+++ title = "गृह्यम्" author = "आश्वलायनः, Oldenberg" +++ # +१ ## ०१ पाकयज्ञादि

वि॰प्र॰

उक्तानि वैतानिकानि गृह्याणि वक्ष्यामः १

Oldenberg

1 [#1] . The (rites) based on the spreading (of the three sacred fires) have been declared; we shall declare the Gṛhya (rites). [#1]: 1, 1. The spreading (vitāna or, as it is also called, vihāra or vistāra) of the sacred fires is the taking of two of the three sacrificial fires, the Āhavanīya fire and the Dakṣiṇāgni, out of the Gārhapatya fire (see, for instance, Weber's Indische Studien, IX, 216 seq.). The rites based on, or connected with the vitāna; are the rites forming the subject of the Śrauta ritual, which are to be performed with the three fires.

मूलम्

उक्तानि वैतानिकानि गृह्याणि वक्ष्यामः १

वि॰प्र॰

त्रयः पाकयज्ञाः २

Oldenberg

2 . There are three (kinds of) Pākayajñas,

मूलम्

त्रयः पाकयज्ञाः २

वि॰प्र॰

हुता अग्नौ हूयमाना अनग्नौ प्रहुता ब्राह्मणभोजने ब्रह्मणिहुताः ३

Oldenberg

the hutas, (i.e. the sacrifices) offered over the fire; over something that is not the fire, the prahutas; and at the feeding of Brāhmaṇas, those offered in the Brahman. [#2] [#2]: Comp. Śāṅkhāyana-Gṛhya I, 5, 1; I, 10, 7. The division here is somewhat different from that given by Śāṅkhāyana; what Śāṅkhāyana calls ahuta, is here prahuta ('sacrificed up'); the prahutas of Śāṅkhāyana form here no special category; the prāśitas of Śāṅkhāyana are the brahmaṇi hutās of Āśvalāyana. Thus Āśvalāyana has three categories, while Śāṅkhāyana (and quite in the same way Pāraskara I, 4, 1) gives four. Nārāyaṇa mentions as an example of prahuta sacrifices the baliharaṇa prescribed below, I, 2, 3.

मूलम्

हुता अग्नौ हूयमाना अनग्नौ प्रहुता ब्राह्मणभोजने ब्रह्मणिहुताः ३

वि॰प्र॰

अथाप्यृच उदाहरन्ति यः समिधा य आहुती यो वेदेनेति ४

Oldenberg

3 [#3] . And they quote also Ṛcas, 'He who with a piece of wood or with an oblation, or with knowledge ("veda").' [#3]: Rig-veda VIII, 19, 5, The mortal who with a piece of wood, or with an oblation, or with knowledge worships Agni, who with adoration (worships him) offering rich sacrifices,' &c.

मूलम्

अथाप्यृच उदाहरन्ति यः समिधा य आहुती यो वेदेनेति ४

वि॰प्र॰

समिधमेवापि श्रद्दधान आदधन्मन्येत यज इदमिति नमस्तस्मै य आहुत्या यो वेदेनेति विद्ययैवाप्यस्ति प्रीतिस्तदेतत्पश्यन्नृषिरुवाच अगोरुधाय गविषेद्युक्षाय दस्म्यं वचः । घृतात्स्वादीयो मधुनश्च वोचतेति वच एव म इदं घृताच्च मधुनश्च स्वादीयोऽस्ति प्रीतिः स्वादीयोऽस्त्वित्येव तदाह आ ते अग्न ऋचा हविर्हृदा तष्टं भरामसि । ते ते भवन्तूक्षण ऋषभासो वशा उतेति एत एव म उक्षाणश्च ऋषभाश्च वशाश्च भवन्ति य इमं स्वाध्यायमधीयत इति यो नमसा स्वध्वर इति नमस्कारेण वै खल्वपि न वै देवा नमस्कारमति यज्ञो वै नम इति हि ब्राह्मणं भवति ५

Oldenberg

4 [#4] . Even he who only puts a piece of wood (on the fire) full of belief, should think, 'Here I offer a sacrifice; adoration to that (deity)!' [#4]: The words of the Ṛc, 'with an oblation,' are here repeated, the Vedic instrumental āhutī being replaced and explained by the regular form āhutyā. (The Ṛc quoted above then says), 'He who with an oblation' - and, 'He who with knowledge;' even by learning only satisfaction is produced (in the gods). Seeing this the Ṛṣi has said, 'To him who does not keep away from himself the cows, to him who longs for cows, who dwells in the sky, speak a wonderful word, sweeter than ghee and honey.' Thereby he means, 'This my word, sweeter than ghee and honey, is satisfaction (to the god); may it be sweeter.' (And another Ṛṣi says), 'To thee, O Agni, by this Ṛc we offer an oblation prepared by our heart; may these be oxen, bulls, and cows.' (Thereby he means), 'They are my oxen, bulls, and cows (which I offer to the god), they who study this text, reciting it for themselves (as their Svādhyāya).' (And further on the Ṛc quoted above says), 'He who (worships Agni) with adoration, offering rich sacrifices.' 'Verily also by the performing of adoration (the gods may be worshipped); for the gods are not beyond the performing of adoration; adoration verily is sacrifice' - thus runs a Brāhmaṇa.

मूलम्

## ०२ वैश्वदेवादि

वि॰प्र॰

अथ सायम्प्रातःसिद्धस्य हविष्यस्य जुहुयात् १

Oldenberg

1 [#1] . Now he should make oblations in the evening and in the morning of prepared sacrificial food, [#1]: 2, 1. This is the Vaiśvadeva sacrifice; comp. Śāṅkhāyana-Gṛhya II, 14, &C.

मूलम्

अथ सायम्प्रातःसिद्धस्य हविष्यस्य जुहुयात् १

वि॰प्र॰

अग्निहोत्रदेवताभ्यः सोमाय वनस्पतयेऽग्नीषोमाभ्यामिन्द्राग्निभ्यां द्यावापृथिवीभ्यां धन्वन्तरय इन्द्राय विश्वेभ्यो देवेभ्यो ब्रह्मणे २

Oldenberg

2 [#2] . To the deities of the Agnihotra, to Soma Vanaspati, to Agni and Soma, to Indra and Agni, to Heaven and Earth, to Dhanvantari, to Indra, to the Viśve devās, to Brahman. [#2]: The deities of the Agnihotra are Sūrya, Agni, and Prajāpati. On Soma Vanaspati see the quotations given in Böhtlingk-Roth's Dictionary s. v. vanaspati, 2.

मूलम्

वि॰प्र॰

स्वाहेत्यथ बलिहरणम् ३

Oldenberg

3 [#3] . He says Svāhā, and then he offers the Balis - [#3]: I think the division of the Sūtras should be altered, so that svāheti would belong to Sūtra 2, and the third Sūtra would consist only of the words atha baliharaṇam. In this case we should have to translate,

मूलम्

स्वाहेत्यथ बलिहरणम् ३

वि॰प्र॰

एताभ्यश्चैव देवताभ्योऽद्भ्य ओषधिवनस्पतिभ्यो गृहाय गृहदेवताभ्यो वास्तुदेवताभ्यः ४

Oldenberg

4\. To those same deities, to the waters, to the herbs and trees, to the house, to the domestic deities, to the deities of the ground (on which the house stands),

मूलम्

वि॰प्र॰

इन्द्रायेन्द्रपुरुषेभ्यो यमाय यमपुरुषेभ्यो वरुणाय वरुणपुरुषेभ्यः सोमाय सोमपुरुषेभ्य इति प्रतिदिशम् ५

Oldenberg

5 [#4] . To Indra and Indra's men, to Yama and Yama's men, to Varuṇa and Varuṇa's men, to Soma and Soma's men - these (oblations he makes) to the different quarters (of the horizon, of which those are the presiding deities). [#4]: Manu III, 87.

मूलम्

वि॰प्र॰

ब्रह्मणे ब्रह्मपुरुषेभ्य इति मध्ये ६

Oldenberg

6\. To Brahman and Brahman's men in the middle,

मूलम्

ब्रह्मणे ब्रह्मपुरुषेभ्य इति मध्ये ६

वि॰प्र॰

विश्वेभ्यो देवेभ्यः ७

Oldenberg

7\. To the Viśve devās,

मूलम्

विश्वेभ्यो देवेभ्यः ७

वि॰प्र॰

सर्वेभ्यो भूतेभ्यो दिवाचारिभ्य इति दिवा ८

Oldenberg

to all day-walking beings - thus by day;

मूलम्

सर्वेभ्यो भूतेभ्यो दिवाचारिभ्य इति दिवा ८

वि॰प्र॰

नक्तञ्चारिभ्य इति नक्तम् ९

Oldenberg

8\. To the night-walking (beings) - thus at night.

मूलम्

नक्तञ्चारिभ्य इति नक्तम् ९

वि॰प्र॰

रक्षोभ्य इत्युत्तरतः १०

Oldenberg

9\. To the Rakṣas - thus to the north.

मूलम्

रक्षोभ्य इत्युत्तरतः १०

वि॰प्र॰

स्वधा पितृभ्य इति प्राचीनावीती शेषं दक्षिणा निनयेत् ११

Oldenberg

10\. Svadhā to the fathers (i.e. Manes)' - with these words he should pour out the remnants to the south, with the sacrificial cord suspended over the right shoulder.

मूलम्

स्वधा पितृभ्य इति प्राचीनावीती शेषं दक्षिणा निनयेत् ११

## ०३ अग्निमुखम्

वि॰प्र॰

अथ खलु यत्र क्व च होष्यन्त्यस्यादिषुमात्रावरं सर्वतः स्थण्डिलमुपलिप्योल्लिख्य षड्लेखा उदगायतां पश्चात्प्रागायते नानान्तयोस्तिस्रो मध्ये तदभ्युक्ष्याग्निं प्रतिष्ठाप्यान्वाधाय परिसमूह्य परिस्तीर्य पुरस्ताद्दक्षिणतः पश्चादुत्तरत इत्युदकसंस्थन्तूष्णीं पर्युक्षणम् १

Oldenberg

1 [#1] . Now wherever he intends to perform a sacrifice, let him besmear (with cowdung) a surface of the dimension at least of an arrow on each side; let him draw six lines thereon, one turned to the north, to the west (of the spot on which the fire is to be placed); two (lines) turned to the east, at the two different ends (of the line mentioned first); three (lines) in the middle (of those two); let him sprinkle that (place with water), establish the (sacred) fire (thereon), put (two or three pieces of fuel) on it, wipe (the ground) round (the fire), strew (grass) round (it), to the east, to the south, to the west, to the north, ending (each time) in the north. Then (follows) silently the sprinkling (of water) round (the fire). [#1]: 3, 1. Comp. Sāṅkh.-Gṛhya I, 7, 6 seq., where the statements regarding the lines to be drawn are somewhat different, and the note there.

मूलम्

वि॰प्र॰

पवित्राभ्यामाज्यस्योत्पवनम् २

Oldenberg

2\. With two (Kuśa blades used as) strainers the purifying of the Ājya (is done).

मूलम्

पवित्राभ्यामाज्यस्योत्पवनम् २

वि॰प्र॰

अप्रच्छिन्नाग्रावनन्तर्गर्भौ प्रादेशमात्रौ कुशौ नानान्तयोर्गृहीत्वाङ्गुष्ठोपकनिष्ठिकाभ्यामुत्तानाभ्यां पाणिभ्यां सवितुष्ट्वा प्रसव उत्पुनाम्यच्छिद्रेण पवित्रेण वसोः सूर्यस्य रश्मिभिरिति प्रागुत्पुनाति सकृन्मन्त्रेण द्विस्तूष्णीम् ३

Oldenberg

3 [#2] . Having taken two Kuśa blades with unbroken tops, which do not bear a young shoot in them, of the measure of a span, at their two ends with his thumbs and fourth fingers, with his hands turned with the inside upwards, he purifies (the Ājya, from the west) to the east, with (the words), 'By the impulse of Savitṛ I purify thee with this uninjured purifier, with the rays of the good sun' - once with this formula, twice silently. [#2]: Comp. the description of this act of purifying the Ājya, which is in some points more detailed, in Śāṅkh.-Gṛhya I, 8, 14-21.

मूलम्

वि॰प्र॰

कृताकृतमाज्यहोमेषु परिस्तरणम् ४

Oldenberg

4 [#3] . The strewing (of grass) round (the fire) may be done or not done in the Ājya offerings. [#3]: Comp. Sāṅkh.-Gṛhya I, 8, 12.

मूलम्

कृताकृतमाज्यहोमेषु परिस्तरणम् ४

वि॰प्र॰

तथाज्यभागौ पाकयज्ञेषु ५

Oldenberg

5 [#4] . So also the two Ājya portions (may optionally be sacrificed) in the Pākayajñas. [#4]: On the two Ājyabhāgas offered to Agni and Soma comp. below, chap. 50, 13; Śāṅkh.-Gṛhya I, 9, 5 seq.

मूलम्

तथाज्यभागौ पाकयज्ञेषु ५

वि॰प्र॰

ब्रह्मा च धन्वन्तरियज्ञशूलगववर्जम् ६

Oldenberg

6 [#5] . And the (assistance of a) Brahman (is optional), except at the sacrifice to Dhanvantari and at the sacrifice of the spit-ox (offered to Rudra). [#5]: Comp. on these exceptions the Sūtras below, I, 12, 7; IV, 8, 15.

मूलम्

ब्रह्मा च धन्वन्तरियज्ञशूलगववर्जम् ६

वि॰प्र॰

अमुष्मै स्वाहेति जुहुयात् ७

Oldenberg

7 [#6] . Let him sacrifice with (the words), 'To such and such a deity svāhā!' [#6]: Comp. Sāṅkh.-Gṛhya I, 9, 18.

मूलम्

अमुष्मै स्वाहेति जुहुयात् ७

वि॰प्र॰

अग्निरिन्द्रः प्रजापतिर्विश्वेदेवा ब्रह्मेत्यनादेशे ८

Oldenberg

8\. If there is no rule (as to the deities to whom the sacrifice belongs, they are) Agni, Indra, Prajāpati, the Viśve devās, Brahman.

मूलम्

अग्निरिन्द्रः प्रजापतिर्विश्वेदेवा ब्रह्मेत्यनादेशे ८

वि॰प्र॰

एकबर्हिराद्याज्यस्विष्टकृतः स्युस्तुल्यकालाः ९

Oldenberg

9 [#7] . (Different Pākayajñas, when) offered at the same time, should have the same Barhis (sacrificial grass), the same fuel, the same Ājya, and the same (oblation to Agni) Sviṣṭakṛt. [#7]: On the oblation to Agni Sviṣṭakṛt, see Indische Studien, IX, 257.

मूलम्

एकबर्हिराद्याज्यस्विष्टकृतः स्युस्तुल्यकालाः ९

वि॰प्र॰

तदेषाभियज्ञगाथा गीयते । पाकयज्ञान्समासाद्यैकाज्यानेकबर्हिषः । एकस्विष्टकृतः कुर्यान्नानापि सति दैवते १०

Oldenberg

10\. With reference thereto the following sacrificial stanza is sung: 'He who has to perform (different) Pākayajñas, should offer them with the same Ājya, the same Barhis, and the same Sviṣṭakṛt, even if the deity (of those sacrifices) is not the same.'

मूलम्

## ०४ संस्कारकालादि

वि॰प्र॰

उदगयन आपूर्यमाणपक्षे कल्याणे नक्षत्रे चौलकर्मोपनयनगोदानविवाहाः १

Oldenberg

1 [#1] . During the northern course of the sun, in the time of the increasing moon, under an auspicious Nakṣatra the tonsure (of the child's head), the initiation (of a Brahmacārin), the cutting of the beard, and marriage (should be celebrated). [#1]: 4, 1. Sāṅkh.-Gṛhya I, 5, 2-5.

मूलम्

उदगयन आपूर्यमाणपक्षे कल्याणे नक्षत्रे चौलकर्मोपनयनगोदानविवाहाः १

वि॰प्र॰

सार्वकालमेके विवाहम् २

Oldenberg

2\. According to some (teachers), marriage (may be celebrated) at any time.

मूलम्

सार्वकालमेके विवाहम् २

वि॰प्र॰

तेषां पुरस्ताच्चतस्र आज्याहुतीर्जुहुयात् ३

Oldenberg

3\. Before those (ceremonies) let him sacrifice four Ājya oblations -

मूलम्

तेषां पुरस्ताच्चतस्र आज्याहुतीर्जुहुयात् ३

वि॰प्र॰

"अग्न आयूंषि पवस" इति तिसृभिः "प्रजापते न त्वदेतान्यन्य" इति च व्याहृतिभिर्वा ४

Oldenberg

4\. With the three (verses), 'Agni, thou purifiest life' (Rig-veda I X, 66, 10 seq.), and with (the one verse), 'Prajāpati, no other one than thou' (Rig-Veda X, 121, 10).

मूलम्

वि॰प्र॰

समुच्चयमेके ५

Oldenberg

5 [#2] . Or with the Vyāhṛtis. [#2]: With the words, bhūḥ, bhuvaḥ, svaḥ, and with the three words together.

मूलम्

समुच्चयमेके ५

वि॰प्र॰

नैके काञ्चन ६

Oldenberg

6 [#3] . According to some (teachers), the one and the other. [#3]: Thus eight oblations are offered, four with the four Ṛcas quoted in the fourth Sūtra, and four with the Vyāhṛtis. 7 [#4] . No such(oblations), according to some (teachers). (मूलम् मृग्यम्। ) [#4]: Neither the oblations with the Ṛcas nor those with the Vyāhṛtis.

मूलम्

नैके काञ्चन ६

वि॰प्र॰

त्वमर्यमा भवसि यत् कनीनाम् इति विवाहे चतुर्थीम् ७

Oldenberg

8\. At the marriage the fourth oblation with the verse, 'Thou (O Agni) art Aryaman towards the girls' (Rig-veda V, 3, 2).

मूलम्

त्वमर्यमा भवसि यत् कनीनाम् इति विवाहे चतुर्थीम् ७

## ०५ वर-वधू-गुणाः

वि॰प्र॰

कुलमग्रे परीक्षेत ये मातृतः पितृश्चेति यथोक्तं पुरस्तात् १

Oldenberg

1 [#1] . Let him first examine the family (of the intended bride or bridegroom), as it has been said above, [#1]: 5, 1. Śrauta-sūtra IX, 3, 20, 'Who on their mother's as well as p. 165 on their father's side through ten generations are endowed with knowledge, austerity, and meritorious works,' &c. 'Those who on the mother's and on the father's side.'

मूलम्

कुलमग्रे परीक्षेत ये मातृतः पितृश्चेति यथोक्तं पुरस्तात् १

वि॰प्र॰

बुद्धिमते कन्यां प्रयच्छेत् २

Oldenberg

2\. Let him give the girl to a (young man) endowed with intelligence.

मूलम्

बुद्धिमते कन्यां प्रयच्छेत् २

वि॰प्र॰

बुद्धिरूपशीललक्षणसम्पन्नामरोगामुपयच्छेत ३

Oldenberg

3\. Let him marry a girl that shows the characteristics of intelligence, beauty, and moral conduct, and who is free from disease.

मूलम्

बुद्धिरूपशीललक्षणसम्पन्नामरोगामुपयच्छेत ३

वि॰प्र॰

दुर्विज्ञेयानि लक्षणानीति ४

Oldenberg

4 [#2] . As the characteristics (mentioned in the preceding Sūtra) are difficult to discern, [#2]: I prefer the reading of the Bibliotheca Indica edition, countenanced by Nārāyaṇa's commentary, durvijñeyāni lakṣaṇānīti, &c. The lumps are to be taken from the eight places mentioned in Sūtra 5.

मूलम्

दुर्विज्ञेयानि लक्षणानीति ४

वि॰प्र॰

अष्टौ पिण्डान्कृत्वा ऋतमग्रे प्रथमं जज्ञ ऋते सत्यं प्रतिष्ठितं यदियं कुमार्यभिजाता तदियमिह प्रतिपद्यतां यत्सत्यं तद्दृश्यतामिति पिण्डानभिमन्त्र्य कुमारीं ब्रूयादेषामेकं गृहाणेति ५

Oldenberg

let him make eight lumps (of earth), recite over the lumps the following formula, 'Right has been born first, in the beginning; on the right truth is founded. For what (destiny) this girl is born, that may she attain here. What is true may that be seen,' and let him say to the girl, 'Take one of these.'

मूलम्

वि॰प्र॰

क्षेत्राच्चेदुभयतःसस्याद्गृह्णीयादन्नवत्यस्याः प्रजा भविष्यतीति विद्याद्गोष्ठात्पशुमती वेदिपुरीषाद्ब्रह्मवर्चस्विन्यविदासिनो ह्रदात्सर्वसम्पन्ना देवनात्कितवी चतुष्पथाद्द्विप्रव्राजिनीरिणादधन्या श्मशानात् पतिघ्नी ६

Oldenberg

5 [#3] . If she chooses the (lump of earth taken) from a field that yields two crops (in one year), he may know, 'Her offspring will be rich in food.' If from a cow-stable, rich in cattle. If from the earth of a Vedi (altar), rich in holy lustre. If from a pool which does not dry up, rich in everything. If from a gambling-place, addicted to gambling. If from a place where four roads meet, wandering to different directions. If from a barren spot, poor. If from a burial-ground, (she will) bring death to her husband. [#3]: No doubt the correct reading is not that given by Nārāyaṇa and accepted by Professor Stenzler, dvipravrājinī, but vipravrājinī, as four of Professor Stenzler's MSS. read (see his Variae Lectiones, p. 48, and the Petersburg Dictionary s. v. vipravrājin).

मूलम्

## ०६ विवाह-प्रकारः

वि॰प्र॰

अलङ्कृत्य कन्यामुदकपूर्वां दद्यादेष ब्राह्मो विवाहः । तस्यां जातो द्वादशावरान्द्वादश परान्पुनात्युभयतः ।

Oldenberg

1 [#1] . (The father) may give away the girl, having decked her with ornaments, pouring out a libation of water: this is the wedding (called) Brāhma. A son born by her (after a wedding of this kind) brings purification to twelve descendants and to twelve ancestors on both (the husband's and the wife's) sides. [#1]: 6, 1. Comp. Vasiṣṭha I, 30; Āpastamba II, 11, 17; Baudhāyana I, 20, 2.

मूलम्

वि॰प्र॰

ऋत्विजे वितते कर्मणि दद्यादलङ्कृत्य - स दैवो दशावरान्दश परान् पुनात्युभयतः ।

Oldenberg

2 [#2] . He may give her, having decked her with ornaments, to an officiating priest, whilst a sacrifice with the three (Śrauta) fires is going on: this (is the wedding called) Daiva. (A son) brings purification to ten descendants and to ten ancestors on both sides. [#2]: Vasiṣṭha I, 31; Āpastamba II, 11, 19; Baudhāyana I, 20, 5.

मूलम्

वि॰प्र॰

सह धर्मं चरत इति प्राजापत्योऽष्टावरानष्ट परान्पुनात्युभयतः ।

Oldenberg

3 [#3] . They fulfil the law together: this (is the wedding called) Prājāpatya. (A son) brings purification to eight descendants and to eight ancestors on both sides. [#3]: Baudhāyana I, 20, 3.

मूलम्

सह धर्मं चरत इति प्राजापत्योऽष्टावरानष्ट परान्पुनात्युभयतः ।

वि॰प्र॰

गोमिथुनं दत्त्वोपयच्छेत स आर्षः सप्तावरान्सप्त परान्पुनात्युभयतः ।

Oldenberg

4 [#4] . He may marry her after having given a bull and a cow (to the girl's father): this (is the wedding called) Ārsha. (A son) brings purification to seven descendants and to seven ancestors on both sides. [#4]: Vasiṣṭha I, 32; Āpastamba II, 11, 18; Baudhāyana I, 20, 4.

मूलम्

गोमिथुनं दत्त्वोपयच्छेत स आर्षः सप्तावरान्सप्त परान्पुनात्युभयतः ।

वि॰प्र॰

मिथः समयं कृत्वोपयच्छेत स गान्धर्वः।

Oldenberg

5 [#5] . He may marry her, after a mutual agreement has been made (between the lover and the damsel): this (is the wedding called) Gāndharva. [#5]: Vasiṣṭha I, 33; Āpastamba II, II, 20; Baudhāyana I, 20, 6.

मूलम्

मिथः समयं कृत्वोपयच्छेत स गान्धर्वः।

वि॰प्र॰

धनेनोपतोष्योपयच्छेत स आसुरः ।

Oldenberg

6 [#6] . He may marry her after gladdening (her father) by money: this (is the wedding called) Āsura. [#6]: Vasiṣṭha I, 35 (where this rite is designated as Mānuṣa); Āpastamba II, 12, 1; Baudhāyana I, 20, 7.

मूलम्

धनेनोपतोष्योपयच्छेत स आसुरः ।

वि॰प्र॰

सुप्तानां प्रमत्तानां वापहरेत् स पैशाचः ।

Oldenberg

7 [#7] . He may carry her off while (her relatives) sleep or pay no attention: this (is the wedding called) Paiśāca. [#7]: Baudhāyana I, 20, 9.

मूलम्

सुप्तानां प्रमत्तानां वापहरेत् स पैशाचः ।

वि॰प्र॰

हत्वा भित्त्वा च शीर्षाणि रुदतीं रुदद्भ्यो हरेत् स राक्षसः १

Oldenberg

8 [#8] . He may carry her off, killing (her relatives) and cleaving (their) heads, while she weeps and they weep: this (is the wedding called) Rākṣasa. [#8]: Vasiṣṭha I, 34 (where this rite is called Kṣātra); Āpastamba II, a 1, 2; Baudhāyana I, 20, 8. The text of this Sūtra seems to be based on a hemistich hatvā bhittvā ca śīrṣāṇi rudadbhyo rudatīṃ haret; comp. Manu III, 33.

मूलम्

हत्वा भित्त्वा च शीर्षाणि रुदतीं रुदद्भ्यो हरेत् स राक्षसः १

## ०७ पाणि-ग्रहणादि

वि॰प्र॰

अथ खलूच्चावचा जनपदधर्मा ग्रामधर्माश्च तान्विवाहे प्रतीयात् १

Oldenberg

1\. Now various indeed are the customs of the (different) countries and the customs of the (different) villages: those one should observe at the wedding.

मूलम्

अथ खलूच्चावचा जनपदधर्मा ग्रामधर्माश्च तान्विवाहे प्रतीयात् १

वि॰प्र॰

यत्तु समानं तद्वक्ष्यामः २

Oldenberg

2\. What, however, is commonly accepted, that we shall state.

मूलम्

यत्तु समानं तद्वक्ष्यामः २

वि॰प्र॰

पश्चादग्नेर्दृषदमश्मानं प्रतिष्ठाप्योत्तरपुरस्तादुदकुम्भं समन्वारब्धायां हुत्वा तिष्ठन् प्रत्यङ्मुखः प्राङ्मुख्या आसीनाया गृह्णामि ते सौभगत्वाय हस्तमित्यङ्गुष्ठमेव गृह्णीयाद्यदि कामयीत पुमांस एव मे पुत्रा जायेरन्निति ३

Oldenberg

3 [#1] . Having placed to the west of the fire a mill-stone, to the north-east (of the fire) a water-pot, he should sacrifice, while she takes hold of him. Standing, with his face turned to the west, while she is sitting and turns her face to the east, he should with (the formula), 'I seize thy hand for the sake of happiness seize her thumb if he desires that only male children may be born to him; [#1]: 7, 3. Professor Stenzler is evidently right in taking aśmānam as in apposition to dṛṣadam. Nārāyaṇa says, dṛṣat prasiddhā aśmā tatputrakaḥ. tatrobhayoḥ pratiṣṭhāpanaṃ siddham.

मूलम्

वि॰प्र॰

अङ्गुलीरेव स्त्रीकामः ४

Oldenberg

4\. Her other fingers, (if he is) desirous of female (children);

मूलम्

अङ्गुलीरेव स्त्रीकामः ४

वि॰प्र॰

रोमान्ते हस्तं साङ्गुष्ठमुभयकामः ५

Oldenberg

5\. The hand on the hair-side together with the thumb, (if) desirous of both (male and female children).

मूलम्

रोमान्ते हस्तं साङ्गुष्ठमुभयकामः ५

वि॰प्र॰

प्रदक्षिणमग्निमुदकुम्भञ्च त्रिः परिणयञ्जपति । अमोऽहमस्मि सा त्वं सा त्वमस्यमोऽहं द्यौरहं पृथिवी त्वं सामाहमृक्त्वं तावेह विवहावहै प्रजां प्रजनयावहै सम्प्रियौ रोचिष्णू सुमनस्यमानौ जीवेव शरदः शतमिति ६

Oldenberg

6 [#2] . Leading her three times round the fire and the water-pot, so that their right sides are turned towards (the fire, &c.), he murmurs, 'This am I, that art thou; that art thou, this am I; the heaven I, the earth thou; the Sāman I, the Ṛc thou. Come! Let us here marry. Let us beget offspring. Loving, bright, with genial mind may we live a hundred autumns.' [#2]: Śāṅkhāyana-Gṛhya I, 13, 4. 9. 13.

मूलम्

वि॰प्र॰

परिणीय परिणीयाश्मानमारोहयतीममश्मानमारोहाश्मेव त्वं स्थिरा भव । सहस्व पृतनायतोऽभितिष्ठ प्रतन्यत इति ७

Oldenberg

7 [#3] . Each time after he has lead her (so) round, he makes her tread on the stone with (the words), 'Tread on this stone; like a stone be firm. Overcome the enemies; tread the foes down.' [#3]: Śāṅkhāyana-Gṛhya I, 13, 12.

मूलम्

वि॰प्र॰

वध्वञ्जला उपस्तीर्य भ्राता भ्रातृस्थानो वा द्विर्लाजानावपति ८

Oldenberg

8 [#4] . Having 'spread under' (i.e. having first poured Ājya over her hands), her brother or a person acting in her brother's place pours fried grain twice over the wife's joined hands. [#4]: Śāṅkhāyana-Gṛhya I, 13, 15. 16.

मूलम्

वध्वञ्जला उपस्तीर्य भ्राता भ्रातृस्थानो वा द्विर्लाजानावपति ८

वि॰प्र॰

त्रिर्जामदग्न्यानाम् ९

Oldenberg

9 [#5] . Three times for descendants of Jamadagni. [#5]: The two portions of fried grain poured over the bride's hands, together with the first (upastaraṇa) and the second (pratyabhighāraṇa) pouring out of Ājya, constitute the four Avattas, or portions cut off from the Havis. The descendants of Jamadagni were pañcāvattinas, i.e. they used to cut off five such portions (see Kātyāyana I, 9, 3; Weber, Indische Studien, X, 95); so they had to pour out the fried grain three times.

मूलम्

त्रिर्जामदग्न्यानाम् ९

वि॰प्र॰

प्रत्यभिघार्य हविः १०

Oldenberg

10\. He pours again (Ājya) over (what has been left of) the sacrificial food,

मूलम्

प्रत्यभिघार्य हविः १०

वि॰प्र॰

अवत्तञ्च ११

Oldenberg

11\. And over what has been cut off.

मूलम्

अवत्तञ्च ११

वि॰प्र॰

एषोऽवदानधर्मः १२

Oldenberg

12\. This is the rule about the portions to be cut off.

मूलम्

एषोऽवदानधर्मः १२

वि॰प्र॰

अर्यमणं नु देवं कन्या अग्निमयक्षत स इमां देवो अर्यमा प्रेतो मुञ्चातु नामुतः स्वाहा । वरुणं नु देवं कन्या अग्निमयक्षत स इमां देवो वरुणः प्रेतो मुञ्चातु नामुतः स्वाहा । पूषणं नु देवं कन्या अग्निमयक्षत स इमां देवः पूषा प्रेतो मुञ्चातुनामुतः स्वाहेत्यविच्छिन्दत्यञ्जलिं स्रुचेव जुहुयात् १३

Oldenberg

13 [#6] . 'To god Aryaman the girls have made sacrifice, to Agni; may he, god Aryaman, loosen her from this, and not from that place, Svāhā! [#6]: Śāṅkhāyana-Gṛhya I, 18, 3; 13, 17; 14, 1. 'To god Varuṇa the girls have made sacrifice, to Agni; may he, god Varuṇa, &c. 'To god Pūṣan the girls have made sacrifice, to Agni; may he, god Pūṣan, &c.'—with (these verses recited by the bridegroom) she should sacrifice (the fried grain) without opening her joined hands, as if (she did so) with the (spoon called) Sruc.

मूलम्

वि॰प्र॰

अपरिणीय शूर्पपुटेनाभ्यात्मं तूष्णीं चतुर्थम् १४

Oldenberg

14 [#7] . Without that leading round (the fire, she sacrifices grain) with the neb of a basket towards herself silently a fourth time. [#7]: 14, 15. According to those teachers whose opinion is related in Sūtras 6-14, the leading round the fire, the treading on the stone, and the offering of fried grain (with the three parts of the Mantra, Sūtra 1 3) are repeated thrice; then follows the offering prescribed in Sūtra 14, so that the last two offerings follow immediately on each other. This is not the case, if in the first three instances the order of the different rites is inverted, as stated in Sūtra 15.

मूलम्

अपरिणीय शूर्पपुटेनाभ्यात्मं तूष्णीं चतुर्थम् १४

वि॰प्र॰

ओप्योप्य हैके लाजान्परिणयन्ति तथोत्तमे आहुती न सन्निपततः १५

Oldenberg

15\. Some lead the bride round each time after the fried grain has been poured out: thus the two last oblations do not follow immediately on each other.

मूलम्

ओप्योप्य हैके लाजान्परिणयन्ति तथोत्तमे आहुती न सन्निपततः १५

वि॰प्र॰

अथास्यै शिखे विमुञ्चति यदि कृते भवतः १६

Oldenberg

16\. He then loosens her two locks of hair, if they are made, (i.e. if) two tufts of wool are bound round her hair on the two sides,

मूलम्

अथास्यै शिखे विमुञ्चति यदि कृते भवतः १६

वि॰प्र॰

ऊर्णास्तुके केशपक्षयोर्बद्धे भवतः । प्र त्वा मुञ्चामि वरुणस्य पाशादिति १७

Oldenberg

17\. With (the Ṛc),'I release thee from the band of Varuṇa' (Rig-veda X, 85, 24).

मूलम्

वि॰प्र॰

उत्तरामुत्तरया १८

Oldenberg

18\. The left one with the following (Ṛc).

मूलम्

उत्तरामुत्तरया १८

वि॰प्र॰

अथैनामपराजितायान्दिशि सप्तपदान्यभ्युत्क्रामयतीष एकपद्यूर्जे द्विपदी रायस्पोषाय त्रिपदी मायोभव्याय चतुष्पदी प्रजाभ्यः पञ्चपद्यृतुभ्यः षट्पदी सखा सप्तपदी भव सा मामनुव्रता भव पुत्रान्विन्दावहै बहूंस्ते सन्तु जरदष्टय इति १९

Oldenberg

19 [#8] . He then causes her to step forward in a northeastern direction seven steps with (the words), 'For sap with one step, for juice with two steps, for thriving of wealth with three steps, for comfort with four steps, for offspring with five steps, for the seasons with six steps. Be friend with seven steps. So be thou devoted to me. Let us acquire many sons who may reach old age!' [#8]: Śāṅkhāyana-Gṛhya I, 14, 5. 6; 13, 2; Pāraskara I, 8, 1.

मूलम्

वि॰प्र॰

उभयोः सन्निधाय शिरसी उदकुम्भेनावसिच्य २०

Oldenberg

20 [#9] . Joining together their two heads, (the bridegroom? the Ācārya?) sprinkles them (with water) from the water-pot. [#9]: Śāṅkhāyana-Gṛhya I, 14, 9; Pāraskara I, 8, 5.

मूलम्

उभयोः सन्निधाय शिरसी उदकुम्भेनावसिच्य २०

वि॰प्र॰

ब्राह्मण्याश्च वृद्धाया जीवपत्न्या जीवप्रजाया अगार एतां रात्रिं वसेत् २१

Oldenberg

21\. And she should dwell that night in the house of an old Brāhmaṇa woman whose husband is alive and whose children are alive.

मूलम्

ब्राह्मण्याश्च वृद्धाया जीवपत्न्या जीवप्रजाया अगार एतां रात्रिं वसेत् २१

वि॰प्र॰

ध्रुवमरुन्धतीं सप्तऋषीनिति दृष्ट्वा वाचं विसृजेत जीवपत्नीं प्रजां विन्देयेति २२

Oldenberg

22 [#10] . When she sees the polar-star, the star Arundhatī, and the seven Ṛṣis (ursa major), let her break the silence (and say), 'May my husband live and I get offspring.' [#10]: Śāṅkhāyana-Gṛhya I, 17, 2 seq.; Pāraskara I, 8, 19.

मूलम्

## ०८ पति-गृह-प्रवेशः

वि॰प्र॰

प्रयाण उपपद्यमाने पूषा त्वेतो नयतु हस्तगृह्येति यानमारोहयेत् १

Oldenberg

1 [#1] . If (the newly-married couple) have to make a journey (to their new home), let him cause her to mount the chariot with the (verse), 'May Pūṣan lead thee from here holding thy hand' (Rig-veda X, 85, 26). [#1]: 8, 1. Śāṅkhāyana-Gṛhya I, 15, 13.

मूलम्

प्रयाण उपपद्यमाने पूषा त्वेतो नयतु हस्तगृह्येति यानमारोहयेत् १

वि॰प्र॰

अश्मन्वतीरीयते संरभध्वमित्यर्द्धर्चेन नावमारोहयेत् २

Oldenberg

2 [#2] . With the hemistich, 'Carrying stones (the river) streams; hold fast each other' (Rig-veda X, 53, 8) let him cause her to ascend a ship. [#2]: Śāṅkhāyana-Gṛhya I, 15, try. 18.

मूलम्

अश्मन्वतीरीयते संरभध्वमित्यर्द्धर्चेन नावमारोहयेत् २

वि॰प्र॰

उत्तरेणोक्त्रमयेत् ३

Oldenberg

3\. With the following (hemistich) let him make her descend (from it).

मूलम्

उत्तरेणोक्त्रमयेत् ३

वि॰प्र॰

जीवं रुदन्तीति रुदत्याम् ४

Oldenberg

4 [#3] . (He pronounces the verse), 'The living one they bewail' (Rig-veda X, 40, 10), if she weeps. [#3]: Śāṅkhāyana-Gṛhya I, 15, 2.

मूलम्

जीवं रुदन्तीति रुदत्याम् ४

वि॰प्र॰

विवाहाग्निमग्रतोऽजस्रन्नयन्ति ५

Oldenberg

5\. They constantly carry the nuptial fire in front.

मूलम्

विवाहाग्निमग्रतोऽजस्रन्नयन्ति ५

वि॰प्र॰

कल्याणेषु देशवृक्षचतुष्पथेषु माविदन्परिपन्थिन इति जपेत् ६

Oldenberg

6 [#4] . At lovely places, trees, and cross-ways let him murmur (the verse), 'May no waylayers meet us' (Rig-veda X, 85, 32). [#4]: Śāṅkhāyana-Gṛhya I, 15, 24.

मूलम्

कल्याणेषु देशवृक्षचतुष्पथेषु माविदन्परिपन्थिन इति जपेत् ६

वि॰प्र॰

वासेवासे सुमङ्गलीरियं वधूरितीक्षकानीक्षेत ७

Oldenberg

7\. At every dwelling-place (on their way) let him look at the lookers on, with (the verse), 'Good luck brings this woman' (Rig-veda X, 85, 33).

मूलम्

वासेवासे सुमङ्गलीरियं वधूरितीक्षकानीक्षेत ७

वि॰प्र॰

इह प्रियं प्रजया ते समृध्यतामिति गृहं प्रवेशयेत् ८

Oldenberg

8 [#5] . With (the verse), 'Here may delight fulfil itself to thee through offspring' (Rig-veda X, 85, 27) he should make her enter the house. [#5]: Śāṅkhāyana-Gṛhya I, 15, 22; 16, 12.

मूलम्

इह प्रियं प्रजया ते समृध्यतामिति गृहं प्रवेशयेत् ८

वि॰प्र॰

विवाहाग्निमुपसमाधाय पश्चादस्यानडुहं चर्मास्तीर्य प्राग्ग्रीवमुत्तरलोम तस्मिन्नुपविष्टायां समन्वारब्धायाम् आ नः प्रजां जनयतु प्रजापतिरिति चतसृभिः प्रत्यृचं हुत्वा समञ्जन्तु विश्वेदेवा इति दध्नः प्राश्य प्रतिप्रयच्छेदाज्यशेषेण वानक्ति हृदये ९

Oldenberg

9 [#6] . Having given its place to the nuptial fire, and having spread to the west of it a bull's hide with the neck to the east, with the hair outside, he makes oblations, while she is sitting on that (hide) and takes hold of him, with the four (verses), 'May Prajāpati create offspring to us' (Rig-veda X, 85, 43 seq.), verse by verse, and with (the verse), 'May all the gods unite' (Rig-veda X, 85, 47), he partakes of curds and gives (thereof) to her, or he besmears their two hearts with the rest of the Ājya (of which he has sacrificed). [#6]: Śāṅkhāyana-Gṛhya I, 16, 1. 2.

मूलम्

वि॰प्र॰

अक्षारालवणाशिनौ ब्रह्मचारिणावलङ्कुर्वाणावधःशायिनौ स्याताम् १०

Oldenberg

10\. From that time they should eat no saline food, they should be chaste, wear ornaments,

मूलम्

अक्षारालवणाशिनौ ब्रह्मचारिणावलङ्कुर्वाणावधःशायिनौ स्याताम् १०

वि॰प्र॰

अत ऊर्द्ध्वं त्रिरात्रं द्वादशरात्रम् ११

Oldenberg

sleep on the ground three nights or twelve nights;

मूलम्

अत ऊर्द्ध्वं त्रिरात्रं द्वादशरात्रम् ११

वि॰प्र॰

संवत्सरं वैक ऋषिर्जायत इति १२

Oldenberg

11\. Or one year, (according to) some (teachers); thus, they say, a Ṛṣi will be born (as their son).

