+++ title = "गृह्यम्" author = "आश्वलायनः, Oldenberg" +++ # +1 ## 01 pākayajñādi

vi॰pra॰

uktāni vaitānikāni gr̥hyāṇi vakṣyāmaḥ 1

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.

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uktāni vaitānikāni gr̥hyāṇi vakṣyāmaḥ 1

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trayaḥ pākayajñāḥ 2

Oldenberg

2 . There are three (kinds of) Pākayajñas,

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trayaḥ pākayajñāḥ 2

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hutā agnau hūyamānā anagnau prahutā brāhmaṇabhōjanē brahmaṇihutāḥ 3

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.

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hutā agnau hūyamānā anagnau prahutā brāhmaṇabhōjanē brahmaṇihutāḥ 3

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athāpyr̥ca udāharanti yaḥ samidhā ya āhutī yō vēdēnēti 4

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.

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athāpyr̥ca udāharanti yaḥ samidhā ya āhutī yō vēdēnēti 4

vi॰pra॰

samidhamēvāpi śraddadhāna ādadhanmanyēta yaja idamiti namastasmai ya āhutyā yō vēdēnēti vidyayaivāpyasti prītistadētatpaśyannr̥ṣiruvāca agōrudhāya gaviṣēdyukṣāya dasmyaṁ vacaḥ । ghr̥tātsvādīyō madhunaśca vōcatēti vaca ēva ma idaṁ ghr̥tācca madhunaśca svādīyō'sti prītiḥ svādīyō'stvityēva tadāha ā tē agna r̥cā havirhr̥dā taṣṭaṁ bharāmasi । tē tē bhavantūkṣaṇa r̥ṣabhāsō vaśā utēti ēta ēva ma ukṣāṇaśca r̥ṣabhāśca vaśāśca bhavanti ya imaṁ svādhyāyamadhīyata iti yō namasā svadhvara iti namaskārēṇa vai khalvapi na vai dēvā namaskāramati yajñō vai nama iti hi brāhmaṇaṁ bhavati 5

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.

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## 02 vaiśvadēvādi

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atha sāyamprātaḥsiddhasya haviṣyasya juhuyāt 1

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.

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atha sāyamprātaḥsiddhasya haviṣyasya juhuyāt 1

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agnihōtradēvatābhyaḥ sōmāya vanaspatayē'gnīṣōmābhyāmindrāgnibhyāṁ dyāvāpr̥thivībhyāṁ dhanvantaraya indrāya viśvēbhyō dēvēbhyō brahmaṇē 2

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.

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agnihōtradēvatābhyaḥ sōmāya vanaspatayē'gnīṣōmābhyāmindrāgnibhyāṁ dyāvāpr̥thivībhyāṁ dhanvantaraya indrāya viśvēbhyō dēvēbhyō brahmaṇē 2

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svāhētyatha baliharaṇam 3

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,

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svāhētyatha baliharaṇam 3

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ētābhyaścaiva dēvatābhyō'dbhya ōṣadhivanaspatibhyō gr̥hāya gr̥hadēvatābhyō vāstudēvatābhyaḥ 4

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),

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ētābhyaścaiva dēvatābhyō'dbhya ōṣadhivanaspatibhyō gr̥hāya gr̥hadēvatābhyō vāstudēvatābhyaḥ 4

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indrāyēndrapuruṣēbhyō yamāya yamapuruṣēbhyō varuṇāya varuṇapuruṣēbhyaḥ sōmāya sōmapuruṣēbhya iti pratidiśam 5

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.

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indrāyēndrapuruṣēbhyō yamāya yamapuruṣēbhyō varuṇāya varuṇapuruṣēbhyaḥ sōmāya sōmapuruṣēbhya iti pratidiśam 5

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brahmaṇē brahmapuruṣēbhya iti madhyē 6

Oldenberg

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

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brahmaṇē brahmapuruṣēbhya iti madhyē 6

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viśvēbhyō dēvēbhyaḥ 7

Oldenberg

7\. To the Viśve devās,

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viśvēbhyō dēvēbhyaḥ 7

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sarvēbhyō bhūtēbhyō divācāribhya iti divā 8

Oldenberg

to all day-walking beings - thus by day;

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sarvēbhyō bhūtēbhyō divācāribhya iti divā 8

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naktañcāribhya iti naktam 9

Oldenberg

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

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naktañcāribhya iti naktam 9

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rakṣōbhya ityuttarataḥ 10

Oldenberg

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

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rakṣōbhya ityuttarataḥ 10

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svadhā pitr̥bhya iti prācīnāvītī śēṣaṁ dakṣiṇā ninayēt 11

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.

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svadhā pitr̥bhya iti prācīnāvītī śēṣaṁ dakṣiṇā ninayēt 11

## 03 agnimukham

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atha khalu yatra kva ca hōṣyantyasyādiṣumātrāvaraṁ sarvataḥ sthaṇḍilamupalipyōllikhya ṣaḍlēkhā udagāyatāṁ paścātprāgāyatē nānāntayōstisrō madhyē tadabhyukṣyāgniṁ pratiṣṭhāpyānvādhāya parisamūhya paristīrya purastāddakṣiṇataḥ paścāduttarata ityudakasaṁsthantūṣṇīṁ paryukṣaṇam 1

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.

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pavitrābhyāmājyasyōtpavanam 2

Oldenberg

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

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pavitrābhyāmājyasyōtpavanam 2

vi॰pra॰

apracchinnāgrāvanantargarbhau prādēśamātrau kuśau nānāntayōrgr̥hītvāṅguṣṭhōpakaniṣṭhikābhyāmuttānābhyāṁ pāṇibhyāṁ savituṣṭvā prasava utpunāmyacchidrēṇa pavitrēṇa vasōḥ sūryasya raśmibhiriti prāgutpunāti sakr̥nmantrēṇa dvistūṣṇīm 3

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.

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kr̥tākr̥tamājyahōmēṣu paristaraṇam 4

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.

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kr̥tākr̥tamājyahōmēṣu paristaraṇam 4

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tathājyabhāgau pākayajñēṣu 5

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.

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tathājyabhāgau pākayajñēṣu 5

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brahmā ca dhanvantariyajñaśūlagavavarjam 6

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.

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brahmā ca dhanvantariyajñaśūlagavavarjam 6

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amuṣmai svāhēti juhuyāt 7

Oldenberg

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

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amuṣmai svāhēti juhuyāt 7

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agnirindraḥ prajāpatirviśvēdēvā brahmētyanādēśē 8

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.

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agnirindraḥ prajāpatirviśvēdēvā brahmētyanādēśē 8

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ēkabarhirādyājyasviṣṭakr̥taḥ syustulyakālāḥ 9

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.

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ēkabarhirādyājyasviṣṭakr̥taḥ syustulyakālāḥ 9

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tadēṣābhiyajñagāthā gīyatē । pākayajñānsamāsādyaikājyānēkabarhiṣaḥ । ēkasviṣṭakr̥taḥ kuryānnānāpi sati daivatē 10

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.'

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tadēṣābhiyajñagāthā gīyatē । pākayajñānsamāsādyaikājyānēkabarhiṣaḥ । ēkasviṣṭakr̥taḥ kuryānnānāpi sati daivatē 10

## 04 saṁskārakālādi

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udagayana āpūryamāṇapakṣē kalyāṇē nakṣatrē caulakarmōpanayanagōdānavivāhāḥ 1

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.

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udagayana āpūryamāṇapakṣē kalyāṇē nakṣatrē caulakarmōpanayanagōdānavivāhāḥ 1

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sārvakālamēkē vivāham 2

Oldenberg

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

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sārvakālamēkē vivāham 2

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tēṣāṁ purastāccatasra ājyāhutīrjuhuyāt 3

Oldenberg

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

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tēṣāṁ purastāccatasra ājyāhutīrjuhuyāt 3

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"agna āyūṁṣi pavasa" iti tisr̥bhiḥ "prajāpatē na tvadētānyanya" iti ca vyāhr̥tibhirvā 4

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).

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"agna āyūṁṣi pavasa" iti tisr̥bhiḥ "prajāpatē na tvadētānyanya" iti ca vyāhr̥tibhirvā 4

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samuccayamēkē 5

Oldenberg

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

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samuccayamēkē 5

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naikē kāñcana 6

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). (mūlam mr̥gyam। ) [#4]: Neither the oblations with the Ṛcas nor those with the Vyāhṛtis.

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naikē kāñcana 6

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tvamaryamā bhavasi yat kanīnām iti vivāhē caturthīm 7

Oldenberg

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

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tvamaryamā bhavasi yat kanīnām iti vivāhē caturthīm 7

## 05 vara-vadhū-guṇāḥ

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kulamagrē parīkṣēta yē mātr̥taḥ pitr̥ścēti yathōktaṁ purastāt 1

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.'

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kulamagrē parīkṣēta yē mātr̥taḥ pitr̥ścēti yathōktaṁ purastāt 1

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buddhimatē kanyāṁ prayacchēt 2

Oldenberg

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

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buddhimatē kanyāṁ prayacchēt 2

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buddhirūpaśīlalakṣaṇasampannāmarōgāmupayacchēta 3

Oldenberg

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

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buddhirūpaśīlalakṣaṇasampannāmarōgāmupayacchēta 3

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durvijñēyāni lakṣaṇānīti 4

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.

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durvijñēyāni lakṣaṇānīti 4

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aṣṭau piṇḍānkr̥tvā r̥tamagrē prathamaṁ jajña r̥tē satyaṁ pratiṣṭhitaṁ yadiyaṁ kumāryabhijātā tadiyamiha pratipadyatāṁ yatsatyaṁ taddr̥śyatāmiti piṇḍānabhimantrya kumārīṁ brūyādēṣāmēkaṁ gr̥hāṇēti 5

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.'

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vi॰pra॰

kṣētrāccēdubhayataḥsasyādgr̥hṇīyādannavatyasyāḥ prajā bhaviṣyatīti vidyādgōṣṭhātpaśumatī vēdipurīṣādbrahmavarcasvinyavidāsinō hradātsarvasampannā dēvanātkitavī catuṣpathāddvipravrājinīriṇādadhanyā śmaśānāt patighnī 6

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).

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## 06 vivāha-prakāraḥ

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alaṅkr̥tya kanyāmudakapūrvāṁ dadyādēṣa brāhmō vivāhaḥ । tasyāṁ jātō dvādaśāvarāndvādaśa parānpunātyubhayataḥ ।

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.

mūlam

alaṅkr̥tya kanyāmudakapūrvāṁ dadyādēṣa brāhmō vivāhaḥ । tasyāṁ jātō dvādaśāvarāndvādaśa parānpunātyubhayataḥ ।

vi॰pra॰

r̥tvijē vitatē karmaṇi dadyādalaṅkr̥tya - sa daivō daśāvarāndaśa parān punātyubhayataḥ ।

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.

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r̥tvijē vitatē karmaṇi dadyādalaṅkr̥tya - sa daivō daśāvarāndaśa parān punātyubhayataḥ ।

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saha dharmaṁ carata iti prājāpatyō'ṣṭāvarānaṣṭa parānpunātyubhayataḥ ।

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.

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saha dharmaṁ carata iti prājāpatyō'ṣṭāvarānaṣṭa parānpunātyubhayataḥ ।

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gōmithunaṁ dattvōpayacchēta sa ārṣaḥ saptāvarānsapta parānpunātyubhayataḥ ।

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.

mūlam

gōmithunaṁ dattvōpayacchēta sa ārṣaḥ saptāvarānsapta parānpunātyubhayataḥ ।

vi॰pra॰

mithaḥ samayaṁ kr̥tvōpayacchēta sa gāndharvaḥ।

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.

mūlam

mithaḥ samayaṁ kr̥tvōpayacchēta sa gāndharvaḥ।

vi॰pra॰

dhanēnōpatōṣyōpayacchēta sa āsuraḥ ।

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.

mūlam

dhanēnōpatōṣyōpayacchēta sa āsuraḥ ।

vi॰pra॰

suptānāṁ pramattānāṁ vāpaharēt sa paiśācaḥ ।

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.

mūlam

suptānāṁ pramattānāṁ vāpaharēt sa paiśācaḥ ।

vi॰pra॰

hatvā bhittvā ca śīrṣāṇi rudatīṁ rudadbhyō harēt sa rākṣasaḥ 1

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.

mūlam

hatvā bhittvā ca śīrṣāṇi rudatīṁ rudadbhyō harēt sa rākṣasaḥ 1

## 07 pāṇi-grahaṇādi

vi॰pra॰

atha khalūccāvacā janapadadharmā grāmadharmāśca tānvivāhē pratīyāt 1

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.

mūlam

atha khalūccāvacā janapadadharmā grāmadharmāśca tānvivāhē pratīyāt 1

vi॰pra॰

yattu samānaṁ tadvakṣyāmaḥ 2

Oldenberg

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

mūlam

yattu samānaṁ tadvakṣyāmaḥ 2

vi॰pra॰

paścādagnērdr̥ṣadamaśmānaṁ pratiṣṭhāpyōttarapurastādudakumbhaṁ samanvārabdhāyāṁ hutvā tiṣṭhan pratyaṅmukhaḥ prāṅmukhyā āsīnāyā gr̥hṇāmi tē saubhagatvāya hastamityaṅguṣṭhamēva gr̥hṇīyādyadi kāmayīta pumāṁsa ēva mē putrā jāyēranniti 3

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.

mūlam

vi॰pra॰

aṅgulīrēva strīkāmaḥ 4

Oldenberg

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

mūlam

aṅgulīrēva strīkāmaḥ 4

vi॰pra॰

rōmāntē hastaṁ sāṅguṣṭhamubhayakāmaḥ 5

Oldenberg

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

mūlam

rōmāntē hastaṁ sāṅguṣṭhamubhayakāmaḥ 5

vi॰pra॰

pradakṣiṇamagnimudakumbhañca triḥ pariṇayañjapati । amō'hamasmi sā tvaṁ sā tvamasyamō'haṁ dyaurahaṁ pr̥thivī tvaṁ sāmāhamr̥ktvaṁ tāvēha vivahāvahai prajāṁ prajanayāvahai sampriyau rōciṣṇū sumanasyamānau jīvēva śaradaḥ śatamiti 6

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.

mūlam

vi॰pra॰

pariṇīya pariṇīyāśmānamārōhayatīmamaśmānamārōhāśmēva tvaṁ sthirā bhava । sahasva pr̥tanāyatō'bhitiṣṭha pratanyata iti 7

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.

mūlam

pariṇīya pariṇīyāśmānamārōhayatīmamaśmānamārōhāśmēva tvaṁ sthirā bhava । sahasva pr̥tanāyatō'bhitiṣṭha pratanyata iti 7

vi॰pra॰

vadhvañjalā upastīrya bhrātā bhrātr̥sthānō vā dvirlājānāvapati 8

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.

mūlam

vadhvañjalā upastīrya bhrātā bhrātr̥sthānō vā dvirlājānāvapati 8

vi॰pra॰

trirjāmadagnyānām 9

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.

mūlam

trirjāmadagnyānām 9

vi॰pra॰

pratyabhighārya haviḥ 10

Oldenberg

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

mūlam

pratyabhighārya haviḥ 10

vi॰pra॰

avattañca 11

Oldenberg

11\. And over what has been cut off.

mūlam

avattañca 11

vi॰pra॰

ēṣō'vadānadharmaḥ 12

Oldenberg

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

mūlam

ēṣō'vadānadharmaḥ 12

vi॰pra॰

aryamaṇaṁ nu dēvaṁ kanyā agnimayakṣata sa imāṁ dēvō aryamā prētō muñcātu nāmutaḥ svāhā । varuṇaṁ nu dēvaṁ kanyā agnimayakṣata sa imāṁ dēvō varuṇaḥ prētō muñcātu nāmutaḥ svāhā । pūṣaṇaṁ nu dēvaṁ kanyā agnimayakṣata sa imāṁ dēvaḥ pūṣā prētō muñcātunāmutaḥ svāhētyavicchindatyañjaliṁ srucēva juhuyāt 13

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.

mūlam

vi॰pra॰

apariṇīya śūrpapuṭēnābhyātmaṁ tūṣṇīṁ caturtham 14

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.

mūlam

apariṇīya śūrpapuṭēnābhyātmaṁ tūṣṇīṁ caturtham 14

vi॰pra॰

ōpyōpya haikē lājānpariṇayanti tathōttamē āhutī na sannipatataḥ 15

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.

mūlam

ōpyōpya haikē lājānpariṇayanti tathōttamē āhutī na sannipatataḥ 15

vi॰pra॰

athāsyai śikhē vimuñcati yadi kr̥tē bhavataḥ 16

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,

mūlam

athāsyai śikhē vimuñcati yadi kr̥tē bhavataḥ 16

vi॰pra॰

ūrṇāstukē kēśapakṣayōrbaddhē bhavataḥ । pra tvā muñcāmi varuṇasya pāśāditi 17

Oldenberg

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

mūlam

ūrṇāstukē kēśapakṣayōrbaddhē bhavataḥ । pra tvā muñcāmi varuṇasya pāśāditi 17

vi॰pra॰

uttarāmuttarayā 18

Oldenberg

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

mūlam

uttarāmuttarayā 18

vi॰pra॰

athaināmaparājitāyāndiśi saptapadānyabhyutkrāmayatīṣa ēkapadyūrjē dvipadī rāyaspōṣāya tripadī māyōbhavyāya catuṣpadī prajābhyaḥ pañcapadyr̥tubhyaḥ ṣaṭpadī sakhā saptapadī bhava sā māmanuvratā bhava putrānvindāvahai bahūṁstē santu jaradaṣṭaya iti 19

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.

mūlam

vi॰pra॰

ubhayōḥ sannidhāya śirasī udakumbhēnāvasicya 20

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.

mūlam

ubhayōḥ sannidhāya śirasī udakumbhēnāvasicya 20

vi॰pra॰

brāhmaṇyāśca vr̥ddhāyā jīvapatnyā jīvaprajāyā agāra ētāṁ rātriṁ vasēt 21

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.

mūlam

brāhmaṇyāśca vr̥ddhāyā jīvapatnyā jīvaprajāyā agāra ētāṁ rātriṁ vasēt 21

vi॰pra॰

dhruvamarundhatīṁ saptar̥ṣīniti dr̥ṣṭvā vācaṁ visr̥jēta jīvapatnīṁ prajāṁ vindēyēti 22

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.

mūlam

dhruvamarundhatīṁ saptar̥ṣīniti dr̥ṣṭvā vācaṁ visr̥jēta jīvapatnīṁ prajāṁ vindēyēti 22

## 08 pati-gr̥ha-pravēśaḥ

vi॰pra॰

prayāṇa upapadyamānē pūṣā tvētō nayatu hastagr̥hyēti yānamārōhayēt 1

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.

mūlam

prayāṇa upapadyamānē pūṣā tvētō nayatu hastagr̥hyēti yānamārōhayēt 1

vi॰pra॰

aśmanvatīrīyatē saṁrabhadhvamityarddharcēna nāvamārōhayēt 2

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.

mūlam

aśmanvatīrīyatē saṁrabhadhvamityarddharcēna nāvamārōhayēt 2

vi॰pra॰

uttarēṇōktramayēt 3

Oldenberg

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

mūlam

uttarēṇōktramayēt 3

vi॰pra॰

jīvaṁ rudantīti rudatyām 4

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.

mūlam

jīvaṁ rudantīti rudatyām 4

vi॰pra॰

vivāhāgnimagratō'jasrannayanti 5

Oldenberg

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

mūlam

vivāhāgnimagratō'jasrannayanti 5

vi॰pra॰

kalyāṇēṣu dēśavr̥kṣacatuṣpathēṣu māvidanparipanthina iti japēt 6

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.

mūlam

kalyāṇēṣu dēśavr̥kṣacatuṣpathēṣu māvidanparipanthina iti japēt 6

vi॰pra॰

vāsēvāsē sumaṅgalīriyaṁ vadhūritīkṣakānīkṣēta 7

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).

mūlam

vāsēvāsē sumaṅgalīriyaṁ vadhūritīkṣakānīkṣēta 7

vi॰pra॰

iha priyaṁ prajayā tē samr̥dhyatāmiti gr̥haṁ pravēśayēt 8

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.

mūlam

iha priyaṁ prajayā tē samr̥dhyatāmiti gr̥haṁ pravēśayēt 8

vi॰pra॰

vivāhāgnimupasamādhāya paścādasyānaḍuhaṁ carmāstīrya prāggrīvamuttaralōma tasminnupaviṣṭāyāṁ samanvārabdhāyām ā naḥ prajāṁ janayatu prajāpatiriti catasr̥bhiḥ pratyr̥caṁ hutvā samañjantu viśvēdēvā iti dadhnaḥ prāśya pratiprayacchēdājyaśēṣēṇa vānakti hr̥dayē 9

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.

mūlam

vi॰pra॰

akṣārālavaṇāśinau brahmacāriṇāvalaṅkurvāṇāvadhaḥśāyinau syātām 10

Oldenberg

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

mūlam

akṣārālavaṇāśinau brahmacāriṇāvalaṅkurvāṇāvadhaḥśāyinau syātām 10

vi॰pra॰

ata ūrddhvaṁ trirātraṁ dvādaśarātram 11

Oldenberg

sleep on the ground three nights or twelve nights;

mūlam

ata ūrddhvaṁ trirātraṁ dvādaśarātram 11

vi॰pra॰

saṁvatsaraṁ vaika r̥ṣirjāyata iti 12

Oldenberg

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

mūlam

saṁvatsaraṁ vaika r̥ṣirjāyata iti 12

vi॰pra॰

caritavrataḥ sūryāvidē vadhūvastraṁ dadyāt 13

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.

mūlam

caritavrataḥ sūryāvidē vadhūvastraṁ dadyāt 13

vi॰pra॰

annaṁ brāhmaṇēbhyaḥ 14

Oldenberg

13\. 'Food to the Brāhmaṇas;

mūlam

annaṁ brāhmaṇēbhyaḥ 14

vi॰pra॰

atha svastyayanaṁ vācayīta 15

Oldenberg

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

mūlam

atha svastyayanaṁ vācayīta 15

## 09 aupāsanādi

vi॰pra॰

pāṇigrahaṇādi gr̥hyaṁ paricarētsvayaṁ patnyapi vā putraḥ kumāryantēvāsī vā 1

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.

mūlam

pāṇigrahaṇādi gr̥hyaṁ paricarētsvayaṁ patnyapi vā putraḥ kumāryantēvāsī vā 1

vi॰pra॰

nityānugr̥hītaṁ syāt 2

Oldenberg

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

mūlam

nityānugr̥hītaṁ syāt 2

vi॰pra॰

yadi tūpaśāmyētpatnyupavasēdityēkē 3

Oldenberg

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

mūlam

yadi tūpaśāmyētpatnyupavasēdityēkē 3

vi॰pra॰

tasyāgnihōtrēṇa 4

Oldenberg

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

mūlam

tasyāgnihōtrēṇa 4

vi॰pra॰

prāduṣkaraṇahōmakālau vyākhyātau 5

Oldenberg

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

mūlam

prāduṣkaraṇahōmakālau vyākhyātau 5

vi॰pra॰

haumyaṁ ca māṁsavarjam 6

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.

mūlam

haumyaṁ ca māṁsavarjam 6

vi॰pra॰

kāmaṁ tu vrīhiyavatilaiḥ 7

Oldenberg

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

mūlam

kāmaṁ tu vrīhiyavatilaiḥ 7

vi॰pra॰

agnayē svāhēti sāyaṁ juhuyāt sūryāya svāhēti prātastūṣṇīṁ dvitīyē ubhayatra 8

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.

mūlam

agnayē svāhēti sāyaṁ juhuyāt sūryāya svāhēti prātastūṣṇīṁ dvitīyē ubhayatra 8

## 10 sthālīpākādi

vi॰pra॰

atha pārvaṇasthālīpākaḥ 1

Oldenberg

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

mūlam

atha pārvaṇasthālīpākaḥ 1

vi॰pra॰

tasya darśapūrṇamāsābhyāmupavāsaḥ 2

Oldenberg

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

mūlam

tasya darśapūrṇamāsābhyāmupavāsaḥ 2

vi॰pra॰

idhmābarhiṣōśca sannahanam 3

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.

