
 upawjuyaga, the muttered offering 
 
 of butter (at the full-moon 
 
 sacrifice), 74. 
 
 uha, substitution of one word for 
 another in a Mantra, 35, 107"^, 
 131, 132. 
 
 rigveda, the Rig-veda, 4, 5, 8, 9", 
 16. 
 
 ekakapala, a puro^aja cake baked in 
 one cup, 120. 
 
 ekadevata, offering for one deity, 123. 
 
 ekaprakara«a, one (typical) perform- 
 ance, 70. 
 
 ekamantra, accompanied by one 
 Mantra, 38. 
 
INDEX. 
 
 Z^l 
 
 ekadajakapala, cake baked in eleven 
 cups (at the full-moon and new- 
 moon sacrifices), 74, 76, 124'=. 
 
 ekaha, sacrifice accomplished in one 
 day, 140. 
 
 aikadajina, the Aikadajinas, 117,118. 
 aindra, intended for Indra, 127. 
 aindragna, intended for Indra and 
 Agni, 76, 79, 125, 126, 127C. 
 
 autsargika (vidhi), general (rule), 93°. 
 aupasanahoma, p, 344. 
 
 ka«i/uyana, rubbing, 40. 
 
 kapala, jar in which the rice is 
 cooked, 106. 
 
 kapalamantra, verse used for the 
 Kapala, 106. 
 
 kartr/, the performer, 24, 57, 84. 
 
 karmaX'odana, precept for the sacri- 
 fice, 32. 
 
 karman, sacrifice, sacrificial act, 37, 
 38, 44, 45 (karmadi), 59 (daiva- 
 ni karmawi), 138, 149, 150, 159. 
 
 kama, object, 147, 148. 
 
 kamay, to wish, 147. 
 
 kamya, wishful, 113 (kamya ish/a- 
 
 kala, time, 80, 84, 157. 
 
 kumbhi, a large pot, 153. 
 
 Kuhu, the new moon on the first 
 
 day of the lunar phase, ds"", 68c. 
 kr/sh«a^ina, black skin used for the 
 
 strewing (adhivapana), 102". 
 kratu, sacrifice, 22, 145, 147 (kratva- 
 
 dau), 
 kratukama, object of the sacrifice, 
 
 147. 
 kraya, buying (of Soma), 52. 
 krush/a, sharp voice, high tone, ii", 
 
 14. 
 krau«y^a, high tone, 11''. 
 kshi«a = kharvika, 67c, 
 
 kharvika, the Kharvika full moon, 
 67. 
 
 gavamayana, 142. 
 
 garhapatya, the Garhapatya fire (the 
 
 father), 22°. 
 garhya (naman), the domestic name, 
 
 grab, to take (the butter), 88, 89. 
 graha, offering of Soma, also Soma 
 vessel, 97. 
 
 ghr/ta, butter when hardened, 23". 
 
 /faturgr/'hita, the taking four times, 
 95-^ 
 
 /taturdajiyukta, the full moon be- 
 ginning on the fourteenth day, 
 65C. 
 
 ^andramas, moon, 65. 
 
 /^aru, a pulse consisting of grains of 
 rice or barley, and clarified 
 butter, 99C, 102, (103, 105), 1 10, 
 122C, 1230, 127, 128C. 
 
 >^aru = ;^arusthali, 106, 108°. 
 
 ^arupuro^ajiya, belonging to the 
 ^arus and Puro^ajas, 102. 
 
 >^arusthali, vessel for boiling the 
 y^aru, 106C, (iro). 
 
 ^aturmasya, one of the seven Havir- 
 ja^«as, 7c, 1480; p. 344, 
 
 Mtvala, a hole in the ground for the 
 sacrifices, 54c. 
 
 ^eshiaprithaktvanirvartin, to be car- 
 ried out by separate (repeated) 
 acts, 39. 
 
 ^aitn, p. 344. 
 
 ^odana, precept, 32, 86. 
 