मूलम्

संवत्सरं वैक ऋषिर्जायत इति १२

वि॰प्र॰

चरितव्रतः सूर्याविदे वधूवस्त्रं दद्यात् १३

Oldenberg

12 [#7] . When he has fulfilled (this) observance (and has had intercourse with his wife), he should give the bride's shift to (the Brāhmaṇa) who knows the Sūryā hymn (Rig-veda X, 85); [#7]: Śāṅkhāyana-Gṛhya I, 14, 12.

मूलम्

चरितव्रतः सूर्याविदे वधूवस्त्रं दद्यात् १३

वि॰प्र॰

अन्नं ब्राह्मणेभ्यः १४

Oldenberg

13\. 'Food to the Brāhmaṇas;

मूलम्

अन्नं ब्राह्मणेभ्यः १४

वि॰प्र॰

अथ स्वस्त्ययनं वाचयीत १५

Oldenberg

14\. Then he should cause them to pronounce auspicious words.

मूलम्

अथ स्वस्त्ययनं वाचयीत १५

## ०९ औपासनादि

वि॰प्र॰

पाणिग्रहणादि गृह्यं परिचरेत्स्वयं पत्न्यपि वा पुत्रः कुमार्यन्तेवासी वा १

Oldenberg

1 [#1] . Beginning from the seizing of (the bride's) hand (i.e. from the wedding), he should worship the domestic (fire) himself, or his wife, or also his son, or his daughter, or a pupil. [#1]: 9, 1. Comp. Śāṅkhāyana-Gṛhya II, 17, 3.

मूलम्

वि॰प्र॰

नित्यानुगृहीतं स्यात् २

Oldenberg

2\. (The fire) should be kept constantly.

मूलम्

नित्यानुगृहीतं स्यात् २

वि॰प्र॰

यदि तूपशाम्येत्पत्न्युपवसेदित्येके ३

Oldenberg

3\. When it goes out, however, the wife should fast: thus (say) some (teachers).

मूलम्

यदि तूपशाम्येत्पत्न्युपवसेदित्येके ३

वि॰प्र॰

तस्याग्निहोत्रेण ४

Oldenberg

4 [#2] . By (the rules given with regard to) the Agnihotra, [#2]: Śāṅkhāyana-Gṛhya I, I, 12; Āśvalāyana-Śrauta II, 2.

मूलम्

तस्याग्निहोत्रेण ४

वि॰प्र॰

प्रादुष्करणहोमकालौ व्याख्यातौ ५

Oldenberg

The time for setting it in a blaze and for sacrificing in it has been explained

मूलम्

प्रादुष्करणहोमकालौ व्याख्यातौ ५

वि॰प्र॰

हौम्यं च मांसवर्जम् ६

Oldenberg

5 [#3] . And the sacrificial food, except meat. [#3]: Āśvalāyana-Śrauta II, 3, 1 seq. Nārāyaṇa: By the prohibition of meat which is expressed in the words 'Except meat,' it is to be understood that the food to be sacrificed, as stated in other Śāstras, may likewise be chosen.

मूलम्

हौम्यं च मांसवर्जम् ६

वि॰प्र॰

कामं तु व्रीहियवतिलैः ७

Oldenberg

6\. But if he likes he may (perform the sacrifice) with rice, barley, or sesamum.

मूलम्

कामं तु व्रीहियवतिलैः ७

वि॰प्र॰

अग्नये स्वाहेति सायं जुहुयात् सूर्याय स्वाहेति प्रातस्तूष्णीं द्वितीये उभयत्र ८

Oldenberg

7\. He should sacrifice in the evening with (the formula), 'To Agni svāhā!' in the morning with (the formula), 'To Sūrya svāhā!' Silently the second (oblations) both times.

मूलम्

## १० स्थालीपाकादि

वि॰प्र॰

अथ पार्वणस्थालीपाकः १

Oldenberg

1\. Now the oblations of cooked food on the (two) Parvan (i.e. the new and full moon) days.

मूलम्

अथ पार्वणस्थालीपाकः १

वि॰प्र॰

तस्य दर्शपूर्णमासाभ्यामुपवासः २

Oldenberg

2\. The fasting (which takes place) thereat has been declared by (the corresponding rules regarding) the Darśapūrṇamāsa sacrifices.

मूलम्

तस्य दर्शपूर्णमासाभ्यामुपवासः २

वि॰प्र॰

इध्माबर्हिषोश्च सन्नहनम् ३

Oldenberg

3 [#1] . And (so has been declared) the binding together of the fuel and of the Barhis, [#1]: 10, 3. See Āśvalāyana-Śrauta I, 3, 28 Scholion; Kāty.-Śrauta II, 7, 22.

मूलम्

इध्माबर्हिषोश्च सन्नहनम् ३

वि॰प्र॰

देवताश्चोपांशुयाजेन्द्रमहेन्द्रवर्जम् ४

Oldenberg

4 [#2] . And the deities (to whom those oblations belong), with the exception of the Upāṃśuyāja (offerings at which the formulas are repeated with low voice), and of Indra and Mahendra. [#2]: See Hillebrandt, Das altindische Neu- and Vollmondsopfer, p. 111; my note on Śāṅkhāyana-Gṛhya I, 3, 3.

मूलम्

देवताश्चोपांशुयाजेन्द्रमहेन्द्रवर्जम् ४

वि॰प्र॰

काम्या इतराः ५

Oldenberg

5\. Other deities (may be worshipped) according to the wishes (which the sacrificer connects with his offerings).

मूलम्

काम्या इतराः ५

वि॰प्र॰

तस्यै तस्यै देवतायै चतुरश्चतुरो मुष्टीन्निर्वपति पवित्रे अन्तर्द्धायामुष्मै त्वा जुष्टं निर्वपामीति ६

Oldenberg

6\. For each single deity he pours out four handsful (of rice, barley, &c.), placing two purifiers (i.e. Kuśa blades, on the vessel), with (the formula), 'Agreeable to such and such (a deity) I pour thee out.'

मूलम्

वि॰प्र॰

अथैनान्प्रोक्षति यथानिरुप्तममुष्मै त्वा जुष्टं प्रोक्षामीति ७

Oldenberg

7\. He then sprinkles them (those four portions of Havis with water) in the same way as he had poured them out, with (the formula), 'Agreeable to such and such (a deity) I sprinkle thee.'

मूलम्

अथैनान्प्रोक्षति यथानिरुप्तममुष्मै त्वा जुष्टं प्रोक्षामीति ७

वि॰प्र॰

अवहतांस्त्रिष्फलीकृतान्नाना श्रपयेत् ८

Oldenberg

8\. When (the rice or barley grains) have been husked and cleansed from the husks three times, let him cook (the four portions) separately,

मूलम्

अवहतांस्त्रिष्फलीकृतान्नाना श्रपयेत् ८

वि॰प्र॰

समोप्य वा ९

Oldenberg

9\. Or throwing (them) together.

मूलम्

समोप्य वा ९

वि॰प्र॰

यदि नाना श्रपयेद्विभज्य तण्डुलानभिमृशेदिदममुष्मा इदममुष्मा इति १०

Oldenberg

10\. If he cooks them separately, let him touch the grains, after he has separated them, (and say,) 'This to this god; this to this god.'

मूलम्

यदि नाना श्रपयेद्विभज्य तण्डुलानभिमृशेदिदममुष्मा इदममुष्मा इति १०

वि॰प्र॰

यद्यु वै समोप्य व्युद्धारं जुहुयात् ११

Oldenberg

11\. But if he (cooks the portions) throwing (them) together, he should (touch and) sacrifice them, after he has put (the single portions) into different vessels.

मूलम्

यद्यु वै समोप्य व्युद्धारं जुहुयात् ११

वि॰प्र॰

शृतानि हवींष्यभिघार्योदगुद्वास्य बर्हिष्यासाद्येध्मभिघार्यायन्त इध्म आत्मा जातवेदस्तेनेध्यस्व वर्द्धस्व चेद्ध वर्द्धय चास्मान् प्रजया पशुभिर्ब्रह्मवर्चसेनान्नाद्येन समेधय स्वाहेति १२

Oldenberg

12 [#3] . The portions of sacrificial food, when they have been cooked, he sprinkles (with Ājya, takes them from the fire towards the north, places them on the Barhis, and sprinkles the fuel with Ājya with the formula, 'This fuel is thy self, Jātavedas; thereby burn thou and increase, and, O burning One, make us increase and through offspring, cattle, holy lustre, and nouṛṣment make us prosper. Svāhā!' [#3]: In the Mantra we have a similar play upon words (iddha, p. 174 lit, or burning, and samedhaya, make us prosper) as in Śāṅkh.-Gṛhya II, 10, 4.

मूलम्

वि॰प्र॰

तूष्णीमाघारावाघार्याज्यभागौ जुहुयादग्नये स्वाहा सोमाय स्वाहेति १३

Oldenberg

13 [#4] . Having silently poured out the two Āghāras (or Ājya oblations poured out with the Sruva, the one from north-west to south-east, the other from south-west to north-east), he should sacrifice the two Ājya portions with (the formulas), 'To Agni svāhā! To Soma svāhā!' - [#4]: Pāraskara I, 5, 3; Śāṅkh.-Gṛhya I, 9, 5 seq.

मूलम्

तूष्णीमाघारावाघार्याज्यभागौ जुहुयादग्नये स्वाहा सोमाय स्वाहेति १३

वि॰प्र॰

उत्तरमाग्नेयं दक्षिणं सौम्यम् १४

Oldenberg

14 [#5] . The northern one belonging to Agni, the southern one to Soma. [#5]: Śāṅkh.-Gṛhya I, 9, 7.

मूलम्

उत्तरमाग्नेयं दक्षिणं सौम्यम् १४

वि॰प्र॰

विज्ञायते चक्षुषी वा एते यज्ञस्य यदाज्यभागौ १५

Oldenberg

15 [#6] . It is understood (in the Śruti), The two eyes indeed of the sacrifice are the Ājya portions, [#6]: Professor Stenzler here very pertinently refers to Śatapatha Brāhmaṇa I, 6, 3, 38.

मूलम्

विज्ञायते चक्षुषी वा एते यज्ञस्य यदाज्यभागौ १५

वि॰प्र॰

तस्मात्पुरुषस्य हि प्रत्यङ्मुखस्यासीनस्य दक्षिणमक्ष्युत्तरं भवत्युत्तरं दक्षिणम् १६

Oldenberg

16 [#7] . 'Therefore of a man who is sitting with his face to the west the southern (i.e. right) eye is northern, the northern (i.e. left) eye is southern.' [#7]: It is doubtful whether this paragraph should be considered as forming part of the quotation from the Śruti. The object of this passage is, in my opinion, to explain why the southern Ājyabhāga belongs to Soma, who is the presiding deity of the north, and the northern Ājyabhāga to Agni, the presiding deity of the south-east. Professor Stenzler's opinion about this paragraph is somewhat different.

मूलम्

वि॰प्र॰

मध्ये हवींषि प्रत्यक्तरं वा प्राक्संस्थान्युदक्संस्थानि वोत्तरपुरस्तात्सौविष्टकृतम् १७

Oldenberg

17 [#8] . In the middle (of the two Ājya portions he sacrifices the other) Havis, or more to the west, finishing (the oblations) in the east or in the north. 18\. To the north-east the oblation to (Agni) Sviṣṭakṛt. [#8]: Śāṅkh.-Gṛhya I, 9, 8.

मूलम्

वि॰प्र॰

मध्यात्पूर्वार्द्धाच्च हविषोऽवद्यति १८

Oldenberg

19 [#9] . He cuts off (the Avadāna portions) from the Havis from the middle and from the eastern part; [#9]: 19, 20. See above, the note on I, 7, 9 about the Avadāna portions and the peculiar custom of the descendants of Jamadagni with regard to them.

मूलम्

मध्यात्पूर्वार्द्धाच्च हविषोऽवद्यति १८

वि॰प्र॰

मध्यात्पूर्वार्द्धात् पश्चार्द्धादिति पञ्चावत्तिनाम् १९

Oldenberg

20\. From the middle, the eastern part and the western part (the portions have to be cut off) by those who make five Avadānas;

मूलम्

मध्यात्पूर्वार्द्धात् पश्चार्द्धादिति पञ्चावत्तिनाम् १९

वि॰प्र॰

उत्तरार्द्धात् सौविष्टकृतम् २०

Oldenberg

21\. From the northern side the portion for Sviṣṭakṛt.

मूलम्

उत्तरार्द्धात् सौविष्टकृतम् २०

वि॰प्र॰

नात्र हवींषि प्रत्यभिघारयति स्विष्टकृतं द्विरभिघारयति २१

Oldenberg

22 [#10] . Here he omits the second pouring (of Ājya) over (what is left of) the sacrificial food. [#10]: Comp. above, I, 7, 10. 'Here' means, at the Sviṣṭakṛt oblation.

मूलम्

नात्र हवींषि प्रत्यभिघारयति स्विष्टकृतं द्विरभिघारयति २१

वि॰प्र॰

यदस्य कर्मणोऽत्यरीरिचं यद्वा न्यूनमिहाकरम् । अग्निष्टत्स्विष्टकृद्विद्वान्सर्वं स्विष्टं सुहुतं करोतु मे । अग्नये स्विष्टकृते सुहुतहुते सर्वप्रायश्चित्ताहुतीनां कामानां समर्द्धयित्रे सर्वान्नः कामान्त्समर्द्धय स्वाहेति २२

Oldenberg

23 [#11] . 'What I have done too much in this ceremony, or what I have done here too little, all that may Agni Sviṣṭakṛt, he who knows it, make well sacrificed and well offered for me. To Agni Sviṣṭakṛt, to him who offers the oblations for general expiation, so that they are well offered, to him who makes us succeed in what we desire! Make us in all that we desire successful! Svāhā!' [#11]: Comp. Pāraskara I, 2, 11; Śatapatha Brāhmaṇa XIV, 9, 4, 24. On the oblations for general expiation (sarvaprāyaścittāhuti) comp. Sāṅkh.-Gṛhya I, 9, 12, and the note.

मूलम्

वि॰प्र॰

बर्हिषि पूर्णपात्रं निनयेत् २३

Oldenberg

24 [#12] . He pours out the full vessel on the Barhis. [#12]: 'A full vessel which has been put down before, he should now pour out on the Barhis.' Nārāyaṇa.

मूलम्

बर्हिषि पूर्णपात्रं निनयेत् २३

वि॰प्र॰

एषोऽवभृथः २४

Oldenberg

25 [#13] . This is the Avabhṛtha. [#13]: This pouring out of the vessel holds here the place of the Avabhṛtha bath at the end of the Soma sacrifice. See Weber, Indische Studien, X, 393 seq.

मूलम्

एषोऽवभृथः २४

वि॰प्र॰

पाकयज्ञानामेतत्तन्त्रम् २५

Oldenberg

26\. This is the standard form of the Pākayajñas.

मूलम्

पाकयज्ञानामेतत्तन्त्रम् २५

वि॰प्र॰

हविरुच्छिष्टं दक्षिणा २६

Oldenberg

27\. What has been left of the Havis is the fee for the sacrifice.

मूलम्

हविरुच्छिष्टं दक्षिणा २६

## ११ पशु-कल्पः

वि॰प्र॰

अथ पशुकल्पः १

Oldenberg

1\. Now (follows) the ritual of the animal sacrifice.

मूलम्

अथ पशुकल्पः १

वि॰प्र॰

उत्तरतोऽग्नेः शामित्रस्यायतनं कृत्वा पाययित्वा पशुमाप्लाव्य पुरस्तात् प्रत्यङ्मुखमवस्थाप्याग्निं दूतमिति द्वाभ्यां हुत्वा सपलाशयार्द्रशाखया पश्चादुपस्पृशेदमुष्मै त्वा जुष्टमुपाकरोमीति २

Oldenberg

2 [#1] . Having prepared to the north of the fire the place for the Śāmitra fire, having given drink (to the animal which he is going to sacrifice), having washed the animal, having placed it to the east (of the fire) with its face to the west, having made oblations with the two Ṛcas, 'Agni as our messenger' (Rig-veda I, 12, 1 seq.), let him touch (the animal) from behind with a fresh branch on which there are leaves, with (the formula), 'Agreeable to such and such (a deity) I touch thee.' [#1]: 11, 2. The Sāmitra fire (literally, the fire of the Samitṛ, who prepares the flesh of the immolated animal) is the one mentioned below in Sūtras 7 and 10. Comp. Indische Studien, X, 345. 'I touch thee' is upākaromi; comp. Kātyāyana-Śrauta-sūtra VI, 3, 19. 26.

मूलम्

वि॰प्र॰

व्रीहियवमतीभिरद्भिः पुरस्तात्प्रोक्षत्यमुष्मै त्वा जुष्टं प्रोक्षामीति ३

Oldenberg

3\. He sprinkles it from before with water in which rice and barley are, with (the formula), 'Agreeable to such and such (a deity) I sprinkle thee.'

मूलम्

वि॰प्र॰

तासां पाययित्वा दक्षिणमनु बाहुं शेषं निनयेत् ४

Oldenberg

4\. Having given (to the animal) to drink of that (water), he should pour out the rest (of it) along its right fore-foot.

मूलम्

तासां पाययित्वा दक्षिणमनु बाहुं शेषं निनयेत् ४

वि॰प्र॰

आवृतैव पर्यग्नि कृत्वोदञ्चं नयन्ति ५

Oldenberg

5\. Having carried fire round (it), performing that act only (without repeating a corresponding Mantra), they lead it to the north.

मूलम्

आवृतैव पर्यग्नि कृत्वोदञ्चं नयन्ति ५

वि॰प्र॰

तस्य पुरस्तादुल्मुकं हरन्ति ६

Oldenberg

6 [#2] . In front of it they carry a fire-brand. [#2]: It seems that this fire-brand is the same which had been carried round the animal, according to Sūtra 5. Comp. Kātyāyana-Śrauta-sūtra VI, 5, 2-5.

मूलम्

तस्य पुरस्तादुल्मुकं हरन्ति ६

वि॰प्र॰

शामित्र एष भवति ७

Oldenberg

7 [#3] This is the Śāmitra (fire). [#3]: Comp. Sūtra 2.

मूलम्

शामित्र एष भवति ७

वि॰प्र॰

वपाश्रपणीभ्यां कर्ता पशुमन्वारभते ८

Oldenberg

8 [#4] . With the two Vapāśrapaṇī ladles the 'performer' touches the animal. [#4]: On the two Vapāśrapaṇīs, comp. Kātyāyana-Śrauta-sūtra VI, 5, 7; Indische Studien, X, 345. The act which is here attributed to the kartṛ ('performer'), belongs in the Śrauta ritual to the incumbencies of the Pratiprasthātṛ.

मूलम्

वपाश्रपणीभ्यां कर्ता पशुमन्वारभते ८

वि॰प्र॰

कर्तारं यजमानः ९

Oldenberg

9\. The sacrificer (touches) the performer.

मूलम्

कर्तारं यजमानः ९

वि॰प्र॰

पश्चाच्छमित्रस्य प्राक्शिरसं प्रत्यक्शिरसं वोदक्पादं सञ्ज्ञप्य पुरा नाभेस्तृणमन्तर्द्धाय वपामुत्खिद्य वपामवदाय वपाश्रपणीभ्यां परिगृह्याद्भिरभिषिच्य शामित्रे प्रताप्याग्रेणैनमग्निं हुत्वा दक्षिणत आसीनः श्रपयित्वा परीत्य जुहुयात् १०

Oldenberg

10 [#5] . To the west of the Śāmitra (fire) he (the Śamitṛ) kills (the animal), the head of which is turned to the east or to the west, the feet to the north; and having placed a grass-blade on his side of the (animal's) navel, (the 'performer') draws out the omentum, cuts off the omentum, seizes it with the two Agniśrapaṇīs, sprinkles it with water, warms it at the Śāmitra (fire), takes it before that fire, roasts it, being seated to the south, goes round (the two fires), and sacrifices it. [#5]: On the way in which animals had to b. killed at sacrifices, see Weber's Indische Studien, IX, 222 seq.

मूलम्

वि॰प्र॰

एतस्मिन्नेवाग्नौ स्थालीपाकं श्रपयन्ति ११

Oldenberg

11 [#6] . At the same fire they cook a mess of food. [#6]: The Aupāsana fire is referred to.

मूलम्

एतस्मिन्नेवाग्नौ स्थालीपाकं श्रपयन्ति ११

वि॰प्र॰

एकादश पशोरवदानानि सर्वाङ्गेभ्योऽवदाय शामित्रे श्रपयित्वा हृदयं शूले प्रताप्य स्थालीपाकस्याग्रतो जुहुयात् १२

Oldenberg

12 [#7] . Having cut off the eleven Avadānas (or portions which have to be cut off) from the animal, from all its limbs, having boiled them at the Śāmitra (fire), and having warmed the heart on a spit, let him sacrifice first from the mess of cooked food (mentioned in Sūtra 11); [#7]: The eleven portions are indicated by Kātyāyana, Śrauta-sūtra VI, 7, 6.

मूलम्

वि॰प्र॰

अवदानैर्वा सह १३

Oldenberg

13\. Or together with the Avadāna portions.

मूलम्

अवदानैर्वा सह १३

वि॰प्र॰

एकैकस्यावदानस्य द्विर्द्विरवद्यति १४

Oldenberg

14 [#8] . From each of the (eleven) Avadānas he cuts off two portions. [#8]: 'A Pañcāvattin cuts off three portions. Having performed the Upastaraṇa and the Pratyabhighāraṇa (the first and second pouring out of Ājya) he sacrifices (the cut-off portions).' Nārāyaṇa.

मूलम्

एकैकस्यावदानस्य द्विर्द्विरवद्यति १४

वि॰प्र॰

आवृतैव हृदयशूलेन चरन्ति १५

Oldenberg

15 [#9] . They perform the rites only (without corresponding Mantras) with the heart's spit (i.e. the spit on which the heart had been; see Sūtra 12). [#9]: On the rites regarding the spit, see Kātyāyana VI, 10, 1 seq.; Indische Studien, X, 346.

मूलम्

आवृतैव हृदयशूलेन चरन्ति १५

## १२ चैत्य-कल्पः

वि॰प्र॰

चैत्ययज्ञे प्राक् स्विष्टकृतश्चैत्याय बलिं हरेत् १

Oldenberg

1 [#1] . At a Caitya sacrifice he should before the Sviṣṭakṛt (offering) offer a Bali to the Caitya. [#1]: 12, 1. There seems to be no doubt that Professor Stenzler is right in giving to caitya in this chapter its ordinary meaning of religious shrine ('Denkmal'). The text shows that the Kaitya sacrifice was not offered like other sacrifices at the sacrificer's home, but that in some cases the offering would have to be sent, at least symbolically, to distant places. This confirms Professor Stenzler's translation of caitya. Nārāyaṇa explains caitya by citte bhava, and says, 'If he makes a vow to a certain deity, saying, "If I obtain such and such a desire, I shall offer to thee an Ājya sacrifice, or a Sthālīpāka, or an animal" - and if he then obtains what he had wished for and 'performs that sacrifice to that deity: this is a caitya sacrifice.' I do not know anything that supports this statement as to the meaning of caitya.

मूलम्

चैत्ययज्ञे प्राक् स्विष्टकृतश्चैत्याय बलिं हरेत् १

वि॰प्र॰

यद्यु वै विदेशस्थं पलाशदूतेन यत्र वेत्थ वनस्पत इत्येतयर्चा द्वौ पिण्डौ कृत्वा वीवधेऽभ्याधाय दूताय प्रयच्छेदिमन्तस्मै बलिं हरेति चैनं ब्रूयादयं तुभ्यमिति यो दूताय २

Oldenberg

2 [#2] . If, however, (the Caitya) is distant, (he should send his Bali) through a leaf-messenger. [#2]: 'He should make of a leaf a messenger and a carrying-pole.' Nārāyaṇa. 3 [#3] . With the Ṛc, 'Where thou knowest, O tree' (Rig-veda V, 5, 10), let him make two lumps (of food), put them on a carrying-pole, hand them over to the messenger, and say to him, 'Carry this Bali to that (Caitya).' [#3]: Comp. Pāraskara III, 11, 10. 4\. (He gives him the lump) which is destined for the messenger, with (the words), 'This to thee.'

मूलम्

वि॰प्र॰

प्रतिभयं चेदन्तरा शस्त्रमपि किञ्चित् ३

Oldenberg

5\. If there is anything dangerous between (them and the Caitya), (he gives him) some weapon also.

मूलम्

प्रतिभयं चेदन्तरा शस्त्रमपि किञ्चित् ३

वि॰प्र॰

नाव्या चेन्नद्यन्तरा प्लवरूपमपि किञ्चिदनेन तरितव्यमिति ४

Oldenberg

6 [#4] . If a navigable river is between (them and the Caitya, he gives him) also something like a raft with (the words), 'Hereby thou shalt cross.' [#4]: Pāraskara III, 11, 11,

मूलम्

नाव्या चेन्नद्यन्तरा प्लवरूपमपि किञ्चिदनेन तरितव्यमिति ४

वि॰प्र॰

धन्वन्तरियज्ञे ब्रह्माणमग्निं चान्तरा पुरोहितायाग्रे बलिं हरेत् ५

Oldenberg

7 [#5] . At the Dhanvantari sacrifice let him offer first a Bali to the Purohita, between the Brahman and the fire. [#5]: Comp. above, chap. 3, 6.

मूलम्

धन्वन्तरियज्ञे ब्रह्माणमग्निं चान्तरा पुरोहितायाग्रे बलिं हरेत् ५

## १३ पुंसवनम्, अनवलोभनम्

वि॰प्र॰

उपनिषदि गर्भलम्भनं पुंसवनमनवलोभनञ्च १

Oldenberg

1 [#1] . The Upaniṣad (treats of) the Garbhalambhana, the Puṃsavana, and the Anavalobhana (i.e. the ceremonies for securing the conception of a child, the male gender of the child, and for preventing disturbances which could endanger the embryo). [#1]: 13, 1. Nārāyaṇa evidently did not know the Upaniṣad here referred to; he states that it belongs to another Śākhā. Comp. Professor Max Müller's note on Bṛhad Āraṇyaka VI, 4, 24 (S.B.E., vol. xv, p. 222).

मूलम्

उपनिषदि गर्भलम्भनं पुंसवनमनवलोभनञ्च १

वि॰प्र॰

यदि नाधीयात्तृतीये गर्भमासे तिष्येणोपोषितायाः सरूपवत्साया गोर्दधनि द्वौ द्वौ माषौ यवञ्च दधि प्रसृतेन प्राशयेत् २

Oldenberg

2 [#2] . If he does not study (that Upaniṣad), he should in the third month of her pregnancy, under (the Nakṣatra) Tiṣya, give to eat (to the wife), after she has fasted, in curds from a cow which has a calf of the same colour (with herself), two beans and one barley grain for each handful of curds. [#2]: 'He should give her the two beans as a symbol of the testicles, and the barley grain as a symbol of the penis.' Nārāyaṇa.

मूलम्

वि॰प्र॰

किं पिबसि किं पिबसीति पृष्ट्वा पुंसवनं पुंसवनमिति त्रिः प्रतिजानीयात् ३

Oldenberg

3\. To his question, 'What dost thou drink? What dost thou drink?' she should thrice reply, 'Generation of a male child! Generation of a male child!'

मूलम्

किं पिबसि किं पिबसीति पृष्ट्वा पुंसवनं पुंसवनमिति त्रिः प्रतिजानीयात् ३

वि॰प्र॰

एवं त्रीन्प्रसृतान् ४

Oldenberg

4\. Thus three handfuls (of curds).

मूलम्

एवं त्रीन्प्रसृतान् ४

वि॰प्र॰

अथास्यै मण्डलागारच्छायायां दक्षिणस्यां नासिकायामजीतामोषधीं नस्तःकरोति ५

Oldenberg

5 [#3] . He then inserts into her right nostril, in the shadow of a round apartment, (the sap of) an herb which is not faded, [#3]: Nārāyaṇa (comp. also the Prayogaratna, folio 40; Āśvalāyanīya-Gṛhya-Pariśiṣṭa I, 25; NIS. Chambers 667) separates this rite from the ceremony described in Sūtras 2-4. He says that Sūtras 2-4 - as indeed is evidently the case - refer to the Puṃsavana, and in Sūtra 5 begins the Anavalobhana (comp. garbharakṣaṇa, Sāṅkh. I, 21). To me it seems more probable that the text describes one continuous ceremony. There is no difficulty in supposing that of the Anavalobhana, though it is mentioned in Sūtra 1, no description is given in the following Sūtras, the same being the case undoubtedly with regard to the Garbhalambhana, of which a description is found in the Āśv.-Pariśiṣṭa I, 25.

मूलम्

वि॰प्र॰

प्रजावज्जीवपुत्राभ्यां हैके आ ते गर्भो योनिमेतु पुमान्वाण इवेषुधिम् । आ वीरो जायतां पुत्रस्ते दशमास्यः । अग्निरेतु प्रथमो देवतानां सौऽस्यै प्रजां मुञ्चतु मृत्युपाशात् । तदयं राजा वरुणोऽनुमन्यतां यथेयं स्त्री पौत्रमघं न रोदादिति ६

Oldenberg

6 [#4] . According to some (teachers) with the Prajāvat and Jīvaputra hymns. [#4]: Two texts commencing ā te garbho yonim etu and Agnir etu prathamaḥ. See Stenzler's Various Readings, p. 48, and the Bibliotheca Indica edition, p. 61.

मूलम्

वि॰प्र॰

प्राजापत्यस्य स्थालीपाकस्य हुत्वा हृदयदेशमस्या आलभेत यत्ते सुसीमे हृदये हितमन्तः प्रजापतौ । मन्येऽहं मां तद्विद्वांसं माहं पौत्रमघन्नियामिति ७

Oldenberg

7\. Having sacrificed of a mess of cooked food sacred to Prajāpati, he should touch the place of her heart with the (verse,) 'What is hidden, O thou whose hair is well parted, in thy heart, in Prajāpati, that I know; such is my belief. May I not fall into distress that comes from sons.'

मूलम्

## १४ सीमन्तोन्नयनम्

वि॰प्र॰

चतुर्थे गर्भमासे सोमन्तोन्नयनम् १

Oldenberg

1\. In the fourth month of pregnancy the Sīmantonnayana (or parting of the hair, is performed).

मूलम्

चतुर्थे गर्भमासे सोमन्तोन्नयनम् १

वि॰प्र॰

आपूर्यमाणपक्षे यदा पुंसा नक्षत्रेण चन्द्रमा युक्तः स्यात् २

Oldenberg

2\. In the fortnight of the increasing moon, when the moon stands in conjunction with a Nakṣatra (that has a name) of masculine gender -

मूलम्

आपूर्यमाणपक्षे यदा पुंसा नक्षत्रेण चन्द्रमा युक्तः स्यात् २

वि॰प्र॰

अथाग्निमुपसमाधाय पश्चादस्यानडुहं चर्मास्तीर्य प्राग्ग्रीवमुत्तरलोम तस्मिन्नुपविष्टायां समन्वारब्धायां धाता ददातु दाशुष इति द्वाभ्यां राकामहमिति द्वाभ्यां नेजमेष इति तिसृभिः प्रजापते न त्वदेतान्यन्य इति च ३

Oldenberg

3 [#1] . Then he gives its place to the fire, and having spread to the west of it a bull's hide with the neck to the east, with the hair outside, (he makes oblations,) while (his wife) is sitting on that (hide) and takes hold of him, with the two (verses), 'May Dhātṛ give to his worshipper,' with the two verses, 'I invoke Rākā' (Rig-veda II, 32, 4 seq.), and with (the texts), 'Nejameṣa,' and, 'Prajāpati, no other one than thou' (Rig-Veda X, 121, 10). [#1]: 14, 3. Comp. above, chap. 8, 9. Regarding the two verses Dhātā dadātu dāśushe, see Śāṅkh.-Gṛhya I, 22, 7. The Nejameṣa hymn is Rig-veda Khailika sūkta, vol. vi, p. 31, ed. Max Muller.

मूलम्

वि॰प्र॰

अथास्यै युग्मेन शलाटुग्लप्सेन त्र्येण्या च शलल्या त्रिभिश्च कुशपिञ्जूलैरूर्ध्वं सीमन्तं व्यूहति भूर्भुवः स्वरोमिति त्रिः ४

Oldenberg

4\. He then three times parts her hair upwards (i.e. beginning from the front) with a bunch containing an even number of unripe fruits, and with a porcupine's quill that has three white spots, and with three bunches of Kuśa grass, with (the words), 'Bhūr bhuvaḥ, svar, om!'

मूलम्

वि॰प्र॰

चतुर्वा ५

Oldenberg

5\. Or four times.

मूलम्

चतुर्वा ५

वि॰प्र॰

वीणागाथिनौ संशास्ति सोमं राजानं सङ्गायेतामिति ६

Oldenberg

6\. He gives orders to two lute-players, 'Sing king Soma.'

मूलम्

वीणागाथिनौ संशास्ति सोमं राजानं सङ्गायेतामिति ६

वि॰प्र॰

सोमो नो राजाऽवतु मानुषीः प्रजा निविष्टचक्रासाविति यां नदीमुपवसिता भवन्ति ७

Oldenberg

7 [#2] . (They sing) 'May Soma our king bless the human race. Settled is the wheel of N.N.' - (here they name) the river near which they dwell. [#2]: Comp. Pāraskara I, 15, 8. The Gāthā there is somewhat different. I cannot see why in the Āśvalāyana redaction of it niviṣṭacakrāsau should not be explained, conformably to the p. 182 regular Sandhi laws, as niviṣṭacakrā asau. The wheel of course means the dominion.

मूलम्

वि॰प्र॰

ब्राह्मण्यश्च वृद्धा जीवपत्यो जीवप्रजा यद्यदुपदिशेयुस्तत्तत्कुर्युः ८

Oldenberg

8\. And whatever aged Brāhmaṇa woman, whose husbands and children are alive, tell them, that let them do.

मूलम्

ब्राह्मण्यश्च वृद्धा जीवपत्यो जीवप्रजा यद्यदुपदिशेयुस्तत्तत्कुर्युः ८

वि॰प्र॰

वृषभो दक्षिणा ९

Oldenberg

9\. A bull is the fee for the sacrifice.

मूलम्

वृषभो दक्षिणा ९

## १५ जातकर्म, नाम

वि॰प्र॰

कुमारं जातं पुरान्यैरालम्भात्सर्पिर्मधुनी हिरण्यनिकाषं हिरण्येन प्राशयेत्प्र ते ददामि मधुनो घृतस्य वेदं सवित्रा प्रसूतं मघोनाम् । आयुष्मान्गुप्तो देवताभिः शतं जीव शरदो लोके अस्मिन्निति १

Oldenberg

1 [#1] . When a son has been born, (the father) should, before other people touch him, give him to eat from gold (i.e. from a golden vessel or with a golden spoon) butter and honey with which he has ground gold(-dust), with (the verse), 'I administer to thee the wisdom ('veda') of honey, of ghee, raised by Savitṛ the bountiful. Long-living, protected by the gods, live a hundred autumns in this world!' [#1]: 15, 1. Comp. Āśv.-Gṛhya-Pariśiṣṭa I, 26. I follow Professor Stenzler, who corrects maghonām into maghonā; comp. Śāṅkh.-Gṛhya I, 24, 4.

मूलम्

वि॰प्र॰

कर्णयोरुपनिधाय मेधाजननं जपति । मेधान्ते देवः सविता मेधां देवी सरस्वती । मेधान्ते अश्विनौ देवावाधत्तां पुष्करस्रजौ । इति २

Oldenberg

2\. Approaching (his mouth) to (the child's) two ears he murmurs the 'production of intelligence:' > 'Intelligence may give to thee god Savitṛ, > intelligence may goddess Sarasvatī, > intelligence may give to thee the two divine Aśvins, wreathed with lotus.'

मूलम्

वि॰प्र॰

अंसावभिमृशति अश्मा भव परशुर्भव हिरण्यमस्तृतं भव । वेदो वै पुत्रनामासि स जीव शरदः शतमिति । इन्द्र श्रेष्ठानि द्रविणानि धेह्यस्मे प्रयन्धि मघवन्नृजीषिन्निति च ३

Oldenberg

3 [#2] . He touches (the child's) two shoulders with (the verse), 'Be a stone, be an axe, be insuperable gold. Thou indeed art the Veda, called son; so live a hundred autumns' - and with (the verses), 'Indra, give the best treasures' (Rig-veda II, 21, 6), Bestow on us, O bountiful one, O speedy one' (Rig-veda III, 36, 10). [#2]: Vedo may as well be the nominative of veda as that of vedas ('property').

मूलम्

वि॰प्र॰

नाम चास्मै दद्युः ४

Oldenberg

4\. And let them give him a name beginning with a sonant,

मूलम्

नाम चास्मै दद्युः ४

वि॰प्र॰

घोषवदाद्यन्तरन्तस्थमभिनिष्ठानान्तं द्व्यक्षरम् ५

Oldenberg

with a semivowel in it, with the Visarga at its end, consisting of two syllables,

मूलम्

घोषवदाद्यन्तरन्तस्थमभिनिष्ठानान्तं द्व्यक्षरम् ५

वि॰प्र॰

चतुरक्षरं वा ६

Oldenberg

5\. Or of four syllables;

मूलम्

चतुरक्षरं वा ६

वि॰प्र॰

द्व्यक्षरं प्रतिष्ठाकामश्चतुरक्षरं ब्रह्मवर्चसकामः ७

Oldenberg

6\. Of two syllables, if he is desirous of firm position; of four syllables, if he is desirous of holy lustre;

मूलम्

द्व्यक्षरं प्रतिष्ठाकामश्चतुरक्षरं ब्रह्मवर्चसकामः ७

वि॰प्र॰

युग्मानि त्वेव पुंसाम् ८

Oldenberg

7\. But in every case with an even number (of syllables) for men,

मूलम्

युग्मानि त्वेव पुंसाम् ८

वि॰प्र॰

अयुजानि स्त्रीणाम् ९

Oldenberg

an uneven for women.

मूलम्

अयुजानि स्त्रीणाम् ९

वि॰प्र॰

अभिवादनीयं च समीक्षेत तन्मातापितरौ विद्यातामोपनयनात् १०

Oldenberg

8\. And let him also find out (for the child) a name to be used at respectful salutations (such as that due to the Ācārya at the ceremony of the initiation); that his mother and his father (alone) should know till his initiation.

मूलम्

अभिवादनीयं च समीक्षेत तन्मातापितरौ विद्यातामोपनयनात् १०

वि॰प्र॰

प्रवासादेत्य पुत्रस्य शिरः परिगृह्य जपति अङ्गादङ्गात्सम्भवसि हृदयादधिजायसे । आत्मा वै पुत्रनामासि स जीव शरदः शतमिति मूर्द्धनि त्रिरवघ्राय ११

Oldenberg

9\. When he returns from a journey, he embraces his son's head and murmurs, 'From limb by limb thou art produced; out of the heart thou art born. Thou indeed art the self called son; so live a hundred autumns!' - (thus) he kisses him three times on his head.

मूलम्

वि॰प्र॰

आवृतैव कुमार्यै १२

Oldenberg

10\. The rite only (without the Mantra is performed) for a girl.

मूलम्

आवृतैव कुमार्यै १२

## १६ अन्नप्राशनम्

वि॰प्र॰

षष्ठे मास्यन्नप्राशनम् १

Oldenberg

1 [#1] . In the sixth month the Annaprāśana (i.e. the first feeding with solid food). [#1]: 16, 1 seq. Comp. Sāṅkh.-Gṛhya I, 27, 1 seq. The two texts are nearly word for word identical.

मूलम्

षष्ठे मास्यन्नप्राशनम् १

वि॰प्र॰

आजमन्नाद्यकामः २

Oldenberg

2\. Goat's flesh, if he is desirous of nouṛṣment,

मूलम्

आजमन्नाद्यकामः २

वि॰प्र॰

तैत्तिरं ब्रह्मवर्चसकामः ३

Oldenberg

3\. Flesh of partridge, if desirous of holy lustre,

मूलम्

तैत्तिरं ब्रह्मवर्चसकामः ३

वि॰प्र॰

घृतौदनं तेजस्कामः ४

Oldenberg

4\. Boiled rice with ghee, if desirous of splendour:

मूलम्

घृतौदनं तेजस्कामः ४

वि॰प्र॰

दधिमधुघृतमिश्रमन्नं प्राशयेदन्नपतेऽत्रस्य नो देह्यनमीवस्य शुष्मिणः । प्र प्रदातारन्तारिष ऊर्जन्नो धेहि द्विपदे चतुष्पद इति ५

Oldenberg

5\. (Such) food, mixed with curds, honey and ghee he should give (to the child) to eat with (the verse), 'Lord of food, give us food painless and strong; bring forward the giver; bestow power on us, on men and animals.'

मूलम्

वि॰प्र॰

आवृतैव कुमार्यै ६

Oldenberg

6\. The rite only (without the Mantra) for a girl.

मूलम्

आवृतैव कुमार्यै ६

## १७ चौलम्

वि॰प्र॰

तृतीये वर्षे चौलं यथाकुलधर्मं वा १

Oldenberg

1\. In the third year the Caula (i.e. the tonsure of the child's head), or according to the custom of the family.

मूलम्

तृतीये वर्षे चौलं यथाकुलधर्मं वा १

वि॰प्र॰

उत्तरतोऽग्नेर्व्रीहियवमाषतिलानां पृथक्पूर्णशरावाणि निदधाति २

Oldenberg

2\. To the north of the fire he places vessels which are filled respectively, with rice, barley, beans, and sesamum seeds;

मूलम्

उत्तरतोऽग्नेर्व्रीहियवमाषतिलानां पृथक्पूर्णशरावाणि निदधाति २

वि॰प्र॰

पश्चात्कारयिष्यमाणो मातुरुपस्थ आनडुहं गोमयं नवे शरावे शमीपर्णानि चोपनिहितानि भवन्ति ३

Oldenberg

3\. To the west (the boy) for whom the ceremony shall be performed, in his mother's lap, bull-dung in a new vessel, and Śamī leaves are placed.