mūlam

idhmābarhiṣōśca sannahanam 3

vi॰pra॰

dēvatāścōpāṁśuyājēndramahēndravarjam 4

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.

mūlam

dēvatāścōpāṁśuyājēndramahēndravarjam 4

vi॰pra॰

kāmyā itarāḥ 5

Oldenberg

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

mūlam

kāmyā itarāḥ 5

vi॰pra॰

tasyai tasyai dēvatāyai caturaścaturō muṣṭīnnirvapati pavitrē antarddhāyāmuṣmai tvā juṣṭaṁ nirvapāmīti 6

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.'

mūlam

tasyai tasyai dēvatāyai caturaścaturō muṣṭīnnirvapati pavitrē antarddhāyāmuṣmai tvā juṣṭaṁ nirvapāmīti 6

vi॰pra॰

athainānprōkṣati yathāniruptamamuṣmai tvā juṣṭaṁ prōkṣāmīti 7

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.'

mūlam

athainānprōkṣati yathāniruptamamuṣmai tvā juṣṭaṁ prōkṣāmīti 7

vi॰pra॰

avahatāṁstriṣphalīkr̥tānnānā śrapayēt 8

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,

mūlam

avahatāṁstriṣphalīkr̥tānnānā śrapayēt 8

vi॰pra॰

samōpya vā 9

Oldenberg

9\. Or throwing (them) together.

mūlam

samōpya vā 9

vi॰pra॰

yadi nānā śrapayēdvibhajya taṇḍulānabhimr̥śēdidamamuṣmā idamamuṣmā iti 10

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.'

mūlam

yadi nānā śrapayēdvibhajya taṇḍulānabhimr̥śēdidamamuṣmā idamamuṣmā iti 10

vi॰pra॰

yadyu vai samōpya vyuddhāraṁ juhuyāt 11

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.

mūlam

yadyu vai samōpya vyuddhāraṁ juhuyāt 11

vi॰pra॰

śr̥tāni havīṁṣyabhighāryōdagudvāsya barhiṣyāsādyēdhmabhighāryāyanta idhma ātmā jātavēdastēnēdhyasva varddhasva cēddha varddhaya cāsmān prajayā paśubhirbrahmavarcasēnānnādyēna samēdhaya svāhēti 12

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.

mūlam

vi॰pra॰

tūṣṇīmāghārāvāghāryājyabhāgau juhuyādagnayē svāhā sōmāya svāhēti 13

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.

mūlam

tūṣṇīmāghārāvāghāryājyabhāgau juhuyādagnayē svāhā sōmāya svāhēti 13

vi॰pra॰

uttaramāgnēyaṁ dakṣiṇaṁ saumyam 14

Oldenberg

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

mūlam

uttaramāgnēyaṁ dakṣiṇaṁ saumyam 14

vi॰pra॰

vijñāyatē cakṣuṣī vā ētē yajñasya yadājyabhāgau 15

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.

mūlam

vijñāyatē cakṣuṣī vā ētē yajñasya yadājyabhāgau 15

vi॰pra॰

tasmātpuruṣasya hi pratyaṅmukhasyāsīnasya dakṣiṇamakṣyuttaraṁ bhavatyuttaraṁ dakṣiṇam 16

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.

mūlam

tasmātpuruṣasya hi pratyaṅmukhasyāsīnasya dakṣiṇamakṣyuttaraṁ bhavatyuttaraṁ dakṣiṇam 16

vi॰pra॰

madhyē havīṁṣi pratyaktaraṁ vā prāksaṁsthānyudaksaṁsthāni vōttarapurastātsauviṣṭakr̥tam 17

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.

mūlam

madhyē havīṁṣi pratyaktaraṁ vā prāksaṁsthānyudaksaṁsthāni vōttarapurastātsauviṣṭakr̥tam 17

vi॰pra॰

madhyātpūrvārddhācca haviṣō'vadyati 18

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.

mūlam

madhyātpūrvārddhācca haviṣō'vadyati 18

vi॰pra॰

madhyātpūrvārddhāt paścārddhāditi pañcāvattinām 19

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;

mūlam

madhyātpūrvārddhāt paścārddhāditi pañcāvattinām 19

vi॰pra॰

uttarārddhāt sauviṣṭakr̥tam 20

Oldenberg

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

mūlam

uttarārddhāt sauviṣṭakr̥tam 20

vi॰pra॰

nātra havīṁṣi pratyabhighārayati sviṣṭakr̥taṁ dvirabhighārayati 21

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.

mūlam

nātra havīṁṣi pratyabhighārayati sviṣṭakr̥taṁ dvirabhighārayati 21

vi॰pra॰

yadasya karmaṇō'tyarīricaṁ yadvā nyūnamihākaram । agniṣṭatsviṣṭakr̥dvidvānsarvaṁ sviṣṭaṁ suhutaṁ karōtu mē । agnayē sviṣṭakr̥tē suhutahutē sarvaprāyaścittāhutīnāṁ kāmānāṁ samarddhayitrē sarvānnaḥ kāmāntsamarddhaya svāhēti 22

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.

mūlam

vi॰pra॰

barhiṣi pūrṇapātraṁ ninayēt 23

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.

mūlam

barhiṣi pūrṇapātraṁ ninayēt 23

vi॰pra॰

ēṣō'vabhr̥thaḥ 24

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.

mūlam

ēṣō'vabhr̥thaḥ 24

vi॰pra॰

pākayajñānāmētattantram 25

Oldenberg

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

mūlam

pākayajñānāmētattantram 25

vi॰pra॰

havirucchiṣṭaṁ dakṣiṇā 26

Oldenberg

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

mūlam

havirucchiṣṭaṁ dakṣiṇā 26

## 11 paśu-kalpaḥ

vi॰pra॰

atha paśukalpaḥ 1

Oldenberg

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

mūlam

atha paśukalpaḥ 1

vi॰pra॰

uttaratō'gnēḥ śāmitrasyāyatanaṁ kr̥tvā pāyayitvā paśumāplāvya purastāt pratyaṅmukhamavasthāpyāgniṁ dūtamiti dvābhyāṁ hutvā sapalāśayārdraśākhayā paścādupaspr̥śēdamuṣmai tvā juṣṭamupākarōmīti 2

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.

mūlam

vi॰pra॰

vrīhiyavamatībhiradbhiḥ purastātprōkṣatyamuṣmai tvā juṣṭaṁ prōkṣāmīti 3

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.'

mūlam

vrīhiyavamatībhiradbhiḥ purastātprōkṣatyamuṣmai tvā juṣṭaṁ prōkṣāmīti 3

vi॰pra॰

tāsāṁ pāyayitvā dakṣiṇamanu bāhuṁ śēṣaṁ ninayēt 4

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.

mūlam

tāsāṁ pāyayitvā dakṣiṇamanu bāhuṁ śēṣaṁ ninayēt 4

vi॰pra॰

āvr̥taiva paryagni kr̥tvōdañcaṁ nayanti 5

Oldenberg

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

mūlam

āvr̥taiva paryagni kr̥tvōdañcaṁ nayanti 5

vi॰pra॰

tasya purastādulmukaṁ haranti 6

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.

mūlam

tasya purastādulmukaṁ haranti 6

vi॰pra॰

śāmitra ēṣa bhavati 7

Oldenberg

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

mūlam

śāmitra ēṣa bhavati 7

vi॰pra॰

vapāśrapaṇībhyāṁ kartā paśumanvārabhatē 8

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.

mūlam

vapāśrapaṇībhyāṁ kartā paśumanvārabhatē 8

vi॰pra॰

kartāraṁ yajamānaḥ 9

Oldenberg

9\. The sacrificer (touches) the performer.

mūlam

kartāraṁ yajamānaḥ 9

vi॰pra॰

paścācchamitrasya prākśirasaṁ pratyakśirasaṁ vōdakpādaṁ sañjñapya purā nābhēstr̥ṇamantarddhāya vapāmutkhidya vapāmavadāya vapāśrapaṇībhyāṁ parigr̥hyādbhirabhiṣicya śāmitrē pratāpyāgrēṇainamagniṁ hutvā dakṣiṇata āsīnaḥ śrapayitvā parītya juhuyāt 10

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.

mūlam

vi॰pra॰

ētasminnēvāgnau sthālīpākaṁ śrapayanti 11

Oldenberg

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

mūlam

ētasminnēvāgnau sthālīpākaṁ śrapayanti 11

vi॰pra॰

ēkādaśa paśōravadānāni sarvāṅgēbhyō'vadāya śāmitrē śrapayitvā hr̥dayaṁ śūlē pratāpya sthālīpākasyāgratō juhuyāt 12

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.

mūlam

ēkādaśa paśōravadānāni sarvāṅgēbhyō'vadāya śāmitrē śrapayitvā hr̥dayaṁ śūlē pratāpya sthālīpākasyāgratō juhuyāt 12

vi॰pra॰

avadānairvā saha 13

Oldenberg

13\. Or together with the Avadāna portions.

mūlam

avadānairvā saha 13

vi॰pra॰

ēkaikasyāvadānasya dvirdviravadyati 14

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.

mūlam

ēkaikasyāvadānasya dvirdviravadyati 14

vi॰pra॰

āvr̥taiva hr̥dayaśūlēna caranti 15

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.

mūlam

āvr̥taiva hr̥dayaśūlēna caranti 15

## 12 caitya-kalpaḥ

vi॰pra॰

caityayajñē prāk sviṣṭakr̥taścaityāya baliṁ harēt 1

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.

mūlam

caityayajñē prāk sviṣṭakr̥taścaityāya baliṁ harēt 1

vi॰pra॰

yadyu vai vidēśasthaṁ palāśadūtēna yatra vēttha vanaspata ityētayarcā dvau piṇḍau kr̥tvā vīvadhē'bhyādhāya dūtāya prayacchēdimantasmai baliṁ harēti cainaṁ brūyādayaṁ tubhyamiti yō dūtāya 2

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.'

mūlam

vi॰pra॰

pratibhayaṁ cēdantarā śastramapi kiñcit 3

Oldenberg

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

mūlam

pratibhayaṁ cēdantarā śastramapi kiñcit 3

vi॰pra॰

nāvyā cēnnadyantarā plavarūpamapi kiñcidanēna taritavyamiti 4

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,

mūlam

nāvyā cēnnadyantarā plavarūpamapi kiñcidanēna taritavyamiti 4

vi॰pra॰

dhanvantariyajñē brahmāṇamagniṁ cāntarā purōhitāyāgrē baliṁ harēt 5

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.

mūlam

dhanvantariyajñē brahmāṇamagniṁ cāntarā purōhitāyāgrē baliṁ harēt 5

## 13 puṁsavanam, anavalōbhanam

vi॰pra॰

upaniṣadi garbhalambhanaṁ puṁsavanamanavalōbhanañca 1

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).

mūlam

upaniṣadi garbhalambhanaṁ puṁsavanamanavalōbhanañca 1

vi॰pra॰

yadi nādhīyāttr̥tīyē garbhamāsē tiṣyēṇōpōṣitāyāḥ sarūpavatsāyā gōrdadhani dvau dvau māṣau yavañca dadhi prasr̥tēna prāśayēt 2

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.

mūlam

yadi nādhīyāttr̥tīyē garbhamāsē tiṣyēṇōpōṣitāyāḥ sarūpavatsāyā gōrdadhani dvau dvau māṣau yavañca dadhi prasr̥tēna prāśayēt 2

vi॰pra॰

kiṁ pibasi kiṁ pibasīti pr̥ṣṭvā puṁsavanaṁ puṁsavanamiti triḥ pratijānīyāt 3

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!'

mūlam

kiṁ pibasi kiṁ pibasīti pr̥ṣṭvā puṁsavanaṁ puṁsavanamiti triḥ pratijānīyāt 3

vi॰pra॰

ēvaṁ trīnprasr̥tān 4

Oldenberg

4\. Thus three handfuls (of curds).

mūlam

ēvaṁ trīnprasr̥tān 4

vi॰pra॰

athāsyai maṇḍalāgāracchāyāyāṁ dakṣiṇasyāṁ nāsikāyāmajītāmōṣadhīṁ nastaḥkarōti 5

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.

mūlam

athāsyai maṇḍalāgāracchāyāyāṁ dakṣiṇasyāṁ nāsikāyāmajītāmōṣadhīṁ nastaḥkarōti 5

vi॰pra॰

prajāvajjīvaputrābhyāṁ haikē ā tē garbhō yōnimētu pumānvāṇa ivēṣudhim । ā vīrō jāyatāṁ putrastē daśamāsyaḥ । agnirētu prathamō dēvatānāṁ sau'syai prajāṁ muñcatu mr̥tyupāśāt । tadayaṁ rājā varuṇō'numanyatāṁ yathēyaṁ strī pautramaghaṁ na rōdāditi 6

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.

mūlam

vi॰pra॰

prājāpatyasya sthālīpākasya hutvā hr̥dayadēśamasyā ālabhēta yattē susīmē hr̥dayē hitamantaḥ prajāpatau । manyē'haṁ māṁ tadvidvāṁsaṁ māhaṁ pautramaghanniyāmiti 7

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.'

mūlam

prājāpatyasya sthālīpākasya hutvā hr̥dayadēśamasyā ālabhēta yattē susīmē hr̥dayē hitamantaḥ prajāpatau । manyē'haṁ māṁ tadvidvāṁsaṁ māhaṁ pautramaghanniyāmiti 7

## 14 sīmantōnnayanam

vi॰pra॰

caturthē garbhamāsē sōmantōnnayanam 1

Oldenberg

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

mūlam

caturthē garbhamāsē sōmantōnnayanam 1

vi॰pra॰

āpūryamāṇapakṣē yadā puṁsā nakṣatrēṇa candramā yuktaḥ syāt 2

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 -

mūlam

āpūryamāṇapakṣē yadā puṁsā nakṣatrēṇa candramā yuktaḥ syāt 2

vi॰pra॰

athāgnimupasamādhāya paścādasyānaḍuhaṁ carmāstīrya prāggrīvamuttaralōma tasminnupaviṣṭāyāṁ samanvārabdhāyāṁ dhātā dadātu dāśuṣa iti dvābhyāṁ rākāmahamiti dvābhyāṁ nējamēṣa iti tisr̥bhiḥ prajāpatē na tvadētānyanya iti ca 3

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.

mūlam

vi॰pra॰

athāsyai yugmēna śalāṭuglapsēna tryēṇyā ca śalalyā tribhiśca kuśapiñjūlairūrdhvaṁ sīmantaṁ vyūhati bhūrbhuvaḥ svarōmiti triḥ 4

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!'

mūlam

athāsyai yugmēna śalāṭuglapsēna tryēṇyā ca śalalyā tribhiśca kuśapiñjūlairūrdhvaṁ sīmantaṁ vyūhati bhūrbhuvaḥ svarōmiti triḥ 4

vi॰pra॰

caturvā 5

Oldenberg

5\. Or four times.

mūlam

caturvā 5

vi॰pra॰

vīṇāgāthinau saṁśāsti sōmaṁ rājānaṁ saṅgāyētāmiti 6

Oldenberg

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

mūlam

vīṇāgāthinau saṁśāsti sōmaṁ rājānaṁ saṅgāyētāmiti 6

vi॰pra॰

sōmō nō rājā'vatu mānuṣīḥ prajā niviṣṭacakrāsāviti yāṁ nadīmupavasitā bhavanti 7

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.

mūlam

sōmō nō rājā'vatu mānuṣīḥ prajā niviṣṭacakrāsāviti yāṁ nadīmupavasitā bhavanti 7

vi॰pra॰

brāhmaṇyaśca vr̥ddhā jīvapatyō jīvaprajā yadyadupadiśēyustattatkuryuḥ 8

Oldenberg

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

mūlam

brāhmaṇyaśca vr̥ddhā jīvapatyō jīvaprajā yadyadupadiśēyustattatkuryuḥ 8

vi॰pra॰

vr̥ṣabhō dakṣiṇā 9

Oldenberg

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

mūlam

vr̥ṣabhō dakṣiṇā 9

## 15 jātakarma, nāma

vi॰pra॰

kumāraṁ jātaṁ purānyairālambhātsarpirmadhunī hiraṇyanikāṣaṁ hiraṇyēna prāśayētpra tē dadāmi madhunō ghr̥tasya vēdaṁ savitrā prasūtaṁ maghōnām । āyuṣmānguptō dēvatābhiḥ śataṁ jīva śaradō lōkē asminniti 1

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.

mūlam

vi॰pra॰

karṇayōrupanidhāya mēdhājananaṁ japati । mēdhāntē dēvaḥ savitā mēdhāṁ dēvī sarasvatī । mēdhāntē aśvinau dēvāvādhattāṁ puṣkarasrajau । iti 2

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.'

mūlam

karṇayōrupanidhāya mēdhājananaṁ japati । mēdhāntē dēvaḥ savitā mēdhāṁ dēvī sarasvatī । mēdhāntē aśvinau dēvāvādhattāṁ puṣkarasrajau । iti 2

vi॰pra॰

aṁsāvabhimr̥śati aśmā bhava paraśurbhava hiraṇyamastr̥taṁ bhava । vēdō vai putranāmāsi sa jīva śaradaḥ śatamiti । indra śrēṣṭhāni draviṇāni dhēhyasmē prayandhi maghavannr̥jīṣinniti ca 3

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').

mūlam

vi॰pra॰

nāma cāsmai dadyuḥ 4

Oldenberg

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

mūlam

nāma cāsmai dadyuḥ 4

vi॰pra॰

ghōṣavadādyantarantasthamabhiniṣṭhānāntaṁ dvyakṣaram 5

Oldenberg

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

mūlam

ghōṣavadādyantarantasthamabhiniṣṭhānāntaṁ dvyakṣaram 5

vi॰pra॰

caturakṣaraṁ vā 6

Oldenberg

5\. Or of four syllables;

mūlam

caturakṣaraṁ vā 6

vi॰pra॰

dvyakṣaraṁ pratiṣṭhākāmaścaturakṣaraṁ brahmavarcasakāmaḥ 7

Oldenberg

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

mūlam

dvyakṣaraṁ pratiṣṭhākāmaścaturakṣaraṁ brahmavarcasakāmaḥ 7

vi॰pra॰

yugmāni tvēva puṁsām 8

Oldenberg

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

mūlam

yugmāni tvēva puṁsām 8

vi॰pra॰

ayujāni strīṇām 9

Oldenberg

an uneven for women.

mūlam

ayujāni strīṇām 9

vi॰pra॰

abhivādanīyaṁ ca samīkṣēta tanmātāpitarau vidyātāmōpanayanāt 10

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.

mūlam

abhivādanīyaṁ ca samīkṣēta tanmātāpitarau vidyātāmōpanayanāt 10

vi॰pra॰

pravāsādētya putrasya śiraḥ parigr̥hya japati aṅgādaṅgātsambhavasi hr̥dayādadhijāyasē । ātmā vai putranāmāsi sa jīva śaradaḥ śatamiti mūrddhani triravaghrāya 11

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.

mūlam

pravāsādētya putrasya śiraḥ parigr̥hya japati aṅgādaṅgātsambhavasi hr̥dayādadhijāyasē । ātmā vai putranāmāsi sa jīva śaradaḥ śatamiti mūrddhani triravaghrāya 11

vi॰pra॰

āvr̥taiva kumāryai 12

Oldenberg

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

mūlam

āvr̥taiva kumāryai 12

## 16 annaprāśanam

vi॰pra॰

ṣaṣṭhē māsyannaprāśanam 1

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.

mūlam

ṣaṣṭhē māsyannaprāśanam 1

vi॰pra॰

ājamannādyakāmaḥ 2

Oldenberg

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

mūlam

ājamannādyakāmaḥ 2

vi॰pra॰

taittiraṁ brahmavarcasakāmaḥ 3

Oldenberg

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

mūlam

taittiraṁ brahmavarcasakāmaḥ 3

vi॰pra॰

ghr̥taudanaṁ tējaskāmaḥ 4

Oldenberg

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

mūlam

ghr̥taudanaṁ tējaskāmaḥ 4

vi॰pra॰

dadhimadhughr̥tamiśramannaṁ prāśayēdannapatē'trasya nō dēhyanamīvasya śuṣmiṇaḥ । pra pradātārantāriṣa ūrjannō dhēhi dvipadē catuṣpada iti 5

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.'

mūlam

dadhimadhughr̥tamiśramannaṁ prāśayēdannapatē'trasya nō dēhyanamīvasya śuṣmiṇaḥ । pra pradātārantāriṣa ūrjannō dhēhi dvipadē catuṣpada iti 5

vi॰pra॰

āvr̥taiva kumāryai 6

Oldenberg

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

mūlam

āvr̥taiva kumāryai 6

## 17 caulam

vi॰pra॰

tr̥tīyē varṣē caulaṁ yathākuladharmaṁ vā 1

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.

mūlam

tr̥tīyē varṣē caulaṁ yathākuladharmaṁ vā 1

vi॰pra॰

uttaratō'gnērvrīhiyavamāṣatilānāṁ pr̥thakpūrṇaśarāvāṇi nidadhāti 2

Oldenberg

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

mūlam

uttaratō'gnērvrīhiyavamāṣatilānāṁ pr̥thakpūrṇaśarāvāṇi nidadhāti 2

vi॰pra॰

paścātkārayiṣyamāṇō māturupastha ānaḍuhaṁ gōmayaṁ navē śarāvē śamīparṇāni cōpanihitāni bhavanti 3

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.

mūlam

paścātkārayiṣyamāṇō māturupastha ānaḍuhaṁ gōmayaṁ navē śarāvē śamīparṇāni cōpanihitāni bhavanti 3

vi॰pra॰

mātuḥ pitā dakṣiṇata ēkaviṁśatikuśapiñjūlānyādāya 4

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.

mūlam

mātuḥ pitā dakṣiṇata ēkaviṁśatikuśapiñjūlānyādāya 4

vi॰pra॰

brahmā vaitāni dhārayēt 5

Oldenberg

5\. Or the Brahman should hold them.

mūlam

brahmā vaitāni dhārayēt 5

vi॰pra॰

paścātkārayiṣyamāṇasyāvasthāya śītōṣṇā apaḥ samānīyōṣṇēna vā ya udakēnēhīti 6

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!'

mūlam

paścātkārayiṣyamāṇasyāvasthāya śītōṣṇā apaḥ samānīyōṣṇēna vā ya udakēnēhīti 6

vi॰pra॰

tāsāṁ gr̥hītvā navanītaṁ dadhidrapsānvā pradakṣiṇaṁ śirastrirundati aditiḥ kēśānvapatvāpa undantu varcasa iti 7

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!'

mūlam

tāsāṁ gr̥hītvā navanītaṁ dadhidrapsānvā pradakṣiṇaṁ śirastrirundati aditiḥ kēśānvapatvāpa undantu varcasa iti 7

vi॰pra॰

dakṣiṇē kēśapakṣē trīṇi trīṇi kuśapiñjūlānyabhyātmāgrāṇi nidadhāti ōṣadhē trāyasvainamiti 8

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.

mūlam

dakṣiṇē kēśapakṣē trīṇi trīṇi kuśapiñjūlānyabhyātmāgrāṇi nidadhāti ōṣadhē trāyasvainamiti 8

vi॰pra॰

svadhitē mainaṁ hiṁsīriti niṣpōḍya lauhēna kṣurēṇa 9

Oldenberg

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

mūlam

svadhitē mainaṁ hiṁsīriti niṣpōḍya lauhēna kṣurēṇa 9

vi॰pra॰

prachinatti yēnāvapatsavitā kṣurēṇa sōmasya rājñō varuṇasya vidvān । tēna brahmāṇō vapatēdamasyāyuṣmāñjaradaṣṭiryathāsaditi 10

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.'

mūlam

prachinatti yēnāvapatsavitā kṣurēṇa sōmasya rājñō varuṇasya vidvān । tēna brahmāṇō vapatēdamasyāyuṣmāñjaradaṣṭiryathāsaditi 10

vi॰pra॰

pracchidyapracchidya prāgagrāñchamīparṇaiḥ saha mātrē prayacchati tānānaḍuhē gōmayē nidadhāti 11