 ^>6edana, cutting, 53, 
 
 ^apa, the Gapa-mantras, 8°. 
 ^atibheda, difference of the kind (of 
 
 animal), 154. 
 ^anu, knee, 92. 
 ^Lihu, spoon, 25, 26°. 
 _g-uhoti, see hu. 
 ^uhotiy^odana, ordered by the word 
 
 ^uhoti, he pours out, 86. 
 
 taWula, grain, 108, 109. 
 
 taddharma, having the same quali- 
 ties, 136. 
 
 tantra, rule, 104, 153. See prati- 
 tantram. 
 
 taya-deva-tena, the words for placing 
 the bricks together, 98, 
 
 tara, high tone, 1 1<=. 
 
 tulyavat, like, 81. 
 
 tr/tiyasavana, the third oblation of 
 Soma, 14. 
 
 dakshiwa, the Dakshi«a fire (the son), 
 
 22*^. 
 
 dakshi«a, right, 92 (^anu). 
 dakshiwa, southward, 94. 
 dakshiwapavarga, towards the south, 
 60. 
 
368 
 
 APASTAMBA's YAGiVA-PARIBHASHA-StjTRAS. 
 
 darvihoma, libation from a ladle, 85, 
 (86 to 91), 92, 95, 
 
 darjapur«amasau, the new and full- 
 moon sacrifices, 5, 7°, 14°, iii, 
 114, 122C, 123C, 127C, 148C, 155C 
 to 158C; p. 344. 
 
 dakshaya^a, 148". 
 
 dundubhijabda, the sound of a drum, 
 36. 
 
 devata, deity, 128, 138. 
 
 devatanigama, address of the deity, 
 
 155- 
 devatopadejana, indication of the 
 
 deity, loi. 
 deja, place, 84. 
 daiva, intended for the gods (kar- 
 
 man), 59. 
 dravya, substance (of an offering), 
 
 129, 130. 
 dravyasamu/^X-aya, accumulation, 52. 
 dvadajakapala, the cake baked in 
 
 twelve cups (at the new-moon 
 
 sacrifice), 76, 123"=. 
 dvada^aha, a Soma sacrifice lasting 
 
 twelve days, 141. 
 dvikapala, a cake baked in two cups, 
 
 sacrifice for the two Ajvins, 
 
 dvidevata, offering for two deities, 
 124. 
 
 dhanya, corn with the husk, io8<^. 
 dhara, pouring out of Soma, 46. 
 
 naditarawa, crossing a river, 40. 
 navanita, fresh butter, 23°. 
 navaya^wa, p. 344. 
 namadheyagrahawa, the mentioning 
 
 of the name (of particular sacri- 
 ^ficers), 35. 
 nikayin, a series of sacrifices, all 
 
 having the same name, but dif- 
 ferent rewards, 143, 
 nigama, address, 155. 
 ninda, reproof, 33. 
 nimitta, special cause, 148*'. 
 niyama, precept, 148''. 
 nirasana, throwing away, 53. 
 niru^/6apaju, the animal sacrifice, 
 
 148C; p. 344. 
 nirdij, to prescribe with special 
 
 reference to, 84. 
 nirdeja, special instruction, 73. See 
 
 anirdeja. 
 nivr/'t, to stop, to cease to apply, 138, 
 
 139. 
 
 Nishadasthapati, a Nishada chief- 
 tain, 2"=, 
 nivara, wild growing rice, 1290, i36<'. 
 nair/vta, offering to Nirriti, 53. 
 
 pakti, cooking, 154. 
 parakr/ti, story, 33. 
 paravakya, words referring to some- 
 thing else, 133. 
 parikraya, redemption, 52. 
 parva-sandhi, the juncture of the 
 
 two phases of the moon, 65^. 
 paju, animal sacrifice, 7*', 115. 
 pajugawa, 118. 
 pajubandha, Pajubandha sacrifice, 
 
 112 ; p. 344. 
 pakaya^;7a, domestic sacrifices, 148*^ ; 
 
 p. 344. 
 patra, sacrificial vessel, 25, 28, 
 parva«a, p. 344. 
 piWapitr/ya^;7a, the sacrifice to the 
 