मूलम्

वि॰प्र॰

मातुः पिता दक्षिणत एकविंशतिकुशपिञ्जूलान्यादाय ४

Oldenberg

4 [#1] . To the south of the mother the father (is seated) holding twenty-one bunches of Kuśa grass. [#1]: He cuts off the hair four times on the right side (Sūtras 10-14), three times on the left side (Sūtra 15); each time three Kuśa bunches are required. This is the reason why twenty-one bunches are prescribed.

मूलम्

मातुः पिता दक्षिणत एकविंशतिकुशपिञ्जूलान्यादाय ४

वि॰प्र॰

ब्रह्मा वैतानि धारयेत् ५

Oldenberg

5\. Or the Brahman should hold them.

मूलम्

ब्रह्मा वैतानि धारयेत् ५

वि॰प्र॰

पश्चात्कारयिष्यमाणस्यावस्थाय शीतोष्णा अपः समानीयोष्णेन वा य उदकेनेहीति ६

Oldenberg

6\. To the west of (the boy) for whom the ceremony is to be performed, (the father) stations himself and pours cold and warm water together with (the words), 'With warm water, O Vāyu, come hither!'

मूलम्

वि॰प्र॰

तासां गृहीत्वा नवनीतं दधिद्रप्सान्वा प्रदक्षिणं शिरस्त्रिरुन्दति अदितिः केशान्वपत्वाप उन्दन्तु वर्चस इति ७

Oldenberg

7\. Taking of that (water), (and) fresh butter, or (some) drops of curds, he three times moistens (the boy's) head, from the left to the right, with (the formula), 'May Aditi cut thy hair; may the waters moisten thee for vigour!'

मूलम्

वि॰प्र॰

दक्षिणे केशपक्षे त्रीणि त्रीणि कुशपिञ्जूलान्यभ्यात्माग्राणि निदधाति ओषधे त्रायस्वैनमिति ८

Oldenberg

8 [#2] . Into the right part (of the hair) he puts each time three Kuśa bunches, with the points towards (the boy) himself, with (the words), 'Herb! protect him!' [#2]: Each of the four times and of the three times respectively that he cuts off the hair; see the preceding note.

मूलम्

वि॰प्र॰

स्वधिते मैनं हिंसीरिति निष्पोड्य लौहेन क्षुरेण ९

Oldenberg

9\. (With the words,) 'Axe! do no harm to him!' he presses a copper razor (on the Kuśa blades),

मूलम्

स्वधिते मैनं हिंसीरिति निष्पोड्य लौहेन क्षुरेण ९

वि॰प्र॰

प्रछिनत्ति येनावपत्सविता क्षुरेण सोमस्य राज्ञो वरुणस्य विद्वान् । तेन ब्रह्माणो वपतेदमस्यायुष्माञ्जरदष्टिर्यथासदिति १०

Oldenberg

10\. And cuts (the hair) with (the verse), 'The razor with which in the beginning Savitṛ the knowing one has shaved (the beard) of king Soma and of Varuṇa, with that, ye Brāhmaṇas, shave now his (hair), that he may be blessed with long life, with old age.'

मूलम्

वि॰प्र॰

प्रच्छिद्यप्रच्छिद्य प्रागग्राञ्छमीपर्णैः सह मात्रे प्रयच्छति तानानडुहे गोमये निदधाति ११

Oldenberg

11\. Each time that he has cut, he gives (the hairs) with their points to the east, together with Śamī leaves, to the mother. She puts them down on the bull-dung.

मूलम्

वि॰प्र॰

येन धाता बृहस्पतेरग्नेरिन्द्रस्य चायुषेऽवपत् । तेन त आयुषे वपामि सुश्लोक्याय स्वस्तय इति द्वितीयम् । येन भूयश्चरात्र्यां ज्योक्च पश्याति सूर्यम् । तेन त आयुषे वपामि सुश्लोक्याय स्वस्तय इति तृतीयम् १२

Oldenberg

12\. 'With what Dhātṛ has shaven (the head) of Bṛhaspati, Agni and Indra, for the sake of long life, with that I shave thy (head) for the sake of long life, of glory, and of welfare' - thus a second time. 13 [#3] . 'By what he may at night further see the sun, and see it long, with that I shave thy (head) for the sake of long life, of glory, and of welfare' - thus a third time. [#3]: Instead of yena bhūyaś ca rātryām, Pāraskara (II, 1, 16) has, yena bhūriś carā divam.

मूलम्

वि॰प्र॰

सर्वैर्मन्त्रैश्चतुर्थम् १३

Oldenberg

14\. With all (the indicated) Mantras a fourth time.

मूलम्

सर्वैर्मन्त्रैश्चतुर्थम् १३

वि॰प्र॰

एवमुत्तरतस्त्रिः १४

Oldenberg

15\. Thus three times on the left side (of the head).

मूलम्

एवमुत्तरतस्त्रिः १४

वि॰प्र॰

क्षुरतेजो निमृजेद्यत्क्षुरेण मर्चयता सुपेशसा वप्ता वपसि केशान् । शुन्धि शिरो मास्यायुः प्रमोषीरिति १५

Oldenberg

16 [#4] . Let him wipe off the edge of the razor with (the words), 'If thou shavest, as a shaver, his hair with the razor, the wounding, the well-shaped, purify his head, but do not take away his life.' [#4]: Comp. Pāraskara II, I, 19; Atharva-veda VIII, 2, 17.

मूलम्

वि॰प्र॰

नापितं शिष्याच्छीतोष्णाभिरद्भिरवर्थं कुर्वाणोऽक्षण्वन्कुशलीकुर्विति १६

Oldenberg

17\. Let him give orders to the barber, 'With lukewarm water doing what has to be done with water, without doing harm to him, arrange (his hair) well.'

मूलम्

वि॰प्र॰

यथाकुलधर्मं केशवेशान् कारयेत् १७

Oldenberg

18 [#5] . Let him have the arrangement of the hair made according to the custom of his family. [#5]: On these family customs, see Gṛhya-saṃgraha-pariśiṣṭa II, 40; Roth, Zur Literatur and Geschichte des Weda, p. 120; Max Müller, History of A. S. L., p. 54 seq.; Weber, Indische Studien, X, 95.

मूलम्

यथाकुलधर्मं केशवेशान् कारयेत् १७

वि॰प्र॰

आवृतैव कुमार्य्यै १८

Oldenberg

19\. The rite only (without the Mantras) for a girl.

मूलम्

आवृतैव कुमार्य्यै १८

## १८ गोदानम्, गुरु-दक्षिणा, व्रतम्

वि॰प्र॰

एतेन गोदानम् १

Oldenberg

1\. Thereby the Godānakarman (i.e. the ceremony of shaving the beard, is declared).

मूलम्

एतेन गोदानम् १

वि॰प्र॰

षोडशे वर्षे २

Oldenberg

2\. In the sixteenth year.

मूलम्

षोडशे वर्षे २

वि॰प्र॰

केशशब्दे तु श्मश्रुशब्दान्कारयेत् ३

Oldenberg

3\. Instead of the word 'hair' he should (each time that it occurs in the Mantras) put the word 'beard.'

मूलम्

केशशब्दे तु श्मश्रुशब्दान्कारयेत् ३

वि॰प्र॰

श्मश्रूणीहोन्दति ४

Oldenberg

4 [#1] . Here they moisten the beard. [#1]: 18, 4. See above, chap. 17, 7.

मूलम्

श्मश्रूणीहोन्दति ४

वि॰प्र॰

शुन्धि शिरो मुखं मास्यायुः प्रमोषीरिति ५

Oldenberg

5 [#2] . (The Mantra is), 'Purify his head and his face, but do not take away his life.' [#2]: See chap. 17, 16.

मूलम्

शुन्धि शिरो मुखं मास्यायुः प्रमोषीरिति ५

वि॰प्र॰

केशश्मश्रुलोमनखान्युदक्संस्थानि कुर्विति सम्प्रेष्यति ६

Oldenberg

6 [#3] . He gives orders (to the barber with the words), 'Arrange his hair, his beard, the hair of his body, and his nails, ending in the north.' [#3]: According to Nārāyaṇa, he says to the barber (chap. 17, 17), 'With lukewarm water doing what has to be done with water, without doing harm to him, arrange his hair, his beard, the hair of his body, and his nails, ending in the north.'

मूलम्

केशश्मश्रुलोमनखान्युदक्संस्थानि कुर्विति सम्प्रेष्यति ६

वि॰प्र॰

आप्लुत्य वाग्यतः स्थित्वाऽहःशेषमाचार्यसकाशे वाचं विसृजेत वरं ददामीति ७

Oldenberg

7 [#4] . Having bathed and silently stood during the rest of the day, let him break his silence in the presence of his teacher, (saying to him,) 'I give an optional gift (to thee).' [#4]: 7, 8. On restrictions like that contained in the eighth Sūtra as to the object in which the vara (optional gift) had to consist, see Weber, Indische Studien, V, 343.

मूलम्

आप्लुत्य वाग्यतः स्थित्वाऽहःशेषमाचार्यसकाशे वाचं विसृजेत वरं ददामीति ७

वि॰प्र॰

गोमिथुनं दक्षिणा ८

Oldenberg

8\. An ox and a cow is the sacrificial fee.

मूलम्

गोमिथुनं दक्षिणा ८

वि॰प्र॰

संवत्सरमादिशेत् ९

Oldenberg

9 [#5] . Let (the teacher) impose (on the youth the observances declared below) for one year. [#5]: See below, chap. 22, 22.

मूलम्

संवत्सरमादिशेत् ९

## १९ उपनयनम्

वि॰प्र॰

अष्टमे वर्षे ब्राह्मणमुपनयेत् १

Oldenberg

1\. In the eighth year let him initiate a Brāhmaṇa,

मूलम्

अष्टमे वर्षे ब्राह्मणमुपनयेत् १

वि॰प्र॰

गर्भाष्टमे वा २

Oldenberg

2\. Or in the eighth year after the conception;

मूलम्

गर्भाष्टमे वा २

वि॰प्र॰

एकादशे क्षत्रियम् ३

Oldenberg

3\. In the eleventh a Kṣatriya;

मूलम्

एकादशे क्षत्रियम् ३

वि॰प्र॰

द्वादशे वैश्यम् ४

Oldenberg

4\. In the twelfth a Vaiśya.

मूलम्

द्वादशे वैश्यम् ४

वि॰प्र॰

आ षोडशाद्ब्राह्मणस्यानतीतः कालः ५

Oldenberg

5\. Until the sixteenth (year) the time has not passed for a Brāhmaṇa;

मूलम्

आ षोडशाद्ब्राह्मणस्यानतीतः कालः ५

वि॰प्र॰

आ द्वाविंशात् क्षत्रियस्या चतुर्विंशाद्वैश्यस्यात ऊर्ध्वं पतितसावित्रीका भवन्ति ६

Oldenberg

6\. Until the twenty-second for a Kṣatriya;

मूलम्

वि॰प्र॰

नैनानुपनयेन्नाध्यापयेन्न याजयेन्नैभिर्व्यवहरेयुः ७

Oldenberg

7\. Until the twenty-fourth for a Vaiśya.

मूलम्

नैनानुपनयेन्नाध्यापयेन्न याजयेन्नैभिर्व्यवहरेयुः ७

वि॰प्र॰

अलङ्कृतं कुमारं कुशलीकृतशिरसमहतेन वाससा संवीतमैणेयेन वाजिनेन ब्राह्मणं रौरवेण क्षत्रियमाजेन वैश्यम् ८

Oldenberg

8\. After that (time has passed), they become patitasāvitrīka (i.e. they have lost their right of learning the Sāvitrī).

मूलम्

वि॰प्र॰

यदि वासांसि वसीरन्रक्तानि वसीरन्काषायं ब्राह्मणो माञ्जिष्टं क्षत्रियो हारिद्रं वैश्यः ९

Oldenberg

9\. No one should initiate such men, nor teach them, nor perform sacrifices for them, nor have intercourse with them.

मूलम्

वि॰प्र॰

तेषां मेखलाः १०

Oldenberg

10 [#1] . (Let him initiate) the youth who is adorned and whose (hair on the) head is arranged, who wears a (new) garment that has not yet been washed, or an antelope-skin, if he is a Brāhmaṇa, the skin of a spotted deer, if a Kṣatriya, a goat's skin, if a Vaiśya. [#1]: 19, 10. By the 'arranging of the hair' the cutting of the hair is implied, as is seen from chap. 22, 22.

मूलम्

तेषां मेखलाः १०

वि॰प्र॰

मौञ्जी ब्राह्मणस्य धनुर्ज्या क्षत्रियस्यावी वैश्यस्य ११

Oldenberg

11\. If they put on garments, they should put on dyed (garments): the Brāhmaṇa a reddish yellow one, the Kṣatriya a light red one, the Vaiśya a yellow one.

मूलम्

मौञ्जी ब्राह्मणस्य धनुर्ज्या क्षत्रियस्यावी वैश्यस्य ११

वि॰प्र॰

तेषां दण्डाः १२

Oldenberg

12\. Their girdles are: that of a Brāhmaṇa made of Muñja grass, that of a Kṣatriya a bow-string, that of a Vaiśya woollen.

मूलम्

तेषां दण्डाः १२

वि॰प्र॰

पालाशो ब्राह्मणस्यौडुम्बरः क्षत्रियस्य बैल्वो वैश्यस्य । केशसम्मितो ब्राह्मणस्य ललाटसम्मितः क्षत्रियस्य प्राणसम्मितो वैश्यस्य १३

Oldenberg

13\. Their staffs are: that of a Brāhmaṇa of Palāśa wood, that of a Kṣatriya of Udumbara wood, that of a Vaiśya of Bilva wood.

मूलम्

## २० उपनयनम्

वि॰प्र॰

सर्वे वा सर्वेषाम् १

Oldenberg

1\. Or all (sorts of staffs are to be used) by (men of) all (castes).

मूलम्

सर्वे वा सर्वेषाम् १

वि॰प्र॰

समन्वारब्धे हुत्वोत्तरतोऽग्नेः प्राङ्मुख आचार्योऽवतिष्ठते २

Oldenberg

2 [#1] . While (the student) takes hold of him, the teacher sacrifices and then stations himself to the north of the fire, with his face turned to the east. [#1]: 20, 2. He offers the oblations prescribed above, chap. 1, 4, 3 seq.

मूलम्

समन्वारब्धे हुत्वोत्तरतोऽग्नेः प्राङ्मुख आचार्योऽवतिष्ठते २

वि॰प्र॰

पुरस्तात्प्रत्यङ्मुख इतरः ३

Oldenberg

3\. To the east (of the fire) with his face to the west the other one.

मूलम्

पुरस्तात्प्रत्यङ्मुख इतरः ३

वि॰प्र॰

अपामञ्जली पूरयित्वा तत्सवितुर्वृणीमह इति पूर्णेनास्य पूर्णमवक्षारयत्यासिच्य देवस्य त्वा सवितुः प्रसवेऽश्विनोर्बाहुभ्यां पुष्णो हस्ताभ्यां हस्तं गृह्णाम्यसाविति तस्य पाणिना पाणिं साङ्गुष्ठं गृह्णीयात् ४

Oldenberg

4\. (The teacher then) fills the two hollows of (his own and the student's) joined hands with water, and with the verse, 'That we choose of Savitṛ' (Rig-veda V, 82, 1) he makes with the full (hollow of his own hands the water) flow down on the full (hollow of) his, (i.e. the student's hands.) Having (thus) poured (the water over his hands) he should with his (own) hand seize his (i.e. the student's) hand together with the thumb, with (the formula), 'By the impulse of the god Savitṛ, with the arms of the two Aśvins, with Pūṣan's hands I seize thy hand, N.N.!'

मूलम्

वि॰प्र॰

सविता ते हस्तमग्रभीदसाविति द्वितीयम् । अग्निराचार्यस्तवासाविति तृतीयम् ५

Oldenberg

5\. With (the words), 'Savitṛ has seized thy hand, N.N.!' a second time. 6\. With (the words), 'Agni is thy teacher, N.N.!' a third time.

मूलम्

वि॰प्र॰

आदित्यमीक्षयेत् देव सवितरेष ते ब्रह्मचारी तं गोपाय स मामृतेत्याचार्यः ६

Oldenberg

7\. He should cause him to look at the sun while the teacher says, 'God Savitṛ, this is thy Brahmacārin; protect him; may he not die.'

मूलम्

आदित्यमीक्षयेत् देव सवितरेष ते ब्रह्मचारी तं गोपाय स मामृतेत्याचार्यः ६

वि॰प्र॰

कस्य ब्रह्मचार्यसि प्राणस्य ब्रह्मचार्यसि कस्त्वाकमुपनयते काय त्वा परिददामीति ७

Oldenberg

8\. (And further the teacher says), 'Whose Brahmacārin art thou? The breath's Brahmacārin art thou. Who does initiate thee, and whom (does he initiate)? To whom shall I give thee in charge?'

मूलम्

वि॰प्र॰

युवा सुवासाः परिवीत आगादित्यर्द्धर्चेनैनं प्रदक्षिणमावर्तयेत् ८

Oldenberg

9\. With the half verse, 'A youth, well attired, dressed came hither' (Rig-veda III, 8, 4) he should cause him to turn round from the left to the right.

मूलम्

युवा सुवासाः परिवीत आगादित्यर्द्धर्चेनैनं प्रदक्षिणमावर्तयेत् ८

वि॰प्र॰

तस्याध्यंसौ पाणी कृत्वा हृदयदेशमालभेतोत्तरेण ९

Oldenberg

10\. Reaching with his two hands over his (i.e. the student's) shoulders (the teacher) should touch the place of his heart with the following (half verse).

मूलम्

तस्याध्यंसौ पाणी कृत्वा हृदयदेशमालभेतोत्तरेण ९

वि॰प्र॰

अग्निं परिसमूह्य ब्रह्मचारी तूष्णीं समिधमादध्यात् तूष्णीं वै प्राजापत्यं प्राजापत्यो ब्रह्मचारी भवतीति विज्ञायते १०

Oldenberg

11 [#2] . Having wiped the ground round the fire, the student should put on a piece of wood silently. 'Silence indeed is what belongs to Prajāpati. The student becomes belonging to Prajāpati' - this is understood (in the Śruti). [#2]: On the wiping of the ground round the fire, comp. above, chap. 3, 1; Śāṅkhāyana-Gṛhya I, 7, 11. Nārāyaṇa here has the following remarks, which I can scarcely believe to express the real meaning of this Sūtra: 'Here the wiping of the ground round the fire is out of place, because the Saṃskāras for the fire have already been performed. As to that, it should be observed that the wiping is mentioned here in order that, when fuel is put on the fire in the evening and in the morning, the sprinkling of water and the wiping may be performed. But on this occasion (at the Upanayana) the student does not perform the wiping, &c., and silently puts a piece of wood on that fire.'

मूलम्

## २१ समिदाधानादि

वि॰प्र॰

मन्त्रेण हैके अग्नये समिधमाहार्षं बृहते जातवेदसे तया त्वमग्ने वर्द्धस्व समिधा ब्रह्मणा वयं स्वाहेति १

Oldenberg

1\. Some (do this) with a Mantra: 'To Agni I have brought a piece of wood, to the great Jātavedas. Through that piece of wood increase thou, O Agni; through the Brahman (may) we (increase). Svāhā!'

मूलम्

वि॰प्र॰

स समिधमाधायाग्निमुपस्पृश्य मुखं निमार्ष्टि त्रिस्तेजसा मा समनज्मीति २

Oldenberg

2\. Having put the fuel (on the fire) and having touched the fire, he three times wipes off his face with (the words), 'With splendour I anoint myself.'

मूलम्

स समिधमाधायाग्निमुपस्पृश्य मुखं निमार्ष्टि त्रिस्तेजसा मा समनज्मीति २

वि॰प्र॰

तेजसा ह्येवात्मानं समनक्तीति विज्ञायते ३

Oldenberg

3\. 'For with splendour does he anoint himself' - this is understood (in the Śruti).

मूलम्

तेजसा ह्येवात्मानं समनक्तीति विज्ञायते ३

वि॰प्र॰

मयि मेधां मयि प्रजां मय्यग्निस्तेजो दधातु मयि मेधां मयि प्रजां मयीन्द्र इन्द्रियं दधातु मयि मेधां मयि प्रजां मयि सूर्यो भ्राजो दधातु । यत्ते अग्ने तेजस्तेनाहं तेजस्वी भूयासं यत्ते अग्ने वर्चस्तेनाहं वर्चस्वी भूयासं यत्ते अग्ने हरस्तेनाहं हरस्वी भूयासं इत्युपस्थाय जान्वाच्योपसङ्गृह्य ब्रूयादधीहि भोः सावित्रीं भो३ अनुब्रू३हीति४

Oldenberg

4\. 'On me may Agni bestow insight, on me offspring, on me splendour. 'On me may Indra bestow insight, on me offspring, on me strength (indriya). 'On me may Sūrya bestow insight, on me offspring, on me radiance. 'What thy splendour is, Agni, may I thereby become resplendent. 'What thy vigour is, Agni, may I thereby become vigorous. 'What thy consuming power is, Agni, may I thereby obtain consuming power' - with (these formulas) he should approach the fire, bend his knee, embrace (the teacher's feet), and say to him, 'Recite, sir! The Sāvitrī, sir, recite!'

मूलम्

वि॰प्र॰

तस्य वाससा पाणिभ्यां च पाणी सङ्गृह्य सावित्रीमन्वाह पच्छोऽर्द्धर्चशः सर्वाम् ५

Oldenberg

5\. Seizing with his (i.e. the student's) garment and with (his own) hands (the student's) hands (the teacher) recites the Sāvitrī, (firstly) Pāda by Pāda, (then) hemistich by hemistich, (and finally) the whole (verse).

मूलम्

वि॰प्र॰

यथाशक्ति वाचयीत ६

Oldenberg

6\. He should make him recite (the Sāvitrī) as far as he is able.

मूलम्

यथाशक्ति वाचयीत ६

वि॰प्र॰

हृदयदेशेऽस्योर्द्ध्वाङ्गुलिं पाणिमुपदधाति मम व्रते हृदयन्ते दधामि मम चित्तमनु चित्तं ते अस्तु । मम वाचमेकव्रतो जुषस्व बृहस्पतिष्ट्वा नियुनक्तु मह्यमिति ७

Oldenberg

7\. On the place of his (i.e. the student's) heart (the teacher) lays his hand with the fingers upwards, with (the formula), 'Into my will I take thy heart; after my mind shall thy mind follow; in my word thou shalt rejoice with all thy will; may Bṛhaspati join thee to me.'

मूलम्

## २२ ब्रह्मचर्यादेशादि

वि॰प्र॰

मेखलामाबध्य दण्डं प्रदाय ब्रह्मचर्यमादिशेत् १

Oldenberg

1\. Having tied the girdle round him and given him the staff, he should impose the (observances of the) Brahmacarya on him -

मूलम्

मेखलामाबध्य दण्डं प्रदाय ब्रह्मचर्यमादिशेत् १

वि॰प्र॰

ब्रह्मचार्यस्यपोऽशान कर्म कुरु दिवा मास्वाप्सीराचार्याधीनो वेदमधीष्वेति २

Oldenberg

2\. (With the words), 'A Brahmacārin thou art. Eat water. Do the service. Do not sleep in the day-time. Devoted to the teacher study the Veda.'

मूलम्

वि॰प्र॰

द्वादश वर्षाणि वेदब्रह्मचर्यम् ३

Oldenberg

3\. Twelve years lasts the Brahmacarya for (each) Veda,

मूलम्

द्वादश वर्षाणि वेदब्रह्मचर्यम् ३

वि॰प्र॰

ग्रहणान्तं वा ४

Oldenberg

or until he has learnt it.

मूलम्

ग्रहणान्तं वा ४

वि॰प्र॰

सायं प्रातर्भिक्षेत ५

Oldenberg

4\. Let him beg (food) in the evening and in the morning.

मूलम्

सायं प्रातर्भिक्षेत ५

वि॰प्र॰

सायं प्रातः समिधमादध्यात् ६

Oldenberg

5\. Let him put fuel on (the fire) in the evening and in the morning.

मूलम्

सायं प्रातः समिधमादध्यात् ६

वि॰प्र॰

अप्रत्याख्यायिनमग्रे भिक्षेताप्रत्याख्यायिनीं वा ७

Oldenberg

6\. Let him beg first of a man who will not refuse, 7\. Or of a woman who will not refuse.

मूलम्

अप्रत्याख्यायिनमग्रे भिक्षेताप्रत्याख्यायिनीं वा ७

वि॰प्र॰

भवान् भिक्षां ददात्वित्यनुप्रवचनीयमिति वा ८

Oldenberg

8\. (In begging he should use the words), 'Sir, give food!' 9 [#1] . Or, '(Sir, give) Anupravacanīya (food).' [#1]: 22, 9. Food for the Anupravacanīya offering; see Sūtra 12.

मूलम्

भवान् भिक्षां ददात्वित्यनुप्रवचनीयमिति वा ८

वि॰प्र॰

तदाचार्याय वेदयीत तिष्ठेदहःशेषम् ९

Oldenberg

10 [#2] . That (which he has received) he should announce to his teacher. [#2]: Śāṅkhāyana-Gṛhya II, 6, 7; Pāraskara II, 5, 8. 11\. He should stand the rest of the day.

मूलम्

तदाचार्याय वेदयीत तिष्ठेदहःशेषम् ९

वि॰प्र॰

अस्तमिते ब्रह्मौदनमनुप्रवचनीयं श्रपयित्वाचार्याय वेदयीत १०

Oldenberg

12 [#3] . After sunset (the student) should cook the Brāhmaudana (or boiled rice with which the Brāhmaṇas are to be fed) for the Anupravacanīya sacrifice (the sacrifice to be performed after a part of the Veda has been studied), and should announce to the teacher (that it is ready). [#3]: 'The student should, according to the rules for the Pākayajñas, cook the Anupravacanīya food and announce it to the teacher in the words, "The food is cooked."' Nārāyaṇa.

मूलम्

अस्तमिते ब्रह्मौदनमनुप्रवचनीयं श्रपयित्वाचार्याय वेदयीत १०

वि॰प्र॰

आचार्यः समन्वारब्धे जुहुयात्सदसस्पतिमद्भुतमिति ११

Oldenberg

13\. The teacher should sacrifice, while the student takes hold of him, with the verse, 'The wonderful lord of the abode' (Rig-Veda I, 18, 6).

मूलम्

आचार्यः समन्वारब्धे जुहुयात्सदसस्पतिमद्भुतमिति ११

वि॰प्र॰

सावित्र्या द्वितीयम् १२

Oldenberg

14\. A second time with the Sāvitrī -

मूलम्

सावित्र्या द्वितीयम् १२

वि॰प्र॰

यद्यत्किञ्चात ऊर्ध्वमनूक्तं स्यात् १३

Oldenberg

15 [#4] . And whatever else has been studied afterwards. [#4]: Nārāyaṇa mentions as such texts especially those belonging to the Āraṇyaka, viz. the Mahānāmnyas, the Mahāvrata, and the Upaniṣad. But there is no reason why we should not think quite as well of the Rig-veda Saṃhitā itself.

मूलम्

यद्यत्किञ्चात ऊर्ध्वमनूक्तं स्यात् १३

वि॰प्र॰

ऋषिभ्यस्तृतीयम् १४

Oldenberg

16\. A third time to the Ṛṣis.

मूलम्

ऋषिभ्यस्तृतीयम् १४

वि॰प्र॰

सौविष्टकृतं चतुर्थम् १५

Oldenberg

17\. A fourth time (the oblation) to (Agni) Sviṣṭakṛt.

मूलम्

सौविष्टकृतं चतुर्थम् १५

वि॰प्र॰

ब्राह्मणान्भोजयित्वा वेदसमाप्तिं वाचयीत १६

Oldenberg

18 [#5] . Having given food to the Brāhmaṇas he should cause them to pronounce the end of the Veda (study). [#5]: 'He should say, "Sirs! Pronounce the end of the Veda (study)." And they should reply, "May an end of the Veda (study) be made."' Nārāyaṇa.

मूलम्

ब्राह्मणान्भोजयित्वा वेदसमाप्तिं वाचयीत १६

वि॰प्र॰

अत ऊर्ध्वमक्षारलवणाशी ब्रह्मचार्यधःशायी त्रिरात्रं द्वादशरात्रं संवत्सरं वा १७

Oldenberg

19\. From that time (the student) should eat no saline food; he should observe chastity, and should sleep on the ground through three nights, or twelve nights, or one year.

मूलम्

वि॰प्र॰

चरितव्रताय मेधाजननं करोति १८

Oldenberg

20 [#6] . When he has fulfilled those observances, (the teacher) performs (for him) the 'production of intelligence,' (in the following way): [#6]: Comp. above, chap. 15, 2.

मूलम्

चरितव्रताय मेधाजननं करोति १८

वि॰प्र॰

अनिन्दितायान्दिश्येकमूलं पलाशं कुशस्तम्बं वा पलाशापचारे प्रदक्षिणमुदकुम्भेन त्रिः परिषिञ्चन्तं वाचयति सुश्रवः सुश्रवा असि यथा त्वं सुश्रवः सुश्रवा अस्येवं मां सुश्रवः सौश्रवसं कुरु । यथा त्वं देवानां यज्ञस्य निधिपोऽस्येवमहं मनुष्याणां वेदस्य निधिपो भूयासमिति १९

मूलम्

वि॰प्र॰

एतेन वापनादिपरिदानान्तं व्रतादेशनं व्याख्यातम् २०

Oldenberg

22 [#8] . Thereby, beginning with his having the hair cut, and ending with the giving in charge, the imposing of observances has been declared. [#8]: The rules stated above for the Upanayana, beginning with the prescription regarding the cutting of the hair (given chap. 19, so in the words, 'whose [hair on the] head is arranged;' see the note there), and ending with the ceremony prescribed chap. 20, 8, are to be extended also to other cases of the imposing of a vow, such, for instance, as that mentioned chap. 18, 9.

मूलम्

एतेन वापनादिपरिदानान्तं व्रतादेशनं व्याख्यातम् २०

वि॰प्र॰

इत्यनुपेतपूर्वस्य २१

Oldenberg

23\. Thus for one who has not been initiated before.

मूलम्

इत्यनुपेतपूर्वस्य २१

वि॰प्र॰

अथोपेतपूर्वस्य २२

Oldenberg

24\. Now as regards one who has been initiated before:

मूलम्

अथोपेतपूर्वस्य २२

वि॰प्र॰

कृताकृतं केशवपनं मेधाजननं च २३

Oldenberg

25 [#9] . The cutting of the hair is optional, [#9]: See chap. 79, 10. 26 [#10] . And the 'production of intelligence.' [#10]: See above, Sūtra 20.

मूलम्

कृताकृतं केशवपनं मेधाजननं च २३

वि॰प्र॰

अनिरुक्तं परिदानम् २४

Oldenberg

27 [#11] . On the giving in charge there are no express rules (in this case); [#11]: See chap. 20, 8.

मूलम्

अनिरुक्तं परिदानम् २४

वि॰प्र॰

कालश्च २५

Oldenberg

28 [#12] . And on the time. [#12]: See chap. 4, 1.

मूलम्

कालश्च २५

वि॰प्र॰

तत्सवितुर्वृणीमह इति सावित्रीं२६

Oldenberg

29 [#13] . (He should recite to him) as the Sāvitrī (the Ṛc),'That we choose of god Savitṛ' (Rig-veda V, 82, 1). [#13]: Instead of the ordinary Sāvitrī, Rig-veda III, 62, 10.

मूलम्

तत्सवितुर्वृणीमह इति सावित्रीं२६

## २३ ऋत्विग्-वरणादि

वि॰प्र॰

ऋत्विजो वृणीतेऽन्यूनानतिरिक्ताङ्गान्ये मातृतः पितृतश्चेति यथोक्तं पुरस्तात् १

Oldenberg

1 [#1] . He chooses priests (for officiating at a sacrifice) with neither deficient nor superfluous limbs, 'who on the mother's and on the father's side (&c.),' as it has been said above. [#1]: 23, 1. Comp. Śrauta-sūtra IX, 3, 20; Gṛhya-sūtra I, 5, 1.

मूलम्

वि॰प्र॰

यून ऋत्विजो वृणीत इत्येके २

Oldenberg

2\. Let him choose young men as officiating priests: thus (declare) some (teachers).

मूलम्

यून ऋत्विजो वृणीत इत्येके २

वि॰प्र॰

ब्रह्माणमेव प्रथमं वृणीतेऽथ होतारमथाध्वर्युमथोद्गातारम् ३

Oldenberg

3\. He chooses first the Brahman, then the Hotṛ, then the Adhvaryu, then the Udgātṛ.

मूलम्

ब्रह्माणमेव प्रथमं वृणीतेऽथ होतारमथाध्वर्युमथोद्गातारम् ३

वि॰प्र॰

सर्वान्वा येऽहीनैकाहैर्याजयन्ति ४

Oldenberg

4 [#2] . Or all who officiate at the Ahīna sacrifices and at those lasting one day. [#2]: The Ahīna sacrifices are those which last more than one day, but not more than twelve days. (Indische Studien, IX, 373; X, 355.) The priests officiating at such sacrifices are the sixteen stated in the Śrauta-sūtra IV, 1, 6. 7. Those besides the sixteen, though they are chosen (saty api varaṇe) for taking part in the sacred performances, have not the rank of ṛtvijas (officiating priests); such are the Sadasya, the Samitṛ, and the Camasādhvaryavaḥ (schol. Śrautas. loc. cit.). See Max Müller's History of A. S. L., pp. 450, 469 seq. As to the Sadasya, however, there was some difference of opinion (see the next Sūtra).

मूलम्

सर्वान्वा येऽहीनैकाहैर्याजयन्ति ४

वि॰प्र॰

सदस्यं सप्तदशं कौषीतकिनः समामनन्ति स कर्मणामुपद्रष्टा भवतीति तदुक्तमृग्भ्यां यमृत्विजो बहुधा कल्पयन्त इति ५

Oldenberg

5 [#3] . The Kauṣītakinas prescribe the Sadasya as the seventeenth, saying, 'He is the looker-on at the performances.' [#3]: On the office of the Sadasya, see Indische Studien, X, 136, 144. 6 [#4] . This has been said in the two Ṛcas, 'He whom the officiating priests, performing (the sacrifice) in many ways' (Rig-veda VIII, 58, I. 2). [#4]: The two Ṛcas quoted here belong to the tenth among the Vālakhilya hymns, a hymn omitted in many of the Rig-veda MSS. They give no special confirmation to the rules stated in our text, but contain only a general allusion to the unity of the sacrifice, which the various priests perform in many various ways.

मूलम्

वि॰प्र॰

होतारमेव प्रथमं वृणीते ६

Oldenberg

7 [#5] . He chooses the Hotṛ first. [#5]: 'If the four (chief) priests have to be chosen, the choosing of the Brāhmaṇa stands first in order (see above, Sūtra 3); if all (the sixteen), then the choosing of the Hotṛ stands first in order.' Nārāyaṇa.

मूलम्

होतारमेव प्रथमं वृणीते ६

वि॰प्र॰

अग्निर्मे होता स मे होता होतारं त्वामुं वृण इति होतारं ७

Oldenberg

8\. With (the formula), 'Agni is my Hotṛ; he is my Hotṛ; I choose thee N.N. as my Hotṛ' (he chooses) the Hotṛ.

मूलम्

अग्निर्मे होता स मे होता होतारं त्वामुं वृण इति होतारं ७

वि॰प्र॰

चन्द्रमा मे ब्रह्मा स मे ब्रह्मा ब्रह्माणं त्वामुं वृण इति ब्रह्माणं ८

Oldenberg

9\. With (the formula), 'Candramas (the moon) is my Brahman; he is my Brahman; I choose thee N.N. as my Brahman' (he chooses) the Brahman.

मूलम्

चन्द्रमा मे ब्रह्मा स मे ब्रह्मा ब्रह्माणं त्वामुं वृण इति ब्रह्माणं ८

वि॰प्र॰

आदित्यो मेऽध्वर्युरित्यध्वर्युम् । पर्जन्यो म उद्गातेत्युद्गातारम् । आपो मे होत्राशंसिन इति होत्रकान् । रश्मयो मे चमसाध्वर्यव इति चमसाध्वर्यून् । आकाशो मे सदस्य इति सदस्यम् । स वृतो जपेन्महन्मेऽवोचो भर्गो मेऽवोचो भगो मेऽवोचो यशो मेऽवोचः स्तोमं मेऽवोचः कॢप्तिं मेऽवोचस्तृप्तिं मेऽवोचो भुक्तिं मेऽवोचः सर्वं मेऽवोच इति ९

Oldenberg

10\. With (the formula), 'Āditya (the sun) is my Adhvaryu; (he is my Adhvaryu, &c.)' - the Adhvaryu. 11\. With (the formula), 'Parjanya is my Udgātṛ; (he is my Udgātṛ, &c.)' - the Udgātṛ. 12 [#6] . With (the formula), 'The waters are my reciters of what belongs to the Hotrakas' - the Hotrakas. [#6]: The twelve priests of the sixteen (see § 4 note) who do not stand at the head of one of the four categories. Those at the head are enumerated in the Sutras 13 [#7] . With (the formula), 'The rays are my Camasādhvaryus' - the Camasādhvaryus. [#7]: 13, 14. See above, § 4 note. 14\. With (the formula), 'The ether is my Sadasya' - the Sadasya. 15\. He whom he has chosen should murmur, 'A great thing thou hast told me; splendour thou hast told me; fortune thou hast told me; glory thou hast told me; praise thou hast told me; success thou hast told me; enjoyment thou hast told me; satiating thou hast told me; everything thou hast told me.'

मूलम्

वि॰प्र॰

जपित्वाग्निष्टे होता स ते होता होताहं ते मानुष इति होता प्रतिजानीते १०

Oldenberg

16\. Having murmured (this formula), the Hotṛ declares his assent (in the words), 'Agni is thy Hotṛ; he is thy Hotṛ; thy human Hotṛ am I.'

मूलम्

जपित्वाग्निष्टे होता स ते होता होताहं ते मानुष इति होता प्रतिजानीते १०

वि॰प्र॰

चन्द्रमास्ते ब्रह्मा स ते ब्रह्मा ११

Oldenberg

17\. 'Candramas (the moon) is thy Brahman; he is thy Brahman (&c.)' - thus the Brahman.

मूलम्

चन्द्रमास्ते ब्रह्मा स ते ब्रह्मा ११

वि॰प्र॰

एवमितरे यथादेशं तन्मामवतु तन्मा विशतु तेन भुक्षिषीयेति च याजयिष्यन् १२

Oldenberg

18\. In the same way the others according to the prescriptions (given above). 19 [#8] . And if (the priest who accepts the invitation) is going to perform the sacrifice (for the inviting person, he should add), 'May that bless me; may that enter upon me; may I thereby enjoy (bliss).' [#8]: Priests who only perform the Agnyādheya for a person, are, according to Nārāyaṇa's note on this Sūtra, not considered as p. 196 performing a sacrifice for him; consequently the formula given here is only to be used by priests who are elected for a Soma sacrifice. Stenzler translates, 'So spricht er, wenn er das Opfer durch sie vollziehen lassen will.' But this would be yakṣyamāṇaḥ, not yājayiṣyan.

मूलम्

एवमितरे यथादेशं तन्मामवतु तन्मा विशतु तेन भुक्षिषीयेति च याजयिष्यन् १२

वि॰प्र॰

न्यस्तमार्त्विज्यमकार्यम् १३

Oldenberg

20 . The functions of an officiating priest are not to be exercised, if abandoned (by another priest),

मूलम्

न्यस्तमार्त्विज्यमकार्यम् १३

वि॰प्र॰

अहीनस्य नीचदक्षिणस्य १४

Oldenberg

[#9] or at an Ahīna sacrifice with small sacrificial fee, [#9]: The tradition takes nīcadakṣiṇasya as in apposition to ahīnasya, and I have translated accordingly. But I cannot help thinking that the two words should be separated, so that we should have to translate, 'or at an Ahīna, or for a person that gives small sacrificial fee.' Thus the Brāhmaṇa quoted by Āpastamba (see the commentary on the Pañcaviṃśa Brāhmaṇa, vol. i, p. 6, ed. Bibl. Indica) gives the following questions which the Ritvij to be chosen should ask, 'Is it no Ahīna sacrifice? Is the Ritvij office not abandoned by others? Is the sacrificial fee plentiful?' It is a very singular fact, that on the one hand the assistance of a number of Ṛtvijas was unanimously declared necessary for the performance of an Ahīna sacrifice, while on the other hand it was considered objectionable, at least among some of the Vedic schools, to officiate at such a sacrifice. See Weber's Indische Studien, X, 150, 151.

मूलम्

अहीनस्य नीचदक्षिणस्य १४

वि॰प्र॰

व्याधितस्यातुरस्य १५

Oldenberg

or for a person that is sick, or suffering,

मूलम्

व्याधितस्यातुरस्य १५

वि॰प्र॰

यक्ष्मगृहीतस्य १६

Oldenberg

or affected with consumption,

मूलम्

यक्ष्मगृहीतस्य १६

वि॰प्र॰

अनुदेश्यभिशस्तस्य १७

Oldenberg

or decried among the people in his village,

मूलम्

अनुदेश्यभिशस्तस्य १७

वि॰प्र॰

क्षिप्तयोनेरिति चैतेषाम् १८

Oldenberg

or of despised extraction: for such persons (the functions of a Ritvij should not be exercised).