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.

mūlam

pracchidyapracchidya prāgagrāñchamīparṇaiḥ saha mātrē prayacchati tānānaḍuhē gōmayē nidadhāti 11

vi॰pra॰

yēna dhātā br̥haspatēragnērindrasya cāyuṣē'vapat । tēna ta āyuṣē vapāmi suślōkyāya svastaya iti dvitīyam । yēna bhūyaścarātryāṁ jyōkca paśyāti sūryam । tēna ta āyuṣē vapāmi suślōkyāya svastaya iti tr̥tīyam 12

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.

mūlam

vi॰pra॰

sarvairmantraiścaturtham 13

Oldenberg

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

mūlam

sarvairmantraiścaturtham 13

vi॰pra॰

ēvamuttaratastriḥ 14

Oldenberg

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

mūlam

ēvamuttaratastriḥ 14

vi॰pra॰

kṣuratējō nimr̥jēdyatkṣurēṇa marcayatā supēśasā vaptā vapasi kēśān । śundhi śirō māsyāyuḥ pramōṣīriti 15

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.

mūlam

kṣuratējō nimr̥jēdyatkṣurēṇa marcayatā supēśasā vaptā vapasi kēśān । śundhi śirō māsyāyuḥ pramōṣīriti 15

vi॰pra॰

nāpitaṁ śiṣyācchītōṣṇābhiradbhiravarthaṁ kurvāṇō'kṣaṇvankuśalīkurviti 16

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.'

mūlam

nāpitaṁ śiṣyācchītōṣṇābhiradbhiravarthaṁ kurvāṇō'kṣaṇvankuśalīkurviti 16

vi॰pra॰

yathākuladharmaṁ kēśavēśān kārayēt 17

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.

mūlam

yathākuladharmaṁ kēśavēśān kārayēt 17

vi॰pra॰

āvr̥taiva kumāryyai 18

Oldenberg

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

mūlam

āvr̥taiva kumāryyai 18

## 18 gōdānam, guru-dakṣiṇā, vratam

vi॰pra॰

ētēna gōdānam 1

Oldenberg

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

mūlam

ētēna gōdānam 1

vi॰pra॰

ṣōḍaśē varṣē 2

Oldenberg

2\. In the sixteenth year.

mūlam

ṣōḍaśē varṣē 2

vi॰pra॰

kēśaśabdē tu śmaśruśabdānkārayēt 3

Oldenberg

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

mūlam

kēśaśabdē tu śmaśruśabdānkārayēt 3

vi॰pra॰

śmaśrūṇīhōndati 4

Oldenberg

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

mūlam

śmaśrūṇīhōndati 4

vi॰pra॰

śundhi śirō mukhaṁ māsyāyuḥ pramōṣīriti 5

Oldenberg

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

mūlam

śundhi śirō mukhaṁ māsyāyuḥ pramōṣīriti 5

vi॰pra॰

kēśaśmaśrulōmanakhānyudaksaṁsthāni kurviti samprēṣyati 6

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.'

mūlam

kēśaśmaśrulōmanakhānyudaksaṁsthāni kurviti samprēṣyati 6

vi॰pra॰

āplutya vāgyataḥ sthitvā'haḥśēṣamācāryasakāśē vācaṁ visr̥jēta varaṁ dadāmīti 7

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.

mūlam

āplutya vāgyataḥ sthitvā'haḥśēṣamācāryasakāśē vācaṁ visr̥jēta varaṁ dadāmīti 7

vi॰pra॰

gōmithunaṁ dakṣiṇā 8

Oldenberg

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

mūlam

gōmithunaṁ dakṣiṇā 8

vi॰pra॰

saṁvatsaramādiśēt 9

Oldenberg

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

mūlam

saṁvatsaramādiśēt 9

## 19 upanayanam

vi॰pra॰

aṣṭamē varṣē brāhmaṇamupanayēt 1

Oldenberg

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

mūlam

aṣṭamē varṣē brāhmaṇamupanayēt 1

vi॰pra॰

garbhāṣṭamē vā 2

Oldenberg

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

mūlam

garbhāṣṭamē vā 2

vi॰pra॰

ēkādaśē kṣatriyam 3

Oldenberg

3\. In the eleventh a Kṣatriya;

mūlam

ēkādaśē kṣatriyam 3

vi॰pra॰

dvādaśē vaiśyam 4

Oldenberg

4\. In the twelfth a Vaiśya.

mūlam

dvādaśē vaiśyam 4

vi॰pra॰

ā ṣōḍaśādbrāhmaṇasyānatītaḥ kālaḥ 5

Oldenberg

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

mūlam

ā ṣōḍaśādbrāhmaṇasyānatītaḥ kālaḥ 5

vi॰pra॰

ā dvāviṁśāt kṣatriyasyā caturviṁśādvaiśyasyāta ūrdhvaṁ patitasāvitrīkā bhavanti 6

Oldenberg

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

mūlam

ā dvāviṁśāt kṣatriyasyā caturviṁśādvaiśyasyāta ūrdhvaṁ patitasāvitrīkā bhavanti 6

vi॰pra॰

nainānupanayēnnādhyāpayēnna yājayēnnaibhirvyavaharēyuḥ 7

Oldenberg

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

mūlam

nainānupanayēnnādhyāpayēnna yājayēnnaibhirvyavaharēyuḥ 7

vi॰pra॰

alaṅkr̥taṁ kumāraṁ kuśalīkr̥taśirasamahatēna vāsasā saṁvītamaiṇēyēna vājinēna brāhmaṇaṁ rauravēṇa kṣatriyamājēna vaiśyam 8

Oldenberg

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

mūlam

alaṅkr̥taṁ kumāraṁ kuśalīkr̥taśirasamahatēna vāsasā saṁvītamaiṇēyēna vājinēna brāhmaṇaṁ rauravēṇa kṣatriyamājēna vaiśyam 8

vi॰pra॰

yadi vāsāṁsi vasīranraktāni vasīrankāṣāyaṁ brāhmaṇō māñjiṣṭaṁ kṣatriyō hāridraṁ vaiśyaḥ 9

Oldenberg

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

mūlam

yadi vāsāṁsi vasīranraktāni vasīrankāṣāyaṁ brāhmaṇō māñjiṣṭaṁ kṣatriyō hāridraṁ vaiśyaḥ 9

vi॰pra॰

tēṣāṁ mēkhalāḥ 10

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.

mūlam

tēṣāṁ mēkhalāḥ 10

vi॰pra॰

mauñjī brāhmaṇasya dhanurjyā kṣatriyasyāvī vaiśyasya 11

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.

mūlam

mauñjī brāhmaṇasya dhanurjyā kṣatriyasyāvī vaiśyasya 11

vi॰pra॰

tēṣāṁ daṇḍāḥ 12

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.

mūlam

tēṣāṁ daṇḍāḥ 12

vi॰pra॰

pālāśō brāhmaṇasyauḍumbaraḥ kṣatriyasya bailvō vaiśyasya । kēśasammitō brāhmaṇasya lalāṭasammitaḥ kṣatriyasya prāṇasammitō vaiśyasya 13

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.

mūlam

pālāśō brāhmaṇasyauḍumbaraḥ kṣatriyasya bailvō vaiśyasya । kēśasammitō brāhmaṇasya lalāṭasammitaḥ kṣatriyasya prāṇasammitō vaiśyasya 13

## 20 upanayanam

vi॰pra॰

sarvē vā sarvēṣām 1

Oldenberg

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

mūlam

sarvē vā sarvēṣām 1

vi॰pra॰

samanvārabdhē hutvōttaratō'gnēḥ prāṅmukha ācāryō'vatiṣṭhatē 2

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.

mūlam

samanvārabdhē hutvōttaratō'gnēḥ prāṅmukha ācāryō'vatiṣṭhatē 2

vi॰pra॰

purastātpratyaṅmukha itaraḥ 3

Oldenberg

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

mūlam

purastātpratyaṅmukha itaraḥ 3

vi॰pra॰

apāmañjalī pūrayitvā tatsaviturvr̥ṇīmaha iti pūrṇēnāsya pūrṇamavakṣārayatyāsicya dēvasya tvā savituḥ prasavē'śvinōrbāhubhyāṁ puṣṇō hastābhyāṁ hastaṁ gr̥hṇāmyasāviti tasya pāṇinā pāṇiṁ sāṅguṣṭhaṁ gr̥hṇīyāt 4

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.!'

mūlam

vi॰pra॰

savitā tē hastamagrabhīdasāviti dvitīyam । agnirācāryastavāsāviti tr̥tīyam 5

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.

mūlam

savitā tē hastamagrabhīdasāviti dvitīyam । agnirācāryastavāsāviti tr̥tīyam 5

vi॰pra॰

ādityamīkṣayēt dēva savitarēṣa tē brahmacārī taṁ gōpāya sa māmr̥tētyācāryaḥ 6

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.'

mūlam

ādityamīkṣayēt dēva savitarēṣa tē brahmacārī taṁ gōpāya sa māmr̥tētyācāryaḥ 6

vi॰pra॰

kasya brahmacāryasi prāṇasya brahmacāryasi kastvākamupanayatē kāya tvā paridadāmīti 7

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?'

mūlam

kasya brahmacāryasi prāṇasya brahmacāryasi kastvākamupanayatē kāya tvā paridadāmīti 7

vi॰pra॰

yuvā suvāsāḥ parivīta āgādityarddharcēnainaṁ pradakṣiṇamāvartayēt 8

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.

mūlam

yuvā suvāsāḥ parivīta āgādityarddharcēnainaṁ pradakṣiṇamāvartayēt 8

vi॰pra॰

tasyādhyaṁsau pāṇī kr̥tvā hr̥dayadēśamālabhētōttarēṇa 9

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).

mūlam

tasyādhyaṁsau pāṇī kr̥tvā hr̥dayadēśamālabhētōttarēṇa 9

vi॰pra॰

agniṁ parisamūhya brahmacārī tūṣṇīṁ samidhamādadhyāt tūṣṇīṁ vai prājāpatyaṁ prājāpatyō brahmacārī bhavatīti vijñāyatē 10

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.'

mūlam

agniṁ parisamūhya brahmacārī tūṣṇīṁ samidhamādadhyāt tūṣṇīṁ vai prājāpatyaṁ prājāpatyō brahmacārī bhavatīti vijñāyatē 10

## 21 samidādhānādi

vi॰pra॰

mantrēṇa haikē agnayē samidhamāhārṣaṁ br̥hatē jātavēdasē tayā tvamagnē varddhasva samidhā brahmaṇā vayaṁ svāhēti 1

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!'

mūlam

mantrēṇa haikē agnayē samidhamāhārṣaṁ br̥hatē jātavēdasē tayā tvamagnē varddhasva samidhā brahmaṇā vayaṁ svāhēti 1

vi॰pra॰

sa samidhamādhāyāgnimupaspr̥śya mukhaṁ nimārṣṭi tristējasā mā samanajmīti 2

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.'

mūlam

sa samidhamādhāyāgnimupaspr̥śya mukhaṁ nimārṣṭi tristējasā mā samanajmīti 2

vi॰pra॰

tējasā hyēvātmānaṁ samanaktīti vijñāyatē 3

Oldenberg

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

mūlam

tējasā hyēvātmānaṁ samanaktīti vijñāyatē 3

vi॰pra॰

mayi mēdhāṁ mayi prajāṁ mayyagnistējō dadhātu mayi mēdhāṁ mayi prajāṁ mayīndra indriyaṁ dadhātu mayi mēdhāṁ mayi prajāṁ mayi sūryō bhrājō dadhātu । yattē agnē tējastēnāhaṁ tējasvī bhūyāsaṁ yattē agnē varcastēnāhaṁ varcasvī bhūyāsaṁ yattē agnē harastēnāhaṁ harasvī bhūyāsaṁ ityupasthāya jānvācyōpasaṅgr̥hya brūyādadhīhi bhōḥ sāvitrīṁ bhō3 anubrū3hīti4

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!'

mūlam

vi॰pra॰

tasya vāsasā pāṇibhyāṁ ca pāṇī saṅgr̥hya sāvitrīmanvāha pacchō'rddharcaśaḥ sarvām 5

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).

mūlam

tasya vāsasā pāṇibhyāṁ ca pāṇī saṅgr̥hya sāvitrīmanvāha pacchō'rddharcaśaḥ sarvām 5

vi॰pra॰

yathāśakti vācayīta 6

Oldenberg

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

mūlam

yathāśakti vācayīta 6

vi॰pra॰

hr̥dayadēśē'syōrddhvāṅguliṁ pāṇimupadadhāti mama vratē hr̥dayantē dadhāmi mama cittamanu cittaṁ tē astu । mama vācamēkavratō juṣasva br̥haspatiṣṭvā niyunaktu mahyamiti 7

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.'

mūlam

## 22 brahmacaryādēśādi

vi॰pra॰

mēkhalāmābadhya daṇḍaṁ pradāya brahmacaryamādiśēt 1

Oldenberg

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

mūlam

mēkhalāmābadhya daṇḍaṁ pradāya brahmacaryamādiśēt 1

vi॰pra॰

brahmacāryasyapō'śāna karma kuru divā māsvāpsīrācāryādhīnō vēdamadhīṣvēti 2

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.'

mūlam

brahmacāryasyapō'śāna karma kuru divā māsvāpsīrācāryādhīnō vēdamadhīṣvēti 2

vi॰pra॰

dvādaśa varṣāṇi vēdabrahmacaryam 3

Oldenberg

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

mūlam

dvādaśa varṣāṇi vēdabrahmacaryam 3

vi॰pra॰

grahaṇāntaṁ vā 4

Oldenberg

or until he has learnt it.

mūlam

grahaṇāntaṁ vā 4

vi॰pra॰

sāyaṁ prātarbhikṣēta 5

Oldenberg

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

mūlam

sāyaṁ prātarbhikṣēta 5

vi॰pra॰

sāyaṁ prātaḥ samidhamādadhyāt 6

Oldenberg

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

mūlam

sāyaṁ prātaḥ samidhamādadhyāt 6

vi॰pra॰

apratyākhyāyinamagrē bhikṣētāpratyākhyāyinīṁ vā 7

Oldenberg

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

mūlam

apratyākhyāyinamagrē bhikṣētāpratyākhyāyinīṁ vā 7

vi॰pra॰

bhavān bhikṣāṁ dadātvityanupravacanīyamiti vā 8

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.

mūlam

bhavān bhikṣāṁ dadātvityanupravacanīyamiti vā 8

vi॰pra॰

tadācāryāya vēdayīta tiṣṭhēdahaḥśēṣam 9

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.

mūlam

tadācāryāya vēdayīta tiṣṭhēdahaḥśēṣam 9

vi॰pra॰

astamitē brahmaudanamanupravacanīyaṁ śrapayitvācāryāya vēdayīta 10

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.

mūlam

astamitē brahmaudanamanupravacanīyaṁ śrapayitvācāryāya vēdayīta 10

vi॰pra॰

ācāryaḥ samanvārabdhē juhuyātsadasaspatimadbhutamiti 11

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).

mūlam

ācāryaḥ samanvārabdhē juhuyātsadasaspatimadbhutamiti 11

vi॰pra॰

sāvitryā dvitīyam 12

Oldenberg

14\. A second time with the Sāvitrī -

mūlam

sāvitryā dvitīyam 12

vi॰pra॰

yadyatkiñcāta ūrdhvamanūktaṁ syāt 13

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.

mūlam

yadyatkiñcāta ūrdhvamanūktaṁ syāt 13

vi॰pra॰

r̥ṣibhyastr̥tīyam 14

Oldenberg

16\. A third time to the Ṛṣis.

mūlam

r̥ṣibhyastr̥tīyam 14

vi॰pra॰

sauviṣṭakr̥taṁ caturtham 15

Oldenberg

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

mūlam

sauviṣṭakr̥taṁ caturtham 15

vi॰pra॰

brāhmaṇānbhōjayitvā vēdasamāptiṁ vācayīta 16

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.

mūlam

brāhmaṇānbhōjayitvā vēdasamāptiṁ vācayīta 16

vi॰pra॰

ata ūrdhvamakṣāralavaṇāśī brahmacāryadhaḥśāyī trirātraṁ dvādaśarātraṁ saṁvatsaraṁ vā 17

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.

mūlam

ata ūrdhvamakṣāralavaṇāśī brahmacāryadhaḥśāyī trirātraṁ dvādaśarātraṁ saṁvatsaraṁ vā 17

vi॰pra॰

caritavratāya mēdhājananaṁ karōti 18

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.

mūlam

caritavratāya mēdhājananaṁ karōti 18

vi॰pra॰

aninditāyāndiśyēkamūlaṁ palāśaṁ kuśastambaṁ vā palāśāpacārē pradakṣiṇamudakumbhēna triḥ pariṣiñcantaṁ vācayati suśravaḥ suśravā asi yathā tvaṁ suśravaḥ suśravā asyēvaṁ māṁ suśravaḥ sauśravasaṁ kuru । yathā tvaṁ dēvānāṁ yajñasya nidhipō'syēvamahaṁ manuṣyāṇāṁ vēdasya nidhipō bhūyāsamiti 19

mūlam

vi॰pra॰

ētēna vāpanādiparidānāntaṁ vratādēśanaṁ vyākhyātam 20

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.

mūlam

ētēna vāpanādiparidānāntaṁ vratādēśanaṁ vyākhyātam 20

vi॰pra॰

ityanupētapūrvasya 21

Oldenberg

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

mūlam

ityanupētapūrvasya 21

vi॰pra॰

athōpētapūrvasya 22

Oldenberg

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

mūlam

athōpētapūrvasya 22

vi॰pra॰

kr̥tākr̥taṁ kēśavapanaṁ mēdhājananaṁ ca 23

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.

mūlam

kr̥tākr̥taṁ kēśavapanaṁ mēdhājananaṁ ca 23

vi॰pra॰

aniruktaṁ paridānam 24

Oldenberg

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

mūlam

aniruktaṁ paridānam 24

vi॰pra॰

kālaśca 25

Oldenberg

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

mūlam

kālaśca 25

vi॰pra॰

tatsaviturvr̥ṇīmaha iti sāvitrīṁ26

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.

mūlam

tatsaviturvr̥ṇīmaha iti sāvitrīṁ26

## 23 r̥tvig-varaṇādi

vi॰pra॰

r̥tvijō vr̥ṇītē'nyūnānatiriktāṅgānyē mātr̥taḥ pitr̥taścēti yathōktaṁ purastāt 1

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.

mūlam

r̥tvijō vr̥ṇītē'nyūnānatiriktāṅgānyē mātr̥taḥ pitr̥taścēti yathōktaṁ purastāt 1

vi॰pra॰

yūna r̥tvijō vr̥ṇīta ityēkē 2

Oldenberg

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

mūlam

yūna r̥tvijō vr̥ṇīta ityēkē 2

vi॰pra॰

brahmāṇamēva prathamaṁ vr̥ṇītē'tha hōtāramathādhvaryumathōdgātāram 3

Oldenberg

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

mūlam

brahmāṇamēva prathamaṁ vr̥ṇītē'tha hōtāramathādhvaryumathōdgātāram 3

vi॰pra॰

sarvānvā yē'hīnaikāhairyājayanti 4

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).

mūlam

sarvānvā yē'hīnaikāhairyājayanti 4

vi॰pra॰

sadasyaṁ saptadaśaṁ kauṣītakinaḥ samāmananti sa karmaṇāmupadraṣṭā bhavatīti taduktamr̥gbhyāṁ yamr̥tvijō bahudhā kalpayanta iti 5

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.

mūlam

sadasyaṁ saptadaśaṁ kauṣītakinaḥ samāmananti sa karmaṇāmupadraṣṭā bhavatīti taduktamr̥gbhyāṁ yamr̥tvijō bahudhā kalpayanta iti 5

vi॰pra॰

hōtāramēva prathamaṁ vr̥ṇītē 6

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.

mūlam

hōtāramēva prathamaṁ vr̥ṇītē 6

vi॰pra॰

agnirmē hōtā sa mē hōtā hōtāraṁ tvāmuṁ vr̥ṇa iti hōtāraṁ 7

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.

mūlam

agnirmē hōtā sa mē hōtā hōtāraṁ tvāmuṁ vr̥ṇa iti hōtāraṁ 7

vi॰pra॰

candramā mē brahmā sa mē brahmā brahmāṇaṁ tvāmuṁ vr̥ṇa iti brahmāṇaṁ 8

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.

mūlam

candramā mē brahmā sa mē brahmā brahmāṇaṁ tvāmuṁ vr̥ṇa iti brahmāṇaṁ 8

vi॰pra॰

ādityō mē'dhvaryurityadhvaryum । parjanyō ma udgātētyudgātāram । āpō mē hōtrāśaṁsina iti hōtrakān । raśmayō mē camasādhvaryava iti camasādhvaryūn । ākāśō mē sadasya iti sadasyam । sa vr̥tō japēnmahanmē'vōcō bhargō mē'vōcō bhagō mē'vōcō yaśō mē'vōcaḥ stōmaṁ mē'vōcaḥ kl̥ptiṁ mē'vōcastr̥ptiṁ mē'vōcō bhuktiṁ mē'vōcaḥ sarvaṁ mē'vōca iti 9

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.'

mūlam

vi॰pra॰

japitvāgniṣṭē hōtā sa tē hōtā hōtāhaṁ tē mānuṣa iti hōtā pratijānītē 10

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.'

mūlam

japitvāgniṣṭē hōtā sa tē hōtā hōtāhaṁ tē mānuṣa iti hōtā pratijānītē 10

vi॰pra॰

candramāstē brahmā sa tē brahmā 11

Oldenberg

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

mūlam

candramāstē brahmā sa tē brahmā 11

vi॰pra॰

ēvamitarē yathādēśaṁ tanmāmavatu tanmā viśatu tēna bhukṣiṣīyēti ca yājayiṣyan 12

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.

mūlam

ēvamitarē yathādēśaṁ tanmāmavatu tanmā viśatu tēna bhukṣiṣīyēti ca yājayiṣyan 12

vi॰pra॰

nyastamārtvijyamakāryam 13

Oldenberg

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

mūlam

nyastamārtvijyamakāryam 13

vi॰pra॰

ahīnasya nīcadakṣiṇasya 14

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.

mūlam

ahīnasya nīcadakṣiṇasya 14

vi॰pra॰

vyādhitasyāturasya 15

Oldenberg

or for a person that is sick, or suffering,

mūlam

vyādhitasyāturasya 15

vi॰pra॰

yakṣmagr̥hītasya 16

Oldenberg

or affected with consumption,

mūlam

yakṣmagr̥hītasya 16

vi॰pra॰

anudēśyabhiśastasya 17

Oldenberg

or decried among the people in his village,

mūlam

anudēśyabhiśastasya 17

vi॰pra॰

kṣiptayōnēriti caitēṣām 18

Oldenberg

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

mūlam

kṣiptayōnēriti caitēṣām 18

vi॰pra॰

sōmapravākaṁ paripr̥cchētkō yajñaḥ ka r̥tvijaḥ kā dakṣiṇā iti 19

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.

mūlam

sōmapravākaṁ paripr̥cchētkō yajñaḥ ka r̥tvijaḥ kā dakṣiṇā iti 19

vi॰pra॰

kalyāṇaiḥ saha samprayōgaḥ 20

Oldenberg

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

mūlam

kalyāṇaiḥ saha samprayōgaḥ 20

vi॰pra॰

na māṁsamaśnīyurna striyamupēyurā kratōrapavargāt 21

Oldenberg

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

mūlam

na māṁsamaśnīyurna striyamupēyurā kratōrapavargāt 21

vi॰pra॰

ētēnāgnē brahmaṇā vāvr̥dhasvēti dakṣiṇāgnāvājyāhutiṁ hutvā yathārthaṁ pravrajēt 22

Oldenberg

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

mūlam

ētēnāgnē brahmaṇā vāvr̥dhasvēti dakṣiṇāgnāvājyāhutiṁ hutvā yathārthaṁ pravrajēt 22

vi॰pra॰

ēvamanāhitāgnirgr̥hya imāmagnē śaraṇiṁ mīmr̥ṣō na ityētayarcā 23

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).