 Fathers, 80^; p. 344. 
 pitr/-ya^;7a, sacrifice to the Fathers, 
 
 80; p. 344. 
 pitrya, intended for the Fathers, 60. 
 pish^a, pi., meal, 108. 
 purastat, before, 65, 
 purastatpaurwamasT, the full moon 
 
 beginning on the fourteenth 
 ^day, 65''. 
 purakalpa, tradition, 33. 
 puro/^aja, cake made of meal, 78, 99, 
 
 102, (103, 105), 122°, 123C, 124'', 
 
 127, i28<^, 129C, i37«=. 
 puronuvakya, the Puronuvakya hymn 
 
 (preceding the Ya^ya, following 
 
 after the Sampraisha), 43. 
 purita, full (the moon), 66. 
 pur;;a, full (the moon), 65, 
 piirva-amavasya, the new moon on 
 
 the fourteenth day, 65°. 
 purva-paur«amasl = purastatpaurwa- 
 
 masi, 65°. 
 pait;-/ka, offering to the Pitr/s, 53. 
 paurwamas?, full moon, full-moon 
 
 d<iy,^64^65, 74. 
 paur«amasya, full-moon sacrifice, 64. 
 prakarawa, typical performance, 70°, 
 
 71. 
 prakr/ti, norm (for a sacrifice), 114, 
 
 122C, 123C, 127C, 131, 132'^, 139, 
 
 140, 152^155, 156, I57S 158". 
 prakr/tidevata, the deity of the 
 
 praknti, 127. 
 prawi, to bring forward (the fire), 
 
 159. 
 
INDEX. 
 
 369 
 
 pratitantram, at every sacrifice, 29. 
 pratinidha, to substitute, 135. 
 pratinidhi, substitute, 134, 138. 
 pratipad, the first day of the lunar 
 
 phase, 65°. 
 pratimantrawa, conjuring, 40. 
 pratimantram, each (act) with one 
 
 Mantra, 150. 
 pratishidh, to bar, 82. 
 pratishedha, prohibition, 138, 139. 
 pratika, first words of a verse, 47*^. 
 pratyamnana, corollary, 139. 
 pratyajruta, reply, 10, 95. 
 pratyahuti, for each Ahuti, 89. 
 pradakshiwam, turning towards the 
 
 right, from left to right, 59, 61, 
 
 62. 
 pradana, oflfering, 87. 
 pradhana, principal act, 70, 74, So", 
 
 83, 113 (the name of the chief 
 
 deities), 
 prabhutva, fitness, 153. 
 prama«a, rule, 30. 
 
 praya^a, a certain auxiliary Homa,7 5^. 
 prayawa, journey, 41. 
 pravara, the words used in choosing 
 
 priests, 10, 35. 
 prajawsa, praise, 33. 
 prasawkhyiina, the being enume- 
 rated, 81. 
 prasavyam, turning towards the left, 
 
 from right to left, 60, 61. 
 pragapavarga, performed towards the 
 
 east, 59. 
 pra-^inavitin, with the Brahmanic 
 
 cord over the right and under 
 
 the left arm, 60. 
 prata/'savana, the morning-oblation 
 
 of Soma, 12, 
 pratarhoma, p. 344. 
 prayaj-^itta, penance, 136". 
 
 bahudevata, offering for many deities, 
 
 125. 
 bahumantra, accompanied by many 
 
 hymns, 44. 
 B/-/dhu = Br/'bu, 2'^. 
 Br/bu, 2'^'. 
 
 brahman, the Brahma-priest, 19. 
 brahmawa, m., the Brahmawa (caste), 
 
 2, 21, 78. 
 brahmawa, n., the Brahma«as (sacred 
 
 books), 30, 31, 32, 33. 
 
 bhid, bhidyate, there is difference, 
 154. 
 
 bhedana, breaking, 53. 
 
 madhyama, middle tone, ii<^, 13. 
 manota, the Manota hymn (tvaw 
 hy agne prathamo manota, &c.), 
 
 43. 
 
 mantra, verse, jo, 31, 34, 37, 44", 
 45 (mantranta), (46), 47, 107 
 (mantrawz sawnamati), 1 3 3"^, 1 49, 
 150, 151''. See ekamantra, ba- 
 humantra. 
 
 mantravat, hallowed by a Mantra, 
 58. 
 