मूलम्

क्षिप्तयोनेरिति चैतेषाम् १८

वि॰प्र॰

सोमप्रवाकं परिपृच्छेत्को यज्ञः क ऋत्विजः का दक्षिणा इति १९

Oldenberg

21 [#10] . He (who is chosen as a Ṛtvij) should ask the Somapravāka, 'What sacrifice is it? Who are the priests officiating? What is the fee for the sacrifice?' [#10]: The Somapravāka is the messenger who invites the priests on behalf of the sacrificer to officiate at his intended Soma sacrifice. Comp. Indische Studien, IX, 308.

मूलम्

सोमप्रवाकं परिपृच्छेत्को यज्ञः क ऋत्विजः का दक्षिणा इति १९

वि॰प्र॰

कल्याणैः सह सम्प्रयोगः २०

Oldenberg

22\. If (all the conditions) are favourable, he should accept.

मूलम्

कल्याणैः सह सम्प्रयोगः २०

वि॰प्र॰

न मांसमश्नीयुर्न स्त्रियमुपेयुरा क्रतोरपवर्गात् २१

Oldenberg

23\. Let (the officiating priests) eat no flesh nor have intercourse with a wife until the completion of the sacrifice.

मूलम्

न मांसमश्नीयुर्न स्त्रियमुपेयुरा क्रतोरपवर्गात् २१

वि॰प्र॰

एतेनाग्ने ब्रह्मणा वावृधस्वेति दक्षिणाग्नावाज्याहुतिं हुत्वा यथार्थं प्रव्रजेत् २२

Oldenberg

or of despised extraction: for such persons (the functions of a Ritvij should not be exercised).

मूलम्

वि॰प्र॰

एवमनाहिताग्निर्गृह्य इमामग्ने शरणिं मीमृषो न इत्येतयर्चा २३

Oldenberg

25\. In the same way one who has not set up the (Śrauta) fires, in his (sacred) domestic fire with this Ṛc, 'Forgive us, O Agni, this sin' (Rig-veda I, 31, 16).

मूलम्

एवमनाहिताग्निर्गृह्य इमामग्ने शरणिं मीमृषो न इत्येतयर्चा २३

## २४ मधुपर्कः

वि॰प्र॰

ऋत्विजो वृत्वा मधुपर्कमाहरेत् १

Oldenberg

1 [#1] . When he has chosen the Ṛtvijas, he should offer the Madhuparka (i.e. honey-mixture) to them (in the way described in Sūtras 5 and following); [#1]: 24, 1 seqq. Comp. Śāṅkhāyana-Gṛhya II, 15. The second Sūtra is paraphrased by Nārāyaṇa thus, 'To a person that has performed the Samāvartana (see below, III, 8), when he comes on that day to his house with the intention of forming a matrimonial alliance.'

मूलम्

ऋत्विजो वृत्वा मधुपर्कमाहरेत् १

वि॰प्र॰

स्नातकायोपस्थिताय २

Oldenberg

2\. To a Snātaka, when he comes to his house;

मूलम्

स्नातकायोपस्थिताय २

वि॰प्र॰

राज्ञे च ३

Oldenberg

3\. And to a king;

मूलम्

राज्ञे च ३

वि॰प्र॰

आचार्यश्वशुरपितृव्यमातुलानाञ्च ४

Oldenberg

4\. And for a teacher, the father-in-law, a paternal uncle, and a maternal uncle.

मूलम्

आचार्यश्वशुरपितृव्यमातुलानाञ्च ४

वि॰प्र॰

दधनि मध्वानीय ५

Oldenberg

5\. He pours honey into curds,

मूलम्

दधनि मध्वानीय ५

वि॰प्र॰

सर्पिर्वा मध्वलाभे ६

Oldenberg

6\. Or butter, if he can get no honey.

मूलम्

सर्पिर्वा मध्वलाभे ६

वि॰प्र॰

विष्टरः पाद्यमर्घ्यमाचमनीयं मधुपर्क्को गौरित्येतेषां त्रिस्त्रिरेकैकं वेदयन्ते ७

Oldenberg

7\. A seat, the water for washing the feet, the Arghya water (i.e. perfumed water into which flowers have been thrown), the water for sipping, the honey-mixture, a cow: every one of these things they announce three times (to the guest).

मूलम्

वि॰प्र॰

अहं वर्ष्म सजातानां विद्युतामिव सूर्यः । इदन्तमधितिष्ठामि यो मा कश्चाभिदासतीत्युदगग्रे विष्टर उपविशेदाक्रम्य वा ८

Oldenberg

8\. With (the verse), 'I am the highest one among my people, as the sun among the thunderbolts. Here I tread on him whosoever infests me' - he should sit down on the seat (made of) northward-pointed (grass). 9\. Or (he should do so) after he has trodden on it.

मूलम्

वि॰प्र॰

पादौ प्रक्षालापयीत दक्षिणमग्रे ब्राह्मणाय प्रयच्छेत् ९

Oldenberg

10\. He should make (his host) wash his feet. 11\. The right foot he should stretch out first to a Brāhmaṇa,

मूलम्

पादौ प्रक्षालापयीत दक्षिणमग्रे ब्राह्मणाय प्रयच्छेत् ९

वि॰प्र॰

सव्यं शूद्राय १०

Oldenberg

12\. The left to a Śūdra.

मूलम्

सव्यं शूद्राय १०

वि॰प्र॰

प्रक्षालितपादोऽर्घ्यमञ्जलिना प्रतिगृह्य ११

Oldenberg

13\. When his feet have been washed, he receives the Arghya water in the hollow of his joined hands

मूलम्

प्रक्षालितपादोऽर्घ्यमञ्जलिना प्रतिगृह्य ११

वि॰प्र॰

अथाचमनीयेनान्वाचामति अमृतोपस्तरणमसीति १२

Oldenberg

and then sips the water destined thereto, with (the formula), 'Thou art the first layer for Ambrosia.'

मूलम्

अथाचमनीयेनान्वाचामति अमृतोपस्तरणमसीति १२

वि॰प्र॰

मधुपर्कमाह्रियमाणमीक्षेत मित्रस्य त्वा चक्षुषा प्रतीक्ष इति १३

Oldenberg

14\. He looks at the Madhuparka when it is brought to him, with (the formula), 'I look at thee with Mitra's eye.'

मूलम्

मधुपर्कमाह्रियमाणमीक्षेत मित्रस्य त्वा चक्षुषा प्रतीक्ष इति १३

वि॰प्र॰

देवस्य त्वा सवितुः प्रसवेऽश्विनोर्बाहुभ्यां पूष्णो हस्ताभ्यां प्रतिगृह्णामीति तदञ्जलिना प्रतिगृह्य सव्ये पाणौ कृत्वा मधुवाता ऋतायत इति तृचेनावेक्ष्यानामिकया चाङ्गुष्ठेन च त्रिः प्रदक्षिणमालोड्य वसवस्त्वा गायत्रेण च्छन्दसा भक्षयन्त्विति पुरस्तान्निमार्ष्टि १४

Oldenberg

15\. He accepts it with his joined hands with (the formula), 'By the impulse of the god Sāvitrī, with the arms of the two Aśvins, with the hands of Pūṣan I accept thee.' He then takes it into his left hand, looks at it with the three verses, 'Honey the winds to the righteous one' (Rig-veda I, 90, 6 seqq.), stirs it about three times from left to right with the fourth finger and the thumb, and wipes (his fingers) with (the formula), 'May the Vasus eat thee with the Gāyatrī metre' - to the east;

मूलम्

वि॰प्र॰

रुद्रास्त्वा त्रैष्टुभेन च्छन्दसा भक्षयन्त्विति दक्षिणत आदित्यास्त्वा जागतेन च्छन्दसा भक्षयन्त्विति पश्चाद् विश्वे त्वा देवा आनुष्टुभेन च्छन्दसा भक्षयन्त्वित्युत्तरतो भूतेभ्यस्त्वेति मध्यात्त्रिरुद्गृह्य १५

Oldenberg

16\. With (the formula), 'May the Rudras eat thee with the Tṛṣṭubh metre' - to the south; 17\. With (the formula), 'May the Ādityas eat thee with the Jagatī metre' - to the west; 18\. With (the formula), 'May the Viśve devās eat thee with the Anuṣṭubh metre' - to the north. 19\. With (the formula), 'To the beings thee' - he three times takes (some of the Madhuparka substance) out of the middle of it.

मूलम्

वि॰प्र॰

विराजो दोहोऽसीति प्रथमं प्राश्नीयाद्विराजो दोहमशीयेति द्वितीयं मयि दोहः पद्यायै विराज इति तृतीयम् १६

Oldenberg

20\. With (the formula), 'The milk of Virāj art thou' - he should partake thereof the first time, 21\. With, 'The milk of Virāj may I obtain' - the second time, 22 [#2] . With, 'In me (may) the milk of Padyā Virāj (dwell)' - the third time. [#2]: On Padyā Virāj, see the note on Śāṅkhāyana-Gṛhya III, 7, 5.

मूलम्

वि॰प्र॰

न सर्वम् १७

Oldenberg

23\. (He should) not (eat) the whole (Madhuparka).

मूलम्

न सर्वम् १७

वि॰प्र॰

न तृप्तिङ्गच्छेत् १८

Oldenberg

24\. He should not satiate himself.

मूलम्

न तृप्तिङ्गच्छेत् १८

वि॰प्र॰

ब्राह्मणायोदङ्ङुच्छिष्टं प्रयच्छेदलाभेऽप्सु १९

Oldenberg

25\. To a Brāhmaṇa, to the north, he should give the remainder. 26\. If that cannot be done, (he should throw it) into water.

मूलम्

ब्राह्मणायोदङ्ङुच्छिष्टं प्रयच्छेदलाभेऽप्सु १९

वि॰प्र॰

सर्वं वा २०

Oldenberg

27\. Or (he may eat) the whole (Madhuparka).

मूलम्

सर्वं वा २०

वि॰प्र॰

अथाचमनीयेनान्वाचामत्यमृतापिधानमसीति २१

Oldenberg

28 [#3] . He then makes a rinsing of his mouth follow (on the eating of the Madhuparka) with the water destined thereto, with (the formula), 'Thou art the covering of Ambrosia.' [#3]: Comp. above, Sūtra 13.

मूलम्

अथाचमनीयेनान्वाचामत्यमृतापिधानमसीति २१

वि॰प्र॰

सत्यं यशः श्रीर्मयि श्रीः श्रयतामिति द्वितीयम् २२

Oldenberg

29\. With (the formula), 'Truth! Glory! Fortune! May fortune rest on me!' - a second time.

मूलम्

सत्यं यशः श्रीर्मयि श्रीः श्रयतामिति द्वितीयम् २२

वि॰प्र॰

आचान्तोदकाय गां वेदयन्ते २३

Oldenberg

30\. When he has sipped water, they announce to him the cow.

मूलम्

आचान्तोदकाय गां वेदयन्ते २३

वि॰प्र॰

हतो मे पाप्मा पाप्मा मे हत इति जपित्वॐकुरुतेति कारयिष्यन् २४

Oldenberg

31\. Having murmured, 'Destroyed is my sin; my sin is destroyed,' (he says,) 'Om, do it,' if he chooses to have her killed.

मूलम्

हतो मे पाप्मा पाप्मा मे हत इति जपित्वॐकुरुतेति कारयिष्यन् २४

वि॰प्र॰

माता रुद्राणां दुहिता वसूनामिति जपित्वोमुत्सृजतेत्युत्स्रक्ष्यन् २५

Oldenberg

32\. Having murmured, 'The mother of the Rudras, the daughter of the Vasus' (Rig-veda VIII, 101, 15), (he says,) 'Om, let her loose,' if he chooses to let her loose.

मूलम्

माता रुद्राणां दुहिता वसूनामिति जपित्वोमुत्सृजतेत्युत्स्रक्ष्यन् २५

वि॰प्र॰

नामांसो मधुपर्को भवति भवति २६

Oldenberg

33 [#4] . Let the Madhuparka not be without flesh, without flesh. [#4]: Comp. Śāṅkhāyana-Gṛhya II, 15, 2. End of the First Adhyāya.

मूलम्

नामांसो मधुपर्को भवति भवति २६

इति प्रथमोऽध्यायः # +२ ## ०१ श्रवणा-कर्मादि

वि॰प्र॰

श्रावण्यां पौर्णमास्यां श्रवणाकर्म १

Oldenberg

1 [#1] . On the full moon day of the Śrāvaṇa month the Śrāvaṇa ceremony (is performed). [#1]: 1, 1. Nārāyaṇa's observation that the Śrāvaṇa full moon can fall also under certain other Nakṣatras than Śravaṇa itself, furnishes no reason why we should think here of solar months, as Prof. Stenzler proposes.

मूलम्

श्रावण्यां पौर्णमास्यां श्रवणाकर्म १

वि॰प्र॰

अक्षतसक्तूनां नवङ्कलशं पूरयित्वा दर्वीञ्च बलिहरणीं नवे शिक्ये निदधाति २

Oldenberg

2\. Having filled a new jug with flour of fried barley, he lays (this jug) and a spoon for offering the Balis on new strings of a carrying pole (and thus suspends them).

मूलम्

अक्षतसक्तूनां नवङ्कलशं पूरयित्वा दर्वीञ्च बलिहरणीं नवे शिक्ये निदधाति २

वि॰प्र॰

अक्षतधानाः कृत्वा सर्पिषाऽर्द्धा अनक्ति ३

Oldenberg

3\. Having prepared fried barley grains, he smears half of them with butter.

मूलम्

अक्षतधानाः कृत्वा सर्पिषाऽर्द्धा अनक्ति ३

वि॰प्र॰

अस्तमिते स्थालीपाकं श्रपयित्वैककपालञ्च पुरोडाशं अग्ने नय सुपथा राये अस्मानिति चतसृभिः प्रत्यृचं हुत्वा पाणिनैककपालमच्युताय भौमाय स्वाहेति ४

Oldenberg

4\. After sunset he prepares a mess of cooked food and a cake in one dish and sacrifices (the cooked food) with the four verses, 'Agni, lead us on a good path to wealth' (Rig-veda I, 189, 1 seqq.), verse by verse, and with his hand the (cake) in one dish with (the formula), 'To the steady One, the earth-demon, svāhā!'

मूलम्

वि॰प्र॰

अविप्लुतः स्यादाविःपृष्ठो वा ५

Oldenberg

5\. (The cake) should be (entirely) immersed (into the butter), or its back should be visible.

मूलम्

अविप्लुतः स्यादाविःपृष्ठो वा ५

वि॰प्र॰

मा नो अग्नेऽवसृजो अघायेत्येनमाशयेनाभिजुहोति ६

Oldenberg

6\. With (the verse), 'Agni, do not deliver us to evil' (Rig-veda I, 189, 5) he sacrifices over it (the butter) in which it had lain.

मूलम्

मा नो अग्नेऽवसृजो अघायेत्येनमाशयेनाभिजुहोति ६

वि॰प्र॰

शन्नो भवन्तु वाजिनो हवेष्वित्यक्ता धाना अञ्जलिना ७

Oldenberg

7 [#2] . With (the verse), 'May the steeds at our invocation be for a blessing to us' (Rig-veda VII, 38, 7) (he sacrifices) the besmeared grains with his joined hands, [#2]: 7, 8. See above, Sūtra 3. 9. See above, Sūtra 1.

मूलम्

शन्नो भवन्तु वाजिनो हवेष्वित्यक्ता धाना अञ्जलिना ७

वि॰प्र॰

अमात्येभ्य इतरा दद्यात् ८

Oldenberg

8\. The other (grains) he should give to his people.

मूलम्

अमात्येभ्य इतरा दद्यात् ८

वि॰प्र॰

कलशात्सक्तूनान्दर्वीं पूरयित्वा प्रागुपनिष्क्रम्य शुचौ देशेऽपोऽवनिनीय सर्पदेवजनेभ्यः स्वाहेति हुत्वा नमस्करोति ये सर्पाः पार्थिवा य आन्तरिक्ष्या ये दिव्या ये दिश्यास्तेभ्य इमं बलिमाहार्षं तेभ्य इमं बलिमुपाकरोमीति ९

Oldenberg

9\. Out of the jug he fills the spoon with flour, goes out (of the house) to the east, pours water on the ground on a clean spot, sacrifices with (the formula), 'To the divine hosts of the serpents svāhā!' and does reverence to them with (the formula), 'The serpents which are terrestrial, which are aerial, which are celestial, which dwell in the directions (of the horizon) - to them I have brought this Bali; to them I give over this Bali.'

मूलम्

वि॰प्र॰

प्रदक्षिणं परीत्य पश्चाद्बलेरुपविश्य सर्पोऽसि सर्पतां सर्पाणामधिपतिरस्यन्नेन मनुष्यांस्त्रायसेऽपूपेन सर्पान्यज्ञेन देवांस्त्वयि मा सन्तं त्वयि सन्तः सर्पा मा हिंसिषुर्ध्रुवान्ते परिददामीति १०

Oldenberg

10\. Having gone round (the Bali) from left to right, he sits down to the west of the Bali with (the words), 'The serpent art thou; the lord of the creeping serpents art thou; by food thou protectest men, by cake the serpents, by sacrifice the gods. To me, being in thee, the serpents being in thee should do no harm. I give over the firm one (i.e. the spoon) to thee.'

मूलम्

वि॰प्र॰

ध्रुवामुन्ते ध्रुवामुन्त इत्यमात्याननुपूर्वम् ११

Oldenberg

11\. 'Firm one, (I give) N.N. (in charge) to thee! Firm one, (I give) N.N. (in charge) to thee!' - with (these words he gives) his people, man by man, (in charge to the serpent god);

मूलम्

ध्रुवामुन्ते ध्रुवामुन्त इत्यमात्याननुपूर्वम् ११

वि॰प्र॰

ध्रुव मां ते परिददामीत्यात्मानमन्ततः १२

Oldenberg

12\. 'Firm one, I give myself in charge to thee!' - with these words himself at the end.

मूलम्

ध्रुव मां ते परिददामीत्यात्मानमन्ततः १२

वि॰प्र॰

नैनमन्तरा व्यवेयुरा परिदानात् १३

Oldenberg

13\. Let no one step between it (i.e. the Bali, and the sacrificer), until the giving in charge has been performed.

मूलम्

नैनमन्तरा व्यवेयुरा परिदानात् १३

वि॰प्र॰

सर्पदेवजनेभ्यः स्वाहेति सायं प्रातर्बलिं हरेदा प्रत्यवरोहणात् १४

Oldenberg

14 [#3] . With (the formula), 'To the divine hosts of the serpents svāhā!' - let him offer the Bali in the evening and in the morning, till the Pratyavarohaṇa (i.e. the ceremony of the 'redescent'). [#3]: On the Pratyavarohaṇa, see the third chapter of this Adhyāya.

मूलम्

सर्पदेवजनेभ्यः स्वाहेति सायं प्रातर्बलिं हरेदा प्रत्यवरोहणात् १४

वि॰प्र॰

प्रसङ्ख्याय हैके तावतो बलींस्तदहरेवोपहरन्ति १५

Oldenberg

15 [#4] . Some count (the days till the Pratyavarohaṇa) and offer the corresponding number of Balis already on that day (on which the Śravaṇā ceremony is performed). [#4]: I.e. two Bali offerings for each day, one for the morning and one for the evening.

मूलम्

प्रसङ्ख्याय हैके तावतो बलींस्तदहरेवोपहरन्ति १५

## ०२ आश्वयुजी-कर्म, आग्रयणम्

वि॰प्र॰

आश्वयुज्याम् आश्वयुजीकर्म १

Oldenberg

1\. On the full moon day of Āśvayuja the Āśvayujī ceremony (is performed).

मूलम्

आश्वयुज्यामाश्वयुजीकर्म १

वि॰प्र॰

निवेशनमलङ्कृत्य स्नाताः शुचिवाससः पशुपतये स्थालीपाकं निरुप्य जुहुयुः पशुपतये शिवाय शङ्कराय पृषातकाय स्वाहेति २

Oldenberg

2 [#1] . Having adorned the house, having bathed and put on clean garments, they should pour out a mess of cooked food for Paśupati, and should sacrifice it with (the formula), To Paśupati, to Śiva, to Śaṃkara, to Pṛṣātaka svāhā!' [#1]: 2, 2. 'The plural "They should sacrifice it" means, that while the sacrifice is performed by the householder, his sons and the other persons belonging to the house should touch him.' Nārāyaṇa.

मूलम्

वि॰प्र॰

पृषातकमञ्जलिना जुहुयादूनं मे पूर्यतां पूर्णं मे मोपसदत्पृषातकाय स्वाहेति ३

Oldenberg

3\. He should sacrifice with his joined hands a mixture of curds and butter (pṛṣātaka) with (the formula), 'May what is deficient be made full to me; may what is full not decay to me. To Pṛṣātaka svāhā!'

मूलम्

वि॰प्र॰

सजूरृतुभिः सजूर्विधाभिः सजूरिन्द्राग्निभ्यां स्वाहा सजूरृतुभिः सजूर्विधाभिः सजूर्विश्वेभ्यो देवेभ्यः स्वाहा । सजूरृतुभिः सजूर्विधाभिः सजूर्द्यावापृथिवीभ्यां स्वाहेत्याहिताग्नेराग्रयणस्थालीपाकः ४

Oldenberg

4 [#2] . 'United with the seasons, united with the manners, united with Indra and Agni, svāhā! [#2]: The Āgrayaṇa sacrifice, which is offered when the sacrificer is going to partake of the first-fruits of the harvest, is treated of, with relation to a sacrificer who keeps the Śrauta fires, in the Śrauta-sūtra II, q. This Sūtra in my opinion should be understood as a supplementary addition to that chapter. Nārāyaṇa refers the rule here given to the case of any incident or danger (āpad) which prevents the sacrificer from performing the ceremony in its fuller form, as prescribed in the Śrauta-sūtra. 'United with the seasons, united with the manners, united with the Viśve devās, svāhā! 'United with the seasons, united with the manners, united with Heaven and Earth, svāhā!' - with (these formulas) a mess of cooked food is offered at the Āgrayaṇa sacrifice by one who has set up the (sacred Śrauta) fires.

मूलम्

वि॰प्र॰

अनाहिताग्नेरपि शालाग्नौ ५

Oldenberg

5\. Also by one who has not set up the (Śrauta) fires (the same offering is performed) in the (sacred) domestic fire.

मूलम्

अनाहिताग्नेरपि शालाग्नौ ५

## ०३ प्रत्यवरोहण-पुनः-प्रवेशादि

वि॰प्र॰

मार्गशीर्ष्यां प्रत्यवरोहणं चतुर्दश्याम् १

Oldenberg

1 [#1] . On the full moon of Mārgaśīrṣa the 'redescent' (is performed) - on the fourteenth (Tithi), [#1]: 3, 1. On the ceremony of 'redescent,' comp. Śāṅkhāyana-Gṛhya IV, 17; Pāraskara III, 2. The fourteenth Tithi of the bright fortnight, preceding the full moon, is referred to.

मूलम्

मार्गशीर्ष्यां प्रत्यवरोहणं चतुर्दश्याम् १

वि॰प्र॰

पौर्णमास्यां वा २

Oldenberg

2\. Or on (the Tithi of) the full moon (itself).

मूलम्

पौर्णमास्यां वा २

वि॰प्र॰

निवेशनं पुनर्नवीकृत्य लेपनस्तरणोपस्तरणैरस्तमिते पायसस्य जुहुयुरपश्वेतपदा जहि पूर्वेण चापरेण च । सप्त च वारुणीरिमाः सर्वाश्च राजबान्धवीः स्वाहा न वै श्वेतस्याभ्यागारेऽहिर्जघान किञ्चन । श्वेताय वैदार्वाय नमः स्वाहेति ३

Oldenberg

3 [#2] . Having again renovated the house by (giving a new) coating (to the walls), by spreading out (a new roof), and by levelling (the floor), they should sacrifice after sunset (oblations) of milk-rice with (the texts), 'Beat away, O white one, with thy foot, with the forefoot and with the hind-foot, these seven daughters of Varuṇa and all that belong to the king's tribe. Svāhā! [#2]: 'Again' refers to chap. 2, 2. As to the words 'they should sacrifice,' comp. the note on the same Sūtra. The first Mantra reoccurs in Śāṅkhāyana-Gṛhya IV, 18, 1. The text of the second should be, na vai śvetasyādhyācāre, &c. comp. Pāraskara II, 14, 5. 'Within the dominion of the white one no serpent has killed anything. To the white one, the son of Vidārva, adoration! Svāhā!'

मूलम्

वि॰प्र॰

नात्र सौविष्टकृत् ४

Oldenberg

4\. Here no oblation to (Agni) Sviṣṭakṛt (is made).

मूलम्

नात्र सौविष्टकृत् ४

वि॰प्र॰

अभयन्नः प्राजापत्येभ्यो भूयादित्यग्निमीक्षमाणो जपति शिवो नः सुमना भवेति हेमन्तं मनसा ध्यायात् ५

Oldenberg

5 [#3] . 'May we be secure from Prajāpati's sons' - thus he murmurs while looking at the fire. [#3]: The serpents are the children of Kaśyapa (i.e. Prajāpati) and Kadrū; see Mahābhārata I, 1074 seqq. 6\. (Saying), 'Be happy and friendly to us' - he should think in his mind of the winter.

मूलम्

वि॰प्र॰

पश्चादग्नेः स्वस्तरः स्वास्तीर्णस्तस्मिन्नुपविश्य स्योना पृथिवि भवेति जपित्वा संविशेत्सामात्यः प्राक्शिरा उदङ्मुखः ६

Oldenberg

7\. To the west of the fire is a well-spread layer (of straw); on that he should sit down, murmur (the verse), 'Be soft, O earth' (Rig-veda I, 22, 15), and lie down (on that layer) with his people, with the head to the east and the face to the north.

मूलम्

वि॰प्र॰

यथावकाशमितरे ७

Oldenberg

8\. The others, as there is room.

मूलम्

यथावकाशमितरे ७

वि॰प्र॰

ज्यायान्ज्यायान्वानन्तरः ८

Oldenberg

9\. Or following on each other from the eldest to the youngest.

मूलम्

ज्यायान्ज्यायान्वानन्तरः ८

वि॰प्र॰

मन्त्रविदो मन्त्रान्जपेयुः ९

Oldenberg

10 [#4] . Those who know the Mantras, should murmur the Mantras. [#4]: 'The Mantras beginning from "Be soft, O earth" (Sūtra 7) down to the auspicious hymns (Sūtra 13).' Nārāyaṇa.

मूलम्

मन्त्रविदो मन्त्रान्जपेयुः ९

वि॰प्र॰

संहाय अतो देवा अवन्तु न इति त्रिः १०

Oldenberg

11 [#5] . Arising (they should) three times (murmur the verse), 'From that place may the gods bless us' (Rig-veda I, 22, 16). [#5]: It follows from Sūtra 12 that they are to turn here their faces to the east.

मूलम्

संहाय अतो देवा अवन्तु न इति त्रिः १०

वि॰प्र॰

एतां दक्षिणामुखाः प्रत्यङ्मुखा उदङ्मुखाश्चतुर्थम् ११

Oldenberg

12 [#6] . The same (verse) a fourth time with their faces to the south, to the west, and to the north. [#6]: They mutter one Pāda of that verse, which is in the Gāyatrī metre, turned towards each of the three directions.

मूलम्

एतां दक्षिणामुखाः प्रत्यङ्मुखा उदङ्मुखाश्चतुर्थम् ११

वि॰प्र॰

संहाय सौर्याणि स्वस्त्ययनानि च जपित्वान्नं संस्कृत्य ब्राह्मणान्भोजयित्वा स्वस्त्ययनं वाचयीत १२

Oldenberg

13\. Having arisen, having murmured the hymns sacred to the Sun and the auspicious hymns, having prepared food and given to the Brāhmaṇas to eat, he should cause (them) to pronounce auspicious words.

मूलम्

## ०४ अष्टकाः

वि॰प्र॰

हेमन्तशिशिरयोश् चतुर्णाम् अपर-पक्षाणाम् अष्टमीष्व् अष्टकाः १

Oldenberg

1 [#1] . On the eighth days of the four dark fortnights of (the two seasons of) winter and Śiśira the Aṣṭakās (are celebrated). [#1]: 4, 1. Comp. Śāṅkhāyana-Gṛhya III, 12 seqq. The four p. 206 months of Hemanta and Śiśira are Mārgaśīrṣa, Pauṣa, Māgha, and Phālguna.

मूलम्

हेमन्तशिशिरयोश्चतुर्णामपरपक्षाणामष्टमीष्वष्टकाः १

वि॰प्र॰

एकस्यां वा २

Oldenberg

2 [#2] . Or on one (of these days). [#2]: The statement of the Prayogaratna that in case the sacrificer should celebrate only one Aṣṭakā festival, the Aṣṭakā of the Māgha month is to be selected, well agrees with the designation of this Aṣṭakā as 'the one Aṣṭakā' (ekāṣṭakā); see Weber, Naxatra II, 341 seq.; Indische Studien, XV, 145.

मूलम्

एकस्यां वा २

वि॰प्र॰

पूर्वेद्युः पितृभ्यो दद्यात् ३

Oldenberg

3\. The day before, he should offer to the Fathers (i.e. Manes) -

मूलम्

पूर्वेद्युः पितृभ्यो दद्यात् ३

वि॰प्र॰

ओदनं कृसरं पायसम् ४

Oldenberg

4\. Boiled rice, boiled rice with sesamum seeds, rice-milk -

मूलम्

ओदनं कृसरं पायसम् ४

वि॰प्र॰

चतुःशरावस्य वापूपान् ५

Oldenberg

5\. Or cakes made of four Śarāvas (of ground grain) -

मूलम्

चतुःशरावस्य वापूपान् ५

वि॰प्र॰

उदीरतामवर उत्परास इत्यष्टाभिर्हुत्वा यावतीभिर्वा कामयीत ६

Oldenberg

6\. Sacrificing with the eight (verses), 'May the lower (Fathers) and the higher arise' (Rig-veda X, 15, 1 seqq.), or with as many (verses) as he likes.

मूलम्

उदीरतामवर उत्परास इत्यष्टाभिर्हुत्वा यावतीभिर्वा कामयीत ६

वि॰प्र॰

अथ श्वोभूतेऽष्टकाः पशुना स्थालीपाकेन च ७

Oldenberg

7 [#3] . Then on the next day the Aṣṭakās (are celebrated) with an animal (sacrifice) and with a mess of cooked food. [#3]: 7 seqq. Comp. the nearly identical passage in Śāṅkhāyana-Gṛhya III, 14, 3 seqq. and the note there. Āśvalāyana evidently gives these rules not as regarding one special Aṣṭakā but all of them.

मूलम्

अथ श्वोभूतेऽष्टकाः पशुना स्थालीपाकेन च ७

वि॰प्र॰

अप्यनडुहो यवसमाहरेत् ८

Oldenberg

8\. He may also give grass to an ox,

मूलम्

अप्यनडुहो यवसमाहरेत् ८

वि॰प्र॰

अग्निना वा कक्षमुपोषेत् ९

Oldenberg

9\. Or he may burn down brushwood with fire -

मूलम्

अग्निना वा कक्षमुपोषेत् ९

वि॰प्र॰

एष मेऽष्टकेति १०

Oldenberg

10\. With (the words), 'This is my Aṣṭakā.'

मूलम्

एष मेऽष्टकेति १०

वि॰प्र॰

न त्वेवानष्टकः स्यात् ११

Oldenberg

11\. But he should not omit celebrating the Aṣṭakā.

मूलम्

न त्वेवानष्टकः स्यात् ११

वि॰प्र॰

तां हैके वैश्वदेवीं ब्रुवत आग्नेयीमेके सौर्यामेके प्राजापत्यामेके रात्रिदेवतामेके नक्षत्रदेवतामेक ऋतुदेवतामेके पितृदेवतामेके पशुदेवतामेके १२

Oldenberg

12\. This (Aṣṭakā) some state to be sacred to the Viśve devās, some to Agni, some to the Sun, some to Prajāpati, some state that the Night is its deity, some that the Nakṣatras are, some that the Seasons are, some that the Fathers are, some that cattle is.

मूलम्

वि॰प्र॰

पशुकल्पेन पशुं सञ्ज्ञप्य प्रोक्षणोपाकरणवर्जं वपामुत्खिद्य जुहुयाद्वह वपां जातवेदः पितृभ्यो यत्रैनान्वेत्थ निहितान्पराके मेदसः कुल्या उपैनान्स्रवन्तु सत्या एता आशिषः सन्तु सर्वाः स्वाहेति १३

Oldenberg

13 [#4] . Having killed the animal according to the ritual of the animal sacrifice, omitting the sprinkling (with water) and the touching of the animal with a fresh branch, he should draw out the omentum and sacrifice it with (the verse), 'Carry the omentum, Jātavedas, to the Fathers, where thou knowest them resting afar. May streams of fat flow to them; may all these wishes be fulfilled. Svāhā!' [#4]: Comp. above, I, 11, 1. 2. 10. As to the Mantra, comp. Śāṅkhāyana III, 13, 3.

मूलम्

वि॰प्र॰

अथावदानानां स्थालीपाकस्य च अग्ने नय सुपथा राये अस्मानिति द्वे । ग्रीष्मो हेमन्त ऋतवः शिवा नो वर्षाः शिवा अभया शरन्नः । संवत्सरोऽधिपतिः प्राणदो नोऽहोरात्रे कृणुतां दीर्घमायुः स्वाहा । शान्ता पृथिवी शिवमन्तरिक्षं द्यौर्नो देव्यभयन्नो अस्तु । शिवा दिशः प्रदिश उद्दिशो न आपो विद्युतः परिपान्तु सर्वतः स्वाहा। आपो मरीचीः प्रवहन्तु नो धियो धाता समुद्रो वहन्तु पापं भूतं भविष्यदभयं विश्वमस्तु मे ब्रह्माधिगुप्तः स्वाराक्षराणि स्वाहा । विश्व आदित्या वसवश्च देवा रुद्रा गोप्तारो मरुतः सदन्तु । ऊर्जं प्रजाममृतं पिन्वमानः प्रजापतिर्मयि परमेष्ठी दधातु स्वाहा । प्रजापते न त्वदेतान्यन्यः १४

Oldenberg

14 [#5] . Then (follow oblations) of the Avadāna portions and the cooked food, two with (the two verses), 'Agni, lead us on a good path to wealth' (Rig-veda I, 189, 1 seq.), (and other oblations with the texts), 'May summer, winter, the seasons be happy to us, happy the rainy season, safe to us the autumn. The year be our lord who gives breath to us; may days and nights produce long life. Svāhā! [#5]: I read, as Prof. Stenzler and the Petersburg Dictionary do, svārā kṣarāṇi. Comp. Pāraskara III, 3, 6. 'Peaceful be the earth, happy the air, may the goddess Heaven give us safety. Happy be the quarters (of the horizon), the intermediate quarters, the upper quarters; may the waters, the lightnings protect us from all sides. Svāhā! 'May the waters, the rays carry our prayers (to the gods); may the creator, may the ocean turn away evil; may the past and the future, (may) all be safe to me. Protected by Brahman may I pour forth songs. Svāhā! 'May all the Ādityas and the divine Vasus, the Rudras, the protectors, the Maruts sit down (here). May Prajāpati, the abounding one, the highest ruler, bestow vigour, offspring, immortality on me. Svāhā! 'Prajāpati, no other one than Thou (Rig-veda X, 121, 10).'

मूलम्

वि॰प्र॰

सौविष्टकृत्यष्टमी १५

Oldenberg

15\. The eighth (oblation) is that to (Agni) Sviṣṭakṛt.

मूलम्

सौविष्टकृत्यष्टमी १५

वि॰प्र॰

ब्राह्मणान्भोजयेदित्युक्तम् १६

Oldenberg

16 [#6] . He should give to the Brāhmaṇas to eat: this has been said. [#6]: See above, chap. 3, 13.

मूलम्

ब्राह्मणान्भोजयेदित्युक्तम् १६

## ०५ अन्वष्टक्यम्

वि॰प्र॰

अपरेद्युर् अन्वष्टक्यम् १

Oldenberg

1\. On the following day the Anvaṣṭakya (i.e. the ceremony following the Aṣṭakā, is performed).

मूलम्

अपरेद्युरन्वष्टक्यम् १

वि॰प्र॰

तस्यैव मांसस्य प्रकल्प्य दक्षिणाप्रवणेऽग्निमुपसमाधाय परिश्रित्योत्तरतः परिश्रितस्य द्वारं कृत्वा समूलं बर्हिस्त्रिरपसलैरविधून्वन्परिस्तीर्य हवींष्यासादयेदोदनं कृसरं पायसं दधिमन्थान्मधुमन्थांश्च २

Oldenberg

2 [#1] . Having prepared (a portion) of that same meat, having established the fire on a surface inclined towards the south, having fenced it in, and made a door on the north side of the enclosure, having strewn round (the fire) three times sacrificial grass with its roots, without tossing it, turning the left side towards the fire, he should put down the things to be offered, boiled rice, boiled rice with sesamum seeds, rice-milk, meal-pap with curds, and meal-pap with honey. [#1]: 5, 2. The meat is that of the animal killed on the Aṣṭakā day; see chap. 4, 53.

मूलम्

वि॰प्र॰

पिण्डपितृयज्ञकल्पेन ३

Oldenberg

3 [#2] . (The ceremony should be performed) according to the ritual of the Piṇḍapitṛyajña. [#2]: This ritual is given in the Śrauta-sūtra II, 6 seq.

मूलम्

पिण्डपितृयज्ञकल्पेन ३

वि॰प्र॰

हुत्वा मधुमन्थवर्जं पितृभ्यो दद्यात् ४

Oldenberg

4 [#3] . Having sacrificed (of those sorts of food) with the exception of the meal-pap with honey, let him give (lumps of those substances) to the Fathers. [#3]: He sacrifices the two oblations prescribed in the Śrauta-sūtra II, 6, 12, to Soma pitṛmat and to Agni kavyavāhana.

मूलम्

हुत्वा मधुमन्थवर्जं पितृभ्यो दद्यात् ४

वि॰प्र॰

स्त्रीभ्यश्च सुरा चाचाममित्यधिकम् ५

Oldenberg

5\. And to (their) wives, with the addition of rum and the scum of boiled rice.

मूलम्

स्त्रीभ्यश्च सुरा चाचाममित्यधिकम् ५

वि॰प्र॰

कर्षूष्वेके द्वयोः षट्सु वा ६

Oldenberg

6\. Some (place the lumps to be offered) into pits, into two or into six:

मूलम्

कर्षूष्वेके द्वयोः षट्सु वा ६

वि॰प्र॰

पूर्वासु पितृभ्यो दद्यात् ७

Oldenberg

7\. In those situated to the east he should give (the offerings) to the Fathers.

मूलम्

पूर्वासु पितृभ्यो दद्यात् ७

वि॰प्र॰

अपरासु स्त्रीभ्यः ८

Oldenberg

8\. In those to the west, to the wives.

मूलम्

अपरासु स्त्रीभ्यः ८

वि॰प्र॰

एतेन माघ्यावर्षं प्रोष्ठपद्या अपरपक्षे ९

Oldenberg

9 [#4] . Thereby the ceremony celebrated in the rainy season on the Māgha day, in the dark fortnight after the full moon of Prauṣṭhapada (has been declared). [#4]: Comp. the note on Śāṅkhāyana-Gṛhya III, 13, 1.

मूलम्

एतेन माघ्यावर्षं प्रोष्ठपद्या अपरपक्षे ९

वि॰प्र॰

मासि मासि चैवं पितृभ्योऽयुक्षु प्रतिष्ठापयेत् १०

Oldenberg

10 [#5] . And thus he should offer (a celebration like the Anvaṣṭakya) to the Fathers every month, observing uneven numbers (i.e. selecting a day with an uneven number, inviting an uneven number of Brāhmaṇas, &c.). [#5]: Comp. Śāṅkhāyana-Gṛhya IV, 1, 1.

मूलम्

मासि मासि चैवं पितृभ्योऽयुक्षु प्रतिष्ठापयेत् १०

वि॰प्र॰

नवावरान्भोजयेत् ११

Oldenberg

11\. He should give food at least to nine (Brāhmaṇas),

मूलम्

नवावरान्भोजयेत् ११

वि॰प्र॰

अयुजो वा १२

Oldenberg

12\. Or to an uneven number;

मूलम्

अयुजो वा १२

वि॰प्र॰

युग्मान् वृद्धिपूर्तेषु १३

Oldenberg

13 [#6] . To an even number on auspicious occasions or on the performance of meritorious deeds (such as the consecration of ponds, &c.); [#6]: Śāṅkhāyana-Gṛhya IV, 4, 4.

मूलम्

युग्मान् वृद्धिपूर्तेषु १३

वि॰प्र॰

अयुग्मानितरेषु १४

Oldenberg

14\. To an uneven number on other (occasions).

मूलम्

अयुग्मानितरेषु १४

वि॰प्र॰

प्रदक्षिणमुपचारो यवैस्तिलार्थः १५

Oldenberg

15 [#7] . The rite is performed from left to right. Barley is to be used instead of sesamum. [#7]: Śāṅkhāyana-Gṛhya IV, 4, 6. 9.

मूलम्

प्रदक्षिणमुपचारो यवैस्तिलार्थः १५

## ०६ रथारोहणादि

वि॰प्र॰

रथमारोक्ष्यन्नाना पाणिभ्यां चक्रे अभिमृशेत् अहन्ते पूर्वं पादावालभेद्बृहद्रथन्तरे ते चक्रे १

Oldenberg

1 [#1] . When going to mount a chariot he should touch the wheels with his two hands separately with (the words), 'I touch thy two fore-feet. Thy two wheels are the Bṛhat and the Rathantara (Sāmans).' [#1]: 6, 1. 'He should touch at the same time the right wheel with his right hand, the left wheel with his left hand.' Nārāyaṇa.

मूलम्

वि॰प्र॰

वामदेव्यमक्ष इत्यक्षाधिष्ठाने २

Oldenberg

2 [#2] . 'Thy axle is the Vāmadevya' - with (these words he touches) the two (naves) in which the axle rests. [#2]: On the Vedic form of the chariot and of the wheels, comp. Zimmer, Altindisches Leben, p. 247.