mūlam

ēvamanāhitāgnirgr̥hya imāmagnē śaraṇiṁ mīmr̥ṣō na ityētayarcā 23

## 24 madhuparkaḥ

vi॰pra॰

r̥tvijō vr̥tvā madhuparkamāharēt 1

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.'

mūlam

r̥tvijō vr̥tvā madhuparkamāharēt 1

vi॰pra॰

snātakāyōpasthitāya 2

Oldenberg

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

mūlam

snātakāyōpasthitāya 2

vi॰pra॰

rājñē ca 3

Oldenberg

3\. And to a king;

mūlam

rājñē ca 3

vi॰pra॰

ācāryaśvaśurapitr̥vyamātulānāñca 4

Oldenberg

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

mūlam

ācāryaśvaśurapitr̥vyamātulānāñca 4

vi॰pra॰

dadhani madhvānīya 5

Oldenberg

5\. He pours honey into curds,

mūlam

dadhani madhvānīya 5

vi॰pra॰

sarpirvā madhvalābhē 6

Oldenberg

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

mūlam

sarpirvā madhvalābhē 6

vi॰pra॰

viṣṭaraḥ pādyamarghyamācamanīyaṁ madhuparkkō gaurityētēṣāṁ tristrirēkaikaṁ vēdayantē 7

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).

mūlam

viṣṭaraḥ pādyamarghyamācamanīyaṁ madhuparkkō gaurityētēṣāṁ tristrirēkaikaṁ vēdayantē 7

vi॰pra॰

ahaṁ varṣma sajātānāṁ vidyutāmiva sūryaḥ । idantamadhitiṣṭhāmi yō mā kaścābhidāsatītyudagagrē viṣṭara upaviśēdākramya vā 8

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.

mūlam

ahaṁ varṣma sajātānāṁ vidyutāmiva sūryaḥ । idantamadhitiṣṭhāmi yō mā kaścābhidāsatītyudagagrē viṣṭara upaviśēdākramya vā 8

vi॰pra॰

pādau prakṣālāpayīta dakṣiṇamagrē brāhmaṇāya prayacchēt 9

Oldenberg

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

mūlam

pādau prakṣālāpayīta dakṣiṇamagrē brāhmaṇāya prayacchēt 9

vi॰pra॰

savyaṁ śūdrāya 10

Oldenberg

12\. The left to a Śūdra.

mūlam

savyaṁ śūdrāya 10

vi॰pra॰

prakṣālitapādō'rghyamañjalinā pratigr̥hya 11

Oldenberg

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

mūlam

prakṣālitapādō'rghyamañjalinā pratigr̥hya 11

vi॰pra॰

athācamanīyēnānvācāmati amr̥tōpastaraṇamasīti 12

Oldenberg

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

mūlam

athācamanīyēnānvācāmati amr̥tōpastaraṇamasīti 12

vi॰pra॰

madhuparkamāhriyamāṇamīkṣēta mitrasya tvā cakṣuṣā pratīkṣa iti 13

Oldenberg

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

mūlam

madhuparkamāhriyamāṇamīkṣēta mitrasya tvā cakṣuṣā pratīkṣa iti 13

vi॰pra॰

dēvasya tvā savituḥ prasavē'śvinōrbāhubhyāṁ pūṣṇō hastābhyāṁ pratigr̥hṇāmīti tadañjalinā pratigr̥hya savyē pāṇau kr̥tvā madhuvātā r̥tāyata iti tr̥cēnāvēkṣyānāmikayā cāṅguṣṭhēna ca triḥ pradakṣiṇamālōḍya vasavastvā gāyatrēṇa cchandasā bhakṣayantviti purastānnimārṣṭi 14

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;

mūlam

vi॰pra॰

rudrāstvā traiṣṭubhēna cchandasā bhakṣayantviti dakṣiṇata ādityāstvā jāgatēna cchandasā bhakṣayantviti paścād viśvē tvā dēvā ānuṣṭubhēna cchandasā bhakṣayantvityuttaratō bhūtēbhyastvēti madhyāttrirudgr̥hya 15

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.

mūlam

vi॰pra॰

virājō dōhō'sīti prathamaṁ prāśnīyādvirājō dōhamaśīyēti dvitīyaṁ mayi dōhaḥ padyāyai virāja iti tr̥tīyam 16

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.

mūlam

virājō dōhō'sīti prathamaṁ prāśnīyādvirājō dōhamaśīyēti dvitīyaṁ mayi dōhaḥ padyāyai virāja iti tr̥tīyam 16

vi॰pra॰

na sarvam 17

Oldenberg

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

mūlam

na sarvam 17

vi॰pra॰

na tr̥ptiṅgacchēt 18

Oldenberg

24\. He should not satiate himself.

mūlam

na tr̥ptiṅgacchēt 18

vi॰pra॰

brāhmaṇāyōdaṅṅucchiṣṭaṁ prayacchēdalābhē'psu 19

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.

mūlam

brāhmaṇāyōdaṅṅucchiṣṭaṁ prayacchēdalābhē'psu 19

vi॰pra॰

sarvaṁ vā 20

Oldenberg

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

mūlam

sarvaṁ vā 20

vi॰pra॰

athācamanīyēnānvācāmatyamr̥tāpidhānamasīti 21

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.

mūlam

athācamanīyēnānvācāmatyamr̥tāpidhānamasīti 21

vi॰pra॰

satyaṁ yaśaḥ śrīrmayi śrīḥ śrayatāmiti dvitīyam 22

Oldenberg

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

mūlam

satyaṁ yaśaḥ śrīrmayi śrīḥ śrayatāmiti dvitīyam 22

vi॰pra॰

ācāntōdakāya gāṁ vēdayantē 23

Oldenberg

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

mūlam

ācāntōdakāya gāṁ vēdayantē 23

vi॰pra॰

hatō mē pāpmā pāpmā mē hata iti japitvaōṁkurutēti kārayiṣyan 24

Oldenberg

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

mūlam

hatō mē pāpmā pāpmā mē hata iti japitvaōṁkurutēti kārayiṣyan 24

vi॰pra॰

mātā rudrāṇāṁ duhitā vasūnāmiti japitvōmutsr̥jatētyutsrakṣyan 25

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.

mūlam

mātā rudrāṇāṁ duhitā vasūnāmiti japitvōmutsr̥jatētyutsrakṣyan 25

vi॰pra॰

nāmāṁsō madhuparkō bhavati bhavati 26

Oldenberg

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

mūlam

nāmāṁsō madhuparkō bhavati bhavati 26

iti prathamō'dhyāyaḥ # +2 ## 01 śravaṇā-karmādi

vi॰pra॰

śrāvaṇyāṁ paurṇamāsyāṁ śravaṇākarma 1

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.

mūlam

śrāvaṇyāṁ paurṇamāsyāṁ śravaṇākarma 1

vi॰pra॰

akṣatasaktūnāṁ navaṅkalaśaṁ pūrayitvā darvīñca baliharaṇīṁ navē śikyē nidadhāti 2

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).

mūlam

akṣatasaktūnāṁ navaṅkalaśaṁ pūrayitvā darvīñca baliharaṇīṁ navē śikyē nidadhāti 2

vi॰pra॰

akṣatadhānāḥ kr̥tvā sarpiṣā'rddhā anakti 3

Oldenberg

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

mūlam

akṣatadhānāḥ kr̥tvā sarpiṣā'rddhā anakti 3

vi॰pra॰

astamitē sthālīpākaṁ śrapayitvaikakapālañca purōḍāśaṁ agnē naya supathā rāyē asmāniti catasr̥bhiḥ pratyr̥caṁ hutvā pāṇinaikakapālamacyutāya bhaumāya svāhēti 4

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!'

mūlam

astamitē sthālīpākaṁ śrapayitvaikakapālañca purōḍāśaṁ agnē naya supathā rāyē asmāniti catasr̥bhiḥ pratyr̥caṁ hutvā pāṇinaikakapālamacyutāya bhaumāya svāhēti 4

vi॰pra॰

aviplutaḥ syādāviḥpr̥ṣṭhō vā 5

Oldenberg

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

mūlam

aviplutaḥ syādāviḥpr̥ṣṭhō vā 5

vi॰pra॰

mā nō agnē'vasr̥jō aghāyētyēnamāśayēnābhijuhōti 6

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.

mūlam

mā nō agnē'vasr̥jō aghāyētyēnamāśayēnābhijuhōti 6

vi॰pra॰

śannō bhavantu vājinō havēṣvityaktā dhānā añjalinā 7

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.

mūlam

śannō bhavantu vājinō havēṣvityaktā dhānā añjalinā 7

vi॰pra॰

amātyēbhya itarā dadyāt 8

Oldenberg

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

mūlam

amātyēbhya itarā dadyāt 8

vi॰pra॰

kalaśātsaktūnāndarvīṁ pūrayitvā prāgupaniṣkramya śucau dēśē'pō'vaninīya sarpadēvajanēbhyaḥ svāhēti hutvā namaskarōti yē sarpāḥ pārthivā ya āntarikṣyā yē divyā yē diśyāstēbhya imaṁ balimāhārṣaṁ tēbhya imaṁ balimupākarōmīti 9

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.'

mūlam

vi॰pra॰

pradakṣiṇaṁ parītya paścādbalērupaviśya sarpō'si sarpatāṁ sarpāṇāmadhipatirasyannēna manuṣyāṁstrāyasē'pūpēna sarpānyajñēna dēvāṁstvayi mā santaṁ tvayi santaḥ sarpā mā hiṁsiṣurdhruvāntē paridadāmīti 10

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.'

mūlam

vi॰pra॰

dhruvāmuntē dhruvāmunta ityamātyānanupūrvam 11

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);

mūlam

dhruvāmuntē dhruvāmunta ityamātyānanupūrvam 11

vi॰pra॰

dhruva māṁ tē paridadāmītyātmānamantataḥ 12

Oldenberg

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

mūlam

dhruva māṁ tē paridadāmītyātmānamantataḥ 12

vi॰pra॰

nainamantarā vyavēyurā paridānāt 13

Oldenberg

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

mūlam

nainamantarā vyavēyurā paridānāt 13

vi॰pra॰

sarpadēvajanēbhyaḥ svāhēti sāyaṁ prātarbaliṁ harēdā pratyavarōhaṇāt 14

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.

mūlam

sarpadēvajanēbhyaḥ svāhēti sāyaṁ prātarbaliṁ harēdā pratyavarōhaṇāt 14

vi॰pra॰

prasaṅkhyāya haikē tāvatō balīṁstadaharēvōpaharanti 15

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.

mūlam

prasaṅkhyāya haikē tāvatō balīṁstadaharēvōpaharanti 15

## 02 āśvayujī-karma, āgrayaṇam

vi॰pra॰

āśvayujyām āśvayujīkarma 1

Oldenberg

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

mūlam

āśvayujyāmāśvayujīkarma 1

vi॰pra॰

nivēśanamalaṅkr̥tya snātāḥ śucivāsasaḥ paśupatayē sthālīpākaṁ nirupya juhuyuḥ paśupatayē śivāya śaṅkarāya pr̥ṣātakāya svāhēti 2

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.

mūlam

nivēśanamalaṅkr̥tya snātāḥ śucivāsasaḥ paśupatayē sthālīpākaṁ nirupya juhuyuḥ paśupatayē śivāya śaṅkarāya pr̥ṣātakāya svāhēti 2

vi॰pra॰

pr̥ṣātakamañjalinā juhuyādūnaṁ mē pūryatāṁ pūrṇaṁ mē mōpasadatpr̥ṣātakāya svāhēti 3

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!'

mūlam

pr̥ṣātakamañjalinā juhuyādūnaṁ mē pūryatāṁ pūrṇaṁ mē mōpasadatpr̥ṣātakāya svāhēti 3

vi॰pra॰

sajūrr̥tubhiḥ sajūrvidhābhiḥ sajūrindrāgnibhyāṁ svāhā sajūrr̥tubhiḥ sajūrvidhābhiḥ sajūrviśvēbhyō dēvēbhyaḥ svāhā । sajūrr̥tubhiḥ sajūrvidhābhiḥ sajūrdyāvāpr̥thivībhyāṁ svāhētyāhitāgnērāgrayaṇasthālīpākaḥ 4

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.

mūlam

vi॰pra॰

anāhitāgnērapi śālāgnau 5

Oldenberg

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

mūlam

anāhitāgnērapi śālāgnau 5

## 03 pratyavarōhaṇa-punaḥ-pravēśādi

vi॰pra॰

mārgaśīrṣyāṁ pratyavarōhaṇaṁ caturdaśyām 1

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.

mūlam

mārgaśīrṣyāṁ pratyavarōhaṇaṁ caturdaśyām 1

vi॰pra॰

paurṇamāsyāṁ vā 2

Oldenberg

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

mūlam

paurṇamāsyāṁ vā 2

vi॰pra॰

nivēśanaṁ punarnavīkr̥tya lēpanastaraṇōpastaraṇairastamitē pāyasasya juhuyurapaśvētapadā jahi pūrvēṇa cāparēṇa ca । sapta ca vāruṇīrimāḥ sarvāśca rājabāndhavīḥ svāhā na vai śvētasyābhyāgārē'hirjaghāna kiñcana । śvētāya vaidārvāya namaḥ svāhēti 3

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!'

mūlam

vi॰pra॰

nātra sauviṣṭakr̥t 4

Oldenberg

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

mūlam

nātra sauviṣṭakr̥t 4

vi॰pra॰

abhayannaḥ prājāpatyēbhyō bhūyādityagnimīkṣamāṇō japati śivō naḥ sumanā bhavēti hēmantaṁ manasā dhyāyāt 5

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.

mūlam

abhayannaḥ prājāpatyēbhyō bhūyādityagnimīkṣamāṇō japati śivō naḥ sumanā bhavēti hēmantaṁ manasā dhyāyāt 5

vi॰pra॰

paścādagnēḥ svastaraḥ svāstīrṇastasminnupaviśya syōnā pr̥thivi bhavēti japitvā saṁviśētsāmātyaḥ prākśirā udaṅmukhaḥ 6

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.

mūlam

paścādagnēḥ svastaraḥ svāstīrṇastasminnupaviśya syōnā pr̥thivi bhavēti japitvā saṁviśētsāmātyaḥ prākśirā udaṅmukhaḥ 6

vi॰pra॰

yathāvakāśamitarē 7

Oldenberg

8\. The others, as there is room.

mūlam

yathāvakāśamitarē 7

vi॰pra॰

jyāyānjyāyānvānantaraḥ 8

Oldenberg

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

mūlam

jyāyānjyāyānvānantaraḥ 8

vi॰pra॰

mantravidō mantrānjapēyuḥ 9

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.

mūlam

mantravidō mantrānjapēyuḥ 9

vi॰pra॰

saṁhāya atō dēvā avantu na iti triḥ 10

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.

mūlam

saṁhāya atō dēvā avantu na iti triḥ 10

vi॰pra॰

ētāṁ dakṣiṇāmukhāḥ pratyaṅmukhā udaṅmukhāścaturtham 11

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.

mūlam

ētāṁ dakṣiṇāmukhāḥ pratyaṅmukhā udaṅmukhāścaturtham 11

vi॰pra॰

saṁhāya sauryāṇi svastyayanāni ca japitvānnaṁ saṁskr̥tya brāhmaṇānbhōjayitvā svastyayanaṁ vācayīta 12

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.

mūlam

saṁhāya sauryāṇi svastyayanāni ca japitvānnaṁ saṁskr̥tya brāhmaṇānbhōjayitvā svastyayanaṁ vācayīta 12

## 04 aṣṭakāḥ

vi॰pra॰

hēmantaśiśirayōś caturṇām apara-pakṣāṇām aṣṭamīṣv aṣṭakāḥ 1

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.

mūlam

hēmantaśiśirayōścaturṇāmaparapakṣāṇāmaṣṭamīṣvaṣṭakāḥ 1

vi॰pra॰

ēkasyāṁ vā 2

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.

mūlam

ēkasyāṁ vā 2

vi॰pra॰

pūrvēdyuḥ pitr̥bhyō dadyāt 3

Oldenberg

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

mūlam

pūrvēdyuḥ pitr̥bhyō dadyāt 3

vi॰pra॰

ōdanaṁ kr̥saraṁ pāyasam 4

Oldenberg

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

mūlam

ōdanaṁ kr̥saraṁ pāyasam 4

vi॰pra॰

catuḥśarāvasya vāpūpān 5

Oldenberg

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

mūlam

catuḥśarāvasya vāpūpān 5

vi॰pra॰

udīratāmavara utparāsa ityaṣṭābhirhutvā yāvatībhirvā kāmayīta 6

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.

mūlam

udīratāmavara utparāsa ityaṣṭābhirhutvā yāvatībhirvā kāmayīta 6

vi॰pra॰

atha śvōbhūtē'ṣṭakāḥ paśunā sthālīpākēna ca 7

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.

mūlam

atha śvōbhūtē'ṣṭakāḥ paśunā sthālīpākēna ca 7

vi॰pra॰

apyanaḍuhō yavasamāharēt 8

Oldenberg

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

mūlam

apyanaḍuhō yavasamāharēt 8

vi॰pra॰

agninā vā kakṣamupōṣēt 9

Oldenberg

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

mūlam

agninā vā kakṣamupōṣēt 9

vi॰pra॰

ēṣa mē'ṣṭakēti 10

Oldenberg

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

mūlam

ēṣa mē'ṣṭakēti 10

vi॰pra॰

na tvēvānaṣṭakaḥ syāt 11

Oldenberg

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

mūlam

na tvēvānaṣṭakaḥ syāt 11

vi॰pra॰

tāṁ haikē vaiśvadēvīṁ bruvata āgnēyīmēkē sauryāmēkē prājāpatyāmēkē rātridēvatāmēkē nakṣatradēvatāmēka r̥tudēvatāmēkē pitr̥dēvatāmēkē paśudēvatāmēkē 12

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.

mūlam

tāṁ haikē vaiśvadēvīṁ bruvata āgnēyīmēkē sauryāmēkē prājāpatyāmēkē rātridēvatāmēkē nakṣatradēvatāmēka r̥tudēvatāmēkē pitr̥dēvatāmēkē paśudēvatāmēkē 12

vi॰pra॰

paśukalpēna paśuṁ sañjñapya prōkṣaṇōpākaraṇavarjaṁ vapāmutkhidya juhuyādvaha vapāṁ jātavēdaḥ pitr̥bhyō yatrainānvēttha nihitānparākē mēdasaḥ kulyā upainānsravantu satyā ētā āśiṣaḥ santu sarvāḥ svāhēti 13

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.

mūlam

vi॰pra॰

athāvadānānāṁ sthālīpākasya ca agnē naya supathā rāyē asmāniti dvē । grīṣmō hēmanta r̥tavaḥ śivā nō varṣāḥ śivā abhayā śarannaḥ । saṁvatsarō'dhipatiḥ prāṇadō nō'hōrātrē kr̥ṇutāṁ dīrghamāyuḥ svāhā । śāntā pr̥thivī śivamantarikṣaṁ dyaurnō dēvyabhayannō astu । śivā diśaḥ pradiśa uddiśō na āpō vidyutaḥ paripāntu sarvataḥ svāhā। āpō marīcīḥ pravahantu nō dhiyō dhātā samudrō vahantu pāpaṁ bhūtaṁ bhaviṣyadabhayaṁ viśvamastu mē brahmādhiguptaḥ svārākṣarāṇi svāhā । viśva ādityā vasavaśca dēvā rudrā gōptārō marutaḥ sadantu । ūrjaṁ prajāmamr̥taṁ pinvamānaḥ prajāpatirmayi paramēṣṭhī dadhātu svāhā । prajāpatē na tvadētānyanyaḥ 14

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).'

mūlam

vi॰pra॰

sauviṣṭakr̥tyaṣṭamī 15

Oldenberg

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

mūlam

sauviṣṭakr̥tyaṣṭamī 15

vi॰pra॰

brāhmaṇānbhōjayēdityuktam 16

Oldenberg

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

mūlam

brāhmaṇānbhōjayēdityuktam 16

## 05 anvaṣṭakyam

vi॰pra॰

aparēdyur anvaṣṭakyam 1

Oldenberg

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

mūlam

aparēdyuranvaṣṭakyam 1

vi॰pra॰

tasyaiva māṁsasya prakalpya dakṣiṇāpravaṇē'gnimupasamādhāya pariśrityōttarataḥ pariśritasya dvāraṁ kr̥tvā samūlaṁ barhistrirapasalairavidhūnvanparistīrya havīṁṣyāsādayēdōdanaṁ kr̥saraṁ pāyasaṁ dadhimanthānmadhumanthāṁśca 2

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.

mūlam

vi॰pra॰

piṇḍapitr̥yajñakalpēna 3

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.

mūlam

piṇḍapitr̥yajñakalpēna 3

vi॰pra॰

hutvā madhumanthavarjaṁ pitr̥bhyō dadyāt 4

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.

mūlam

hutvā madhumanthavarjaṁ pitr̥bhyō dadyāt 4

vi॰pra॰

strībhyaśca surā cācāmamityadhikam 5

Oldenberg

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

mūlam

strībhyaśca surā cācāmamityadhikam 5

vi॰pra॰

karṣūṣvēkē dvayōḥ ṣaṭsu vā 6

Oldenberg

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

mūlam

karṣūṣvēkē dvayōḥ ṣaṭsu vā 6

vi॰pra॰

pūrvāsu pitr̥bhyō dadyāt 7

Oldenberg

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

mūlam

pūrvāsu pitr̥bhyō dadyāt 7

vi॰pra॰

aparāsu strībhyaḥ 8

Oldenberg

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

mūlam

aparāsu strībhyaḥ 8

vi॰pra॰

ētēna māghyāvarṣaṁ prōṣṭhapadyā aparapakṣē 9

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.

mūlam

ētēna māghyāvarṣaṁ prōṣṭhapadyā aparapakṣē 9

vi॰pra॰

māsi māsi caivaṁ pitr̥bhyō'yukṣu pratiṣṭhāpayēt 10

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.

mūlam

māsi māsi caivaṁ pitr̥bhyō'yukṣu pratiṣṭhāpayēt 10

vi॰pra॰

navāvarānbhōjayēt 11

Oldenberg

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

mūlam

navāvarānbhōjayēt 11

vi॰pra॰

ayujō vā 12

Oldenberg

12\. Or to an uneven number;

mūlam

ayujō vā 12

vi॰pra॰

yugmān vr̥ddhipūrtēṣu 13

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.

mūlam

yugmān vr̥ddhipūrtēṣu 13

vi॰pra॰

ayugmānitarēṣu 14

Oldenberg

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

mūlam

ayugmānitarēṣu 14

vi॰pra॰

pradakṣiṇamupacārō yavaistilārthaḥ 15

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.

mūlam

pradakṣiṇamupacārō yavaistilārthaḥ 15

## 06 rathārōhaṇādi

vi॰pra॰

rathamārōkṣyannānā pāṇibhyāṁ cakrē abhimr̥śēt ahantē pūrvaṁ pādāvālabhēdbr̥hadrathantarē tē cakrē 1

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.

mūlam

rathamārōkṣyannānā pāṇibhyāṁ cakrē abhimr̥śēt ahantē pūrvaṁ pādāvālabhēdbr̥hadrathantarē tē cakrē 1

vi॰pra॰

vāmadēvyamakṣa ityakṣādhiṣṭhānē 2

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.

mūlam

vāmadēvyamakṣa ityakṣādhiṣṭhānē 2

vi॰pra॰

dakṣiṇapūrvābhyāmārōhēt vāyōṣṭvā vīryēṇārōhāmīndrasyaujasādhipatyēnēti 3

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.'

mūlam

dakṣiṇapūrvābhyāmārōhēt vāyōṣṭvā vīryēṇārōhāmīndrasyaujasādhipatyēnēti 3

vi॰pra॰

raśmīnsammr̥śēdaraśmikānvā daṇḍēna brahmaṇō vastējasā saṅgr̥hṇāmi satyēna vassaṅgr̥hṇāmīti 4

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.'