 mandra, soft tone, ii<^, 12. 
 
 matrapa-^ara, wanting of the mea- 
 sure, 137. 
 
 madhyandina, the midday-oblation 
 of Soma, 13. 
 
 masha, phaseolus radiatus, 135''. 
 
 masijraddha, p. 344. 
 
 mudga, kidney bean, phaseolus 
 mungo, 135C. 
 
 moksha, eternal happiness, 148°. 
 
 ya^, to sacrifice, 63, 64, 87°. 
 
 ya^ana = ya^;7a, 1°. 
 
 ya^urveda, the Ya^ur-veda, 4, 5, 6, 
 
 8^,9, 18. 
 ya^;7a, sacrifice, r, 30, 54*'. 
 ya_g-;7anga, sacrificial utensil, 57, 58. 
 ya^;7anga, special part of a sacrifice, 
 
 148. 
 ya^;7ahgakama, object of part of a 
 
 sacrifice, 148. 
 ya^;7opavitin, with the Brahmanic 
 cord over the left and under 
 the right arm, 59. 
 yathadevatam, according to the 
 
 deities, 103. 
 yathabhagam, for each portion, 99, 
 
 100. 
 yathartham, according to the sense, 
 
 132. 
 yava, barley, 136^. 
 yaga = ya^y7a, i^. 
 ya^amana. Mantra recited by the 
 
 sacrificer himself, 49. 
 ya^ya, Mantra used with the obla- 
 tion, 43c, 50, 95, (113), 149^ 155. 
 yupa, the sacrificial post for fasten- 
 ing the animal, 130°. 
 yQpadravya, material for the sacri- 
 ficial post, 150. 
 
 rathakara, chariot-maker, or name 
 of a clan, 2". 
 
 [30] 
 
 Bb 
 
370 apastamba's yaga^a-paribhasha-sOtras. 
 
 rathajabda, the sound of a carriage, 
 
 . .36. 
 Raka, the full moon on the first day 
 
 of the lunar phase, 65c. 
 rakshasa, offering to the Rakshasas, 
 
 53. 
 ra^anya, the Ra^anya (caste), 2. 
 raudra, offering to Rudra, 53. 
 
 lopa, omission, 151. 
 
 laukika (agni), ordinary (fire), 159. 
 
 va^ana, the saying expressly, 20, 44, 
 
 93- 
 vanaspati, the Vanaspati sacrifice, 
 
 ^155. 
 vapajrapawi, the two spits for roast- 
 ing the omentum (vapa), 153. 
 varuwapraghasa, a certain sacrifice, 
 
 119. 
 var«a, colour or caste, 2. 
 varwavijeshewa, without distinction 
 
 of caste, 79. 
 vasha/kara, the word Vasha/ (to be 
 
 uttered by the Hotri-priest), 95, 
 
 96. 
 vasha/kr/, to utter the sacrificial in- 
 terjection vasha/, 96. 
 vakya, words, 133, 
 vaksandrava, the movement of the 
 
 voice, 15. 
 va^apeya, a certain Soma sacrifice, 
 
 146; p. 344. 
 va^asaneyin, pi., the Va^asaneyins, 
 
 67. 
 vahya, turned outside, 57. 
 vikalpa, optional, 50, 150. 
 vikara, modification, 122, 123, 124, 
 
 (125), 126, 127C, 146C, 155. 
 viknti, modification (of the praknti), 
 
 ii4<', 123°, 127°, 128°, 129C, 132, 
 
 ^152^, 156, 157C, 158C. 
 vidhana, rule, prescription, 70 (sa- 
 
 manavidhana), 80 (svakalavi- 
 
 dhana). 
 vidhi, rule, 71, 93^=, 133°, 147^. 
 vipratishedha, impossibility, 20. 
 virodha, contradiction, 129, 130. 
 vivriddhi, addition, 151. 
 vihara, the sacrificial ground, 54, 
 
 56. 
 veda, the (three) Vedas, 3 ; Veda = 
 
 Mantras and Brahmawas, 31. 
 vaijya, the Vaijya (caste), 2. 
 vai^vadeva, sacrifice for the Vijve 
 Devas, 119, 120°, 121; p. 344. 
 