मूलम्

वामदेव्यमक्ष इत्यक्षाधिष्ठाने २

वि॰प्र॰

दक्षिणपूर्वाभ्यामारोहेत् वायोष्ट्वा वीर्येणारोहामीन्द्रस्यौजसाधिपत्येनेति ३

Oldenberg

3\. He should mount (the chariot) with the right foot first, with (the words), 'With Vāyu's strength I mount thee, with Indra's power and sovereignty.'

मूलम्

वि॰प्र॰

रश्मीन्सम्मृशेदरश्मिकान्वा दण्डेन ब्रह्मणो वस्तेजसा सङ्गृह्णामि सत्येन वस्सङ्गृह्णामीति ४

Oldenberg

4\. He should touch the reins, or if the horses have no reins, (he should touch) the horses with a staff, with (the words), 'With Brahman's splendour I seize you. With truth I seize you.'

मूलम्

वि॰प्र॰

अभिप्रवर्त्तमानेषु जपेत् सहस्रसनिं वाजमभिवर्त्तस्व रथ देव प्रवह वनस्पते वीड्वङ्गो हि भूया इति ५

Oldenberg

5\. When (the horses) put themselves in motion, he should murmur, 'Go forward to thousandfold successful vigour, divine chariot, carry us forward!' - (and the verse), 'Free, strong be thy limbs!' (Rig-veda VI, 47, 26.)

मूलम्

वि॰प्र॰

एतयान्यान्यपि वानस्पत्यानि ६

Oldenberg

6 [#3] . With this (verse he should touch also) other articles of wood. [#3]: According to Nārāyaṇa this Sūtra would refer only to other vehicles of wood, which he is directed to touch with that Ṛc when going to mount them. Perhaps the commentator is right; the wording of the Ṛc is well in keeping with his explanation.

मूलम्

एतयान्यान्यपि वानस्पत्यानि ६

वि॰प्र॰

स्थिरौ गावौ भवतां वीडुरक्ष इति रथाङ्गमभिमृशेत् ७

Oldenberg

7\. 'May the two oxen be strong, the axle firm' (Rig-veda III, 53, i7) - with (this verse) he should touch (each) part of the chariot (alluded to in that verse).

मूलम्

स्थिरौ गावौ भवतां वीडुरक्ष इति रथाङ्गमभिमृशेत् ७

वि॰प्र॰

सुत्रामाणं पृथिवीं द्यामनेहसमिति नावम् ८

Oldenberg

8\. With (the verse), 'The earth, the good protectress, the unattained heaven' (Rig-veda X, 63, 10) (he should ascend) a ship.

मूलम्

सुत्रामाणं पृथिवीं द्यामनेहसमिति नावम् ८

वि॰प्र॰

नवरथेन यशस्विनं वृक्षं ह्रदं वाविदासिनं प्रदक्षिणं कृत्वा फलवतीः शाखा आहरेत् ९

Oldenberg

9\. With a new chariot he should drive round a widely known tree or round a pool that does not dry up, with his right side turned towards it, and then should fetch branches which bear fruits,

मूलम्

वि॰प्र॰

अन्यद्वा कौटुम्बम् १०

Oldenberg

10\. Or something else that belongs to the household.

मूलम्

अन्यद्वा कौटुम्बम् १०

वि॰प्र॰

संसदमुपयायात् ११

Oldenberg

11\. (He then) should drive (in that chariot) to an assembly.

मूलम्

संसदमुपयायात् ११

वि॰प्र॰

अस्माकमुत्तमं कृधीत्यादित्यमीक्षमाणो जपित्वावरोहेत् १२

Oldenberg

12\. Having murmured, while looking at the sun, (the verse), 'Make our renown highest' (Rig-veda IV, 31, 15), he should descend.

मूलम्

अस्माकमुत्तमं कृधीत्यादित्यमीक्षमाणो जपित्वावरोहेत् १२

वि॰प्र॰

ऋषभं मा समानानामित्यभिक्रामन् १३

Oldenberg

13\. 'To the bull among my equals' (Rig-veda X, 166, 1) - (this verse he should murmur) while approaching (that assembly?).

मूलम्

ऋषभं मा समानानामित्यभिक्रामन् १३

वि॰प्र॰

वयमद्येन्द्रस्य प्रेष्ठा इत्यस्तं यात्यादित्ये १४

Oldenberg

14\. 'May we be called to-day Indra's best friends' (Rig-veda I, 167, 10) - when the sun is setting.

मूलम्

वयमद्येन्द्रस्य प्रेष्ठा इत्यस्तं यात्यादित्ये १४

वि॰प्र॰

तद्वो दिवो दुहितरो विभातीरिति व्युष्टायाम् १५

Oldenberg

15\. 'Thus I address you, O daughters of heaven, while you arise' (Rig-veda IV, 51, 11) - when day appears.

मूलम्

तद्वो दिवो दुहितरो विभातीरिति व्युष्टायाम् १५

## ०७ वास्तु-परीक्षा

वि॰प्र॰

अथातो वास्तुपरीक्षा १

Oldenberg

1\. Now the examination of the ground (where he intends to build a house).

मूलम्

अथातो वास्तुपरीक्षा १

वि॰प्र॰

अनूषरमविवदिष्णु भूम २

Oldenberg

2\. (It must be) non-salinous soil of undisputed property,

मूलम्

अनूषरमविवदिष्णु भूम २

वि॰प्र॰

ओषधिवनस्पतिवत् ३

Oldenberg

3\. With herbs and trees,

मूलम्

ओषधिवनस्पतिवत् ३

वि॰प्र॰

यस्मिन्कुशवीरिणं प्रभूतम् ४

Oldenberg

4\. On which much Kuśa and Vīraṇa grass grows.

मूलम्

यस्मिन्कुशवीरिणं प्रभूतम् ४

वि॰प्र॰

कण्टकिक्षीरिणस्तु समूलान्परिखायोद्वासयेदपामार्गः शाकस्तिल्वकः परिव्याध इति चैतानि ५

Oldenberg

5\. Plants with thorns and with milky juice he should dig out with their roots and remove them - 6\. And in the same way the following (sorts of plants), viz. Apāmārga, potherbs, Tilvaka, Parivyādha.

मूलम्

वि॰प्र॰

यत्र सर्वत आपो मध्यं समेत्य प्रदक्षिणं शयनीयं परीत्य प्राच्यः स्यन्देरन्नप्रवदत्यस्तत्सर्वं समृद्धम् ६

Oldenberg

7\. A spot where the waters, flowing together from all sides to the centre of it, flow round the resting-place, having it on their right side, and then flow off to the east without noise - that possesses all auspicious qualities.

मूलम्

वि॰प्र॰

समवस्रवे भक्तशरणं कारयेत् ७

Oldenberg

8\. Where the waters flow off, he should have the provision-room built.

मूलम्

समवस्रवे भक्तशरणं कारयेत् ७

वि॰प्र॰

बह्वन्नं ह भवति ८

Oldenberg

9\. Thus it becomes rich in food.

मूलम्

बह्वन्नं ह भवति ८

वि॰प्र॰

दक्षिणाप्रवणे सभां मापयेत्साऽद्यूता ह भवति ९

Oldenberg

10\. On a spot which is inclined towards the south, he should have the assembly-room constructed; thus there will be no gambling in it.

मूलम्

दक्षिणाप्रवणे सभां मापयेत्साऽद्यूता ह भवति ९

वि॰प्र॰

युवानस्तस्यां कितवाः कलहिनः प्रमायुका भवन्ति १०

Oldenberg

11\. (But others say that) in such (an assembly-room) the young people become gamblers, quarrelsome, and die early.

मूलम्

युवानस्तस्यां कितवाः कलहिनः प्रमायुका भवन्ति १०

वि॰प्र॰

यत्र सर्वत आपः प्रस्यन्देरन् सा स्वस्त्ययन्यद्यूता च ११

Oldenberg

12\. Where the waters flow together from all directions, that assembly-room (situated on such a spot) brings luck and is free from gambling.

मूलम्

यत्र सर्वत आपः प्रस्यन्देरन् सा स्वस्त्ययन्यद्यूता च ११

## ०८ वास्तु-परीक्षा

वि॰प्र॰

अथैतैर्वास्तु परीक्षेत १

Oldenberg

1\. Now he should examine the ground in the following ways.

मूलम्

अथैतैर्वास्तु परीक्षेत १

वि॰प्र॰

जानुमात्रङ्गर्तं खात्वा तैरेव पांसुभिः प्रतिपूरयेत् २

Oldenberg

2\. He should dig a pit knee-deep and fill it again with the same earth (which he has taken out of it).

मूलम्

जानुमात्रङ्गर्तं खात्वा तैरेव पांसुभिः प्रतिपूरयेत् २

वि॰प्र॰

अधिके प्रशस्तं समे वार्त्तं न्यूने गर्हितम् ३

Oldenberg

3\. If (the earth) reaches out (of the pit, the ground is) excellent; if it is level, (it is) of middle quality; if it does not fill (the pit, it is) to be rejected.

मूलम्

अधिके प्रशस्तं समे वार्त्तं न्यूने गर्हितम् ३

वि॰प्र॰

अस्तमितेऽपां सुपूर्णं परिवासयेत् ४

Oldenberg

4\. After sunset he should fill (the pit) with water and leave it so through the night.

मूलम्

अस्तमितेऽपां सुपूर्णं परिवासयेत् ४

वि॰प्र॰

सोदके प्रशस्तमार्द्रे वार्त्तं शुष्के गर्हितं श्वेतं मधुरास्वादम् ५

Oldenberg

5\. If (in the morning) there is water in it, (the ground is) excellent; if it is moist, (it is) of middle quality; if it is dry, (it is) to be rejected.

मूलम्

सोदके प्रशस्तमार्द्रे वार्त्तं शुष्के गर्हितं श्वेतं मधुरास्वादम् ५

वि॰प्र॰

सिकतोत्तरं ब्राह्मणस्य ६

Oldenberg

6\. White (ground), of sweet taste, with sand on the surface, (should be elected) by a Brāhmaṇa.

मूलम्

सिकतोत्तरं ब्राह्मणस्य ६

वि॰प्र॰

लोहितं क्षत्रियस्य ७

Oldenberg

7\. Red (ground) for a Kṣatriya.

मूलम्

लोहितं क्षत्रियस्य ७

वि॰प्र॰

पीतं वैश्यस्य ८

Oldenberg

8\. Yellow (ground) for a Vaiśya.

मूलम्

पीतं वैश्यस्य ८

वि॰प्र॰

तत्सहस्रसीतं कृत्वा यथादिक्समचतुरस्रं मापयेत् ९

Oldenberg

9\. He should draw a thousand furrows on it and should have it measured off as quadrangular, with equal sides to each (of the four) directions;

मूलम्

तत्सहस्रसीतं कृत्वा यथादिक्समचतुरस्रं मापयेत् ९

वि॰प्र॰

आयतं चतुरस्रं वा १०

Oldenberg

10\. Or as an oblong quadrangle.

मूलम्

आयतं चतुरस्रं वा १०

वि॰प्र॰

तच्छमीशाखयोडुम्बरशाखया वा शन्तातीयेन त्रिः परिव्रजन्प्रोक्षति ११

Oldenberg

11 [#1] . With a Śamī branch or an Udumbara branch he sprinkles it (with water), going thrice round it, so that his right side is turned towards it, reciting the Śantātīya hymn. [#1]: 8, 11. The hymn of which all verses (except a few) commence with, and frequently contain, the word śam (Rig-veda VII, 35).

मूलम्

तच्छमीशाखयोडुम्बरशाखया वा शन्तातीयेन त्रिः परिव्रजन्प्रोक्षति ११

वि॰प्र॰

अविच्छिन्नया चोदकधारयापो हि ष्ठा मयोभुव इति तृचेन १२

Oldenberg

12\. And (so he does again three times) pouring out water without interruption, with the three verses, 'O waters, ye are wholesome' (Rig-veda X, 9, 1 seqq.).

मूलम्

अविच्छिन्नया चोदकधारयापो हि ष्ठा मयोभुव इति तृचेन १२

वि॰प्र॰

वंशान्तरेषु शरणानि कारयेत् १३

Oldenberg

13 [#2] . In the interstices between the bamboo staffs he should have the (single) rooms constructed. [#2]: The bamboo staffs (vaṃśa) rest on the chief posts (sthūṇā); see chap. 9, 1. 2.

मूलम्

वंशान्तरेषु शरणानि कारयेत् १३

वि॰प्र॰

गर्तेष्ववकां शीपालमित्यवधापयेन्नास्याग्निर्दाहुको भवतीति विज्ञायते १४

Oldenberg

14\. Into the pits in which the posts are to stand, he should have an Avakā, i.e. (the water-plant called) Śīpāla put down; then fire will not befall him: thus it is understood (in the Śruti).

मूलम्

गर्तेष्ववकां शीपालमित्यवधापयेन्नास्याग्निर्दाहुको भवतीति विज्ञायते १४

वि॰प्र॰

मध्यमस्थूणाया गर्तेऽवधाय प्रागग्रोदग्रान्कुशानास्तीर्य व्रीहियवमतीरप आसेचयेदच्युताय भौमाय स्वाहेति १५

Oldenberg

15 [#3] . Having put (that plant) into the pit in which the middle-post is to stand, he should spread (on it) eastward-pointed and northward-pointed Kuśa grass and should sprinkle (on that grass) water into which rice and barley have been thrown, with (the words), 'To the steady one, the earth-demon, svāhā!' [#3]: Comp. chap. 1, 4.

मूलम्

वि॰प्र॰

अथैनामुच्छ्रियमाणामनुमन्त्रयेतेहैव तिष्ठ निमिता तिल्विलास्तामिरावतीं मध्ये पोषस्य तिष्ठन्तीम् । आ त्वा प्रापन्नघायव आ त्वा कुमारस्तरुण आ वत्सो जायतां सह । आ त्वा परिश्रितः कुम्भ आ दध्नः कलशैरयन्निति १६

Oldenberg

16 [#4] . He then should, when (the middle-post) is being erected, recite over it (the two verses), 'Stand here, fixed in the ground, prosperous, long-lasting (?), standing amid prosperity. May the malevolent ones not attain thee! [#4]: Comp. Śāṅkhāyana-Gṛhya III, 3, 1 and the note there. How stāmirāvatīm should be corrected and translated is quite uncertain. Instead of poṣasva Prof. Stenzler proposes to read poṣasya, as Śāṅkhāyana has; I have adopted this correction. - In the second verse jāyatāṃ saha seems to be corrupt; comp. my note on Śāṅkhāyana III, 2, 9. Instead of pariśritaḥ we should read, as Śāṅkhāyana, Pāraskara, and the Atharva-veda (III, 12, 7) have, parisrutaḥ. 'To thee (may) the young child (come), to thee the calf . . .; to thee (may) the cup of Parisrut (come); (to thee) may they come with pots of curds.'

मूलम्

## ०९ वंशाधानादि

वि॰प्र॰

वंशमाधोयमानम् १

Oldenberg

1\. (Over) the bamboo staff, when it is put on (the middle-post, he recites the hemistich),

मूलम्

वंशमाधोयमानम् १

वि॰प्र॰

ऋतेन स्थूणामधिरोह वंश द्राघीय आयुः प्रतरन्दधान इति २

Oldenberg

2\. 'Rightly ascend the post, O staff, bestowing on us long life henceforward.'

मूलम्

ऋतेन स्थूणामधिरोह वंश द्राघीय आयुः प्रतरन्दधान इति २

वि॰प्र॰

सदूर्वासु चतसृषु शिलासु मणिकं प्रतिष्ठापयेत् पृथिव्या अधि सम्भवेति ३

Oldenberg

3\. On four stones, on which Dūrvā grass has been spread, he should establish the water-barrel with (the words), 'Arise on the earth' -

मूलम्

सदूर्वासु चतसृषु शिलासु मणिकं प्रतिष्ठापयेत् पृथिव्या अधि सम्भवेति ३

वि॰प्र॰

अरङ्गरो वावदीति त्रेधा बद्धो वरत्रया । इरामु ह प्रशंसत्यनिरामपबाधतामिति वा ४

Oldenberg

4 [#1] . Or with (the verse), 'The Araṅgara sounds, three times bound with the strap. It praises the welfare; may it drive away ill.' [#1]: 9, 4. The meaning of Araṅgara is unknown to me; it seems to be a musical instrument. Comp. Atharva-veda XX, 135, 13.

मूलम्

वि॰प्र॰

अथास्मिन्नप आसेचयेत् ऐतु राजा वरुणो रेवतीभिरस्मिन् स्थाने तिष्ठतु मोदमानः । इरां वहन्तो घृतमुक्षमाणा मित्रेण साकं सह संविशन्त्विति ५

Oldenberg

5\. He then should pour water into it with (the verse), 'Hither may king Varuṇa come with the plentiful (waters); at this place may he stay contented; bringing welfare, dropping ghee may they lie down together with Mitra.'

मूलम्

वि॰प्र॰

अथैनच्छमयति ६

Oldenberg

6 [#2] . He then 'appeases' it (in the following way). [#2]: The ground on which the house is to be built.

मूलम्

अथैनच्छमयति ६

वि॰प्र॰

व्रीहियवमतीभिरद्भिर्हिरण्यमवधाय शन्तातीयेन त्रिः प्रदक्षिणं परिव्रजन्प्रोक्षति ७

Oldenberg

7 [#3] . He puts gold into water into which rice and barley have been thrown, and (with that water) he sprinkles it three times, going round it with his right side turned towards it, with the Śantātīya hymn. [#3]: On the Śantātīya hymn, see above, chap. 8, Ir.

मूलम्

वि॰प्र॰

अविच्छिन्नया चोदकधारया आपो हि ष्ठा मयोभुव इति तृचेन ८

Oldenberg

8 [#4] . And (so he does again three times) pouring out water without interruption, with the three verses, 'O waters, ye are wholesome' (Rig-veda X, 9, I seqq.). [#4]: This Sūtra is identical with chap. 8, 12.

मूलम्

अविच्छिन्नया चोदकधारया आपो हि ष्ठा मयोभुव इति तृचेन ८

वि॰प्र॰

मध्येऽगारस्य स्थालीपाकं श्रपयित्वा वास्तोष्यते प्रतिजानीह्यस्मानिति चतसृभिः प्रत्यृचं हुत्वान्नं संस्कृत्य ब्राह्मणान्भोजयित्वा शिवं वास्तु शिवं वास्त्विति वाचयीत ९

Oldenberg

9 [#5] . In the middle of the house he should cook a mess of food, sacrifice (therefrom) with the four verses, 'Vāstoṣpati, accept us' (Rig-veda VII, 54, 1 seqq.), verse by verse, should prepare food, should give to the Brāhmaṇas to eat, and should cause them to say, 'Lucky is the ground! Lucky is the ground!' [#5]: Comp. above, chap. 3, 13.

मूलम्

## १० गृहप्रपदनादि

वि॰प्र॰

उक्तं गृहप्रपदनम् १

Oldenberg

1 [#1] . It has been declared how he should enter the house (when returning from a journey). [#1]: 10, 1. See Śrauta-sūtra II, 5, 17 seqq. It is there expressly stated that these rules refer also to an Anāhitāgni.

मूलम्

उक्तं गृहप्रपदनम् १

वि॰प्र॰

बीजवतो गृहान् प्रपद्येत २

Oldenberg

2\. The house, when he enters it, should be provided with seed-corn.

मूलम्

बीजवतो गृहान् प्रपद्येत २

वि॰प्र॰

क्षेत्रं प्रकर्षयेदुत्तरैः प्रोष्ठपदैः फाल्गुनीभी रोहिण्या वा ३

Oldenberg

3 [#2] . He should have his field ploughed under the Nakṣatras Uttarāḥ Proṣṭhapadās, (Uttarāḥ) Phālgunyas, or Rohiṇī. [#2]: Śāṅkhāyana IV, 13, 1.

मूलम्

क्षेत्रं प्रकर्षयेदुत्तरैः प्रोष्ठपदैः फाल्गुनीभी रोहिण्या वा ३

वि॰प्र॰

क्षेत्रस्यानुवातं क्षेत्रस्य पतिना वयमिति प्रत्यृचं जुहुयाज्जपेद्वा ४

Oldenberg

4\. In order that the wind may blow to him from the field, he should offer oblations with the hymn, 'Through the lord of the field' (Rig-veda IV, 57), verse by verse, or he should murmur (that hymn).

मूलम्

क्षेत्रस्यानुवातं क्षेत्रस्य पतिना वयमिति प्रत्यृचं जुहुयाज्जपेद्वा ४

वि॰प्र॰

गाः प्रतिष्ठमाना अनुमन्त्रयेत मयोभूर्वातो अभिवातूस्रा इति द्वाभ्याम् ५

Oldenberg

5 [#3] . He should speak over the cows when they go away, the two verses, 'May refreshing wind blow over the cows' (Rig-veda X, 169, I seq.). [#3]: Śāṅkhāyana-Gṛhya III, 9.

मूलम्

गाः प्रतिष्ठमाना अनुमन्त्रयेत मयोभूर्वातो अभिवातूस्रा इति द्वाभ्याम् ५

वि॰प्र॰

आयतीः यासामूधश्चतुर्बिलं मधोः पूर्णं घृतस्य च । ता नः सन्तु पयस्वतीर्बह्वीर्गोष्ठे घृताच्यः । उप मैतु मयोभुव ऊर्जं चौजश्च बिभ्रतीः । दुहाना अक्षितं पयो मयि गोष्ठे निविशध्वम् । यथा भवाम्युत्तमो या देवेषु तन्वामैरयन्तेति च सूक्तशेषम् ६

Oldenberg

6 [#4] . When they come back, (he should recite the following verses,) [#4]: Śāṅkhāyana, loc. cit. - Should the reading upa maitu be corrected into upa maita? 'May they whose udder with its four holes is full of honey and ghee, be milk-givers to us; (may they be) many in our stable, rich in ghee. 'Come hither to me, giving refreshment, bringing vigour and strength. Giving inexhaustible milk, rest in my stable that I may become the highest one' And, 'They who have raised their body up to the gods' - the rest of the hymn (Rig-veda X, 169, 3. 4).

मूलम्

वि॰प्र॰

आगावीयमेके ७

Oldenberg

7 [#5] . Some recite (instead of the texts stated in Sūtra 6) the Āgāvīya hymn. [#5]: The hymn commencing ā gāvo agman (hither came the cows) is Rig-veda VI, 28.

मूलम्

आगावीयमेके ७

वि॰प्र॰

गणानासामुपतिष्ठेतागुरुगवीनां भूताः स्थ प्रशस्ताः स्थ शोभनाः प्रियाः प्रियो वो भूयासं शं मयि जानीध्वं शं मयि जानीध्वं ८

Oldenberg

8 [#6] . He should approach their herds, if the cows do not belong to his Guru, with (the words), 'Prospering are ye; excellent are ye, beautiful, dear. May I become dear to you. May you see bliss in me.' [#6]: Perhaps the last words (which are repeated twice in order to mark the end of the Adhyāya) should be written saṃ mayi jānīdhvam, 'live with me in harmony together.' End of the Second Adhyāya.

मूलम्

इति द्वितीयोऽध्यायः # +३ ## ०१ पञ्च यज्ञाः

वि॰प्र॰

अथातः पञ्चयज्ञाः १

Oldenberg

1\. Now (follow) the five sacrifices:

मूलम्

अथातः पञ्चयज्ञाः १

वि॰प्र॰

देवयज्ञो भूतयज्ञः पितृयज्ञो ब्रह्मयज्ञो मनुष्ययज्ञ इति २

Oldenberg

2\. The sacrifice to the Gods, the sacrifice to the Beings, the sacrifice to the Fathers, the sacrifice to Brahman, the sacrifice to men.

मूलम्

देवयज्ञो भूतयज्ञः पितृयज्ञो ब्रह्मयज्ञो मनुष्ययज्ञ इति २

वि॰प्र॰

तद्यदग्नौ जुहोति स देवयज्ञो यद्बलिङ्करोति स भूतयज्ञो यत्पितृभ्यो ददाति स पितृयज्ञो यत्स्वाध्यायमधीयते स ब्रह्मयज्ञो यन्मनुष्येभ्यो ददाति स मनुष्ययज्ञ इति ३

Oldenberg

3\. Here now, if he makes oblations over the (sacred) fire, this is the sacrifice to the Gods. If he makes Bali offerings, this is the sacrifice to the Beings. If he gives (Piṇḍa offerings) to the Fathers, this is the sacrifice to the Fathers. If he studies (Vedic) texts, this is the sacrifice to Brahman. If he gives to men, this is the sacrifice to men.

मूलम्

वि॰प्र॰

तानेतान्यज्ञानहरहः कुर्वीत ४

Oldenberg

4\. These (five kinds of) sacrifices he should perform every day.

मूलम्

तानेतान्यज्ञानहरहः कुर्वीत ४

## ०२ श्वाध्यायः

वि॰प्र॰

अथ स्वाध्यायविधिः १

Oldenberg

1 [#1] . Now the rules how one should recite (the Vedic texts) for one's self. [#1]: 1, 1 seqq. Comp. Śatapatha Brāhmaṇa XI, 5, 6, 1 seqq.

मूलम्

अथ स्वाध्यायविधिः १

वि॰प्र॰

प्राग्वोदग्वा ग्रामान्निष्क्रम्याप आप्लुत्य शुचौ देशे यज्ञोपवीत्याचम्याक्लिन्नवासा दर्भाणां महदुपस्तीर्य प्राक्कूलानान्तेषु प्राङ्मुख उपविश्योपस्थं कृत्वा दक्षिणोत्तरौ पाणी सन्धाय पवित्रवन्तौ विज्ञायतेऽपां वा एष ओषधीनां रसो यद्दर्भाः सरसमेव तद्ब्रह्म करोति द्यावापृथिव्योः सन्धिमीक्षमाणः सम्मील्य वा यथा वा युक्तमात्मानं मन्येत तथा युक्तोऽधीयीत स्वाध्यायम् २

Oldenberg

2\. He should go out of the village to the east or to the north, bathe in water, sip water on a clean spot, clad with the sacrificial cord; he should spread out, his garment being not wet, a great quantity of Darbha grass, the tufts of which are directed towards the east, and should sit down thereon with his face turned to the east, making a lap, putting together his hands in which he holds purifiers (i.e. Kuśa blades), so that the right hand lies uppermost. It is understood (in the Śruti), 'This is what Darbha grass is: it is the essence of waters and herbs. He thus makes the Brahman provided with essence.' Looking at the point where heaven and earth touch each other, or shutting his eyes, or in whatever way he may deem himself apt (for reciting the Veda), thus adapting himself he should recite (the sacred texts) for himself.

मूलम्

वि॰प्र॰

ॐपूर्वा व्याहृतीः ३

Oldenberg

3\. The Vyāhṛtis preceded by (the syllable) Om (are pronounced first).

मूलम्

ॐपूर्वा व्याहृतीः ३

वि॰प्र॰

सावित्रीमन्वाह पच्चोऽर्द्धर्चशः सर्वामिति तृतीयम् ४

Oldenberg

4\. He (then) repeats the Sāvitrī (Rig-Veda III, 62, 10), (firstly) Pāda by Pāda, (then) hemistich by hemistich, thirdly the whole.

मूलम्

सावित्रीमन्वाह पच्चोऽर्द्धर्चशः सर्वामिति तृतीयम् ४

## ०३ स्वाध्यायः

वि॰प्र॰

अथ स्वाध्यायमधीयीत ऋचो यजूंषि सामान्यथर्वाङ्गिरसो ब्राह्मणानि कल्पान्गाथा नाराशंसीरितिहासपराणानीति १

Oldenberg

1 [#1] . He then should recite for himself (the following texts, viz.) the Ṛcas, the Yajus, the Sāmans, the Atharvan and Aṅgiras hymns, the Brāhmaṇas, the Kalpa (Sūtras), the Gāthās, the (texts in honour of kings and heroes, called) Nārāśaṃsīs, the Itihāsas and Purāṇas. [#1]: 3, 1. On this and the following paragraphs comp. chiefly Śatapatha Brāhmaṇa XI, 5, 6. Other enumerations, contained in the Veda itself, of the texts that were considered as forming the Veda or as attached to the body of the Veda, are found in the Śatapatha Brāhmaṇa XIV, 5, 4, 10 (Sacred Books, XV, 111), and in the Chāndogya Upaniṣad VII, 1 (Sacred Books, I, 109)

मूलम्

वि॰प्र॰

यदृचोऽधीते पयआहुतिभिरेव तद्देवतास्तर्पयति यद्यजूंषि घृताहुतिभिर्यत्सामानि मध्वाहुतिभिर्यदथर्वाङ्गिरसः सोमाहुतिभिर्यद्ब्राह्मणानि कल्पान् गाथा नाराशंसीरितिहासपुराणानीत्यमृताहुतिभिः २

Oldenberg

2\. In that he recites the Ṛcas, he thereby satiates the gods with oblations of milk - in that (he recites) the Yajus, with oblations of ghee - the Sāmans, with oblations of honey - the Atharvan and Aṅgiras hymns, with oblations of Soma - the Brāhmaṇas, Kalpas, Gāthās, Nārāśaṃsīs, Itihāsas and Purāṇas, with oblations of ambrosia.

मूलम्

वि॰प्र॰

यदृचोऽधीते पयसः कुल्यास्य पितॄन्त्स्वधा उपक्षरन्ति यद्यजूंषि घृतस्य कुल्या यत्सामानि मध्वः कुल्या यदथर्वाङ्गिरसः सोमस्य कुल्या यद्ब्राह्मणानि कल्पान्गाथा नाराशंसीरितिहासपुराणानीत्यमृतस्य कुल्याः ३

Oldenberg

3\. In that he recites the Ṛcas, rivers of milk flow, as a funeral oblation, to his Fathers. In that (he recites) the Yajus, rivers of ghee - the Sāmans, rivers of honey - the Atharvan and Aṅgiras hymns, rivers of Soma - the Brāhmaṇas, Kalpas, Gāthās, Nārāśaṃsīs, Itihāsas and Purāṇas, rivers of ambrosia.

मूलम्

वि॰प्र॰

स यावन्मन्येत तावदधीत्यैतया परिदधाति नमो ब्रह्मणे नमोऽस्त्वग्नये नमः पृथिव्यै नम ओषधीभ्यः । नमो वाचे नमो वाचस्पतये नमो विष्णवे महते करोमीति ४

Oldenberg

4\. After he has recited (those texts) as far as he thinks fit, he should finish with the following (verse), 'Adoration to Brahman! Adoration be to Agni! Adoration to the Earth! Adoration to the Herbs! Adoration to the Voice! Adoration to the Lord of the Voice! Adoration I bring to great Viṣṇu!'

मूलम्

## ०४ तर्पणानि, अनध्यायः

वि॰प्र॰

देवतास्तर्पयति प्रजापतिर्ब्रह्मा वेदा देवा ऋषयः सर्वाणि च्छन्दांस्योङ्कारो वषट्कारो व्याहृतयः सावित्री यज्ञा द्यावापृथिवी अन्तरिक्षमहोरात्राणि साङ्ख्याः सिद्धाः समुद्रा नद्यो गिरयः क्षेत्रौषधिवनस्पतिगन्धर्वाप्सरसो नागा वयांसि गावः साध्या विप्रा यक्षा रक्षांसि भूतान्येवमन्तानि १

Oldenberg

1 [#1] . He satiates the deities: 'Prajāpati, Brahman, the Vedas, the gods, the Ṛṣis, all metres, the word Om, the word Vaṣaṭ, the Vyāhṛtis, the Sāvitrī, the sacrifices, Heaven and Earth, the air, days and nights, the numbers, the Siddhas, the oceans, the rivers, the mountains, the fields, herbs, trees, Gandharvas and Apsaras, the snakes, the birds, the cows, the Sādhyas, the Vipras, the Yakṣas, the Rakṣas, the beings that have these (Rakṣas, &c.) at their end.' [#1]: 4, 1. Comp. Śāṅkhāyana-Gṛhya IV, 9. Nārāyaṇa: 'Having finished (the Svādhyāya) he satiates with water oblations these deities.'

मूलम्

वि॰प्र॰

अथ ऋषयः शतर्चिनो माध्यमा गृत्समदो विश्वामित्रो वामदेवोऽत्रिर्भरद्वाजो वसिष्ठः प्रगाथाः पावमान्यः क्षुद्रसूक्ता महासूक्ता इति २

Oldenberg

2 [#2] . Then the Ṛṣis: 'The (Ṛṣis) of the hundred (Ṛcas), the (Ṛṣis) of the middle (Maṇḍalas), Gṛtsamada, Viśvāmitra, Vāmadeva, Atri, Bharadvāja, Vasiṣṭha, the Pragāthas, the Pavamāna hymns, the (Ṛṣis) of the short hymns, and of the long hymns.' [#2]: Śāṅkhāyana-Gṛhya IV, 10. Śāṅkhāyana has pāvamānāḥ, the (Ṛṣis) of the Pavamāna hymns,' but pragāthāḥ as Āśvalāyana has, and not as we should expect, prāgāthāḥ.

मूलम्

वि॰प्र॰

प्राचीनावीती ३

Oldenberg

3\. (Then) with the sacrificial cord suspended over the right shoulder:

मूलम्

प्राचीनावीती ३

वि॰प्र॰

सुमन्तुजैमिनिवैशम्पायनपैलसूत्रभाष्यभारतमहाभारतधर्माचार्या जानन्ति बाहविगार्ग्यगौतमशाकल्यबाभ्रव्यमाण्डव्यमाण्डूकेया गर्गी वाचक्नवी वडवा प्रातिथेयी सुलभा मैत्रेयी कहोलं कौषीतकं महाकौषीतकं पैङ्ग्यं महापैङ्ग्यं सुयज्ञं शाङ्खायनमैतरेयं महैतरेयं शाकलं बाष्कलं सुजातवक्त्रमौदवाहिं महौदवाहिं सौजामिं शौनकमाश्वलायनं ये चान्य आचार्यास्ते सर्वे तृप्यन्त्विति ४

Oldenberg

4 [#3] . 'Sumantu, Jaimini, Vaiśampāyana, Paila, the Sūtras, the Bhāṣyas, the Bhārata, the Mahābhārata, the teachers of law, Jānanti, Bāhavi, Gārgya, Gautama, Śākalya, Bābhravya, Māṇḍavya, Māṇḍūkeya, Gārgī Vācaknavī, Vaḍavā Prātītheyī, Sulabhā Maitreyī, Kahola Kauṣītaka, Mahākauṣītaka, Paiṅgya, Mahāpaiṅgya, Suyajña Śāṅkhāyana, Aitareya, Mahaitareya, the Śākala (text), the Bāṣkala (text), Sujātavaktra, Audavāhi, Mahaudavāhi, Saujāmi, Śaunaka, Āśvalāyana - and whatsoever other teachers there are, may they all satiate themselves.' [#3]: The names from Kahola Kauṣītaki down to Āśvalāyana stand in the accusative; tarpayāmi, 'I satiate N.N.' is to be supplied.

मूलम्

वि॰प्र॰

प्रतिपुरुषं पितॄंस्तर्पयित्वा गृहानेत्य यद्ददाति सा दक्षिणा ५

Oldenberg

5 [#4] . After he has satiated the Fathers man by man, and has returned to his house, what he gives (then), that is the sacrificial fee. [#4]: Nārāyaṇa: 'He satiates his father, grandfather, and great-grandfather, and goes to his house. What he then gives, for instance, food offered to guests, or given as alms (to religious beggars), is considered as the sacrificial fee for the Brahmayajña.'

मूलम्

प्रतिपुरुषं पितॄंस्तर्पयित्वा गृहानेत्य यद्ददाति सा दक्षिणा ५

वि॰प्र॰

अथापि विज्ञायते स यदि तिष्ठन् व्रजन्नासीनः शयानो वा यं यं क्रतुमधीते तेन तेन हास्य क्रतुनेष्टम्भवतीति ६

Oldenberg

6 [#5] . And it is also understood (in the Śruti), 'May he be standing, walking, sitting, or lying, (the texts belonging to) whatsoever sacrifice he repeats, that sacrifice indeed he has offered.' [#5]: Comp. Śatapatha Brāhmaṇa XI, 5, 7, 3. 4.

मूलम्

वि॰प्र॰

विज्ञायते तस्य द्वावनध्यायौ यदात्माशुचिर्यद्देशः ७

Oldenberg

7\. It is understood (in the Śruti), 'Regarding this (Svādhyāya) there are two cases in which the study (of the sacred texts) is forbidden: when he is impure himself, and when the place is.'

मूलम्

विज्ञायते तस्य द्वावनध्यायौ यदात्माशुचिर्यद्देशः ७

## ०५ उपाकरणोत्सर्गादि

वि॰प्र॰

अथातोऽध्यायोपाकरणम् १

Oldenberg

1\. Now (follows) the Adhyāyopākaraṇa (i.e. the ceremony by which the annual course of study is opened);

मूलम्

अथातोऽध्यायोपाकरणम् १

वि॰प्र॰

ओषधीनां प्रादुर्भावे श्रवणेन श्रावणस्य २

Oldenberg

2 [#1] . When the herbs appear, (when the moon stands in conjunction) with Śravaṇa, in the Śrāvaṇa month, [#1]: 5, 2, 3. Perhaps the division of these Sūtras should be altered, so that śrāvaṇasya would belong to Sūtra 2. In this case we should have to translate, '2. When the herbs appear, (on a day on which the moon stands in conjunction) with Śravaṇa. 3. Or on the fifth (Tithi) of the Śrāvaṇa month, under (the Nakṣatra) Hasta.' Comp. śrāvaṇasya pañcamīm, Par. II, 10, 2. If we count the month beginning with the bright fortnight, and assume that the full moon day of Śrāvaṇa falls, as the name of the month implies, on Śravaṇa, the fifth Tithi of that month will fall indeed on Hasta. Comp. on the dates of the Upākaraṇa, Prof. Weber's remarks, Die vedischen Nachrichten von den Naxatra II, 322, and on the special symbolical signification of the Nakṣatra Śravaṇa in this connection, my note on Śāṅkhāyana IV, 5, 2.

मूलम्

ओषधीनां प्रादुर्भावे श्रवणेन श्रावणस्य २

वि॰प्र॰

पञ्चम्यां हस्तेन वा ३

Oldenberg

3\. Or on the fifth (Tithi of that month), under (the Nakṣatra) Hasta.

मूलम्

पञ्चम्यां हस्तेन वा ३

वि॰प्र॰

आज्यभागौ हुत्वाज्याहुतीर्जुहुयात्सावित्र्यै ब्रह्मणे श्रद्धायै मेधायै प्रज्ञायै धारणायै सदसस्पतयेऽनुमतये छन्दोभ्य ऋषिभ्यश्चेति ४

Oldenberg

4 [#2] . Having sacrificed the two Ājya portions, he should offer Ājya oblations (to the following deities, viz.) Sāvitrī, Brahman, Belief, Insight, Wisdom, Memory, Sadasaspati, Anumati, the metres, and the Ṛṣis. [#2]: On the two Ājya portions, comp. above, I, 3, 5; 10, 13 seqq.

मूलम्

वि॰प्र॰

अथ दधिसक्तून्जुहोति ५

Oldenberg

5\. He then sacrifices grains with curds (with the following texts):

मूलम्

अथ दधिसक्तून्जुहोति ५

वि॰प्र॰

अग्निमीळे पुरोहितमित्येका ६

Oldenberg

6\. 'I praise Agni the Purohita' - this one verse (Rig-Veda I, 1, 1),

मूलम्

अग्निमीळे पुरोहितमित्येका ६

वि॰प्र॰

कुषुम्भकस्तदब्रवीदावदंस्त्वं शकुने भद्रमावद गृणाना जमदग्निना धामन्ते विश्वम्भुवनमधिश्रितं गन्ता नो यज्ञं यज्ञियाः सुशमियो नः स्वो अरणः प्रचक्ष्व विचक्ष्वाग्ने याहि मरुत्सखा यत्ते राजञ्छतं हविरिति द्व्यृचाः ७

Oldenberg

7 [#3] . 'The Kuṣumbhaka (mungoose?) has said it' - 'If thou criest, O bird, announce luck to us Sung by Jamadagni' - 'In thy abode the whole world rests' [#3]: Comp. Śāṅkhāyana IV, 5, 8. The verses with which the oblations are performed, are the first and last verses of each Maṇḍala. - 'Come to our sacrifice, O you that are worthy of sacrifice, with care' - 'Whosoever, be he ours, be he alien' - 'Look on, look about' - 'Come here, Agni, the Maruts' friend' - 'The oblation, O king, cooked for thee' - each time two verses;

मूलम्

वि॰प्र॰

समानीव आकूतिरित्येका ८

Oldenberg

8\. 'United is your will' (Rig-veda X, 191, 4) - this one verse;

मूलम्

समानीव आकूतिरित्येका ८

वि॰प्र॰

तच्छंयोरावृणीमह इत्येका ९

Oldenberg

9 [#4] . 'That blessing and bliss we choose' - this one verse. [#4]: This is the last verse of the Ṛk-Saṃhitā in the Bāṣkala Śākhā. See my note on Śāṅkhāyana IV, 5, 9.

मूलम्

तच्छंयोरावृणीमह इत्येका ९

वि॰प्र॰

अध्येष्यमाणोऽध्याप्यैरन्वारब्ध एताभ्यो देवताभ्यो हुत्वा सौविष्टकृतं हुत्वा दधिसक्तून्प्राश्य ततो मार्जनम् १०

Oldenberg

10 [#5] . When he intends to study (the Veda together with pupils), he should, while the pupils take hold of him, sacrifice to those deities, and sacrifice to (Agni) Sviṣṭakṛt, and partake of the grains with curds; then (follows) the 'cleaning.' [#5]: The expression, 'Those deities' would, according to Nārāyaṇa, refer not only to the deities stated in Sūtra 4, but also to the deities of the first and last verses of the Maṇḍalas (Sūtras 6 seqq.). On the grains with curds, comp. Sūtra 5. The technical sense of the 'cleaning' is explained in the Śrauta-sūtra I, 8, 2; comp. Hillebrandt, Das altindische Neu- and Vollmondsopfer, p. 130, note 1. The sacrificer covers his joined hands with the Kuśa grass spread out round the fire, and has water sprinkled on them.