mūlam

raśmīnsammr̥śēdaraśmikānvā daṇḍēna brahmaṇō vastējasā saṅgr̥hṇāmi satyēna vassaṅgr̥hṇāmīti 4

vi॰pra॰

abhipravarttamānēṣu japēt sahasrasaniṁ vājamabhivarttasva ratha dēva pravaha vanaspatē vīḍvaṅgō hi bhūyā iti 5

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.)

mūlam

abhipravarttamānēṣu japēt sahasrasaniṁ vājamabhivarttasva ratha dēva pravaha vanaspatē vīḍvaṅgō hi bhūyā iti 5

vi॰pra॰

ētayānyānyapi vānaspatyāni 6

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.

mūlam

ētayānyānyapi vānaspatyāni 6

vi॰pra॰

sthirau gāvau bhavatāṁ vīḍurakṣa iti rathāṅgamabhimr̥śēt 7

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).

mūlam

sthirau gāvau bhavatāṁ vīḍurakṣa iti rathāṅgamabhimr̥śēt 7

vi॰pra॰

sutrāmāṇaṁ pr̥thivīṁ dyāmanēhasamiti nāvam 8

Oldenberg

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

mūlam

sutrāmāṇaṁ pr̥thivīṁ dyāmanēhasamiti nāvam 8

vi॰pra॰

navarathēna yaśasvinaṁ vr̥kṣaṁ hradaṁ vāvidāsinaṁ pradakṣiṇaṁ kr̥tvā phalavatīḥ śākhā āharēt 9

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,

mūlam

navarathēna yaśasvinaṁ vr̥kṣaṁ hradaṁ vāvidāsinaṁ pradakṣiṇaṁ kr̥tvā phalavatīḥ śākhā āharēt 9

vi॰pra॰

anyadvā kauṭumbam 10

Oldenberg

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

mūlam

anyadvā kauṭumbam 10

vi॰pra॰

saṁsadamupayāyāt 11

Oldenberg

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

mūlam

saṁsadamupayāyāt 11

vi॰pra॰

asmākamuttamaṁ kr̥dhītyādityamīkṣamāṇō japitvāvarōhēt 12

Oldenberg

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

mūlam

asmākamuttamaṁ kr̥dhītyādityamīkṣamāṇō japitvāvarōhēt 12

vi॰pra॰

r̥ṣabhaṁ mā samānānāmityabhikrāman 13

Oldenberg

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

mūlam

r̥ṣabhaṁ mā samānānāmityabhikrāman 13

vi॰pra॰

vayamadyēndrasya prēṣṭhā ityastaṁ yātyādityē 14

Oldenberg

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

mūlam

vayamadyēndrasya prēṣṭhā ityastaṁ yātyādityē 14

vi॰pra॰

tadvō divō duhitarō vibhātīriti vyuṣṭāyām 15

Oldenberg

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

mūlam

tadvō divō duhitarō vibhātīriti vyuṣṭāyām 15

## 07 vāstu-parīkṣā

vi॰pra॰

athātō vāstuparīkṣā 1

Oldenberg

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

mūlam

athātō vāstuparīkṣā 1

vi॰pra॰

anūṣaramavivadiṣṇu bhūma 2

Oldenberg

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

mūlam

anūṣaramavivadiṣṇu bhūma 2

vi॰pra॰

ōṣadhivanaspativat 3

Oldenberg

3\. With herbs and trees,

mūlam

ōṣadhivanaspativat 3

vi॰pra॰

yasminkuśavīriṇaṁ prabhūtam 4

Oldenberg

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

mūlam

yasminkuśavīriṇaṁ prabhūtam 4

vi॰pra॰

kaṇṭakikṣīriṇastu samūlānparikhāyōdvāsayēdapāmārgaḥ śākastilvakaḥ parivyādha iti caitāni 5

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.

mūlam

kaṇṭakikṣīriṇastu samūlānparikhāyōdvāsayēdapāmārgaḥ śākastilvakaḥ parivyādha iti caitāni 5

vi॰pra॰

yatra sarvata āpō madhyaṁ samētya pradakṣiṇaṁ śayanīyaṁ parītya prācyaḥ syandērannapravadatyastatsarvaṁ samr̥ddham 6

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.

mūlam

yatra sarvata āpō madhyaṁ samētya pradakṣiṇaṁ śayanīyaṁ parītya prācyaḥ syandērannapravadatyastatsarvaṁ samr̥ddham 6

vi॰pra॰

samavasravē bhaktaśaraṇaṁ kārayēt 7

Oldenberg

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

mūlam

samavasravē bhaktaśaraṇaṁ kārayēt 7

vi॰pra॰

bahvannaṁ ha bhavati 8

Oldenberg

9\. Thus it becomes rich in food.

mūlam

bahvannaṁ ha bhavati 8

vi॰pra॰

dakṣiṇāpravaṇē sabhāṁ māpayētsā'dyūtā ha bhavati 9

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.

mūlam

dakṣiṇāpravaṇē sabhāṁ māpayētsā'dyūtā ha bhavati 9

vi॰pra॰

yuvānastasyāṁ kitavāḥ kalahinaḥ pramāyukā bhavanti 10

Oldenberg

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

mūlam

yuvānastasyāṁ kitavāḥ kalahinaḥ pramāyukā bhavanti 10

vi॰pra॰

yatra sarvata āpaḥ prasyandēran sā svastyayanyadyūtā ca 11

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.

mūlam

yatra sarvata āpaḥ prasyandēran sā svastyayanyadyūtā ca 11

## 08 vāstu-parīkṣā

vi॰pra॰

athaitairvāstu parīkṣēta 1

Oldenberg

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

mūlam

athaitairvāstu parīkṣēta 1

vi॰pra॰

jānumātraṅgartaṁ khātvā tairēva pāṁsubhiḥ pratipūrayēt 2

Oldenberg

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

mūlam

jānumātraṅgartaṁ khātvā tairēva pāṁsubhiḥ pratipūrayēt 2

vi॰pra॰

adhikē praśastaṁ samē vārttaṁ nyūnē garhitam 3

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.

mūlam

adhikē praśastaṁ samē vārttaṁ nyūnē garhitam 3

vi॰pra॰

astamitē'pāṁ supūrṇaṁ parivāsayēt 4

Oldenberg

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

mūlam

astamitē'pāṁ supūrṇaṁ parivāsayēt 4

vi॰pra॰

sōdakē praśastamārdrē vārttaṁ śuṣkē garhitaṁ śvētaṁ madhurāsvādam 5

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.

mūlam

sōdakē praśastamārdrē vārttaṁ śuṣkē garhitaṁ śvētaṁ madhurāsvādam 5

vi॰pra॰

sikatōttaraṁ brāhmaṇasya 6

Oldenberg

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

mūlam

sikatōttaraṁ brāhmaṇasya 6

vi॰pra॰

lōhitaṁ kṣatriyasya 7

Oldenberg

7\. Red (ground) for a Kṣatriya.

mūlam

lōhitaṁ kṣatriyasya 7

vi॰pra॰

pītaṁ vaiśyasya 8

Oldenberg

8\. Yellow (ground) for a Vaiśya.

mūlam

pītaṁ vaiśyasya 8

vi॰pra॰

tatsahasrasītaṁ kr̥tvā yathādiksamacaturasraṁ māpayēt 9

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;

mūlam

tatsahasrasītaṁ kr̥tvā yathādiksamacaturasraṁ māpayēt 9

vi॰pra॰

āyataṁ caturasraṁ vā 10

Oldenberg

10\. Or as an oblong quadrangle.

mūlam

āyataṁ caturasraṁ vā 10

vi॰pra॰

tacchamīśākhayōḍumbaraśākhayā vā śantātīyēna triḥ parivrajanprōkṣati 11

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).

mūlam

tacchamīśākhayōḍumbaraśākhayā vā śantātīyēna triḥ parivrajanprōkṣati 11

vi॰pra॰

avicchinnayā cōdakadhārayāpō hi ṣṭhā mayōbhuva iti tr̥cēna 12

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.).

mūlam

avicchinnayā cōdakadhārayāpō hi ṣṭhā mayōbhuva iti tr̥cēna 12

vi॰pra॰

vaṁśāntarēṣu śaraṇāni kārayēt 13

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.

mūlam

vaṁśāntarēṣu śaraṇāni kārayēt 13

vi॰pra॰

gartēṣvavakāṁ śīpālamityavadhāpayēnnāsyāgnirdāhukō bhavatīti vijñāyatē 14

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).

mūlam

gartēṣvavakāṁ śīpālamityavadhāpayēnnāsyāgnirdāhukō bhavatīti vijñāyatē 14

vi॰pra॰

madhyamasthūṇāyā gartē'vadhāya prāgagrōdagrānkuśānāstīrya vrīhiyavamatīrapa āsēcayēdacyutāya bhaumāya svāhēti 15

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.

mūlam

madhyamasthūṇāyā gartē'vadhāya prāgagrōdagrānkuśānāstīrya vrīhiyavamatīrapa āsēcayēdacyutāya bhaumāya svāhēti 15

vi॰pra॰

athaināmucchriyamāṇāmanumantrayētēhaiva tiṣṭha nimitā tilvilāstāmirāvatīṁ madhyē pōṣasya tiṣṭhantīm । ā tvā prāpannaghāyava ā tvā kumārastaruṇa ā vatsō jāyatāṁ saha । ā tvā pariśritaḥ kumbha ā dadhnaḥ kalaśairayanniti 16

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.'

mūlam

## 09 vaṁśādhānādi

vi॰pra॰

vaṁśamādhōyamānam 1

Oldenberg

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

mūlam

vaṁśamādhōyamānam 1

vi॰pra॰

r̥tēna sthūṇāmadhirōha vaṁśa drāghīya āyuḥ pratarandadhāna iti 2

Oldenberg

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

mūlam

r̥tēna sthūṇāmadhirōha vaṁśa drāghīya āyuḥ pratarandadhāna iti 2

vi॰pra॰

sadūrvāsu catasr̥ṣu śilāsu maṇikaṁ pratiṣṭhāpayēt pr̥thivyā adhi sambhavēti 3

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' -

mūlam

sadūrvāsu catasr̥ṣu śilāsu maṇikaṁ pratiṣṭhāpayēt pr̥thivyā adhi sambhavēti 3

vi॰pra॰

araṅgarō vāvadīti trēdhā baddhō varatrayā । irāmu ha praśaṁsatyanirāmapabādhatāmiti vā 4

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.

mūlam

araṅgarō vāvadīti trēdhā baddhō varatrayā । irāmu ha praśaṁsatyanirāmapabādhatāmiti vā 4

vi॰pra॰

athāsminnapa āsēcayēt aitu rājā varuṇō rēvatībhirasmin sthānē tiṣṭhatu mōdamānaḥ । irāṁ vahantō ghr̥tamukṣamāṇā mitrēṇa sākaṁ saha saṁviśantviti 5

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.'

mūlam

athāsminnapa āsēcayēt aitu rājā varuṇō rēvatībhirasmin sthānē tiṣṭhatu mōdamānaḥ । irāṁ vahantō ghr̥tamukṣamāṇā mitrēṇa sākaṁ saha saṁviśantviti 5

vi॰pra॰

athainacchamayati 6

Oldenberg

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

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athainacchamayati 6

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vrīhiyavamatībhiradbhirhiraṇyamavadhāya śantātīyēna triḥ pradakṣiṇaṁ parivrajanprōkṣati 7

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.

mūlam

vrīhiyavamatībhiradbhirhiraṇyamavadhāya śantātīyēna triḥ pradakṣiṇaṁ parivrajanprōkṣati 7

vi॰pra॰

avicchinnayā cōdakadhārayā āpō hi ṣṭhā mayōbhuva iti tr̥cēna 8

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.

mūlam

avicchinnayā cōdakadhārayā āpō hi ṣṭhā mayōbhuva iti tr̥cēna 8

vi॰pra॰

madhyē'gārasya sthālīpākaṁ śrapayitvā vāstōṣyatē pratijānīhyasmāniti catasr̥bhiḥ pratyr̥caṁ hutvānnaṁ saṁskr̥tya brāhmaṇānbhōjayitvā śivaṁ vāstu śivaṁ vāstviti vācayīta 9

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.

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## 10 gr̥haprapadanādi

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uktaṁ gr̥haprapadanam 1

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.

mūlam

uktaṁ gr̥haprapadanam 1

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bījavatō gr̥hān prapadyēta 2

Oldenberg

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

mūlam

bījavatō gr̥hān prapadyēta 2

vi॰pra॰

kṣētraṁ prakarṣayēduttaraiḥ prōṣṭhapadaiḥ phālgunībhī rōhiṇyā vā 3

Oldenberg

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

mūlam

kṣētraṁ prakarṣayēduttaraiḥ prōṣṭhapadaiḥ phālgunībhī rōhiṇyā vā 3

vi॰pra॰

kṣētrasyānuvātaṁ kṣētrasya patinā vayamiti pratyr̥caṁ juhuyājjapēdvā 4

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).

mūlam

kṣētrasyānuvātaṁ kṣētrasya patinā vayamiti pratyr̥caṁ juhuyājjapēdvā 4

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gāḥ pratiṣṭhamānā anumantrayēta mayōbhūrvātō abhivātūsrā iti dvābhyām 5

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.

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gāḥ pratiṣṭhamānā anumantrayēta mayōbhūrvātō abhivātūsrā iti dvābhyām 5

vi॰pra॰

āyatīḥ yāsāmūdhaścaturbilaṁ madhōḥ pūrṇaṁ ghr̥tasya ca । tā naḥ santu payasvatīrbahvīrgōṣṭhē ghr̥tācyaḥ । upa maitu mayōbhuva ūrjaṁ caujaśca bibhratīḥ । duhānā akṣitaṁ payō mayi gōṣṭhē niviśadhvam । yathā bhavāmyuttamō yā dēvēṣu tanvāmairayantēti ca sūktaśēṣam 6

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).

mūlam

vi॰pra॰

āgāvīyamēkē 7

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.

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āgāvīyamēkē 7

vi॰pra॰

gaṇānāsāmupatiṣṭhētāgurugavīnāṁ bhūtāḥ stha praśastāḥ stha śōbhanāḥ priyāḥ priyō vō bhūyāsaṁ śaṁ mayi jānīdhvaṁ śaṁ mayi jānīdhvaṁ 8

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.

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gaṇānāsāmupatiṣṭhētāgurugavīnāṁ bhūtāḥ stha praśastāḥ stha śōbhanāḥ priyāḥ priyō vō bhūyāsaṁ śaṁ mayi jānīdhvaṁ śaṁ mayi jānīdhvaṁ 8

iti dvitīyō'dhyāyaḥ # +3 ## 01 pañca yajñāḥ

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athātaḥ pañcayajñāḥ 1

Oldenberg

1\. Now (follow) the five sacrifices:

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athātaḥ pañcayajñāḥ 1

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dēvayajñō bhūtayajñaḥ pitr̥yajñō brahmayajñō manuṣyayajña iti 2

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.

mūlam

dēvayajñō bhūtayajñaḥ pitr̥yajñō brahmayajñō manuṣyayajña iti 2

vi॰pra॰

tadyadagnau juhōti sa dēvayajñō yadbaliṅkarōti sa bhūtayajñō yatpitr̥bhyō dadāti sa pitr̥yajñō yatsvādhyāyamadhīyatē sa brahmayajñō yanmanuṣyēbhyō dadāti sa manuṣyayajña iti 3

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.

mūlam

vi॰pra॰

tānētānyajñānaharahaḥ kurvīta 4

Oldenberg

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

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tānētānyajñānaharahaḥ kurvīta 4

## 02 śvādhyāyaḥ

vi॰pra॰

atha svādhyāyavidhiḥ 1

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.

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atha svādhyāyavidhiḥ 1

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prāgvōdagvā grāmānniṣkramyāpa āplutya śucau dēśē yajñōpavītyācamyāklinnavāsā darbhāṇāṁ mahadupastīrya prākkūlānāntēṣu prāṅmukha upaviśyōpasthaṁ kr̥tvā dakṣiṇōttarau pāṇī sandhāya pavitravantau vijñāyatē'pāṁ vā ēṣa ōṣadhīnāṁ rasō yaddarbhāḥ sarasamēva tadbrahma karōti dyāvāpr̥thivyōḥ sandhimīkṣamāṇaḥ sammīlya vā yathā vā yuktamātmānaṁ manyēta tathā yuktō'dhīyīta svādhyāyam 2

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.

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vi॰pra॰

ōṁpūrvā vyāhr̥tīḥ 3

Oldenberg

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

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ōṁpūrvā vyāhr̥tīḥ 3

vi॰pra॰

sāvitrīmanvāha paccō'rddharcaśaḥ sarvāmiti tr̥tīyam 4

Oldenberg

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

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sāvitrīmanvāha paccō'rddharcaśaḥ sarvāmiti tr̥tīyam 4

## 03 svādhyāyaḥ

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atha svādhyāyamadhīyīta r̥cō yajūṁṣi sāmānyatharvāṅgirasō brāhmaṇāni kalpāngāthā nārāśaṁsīritihāsaparāṇānīti 1

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)

mūlam

atha svādhyāyamadhīyīta r̥cō yajūṁṣi sāmānyatharvāṅgirasō brāhmaṇāni kalpāngāthā nārāśaṁsīritihāsaparāṇānīti 1

vi॰pra॰

yadr̥cō'dhītē payaāhutibhirēva taddēvatāstarpayati yadyajūṁṣi ghr̥tāhutibhiryatsāmāni madhvāhutibhiryadatharvāṅgirasaḥ sōmāhutibhiryadbrāhmaṇāni kalpān gāthā nārāśaṁsīritihāsapurāṇānītyamr̥tāhutibhiḥ 2

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.

mūlam

vi॰pra॰

yadr̥cō'dhītē payasaḥ kulyāsya pitr̥̄ntsvadhā upakṣaranti yadyajūṁṣi ghr̥tasya kulyā yatsāmāni madhvaḥ kulyā yadatharvāṅgirasaḥ sōmasya kulyā yadbrāhmaṇāni kalpāngāthā nārāśaṁsīritihāsapurāṇānītyamr̥tasya kulyāḥ 3

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.

mūlam

vi॰pra॰

sa yāvanmanyēta tāvadadhītyaitayā paridadhāti namō brahmaṇē namō'stvagnayē namaḥ pr̥thivyai nama ōṣadhībhyaḥ । namō vācē namō vācaspatayē namō viṣṇavē mahatē karōmīti 4

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!'

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## 04 tarpaṇāni, anadhyāyaḥ

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dēvatāstarpayati prajāpatirbrahmā vēdā dēvā r̥ṣayaḥ sarvāṇi cchandāṁsyōṅkārō vaṣaṭkārō vyāhr̥tayaḥ sāvitrī yajñā dyāvāpr̥thivī antarikṣamahōrātrāṇi sāṅkhyāḥ siddhāḥ samudrā nadyō girayaḥ kṣētrauṣadhivanaspatigandharvāpsarasō nāgā vayāṁsi gāvaḥ sādhyā viprā yakṣā rakṣāṁsi bhūtānyēvamantāni 1

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.'

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vi॰pra॰

atha r̥ṣayaḥ śatarcinō mādhyamā gr̥tsamadō viśvāmitrō vāmadēvō'trirbharadvājō vasiṣṭhaḥ pragāthāḥ pāvamānyaḥ kṣudrasūktā mahāsūktā iti 2

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.

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atha r̥ṣayaḥ śatarcinō mādhyamā gr̥tsamadō viśvāmitrō vāmadēvō'trirbharadvājō vasiṣṭhaḥ pragāthāḥ pāvamānyaḥ kṣudrasūktā mahāsūktā iti 2

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prācīnāvītī 3

Oldenberg

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

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prācīnāvītī 3

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sumantujaiminivaiśampāyanapailasūtrabhāṣyabhāratamahābhāratadharmācāryā jānanti bāhavigārgyagautamaśākalyabābhravyamāṇḍavyamāṇḍūkēyā gargī vācaknavī vaḍavā prātithēyī sulabhā maitrēyī kahōlaṁ kauṣītakaṁ mahākauṣītakaṁ paiṅgyaṁ mahāpaiṅgyaṁ suyajñaṁ śāṅkhāyanamaitarēyaṁ mahaitarēyaṁ śākalaṁ bāṣkalaṁ sujātavaktramaudavāhiṁ mahaudavāhiṁ saujāmiṁ śaunakamāśvalāyanaṁ yē cānya ācāryāstē sarvē tr̥pyantviti 4

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.

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pratipuruṣaṁ pitr̥̄ṁstarpayitvā gr̥hānētya yaddadāti sā dakṣiṇā 5

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.'

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pratipuruṣaṁ pitr̥̄ṁstarpayitvā gr̥hānētya yaddadāti sā dakṣiṇā 5

vi॰pra॰

athāpi vijñāyatē sa yadi tiṣṭhan vrajannāsīnaḥ śayānō vā yaṁ yaṁ kratumadhītē tēna tēna hāsya kratunēṣṭambhavatīti 6

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.

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athāpi vijñāyatē sa yadi tiṣṭhan vrajannāsīnaḥ śayānō vā yaṁ yaṁ kratumadhītē tēna tēna hāsya kratunēṣṭambhavatīti 6

vi॰pra॰

vijñāyatē tasya dvāvanadhyāyau yadātmāśuciryaddēśaḥ 7

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.'

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vijñāyatē tasya dvāvanadhyāyau yadātmāśuciryaddēśaḥ 7

## 05 upākaraṇōtsargādi

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athātō'dhyāyōpākaraṇam 1

Oldenberg

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

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athātō'dhyāyōpākaraṇam 1

vi॰pra॰

ōṣadhīnāṁ prādurbhāvē śravaṇēna śrāvaṇasya 2

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.

mūlam

ōṣadhīnāṁ prādurbhāvē śravaṇēna śrāvaṇasya 2

vi॰pra॰

pañcamyāṁ hastēna vā 3

Oldenberg

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

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pañcamyāṁ hastēna vā 3

vi॰pra॰

ājyabhāgau hutvājyāhutīrjuhuyātsāvitryai brahmaṇē śraddhāyai mēdhāyai prajñāyai dhāraṇāyai sadasaspatayē'numatayē chandōbhya r̥ṣibhyaścēti 4

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.