 vaijvadevika, belonging to the Vaijva 
 
 deva, 120. 
 vaishamya, diversity, 154. 
 vausha/, sacrificial interjection, 96^. 
 vyatishikta, separated, 105. 
 vyavastha, to be restricted, 73. 
 vyapr/ta, employed elsewhere, 26. 
 vyavWt, to separate, 99, loo. 
 vrihi, rice, 129", 136'=. 
 
 jabda, word, 138. 
 
 jasya, the corn of the field, 108^. 
 
 jakha, recension, 3^=. 
 
 jastriya, consecrated (fire), 159°. 
 
 jish/a, what is prescribed, 134. 
 
 julba, rope, 61. 
 
 judra, the iTidra (caste), 2^. 
 
 jiila, spit for boiling the heart (of the 
 
 sacrificial animal), 153. 
 jesha, essential part, 157. 
 jraddha, p. 344. 
 jravawi, p. 344. 
 
 jrausha/, sacrificial interjection, 96". 
 jvaApurita = Raka, 65°. 
 jvoyukta=:Kuhu, 6=,^, 69". 
 
 shaWa, eunuch, 2°. 
 sho^ajin, a certain Soma sacrifice, 
 144C, 146; p. 344. 
 
 sawvada, dialogue, 10. 
 
 sawskara, purification, 29; prepara- 
 tion (of an offering), 129. 
 
 sawskara, initiation, 52. 
 
 sahkhya, number, 51. 
 
 safikhyayukta, having a number, 39, 
 
 sawi^ara, path between the /Tatvala 
 and Utkara, 54^=. 
 
 sattra, a series of sacrifices lasting 
 from thirteen to one hundred 
 nights or more (opp. ahina), 
 i4i<', 142°, 146, 
 
 sadyaskala, name of the Kharvika 
 full moon and the corresponding 
 day of abstinence, 67^. 
 
 sandhya-paurwamasi = purastatpaur- 
 wamasi, 65". 
 
 sawnam, to adapt and change (a 
 verse), 107. 
 
 sawnama = uha, modification of a 
 verse, 107°. 
 
 sawmipat. Cans., to let coincide, 45, 
 96. 
 
 sawni, to offer the Sawmayya, 79. 
 
 samavadyo, to divide (the butter), 
 90. 
 
INDEX. 
 
 371 
 
 samavetartha, words (of a Mantra) 
 connected with the sacrifice, 
 
 133°. 
 samas, to join (ropes), 61, 62. 
 samanavidhana, having the same rule, 
 
 samaruh, to return (to the firesticks, 
 
 the divine fire), 159. 
 samasa, joining, 61 (°am ga/^/^^anti, 
 
 they have to be joined), 
 samidh, fuel, 91. 
 samu/('(^aya, aggregation, 49, 52. 
 sampraisha, command, 10, 43c, 
 sarpabali, p. 344. 
 sarpis, Adj., running, in sarpir agya, 
 
 melted butter, 23. 
 savaniya,the Soma sacrifice, 116, 117. 
 sawvatsarika, a sacrifice lasting one, 
 
 two, or more years, 142. 
 sakamedha, a certain sacrifice, 119. 
 safiga, accompanied by auxiliary acts, 
 
 83. 
 sadyaskra, 143'', 146. 
 sadhara«a, general, 72. 
 sawnayya, the mixture (of sour and 
 
 sweet milk, intended for Indra 
 
 and lVIahendra,at the new-moon 
 
 sacrifice), 77, 79", 100°, 122c. 
 samaveda, the Sama-veda, 4, 8,9°, 17. 
 samanya, similarity, 122, 128, 134. 
 samidheni, the hymns or verses used 
 
 for lighting the fire, 11, in. 
 sayawhoma, p. 344. 
 sarasvata (sattra), 146. 
 Sinivali = purva-amavasya, 65'=, 69*=. 
 sira, a certain sacrifice, 119. 
 susadr/ja, very like, 135. 
 somaya_§-in, one who sacrifices with 
 
 Soma, 77, 79<=. 
 