मूलम्

वि॰प्र॰

अपरेणाग्निं प्राक्कूलेषु दर्भेषूपविश्योदपात्रे दर्भान्कृत्वा ब्रह्माञ्जलिकृतो जपेत् ११

Oldenberg

11 [#6] . Sitting down to the west of the fire on Darbha grass, the tufts of which are directed towards the east, he should put Darbha blades into a water-pot, and making a Brahmāñjali (i.e. joining his hands as a sign of veneration for the Brahman), he should murmur (the following texts): [#6]: On the term brahmāñjali, comp. Manu II, 71.

मूलम्

वि॰प्र॰

ॐपूर्वा व्याहृतीः सावित्रीं च त्रिरभ्यस्य वेदादिमारभेत् १२

Oldenberg

12\. The Vyāhṛtis preceded by (the syllable) Om (stand first); (these) and the Sāvitrī he should repeat three times and then recite the beginning of the Veda.

मूलम्

ॐपूर्वा व्याहृतीः सावित्रीं च त्रिरभ्यस्य वेदादिमारभेत् १२

वि॰प्र॰

तथोत्सर्गे १३

Oldenberg

13\. In the same way at the Utsarga (i.e. at the ceremony performed at the end of the term of Vedic study).

मूलम्

तथोत्सर्गे १३

वि॰प्र॰

षण्मासानधीयीत १४

Oldenberg

14\. He should study six months.

मूलम्

षण्मासानधीयीत १४

वि॰प्र॰

समावृत्तो ब्रह्मचारिकल्पेन १५

Oldenberg

15 [#7] . One who has performed the Samāvartana (should live during that time) according to the regulations for Brahmacārins. [#7]: On the Samāvartana, see below, chap. 8 seq. The restrictions referred to consist in the interdiction of eating honey and meat, of having sexual intercourse, of sleeping in a bedstead and in the day-time, &c. Nārāyaṇa.

मूलम्

समावृत्तो ब्रह्मचारिकल्पेन १५

वि॰प्र॰

यथान्यायमितरे १६

Oldenberg

16 [#8] . The others according to the rules. [#8]: I.e. the Brahmacārins.

मूलम्

यथान्यायमितरे १६

वि॰प्र॰

जायोपेयोत्येके १७

Oldenberg

17 [#9] . Some say that he should have intercourse with his wife. [#9]: I.e. one who has performed the Samāvartana.

मूलम्

जायोपेयोत्येके १७

वि॰प्र॰

प्राजापत्यं तत् १८

Oldenberg

18\. That (is a practice) sacred to Prajāpati.

मूलम्

प्राजापत्यं तत् १८

वि॰प्र॰

वार्षिकमित्येतदाचक्षते १९

Oldenberg

19\. This (Upākaraṇa) they call vārshika (i.e. belonging to the rainy season).

मूलम्

वार्षिकमित्येतदाचक्षते १९

वि॰प्र॰

मध्यमाष्टकायामेताभ्यो देवताभ्योऽन्नेन हुत्वाऽपोऽभ्यवयन्ति २०

Oldenberg

20 [#10] . On the middle Aṣṭakā they offer food to those deities, and descend into water. [#10]: After the six months (Sūtra 14) have elapsed, on the Aṣṭakā of Māgha.

मूलम्

मध्यमाष्टकायामेताभ्यो देवताभ्योऽन्नेन हुत्वाऽपोऽभ्यवयन्ति २०

वि॰प्र॰

एता एव तद्देवतास्तर्पयन्ति २१

Oldenberg

21\. They satiate those same deities (with water oblations),

मूलम्

एता एव तद्देवतास्तर्पयन्ति २१

वि॰प्र॰

आचार्यानृषीन्पितॄंश्च २२

Oldenberg

22\. (And besides) the Ācāryas, the Ṛṣis, and the Fathers.

मूलम्

आचार्यानृषीन्पितॄंश्च २२

वि॰प्र॰

एतदुत्सर्जनम् २३

Oldenberg

23 [#11] . This is the Utsarjana. [#11]: Or Utsarga, see Sūtra 13.

मूलम्

एतदुत्सर्जनम् २३

## ०६ काम्य-नैमित्तिक-कर्माणि

वि॰प्र॰

अथ काम्यानां स्थाने काम्याः १

Oldenberg

1 [#1] . Instead of the Kāmya ceremonies (i.e. the ceremonies, prescribed in the Śrauta-sūtra, by which special wishes are attained, oblations of) for the attainment of those wishes, [#1]: 6, 1. Nārāyaṇa divides this Sūtra into two: 1. atha kāmyānāṃ sthāne kāmyāḥ; 2. caravaḥ.

मूलम्

अथ काम्यानां स्थाने काम्याः १

वि॰प्र॰

चरवः २

Oldenberg

2\. He attains (thereby) those same wishes.

मूलम्

चरवः २

वि॰प्र॰

तानेव कामानाप्नोति ३

Oldenberg

boiled (rice) grains (should be made by the Gṛhya sacrificer).

मूलम्

तानेव कामानाप्नोति ३

वि॰प्र॰

अथ व्याधितस्यातुरस्य यक्ष्मगृहीतस्य वा षडाहुतिश्चरुः ४

Oldenberg

3\. For a person that is sick, or suffering, or affected with consumption, a mess of boiled (rice) grains in six oblations (should he offered) -

मूलम्

अथ व्याधितस्यातुरस्य यक्ष्मगृहीतस्य वा षडाहुतिश्चरुः ४

वि॰प्र॰

मुञ्चामि त्वा हविषा जीवनायकमित्येतेन ५

Oldenberg

4\. With this (hymn), 'I loosen thee by sacrificial food, that thou mayst live' (Rig-veda X, 161).

मूलम्

मुञ्चामि त्वा हविषा जीवनायकमित्येतेन ५

वि॰प्र॰

स्वप्नममनोज्ञं दृष्ट्वाद्या नो देव सवितरिति द्वाभ्यां यच्च गोषु दुःस्वप्न्यमिति पञ्चभिरादित्यमुपतिष्ठेत ६

Oldenberg

5\. If he has seen a bad dream, he should worship the sun with the two verses, 'To-day, god Savitṛ' (Rig-veda V, 82, 4, 5), and with the five verses, 'What bad dreams there are among the cows' (Rig-veda VIII, 47, 14 seqq.),

मूलम्

वि॰प्र॰

यो मे राजन्युज्यो वा सखा वेति वा ७

Oldenberg

6\. Or with (the verse), 'Whosoever, O king, be it a companion or a friend' (Rig-veda II, 28, 10).

मूलम्

यो मे राजन्युज्यो वा सखा वेति वा ७

वि॰प्र॰

क्षुत्वा जृम्भित्वाऽमनोज्ञं दृष्ट्वा पापकं गन्धमाघ्रायाक्षिस्पन्दने कर्णध्वनने च सुचक्षा अहमक्षीभ्यां भूयासं सुवर्चा मुखेन सुश्रुत्कर्णाभ्यां मयि दक्षक्रतू इति जपेत् ८

Oldenberg

7\. When he has sneezed, yawned, seen a disagreeable sight, smelt a bad smell, when his eye palpitates, and when he hears noises in his ears, he should murmur, 'Well-eyed may I become with my eyes, well-vigoured with my face, well-hearing with my ears. May will and insight dwell in me!'

मूलम्

वि॰प्र॰

अगमनीयां गत्वायाज्यं याजयित्वाभोज्यं भुक्त्वाप्रतिग्राह्यं प्रतिगृह्य चैत्यं यूपं चोपहत्य पुनर्मामैत्विन्द्रियं पुनरायुः पुनर्भगः । पुनर्द्रविणमैतु मां पुनर्ब्राह्मणमैतु मां स्वाहा । इमे ये धिष्ण्यासो अग्नयो यथास्थानमिह कल्पताम् । वैश्वानरो वावृधानोऽन्तर्यच्छतु मे मनो हृद्यन्तरममृतस्य केतुः स्वाहेत्याज्याहुती जुहुयात् ९

Oldenberg

8 [#2] . If he has gone to a wife to whom he ought not to go, or if he has performed a sacrifice for a person for whom he ought not to do so, or has eaten forbidden food, or accepted what he ought not to accept, or pushed against a piled-up (fire altar) or against a sacrificial post, he should sacrifice two Ājya oblations with (the verses), [#2]: Nārāyaṇa is evidently wrong in explaining caityaṃ yūpañ ca by agnicayanasthaṃ yūpaṃ (which is not, as Prof. Stenzler takes it, der Opferpfahl auf einem Bestattungsplatze). Comp. Gobhila III, 3, 34; Gṛhya-saṃgraha-pariśiṣṭa II, 4. 'May my faculties return into me, may life return, may prosperity return; may my goods return to me; may the divine power return into me. Svāhā! 'These fires that are stationed on the (altars called) Dhiṣṇyās, may they be here in good order, each on its right place. (Agni) Vaiśvānara, grown strong, the standard of immortality, may he govern my mind in my heart. Svāhā!'

मूलम्

वि॰प्र॰

समिधौ वा १०

Oldenberg

9\. Or (he may sacrifice) two pieces of wood,

मूलम्

समिधौ वा १०

वि॰प्र॰

जपेद्वा ११

Oldenberg

10\. Or murmur (the same two verses without any oblation).

मूलम्

जपेद्वा ११

## ०७ सन्ध्या-नियमाः, नैमित्तिक-कर्माणि

वि॰प्र॰

अव्याधितञ्चत्स्वपन्तमादित्योऽभ्यस्तमियाद्वाग्यतोऽनुपविशन्रात्रिशेषम्भूत्वा येन सूर्यज्योतिषा बाधसे तम इति पञ्चभिरादित्यमुपतिष्ठेत १

Oldenberg

1\. If the sun sets while he is sleeping without being sick, he should spend the rest of the night keeping silence, without sitting down, and should worship the sun (when it rises) with the five (verses), 'The light, O sun, by which thou destroyest darkness' (Rig-veda X, 37, 4 seq.).

मूलम्

वि॰प्र॰

अभ्युदियाच्चेदकर्मश्रान्तमनभिरूपेण कर्मणा वाग्यत इति समानमुत्तरापराभिश्चतसृभिरुपस्थानम् २

Oldenberg

2 [#1] . If (the sun) rises (while he is sleeping without being sick), being fatigued without having done any work, or having done work that is not becoming, he should keep silence, &c., as before, and perform his worship (to the sun) with the following four (verses, Rig-veda X, 37, 9 seq.). [#1]: 7, 2. Perhaps we should correct the text, akarmaśrāntam anabhirūpeṇa karmaṇā vā vāgyata iti, &c.

मूलम्

वि॰प्र॰

यज्ञोपवीती नित्योदकः सन्ध्यामुपासीत वाग्यतः ३

Oldenberg

3 [#2] . Invested with the sacrificial cord, constantly fulfilling the prescribed duties regarding the use of water, he should perform the Sandhyā (or twilight devotion), observing silence. [#2]: 3 seq. See Śāṅkhāyana-Gṛhya II, 9. There the same word anvaṣṭamadeśa occurs.

मूलम्

यज्ञोपवीती नित्योदकः सन्ध्यामुपासीत वाग्यतः ३

वि॰प्र॰

सायमुत्तरापराभिमुखोऽन्वष्टमदेशं सावित्रीं जपेदर्धास्तमिते मण्डल आनक्षत्रदर्शनात् ४

Oldenberg

4\. In the evening he should, turning his face to the north-west, to the region between the chief (west) point and the intermediate (north-western) point (of the horizon), murmur the Sāvitrī, (beginning) when the sun is half set, until the stars appear.

मूलम्

वि॰प्र॰

एवं प्रातः ५

Oldenberg

5\. In the same way in the morning -

मूलम्

एवं प्रातः ५

वि॰प्र॰

प्राङ्मुखस्तिष्ठन्नामण्डलदर्शनात् ६

Oldenberg

6\. Standing, with his face turned to the east, until the disk (of the sun) appears.

मूलम्

प्राङ्मुखस्तिष्ठन्नामण्डलदर्शनात् ६

वि॰प्र॰

कपोतश्चेदगारमुपहन्यादनुपतेद्वा देवाः कपोत इति प्रत्यृचं जुहुयाज्जपेद्वा ७

Oldenberg

7\. If a dove flies against his house or towards it, he should sacrifice with (the hymn), 'O gods, the dove' (Rig-veda X, 165), verse by verse, or should murmur (that hymn).

मूलम्

वि॰प्र॰

वयमु त्वा पथस्पत इत्यर्थचर्याञ्चरिष्यन् ८

Oldenberg

8\. 'We have thee, O Lord of the path' (Rig-veda VI, 53) - if he is going out for doing some business.

मूलम्

वयमु त्वा पथस्पत इत्यर्थचर्याञ्चरिष्यन् ८

वि॰प्र॰

सम्पूषन्विदुषेति नष्टमधिजिगमिषन्मूळ्हो वा ९

Oldenberg

9 [#3] . 'Bring us together, Pūṣan, with a knowing one' (Rig-Veda VI, 54) - if he wishes to find something lost, or if he has strayed. [#3]: Mūlha may either mean, 'having lost his way,' or 'bewildered in his mind.' Nārāyaṇa prefers the latter explanation ('prajñāhīnaḥ').

मूलम्

सम्पूषन्विदुषेति नष्टमधिजिगमिषन्मूळ्हो वा ९

वि॰प्र॰

सम्पूषन्नध्वन इति महान्तमध्वानमेष्यन्प्रतिभयं वा १०

Oldenberg

10\. 'Journey over the ways, Pūṣan' (Rig-veda I, 42) - if he is going out on a long or dangerous way.

मूलम्

सम्पूषन्नध्वन इति महान्तमध्वानमेष्यन्प्रतिभयं वा १०

## ०८ सनावर्तनादि

वि॰प्र॰

अथैतान्युपकल्पयीत समावर्त्यमाने मणिं कुण्डले वस्त्रयुगं छत्रमुपानद्युगं दण्डं स्रजमुन्मर्दनमनुलेपनमाञ्जनमुष्णीषमित्यात्मने चाचार्याय च १

Oldenberg

1\. Now when returning (home from his teacher) he should get the following things, viz. a jewel (to be tied round the neck), two ear-rings, a pair of garments, a parasol, a pair of shoes, a staff, a wreath, (pounded seed of the Karañja fruit) for rubbing with, ointment, eye salve, a turban; (all that) for himself and for the teacher.

मूलम्

वि॰प्र॰

यद्युभयोर्न विन्देताचार्यायैव २

Oldenberg

2\. If he cannot get it for both, only for the teacher.

मूलम्

यद्युभयोर्न विन्देताचार्यायैव २

वि॰प्र॰

समिधं त्वाहरेदपराजितायान्दिशि यज्ञियस्य वृक्षस्य ३

Oldenberg

3\. He then should get a piece of wood of a tree which is sacrificially pure, in a north-eastern direction -

मूलम्

समिधं त्वाहरेदपराजितायान्दिशि यज्ञियस्य वृक्षस्य ३

वि॰प्र॰

आर्द्रामन्नाद्यकामः पुष्टिकामस्तेजस्कामो वा ब्रह्मवर्चसकाम उपवाताम् ४

Oldenberg

4\. Sappy (wood) if he wishes for the enjoyment of food, or for prosperity, or for splendour; dry (wood), if for holy lustre,

मूलम्

आर्द्रामन्नाद्यकामः पुष्टिकामस्तेजस्कामो वा ब्रह्मवर्चसकाम उपवाताम् ४

वि॰प्र॰

उभयीमुभयकामः ५

Oldenberg

5\. (Wood) which is both (sappy and dry, in its different parts), if (he wishes) for both.

मूलम्

उभयीमुभयकामः ५

वि॰प्र॰

उपरि समिधं कृत्वा गामन्नञ्च ब्राह्मणेभ्यः प्रदाय गौदानिकं कर्म कुर्वीत ६

Oldenberg

6 [#1] . Having put the piece of wood on high, and having given a cow and food to the Brāhmaṇas, he should perform the ceremony of shaving the beard. [#1]: 8, 6. 'On high' means 'not on the ground' (Nārāyaṇa). On the gaudānikaṃ karma (the shaving of the beard), comp. above, Adhyāya I, Kaṇḍikā 18. The word 'ceremony' would mean here, according to Nārāyaṇa, that he should perform the rite alone, without observing such prescriptions as stated above, I, 18, 7.

मूलम्

उपरि समिधं कृत्वा गामन्नञ्च ब्राह्मणेभ्यः प्रदाय गौदानिकं कर्म कुर्वीत ६

वि॰प्र॰

आत्मनि मन्त्रान्त्सन्नमयेत् ७

Oldenberg

7 [#2] . He should alter the texts so that they refer to himself. [#2]: Thus, instead of 'Herb! protect him!' (I, 17, 8) he is to say, 'Herb! protect me!' and so on.

मूलम्

आत्मनि मन्त्रान्त्सन्नमयेत् ७

वि॰प्र॰

एकक्लीतकेन ८

Oldenberg

8 [#3] . With Ekaklītaka (he should perform the rubbing). [#3]: Ekaklītaka is, according to Nārāyaṇa and the Prayogaratna, the seed of such a Karañja fruit (Pongamia Glabra, Vent.) which contains only one grain of seed. Such grains are pounded before he rubs himself therewith.

मूलम्

एकक्लीतकेन ८

वि॰प्र॰

शीतोष्णाभिरद्भिः स्नात्वा युवं वस्त्राणि पीवसा वसाथे इत्यहते वाससी आच्छाद्याश्मनस्तेजोऽसि चक्षुर्मे पाहीति चक्षुषी आञ्जयीत ९

Oldenberg

9\. Having washed himself with lukewarm water, and having put on two (new) garments which have not yet been washed, with (the verse), 'Garments with fat splendour you put on, (Mitra and Varuṇa)' (Rig-veda I, 152, 1); he should anoint his eyes with (the words), 'The sharpness of the stone art thou; protect my eye.'

मूलम्

वि॰प्र॰

अश्मनस्तेजोऽसि श्रोत्रं मे पाहि इति कुण्डले आबध्नीत १०

Oldenberg

10\. With (the words), 'The sharpness of the stone art thou; protect my ear' - he should tie on the two ear-rings.

मूलम्

अश्मनस्तेजोऽसि श्रोत्रं मे पाहि इति कुण्डले आबध्नीत १०

वि॰प्र॰

अनुलेपनेन पाणी प्रलिप्य मुखमग्रे ब्राह्मणोऽनुलिम्पेद्बाहू राजन्य उदरं वैश्य उपस्थं स्त्र्यूरू सरणजीविनः ११

Oldenberg

11\. After having salved his two hands with ointment, a Brāhmaṇa should salve his head first, 12\. A Rājanya his two arms, 13\. A Vaiśya the belly, 14\. A woman her secret parts, 15\. Persons who gain their livelihood by running, their thighs.

मूलम्

वि॰प्र॰

अनार्त्तास्यनार्तोऽहं भूयासमिति स्रजमपि बध्नीत न मालोक्ताम् १२

Oldenberg

16\. With (the formula), 'Free from pain art thou, free from pain may I become' - he should put on the wreath.

मूलम्

अनार्त्तास्यनार्तोऽहं भूयासमिति स्रजमपि बध्नीत न मालोक्ताम् १२

वि॰प्र॰

मालेति चेद्ब्रूयुः स्रगित्यभिधापयीत १३

Oldenberg

17\. Not (such a wreath) which is called mālā. 18\. If they call it mālā, he should cause them to call it sraj.

मूलम्

मालेति चेद्ब्रूयुः स्रगित्यभिधापयीत १३

वि॰प्र॰

देवानां प्रतिष्ठे स्थः सर्वतो मा पातमित्युपानहावास्थाय दिवश्छद्मासीति च्छत्रभादत्ते १४

Oldenberg

19\. With (the formula), 'The standing-places of the gods are you; protect me from all sides' - he steps into the shoes, and with (the formula), 'The heaven's covering art thou' - he takes the parasol.

मूलम्

वि॰प्र॰

वेणुरसि वानस्पत्योऽसि सर्वतो मा पाहीति वैणवं दण्डम् १५

Oldenberg

20\. With (the formula), 'Reed thou art; from the tree thou descendest; protect me from all sides' - (he takes) a staff of reed.

मूलम्

वेणुरसि वानस्पत्योऽसि सर्वतो मा पाहीति वैणवं दण्डम् १५

वि॰प्र॰

आयुष्यमिति सूक्तेन मणिं कण्ठे प्रतिमुच्योष्णीषं कृत्वा तिष्ठन्त्समिधमादध्यात् १६

Oldenberg

21 [#4] . Having with the hymn 'Giving life' tied the jewel to his neck and arranged the turban (on his head), he should standing put the piece of wood (on the fire). [#4]: On the hymn beginning with the words 'Giving life,' see Prof. Stenzler's note on this Sūtra. Its first verse is identical with Vājasaneyi Saṃhitā XXXIV, 50 (comp. also Śāṅkhāyana-Gṛhya III, 1, 7), and so are most of its verses found in that Saṃhitā or in the Atharva-veda; the whole of it occurs among the Rig-veda Khilas (vol. vi, p. 25, 2-12).

मूलम्

## ०९ स्नातकत्वान्तम्

वि॰प्र॰

स्मृतन्निन्दा च विद्या च श्रद्धा प्रज्ञा च पञ्चमी । इष्टन्दत्तमधीतञ्च कृतं सत्यं श्रुतं व्रतम् । यदग्ने सेन्द्रस्य सप्रजापतिकस्य सऋषिकस्य सऋषिराजन्यस्य सपितृकस्य सपितृराजन्यस्य समनुष्यस्य समनुष्यराजन्यस्य साकाशस्य सातीकाशस्य सानुकाशस्य सप्रतीकाशस्य सदेवमनुष्यस्य सगन्धर्वाप्सरस्कस्य सहारण्यैश्च पशुभिर्ग्राम्यैश्च यन्म आत्मन आत्मनि व्रतन्तन्मे सर्वव्रतमिदमहमग्ने सर्वव्रतो भवामि स्वाहेति १

Oldenberg

1 [#1] . (He says), 'Memory and reproach and knowledge, faith, and wisdom as the fifth, what is sacrificed, and what is given, and what is studied, and what is done, truth, learning, vow - [#1]: 9, 1. '"My memory and my non-memory, that is my double vow" - in this way the twelve (parts of which the first section of the Mantra consists) should be recited.' Nārāyaṇa. I think the commentator is wrong here, and that section should rather be recited as it is given in the text without any alteration; it forms a regular Śloka. Agneḥ instead of Agne is a conjecture of Prof. Stenzler, which I have adopted. 'The vow which belongs to Agni together with Indra, with Prajāpati, with the Ṛṣis, with the royal ones among the Ṛṣis, with the Fathers, with the royal ones among the Fathers, with the human beings, with the royal ones among the human beings, with shine, over-shine, after-shine, counter-shine, with gods and men, with Gandharvas and Apsaras, with wild animals and domestic animals, - the vow, belonging to my own self, dwelling in my own self, that is my universal vow. Hereby, O Agni, I become addicted to the universal vow. Svāhā!'

मूलम्

वि॰प्र॰

ममाग्ने वर्च इति प्रत्यृचं समिधोऽभ्यादध्यात् २

Oldenberg

2 [#2] . With (the hymn), 'Mine, Agni, be vigour' (Rig-veda X, 128, 1), verse by verse, he should put pieces of wood (on the fire). [#2]: According to Nārāyaṇa the hymn should be recited including the Khila, so that ten pieces of wood are offered. Now the hymn consists of nine verses; there can be, consequently, only one Khailika verse, which is, I suppose, the first verse of the Khila quoted above, p. 228.

मूलम्

ममाग्ने वर्च इति प्रत्यृचं समिधोऽभ्यादध्यात् २

वि॰प्र॰

यत्रैनं पूजयिष्यन्तो भवन्ति तत्रैतां रात्रीं वसेत् ३

Oldenberg

3 [#3] . He should pass that night at a place where they will do honour to him. [#3]: By a Madhuparka (Nārāyaṇa). Compare Śāṅkhāyana-Gṛhya III, 1, 14.

मूलम्

यत्रैनं पूजयिष्यन्तो भवन्ति तत्रैतां रात्रीं वसेत् ३

वि॰प्र॰

विद्यान्ते गुरुमर्थेन निमन्त्र्यं कृत्वानुज्ञातस्य वा स्नानम् ४

Oldenberg

4 [#4] . When, after having finished his (task of) learning, he has offered something to the teacher, or has received his permission, he should take a bath (which signifies the end of his studentship). [#4]: Nārāyaṇa: He makes an offer to the teacher in the words, 'What is it that I can do for you?' - and what the teacher tells him, that he does.

मूलम्

विद्यान्ते गुरुमर्थेन निमन्त्र्यं कृत्वानुज्ञातस्य वा स्नानम् ४

वि॰प्र॰

तस्यैतानि व्रतानि भवन्ति ५

Oldenberg

5\. He (i.e. the Snātaka) has to keep the following observances:

मूलम्

तस्यैतानि व्रतानि भवन्ति ५

वि॰प्र॰

न नक्तं स्नायात् । न नग्नः स्नायात् । न नग्नः शयीत । न नग्नां स्त्रियमीक्षेतान्यत्र मैथुनात् । वर्षति न धावेत् ६

Oldenberg

6\. He shall not bathe in the night-time; he shall not bathe naked; he shall not lie down naked; he shall not look at a naked woman, except during sexual intercourse; he shall not run during rain;

मूलम्

वि॰प्र॰

न वृक्षमारोहेत् । न कूपमवरोहेत् । न बाहुभ्यां नदीन्तरेत् । न संशयमभ्यापद्येत ७

Oldenberg

he shall not climb up a tree; he shall not descend into a well; he shall not swim with his arms across a river; he shall not expose himself to danger.

मूलम्

वि॰प्र॰

महद्वै भूतं स्नातको भवतीति विज्ञायते ८

Oldenberg

'A great being indeed is a Snātaka' - thus it is understood (in the Śruti).

मूलम्

महद्वै भूतं स्नातको भवतीति विज्ञायते ८

## १० नामकथनानि, नैमित्तिकानि

वि॰प्र॰

गुरवे प्रस्रक्ष्यमाणो नाम प्रब्रुवीत १

Oldenberg

1 [#1] . If (a student) wishes to be dismissed (by his teacher), he should pronounce before the teacher his (i.e. the teacher's?) name - [#1]: 10, 1. Nārāyaṇa refers this rule to a student who has performed the Samāvartana and wishes to go away. But a comparison of Śāṅkhāyana-Gṛhya II, 18 seems to make it probable that the ceremony described here has nothing to do with the Samāvartana.

मूलम्

गुरवे प्रस्रक्ष्यमाणो नाम प्रब्रुवीत १

वि॰प्र॰

इदं वत्स्यामो भो३ इति २

Oldenberg

2 [#2] . (And should say), 'Here we will dwell, sir!' [#2]: Śāṅkhāyana II, 18, 1. Sāṅkh. has ahaṃ vatsyāmi; Āśvalāyana, idaṃ vatsyārnaḥ. The commentator says that instead of idaṃ the Āśrama is to be named which the student chooses to enter upon, for instance, Devadatta, we will dwell in the state of a householder, sir!'

मूलम्

इदं वत्स्यामो भो३ इति २

वि॰प्र॰

उच्चैरूर्ध्वं नाम्नः ३

Oldenberg

3\. With a loud voice (the words) following after the name.

मूलम्

उच्चैरूर्ध्वं नाम्नः ३

वि॰प्र॰

प्राणापानयोरुपांशु ४

Oldenberg

4\. 'Of inhalation and exhalation' - (this he says) with a low voice,

मूलम्

प्राणापानयोरुपांशु ४

वि॰प्र॰

आ मन्द्रैरिन्द्र हरिभिरिति च ५

Oldenberg

5\. And (the verse), 'Come hither, Indra, with thy lovely-sounding, fallow-coloured (horses)' (Rig-veda III, 45, 1).

मूलम्

आ मन्द्रैरिन्द्र हरिभिरिति च ५

वि॰प्र॰

अतो वृद्धो जपति प्राणापानयोरुरुव्यचास्तया प्रपद्ये देवाय सवित्रे परिददामीत्यृचं च ६

Oldenberg

6 [#3] . The aged one then murmurs, 'To inhalation and exhalation I, the wide-extended one, resort with thee. To the god Savitṛ I give thee in charge' - and the verse. [#3]: I have translated, as Prof. Stenzler has also done, according to Śāṅkhāyana's reading, prāṇāpānā . . . tvayā. The 'aged one' is the teacher, the verse that which is quoted in Sūtra 5.

मूलम्

वि॰प्र॰

समाप्यॐ प्राक् स्वस्तीति जपित्वा महित्रीणामित्यनुमन्त्र्य ७

Oldenberg

7\. When he has finished (that verse), and has muttered, 'Om! Forwards! Blessing!' and recited (over the student the hymn), 'The great bliss of the three' (Rig-veda X, 185) - (he should dismiss him).

मूलम्

समाप्यॐ प्राक् स्वस्तीति जपित्वा महित्रीणामित्यनुमन्त्र्य ७

वि॰प्र॰

एवमतिसृष्टस्य न कुतश्चिद्भयं भवतीति विज्ञायते ८

Oldenberg

8\. On one who has been thus dismissed, danger comes from no side - thus it is understood (in the Śruti).

मूलम्

एवमतिसृष्टस्य न कुतश्चिद्भयं भवतीति विज्ञायते ८

वि॰प्र॰

वयसाममनोज्ञा वाचः श्रुत्वा कनिक्रदज्जनुषं प्रबुवाण इति सूक्ते जपेद्देवीं वाचमजनयन्त देवा इति च ९

Oldenberg

9\. If he hears (on his way) disagreeable voices of birds, he should murmur the two hymns, 'Shrieking, manifesting his being' (Rig-veda II, 42, 43), and (the verse), 'The divine voice have the gods created' (Rig-veda VIII, 100, 11).

मूलम्

वि॰प्र॰

स्तुहि श्रुतङ्गर्तसदं युवानमिति मृगस्य १०

Oldenberg

10\. 'Praise the renowned youth who sits on the war-chariot' (Rig-veda II, 33, 11) - if (he hears disagreeable voices) of deer.

मूलम्

स्तुहि श्रुतङ्गर्तसदं युवानमिति मृगस्य १०

वि॰प्र॰

यस्या दिशो बिभीयाद्यस्माद्वा तान्दिशमुल्मुकमुभयतः प्रदीप्तं प्रत्यस्येन्मन्थं वा प्रसव्यमालोड्याभयं मित्रावरुणा मह्यमस्त्वर्चिषा शत्रून्दहन्तं प्रतीत्य मा ज्ञातारं मा प्रतिष्ठां विन्दन्तु मिथो भिन्दाना उभयन्तु मृत्युमिति संसृष्टं धनमुभयं समाकृतमिति मन्थं न्यञ्चङ्करोति ११

Oldenberg

11\. From the direction, or from the (being) from which he expects danger, towards that direction he should throw a fire-brand, burning on both sides, or having twirled about a churning-stick from the right to the left, with (the words), 'Safety be to me, Mitra and Varuṇa; encounter the foes and burn them up with your flame. May they find none who knows them and no support; divided by discord may they go to death' - 12\. He turns the churning-stick downwards with (the verse), 'The combined wealth of both, heaped together' (Rig-veda X, 84, 7).

मूलम्

## ११ भये जपादि

वि॰प्र॰

सर्वतो भयादनाज्ञातादष्टावाज्याहुतीर्जुहुयात्पृथिवी वृता साग्निना वृता तया वृतया वर्त्र्या यस्माद्भयाद्बिभेमि तद्वारये स्वाहा । अन्तरिक्षं वृतं तद्वायुना वृतन्तेन वृतेन वर्त्रेण यस्माद्भयाद्बिभेमि तद्वारये स्वाहा । द्यौर्वृता सादित्येन वृता तया वृतया वर्त्र्या यस्माद्भयाद्बिभेमि तद्वारये स्वाहा । दिशो वृतास्ताश्चन्द्रमसा वृतास्ताभिर्वृताभिर्वर्त्रीभिर्यस्माद्भयाद्बिभेमि तद्वारये स्वाहा । आपो वृतास्ता वरुणेन वृतास्ताभिर्वृताभिर्वर्त्रीभिर्यस्माद्भयाद्बिभेमि तद्वारये स्वाहा । प्रजा वृतास्ताः प्राणेन वृतास्ताभिर्वृताभिर्वर्त्रीभिर्यस्माद्भयाद्बिभेमि तद्वारये स्वाहा । वेदा वृतास्ते छन्दोभिर्वृतास्तैर्वृतैर्वर्त्रैर्यस्माद्भयाद्बिभेमि तद्वारये स्वाहा । सर्वं वृतं तद्ब्रह्मणा वृतन्तेन वृतेन वर्त्रेण यस्माद्भयाद्बिभेमि तद्वारये स्वाहा इति १

Oldenberg

1 [#1] . If unknown danger from all sides (menaces him), he should sacrifice eight Ājya oblations with (the formulas), [#1]: 11, 1. 'Covered' is vṛta; 'I ward off' is the causative of the same verb, vāraye. 'Pṛthivī (the earth) is covered; she is covered by Agni. By her, the covered one, the covering one, I ward off the danger of which I am in fear. Svāhā! 'Antarikṣa (the air) is covered; it is covered by Vāyu. By it, the covered, the covering, I ward off the danger of which I am in fear. Svāhā! 'Dyaus (the heaven) is covered; she is covered by Āditya (the sun). By her, &c. 'The quarters (of the horizon) are covered; they are covered by Candramas (the moon). By them, &c. 'The waters are covered; they are covered by Varuṇa. By them, &c. 'The creatures are covered; they are covered by Prāṇa (the breath). By them, &c. 'The Vedas are covered; they are covered by the metres. By them, &c. 'All is covered; it is covered by Brahman. By it, &c. Svāhā!'

मूलम्

वि॰प्र॰

अथापराजितायां दिश्यवस्थाय स्वस्त्यात्रेयं जपति यत इन्द्र भयामह इति च सूक्तशेषम् २

Oldenberg

2 [#2] . Then, stationing himself towards the north, east, he murmurs the Svasti-Ātreya and, 'Of what we are in fear, Indra' (Rig-veda VIII, 61, 13 seqq.), down to the end of the hymn. [#2]: The Svasti-Ātreya is the part of the hymn V, 51, which very frequently contains the word svasti (vv. 11-15). There is a Khila appended to that hymn (Rig-veda, vol. iii, p. 30), which, according to Nārāyaṇa, is also to be murmured on this occasion.

मूलम्

## १२ राज-सन्नाहादि

वि॰प्र॰

सङ्ग्रामे समुपोळ्हे राजानं सन्नाहयेत् १

Oldenberg

1\. When a battle is beginning, (the royal Purohita) should cause the king to put on his armour (in the following way).

मूलम्

सङ्ग्रामे समुपोळ्हे राजानं सन्नाहयेत् १

वि॰प्र॰

आ त्वाहार्षमन्तरेधीति पश्चाद्रथस्यावस्थाय २

Oldenberg

2 [#1] . (The Purohita) stations himself to the west of (the king's) chariot with (the hymn?), 'I have brought thee hither; be here' (Rig-veda X, 173). [#1]: 12, 2. According to Nārāyaṇa the Pratīka here signifies not the verse, but the whole hymn, though a whole Pāda is given (comp. Śrauta-sūtra I, 1, 17).

मूलम्

आ त्वाहार्षमन्तरेधीति पश्चाद्रथस्यावस्थाय २

वि॰प्र॰

जीमूतस्येव भवति प्रतीकमिति कवचं प्रयच्छेत् ३

Oldenberg

3\. With (the verse), 'Like a thunder-cloud is his countenance' (Rig-veda VI, 75, 1), he should tender the coat of mail to him.

मूलम्

जीमूतस्येव भवति प्रतीकमिति कवचं प्रयच्छेत् ३

वि॰प्र॰

उत्तरया धनुः ४

Oldenberg

4\. With the following (verse) the bow.

मूलम्

उत्तरया धनुः ४

वि॰प्र॰

उत्तरां वाचयेत् ५

Oldenberg

5\. The following (verse) he should cause him to repeat.

मूलम्

उत्तरां वाचयेत् ५

वि॰प्र॰

स्वयञ्चतुर्थीं जपेत् ६

Oldenberg

6\. He should murmur himself the fourth.

मूलम्

स्वयञ्चतुर्थीं जपेत् ६

वि॰प्र॰

पञ्चम्येषुधिं प्रयच्छेत् ७

Oldenberg

7\. With the fifth he should tender the quiver to him.

मूलम्

पञ्चम्येषुधिं प्रयच्छेत् ७

वि॰प्र॰

अभिप्रवर्तमाने षष्ठीम् ८

Oldenberg

8\. When (the king) starts, the sixth.

मूलम्

अभिप्रवर्तमाने षष्ठीम् ८

वि॰प्र॰

सप्तम्याश्वान् ९

Oldenberg

9\. The seventh (he recites) over the horses.

मूलम्

सप्तम्याश्वान् ९

वि॰प्र॰

अष्टमीमिषूनवेक्षमाणं वाचयति १०

Oldenberg

10\. The eighth he should cause (the king) to repeat while looking at the arrows;

मूलम्

अष्टमीमिषूनवेक्षमाणं वाचयति १०

वि॰प्र॰

अहिरिव भोगैः पर्येति बाहुमिति तलं नह्यमानम् ११

Oldenberg

11\. (The verse), 'Like a serpent it encircles the arm with its windings' (Rig-veda VI, 75, 14), when he ties to his arm the leather (by which the arm is protected against the bow-string).

मूलम्

अहिरिव भोगैः पर्येति बाहुमिति तलं नह्यमानम् ११

वि॰प्र॰

अथैनं सारयमाणमुपारुह्याभीवर्तं वाचयति प्र यो वां मित्रावरुणेति च द्वे १२

Oldenberg

12 [#2] . He then mounts up to (the king on his chariot), while he is driving, and causes him to repeat the Abhīvarta hymn (Rig-veda X, 174) and the two verses, 'He who, Mitra and Varuṇa' (Rig-veda VIII, 101, 3 seq.). [#2]: The Abhīvarta hymn begins with the word abhīvartena, and is ascribed to Abhīvarta Āṅgirasa.

मूलम्

अथैनं सारयमाणमुपारुह्याभीवर्तं वाचयति प्र यो वां मित्रावरुणेति च द्वे १२

वि॰प्र॰

अथैनमन्वीक्षेताप्रतिरथशाससौपर्णैः १३

Oldenberg

13 [#3] . He then should look at him with the Apratiratha, Śāsa, and Sauparṇa hymns. [#3]: The Apratiratha hymn is Rig-veda X, 103 (ascribed to Apratiratha Aindra); the Śāsa, X, 152 (ascribed to Sāsa Bhāradvāja). On the Sauparṇa, see the next Sūtra.

मूलम्

अथैनमन्वीक्षेताप्रतिरथशाससौपर्णैः १३

वि॰प्र॰

प्रधारयन्तु मधुनो घृतस्येत्येतत् सौपर्णम् १४

Oldenberg

14 [#4] . The Sauparṇa is (the hymn), 'May the streams of honey and ghee flow forwards.' [#4]: This hymn is not found in any Vedic Saṃhitā, as far s I know, nor does it occur in the Suparṇādhyāya. I have followed Prof. Stenzler's conjecture pra dhārā yantu instead of pradhārayantu, which is confirmed by Sāyaṇa's note on Aitareya Brāhmaṇa VI, 25, 7; VIII, 10, 4 (pp. 365, 399 ed. Aufrecht).

मूलम्

प्रधारयन्तु मधुनो घृतस्येत्येतत् सौपर्णम् १४

वि॰प्र॰

सर्वा दिशोऽनुपरीर्यायात् १५

Oldenberg

15\. (The king) should drive (in his chariot successively) to all quarters (of the horizon).

मूलम्

सर्वा दिशोऽनुपरीर्यायात् १५

वि॰प्र॰

आदित्यमौशनसं वावस्थाय प्रयोधयेत् १६

Oldenberg

16\. He should commence the battle in the line of battle invented by Āditya or by Uśanas.

मूलम्

आदित्यमौशनसं वावस्थाय प्रयोधयेत् १६

वि॰प्र॰

उपश्वासय पृथिवीमुत द्यामिति तृचेन दुन्दुभिमभिमृशेत् १७

Oldenberg

17 [#5] . He should touch the drum with the three verses, 'Fill earth and heaven with thy roar' (Rig-veda VI, 47, 29 seqq.). [#5]: 17, 18. According to Nārāyaṇa the subject is the king.

मूलम्

उपश्वासय पृथिवीमुत द्यामिति तृचेन दुन्दुभिमभिमृशेत् १७

वि॰प्र॰

अवसृष्टा परापतेतीषून्विसर्जयेत् १८

Oldenberg

18\. With (the verse), 'Shot off fall down' (Rig-veda VI, 75, 16), he should shoot off the arrows.

मूलम्

अवसृष्टा परापतेतीषून्विसर्जयेत् १८

वि॰प्र॰

यत्र बाणाः सम्पतन्तीति यध्यमानेषु जपेत् १९

Oldenberg

19 [#6] . 'Where the arrows fly' (l.l. v. 17) - this (verse) he should murmur while they are fighting. [#6]: Here the subject is the Purohita.

मूलम्

यत्र बाणाः सम्पतन्तीति यध्यमानेषु जपेत् १९

वि॰प्र॰

संशिष्याद्वा संशिष्याद्वा २०

Oldenberg

20\. Or he should teach (the king the texts mentioned). Or he should teach (the king). End of the Third Adhyāya.