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ājyabhāgau hutvājyāhutīrjuhuyātsāvitryai brahmaṇē śraddhāyai mēdhāyai prajñāyai dhāraṇāyai sadasaspatayē'numatayē chandōbhya r̥ṣibhyaścēti 4

vi॰pra॰

atha dadhisaktūnjuhōti 5

Oldenberg

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

mūlam

atha dadhisaktūnjuhōti 5

vi॰pra॰

agnimīḷē purōhitamityēkā 6

Oldenberg

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

mūlam

agnimīḷē purōhitamityēkā 6

vi॰pra॰

kuṣumbhakastadabravīdāvadaṁstvaṁ śakunē bhadramāvada gr̥ṇānā jamadagninā dhāmantē viśvambhuvanamadhiśritaṁ gantā nō yajñaṁ yajñiyāḥ suśamiyō naḥ svō araṇaḥ pracakṣva vicakṣvāgnē yāhi marutsakhā yattē rājañchataṁ haviriti dvyr̥cāḥ 7

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;

mūlam

vi॰pra॰

samānīva ākūtirityēkā 8

Oldenberg

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

mūlam

samānīva ākūtirityēkā 8

vi॰pra॰

tacchaṁyōrāvr̥ṇīmaha ityēkā 9

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.

mūlam

tacchaṁyōrāvr̥ṇīmaha ityēkā 9

vi॰pra॰

adhyēṣyamāṇō'dhyāpyairanvārabdha ētābhyō dēvatābhyō hutvā sauviṣṭakr̥taṁ hutvā dadhisaktūnprāśya tatō mārjanam 10

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.

mūlam

adhyēṣyamāṇō'dhyāpyairanvārabdha ētābhyō dēvatābhyō hutvā sauviṣṭakr̥taṁ hutvā dadhisaktūnprāśya tatō mārjanam 10

vi॰pra॰

aparēṇāgniṁ prākkūlēṣu darbhēṣūpaviśyōdapātrē darbhānkr̥tvā brahmāñjalikr̥tō japēt 11

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.

mūlam

aparēṇāgniṁ prākkūlēṣu darbhēṣūpaviśyōdapātrē darbhānkr̥tvā brahmāñjalikr̥tō japēt 11

vi॰pra॰

ōṁpūrvā vyāhr̥tīḥ sāvitrīṁ ca trirabhyasya vēdādimārabhēt 12

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.

mūlam

ōṁpūrvā vyāhr̥tīḥ sāvitrīṁ ca trirabhyasya vēdādimārabhēt 12

vi॰pra॰

tathōtsargē 13

Oldenberg

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

mūlam

tathōtsargē 13

vi॰pra॰

ṣaṇmāsānadhīyīta 14

Oldenberg

14\. He should study six months.

mūlam

ṣaṇmāsānadhīyīta 14

vi॰pra॰

samāvr̥ttō brahmacārikalpēna 15

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.

mūlam

samāvr̥ttō brahmacārikalpēna 15

vi॰pra॰

yathānyāyamitarē 16

Oldenberg

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

mūlam

yathānyāyamitarē 16

vi॰pra॰

jāyōpēyōtyēkē 17

Oldenberg

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

mūlam

jāyōpēyōtyēkē 17

vi॰pra॰

prājāpatyaṁ tat 18

Oldenberg

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

mūlam

prājāpatyaṁ tat 18

vi॰pra॰

vārṣikamityētadācakṣatē 19

Oldenberg

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

mūlam

vārṣikamityētadācakṣatē 19

vi॰pra॰

madhyamāṣṭakāyāmētābhyō dēvatābhyō'nnēna hutvā'pō'bhyavayanti 20

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.

mūlam

madhyamāṣṭakāyāmētābhyō dēvatābhyō'nnēna hutvā'pō'bhyavayanti 20

vi॰pra॰

ētā ēva taddēvatāstarpayanti 21

Oldenberg

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

mūlam

ētā ēva taddēvatāstarpayanti 21

vi॰pra॰

ācāryānr̥ṣīnpitr̥̄ṁśca 22

Oldenberg

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

mūlam

ācāryānr̥ṣīnpitr̥̄ṁśca 22

vi॰pra॰

ētadutsarjanam 23

Oldenberg

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

mūlam

ētadutsarjanam 23

## 06 kāmya-naimittika-karmāṇi

vi॰pra॰

atha kāmyānāṁ sthānē kāmyāḥ 1

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.

mūlam

atha kāmyānāṁ sthānē kāmyāḥ 1

vi॰pra॰

caravaḥ 2

Oldenberg

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

mūlam

caravaḥ 2

vi॰pra॰

tānēva kāmānāpnōti 3

Oldenberg

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

mūlam

tānēva kāmānāpnōti 3

vi॰pra॰

atha vyādhitasyāturasya yakṣmagr̥hītasya vā ṣaḍāhutiścaruḥ 4

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) -

mūlam

atha vyādhitasyāturasya yakṣmagr̥hītasya vā ṣaḍāhutiścaruḥ 4

vi॰pra॰

muñcāmi tvā haviṣā jīvanāyakamityētēna 5

Oldenberg

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

mūlam

muñcāmi tvā haviṣā jīvanāyakamityētēna 5

vi॰pra॰

svapnamamanōjñaṁ dr̥ṣṭvādyā nō dēva savitariti dvābhyāṁ yacca gōṣu duḥsvapnyamiti pañcabhirādityamupatiṣṭhēta 6

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.),

mūlam

svapnamamanōjñaṁ dr̥ṣṭvādyā nō dēva savitariti dvābhyāṁ yacca gōṣu duḥsvapnyamiti pañcabhirādityamupatiṣṭhēta 6

vi॰pra॰

yō mē rājanyujyō vā sakhā vēti vā 7

Oldenberg

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

mūlam

yō mē rājanyujyō vā sakhā vēti vā 7

vi॰pra॰

kṣutvā jr̥mbhitvā'manōjñaṁ dr̥ṣṭvā pāpakaṁ gandhamāghrāyākṣispandanē karṇadhvananē ca sucakṣā ahamakṣībhyāṁ bhūyāsaṁ suvarcā mukhēna suśrutkarṇābhyāṁ mayi dakṣakratū iti japēt 8

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!'

mūlam

vi॰pra॰

agamanīyāṁ gatvāyājyaṁ yājayitvābhōjyaṁ bhuktvāpratigrāhyaṁ pratigr̥hya caityaṁ yūpaṁ cōpahatya punarmāmaitvindriyaṁ punarāyuḥ punarbhagaḥ । punardraviṇamaitu māṁ punarbrāhmaṇamaitu māṁ svāhā । imē yē dhiṣṇyāsō agnayō yathāsthānamiha kalpatām । vaiśvānarō vāvr̥dhānō'ntaryacchatu mē manō hr̥dyantaramamr̥tasya kētuḥ svāhētyājyāhutī juhuyāt 9

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!'

mūlam

vi॰pra॰

samidhau vā 10

Oldenberg

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

mūlam

samidhau vā 10

vi॰pra॰

japēdvā 11

Oldenberg

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

mūlam

japēdvā 11

## 07 sandhyā-niyamāḥ, naimittika-karmāṇi

vi॰pra॰

avyādhitañcatsvapantamādityō'bhyastamiyādvāgyatō'nupaviśanrātriśēṣambhūtvā yēna sūryajyōtiṣā bādhasē tama iti pañcabhirādityamupatiṣṭhēta 1

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.).

mūlam

avyādhitañcatsvapantamādityō'bhyastamiyādvāgyatō'nupaviśanrātriśēṣambhūtvā yēna sūryajyōtiṣā bādhasē tama iti pañcabhirādityamupatiṣṭhēta 1

vi॰pra॰

abhyudiyāccēdakarmaśrāntamanabhirūpēṇa karmaṇā vāgyata iti samānamuttarāparābhiścatasr̥bhirupasthānam 2

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.

mūlam

abhyudiyāccēdakarmaśrāntamanabhirūpēṇa karmaṇā vāgyata iti samānamuttarāparābhiścatasr̥bhirupasthānam 2

vi॰pra॰

yajñōpavītī nityōdakaḥ sandhyāmupāsīta vāgyataḥ 3

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.

mūlam

yajñōpavītī nityōdakaḥ sandhyāmupāsīta vāgyataḥ 3

vi॰pra॰

sāyamuttarāparābhimukhō'nvaṣṭamadēśaṁ sāvitrīṁ japēdardhāstamitē maṇḍala ānakṣatradarśanāt 4

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.

mūlam

sāyamuttarāparābhimukhō'nvaṣṭamadēśaṁ sāvitrīṁ japēdardhāstamitē maṇḍala ānakṣatradarśanāt 4

vi॰pra॰

ēvaṁ prātaḥ 5

Oldenberg

5\. In the same way in the morning -

mūlam

ēvaṁ prātaḥ 5

vi॰pra॰

prāṅmukhastiṣṭhannāmaṇḍaladarśanāt 6

Oldenberg

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

mūlam

prāṅmukhastiṣṭhannāmaṇḍaladarśanāt 6

vi॰pra॰

kapōtaścēdagāramupahanyādanupatēdvā dēvāḥ kapōta iti pratyr̥caṁ juhuyājjapēdvā 7

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).

mūlam

kapōtaścēdagāramupahanyādanupatēdvā dēvāḥ kapōta iti pratyr̥caṁ juhuyājjapēdvā 7

vi॰pra॰

vayamu tvā pathaspata ityarthacaryāñcariṣyan 8

Oldenberg

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

mūlam

vayamu tvā pathaspata ityarthacaryāñcariṣyan 8

vi॰pra॰

sampūṣanviduṣēti naṣṭamadhijigamiṣanmūḷhō vā 9

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').

mūlam

sampūṣanviduṣēti naṣṭamadhijigamiṣanmūḷhō vā 9

vi॰pra॰

sampūṣannadhvana iti mahāntamadhvānamēṣyanpratibhayaṁ vā 10

Oldenberg

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

mūlam

sampūṣannadhvana iti mahāntamadhvānamēṣyanpratibhayaṁ vā 10

## 08 sanāvartanādi

vi॰pra॰

athaitānyupakalpayīta samāvartyamānē maṇiṁ kuṇḍalē vastrayugaṁ chatramupānadyugaṁ daṇḍaṁ srajamunmardanamanulēpanamāñjanamuṣṇīṣamityātmanē cācāryāya ca 1

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.

mūlam

athaitānyupakalpayīta samāvartyamānē maṇiṁ kuṇḍalē vastrayugaṁ chatramupānadyugaṁ daṇḍaṁ srajamunmardanamanulēpanamāñjanamuṣṇīṣamityātmanē cācāryāya ca 1

vi॰pra॰

yadyubhayōrna vindētācāryāyaiva 2

Oldenberg

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

mūlam

yadyubhayōrna vindētācāryāyaiva 2

vi॰pra॰

samidhaṁ tvāharēdaparājitāyāndiśi yajñiyasya vr̥kṣasya 3

Oldenberg

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

mūlam

samidhaṁ tvāharēdaparājitāyāndiśi yajñiyasya vr̥kṣasya 3

vi॰pra॰

ārdrāmannādyakāmaḥ puṣṭikāmastējaskāmō vā brahmavarcasakāma upavātām 4

Oldenberg

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

mūlam

ārdrāmannādyakāmaḥ puṣṭikāmastējaskāmō vā brahmavarcasakāma upavātām 4

vi॰pra॰

ubhayīmubhayakāmaḥ 5

Oldenberg

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

mūlam

ubhayīmubhayakāmaḥ 5

vi॰pra॰

upari samidhaṁ kr̥tvā gāmannañca brāhmaṇēbhyaḥ pradāya gaudānikaṁ karma kurvīta 6

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.

mūlam

upari samidhaṁ kr̥tvā gāmannañca brāhmaṇēbhyaḥ pradāya gaudānikaṁ karma kurvīta 6

vi॰pra॰

ātmani mantrāntsannamayēt 7

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.

mūlam

ātmani mantrāntsannamayēt 7

vi॰pra॰

ēkaklītakēna 8

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.

mūlam

ēkaklītakēna 8

vi॰pra॰

śītōṣṇābhiradbhiḥ snātvā yuvaṁ vastrāṇi pīvasā vasāthē ityahatē vāsasī ācchādyāśmanastējō'si cakṣurmē pāhīti cakṣuṣī āñjayīta 9

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.'

mūlam

śītōṣṇābhiradbhiḥ snātvā yuvaṁ vastrāṇi pīvasā vasāthē ityahatē vāsasī ācchādyāśmanastējō'si cakṣurmē pāhīti cakṣuṣī āñjayīta 9

vi॰pra॰

aśmanastējō'si śrōtraṁ mē pāhi iti kuṇḍalē ābadhnīta 10

Oldenberg

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

mūlam

aśmanastējō'si śrōtraṁ mē pāhi iti kuṇḍalē ābadhnīta 10

vi॰pra॰

anulēpanēna pāṇī pralipya mukhamagrē brāhmaṇō'nulimpēdbāhū rājanya udaraṁ vaiśya upasthaṁ stryūrū saraṇajīvinaḥ 11

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.

mūlam

anulēpanēna pāṇī pralipya mukhamagrē brāhmaṇō'nulimpēdbāhū rājanya udaraṁ vaiśya upasthaṁ stryūrū saraṇajīvinaḥ 11

vi॰pra॰

anārttāsyanārtō'haṁ bhūyāsamiti srajamapi badhnīta na mālōktām 12

Oldenberg

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

mūlam

anārttāsyanārtō'haṁ bhūyāsamiti srajamapi badhnīta na mālōktām 12

vi॰pra॰

mālēti cēdbrūyuḥ sragityabhidhāpayīta 13

Oldenberg

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

mūlam

mālēti cēdbrūyuḥ sragityabhidhāpayīta 13

vi॰pra॰

dēvānāṁ pratiṣṭhē sthaḥ sarvatō mā pātamityupānahāvāsthāya divaśchadmāsīti cchatrabhādattē 14

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.

mūlam

dēvānāṁ pratiṣṭhē sthaḥ sarvatō mā pātamityupānahāvāsthāya divaśchadmāsīti cchatrabhādattē 14

vi॰pra॰

vēṇurasi vānaspatyō'si sarvatō mā pāhīti vaiṇavaṁ daṇḍam 15

Oldenberg

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

mūlam

vēṇurasi vānaspatyō'si sarvatō mā pāhīti vaiṇavaṁ daṇḍam 15

vi॰pra॰

āyuṣyamiti sūktēna maṇiṁ kaṇṭhē pratimucyōṣṇīṣaṁ kr̥tvā tiṣṭhantsamidhamādadhyāt 16

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).

mūlam

āyuṣyamiti sūktēna maṇiṁ kaṇṭhē pratimucyōṣṇīṣaṁ kr̥tvā tiṣṭhantsamidhamādadhyāt 16

## 09 snātakatvāntam

vi॰pra॰

smr̥tannindā ca vidyā ca śraddhā prajñā ca pañcamī । iṣṭandattamadhītañca kr̥taṁ satyaṁ śrutaṁ vratam । yadagnē sēndrasya saprajāpatikasya sar̥ṣikasya sar̥ṣirājanyasya sapitr̥kasya sapitr̥rājanyasya samanuṣyasya samanuṣyarājanyasya sākāśasya sātīkāśasya sānukāśasya sapratīkāśasya sadēvamanuṣyasya sagandharvāpsaraskasya sahāraṇyaiśca paśubhirgrāmyaiśca yanma ātmana ātmani vratantanmē sarvavratamidamahamagnē sarvavratō bhavāmi svāhēti 1

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!'

mūlam

vi॰pra॰

mamāgnē varca iti pratyr̥caṁ samidhō'bhyādadhyāt 2

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.

mūlam

mamāgnē varca iti pratyr̥caṁ samidhō'bhyādadhyāt 2

vi॰pra॰

yatrainaṁ pūjayiṣyantō bhavanti tatraitāṁ rātrīṁ vasēt 3

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.

mūlam

yatrainaṁ pūjayiṣyantō bhavanti tatraitāṁ rātrīṁ vasēt 3

vi॰pra॰

vidyāntē gurumarthēna nimantryaṁ kr̥tvānujñātasya vā snānam 4

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.

mūlam

vidyāntē gurumarthēna nimantryaṁ kr̥tvānujñātasya vā snānam 4

vi॰pra॰

tasyaitāni vratāni bhavanti 5

Oldenberg

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

mūlam

tasyaitāni vratāni bhavanti 5

vi॰pra॰

na naktaṁ snāyāt । na nagnaḥ snāyāt । na nagnaḥ śayīta । na nagnāṁ striyamīkṣētānyatra maithunāt । varṣati na dhāvēt 6

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;

mūlam

na naktaṁ snāyāt । na nagnaḥ snāyāt । na nagnaḥ śayīta । na nagnāṁ striyamīkṣētānyatra maithunāt । varṣati na dhāvēt 6

vi॰pra॰

na vr̥kṣamārōhēt । na kūpamavarōhēt । na bāhubhyāṁ nadīntarēt । na saṁśayamabhyāpadyēta 7

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.

mūlam

na vr̥kṣamārōhēt । na kūpamavarōhēt । na bāhubhyāṁ nadīntarēt । na saṁśayamabhyāpadyēta 7

vi॰pra॰

mahadvai bhūtaṁ snātakō bhavatīti vijñāyatē 8

Oldenberg

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

mūlam

mahadvai bhūtaṁ snātakō bhavatīti vijñāyatē 8

## 10 nāmakathanāni, naimittikāni

vi॰pra॰

guravē prasrakṣyamāṇō nāma prabruvīta 1

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.

mūlam

guravē prasrakṣyamāṇō nāma prabruvīta 1

vi॰pra॰

idaṁ vatsyāmō bhō3 iti 2

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!'

mūlam

idaṁ vatsyāmō bhō3 iti 2

vi॰pra॰

uccairūrdhvaṁ nāmnaḥ 3

Oldenberg

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

mūlam

uccairūrdhvaṁ nāmnaḥ 3

vi॰pra॰

prāṇāpānayōrupāṁśu 4

Oldenberg

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

mūlam

prāṇāpānayōrupāṁśu 4

vi॰pra॰

ā mandrairindra haribhiriti ca 5

Oldenberg

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

mūlam

ā mandrairindra haribhiriti ca 5

vi॰pra॰

atō vr̥ddhō japati prāṇāpānayōruruvyacāstayā prapadyē dēvāya savitrē paridadāmītyr̥caṁ ca 6

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.

mūlam

atō vr̥ddhō japati prāṇāpānayōruruvyacāstayā prapadyē dēvāya savitrē paridadāmītyr̥caṁ ca 6

vi॰pra॰

samāpyaōṁ prāk svastīti japitvā mahitrīṇāmityanumantrya 7

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).

mūlam

samāpyaōṁ prāk svastīti japitvā mahitrīṇāmityanumantrya 7

vi॰pra॰

ēvamatisr̥ṣṭasya na kutaścidbhayaṁ bhavatīti vijñāyatē 8

Oldenberg

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

mūlam

ēvamatisr̥ṣṭasya na kutaścidbhayaṁ bhavatīti vijñāyatē 8

vi॰pra॰

vayasāmamanōjñā vācaḥ śrutvā kanikradajjanuṣaṁ prabuvāṇa iti sūktē japēddēvīṁ vācamajanayanta dēvā iti ca 9

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).

mūlam

vayasāmamanōjñā vācaḥ śrutvā kanikradajjanuṣaṁ prabuvāṇa iti sūktē japēddēvīṁ vācamajanayanta dēvā iti ca 9

vi॰pra॰

stuhi śrutaṅgartasadaṁ yuvānamiti mr̥gasya 10

Oldenberg

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

mūlam

stuhi śrutaṅgartasadaṁ yuvānamiti mr̥gasya 10

vi॰pra॰

yasyā diśō bibhīyādyasmādvā tāndiśamulmukamubhayataḥ pradīptaṁ pratyasyēnmanthaṁ vā prasavyamālōḍyābhayaṁ mitrāvaruṇā mahyamastvarciṣā śatrūndahantaṁ pratītya mā jñātāraṁ mā pratiṣṭhāṁ vindantu mithō bhindānā ubhayantu mr̥tyumiti saṁsr̥ṣṭaṁ dhanamubhayaṁ samākr̥tamiti manthaṁ nyañcaṅkarōti 11

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).

mūlam

## 11 bhayē japādi

vi॰pra॰

sarvatō bhayādanājñātādaṣṭāvājyāhutīrjuhuyātpr̥thivī vr̥tā sāgninā vr̥tā tayā vr̥tayā vartryā yasmādbhayādbibhēmi tadvārayē svāhā । antarikṣaṁ vr̥taṁ tadvāyunā vr̥tantēna vr̥tēna vartrēṇa yasmādbhayādbibhēmi tadvārayē svāhā । dyaurvr̥tā sādityēna vr̥tā tayā vr̥tayā vartryā yasmādbhayādbibhēmi tadvārayē svāhā । diśō vr̥tāstāścandramasā vr̥tāstābhirvr̥tābhirvartrībhiryasmādbhayādbibhēmi tadvārayē svāhā । āpō vr̥tāstā varuṇēna vr̥tāstābhirvr̥tābhirvartrībhiryasmādbhayādbibhēmi tadvārayē svāhā । prajā vr̥tāstāḥ prāṇēna vr̥tāstābhirvr̥tābhirvartrībhiryasmādbhayādbibhēmi tadvārayē svāhā । vēdā vr̥tāstē chandōbhirvr̥tāstairvr̥tairvartrairyasmādbhayādbibhēmi tadvārayē svāhā । sarvaṁ vr̥taṁ tadbrahmaṇā vr̥tantēna vr̥tēna vartrēṇa yasmādbhayādbibhēmi tadvārayē svāhā iti 1

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!'

mūlam

vi॰pra॰

athāparājitāyāṁ diśyavasthāya svastyātrēyaṁ japati yata indra bhayāmaha iti ca sūktaśēṣam 2

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.

mūlam

athāparājitāyāṁ diśyavasthāya svastyātrēyaṁ japati yata indra bhayāmaha iti ca sūktaśēṣam 2

## 12 rāja-sannāhādi

vi॰pra॰

saṅgrāmē samupōḷhē rājānaṁ sannāhayēt 1

Oldenberg

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

mūlam

saṅgrāmē samupōḷhē rājānaṁ sannāhayēt 1

vi॰pra॰

ā tvāhārṣamantarēdhīti paścādrathasyāvasthāya 2

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).

mūlam

ā tvāhārṣamantarēdhīti paścādrathasyāvasthāya 2

vi॰pra॰

jīmūtasyēva bhavati pratīkamiti kavacaṁ prayacchēt 3

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.

mūlam

jīmūtasyēva bhavati pratīkamiti kavacaṁ prayacchēt 3

vi॰pra॰

uttarayā dhanuḥ 4

Oldenberg

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

mūlam

uttarayā dhanuḥ 4

vi॰pra॰

uttarāṁ vācayēt 5

Oldenberg

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

mūlam

uttarāṁ vācayēt 5

vi॰pra॰

svayañcaturthīṁ japēt 6

Oldenberg

6\. He should murmur himself the fourth.

mūlam

svayañcaturthīṁ japēt 6

vi॰pra॰

pañcamyēṣudhiṁ prayacchēt 7

Oldenberg

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

mūlam

pañcamyēṣudhiṁ prayacchēt 7

vi॰pra॰

abhipravartamānē ṣaṣṭhīm 8

Oldenberg

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

mūlam

abhipravartamānē ṣaṣṭhīm 8

vi॰pra॰

saptamyāśvān 9

Oldenberg

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

mūlam

saptamyāśvān 9

vi॰pra॰

aṣṭamīmiṣūnavēkṣamāṇaṁ vācayati 10

Oldenberg

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

mūlam

aṣṭamīmiṣūnavēkṣamāṇaṁ vācayati 10

vi॰pra॰

ahiriva bhōgaiḥ paryēti bāhumiti talaṁ nahyamānam 11

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).

mūlam

ahiriva bhōgaiḥ paryēti bāhumiti talaṁ nahyamānam 11

vi॰pra॰

athainaṁ sārayamāṇamupāruhyābhīvartaṁ vācayati pra yō vāṁ mitrāvaruṇēti ca dvē 12

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.

mūlam

athainaṁ sārayamāṇamupāruhyābhīvartaṁ vācayati pra yō vāṁ mitrāvaruṇēti ca dvē 12

vi॰pra॰

athainamanvīkṣētāpratirathaśāsasauparṇaiḥ 13

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.

mūlam

athainamanvīkṣētāpratirathaśāsasauparṇaiḥ 13

vi॰pra॰

pradhārayantu madhunō ghr̥tasyētyētat sauparṇam 14

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).

mūlam

pradhārayantu madhunō ghr̥tasyētyētat sauparṇam 14

vi॰pra॰

sarvā diśō'nuparīryāyāt 15

Oldenberg

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

mūlam

sarvā diśō'nuparīryāyāt 15

vi॰pra॰

ādityamauśanasaṁ vāvasthāya prayōdhayēt 16

Oldenberg

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

mūlam

ādityamauśanasaṁ vāvasthāya prayōdhayēt 16

vi॰pra॰

upaśvāsaya pr̥thivīmuta dyāmiti tr̥cēna dundubhimabhimr̥śēt 17

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.

mūlam

upaśvāsaya pr̥thivīmuta dyāmiti tr̥cēna dundubhimabhimr̥śēt 17

vi॰pra॰

avasr̥ṣṭā parāpatētīṣūnvisarjayēt 18

Oldenberg

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

mūlam

avasr̥ṣṭā parāpatētīṣūnvisarjayēt 18

vi॰pra॰

yatra bāṇāḥ sampatantīti yadhyamānēṣu japēt 19

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.

mūlam

yatra bāṇāḥ sampatantīti yadhyamānēṣu japēt 19

vi॰pra॰

saṁśiṣyādvā saṁśiṣyādvā 20

Oldenberg

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

mūlam

saṁśiṣyādvā saṁśiṣyādvā 20

iti tr̥tīyō'dhyāyaḥ # +4 ## 01 vyādhi-mr̥tyv-ādi

vi॰pra॰

āhitāgniścēdupatapētprācyāmudīcyāmaparājitāyāṁ vā diśyudavasyēt 1

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.