 somasawstha. Soma sacrifices, 148°; 
 
 p. 344- 
 somendra/^aru, the ^aru intended for 
 
 Soma and Indra, 127. 
 sautrama«i, p. 344. 
 Saudhanvanas, 2°, 
 saumya, intended for Soma, 127"'. 
 strT, woman (admitted to sacrifice), 
 
 . 2°. 
 sthali, see ^arusthali. 
 sthalipaka, p. 344. 
 sru/^, spoon, 26°. 
 sruva, ladle, 26. 
 
 svadha, sacrificial interjection, 96*^. 
 svapna, sleeping, 40. 
 svajabda, having its own name, 84. 
 svadhyaya, self- reading (of the Veda), 
 
 37. 
 svamin, master, i. e. sacrificer, 138. 
 svaha, sacrificial interjection, 96^. 
 svahakarapradana, (a sacrifice) which 
 
 is offered with the word Svaha, 
 
 87. 
 svish^akr/t, the sacrifice for Agni 
 
 Svish/akr/t, 13, 155. 
 
 havirya?^«a, a class of sacrifices, 
 
 148°; p. 344. 
 havishkr/t, the Havishkr/t hymn, 
 
 used when the havis is made, 
 
 43- 
 havis, oflTering, io4<', 128. 
 hu, to pour out, to sacrifice, 23, 25'', 
 
 86, 87°, 92, 94. 
 hotri, the Hotr/-priest, 16, 49°. 
 hotra, INIantra recited by the Hotr/- 
 
 priest, 49, 
 homa, the Homa, burnt-oblation, 
 
 25°, 75. 
 
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Sacred Books of the East 
 
 TRANSLATED BY 
 
 VARIOUS ORIENTAL SCHOLARS 
 
 AND EDITED BY 
 
 F. MAX MULLKR 
 
 *** T/n's Sety'es is published zvith the sanction and co-operation of the Secretary of 
 
 State for India in Council. 
 
 BEPOBT presented to the ACADEMIE DES INSCRIPTIONS, May 11, 
 
 1883, by M. ERNEST BENAN. 
 
 ' M. Renan piesente trois nouveaux 
 volumes de la grande collection des 
 " Livres sacres de I'Orient " (Sacred 
 Books of the East), que dirige a Oxford, 
 avec line si vaste erudition et une critique 
 si siire, le savant associe de I'Academie 
 des Inscriptions, M. Max Miiller. ... La 
 premiere serie de ce beau recueil, com- 
 posee de 24 volumes, est presque achevee. 
 M. Max Miiller se propose d'en publier 
 
 une seconde, dont I'interet historique et 
 religieux ne sera pas moindre. M. Max 
 Miiller a su se procurer la collaboration 
 des savans les plus eminens d'Europe et 
 d'Asie. L'Universite d'Oxford, que cette 
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 degre, doit tenir a continuer dans les plus 
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 EXTRACT from the QUARTERI.Y REVIEW. 
 
 ' We rejoice to notice that a second 
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 nounced and has actually begun to appear. 
 The stones, at least, out of which a stately 
 edifice may hereafter arise, are here being 
 brought together. Prof. Max Miiller has 
 deserved well of scientific history. Not 
 a few minds owe to his enticing words 
 their first attraction to this branch of 
 study. But no work of his, not even the 
 
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 pare in importance or in usefulness with 
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 Professor E. HARDY, Inaug-ural lecture in the University of Preitourg-, 1887. 
 
 ' Die allgemeine vergleichende Rcli- 
 gionswissenschaft datirt von jcncm gross- 
 artigen, in seiner Art einzig dastchenden 
 Untemehmcn, zu welchera auf Anregung 
 Max Miillers im Jahre 1874 auf dem 
 
 internationalcn Orientalistencongress in 
 London der Grundstein gelegt worden 
 war, die Ubersetzung dcr heiligcn Blicher 
 des Ostens ' {the Sacred Books of the 
 East). 
 
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 AT THE CLARENDON PRESS 
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 OXFdRl) UN'IVF.RSrTV PRESS WAREHOUSE, AMEN CORNER, E.C. 
 
SACRED BOOKS OF THE EAST . 
 
 FIRST SERIKS. 
 
 Vol. I. The Upanishads. 
 
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