मूलम्

संशिष्याद्वा संशिष्याद्वा २०

इति तृतीयोऽध्यायः # +४ ## ०१ व्याधि-मृत्य्व्-आदि

वि॰प्र॰

आहिताग्निश्चेदुपतपेत्प्राच्यामुदीच्यामपराजितायां वा दिश्युदवस्येत् १

Oldenberg

1 [#1] . If disease befalls one who has set up the (sacred Śrauta) fires, he should leave his home (and go away) to the eastern, or northern, or north-eastern direction. [#1]: 1, 1. Comp. Śrauta-sūtra VI, 9, 1. The funeral rites according to the Gṛhya-sūtras have been treated of by Prof. Max Müller, Zeitschrift der Deutschen Morgenländischen Gesellschaft, vol. ix.

मूलम्

आहिताग्निश्चेदुपतपेत्प्राच्यामुदीच्यामपराजितायां वा दिश्युदवस्येत् १

वि॰प्र॰

ग्रामकामा अग्नय इत्युदाहरन्ति २

Oldenberg

2\. 'The sacred fires are fond of the village' - thus it is said.

मूलम्

ग्रामकामा अग्नय इत्युदाहरन्ति २

वि॰प्र॰

आशंसन्त एनं ग्राममाजिगमिषन्तोऽगदङ्कुर्युरिति ह विज्ञायते ३

Oldenberg

3 [#2] . Longing for it, desirous of returning to the village they might restore him to health-thus it is understood (in the Śruti). [#2]: I.e. longing for the village. I here differ from Prof. Stenzler's translation, 'Indem sie, um nach dem Dorfe zu kommen, ihm Gutes wünschen.' Prof. Stenzler here follows Nārāyaṇa, who has the following note, grāmam āgantum icchantoऽgnaya enam āhitāgnim āśaṃsante, ayam agado bhaved iti.

मूलम्

आशंसन्त एनं ग्राममाजिगमिषन्तोऽगदङ्कुर्युरिति ह विज्ञायते ३

वि॰प्र॰

अगदः सोमेन पशुनेष्ट्येष्ट्वावस्येत् ४

Oldenberg

4 [#3] . Being restored to health, he should offer a Soma sacrifice, or an animal sacrifice, or an ordinary sacrifice, and take his dwelling (again in the village). [#3]: Comp. Śrauta-sūtra VI, 9, 7.

मूलम्

अगदः सोमेन पशुनेष्ट्येष्ट्वावस्येत् ४

वि॰प्र॰

अनिष्ट्वा वा ५

Oldenberg

5 [#4] . Or without such a sacrifice. [#4]: Śrauta-sūtra VI, 10, 1.

मूलम्

अनिष्ट्वा वा ५

वि॰प्र॰

संस्थिते भूमिभागं खानयेद्दक्षिणपूर्वस्यान्दिशि दक्षिणापरस्यां वा ६

Oldenberg

6\. If he dies, one should have a piece of ground dug up to the south-east or to the south-west -

मूलम्

संस्थिते भूमिभागं खानयेद्दक्षिणपूर्वस्यान्दिशि दक्षिणापरस्यां वा ६

वि॰प्र॰

दक्षिणाप्रवणं प्राग्दक्षिणाप्रवणं वा प्रत्यग्दक्षिणाप्रवणमित्येके ७

Oldenberg

7\. At a place which is inclined towards the south or towards the south-east. 8\. According to some (teachers), inclined towards south-west.

मूलम्

दक्षिणाप्रवणं प्राग्दक्षिणाप्रवणं वा प्रत्यग्दक्षिणाप्रवणमित्येके ७

वि॰प्र॰

यावानुद्वाहुकः पुरुषस्तावदायामम् ८

Oldenberg

9\. (The piece of ground dug up should be) of the length of a man with upraised arms,

मूलम्

यावानुद्वाहुकः पुरुषस्तावदायामम् ८

वि॰प्र॰

व्याममात्रन्तिर्यक् ९

Oldenberg

10\. Of the breadth of one Vyāma (fathom),

मूलम्

व्याममात्रन्तिर्यक् ९

वि॰प्र॰

वितस्त्यवाक १०

Oldenberg

11\. Of the depth of one Vitasti (span).

मूलम्

वितस्त्यवाक १०

वि॰प्र॰

अभित आकाशं श्मशानम् ११

Oldenberg

[MISSING]

मूलम्

अभित आकाशं श्मशानम् ११

वि॰प्र॰

बहुलौषधिकम् १२

Oldenberg

[MISSING]

मूलम्

बहुलौषधिकम् १२

वि॰प्र॰

कण्टकिक्षीरिणस्त्विति यथोक्तं पुरस्तात् १३

Oldenberg

12 [#5] . But plants with thorns and with milky juice, &c., as stated above. [#5]: See above, II, 7, 5.

मूलम्

कण्टकिक्षीरिणस्त्विति यथोक्तं पुरस्तात् १३

वि॰प्र॰

यत्र सर्वत आपः प्रस्यन्देरन्नेतदादहनस्य लक्षणं श्मशानस्य १४

Oldenberg

15 [#6] . From which the waters flow off to all sides: this is a characteristic required for the cemetery (śmaśāna) where the body is to be burned. [#6]: See the note on Sūtra 12.

मूलम्

यत्र सर्वत आपः प्रस्यन्देरन्नेतदादहनस्य लक्षणं श्मशानस्य १४

वि॰प्र॰

केशश्मश्रुलोमनखानीत्युक्तं पुरस्तात् १५

Oldenberg

16 [#7] . 'They cut off (from the dead body) the hair, the beard, the hairs of the body, and the nails' - this has been stated above. [#7]: See the Śrauta-sūtra VI, 10, 2.

मूलम्

केशश्मश्रुलोमनखानीत्युक्तं पुरस्तात् १५

वि॰प्र॰

द्विगुल्फं बर्हिराज्यञ्च १६

Oldenberg

17 [#8] . (They should provide) plenty of sacrificial grass and of butter. [#8]: Dvigulphaṃ barhir ājyañ ca. Nārāyaṇa explains dvigulpha by prabhūta. Comp. bahulatṛṇa, Kātyāyana XXV, 7, 15.

मूलम्

द्विगुल्फं बर्हिराज्यञ्च १६

वि॰प्र॰

दधन्यत्र सर्पिरानयन्त्येतत्पित्र्यं पृषदाज्यम् १७

Oldenberg

18 [#9] . They here pour clarified butter into curds. [#9]: 'Here' means, at a ceremony directed to the Manes. Nārāyaṇa. 19\. This is the 'sprinkled butter' used for the Fathers (i.e. Manes).

मूलम्

दधन्यत्र सर्पिरानयन्त्येतत्पित्र्यं पृषदाज्यम् १७

## ०२ चिता

वि॰प्र॰

अथैतान्दिशमग्नीन्नयन्ति यज्ञपात्राणि च १

Oldenberg

1 [#1] . (The relations of the dead person) now carry (his sacred) fires and (his) sacrificial vessels in that direction. [#1]: 2, 1. In the direction stated above, chap. 1, 6.

मूलम्

अथैतान्दिशमग्नीन्नयन्ति यज्ञपात्राणि च १

वि॰प्र॰

अन्वञ्चं प्रेतमयुजोऽमिथुनाः प्रवयसः २

Oldenberg

2\. After them aged persons forming an odd number, men and women not going together, (carry) the dead body.

मूलम्

अन्वञ्चं प्रेतमयुजोऽमिथुनाः प्रवयसः २

वि॰प्र॰

पीठचक्रेण गोयुक्तेनेत्येके ३

Oldenberg

3\. Some (say) that (the dead body should be carried) in a cart with a seat, drawn by cows.

मूलम्

पीठचक्रेण गोयुक्तेनेत्येके ३

वि॰प्र॰

अनुस्तरणीम् ४

Oldenberg

4 [#2] . (Some prescribe) a she-animal for covering (the dead body with its limbs): [#2]: See chap. 3, 20-25.

मूलम्

अनुस्तरणीम् ४

वि॰प्र॰

गाम् ५

Oldenberg

5\. A cow,

मूलम्

गाम् ५

वि॰प्र॰

अजां वैकवर्णाम् ६

Oldenberg

6\. Or a she-goat of one colour.

मूलम्

अजां वैकवर्णाम् ६

वि॰प्र॰

कृष्णामेके ७

Oldenberg

7\. Some (take) a black one.

मूलम्

कृष्णामेके ७

वि॰प्र॰

सव्ये बाहौ बद्ध्वानुसङ्कालयन्ति ८

Oldenberg

8\. They tie (a rope) to its left fore-foot and lead it behind (the dead body).

मूलम्

सव्ये बाहौ बद्ध्वानुसङ्कालयन्ति ८

वि॰प्र॰

अन्वञ्चोऽमात्या अधोनिवीताः प्रवृत्तशिखा ज्येष्ठप्रथमाः कनिष्ठजघन्याः ९

Oldenberg

9\. Then follow the relations (of the dead person), wearing their sacrificial cords below (round their body), with the hair-locks untied, the older fines first, the younger ones last.

मूलम्

वि॰प्र॰

प्राप्यैवं भूमिभागङ्कर्तोदकेन शमीशाखया त्रिः प्रसव्यमायतनं परिव्रजन्प्रोक्षत्यपेत वीत वि च सर्पतात इति १०

Oldenberg

10 [#3] . When they have thus arrived at the place, the performer (of the rites) walks three times round the spot with his left side turned towards it, and with a Śamī branch sprinkles water on it, with (the verse), 'Go away, withdraw, and depart from here' (Rig-veda X, 14, 9). [#3]: Kartodakena (i.e. kartā udakena) is evidently the right reading, not gartodakena.

मूलम्

वि॰प्र॰

दक्षिणपूर्व उद्धृतान्त आहवनीयं निदधाति ११

Oldenberg

11\. To the south-east, on an elevated corner (of that place), he places the Āhavanīya fire,

मूलम्

दक्षिणपूर्व उद्धृतान्त आहवनीयं निदधाति ११

वि॰प्र॰

उत्तरपश्चिमे गार्हपत्यम् १२

Oldenberg

12 [#4] . To the north-west the Gārhapatya fire, [#4]: 12, 13. The words, 'on an elevated corner' (Sūtra 11) have to be supplied.

मूलम्

उत्तरपश्चिमे गार्हपत्यम् १२

वि॰प्र॰

दक्षिणपश्चिमे दक्षिणम् १३

Oldenberg

13\. To the south-west the Dakṣiṇa fire.

मूलम्

दक्षिणपश्चिमे दक्षिणम् १३

वि॰प्र॰

अथैनमन्तर्वेदीध्मचितिं चिनोति यो जानाति १४

Oldenberg

14 [#5] . After that a person that knows (how to do it), piles up between the fires a pile of fuel. [#5]: As to the pronoun enam, which refers, with an irregular p. 239 construction, to the dead person, comp Śatapatha Brāhmaṇa XII, 5, 2, 7.

मूलम्

अथैनमन्तर्वेदीध्मचितिं चिनोति यो जानाति १४

वि॰प्र॰

तस्मिन्बर्हिरास्तीर्य कृष्णाजिनञ्चोत्तरलोम तस्मिन्प्रेतं संवेशयन्त्युत्तरेण गार्हपत्यं हृत्वाहवनीयमभिमुखशिरसम् १५

Oldenberg

15\. After sacrificial grass and a black antelope's skin with the hair outside has been spread out there, they place the dead body thereon, which they have carried so as to pass by the Gārhapatya fire on its north-side, turning its head towards the Āhavanīya.

मूलम्

वि॰प्र॰

उत्तरत्तः तत्नीम् १६

Oldenberg

16 [#6] . To the north (of the body they place) the wife (of the deceased), [#6]: The wife is made to lie down on the pile.

मूलम्

उत्तरत्तः तत्नीम् १६

वि॰प्र॰

धनुश्च क्षत्रियाय १७

Oldenberg

17\. And a bow for a Kṣatriya.

मूलम्

धनुश्च क्षत्रियाय १७

वि॰प्र॰

तामुथापयेद्देवरः पतिस्थानीयोऽन्तेवासी जरद्दासो वोदीर्ष्वनार्यभिजीवलोकमिति १८

Oldenberg

18 [#7] . Her brother-in-law, being a representative of her husband, or a pupil (of her husband), or an aged servant, should cause her to rise (from that place) with (the verse), 'Arise, O wife, to the world of life' (Rig-veda X, 18, 8). [#7]: Possibly the words devaraḥ and patisthānīyaḥ refer to two different persons, so that we should have to translate, 'Her brother-in-law, (or some other) representative of her husband, &c.'

मूलम्

वि॰प्र॰

कर्ता वृषले जपेत् १९

Oldenberg

19 [#8] . The performer (of the rites) should murmur (that verse), if a Śūdra (makes her rise from the pile). [#8]: This refers to the case of the aged servant. The word for which we have put Śūdra here and in Sūtra 21, is vṛṣala.

मूलम्

कर्ता वृषले जपेत् १९

वि॰प्र॰

धनुर्हस्तादाददानो मृतस्येति धनुः २०

Oldenberg

20\. With (the verse), 'Taking the bow out of the hand of the deceased' (Rig-veda X, 18, 9), (he takes away) the bow.

मूलम्

धनुर्हस्तादाददानो मृतस्येति धनुः २०

वि॰प्र॰

उक्तं वृषले २१

Oldenberg

21\. It has been stated (what is to be done) in case a Śūdra (should perform this act).

मूलम्

उक्तं वृषले २१

वि॰प्र॰

अधिज्यं कृत्वा सञ्चितिमचित्वा संशीर्यानु प्रहरेत् २२

Oldenberg

22 [#9] . Having bent the bow, he should, before the piling up (of the things mentioned below, which are put on the dead body) is done, break it to pieces, and throw it (on the pile). [#9]: See Sūtra 19.

मूलम्

अधिज्यं कृत्वा सञ्चितिमचित्वा संशीर्यानु प्रहरेत् २२

## ०३ प्रेत-सन्नाहः

वि॰प्र॰

अथैतानि पात्राणि योजयेत् १

Oldenberg

1 [#1] . He should then put the following (sacrificial) implements (on the dead body). [#1]: 3, 1. On the different implements mentioned in the following Sūtras, comp. Prof. Max Müller's paper in the Zeitschrift der Deutschen Morgenländischen Gesellschaft, vol. ix, pp. vii seqq.; lxxviii seqq.

मूलम्

अथैतानि पात्राणि योजयेत् १

वि॰प्र॰

दक्षिणे हस्ते जुहूम् २

Oldenberg

2\. Into the right hand the (spoon called) Juhū.

मूलम्

दक्षिणे हस्ते जुहूम् २

वि॰प्र॰

सव्य उपभृतं ३

Oldenberg

3\. Into the left the (other spoon called) Upabhṛt.

मूलम्

सव्य उपभृतं ३

वि॰प्र॰

दक्षिणे पार्श्वे स्फ्यम् । सव्येग्निहोत्रहवणीम् ४

Oldenberg

4\. On his right side the (wooden sacrificial sword called) Sphya, on his left (side) the Agnihotrahavanī (i.e. the ladle with which the Agnihotra oblations are sacrificed).

मूलम्

दक्षिणे पार्श्वे स्फ्यम् । सव्येग्निहोत्रहवणीम् ४

वि॰प्र॰

उरसि ध्रुवाम् । शिरसि कपालानि । दत्सु ग्राव्णः ५

Oldenberg

5\. On his chest the (big sacrificial ladle called) Dhruvā. On his head the dishes. On his teeth the pressing-stones.

मूलम्

उरसि ध्रुवाम् । शिरसि कपालानि । दत्सु ग्राव्णः ५

वि॰प्र॰

नासिकयोः स्रुवौ ६

Oldenberg

6\. On the two sides of his nose the two (smaller sacrificial ladles called) Sruvas.

मूलम्

नासिकयोः स्रुवौ ६

वि॰प्र॰

भित्वा चैकम् ७

Oldenberg

7\. Or, if there is only one (Sruva), breaking it (in two pieces).

मूलम्

भित्वा चैकम् ७

वि॰प्र॰

कर्णयोः प्राशित्रहरणे ८

Oldenberg

8 [#2] . On his two ears the two Prāśitraharaṇas (i.e. the vessels into which the portion of the sacrificial food belonging to the Brahman is put). [#2]: On the Prāśitra and the Prāśitraharaṇas, comp. Hillebrandt, Neu- and Vollmondsopfer, pp. 119 (with note 6), 120, 131.

मूलम्

कर्णयोः प्राशित्रहरणे ८

वि॰प्र॰

भित्वा चैकम् ९

Oldenberg

9\. Or, if there is only one (Prāśitraharaṇa), breaking it (in two pieces).

मूलम्

भित्वा चैकम् ९

वि॰प्र॰

उदरे पात्रीम् १०

Oldenberg

10\. On his belly the (vessel called) Pātrī,

मूलम्

उदरे पात्रीम् १०

वि॰प्र॰

समवत्तधानञ्च चमसम् ११

Oldenberg

11\. And the cup into which the cut-off portions (of the sacrificial food) are put.

मूलम्

समवत्तधानञ्च चमसम् ११

वि॰प्र॰

उपस्थे शम्याम् १२

Oldenberg

12\. On his secret parts the (staff called) Śamyā.

मूलम्

उपस्थे शम्याम् १२

वि॰प्र॰

अरणी ऊर्वोः । उलूखलमुसले जद्घयोः १३

Oldenberg

13\. On his thighs the two kindling woods. 14\. On his legs the mortar and the pestle.

मूलम्

अरणी ऊर्वोः । उलूखलमुसले जद्घयोः १३

वि॰प्र॰

पादयोः शूर्पे १४

Oldenberg

15\. On his feet the two baskets.

मूलम्

पादयोः शूर्पे १४

वि॰प्र॰

छित्वा चैकम् १५

Oldenberg

16\. Or, if there is only one (basket), tearing it (in two pieces).

मूलम्

छित्वा चैकम् १५

वि॰प्र॰

आसेचनवन्ति पृषदाज्यस्य पूरयन्ति १६

Oldenberg

17 [#3] . Those (of the implements) which have a hollow (into which liquids can be poured), are filled with sprinkled butter. [#3]: Nārāyaṇa explains āsecanavanti by bilavanti. On pṛṣadājya ('sprinkled butter') comp. the two last Sūtras of the first chapter.

मूलम्

आसेचनवन्ति पृषदाज्यस्य पूरयन्ति १६

वि॰प्र॰

अमा पुत्रो दृषदुपले कुर्वीत १७

Oldenberg

18\. The son (of the deceased person) should take the under and the upper mill-stone for himself.

मूलम्

अमा पुत्रो दृषदुपले कुर्वीत १७

वि॰प्र॰

लौहायसञ्च कौलालम् १८

Oldenberg

19 [#4] . And the implements made of copper, iron, and earthenware. [#4]: The statement in Śatapatha Brāhmaṇa XII, 5, 2, 14 is somewhat different.

मूलम्

लौहायसञ्च कौलालम् १८

वि॰प्र॰

अनुस्तरण्यावपामुत्खिद्य शिरोमुखं प्रच्छादयेदग्नेर्वर्मपरिगोभिर्व्ययस्वेति १९

Oldenberg

20 [#5] . Taking out the omentum of the she-animal he should cover therewith the head and the mouth (of the dead person) with the verse, 'Put on the armour (which will protect thee) against Agni, by (that which comes from) the cows' (Rig-veda X, 16, 7). [#5]: Anustaraṇyā vapām. See chap. 2, 4.

मूलम्

वि॰प्र॰

वृक्का उद्धृत्य पाण्योरादध्यादतिद्रवसारमेयौ श्वानाविति दक्षिणे दक्षिणं सव्ये सव्यम् २०

Oldenberg

21\. Taking out the kidneys (of the animal) he should lay them into the hands (of the dead body) with the verse, 'Escape the two hounds, the sons of Saramā' (Rig-veda X, 14, 10), the right (kidney) into the right (hand), the left into the left.

मूलम्

वि॰प्र॰

हृदये हृदयं २१

Oldenberg

22\. The heart (of the animal he puts) on the heart (of the deceased).

मूलम्

हृदये हृदयं २१

वि॰प्र॰

पिण्ड्यौ चैके २२

Oldenberg

23 [#6] . And two lumps (of flour or rice), according to some (teachers). [#6]: Nārāyaṇa states that these lumps are not put, as one would be inclined to believe, on the heart, but into the hands of the deceased. Sūtra 24 shows that this interpretation is correct.

मूलम्

पिण्ड्यौ चैके २२

वि॰प्र॰

वृक्कापचार इत्येके २३

Oldenberg

24 [#7] . (Only) if there are no kidneys, according to some (teachers). [#7]: I.e. if there is no Anustaraṇī animal, which is considered as optional (see chap. 2, 4).

मूलम्

वृक्कापचार इत्येके २३

वि॰प्र॰

सर्वां यथाङ्गं विनिक्षिप्य चर्मणा प्रच्छाद्येममग्ने चमसं मा वि जिह्वर इति प्रणीताप्रणयनमनुमन्त्रयते २४

Oldenberg

25 [#8] . Having distributed the whole (animal), limb by limb (placing its different limbs on the corresponding limbs of the deceased), and having covered it with its hide, he recites, when the Praṇīta water is carried forward, (the verse), 'Agni, do not overturn this cup' (Rig-veda X, 16, 8). [#8]: Comp. Kātyāyana XXV, 7, 35.

मूलम्

वि॰प्र॰

सव्यं जान्वाच्य दक्षिणाग्नावाज्याहुतीर्जुहुयादग्नये स्वाहा कामाय स्वाहा लोकाय स्वाहानुमतये स्वाहेति २५

Oldenberg

26\. Bending his left knee he should sacrifice Ājya oblations into the Dakṣiṇa fire with (the formulas), 'To Agni svāhā! To Kāma svāhā! To the world svāhā! To Anumati svāhā!'

मूलम्

वि॰प्र॰

पञ्चमीमुरसि प्रेतस्यास्माद्वै त्वमजायथा अयन्त्वदधिजायतामसौ स्वर्गाय लोकाय स्वाहेति २६

Oldenberg

27 [#9] . A fifth (oblation) on the chest of the deceased with (the formula), 'From this one verily thou hast been born. May he now be born out of thee, N.N.! To the heaven-world svāhā!' [#9]: He who is born out of the deceased, is Agni. See Śatapatha Brāhmaṇa II, 3, 3, 5; and also XII, 5, 2, 15.

मूलम्

## ०४ दाहादि, आशौचादि

वि॰प्र॰

प्रेष्यति युगपदग्नीन्प्रज्वालयतेति १

Oldenberg

1\. He gives order, 'Light the fires together.'

मूलम्

प्रेष्यति युगपदग्नीन्प्रज्वालयतेति १

वि॰प्र॰

आहवनीयश्चेत्पूर्वं प्राप्नुयात्स्वर्गलोक एनं प्रापदिति विद्याद्रात्स्यत्यसावमुत्रैवमयमस्मिन्निति पुत्रः २

Oldenberg

2 [#1] . If the Āhavanīya fire reaches (the body) first, he should know, 'It has reached him in the heaven-world. He will live there in prosperity, and so will this one, i.e. his son, in this world.' [#1]: 4, 2. Śatapatha Brāhmaṇa XII, 5, 2, 10.

मूलम्

वि॰प्र॰

गार्हपत्यश्चेत् पूर्वं प्राप्नुयादन्तरिक्षलोक एनं प्रापदिति विद्याद्रात्स्यत्यसावमुत्रैवमयमस्मिन्निति पुत्रः ३

Oldenberg

3 [#2] . If the Gārhapatya fire reaches (the body) first, he should know, 'It has reached him in the air-world. He will live there in prosperity, and so will this one, i.e. his son, in this world.' [#2]: Śatapatha Brāhmaṇa l.l. § 9.

मूलम्

वि॰प्र॰

दक्षिणाग्निश्चेत्पूर्वं प्राप्नुयान्मनुष्यलोक एनं प्रापदिति विद्याद्रात्स्यत्यसावमुत्रैवमयमस्मिन्निति पुत्रः ४

Oldenberg

4 [#3] . If the Dakṣiṇa fire reaches (the body) first, he should know, 'It has reached him in the world of men. He will live there in prosperity, and so will this one, i.e. his son, in this world.' [#3]: Śatapatha Brāhmaṇa l.l. § 11.

मूलम्

वि॰प्र॰

युगपत्प्राप्तौ परामृद्धिं वदन्ति ५

Oldenberg

5 [#4] . If (the three fires) reach (the body) in the same moment, they say that this signifies the highest luck. [#4]: Śatapatha Brāhmaṇa l.l. § 12.

मूलम्

युगपत्प्राप्तौ परामृद्धिं वदन्ति ५

वि॰प्र॰

तन्दह्यमानमनुमन्त्रयते प्रेहि प्रेहि पथिभिः पूर्व्येभिरिति समानम् ६

Oldenberg

6 [#5] . While (the body) is burning, he recites over it the same texts, 'Go on, go on, on the ancient paths' (Rig-veda X, 14, 7). [#5]: 'The same texts' means that the texts indicated in the Śrauta-sūtra VI, 10, 19 (twenty-four verses taken from the hymns X, 14, 16, 17, 18, 154) have to be recited.

मूलम्

तन्दह्यमानमनुमन्त्रयते प्रेहि प्रेहि पथिभिः पूर्व्येभिरिति समानम् ६

वि॰प्र॰

स एवंविदा दह्यमानः सहैव धूमेन स्वर्गं लोकमेतीति ह विज्ञायते ७

Oldenberg

7\. Being burnt by a person who knows this, he goes to the heaven-world together with the smoke (of the funeral pile) - thus it is understood (in the Śruti).

मूलम्

स एवंविदा दह्यमानः सहैव धूमेन स्वर्गं लोकमेतीति ह विज्ञायते ७

वि॰प्र॰

उत्तरपुरस्तादाहवनीयस्य जानुमात्रङ्गर्तं खात्वावकां शीपालमित्यवधापयेत्ततो ह वा एष निष्क्रम्य सहैव धूमेन स्वर्गं लोकमेतीति ह विज्ञायते ८

Oldenberg

8 [#6] . To the north-east of the Āhavanīya fire he should have a knee-deep pit dug and should have an Avakā, i.e. (the water-plant called) Śīpāla put down into it. From that (pit) he (i.e. the deceased) goes out and together with the smoke he goes up to the heaven-world - thus it is understood (in the Śruti). [#6]: Comp. above, II, 8, 14.

मूलम्

वि॰प्र॰

इमे जीवा वि मृतैराववृत्रन्निति सव्यावृतो व्रजन्त्यनवेक्ष्यमाणाः ९

Oldenberg

9\. After he has recited (the verse), 'These living ones have separated from the dead' (Rig-veda X, 18, 3), they turn round from right to left and go away without looking back.

मूलम्

इमे जीवा वि मृतैराववृत्रन्निति सव्यावृतो व्रजन्त्यनवेक्ष्यमाणाः ९

वि॰प्र॰

यत्रोदकमवहद्भवति तत्प्राप्य सकृदुन्मज्ज्यैकाञ्जलिमुत्सृज्य तस्य गोत्रं नाम च गृहीत्वोत्तीर्यान्यानि वासांसि परिधाय सकृदेनान्यापीड्योदग्दशानि विसृज्यासत आनक्षत्रदर्शनात् १०

Oldenberg

10 [#7] . When they have come to a place where standing water is, having once (plunged into it and) emerged from it, they pour out one handful (of water), pronounce the Gotra name and the proper name (of the deceased), go out (of the water), put on other garments, wring out (the old garments) once, lay them away with their skirts to the north, and sit down until the stars appear. [#7]: 'All the Samānodaka relations (see Manu V, 60), men and women, should pour out one handful of water each. Pronouncing p. 244 the Gotra name and the proper name of the deceased, saying, for instance, "Devadatta, belonging to the Gotra of the Kāśyapas, this water is for thee!" - they sprinkle it out, with southward-turned faces.' Nārāyaṇa.

मूलम्

वि॰प्र॰

आदित्यस्य वा दृश्यमाने प्रविशेयुः ११

Oldenberg

11\. Or they may enter (their houses), when still (a part) of the sun-disk is seen,

मूलम्

आदित्यस्य वा दृश्यमाने प्रविशेयुः ११

वि॰प्र॰

कनिष्ठप्रथमा ज्येष्ठजघन्याः १२

Oldenberg

12 [#8] . The younger ones first, the older ones last. [#8]: Possibly praviśeyuḥ (they should enter) belongs to this Sūtra. In Prof. Stenzler's edition and in the commentary of Nārāyaṇa it is taken as belonging to Sūtra 11.

मूलम्

कनिष्ठप्रथमा ज्येष्ठजघन्याः १२

वि॰प्र॰

प्राप्यागारमश्मानमग्निङ्गोमयमक्षतांस्तिलानप उपस्पृशन्ति १३

Oldenberg

13\. When they have come to the houses, they touch a stone, the fire, cow's dung, fried barley, sesamum seeds, and water.

मूलम्

प्राप्यागारमश्मानमग्निङ्गोमयमक्षतांस्तिलानप उपस्पृशन्ति १३

वि॰प्र॰

नैतस्यां रात्न्यामन्नम्पचेरन् १४

Oldenberg

14\. Let them not cook food during that night.

मूलम्

नैतस्यां रात्न्यामन्नम्पचेरन् १४

वि॰प्र॰

क्रीतोत्पन्नेन वा वर्तेरन् १५

Oldenberg

15 [#9] . Let them subsist on bought or ready-made food. [#9]: Vasiṣṭha IV, 15. Nārāyaṇa here observes, 'Some authorities omit this Sūtra.'

मूलम्

क्रीतोत्पन्नेन वा वर्तेरन् १५

वि॰प्र॰

त्रिरात्रमक्षारलवणाशिनः स्युः १६

Oldenberg

16\. Let them eat no saline food for three nights.

मूलम्

त्रिरात्रमक्षारलवणाशिनः स्युः १६

वि॰प्र॰

द्वादशरात्रं वा महागुरुषु दानाध्ययने वर्जयेरन् १७

Oldenberg

17 [#10] . Let them optionally for twelve nights avoid the distribution of gifts and the study (of Vedic texts), if one of the chief Gurus (has died). [#10]: 'Father and mother and the teacher who, after having performed the Upanayana for him, has taught him the whole Veda, are the chief Gurus. When these have died, they should avoid giving gifts and studying the Veda either for twelve nights, or for ten nights, this rule standing in correlation with the following one.' Nārāyaṇa.

मूलम्

द्वादशरात्रं वा महागुरुषु दानाध्ययने वर्जयेरन् १७

वि॰प्र॰

दशाहं सपिण्डेषु १८

Oldenberg

18 [#11] . Ten days after (the death of) Sapiṇḍas, [#11]: The Sapiṇḍa relationship is generally defined as the relationship within six degrees, though the statements in the different p. 245 texts do not exactly agree. See Āpastamba II, 15, -2; Manu V, 60; Gautama XIV, 13 (with Prof. Bühler's note, Sacred Books, vol. ii, p. 247, &c.).

मूलम्

दशाहं सपिण्डेषु १८

वि॰प्र॰

गुरौ चासपिण्डे १९

Oldenberg

19\. And of a Guru who is no Sapiṇḍa,

मूलम्

गुरौ चासपिण्डे १९

वि॰प्र॰

अप्रत्तासु च स्त्रीषु २०

Oldenberg

20\. And of unmarried female relations.

मूलम्

अप्रत्तासु च स्त्रीषु २०

वि॰प्र॰

त्रिरात्रमितरेष्वाचार्येषु २१

Oldenberg

21 [#12] . Three nights after (the death of) other teachers, [#12]: Comp. Sūtras 17, 19.

मूलम्

त्रिरात्रमितरेष्वाचार्येषु २१

वि॰प्र॰

ज्ञातौ चासपिण्डे २२

Oldenberg

22\. And of a relation who is no Sapiṇḍa,

मूलम्

ज्ञातौ चासपिण्डे २२

वि॰प्र॰

प्रत्तासु च स्त्रीषु २३

Oldenberg

23\. And of married female relations,

मूलम्

प्रत्तासु च स्त्रीषु २३

वि॰प्र॰

अदन्तजाते २४

Oldenberg

24\. Of a child that has no teeth,

मूलम्

अदन्तजाते २४

वि॰प्र॰

अपरिजाते च २५

Oldenberg

25\. And of a dead-born child.

मूलम्

अपरिजाते च २५

वि॰प्र॰

एकाहं सब्रह्मचारिणि २६

Oldenberg

26\. One day, after (the death of) a fellow-pupil,

मूलम्

एकाहं सब्रह्मचारिणि २६

वि॰प्र॰

समानग्रामीये च श्रोत्रिये २७

Oldenberg

27\. And of a Śrotriya of the same village.

मूलम्

समानग्रामीये च श्रोत्रिये २७

## ०५ अस्थि-सञ्चयनादि

वि॰प्र॰

सञ्चयनमूर्ध्वं दशम्याः कृष्णपक्षस्यायुजास्वेकनक्षत्रे १

Oldenberg

1 [#1] . The gathering (of the bones is performed) after the tenth (Tithi from the death), (on a Tithi) with an odd number, of the dark fortnight, under a single Nakṣatra. [#1]: 5, 1. Nārāyaṇa (comp. the Āśvalāyana-Gṛhya-Pariśiṣṭa III, 7) understands this Sūtra in a different way. 'After the tenth Tithi of the dark fortnight, on a Tithi with an odd number, is e. on the eleventh, thirteenth, or fifteenth.' The single Nakṣatras are those the name of which does not denote two Nakṣatras (as, for instance, the two Aṣāḍhās). Comp. Kāty.-Śraut. XXV, 8, 1; Manu V, 59.

मूलम्

सञ्चयनमूर्ध्वं दशम्याः कृष्णपक्षस्यायुजास्वेकनक्षत्रे १

वि॰प्र॰

अलक्षणे कुम्भे पुमांसमलक्षणायां स्त्रियमयुजोऽमिथुनाः प्रवयसः २

Oldenberg

2 [#2] . A man into a male urn without special marks, a woman into a female one without special marks. [#2]: Urns, with or without protuberances like female breasts, are considered as female or male accordingly. 3 [#3] . Aged persons of an odd number, not men and women together (gather the bones). [#3]: See chap. 2, 2.

मूलम्

अलक्षणे कुम्भे पुमांसमलक्षणायां स्त्रियमयुजोऽमिथुनाः प्रवयसः २

वि॰प्र॰

क्षीरोदकेन शमीशाखया त्रिःप्रसव्यमायतनं परिव्रजन्प्रोक्षति शीतिके शीतिकावतीति ३

Oldenberg

4 [#4] . The performer of the ceremony walks three times round the spot with his left side turned towards it, and sprinkles on it with a Śamī branch milk mixed with water, with the verse, 'O cool one, O thou that art full of coolness' (Rig-veda X, 16, 14). [#4]: Comp. chap. 2, 10.

मूलम्

वि॰प्र॰

अङ्गुष्ठोपकनिष्ठिकाभ्यामेकैकमस्थ्यसंह्रादयन्तोऽवदध्युः पादौ पूर्वं शिर उत्तरम् ४

Oldenberg

5\. With the thumb and the fourth finger they should put each single bone (into the, urn) without making a noise, 6\. The feet first, the head last.

मूलम्

वि॰प्र॰

सुसञ्चितं सञ्चित्य पवनेन सम्पूय यत्र सर्वत आपो नाभिस्यन्देरन्नन्या वर्षाभ्यस्तत्र गर्तेऽवदध्युरुपसर्प मातरं भूमिमेतामिति ५

Oldenberg

7 [#5] . Having well gathered them and purified them with a winnowing basket, they should put (the urn) into a pit, at a place where the waters from the different sides do not flow together, except rain water, with (the verse), 'Go to thy mother Earth there' (Rig-veda X, 18, 10). [#5]: Nārāyaṇa explains pavana by śūrpa. He says that the 'performer' (kartṛ) repeats this and the following texts.

मूलम्

वि॰प्र॰

उत्तरया पांसूनवकिरेत् ६

Oldenberg

8\. With the following (verse) he should throw earth (into the pit).

मूलम्

उत्तरया पांसूनवकिरेत् ६

वि॰प्र॰

अवकीर्योत्तराम् ७

Oldenberg

9\. After he has done so, (he should repeat) the following (verse).

मूलम्

अवकीर्योत्तराम् ७

वि॰प्र॰

उत्ते स्तभ्नामीति कपालेनापिधायाथानवेक्षं प्रत्याव्रज्याप उपस्पृश्य श्रद्धमस्मै दद्युः ८

Oldenberg

10 [#6] . Having covered (the urn) with a lid with (the verse), 'I fasten to thee' (Rig-veda X, 18, 13), they then should go away without looking back, should bathe in water, and perform a Śrāddha for the deceased. [#6]: They should give a Śrāddha to the deceased exclusively, according to the Ekoddiṣṭa rite.' Nārāyaṇa.

मूलम्

## ०६ शान्तिकर्म

वि॰प्र॰

गुरुणाभिमृता अन्यतोवापक्षीयमाणा अमावास्यायां शान्तिकर्म कुर्वीरन् १

Oldenberg

1\. They who have lost a Guru by death, or are afflicted by other misfortune, should perform on the new-moon day an expiatory ceremony.

मूलम्

गुरुणाभिमृता अन्यतोवापक्षीयमाणा अमावास्यायां शान्तिकर्म कुर्वीरन् १

वि॰प्र॰

पुरोदयादग्निं सहभस्मानं सहायतनं दक्षिणा हरेयुः क्रव्यादमग्निं प्रहिणोमि दूरमित्यर्द्धर्चेन २

Oldenberg

2 [#1] . Before sunrise they should carry their fire together with its ashes and with its receptacle to the south with the half-verse, 'I send far away the flesh-devouring Agni' (Rig-veda X, 16, 9). [#1]: 6, 2. According to Nārāyaṇa the fire means here not the sacred domestic fire, but a common kitchen fire. I doubt whether the p. 247 commentator is right. The ceremonies described in the following Sūtras seem to point rather to a renewal of the sacred Gṛhya fire, the old one having proved unlucky to the sacrificer. In the same way, in the Śrauta ritual, a sacrificer who, after having performed the Ādhāna, has bad luck, performs the Punarādheya.

मूलम्

वि॰प्र॰

तं चतुष्पथे न्युप्य यत्र वा त्रिः प्रसव्यं परियन्ति सव्यैः पाणिभिः सव्यानूरूनाघ्नानाः ३

Oldenberg

3 [#2] . Having thrown that (fire) down at a place where four roads meet or somewhere else, they walk round it three times, turning their left sides towards it, beating their left thighs with their left hands. [#2]: Comp. Kātyāyana-Śrauta-sūtra V, 10, r5.

मूलम्

वि॰प्र॰

अथानवेक्षं प्रत्याव्रज्याप उपस्पृश्य केशश्मश्रुलोमनखानि वापयित्वोपकल्पयीरन्नवान्मणिकान्कुम्भानाचमनीयांश्च शमीसुमनोमालिनः शमीमयमिध्मं शमीमय्यावरणी परिधींश्चानडुहङ्गोमयञ्चर्म च नवनीतमश्मानं च यावत्योयुवतयस्तावन्ति कुशपिञ्जूलानि ४

Oldenberg

4\. They then should return home without looking back, bathe in water, have their hair, their beards the hair of their bodies, and their nails cut, and furnish themselves with new jars, pots, vessels for rinsing the mouth, wreathed with garlands of Śamī flowers, with fuel of Śamī wood, with two pieces of Śamī wood for kindling fire, and with branches to be laid round the fire, with bull's dung and a bull's hide, fresh butter, a stone, and as many bunches of Kuśa grass as there are young women (in the house).

मूलम्

वि॰प्र॰

अग्निवेलायामग्निं जनयेदिहैवायमितरो जातवेदा इत्यर्धर्चेन ५

Oldenberg

5 [#3] . At the time of the Agni(-hotra) he should kindle fire with the hemistich, 'Here may this other Jātavedas' (Rig-veda X, 16, 9). [#3]: The text has agnivelāyām, which Nārāyaṇa explains by agnihotraviharaṇakāle aparāhne. He states that the fire should be produced by attrition of two new kindling woods (araṇi), mentioned in Sūtra 4. The fire thus kindled is to be used, he says, as a kitchen-fire. Herein he seems to me to have misunderstood the meaning of the ceremony; see the note on Sūtra 2. The hemistich quoted in this Sūtra (which is the second half of the same verse of which the first half is prescribed in Sūtra 2) clearly points to the sacred quality of the fire in question; it runs thus, 'Here may this other Jātavedas carry the offerings to the gods, the knowing one.'

मूलम्

अग्निवेलायामग्निं जनयेदिहैवायमितरो जातवेदा इत्यर्धर्चेन ५

वि॰प्र॰

तन्दीपयमाना आसत आ शान्तरात्रादायुष्मतां कथाः कीर्तयन्तो माङ्गल्यानीतिहासपुराणानीत्याख्यापयमानाः ६

Oldenberg

6\. Keeping that (fire) burning, they sit till the silence of the night, repeating the tales of the aged, and getting stories of auspicious contents, Itihāsas and Purāṇas, told to them.

मूलम्

वि॰प्र॰

उपरतेषु शब्देषु सम्प्रविष्टेषु वा गृहन्निवेशनं वा दक्षिणद्वारपक्षात्प्रक्रम्याविच्छिन्नामुदकधारां हरेत्तन्तुन्तन्वन्रजसोभानुमन्विहीत्युत्तरस्मात् ७

Oldenberg

7 [#4] . When all sounds have ceased, or when (the others) have gone to the house or the resting-place, (the performer of the ceremony) should pour out an uninterrupted stream of water, beginning at the south side of the door, with (the verse), 'Spinning the thread follow the light of the aerial space' (Rig-veda X, 53, 6), (going round the house), ending at the north side of the door. [#4]: The person who pours out the water is, as Nārāyaṇa says, the kartṛ, i.e. the performer of the whole ceremony. The word cannot be translated, as Prof. Stenzler does, der Bestatter, no funeral ceremonies being here treated of.