mūlam

āhitāgniścēdupatapētprācyāmudīcyāmaparājitāyāṁ vā diśyudavasyēt 1

vi॰pra॰

grāmakāmā agnaya ityudāharanti 2

Oldenberg

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

mūlam

grāmakāmā agnaya ityudāharanti 2

vi॰pra॰

āśaṁsanta ēnaṁ grāmamājigamiṣantō'gadaṅkuryuriti ha vijñāyatē 3

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 icchanto'gnaya enam āhitāgnim āśaṃsante, ayam agado bhaved iti.

mūlam

āśaṁsanta ēnaṁ grāmamājigamiṣantō'gadaṅkuryuriti ha vijñāyatē 3

vi॰pra॰

agadaḥ sōmēna paśunēṣṭyēṣṭvāvasyēt 4

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.

mūlam

agadaḥ sōmēna paśunēṣṭyēṣṭvāvasyēt 4

vi॰pra॰

aniṣṭvā vā 5

Oldenberg

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

mūlam

aniṣṭvā vā 5

vi॰pra॰

saṁsthitē bhūmibhāgaṁ khānayēddakṣiṇapūrvasyāndiśi dakṣiṇāparasyāṁ vā 6

Oldenberg

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

mūlam

saṁsthitē bhūmibhāgaṁ khānayēddakṣiṇapūrvasyāndiśi dakṣiṇāparasyāṁ vā 6

vi॰pra॰

dakṣiṇāpravaṇaṁ prāgdakṣiṇāpravaṇaṁ vā pratyagdakṣiṇāpravaṇamityēkē 7

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.

mūlam

dakṣiṇāpravaṇaṁ prāgdakṣiṇāpravaṇaṁ vā pratyagdakṣiṇāpravaṇamityēkē 7

vi॰pra॰

yāvānudvāhukaḥ puruṣastāvadāyāmam 8

Oldenberg

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

mūlam

yāvānudvāhukaḥ puruṣastāvadāyāmam 8

vi॰pra॰

vyāmamātrantiryak 9

Oldenberg

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

mūlam

vyāmamātrantiryak 9

vi॰pra॰

vitastyavāka 10

Oldenberg

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

mūlam

vitastyavāka 10

vi॰pra॰

abhita ākāśaṁ śmaśānam 11

Oldenberg

[MISSING]

mūlam

abhita ākāśaṁ śmaśānam 11

vi॰pra॰

bahulauṣadhikam 12

Oldenberg

[MISSING]

mūlam

bahulauṣadhikam 12

vi॰pra॰

kaṇṭakikṣīriṇastviti yathōktaṁ purastāt 13

Oldenberg

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

mūlam

kaṇṭakikṣīriṇastviti yathōktaṁ purastāt 13

vi॰pra॰

yatra sarvata āpaḥ prasyandērannētadādahanasya lakṣaṇaṁ śmaśānasya 14

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.

mūlam

yatra sarvata āpaḥ prasyandērannētadādahanasya lakṣaṇaṁ śmaśānasya 14

vi॰pra॰

kēśaśmaśrulōmanakhānītyuktaṁ purastāt 15

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.

mūlam

kēśaśmaśrulōmanakhānītyuktaṁ purastāt 15

vi॰pra॰

dvigulphaṁ barhirājyañca 16

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.

mūlam

dvigulphaṁ barhirājyañca 16

vi॰pra॰

dadhanyatra sarpirānayantyētatpitryaṁ pr̥ṣadājyam 17

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).

mūlam

dadhanyatra sarpirānayantyētatpitryaṁ pr̥ṣadājyam 17

## 02 citā

vi॰pra॰

athaitāndiśamagnīnnayanti yajñapātrāṇi ca 1

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.

mūlam

athaitāndiśamagnīnnayanti yajñapātrāṇi ca 1

vi॰pra॰

anvañcaṁ prētamayujō'mithunāḥ pravayasaḥ 2

Oldenberg

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

mūlam

anvañcaṁ prētamayujō'mithunāḥ pravayasaḥ 2

vi॰pra॰

pīṭhacakrēṇa gōyuktēnētyēkē 3

Oldenberg

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

mūlam

pīṭhacakrēṇa gōyuktēnētyēkē 3

vi॰pra॰

anustaraṇīm 4

Oldenberg

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

mūlam

anustaraṇīm 4

vi॰pra॰

gām 5

Oldenberg

5\. A cow,

mūlam

gām 5

vi॰pra॰

ajāṁ vaikavarṇām 6

Oldenberg

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

mūlam

ajāṁ vaikavarṇām 6

vi॰pra॰

kr̥ṣṇāmēkē 7

Oldenberg

7\. Some (take) a black one.

mūlam

kr̥ṣṇāmēkē 7

vi॰pra॰

savyē bāhau baddhvānusaṅkālayanti 8

Oldenberg

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

mūlam

savyē bāhau baddhvānusaṅkālayanti 8

vi॰pra॰

anvañcō'mātyā adhōnivītāḥ pravr̥ttaśikhā jyēṣṭhaprathamāḥ kaniṣṭhajaghanyāḥ 9

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.

mūlam

anvañcō'mātyā adhōnivītāḥ pravr̥ttaśikhā jyēṣṭhaprathamāḥ kaniṣṭhajaghanyāḥ 9

vi॰pra॰

prāpyaivaṁ bhūmibhāgaṅkartōdakēna śamīśākhayā triḥ prasavyamāyatanaṁ parivrajanprōkṣatyapēta vīta vi ca sarpatāta iti 10

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.

mūlam

prāpyaivaṁ bhūmibhāgaṅkartōdakēna śamīśākhayā triḥ prasavyamāyatanaṁ parivrajanprōkṣatyapēta vīta vi ca sarpatāta iti 10

vi॰pra॰

dakṣiṇapūrva uddhr̥tānta āhavanīyaṁ nidadhāti 11

Oldenberg

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

mūlam

dakṣiṇapūrva uddhr̥tānta āhavanīyaṁ nidadhāti 11

vi॰pra॰

uttarapaścimē gārhapatyam 12

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.

mūlam

uttarapaścimē gārhapatyam 12

vi॰pra॰

dakṣiṇapaścimē dakṣiṇam 13

Oldenberg

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

mūlam

dakṣiṇapaścimē dakṣiṇam 13

vi॰pra॰

athainamantarvēdīdhmacitiṁ cinōti yō jānāti 14

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.

mūlam

athainamantarvēdīdhmacitiṁ cinōti yō jānāti 14

vi॰pra॰

tasminbarhirāstīrya kr̥ṣṇājinañcōttaralōma tasminprētaṁ saṁvēśayantyuttarēṇa gārhapatyaṁ hr̥tvāhavanīyamabhimukhaśirasam 15

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.

mūlam

tasminbarhirāstīrya kr̥ṣṇājinañcōttaralōma tasminprētaṁ saṁvēśayantyuttarēṇa gārhapatyaṁ hr̥tvāhavanīyamabhimukhaśirasam 15

vi॰pra॰

uttarattaḥ tatnīm 16

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.

mūlam

uttarattaḥ tatnīm 16

vi॰pra॰

dhanuśca kṣatriyāya 17

Oldenberg

17\. And a bow for a Kṣatriya.

mūlam

dhanuśca kṣatriyāya 17

vi॰pra॰

tāmuthāpayēddēvaraḥ patisthānīyō'ntēvāsī jaraddāsō vōdīrṣvanāryabhijīvalōkamiti 18

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.'

mūlam

tāmuthāpayēddēvaraḥ patisthānīyō'ntēvāsī jaraddāsō vōdīrṣvanāryabhijīvalōkamiti 18

vi॰pra॰

kartā vr̥ṣalē japēt 19

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.

mūlam

kartā vr̥ṣalē japēt 19

vi॰pra॰

dhanurhastādādadānō mr̥tasyēti dhanuḥ 20

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.

mūlam

dhanurhastādādadānō mr̥tasyēti dhanuḥ 20

vi॰pra॰

uktaṁ vr̥ṣalē 21

Oldenberg

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

mūlam

uktaṁ vr̥ṣalē 21

vi॰pra॰

adhijyaṁ kr̥tvā sañcitimacitvā saṁśīryānu praharēt 22

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.

mūlam

adhijyaṁ kr̥tvā sañcitimacitvā saṁśīryānu praharēt 22

## 03 prēta-sannāhaḥ

vi॰pra॰

athaitāni pātrāṇi yōjayēt 1

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.

mūlam

athaitāni pātrāṇi yōjayēt 1

vi॰pra॰

dakṣiṇē hastē juhūm 2

Oldenberg

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

mūlam

dakṣiṇē hastē juhūm 2

vi॰pra॰

savya upabhr̥taṁ 3

Oldenberg

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

mūlam

savya upabhr̥taṁ 3

vi॰pra॰

dakṣiṇē pārśvē sphyam । savyēgnihōtrahavaṇīm 4

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).

mūlam

dakṣiṇē pārśvē sphyam । savyēgnihōtrahavaṇīm 4

vi॰pra॰

urasi dhruvām । śirasi kapālāni । datsu grāvṇaḥ 5

Oldenberg

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

mūlam

urasi dhruvām । śirasi kapālāni । datsu grāvṇaḥ 5

vi॰pra॰

nāsikayōḥ sruvau 6

Oldenberg

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

mūlam

nāsikayōḥ sruvau 6

vi॰pra॰

bhitvā caikam 7

Oldenberg

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

mūlam

bhitvā caikam 7

vi॰pra॰

karṇayōḥ prāśitraharaṇē 8

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.

mūlam

karṇayōḥ prāśitraharaṇē 8

vi॰pra॰

bhitvā caikam 9

Oldenberg

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

mūlam

bhitvā caikam 9

vi॰pra॰

udarē pātrīm 10

Oldenberg

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

mūlam

udarē pātrīm 10

vi॰pra॰

samavattadhānañca camasam 11

Oldenberg

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

mūlam

samavattadhānañca camasam 11

vi॰pra॰

upasthē śamyām 12

Oldenberg

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

mūlam

upasthē śamyām 12

vi॰pra॰

araṇī ūrvōḥ । ulūkhalamusalē jadghayōḥ 13

Oldenberg

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

mūlam

araṇī ūrvōḥ । ulūkhalamusalē jadghayōḥ 13

vi॰pra॰

pādayōḥ śūrpē 14

Oldenberg

15\. On his feet the two baskets.

mūlam

pādayōḥ śūrpē 14

vi॰pra॰

chitvā caikam 15

Oldenberg

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

mūlam

chitvā caikam 15

vi॰pra॰

āsēcanavanti pr̥ṣadājyasya pūrayanti 16

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.

mūlam

āsēcanavanti pr̥ṣadājyasya pūrayanti 16

vi॰pra॰

amā putrō dr̥ṣadupalē kurvīta 17

Oldenberg

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

mūlam

amā putrō dr̥ṣadupalē kurvīta 17

vi॰pra॰

lauhāyasañca kaulālam 18

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.

mūlam

lauhāyasañca kaulālam 18

vi॰pra॰

anustaraṇyāvapāmutkhidya śirōmukhaṁ pracchādayēdagnērvarmaparigōbhirvyayasvēti 19

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.

mūlam

anustaraṇyāvapāmutkhidya śirōmukhaṁ pracchādayēdagnērvarmaparigōbhirvyayasvēti 19

vi॰pra॰

vr̥kkā uddhr̥tya pāṇyōrādadhyādatidravasāramēyau śvānāviti dakṣiṇē dakṣiṇaṁ savyē savyam 20

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.

mūlam

vr̥kkā uddhr̥tya pāṇyōrādadhyādatidravasāramēyau śvānāviti dakṣiṇē dakṣiṇaṁ savyē savyam 20

vi॰pra॰

hr̥dayē hr̥dayaṁ 21

Oldenberg

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

mūlam

hr̥dayē hr̥dayaṁ 21

vi॰pra॰

piṇḍyau caikē 22

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.

mūlam

piṇḍyau caikē 22

vi॰pra॰

vr̥kkāpacāra ityēkē 23

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).

mūlam

vr̥kkāpacāra ityēkē 23

vi॰pra॰

sarvāṁ yathāṅgaṁ vinikṣipya carmaṇā pracchādyēmamagnē camasaṁ mā vi jihvara iti praṇītāpraṇayanamanumantrayatē 24

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.

mūlam

sarvāṁ yathāṅgaṁ vinikṣipya carmaṇā pracchādyēmamagnē camasaṁ mā vi jihvara iti praṇītāpraṇayanamanumantrayatē 24

vi॰pra॰

savyaṁ jānvācya dakṣiṇāgnāvājyāhutīrjuhuyādagnayē svāhā kāmāya svāhā lōkāya svāhānumatayē svāhēti 25

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!'

mūlam

savyaṁ jānvācya dakṣiṇāgnāvājyāhutīrjuhuyādagnayē svāhā kāmāya svāhā lōkāya svāhānumatayē svāhēti 25

vi॰pra॰

pañcamīmurasi prētasyāsmādvai tvamajāyathā ayantvadadhijāyatāmasau svargāya lōkāya svāhēti 26

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.

mūlam

pañcamīmurasi prētasyāsmādvai tvamajāyathā ayantvadadhijāyatāmasau svargāya lōkāya svāhēti 26

## 04 dāhādi, āśaucādi

vi॰pra॰

prēṣyati yugapadagnīnprajvālayatēti 1

Oldenberg

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

mūlam

prēṣyati yugapadagnīnprajvālayatēti 1

vi॰pra॰

āhavanīyaścētpūrvaṁ prāpnuyātsvargalōka ēnaṁ prāpaditi vidyādrātsyatyasāvamutraivamayamasminniti putraḥ 2

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.

mūlam

āhavanīyaścētpūrvaṁ prāpnuyātsvargalōka ēnaṁ prāpaditi vidyādrātsyatyasāvamutraivamayamasminniti putraḥ 2

vi॰pra॰

gārhapatyaścēt pūrvaṁ prāpnuyādantarikṣalōka ēnaṁ prāpaditi vidyādrātsyatyasāvamutraivamayamasminniti putraḥ 3

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.

mūlam

gārhapatyaścēt pūrvaṁ prāpnuyādantarikṣalōka ēnaṁ prāpaditi vidyādrātsyatyasāvamutraivamayamasminniti putraḥ 3

vi॰pra॰

dakṣiṇāgniścētpūrvaṁ prāpnuyānmanuṣyalōka ēnaṁ prāpaditi vidyādrātsyatyasāvamutraivamayamasminniti putraḥ 4

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.

mūlam

dakṣiṇāgniścētpūrvaṁ prāpnuyānmanuṣyalōka ēnaṁ prāpaditi vidyādrātsyatyasāvamutraivamayamasminniti putraḥ 4

vi॰pra॰

yugapatprāptau parāmr̥ddhiṁ vadanti 5

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.

mūlam

yugapatprāptau parāmr̥ddhiṁ vadanti 5

vi॰pra॰

tandahyamānamanumantrayatē prēhi prēhi pathibhiḥ pūrvyēbhiriti samānam 6

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.

mūlam

tandahyamānamanumantrayatē prēhi prēhi pathibhiḥ pūrvyēbhiriti samānam 6

vi॰pra॰

sa ēvaṁvidā dahyamānaḥ sahaiva dhūmēna svargaṁ lōkamētīti ha vijñāyatē 7

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).

mūlam

sa ēvaṁvidā dahyamānaḥ sahaiva dhūmēna svargaṁ lōkamētīti ha vijñāyatē 7

vi॰pra॰

uttarapurastādāhavanīyasya jānumātraṅgartaṁ khātvāvakāṁ śīpālamityavadhāpayēttatō ha vā ēṣa niṣkramya sahaiva dhūmēna svargaṁ lōkamētīti ha vijñāyatē 8

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.

mūlam

uttarapurastādāhavanīyasya jānumātraṅgartaṁ khātvāvakāṁ śīpālamityavadhāpayēttatō ha vā ēṣa niṣkramya sahaiva dhūmēna svargaṁ lōkamētīti ha vijñāyatē 8

vi॰pra॰

imē jīvā vi mr̥tairāvavr̥tranniti savyāvr̥tō vrajantyanavēkṣyamāṇāḥ 9

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.

mūlam

imē jīvā vi mr̥tairāvavr̥tranniti savyāvr̥tō vrajantyanavēkṣyamāṇāḥ 9

vi॰pra॰

yatrōdakamavahadbhavati tatprāpya sakr̥dunmajjyaikāñjalimutsr̥jya tasya gōtraṁ nāma ca gr̥hītvōttīryānyāni vāsāṁsi paridhāya sakr̥dēnānyāpīḍyōdagdaśāni visr̥jyāsata ānakṣatradarśanāt 10

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.

mūlam

vi॰pra॰

ādityasya vā dr̥śyamānē praviśēyuḥ 11

Oldenberg

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

mūlam

ādityasya vā dr̥śyamānē praviśēyuḥ 11

vi॰pra॰

kaniṣṭhaprathamā jyēṣṭhajaghanyāḥ 12

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.

mūlam

kaniṣṭhaprathamā jyēṣṭhajaghanyāḥ 12

vi॰pra॰

prāpyāgāramaśmānamagniṅgōmayamakṣatāṁstilānapa upaspr̥śanti 13

Oldenberg

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

mūlam

prāpyāgāramaśmānamagniṅgōmayamakṣatāṁstilānapa upaspr̥śanti 13

vi॰pra॰

naitasyāṁ rātnyāmannampacēran 14

Oldenberg

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

mūlam

naitasyāṁ rātnyāmannampacēran 14

vi॰pra॰

krītōtpannēna vā vartēran 15

Oldenberg

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

mūlam

krītōtpannēna vā vartēran 15

vi॰pra॰

trirātramakṣāralavaṇāśinaḥ syuḥ 16

Oldenberg

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

mūlam

trirātramakṣāralavaṇāśinaḥ syuḥ 16

vi॰pra॰

dvādaśarātraṁ vā mahāguruṣu dānādhyayanē varjayēran 17

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.

mūlam

dvādaśarātraṁ vā mahāguruṣu dānādhyayanē varjayēran 17

vi॰pra॰

daśāhaṁ sapiṇḍēṣu 18

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.).

mūlam

daśāhaṁ sapiṇḍēṣu 18

vi॰pra॰

gurau cāsapiṇḍē 19

Oldenberg

19\. And of a Guru who is no Sapiṇḍa,

mūlam

gurau cāsapiṇḍē 19

vi॰pra॰

aprattāsu ca strīṣu 20

Oldenberg

20\. And of unmarried female relations.

mūlam

aprattāsu ca strīṣu 20

vi॰pra॰

trirātramitarēṣvācāryēṣu 21

Oldenberg

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

mūlam

trirātramitarēṣvācāryēṣu 21

vi॰pra॰

jñātau cāsapiṇḍē 22

Oldenberg

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

mūlam

jñātau cāsapiṇḍē 22

vi॰pra॰

prattāsu ca strīṣu 23

Oldenberg

23\. And of married female relations,

mūlam

prattāsu ca strīṣu 23

vi॰pra॰

adantajātē 24

Oldenberg

24\. Of a child that has no teeth,

mūlam

adantajātē 24

vi॰pra॰

aparijātē ca 25

Oldenberg

25\. And of a dead-born child.

mūlam

aparijātē ca 25

vi॰pra॰

ēkāhaṁ sabrahmacāriṇi 26

Oldenberg

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

mūlam

ēkāhaṁ sabrahmacāriṇi 26

vi॰pra॰

samānagrāmīyē ca śrōtriyē 27

Oldenberg

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

mūlam

samānagrāmīyē ca śrōtriyē 27

## 05 asthi-sañcayanādi

vi॰pra॰

sañcayanamūrdhvaṁ daśamyāḥ kr̥ṣṇapakṣasyāyujāsvēkanakṣatrē 1

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.

mūlam

sañcayanamūrdhvaṁ daśamyāḥ kr̥ṣṇapakṣasyāyujāsvēkanakṣatrē 1

vi॰pra॰

alakṣaṇē kumbhē pumāṁsamalakṣaṇāyāṁ striyamayujō'mithunāḥ pravayasaḥ 2

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.

mūlam

alakṣaṇē kumbhē pumāṁsamalakṣaṇāyāṁ striyamayujō'mithunāḥ pravayasaḥ 2

vi॰pra॰

kṣīrōdakēna śamīśākhayā triḥprasavyamāyatanaṁ parivrajanprōkṣati śītikē śītikāvatīti 3

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.

mūlam

kṣīrōdakēna śamīśākhayā triḥprasavyamāyatanaṁ parivrajanprōkṣati śītikē śītikāvatīti 3

vi॰pra॰

aṅguṣṭhōpakaniṣṭhikābhyāmēkaikamasthyasaṁhrādayantō'vadadhyuḥ pādau pūrvaṁ śira uttaram 4

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.

mūlam

aṅguṣṭhōpakaniṣṭhikābhyāmēkaikamasthyasaṁhrādayantō'vadadhyuḥ pādau pūrvaṁ śira uttaram 4

vi॰pra॰

susañcitaṁ sañcitya pavanēna sampūya yatra sarvata āpō nābhisyandērannanyā varṣābhyastatra gartē'vadadhyurupasarpa mātaraṁ bhūmimētāmiti 5

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.

mūlam

susañcitaṁ sañcitya pavanēna sampūya yatra sarvata āpō nābhisyandērannanyā varṣābhyastatra gartē'vadadhyurupasarpa mātaraṁ bhūmimētāmiti 5

vi॰pra॰

uttarayā pāṁsūnavakirēt 6

Oldenberg

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

mūlam

uttarayā pāṁsūnavakirēt 6

vi॰pra॰

avakīryōttarām 7

Oldenberg

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

mūlam

avakīryōttarām 7

vi॰pra॰

uttē stabhnāmīti kapālēnāpidhāyāthānavēkṣaṁ pratyāvrajyāpa upaspr̥śya śraddhamasmai dadyuḥ 8

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.

mūlam

uttē stabhnāmīti kapālēnāpidhāyāthānavēkṣaṁ pratyāvrajyāpa upaspr̥śya śraddhamasmai dadyuḥ 8

## 06 śāntikarma

vi॰pra॰

guruṇābhimr̥tā anyatōvāpakṣīyamāṇā amāvāsyāyāṁ śāntikarma kurvīran 1

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.

mūlam

guruṇābhimr̥tā anyatōvāpakṣīyamāṇā amāvāsyāyāṁ śāntikarma kurvīran 1

vi॰pra॰

purōdayādagniṁ sahabhasmānaṁ sahāyatanaṁ dakṣiṇā harēyuḥ kravyādamagniṁ prahiṇōmi dūramityarddharcēna 2

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.

mūlam

purōdayādagniṁ sahabhasmānaṁ sahāyatanaṁ dakṣiṇā harēyuḥ kravyādamagniṁ prahiṇōmi dūramityarddharcēna 2

vi॰pra॰

taṁ catuṣpathē nyupya yatra vā triḥ prasavyaṁ pariyanti savyaiḥ pāṇibhiḥ savyānūrūnāghnānāḥ 3

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.

mūlam

taṁ catuṣpathē nyupya yatra vā triḥ prasavyaṁ pariyanti savyaiḥ pāṇibhiḥ savyānūrūnāghnānāḥ 3

vi॰pra॰

athānavēkṣaṁ pratyāvrajyāpa upaspr̥śya kēśaśmaśrulōmanakhāni vāpayitvōpakalpayīrannavānmaṇikānkumbhānācamanīyāṁśca śamīsumanōmālinaḥ śamīmayamidhmaṁ śamīmayyāvaraṇī paridhīṁścānaḍuhaṅgōmayañcarma ca navanītamaśmānaṁ ca yāvatyōyuvatayastāvanti kuśapiñjūlāni 4

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).

mūlam

vi॰pra॰

agnivēlāyāmagniṁ janayēdihaivāyamitarō jātavēdā ityardharcēna 5

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.'

mūlam

agnivēlāyāmagniṁ janayēdihaivāyamitarō jātavēdā ityardharcēna 5

vi॰pra॰

tandīpayamānā āsata ā śāntarātrādāyuṣmatāṁ kathāḥ kīrtayantō māṅgalyānītihāsapurāṇānītyākhyāpayamānāḥ 6

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.

mūlam

tandīpayamānā āsata ā śāntarātrādāyuṣmatāṁ kathāḥ kīrtayantō māṅgalyānītihāsapurāṇānītyākhyāpayamānāḥ 6

vi॰pra॰

uparatēṣu śabdēṣu sampraviṣṭēṣu vā gr̥hannivēśanaṁ vā dakṣiṇadvārapakṣātprakramyāvicchinnāmudakadhārāṁ harēttantuntanvanrajasōbhānumanvihītyuttarasmāt 7

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.

mūlam

uparatēṣu śabdēṣu sampraviṣṭēṣu vā gr̥hannivēśanaṁ vā dakṣiṇadvārapakṣātprakramyāvicchinnāmudakadhārāṁ harēttantuntanvanrajasōbhānumanvihītyuttarasmāt 7

vi॰pra॰

athāgnimupasamādhāya paścādasyānaḍuhañcarmāstīrya prāggrīvamuttaralōma tasminnamātyānārōhayēdārōhatāyurjarasaṁ vr̥ṇānā iti 8

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, athaśabdo'smin kāle'gnyantaram aupāsanam upasamādadhyād iti jñāpanārtham.

mūlam

athāgnimupasamādhāya paścādasyānaḍuhañcarmāstīrya prāggrīvamuttaralōma tasminnamātyānārōhayēdārōhatāyurjarasaṁ vr̥ṇānā iti 8

vi॰pra॰

imaṁ jīvēbhyaḥ paridhiṁ dadhāmīti paridhiṁ paridadhyāt 9

Oldenberg

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

mūlam

imaṁ jīvēbhyaḥ paridhiṁ dadhāmīti paridhiṁ paridadhyāt 9

vi॰pra॰

antarmr̥tyundadhatāṁ parvatēnētyaśmānamityuttaratō'gnēḥ kr̥tvā paraṁ mr̥tyō anu parēhi panthāmiti catasr̥bhiḥ pratyr̥caṁ hutvā yathāhānyanupūrvaṁ bhavantītyamātyānīkṣēta 10

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.

mūlam

vi॰pra॰

yuvatayaḥ pr̥thakpāṇibhyāṁ darbhataruṇakairnavanītēnāṅguṣṭhōpakaniṣṭhikābhyāmakṣiṇī ājya parācyō visr̥jēyuḥ 11

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.

mūlam

yuvatayaḥ pr̥thakpāṇibhyāṁ darbhataruṇakairnavanītēnāṅguṣṭhōpakaniṣṭhikābhyāmakṣiṇī ājya parācyō visr̥jēyuḥ 11

vi॰pra॰

imā nārīravidhavāḥ supatnīrityañjānā īkṣēta 12

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).

mūlam

imā nārīravidhavāḥ supatnīrityañjānā īkṣēta 12

vi॰pra॰

aśmanvatīrīyatē saṁrabhadhvamityaśmānaṅkartā prathamō'bhimr̥śēt 13

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.

mūlam

aśmanvatīrīyatē saṁrabhadhvamityaśmānaṅkartā prathamō'bhimr̥śēt 13

vi॰pra॰

athāparājitāyāndiśyavasthāyāgninānaḍuhēna gōmayēna cāvicchinnayā cōdakadhārayāpō hi ṣṭhā mayōbhuva iti tr̥cēna parīmē gāmanēṣatēti parikrāmatsu japēt 14

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).

mūlam

athāparājitāyāndiśyavasthāyāgninānaḍuhēna gōmayēna cāvicchinnayā cōdakadhārayāpō hi ṣṭhā mayōbhuva iti tr̥cēna parīmē gāmanēṣatēti parikrāmatsu japēt 14

vi॰pra॰

piṅgalō'naḍvānpariṇēyaḥ syādityudāharanti 15

Oldenberg

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

mūlam

piṅgalō'naḍvānpariṇēyaḥ syādityudāharanti 15

vi॰pra॰

athōpaviśanti yatrābhiraṁsyamānā bhavatyahatēna vāsasā pracchādya 16

Oldenberg

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

mūlam

athōpaviśanti yatrābhiraṁsyamānā bhavatyahatēna vāsasā pracchādya 16

vi॰pra॰

āsatē'svapanta ōdayāt 17

Oldenberg

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

mūlam

āsatē'svapanta ōdayāt 17

vi॰pra॰

udita ādityē sauryāṇi svastyayanāni ca japitvānnaṁ saṁskr̥tyāpa naḥ śōśucadaghamiti pratyr̥caṁ hutvā brāhmaṇānbhōjayitvā svastyayanaṁ vācayīta gauḥ kaṁsō'hataṁ vāsaśca dakṣiṇā 18

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.

mūlam

## 07 śrāddham - satkārāntam

vi॰pra॰

athātaḥ pārvaṇē śrāddhē kāmya ābhyudayika ēkōddiṣṭē vā 1

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.

mūlam

athātaḥ pārvaṇē śrāddhē kāmya ābhyudayika ēkōddiṣṭē vā 1

vi॰pra॰

brāhmaṇānśrutaśīlavr̥ttasampannānēkēna vō kālē jñāpitānsnātānkr̥tapacchaucānācāntānudaṅmukhān pitr̥vadupavēśyaikaikamēkaikamya dvaudvau trīṁstrīnvā vr̥ddhau phalabhūyastvaṁ na tvēvaikaṁ sarvēṣām 2

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).

mūlam

vi॰pra॰

kāmamanādyē 3

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.

mūlam

kāmamanādyē 3

vi॰pra॰

piṇḍairvyākhyātam 4

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.

mūlam

piṇḍairvyākhyātam 4

vi॰pra॰

apaḥ pradāya 5

Oldenberg

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

mūlam

apaḥ pradāya 5

vi॰pra॰

darbhāndviguṇabhugnānāsanaṁ pradāya 6

Oldenberg

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

mūlam

darbhāndviguṇabhugnānāsanaṁ pradāya 6

vi॰pra॰

apaḥ pradāya 7

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.'

mūlam

apaḥ pradāya 7

vi॰pra॰

taijasāśmamayamr̥ṇmayēṣu triṣu pātrēṣvēkadravyēṣu vā darbhāntarhitēṣvapa āsicya śannō dēvīrabhiṣṭaya ityanumantritāsu tilānāvapati tilō'si sōmadēvatyō gōsavē dēvanirmitaḥ । pratnavadbhiḥ prattaḥ svadhayā pitr̥̄nimālm̐lōkānprīṇayāhi naḥ svadhā nama iti 8

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!'

mūlam

vi॰pra॰

prasavyēna 9

Oldenberg

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

mūlam

prasavyēna 9

vi॰pra॰

itarapāṇyaṅguṣṭhāntarēṇōpavītitvāddakṣiṇēna vā savyōpagr̥hītēna pitaridaṁ tē arghyaṁ pitāmahēdaṁ tē arghyaṁ prapitāmahēdaṁ tē arghyamiti 10

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.

mūlam

itarapāṇyaṅguṣṭhāntarēṇōpavītitvāddakṣiṇēna vā savyōpagr̥hītēna pitaridaṁ tē arghyaṁ pitāmahēdaṁ tē arghyaṁ prapitāmahēdaṁ tē arghyamiti 10

vi॰pra॰

appūrvam 11

Oldenberg

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

mūlam

appūrvam 11

vi॰pra॰

tāḥ pratigrāhayiṣyansakr̥tsakr̥tsvadhā arghyā iti 12

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!'

mūlam

tāḥ pratigrāhayiṣyansakr̥tsakr̥tsvadhā arghyā iti 12

vi॰pra॰

prasr̥ṣṭā anumantrayēta yā divyā āpaḥ pr̥thivī sambabhūvuryā antarikṣyā uta pārthivīryāḥ । hiraṇyavarṇā yajñiyāstā na āpaḥ śaṁsyōnā bhavantviti saṁsravānsamavanīyatābhiradbhiḥ putrakāmō mukhamanakti 13

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.'

mūlam

vi॰pra॰

nōddharētprathamaṁ pātraṁ pitr̥̄ṇāmarghyapātitam āvr̥tāstatra tiṣṭhanti pitaraḥ śaunakō'bravīt uddharēdyadi cētpātraṁ vivr̥taṁ vā yadā bhavēt tadāsuraṁ bhavēcchrāddhaṁ kruddhaiḥ pitr̥gaṇairgataiḥ iti 14

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.

mūlam

## 08 śrāddham - bhōjanādi

vi॰pra॰

ētasminkālē gandhamālyadhūpadīpācchādanānāṁ pradānam 1

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.

mūlam

ētasminkālē gandhamālyadhūpadīpācchādanānāṁ pradānam 1

vi॰pra॰

uddhr̥tya ghr̥tāktamannamanujñāpayatyagnau kariṣyē karavai karavāṇīti vā 2

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.'

mūlam

uddhr̥tya ghr̥tāktamannamanujñāpayatyagnau kariṣyē karavai karavāṇīti vā 2

vi॰pra॰

pratyabhyanujñā kriyatāṁ kuruṣva kurviti 3

Oldenberg

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

mūlam

pratyabhyanujñā kriyatāṁ kuruṣva kurviti 3

vi॰pra॰

athāgnau juhōti yathōktaṁ purastāt 4

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.

mūlam

athāgnau juhōti yathōktaṁ purastāt 4

vi॰pra॰

abhyanujñāyāṁ pāṇiṣvēva vā 5

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.'

mūlam

abhyanujñāyāṁ pāṇiṣvēva vā 5

vi॰pra॰

agnimukhā vai dēvāḥ pāṇimukhāḥ pitara iti hi brāhmaṇam 6

Oldenberg

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

mūlam

agnimukhā vai dēvāḥ pāṇimukhāḥ pitara iti hi brāhmaṇam 6

vi॰pra॰

yadi pāṇiṣvācāntēṣvanyadannamanudiśati 7

Oldenberg

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

mūlam

yadi pāṇiṣvācāntēṣvanyadannamanudiśati 7

vi॰pra॰

annamannē 8

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.

mūlam

annamannē 8

vi॰pra॰

sr̥ṣṭaṁ dattamr̥dhnukamiti 9

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.

mūlam

sr̥ṣṭaṁ dattamr̥dhnukamiti 9

vi॰pra॰

tr̥ptānjñātvā madhumatīḥ śrāvayēdakṣannamīmadantēti ca 10

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.

mūlam

tr̥ptānjñātvā madhumatīḥ śrāvayēdakṣannamīmadantēti ca 10

vi॰pra॰

sampannamiti pr̥ṣṭvā yadyadannamupayuktaṁ tattatsthālīpākēna saha piṇḍārthamuddhr̥tya śēṣaṁ nivēdayēt 11

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.

mūlam

sampannamiti pr̥ṣṭvā yadyadannamupayuktaṁ tattatsthālīpākēna saha piṇḍārthamuddhr̥tya śēṣaṁ nivēdayēt 11

vi॰pra॰

abhimatē'numatē vā bhuktavatsvanācāntēṣu piṇḍānnidadhyāt 12

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.

mūlam

abhimatē'numatē vā bhuktavatsvanācāntēṣu piṇḍānnidadhyāt 12

vi॰pra॰

ācāntēṣvēkē 13

Oldenberg

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

mūlam

ācāntēṣvēkē 13

vi॰pra॰

prakīryānnamupavīyaōṁ svadhōcyatāmiti visr̥jēt 14

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!'

mūlam

prakīryānnamupavīyaōṁ svadhōcyatāmiti visr̥jēt 14

vi॰pra॰

astu svadhēti vā 15

Oldenberg

31\. Or, 'So be it! Svadhā!'

mūlam

astu svadhēti vā 15

## 09 śūlagavādi

vi॰pra॰

atha śūlagavaḥ 1

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.

mūlam

atha śūlagavaḥ 1

vi॰pra॰

śaradi vasantē vārdrayā 2

Oldenberg

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

mūlam

śaradi vasantē vārdrayā 2

vi॰pra॰

śrēṣṭhaṁ svasya yūthasya 3

Oldenberg

3\. The best of his herd,

mūlam

śrēṣṭhaṁ svasya yūthasya 3

vi॰pra॰

akuṣṭhipr̥ṣat 4

Oldenberg

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

mūlam

akuṣṭhipr̥ṣat 4

vi॰pra॰

kalmāṣamityēkē 5

Oldenberg

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

mūlam

kalmāṣamityēkē 5

vi॰pra॰

kāmaṁ kr̥ṣṇamālōhavāṁścēt 6

Oldenberg

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

mūlam

kāmaṁ kr̥ṣṇamālōhavāṁścēt 6

vi॰pra॰

vrīhiyavamatībhiradbhirabhiṣicya 7

Oldenberg

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

mūlam

vrīhiyavamatībhiradbhirabhiṣicya 7

vi॰pra॰

śirasta ābhasattaḥ 8

Oldenberg

8\. From head to tail,

mūlam

śirasta ābhasattaḥ 8

vi॰pra॰

rudrāya mahādēvāya juṣṭō vardhasvēti 9

Oldenberg

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

mūlam

rudrāya mahādēvāya juṣṭō vardhasvēti 9

vi॰pra॰

taṁ vardhayētsampannadantamr̥ṣabhaṁ vā 10

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.

mūlam

taṁ vardhayētsampannadantamr̥ṣabhaṁ vā 10

vi॰pra॰

yajñiyāyāṁ diśi 11

Oldenberg

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

mūlam

yajñiyāyāṁ diśi 11

vi॰pra॰

asandarśanē grāmāt 12

Oldenberg

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

mūlam

asandarśanē grāmāt 12

vi॰pra॰

ūrddhvamardharātrāt । udita ityēkē 13

Oldenberg

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

mūlam

ūrddhvamardharātrāt । udita ityēkē 13

vi॰pra॰

vaidyaṁ caritravantaṁ brahmāṇamupavēśya sapalāśāmārdraśākhāṁ yūpaṁ nikhāya vratatyau kuśarajjū vā raśanē anyatarayā yūpaṁ parivīyānyatarayārdhaśirasi paśuṁ badhvā yūpē raśanāyāṁ vā niyunakti yasmai namastasmai tvā juṣṭaṁ niyunajmīti 14

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.

mūlam

vi॰pra॰

prōkṣaṇādi samānaṁ paśunā viśēṣānvakṣyāmaḥ 15

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.

mūlam

prōkṣaṇādi samānaṁ paśunā viśēṣānvakṣyāmaḥ 15

vi॰pra॰

pātryā palāśēna vā vapāṁ juhuyāditi ha vijñāyatē 16

Oldenberg

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

mūlam

pātryā palāśēna vā vapāṁ juhuyāditi ha vijñāyatē 16

vi॰pra॰

harāya mr̥ḍāya śarvāya śivāya bhavāya mahādēvāyōgrāya bhīmāya paśupatayē rudrāya śaṅkarāyēśānāya svāhēti 17

Oldenberg

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

mūlam

harāya mr̥ḍāya śarvāya śivāya bhavāya mahādēvāyōgrāya bhīmāya paśupatayē rudrāya śaṅkarāyēśānāya svāhēti 17

vi॰pra॰

ṣaḍbhirvōttaraiḥ 18

Oldenberg

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

mūlam

ṣaḍbhirvōttaraiḥ 18

vi॰pra॰

rudrāya svāhēti vā 19

Oldenberg

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

mūlam

rudrāya svāhēti vā 19

vi॰pra॰

catasr̥ṣucatasr̥ṣu kuśasūnāsu catasr̥ṣu dikṣu baliṁ harēdyāstē rudra pūrvasyāṁ diśi sēnāstābhya ēnaṁ namastē astu mā mā hiṁsīrityēvaṁ pratidiśaṁ tvādēśanam 20

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.'

mūlam

vi॰pra॰

caturbhiḥ sūktaiścatasrō diśa upatiṣṭhēta kadrudrāyēmā rudrāyātē pitarimā rudrāya sthiradhanvana iti 21

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).

mūlam

caturbhiḥ sūktaiścatasrō diśa upatiṣṭhēta kadrudrāyēmā rudrāyātē pitarimā rudrāya sthiradhanvana iti 21

vi॰pra॰

sarvarudrayajñēṣu diśāmupasthānam 22

Oldenberg

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

mūlam

sarvarudrayajñēṣu diśāmupasthānam 22

vi॰pra॰

tuṣān phalīkaraṇāṁśca pucchañcarmaśiraḥ pādānityagnāvanupraharēt 23

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.

mūlam

tuṣān phalīkaraṇāṁśca pucchañcarmaśiraḥ pādānityagnāvanupraharēt 23

vi॰pra॰

bhōgaṁ carmaṇā kurvītēti śāṁvatyaḥ 24

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.

mūlam

bhōgaṁ carmaṇā kurvītēti śāṁvatyaḥ 24

vi॰pra॰

uttaratō'gnērdarbhavītāsu kuśasūnāsu vā śōṇitaṁ ninayēcchvāsinīrghōṣiṇīrvicinvatīḥ samaśnutīḥ sarpā ētadvō'tra taddharadhvamiti 25

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.

mūlam

uttaratō'gnērdarbhavītāsu kuśasūnāsu vā śōṇitaṁ ninayēcchvāsinīrghōṣiṇīrvicinvatīḥ samaśnutīḥ sarpā ētadvō'tra taddharadhvamiti 25

vi॰pra॰

athōdaṅṅāvr̥tya śvāsinīrghōṣiṇīrvicinvatīḥ samaśnutīḥ sarpā ētadvō'tra taddharadhvamiti sarpēbhyō yattatrāsr̥gūvadhyaṁ vāvasrutaṁ bhavati taddharanti sarpāḥ 26

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.

mūlam

athōdaṅṅāvr̥tya śvāsinīrghōṣiṇīrvicinvatīḥ samaśnutīḥ sarpā ētadvō'tra taddharadhvamiti sarpēbhyō yattatrāsr̥gūvadhyaṁ vāvasrutaṁ bhavati taddharanti sarpāḥ 26

vi॰pra॰

sarvāṇi ha vā asya nāmadhēyāni 27

Oldenberg

29\. All names belong to him;

mūlam

sarvāṇi ha vā asya nāmadhēyāni 27

vi॰pra॰

sarvāḥ sēnāḥ 28

Oldenberg

all hosts,

mūlam

sarvāḥ sēnāḥ 28

vi॰pra॰

sarvāṇyucchrayaṇāni 29

Oldenberg

all exaltations belong to him;

mūlam

sarvāṇyucchrayaṇāni 29

vi॰pra॰

ityēvaṁvidyajamānaṁ prīṇāti 30

Oldenberg

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

mūlam

ityēvaṁvidyajamānaṁ prīṇāti 30

vi॰pra॰

nāsya bruvāṇaṁ ca na hinastīti vijñāyatē 31

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).

mūlam

nāsya bruvāṇaṁ ca na hinastīti vijñāyatē 31

vi॰pra॰

nāsya prāśnīyāt 32

Oldenberg

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

mūlam

nāsya prāśnīyāt 32

vi॰pra॰

nāsya grāmamāharēyurabhimārukō haiṣa dēvaḥ prajā bhavatīti 33

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.

mūlam

nāsya grāmamāharēyurabhimārukō haiṣa dēvaḥ prajā bhavatīti 33

vi॰pra॰

amātyānantataḥ pratiṣēdhayēt 34

Oldenberg

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

mūlam

amātyānantataḥ pratiṣēdhayēt 34

vi॰pra॰

niyōgāttu prāśnīyātsvastyayana iti 35

Oldenberg

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

mūlam

niyōgāttu prāśnīyātsvastyayana iti 35

vi॰pra॰

sa śūlagavō dhanyō lōkyaḥ puṇyaḥ putryaḥ paśavya āyuṣyō yaśasyaḥ 36

Oldenberg

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

mūlam

sa śūlagavō dhanyō lōkyaḥ puṇyaḥ putryaḥ paśavya āyuṣyō yaśasyaḥ 36

vi॰pra॰

iṣṭvānyamutsr̥jēt 37

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.

mūlam

iṣṭvānyamutsr̥jēt 37

vi॰pra॰

nānutsr̥ṣṭaḥ syāt 38

Oldenberg

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

mūlam

nānutsr̥ṣṭaḥ syāt 38

vi॰pra॰

na hāpaśurbhavatīti vijñāyatē 39

Oldenberg

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

mūlam

na hāpaśurbhavatīti vijñāyatē 39

vi॰pra॰

śantātīyaṁ japangr̥hāniyāt 40

Oldenberg

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

mūlam

śantātīyaṁ japangr̥hāniyāt 40

vi॰pra॰

paśūnāmupatāpa ētamēva dēvaṁ madhyē gōṣṭhasya yajēt 41

Oldenberg

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

mūlam

paśūnāmupatāpa ētamēva dēvaṁ madhyē gōṣṭhasya yajēt 41

vi॰pra॰

sthālīpākaṁ sarvahutam 42

Oldenberg

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

mūlam

sthālīpākaṁ sarvahutam 42

vi॰pra॰

barhirājyañcānuprahr̥tya dhūmatō gā ānayēt 43

Oldenberg

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

mūlam

barhirājyañcānuprahr̥tya dhūmatō gā ānayēt 43

vi॰pra॰

śantātīyaṁ japanpaśūnāṁ madhyamiyānmadhyamiyāt 44

Oldenberg

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

mūlam

śantātīyaṁ japanpaśūnāṁ madhyamiyānmadhyamiyāt 44

vi॰pra॰

namaḥ śaunakāya namaḥ śaunakāya 45

Oldenberg

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

mūlam

namaḥ śaunakāya namaḥ śaunakāya 45

iti caturthō'dhyāyaḥ āśvalāyanagr̥hyasūtraṁ samāptam # Appendix - +Dyugangā dyugaṅgā ## Goals dhyēyāni 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) [kā](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). ### saṁskr̥tānuvādaḥ dyugaṅgā nāma kāryasaṁsthā - ajēyānāṁ bhāratīyapuruṣārthaparikalpanānāñca, hindukakalānāñca prasāraṇāya vartatē। tadīyas sthūlōddēśō'dhunā pramukhagranthānām adhyayanasaukaryāya prastutiḥ। tatō grantha-saṅkalana-kēndram iti vaktum alam। dūrōddēśas tu (https://rebrand.ly/dg-archive) ādhunika-śilā-taila-yugāt param api sahasrādhika-varṣāṇi yāvad grantha-rakṣā। granthānām prastutir dhvanisañcikābhis syāt (yathā [mahābhāratapārāyaṇaprasāraṇē](https://sanskrit.github.io/groups/dyuganga/projects/audio/mbh-audio/)), jāla-kṣētra-pr̥ṣṭhair vā (yathā [viśvāsasya mantraṭippanīṣu](https://vishvasa.github.io/vedAH_sAma/paravastu-saama/devaH/agniH/mahAvaishvAnara-vratam/), [ēkāgnikāṇḍaṭīkā](https://vishvasa.github.io/vedAH_yajuH/taittirIyam/sUtram/ApastambaH/gRhyam/ekAgnikANDam/sarva-prastutiH/1_01a/)), śabda-kōśair vā'pi ([stardict](https://sanskrit-coders.github.io/dictionaries/offline/stardict))। imē 'smat-pakṣatō mukta-rītyā prasāryantē। sadyaśca granthāḥ saṁsthāgraṇyā ruciviśēṣam anusr̥tya citāḥ - vēdāḥ, itihāsa-purāṇāni, kalpa-vēdāṅga-granthāś cēti। ### Contribution, contact asmat-samparkaḥ - @gmail - vishvas.vasuki, 95912 68506 (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. ## vandanīya-vandanā (anēnōdyamēna naiṣāṁ mahatāṁ sākṣāt sambandha ūhyaḥ ।)

iñjimēḍu-yati-siṁha-**rakṣitō** rājagōpa--budha-gōpa-**cāritaḥ**। siṁha-lakṣma-nara-nāma-bhāg **babhau** divya-sūkti-vana-mārga-**nāyakaḥ**॥ yad-ācāra-svabhāvābhyāṁ "jñēyam asty atra vaiṣṇavē"। iti niṣkarṣa-jijñāsē, **naumi** taṁ śrī-nr̥siṁhakam॥