मूलम्

वि॰प्र॰

अथाग्निमुपसमाधाय पश्चादस्यानडुहञ्चर्मास्तीर्य प्राग्ग्रीवमुत्तरलोम तस्मिन्नमात्यानारोहयेदारोहतायुर्जरसं वृणाना इति ८

Oldenberg

8 [#5] . Having then given its place to the fire, and having spread to the west of it a bull's hide with the neck to the east, with the hair outside, he should cause the people belonging to the house to step on that (hide) with (the verse), 'Arise to long life, choosing old age' (Rig-veda X, 18, 6). [#5]: See above, I, 8, 9. Here Nārāyaṇa sees that the fire is the sacred one. He says, athaśabdoऽsmin kāleऽgnyantaram aupāsanam upasamādadhyād iti jñāpanārtham.

मूलम्

वि॰प्र॰

इमं जीवेभ्यः परिधिं दधामीति परिधिं परिदध्यात् ९

Oldenberg

9\. With (the verse), 'This I lay round the living' (Rig-veda X, 18, 4), he should lay branches round (the fire).

मूलम्

इमं जीवेभ्यः परिधिं दधामीति परिधिं परिदध्यात् ९

वि॰प्र॰

अन्तर्मृत्युन्दधतां पर्वतेनेत्यश्मानमित्युत्तरतोऽग्नेः कृत्वा परं मृत्यो अनु परेहि पन्थामिति चतसृभिः प्रत्यृचं हुत्वा यथाहान्यनुपूर्वं भवन्तीत्यमात्यानीक्षेत १०

Oldenberg

10 [#6] . After having with (the words), 'A mountain (i.e. a stone) they shall place between themselves and death,' placed a stone to the north of the fire, and having sacrificed with the four (verses), 'Go hence, O death, on another way' (Rig-veda X, 18, 1-4), verse by verse, he should look at his people with (the verse), 'As the days follow each other' (ibid. 5). [#6]: The words, 'A mountain,' &c., stand at the end of the verse quoted in Sūtra 9.

मूलम्

वि॰प्र॰

युवतयः पृथक्पाणिभ्यां दर्भतरुणकैर्नवनीतेनाङ्गुष्ठोपकनिष्ठिकाभ्यामक्षिणी आज्य पराच्यो विसृजेयुः ११

Oldenberg

11\. The young women (belonging to the house) should, with each hand separately, with their thumbs and fourth fingers, with young Darbha blades, salve their eyes with fresh butter, and throw (the Darbha blades) away, turning their faces away.

मूलम्

वि॰प्र॰

इमा नारीरविधवाः सुपत्नीरित्यञ्जाना ईक्षेत १२

Oldenberg

12\. (The performer of the ceremony) should look at them, while they are salving themselves, with (the verse), 'These women, being no widows, having noble husbands' (Rig-veda X, 18, 7).

मूलम्

इमा नारीरविधवाः सुपत्नीरित्यञ्जाना ईक्षेत १२

वि॰प्र॰

अश्मन्वतीरीयते संरभध्वमित्यश्मानङ्कर्ता प्रथमोऽभिमृशेत् १३

Oldenberg

13\. With (the verse), 'Carrying stones, (the river) streams forward; take hold of each other' (Rig-veda X, 53, 8) - the performer (of the ceremony) first should touch the stone.

मूलम्

अश्मन्वतीरीयते संरभध्वमित्यश्मानङ्कर्ता प्रथमोऽभिमृशेत् १३

वि॰प्र॰

अथापराजितायान्दिश्यवस्थायाग्निनानडुहेन गोमयेन चाविच्छिन्नया चोदकधारयापो हि ष्ठा मयोभुव इति तृचेन परीमे गामनेषतेति परिक्रामत्सु जपेत् १४

Oldenberg

14\. After that, stationing himself to the northeast, while (the others) go round with the fire, with bull's dung, and with an uninterrupted stream of water, repeating the three verses, 'O waters, ye are wholesome' (Rig-veda X, 9, i seqq.), he should murmur the verse, 'These have led round the cow' (Rig-veda X, 155, 5).

मूलम्

वि॰प्र॰

पिङ्गलोऽनड्वान्परिणेयः स्यादित्युदाहरन्ति १५

Oldenberg

15\. A tawny-coloured bull should he lead round - thus they say.

मूलम्

पिङ्गलोऽनड्वान्परिणेयः स्यादित्युदाहरन्ति १५

वि॰प्र॰

अथोपविशन्ति यत्राभिरंस्यमाना भवत्यहतेन वाससा प्रच्छाद्य १६

Oldenberg

16\. They then sit down at a place where they intend to tarry, having put on garments that have not yet been washed.

मूलम्

अथोपविशन्ति यत्राभिरंस्यमाना भवत्यहतेन वाससा प्रच्छाद्य १६

वि॰प्र॰

आसतेऽस्वपन्त ओदयात् १७

Oldenberg

17\. (There) they sit, avoiding to sleep, till sunrise.

मूलम्

आसतेऽस्वपन्त ओदयात् १७

वि॰प्र॰

उदित आदित्ये सौर्याणि स्वस्त्ययनानि च जपित्वान्नं संस्कृत्याप नः शोशुचदघमिति प्रत्यृचं हुत्वा ब्राह्मणान्भोजयित्वा स्वस्त्ययनं वाचयीत गौः कंसोऽहतं वासश्च दक्षिणा १८

Oldenberg

18 [#7] . After sunrise, having murmured the hymns sacred to the sun and the auspicious hymns, having prepared food, having made oblations with (the hymn), 'May he drive evil away from us with his shine' (Rig-veda I, 97), verse by verse, having given to the Brāhmaṇas to eat, he should cause (them) to pronounce auspicious words. [#7]: See above, II, 3, 13. 19\. A cow, a cup of metal, and a garment that has not yet been washed, constitute the sacrificial fee.

मूलम्

## ०७ श्राद्धम् - सत्कारान्तम्

वि॰प्र॰

अथातः पार्वणे श्राद्धे काम्य आभ्युदयिक एकोद्दिष्टे वा १

Oldenberg

1 [#1] . Now at a Śrāddha ceremony, at that which is celebrated on the Parvan day, or for the attainment of special wishes, or at the Ābhyudayika Śrāddha (i.e. the Śrāddha celebrated when some good luck has happened), or at the Ekoddiṣṭa Śrāddha (the Śrāddha directed to a single dead person) - [#1]: 7, 1. Comp. on the Śrāddha ceremonies in general the note on Śāṅkhāyana-Gṛhya IV, 1, 1, and the quotations given there. The Pārvaṇa Śrāddha, which is celebrated on the new-moon day, is treated of by Śāṅkhāyana IV, 1, the Ābhyudayika Śrāddha, IV, 4, the Ekoddiṣṭa Śrāddha, IV, 2.

मूलम्

अथातः पार्वणे श्राद्धे काम्य आभ्युदयिक एकोद्दिष्टे वा १

वि॰प्र॰

ब्राह्मणान्श्रुतशीलवृत्तसम्पन्नानेकेन वो काले ज्ञापितान्स्नातान्कृतपच्छौचानाचान्तानुदङ्मुखान् पितृवदुपवेश्यैकैकमेकैकम्य द्वौद्वौ त्रींस्त्रीन्वा वृद्धौ फलभूयस्त्वं न त्वेवैकं सर्वेषाम् २

Oldenberg

2\. He causes Brāhmaṇas who are endowed with learning, moral character, and correct conduct, or with one of these (characteristics), who have been invited in time, who have taken a bath, washed their feet, and sipped water, to sit down, as representatives of the Fathers, with their faces turned to the north, one for each one of the Fathers, or two for each, or three for each. 3\. The larger their number is, the greater is the reward (which the sacrificer is entitled to expect). 4\. But in no case one (Brāhmaṇa) for all (the fathers).

मूलम्

वि॰प्र॰

काममनाद्ये ३

Oldenberg

5 [#2] . Optionally (he may invite only one Brāhmaṇa) except at the first (Śrāddha). [#2]: Anādye. Of the different interpretations of this word which Nārāyaṇa gives, it may suffice here to quote two. The first Śrāddha may either mean the Pārvaṇa Śrāddha, because this stands first among the different kinds of Śrāddha ceremonies enumerated in Sūtra 1; or it may mean the Sapiṇḍīkaraṇa (see Sāṅkhāyana IV, 3), for this is the first occasion on which a dead person receives Śrāddha oblations together with two others of the Fathers.

मूलम्

काममनाद्ये ३

वि॰प्र॰

पिण्डैर्व्याख्यातम् ४

Oldenberg

6 [#3] . By (the exposition of) the Piṇḍa sacrifice (the corresponding rules) have been declared (for the Śrāddha ceremonies also). [#3]: The sacrifice to the Manes, as forming part of the Śrauta ritual, is explained in the Śrauta-sūtra II, 6 seq.

मूलम्

पिण्डैर्व्याख्यातम् ४

वि॰प्र॰

अपः प्रदाय ५

Oldenberg

7\. Having given water (to the Brāhmaṇas),

मूलम्

अपः प्रदाय ५

वि॰प्र॰

दर्भान्द्विगुणभुग्नानासनं प्रदाय ६

Oldenberg

8 [#4] . Having given to them double-folded Darbha blades, and a seat, [#4]: Yājñavalkya I, 229.

मूलम्

दर्भान्द्विगुणभुग्नानासनं प्रदाय ६

वि॰प्र॰

अपः प्रदाय ७

Oldenberg

9 [#5] . Having (again) given water (to them), [#5]: Yājñavalkya I, 230. The reading of several words of the Mantra is doubtful, and the parallel texts, as Prof. Stenzler has not failed to observe, differ; especially the words pratnavadbhiḥ prattaḥ seem to me to be corrupt. The word pratnavat is only known to the Petersburg Dictionary as having the meaning, 'containing the word pratna,' which will not do here. Thus, I think that the reading pratnam adbhiḥ pṛktaḥ should be adopted; the translation would be, 'Anciently thou hast been mixed with water.'

मूलम्

अपः प्रदाय ७

वि॰प्र॰

तैजसाश्ममयमृण्मयेषु त्रिषु पात्रेष्वेकद्रव्येषु वा दर्भान्तर्हितेष्वप आसिच्य शन्नो देवीरभिष्टय इत्यनुमन्त्रितासु तिलानावपति तिलोऽसि सोमदेवत्यो गोसवे देवनिर्मितः । प्रत्नवद्भिः प्रत्तः स्वधया पितॄनिमाल्ँलोकान्प्रीणयाहि नः स्वधा नम इति ८

Oldenberg

10\. Having poured water into three vessels of metal, of stone, and of earthen-ware, or (into three vessels) made of the same substance, over which he has put Darbha grass, And having recited over (that water the verse), 'For luck and help the divine waters' (Rig-veda X, 9, 4), he pours sesamum seeds into it with (the formula), 'Sesamum art thou; Soma is thy deity; at the Gosava sacrifice thou hast been created by the gods. By the ancients thou hast been offered. Through the funeral oblation render the Fathers and these worlds propitious to us. Svadhā! Adoration!'

मूलम्

वि॰प्र॰

प्रसव्येन ९

Oldenberg

12 [#6] . (The different rites are performed) from the right to the left. [#6]: Comp. Śāṅkhāyana-Gṛhya IV, 4, 6.

मूलम्

प्रसव्येन ९

वि॰प्र॰

इतरपाण्यङ्गुष्ठान्तरेणोपवीतित्वाद्दक्षिणेन वा सव्योपगृहीतेन पितरिदं ते अर्घ्यं पितामहेदं ते अर्घ्यं प्रपितामहेदं ते अर्घ्यमिति १०

Oldenberg

13 [#7] . With (the part) of the other (i.e. left) hand between the thumb (and the fore-finger), because he wears the sacrificial cord over ḥis left shoulder, or with the right hand which he seizes with the left (he offers the Arghya water to the Fathers with the words), 'Father, this is thy Arghya. Grandfather, this is thy Arghya. Great-grandfather, this is thy Arghya' [#7]: The part of the hand above the thumb is called the 'Tīrtha belonging to the Manes;' see, for instance, Baudhāyana's Dharma-sūtra I, 8, 16. The sacrificer is here understood to wear his sacrificial cord suspended over the left shoulder (he is 'yājñopavītin'). But as the oblation here treated of is directed to the Manes, it is required that he should be prācīnāvītin. Now he is considered as prācīnāvītin, according to Nārāyaṇa, not only if the cord is suspended over his right shoulder (which is the ordinary meaning of prācīnāvītin), but also if the hand with which he performs the rites, and the shoulder over which he wears the sacred cord, are either both right or both left. Thus here, acting with the left-hand and wearing the cord over the left shoulder, he becomes prācīnāvītin.

मूलम्

वि॰प्र॰

अप्पूर्वम् ११

Oldenberg

- having first offered (ordinary) water (to the Fathers).

मूलम्

अप्पूर्वम् ११

वि॰प्र॰

ताः प्रतिग्राहयिष्यन्सकृत्सकृत्स्वधा अर्घ्या इति १२

Oldenberg

14\. When he is going to hand over that (Arghya water to the Brāhmaṇas who represent the Fathers, he says once each time), 'Svadhā! The Arghya water!'

मूलम्

ताः प्रतिग्राहयिष्यन्सकृत्सकृत्स्वधा अर्घ्या इति १२

वि॰प्र॰

प्रसृष्टा अनुमन्त्रयेत या दिव्या आपः पृथिवी सम्बभूवुर्या अन्तरिक्ष्या उत पार्थिवीर्याः । हिरण्यवर्णा यज्ञियास्ता न आपः शंस्योना भवन्त्विति संस्रवान्समवनीयताभिरद्भिः पुत्रकामो मुखमनक्ति १३

Oldenberg

15 [#8] . Over (the Arghya water) which has been poured out, he should recite the verse, 'The celestial waters which have been produced on the earth, the aerial waters and the waters which are terrestrial, the gold-coloured ones, apt for sacrifice, may these waters bring us luck and be kind to us.' Pouring together what has been left (in the three Arghya vessels) he moistens his face with that water, if he desires that a son should be born to him. [#8]: The sacrificer gives the water to the Brāhmaṇas, and these p. 253 pour it out. Instead of pṛthivī sambabhūvuḥ (pṛthivī being intended as a locative; see Lanman, Noun-inflection in the Veda, p. 389) we should read, no doubt, as the parallel texts have, payasā sambabhūvuḥ: 'The celestial waters which have united themselves with milk.'

मूलम्

वि॰प्र॰

नोद्धरेत्प्रथमं पात्रं पितॄणामर्घ्यपातितम् आवृतास्तत्र तिष्ठन्ति पितरः शौनकोऽब्रवीत् उद्धरेद्यदि चेत्पात्रं विवृतं वा यदा भवेत् तदासुरं भवेच्छ्राद्धं क्रुद्धैः पितृगणैर्गतैः इति १४

Oldenberg

16 [#9] . 'He should not take up the first vessel, into which the Arghya water for the Fathers has been poured. Hidden the Fathers dwell therein: thus Śaunaka has said.' [#9]: This is a Śloka.

मूलम्

## ०८ श्राद्धम् - भोजनादि

वि॰प्र॰

एतस्मिन्काले गन्धमाल्यधूपदीपाच्छादनानां प्रदानम् १

Oldenberg

17 [#10] . In that moment the gifts of perfumes, garlands, incense, lights, and clothes are offered (to the Brāhmaṇas). [#10]: Manu III, 209; Yājñavalkya I, 231.

मूलम्

एतस्मिन्काले गन्धमाल्यधूपदीपाच्छादनानां प्रदानम् १

वि॰प्र॰

उद्धृत्य घृताक्तमन्नमनुज्ञापयत्यग्नौ करिष्ये करवै करवाणीति वा २

Oldenberg

18\. Having taken some food (of the Sthālīpāka prepared for the Piṇḍapitṛyajña), and having besmeared it with ghee, he asks (the Brāhmaṇas) for their permission by saying, 'I shall offer it in the fire,' or, 'I will sacrifice my offering in the fire,' or, 'I will offer it in the fire.'

मूलम्

उद्धृत्य घृताक्तमन्नमनुज्ञापयत्यग्नौ करिष्ये करवै करवाणीति वा २

वि॰प्र॰

प्रत्यभ्यनुज्ञा क्रियतां कुरुष्व कुर्विति ३

Oldenberg

19\. The permission (is given in the words), 'It may be offered,' or, 'Sacrifice thy offering,' or, Offer it.'

मूलम्

प्रत्यभ्यनुज्ञा क्रियतां कुरुष्व कुर्विति ३

वि॰प्र॰

अथाग्नौ जुहोति यथोक्तं पुरस्तात् ४

Oldenberg

20 [#11] . He then sacrifices in the fire as stated above, [#11]: The oblations alluded to in this Sūtra are prescribed in the Śrauta-sūtra, II, 6, 12. They are directed to Soma pitṛmat and to Agni kavyavāhana.

मूलम्

अथाग्नौ जुहोति यथोक्तं पुरस्तात् ४

वि॰प्र॰

अभ्यनुज्ञायां पाणिष्वेव वा ५

Oldenberg

21 [#12] . Or, if they give their permission, in the hands (of the Brāhmaṇas). [#12]: According to Manu (III, 212) this is done only in case there is no fire. Possibly abhyanujñāyām belongs to Sūtra 20, so that we should have to translate, 'He then sacrifices . . . if they give their permission. Or in the hands.'

मूलम्

अभ्यनुज्ञायां पाणिष्वेव वा ५

वि॰प्र॰

अग्निमुखा वै देवाः पाणिमुखाः पितर इति हि ब्राह्मणम् ६

Oldenberg

22\. 'The mouth of the gods verily is the fire, the mouth of the Fathers is the hand' - thus says the Brāhmaṇa.

मूलम्

अग्निमुखा वै देवाः पाणिमुखाः पितर इति हि ब्राह्मणम् ६

वि॰प्र॰

यदि पाणिष्वाचान्तेष्वन्यदन्नमनुदिशति ७

Oldenberg

23\. If in the hands, he assigns to them other food, after they have sipped water.

मूलम्

यदि पाणिष्वाचान्तेष्वन्यदन्नमनुदिशति ७

वि॰प्र॰

अन्नमन्ने ८

Oldenberg

24 [#13] . The food (is put together) with the food. [#13]: 'The food which is left from the oblations he puts with the food (Sūtra 23) which is to be eaten by the Brāhmaṇas, and has been put into the vessels.' Nārāyaṇa.

मूलम्

अन्नमन्ने ८

वि॰प्र॰

सृष्टं दत्तमृध्नुकमिति ९

Oldenberg

25 [#14] . It is said, 'What is given away and offered, that brings prosperity.' [#14]: Is sṛṣṭam to be understood in the sense of visṛṣṭam? Nārāyaṇa explains it by prabhūtam.

मूलम्

सृष्टं दत्तमृध्नुकमिति ९

वि॰प्र॰

तृप्तान्ज्ञात्वा मधुमतीः श्रावयेदक्षन्नमीमदन्तेति च १०

Oldenberg

26 [#15] . When he sees that they are satiated, he should recite (the verses) containing the word m a dh u, and (the verse), 'They have eaten, they have enjoyed themselves' (Rig-veda I, 82, 2). [#15]: The verses containing the word madhu are Rig-veda I, 90, 6-8.

मूलम्

तृप्तान्ज्ञात्वा मधुमतीः श्रावयेदक्षन्नमीमदन्तेति च १०

वि॰प्र॰

सम्पन्नमिति पृष्ट्वा यद्यदन्नमुपयुक्तं तत्तत्स्थालीपाकेन सह पिण्डार्थमुद्धृत्य शेषं निवेदयेत् ११

Oldenberg

27 [#16] . Having asked them, 'Relished?' and having taken the food, whatever food he has used, together with the Sthālīpāka, in order to make lumps thereof, he should offer the rest (to the Brāhmaṇas). [#16]: On the question, 'Relished?' compare Śāṅkhāyana-Gṛhya IV, 2, 5. For several kinds of Śrāddha ceremonies a Sthālīpāka is prescribed, for others it is not; for the Śrāddhas of the last kind the words 'Together with the Sthālīpāka' are not valid.

मूलम्

वि॰प्र॰

अभिमतेऽनुमते वा भुक्तवत्स्वनाचान्तेषु पिण्डान्निदध्यात् १२

Oldenberg

28\. After they have either accepted (that rest of food), or left it (to him), and have finished eating, he should, before they have sipped water, put down the lumps for the Fathers.

मूलम्

अभिमतेऽनुमते वा भुक्तवत्स्वनाचान्तेषु पिण्डान्निदध्यात् १२

वि॰प्र॰

आचान्तेष्वेके १३

Oldenberg

29\. After they have sipped water, according to some (teachers).

मूलम्

आचान्तेष्वेके १३

वि॰प्र॰

प्रकीर्यान्नमुपवीयॐ स्वधोच्यतामिति विसृजेत् १४

Oldenberg

30 [#17] . Having strewn the food on the ground and suspended the sacrificial cord over his left shoulder, he should dismiss the Brāhmaṇas, (saying to them), 'Say Om! Svadhā!' [#17]: They reply, 'Om! Svadhā!'

मूलम्

प्रकीर्यान्नमुपवीयॐ स्वधोच्यतामिति विसृजेत् १४

वि॰प्र॰

अस्तु स्वधेति वा १५

Oldenberg

31\. Or, 'So be it! Svadhā!'

मूलम्

अस्तु स्वधेति वा १५

## ०९ शूलगवादि

वि॰प्र॰

अथ शूलगवः १

Oldenberg

1 [#1] . Now the spit-ox (sacrificed to Rudra). [#1]: 8, 1. According to Nārāyaṇa, the 'spit-ox' sacrifice is so called because it is offered to Rudra the spit-wearer.

मूलम्

अथ शूलगवः १

वि॰प्र॰

शरदि वसन्ते वार्द्रया २

Oldenberg

2\. In autumn or in spring, under the (Nakṣatra) Ārdrā.

मूलम्

शरदि वसन्ते वार्द्रया २

वि॰प्र॰

श्रेष्ठं स्वस्य यूथस्य ३

Oldenberg

3\. The best of his herd,

मूलम्

श्रेष्ठं स्वस्य यूथस्य ३

वि॰प्र॰

अकुष्ठिपृषत् ४

Oldenberg

4\. (An ox) which is neither leprous nor speckled;

मूलम्

अकुष्ठिपृषत् ४

वि॰प्र॰

कल्माषमित्येके ५

Oldenberg

5 [#2] . One with black spots, according to some; [#2]: Kalmāṣo nāma kṛṣṇabinducitaḥ. Nārāyaṇa.

मूलम्

कल्माषमित्येके ५

वि॰प्र॰

कामं कृष्णमालोहवांश्चेत् ६

Oldenberg

6\. If he likes, a black one, if its colour inclines to copper-colour.

मूलम्

कामं कृष्णमालोहवांश्चेत् ६

वि॰प्र॰

व्रीहियवमतीभिरद्भिरभिषिच्य ७

Oldenberg

7\. He sprinkles it with water, into which he has thrown rice and barley,

मूलम्

व्रीहियवमतीभिरद्भिरभिषिच्य ७

वि॰प्र॰

शिरस्त आभसत्तः ८

Oldenberg

8\. From head to tail,

मूलम्

शिरस्त आभसत्तः ८

वि॰प्र॰

रुद्राय महादेवाय जुष्टो वर्धस्वेति ९

Oldenberg

9\. With (the formula), 'Grow up, agreeable to Rudra the great god.'

मूलम्

रुद्राय महादेवाय जुष्टो वर्धस्वेति ९

वि॰प्र॰

तं वर्धयेत्सम्पन्नदन्तमृषभं वा १०

Oldenberg

10 [#3] . He should let it grow up. When it has cut its teeth, or when it has become a bull - [#3]: This Sūtra should rather be divided into two.

मूलम्

तं वर्धयेत्सम्पन्नदन्तमृषभं वा १०

वि॰प्र॰

यज्ञियायां दिशि ११

Oldenberg

11 [#4] . To a quarter (of the horizon) which is sacrificially pure, [#4]: I.e. to the east or the north.

मूलम्

यज्ञियायां दिशि ११

वि॰प्र॰

असन्दर्शने ग्रामात् १२

Oldenberg

12\. At a place which cannot be seen from the village,

मूलम्

असन्दर्शने ग्रामात् १२

वि॰प्र॰

ऊर्द्ध्वमर्धरात्रात् । उदित इत्येके १३

Oldenberg

13\. After midnight, 14\. According to some, after sunrise.

मूलम्

ऊर्द्ध्वमर्धरात्रात् । उदित इत्येके १३

वि॰प्र॰

वैद्यं चरित्रवन्तं ब्रह्माणमुपवेश्य सपलाशामार्द्रशाखां यूपं निखाय व्रतत्यौ कुशरज्जू वा रशने अन्यतरया यूपं परिवीयान्यतरयार्धशिरसि पशुं बध्वा यूपे रशनायां वा नियुनक्ति यस्मै नमस्तस्मै त्वा जुष्टं नियुनज्मीति १४

Oldenberg

15 [#5] . Having caused a Brahman who is versed in learning and knows the practice (of this sacrifice), to sit down, having driven a fresh branch with leaves into the ground as a sacrificial post, (having taken) two creeping plants or two Kuśa ropes as two girdles, and having wound the one round the sacrificial post, and tied the other round the middle of the animal's head, he binds it to the sacrificial post or to the girdle (which he had tied to that post) with (the formula), 'Agreeable to him to whom adoration (is brought), I bind thee.' [#5]: Round the middle of the head means, between the two horns. Nārāyaṇa.

मूलम्

वि॰प्र॰

प्रोक्षणादि समानं पशुना विशेषान्वक्ष्यामः १५

Oldenberg

16 [#6] . The sprinkling with water and what follows is the same as at the animal sacrifice. 17\. We shall state what is different. [#6]: See above, I, 11.

मूलम्

प्रोक्षणादि समानं पशुना विशेषान्वक्ष्यामः १५

वि॰प्र॰

पात्र्या पलाशेन वा वपां जुहुयादिति ह विज्ञायते १६

Oldenberg

18\. Let him sacrifice the omentum with the Pātrī or with a leaf - thus it is understood (in the Śruti) -

मूलम्

पात्र्या पलाशेन वा वपां जुहुयादिति ह विज्ञायते १६

वि॰प्र॰

हराय मृडाय शर्वाय शिवाय भवाय महादेवायोग्राय भीमाय पशुपतये रुद्राय शङ्करायेशानाय स्वाहेति १७

Oldenberg

19\. With (the formulas), 'To Hara, Mṛḍa, Śarva, Śiva, Bhava, Mahādeva, Ugra, Bhīma, Paśupati, Rudra, Śaṅkara, Īśāna svāhā!'

मूलम्

वि॰प्र॰

षड्भिर्वोत्तरैः १८

Oldenberg

20\. Or with the last six (parts of that formula),

मूलम्

षड्भिर्वोत्तरैः १८

वि॰प्र॰

रुद्राय स्वाहेति वा १९

Oldenberg

21\. Or with (the formula), 'To Rudra svāhā!'

मूलम्

रुद्राय स्वाहेति वा १९

वि॰प्र॰

चतसृषुचतसृषु कुशसूनासु चतसृषु दिक्षु बलिं हरेद्यास्ते रुद्र पूर्वस्यां दिशि सेनास्ताभ्य एनं नमस्ते अस्तु मा मा हिंसीरित्येवं प्रतिदिशं त्वादेशनम् २०

Oldenberg

22 [#7] . Let him make Bali offerings towards the four quarters (of the horizon), to each on four rings of Kuśa net-work, with (the formulas), 'The hosts, Rudra, which thou hast towards the eastern direction, to them this (offering is brought). Adoration to thee! Do no harm to me!' In this way the assigning (of the offerings is performed) according to the different quarters (of the horizon). [#7]: This Bali offering is performed, according to Nārāyaṇa, before the Sviṣṭakṛt oblation of the chief sacrifice. On kuśasūna the commentator has the note, 'Darbhastambais tṛṇaiś ca kalpavad (or rather, as Prof. Stenzler writes, kaṭakavad) grathitvā sarveṣām agraṃ gṛhītvā, ekīkṛtya grathitāḥ kuśasūnā ucyante.'

मूलम्

वि॰प्र॰

चतुर्भिः सूक्तैश्चतस्रो दिश उपतिष्ठेत कद्रुद्रायेमा रुद्रायाते पितरिमा रुद्राय स्थिरधन्वन इति २१

Oldenberg

23\. With the following four hymns he should worship the four quarters, viz. 'What shall we to Rudra,' 'These prayers to Rudra,' 'To thee, O father,' 'These songs to Rudra with the strong bow' (Rig-veda I, 43, 114; II, 33; VII, 46).

मूलम्

वि॰प्र॰

सर्वरुद्रयज्ञेषु दिशामुपस्थानम् २२

Oldenberg

24\. (This) worship to the quarters (of the horizon) (is performed) at all sacrifices to Rudra.

मूलम्

सर्वरुद्रयज्ञेषु दिशामुपस्थानम् २२

वि॰प्र॰

तुषान् फलीकरणांश्च पुच्छञ्चर्मशिरः पादानित्यग्नावनुप्रहरेत् २३

Oldenberg

25\. The husks and chaff (of the rice), the tail, the skin, the head, the feet (of the sacrificial animal) he should throw into the fire.

मूलम्

तुषान् फलीकरणांश्च पुच्छञ्चर्मशिरः पादानित्यग्नावनुप्रहरेत् २३

वि॰प्र॰

भोगं चर्मणा कुर्वीतेति शांवत्यः २४

Oldenberg

26 [#8] . He should turn the skin to some use, according to Śāṃvatya. [#8]: Perhaps Sāṃvatya is a mis-spelling of the name of the well-known Gṛhya teacher Śāmbavya.

मूलम्

भोगं चर्मणा कुर्वीतेति शांवत्यः २४

वि॰प्र॰

उत्तरतोऽग्नेर्दर्भवीतासु कुशसूनासु वा शोणितं निनयेच्छ्वासिनीर्घोषिणीर्विचिन्वतीः समश्नुतीः सर्पा एतद्वोऽत्र तद्धरध्वमिति २५

Oldenberg

27 [#9] . To the north of the fire, on rows of Darbha grass, or on rings of Kuśa net-work, he should pour out the blood (of the sacrificial animal) with (the formula), 'Hissing ones! Noisy ones! Searching ones! Seizing ones! Serpents! What here belongs to you, take that.' [#9]: Darbhavītā is explained in the commentary by darbharāji.

मूलम्

वि॰प्र॰

अथोदङ्ङावृत्य श्वासिनीर्घोषिणीर्विचिन्वतीः समश्नुतीः सर्पा एतद्वोऽत्र तद्धरध्वमिति सर्पेभ्यो यत्तत्रासृगूवध्यं वावस्रुतं भवति तद्धरन्ति सर्पाः २६

Oldenberg

28\. Then, turning to the north, (he assigns it) to the serpents (in the words), 'Hissing ones! Noisy ones! Searching ones! Seizing ones! Serpents! What here belongs to you, take that.' Then the serpents take whatever has flowed down there of blood or of the contents of stomach and entrails.

मूलम्

वि॰प्र॰

सर्वाणि ह वा अस्य नामधेयानि २७

Oldenberg

29\. All names belong to him;

मूलम्

सर्वाणि ह वा अस्य नामधेयानि २७

वि॰प्र॰

सर्वाः सेनाः २८

Oldenberg

all hosts,

मूलम्

सर्वाः सेनाः २८

वि॰प्र॰

सर्वाण्युच्छ्रयणानि २९

Oldenberg

all exaltations belong to him;

मूलम्

सर्वाण्युच्छ्रयणानि २९

वि॰प्र॰

इत्येवंविद्यजमानं प्रीणाति ३०

Oldenberg

- to a sacrificer who knows that, he gives joy.

मूलम्

इत्येवंविद्यजमानं प्रीणाति ३०

वि॰प्र॰

नास्य ब्रुवाणं च न हिनस्तीति विज्ञायते ३१

Oldenberg

30\. Even to a man who only with words sets forth (some part) of that (ceremony), he will do no harm; thus it is understood (in the Śruti).

मूलम्

नास्य ब्रुवाणं च न हिनस्तीति विज्ञायते ३१

वि॰प्र॰

नास्य प्राश्नीयात् ३२

Oldenberg

31\. He should not partake of that (sacrifice).

मूलम्

नास्य प्राश्नीयात् ३२

वि॰प्र॰

नास्य ग्राममाहरेयुरभिमारुको हैष देवः प्रजा भवतीति ३३

Oldenberg

32 [#10] . They should not take anything belonging to it into the village. For this god will do harm to (human) creatures. [#10]: Instead of abhimāruka we ought to read abhimānuka. See Aitareya Brāhmaṇa III, 34, and the Petersburg Dictionary s. v. abhimānuka.

मूलम्

नास्य ग्राममाहरेयुरभिमारुको हैष देवः प्रजा भवतीति ३३

वि॰प्र॰

अमात्यानन्ततः प्रतिषेधयेत् ३४

Oldenberg

33\. He should keep away his people from the vicinity (of the place where he has sacrificed).

मूलम्

अमात्यानन्ततः प्रतिषेधयेत् ३४

वि॰प्र॰

नियोगात्तु प्राश्नीयात्स्वस्त्ययन इति ३५

Oldenberg

34\. On an express injunction, however, he should partake (of that sacrificial food), for it will bring luck.

मूलम्

नियोगात्तु प्राश्नीयात्स्वस्त्ययन इति ३५

वि॰प्र॰

स शूलगवो धन्यो लोक्यः पुण्यः पुत्र्यः पशव्य आयुष्यो यशस्यः ३६

Oldenberg

35\. This spit-ox sacrifice procures wealth, (open) space, purity, sons, cattle, long life, splendour.

मूलम्

स शूलगवो धन्यो लोक्यः पुण्यः पुत्र्यः पशव्य आयुष्यो यशस्यः ३६

वि॰प्र॰

इष्ट्वान्यमुत्सृजेत् ३७

Oldenberg

36 [#11] . After he has sacrificed, he should let loose another (animal). [#11]: He should destine another young animal in the way stated above (Sūtras 7 seqq.) to a new Śūlagava sacrifice.

मूलम्

इष्ट्वान्यमुत्सृजेत् ३७

वि॰प्र॰

नानुत्सृष्टः स्यात् ३८

Oldenberg

37\. He should not be without such an animal.

मूलम्

नानुत्सृष्टः स्यात् ३८

वि॰प्र॰

न हापशुर्भवतीति विज्ञायते ३९

Oldenberg

38\. Then he will not be without cattle - thus it is understood (in the Śruti).

मूलम्

न हापशुर्भवतीति विज्ञायते ३९

वि॰प्र॰

शन्तातीयं जपन्गृहानियात् ४०

Oldenberg

39 [#12] . Muttering the Śantātīya hymn, he should go to his house. [#12]: Rig-veda VII, 35. Comp. above, II, 8, 11.

मूलम्

शन्तातीयं जपन्गृहानियात् ४०

वि॰प्र॰

पशूनामुपताप एतमेव देवं मध्ये गोष्ठस्य यजेत् ४१

Oldenberg

40\. If disease befalls his cattle, he should sacrifice to that same god in the midst of his cow-stable -

मूलम्

पशूनामुपताप एतमेव देवं मध्ये गोष्ठस्य यजेत् ४१

वि॰प्र॰

स्थालीपाकं सर्वहुतम् ४२

Oldenberg

41\. A mess of cooked food, which he sacrifices in its entirety.

मूलम्

स्थालीपाकं सर्वहुतम् ४२

वि॰प्र॰

बर्हिराज्यञ्चानुप्रहृत्य धूमतो गा आनयेत् ४३

Oldenberg

42\. Having thrown the sacrificial grass and the Ājya into the fire, he should lead his cows through the smoke.

मूलम्

बर्हिराज्यञ्चानुप्रहृत्य धूमतो गा आनयेत् ४३

वि॰प्र॰

शन्तातीयं जपन्पशूनां मध्यमियान्मध्यमियात् ४४

Oldenberg

43\. Murmuring the Śantātīya hymn, he should go in the midst of his cattle.

मूलम्

शन्तातीयं जपन्पशूनां मध्यमियान्मध्यमियात् ४४

वि॰प्र॰

नमः शौनकाय नमः शौनकाय ४५

Oldenberg

44\. Adoration to Śaunaka! Adoration to Śaunaka! End of the Fourth Adhyāya. End of the Āśvalāyana-Gṛhya-sūtra.

मूलम्

नमः शौनकाय नमः शौनकाय ४५

इति चतुर्थोऽध्यायः आश्वलायनगृह्यसूत्रं समाप्तम् # Appendix - +Dyugangā द्युगङ्गा ## Goals ध्येयानि Dyugangā is a work group dedicated to the promotion of ever-victorious Hindu ideals and arts. It's current focus is in presenting important texts for easy study. Long term goal (https://rebrand.ly/dg-archive) is to save texts to last for millennia into the coming post-electronic/ industrial age. The texts may be presented as - audio files (eg: [MahAbhArata audio book project](https://sanskrit.github.io/groups/dyuganga/projects/audio/mbh-audio/)), - as web pages (eg. [Apastamba-gRhya-sUtra](https://vishvasa.github.io/vedAH_yajuH/taittirIyam/sUtram/ApastambaH/gRhyam/sUtra-TIkAH/), [Apastamba-dharma-sUtra](https://vishvasa.github.io/vedAH_yajuH/taittirIyam/sUtram/ApastambaH/dharma-sUtram/sarva-prastutiH/), [EkAgnikANDa commentary](https://vishvasa.github.io/vedAH_yajuH/taittirIyam/sUtram/ApastambaH/gRhyam/ekAgnikANDam/sarva-prastutiH/), [manu-smRti](https://vishvasa.github.io/kalpAntaram/smRtiH/manuH/sarva-prastutiH/05/), [raghuvaMsha](https://vishvasa.github.io/kAvyam/laxyam/padyam/kAlidAsaH/raghuvaMsham/sarva-prastutiH/01/), more [kalpa-texts](https://sanskrit.github.io/groups/dyuganga//projects/text/proofreading/kalpa-texts/), [tattva-texts](https://sanskrit.github.io/groups/dyuganga//projects/text/proofreading/tattva-texts/), [universal subhAShita DB](https://subhashita.github.io/saMskRtam/padyam/random/)), - as dictionaries (eg: [stardict](https://sanskrit-coders.github.io/dictionaries/offline/stardict)) - ebooks distributed on various platforms - (eg: [vishvasa.github.io/book-pub](https://vishvasa.github.io/book-pub), amazon, google play - [SVK](https://play.google.com/store/books/series?id=EeyGHAAAABCW8M) [SVT](https://play.google.com/store/books/series?id=deyGHAAAABDy8M) [का](https://play.google.com/store/books/series?id=EuyGHAAAABCV8M)). Formats include md, pdf (A4, A5), epub, azw3, html, etc. We distribute these for free, and under a CC BY 4.0 license. (Platforms may levy their fees.) You may subscribe to mail-streams for past and future announcements ([dg](https://groups.google.com/g/dyuganga), [hv](https://groups.google.com/g/hindu-vidya/), [san](https://groups.google.com/g/samskrita)). The choice of material heavily depends on the special interests of its current lead (vedas, kalpa, purANa-s). ### संस्कृतानुवादः द्युगङ्गा नाम कार्यसंस्था - अजेयानां भारतीयपुरुषार्थपरिकल्पनानाञ्च, हिन्दुककलानाञ्च प्रसारणाय वर्तते। तदीयस् स्थूलोद्देशोऽधुना प्रमुखग्रन्थानाम् अध्ययनसौकर्याय प्रस्तुतिः। ततो ग्रन्थ-सङ्कलन-केन्द्रम् इति वक्तुम् अलम्। दूरोद्देशस् तु (https://rebrand.ly/dg-archive) आधुनिक-शिला-तैल-युगात् परम् अपि सहस्राधिक-वर्षाणि यावद् ग्रन्थ-रक्षा। ग्रन्थानाम् प्रस्तुतिर् ध्वनिसञ्चिकाभिस् स्यात् (यथा [महाभारतपारायणप्रसारणे](https://sanskrit.github.io/groups/dyuganga/projects/audio/mbh-audio/)), जाल-क्षेत्र-पृष्ठैर् वा (यथा [विश्वासस्य मन्त्रटिप्पनीषु](https://vishvasa.github.io/vedAH_sAma/paravastu-saama/devaH/agniH/mahAvaishvAnara-vratam/), [एकाग्निकाण्डटीका](https://vishvasa.github.io/vedAH_yajuH/taittirIyam/sUtram/ApastambaH/gRhyam/ekAgnikANDam/sarva-prastutiH/1_01a/)), शब्द-कोशैर् वाऽपि ([stardict](https://sanskrit-coders.github.io/dictionaries/offline/stardict))। इमे ऽस्मत्-पक्षतो मुक्त-रीत्या प्रसार्यन्ते। सद्यश्च ग्रन्थाः संस्थाग्रण्या रुचिविशेषम् अनुसृत्य चिताः - वेदाः, इतिहास-पुराणानि, कल्प-वेदाङ्ग-ग्रन्थाश् चेति। ### Contribution, contact अस्मत्-सम्पर्कः - @gmail - vishvas.vasuki, ९५९१२ ६८५०६ (http://rebrand.ly/dyuganga)। Serious volunteering, donations and sponsorship are welcome - they help offset operating costs (eg. worker payments, book distribution) and plan further projects. Project-specific sponsorship opportunities are occasionally advertised on our social media accounts and on certain mailing lists. ## वन्दनीय-वन्दना (अनेनोद्यमेन नैषां महतां साक्षात् सम्बन्ध ऊह्यः ।)

इञ्जिमेडु-यति-सिंह-**रक्षितो** राजगोप--बुध-गोप-**चारितः**। सिंह-लक्ष्म-नर-नाम-भाग् **बभौ** दिव्य-सूक्ति-वन-मार्ग-**नायकः**॥ यद्-आचार-स्वभावाभ्यां "ज्ञेयम् अस्त्य् अत्र वैष्णवे"। इति निष्कर्ष-जिज्ञासे, **नौमि** तं श्री-नृसिंहकम्॥